The book of Joel is perhaps the most direct revelation of the latter rain in the Scriptures, and Joel opens up by first referencing the four generations of apostasy accomplished by the Laodicean Seventh-day Adventist church. Those four generations of escalating destruction represented in Joel’s opening verses align with the four escalating abominations of Ezekiel chapter eight. 1863 unto 1888 represents the first generation, and it represents the rejection of the foundational message of the Millerites as represented upon the 1843 and 1850 pioneer charts, represented in Habakkuk chapter two, and that symbolizes the covenant as represented by the two tables of the Ten Commandments.
Joel aranduka ikatu hag̃uáicha ha’e pe jehechaukarã iporãvéva ha ijojaha’ỹva ñemongy hag̃ua ama pahaguéva rehe Ñandejára Ñe’ẽme, ha Joel oñepyrũvo, raẽvete omombe’u umi irundy generación apostasiagua ojejapóva pe iglesia Adventista del Séptimo Día Laodiceagua rupive. Umi irundy generación ñehundi rehegua, ojupi ojupívo, ojehechaukáva Joel ñe’ẽ iñepyrũme, ojoja umi irundy mba’e vaiete ojupi ojupívo rehe ndive, ojehechaukáva Ezequiel kapítulo ocho-pe. 1863 guive 1888 peve ohechauka pe generación peteĩha, ha upéva ohechauka pe marandu ypykue Millerita-kuéra rehegua ñemboyke, ojehechaukaháicha umi cuadro pionero 1843 ha 1850-pe, ojehechaukáva Habacuc kapítulo dos-pe, ha upéva ombohysýi pe ñe’ẽme’ẽ, ojehechaukaháicha umi mokõi tabla Diez Mandamiento rehegua.
1888 to 1919 represent the generation that rejected the experience of righteousness by faith, that produces an experience represented by the church of Philadelphia. In the first generation the rebellion focused upon the work of leadership represented by William Miller, and in the second generation of 1888 the leadership of the Spirit of Prophecy was rebelled against. The third generation of 1919 began with William Warren Prescott’s book, The Doctrine of Christ and ended with the book, Questions on Doctrine in 1957. That third generation was the generation of compromise with the world as Adventism sought the accreditation of the medical practices of the American Medical Association, and the accreditation of their colleges by the academic scholars of apostate Protestantism and Roman Catholicism.
1888 guive 1919 peve ohechauka pe generación omboykéva pe jehecha tekojoja jerovia rupive rehegua, ha upéva ogueru peteĩ jeikove ojehechaukáva pe tupao Filadelfia rupive. Pe peteĩha generación-pe, pe pu’aka’ẽ oñecentra va’ekue pe tembiapo mburuvichakuéra rehe, ojehechaukáva William Miller rupive; ha pe mokõiha generación 1888-pe, oñepu’ã hag̃ua ojejapo va’ekue Espíritu de Profecía mburuvicha hag̃ua rehe. Pe mbohapyha generación 1919-pe oñepyrũ William Warren Prescott aranduka, The Doctrine of Christ, rehe, ha opa pe aranduka Questions on Doctrine-pe ary 1957-pe. Pe mbohapyha generación ha’e va’ekue pe generación oñemoĩporãva ko yvy arapýre ndive, Adventismo ohekávo pe mboaje umi práctica médica-kuéra rehegua Asociación Médica Americana-gui, ha avei mboaje iteko mbo’ehao yvateguakuéra rehegua umi arandupykua apóstata Protestantismo ha Catolicismo Romano-gui.
In the third generation the educational counsel from the pen of Ellen White was rejected and replaced with the false educational practices of the world as represented by the educational philosophy of Greece. Greek education is represented by the goddess Athena who is enshrined in the duplicate Parthenon temple in Nashville, Tennessee.
Pe mbohapyha ñemoñarepe, tekombo’e rehegua consejo ouva’ekue Ellen White kuatiápe oñemboyke ha oñemyengovia umi tekombo’e japu ko yvy arigua reheguáre, ojehechaukaháicha Grecia remimbo’e’arandu filosofía rupive. Grecia remimbo’e’arandu ojehechauka diosa Atena rehe, oñemomba’eguasúva pe templo Parthenón mokõiháicha oñemopu’ãvape Nashville, Tennessee-pe.
True education was exemplified in the Bible with the schools of the prophets associated with the prophet Elisha. The Maccabean revolt of 167 BC and onward to the destruction of Jerusalem in 70 AD, was in large part a protest against the inroads of Greek education into the culture and nation of the ancient literal glorious land. The protest of the Maccabees was a revolt against Greek influence at every level, but the educational influence of Greece was so pervasive in the history and the motivations of the Maccabean zealots that it cannot be separated from the reality that Greek education was perhaps the largest factor associated with the Jewish rejection of Jesus Christ as their Messiah. Books have been written identifying the negative influence of Greek education upon the Jews and false educations contribution to the Jewish rejection and crucifixion of Christ.
Tekombo’e añetegua ojehechauka hag̃ua la Biblia-pe umi maranduhára kuéra mbo’ehao reheve, ojoajúva maranduhára Eliseo ndive. Pe revuélta Macabea ary 167 a.C. guive ha oho hag̃ua Jerusalén ñehundi peve ary 70 d.C.-pe, tuichaiterei pehẽnguépe ha’e vaekue peteĩ ñeprotésta umi griego kuéra tekombo’e oike hag̃ua pe cultura ha tetãme yma guare yvy hechapyrã teepegua. Pe ñeprotésta umi Macabeo kuéra rehegua ha’e vaekue peteĩ pu’aka ñemoĩ griego kuéra influencia rehe opaite nivel-pe, ha katu Grecia tekombo’e influencia tuichaite ojepyso pe tembiasakue ha umi mba’érepa pekyhyje’ỹ Macabeo kuéra ryepýpe, upévare ndaikatúi oñemboja’o pe añetegua-gui kóva rehegua: Grecia tekombo’e ikatu hag̃uáicha ha’e ra’e pe factor tuichavéva ojoajúva umi judío kuéra omboykévo Jesucristo-pe iMesías ramo. Ojehai hag̃ua aranduka kuéra ohechauka hag̃ua pe vaiete Grecia tekombo’e oguerekóva influencia umi judío ári ha pe tekombo’e japu mba’éichapa oipytyvõ umi judío kuéra omboykévo ha oikutu hag̃ua Cristo-pe kurusúre.
The Maccabean revolt aligns with the revolt of 1776 in the modern spiritual glorious land. There are currently over 4,000 registered universities in the United States that are built upon the philosophy of Greek and Jesuit educational practices. The anarchy and lawlessness of the past ten-plus years can be directly traced to the so-called educational centers in the United States that for decades have been indoctrinating students who were already conditioned by media and entertainment sources to accept the globalist philosophies derived from the satanic philosophies of the French Revolution period. The students of today’s universities were already conditioned into accepting the lifestyle represented by Sodom and Gomorrah before they entered the educational centers designed to attack white people, Christians and true American history. A citizen of the United States today who wishes to understand the constant two-tiered system of justice that fulfills the justice and truth being cast into the streets as identified in the Bible and Spirit of Prophecy, must understand that the current circumstances are being produced by a purposeful designed attack that is indoctrinated from the earliest years of life by a educational system designed to bring mankind under the control of elitist globalists–the dragon power!
Pe revuelta macabea ojoaju pe revuelta 1776 guare rehe yvy marangatúva espiritual moderno-pe. Ko’ág̃a oĩ hetave 4.000 universidad oñeregistráva Estados Unidos-pe, oñemopu’ãva filosofía griega ha jesuita mbo’eha rehegua ári. Pe anarquía ha pe ndaipóriha léi ojehecháva umi diez ary rasami rire ikatu oñembojoaju hag̃ua directamente umi oñembohéravare “centro educativo” Estados Unidos-pe, ha’éva heta década aja ombo’evai ha omoinge akãme temimbo’épe umi filosofía globalista osẽva umi filosofía satánica guive pe Revolución Francesa ára rehegua, umi temimbo’e yma guive ojehekombo’e rupi umi medio de comunicación ha entretenimiento rehegua rupive oguerovia hag̃ua. Umi temimbo’e ko’ãga gua universidad-gua oñemohenda va’ekue yma guive omoneĩ hag̃ua pe tekove rape ojehechaukáva Sodoma ha Gomorra-pe, oikévo mboyve umi centro educativo oñemoheñóiva oñorairõ hag̃ua morotĩva rehe, cristiano-kuéra rehe ha historia añetetéva americana rehe. Peteĩ tetãygua Estados Unidos-pegua ko’ág̃a, oipotáva ontende pe sistema de justicia mokõi nivel rehegua opytáva meme, omohu’ãva pe justicia ha añetegua oñemomboha yvyrarapehápe, ojehechakuaaháicha la Biblia ha Espíritu de Profecía-pe, tekotevẽ ontende umi circunstancia ko’ág̃a gua oñemoheñóiha peteĩ ataque ojejapóvare porã porã, oñemoinge akãmeha yvypórape iñepyrũmby guive peteĩ sistema educativo rupive ojejapóva ogueru hag̃ua opa yvypórape umi globalista elitista poguýpe — pe poder dragón!
There are five major themes in the writings of Ellen White; education, health reform, Christian living, The Great Controversy theme and practical godliness. Education is one of five major themes in the Spirit of Prophecy, and Ellen White was as much a biblical prophet as every prophet noted in God’s Word. Among other things, this means her life is an example of and for the one hundred and forty-four thousand. Before anyone thinks that Christ alone is to be our example; Paul states:
Oĩ poha Ellen White rembiapokuépe oĩ po tema guasu: tekombo’e, tesãi ñemyatyrõ, tekove cristiano, pe tema “Pe Ñorairõ Guasu” ha Tupãrayhu rehegua tekove porã. Tekombo’e ha’e peteĩva umi po tema guasúgui Espíritu de Profecía-pe, ha Ellen White ha’e va’ekue peteĩ maranduhára bíblicoichaite opaite maranduhára oñemombe’úva Tupã Ñe’ẽme. Ambue mba’e apytépe, kóva he’ise hekove ha’eha techapyrã ha techapyrãrã umi cien cuarenta y cuatro mil-pe g̃uarã. Oĩramo oimeraẽ oimo’ãséva Cristo añoiteva’erã ñande techapyrã; Pablo he’i:
For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel. Wherefore I beseech you, be ye followers of me. 1 Corinthians 4:15, 16.
Jepémo peẽme guarã diez mil mbo'ehára Cristo-pe, upéicharõ jepe ndapeguerekói heta túva; Jesucristo-pe, añetehápe, che pomboheñói vaekue pe evangelio rupive. Upévare ajerure asy peẽme, peiko che rapykuéri. 1 Corintios 4:15, 16.
As a prophet Ellen White is an example. There was only one time that Ellen White accepted the role as a board member, and that time was with the formation of a college that embraced the principles of true education as set forth as one of the five major themes of her ministry. That college in Madison, Tennessee is located within the metropolitan district of Nashville, Tennessee. Not only did she agree to be on the founding board of Madison college from 1904 until a year before her death in 1915, she was instrumental in selecting the land where the college was established. Nashville is the center of the Greek educational system that helped to prevent the Jews from accepting their Messiah in the history of the Maccabees, who typify the apostate Protestantism of the times in which we now live. The line of the Maccabees is firmly set forth in the hidden history of verse forty, representing the apostate Protestantism that has now been fully indoctrinated with the very same, (though a modern version) destructive fruits of Greek education.
Maranduhára ramo Ellen White ha’e peteĩ techapyrã. Peteĩ jeýnte Ellen White omoneĩ va’ekue pe tembiapo oñemoĩ hag̃ua peteĩ junta-pe miembro ramo, ha upe jeykatu oiko peteĩ colegio oñemopyendáramo, oguerohoryva’ekue pe tekombo’e añeteguáva ñe’ẽprincipio-kuérape hembipotápe oñemohendaháicha peteĩva ramo umi po tema guasu iñministeriopegua. Upe colegio Madison-pe, Tennessee-pe, oĩ Nashville, Tennessee distrito metropolitano ryepýpe. Ndaha’éi añónte omoneĩ hague oike hag̃ua Madison college junta fundadora-pe ary 1904 guive peteĩ ary mboyve omano hag̃ua 1915-pe, ha’e avei iporãiterei omba’apóvo ojeporavo hag̃ua yvy pe colegio oñemopyenda hague. Nashville ha’e pe sistema tekombo’e griego mbytépe, pe oipytyvõva’ekue ani hag̃ua umi hudío orresivi imesías-pe Maccabeos rembiasakue ryepýpe, umíva ohechauka hag̃ua pe protestantismo apóstata ko’ág̃a jaikohápe. Pe línea Maccabeos rehegua oñemohenda mbarete pe tembiasakue kañymbyvape versículo cuarenta-pe, orepresentáva pe protestantismo apóstata ko’ág̃a oñembo’e ha oñembohekoite va’ekue pe tembi’a vaiete, (jepémo peteĩ versión moderna) oúva tekombo’e griegogui.
In the third generation of Adventism, the leadership that had rejected the Spirit of Prophecy in 1888, chose to turn their educational system over to the accreditation structure of the world. Nashville represents the symbolic center of both true and false education. The prophet selected the same city that the world selected to enshrine Greek education, for unlike Greek education that is based upon separating truth into isolated subjects to destroy the whole. True education is the foundational basis of Sister White’s other four primary themes of health reform, practical godliness, Christian living, and especially the theme of The Great Controversy.
Adventísmo rembiapokõiha mbohapyha-pe, umi mburuvicha oikóramo vaʼekue omboykéva Espíritu de Profecía 1888-pe, oiporavo omeʼẽ hag̃ua ijasypyrã mboʼeha rape guive ko yvy arigua acreditación rekosãsope. Nashville ohechauka pe mbytéva simbólico mboʼe porã añetegua ha mboʼe vai rehegua. Profeta oiporavo pe táva peteĩchagua upe tetãgua oiporavo vaʼekuépe omoĩ hag̃ua Grecia-pegua tekomboʼe yvatepe; pórke tekomboʼe Grecia-pegua, oñemopyenda vaʼekue añetegua oñembojaʼo hag̃ua mbaʼe peteĩteĩva isãso hag̃uáicha ha péicha oñehundi hag̃ua pe tuichakue, ndahaʼéi upéicha pe tekomboʼe añetegua. Tekomboʼe añetegua haʼe pe pyenda tee Hermana White remiandu irundy ambue temiandu tenondegua rehegua: tesãi ñemyatyrõ, Tupãrayhu rekove ojehechaukáva tembiapópe, tekove cristiano, ha koʼýte pe temiandu Tuicha Ñorairõ rehegua.
Jesus always illustrates the end with the beginning, and the test in the Garden of Eden illustrates the test the world is now being confronted with. The test at the end is the same as every biblical test, for God never changes. A biblical test is a three-step testing process that produces two classes that are manifested at the end of the testing process. The first angel expresses the three steps as fearing God, giving Him glory, for the hour of the litmus test of judgment is come. The first step was the command not to eat of the tree of the knowledge of good and evil. Lacking the necessary fear of God, Eve failed the test of the tree and ate the fruit represented as both good and evil. Adam’s fear of God did not prevent him from entering into the rebellion of the tree, and judgment was brought upon them both, as they manifested a life without the abiding presence of Divinity.
Jesús tapia meme pe paha oĩva ipahápe oñepyrũháicha, ha pe prueba Jardín de Edén-pe ohechauka pe prueba ko yvy tuichakue koʼág̃a ombohováiva. Pe prueba ipahápe haʼe peteĩcha opaite prueba bíblica rehegua ndive, Ñandejára arakaʼeve ndoikóigui ambuéicha. Peteĩ prueba bíblica haʼe peteĩ proceso de prueba mbohapy jepysokue rehegua, omoheñóiva mokõi aty ojehechaukáva pe proceso de prueba pahaite jave. Pe ánhel peteĩha omombeʼu umi mbohapy jepysokue kóicha: kyhyje Ñandejáragui, emeʼẽ chupe gloria, og̃uahẽma rupi pe aravo pe juicio prueba decisiva rehegua. Pe jepysokue peteĩha vaʼekue pe mandamiento ani hag̃ua ojeʼu pe yvyramáta porã ha vai kuaa rehegua. Oikotevẽvaʼekue pe kyhyje Ñandejára rehegua ndoikóigui hese, Eva ofalla pe prueba yvyramáta rehegua ha hoʼu pe yva ojehechaukáva mokõivéicha, porã ha vai. Adán kyhyje Ñandejára rehegua ndojokói chupe oike hag̃ua pe yvyramáta rebelión-pe, ha juicio og̃uahẽ hese kuéra mokõivéva ári, ohechaukávo peteĩ tekove Divinidad oĩ meme hag̃uáicha jepeʼỹre.
The test of the last days begins with a warning to eat the increase of knowledge that is unsealed in the revelation of Jesus Christ just before mankind’s probation comes to its end. Whether with Adventism or those outside of Adventism, the test is based upon the reception of, or the rejection of the increase of “knowledge” that is unsealed in our time. That test of knowledge is represented by the Garden’s tree of testing, that represents knowledge of either good or evil. True education was located and symbolized in Nashville, Tennessee in 1904, and false education was located and symbolized in Nashville in 1897, then re-built as a permanent structure in 1920. In the life of the prophetess true education was enshrined in Nashville, and false education was also enshrined. After her death in 1915 false education was restored in the second and permanent construction of the Parthenon temple, and true education was rejected through compromise with the world by the leadership of the Laodicean Seventh-day Adventist church.
Umi ára paha pahague peteĩ ñehendu uka reheve oñepyrũ, he’íva tojekaru pe arandu ñembohetave ojepe’a hag̃uáva Jesucristo revelación-pe, yvyporakuéra hi’ára porã oñeme’ẽva oñemohu’ãmbotaha mboyveite. Taha’e Adventismo ndive térã umi oĩva Adventismo okápe, pe prueba oñemopyenda pe arandu “ñemoĩve” ñande ára-pe ojepe’a hag̃uáva jehupyty rehe térã pe rejecha rehe. Upe arandu prueba ojehechauka Jardín yvyrápe ojeprova hag̃uáicha, ha upéva ohechauka arandu iporã térã ivaíva rehegua. Tekoarandu añetegua oñemoĩ ha ojejapo techaukaha ramo Nashville, Tennessee-pe ary 1904-pe, ha tekoarandu japu oñemoĩ ha ojejapo techaukaha ramo Nashville-pe ary 1897-pe, upéi oñemopu’ãjey hag̃ua peteĩ estructura tapia hag̃uáicha ary 1920-pe. Maranduhára kuña rekovépe tekoarandu añetegua oñemoĩ marangatu Nashville-pe, ha tekoarandu japu avei oñemoĩ marangatu upépe. Imano rire ary 1915-pe, tekoarandu japu oñemyatyrõjey pe mokõiha ha tapiaite hag̃uáva Parthenon tupão ñemopu’ãme, ha tekoarandu añetegua oñemboyke kompromíso rupive ko yvy arapýndi ndive pe iglesia Adventista del Séptimo Día Laodicea-gua mburuvichakuéra rupive.
Nashville’s nickname, the “Athens of the South”, influenced the choice of the building as the centerpiece of the 1897 Centennial Exposition. A number of buildings at the exposition were based on ancient originals. However, the Parthenon was the only one that was an exact reproduction. Today’s Nashville, Tennessee, is famous for its music, but before there was the Johnny Cash Museum, Nashville was famous for its education, not singing.
Nashville réra, “Atenas del Sur”, oinfluí kuri oñembojavo hag̃ua pe óga exposición Centenario 1897-pe mba’e iñepyrũrãramo. Heta óga pe exposición-pe ojejapo vaʼekue yma guare ypykuéra reheguaicha. Upéicharõ jepe, pe Partenón añoite vaʼekue peteĩ jehechaukarã hekopete ojepytaso hag̃uáicha pe ypykue rehe. Koʼãgagua Nashville, Tennessee, herakuã porã imúsikare, ha katu oĩ mboyve Johnny Cash Museum, Nashville herakuã vaʼekue itekomboʼe rehe, ndahaʼéi ipurahéire.
By the 1850s, Nashville had already earned the nickname of the “Athens of the South” by having established numerous higher education institutions; it was the first American southern city to establish a public school system. By the end of the century, Nashville would see Fisk University, St. Cecilia Academy, Montgomery Bell Academy, Meharry Medical College, Belmont University, and Vanderbilt University all open their doors. At the time, Nashville was known to be one of the most refined and educated cities of the south, filled with wealth and culture.
1850-kuéra peve, Nashville ohupytýma vaʼekue héra joapy “Atenas del Sur”, omopyenda haguére heta institución de educación superior; haʼe vaʼekue pe táva tenondegua sur estadounidense-pe omopyendáva peteĩ sistema de escuela pública. Siglo paha peve, Nashville ohecháta Fisk University, St. Cecilia Academy, Montgomery Bell Academy, Meharry Medical College, Belmont University ha Vanderbilt University opavave oipeʼa hag̃ua hokẽkuéra. Upe jave, Nashville ojekuaa vaʼekue peteĩva ramo umi táva surgua iporãvéva ha iñaranduvéva, henyhẽva mbaʼeporã ha cultura rehe.
The mystery of iniquity is both a noun and a verb in the inspired Word. Inspiration identifies Satan, and the pope, who Sister White calls Satan’s “right hand man,” as the mystery of iniquity. Yet the “mystery of iniquity” also describes the amalgamation of truth and error. Joel’s four generations of apostasy aligns with Ezekiel chapter eight’s four escalating abominations. Those two witnesses align with the first four churches of Revelation, and the third church is represented by Constantine’s compromise of Christianity combined with paganism. Those first four churches align with the history of ancient Israel, that symbolizes modern Israel’s history.
Pe angaipa ñemimbyrã ha’e mokõivéva: téra ha tembiapo Ñe’ẽ ñe’inspira vaʼekuépe. Pe inspiración omombeʼu Satanáspe ha pápape, pe Hermana White ohenóiva Satanás “ipo akatúa”, haʼeha pe angaipa ñemimbyrã. Upéicharõ jepe, pe “angaipa ñemimbyrã” omombeʼu avei añetegua ha jejavy jeheʼapa. Joel remimbopaha irundy generación de apostasía ojoja Ezequiel capítulo ocho-pe ojehecháva irundy mboʼejejaiva vai ojupi ohóvo ndive. Koʼã mokõi testígo ojoja Apocalipsis pegua irundy tupaóndi, ha pe mbohapyha tupaópe ojehechauka Constantino oñemoĩ porãʼỹ haguére cristianismo rehe, ombojeheʼávo paganismo ndive. Umi irundy tupaó tenondete ojoja Israel yma guare rembiasakue ndive, ha upéva oñesimbolisa Israel moderno rembiasakue.
In the third generation of ancient Israel, the kings of Israel formed alliances with the other nations that were never to be brought into alliance with God’s people. The parallel of ancient literal Israel and the Christian church as set forth in the book of Revelation is a prophetic subject set forth clearly in the study titled, Habakkuk’s Tables. Joel aligns the fourth and final generation who are “cut off” from being God’s chosen covenant people with the twenty-five elders who are bowing to the sun in Ezekiel’s four escalating abominations. That fourth generation where Laodicean Seventh-day Adventism is cut off as they bow to the sun at the Sunday law, aligns with the fourth church of Thyatira that symbolizes the reign of the papacy at either 538 or the soon-coming Sunday law. The third church of Pergamos represents “compromise” whether ancient Israel aligning with pagan kingdoms, or Constantine combining paganism with Christianity, and those two witnesses address the third generation of the earth beast of Revelation thirteen.
Ymave yma’ẽ mbohapyha Israel yma guarépe, umi rréi Israelgua ojapo joaju ambue tetã nguéra ndive, umi ndive araka’eve ndojejapói vaʼerã joaju Tupã retãygua ndive. Israel yma guare tee ha pe iglesia cristiana joja ojehechaukaháicha Apocalipsis arandukápe ha’e peteĩ mba’e profético ojekuaaukáva hesakã porã hag̃ua pe estudio héravape, Habakkuk’s Tables. Joel ombojoja pe irundyha ha paha ymave, umi “oñekytĩva” ani hag̃ua ha’e Tupã retãygua ojeporavóva pacto rehegua, umi mokõi pa cinco anciano ndive oñesũva kuarahýre Ezequiel irundy mba’e vai ojupi ohóvape. Upe irundyha ymave, pe Adventismo del Séptimo Día Laodiceagua oñekytĩhápe oñesũ rupi kuarahýre pe léi dominical jave, ojoja pe cuarta iglesia Tiatíra ndive, ombojeroviáva símbolo ramo pe papado sãmbyhy 538-pe térã pe léi dominical og̃uahẽ hag̃uáma. Pe tercera iglesia de Pérgamo orrepresenta “ñe’ẽme’ẽ joavy” térã “compromiso”, taha’e Israel yma guare ojoajúva umi tetã pagano ndive, térã Constantino ombojehe’áva paganismo cristianismo ndive, ha umi mokõi testigo oñe’ẽ pe mbohapyha ymave rehe pe mymba yvy rehegua Apocalipsis capítulo trece pegua.
The four generations of the United States, who among other truths was typified by Egypt during the bondage of 400/430 years, that concluded with Pharaoh drowning in the waters of the Red Sea. Those waters marked the end of the nation that was to be judged when God brought about deliverance for ancient Israel through the prophet Moses. The United States is judged in the period of time that judgment concludes upon God’s church, so it is to be noted that the water that ended the life of Pharaoh was brought upon Pharaoh by the release of the east wind that had been holding the waters in place as God delivered His chosen people. The east wind is the third woe that strikes at the Sunday law when the earthquake of Revelation eleven arrives.
Umi irundy ypykue Tetã peteĩ reko Amérikagua, ambue añeteguakuéra apytépe ojehechauka vaʼekue Egípto rupive pe tembiguái rekovépe 400/430 áño pukukue, ha upéva opa vaʼekue Faraón oñehundívo Yguasu Pytã ykuépe. Umi y ohechauka vaʼekue pe tetã paha ojehusgávaʼerãha Tupã oguerúrõ guare pysyrõ yma Israél-pe maranduhára Moisés rupive. Tetã peteĩ reko Amérikagua oñehuʼãijo pe aravo pe huísio oñemohuʼãhápe Tupã iglesia ári, upévare tekotevẽ ojehechakuaa pe y omohuʼã vaʼekue Faraón rekove ou hague Faraón ári kuarahyresẽ yvytu oñemosãso rupi, upe yvytu oguereko vaʼekue umi y hendápe Tupã oipytyvõ aja Ipuʼakapyrã kuérape. Pe kuarahyresẽ yvytu haʼe pe mbohapyha ñehundi oguahẽva pe léi domingo ári, Apocalipsis 11 yvyryrýi oguahẽ jave.
The generation that precedes the fourth and final generation of the earth beast is fulfilled on both the Republican and Protestant horns. The compromise of the Republican horn that was accomplished in its third generation occurred in the period surrounding the first world war, and it marked the United States turning its economic structure over to the globalists of the Federal Reserve. In that same period Laodicean Seventh-day Adventism sought to have its medical and educational work “accredited” by the standards of worldly education and medicine. As a verb the “mystery of iniquity” represents the compromise of Constantine and the kings of ancient Israel with the powers of the world. The word used by inspiration to describe the compromise is “amalgamation,” as defined in the dictionary of Ellen White’s time as; "to mix or unite in an amalgam; to blend." The tree of the knowledge of good and evil is the tree of amalgamation, the tree of compromise. “The last mighty conflict,” is the Sunday law crisis, and Satan’s preparation for that crisis is “the mystery of iniquity,” that blends human wisdom with Divine revelation.
Pe generación oĩva mboyve pe cuarta ha paha generación mymba yvy arigua rehegua oñekumpli mokõive apytépe, pe asta Republicana ha pe Protestante-pe. Pe ñemoneĩ’ỹ pe asta Republicana rehegua, ojejapóva’ekue i tercera generación-pe, oiko pe ára peteĩha guerra mundial jerére, ha upéva ohechauka Estados Unidos ome’ẽhague i estructura económica umi globalista-kuérape pe Reserva Federal rupive. Upe período-pe avei, pe Adventismo Laodicense del Séptimo Día oheka vaekue i tembiapo pohanoharã ha tekombo’e rehegua “oñemoneĩ hag̃ua” yvypóra arandupy yvy arigua tekombo’e ha pohanoharã estándar-kuéra rupive. Verbo ramo, pe “misterio de iniquidad” ohechauka pe compromiso Constantino ha umi mburuvicha guasu Israel yma guaréva rehegua umi mundo pokatu ndive. Pe ñe’ẽ inspiración oipurúva omombe’u hag̃ua pe compromiso ha’e “amalgamación”, oñemyesakãháicha pe diccionario Ellen White tiémpope he’ívo: "to mix or unite in an amalgam; to blend." Pe yvyramáta arandu porã ha vai rehegua ha’e pe yvyramáta amalgamación rehegua, pe yvyramáta compromiso rehegua. “Pe conflicto pahaguasu ipoderósova”, ha’e pe crisis léi domingo rehegua, ha Satanás ñembosako’i upe crisis-pe g̃uarã ha’e “pe misterio de iniquidad”, ombojehe’áva yvypóra arandu pe revelación Divina ndive.
“Satan is busily laying his plans for the last mighty conflict, when all will take sides....
“Satanás oñeha’ãmbaite hína omoĩ hag̃ua hembiaporã ára pahápe pe ñorairõ guasu ipaháva rehe, upérõ opavave oĩta peteĩ ladope....”
“Listen to the voices, mark the powers, that prevail in the world. Is there any voice of prayer? Do you see any sign that God is recognized? There are priests, plenty of them; but they are trampling under their feet the law of Jehovah. Their garments are stained with the blood of souls. Multitudes are sacrificing to devils. Look, you who are hesitating between obedience and disobedience. Look in imagination at the vast multitudes worshipping at Satan’s altar. Listen to the music, to the language, called higher education. But what does God declare it?—The mystery of iniquity.” Pamphlets, 004, 11.
“Pehendumi umi ñeʼẽnguéra, pehechakuaa mbaretekuéra, oisãmbyhýva ko yvy ape ári. ¿Oĩpa peteĩ ñeʼẽ ñemboʼe rehegua? ¿Pehechapa peteĩ techaukaha ohechaukáva Tupã ojekuaa hag̃ua? Oĩ paʼikuéra, heta eterei; haʼekuéra katu opyrũ hína ipy guýpe Jehová léi. Ijaokuéra oñemongyʼa umi ánga ruguy rehe. Heta eterei tapicha oikuaveʼẽ hína mymbajuka aña kuérape. Pehecha, peẽ peĩva pendepyʼapykuévo ñeʼẽrendúta térã nañeʼẽrendúi hag̃ua apytépe. Pehecha pende akãme umi aty tuichaitereíva omombaʼeguasúvo Satanás altar-pe. Pehendumi pe purahéi, pe ñeʼẽ, oñehenóiva tekomboʼe yvateve hag̃ua. Ha Tupã mbaʼépa heʼi hese?—Mbaʼe ñemimby teko añámegua.” Pamphlets, 004, 11.
In the last conflict, when “all will take sides” the test of the Garden of Eden is repeated. The test that in the beginning was isolated to a tree in the middle of a garden, is repeated at the end, in the entire world. Satan's work in advance of the final battle is “the mystery of iniquity,” which is defined as “higher education!” The symbol of “higher education” in the land of the earth beast is found in Nashville, Tennessee, the ‘Athens of the South,’ where the Parthenon temple is located in contrast with the true education once represented in Nashville by Madison College. The following statement from inspiration is cited in its entirety at the end of this article, but a few points should be considered at this point.
Pe pe ñorairõ pahaite, “maymáva oiporavóta ijykére”, oñembojey pe ñehesa’ỹijo Jardín de Edén-pe oikova’ekue. Pe ñehesa’ỹijo iñepyrũme oñemombykyva’ekue peteĩ yvyráre peteĩ jardín mbytépe, oñembojey paha gotyo, ko yvy tuichakuére. Satanás rembiapo oñembosako’ívo pe ñorairõ paha mboyve ha’e “teko añáme mba’e kañymby”, oñemyesakãva “tekombo’e yvatevéva” ramo! Pe ta’anga “tekombo’e yvatevéva” rehegua pe yvýpe mymba yvygua retãme ojejuhu Nashville, Tennessee-pe, pe ‘Atenas del Sur’-pe, moõ oĩ pe templo Partenón, ojoavyhápe pe tekombo’e añetéva ymave Nashville-pe Madison College rupive ojehechaukava’ekue ndive. Ko’ẽrõ pe je’e ñepyrũmby guive oúva oñecitáta henyhẽite ko artículo paha opápe, hákatu ko’áĝa tekotevẽ oñeconsidera mbovymi punto.
“All need wisdom carefully to search out the mystery of iniquity that figures so largely in the winding up of this earth’s history....
Opavave oikotevẽ arandu oñeñangareko hag̃ua hekópe hag̃ua ojuhu pe tembiapo vai ñemimby orekóva tuicha renda ko yvy rembiasakue pahaite oñembotývo hag̃uame....
“There is no middle path to Paradise restored. The message given to man for these last days is not to become amalgamated with human devising....
“Ndaipóri tape mbyte pe Tekoha Marangatu oñemyatyrõjey hag̃uápe g̃uarã. Pe marandu oñeme’ẽva yvypórape ko’ã ára pahápe g̃uarã ndaha’éi oñembojehe’a hag̃uáicha yvypóra remimo’ãnguére....”
“Those whom God has exalted to high positions of trust may turn from heaven’s light to human wisdom.... All who would possess a character that would make them laborers together with God and receive the commendation of God, must separate themselves from the enemies of God, and maintain the truth which Christ gave to John to give to the world.” Manuscript Releases, volume 18, 30–36.
“Umi Ñandejára omopuʼã vaʼekue tenda yvate jerovia rehegua hag̃ua, ikatu ojere yvágagui oúva tesape-gui arandu yvypóra rehe.... Maymáva ohekáva peteĩ tekokatu omoĩtava chupekuéra tembiapokue-ramo oñondive Ñandejára ndive ha ohupyty hag̃ua Ñandejára mborayhu ñeʼẽ porã, oñembojaʼo vaʼerã ijehegui Ñandejára enemigo-kuéragui, ha omantene vaʼerã upe añetegua Cristo omeʼẽ vaʼekue Juánpe omeʼẽ hag̃ua ko yvy ariguápe.” Manuscript Releases, volúmen 18, 30–36.
The “all” who need “wisdom” represents all who are brought into a testing process that ultimately produces two classes of worshippers. The “wise” are those who secure the needed “wisdom.” The testing process begins when the revelation of Jesus Christ is unsealed, just before the close of human probation. That unsealing begins an “increase of knowledge.” Those who are confronted with the test associated with the revelation of Jesus Christ will secure the “oil” of prophetic knowledge designed to guide, prepare and sanctify in advance of the arrival of the east wind at the Sunday law. The “tree of knowledge of good and evil” is the symbol of the counterfeit Bread of Heaven that is to be eaten or rejected.
Pe “opavave” oikotevẽva “arandu” he’ise opaite umi oguerúva peteĩ proceso jehechapyrãme ipahápe omoheñóiva mokõi aty omomba’eguasúva. Umi “iñarandúva” ha’e umi ohupytýva pe “arandu” tekotevẽva. Pe proceso jehechapyrã oñepyrũ Jesucristo jehechauka oñemboja’óvo, yvypóra ára de gracia oñemboty mboyve. Upe ñemboja’o omoñepyrũ peteĩ “mba’ekuaarã hetave.” Umi oñemoĩva pe prueba renondépe ojoajúva Jesucristo jehechauka rehe, ohupytýta pe “aceite” mba’ekuaarã proféticogua ojeporavóva omboguata, ombosako’i ha omomarangatu hag̃ua voi oĝuahẽ mboyve pe yvytu kuarahyresẽ gotyogua pe ley del domingo-pe. Pe “yvyra mba’ekuaarã porã ha ivaíva rehegua” ha’e pe símbolo pe Pan Yvagaguigua japuva rehegua, tekotevẽva oñekaru térã oñemboyke.
In Galilee, at the synagogue of Capernaum Jesus lost more followers at one incident than any other time in His ministry. There the test was whether the prophetic words of Christ were literal or spiritual, and those who failed the test, failed—for they forgot that man is to live by every word that proceeds from the mouth of God. Christ had stated clearly that He was the Bread sent down from heaven and those who failed the test had blended Truth with human wisdom, represented by the Greeks.
Galiléape, Cafarnaúm sinagógape, Jesús peteĩ mba’e oikóvape operde hetave tapicha omoirũva’ekue chupe ambue ára oikova’ekuegui opaite Iministerio aja. Upépe pe prueba va’ekue hína Cristo ñe’ẽ profétikokuérapa literal térã espiritual; ha umi ndohasáivape pe prueba, ndohasái—hesarái rupi yvypóra oikove va’erãha opaite ñe’ẽ osẽvagui Tupã jurúgui. Cristo he’i porã porã va’ekue ha’eha pe Mbujape oguejýva yvágagui, ha umi ndohasáivape pe prueba ombojehe’a va’ekue pe Añetegua arandupy yvypóra rehegua ndive, ojehechaukáva griegokuéra rupive.
Before Eve began the failure of the garden, Christ had instructed both Adam and Eve to not partake of the fruit of the tree of knowledge of good and evil. The first of the three steps of the everlasting gospel is the fear of God.
Eve oñepyrũ mboyve pe jejavy jardínpe, Cristo ohekombo'e vaʼekue Adán ha Évape ani hag̃ua hoʼu pe yva pe yvyramáta kuaa porã ha vai rehegua. Umi mbohapy tembiapo pe marandu porã opaʼỹvagui, pe peteĩha haʼe ñandejára kyhyje.
“Let the mind grasp the stupendous truths of revelation, and it will never be content to employ its powers upon frivolous themes; it will turn with disgust from the trashy literature and idle amusements that are demoralizing the youth of today. Those who have communed with the poets and sages of the Bible, and whose souls have been stirred by the glorious deeds of the heroes of faith, will come from the rich fields of thought far more pure in heart and elevated in mind than if they had been occupied in studying the most celebrated secular authors, or in contemplating and glorifying the exploits of the Pharaohs and Herods and Caesars of the world.
“Tapicha tojapyhy pe tuichaitereíva pe revelación-gua añeteguasu, ha araka’eve ndovy’amo’ãi oiporu hag̃ua ipoderkuéra mba’eve rei térã tavyraíva rehe; ojere hag̃ua py’aro ha ñembyai reheve pe literatura vai ha umi vy’a rei oñembotavy hag̃uáva, ko árape ombyai hag̃ua mitãrusukuérape. Umi oñemoirũva’ekue Biblia poétakuéra ha arandukuéra ndive, ha umi ánga oñemomýiva’ekue umi hembiapo glorioso umi jerovia rehegua héroekuéra rehe, osẽta umi ñemoakãrapu’ã porãgui ipotĩvéva ipy’aguapy ha yvatevéva iñakãme, ndaha’éiramo hag̃ua omba’apo va’ekue hikuái umi haihára sekular herakuãvéva jeporavo rehe, térã ohechajeýramo ha omomba’eguasu umi Faraones, Herodes ha Césares ko yvy arigua rembiapo guasu.”
“The powers of the youth are mostly dormant, because they do not make the fear of God the beginning of wisdom. The Lord gave Daniel wisdom and knowledge, because he would not be influenced by any power that would interfere with his religious principles. The reason why we have so few men of mind, of stability and solid worth, is that they think to find greatness while disconnecting from Heaven.” Messages to Young People, 255, 256.
“Mitãrusu rekovepyrãkuéra hetave jey oke hína, ndojapóigui Tupã kyhyje arandupy ñepyrũrã. Ñandejára ome’ẽ vaekue Daniel-pe arandu ha kuaapy, nombojeguarúi rupi chupe mba’eveichagua pokatu ombyai hag̃uáicha heko jerovia rehegua. Mba’érepa oreko sa’ieterei kuimba’e iñarandúva, mbarete ha tekoporã añeteguáva, ha’e hína oimo’ãgui ikatu hag̃uáicha oguahẽ tuichakuepe ojei hag̃ua Yvágagui.” Messages to Young People, 255, 256.
Eve lost her “fear of God.” She should have trembled at the words of God, which is an attribute of the one hundred and forty-four thousand. The fear of God is the first of three tests, and it begins when the prophetic Word is unsealed, ultimately producing a class of wise and a class of foolish. The beginning for those who are destined to be wise is to tremble at God’s Word. Eve did not do this, and when confronted with the second step of the testing process she was unable to give God glory, and then was confronted with the hour of judgment where she manifested the nakedness of Laodicea.
Eva operái vaʼekue “kyhyje Tupãgui”. Haʼe arakaʼeve ojereréi vaʼerãmoʼã Tupã ñeʼẽ renondépe, péva ningo peteĩ tekomeʼẽ umi ciento cuarenta y cuatro mil rehegua. Pe kyhyje Tupãgui haʼe pe peteĩha umi mbohapy prueba apytégui, ha oñepyrũ kuatia ñeʼẽ maranduʼỹva ojepeʼáramo guare, ipahápe omoheñóivo peteĩ aty iñarandúva ha peteĩ aty tavyva. Pe ñepyrũ umi iñarandúta hag̃uápe guarã haʼe oñemondýi hag̃ua Tupã ñeʼẽ renondépe. Eva ndojapói upéva, ha oñembohováirõ guare pe mokõiha prueba rape, ndaikatúi omeʼẽ Tupãme mborayhu térã jeguerohory, ha upéi oñembohovái pe juicio aravo rehe, upépe ohechauka Laodicea rekove opívo hag̃ua, hembiaʼuʼỹ hag̃ua.
“All who would perfect a Christian character must wear the yoke of Christ. If they would sit together in heavenly places in Christ Jesus, they must learn of Him while on this earth. Christ pleased not Himself. The whole of His life was the development of a pure, disinterested benevolence. He assumed human nature to demonstrate to the fallen world, to Satan and his synagogue, to the universe of heaven, to the worlds unfallen, that human nature, united with His divine nature, could become entirely obedient to the law of God. All need to enquire, ‘What must I do to be saved?’ God requires humble, contrite hearts, that tremble at His word. It is only from the divine altar that we can receive the celestial torch, which, when received, will give us a full view of our incompetence, and reveal to us the dignity and glory of Christ. When this is seen, God places us under the guidance of the Holy Spirit, and it will lead us into all truth.” Bible Echo, July 20, 1896.
“Maymáva oipotáva omoporã peteĩ tekove cristiano rehegua oguerekova’erã Cristo júgo. Oguapýse hag̃ua hendive yvágape Cristo Jesúspe, oikuaava’erã Chugui ko yvy ape ári. Cristo ndojapoiva’ekue iporã hag̃uánte ijupe g̃uarã. Hekove tuichakue ha’e va’ekue mborayhu potĩ ha ndohekáiva ijeheguínte ñemoakãrapu’ã. Ha’e oguereko va’ekue tekove yvypóra rehegua ohechauka hag̃ua arapýpe ho’ava’ekuépe, Satanáspe ha isinatógape, yvága arapýpe, umi arapy ndo’áivape, tekove yvypóra, ojoajúvo Inaturaleza divina ndive, ikatuha oñemoĩmbaite Tupã léi rendápe. Opavave oporanduva’erã: ‘Mba’épa ajapova’erã asẽ hag̃ua?’ Tupã ojerure py’a ñemomirĩ ha ñembyasyetéva, oryrýiva Iñe’ẽ renondépe. Pe altar divínogui añoite ikatu ñarresivi pe tataendy yvagagua, ha upe oñeme’ẽ vove ñandéve, ome’ẽta ñandéve peteĩ jehecha henyhẽva ñane ndaikatúiha rehe, ha ohechaukáta ñandéve Cristo rekoporã ha igloria. Ko mba’e ojehechávo, Tupã ñanemoĩ Espíritu Santo poguýpe, ha Ha’e ñanegueraháta opaite añeteguápe.” Bible Echo, July 20, 1896.
The amalgamation of truth and error is the work of Satan which is identified as the mystery of iniquity. The compromise of all mankind in the final movements of the investigative judgment is enshrined in the Parthenon temple in Nashville, Tennessee.
Añetegua ha javy ñembojehe’a ha’e Satanás rembiapo, ojehechakuaáva tekoñaña kañymbyramo. Opa yvypóra ñemoĩ peteĩ ñe’ẽme pe huísio investigativo rembiapokue pahaite ryepýpe oñembohéra guasu Parthenon tupãope Nashville, Tennessee-pe.
“It is not wise to send our youth to universities where they devote their time to gaining a knowledge of Greek and Latin, while their heads and hearts are being filled with the sentiments of the infidel authors whom they study in order to master these languages. They gain a knowledge that is not at all necessary, or in harmony with the lessons of the great Teacher. Generally those educated in this way have much self-esteem. They think they have reached the height of higher education, and carry themselves proudly, as though they were no longer learners. They are spoiled for the service of God. The time, means, and study that many have expended in gaining a comparatively useless education should have been used in gaining an education that would make them all-round men and women, fitted for practical life. Such an education would be of the highest value to them.
“Ndaha’éi arandu ñamondo hag̃ua ñande mitãrusukuérape umi mbo’ehaovusúpe, upépe omboykóva itiémpo oguahẽ hag̃ua peteĩ kuaapy griego ha latín rehegua, aja iñakã ha ikorasõ henyhẽ aja umi apohare ijerovia’ỹvape guare remiandu rehe, umi ohesa’ỹijóva ko’ã ñe’ẽ ikatu hag̃uáicha oikuaa porã. Oguereko hikuái peteĩ kuaapy mba’eveichavérõ ndaikotevẽiva, ni ndohóiva peteĩcha Mbo’ehára Guasu mbo’epykuéra ndive. Hetavérõ umi oñembo’éva péicha oguereko heta jejeguerovia. Oimo’ã hikuái oguahẽma hague pe tekombo’e yvatevévape, ha oguata ñemomba’eguasúpe, ku ndaiporivéimava gua’u temimbo’erã. Oñembyai Tupã rembiapópe g̃uarã. Pe aravo, pe viru, ha pe estudio heta tapicha ombohasáva oguahẽ hag̃ua peteĩ tekombo’e sa’ive hag̃ua iporãva, tekotevẽ kuri ojeporu oguahẽ hag̃ua peteĩ tekombo’e ojapóva chuguikuéra kuimba’e ha kuña opa mba’épe katupyrýva, ombokatupyry hag̃uáicha tekove práctico-rã. Péicha hag̃uáicha tekombo’e va’erãmo’ã iporãvéva chupekuéra.”
“What do students carry with them when they leave our schools? Where are they going? What are they going to do? Have they the knowledge that will enable them to teach others? Have they been educated to be wise fathers and mothers? Can they stand at the head of a family as wise instructors? In their home life can they so instruct their children that theirs will be a family that God can behold with pleasure, because it is a symbol of the family in heaven? Have they received the only education that can truly be called ‘higher education’?
“Mbaʼepa ogueraha hendivekuéra umi temimboʼekuéra osẽvo ñane mboʼehao kuéragui? Moõpa oho hikuái? Mbaʼépa ojapóta hikuái? ¿Ogueroguapýpa hikuái pe arandu ombokatútava chupekuéra omboʼe hag̃ua ambuépe? ¿Oñembokatupyrypa hikuái hag̃ua túva ha sy arandu? ¿Ikatúpa oñemoĩ peteĩ ogaygua renondépe mboʼehára arandu ramo? Hógape, ¿ikatúpa omboʼe hag̃ua iñemoñarekuérape péicha hag̃ua hógaygua peteĩ familia Tupã ikatúva omaña hese vyʼápe, pórke haʼe peteĩ taʼanga yvágape oĩva pe familia rehegua? ¿Ohupytypa hikuái pe temimboʼeha peteĩnte ikatúva añetehápe oñehenói ‘tekomboʼe yvateve’ hag̃ua?”
“What is higher education? No education can be called higher education unless it bears the similitude of heaven, unless it leads young men and young women to be Christlike, and fits them to stand at the head of their families in the place of God. If, during his school life, a young man has failed to gain a knowledge of Greek and Latin and the sentiments contained in the works of infidel authors, he has not sustained much loss. If Jesus Christ had deemed this kind of education essential, would he not have given it to his disciples, whom he was educating to do the greatest work ever committed to mortals, to represent him in the world? But, instead, he placed sacred truth in their hands, to be given to the world in its simplicity.
«Mba’épa tekombo’e yvate? Ndaikatúi oñehenói tekombo’e yvate ramo mba’eveichagua tekombo’e ndoguerekóiramo yvágagui joguaha, ndorogueraháiramo mitãkuña ha mitãkuimba’epe oiko hag̃ua Cristo-icha, ha ndohekombo’éiramo chupekuéra ikatu hag̃uáicha oñembo’y hogaygua akãme Tupã rendaguépe. Oiméramo, iñemoarandu aja mbo’ehaópe, peteĩ mitãrusu ndohupytýi va’ekue ñemombe’u griego ha latín rehegua, ni umi temimo’ã oĩva umi kuatiahai apohare ndogueroviáiva rembiapokuérape, ndoikovei hese heta ñembyasy. Jesucristo oimo’ãrire koichagua tekombo’e iñimportantetereiha, ndapaime porãmo’ãi va’erã piko ome’ẽ haguã idisipulokuérape, ha’e ombo’éva’ekue ojapo hag̃ua pe tembiapo tuichavéva araka’eve oñeme’ẽ va’ekue yvypórape, hag̃ua hag̃ua hekovekue rehegua ko yvy ape ári? Ha upéva rangue, omoĩ ipópekuéra añetegua marangatu, oñeme’ẽ hag̃ua ko yvy ape ári isãsópe.»
“There are times when Greek and Latin scholars are needed. Some must study these languages. This is well. But not all, and not many, should study them. Those who think that a knowledge of Greek and Latin is essential to a higher education, cannot see afar off. Neither is a knowledge of the mysteries of that which the men of the world call science necessary for entrance into the kingdom of God. It is Satan who fills the mind with sophistry and tradition, which exclude the true higher education, and which will perish with the learner.
“Oĩ jave oikotevẽhápe umi arandu karaiñe’ẽ ha latín ñe’ẽ rehegua. Oĩ va’erã oikuaáva ko’ã ñe’ẽ. Kóva iporã. Ha katu ndaha’éi opa, ha ndaha’éi heta, oikuaava’erãva umíva. Umi oimo’ãva pe karaiñe’ẽ ha latín ñe’ẽ jeikuaa ha’eha tekotevẽ peteĩ tekombo’e yvatevévape g̃uarã, ndaikatúi ohecha mombyry. Upéicha avei, ndaha’éi tekotevẽ Ñandejára Rréinope jeike hag̃ua pe jeikuaa umi mba’e ñemimby rehegua, umi yvypóra arapygua ohenóiva ciencia. Satanás voi omoenyhẽ akãme umi japu kuaa ha ypykue reko rehegua, omboykéva pe tekombo’e añeteguáva yvatevéva, ha ivaíta pe oikuaávandi ndive.”
“Those who have received a false education do not look heavenward. They cannot see the One who is the true Light, ‘which lighteth every man that cometh into the world.’ They look upon eternal realities as phantoms, calling an atom a world, and a world an atom. Of many who have received the so-called higher education, God declares, ‘Thou art weighed in the balances, and art found wanting,’—wanting in a knowledge of practical business, wanting in a knowledge of how to make the best use of time, wanting in a knowledge of how to labor for Jesus.” Review and Herald, August 17, 1897.
“Umi oguerekóva peteĩ tekombo’e japu ndojesarekói yvágare. Ndaikatúi ohecha Pe oĩva ha’éva Pe Tesape añeteguáva, ‘omyesakãva opa kuimba’épe ouva ko yvy ape ári’. Ha’ekuéra ohecha umi mba’e opa’ỹvaicha guápe ta’ãnga rei ramo, he’ívo peteĩ átomoha peteĩ yvy, ha peteĩ yvyha peteĩ átomo. Heta umi oguerekóva pe oje’éva tekombo’e yvatevéva rehe, Tupã he’i: ‘Nde reñepesa va’ekue pe balánsepe, ha rejejuhu ndaiporãiha,’—ndaipóri pype kuaapy tembiapo añeteguáre, ndaipóri pype kuaapy mba’éichapa iporãvéva jaipuru aravo, ndaipóri pype kuaapy mba’éichapa ñamba’apo va’erã Jesús rehehápe.” Review and Herald, 17 de agosto, 1897.
The warning of the fireballs of Nashville is not an arbitrary city, it is a direct judgment brought upon Seventh-day Adventists, the United States and the world. The fireballs of Nashville represent different attributes for the various categories of Adventism, the earth beast and the world. The fireballs of Nashville are God’s judgment upon false education, symbolized by the tree of knowledge of good and evil.
Nashville pegua umi tata rendygua ñe’ẽñemi ndaha’éi peteĩ táva ojeporavóva reínte; ha’e peteĩ juicio directo oguerúva hi’ári umi Adventista Ára Mokõihámegua, Tetã Unidos ha arapy tuichakue. Nashville pegua umi tata rendygua ohechauka opaichagua tekome’ẽ umi categoría iñambuévape g̃uarã Adventismo ryepýpe, pe mymba yvy arigua ha arapy rehegua. Nashville pegua umi tata rendygua ha’e Tupã juicio pe tekombo’e japu ári, ojejoguáva pe yvyramáta oikuaaukáva iporãva ha ivaíva.
We will continue this study in the next article.
Ñambosaráita ko estudio pe artíkulo oútavape.
“By a variety of images the Lord Jesus represented to John the wicked character and seductive influence of those who have been distinguished for their persecution of God’s people. All need wisdom carefully to search out the mystery of iniquity that figures so largely in the winding up of this earth’s history. God’s presentation of the detestable works of the inhabitants of the ruling powers of the world who bind themselves into secret societies and confederacies, not honoring the law of God, should enable the people who have the light of truth to keep clear of all these evils. More and more will all false religionists of the world manifest their evil doings; for there are but two parties, those who keep the commandments of God and those who war against God’s holy law....
“Heta ta’ãngáicha opaichagua rupive Ñandejára Jesús ohechauka va’ekue Juánpe umi iñañáva rekove ha pe influénsia ombotavýva umi ojekuaáva’ekue Tupã tavayguakuéra ñemujahéi rupive. Opavave oikotevẽ arandúre ohekakuaa hag̃ua ñangarekópe pe mba’e kañymby tekoaña rehegua, oguerekóva tuicha hendaguasu ko yvy rembiasakue paha gotyo. Tupã ohechaukávo umi tembiapo jeguarúva umi yvy arigua mburuvicha guasu poguýpe oikóva rehegua, umi oñembojoajúva aty kañymby ha joaju hag̃ua, ndohayhúi ha nomomba’éi Tupã léi, oipytyvõva’erã umi oguerekóva añetegua resape oñemboyke porã hag̃ua opa ko’ã mba’evaigui. Hetave ha hetavévo opa umi religión japu rehegua arapygua ohechaukáta hembiapo vaikuéra; mokõi aty añónte niko oĩ, umi oñangarekóva Tupã mandamientokuéra rehe ha umi oñorairõva Tupã léi marangatu rehe....”
“The enmity between the seed of the woman and the serpent is clearly defined by the Lord. ‘And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.’ ‘And unto Adam He said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; thorns also and thistles shall it bring forth to thee; and thou shalt eat of the herb of the field; in the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.’
“Kuña ñemoñare ha mbói ñemoñare apytépe oĩva ñorairõrã Ñandejára omyesakã porã. ‘Ha che amoĩta ñorairõrã nde ha kuña apytépe, ha ne ñemoñare ha haʼe ñemoñare apytépe; haʼe opyrũta nde akãre, ha nde repyrũta iñapỹire.’ ‘Ha Adánpe he’i: Nde rehendu haguére ne rembireko ñe’ẽ, ha re’u pe yvyrágui, aikomanda haguéicha ndéve, ha’évo: Ani re’u chugui; yvy oñeñemaldesíta nde rehehápe; mba’asy reheve re’úta chugui nde rekove pukukue javeve; ñuatĩ ha ka’avo ñuatĩ oguenohẽta ndéve; ha re’úta ñu ka’avo; nde rova ty’ái rupi re’úta mbujape, rejere jeývo pe yvýpe; upégui ningo reñeguenohẽ; yvytĩ niko nde, ha yvytĩpe rejevýta.’
“By following his own way, by acting in harmony with Satan’s temptations and in opposition to the known will of God, man vainly attempted to elevate and bless himself. Thus he gained an experimental knowledge of disobedience to God’s commandments. Thus he knew good and evil; thus he lost his fidelity and loyalty to God and opened the floodgates of evil and suffering to the whole human family. How many today are making the same experiment! When will man learn that the only means for his safety is through a full confidence in a ‘thus saith the Lord’?
“Yvypóra hekópe, ojapóvo mba’e Satanás rembipota ha oñemoĩvo pe Tupã rembipota ojekuaámava rehe, yvypóra reiete oñeha’ã ombojegua ha ovendesi hag̃ua ijupe voi. Péicha ohupyty peteĩ kuaapy jehasa rehegua ñane’ẽrendu’ỹ rehe Tupã mandamiéntope. Péicha oikuaa porã pe iporãva ha ivaíva; péicha operde hekojerovia ha hekomarangatu Tupã gotyo ha oipe’a vai ha jehasa asy yguasúpe opaite yvypóra ñemoñarépe g̃uarã. Mboypa ko árape ojapo hína upe jehasa peteĩchagua! Araka’épa yvypóra oikuaáta pe peteĩva añoite iñangarekorãha ha’eha peteĩ jerovia tee rupive peteĩ ‘péicha he’i Ñandejára’ rehe?”
“Satan is seeking to intrude his own inventions upon the children of God through human methods. He is seeking to be received as God, or even to be placed above God.
“Satanás oheka oipyso hag̃ua hembiapopy tee Tupã ra’y kuérape apytuʼũ yvypóra rehegua rupive. Oheka hag̃ua oñemoneĩ chupe Tupãramo, térã jepe oñemoĩ hag̃ua Tupã ári.”
“In changing the Sabbath to the first day of the week, he leads men to disbelieve God’s declarations, and so to regard their own ways and plans that they appear exceeding wise in their own eyes and in their perverted judgment. Through human policy he leads men to regard the expressed commandments of God as of less force than human tradition, and to regard a deviation from that law which is always holy and just and good, as of little account. He sees that by thus preventing human agencies from walking as obedient children in harmony with God, he can hinder the accomplishment of God’s work in our world.
“Ombohasa hag̃ua pe sábado arapokõindyha ára peteĩha árape, ha’e ogueraha yvypórape ndojeroviái hag̃ua Tupã ñe’ẽme’ẽnguéra rehe, ha upéicha hag̃ua ohecha hag̃ua ijeheguiete tapekuéra ha iporã hag̃ua chupekuéra hechapyrãiterei iñarandúvaicha ijeheguiete renondépe ha iñakãvai jeporavópe. Yvypóra rembiaporãrupi ogueraha yvypórape ohecha hag̃ua Tupã mandamiénto hechapyrãva kuéra oguerekoha mbaretéve’ỹ yvypóra jepokuaágui, ha ohecha hag̃ua pe jejei upe léigui, opytáva tapiaite marangatu, hekojoja ha iporãva, mba’e michĩramo guáicha. Ha’e ohecha péicha ojoko rupi umi tembiporu yvypórape oguata hag̃ua mitã iñe’ẽrendúvaicha joajúpe Tupã ndive, ikatuha omboyke Tupã rembiapo ñemohu’ã ko ñande yvy ape ári.”
“But Satan’s connivings with human agencies who stand in responsible positions are just as much to be feared and shunned now after the experiment of sin has been tried, as it was in the case of our first parents. I am instructed to say that the men who are placed in positions of responsibility in the work of God have overestimated their right to control others. The position a man occupies does not change his character. Some have seemed to feel that they must devise for churches and for sanitariums and that there was to be no questioning of their judgment. Let them learn of Jesus at every step. He should be the chief authority for every man.
“Ha Satan rembiapo ñemiguáva umi tembiguái yvypóra ndive, oĩva tenda poguypýpe ha oguerekóva tembiaporã guasu, koʼág̃a avei oñemongyhyje ha oñemboykevaʼerã peteĩchaite pe angaipa ñehaʼã ojehechavaʼekue rire, haguéicha ñande ru ha sy ypykue rehe. Che amongetávaʼekue hañeʼẽ hag̃ua, umi kuimbaʼe oñemoĩva tenda poguypýpe Tupã rembiapópe omombaʼeguasueterei hikuái iñakãguapy oguereko hag̃ua derecho ombohape hag̃ua ambuépe. Pe tenda peteĩ kuimbaʼe oikupáva ndomoambuéi heko. Oĩ vaʼekue ojekuaa hag̃uáicha oñandu hikuái tekotevẽha omoheñói umi tupãópe g̃uarã ha umi sanitáriorã, ha ndaipóri vaʼerãha mbaʼeveichagua porandu iñemoĩmbyre rehe. Toikuaa hag̃ua Jesús-gui opaite jepémo. Haʼe oikovaʼerã pe mburuvicha guasuvéva opaite kuimbaʼépe g̃uarã.
“The One who has often been our Instructor says, ‘How hard it is for man to walk humbly with his God, in a contrite spirit taking God’s way and rejecting Satan’s propositions which seem to present great worldly advantages.’ The influence of man’s having his own way in the place of firmly standing on the solid foundation that God alone has laid, has been repeated over and over again. Refusing to walk in the straight paths that God has signified will bring them to confusion and will not teach wisdom to others who have the same test and trial. When will man learn that God is God, and not a man that He should change?
“Pe Oĩva jepi ñande Mbo'ehárarõ he'i: ‘Mba'éichaitépa hasy yvypórape oguata hag̃ua iñemomirĩ hag̃uáicha Itupã ndive, peteĩ espíritu oñembyasývape ogueraha hag̃ua Tupã rape ha omboyke hag̃ua Satanás remiandu ojoguáva ome'ẽ hag̃uáicha tuicha mba'e porã yvyrigua.’ Yvypóra ojapo hag̃uáicha ijeguio hembipota, ikangy'ỹ hag̃uáicha oñembo'y Tupã añoite omoĩva’ekue fundamento hatã ári rendaguépe, ojejapo jeýma heta jey. Ndoikoseíri hag̃ua umi tape porãme Tupã ohechaukava'ekue, oguerúta chupekuéra ñembotavy ha nohekombo'éimo'ãi arandu ambuépe, umi ohasáva avei upe prueba ha jehasa asýre. ¿Araka'épa yvypóra oikuaáta Tupã ha'eha Tupã, ha ndaha'éiha yvypóra ojapo hag̃ua ñemoambue?”
“Some who have departed from the right way have been in a continual fever to grasp responsibilities that God has not laid upon them. God calls upon every minister and every physician to maintain the simplicity of the truth. The Son of God who is revealed in both the Old and New Testaments is the Saviour of our world today. From Him every medical missionary is to receive his training. Unless he shall separate himself from the prince of the power of the air, he will mislead souls who have confidence in him. Let all beware of men who are so educated and uplifted that their plans cannot be understood by the common people.
“Oĩ ojehekýiva’ekue tape porãgui oiko hikuái peteĩ akãnundú opave’ỹvape, ojagarra hag̃ua tembiaporã Tupã ndojapomo’ãiva’ekue hi’ári kuéra. Tupã ohenói opa maranduhára ha opa pohãnohára oñongatu hag̃ua pe añetegua isensillez. Pe Ta’ýra Tupãgua ojehechaukáva mokõivéva Testaméntope, Tuja ha Pyahu, ha’e ñande mundo Pysyrõhára ko árape. Chugui opa misionéro pohãnohára oguereko va’erã iñembokatupyry. Ndóramo oñemboja’óita pe mburuvicha yvytu poguýpe oĩvagui, ombotavýta ánga ojeroviáva hese. Topavave toñangareko umi kuimba’ére oñembokatupyryetereíva ha oñemopu’ã hag̃uaicha ikatu hag̃uáicha umi tapicha común ndoikuaái hag̃ua iplánokuéra.”
“The intrigues of sin surpass infinite conception. Every calamity, every suffering and death, is an evidence not only of the power of evil but of the truth of the living God. Having known the truth, the word of the living God, which abideth forever, and which through obedience gives life, man’s weakness in conforming to Satan’s ingenuity is surpassingly strange. All who are taught of God recognize Christ as His Son. All who disbelieve the known declarations of God demonstrate the popularity of sin, and are not working on the side of life and immortality which are brought to light through perfect sanctification of the truth. Unless they make a change in character, in words, and in spirit, souls will be lost.
“Angaipa ñuhã ojepysokue ohasa opaite yvypóra remiandu ikatúva oguahẽ hag̃ua. Mayma jeiko asy, mayma jehasa asy ha mano, ha’e peteĩ techaukaha ndaha’éi añónte mba’e vai pu’akágui, síno avei Tupã oikovéva añetegua rehegua. Ojekuaávo pe añetegua, Tupã oikovéva Ñe’ẽ, opytáva opa ára guarã, ha ñeñangarekópe ome’ẽva tekove, yvypóra kangy Satanás mba’ekuaa ñembotavy rehe oñemoĩ hag̃ua ha’e peteĩ mba’e iñestráñoitereíva. Opa umi Tupã ombo’éva ohechakuaa Cristo ha’eha Ita’ýra. Opa umi ndogueroviáiva Tupã je’e ojekuaapyréva ohechauka angaipa ojeguerohoryha, ha noñamba’apói tekove ha omanóva’ỹre ykére, umi osẽva tesakãme añetegua ñemomarangatu perfecto rupive. Ndajapoírõ hikuái peteĩ ñemoambue hekopekuérape, iñe’ẽme ha ispíritupe, umi ánga oñehundíta.”
“There is no middle path to Paradise restored. The message given to man for these last days is not to become amalgamated with human devising. We are not to lean upon the policy of worldly lawyers. We must be humble men of prayer, not acting like those who are blinded by Satan’s agencies.
“Ndipóri tape mbyte pe Tape ogueraháva pe Paraíso oñemyatyrõ jeývape. Pe marandu oñeme'ẽva yvypórape ko'ã ára pahápe g̃uarã ndaha'éi oñembojoaju hag̃ua yvypóra rembipota rehe. Ndaikatúi jajerovia umi abogado yvyraygua rembiapokue rehe. Tekotevẽ ñande kuimba'e ñembo'e rehegua ñañemomirĩva, ani hag̃ua jajapo umi oĩva Satanás remimbotavy rupiveicha.”
“Many have a faith, but not a faith that works by love and purifies the soul. Saving faith is not simply a mere belief of the truth. ‘The devils also believe, and tremble.’ The inspiration of the Spirit of God gives to men a faith that is an impelling power that molds character, and leads men higher than mere formal actions. The words, the actions, and the spirit are to bear testimony to the fact that we are followers of Christ.
«Heta oĩ oguerekóva peteĩ jerovia, ha ndaha’éi peteĩ jerovia omba’apóva mborayhú rupi ha omopotĩva pe ánga. Pe jerovia osalvava ndaha’éi añónte peteĩ jerovia rei pe añeteguáre. “Umi aña avei oguerovia, ha oryrýi.” Tupã Espíritu ñe’inspirasiõ ome’ẽ yvypórape peteĩ jerovia ha’éva peteĩ pu’aka ombojereva’ekue icharakter, ha ogueraha yvypórape yvateve umi tembiapo formal añóntegui. Umi ñe’ẽ, umi tembiapo, ha pe espíritu ohechaukava’erã porã añeteha ñande ha’e Cristo rapykuehára.»
“The greatest light and blessing that God has bestowed is not a security against transgression and apostasy in these last days. Those whom God has exalted to high positions of trust may turn from heaven’s light to human wisdom. Their light will then become darkness, their God-entrusted capabilities a snare, their character an offense to God. God will not be mocked. A departure from Him has been and always will be followed by its sure results. The commission of acts that displease God will, unless decidedly repented of and forsaken, instead of seeking to justify them, lead the evildoer on step by step in deception till many sins are committed with impunity. All who would possess a character that would make them laborers together with God and receive the commendation of God, must separate themselves from the enemies of God, and maintain the truth which Christ gave to John to give to the world.” Manuscript Releases, volume 18, 30–36.
“Pe tuichavéva ha jehovasa oguerome’ẽ vaʼekue ndahaʼéi peteĩ tekorosã ojehasáva hag̃ua ñembyai ha apostasía koʼã ára pahápe. Umi Ñandejára omopuʼãva tenda yvatekuépe jerovia rembiasakue rehegua ikatu ojei yvágagui ouva tesapegui ha ojere yvypóra arandu rehe. Upérõ itesape oikóta pytũmbýramo, ikatupyrykue Ñandejára omeʼẽva chupekuéra oikóta ñuhãramo, ha heko oikóta peteĩ mbaʼe omoñepyrũva Ñandejárape. Ñandejára ndohovái hag̃ua ñembohory. Jepe hag̃ua chugui oiko kuri ha tapiaite oikóta umi ipyahúva hendive katuete. Umi tembiapo ndoguerohorýiva Ñandejárape, noñembyasy mbarete hag̃uáicha hese ha ndojeheja mbaitéiva, haʼete hag̃ua oñehaʼã rangue oñemombeʼu hag̃ua porã, ogueraháta ivaívape mbeguekatúpe ñembotavýpe peve heta angaipa ojejapo hag̃ua ojehechakuaaʼỹre mbaʼevete. Maymáva oipotasáva oguereko peteĩ teko omoheñóitava chupekuéra tembiapokue irũramo Ñandejára ndive ha ohupyty hag̃ua Ñandejára jehecharamo, oñembojaʼovaʼerã Ñandejára rayhúgui ha oñangarekovaʼerã añeteguáre Cristo omeʼẽ vaʼekue Juánpe omeʼẽ hag̃ua ko yvy ape ári.” Manuscript Releases, volumen 18, 30–36.