The “last days” represent the announcement of the opening of judgment in the movement of the first angel, and in the movement of the third angel, the close of judgment is announced. In the “last days” God’s people were, and are raised up to announce the judgment of God, but in order to be a messenger of God’s judgment, you must understand the judgment. A primary characteristic of Laodicean Adventism, both the learned class and the unlearned class, is that they do not know the judgment of God. All the prophets are more specifically addressing the last days, than the days in which they lived.
Umi “ára pahápe” ohechauka pe marandu juicio oñepyrũha ángel peteĩha rembiapópe; ha ángel mbohapyha rembiapópe, oñemombe’u juicio ñembotypa. Umi “ára pahápe” Tupã tavayguakuéra oñemopu’ãkuri ha oñemopu’ã gueteri omombe’u hag̃ua Tupã juicio; ha katu, ikatu hag̃uáicha peteĩ tapicha toiko Tupã juicio rerahaha, tekotevẽ ontende pe juicio. Peteĩ techaukaha tenondegua Adventismo Laodiceagua rehegua, umi arandupy rehegua ha umi ndaha’éiva arandupy rehegua avei, ha’e hína ndoikuaáiha Tupã juicio. Opavave maranduhára kuéra oñe’ẽve porã umi ára paháre, oiko hague ára rangue hag̃ua.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11.” Selected Messages, book 3, 338.
“Peteĩteĩ yma guare maranduhára kuéra oñe’ẽve ñande ára rehe hag̃ua, sa’ive hag̃ua ijeheguiete oguerekova’ekue árape; upévare imarandu hag̃ua opyta mbarete ñandéve g̃uarã. ‘Ko’ã mba’e opavave oiko va’ekue hesekuéra techapyrãrã; ha ojehai ñane ñe’ẽmondýirã, ñande ári oguahẽva’ekue ko yvy arapaha paha.’ 1 Corintios 10:11.” Selected Messages, libro 3, 338.
All the prophets agree with one another, so their prophecies are all presenting the same illustration, and that illustration is of the last days, which are the days of judgment.
Opaite maranduhára oñemoĩ peteĩ ñe’ẽme, upévare opa imarandu porãha oikuave’ẽ hína pe ta’anga peteĩchagua, ha upe ta’anga oñe’ẽ umi ára paháre rehe, ha’éva pe huísio ára.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Ha umi marãngatupyry espíritu oĩ profétakuéra poguýpe. Tupã niko ndaha’éi ñembyasýi ha sarambi apohare, síno py’aguapy rehegua, opaite marangatukuéra tupaope guaréicha. 1 Corintios 14:32, 33.
Jerusalem in Ezekiel’s vision that begins in chapter eight, is God’s church, which is the Laodicean Seventh-day Adventist church in the last days. Chapters eight and nine of Ezekiel, identify two classes of worshippers in the conclusion of the judgment of the house of God. One class is represented with the twenty-five ancient men bowing to the sun, but those who sigh and cry for the abominations done in the church and land, receive the seal of God. In chapter eleven, Ezekiel’s vision continues the illustration of the punishment of the twenty-five men that bow to the sun.
Jerusalén, pe visión Ezequiel-pe oñepyrũva capítulo ocho-pe, ha’e Tupã iglesia, ha upéva hína pe iglesia Adventista del Séptimo Día Laodiceagua umi ára pahápe. Ezequiel capítulos ocho ha nueve-pe ojehechauka mokõi aty oporombovy’áva kuéra, pe huísio oguahẽvo ipahápe Tupã róga ári. Peteĩ aty ojehechauka umi veinticinco kuimba’e yma guare kuéraicha, oñesũva kuarahýre; ha umi osapukáiva ha hasẽva umi jeheja vai ojapóva iglesia ha tetãme rehe, umíva katu ohupyty Tupã sello. Capítulo once-pe, pe visión Ezequiel rehegua osegi ohechauka hag̃ua pe castígo umi veinticinco kuimba’épe oñesũva kuarahýre.
Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people. Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh. Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord; Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ezekiel 11:1–9.
Upéi pe Espíritu chehupi, ha che reraha pe okẽ kuarahyresẽ gotyo oĩvape Tupã róga pegua renondépe, oma’ẽva kuarahyresẽ gotyo; ha péina, pe okẽ rokẽme oĩ mokõipa po peteĩ kuimbaʼe; ha ijapytépe ahecha Jaazanías, Azur raʼy, ha Pelatías, Benaías raʼy, tavayguakuéra ruvichakuéra. Upérõ heʼi chéve: Yvypóra raʼy, koʼãva hína umi kuimbaʼe omoheñóiva mbaʼe vai, ha omeʼẽva ñemoñeʼẽ aña ko távape; heʼíva: Nda-ag̃uietéi gueteri; jajapo ñande rógakuéra; ko táva hína pe japepo, ha ñande hína pe soʼo. Upévare eprofetisa hesekuéra, eprofetisa, yvypóra raʼy. Ha Tupã Ñandejára Espíritu ou che ári, ha heʼi chéve: Eñeʼẽ; péicha heʼi Tupã Ñandejára: Péicha peje, Israel róga; che aikuaa umi mbaʼe pende apytépe peteĩteĩva opensáva. Peẽ pemboheta pene rembiguái jejuka ko távape, ha pemyenyhẽ ijekuéra umi ojejukávagui. Upévare péicha heʼi Tupã Ñandejára: Pene rembijuka, peẽ pemoĩva ipype, umíva hína pe soʼo, ha ko táva hína pe japepo; péro che roguenohẽta peẽme ipypegui. Peẽ pekyhyje pe kysepukúgui; ha che amondoíta peẽ ári pe kyse puku, heʼi Tupã Ñandejára. Ha che roguenohẽta peẽme ipypegui, ha ameʼẽta peẽme pytagua popegua, ha ajapóta pende rehe umi jehusga. Ezequiel 11:1–9.
Jerusalem is identified as the “caldron,” and the people in Jerusalem are “the flesh” that is being cooked in the caldron, which is a pot. The judgment of the wicked that is accomplished by the angels with the destroying weapons in their hands, in the time of the sealing of the one hundred and forty-four thousand (for Sister White says the sealing of Ezekiel chapter nine is the same as the sealing of Revelation chapter seven), includes the truth that the wicked are removed from Jerusalem. At the soon-coming Sunday law, spiritual Jerusalem will be cleansed and lifted up as an ensign above all the mountains.
Jerusalén ojehechauka pe “kambuchi guasu” ramo, ha umi tavayguakuéra Jerusalénpe ha’e “so’o” oñembopupúva pe kambuchi guasúpe, ha’éva peteĩ olla. Pe juicio oñeme’ẽva umi añañávape, ojapóva umi ánhel kuéra umi arma ohundíva ipópekuéra reheve, umi cien cuarenta y cuatro mil ñemokuña ára peguápe (pórke Hermana White he’i pe ñemokuña Ezequiel capítulo nueve-pe ha’eha upeichaite pe ñemokuña Apocalipsis capítulo siete-pe), oguereko avei ko añetegua: umi añaña ojeipe’a Jerusaléngui. Pe ley dominical oúta hag̃uáicha pya’e jave, Jerusalén espiritual oñemopotĩta ha oñemopu’ãta peteĩ poyvi ramo opaite yvyty ári.
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
Ha oikóta umi ára pahápe, pe yvyty Ñandejára róga rehegua oñemopyenda hag̃ua yvytýkuéra ru’ãme, ha oñemopu’ãta yvyty’i kuéra ári; ha opa tetãnguéra osyryta hendápe. Ha heta tavayguakuéra oho ha he’íta: Peju, ha jajupi Ñandejára yvytýpe, Jacob Jára róga peve; ha ha’e ñanembo’éta irape kuéra rehe, ha ñande jajeguatáta hapekuéra rupi; Sión-gui osẽta niko pe léi, ha Jerusalén-gui Ñandejára ñe’ẽ. Isaías 2:2, 3.
The cleansing which is accomplished for Jerusalem at the Sunday law, is the removal of Laodicean Adventists, where only Philadelphian Adventists remain. The legal corporate structure is then finished, for the United States government is the controlling entity in the legal arrangement that was made in 1863, and when the government of the United States enforces Sunday observance upon the land, the corporate structure of the Seventh-day Adventist church is either legally dissolved, or perhaps its name is legally changed to something of the order of the Sunday Adventist church.
Pe ñemopotĩ ojejapóva Jerusalénpe pe léi domingo jave, ha’e umi Adventista Laodicéagua jeipe’a, upépe opytánte Adventista Filadelfiagua. Upéicharõ, opa pe estructura corporativa legal, pórke Gobierno Estados Unidos-pegua ha’e pe entidad oisãmbyhýva pe arreglo legal ojejapóva’ekue ary 1863-pe, ha oúvo Gobierno Estados Unidos-pegua ombohovái hag̃ua pe ñeñangareko domingo rehe tetã pukukue, pe estructura corporativa Tupao Adventista del Séptimo Día rehegua térã oñemboja’o legalmente, térã ikatu hag̃uáicha iñtéra oñemoambue legalmente peteĩ mba’e ojehechaukáva Tupao Adventista Domingo reheguaicha.
When the wicked in Jerusalem are removed from the caldron, by the destroying angels, the Laodicean Adventist church ends, and the Philadelphian movement becomes spiritual Jerusalem that is lifted up as an ensign. Micah addresses the ancient men, that Isaiah calls the scornful men that call light darkness and darkness light, and through a question, identifies that the ancient men should have known “judgment.” They should have known the time of their visitation.
Umi heko vaíva Jerusalénpe ojeipeʼávo pe mbaʼyruguágui umi ánhel ombyaipáva rupive, opa pe iglesia adventista laodicense, ha pe movimiento filadelfiano oiko hag̃ua Jerusalén espiritual oñemopuʼãva peteĩ techaukáramo. Miqueas oñeʼẽ umi kuimbaʼe ymaguarépe, Isaías ombohérava umi kuimbaʼe ñembohoryhávape, heʼíva tesapeha pytũ ha pytũha tesape; ha peteĩ porandu rupive, ohechauka umi kuimbaʼe ymaguarépe oikuaavaʼerã hague “jústisia.” Oikuaavaʼerã kuri hikuái pe ára ojehechaukahápe chupekuéra.
And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Micah 3:1–3.
Ha ha'e che, Ahendu, ajerure peẽme, peẽ akãnguéra Jacobgua ha mburuvichakuéra Israel rógaygua; ndaha'éi piko pene rembiaporã peikuaa hag̃ua tekojoja? Peẽ pehayhúva ivaíva ha peñemotĩ hag̃uáicha peikuaase'ỹva iporãva; peipe'a hína ichugui hikuái ipire, ha ho'o ikanguégui; peẽ avei pe'u che retãyguakuéra ro'o, ha peikytĩ ipire chuguikuéra; pehupity iñakãraguekuéra, ha peikytĩ'ypy pehẽngue hag̃ua, mba'yrúpe guarãicha, ha to'órõguáicha japepópe. Miqueas 3:1–3.
God intended, and still intends that His last day people “know judgment,” and judgment is not a singular concept. It is a progressive history, possessing several elements and specific waymarks. It is a prophetic period that began in 1798, and continues until the end of the millennium. It is both investigative and executive. It is accomplished upon every man who has ever lived upon planet earth, and also upon the angels that were expelled from heaven. The periods of judgment are an essential understanding, for God’s faithful in the last days, for the answer to Micah’s question is, “yes, Israel is to understand the judgment.”
Tupã oipota kuri, ha koʼág̃a peve oipota Ipuʼaka ára pahápe oĩva “oikuaa hag̃ua pe juicio”, ha pe juicio ndahaʼéi peteĩ mbaʼe año añónte. Haʼe hína peteĩ tembiasakue oñemboguata mbeguekatúvo, oguerekóva heta elemento ha techaukaha peteĩteĩva. Haʼe hína peteĩ ára profético oñepyrũva 1798-pe, ha osegíva pe milenio paha peve. Haʼe mokõivéva: investigación rehegua ha ejecución rehegua. Ojejapo opaite kuimbaʼe rehe arakaʼeve oikovaʼekue ko yvy ape ári, ha avei umi ánhel rehe oñemosẽvaʼekue yvágagui. Umi periodo de juicio rehegua ñehesaʼỹijo ha ñentendekuaa peteĩ mbaʼe tekotevẽiterei Tupã rembiapokue jeroviapývape guarã ára pahápe, pórke Miqueas porandúpe pe mbohovái haʼe: “heẽ, Israel oikuaavaʼerã pe juicio.”
Jeremiah identifies that the ancient men of Jerusalem in the last days represent the culmination of a “perpetual backsliding,” as represented by the four generations of escalating rebellion, symbolized by Ezekiel chapter eight’s four escalating abominations. Jeremiah identifies that the ancient men are wrapped up in spiritualism, for they “worship” “the sun, the moon, and all the host of heaven.” He identifies they are to “fall, and not rise,” for “they have rejected the word of the Lord.” With these characteristics Jeremiah identifies that the “people know not the judgment of the Lord.”
Jeremías he’i porã umi kuimba’e yma guaréva Jerusaléngui, umi ára pahápe, ohechauka hague pe “jevy tapiaite ñemboyképe”, ojehechaukaháicha umi irundy generación ñemoĩmemeva’ekue ñepu’ã rehe, ojejoguaháicha Ezequiel capítulo ocho-pe umi irundy mba’evai guasu ojupi hag̃ua katui. Jeremías he’i umi kuimba’e yma guaréva oñembohyruha espiritísmope, ha’égui “omomba’e guasu” “kuarahy, jasy ha opa umi yvágape oĩva”. He’i avei ha’ekuéra “ho’a ha ndopu’ãmo’ãiha”, pórke “ombojere pe Ñandejára ñe’ẽ”. Ko’ã mba’e rechaukápe Jeremías he’i pe “tetãygua ndoikuaáiha Ñandejára juicio”.
At that time, saith the Lord, they shall bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves: And they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped: they shall not be gathered, nor be buried; they shall be for dung upon the face of the earth. And death shall be chosen rather than life by all the residue of them that remain of this evil family, which remain in all the places whither I have driven them, saith the Lord of hosts. Moreover thou shalt say unto them, Thus saith the Lord; Shall they fall, and not arise? shall he turn away, and not return? Why then is this people of Jerusalem slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return. I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, What have I done? every one turned to his course, as the horse rusheth into the battle. Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the Lord. 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? Jeremiah 8:1–9.
Upérõ guive, he’i Ñandejára, oguenohẽta ita’ãnguekuégui Judá ruvichakuéra kanguekue, iprínsipekue kanguekue, pa’ikuéra kanguekue, maranduhára kuéra kanguekue, ha Jerusalén pegua kuéra kanguekue. Ha oipyso hag̃ua kuéra kuarahy renondépe, jasy renondépe, ha opa yvágapegua aty renondépe, umi ha’ekuéra ohayhu va’ekue, ha oservi va’ekue, ha hapykuéri oguata va’ekue, ha oheka va’ekue, ha omomba’e guasu va’ekue; ndajepe’apamo’ãi, ni oñeñotỹmo’ãi; ha’éta yvy ape ári tekakueicha. Ha umi hembýva ko ñemoñare vai apytégui, opytáva opa hendápe amo che amosẽ haguépe chupekuéra, oiporavóta manópe tekove rangue, he’i Ñandejára ipu’akapáva. Avei ereva’erã chupekuéra: Péicha he’i Ñandejára: Oñehundíramo peteĩ, ndopu’ãjeymo’ãi piko? Ojei ramo peteĩ tapegui, ndovy’amo’ãi piko jey hese? Mba’ére piko ko tetã Jerusalén pegua ojevy tapykue gotyo peteĩ jevykuévo opa’ỹvape? Oñakãhatã hag̃ua ñembotavy rehe, ndopotasevéi ojevy. Ahendu porã ha ajapysaka, ha katu ndaha’éi hekoitépe oñe’ẽva; avave ndojeko’ái ivaikuére, he’ívo: “Mba’e piko ajapo ra’e?” Enterove ojevy ijapereko tee rehe, kavaju oñani hag̃uáicha ñorairõme. Añetehápe, taguato morotĩ yvága pegua oikuaa araka’eipa ouva’erã; ha jeruti, grulla ha mainumby oñangareko iju aha ára rehe; ha katu che retãgua ndoikuaái Ñandejára rembiaporã joja. Mba’éicha piko peje: “Ore arandu, ha Ñandejára léi oĩ orendive”? Péina ápe, añetehápe rei ojapo hikuái upéva; ha escribakuéra plúma rei. Umi arandúva otĩ, okyhyje ha ojapyhýma chupekuéra; péina ápe, omboyke hikuái Ñandejára ñe’ẽ; ha mba’e arandu piko oĩ hesekuéra? Jeremías 8:1–9.
In chapter five, Jeremiah identifies those who know not the Lord’s judgment are “foolish.”
Pe capítulo cinco-pe, Jeremías he’i umi ndoikuaáivape Ñandejára rembiapoukapy “itavyha”.
Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it. And though they say, The Lord liveth; surely they swear falsely. O Lord, are not thine eyes upon the truth? thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a rock; they have refused to return. Therefore I said, Surely these are poor; they are foolish: for they know not the way of the Lord, nor the judgment of their God. Jeremiah 5:1–4.
Peikóke pya’e ha pya’e Jerusalén tape rupi, ha pehecha koʼág̃a, peikuaa, ha peheka ipaʼũ guasúpe, ikatúpa pejuhu peteĩ kuimbaʼe, oĩramo peteĩ ojapóva hustísia, ohekáva añetegua; ha che aiporiahurerekóta chupe. Ha heʼíramo jepe: “Oikove Ñandejára”; añetehápe, japu rehe ae ohura hikuái. Ñandejára, ndahaʼéi piko nde resa oĩva añeteguáre? Nde rembyaipa chupekuéra, ha ndahasýi chupekuéra; nde remombopa chupekuéra, ha ndoipotái ojapyhy koreksión: omohatã hova kuéra ita-guasúicha; ndoipotái ojevy. Upévare haʼe vaʼekue: Añetehápe, koʼãva imboriahu; itavy hikuái: ndoikuaái rupi Ñandejára rape, ni Tupã hustísia. Jeremías 5:1–4.
In the last days Laodicean Adventism, those who are represented as the foolish virgins of the parable of the ten virgins, which Sister White identifies represents the “experience of the Adventist people,” “know not the way of the Lord, nor the judgment of their God.” In the next chapter Jeremiah identifies that “the way” of the Lord is the “old paths,” but the foolish Laodicean Adventists refuse to walk therein, or to hearken to the sound of the trumpet. The “trumpet” is a symbol of judgment, which of course, the foolish Laodicean Adventists do not know.
Umi ára pahápe, pe Adventismo Laodicensepe, umi oñerrepresentáva umi vírhen itavýva ramo pe parábola de las diez vírgenespe, upe Hermana White he’íva orrepresenta hag̃ua “la experiencia del pueblo adventista”, “ndoikuaái pe tape Jehová rehegua, ni ijára Dios juicio”. Pe capítulo oúvape Jeremías omombe’u porã porã hag̃ua “pe tape” Jehová rehegua ha’eha “umi tape yma guaréva”, ha umi Adventista Laodicense itavýva omboyke oguata hag̃ua ipype, térã ohendu hag̃ua pe trompeta pu. Pe “trompeta” ha’e peteĩ símbolo juicio rehegua, ha upéva, añetehápe, umi Adventista Laodicense itavýva ndoikuaái.
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. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
Péicha he’i Ñandejára: Peñembo’y tape kuérape ha pema’ẽ, ha peporandu tape ymaguaréva rehe, moõpa oĩ pe tape porã, ha peguata ipype, ha pejuhúta pytu’u pene ánga kuérape guarã. Ha’e kuéra katu he’i: Ndoroguatamo’ãi ipype. Avei amoĩ penderehe ñangarekohárape, ha’e hag̃ua: Pehendu turu pu ñehenduka. Ha’e kuéra katu he’i: Ndorohendumo’ãi. Upévare pehendu, tetãnguéra, ha peikuaa, aty, mba’épa oĩ hesekuéra. Ehendu, yvy: péina ámape, che aguerúta ivaíva ko tetãygua ári, ha’éva iñapytu’ũ kuéra yva, ndoikuaaséi rupi che ñe’ẽnguéra, ni che léi, ha omboykére upéva. Jeremías 6:16–19.
The “evil” that is brought upon the “congregation” that refused to “hearken to the sound of the trumpet,” and “walk” in “the old paths,” where the “rest” of the latter rain would be found, occurs when the “congregation” “rejects His law” at the soon coming Sunday law.
Pe “aña” oguerúva ári pe “aty” ndoikuaaséiva “ohendu pe trompéta pu,” ha “oguata” hag̃ua “umi tape yma guarére”, upépe ojejuhutahápe pe “pytu’u” okẽ pytã rire guare, oiko vove pe “aty” “omboykévo Iley” pe léi domingo pya’e oútavape.
The triple application of Elijah identifies the work of a messenger and movement in the time of the executive judgment, which begins at the soon-coming Sunday law. Closely related to the triple application of Elijah is the triple application of the messenger that prepares the way for the Messenger of the Covenant. The triple application of the messenger that prepares the way is identifying a work by a messenger and movement in the time of the investigative judgment. The messenger who prepares the way, and Elijah are closely related triple applications, as is the triple application of Rome with the triple application of Babylon’s fall, but they possess important distinctions that are associated with the judgment of God.
Pe aplicación mbohapy Elijah rehegua ohechauka peteĩ maranduha ha peteĩ movimiento rembiapo pe juicio ejecutivo ára pegua, oñepyrũva pe ley dominical oúta hag̃uáicha. Ipype oĩ hag̃uaichaite pe aplicación mbohapy Elijah rehegua ndive, oĩ avei pe aplicación mbohapy maranduha rehegua ombosakãva tape pe Mensajero del Pacto-pe g̃uarã. Pe aplicación mbohapy maranduha rehegua ombosakãva tape ohechauka peteĩ tembiapo peteĩ maranduha ha peteĩ movimiento rupive pe juicio investigativo ára pegua. Pe maranduha ombosakãva tape, ha Elijah, ha’e aplicaciones mbohapy ojoajúva eterei; péicha avei pe aplicación mbohapy Roma rehegua pe aplicación mbohapy Babilonia ho’a rehegua ndive, péro oguereko joavy iñimportantetereíva ojoajúva Tupã juicio rehe.
The triple applications of Elijah and the triple application of the messenger that prepares the way for the Messenger of the Covenant are associated with two distinct works of judgment which are accomplished by God, through His chosen messenger and the movement that joins to the message of the messenger. Those two works are associated with two distinct periods of judgment, although there is overlap between the symbols.
Mbohapy jejapokue Elías rehegua ha mbohapy jejapokue pe maranduhára ombosako’íva tape pe Maranduhára Ñe’ẽme’ẽgua renondépe, ojoaju mokõi tembiapo jehechakuaa rehegua iñambuéva ndive, Tupã omohu’ãva hemimondopyre poravo rupive ha pe ñemyakãha ojoajúva pe marandu pe maranduhára reheve. Umi mokõi tembiapo ojoaju mokõi ára jehechakuaa rehegua iñambuéva ndive, jepe umi ta’ãnga oĩhápe joaju hag̃ua.
The work of the third and final Elijah is in relation to the executive judgment of the threefold union of modern Babylon, and the work of the messenger who prepares the way, is in relation to the investigative judgment and cleansing of God’s people. Malachi chapter three, is introduced with the last verse of chapter two.
Pe mbohapyha ha pahapegua Elías rembiapo ojoaju Babilonia ko’ág̃agua peteĩha’ỹ mbohapy joaju rembiapo ñemohendapy rehegua, ha pe mensahéro ombosako’íva tape rembiapo, ojoaju pe huísio ohesa’ỹijóva ha Tupã tavayguakuéra ñemopotĩ rehe. Malaquías kapítulo mbohapy oñemoñepyrũ pe versíkulo pahápe kapítulo mokõihápe.
Ye have wearied the Lord with your words. Yet ye say, Wherein have we wearied him? When ye say, Everyone that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment? Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 2:17–3:4.
Peñemombýi pe Ñandejárame pene ñe'ẽnguéra rupive. Ha peje gueteri: Mba'épepa rombopy'arasy chupe? Peje jave: Opa ojapóva ivaíva iporã Ñandejára resa renondépe, ha ha'e oguerohory chupekuéra; térã: Moõpa oĩ pe Tupã oikuaaukáva tekojoja? Péina, che amondo che mensahéro, ha ha'e ombosako'íta tape che renondépe; ha pe Ñandejára, peẽ pehekáva, outa pya'e itemplópe, pe mensahéro pe ñe'ẽme'ẽgua rehegua, peẽ peguerojerohorýva: péina, ha'e outa, he'i Ñandejára ipu'akapáva. Ha máva ikatúta ogueropu'aka ijuaju ára? ha máva opytáta oñembo'y jave ha'e ojechauka? mba'érepa ha'e ojogua pe tata omopotĩvape, ha pe jabón aojojahára reheguápe. Ha'e oguapýta peteĩ omopotĩva ha omongy'áva plataicha; ha omopotĩta Leví ra'ykuérape, ha omongy'áta chupekuéra óro ha plátaramo, ikatu hag̃uáicha oikuave'ẽ Ñandejárape peteĩ kuave'ẽ tekojoja reheve. Upéi Judá ha Jerusalén kuave'ẽ iporãta Ñandejárape, yma guarérõguáicha, ha arykuéra yma guaréicha. Malaquías 2:17–3:4.
In the last days, according to the testimony of Malachi, God is wearied by Laodicean Adventism who cling to the rebellion of 1888. The rebellion of 1888, was typified by the rebellion of Korah, Dathan and Abiram, and the doctrinal argument of Korah’s rebellion was whether those who do evil, are still righteous in the sight of the Lord.
Ipahápe ára pahápe, Malaquías ñe’ẽtestimónio he’iháicha, Tupã ikane’õma Adventismo Laodicense-gui, oñemboja mbaretépeva pe pu’ãre 1888-peguáre. Pe pu’a 1888 pegua ojehechauka hag̃ua va’ekue Coré, Datán ha Abiram pu’ã rupive; ha pe doctrina rehegua ñe’argumento Coré pu’ãme ningo kóva va’ekue: umi ojapóva ivaíva, ¿oiko gueteri piko hekojojáva Ñandejára renondépe?
Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.
Kórah, Itzhar ra’y, Coat ra’y, Leví ra’y; ha Datán ha Abiram, Eliab ra’ykuéra; ha On, Pélet ra’y, Rubén ñemoñare, ojapyhy kuimba’ekuéra. Ha opu’ã hikuái Moisés renondépe, ha hendivekuéra oĩ va’ekue Israel ra’ykuéra apytégui mokõi cien cincuenta aty ruvicha, kuéra herakuãva aty guasúpe, kuimba’e ojeguerohoryetéva. Ha oñembyaty hikuái Moisés ha Aarón rehe, ha he’i chupekuéra: Peẽ pejapo hetaiterei pene akãrague; opaite aty guasu niko imarangatu, peteĩteĩva, ha Ñandejára oĩ ijapytepekuéra. Mba’ére piko upéicharõ peñemopu’ã Ñandejára aty guasu ári? Números 16:1–3.
In the last days, God is wearied by Laodicean Adventism who cling to the rebellion of 1957, which is simply the manifestation of the rebellion of 1888, placed into an official statement. The book, Questions on Doctrine enshrined the rebellion of 1888, which was a repetition of the rebellion of Korah, Dathan and Abiram, according to the testimony of the angel who instructed Sister White that she must stay at the conference of 1888, in order to record the repetition of history of Korah’s rebellion. Two-hundred and fifty men of renown gathered together with Korah, Dathan and Abiram, against Moses, God’s representative in the rebellion.
Umi ára pahápe, Tupã ikane’õma pe Adventismo Laodicense rehe, ha’éva ojokóva pe pu’ãre 1957-pe guarépe, ha’éva añetehápe pe jehechauka pe pu’ãre 1888-pe guaréva, oñemoĩva peteĩ ñe’ẽmondo oficial-pe. Pe aranduka, Questions on Doctrine, omoĩ mbarete pe pu’ãre 1888-pe guare, ha’éva peteĩ jevyjey pe pu’ãre Coré, Datán ha Abiram guaréva, pe ángel remimombe’u he’iháicha ombo’éva Hermana White-pe tekotevẽha opyta pe aty guasu 1888-pe guarépe, ikatu hag̃uáicha ohai pe tembiasakue jevyjey pe pu’ãre Coré guaréva. Mokõi sa’ẽ ha po kuimba’e herakuã porãva oñembyaty Coré, Datán ha Abiram ndive, Moisés rehe, Tupã representante rehe, pe pu’ãme.
The twenty-five men that bow to the sun in Ezekiel chapter eight, represent a tithe, or a tenth of the two hundred and fifty men that offered incense in the rebellion of Korah, Dathan and Abiram, which typified the leaders of the rebellion of 1888, whose doctrinal rebellion was formalized in 1957, with the publishing of the book Questions on Doctrine.
Umi veinticinco kuimba’e oñesũva kuarahýpe Ezequiel capítulo ocho-pe ohechauka peteĩ diezmo térã peteĩ décima umi mokõisa popa kuimba’égui oikuave’ẽ va’ekue inciensio Coré, Datán ha Abiram ñepu’ãme, umi oikóva’ekue techaukarã ramo umi mburuvichakuéra ñepu’ã 1888-pe guare rehe, ha upéva, iñepu’ã doctrinal, oñemohenda oficialmente 1957-pe, oñepublika jave pe aranduka Questions on Doctrine.
The rebellion of Korah, Dathan and Abiram rejected the “judgment” which God had rendered, pronouncing them to wander in the wilderness for forty years. Laodicean Adventism began to wander in the wilderness of Laodicea in 1863, after they rejected the Laodicean message which was presented in 1856, that produced the judgment of wandering in the wilderness for many more years, due to their lack of faith. In the rebellion of 1888, they were still unwilling to accept the Laodicean message which was brought by Elders Jones and Waggoner.
Coré, Datán ha Abiram ñemoĩ vai omboyke pe “juicio” Tupã omeʼẽ vaʼekue, omoñeʼẽvo chupekuéra oikovaʼerãha oporokuéraʼỹme desiértope cuarenta ary pukukue. Adventismo Laodiceagua oñepyrũ oguata desiérto Laodiceapegua rupi ary 1863-pe, omboyke rire pe marandu Laodiceagua oñekuaveʼẽ vaʼekue 1856-pe, ha upéva ogueru pe juicio oguatase hag̃uáicha desiértope heta aryve pukukue, ijeroviaʼỹ rehe. Pe ñemoĩ vaípe ary 1888-pe, gueteri ndoipotái kuri omoneĩ pe marandu Laodiceagua ogueru vaʼekue umi anciano Jones ha Waggoner.
Those who rebelled in 1888, not only rejected the spiritual authority of Elders Jones and Waggoner, but the authority of the prophetess Ellen White and the authority of the Holy Spirit too, for they acted out the idea that the whole congregation was equally holy.
Umi opuʼã vaʼekue 1888-pe, ndahaʼéi omboykénteva añónte umi anciano Jones ha Waggoner autorida espiritual, síno avei profetisa Ellen White autorida ha Espíritu Santo autorida, haʼekuéra ogueraháicha tembiapópe pe idea pe kongregasión tuichakue haʼeha peteĩcha imarangatu hag̃ua.
In 1863, they had returned to eat with the lying prophet of Bethel, and in doing so they ultimately accepted the definition of salvation that was represented by the rebellion of Korah, and then officially enshrined the false doctrine in the book, Questions on Doctrine. That doctrine is a false definition of “justification by faith.”
Áño 1863-pe, haʼekuéra ojevy vaʼekue okaru hag̃ua proféta japu Betel-gua ndive; ha upéicha rupi, ipahápe omoneĩkuri pe definición salvasión rehegua ojehechaukáva Coré puʼakaʼỹme, ha upéi, oficialháicha, omoĩkuri pe doctrina japu pe aranduka Questions on Doctrine-pe. Upe doctrina haʼe peteĩ definición japu “justification by faith” rehegua.
The rebellion of 1863 was the beginning of the rejection of Miller’s jewels that were reflected upon Habakkuk’s two tables. In Habakkuk chapter two, the “debate” of verse one ultimately produces two classes of worshippers who are manifested over their disagreement of the message that tarried.
Pe ñemoĩvaʼekue 1863-pe haʼe vaʼekue ñepyrũrã ojepoi hag̃ua umi Miller rembijegua rehe, ojehechaukáva Habacuc mokõi tabla ári. Habacuc kapítulo mokõi-pe, pe “ñomongeta joavy” versíkulo peteĩme ipahaitépe oguenohẽ mokõi aty ñemombaʼeguasuhárape, ojehechaukáva ijoavy rupive pe marandu oñembotapykuéva rehe.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Péina, pe alma oñembotuicháva ndaha’éi hekojojáva ipype; ha pe hekojojáva oikovéta ijerovia rupi. Habacuc 2:4.
The “faith” of the “just” in the “debate” of Habakkuk chapter two, was based upon the “vision” that had been plainly written upon tables. In the rebellion of 1863, the first step to remove what was written on the tables was accomplished by those who no longer possessed the faith of the “just.” The rebellion of 1863, represented the first seed of the rebellion that would ultimately enshrine a false definition of the doctrine of justification by faith in 1957.
Pe “jerovia” umi “hekojojáva” rehegua Habacuc kapítulo mokõihápe, oñemopyenda vaʼekue pe “jehecha” rehe, ojehai hag̃uáicha hesakã porãiterei hag̃ua umi tabla ári. Pe ñemoĩ hag̃uare 1863-pe, pe tembiapo peteĩha oñembogue hag̃ua pe ojehaívaʼekue umi tabla ári, ojejapo umi ndoguerekovéimavaʼekue pe jerovia umi “hekojojáva” rehegua rupive. Pe ñemoĩ hag̃uáicha 1863-pe, ohechauka pe yvyrã raʼỹi peteĩha pe ñemoĩ hag̃uáicha rehegua, ipahápe omopyendátava peteĩ ñemyesakã japu pe doctrina pe ñembojereko hekojojáva jerovia rupive rehegua ári 1957-pe.
We will continue this study in the next article.
Ko estudio ñamyasãita pe artíkulo oúvape.
“The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.
“Pe Ñandejára, Iporiahuvereko tuicháva rupive, omondo peteĩ marandu iporãitereíva Itavayguakuérape umi Mburuvicha Waggoner ha Jones rupive. Ko marandu ojehechauka hag̃uáicha ko yvy tuichakue renondépe peteĩ hendápeve pe Salvador oñemopuʼãva, pe mymbajuka angaipa rehehápe opa ko yvy arigua angaipakuérare. Ohechauka hag̃ua pe jehechaukarã tekojoja rehegua jerovia rupive pe Garante rehe; ohenói tavayguakuérape oguerohory hag̃ua Cristo rekotee, ojehechaukáva ñeʼẽrendúpe opaite Ñandejára mandamientokuérape. Heta tapicha ndohechavéimai vaʼekue Jesúspe. Tekotevẽ kuri tojehechauka hesakuéra Iñeʼẽteete divíno, Hembiapo porãnguéra, ha Imborayhu ndojevýiva yvypóra ogayguakuérape guarã. Opa poder oñemeʼẽ Ipógui, ikatu hag̃uáicha omeʼẽ yvypórape jopói hetaite mbaʼe porã, ombohasávo pe jopói hepyetereíva, haʼéva Hekojoja tee, pe tembiguái yvypóra ndaikatúivape oipytyvõ ijehegui. Kóva hína pe marandu Ñandejára omanda vaʼekue tomeʼẽ hag̃ua ko yvýpe. Kóva hína pe mbohapyha ánhel marandu, oñemoherakuãvaʼerã hatã hag̃uáicha, ha oñondive pe Espíritu ñehẽnga oñeñohẽ tuichaitehápe.” Testimonies to Ministers, 91.
“The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 1710.
“Pe añetegua ko ára guarã, mbohapyha ánhel marandu, oñemoherakuãva’erã ñe’ẽ hatãme, he’iséva pokatu okakuaávo, ñañemoaguĩháicha pe prueba paha guasu rehe.” The 1888 Materials, 1710.
“The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.” Selected Messages, book 1, 362.
“Pe ára de prueba oĩma hi’aguĩeterei ñanderehe, pe sapukái hatãva mbohapyha ánhel rehegua niko oñepyrũma voi Cristo rekojoja jehechaukapýpe, pe Redentór angaipa oheja hag̃uápe. Kóva hína pe ñepyrũ tesakã rehegua upe ánhel omyenyhẽtava heko mimbipápe opa yvy.” Selected Messages, libro 1, 362.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Pe ama gotyove hag̃ua Ñandejára retãygua ári. Oguejy vaerã yvágagui peteĩ ánhel ipoderósova, ha opa yvy tuichakue henyhẽta vaerã hendy hag̃ua iglória reheve.” Review and Herald, 21 de abril de 1891.