“By the decree enforcing the institution of the papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.
“Pe decreto omoañetéva papado ñemohendapyre Tupã léi rehehápe, ñane retã ojepe’átaite tekojojágui. Protestantekuéra omyasãi vove ipo yvykuápe ojapyhy hag̃ua romano pokatu po, ha ohasa vove pe yvykua pypuku ári ojepopete hag̃ua espiritismo ndive, ha, ko mbohapy joaju rehegua pu’aka guýpe, ñane retã omboykéramo opaite iñemoñepyrũmby Constitución-pe peteĩ gobierno protestante ha republicano ramo, ha omoĩrõ ñemohenda oñemyasãi hag̃ua umi japu ha ñembotavy papal rehegua, upéicharõ ikatu jaikuaa oguahẽma hague ára Satanás rembiapo hechapyrãva hag̃ua ha paha hi’aguĩmaha.”
“As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’
“Upéicha umi ehérsito romano oñemboja hag̃ua ha’e vaʼekue peteĩ techaukaha umi temimboʼépe g̃uarã Jerusalén ñehundimbota rehegua, upéicha avei ko apostasía ikatu ñandeve g̃uarã toiko peteĩ techaukaha ojehupytyha Ñandejára ipasiénsia pahaite, ñane retã rembiapo vai raʼãha henyhẽma, ha pe ánhel poriahuverekorã oñaccingotaha ipepópe, arakaʼeve hag̃ua hag̃ua oñemoĩ jey. Upérõ Ñandejára tavayguakuéra oñembohasáta umi jehasa asy ha pyʼatarovápe maranduhára kuéra omombeʼu vaʼekue Jacob jejopy asy ára ramo. Umi jerure hatã umi jerovia hag̃ua ndajehesaʼỹijopypyréva ojupi yvágape. Ha Abel ruguy osapukái haguéicha yvýgui, upéicha avei oĩ ñeʼẽnguéra osapukáiva Ñandejárape mártir kuéra tyvykuégui, pe yguasu ryepýpe oñeñotỹhaguekuégui, yvyty itakua kuéragui, ha konvénto koty yvýpeguápe: ‘Arakaʼe peve, Ore Jára, marangatu ha añetegua, nerejuzgái ha nerehepymeʼẽi ore ruguy umi yvy ape ári oikóva rehe?’”
“The Lord is doing His work. All heaven is astir. The Judge of all the earth is soon to arise and vindicate His insulted authority. The mark of deliverance will be set upon the men who keep God’s commandments, who revere His law, and who refuse the mark of the beast or of his image.
“Ñandejára ojapo hína Hembiapo. Opa yvágape oĩ ñemýi guasu. Pe Hués opa yvy arigua pya’etéma opu’ã hag̃ua ha omoañete hag̃ua Ipu’aka oñemotĩmbyréva. Pe jehuguái jepe’a rehegua oñemoĩta umi kuimba’e ári oñongatúva Tupã mandamiénto, omomba’éva Iley, ha ombotovéva pe mymba ñaña térã ta’ãnga rechaukaha.
“God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 451, 452.
“Tupã oikuaaukáma mba’épa oikóta ára pahápe, Itavayguakuéra oñembosako’i hag̃ua oñembo’y hag̃ua ñemboyke ha pochy yvytu-atã renondépe. Umi ojehekombo’éva’ekue umi mba’e oĩvárã henondépe ndoikovéi hag̃ua oguapy py’aguapýpe oha’arõvo upe ama guasu ou hag̃uáicha, ombojerovia hag̃ua ijehe hikuái Ñandejára omo’ãtaha umi hekojeroviaitévape ára jehasa asýpe. Jaiko va’erã kuimba’éicha oha’arõva Ijára, ndaha’éi peteĩ jeha’arõ rei térã tekorei rupive, síno tembiapo kyre’ỹme, jerovia ndojeréiva reheve. Ko’ágã ndaha’éi ára ñande apytu’ũ oñembojepokuaa hag̃ua mba’e michĩva rehe. Yvypóra oke aja, Satanás kyre’ỹme omohenda opa mba’e ikatu hag̃uáicha Ñandejára retãyguakuéra ndojuhúi hag̃ua poriahuvereko térã tekojoja. Pe domingo rehegua ñemongu’e ko’ágã oho hína pytũmbýpe. Umi mburuvichakuéra omokañy pe porandu añeteguáva, ha heta umi ojoajúva upe ñemongu’ére ndohesakãi ijeheguiete moõpa ogueraha upe guyrayrýpe osyryva. Iñe’ẽkuaa ha hembiapo jehechauka ipy’aguapy ha ojogua cristianope; hákatu oñe’ẽ vove ohechaukáta pe dragón espíritu. Ñande rembiaporã ha’e jajapo opa ikatúva ñandehegui ñamboyke hag̃ua pe peligro oñe’ẽmava hese. Ñañeha’ã va’erã ñamboipe’a hag̃ua prejuísio ñamoĩvo ñandejehe hendápe porã tavayguakuéra renondépe. Ñamoĩ va’erã henondépekuéra pe porandu añetéva oñeñe’ẽháre, upéicha ñamoĩ hag̃ua pe ñe’êro mostráva ipokatuvéva umi medida ojejapóva apytu’ũ rape sãsóre jejoko hag̃ua rovake. Jaheka meme va’erã Ñandejára Ñe’ẽme ha jajapo hag̃uáicha ñame’ẽ pe mba’érepa jajerovia. He’i proféta: ‘Aña rembiapóva osegíta hembiapo vaípe; ha avave umi hekoañávagui ndoikuaamo’ãi; umi arandu katu oikuaáta.’” Testimonies, volúmen 5, 451, 452.
When the “Sunday movement” “shall speak it will reveal the spirit of the dragon.” The four paragraphs identify that at the Sunday law the United States “will disconnect herself fully from righteousness.” At the Sunday law “the time has come for the marvelous working of Satan.” At the Sunday law the threefold union is accomplished. At the Sunday law the United States “repudiates every principle of its Constitution as a Protestant republican government”, and they also “make provision for the propagation of papal falsehoods and delusions.” That Sunday law is a “sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return.” That sign was typified by the warning given by Jesus identifying the abomination of desolation spoken of by Daniel the prophet. It is there that the prayer given by the martyrs of the fifth seal ask, “How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?” is accomplished. It is also at that waymark that the foolish and wise virgins manifest their characters.
Pe “movimiento dominical” “oñeʼẽ vove, ohechaukáta dragón espíritu”. Irundy párrafo omombeʼu porã pe léi dominicalpe Estados Unidos “ojepeʼáta hekopotĩgui tuichakue javeve”. Pe léi dominicalpe “og̃uahẽma ára Satanás rembiapo hechapyrãva guarã”. Pe léi dominicalpe ojejapopáma pe mbohapy joaju. Pe léi dominicalpe Estados Unidos “omboykéta opa principio oĩva Constitución-pe, peteĩ gobierno protestante republicano ramo”, ha avei “omeʼẽta tape umi japu ha jejavy papal rehegua oñemyasãi hag̃ua”. Upéva léi dominical haʼe peteĩ “señal ñandéve guarã ohechaukáva Tupã paciencia paha og̃uahẽmaha, ñane retã rembiapo vai medida henyhẽmaha, ha ángel poriahuvereko rehegua oikótamaha oveve hag̃ua, arakaʼeve hag̃ua ndoujeyvéi.” Upéva señal ojehechauka vaʼekue peteĩ tipo ramo pe ñemomarandu omeʼẽ vaʼekue Jesús ohechakuaaukávo pe ñehundi jejahipa rehegua heʼi vaʼekue Daniel maranduhára. Upépe ae oñekumpli pe ñemboʼe omeʼẽ vaʼekue umi mártir quinto sello pegua heʼívo: “Mboy arakaʼe peve, Ore Jára, nde marangatu ha añetegua, nerembojovakéiri ha neremyengoviái ore ruguy umi yvy ári oikóva rehe?” Ha upéva tape rechaukaha-pe avei umi virgen itavýva ha iñarandúva ohechauka heko hag̃ua.
At the Sunday law, the United States “repudiates every principle of its Constitution.” The period of time when this work was accomplished began with the Patriot Act in 2001. 2001 until the Sunday law represents a progressive work of repudiating the Constitution. That progressive work corresponds to the line of prophecy where the formation of the image of the beast is accomplished. The line of the image of the beast may appear a bit more complicated, but the complication is worth understanding. What complicates the line of the image of the beast is that it represents two lines.
Pe léi dominicalpe, Estados Unidos “ombojevy opaite principio oĩva Ijeporavorãme”. Pe ára paha ko tembiapo oñemohu’ã haguépe oñepyrũkuri Patriot Act rupive ary 2001-pe. Ary 2001 guive pe léi dominical peve ohechauka peteĩ tembiapo mbeguemi ha oñembotuicháva ombojevy hag̃ua Ijeporavorã. Upe tembiapo mbeguemi oñokarẽ pe línea profecía rehegua ndive, upépe oñemohu’ã haguére mymba ra’ãnga ñemoheñói. Pe línea mymba ra’ãnga rehegua ikatu ojehecha michĩmi hasyve hag̃uáicha, hákatu upe jeporandu porã jaikuaa hag̃ua. Pe ombohasýva pe línea mymba ra’ãnga rehegua ha’e hína ohechaukágui mokõi línea.
For the earth beast the two lines are the horns of Republicanism and Protestantism. Those two horns come together into a church-state relationship and thus fulfill the formation of the image of the beast. The line of the formation of the image of the beast therefore has two lines within the one line, for the Republican and Protestant horns run parallel to one another through history, but their individual lines also have their own prophetic testimony to bear. One prophetic line, with two parallel subjects, is more complicated than simply marking the waymarks of political actions that represent the speaking associated with the Constitution.
Pe mymba yvypórape, umi mokõi línea ha’e hína umi hatĩ Republicano ha Protestantismo rehegua. Umi mokõi hatĩ oñondive oúvo peteĩ joaju tupao-Estadope, ha upéicha omohu’ã mymba ra’ãnga ñemoheñói. Upévare, mymba ra’ãnga ñemoheñói línea oguereko mokõi línea peteĩ línea ryepýpe; umi hatĩ Republicano ha Protestante oho ojoajúvo peteĩcha tembiasakuére, ha katu peteĩteĩva ilíneape avei oguereko imarandu profético ohechauka hag̃ua. Peteĩ línea profética, mokõi mba’e ojoajúva peteĩcha reheve, hasyve mante ndaha’éi hag̃uánte oñemarká umi techaukaha umi tembiapo político rehegua ohechaukáva pe ñe’ẽ oñembojoajúva Constitución ndive.
The two lines of Republican and Protestant horns is further complicated by the prophetic fact that within the Republican horn is the history of the struggle between proslavery Democrats, and antislavery Republicans; and further that within the Protestant horn there is a continual testing process that follows the wise and the foolish virgins within the history of the Protestant horn. Still, it is highly important to settle into these truths.
Mokõi línea kuéra, republicano ha protestante ratĩ rehegua, oñembohasyvéntema pe marandu profético rupive: pe ratĩ republicano ryepýpe oĩ tembiasakue ñorairõ rehegua umi demócrata esclavitud favorpegua ha umi republicano esclavitud kóntrape; ha aveive, pe ratĩ protestante ryepýpe oĩ peteĩ proceso continuo de prueba oho hag̃ua umi vírgen iñarandu ha umi vírgen itavýva ndive pe ratĩ protestante rembiasakue ryepýpe. Upéicharõ jepe, tuicha mba’e ñañemopyenda hag̃ua ko’ã añetegua rehe.
Within the line represented by the earth beast’s two horns is the parallel illustration of either forming a character of Christ or a character of Satan, which equates to either forming an image of Christ or an image of the beast, for in this context the “beast” represents a created being in contrast with the Creator. The formation of these attributes is accomplished internally among all men, for when probation closes there are only two classes. The formation is also accomplished externally with the alliance between the papal power and the United Nations.
Pe línea ojehechaukáva mymba yvyguápe mokõi hatĩ rupive oĩ pe ta’anga joja ohechaukáva joko hag̃ua peteĩ carácter Cristo rehegua térã peteĩ carácter Satanás rehegua, ha upéva he’ise joko hag̃ua peteĩ ta’anga Cristo rehegua térã peteĩ ta’anga mymba rehegua, ko contexto-pe “mymba” ohechaukágui peteĩ tekove oñemoheñóiva, Omoheñóivare oñembojojávo. Ko’ã tekome’ẽnguéra ñemopyenda ojejapo hyepýpe opa yvypóra apytépe, probation oñembotývo oĩgui mokõi aty añoite. Pe ñemopyenda avei ojejapo okáguio pe joaju rupive mburuvicha papal ha Naciones Unidas apytépe.
So, the testing time for the formation of the image of the beast began in 2001, and it ends at the Sunday law in the United States. In that period of time the prophetic history of the earth beast’s two horns illustrates an internal and external controversy within their respective horns, whether it be religious or political, and also a struggle between the two horns themselves.
Upévare, pe ára jehechapyrã pe mymba ñarõ ra’anga ñemoheñóirã oñepyrũ 2001-pe, ha opa pe léi arapokõindy rehegua Estados Unidos-pe. Upe aravo pukukue jave, pe tembiasakue profético pe yvy mymba rakã mokõigui ohechauka peteĩ joavy hyepypegua ha okápeguáva umi rakã tee rehe, taha’e religioso térã político, ha avei peteĩ ñorairõ umi mokõi rakã voi apytépe.
The Sunday law in the United States represents the warning to flee which Jesus identified as “the abomination of desolation.” The Sunday law in the United States is the conclusion of the period that began in 2001. The Patriot Act was the “abomination of desolation spoken of by Daniel”, and identified by Jesus as a sign to flee from a coming destruction.
Léi dominikal Estados Unidos-pe pe tetãygua ojehekýi hag̃ua, Jesús ohechauka vaʼekue “ñembyai vaiete omboguyryva” ramo. Léi dominikal Estados Unidos-pe haʼe pe ára pukukue rembeʼy oñepyrũ vaʼekue ary 2001-pe. Patriot Act haʼe pe “ñembyai vaiete oñeñeʼẽ hague Daniel rupive”, ha Jesús omombeʼu vaʼekue peteĩ techaukaha ramo ojehekýi hag̃ua peteĩ ñehundi oútavagui.
The Patriot Act includes the prophetic light of 1888, and the Blair Bill. The Patriot Act then also prophetically contains the typification of the Sunday law, so the period from 2001 begins with a Sunday law as typified by 1888—Blair Bill, 2001—Patriot Act, and it ends with the Sunday law.
Pe Patriot Act oike orekóva pe tesape maranduhára 1888-gua, ha pe Blair Bill. Upéicha rupi, pe Patriot Act avei maranduhárape oguereko pe techaukaha pe léi domingo rehegua, upévare pe ára pukukue oñepyrũva 2001-pe oñepyrũ peteĩ léi domingo rehegua ndive, ojehechauka hag̃uáicha 1888—Blair Bill, 2001—Patriot Act, ha opa pe léi domingo rehe.
The warning to flee the cities in 2001, typifies the warning to flee from Babylon at the Sunday law. The judgment brought upon the United States at the Sunday law typifies the judgment brought upon the entire world when Michael stands up and human probation closes. Christ’s signature as Alpha and Omega is repeatedly represented within the truths represented by the Blair Bill in 1888, and all that 1888 represents, repeating in 2001.
Pe jehechauka ñaniha hag̃ua táva guasu kuéragui ary 2001-pe, ohechaukarã pe jehechauka ñaniha hag̃ua Babilóniagui pe léi domingo jave. Pe juicio oúva Estados Unidos ári pe léi domingo jave, ohechaukarã pe juicio oúva opaite yvy ape ári Miguel opu’ã vove ha oñemboty vove yvypóra tiempo de gracia. Cristo réra tee Alpha ha Omega ramo ojehechauka jey jey umi añetegua ojehechaukáva Blair Bill ryepýpe ary 1888-pe, ha opa mba’e pe 1888 he’iséva, oñembopyahu jeyvo ary 2001-pe.
2001, which was typified by 1888, represents not only the sign to flee as represented by the abomination of desolation, but it was also represented by 66 AD and the siege of Cestius. The siege of Titus in 70 AD represents the Sunday law in the United States. The Sunday law in the United States is represented by the year 321 and the first Sunday law of Constantine, and 538 represents when the last nation of the earth succumbs to the mark of the beast.
2001, ojejoguapýva 1888 rehe, orrepresenta ndaha’éi pe techaukaha ojejava hag̃ua añoite, ojejoguapýva ñehundi vaiete pegua rehe, ha katu avei ojejoguapy 66 d.C. rehe ha Cestio ñemongorapy rehe. Tito ñemongorapy 70 d.C.-pe orrepresenta pe léi arapokõindy pegua Estados Unidos-pe. Pe léi arapokõindy pegua Estados Unidos-pe ojejoguapy ary 321 rehe ha Constantino léi peteĩha arapokõindy pegua rehe, ha 538 orrepresenta araka’épa pe tetã paha yvy ape ári oñemoĩ guýpe mymba ñaña marca.
2001 is 1888, Cestius and the year 66 AD. The Sunday law is Titus and the years 70 and 321. 2001 is also the baptism of Jesus, and His descent in Revelation chapter ten on August 11, 1840. All these symbols contribute to the line of the Constitution.
2001 ha’e 1888, Cestio ha arýpe 66 d.C. Léi domingo rehegua ha’e Tito ha arykuéra 70 ha 321. 2001 avei ha’e Jesús ñemongarai, ha Iguejy Apocalipsis kapítulo diez-pe ára 11 jasypoapy 1840-pe. Opa ko’ã símbolo oipytyvõ Constitución línea-pe.
The prophetic history of the United States runs parallel to the history of Adventism. In 1798 the papacy received its deadly wound, and 1798 was the time of the end when the portion of the prophecies of Daniel that related to the history of the first and second angels of Revelation fourteen was unsealed. There in 1798, Adventism’s prophetic beginning is marked, and in 1798 the earth-beast with lamblike horns became the sixth kingdom of Bible prophecy.
Tetã peteĩ rekoha pyhareveguigua Estados Unidos pegua oho joja Adventismo rembiasakue ndive. Áño 1798-pe papado ojapyhy ijai vai hag̃uáicha, ha 1798 ha’e va’ekue paha ára, upe jave oñemboja’o hag̃ua umi profesía Daniel pegua pehẽngue oguerekóva relación pe añetegua rembiasakue rehe peteĩha ha mokõiha ánhel Revelación catorce pegua rehegua. Upépe, 1798-pe, oñemarka Adventismo ñepyrũ profesiagua; ha 1798-pe mymba yvy arigua, oguerekóva hatĩ ovecha ra’angaichagua, oiko kuri mburuvicha guasu poteĩha profesía bíblica pegua.
1798 was preceded by three prophetic waymarks associated with the line of the earth beast, and therefore with the speaking of the United States, and the Constitution of the United States. Those three waymarks were the Declaration of Independence, spoken in 1776, then the Constitution in 1789, and then the Alien and Sedition Acts of 1798.
1798 mboyve oĩkuri mbohapy señal profética ojoajúva línea mymba yvygua rehe, ha upévare Estados Unidos ñe’ẽ rehe, ha Constitución de los Estados Unidos rehe. Umi mbohapy señal ha’eva’ekue Declaración de Independencia, oñe’ẽva’ekue 1776-pe; upéi Constitución 1789-pe; ha upéi Alien and Sedition Acts 1798-pe.
Those three waymarks address the prophetic line of the Constitution and mark the beginning of the sixth kingdom of Bible prophecy. The Sunday law is the end of the sixth kingdom of Bible prophecy’s reign, and therefore there must be of prophetic necessity three waymarks that precede the end, as typified by the three waymarks that preceded the beginning.
Umi mbohapy techaukaha oñe’ẽ pe línea profética pe Constitución rehegua rehe, ha ohechauka ñepyrũ pe sexto reino profecía bíblica rehegua. Pe léi domingo rehegua ha’e pe fin pe reinado pe sexto reino profecía bíblica reheguágui, ha upévare tekotevẽ, necesidad profética rupi, oĩ mbohapy techaukaha oñemotenondéva pe fin mboyve, oñemoha’angáva umi mbohapy techaukaha omoĩva’ekue pe ñepyrũ mboyve.
In 2001, at the fall of the towers, the Patriot Act, is typified by the Blair Bill of 1888, along with the manifest rebellion of Adventism’s leadership at the Minneapolis General Conference. A rebellion which an angel told Sister White was typified by the rebellion against Moses by Korah, Dathan and Abiram is also typified by the baptism of Christ in 27 AD, the restraint of Islam on August 11, 1840 and the Declaration of Independence in 1776, as well as the “abomination of desolation, spoken by Daniel the prophet” as a sign to flee from the coming wrath, as represented by Cestius and 66 AD.
Áño 2001-pe, umi torre-kuéra ho’árõ guare, Patriot Act ojehechauka typológicamente pe Blair Bill de 1888 rupive, oñondive Adventismo ruvicha-kuéra rebelión ojehechaukáva Minneapolis General Conference-pe. Pe rebelión, peteĩ ánhel he’íva’ekue Hermana White-pe ojehechauka hag̃ua Moisés rehe oñepu’ã haguéicha Coré, Datán ha Abiram, upéva avei ojehechauka Cristo ñemongarai rupive áño 27 d.C.-pe, Islam jejoko rupive 11 de agosto de 1840-pe, ha Declaration of Independence rupive 1776-pe, avei pe “abominación desoladora, oje’e haguéicha Daniel maranduhára rupive” techaukaha ramo ojejava hag̃ua pe pochy oútavagui, ojehechaukaháicha Cestio ha áño 66 d.C.-pe.
If you can still remember that the line of prophecy we are now considering is the line of the Constitution of the United States, all of the aforementioned prophetic lines contribute to and establish the prophetic theme represented by the line of the Constitution. Yet the line which appears to be the most interconnected line is the line of the formation of the image of the beast. The image of the beast is an image of the papal beast, which is represented as a beast with a woman reigning over the beast, which is the combination of church and state with the church in control of the relationship. In order for the United States to form an image to the beast, apostate Protestantism must so control the government to the point where the government will pass and enforce religious statutes, and ultimately the Sunday law.
Nde ikatu gueteri nemandu’a pe línea profética ñahesa’ỹijóva ko’ág̃a ha’eha Tetã peteĩ rekojojaha Estados Unidos-peguápe, opaite umi línea profética oñemombe’úva yma oipytyvõ ha omopyenda pe tema profético ojehechaukáva pe línea Tetã peteĩ rekojojaha rehe. Upéicharõ jepe, pe línea ojehecháva ha’eha pe oñembojoajuvéva opa ambuévandi ha’e pe línea ta’ãngamýi mymbaguasu rehegua oñemoheñóiva. Pe ta’ãngamýi mymbaguasu rehegua ha’e peteĩ ta’ãngamýi pe mymbaguasu papal rehegua, ojehechaukáva peteĩ mymbaguasu ramo peteĩ kuña oguapy ha oisãmbyhýva hese ári, ha upéva he’ise tupão ha Estado joaju, ha tupão oisãmbyhy pe joaju. Ikatu hag̃uáicha Estados Unidos omoheñói peteĩ ta’ãngamýi pe mymbaguasúpe g̃uarã, protestantismo apóstata oisãmbyhy va’erã pe gobierno péichaite peve pe gobierno ombohasáta ha omboguatáta léi religiósa, ha ipahápe pe léi domingo rehegua.
As the process of forming the image of the beast is accomplished, the Constitution, written with a premier principle which Thomas Jefferson penned as “separation of church and state,” is to be overturned. When the Protestant horn has the power to direct the Republican horn to enforce religious mandates, the very heart of the Constitution is torn apart, thus you have the prophetic relationship between the line of the Constitution and the line of the image of the beast.
Pe ojepyty hag̃ua pe mymba ra’anga ojejapoha rape, pe Léi Guasu, ojehaíva’ekue peteĩ principio tenondegua reheve, Thomas Jefferson ohai vaʼekue kóicha: “iglesia ha Estado ñemboja’o”, oñembovo hag̃ua. Pe protestante hatĩ oguereko vove pokatu ombohape hag̃ua pe republicano hatĩ toñemomba’apo hag̃ua tembiapoukapy religioso, upéicharõ pe Léi Guasu mbytépe oĩva korasõete voi oñembyaipaite; upévare ojehecha pe joaju profético oĩva pe Léi Guasu línea ha pe mymba ra’anga línea apytépe.
The period where the image of the beast is formed began in 2001, with the Patriot Act, and it ends at the Sunday law, when the mark of the beast is enforced. During that period the latter rain is sprinkled, for the latter rain begins to fall when the mighty angel of Revelation eighteen descends and lightens the earth with His glory, which, according to Sister White, would occur when the great buildings of New York City were brought down by a touch of the Lord.
Pe pehẽngue oñemoheñóiva mymba ra’ãnga oñepyrũ kuri ary 2001-pe, Patriot Act reheve, ha opa pe léi domingo-pe, upérõ oñembojepysóramo mymba marca. Upe pehẽngue aja pe ama pyharekue rehegua oñehypýi, pe ama pyharekue rehegua oñepyrũgui ho’a upe ánhel mbarete Revelación dieciocho-pegua oguejy jave ha omyesakã yvy iñemimbipa reheve, ha upéva, Hermana White he’iháicha, oikóta umi tuichaitéva New York City-pegua oñemboguejýramo peteĩ Ñandejára pokóre.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Oky rire paha ou’a Tupã tavayguakuéra ári. Peteĩ ánhel ipokatu etéva oguejy va’erã yvágagui, ha opa yvy tuichakue henyhẽmba va’erã iñemimbipa reheve.” Review and Herald, 21 de abril de 1891.
The period of the sprinkling of the latter rain represents a period of time when the wheat and tares of Adventism’s last generation are being sifted and purged. That sifting and purging ends at the Sunday law, and the wise virgins who possess the oil when the crisis of the Sunday law arrives, are sealed and then the Holy Spirit is poured out without measure until Michael stands up and human probation closes.
Pe ama hi’ỹ ipahapegua ñohẽ rehegua ohechauka peteĩ ára pukukue Adventismo rembyre ipahaguápe trigo ha ñana vai oñemboguata, oñemboyke ha oñemopotĩha. Upe ñemboguata ha ñemopotĩ opa pe arapokõindy léi peve, ha umi kuñataĩ arandu oguerekóva ñandy pe arapokõindy léi apañuãi og̃uahẽvo, oñembyaikuaa raka’e ha upéi Espíritu Santo oñehẽ hi’árikuéra ndaipóriha medida peve Miguel opu’ã ha yvypóra aravo pytyvõ opa.
During the formation of the image of the beast in the United States the latter rain will be sprinkling, and during the formation of the image of the beast in the world the latter rain will be poured out without measure.
Pe mymba kuimba’e ra’anga ñemoheñói aja Estados Unidos-pe, pe ama pahagua oñemyakỹta; ha pe mymba kuimba’e ra’anga ñemoheñói aja ko yvy ape ári, pe ama pahagua oñehẽmbáta mba’eveichagua jyke’ỹ reheve.
In 2001 the testing of the Laodicean Seventh-day Adventist church began, as typified by the Protestants of August 11, 1840, and by ancient Israel when Christ was baptized.
Ary 2001-pe oñepyrũ pe prueba ojejapóva pe iglésia Adventista del Séptimo Día Laodiceaguápe, ojehechaukaramóva umi Protestántepe agosto 11, 1840-pe, ha Israel yma guarépe Cristo oñemongarai jave.
“The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.” Selected Messages, book 1, 362.
“Pe ára de prueba oĩma ñande ári, pe mboja’o hatãva ángel mbohapyha rehegua oñepyrũma rupi Cristo rekojoja jehechauka rupive, pe Redentor omboguejýva angaipa. Kóva hína pe ñepyrũ tesakã rehegua pe ángel mimbipa omyenyhẽtava yvy tuichakue.” Selected Messages, libro 1, 362.
The final testing process for the former covenant people begins when the light of the angel of Revelation eighteen begins to present His message. His message is also represented in the first three verses of chapter eighteen of Revelation, and those three verses were, according to Sister White fulfilled when the great buildings of New York City came down.
Pe prueba paha umi tavayguakuéra pe kuatia ñe’ẽme’ẽ yma guaréva oñepyrũ pe tesape pe ánhel Apocalipsis 18-gua oñepyrũvo oikuaauka Iñe’ẽmondo. Iñe’ẽmondo avei ojehechauka Apocalipsis kapítulo 18 pegua mbohapy versíkulo peteĩha rupi, ha umi mbohapy versíkulo, Sister White he’iháicha, oñemohu’ãkuri umi óga guasu New York City pegua ho’árõ guare.
The testing process then began, as represented by John in chapter ten of Revelation. The test was whether you would take the little book that was in the angel’s hand, and then eat it. During this testing period, while the latter rain is being sprinkled it is falling only upon those who choose to take the little book and eat it.
Upéi oñepyrũ pe proceso de prueba, Juan ohechaukaháicha Apocalipsis pehẽngue diez-pe. Pe prueba niko kóva: rejagarrátapa pe aranduka michĩva oĩva pe ánhel pópe, ha upéi re’útapa chupe. Ko tiempo de prueba aja, aja pe ama pytãkue paha oñeñohẽ, ho’a hína añoite umi oiporavóvare ojagarra hag̃ua pe aranduka michĩva ha ho’u hag̃ua chupe.
“Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.
“Hetaiterei ndahetápe, tuicha peve, ndojapóikuri ijehe pe ama ypykue. Nohupytýi opaite umi mba’e porã Tupã ome’ẽva’ekue péicha chupekuéra guarã. Ha’ekuéra oha’arõ pe oikotevẽva oñemyenyhẽtaha pe ama paha rupive. Oñeme’ẽ vove pe grásia rembypota iporãvéva, ha’ekuéra ojapose oipe’a hag̃ua ikorasõkuéra ha oñemoguahẽ hag̃ua hese. Ojejavy hikuái vaieterei. Pe tembiapo Tupã omoñepyrũva’ekue yvypóra korasõme, ome’ẽvo I tesape ha I arandu, tekotevẽ osegi meme tenonderã gotyo. Káda peteĩ tapicha oikuaa vaerã ijehegui voi mba’éichapa oikotevẽ. Pe korasõ oñemonandi vaerã opaichagua ky’águi ha oñemopotĩ vaerã Espíritu oiko hag̃ua pype. Angirũ ypykuéra oñembosako’i va’ekue Espíritu Santo oñeñohẽ hag̃uáicha Pentecostés Árape, ipekádo omombe’u ha ohejáva rupive, ñembo’e kyre’ỹme, ha oñeme’ẽmbaitévo Tupãme. Ko’ág̃a tekotevẽ ojejapo upe tembiapoete, ha tuichavéva pe gradope. Upérõ pe yvypóra rembijokuái ojerure hag̃uánte pe jehovasa, ha oha’arõ hag̃ua Ñandejára omohu’ã pe tembiapo hesehápe. Tupã voi niko pe omoñepyrũva’ekue pe tembiapo, ha Ha’e omohu’ãta hembiapo, ojapóvo yvypórape oñembyaty porã hag̃ua Jesucristo-pe. Péro ani hag̃ua oñemboyke pe grásia ojehechaukáva pe ama ypykue rupive. Umi oikóva añoite pe tesape oguerekóvape he’iháicha ohupytýta tesape tuichavéva. Ndajajapóiramo ára ha ára ñamotenonde pe tekove cristiano reko porãkuéra kyre’ỹ jehechauka, ndajahechakuaamo’ãi Espíritu Santo ojehechaukaha pe ama pahápe. Ikatu hína ho’a korasõkuéra ári ore jerére, péro ndajaikuaa porãi ni ndajahupytymo’ãi.” Testimonies to Ministers, 506, 507.
Those who ate the message of 2001 were receiving a message appropriate for that period, but they were to be tested in order to manifest if they truly internalized the message into an experience prepared for the seal of God. In that period the latter rain is therefore represented as sprinkling, for the wheat and tares are still together. Therefore, Sister White says, “It may be falling on hearts all around us, but we shall not discern or receive it.” When the wise are separated from the foolish, the latter rain is then poured out without measure, as it was at Pentecost, which typifies the Sunday law.
Umi okarúva’ekue pe marandu 2001-gua ohupytyva’ekue peteĩ marandu oĩporãva upe ára-pe g̃uarã, ha katu tekotevẽkuri ojeprova chupekuéra ikatu hag̃uáicha ojehechauka añetépa ombohyepýpa hikuái pe marandu peteĩ jeikove rehegua experiénciape oñembosako’íva Tupã sellorã. Upe período-pe upévare pe ama pyharevegua pahápe ouva ojehechauka ñemoĩ asyicha, pe trígo ha ñana vai gueteri oĩ hag̃ua oñondive. Upévare, Hermana White he’i: “Ikatu hína ho’a korasõ ári ñande jerére, péro ndajahechakuaái térã ndajahupytýi chupe.” Umi arandu ojepe’ávo umi tavýgui, upérõ pe ama pyharevegua pahápe ouva oñeñohẽ jeha’ỹre, Pentecostéspe oiko haguéicha, upéva orrepresenta pe léi domingo rehegua.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Jey, koʼã parábola omboʼe ndaiporiha peteĩ tiémpo de prueba pe huísio rire. Oñemohuʼãvo pe evanhélio rembiapo, upepete voi oiko pe ñembojaʼo umi iporãva ha umi ivaívape apytépe, ha káda aty rape opyta opa ára g̃uarã oñemopyenda porãma.” Christ’s Object Lessons, 123.
The period of the sprinkling of the latter rain, followed by a period when the latter rain is poured out without measure, are also illustrated as two periods where judgment is accomplished upon God’s people. The first period of judgment upon God’s people began with the house of God on September 11, 2001, and at the Sunday law judgment is then accomplished for God’s other flock who are responding to or rejecting the loud cry of the third angel that begins at the Sunday law in the United States, and ends when Michael stands up, and human probation closes.
Pe pehẽvo ara pyharekue kyvõmby pevegua ñohẽmimi rehegua, ha upéi pe ara pyharekue kyvõmby oñeñohẽhápe jeha’ỹre, ojehechauka avei mokõi áraicha ojejapohápe juicio Tupã tavayguakuéra ári. Pe peteĩha juicio Tupã tavayguakuéra ári oñepyrũva’ekue Tupã róga rehe 11 jasyporundy ary 2001-pe, ha pe léi domingo rehegua juicio upérõ oñemohu’ã Tupã ovecha aty ambuépe g̃uarã, umi ombohováiva térã omboykéva pe sapukái hatãva mbohapyha ánhel rehegua oñepyrũva pe léi domingo rehegua Estados Unidos-pe, ha opa Michael opu’ãvo, ha oñemboty yvypóra tiempo de gracia.
The two periods of the latter rain, which are also the two periods of the judgment which begins with the house of God, and then moves to God’s other flock, are also the two periods of the formation of the image of the beast.
Mokõi ára ama okẽ yvytimbo pahápegua rehegua, ha’éva avei mokõi ára huísio rehegua oñepyrũva Tupã róga ndive, ha upéi ohasa Tupã aty ambuévape, ha’e avei mokõi ára mymba ra’anga ñemoheñói rehegua.
Within the first of those two prophetic periods, when judgment is brought upon God’s church and also the United States, is the very same history where the Republican horn and the Protestant horn are both judged. Right where Laodicean Adventism is spewed out of the mouth of the Lord, the United States fills its probationary cup, and national ruin is brought upon the nation, and Satan then appears and begins his marvelous work. The one hundred and forty-four thousand are sealed and lifted up as an ensign at the Sunday law.
Umi mokõi período profético peteĩha ryepýpe, oñeguerúrõ guive juicio Tupã iglésiare ha avei Tetã peteĩ reko Amérikare, péva hína pe tembiasakueete ojejuzgaha mokõive, pe kũ republicano ha pe kũ protestánte. Upépe voi, Adventísmo Laodiceaguápe oñemosẽ jave Ñandejára jurúgui, Tetã peteĩ reko Amérika omyenyhẽ ipy’aguapy’a ra’yrã, ha ñehundi tetãgua oguahẽ pe tetã ári, ha upéi Satanás ojechauka ha oñepyrũ hembiapo hechapyrãva. Umi cien cuarenta y cuatro mil oñesella ha oñemopu’ã yvate peteĩ poyvi ramo pe léi domingope.
We are informed that it is impossible to give any idea of “the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended.”
Ñandéve oñemombeʼu ndaikatuiha oñemeʼẽ mbaʼeveichagua idea “pe experiencia tavayguakuéra Tupãgua oikovéva yvy ári amo ára pe mimbipa yvágagui ha peteĩ jey jeýva umi jehasa asy yma guaréva oñembojeheʼáva.”
“Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.” Testimonies, volume 9, 16.
“Satanás ha’e peteĩ temimbo’e kyre’ỹ Biblia rehegua. Ha’e oikuaa itiempo mbykyha, ha oheka opa hendápe ombohovái hag̃ua Ñandejára rembiapo ko yvy ape ári. Ndikatúi oñeme’ẽ mba’eveichagua ta’anga pe jehasa asy rehegua umi tavayguakuéra Tupã rehegua oikovéva gueteri ko yvy ape ári, yvágagui pe mimbipa ha yma guare jejopy vai ñembojevy oñembojehe’áramo. Ha’ekuéra oguata va’erã pe tesape osẽvape Tupã guapyha guasúgui. Umi ánhel rupive oĩta jepivegua ñe’ẽmondo yvágare ha yvýpe. Ha Satanás, ijerére umi ánhel aña, ha he’ívo ijehe ha’eha Tupã, ojapóta opaichagua milágro ombotavy hag̃ua, ikatúramo, umi poravopyre voi. Tupã tavayguakuéra ndojuhumo’ãi hoguerosãi milágro apópe, Satanás niko ojapose jeýta umi milágro oñembyaty hag̃uáicha umi ojejapótava. Umi Tupã tavayguakuéra ohasa porã ha oñeha’ãmava oikóta imbarete pe techaukaha oñeñe’ẽ hague Éxodo 31:12–18-pe. Ha’ekuéra oñembo’y va’erã pe Ñe’ẽ oikovéva ári: ‘Ojehai hína.’ Kóva añoite hína pe pyenda ikatuhápe oñembo’y hag̃ua tekorosãme. Umi omopẽ va’ekue iñe’ẽme’ẽ Tupã ndive, upe árape oĩta Tupã’ỹre ha jerovia’ỹre.” Testimonies, volume 9, 16.
The repetition of the persecutions of the past begins at the Sunday law in the United States, for Satan begins his marvelous work at that time, and the wise virgins who have already been “tried and tested,” will then “walk in the light proceeding from the throne of God.” This will be accomplished through the work of angels, for “by means of the angels there will be constant communication between heaven and earth.”
Umi jejopy jeyvyrã yma guaréva oñepyrũ pe léi domingo rehe Estados Unidos-pe, Satanás niko upérõ oñepyrũta hembiapo hechapyrãva; ha umi kuñataĩ arandu, ojeprova ha oñeha’ãmava “ha ojehechava’ekue ijeroviaha,” upérõ “oguatátane pe tesape oúva Tupã guapyha guive rehe.” Kóva ojejapóta ánhel kuéra rembiapo rupive, péva “umi ánhel kuéra rupive oĩta jekuaauka meme yvágagui yvy peve.”
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Umi ungídova oñembo’yva Yvy tuichakue Jára ykére, oguereko pe tenda peteĩ jey oñeme’ẽ va’ekue Satanás-pe querubín omo’ãvaháicha. Umi marangatúva ijyvate guive omongoraíva Itróno, rupi Ñandejára omantene peteĩ ñe’ẽmondo tapiaite yvy rekovekuéra ndive. Pe aséite óro rehegua ohechauka pe grásia rehe, upéva rupive Tupã ombohory umi lámpara umi ogueroviáva rehegua, ani hag̃ua oñemby’a’i ha oñembogue. Ndaha’éiramo ko aséite marangatúgui oñeñohẽva yvágagui Tupã Espíritu marandu rupive, umi mbarete aña rehegua oguerekóne opaite ñangareko yvypóra ári.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Ñandejára oñemongy’áramo ndajajapói hag̃ua umi marandu ha’e ñandéve omondóva. Péicha roñembotove pe aséite óro ha’e oityséva ñane ánga kuérape, oñembohasávo umi oĩvape pytũmbýpe. Pe ñehenói oguahẽ vove: ‘Pema’ẽ, pe novio ouma; pesẽ pejotopa hag̃ua hese’, umi ndojapóiva pe aséite marangatu, umi nomombaretéiva Cristo gracia ipy’apýpe, ojuhúta, umi kuñataĩ arandu’ỹvape ojoguáicha, noĩriha oñembosako’ívo ojotopa hag̃ua Ijára ndive. Ha’ekuéra ndoguerekói ijehegui pe pokatu ohupyty hag̃ua pe aséite, ha hekove oñehundi. Péro ojejeruréramo Ñandejára Espíritu Santo, ñañembo’évo Moisés ojapo haguéicha: ‘Ehechauka chéve nde gloria’, Ñandejára mborayhu oñeñohẽta ñane korasõme. Umi kuã óro rupive, pe aséite óro oñembohasáta ñandéve. ‘Ndaha’éi mbarete rupi, ni pokatu rupi, che Espíritu rupive ae,’ he’i Ñandejára de los Ejércitos. Ojerresivívo pe Kuarahy Tekokatu rehegua hendyverã porãva, Ñandejára ra’ykuéra omimbi tesapeháicha ko yvy ape ári.” Review and Herald, July 20, 1897.
The wise are those who are sealed in Revelation chapter seven and Ezekiel chapter nine, and who are contrasted with the foolish who dishonor the Lord, by refusing “the communications he sends.” The foolish are those “who have broken their covenant with God who will in that day be without God and without hope.” Those two classes were tested and brought to a point where they manifested their character based upon whether they accepted or rejected the message of the hour. The message of the hour since September 11, 2001 has been the message of the latter rain.
Iñarandukuéra ha’e umi oñembotýva Apocalipsis capítulo siete-pe ha Ezequiel capítulo nueve-pe, ha oñembojoavyva umi itavývagui, omomarãva Ñandejárape, ojehejávo “umi marandu ha’e omondóva.” Umi itavýva ha’e umi “ojoka va’ekue iñe’ẽme’ẽ Tupã ndive, ha upe ára oĩtava Tupã’ỹre ha esperánsa’ỹre.” Ko’ã mokõi atýva oñeha’ã ha ogueraha oñemoĩ peteĩ punto-pe, upépe ohechauka haguã ikarakter, oñemopyendáva hikuái oguerohory térã ombotovépa pe marandu upe araguápe guarã. Pe marandu upe araguápe guarã, septiembre 11, 2001 guive, ha’e pe ama pahaguéva marandu.
The message of the latter rain is recognized by the methodology of line upon line as set forth in Isaiah chapter twenty-eight. The methodology of line upon line is God’s appointed method of biblical study, and therefore to reject that methodology is not only to reject the message represented through the application of line upon line, from here a little and there a little, it is also to reject the Giver of the methodology.
Pe ama’ẽrã ama paha rehegua ojekuaa “línea ári línea” rape rupive, oñemohenda hag̃uáicha Isaías kapítulo mokõipa poapy-pe. Pe “línea ári línea” rape ha’e Tupã omoĩva’ekue método oñehesa’ỹijo hag̃ua Ñandejára Ñe’ẽ, ha upévare, ojehovasa’ỹramo upe método, ndaha’éi añónte oñemboyke hag̃ua pe marandu ojehechaukáva “línea ári línea” jeporu rupive, michĩmi ko’ápe ha michĩmi amo, ha’e avei oñemboyke hag̃ua Pe Ome’ẽva’ekue upe método.
Because of the inspired parameters revealed in the testing process that leads to the sealing of the one hundred and forty-four thousand, it is apparent that the only way a child of God can navigate through the history where “celestial glory and a repetition of the persecutions of the past are blended,” is to be in an experience where the light from the throne of God can be recognized. It must be recognized, or it is useless, and we are lost.
Umi parámetro oñemokyre’ỹva ojekuaaukáva pe proceso de prueba ogueraháva pe sello rehe pe cien cuarenta y cuatro mil rehe, hesakã porã pe peteĩha tape añoite peteĩ Ta’ýra Ñandejára rehegua ikatúva oguata hag̃ua pe tembiasakue rupive, upépe “gloria yvágagui ha peteĩ jevy jey umi ñemoĩ asýpe yma guarégui oñembojehe’a,” ha’eha oĩ hag̃ua peteĩ experiencia-pe ikatuhápe oñemokũmby pe tesape oúva Ñandejára tróno-gui. Upéva tekotevẽ oñemokũmby, térã ndovaléi mba’erãve, ha ñande jaha ñehundi hag̃uáme.
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Ndajajapói pe ama paha rire ou hag̃ua. Oútama opa umi ohechakuaa ha omomba’éva ysyry ha ama’i ñande ári ho’áva grásia rehegua. Ñamono’õvo pe tesape rembyrekuéra, ñamomba’égui umi poriahuvereko añetéva Ñandejára rehegua, pe ohayhúva ñande jerovia hese, upéicharõ opa promésa oñekumplíta. [Isaías 61:11 oñecita.] Opa yvy ape ári henyhẽva’erã Ñandejára mimbipa rehe.” The Seventh-day Adventist Bible Commentary, tomo 7, 984.
In the period that began when the angel of Revelation eighteen fills the whole earth with His glory, beginning on September 11, 2001, the latter rain has only come “upon” those “who” have “recognized and appropriated the dew and showers of grace that” is “falling upon us.” The “great mistake” identified earlier by Sister White, was when the foolish virgins thought they could wait until the latter rain was poured out without measure, for then they thought they could catch up. Not so, only those who are growing in their understanding of God’s prophetic Word receive more light.
Pe ára oñepyrũva'ekue pe ánhel Apocalipsis 18-pegua omyenyhẽ ramo guare ko yvy tuichakue Iglória rehe, oñepyrũvo 11 jasyporundy 2001-pe, pe ama paha ou vaekue “ári” añónte umi “ohechakuaa ha omoĩva imba’erã pe ysapy ha ama porãmegua grásia rehegua” oĩva “ho’áva ñande ári.” Pe “jejavy guasu” ohechauka vaekue yma Hermana White, ha’e vaekue umi kuñataĩ aranduty’ỹva oimo’ãrõ guare ikatuha oha’arõ pe ama paha oñeñohẽ meve jepe’ỹre, upérõ niko oimo’ã ra’e ikatutaha ohupyty jey. Ndaha’éi upéicha; umi okakuaáva añónte Tupã Ñe’ẽ profétika rehegua iñentendimiento-pe oguereko hetave tesape.
As we conclude this article, the point I wish to identify is in connection with the purpose of the testing time we are now in. If we are to “walk in the light proceeding from the throne of God” in the time when the persecutions of the past are repeated, we will need to master the prophetic Word in advance of the crisis.
Ko artíkulo ñamohu’ãvo, pe punto aikuaaukasevéva ojoaju pe aravo jehechakuaa reheve, ko’ág̃a jahasáva. Jaikótaramo “tesape oúva Tupã guapyha guasu guive” rupive pe ára oñembojevy jeyhápe umi jejopy vai ymaguaréva, tekotevẽta ñamomba’e ha ñandepu’aka porã Ñe’ẽ Maranduhára rehe pe apañuãi mboyve.
In chapter one, Daniel and the three worthies had already perfected their education before they went in to be tested by Nebuchadnezzar. For forty days Christ opened the prophetic Word to the understanding of the disciples in advance of the ten days where the disciples perfected their unity. Then came Pentecost, which typifies the Sunday law.
Peteĩha kapítulope, Daniel ha umi mbohapy iporãva oikuaapaite vaʼekue iñemoarandu oike mboyve oñehaʼã hag̃ua chupekuéra Nabucodonosor renondépe. Irundypa ára aja Cristo oipeʼa pe Ñeʼẽ Marandu profétika umi disípulo arandukárape tenonderã umi pa ára mboyve, upérõ umi disípulo omboaguye hag̃ua ijoaju peteĩme. Upéi ou Pentekoste, ha upéva ohechauka pe léi domingo rehegua.
In Daniel chapter three, Shadrach, Meshach and Abednego informed Nebuchadnezzar they needed no extra time, for they were already settled as to what they were to do in the Sunday law testing time. Their faithfulness was magnified when they walked in the furnace with Christ, and the message they had already settled into before the test was carried to all the then-known world by all the visiting dignitaries that witnessed the miracle in the furnace.
Daniel mbohapyapy 3-pe, Sadrac, Mesac ha Abed-nego omombe’u Nabucodonosórpe ndoikotevẽiha tiempo ambuére, pórke ha’ekuéra oĩma va’ekue mbarete porã mba’épa ojapótava pe ára jehasa asy pe léi dominical rehegua jave. Iñe’ẽrendukue oñemomba’eguasuve va’ekue oguata jave tatakuápe Cristo ndive, ha pe marandu ha’ekuéra odesidíma va’ekue pe prueba mboyve ogueraha opa pe mundo upe ramo ojekuaáva rupi umi karai guasu oúva opáichagua tenda guive, ohecháva’ekue pe milágro tatakuápe.
We will continue these thoughts in the next article.
Ko’ẽrõgua artículope rombojoapyta ko’ã pensamiento.