The triple application of Elijah identified that in the last days there would be an Elijah at the beginning of the last days and at the ending of the last days. The “last days” are the days of judgment, which is progressive and divided into two types of judgment. The investigative judgment which began in the beginning of the last days, and the executive judgment which takes place in the ending of the last days. The triple application of Elijah is primarily representing the history of the executive judgment which begins at the soon-coming Sunday law.
Elías rembiporu mbohapy jey ohechauka porãha umi ára pahápe oĩtaha peteĩ Elías umi ára paha ñepyrũme ha avei umi ára paha opa hag̃uáme. “Ára paha” ha’e umi ára huísio rehegua, peteĩ huísio ohóva tenonderãme ha oñemboja’óva mokõi clase huísiope. Pe huísio investigativo oñepyrũva umi ára paha ñepyrũme, ha pe huísio ejecutivo oikóva umi ára paha opa hag̃uáme. Elías rembiporu mbohapy jey tenonderãite orrepresenta pe tembiasakue huísio ejecutivo rehegua, oñepyrũva pe léi dominical oguahẽmbotaitévape.
The investigative judgment is restricted to those who have made a profession to be a follower of God, primarily by direct profession, but also in a minority of occurrences by an indirect profession of lifestyle.
Pe huísio investigativo ojejoko umi tapicha ojehechaukávape añoite ha’eha Tupã rapykuéri, tenonderãite peteĩ ñe’ẽrã hechapyrã rupive, ha avei sa’ive jey peteĩ jeikove reko rupive he’íva indirectamente upe mba’e.
(For not the hearers of the law are just before God, but the doers of the law shall be justified. For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another.) Romans 2:13–15.
(Ndaha’éi rupi pe léi ohendúvante hína hekojojáva Tupã renondépe, síno umi ojapóva pe léi oñemombojoja-ta. Ndaikatúigui umi tetã ambuegua, ndorekóiva pe léi, ojejapóramo hekópe voi umi mba’e pe léi oguerekóva, ko’ãva, ndorekóiramo jepe pe léi, ijeheguiete hikuái peteĩ léi: umíva ohechauka pe tembiapo pe léi rehegua ojehaíva ipy’apýpe, ha ikonsiénsia avei omboajeporã upéva, ha iñemoĩrũkuéra upe aja ombojovake térã odefende ojupe.) Romanos 2:13–15.
The investigative judgment has two primary divisions, for it began with the investigation of the lives of the dead (from the days of Adam onward), who had professed to believe in the true God, and on September 11, 2001, it began the process of the investigative “judgment of the living.” The investigative judgment has another division beyond dead to living, for judgment begins with God’s house, and in the last days God’s house is Laodicean Adventism. Once the judgment of God’s house concludes at the soon-coming Sunday law, then God’s other flock that are then in Babylon are judged.
Pe huísio investigativo oguereko mokõi división principal, pórke oñepyrũkuri oinvestiga hag̃ua umi omanómava rekove (Adán ára guive ko’ág̃a peve), umi he’ívaekue ojeroviaha pe Tupã añeteguáre, ha 11 jasyporundy 2001-pe oñepyrũ pe proceso pe huísio investigativo “umi oikovéva rehegua”. Pe huísio investigativo oguereko ambue división avei, omanómavagui oikovévape yvateve, pórke pe huísio oñepyrũ Tupã róga rehe, ha umi ára pahápe Tupã róga ha’e Adventismo Laodicéagua. Oñemohu’ã vove pe huísio Tupã róga rehegua pe arapokõindy léi og̃uahẽmbotaitévape, upéi Tupã ambue ovecha aty, upérõ oĩva Babilóniape, oñehusga.
The executive judgment is God’s punishment upon those who rejected His offer of salvation. The executive judgment begins at the soon-coming Sunday law. The United States will then have filled up its cup of wrath, which is also the cup of its probationary time, and national apostasy will be followed by national ruin. Every nation on planet earth will follow the example of the United States in enforcing a Sunday law, and each of those nations will then fill up their cups and also suffer national ruin.
Pe huísio ejecutívo ha’e Tupã castígo umi omboykéva’ekue Ikuave’ẽ salvación rehegua. Pe huísio ejecutívo oñepyrũta pe léi domingo og̃uahẽmbotávo vove. Upérõ Estados Unidos omyenyhẽmbátama ikápa pochy rehegua, ha’éva avei ikápa iprobeación aravo rehegua, ha pe apostasía nacional oúta hapykuéri pe ruína nacional. Opa tetã ko yvy ape ári osegíta Estados Unidos ehémplo ombohováivo peteĩ léi domingo, ha peteĩteĩ umi tetãgui upérõ omyenyhẽmbáta avei ikápa kuéra ha ohasa avei pe ruína nacional.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Amérika, tekosã jerovia sãso rehegua, ojoajúta vove Papado ndive ojejopy hag̃ua tekopyapy ha oñemokyre’ỹ hag̃ua yvypórape omomba’e hag̃ua pe sábado japu, opa tetãygua ko yvy ape ári oñembotýta osegi hag̃ua hembiecharã.” Testimonies, volumen 6, 18.
The executive judgment is also divided into two parts. From the Sunday law in the United States until human probation closes when Michael stands up, God’s judgments are mixed with mercy, but when Michael stands up, God’s wrath, as represented by the pouring out of the seven last plagues, contains no mercy. During the period of the Sunday law crisis the executive judgments upon men and nations will be mixed with mercy, for there will still be some in Babylon that are then being given opportunity to understand the distinction between the worship of Sabbath and Sunday.
Pe huísio ejecutivo avei oñemboja’o mokõi hendápe. Umi léi domingo Estados Unidos-pe guive pe ára oñembotýva pe prueba humana Michael opuʼã meve, Tupã juicio-kuéra oĩ ñeporiahuvereko reheve oñembojeheʼa hag̃uáicha; ha katu Michael opuʼã vove, Tupã pochy, oñerrepresentáva umi siete últimas plagas oñehẽvo, ndoguerekói ñeporiahuvereko. Pe tiempo oikóva pe krísis léi domingo rehegua aja, umi juicio ejecutivo oguahẽva yvypóra ha tetãnguéra ári oñembojeheʼáta ñeporiahuverekóre; oĩta gueteri rupi algunos Babilonia-pe upérõ oñemeʼẽva chupekuéra oportunidad oikũmby hag̃ua pe joavy oĩva pe adoración sábado rehegua ha domingo rehegua apytépe.
“Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.
“¡Aikuaánga pe tavayguakuéra hi’ára jehechakuaaha rehegua! Heta oĩ gueteri ndoikuaáiva pe añetegua ojehechaukáva ko árape. Heta oĩ umi ndive Tupã Espíritu oñeha’ãva gueteri. Pe ára oguahẽhápe Tupã juicio ñehundíva ha’e pe ára poriahuvereko rehegua umi ndoguerekóivape guare pa’ũ oikuaa hag̃ua mba’épa pe añetegua. Mborayhu porãme Ñandejára oma’ẽta hesekuéra. Iporiahuvereko renda oñembyasy; ipo gueteri ojepyso osalva hag̃ua, okẽ oñembotýramo jepe umi ndoikese va’ekuépe g̃uarã.”
“The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 97.
“Ñandejára poriahuvereko ojehechauka Ijarekokatu puku rupive. Ha’e ojoko hína Ijapoukapykuéra, oha’arõvo pe marandu ñe’ẽmondo oñehenduka hag̃ua opavavépe. ¡Ajépa, ñande tavayguakuéra oñandu hag̃uáicha hekopete pe tembiapo pohýi oĩva hi’ári kuéra ome’ẽ hag̃ua ko yvy ape ári pe ipahaguéva marandu poriahuvereko rehegua, mba’eichaitépa tembiapo hechapyrãva ojejapóta!” Testimonios, tomo 9, 97.
The “time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth.” Those two “times” begin together when “the door is closed” upon Laodicean Adventists “who would not enter.”
“pe tiémpo Ñandejára juicio-kuéra ohundíva rehegua ha’e pe tiémpo poriahuvereko rehegua umi ndoguerekóivape g̃uarã pa’ũ oikuaa hag̃ua mba’épa añetegua.” Umi mokõi “tiémpo” oñepyrũ oñondive jave “pe okẽ oñemboty” Laodicea-pegua Adventista-kuéra ári “ndoikesevéimava’ekue.”
“I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question, to unite the hearts of God’s dear waiting saints. And if one believed, and kept the Sabbath, and received the blessing attending it, and then gave it up, and broke the holy commandment, they would shut the gates of the Holy City against themselves, as sure as there was a God that rules in heaven above. I saw that God had children, who do not see and keep the Sabbath. They had not rejected the light on it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully. This enraged the church, and nominal Adventists, as they could not refute the Sabbath truth. And at this time, God’s chosen, all saw clearly that we had the truth, and they came out and endured the persecution with us.” A Word to the Little Flock, 18, 19.
“Ahecha pe sábado marangatu ha’eha, ha ha’etaha avei, pe murálla omboja’óva Israel añeteguáva Tupã rehegua ha umi ndogueroviáivape; ha pe sábado ha’e pe porandu tuichavéva ombojoajúva hag̃ua Tupã rembiguái marangatu oharõvape ikorasõ. Ha oĩramo peteĩ ogueroviáva, ha oñangarekóva sábado rehe, ha ohupytýva pe jehovasa oúva hendive, ha upéi ohejáramo, ha ombyai pe tembiapoukapy marangatu, ha’e voi ombotýta ijehegui pe Táva Marangatu rokẽ, añetehápe oĩháicha peteĩ Tupã oguerekóva mburuvicha yvágape yvate. Ahecha Tupã oguerekoha ta’ýra, ndohecháiva ha noñangarekóiva sábado rehe. Ndahejái kuri hikuái pe tesape hesegua. Ha pe ñepyrũrãme pe ára jehasa asýpe, ore roñemyenyhẽ Espíritu Santo-gui roho jave romoherakuãve hag̃ua pe sábado hekópe porãve. Kóva ombopochy pe iglésia ha umi adventísta réra añónte rehegua, ndaikatúigui ombotovévo pe añetegua sábado rehegua. Ha upe jave, Tupã oiporavóva, opavave ohecha hesakã porã ore rogueroha pe añetegua, ha osẽ hikuái ha ogueropu’aka pe jejopy vai ore ndive.” A Word to the Little Flock, 18, 19.
The door is closed at the soon-coming Sunday law, making the period which precedes the Sunday law “the time” of God’s people’s “visitation.”
Pe okẽ oñemboty pe arapokõindy rehegua léi og̃uahẽmbotavévo, upéicha rupi pe aravo omotenondéva pe arapokõindy rehegua léi ha’e Ñandejára tavayguakuéra “jehechapyre” “ára”.
How do ye say, We are wise, and the law of the Lord is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain. The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the Lord; and what wisdom is in them? Therefore will I give their wives unto others, and their fields to them that shall inherit them: for everyone from the least even unto the greatest is given to covetousness, from the prophet even unto the priest every one dealeth falsely. For they have healed the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace. Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore shall they fall among them that fall: in the time of their visitation they shall be cast down, saith the Lord. Jeremiah 8:8–12.
Mba'éicha piko peje: Ore roikuaa arandúpe, ha Ñandejára léi oĩ orendive? Péina, añetete ningo rei ojapo vaʼekue ichupe; rei ningo umi kuatiahaihára plúma. Umi arandu oñemotĩ, ojepyʼapy ha oñemoĩ jejopypýpe: péina, haʼekuéra omboyke Ñandejára ñeʼẽ; ha mbaʼe arandu piko oĩ hesekuéra? Upévare ameʼẽta iñasokuérape ambuévape, ha hemitỹnguérape umi ohupytýtavape; opaite, michĩvévagui tuichavéva peve, oñemeʼẽ mbaʼepota vaipe, maranduháragui paʼí peve opavave ojapo japu. Haʼekuéra omongueraive che retãyguakuéra rajy rasykangy mbeguekatu, heʼívo: Pyʼaguapy, pyʼaguapy; ha pyʼaguapy ndaipóri. ¿Oñemotĩ piko ojapo rire mbaʼe jeguarúva? Nahániri, ni michĩmi noñemotĩri, ni ikatúi hova pytã: upévare hoʼáta umi hoʼávandi; ára oñevisita jave chupekuéra, oñemombo yvýpe, heʼi Ñandejára. Jeremías 8:8–12.
As with ancient Israel, so with modern Israel, they are both destroyed, for they knew not the time of their visitation. The time of God’s visitation for Laodicean Adventism began on September 11, 2001, and concludes at the soon coming Sunday law.
Ymaite Israel yma guare, upéicha avei Israel ko’ág̃agua rehe, mokõivéva oñehundi, ndoikuaáigui hikuái itiémpo jepe oñevisita hague chupekuéra. Ñandejára jehechajey itiémpo Adventísmo laodicense-pe oñepyrũ vaʼekue 11 de septiembre de 2001-pe, ha oñemohuʼãta pyaʼeite og̃uahẽtava léi domingo-pe.
And when he was come near, he beheld the city, and wept over it, Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation. Luke 19:41–44.
Ha og̃uahẽmbotávo, oma’ẽ táva rehe ha hasẽ hese, heʼívo: Reikuaárire, nde voi, ko ne ára-pe jepe, umi mbaʼe ne pyʼaguapýpe g̃uarã! Ha koʼág̃a katu okañy nde resa-gui. Mbaʼérehe, og̃uahẽta ndéve ára, ne enemigo-kuéra omoĩ hag̃ua nde jerére peteĩ yvytyʼi ñorairõrã, nde jerére ojeréta ha ndejoko hag̃ua opa hendáicha; ha ndeity hag̃ua yvýpe, ha ne membykuéra nde pype; ha ndohejamoʼãi pende pype peteĩ ita ári ambue ita; ndereikuaái haguére nde jehechaukaha ára. Lucas 19:41–44.
At the time of God’s visitation the wise and foolish are forever separated.
Tupã ñepytyvõ ára pe arandukuéra ha itavýva ojeheja hag̃ua opa ára guarã.
“We know that unconsecrated Seventh-day Adventists, who have a knowledge of the truth, but who have linked themselves with worldlings will depart entirely from the faith, giving heed to seducing spirits. The enemy will gladly hold out inducements to them, to lead them to carry on a warfare against the people of God. But those who are true and steadfast will have a strong and powerful defense in God.” Manuscript Releases, volume 7, 186.
“Jaikuaa umi Adventísta Ára Pokõindy-pegua noñemomarangatúiva, oikuaáva pe añetegua, ha katu ojoajúva umi yvypóra yvytigua ndive, ojeiha mombyryite pe jeroviágui, ohendu hag̃ua espíritukuéra ombotavývape. Pe enemigo vy’ápe oikuave’ẽta chupekuéra mba’e ñembotavyha, ogueraha hag̃ua chupekuéra omotenonde hag̃ua peteĩ ñorairõ Tupã retãygua rehe. Ha umi añetéva ha mbaretehápe opytáva oguerekóta Tupãme peteĩ ñangareko mbarete ha ipokatuva.” Manuscript Releases, volúmen 7, 186.
Their time of visitation began on September 11, 2001, as typified by the time of visitation upon the Protestant churches on August 11, 1840, and as the time of visitation had begun for ancient Israel when the Holy Spirit descended at the baptism of Christ.
Iñepyrũ ára oñepyrũkuri 11 jasyporundy 2001-pe, ojehechaukaramoguáicha iñepyrũha umi iglésia protestánte ári 11 jasypoapy 1840-pe, ha péicha avei iñepyrũkuri yma Israel yma guarépe pe iñepyrũ ára, Espíritu Santo oguejy ramo guare Cristo ñemongarai jave.
The executive judgment begins when the United States fills the cup of its probationary time at the soon coming Sunday law, which is also when the Laodicean Adventist church has filled their cup. Judgment begins with the house of God, and the cup of probationary time for both corrupted horns of the United States. The corrupted horn of Protestantism that has previously been represented by the Laodicean Adventist church then ceases, and the Philadelphian movement of the third angel is then the true horn of Protestantism, and spiritual Jerusalem that is lifted up as an ensign. At that point Jerusalem changes from the church militant into the church triumphant.
Pe juicio ejecutivo oñepyrũ Estados Unidos omyenyhẽ jave pe kópa orekóva itiempo probatorio pe léi dominical oguahẽmbotávape, ha upéva avei pe ára iglésia adventista Laodiceagua omyenyhẽhague ikópa. Pe juicio oñepyrũ Ñandejára rógape, ha pe kópa tiémpo probatorio rehegua mokõive hatĩ oñembyaíva Estados Unidospegua. Pe hatĩ oñembyaíva Protestantismo rehegua, yma ojejokuaáva iglésia adventista Laodiceagua rupive, upéi opáta; ha pe movimiento Filadelfiagua pe tercer ángel rehegua upérõ ha’éta pe añetegua hatĩ Protestantismo rehegua, ha Jerusalén espiritual oñemopu’ãva peteĩ techaukaháramo. Upe jave Jerusalén oñemoambue pe iglésia militántegui pe iglésia triunfántepe.
The executive judgment begins, with the time of God’s destructive judgments, which is also a time of mercy for God’s other flock that is still in Babylon. It begins when the time of God’s visitation upon Laodicean Adventism ends. The executive judgment progresses to the Seven Last Plagues where the judgments are no longer mixed with mercy, and then Jesus returns.
Oñepyrũ pe juicio ejecutivo, pe tiempo umi juicio ñehundiha Tupãgui rehegua, ha upéva avei ha’e peteĩ tiempo poriahuverekorã Tupã ambue aty ovechakuéra peguarã, oĩva gueteri Babilóniape. Oñepyrũ upe jave opa ramo pe tiempo Tupã jehechajeyha rehegua Adventismo Laodicense ári. Pe juicio ejecutivo oñemotenonde umi Siete Últimas Plagas peve, upépe umi juicio ndaipóri véima oñembojehe’a poriahuverekóndi, ha upéi Jesús oujey.
When Jesus returns, the millennium (one thousand years), of Revelation chapter twenty, identifies that Satan is bound upon a desolated earth, alone with only the rebellious angels that participated in the attack against God.
Jesús oujeývo vove, pe milenio (mil ary), Apocalipsis kapítulo mokõipa-pe oñe’ẽháicha, ohechauka Satanás oñeñapytĩha peteĩ yvy oñembyaipaite vaʼekuére, haʼeño umi ánhel rebélde añoite ndive, umi opartisipávaʼekue pe ñorairõme Ñandejára rehe.
And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. Revelation 20:1–3.
Ha ahecha peteĩ ánhel oguejy yvágagui, oguerekóva ipope pe yvykua pypuku hag̃uã’ỹva llave ha peteĩ cadena guasu. Ha ojapyhy pe dragónpe, pe mbói ymaguare, ha’éva Aña ha Satanás, ha ojokua chupe mil ary aja, ha omombo chupe pe yvykua pypuku hag̃uã’ỹvape, ha omboty ipype, ha omoĩ hese peteĩ sello, ani hag̃ua ombotavyve umi tetãnguérape, pe mil ary oñembotý peve; ha upéi ojehejava’erã chupe peteĩ sapy’aite. Apocalipsis 20:1–3.
During that thousand years the redeemed will perform an investigative judgment upon the lost who are still sleeping in their graves waiting for the conclusion of the individual judgments. The redeemed will consider the lives and circumstances of the lost, including Satan and his angels, in order to determine which deserves greater punishment at the end of the thousand years.
Umi mil ary pukukue jave, umi ojepeʼáva ojapóta peteĩ huísio investigativo umi oñehundívare, oikovéva gueteri oke hína itávarupápe, ohaʼarõvo opa hag̃ua umi huísio individual. Umi ojepeʼáva ohechakuaáta umi oñehundíva rekove ha icircunstánsia, oikehápe Satanás ha iángelkuéra, ikatu hag̃uáicha oikuaa mávapa tekotevẽ oñembyasyve amo mil ary pukukue pahápe.
And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. Revelation 20:4.
Ha ahecha umi guapyha mburuvicharã, ha oguapy hesekuéra; ha oñeme’ẽ chupekuéra huísio: ha ahecha umi ojejukáva akã’o hag̃ua Jesús rehehápe, ha Tupã Ñe’ẽ rehehápe, ha umi ndojeroviaséiva mymbaguasu rehe, ni ta’anga rehe, ha noñemohendáiva hikuái imárka iykére térã ipope; ha oikove jevy hikuái ha oguapy mburuvicha hag̃uáicha Cristo ndive mil ary pukukue. Apocalipsis 20:4.
The millennium therefore contains an investigative judgment, that when finished brings the final executive judgment when the wicked dead are raised, and Satan who then has entire control over them convinces the wicked to attack Jerusalem which at the end of the thousand years comes down out of heaven. As the wicked mount their attack, fire comes down out of heaven and the final executive judgment is accomplished.
Pe mil áño, upévare, oguereko peteĩ juicio investigativo, ha upe juicio opa rire ogueru pe juicio ejecutivo paha, araka’e pe omanóva iñañáva oñemopu’ã jeývo, ha Satanás, upe jave orekóva hikuái ári control completo, omokyre’ỹ umi iñañávape oataka hag̃ua Jerusalén, pe oguejýtava yvágagui pe mil áño pahápe. Ha umi iñañáva ojupi aja hikuái pe ataque rehe, tata oguejy yvágagui ha pe juicio ejecutivo paha oñemboguata hag̃ua oñekompleta.
And when the thousand years are expired, Satan shall be loosed out of his prison, And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. Revelation 20:7–9.
Ha ojehuvopa pe mil ary, Satanás oñemosãsóta iprisionágui, ha osẽta ombotavy hag̃ua tetãnguéra oĩva yvy irundy kósta rehegua, Gog ha Magog, ombyaty hag̃ua chupekuéra ñorairõrã: ha ijaty kuéra papapy ha’e yguasu rembe’y yvyku’iicha. Ha ojupi hikuái yvy pukukue rehe, ha ojere santo-kuéra ñembyaty renda jerére, ha táva ojehayhúva rehe: ha tata oguejy Tupãgui yvágagui, ha ohundi chupekuéra. Apocalipsis 20:7–9.
Though the triple applications of Elijah and the messenger that prepares for the Messenger of the Covenant to suddenly come to His temple are closely related, a distinction of their work can be noted in that Elijah is primarily identifying the work of the messenger, and the movement associated with the message of the messenger, that is accomplished during the executive judgment that begins at the soon-coming Sunday law. The messenger that prepares the way for the Messenger of the Covenant primarily identifies a work that is accomplished during the investigative judgment. Laodicean Adventism does not know the time of their visitation, which represents a specific time period of judgment.
Jepénte pe tembiaporã mbohapy jeporu Elías rehegua ha pe maranduhára ombosako’íva tape pe Maranduhára Joajúpeguarã oúvo pya’e hag̃ua Itupaópe oñondivepaite hag̃ua, ikatu ojehechakuaa peteĩ joavy hembiapópe: Elías tenonderãite ohechauka pe maranduhára rembiapo, ha pe ñemongu’e ojoajúva pe maranduhára marandu ndive, ojejapóva pe juicio ejecutivo aja oñepyrũva pe araka’e’ỹre oútava léi domingo ndive. Pe maranduhára ombosako’íva tape pe Maranduhára Joajúpeguarã tenonderãite ohechauka peteĩ tembiapo ojejapóva pe juicio investigador aja. Adventismo Laodiceaguáva ndoikuaái hi’ára jehechajeyrã, upéva he’iséva peteĩ aravo peteĩcha juicio rehegua.
Neither do they understand the “present truth” message that is proclaimed during the time of their visitation. They were required to know both the judgment, and the message of those days. They were also required to know the messenger of that period of time. In their Laodicean blindness they oppose the message of the hour, deny the time of their visitation with a message of “peace and safety,” and are uncertain who the chosen messenger of that period is. This truth was clearly identified in the witness of the second Elijah, who was John the Baptist.
Ha’ekuéra ndoikuaái avei pe marandu “añetegua ko’áĝagua” oñemomarandúva ijehechajey ára jave. Ojeheja’ekue chupekuéra toikuaa hag̃ua mokõivéva, pe juicio ha pe marandu umi ára pegua. Ojeheja’ekue avei chupekuéra toikuaa hag̃ua pe mensahéro upe tiempo pegua. Ijapytepekuéra, pe isyguasu Laodicea gua pytũmbýpe, oñemoĩ hikuái pe marandu aravopegua rehe, omoneĩ’ỹ ijehechajey ára peteĩ marandu “py’aguapy ha tekorosã” reheve, ha ndoikuaaporãi mávapa pe mensahéro ojeporavóva upe tiempope. Ko añetegua ojehechauka porã va’ekue pe mokõiha Elías testimóniope, ha’éva Juan el Bautista.
The Jews knew that prophecy identified a messenger to come, and Jesus directly taught that John was that messenger who was to come.
Umi hudío oikuaa profecía omombeʼuha peteĩ mensahéro oútava, ha Jesús voi omboʼe porã Juan haʼe hague upe mensahéro oútava.
For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:13–15.
Opaite maranduhára ha pe léi oñe’ẽma vaekue maranduporã rehe Juan peve. Ha peẽ peipota ramo pehupyty hag̃ua ko ñe’ẽ, kóva hína Elías, pe ou vaʼerãva. Oguerekóva apysa ohendu hag̃ua, tohendu. Mateo 11:13–15.
At the very conclusion of the period of their visitation (the time in the history of Christ that typifies the soon-coming Sunday law), as Christ hung upon the cross the Jews conjectured whether Elijah would then come to save Jesus. If they did not recognize the messenger that was to prepare for the Messenger of the Covenant, that was then confirming the covenant with His own blood, they could not recognize their Messiah. Laodicean Adventism in the last days is required to know their judgment, which is the time of their visitation. They are required to recognize the message of that period of time, and they are required to recognize the chosen messenger of that time. The rebellion of 1888, represented September 11, 2001, when the angel of Revelation chapter eighteen descended. The rebels of 1888, refused to acknowledge the chosen messengers of the history that was typifying the last days.
Umi ipahaitépe pe ára ojevisita hag̃ua chupekuéra (pe ára Cristo rembiasakuepe ohechaukáva pe léi domingo og̃uahẽmbotaitévape), Cristo osãingóvo kurusúre, umi judío oñemoĩ ojepy’amongeta hag̃ua mba’éichapa Elías oupa upérõ osalva hag̃ua Jesúspe. Noikuaáiramo hikuái pe maranduhára ombosako’íva’erã pe Maranduhára Pe Ñe’ẽme’ẽgua hag̃uápe, upe jave omombaretéva pe ñe’ẽme’ẽ Huguýte rupive, ndaikatumo’ãi kuri oikuaa hikuái Imesíaspe. Pe adventísmo laodiceagua ára pahápe oikuaava’erã ijusgamiento, ha’éva pe ára ojevisita hag̃ua chupekuéra. Ha’e kuéra oikuaava’erã pe marandu upe aravopegua, ha oikuaava’erã avei pe maranduhára ojeporavopyre upe aravopegua. Pe pu’aka’ẽ 1888 pegua, ojehechauka hag̃ua septiembre 11, 2001-pe, upérõ oguejy pe ánhel Apocalipsis kapítulo dieciocho pegua. Umi opu’ãva’ekue 1888-pe, ndoikuaaséi pe maranduharakuéra ojeporavopyréva pe tembiasakue ombohechaukáva umi ára pahápe.
We will continue this study in the next article.
Ñamboguatávéta ko ñehesa’ỹijo pe artíkulo oúvape.
For thus saith the Lord God of Israel unto me; Take the wine cup of this fury at my hand, and cause all the nations, to whom I send thee, to drink it. And they shall drink, and be moved, and be mad, because of the sword that I will send among them. Then took I the cup at the Lord’s hand, and made all the nations to drink, unto whom the Lord had sent me: To wit, Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, an hissing, and a curse; as it is this day; Pharaoh king of Egypt, and his servants, and his princes, and all his people; And all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod, Edom, and Moab, and the children of Ammon, And all the kings of Tyrus, and all the kings of Zidon, and the kings of the isles which are beyond the sea, Dedan, and Tema, and Buz, and all that are in the utmost corners, And all the kings of Arabia, and all the kings of the mingled people that dwell in the desert, And all the kings of Zimri, and all the kings of Elam, and all the kings of the Medes, And all the kings of the north, far and near, one with another, and all the kingdoms of the world, which are upon the face of the earth: and the king of Sheshach shall drink after them. Therefore thou shalt say unto them, Thus saith the Lord of hosts, the God of Israel; Drink ye, and be drunken, and spue, and fall, and rise no more, because of the sword which I will send among you. And it shall be, if they refuse to take the cup at thine hand to drink, then shalt thou say unto them, Thus saith the Lord of hosts; Ye shall certainly drink. For, lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the Lord of hosts. Therefore prophesy thou against them all these words, and say unto them, The Lord shall roar from on high, and utter his voice from his holy habitation; he shall mightily roar upon his habitation; he shall give a shout, as they that tread the grapes, against all the inhabitants of the earth. A noise shall come even to the ends of the earth; for the Lord hath a controversy with the nations, he will plead with all flesh; he will give them that are wicked to the sword, saith the Lord. Thus saith the Lord of hosts, Behold, evil shall go forth from nation to nation, and a great whirlwind shall be raised up from the coasts of the earth. And the slain of the Lord shall be at that day from one end of the earth even unto the other end of the earth: they shall not be lamented, neither gathered, nor buried; they shall be dung upon the ground. Jeremiah 25:15–33.
Péicha he’i Ñandejára Tupã Israel Jára chéve: Egueraha nde pópe ko káso víno che popegua, che pochy rasy rehegua, ha emboy’u opa tetãnguérape, umi che remondóva ndehegui. Ha ha’ekuéra ho’úta, oñemongu’éta, ha itarováta, pe kyse puku che amondótava ijapytepekuéra rupi. Upémarõ ajagarra pe káso Ñandejára pópegui, ha amboy’u opa tetãnguérape, umi Ñandejára chemondohague: Jerusalén, ha táva Judá pegua, ha umi mburuvicha guasu ipypegua, ha umi ruvicha ipypegua, ajapo hag̃uáicha chuguikuéra peteĩ ñembyai, peteĩ mba’e hag̃ua ojepy’amo hag̃ua, peteĩ sísso, ha peteĩ ñe’ẽvai; hag̃ua ko árape oĩháicha; Faraón Egipto ruvicha guasu, ha hembiguái kuéra, ha iruvicha kuéra, ha opa itavayguakuéra; ha opa tetãnguéra ñembojopara, ha opa mburuvicha guasu yvy Uz pegua, ha opa mburuvicha guasu filisteo retã pegua, ha Asquelón, ha Gaza, ha Ecrón, ha pe hembýva Asdod gua; Edom, ha Moab, ha Ammón ra’y kuéra; ha opa mburuvicha guasu Tiro pegua, ha opa mburuvicha guasu Sidón pegua, ha umi mburuvicha guasu umi ypa’ũguáva oĩva para ykére; Dedán, ha Tema, ha Buz, ha opa umi oikéva mombyryvéva kotykuérape; ha opa mburuvicha guasu Arabia pegua, ha opa mburuvicha guasu umi tetãnguéra ñembojopara oikóva desiértope; ha opa mburuvicha guasu Zimri pegua, ha opa mburuvicha guasu Elam pegua, ha opa mburuvicha guasu medos pegua; ha opa mburuvicha guasu yvate gotyogua, mombyry ha hi’aguĩva, peteĩ oñondive ambuéndi, ha opa yvy arigua rréino oĩva yvy ape ári; ha mburuvicha guasu Sesac pegua ho’úta hapykuerépekuéra. Upévare ere va’erã chupekuéra: Péicha he’i Ñandejára ipu’akapáva, Israel Jára: Pe’u, ha peka’u, ha pesẽ, ha pe’a, ha anive pepu’ãjey, pe kyse puku che amondótava pene apytépe. Ha oikóta, ndaipotáramo hikuái ojapyhy pe káso ne pópe ho’u hag̃ua, upéicharõ ere va’erã chupekuéra: Péicha he’i Ñandejára ipu’akapáva: Añetehápe pe’úta. Péina, che aipytyvõ ñepyrũ hag̃ua mba’e vai pe táva oñehenóivape che rérape, ha pende piko pejehejáta ani hag̃ua peñembyepoti? Ndaikatúi pejeheja rei; che ajeruréta peteĩ kyse puku opa umi yvy arigua rehe, he’i Ñandejára ipu’akapáva. Upévare eprofetisa hesekuéra ko’ã ñe’ẽ opaite, ha ere chupekuéra: Ñandejára osapukáita yvate guive, ha ome’ẽta iñe’ẽ ihenda marangatu guive; hatã osapukáita hóga rehe, osapukáita umi uva pysoháraicha, opa umi oikóva yvy ape ári rehe. Oguahẽta peteĩ tyapu pe yvy paha peve; Ñandejára oguereko peteĩ ñorairõ tetãnguéra ndive, oñemoĩta opa tekove rehe, ha umi heko aña hag̃ua ome’ẽta kyse pukúpe, he’i Ñandejára. Péicha he’i Ñandejára ipu’akapáva: Péina, mba’e vai osẽta tetãgui tetã peve, ha peteĩ yvytu’atã tuicháva oñemopu’ãta yvy rembe’ýgui. Ha upe árape umi Ñandejára ojukáva oĩta peteĩ yvy apýragui peve ambue yvy apyra peve; ndajajahéimo’ãi hesekuéra, ni noñembyatymo’ãi, ni noñeñotỹmo’ãi; hikuái ha’éta yvy ári tekaka guáicha. Jeremías 25:15–33.