The rebellion of Aaron’s golden calf at the beginning of ancient Israel, prophetically aligns with the rebellion of Jeroboam at the beginning of the ten tribes of the northern kingdom of Ephraim. These sacred histories typify the rebellion of Adventism in 1863.
Aarón vaka ra’anga óro rehegua pu’aka ypyguare Israel yma guarépe, marandu-profético rupi oñembojoja Jeroboam pu’aka rehegua ndive, oñepyrũvo umi diez trívu Reino del Norte Efraín pegua. Ko’ã tembiasakue marangatu ohechauka typológicamente pe pu’aka Adventismo rehegua ary 1863-pe.
There are of course other witnesses to 1863, but Aaron and king Jeroboam provide witnesses that lay over the top of the history of 1863, and all those histories illustrate the movement of the one hundred and forty-four thousand, which is the Protestant horn, not only during the final days of the sixth kingdom of Bible prophecy, but all the way to the close of probation. Those histories also address the parallel history of the Republican horn in the sixth kingdom.
Oĩ por supuesto ambue testígo 1863 rehegua, ha katu Aarón ha mburuvicha guasu Jeroboam ome’ẽ testígo oñembojoajúva 1863 rembiasakue ári, ha opa umi rembiasakue ohechauka pe movimiento umi cien cuarenta y cuatro mil rehegua, ha’éva pe Protestant horn, ndaha’éi añoite pe sexta reino paha ára kuérape profecía bíblica-pe, síno opa peve pe tiempo de gracia ñemboty. Umi rembiasakue avei oñe’ẽ pe historia paralela pe Republican horn rehegua pe sexta reino-pe.
It is generally a very difficult truth for those that believe, that the Seventh-day Adventist church is God’s remnant people at the end of the world. That belief is our first mistake. There is no biblical evidence that the Laodicean church represents the people that are lifted up as an ensign during the Sunday law crisis. Our first mistake is accepting the false premise that this is so. The ensign at the end of the world is made up of those who were cast out by the members of the synagogue of Satan.
Ojehecharãrupi peteĩ añetegua hasyetereíva umi ogueroviávape g̃uarã, pe iglesia Adventista del Séptimo Día ha’eha Tupã rembyre tavayguakuéra paha ko yvy arapýpe. Upéva jagueroviáva ha’e ñande jejavy peteĩha. Ndaipóri peteĩteĩ avei prueba bíblica ohechaukáva pe iglesia Laodicea orepresentaha umi tavayguakuéra oñemopu’ãva peteĩ poyvi ramo pe kriz léi dominical aja. Ñande jejavy peteĩha ha’e ñamoneĩ hag̃ua pe ñepyrũmby japu péicha hague. Pe poyvi paha ko yvy arapýpe oñemoheñói umi oñemosẽ vaʼekuégui umi sinagoga Satanás peguakuéra pópe.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
Haʼe omoĩta peteĩ techaukaha tetãnguérape g̃uarã, ha ombyatýta Israel oñemosẽva’ekuépe, ha omono’õta Judá isarambipávape yvy apy irundy guive. Isaías 11:12.
It is Laodicean Adventists that cast out those that are to be the ensign.
Ha'e umi Adventísta Laodiceagua pegua omosẽva umi oikótavape pe poyvi hag̃ua.
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:5.
Pehendu Ñandejára ñe'ẽ, peẽ ipyahýiva iñe'ẽ renondépe; pene ermáno kuéra penemboykéva ha penemombo va'ekue che réra rehehápe, he'i va'ekue: “Toñemomba'eguasu Ñandejára”; ha'e katu ojehechaukáta pende vy'ápe, ha ha'ekuéra otĩta. Isaías 66:5.
Those that are the ensign get cast out for the “name” of Christ. The name that produces the hatred is Alpha and Omega, for the principle of Alpha and Omega is what clearly identifies who the Seventh-day Adventist church represents in Bible prophecy. The parable of the ten virgins represents Adventism.
Umi oĩva poyvi-rã ramo oñemosẽ “téra” Cristo rehehápe. Pe téra omoheñóiva ñemotĩ hína Alfa ha Omega, pórke pe principio Alfa ha Omega rehegua ohechauka porã porãva máva-pepa pe iglesia Adventista del Séptimo Día orepresenta profecía bíblica-pe. Pe parábola umi diez virgen rehegua orepresenta Adventismo.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Pe parábola umi diez vírginas rehegua, Mateo 25-pe oĩva, avei ohechauka pe experiencia tavayguakuéra adventista rehegua.” The Great Controversy, 393.
The parable was fulfilled at the beginning of Adventism and it is fulfilled again to the very letter at the end.
Pe ñe’ẽnga ojejapo vaʼekue Adventísmo ñepyrũme ha oñekumpli jey ipahápe peve, peteĩteĩ letra peve.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Py’ỹi oñeñe’ẽ chéve pe parábola rehegua umi diez vírgenes rehe, po ijara hag̃ua arandu ha po itavýva. Ko parábola oñekumpli vaʼekue ha oñekumplíta peteĩteĩva letra peve, pórke oguereko peteĩ aplicación especial ko ára rehe, ha, pe marandu mbohapyha ánhel reheguáicha, oñekumpli vaʼekue ha oñekumpli hag̃ua oikóta añetegua koʼág̃agua pe ára paha peve.” Review and Herald, August 19, 1890.
The foolish virgins that wake up and recognize they have no oil are the Laodiceans.
Umi virhén tavyra, opáy ha ohechakuaa ndorekoiha aséite, ha’e hína umi Laodiceagua.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Pe estado tupaopegua oñerepresentáva umi vírgen tavy rupive, oñeñe’ẽ avei hese pe estado Laodiceagua ramo.” Review and Herald, 19 de agosto de 1890.
The struggle of the wise virgins, represented also as the Philadelphian church, is with a church that claims to be Jews, but they are not.
Arandukuáiva kuñataĩnguéra ñorairõ, oñembohechaukáva avei Filadelfiagua tupãóramo, ha’e peteĩ tupão ndive he’íva ijeheguieteha judío-kuéra, ha judío-kuéra ndaha’éi hag̃ua.
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:9.
Péina, che amoĩta umi oúva Satanás sinagóga guive, he’íva hikuái ha’eha judío ha judío’ỹva, síno ijapu; péina, che amoĩta chupekuéra ou hag̃ua oñesũ nde py renondépe, ha oikuaa hag̃ua che rohayhu hague. Apocalipsis 3:9.
Sister White addresses this verse in the very first publication after the great disappointment.
Pe ermána White oñeʼẽ ko versíkulo rehe pe ñemoherakuãrã peteĩhaite guasúpe oúva rire pe tuicha ñembotavyguasu.
“You think, that those who worship before the saint’s feet, (Revelation 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out every one’s true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint’s feet.” Word to the Little Flock, 12.
“Peimo’ã umi omomba’éva yvýpe umi santo py, (Revelation 3:9), ipahápe ojesalvataha. Ko’ápe aikotevẽ añemoĩ ndehegui ambue ñe’ẽme; Tupã niko ohechauka chéve ko atyha umi Adventista oñemombe’úva, ojehekýiva’ekue, ha ‘oikutu jeýva ijehegui Tupã Ra’y kurusu rehe, ha omoĩva chupe tĩndýpe opavave renondépe.’ Ha pe ‘ara ñemo’ãrã,’ oútava gueteri, ohechauka hag̃ua peteĩteĩva añetegua rekokatu, ha’ekuéra oikuaáta okañy hag̃ua opa árape g̃uarã; ha espíritu py’akangýpe ojopýramo, oñesũta umi santo py yvýpe.” Word to the Little Flock, 12.
In Isaiah chapter five the song of the vineyard, which Christ later employed is mentioned for the first time.
Isaías, kapítulo cinco-pe, oñemombe’u peteĩha jey pe parral purahéi, upe Cristo upe rire oiporu va’ekue.
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? Isaiah 5:1–4.
Ko'ág̃a apurahéi che ahayhuetéva rehehápe peteĩ purahéi che ahayhúva rehe, iviñédo rehegua. Che ahayhuetéva oguereko peteĩ viñédo yvyty iporã ha hi'a porã etévape. Ha omongora ijere, ha omosẽ ita kuéra ipypeguágui, ha oñoty ipype parral iporãvéva; omopu'ã avei peteĩ tórre ipytépe, ha ojapo ipype peteĩ lagar avei. Ha oha'arõ hi'a hag̃ua uvas, ha hi'a uvas ka'aguygua. Ha ko'ág̃a, peẽ Jerusalén pegua ha Judá kuimba'e kuéra, pehusga, ajerure peẽme, che ha che viñédo apytépe. Mba'eve piko ikatu kuri ajapo hetave che viñédore, nda'ajapói va'ekue ipype? Mba'ére piko, aha'arõrõ guare hi'a hag̃ua uvas, hi'a uvas ka'aguygua? Isaías 5:1–4.
The parable whether in the Old Testament or the New identifies God’s church as being rejected by God for refusing to bring forth the fruits they were raised up to produce. In Isaiah five, at the conclusion of the parable, the punishment of the vineyard is identified, while also promising to lift up an ensign to the nations. Clearly the vineyard is not the ensign.
Pe parábola, taha’e Testamento Tuja térã Testamento Pyahúpe, ohechauka Tupã iglésia ojeheja hag̃uáicha Tupã rupive, ndoúi haguére omoheñói hag̃ua umi yva oñemopu’ã haguépe g̃uarã. Isaías cinco-pe, parábola paha gotyo, oñemombe’u pe kastígo pe parral rehegua, ha upekuévo avei oñepromete oñemopu’ãtaha peteĩ poyvi umi tetãnguéra-pe g̃uarã. Hesakã porã pe parral ndaha’éiha pe poyvi.
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 5:25, 26.
Upévare pe Ñandejára pochy hendy hetáma ipuévlo rehe, ha omyasãi ipo hesekuéra, ha oinupã chupekuéra; ha umi yvytynguéra oryrýi, ha hetekuéra oñembyai mbytépe umi tape. Opa ko’ã mba’ére jepe, ipochy ndojevýi gueteri, ha ipo ojekuaa gueteri oñemyasãiva. Ha’e omopu’ãta peteĩ poyvi umi tetã nguéra mombyryguápe g̃uarã, ha ohenóita chupekuéra yvy apyra guive; ha péina, outa hikuái pya’e eterei. Isaías 5:25, 26.
When Jesus later sang the song as a parable His conclusion was just as decisive.
Upéi Jesús opurahéi rire upe purahéi peteĩ parábola ramo, iñemohu’ã ha’eva’ekue avei peteĩchaite iporã hag̃uáicha.
Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.
Pehendúke ambue parábola: Oĩ vaekue peteĩ karai ogaygua, oñotỹvaekue peteĩ parral, omongoráva ijerére, ojapóva ipype peteĩ lagar, omopuʼãva peteĩ ógatã, ha omeʼẽva kokue rembiaporãrã umi parral ñangarekohárape, ha oho mombyry hag̃uáme. Ha hiʼa hiʼára og̃uahẽmbotávo, omondo hembiguáikuérape umi parral ñangarekohárape, ogueraha hag̃ua hikuái hiʼakuéra. Umi parral ñangarekohára katu ojapyhy hembiguáikuérape, peteĩme oinupã, ambuépe ojuka, ha ambuépe ojapipa itápe. Oñemondo jevy ambue hembiguái hetave hag̃ua umi tenondegua-gui; ha ojapo hesekuéra upeichaite avei. Ipahápe katu omondo chupekuéra itaʼýrape, heʼívo: Oñemombaʼéta che raʼýre. Ha umi parral ñangarekohára, ohechávo taʼýrape, heʼi ojuehe: Kóva hína pe heredero; peju, jajuka chupe, ha ñañemombaʼe hag̃ua hekovia rehe. Ha ojapyhy chupe, omosẽ parral okápe, ha ojuka. Upévare, oúramo pe parral jára, mbaʼe piko ojapóta umi parral ñangarekohárape? Haʼekuéra heʼi chupe: Ojukáta vaieterei umi iñañávape, ha omeʼẽta iparral ambue parral ñangarekohárape, omeʼẽtava chupe hiʼakuéra hiʼárape. Jesús heʼi chupekuéra: Ndapéiko arakaʼeve pelee vaʼekue umi Escritúrape: Pe ita umi óga apohára omboykévaekue, upevaʼe oiko pe ángulo akã itáramo; kóva Ñandejáragui ou, ha ñanemanduʼápe iporãiterei? Upévare haʼe peẽme: Ñandejára Rréino ojeipeʼáta pendehegui, ha oñemeʼẽta peteĩ tetã omeʼẽvape hiʼakuéra. Ha oimeraẽva hoʼáva ko ita ári oñembyaíta; ha oimeraẽva ári hoʼáva, omboguʼitíta chupe. Ha umi paʼi ruvicha ha fariséokuéra, ohendúvo iparábolakuéra, oikuaa porã hikuái haʼeha oñeʼẽva hesekuéra. Mateo 21:33–45.
The Laodicean Seventh-day Adventist church is not the ensign that is lifted up. The vineyard in the last days that has been typified by ancient Israel is the Laodicean Seventh-day Adventist church, but there will be a nation that brings forth the fruit which qualifies as the first fruits, which is what the one hundred and forty-four thousand are.
Pe iglésia Adventista del Séptimo Día Laodiceagua ndaha’éi pe poyvi oñemopu’ãva. Pe parral paha ára kuérape, ojehechauka va’ekue yma Israél yma guarére, ha’e pe iglésia Adventista del Séptimo Día Laodiceagua; ha katu oĩta peteĩ tetã oguenohe’ẽva pe yva ohechaukávaha umi primísia, ha upéva hína pe cien cuarenta y cuatro mil.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Ko’ãva hína umi ndojehe’ái va’ekue kuñanguéra ndive; ha’ekuéra niko vírhen. Ko’ãva hína umi oseguíva Pe Ovecha Ra’ype ohohápe guive. Ko’ãva ojepyrurã va’ekue yvypóra apytégui, tekotevẽrã ypykue ramo Tupã ha Pe Ovecha Ra’yme guarã. Apocalipsis 14:4.
As an ensign they will be employed by the Householder to bring in the final harvest. The Laodicean Seventh-day Adventist church is the vineyard who rejected the foundation stone of Moses’ seven times. From that point on it was a progressive descent into greater and greater darkness. The ensign shall be “a root of Jesse.” The root of Jesse, or David represents the very last truth Jesus presented to the quibbling Jews of His history. It is a symbol of the principle of Alpha and Omega, which the unfaithful husbandmen of both ancient and modern Israel refuse to understand.
Peteĩ techaukaha ramo, Óga Jára oipurúta chupekuéra ogueru hag̃ua pe ñemono’õ paha. Pe tupao Adventista del Séptimo Día Laodicéagua hína pe parral oheja va’ekue pe ita pyenda, Moisés rehegua siete tiempos. Upe guive oñepyrũ peteĩ jeguejy mbeguekatúpe tuichavéva ha tuichavéva pytũmbýpe. Pe techaukaha ha’éta “Jesse rapo.” Jesse rapo térã David ohechauka pe añetegua pahaite Jesús omoĩ va’ekue umi hudío oñemoĩ hag̃ua hese iñarõhápe, Itéra rembiasakue aja. Ha’e peteĩ símbolo pe principio Alpha ha Omega rehegua, umi parral ñangarekoha ijerovia’ỹva yma guarã ha ko’ág̃a Israelgua ndikatúiva oikũmby.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. Isaiah 11:10.
Ha upe árape oĩta peteĩ rapo Jesé rehegua, opuʼãtava tetãnguéra raʼãrõrãramo; hese umi tetã ambuegua oheka hag̃ua: ha ipytuʼu haʼéta ñemombaʼeguasúpe henyhẽva. Isaías 11:10.
Sister White and James White clearly identify that by 1856 the movement had become Laodicea, so when does she identify that it ever accepted the message to the Laodiceans? She never did. Our first mistake is accepting the claim that the Seventh-day Adventist church has been a victorious church as she went through history. It is quite the opposite. If we accept that first mistaken premise, our eyes are closed to prophetic facts that teach otherwise. For instance, Sister White repeatedly identifies that the history of ancient literal Israel illustrates the experience and history of modern spiritual Israel. Often when she references ancient Israel as the example for modern Israel, she simultaneously quotes the apostle Paul’s classic statement of the same fact.
Hermana White haʼe James White ohechauka porã 1856 peve pe movimiento oguereko hague Laodicea rekove; upévare, ¿arakaʼe piko haʼe omombeʼu oasepta hague pe marandu umi Laodiceaguápe g̃uarã? Arakaʼeve ndojapói upéva. Ore jejavy peteĩha haʼe jaasepta pe ñeʼẽ heʼíva pe iglesia Adventista del Séptimo Día hague peteĩ iglesia ipuʼakapáva ojapo aja imanduʼa rembiasakue rupive. Añetehápe katu péva haʼe ijojahaʼỹva upe ndive. Jaaseptáramo upe premisa jejavyha peteĩha, ñande resa oñemboty umi mbaʼe profétikova rehe omboʼéva ambue mbaʼe. Techapyrãrõ, Hermana White heta jey omombeʼu Israel yma guare tee rembiasakue ohechaukaha pe experiencia ha tembiasakue Israel pyahu espiritual rehegua. Heta jey, omombeʼúvo Israel yma guaréva techapyrãramo Israel pyahu rehegua, upe jave avei haʼe oñeʼẽ apóstol Pablo ñeʼẽkue peteĩchaite rehegua ko añetegua rehe.
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.
Ko'ág̃a opa ko'ã mba'e ojehu chupekuéra techapyrãrã; ha ojehai ñandéve ñemoñe'ẽrã, ñandéve g̃uarã, hi'ári oguahẽmava ko yvy arapaha. 1 Corintios 10:11.
The apostle Paul in verse eleven is summarizing the previous ten verses.
Apóstol Pablo, versículo once-pe, ombyaty porã umi diez versículo ohasava’ekuépe he’iséva.
Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. 1 Corinthians 10:1–10.
Che irũnguépe, ndaipotái peikuaa’ỹ hag̃ua mba’éichapa ñande ru ypykuéra maymáva oĩ vaʼekue arai guýpe, ha maymáva ohasa vaʼekue para rupi; ha maymáva oñemongarai vaʼekue Moiséspe g̃uarã araípe ha parápe; ha maymáva hoʼu vaʼekue peteĩchagua tembiʼu hag̃ua espíritugua; ha maymáva hoyʼu vaʼekue peteĩchagua mbaʼyru hag̃ua espíritugua: haʼekuéra ningo hoyʼu pe Ita espíritugua oguata hag̃uágui hendivekuéra; ha pe Ita haʼe vaʼekue Cristo. Péro heta hesekuéragui Tupã ndojeroviaporãi vaʼekue: upévare oñehundi vaʼekue yvy marãme. Koʼã mbaʼe oiko vaʼekue ñandéve techapyrãramo, ani hag̃ua ñande jaipota mbaʼe vai, haʼekuéra oipotaháicha. Ani avei peiko taʼãngamýi ñemombaʼeguasúpe, oĩ vaʼekueicha some hesekuéragui; ojehai hag̃uáicha: “Pe tetãguára oguapy okaru ha hoyʼu hag̃ua, ha opuʼã oñembosarái hag̃ua.” Ani avei ñañemoakãratĩ, oĩ vaʼekueicha some hesekuéragui, ha peteĩ árape hoʼa vaʼekue mokõi paʼũme veinte y tres mil. Ani avei ñañehaʼã Cristo rehe, oĩ vaʼekueicha avei some hesekuéragui oñehaʼã vaʼekue hese, ha mbói kuéra rupive oñehundi. Ani avei pejepyʼapyʼỹ, oĩ vaʼekueicha avei some hesekuéragui ojepyʼapyʼỹ vaʼekue, ha pe ohundíva rupive oñehundi. 1 Corintios 10:1–10.
Paul and Sister White do not use ancient Israel as an example of a victorious and righteous people. Quite the opposite. Paul summarizes those first ten verses, in verse eleven, and then in the next verse states the lesson that the history of ancient Israel is to convey to those who will see.
Pablo ha haʼeñorairõ Sister White ndoruporúi yma guare Israel rehe techapyrãramo, tetã ipuʼakapáva ha hekojojáva rehegua. Añetehápe katu pe contrarioite. Pablo ombyatypa umi paʼũ tenondegua, versíkulo once-pe, ha upéi pe versíkulo oúva upe rire heʼi mbaʼépa pe mboʼepy oguerovaʼerã yma guare Israel rembiasakue umi ohechátavape g̃uarã.
Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:12.
Upévare, pe oimoʼãva oñemboʼyha, toñangareko ani hag̃ua hoʼa. 1 Corintios 10:12.
Ancient Israel provides an example of a people that were called of God, led of God, fulfilled the prophecies of God and rebelled against God every step of the way, and ultimately crucified the Creator of heaven and earth! Adventists have no problem admitting these facts about ancient Israel, but rarely do they allow the intended warning to break through their Laodicean blindness. They may quote the passages where Sister White identifies the church as the apple of God’s eye, and it is, but God’s love for His people does not throw a cloak over their actual condition. Those who He loves He rebukes and chastens. As much as God’s church is the apple of God’s eye, Jesus very plainly summarized His relationship with that apple, His apple.
Israel yma guare ome’ẽ techapyrã peteĩ tavayguakuérape Ñandejára ohenóiva’ekue, Ñandejára omyakãva’ekue, omboajéva’ekue Ñandejára profesiakuéra ha opuʼãva Ñandejára rehe tape pukukue javeve, ha ipahápe omosãingo kurusu rehe Yvága ha yvy Apohárape! Adventista-kuéra ndahasýi chupekuéra omoneĩ hag̃ua koʼã mbaʼe Israel yma rehegua, péro saʼi oheja pe ñemomarandu oñemoĩva’ekue hag̃ua oike ha ojoka hag̃ua iñapysatũ Laodiceagua. Ikatu hikuái omombeʼu umi pasáhe Sister White ohechaukahápe pe iglesia haʼeha Ñandejára resa yvoty, ha upéicha ningo, péro Ñandejára mborayhu Itavayguakuéra rehe ndaikatúi omoʼã peteĩ ao guýpe hekotee añetéva. Umi Haʼe ohayhúvape Haʼe omongavaju ha omboʼe asy. Jepe hag̃ua Ñandejára iglesia haʼe Ñandejára resa yvoty, Jesús hesakã porãiterei hag̃uáicha ombyaty hag̃ua Ijoaju pe resa yvoty ndive, Hesa yvotytee ndive.
O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not! Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord. Luke 13:34, 35.
Jerusalén, Jerusalén, nde rejukáva profétakuérape, ha nde rejapi itápe umi oñemondóva ne rendápe; mboy jey ahyse ambyaty ne ra'ykuérape oñondive, peteĩ ryguasu ombyatýháicha imembykuérape ipepo guýpe, ha peẽ ndapeipotái! Péina, pende róga ojeheja peẽme nandi ha ñehundi hag̃uáicha; ha añetehápe ha'e peẽme, ndachemo'ãvéi pehecha, pe ára peju peve peje vove: Ojehovasáva pe ouva Ñandejára rérape. Lucas 13:34, 35.
The questions should be asked, “Does Jesus truly illustrate the end with the beginning? Does ancient Israel actually illustrate modern Israel?” The problem with ancient Israel throughout their history was that they believed that their heritage proved they were God’s people, and therefore that they could not be anything, but God’s people. That is why in Jeremiah’s day they professed to be the temple of the Lord.
Porandu ojejapovaʼerã koʼã porandu: “¿Añetépa Jesús ohechauka pe paha pe ñepyrũ rupive? ¿Añetépa Israel yma guare ohechauka Israel koʼág̃agua?” Pe apañuãi orekóva Israel yma guare ipukukue tembiasakue pukukue jave haʼe vaʼekue ogueroviaha iñemoñareha ohechauka haʼekuéraha Tupã retãyguakuéra, ha upévare ndaikatuiha hikuái mbaʼeve ambue, Tupã retãyguakuéra ramo añoite. Upévare Jeremías ára peguápe heʼi hikuái haʼekuéraha Ñandejára róga.
The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:1–4.
Pe ñe’ẽ ou vaekue Jeremíaspe Ñandejáragui, he’ívo: Eñembo’y Ñandejára rógape oike hag̃uáicha hag̃ua okẽme, ha upépe emoherakuã ko ñe’ẽ, ha ere: Pehendu Ñandejára ñe’ẽ, peẽ mayma Judágua peikeva’ekue ko’ã okẽ rupi pemomba’eguasu hag̃ua Ñandejárape. Péicha he’i Ñandejára ipu’akapáva, Israel Jára: Pemyatyrõ pene rekokue ha pene rembiapo, ha che aikóta peẽme ko tenda pype. Ani pejerovia ñe’ẽ japúre, peje hag̃ua: Ñandejára tupão, Ñandejára tupão, Ñandejára tupão, ko’ãva hína. Jeremías 7:1–4.
This very same delusion was also emphasized by John the Baptist.
Ko ñembotavyete voi omombarete avei Juan el Bautista.
And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. Matthew 3:6–10.
ha oñemongarai ichugui Jordánpe, omombeʼúvo hembiapo vaikuekuéra. Ha haʼe ohechávo heta fariséo ha saduceo ouha imongaraihápe, heʼi chupekuéra: Peẽ mbói ra’ykuéra, máva piko peneñemboʼe peka hag̃ua pe pochy oútavagui? Pehechauka, upévare, yva oikóva ñembyasy añeteguáre; ha ani peje pene akãme: Ore ru niko Abraham; che haʼe peẽme Tupã ikatuha koʼã itágui omoñemoñare hag̃ua Abrahámpe. Ha koʼág̃ama voi pe hacha oñemoĩma umi yvyramáta rapóre; upévare opa yvyramáta ndaiguerúiramo yva porã oñekytĩ ha oñemombo tataýpe. Mateo 3:6–10.
The very same misguided understanding within Adventism that is symbolized by the expression “The temple of the Lord, are we,” and that we are Abraham’s spiritual “seed” is the primary manifestation of the blindness of Laodicea.
Pe entendimiento vai ojekavýva Adventismo ryepýpe, ojehechauka hag̃uáicha ñe’ẽme “Ñande niko Ñandejára Templo”, ha ñande ha’eha Abraham “ñemoñare” espiritual, upéva hína pe jehechauka tenondegua Laodicea pytũmby rehegua.
“God sends messengers to tell His people what they must be and do in order to obey His laws of righteousness, which if a man do, he shall also live in them. They are to love God supremely, having no other gods before Him; and they are to love their neighbor as themselves, doing to him as they would wish him to do to them.
“Tupã omondo maranduha kuérape he’i hag̃ua Itavayguakuérape mba’éichapa oiko ha mba’épa ojapo va’erã hikuái ikatu hag̃uáicha ojapo hag̃ua hekojoja léi, upéva peteĩ kuimba’e ojapóramo, oikove va’erã avei ipype. Ha’ekuéra ohayhu va’erã Tupãme opa mba’e ári, ndorekóivo ambue tupã Henondépe; ha ohayhu va’erã avei hapichápe ijeheháicha, ojapóvo chupe upe ha’ekuéra oipotátava ojapo hag̃ua hesekuéra.”
“Not one tittle of God’s holy law is to be treated lightly or disrespectfully. Those who transgress a ‘Thus saith the Lord,’ stand under the banner of the prince of darkness, in rebellion against their Maker and their Redeemer. They claim the promises given to the obedient, saying, The temple of the Lord, the temple of the Lord are we, while they dishonor God by misrepresenting His character, by doing the very things He has told them not to do. They set up a standard which God has not given. Their example is misleading, their influence corrupting. They are not lights in the world, for they do not follow the principles of righteousness.
“Ni peteĩ tilde jepe Ñandejára léi marangatupegua ndovaléi hag̃ua oñemomichĩ térã oñemboyke hag̃ua py’aguasu’ỹre. Umi oheja vaíva peteĩ ‘Péicha he’i Ñandejára’, oĩ pytũ mburuvicha poyvi guýpe, opu’ã hag̃uáicha Ijapoháre ha Ijepysyrõháre. Ha’ekuéra oguereko hag̃ua pe ñe’ẽme’ẽ oñeme’ẽva umi iñe’ẽrendúvape, he’ívo: Ñandejára tupaóko ore, Ñandejára tupaóko ore, aja omomarã Ñandejárape ojapo vai rupi Heko rehegua ta’ãnga, ha ojapo hag̃ua umi mba’e Ha’e he’i va’ekue ndojapói hag̃ua. Ha’ekuéra omoĩ peteĩ techapyrã Ñandejára nome’ẽiva’ekue. Itechapyrã ombotavy, ha iñepytyvõ oñembyai hag̃uáicha. Ndaha’éi hikuái tesape ko yvy ape ári, ndoikói rupi tekojoja rembipota rapykuéri.”
“Men cannot show greater treachery toward God than by disregarding the light He sends them. Those who do this mislead the ignorant, for they set up false waymarks. They are continually perverting pure principles. . . .
“Yvypóra ndaikatúi ohechauka peteĩ ñembotavy guasuve Tupã rehe, omboykévo pe tesape Ha’e omondóva chupekuéra. Umi ojapóva péicha ombotavy umi oikuaa’ỹvape, omoĩ rupi tape rechaukaha japu. Oĩ meme hikuái ombojehe’áva ha ombyaíva umi principio potĩ....”
“In the words of Holy Writ we are plainly told why desolation came upon the Jewish nation. They had great light, rich blessings, and wonderful prosperity. But they proved unfaithful to their trust. They did not care faithfully for the Lord’s vineyard, or render Him the fruits thereof. They acted as though there were no God, and therefore calamity overtook them.” Manuscript Releases, volume 14, 343–345.
“Ñe’ẽ Marangatu ñe’ẽme ñandeve hesakã porãme oñemombe’u mba’érepa pe ñehundi oguahẽ va’ekue tetã judiokuéra ári. Ha’ekuéra oreko va’ekue tesape tuicha, jehovasa heta, ha porãite joaju. Péro ndojeroviapýi hikuái pe tembiapo oñemoĩva’ekue ipopekuéra rehe. Ndañangarekói hikuái jeroviápe Ñandejára ñemitỹty rehe, ni nome’ẽi Ichupe hi’a. Oiko hikuái ku ndaipóriháicha Tupã, ha upévare pe jehasa asy oguahẽ hi’ári kuéra.” Manuscript Releases, volúmen 14, 343–345.
Israel believed that because they had been chosen by God in the beginning of their history, they would always be His chosen people. Worse yet, they also believed that because they were His chosen people He would honor them, in spite of the fact that they refused to honor Him. Prophetically, they were His chosen people, until they were divorced, but they were never the people God had desired them to be. The righteousness of the chosen people is not determined on who they might think they are. Ancient Israel is the primary example of the Seventh-day Adventist church, but when the false premise is accepted that they represent the one hundred and forty-four thousand at the end of the world, the blindness of Laodicea is manifested, as was ancient Israel’s. Adventism believes and teaches that they are the remnant people of God at the end of the world, in spite of the clear evidence to the contrary.
Israel oguerovia’ekue, iñepyrũmby guive hembiasakue-pe, Tupã ojeporavo hague chupekuérare, ha upévare opa ára hag̃ua ha’e kuéra Ipuévlo ojeporavopyre. Ivaivéva ko’ãvagui, oguerovia avei, ha’e kuéra Ipuévlo ojeporavopyre rupi, Ha’e omomba’etaha chupekuéra, jepe na’imomba’éi hague hikuái Ichupe. Marandu’ypy rehegua rupive, ha’e kuéra Ipuévlo ojeporavopyre va’ekue, pe divorcio oiko peve, péro araka’eve ndaha’éi va’ekue pe puévlo Tupã oipota va’ekue toiko hag̃ua. Umi ojeporavopyre tekojoja noñemopyenda moõguipa ha’e kuéra oimo’ã ijehekuéra rehe. Israel yma guare ha’e pe techapyrã tenondegua Iglesia Adventista del Séptimo Día rehegua; péro oñemoneĩ jave pe ñepyrũrã japu ha’éva ha’e kuéra ohechauka hague umi cien cuarenta y cuatro mil-pe yvóra paha gotyo, upérõ Laodicea pytũndy jehecha’ỹ oñemoheñói, Israel yma guaréicha avei. Adventismo oguerovia ha ombo’e ha’eha Tupã remanente tavaygua arapy paha gotyo, jepe oĩramo jepe pe hesakã porãva prueba he’íva iñambueha.
The nearer we get to the close of probation the more serious and straight the message to the Laodicean people must become. If that false premise is not set aside for the truth, then the examples of Aaron, Jeroboam and 1863 are hidden under the cloak of tradition and custom. It is too near to the close of probation, to hide under that cloak any longer.
Iñaguive jahávo ñaguahẽvo pe gracia opáta hag̃uápe, iñakãrapu’ãvéva ha hekojojaitevéva oikova’erã pe marandu oñemondo hag̃ua pe tavayguakuéra Laodiceaguápe. Pe ñepyrũrã japu ndojehejáiramo ykére pe añetegua rehehápe, upéicharõ Aarón, Jeroboam ha 1863 techapyrãnguéra oñemo’ã jepokuaa ha tekokatu guýpe. Hi’aguĩeterei ñaguahẽ hag̃ua pe gracia opáta hag̃uápe, ikatu hag̃uáicha oñemo’ãve gueteri upe ao guýpe.
And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. John 3:19, 20.
Ha kóva hína pe ñembojovake: pe tesape ou yvy arapýpe, ha umi kuimba’e ohayhu pytũmby pe tesape rangue, ijapopykuéra vai rupi. Opa umi ojapóva ivaíva ndocha’éi pe tesapére, ha ndoúi avei pe tesapépe, ani hag̃ua ojekuaauka ijapopykuéra vaiha. Juan 3:19, 20.
The history of the apostasies of Adventism has been tracked in God’s prophetic Word. It is a prophetic reality. The first proof of this is ancient Israel. Ancient Israel is a history of continued and escalating apostasy, and yet the Bible and Spirit of Prophecy teach that ancient Israel typifies modern Israel. Sad as this is, it has never been more important to understand this truth as at this present time. What is being unsealed with the Revelation of Jesus Christ is the fact that Adventism’s history as the Protestant horn runs parallel with the history of the Republican horn. Both horns provide a second witness for each other, and to refuse to correctly see one of the witnesses, simultaneously prevents the other witness from being recognized.
Adventismo rehegua apostasía-kuéra rembiasakue ojehechakuaa porãma Ñandejára Ñe’ẽ proféticope. Ha’e peteĩ añetegua profética. Kóva rehegua peteĩha jehechaukarã ha’e Israel yma guarã. Israel yma guarã rembiasakue henyhẽ apostasía tapia ha oñembotuichavéva reheve, ha upéicharõ jepe, la Biblia ha Espíritu de Profecía ombo’e Israel yma guaréva ohechaukaha Israel moderno rehegua. Hasyeterei hag̃ua ko mba’e, araka’eve ndaiporivéima tekotevẽ hag̃ua oñentende ko añetegua ko’ág̃aichaite. Pe ojepe’áva Jesucristo Revelación rupive ha’e pe añetegua Adventismo rembiasakue, ku kuatia protestante ramo, ojogueraha hag̃ua kuatia Republicano rembiasakuére. Mokõive kuatia ome’ẽ peteĩ mokõiha testígo ojuehegui, ha oimeraẽva ndohechaséiva hekopete peteĩva umi testígo apytégui, upéva peteĩchaite ojoko avei oñehechakuaa hag̃ua ambue testígo.
The lines of Aaron, Jeroboam and 1863 identify the beginning of modern spiritual Israel, and in so doing they also identify the beginning of the Republican horn. The third angel’s message is a warning against receiving the mark of the beast. It is the United States that first passes a Sunday law and then forces the entire world to do the same.
Aarón, Jeroboam ha 1863 rehechauka Israel espiritual moderno ñepyrũ, ha upéicha ojapóvo avei ohechauka pe hatĩ republicano ñepyrũ. Pe mbohapyha ánhel ñe’ẽ peteĩ ñe’ẽmondýi ani hag̃ua oñemoneĩ pe mymba ñaña marka. Tetã peteĩ reko Joajuha hína pe tenonderãme ombohasa peteĩ léi arateĩ rehegua ha upéi ombojerovia opaite yvy ape ári ojapo hag̃ua upeichaite avei.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Ambue tetã nguéra omoirũta Estados Unidos ehémplo. Jepe ha’e oñepyrũ tenonde, upeichavéramo jepe, pe apañuãi peteĩchagua oupytáta ñane retãygua ári opa hendáicha ko yvy ape ári.” Testimonies, volume 6, 395.
The prophetic truths connected with the Sunday law crisis cannot be separated from the work of the United States. The earth beast of Revelation thirteen is the sixth kingdom of Bible prophecy, that reigns for seventy prophetic years according to Isaiah twenty-three. It is the earth beast that has two horns. The truths associated with the relationship of those two horns are now being unsealed, but only to those who choose to understand that Jesus accomplishes the unsealing of the Revelation of Jesus Christ by employing the beginning of a thing to illustrate the end of a thing.
Umi añetegua profétika ojoajúva pe pohýi léi domingo rehegua ndaikatúi oñemboja’o Tetã Joaju Estados Unidos rembiapo-gui. Pe mymba yvy rehegua ojejuhúva Apocalipsis 13-pe ha’e pe sexto mburuvicharenda profecía bíblica-pe, oisãmbyhýva setenta ary profétiko Isaías 23 he’iháicha. Pe mymba yvy rehegua hína upe oguerekóva mokõi hatĩ. Umi añetegua ojoajúva umi mokõi hatĩ joaju rehe ndahi’áikuri ojeikuaauka hag̃ua, ha ko’ág̃a ojeipe’a hína, péro umi oiporavóva añoite oikũmby hag̃ua Jesús ojapoha pe ñembohesakã Apocalipsis Jesucristo rehegua, oipurúvo peteĩ mba’e ñepyrũ omyesakã hag̃ua peteĩ mba’e paha.
The United States began as the sixth kingdom of Bible prophecy in 1798, and over the next sixty-five years, the two horns that would go through history together were placed into a setting that could be recognized, but only by those who are willing to see. The sixty-five years that are set forth in Isaiah chapter seven, began in 742 BC and ended in 677 BC. From 1798 until 1863 those years were repeated. Those sixty-five years identify a process of crisis in both horns.
Tetã peteĩ rekojoja hag̃ua, Estados Unidos oñepyrũkuri pe sexto mburuvicha guasu ramo profecía bíblicape ary 1798-pe, ha umi sesenta ha cinco ary ohasáva upe rire aja, mokõi hatĩ ohasátava tembiasakue rupi oñondivepa, oñemoĩ peteĩ hendápe ikatúva ojekuaa, ha upéva umi ohechaséva añónte ohechakuaa hag̃ua. Umi sesenta ha cinco ary oñemombeʼúva Isaías capítulo siete-pe, oñepyrũkuri ary 742 a. C.-pe ha opa ary 677 a. C.-pe. Ary 1798 guive 1863 peve umi ary ojerejey. Umi sesenta ha cinco ary ohechauka peteĩ proceso de crisis mokõivéva hatĩme.
By 1863, the beginning period of the prophetic “days of one king” of Isaiah twenty-three had concluded, and in so doing it established the prophetic waymarks of the ending period of “the days of one king.” The ending of Isaiah twenty-three’s symbolic seventy is illustrated by the first sixty-five years. 1863 until the time of the end in 1989, is the period of the Laodicean Adventist church, that began from the Millerite movement and ends at the movement of the one hundred and forty-four thousand. In order to understand the period at the end, we must understand the period at the beginning. Adventism cannot do this, for its beginning is marked by its rejection of the oath of Moses, which identifies the very sixty-five years which represents Adventism’s and the United States’ beginning and ending.
Ary 1863-pe, opa umi ára profético “mburuvicha peteĩ ára” rehegua Isaías mokõipa mbohapy-pe ojejapóma, ha upéicha rupi omopyenda umi señal profética pe ára paha rehegua “mburuvicha peteĩ ára.” Pe pahaite Isaías mokõipa mbohapy-pe pe setenta simbólico rehegua ojehechauka umi sesenta y cinco ary peteĩha rupive. 1863 guive pe ára paha peve ary 1989-pe, upéva hína pe período iglesia adventista Laodiceagua rehegua, oñepyrũva pe movimiento Millerita guive ha opa pe movimiento umi cien cuarenta y cuatro mil-pe. Ikatu hag̃uáicha ñantende pe período paha rehegua, tekotevẽ ñantende pe período ñepyrũ rehegua. Adventismo ndaikatúi ojapo upéva, pórke iñepyrũ ojehechauka iñemboyke rupi pe juramento Moisés rehegua, upéva voi omombe’u umi sesenta y cinco ary, ohechaukáva Adventismo ha Estados Unidos ñepyrũ ha paha.
For this reason, and this is a reason of high importance, this article has attempted to establish one prophetic fact that is now being unsealed by the Lion of the tribe of Judah. The fact is that if you are unwilling to recognize that the Seventh-day Adventist church has always been in the Laodicean condition, then you are logically unable to rightly divide the history of Adventism, and without rightly dividing the history of Adventism you are incapable of rightly identifying the horn of Republicanism.
Upévare, ha kóva ha’e peteĩ mba’e vaietéva iñimportánteva, ko artíkulo oñeha’ã omopyenda hag̃ua peteĩ añetegua profétika ko’ágã ojeipe’aína Judá ñemoñare León rupive. Pe añetegua ha’e kóva: nde nereipotáramo rehechakuaa Iglesia Adventista del Séptimo Día akóinte oĩ hague pe condición Laodicea-pe, upéicharõ nde ndaikatúi hekoitépe remboja’o pe tembiasakue Adventista, ha remboja’o’ỹre hekoitépe pe tembiasakue Adventista, ndaikatúi hekoitépe rehechakuaa pe vaka republicanismo rehegua.
For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire. 2 Peter 2:20–22.
Pe, oikove rire rire rire umi mba’e ky’a ko yvy arigua-gui ñande Ruvicha ha Salvador Jesucristo jeikuaápe, upéi jevy oñembojepyso heseve ha oñemomba’e hag̃ua hese, ipahápe oikóva hese kuéra ivaive ñepyrũmbágui. Iporãve va’erãmo’ã kuri chupekuéra ndoikuaáirire pe tekojoja rape, ha oikuaa rire upéva, ojei hag̃ua pe tembiapoukapy marangatu oñeme’ẽ va’ekue chupekuéra. Péro ojehu chupekuéra he’iháicha pe ñe’ẽnga añeteguáva: “Jagua ojere jey ijy’urãme”; ha “kure ojejohéi va’ekue ojere jey oñembojepyso hag̃ua tujupe”. 2 Pedro 2:20–22.