The knowledge that was unsealed in the movement of the first angel is represented by the Ulai River vision in the book of Daniel. That vision represents chapters seven, eight and nine of Daniel, and the knowledge that was unsealed in the movement of the third angel is represented by the Hiddekel River vision, which represents chapters ten, eleven and twelve. The connections between the two movements are abundant. The two movements are linked together by the one hundred and twenty-six years from the rebellion of 1863, unto the time of the end in 1989.
Pe kuaa oñemboja’óva’ekue peteĩcha pe ánhel peteĩha rembiapópe ojehechauka pe visión Ysyry Ulai rehegua rupi pe kuatia Daniel-pe. Umi visión ohechauka Daniel arandukue kapítulo 7, 8 ha 9, ha pe kuaa oñemboja’óva’ekue pe ánhel mbohapyha rembiapópe ojehechauka pe visión Ysyry Hiddekel rehegua rupi, ha upéva ohechauka kapítulo 10, 11 ha 12. Hetaiterei umi joaju oĩ ko’ã mokõi rembiapo apytépe. Ko’ã mokõi rembiapo ojoaju umi 126 ary rupive, pe ñemboyke guasu 1863 guive, pe ára paha peve 1989-pe.
Both times of the end, in each movement, are marked by the “seven times,” of Leviticus twenty-six. Paganism and then papalism had trampled down the sanctuary and host until the time of the end in 1798. From the rebellion of 1863 until 1989, a spiritual trampling down had occurred as represented by the four abominations of Ezekiel chapter eight.
Mokõivéva arapaha, káda movimiento-pe, ojehechauka “poapy jey” rehe, Levítico veinte y seis-pe. Paganismo ha upéi papalismo opyrũmbáva’ekue pe santuario ha pe aty ára paha peve ary 1798-pe. Pe apu’ã guive ary 1863-pe peve ary 1989, oiko va’ekue peteĩ ñemboguata yvýre espiritual, ojehechaukaháicha umi irundy mba’e vaiete Ezequiel capítulo ocho-pe.
The forty-six years from the end of the first indignation until the end of the last indignation in 1844, in which Christ had erected a spiritual temple that He suddenly came into on October 22, 1844, parallels the time of the end in 1989, until the soon-coming Sunday law, when Christ is once again erecting a spiritual temple, that He will suddenly come unto at the hour of Revelation eleven’s great earthquake.
Umi cuarenta y seis ary, pe pochy peve pe primera indignación guive pe última indignación paha 1844-pe, upe jave Cristo omopuʼã hague peteĩ templo espiritual haʼe oikéva pyaʼe hag̃ua ipype octubre 22, 1844-pe, ojoja ára paha ndive 1989-pe, pe ley dominical oguahẽmbotaitévape peve, upérõ Cristo jey omopuʼãhína peteĩ templo espiritual, haʼe oútava pyaʼe hag̃ua hendápe Apocalipsis 11 pe yvyryrýi guasu aravope.
When the third angel arrived in 1844, the Messenger of the Covenant suddenly appeared to purify the sons of Levi, but by 1863, those unfaithful Levites rejected the message of Moses delivered by Elijah and turned to wander in the wilderness. In that testing process the “builders” would ultimately reject the “cornerstone” of the “seven times”, and then transition from the movement of Philadelphia unto the church of Laodicea. In the last days, when the Messenger of the Covenant suddenly comes to His temple, at the soon-coming Sunday law, He will use the faithful Levites to call His other flock. The faithful of the last days will have transitioned from the “church” of Laodicea unto the “movement” of Philadelphia.
Pe mbohapyha ánhel og̃uahẽ ramo 1844-pe, Pe Ñe’ẽmondo Ñe’ẽme’ẽmegua pya’eterei ojehechauka omopotĩ hag̃ua Leví ra’ykuérape; ha 1863 peve, umi levíta naiñe’ẽrendúiva omboyke Moisés marandu, Elías rupive oñeme’ẽva, ha ojevývo oguata hag̃ua tave’ỹme. Upéva peteĩ tekoha’ãme, umi “omoñepyrũva óga” ipahápe omboykéta pe “ita akã yvyra’i pegua” umi “siete tiempos” rehegua, ha upéi ohasáta Filadelfia movimiento-gui Laodicea tupao peve. Ára pahápe, Pe Ñe’ẽmondo Ñe’ẽme’ẽmegua pya’eterei oúvo Itupáope, pe léi domingo hi’aguĩva jave, Ha’e oiporúta umi levíta jeroviapývape ohenói hag̃ua ambue ovecha aty. Umi jeroviapýva ára pahapegua ohasáta Laodicea “tupao”-gui Filadelfia “movimiento”-pe.
The movement of the first angel published its formalized message two hundred and twenty years after the King James Bible was published, and the movement of the third angel published its formalized message two hundred and twenty years after the Declaration of Independence was published. The formalized message of both movements was empowered with the fulfillment of a prophecy of Islam, which was marked by the descent of an angel. The arrival of the angel identified the beginning of the “debate” of Habakkuk chapter two, and led to the publication of Habakkuk’s tables.
Pe ánhel peteĩha rembiapo omoherakuãkuri imarandu oñemoheñóiva mbovypa mokõipa ary rire oñemoherakuã hague pe Biblia King James, ha pe ánhel mbohapyha rembiapo omoherakuãkuri imarandu oñemoheñóiva mbovypa mokõipa ary rire oñemoherakuã hague pe Declaración de Independencia. Mokõive rembiapo marandu oñemoheñóiva oñemombaretekuri peteĩ profesía Islam rehegua ñembyaty reheve, ha upéva ojehechakuaa peteĩ ánhel oguejy rupi. Pe ánhel oguahẽvo ohechauka Habacuc capítulo mokõi “ñemongeta” ñepyrũ, ha ogueru Habacuc tabla-kuéra ñemoherakuã.
The empowered message represented by Habakkuk’s tables led to a disappointment, that ushered in a tarrying time, that led to the message of the Midnight Cry, that concluded with the fulfillment of the message of the Midnight Cry. The parallels which exist between the two movements are conclusive evidence for those who choose to see, that all the elements of Millerite history are connected to and are repeated in the history of the one hundred and forty-four thousand. The time period of the latter rain is typified in the Millerite movement, and it is fulfilled in the movement of Future for America. Repeatedly inspiration informs those willing to hear that only those who recognize the latter rain will receive it.
Marandu mbarete ojehechaukáva Habacuc táva rupive ogueru peteĩ ñembyasýpe, upéva omoingéva peteĩ ára de espera-pe, upéva katu ogueraha Pyhare Mbyte Sapy’a Guasu marandu peve, ha upéva opa Pyhare Mbyte Sapy’a Guasu marandu ñekumpli reheve. Umi joja oĩva mokõive movimiento apytépe ha’e peteĩ prueba paha umi ohechaséva guarã, opaite elemento historia Millerita-pe oĩha joaju ha oñerepetiha cien cuarenta y cuatro mil rembiasakuepe. Aravo paha oky rire guare oñetipifika movimiento Millerita-pe, ha oñekumpli Future for America movimiento-pe. Jey jeyhápe inspiración omombe’u umi ohendusevape, umi ohechakuaáva añoite pe oky pahaha oguerekotaha upéva.
The period, movement, and message of the latter rain are all represented in the history of the Millerites, and the word “recognize” represents seeing something that you have seen before. The only way to see the period, movement and message of the latter rain is to recognize that it has been illustrated in Millerite history. It has also been illustrated in the other sacred reform movements. The Millerite movement was a beginning movement that represents an ending movement and therefore has many more direct references than the earlier reform movements. It also has the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing.
Pe ama, pe ku’e, ha pe marandu ama pahápegua rehegua ojehechauka maymáva umi Millergua rembiasakuepe, ha ñe’ẽ “ohechakuaa” he’ise jahecha hag̃ua peteĩ mba’e yma jahechámava’ekue. Pe tape añoite jahecha hag̃ua pe ama pahápegua rehegua ára, ku’e ha marandu ha’e jahechakuaa hag̃ua ojehechaukaha hague Millergua rembiasakuepe. Upéicha avei ojehechauka vaʼekue ambue ñemyatyrõ marangatu kuérape. Pe ku’e Millergua va’ekue peteĩ ku’e ñepyrũrãgua, ohechaukáva peteĩ ku’e paha, ha upévare oguereko hetaiteve ñeʼẽjoaju hag̃ua umi ñemyatyrõ yma guaregui. Avei oguereko Alpha ha Omega rehegua techaukaha, haʼe kuéra tapiaite ohechaukágui peteĩ mba’e paha hag̃ua pe mba’e iñepyrũ hag̃uáicha.
In the Millerite movement the foundations were established, and the central pillar was Daniel chapter eight, verses thirteen and fourteen. I am aware that Sister White identifies verse fourteen as the central pillar and foundation, but the reality is that verse fourteen is an answer to the question of verse thirteen. An answer is empty without understanding the question that elicits the answer. Verse thirteen identifies the vision of the trampling down, that is accomplished by two desolating powers, and verse fourteen is the vision of Christ restoring the temple and host which were trampled down. Two visions are directly connected by context, by grammar and by Palmoni, the Wonderful Numberer.
Pe movimiento Millerita-pe oñemoĩ umi fundamento, ha pe yvyra guasu mbytegua ha’e Daniel aranduka, kapítulo ocho, versículo trece ha catorce. Aikuaa porã Hermana White ohechauka hague versículo catorceha ramo pe yvyra guasu mbytegua ha pe fundamento; upéicharõ jepe, añetegua ha’e versículo catorceha ha’eha peteĩ mbohovái pe porandúpe oĩvape versículo trecepe. Peteĩ mbohovái ningo natekoveiete jaikuaa’ỹre pe porandu omoheñóiva upe mbohovái. Versículo trece ohechauka pe visión ñembohasy rehegua, upéva ojejapóva mokõi pokatu ohundíva rupive; ha versículo catorce ha’e pe visión Cristo omyatyrõ jeyha pe templo ha pe aty ojejahéi va’ekue. Mokõi visión ojoaju hag̃ua peteĩteĩme peteĩchaite, contexto rupive, gramática rupive, ha Palmoni rupive, Pe Papaha Hechapyrãva.
William Miller was used to identify the foundational truths, which would be Daniel chapter eight, verses thirteen and fourteen. The first jewel he discovered was the “seven times” that represents the trampling down of verse thirteen, and the framework which he built all of his prophetic structure upon was the “two desolating powers” motif represented in verse thirteen. Miller correctly identified that “the daily” abomination of verse thirteen was paganism, and the transgression of desolating power was papalism. In this sense the very “foundation” of the framework of Miller, and the “foundation” of the foundation and central pillar, was the understanding that “the daily” in chapter eight represented paganism. The foundation of the increase of knowledge from Millerite history was that “the daily,” of Daniel chapter eight was paganism, and inspiration was careful to identify that “those who gave the judgment hour cry had the correct view of the daily.”
William Miller ojeporu hag̃ua ojehechakuaa hag̃ua umi añetegua ñepyrũrãgua, ha’éva Daniel capítulo 8, versículo 13 ha 14. Pe peteĩha ita jeguaka ojuhu vaekue ha’e vaekue umi “siete tiempo” ohechaukáva pe ñemboguata hag̃ua yvýre oje’éva versículo 13-pe, ha pe marco omopu’ã hague opaite iñemohenda maranduhára ári ha’e vaekue pe motivo “mokõi pokatu omohundi hag̃uáva” ojehechaukáva versículo 13-pe. Miller ohechakuaa porã vaekue pe “diario” mba’e vai ojehayhúva versículo 13-pe ha’eha paganismo, ha pe ñembyai pokatu omohundi hag̃uáva ha’eha papalismo. Ko sentido-pe, pe “fundamento” voi pe marco Miller rehegua, ha pe “fundamento” pe fundamento ha pe pilar mbytegua rehegua, ha’e vaekue pe entendimiento “pe diario” capítulo 8-pe ohechaukaha paganismo. Pe fundamento pe tuichakue arandu rehegua oñembohetavéva historia millerita-gui ha’e vaekue pe “diario”, Daniel capítulo 8-pe, ha’eha paganismo, ha pe inspiración oñangareko porã vaekue ohechauka hag̃ua “umi ome’ẽ vaekue pe juicio aravo sapukái oguereko hague pe jehecha añetetéva pe diario rehe.”
The foundation of the light represented as the “increase of knowledge” at the time of the end in 1989, is also “the daily.” It is simply another divine parallel. In order to recognize the increase of knowledge that is represented in the last six verses of Daniel eleven there is required an application of the writings of Ellen White. In her writings she identifies that the history of verse thirty-one of Daniel eleven will be repeated in the final verses of Daniel eleven. Without that inspired clue understanding the parallel history of verse thirty-one with verses forty and forty-one would be a much more difficult task.
Pe tesape oñerrepresentáva “arandupy yvatekue” ramo ára paha-pe ary 1989-pe, ha’e avei “ára ha ára”. Kóva ningo ambue paralelismo divíno añoite. Ojekuaa hag̃ua pe arandupy yvatekue oñerrepresentáva Daniel 11 pehẽngue paha seis vésope, tekotevẽ ojeporu Ellen White jehaikuéra. Ha’e ijehaipýpe ohechauka Daniel 11 véso 31 rembiasakue oñembovyta jeytaha Daniel 11 véso paha-kuérape. Upe pista inspirado’ỹre, ñehesa’ỹijo hag̃ua pe tembiasakue paralela véso 31 rehegua umi véso 40 ha 41 ndive, tuichaiterei hasyvéne.
The “daily” in the book of Daniel represents paganism and is the foundation of the foundation for the Millerites, and it is the foundation of the message for the movement of the one hundred and forty-four thousand. It is also the truth which was purposely made into error by a “lie” that was introduced into the third generation of Laodicean Adventism, that was typified by the third abomination of “women weeping for Tammuz” in Ezekiel chapter eight, and the compromise represented by the third church of Pergamos.
Pe “daily” kuatia Daniel kuatiañe’ẽme ohechauka pagãndad, ha ha’e hína pe pyenda pe pyendarãrãite umi Millerigua hag̃ua, ha avei ha’e pe marandu pyenda pe aty oguatáva umi cien cuarenta y cuatro mil rehegua. Avei ha’e pe añetegua oñemoĩva jejavy ramo hembipotápe peteĩ “japu” rupive, oñemoingeva’ekue Laodicea-pegua Adventismo ñemoñare mbohapyhápe, ha upéva oñembojoguáva pe mbohapyha ñaña vaiete “kuñanguéra hasẽ Tammuz rehe” oĩva Ezequiel kuatiañe’ẽ capítulo ocho-pe, ha pe ñe’ẽme’ẽrõ ojehechaukáva pe mbohapyha tupaogua Pérgamo rehegua.
The divine direction that guides the role of “the daily” as an issue in the time of the latter rain is absolutely astounding, and beyond the possibility of human construction. The fourth generation of Laodicean Adventism is portrayed as bowing down to the sun, thus representing an acceptance of the mark of the beast. Sister White identifies that to receive that mark is to come to the same mind as the beast, and that those who become confused upon the meaning of antichrist, will ultimately end up on the side of the man of sin. All this is represented by the ancient men in Jerusalem in Ezekiel chapter eight.
Pe kundaha yvágagui ombohapéva “opa ára pegua” rembiaporã ramo peteĩ mba’e rehegua ára ama pahápegua jave iporãiterei ha hechapyrãite, ha ndaikatúi yvypóra omopu’ã térã ojapo ijehegui. La cuarta generación adventismo laodicense-gua ojehechauka kuarahýre oñesũramo guáicha, ha upéicha ohechauka ojeguerohoryha mymba ñarõ rembe’y. Hermana White he’i porã pe marka ñemboguataha hína mymba ñarõ akãme guare peteĩ apytu’ũme, ha umi oñembotavy térã oñeconfundi anticristo he’isévare, ipahápe opytáta kuimba’e angaipa rehegua ykére. Ko’ã mba’e maymáva ojehechauka umi karai yma guarépe Jerusalénpe, Ezequiel aranduka capítulo ocho-pe.
In the third and fourth generation God judges those who hate Him, and that judgment is executed while the other class is receiving the seal of God’s approval. The very passage in the Scriptures that provided William Miller the light he needed to recognize that it was pagan Rome that was represented as “the daily” in the book of Daniel, is the most direct identification of the man of sin, who the ancient men bow to in chapter eight of Ezekiel. The chapter identifies the pope of the second desolating power, while also identifying the paganism of the first desolating power. And the truth that is the subject of the passage is the role of pagan Rome, who in 2 Thessalonians is the power that restrains the papacy from ascending the throne until 538.
Mbohapyha ha irundyha ñemoñarépe Tupã ojuky umi chupe ndaija’éivape, ha upe juicio ojejapo aja ambue aty ohupyty hína Tupã moneĩrã sella. Pe pasáhe voi Escritúrape ome’ẽva’ekue William Miller-pe pe tesape oikotevẽva ohechakuaa hag̃ua Roma paganaha upe oñerrepresentáva “pe ára pukukue” ramo Daniel kuatiápe, ha’e pe jehechaukarã hesakãvéva pe kuimba’e angaipa rehegua, umi kuimba’e yma guare omoakãityhápe hese Ezequiel kapítulo poapýpe. Pe kapítulo ohechauka pe papa rehegua pe mokõiha pokatu omonguáva ñehundi, ha upéicha avei ohechauka pe paganismo pe peteĩha pokatu omonguáva ñehundi rehegua. Ha pe añetegua ha’éva upe pasáhe tema hína pe tembiapo Roma pagana rehegua, 2 Tesalonicenses-pe ha’éva pe pokatu ojokóva papadope ani hag̃ua ojupi pe tróno ári pe ary 538 peve.
The “daily” which was Miller’s bedrock truth, that allowed him to produce a framework of prophecy based upon two desolating powers that trample down the sanctuary and host, is the truth identified by Paul as the truth which is rejected, and which brings strong delusion upon those who do not love that very truth in the last days. In agreement with the parallel histories, that very same truth, that is the bedrock truth, allowed Future for America to produce a framework of prophecy about the final three-fold union in the last days.
Pe “áraha” ha’éva Miller rembiapo pyenda añetegua, omboguatáva chupe omoheñói hag̃ua peteĩ marandu profético mokõi pu’aka omombóva rehegua, opyrũva pe santuario ha pe aty rehe, ha’e pe añetegua Pablo ohechakuaáva ramo pe añetegua ojehejáva, ha oguerúva mbotavy mbarete umi ndohayhúivape upe añeteguaite ára pahápe. Oĩ hag̃ua joaju umi tembiasakue ojoguáva ndive, upe añeteguaite, ha’éva pe pyenda añetegua, omoneĩ Future for America-pe omoheñói hag̃ua peteĩ marandu profético pe joaju paha mbohapyvegua rehegua ára pahápe.
Not only that, but that foundational truth, which is the foundational truth for both parallel histories, is made into the “lie” that becomes the bedrock error and Paul’s strong delusion, for the framework of the false latter rain “peace and safety” message proclaimed by the men that will never again lift up their voices and show God’s people their transgressions. “The daily” represents the foundation of both the movement of the first and the third angel, and when the rebels of Laodicea turned its meaning upside down, by identifying the satanic symbol as a symbol of Christ, the false symbol became the foundation of the counterfeit message of the false latter rain.
Ndaha’éi upéva añoite, ha upe añetegua ypykue, ha’éva añetegua ypykue mokõive tembiasakue joajúvape g̃uarã, ojeguereko pe “japu” ramo oikóva jejavy iñepyrũrã ha Pablo he’íva ñembotavy mbarete ramo, pe marco térã estructura pe marandu japu ama pahague guive “py’aguapy ha tekorosã” rehegua, oikuaaukáva kuimba’e kuéra araka’eve noñehendumo’ãvéima iñe’ẽnguéra ha ndohechaukamo’ãvéima Tupã tavayguakuérape hembiapo vai. “Pe ára ha ára” orrepresenta pe fundamento mokõive pe atyguasu pe ánhel peteĩha ha mbohapyha rehegua, ha umi rebelde Laodicea guápe ombojerepa ijykére he’iséva, omoĩvo pe símbolo satánico Cristo símbolo ramo, upe símbolo japu oiko pe fundamento marandu gua’u pe ama pahague guive japu rehegua.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.
Peñembohasa pendejehe, ha peñemondýi; pesapukái, ha pesapukái hatã: okaʼu hikuái, hákatu ndahaʼéi vínogui; oguata kyhyje hag̃uáicha, hákatu ndahaʼéi kaguy mbaretégui. Ñandejára niko omoĩ pende ári peteĩ oke pypuku espíritu, ha omboty pende resa; maranduhára kuéra ha pende ruvicha kuéra, umi techahára, umívape ojahoʼi. Ha opa visión oiko peẽme hag̃ua peteĩ kuatiañeʼẽ oñembotýva ñeʼẽicha, omeʼẽva hikuái peteĩ oikuaávape, heʼívo: Emoñeʼẽmi kóva, ajerure ndéve; ha haʼe heʼi: Ndaikatúi; oñemboty hag̃ua. Upéi pe kuatiañeʼẽ omeʼẽ hikuái pe ndoikuaáivape, heʼívo: Emoñeʼẽmi kóva, ajerure ndéve; ha haʼe heʼi: Che ndaikuaái moñeʼẽ. Upévare Ñandejára heʼi: Ko tetãgua oñemboja che rehe ijurúpe, ha hikuái chembotuicha hag̃ua ipévape, ha katu omomombyry ikorasõ chehegui, ha ikyhyje chehegui niko yvypóra rembiapoukapy oñemboʼéva mante; upévare, péina ápe, che ajapóta ko tetã apytépe peteĩ tembiapo hechapyrãva, peteĩ tembiapo hechapyrã ha peteĩ mbaʼe pyahu hag̃uáicha ñemondýi; umi iñarandúva arandu okañýta, ha umi iñakãguapýva entendimiento oñemokañýta. Ñandejára toñembyasy umi oñehaʼãva omokañy hag̃ua ipypeve guive ikonsého Ñandejáragui, ha hembiapokuéra oĩ pytũmbýpe, ha heʼi: Mávapa ñande recháta? ha mávapa ñande kuaáta? Añetehápe, pende rembojere jere mbaʼe kuéra oñembojoja vaʼerã ñaiʼũ ojapohára pópeguáicha; piko tembiapo heʼíta pe ojapóvare: Haʼe ndachejapói? térã pe mbaʼe oñemoheñóiva heʼíta pe omoheñóivare: Haʼe ndorekói arandu? Isaías 29:9–16.
All the prophets spoke of the last days, and openly lying in order to turn the meaning of “the daily,” upside down closely imitates the definition of the unpardonable sin. To assign a person as forever lost is beyond the ability, or moral authority, of men toward other men, but that is not what is here being identified.
Opaite maranduhára oñeʼẽ umi ára paháre, ha ijapu hag̃uáicha peteĩ hendáicha hag̃ua ombojere hag̃ua pe significado “pe ára ha ára rehegua” ñakãyvýpe, ojoguaiterei pe angaipa ndojehejáiva rembiapo rehegua ñemyesakã rehe. Omoĩ hag̃ua peteĩ tapicha opa ára g̃uarã oñehundipáva ramo, upéva ohasáma yvypóra katupyry térã ijekopykuaa porã rembiapokuegui ambue yvypórape hag̃ua; hákatu ndahaʼéi upéva umi mbaʼe koʼápe ojehechauka hag̃uáva.
Those in Isaiah who turn things upside down, which is simply another expression for what Isaiah identifies elsewhere as calling darkness light or light darkness, are identified as the ancient men that rule Jerusalem as their final judgment is being represented.
Umi Isaías-pe ombojere vaekue opa mba’e akã yvate guive yvy gotyo, ha upéva niko ambue ñe’ẽnte Isaías ambue hendápe he’íva pehenóiha pytũmimbi tesape térã tesape pytũmimbi, ojehechauka chupekuéra umi kuimba’e yma guaréva oisãmbyhýva Jerusalén-pe ramo, ha péicha oñemboheko hína ijapytepekuéra ipahaitépegua juicio ojehechaukávo.
Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! Woe unto them that are wise in their own eyes, and prudent in their own sight! Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward, and take away the righteousness of the righteous from him! Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel. Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:20–26.
¡Ai umi ohenóivape ivaíva iporãha ha iporãvape ivaíva; omoĩva pytũ tesapéicha, ha tesape pytũicha; omoĩva ro’ýva he’ẽháicha, ha he’ẽva ro’ýicha! ¡Ai umi iñarandúva ijehegui ha iñakãguapýva ijechaukahápe! ¡Ai umi mbareteva vino’u hag̃uáicha, ha kuimba’e ikatupyrýva ombojere hag̃ua kaguy mbarete: ombohekovaíva hembiapo vaiha pe hekópepyme’ẽ rupi, ha oipe’áva pe hekojoja hekojojávagui! Upévare, tata ho’úicha kapi’i piru, ha tata rendy omokanhýicha ñana piru, upéicha iñapytĩta ipytũmbýicha, ha ipoty opu’ãta yvytĩrõguáicha; oity hag̃uére Yvagapegua Ruvicha Léi, ha omboykére Israel Marangatu Ñe’ẽ. Upévare, Ñandejára pochy hendy ipuéblore, ha ojepyso ipo hesekuéra, ha oinupã chupekuéra; ha umi yvyty oryryipa, ha hetekuéra oñemondoro tape mbytére. Ko’ã mba’ére jepe, ndoguejýi gueteri ipochy, ha ipo ojepysove gueteri. Ha ha’e omopu’ãta peteĩ techaukaha tetãnguéra mombyryguápe, ha oñehenóita chupekuéra yvy apýra guive; ha péina ápe, outa hikuái pya’e eterei. Isaías 5:20–26.
God’s ensign (the one hundred and forty-four thousand) is lifted up as the ensign at the soon coming Sunday law, which is when “the anger of the Lord is kindled against his people”, and He stretches “forth his hand against them”, and “smites them”, and “their carcases will be torn in the midst of the streets.” The midst of the streets are the streets of Jerusalem when the destroying angels of Ezekiel chapter nine, are commanded to go forth “and smite: let not your eye spare, neither have ye pity: Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house.” Ezekiel’s “ancient men”, who Sister White states are those who were to be the guardians of the people, are Isaiah’s “drunkards of Ephraim” who “turn things upside down” in chapters twenty-eight and twenty-nine.
Tupã rairã (umi cien cuarenta y cuatro mil) oñemopu’ã tembe’y ramo pe léi domingo oúta hag̃uápe, upépe “Ñandejára pochy hendýva ipuéblo rehe”, ha Ha’e omyasãi “ipo hesekuéra”, ha “oinupã chupekuéra”, ha “ikuete kuéra oñembyai hag̃ua tape mbytére.” Tape mbytépe niko hína Jerusalén rape kuéra, amo ángelkuéra ohundíva Ezequiel kapítulo nueve-pe oñemandaha jave osẽ hag̃ua “ha peinupã: ani pende resa oporiahuvereko, ha ani peiporiahuvereko: pejukaite tuja ha mitãrusu, kuñataĩ ha mitã’i, ha kuña kuérape: ha ani peñemboja avavépe oĩ hag̃ua pe techaukaha hi’ári; ha peñepyrũ che santuario-gui. Upérõ oñepyrũ umi kuimba’e itujávagui oĩ va’ekue óga renondépe.” Ezequiel “kuimba’e itujáva”, Sister White he’iháicha hikuái umi va’erãmo’ãva’ekue tavayguakuéra ñangarekoha, hína Isaías “Efraín ka’úvape” “ombojereíva opa mba’e akã yvýre” kapítulo veintiocho ha veintinueve-pe.
In chapter five they are those who are “mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward.” With the publication of the book Questions on Doctrine, the ancient men drank from the cup of apostate Protestantism, and presented the false gospel of justification that claims men cannot be sanctified, that Christ is our Substitute, but not our Example. In doing so, the book justified the wicked, for the reward of being accepted among the fallen churches of apostate Protestantism. The passage is identifying their ultimate judgment, and the reason for that judgment is that they “despised the word of the Holy One of Israel.” They did this by rejecting the understanding of “the daily,” presented by those who gave the judgment hour cry, and by drinking from the cup of apostate Protestantism.
Pe kapítulo cinco-pe ha’e kuéra umi “ipy’aguasu kaguama’u hag̃ua, ha kuimba’e mbarete bebida pohýi ombojehe’a hag̃ua: omohenda hekojojáramo iñañávape pytyvõrã rehehápe.” Oñemoherakuãvo pe aranduka *Questions on Doctrine*, umi kuimba’e yma guare hoy’u pe kópa protestantísmo apóstata-gui, ha oikuave’ẽ pe marandu porã japu pe justificación rehegua, he’íva yvypóra ndaikatuiha oñesantifika, ha Cristo ha’eha ñande Rekoñemoĩhára, ha ndaha’éi ñande Techapyrã. Péicha ojapóvo, pe aranduka omohenda hekojojáramo iñañávape, pe tembiapo repy rehe ojeguerohory hag̃ua umi tupao ho’áva protestantísmo apóstata apytépe. Pe jehasa’asy ohechauka hína iñehundi pahaite, ha upe juicio rehegua mba’érepa ha’e pórke “ombohory ñe’ẽ Israel Imarangatuetéva rehegua.” Péva ojapo hikuái ombotovévo pe entendimiento “pe ára ha ára” rehegua, ojehechaukáva umi ome’ẽ va’ekue pe juicio aravo sapukái rupi, ha hoy’úvo pe kópa protestantísmo apóstata-gui.
In the passage they turn what is sweet to bitter, and what is bitter to sweet. The message that is in the angel’s hand when He descends is sweet, but the conclusion of the message is bitter. They argue the true latter rain message that begins when the angel descends is bitter, and at the conclusion they identify a sweet false peace and safety message, for they can’t help themselves from turning things upside down.
Pe pasáhepe haʼekuéra ombojere heʼẽva iróva hag̃ua, ha iróva katu heʼẽ hag̃ua. Pe marandu oĩva pe ánhel pópe oguejy jave haʼe heʼẽ, ha katu pe marandu pahápe haʼe iro. Haʼekuéra heʼi pe añetegua ama paha marandu oñepyrũva pe ánhel oguejy jave haʼeha iro, ha ipahápe ohechauka peteĩ japu pyʼaguapy ha tekorosã marandu heʼẽva, ndaikatúigui ojejoko hag̃ua ombojere hag̃ua opa mbaʼe.
The passage where this sin is represented is at the close of their corporate probationary time. Therefore, it is appropriate to see that their actions of identifying the satanic work of paganism as the work of Christ is a prophetic parallel to the unpardonable sin, which is identifying the work of the Holy Spirit as the work of Satan. Placing the “lie” into the third generation of Adventism provided the foundational logic of their false latter rain message, and ultimately brings a strong delusion upon them. The very passage where Miller came to understand the correct meaning of “the daily” is where they are portrayed as being overthrown.
Pe pasáhe ojehechaukahápe ko pekádo oĩ ipahápe ipróvape oñondiveguápe oñeme'ẽva’ekue ichupekuéra. Upévare, tekopotĩ ha oĩporã jahechakuaa hag̃ua ijapokuéra, omoñemohenda ramo pe tembiapo satániko paganismsgua Cristo rembiapóramo, ha’eha peteĩ jojaha profétika pe pekádo ndojehejaiva rehe, ha’éva oñemohenda hag̃ua Espíritu Santo rembiapo Satanás rembiapóramo. Oñemoĩvo pe “japu” Adventísmogua mbohapyha generación-pe ome’ẽ kuri pe lógica ypykue hembýva hekojavyva pe mensaje amandáu pahaguáre, ha ipahápe ogueru hi’ári peteĩ mbotavy mbarete. Pe pasáhe voi Miller oikuaahápe pe he’iséva añetéva “pe ára ha ára” rehegua, upépe voi ojehechauka hikuái oñehundiháicha.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:3–12.
Ani hag̃ua avave pene mbotavy mba’eveichavérõ: upe ára ndoumo’ãi, oúramo’ỹre raẽ pe jeheja guasu, ha ojekuaaukáramo’ỹre pe kuimba’e angaipa rehegua, pe ñehundi ra’y; upe oñemoĩva ha oñembotuicháva ijehe opa mba’e hérava Tupã ári, térã opa mba’e oñemomba’eguasúva ári; ha upéicha ha’e, ku Tupã ramo, oguapy Tupã róga guýpe, ohechaukávo ijehe ha’eha Tupã. Ndape mandu’ái piko, aime gueteri ramo pene ndive, ha’e hague peẽme ko’ã mba’e? Ha ko’ág̃a peikuaa mba’épa ojoko chupe, ikatu hag̃uáicha ojekuaauka itiempope. Ñandejára’ỹ rembipota kañymby niko omba’apo hína ko’ág̃ama; peteĩnte, pe ojokóva ko’ág̃a, ojokóta gueteri, oñenohẽ peve tapegui. Ha upéi ojekuaaukáta pe iñañáva, upe Ñandejára ohundítava ijuru pytu rupive, ha ombovaipata hag̃ua ijuajúpe omimbipáva rupive; upe ijuaju oúva Satanás rembiapo rupi, opa pokatu, techaukaha ha hechapyrã japu reheve, ha opa teko joavy añetegua’ỹ rehegua reheve umi oñehundívape g̃uarã; ndohayhúi haguére pe añetegua, ikatu hag̃uáicha ojesalva. Ha upévare Tupã omondóta chupekuéra peteĩ jejavy mbarete, oguerovia hag̃ua pe japu; ikatu hag̃uáicha oñekastiga opa umi ndogueroviáiva pe añetegua, síno ovy’áva teko joja’ỹre. 2 Tesalonicenses 2:3–12.
The prophets speak more of the last days than any other preceding sacred history, and this is true of this passage. The bedrock of Miller’s increase of knowledge, is also the bedrock of the increase of knowledge that arrived in 1989, for the correct understanding of the prophetic history associated with “the daily,” describes the history of verses forty and forty-one of Daniel eleven. What this means is that if a student of prophecy does not understand the role of paganism and its prophetic relationship to papal Rome, then the student will be unable to recognize that the work of first restraining the rise of the papacy, and then the work of placing the papacy on the throne of the earth was accomplished by paganism, and that work typifies the role of the earth beast of Revelation thirteen who at first restrains the papacy, but then changes and puts it on the throne of the earth. The role of the earth beast of Revelation thirteen is represented as the future for America.
Maranduhára kuéra oñe’ẽ hetave ára pahápegua rehe opa ambue tembiasakue marangatu oñemotenondéva-gui, ha upéva añetegua ko pasáhepe. Miller rembikuaakuaa hetave hag̃ua pyenda tee, ha’e avei pe pyenda tee pe rembikuaakuaa hetave hag̃uápe og̃uahẽva’ekue ary 1989-pe, pe ñehesaʼỹijo hekopete hag̃ua tembiasakue maranduhárapegua ojoajúva “pe ára ha ára rehe”, omombeʼúgui Daniel 11, versíkulo 40 ha 41 rembiasakue. Kóva he’ise peteĩ temimbo’e maranduhárapegua ndoikuaáiramo mba’éichapa paganis mo rembiapo ha ijoaju maranduhárape Roma papal ndive, upéicharõ pe temimbo’e ndaikatumo’ãi ohechakuaa pe tembiapo peteĩha ojokóva papado ñemopu’ã, ha upéi pe tembiapo omoĩva papado yvy guive tróno ári, ojejapohague paganis mo rupive, ha upe tembiapo ohechauka hag̃ua peteĩ techapyrãicha pe mymba yvy rehegua Apocalipsis 13-pe guare rembiapo, ha’éva iñepyrũrãme ojoko papadope, upéi katu omoambue ha omoĩ chupe yvy tróno ári. Pe mymba yvy rehegua Apocalipsis 13-pe guare rembiapo ojehechauka Amérikape ĝuarã mba’e oútava ramo.
We will continue our consideration of the unsealing of the light of the Hiddekel River in our next article.
Ñande jaikuaave hag̃ua pe Hiddekel Ysyry resape ñemboty’ỹ rehegua ñahesa’ỹijóta ñane artíkulo oúvape.
“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 ohecháva peteĩva yvága guýre oĩvagui, omoñeʼẽva opa kuimbaʼe korasõ, heʼi umi heta tesape oguerekóvagui: ‘Ndohasái jehasa asy ni ojekyhyje hag̃ua hikuái iñemongyʼa tekoporã ha espiritual rehe.’ Añetehápe, haʼekuéra oiporavo hikuái hapekuéra tee, ha ikorasõ ovyʼa hikuái umi mbaʼe vai oguerohorývape. Che avei aiporavóta iñembotavy hag̃ua, ha amoingéta hiʼarandukaʼỹ guive okyhyjéva ári; che ahenóirõ guare, avave nombohováiri; añeʼẽ ramo guare, nohendúi; ha ojapo ivaíva che resa renondépe, ha oiporavo pe che ndacheroryvéiva.’ ‘Tupã omondóta hiʼári kuéra peteĩ mbotavy mbaretéva, oguerovia hag̃ua peteĩ japu,’ ‘ndoguerohorýigui añetegua mborayhu, ikatu hag̃uáicha ojesalva,’ ‘ha ovyʼágui tekojojaʼỹme.’ 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.’
“Mbo’ehára yvagagua oporandu: ‘Mba’e ñembotavy mbaretevéva piko ikatu ombotavy pe apytu’ũ oimo’ã hag̃uáicha nde remopu’ãha pe fundamento porã ári ha Tupã omoneĩha nde rembiapo, ha añetépe katu remomba’apo heta mba’e yvypóra arandupykuaa rehegua rupive ha reñangaipa Jehová rehe? ¡Ah, tuichaite ñembotavy, peteĩ jejopyrã omohendáva apytu’ũkuéra, umi kuimba’e peteĩ jey oikuaa va’ekue pe añetegua, ojavy jave pe Tupãrayhu rehegua forme ha pe espíritu ha ipokatu renda rehegua; ha oimo’ã jave hikuái hikuái imba’ereta ha oñemomba’eha hetaiterei mba’e rehe ha ndoikotevẽiha mba’eve rehe, ha añetépe katu oikotevẽ opa mba’e rehe!’”
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Tupã ndoikói vaʼekue ambueicha Hembiguái jeroviaha omopotĩva ijaoʼi kuéra rehe. Péro heta osapukái hína: ‘Pyʼaguapy ha tekove jeroviaha,’ ha ñehundi pyaʼe oúva hína hiʼári kuéra. Ndahaʼéiramo ojejapo hag̃ua peteĩ ñembyasy añetetéva, ndahaʼéiramo kuimbaʼe kuéra omomirĩ hag̃ua ikorasõ confesión rupive ha oguerovia hag̃ua pe añetegua oĩháicha Jesúspe, arakaʼeve ndoikemoʼãi yvágape. Oguahẽ vove pe ñemopotĩ ñane aty ryepýpe, ndajapyta moʼãvéima ñañembopyʼaguapy hag̃uáicha, ñañembotuicháva ñande rekóre jaʼevo ñande ricoha ha hetave mbaʼerepy jarekóva, ha mbaʼeve ndofaltaiha ñandéve.”
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
“Máva ikatu hekojoja hag̃uáicha he’i: ‘Ore óro ojeha’ã tata rupi; ore ao ndaijaikúi ko yvóra reheve’”? Ahecha ore Mbo’ehára ohechaukaha umi ao oñembohérava tekojoja. Oipe’a rire umíva, ha’e ohechauka hag̃ua mba’éichapa ijyguatĩva oĩ ipype guýpe. Upéi he’i chéve: ‘Nde nderehechái piko mba’éichapa hikuái ñembotavy reheve oñomi ijyguatĩha ha ikangyha heko? “Mba’éicha piko pe táva jeroviaha oiko hag̃ua peteĩ kuña rekove vaiháicha!” Che Ru róga ojejapo peteĩ tenda ñemuharã, peteĩ tenda upégui Ñandejára oĩha ha hekopotĩha ojeipe’ahágui! Upévare oĩ kangy, ha mbarete ndaipóri.’” Testimonies, volumen 8, 249, 250.