“There are in the Scriptures some things which are hard to be understood and which, according to the language of Peter, the unlearned and unstable wrest unto their own destruction. We may not, in this life, be able to explain the meaning of every passage of Scripture; but there are no vital points of practical truth that will be clouded in mystery. When the time shall come, in the providence of God, for the world to be tested upon the truth for that time, minds will be exercised by His Spirit to search the Scriptures, even with fasting and with prayer, until link after link is searched out and united in a perfect chain. Every fact which immediately concerns the salvation of souls will be made so clear that none need err or walk in darkness.

“Oĩ vaʼekue Ñandejára Ñeʼẽme umi mbaʼe hasýva oñentende hag̃ua ha, Pedro ñeʼẽ heʼiháicha, umi ndoikuaáiva ha ndopytareikóva ombojeheʼa hag̃ua hikuái ijehupytyrã. Ikatuʼỹne ko tekovépe ñamyesakã opaite pehẽngue Ñandejára Ñeʼẽpegua heʼiséva; hákatu ndaipóri añetegua iñimportantevéva tekove rehegua opytátava oñemokañy hag̃ua mbaʼe ñemimbyrýpe. Oguahẽ vove ára, Ñandejára providénsia rupive, ko yvy arigua ojehaʼã hag̃ua upe añetegua upérõgua rehe, umi apytuʼũnguéra oñemonguʼéta Ipyʼa Marangatu rupive ohesaʼỹijo hag̃ua Ñandejára Ñeʼẽ, jejuʼỹ ha ñemboʼe reheve jepe, pe joaju peteĩteĩ oñeheka ha oñembojoaju peve peteĩ cadena perfecta-pe. Opaite mbaʼe pyaʼete ojapóva yvypóra ánga pysyrõ rehe oñemyesakãta péicha hesakã porã hag̃uáicha avave ani hag̃ua ojavy térã oguata pytũmbýpe.”

“As we have followed down the chain of prophecy, revealed truth for our time has been clearly seen and explained. We are accountable for the privileges that we enjoy and for the light that shines upon our pathway. Those who lived in past generations were accountable for the light which was permitted to shine upon them. Their minds were exercised in regard to different points of Scripture which tested them. But they did not understand the truths which we do. They were not responsible for the light which they did not have. They had the Bible, as we have; but the time for the unfolding of special truth in relation to the closing scenes of this earth’s history is during the last generations that shall live upon the earth.

“Jasegui pe profecía joaju rupi, ojehechauka porã ha ojehesakã porãma ñandéve guarã pe añetegua ojekuaaukáva ñane tiempope. Ñande jajerurekóva umi privilehio ñarekóvare ha pe tesape omimbiáva ñande rape ári rehe. Umi oikovaʼekue ypykuéra generación-kuérape avei oikovaʼekue porã hag̃ua pe tesape oñemeʼẽva chupekuéra omimbi hag̃ua hiʼarikuéra. Ipyʼapýpe ojehesaʼỹijóva Escritura rehegua opaichagua punto, ha umíva ombohasa chupekuéra prueba rupi. Péro ndohesakãri hikuái umi añetegua ñande jaikuaáva koʼág̃a. Ndahaʼéi kuri chupekuéra rembiapo pe tesape ndoguerekóiva hikuái rehegua. Haʼekuéra oguereko kuri la Biblia, ñande jaikoháicha avei; péro pe ára oñemyesakã hag̃uáicha pe añetegua especial, ko yvy rembiasakue paha rehegua, ou umi generación pahápe oikovéva gueteri ko yvy ári.

“Special truths have been adapted to the conditions of the generations as they have existed. The present truth, which is a test to the people of this generation, was not a test to the people of generations far back. If the light which now shines upon us in regard to the Sabbath of the fourth commandment had been given to the generations in the past, God would have held them accountable for that light.” Testimonies, volume 2, 692, 693.

“Umi añeteguáva iñambuéva oñemoĩ porãma umi generación-kuérape g̃uarã hekoha oĩ haguéicha. Pe añetegua ko’ág̃agua, ha’éva peteĩ jehecha hag̃ua ko generación rehegua tavayguakuérape, ndaha’éikuri peteĩ jehecha hag̃uáicha umi generación ymaite guive oikova’ekuépe g̃uarã. Pe tesape ko’ág̃a omimbi vaíva ñanderehe pe cuarto mandamiento pytu’uha ára rehegua, oñeme’ẽ haguérire umi generación yma guarépe, Tupã ombohováikuaa va’erãmo’ã chupekuéra upe tesape rehe.” Testimonios, volumen 2, 692, 693.

New and Old

Pyahu ha Tuyakue hag̃ua

“In every age there is a new development of truth, a message of God to the people of that generation. The old truths are all essential; new truth is not independent of the old, but an unfolding of it. It is only as the old truths are understood that we can comprehend the new. When Christ desired to open to His disciples the truth of His resurrection, He began ‘at Moses and all the prophets’ and ‘expounded unto them in all the scriptures the things concerning Himself.’ Luke 24:27. But it is the light which shines in the fresh unfolding of truth that glorifies the old. He who rejects or neglects the new does not really possess the old. For him it loses its vital power and becomes but a lifeless form.

“Mayma ára oĩ peteĩ ñemoheñói pyahu añetegua rehegua, peteĩ marandu Tupãgui upe generación peguápe g̃uarã. Umi añetegua yma guaréva opavave tekotevẽiterei; pe añetegua pyahu ndaha’éi peteĩ mba’e ijeheguíva, síno peteĩ jepe’a hag̃ua upe yma guarévare. Umi añetegua yma guaréva oñentende porã rire añoite ikatu ñantende pe pyahu. Cristo oipota ramo guare ohechauka hag̃ua hemimbo’épe pe añetegua ijeikove jeýre, oñepyrũ ‘Moisés guive ha opa umi profétape’ ha ‘omyesakã chupekuéra opaite Ñandejára Ñe’ẽme umi mba’e hesegua.’ Lucas 24:27. Ha katu pe tesape omimbíva ko añetegua oñembojepe’a pyahuhápe niko omomba’eguasu umi yma guaréva. Pe omboykóva térã ohejareíva pe pyahu ndoguerekói añetehápe pe yma guaréva. Chupe g̃uarã upéva operde ipokatu tekovéva ha opyta peteĩ forma omanóva reínte.”

“There are those who profess to believe and to teach the truths of the Old Testament, while they reject the New. But in refusing to receive the teachings of Christ, they show that they do not believe that which patriarchs and prophets have spoken. ‘Had ye believed Moses,’ Christ said, ‘ye would have believed Me; for he wrote of Me.’ John 5:46. Hence there is no real power in their teaching of even the Old Testament.

“Oĩ umi he’íva ogueroviaha ha ombo’eha Antiguo Testamento añetegua, ha upéicharõ omboykéva Nuevo. Péro ndojapyhýi rupi Cristo mbo’epy, ohechauka hikuái ndogueroviaiha umi patriarca ha proféta he’iva’ekue. ‘Peẽ peroviárire Moiséspe,’ he’i Cristo, ‘pejeroviáta kuri che rehe; ha’e niko ohai va’ekue che rehe.’ Juan 5:46. Upévare ndaipóri añetehápe pokatu iporãva imbo’epýpe, jepe Antiguo Testamentope guarã.”

“Many who claim to believe and to teach the gospel are in a similar error. They set aside the Old Testament Scriptures, of which Christ declared, ‘They are they which testify of Me.’ John 5:39. In rejecting the Old, they virtually reject the New; for both are parts of an inseparable whole. No man can rightly present the law of God without the gospel, or the gospel without the law. The law is the gospel embodied, and the gospel is the law unfolded. The law is the root, the gospel is the fragrant blossom and fruit which it bears.

“Heta oĩ he'íva ogueroviaha ha ombo'eha pe evangelio oĩ peteĩ jejavy ojoguávape. Oñemboyke hikuái pe Antiguo Testamento Escrituras, Cristo he'i hague rehe, ‘Ha'e kuéra hína umi ome'ẽva che rehe testimonio.’ Juan 5:39. Oñemboykévo pe Antiguo, añetetépe omboyke avei pe Nuevo; mokõivéva niko peteĩ tetã peteĩ reko ndaikatúiva oñemboja'o. Avave ndaikatúi opresenta hekopete Tupã léi pe evangelio'ỹre, térã pe evangelio léi'ỹre. Pe léi hína pe evangelio oñemoingovéva, ha pe evangelio hína pe léi oñemyesakãva. Pe léi hína pe rapo, pe evangelio hína pe yvoty hyakuã porãva ha pe yva ogueraháva.”

“The Old Testament sheds light upon the New, and the New upon the Old. Each is a revelation of the glory of God in Christ. Both present truths that will continually reveal new depths of meaning to the earnest seeker.” Christ’s Object Lessons, 128.

“Antiguo Testamento omyesakã Tesarái pyahúpe, ha Tesarái pyahu omyesakã Antiguo Testamento-pe. Mokõivéva ha’e peteĩ jehechauka Tupã mimbipa rehegua Cristo-pe. Mokõivéva oikuave’ẽ añetegua tapiaite ohechaukátava pyahu pypuku hag̃ua he’isévape upe ohekáva kyre’ỹme guarã.” Christ’s Object Lessons, 128.

Present truth is by definition the “revealed truth” for a specific period of time that is “clearly seen and explained.” The generation living at the time when “present truth” is revealed are held “accountable” to accept that truth or die. The combined truths which make up the “present testing truth” for “this generation,” are represented in “the unfolding of special” truths “in relation to the closing scenes of this earth’s history.” Truth, and therefore “present truth” is typified by the New Testament in relation to the Old Testament. Truth is established upon two witnesses and truth has a beginning and an end, a literal and a spiritual, an ancient and a modern, an alpha and an omega, a first and a last.

Pe añetegua, he’iháicha oñemyesakã porãva, ha’e pe “añetegua ojekuaaukáva” peteĩ ára pegua, ha’éva “hesakã porã ojehecha ha oñemyesakãva”. Umi generación oikóva upe tiempope, araka’e pe “añetegua ko’ág̃agua” ojekuaauka, oñemoĩ “momba’epyrã guýpe” omoneĩ hag̃ua upe añetegua térã omanóvo. Umi añetegua oñondivepa omoheñóiva pe “añetegua ko’ág̃agua ojeipy’amongetáva” “ko generación” pegua, ojehechauka “añetegua especial” “oñembyasýivape” “ko yvy rembiasakue paha gotyo” rehe. Pe añetegua, ha upévare pe “añetegua ko’ág̃agua” avei, ojeguereko Techapyrãramo Testamento Pyahúpe, Testamento Tuja rehegua rupi. Pe añetegua oñemopyenda mokõi testígo ári, ha pe añetegua oguereko peteĩ ñepyrũ ha peteĩ paha, peteĩ literal ha peteĩ espiritual, peteĩ yma guare ha peteĩ ko’ág̃agua, peteĩ alfa ha peteĩ omega, peteĩ peteĩha ha peteĩ paha.

The Millerite foundation of the first angel’s message is the “old” in relation to the “present truth” message of the third angel. Those who are “rejecting the Old,” “virtually reject the New” for both are parts of an inseparable whole.”

Pe marandu peteĩha ángel rehegua oñemopyenda vaekue umi Millerita ñepyrũmby rehe, ha upéva hína “itujáva” oñembojojávo “añetegua ko’ág̃agua” marandu mbohapyha ángel rehegua ndive. Umi “ombohováiva itujávape”, “añetehápe ombohovái avei ipyahúva”, mokõivéva niko ha’e peteĩ mba’e ojehe’o’ỹva vorekue.”

“I saw the necessity of the messengers, especially, watching and checking all fanaticism wherever they might see it rise. Satan is pressing in on every side, and unless we watch for him, and have our eyes open to his devices and snares, and have on the whole armor of God, the fiery darts of the wicked will hit us. There are many precious truths contained in the Word of God, but it is ‘present truth’ that the flock needs now. I have seen the danger of the messengers running off from the important points of present truth, to dwell upon subjects that are not calculated to unite the flock and sanctify the soul. Satan will here take every possible advantage to injure the cause.

“Ahecha tekotevẽ umi marandu rerahahára rembiapo, koʼýte, omañávo ha oikuaauka hag̃ua opaichagua fanatismo ohechahápe osẽ ramo. Satanás ojopy ñande rehe opa hendáguio, ha ñande nañañangarekóiramo hese, ha ndajahecháiramo hesaráiʼỹre umi hembiapo ñembotavy ha ñuhã, ha ndajajoguáiramo Ñandejára armadura pukukue, umi flecha tata rehegua añámeguáva oinupãta ñandéve. Heta añetegua iporãitereíva oĩ Ñandejára Ñeʼẽme, péro koʼág̃a pe aty oikotevẽva hína haʼe ‘añetegua koʼág̃aguáva’. Ahecha pe peligro umi marandu rerahahára ojei hag̃ua umi punto iñimportantevévagui pe añetegua koʼág̃aguávape, ha opyta hag̃ua oñemomorãvo umi mbaʼe ndovaléiva ombojoaju hag̃ua pe aty ha omongarañy hag̃ua pe ánga. Koʼápe Satanás oipurúta opa mbaʼe ikatúva ikatu hag̃uáicha ombyai pe káusa.”

“But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.

“Ha umi mba’e oje’éva pe santuario rehe, ojoajúvo umi 2300 ára rehe, Tupã mandamiénto ha Jesús jerovia rehe, oĩ porãiterei omyesakã hag̃ua pe movimiento adventista yma guaréva ha ohechauka hag̃ua mba’épa ñande ñemoĩha ko’ág̃a, omopyenda hag̃ua jerovia umi ikõ’ỹvape, ha ome’ẽ hag̃ua katuete pe futuro glorioso rehe. Ko’ãva, heta jey ahecha haguéicha, ha’e va’ekue umi mba’e tenondegua umi mensahéro oiko va’erã hese.” Early Writings, 63.

The “sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus” are the key to explain the “past Advent movement” of the Millerites and in so doing, to explain “perfectly” “what our present position is.” Those who are “doubting” the “past Advent movement,” are “doubting” what gives “certainty to the glorious future.” What gives certainty to the future is the past.

Pe “santuario”, joaju hag̃ua umi 2300 ára, Ñandejára mandamiénto ha Jesús jerovia, ha’e pe clave omyesakã hag̃ua pe “movimiento adventista ohasava’ekue” umi Millerita rehegua ha, upéicha ojapóvo, omyesakã hag̃ua “perfectamente” “mba’épa hína ñane posición ko’ág̃a.” Umi “ikõi py’áva” pe “movimiento adventista ohasava’ekue” rehe, “ikõi py’a” hína upe ome’ẽvagui “certeza pe futuro glorioso-pe.” Pe ome’ẽva certeza pe futuro-pe ha’e pe pasado.

The book of Joel is a message of present testing truth. This is confirmed by multiple witnesses. Joel is identified as “present truth” by the Spirit of Prophecy, which according to John in the book of Revelation is the testimony of Jesus.

Pe lívro Joel rehegua ha’e peteĩ marandu añeteguáta ko’ág̃a peguáva, ojehechaporã hag̃ua. Kóva oñemoneĩ heta testígo rupi. Joel ojehechauka “añetegua ko’ág̃agua” ramo Espíritu de Profecía rupive, ha upéva, Juan he’iháicha Apocalipsis-pe, ha’e Jesús testimónio.

The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Revelation 1:1, 2.

Jesucristo ñemombe’upy, Tupã ome'ẽva’ekue chupe, ohechauka hag̃ua hembiguái kuérape umi mba’e sapy’aitépe ojehu va’erã; ha ha’e omondo ha oikuaauka iñángel rupive hembiguái Juan-pe: ha’éva omombe’u va’ekue Tupã ñe’ẽ rehegua, ha Jesucristo testimonio rehegua, ha opa mba’e ha’e ohecha va’ekue. Apocalipsis 1:1, 2.

The “testimony” of John (which he bore “record of”), was portrayed in three parts. He recorded the “word of God,” the “testimony of Jesus” and the “things that he saw.” In the first two verses of Revelation, John represents one who has been given the gift of the “spirit of prophecy.” That gift includes a special revelation of God’s Word, and it also includes special revelations conveyed to the prophet through the words of Christ; (either by Christ directly or through his angelic representatives) and the gift also includes truth presented through the medium of dreams and visions. The spirit of prophecy is the testimony of Christ which is conveyed to the prophet and it bears the same authority as if an angel or Christ spoke the words.

Juan “testimonio” (ha’e “omombe’úva”), ojehechauka mbohapy hendáicha. Ha’e ohai “Ñandejára ñe’ẽ”, “Jesús testimonio” ha “umi mba’e ha’e ohechava’ekue”. Mokõi versíkulo peteĩha Apocalipsis-pe, Juan ojehechauka peteĩme ramo oñeme’ẽ va’ekue “profesía espíritu” jehovasa. Upéva oike peteĩ revelación especial Ñandejára Ñe’ẽ rehegua, ha avei oike revelación especial kuéra oñembohasáva profétape Cristo ñe’ẽ rupive; (Cristo voi térã iñangirũkuéra yvagagua rupive) ha pe jehovasa avei oike añetegua oñepresentáva kerayvoty ha visión rupive. Pe profesía espíritu ha’e Cristo testimonio oñembohasáva profétape ha oguereko peve peteĩchagua autorida peteĩ ánhel térã Cristo voi he’íramoguáicha umi ñe’ẽ.

And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

Ha haʼa ipýpe aheja hag̃ua chupe. Ha haʼe heʼi chéve: Ani rejapo upéva; che ningo ndeirũ tembiguái, ha ne ermáno kuéra apytégua oguerekóva Jesús remimombeʼu; eheja Tupãme: Jesús remimombeʼu ningo maranduhára espíritu. Apocalipsis 19:10.

Gabriel identifies that he is a fellowservant with John, and he is not to be worshipped. Gabriel also identifies that the “brethren” that are represented by John “have the testimony of Jesus,” which is the “spirit of prophecy.” The “brethren” which John represents are the one hundred and forty-four thousand, and the brethren all have the “spirit of prophecy.”

Gabriel oikuaauka ha’eha peteĩ tembiguái irũngua Juan ndive, ha ndovenerái oñemomba’e guasu chupe. Gabriel avei oikuaauka umi “joyke’y” Juan ohechaukáva “oguerekóha Jesús remimombe’u,” ha upéva hína “profesía espíritu.” Umi “joyke’y” Juan ohechaukáva hína umi cien cuarenta y cuatro mil, ha opa umi joyke’y oguereko “profesía espíritu.”

“And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.

“Ha pyhareve voi opu'ã pyharembotýpe, ha osẽ Tekoa ñu ka'aguy peve; ha osẽ aja, Josafat oñembo'y ha he'i: Pehendúke che ñe'ẽ, Judá ha Jerusalén retayguakuéra; pejerovia pendejára Tupãre, upéicha peñemombaretéta; pejerovia iprofetakuérare, upéicha peñakãrapu'ãta. 2 Crónicas 20:20.

“‘Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’

“‘Pejerovia Ñandejára pende Jára rehe, ha pendepyta hag̃ua hatã; pejerovia iproféta kuéra rehe, ha pehupyty hag̃ua teko porã.’”

“Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’ Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’

“Isaías 8:20. ‘Pe léipe ha pe testimóniope; ndaha’éiramo oñe’ẽ ko ñe’ẽ he’iháicha, ha’e oĩgui pypekuéra tesape’ỹ.’ Ko’ápe oñemoĩ Tupã tavayguakuéra renondépe mokõi texto: mokõi condición ojehupyty hag̃ua pe ñesẽ porã. Pe léi, Jehová voi he’iva’ekue, ha pe espíritu de profecía, ha’e mokõi yvu arandu rehegua omboguata hag̃ua Itavayguakuérape opa mba’e ohasávape. Deuteronomio 4:6. ‘Kóva hína pene arandu ha pene entendimiento tetãnguéra renondépe, ha’ekuéra he’íta: Añetehápe ko tetã guasu ha’e peteĩ tavaygua arandu ha oikuaa porãva.’”

“The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.

“Ñandejára léi ha Marandu Jehechaukapy Espíritu oho oñondive po reheve omboguata ha omongeta hag̃ua pe tupãope, ha araka’eve pe tupão ohechakuaa jave ko mba’e iñe’ẽrendúvo I léipe, marandu jehechaukapy espíritu oñembou vaʼekue omboguata hag̃ua ichupe añetegua rape rupi.

“Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.

“Apocalipsis 12:17. ‘Ha pe dragón ipochy kuñáre, ha oho oñorairõ hag̃ua hembyre ñemoñare ndive, umi oñangarekóva Tupã mandamientokuéra rehe ha oguerekóva Jesucristo testimonio.’ Ko profesía ohechauka hesakã porã hag̃uáicha pe tupao remanénte oikuaaukataha Tupãme Iley rupi ha oguerekotaha pe don profético. Ñeñandukuaa Tupã léi rehe, ha pe espíritu de profecía, tapiaite omboyke porãva’ekue Tupã retãygua añetépe; ha pe prueba jepivegua oñeme’ẽ umi jehechauka ko’ág̃aguápe.”

“In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.

“Jeremías ára pe umi tavaygua ndoguerekói vaʼekue mbaʼeichagua maranduʼỹ Moisés, Elías térã Eliseo ñeʼẽ rehegua; upéicharamo jepe, omokañy ha ombotove hikuái pe marandu Tupã omondo vaʼekue Jeremías rupive, pe marandu puʼaka ha pokatu oñehundi peve, ha ndaipóri hag̃ua ambue pohã, Tupãnte ogueraha hag̃ua chupekuéra ñembiguái rekópe.

“Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.

“Upéicha avei Cristo ára-pe tavayguakuéra oikuaa kuri Jeremías maranduha añetegua hague, ha ojeroviauka hag̃ua ijupekuéra, oikove riremo’ã guare ituvakuéra ára-pe, omoneĩtaha kuri hikuái imarandu; ha upe jave avei omboyke hikuái Cristo marandu, ha’e rehe opa umi maranduhára kuéra ohai va’ekue.

“As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.

“Oñepyrũrõ guare ko yvy ape ári mbohapyha ánhel rembiasakue, ohechauka hag̃uáicha tupãope Ñandejára léi hembyapajepápe ha ipokatuetépe, upe jave avei pya’eterei oñembopyahu jey va’ekue maranduhára profétika mba’ekuaarã. Ko mba’ekuaarã omba’apo tuichaite hendápe ko marandu ñemongakuaápe ha ñemotenondépe.

“As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 33, 34.

“Oñepyrũvo guare joavykuéra temimo’ãme Ñandejára Ñe’ẽryru ñemyesakã rehe ha tembiapo rape rehegua, ikatúva omokangy pe marandu rehe ojeroviáva jerovia ha ogueru joavy tembiapópe, maranduhára espíritu akóinte omyesakã porã va’ekue pe situación. Akóinte ogueru va’ekue peteĩ ñeimo’ã joaju ha tembiapo joaju umi ojeroviáva atype. Mayma apañuãime oikova’ekuépe pe marandu ñemotenondépe ha tembiapo okakuaávo, umi oñembo’y mbaretéva’ekue Ñandejára léi ykére ha maranduhára Espíritu resape reheve ogana, ha tembiapo oñakãrapu’ã ipópekuéra.” Loma Linda Messages, 33, 34.

The book of Joel is directly identified as “present truth” within the Spirit of Prophecy, which according to John in the book of Revelation is the testimony of Jesus. It is also endorsed directly within the Word of God. Both the Bible and Spirit of Prophecy directly apply the book of Joel to the last days.

Joel kuatia oñemombe’u hag̃ua pya’e “añetegua ko’ág̃agua” ramo Espíritu de Profecía ryepýpe, ha upéva, Juan he’iháicha Apocalipsis peguápe, ha’e Jesús rembikuaauka. Avei oñemoneĩ hag̃ua hag̃uáicha Ñandejára Ñe’ẽ ryepýpe voi. Mokõivéva, la Biblia ha Espíritu de Profecía, ombojoaju hag̃ua Joel kuatia umi ára pahápe.

“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. …

“Peteĩteĩ umi maranduhára yma guaréva oñeʼẽveʼỹkuri i tiempo teépe g̃uarã, síno ñandejárape g̃uarã; upévare i marandu hag̃uáva ipuʼaka ñandére g̃uarã. ‘Koʼã mbaʼe ojehu vaʼekue chupekuéra techapyrãramo: ha ojehai ñane moñeʼẽrã, ñande ári og̃uahẽmava ko yvy arapy paha.’ 1 Corintios 10:11. ‘Ndahaʼéi hag̃ua ijupekuéra g̃uarã, síno ñandéve g̃uarã ombaʼapo hague umi mbaʼe rehe, koʼág̃a oñemombeʼúva peẽme umi opredikáva peẽme pe evangelio Espíritu Santo oguejýva yvágagui rupi; umi mbaʼe umi ánhel kuéra voi hiʼãiterei omaña hag̃ua hese.’ 1 Pedro 1:12. …”

“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

“La Biblia ombyaty ha oñongatu joajúpe imba’eporãnguéra ko ñemoñare pahápe guarã. Opa umi mba’e guasu oikova’ekue ha umi tembiapo marangatu kakuaa Tujakue Testaméntope ojehu va’ekue, ha ko’ág̃a avei ojehu jey hína pe iglesia-pe ko’ã ára pahápe.” Selected Messages, lívro 3, 338, 339.

The prophecy of Joel is “in force” “upon” those “whom the ends of the world are come.” “In force” is simply emphasizing that “present truth” is always a test, and those who fail the test are represented by such biblical characters as Judas.

Joel marandu rehegua “ojeporu” “umi” “ára paha ko yvy arigua og̃uahẽva’ekue ári.” “Ojeporu” he’ise mante oñemomba’eguasuha pe “añetegua ko’ag̃agua” tapiaiteha peteĩ prueba, ha umi ndohasáiva pe prueba ojehechauka umi personaje bíblico Judas-icha.

“Lesson after lesson fell unheeded on the ears of Judas. How many today follow in his steps. In the light of God’s law, selfish men see their evil characters, but fail to make the required reformation, and go on from one state of sin to another.

“Peteĩ mbo’epy rire ambue mbo’epy oguejy rei Judas apysápe, ha’e ndojapyhýi. Mbovypa ko árape oĩ omoakãrapu’ãva hapykuéri. Tupã léi resakãme, kuimba’e ijehupytyrãva ohecha hekokuéra vaiha, péro ndojapói pe ñemoambue tekotevẽva, ha osegui peteĩ angaipa rekógui ambue angaipa rekópe.”

“The lessons of Christ are applicable to our own time and generation. He said, ‘Neither pray I for these alone, but for them also which shall believe on me through their word.’ The same testimony is brought to us in these last days as was brought to Judas. The same lessons which he failed to make practical in his life come to men who hear, and yet make a like failure, because they do not put away their sin.” Review and Herald, March 17, 1891.

“Cristo mbo’epykuéra ojeiporu ñande ára ha ñane ñemoñare-rã avei. Ha’e he’i: ‘Ndajerurei ko’ãvare añoite, síno umi ogueroviátava che rehe iñe’ẽ rupive avei.’ Pe testimónio peteĩchagua oguahẽ ñandéve ko’ã ára pahápe, upe oguahẽ haguéicha Judas-pe. Umi mbo’epy ha’e ndoikoporãi va’ekue hekovepe oñembohovái umi ohendúva, ha upéichante avei opyta kyhyje’ỹre, ndoikovéigui hendáicha, ndombohasái haguére iñangaipa.” Review and Herald, 17 de marzo de 1891.

John throughout the book of Revelation typifies God’s last day people, and in being banished to Patmos John represents those who are persecuted in the Sunday law crisis. He states why he was incarcerated.

Juan, opaite peve Apocalipsis ryepýpe, ohechauka Tupã rembyre ára pahápegua; ha oñemosẽvo chupe Pátmospe, Juan orrepresenta umi oñembojepy'apýva araka’e pe léi domingo rehegua apañuãime. Ha’e he’i mba’érepa oñemoinge chupe kárselpe.

I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

Che, Juan, pende ryvy ha pene irũngu jehasa asýpe, ha Jesús Cristo rréinope ha ipasiénsia-pe, aime vaʼekue pe ísla hérava Patmospe, Tupã ñeʼẽ rehe, ha Jesús Cristo rehegua testimónio rehe. Apocalipsis 1:9.

John was persecuted for the Bible and the Spirit of Prophecy. Why are the one hundred and forty-four thousand persecuted because of the Spirit of Prophecy? The first truth the prophet Joel identifies is the apostasy of the Seventh-day Adventist church. When the apostle Peter identified that Pentecost was a fulfillment of the book of Joel, Peter did so in response to the Jews attacking the manifestation of “tongues.” The Jews, who then typified Seventh-day Adventists in the last days, were arguing that Peter and those proclaiming the message were “drunk.” Seventh-day Adventists will fight against the message of the latter rain as did the Jews of Peter’s time. They do so for those who are proclaiming the “present truth” testing message of the latter rain have the “old” foundational truths, for new truth is always based upon old truth. Jeremiah called for God’s people in the time of the latter rain to walk in the old paths and hearken to the sound of the watchman’s trumpet, but they refuse. The foundational “old” truth message is symbolically represented by the “seven times” of Leviticus twenty-six, which sets forth the covenant relationship in terms of the Sabbath for the land.

Juan ojepersegi vaʼekue la Biblia ha Espíritu de Profecía rehe. Mbaʼérepa umi cien cuarenta y cuatro mil ojepersegi Espíritu de Profecía káusare? Pe añetegua peteĩha maranduhára Joel ohechauka vaʼekue hína pe apostasía Iglesia Adventista del Séptimo Día-pe. Apóstol Pedro ohechauka ramo guare Pentecostés haʼe hague cumplimiento kuatia Joel-pegua, Pedro ojapo upéva umi judío ombojere ha oataka ramo guare pe jehechauka “lenguas” rehegua. Umi judío, upérõ oikóva taʼãnga ramo umi Adventista del Séptimo Día ára pahápe guarã, heʼi hína kuri Pedro ha umi omomarandúva pe mensajeha “kaʼu”. Umi Adventista del Séptimo Día oñorairõta pe mensaje lluvia tardía rehe, ojapo haguéicha umi judío Pedro tiempo-pe. Péicha ojapo, umi omomarandúva pe mensaje de prueba “verdad presente” rehegua lluvia tardía-pe oguereko rupi umi añetegua ypykue “tuja”, pe añetegua pyahu akóinte oñemopyenda rupi pe añetegua tuja ári. Jeremías ohenói Tupã retãygua kuérape lluvia tardía tiempo-pe oguata hag̃ua umi tape tuja rupi ha ohendu hag̃ua pe trompeta ryapu pe atalaya-gua, haʼekuéra katu ndojaposéi. Pe mensaje añetegua ypykue “tuja” rehegua ojehechauka simbólicamente umi “siete tiempos” Levítico veintiséis-pe, omoĩva tenondépe pe relación de pacto pe sábado rehegua yvy rehe.

“I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.

“Ahecha pe tupaó réra añónteva ha umi Adventista réra añónteva, Judas-icha, orerekomo’ãha umi católico pópe ojehupyty hag̃ua hikuái iñe’ẽngatu hag̃ua ou hag̃ua hikuái añeteguáre. Umi marangatu upérõta peteĩ tetãnguéra apytépe oikóva ñemípe, sa’ieterei ojekuaáva umi católico apytépe; hákatu umi tupaó ha umi Adventista réra añónteva oikuaáva ñande jerovia ha ñande jepokuaa (ha’ekuéra niko ore ndaija’éi va’ekue pytu’uha ára rehehápe, ndaikatúigui ombotove upéva) ome’ẽta umi marangatúpe ha omombe’úta hikuái umi católico-pe ha’eha umi tavayguakuéra tembiapoukapy noñangarekóiva; péva he’iséva, oñangarekoha hikuái pytu’uha árare ha ndojapóiha domingo.”

“Then the Catholics bid the Protestants to go forward, and issue a decree that all who will not observe the first day of the week, instead of the seventh day, shall be slain. And the Catholics, whose numbers are large, will stand by the Protestants. The Catholics will give their power to the image of the beast. And the Protestants will work as their mother worked before them to destroy the saints. But before their decree bring or bear fruit, the saints will be delivered by the Voice of God.” Spalding and Magan, 1, 2.

“Upéi umi Católico heʼíta umi Protestántepe toñemotenonde hag̃ua, ha omoĩta peteĩ decreto opavave noñangarekóivape arapokõindy peteĩha rehe, arapokõindy porundyha rendaguépe, tojejuka hag̃ua. Ha umi Católico, hetaitereíva, oĩta umi Protestánte ykére. Umi Católico omeʼẽta ipokatu mymba raʼãngápe. Ha umi Protestánte ombaʼapóta isy ombaʼapo haguéicha hesekuéra mboyve, umi santo-kuérape ohundi hag̃ua. Péro oikove térã ogueraha hiʼa hag̃ua idecreto, umi santo-kuéra ojepeʼáta Tupã Ñeʼẽ rupive.” Spalding and Magan, 1, 2.

Twice Sister White identifies the “nominal church” and the “nominal Adventists,” while drawing a distinction between the two “nominal groups” and the “Catholics.” The “nominal church” and the “nominal Adventists,” “hated” those represented by Peter and John “on account of the Sabbath, for they could not refute it.” The nominal church and Catholics cannot “refute” the seventh-day Sabbath truth, and “nominal Adventists” cannot “refute” the “seven times” of Leviticus twenty-six, which is the Sabbath commandment of the land. The nominal church and Catholics cannot “refute” the fact that the seventh-day Sabbath is a “foundational” biblical truth, and “nominal Adventists” cannot “refute” the fact that the “seven times” of Leviticus twenty-six is a “foundational” Millerite truth.

Mokõi jey Hermana White omombe’u porãva “iglesia nominal” ha “Adventista-kuéra nominal”, ojapo aja peteĩ jehechakuaa’i mbytépe umi mokõi “aty nominal” ha umi “Católico-kuéra”. “Iglesia nominal” ha “Adventista-kuéra nominal” “ndaija’éi” umi ojehechaukávare Pedro ha Juan rupive, “pytu’u ára rehehápe, ndaikatúigui ombohovái upéva.” Iglesia nominal ha Católico-kuéra ndaikatúi “ombohovái” pe añetegua pytu’u ára sieteha rehegua, ha “Adventista-kuéra nominal” ndaikatúi “ombohovái” umi “siete tiempos” Levítico veintiséis-peguáva, ha’éva pe yvy pytu’u ára mandamiento. Iglesia nominal ha Católico-kuéra ndaikatúi “ombohovái” pe hecho pytu’u ára sieteha ha’eha peteĩ añetegua bíblica “fundacional”, ha “Adventista-kuéra nominal” ndaikatúi “ombohovái” pe hecho umi “siete tiempos” Levítico veintiséis-peguáva ha’eha peteĩ añetegua Millerita “fundacional”.

John’s captivity on Patmos represents the one hundred and forty-four thousand who uphold both the Bible and the Spirit of Prophecy, and who are especially persecuted from outside over the seventh-day Sabbath and persecuted from inside over the seventh-year Sabbath for the land. For this reason, John’s testimony of why he was being persecuted in verse nine is followed with verse ten’s Sabbath and the message from the past (“behind”) from the “great voice” as of a “trumpet.”

Juan ñembyaty Patmos-pe ohechauka umi cien cuarenta y cuatro mil oipyhy mbaretéva mokõivéva, la Biblia ha Espíritu de Profecía, ha ojepersegui hag̃uáicha peteĩ hendáicha okapégui ára pokõiha sábado rehe, ha ojepersegui avei hyepýgui ára pokõi aryguápe sábado yvýpe g̃uarã rehe. Upévare, Juan testimonio mba’érepa ojepersegui hína va’ekue versículo nueve-pe oñemoirũ versículo diez-pe pe sábado rehegua ha pe marandu yma guaréva (“tapykue guive”) pe “ñe’ẽ guasu” “trompéta” ramo guaréva guive.

I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:9, 10.

Che, Juan, pene pe hermano, ha pene peneirũ pe jehasa asýpe, pe mborayhu róga ha pe ñemboguata hag̃uã Jesús Cristope, aime vaʼekue pe ypaʼũ héravape Patmos, Tupã Ñeʼẽ rehe, ha Jesús Cristo rehegua testimónio rehe. Aime vaʼekue pe Espíritupe pe Ñandejára árape, ha ahendu che rapykue gotyo peteĩ ñeʼẽ hatã guasu, trompétaicha. Apocalipsis 1:9, 10.

John represents those who at 9/11 heard the trumpet voice of the angel of Revelation eighteen calling for God’s people to return to Jeremiah’s “old paths.” That great voice was also the warning of the seventh trumpet, which is also the third woe.

Juan ohechauka umi tapicha-pe, 9/11 jave ohendúva’ekue pe angel Apocalipsis mokoipaapyguágui ñe'ẽ trompetaicha ohenóiva Tupã retãygua-kuérape ojevy hag̃ua Jeremías “tape yma guaré”-pe. Upe ñe'ẽ hatã guasu ha'e va'ekue avei pe séptima trompéta marandu ñeñangarekorã, ha upéva avei hína pe mbohapyha ñembyasýi.

Sister White recorded that the “Bible has accumulated and bound up together its treasures for this last generation.” The book of Joel is one of the biblical “treasures” that is present truth in the “last days.” At the time of Pentecost Peter identified that it was the book of Joel that was then being fulfilled. Peter, as with Joel, “spoke less for” the time period of Pentecost than for our “time.” The time period of Pentecost was the early rain for the Christian Dispensation. Pentecost marks the beginning of the Christian Dispensation, and in so doing it illustrates the end of the Christian Dispensation. The end of the Christian Dispensation is the time of the latter rain as typified by Pentecost. Peter is therefore a symbol of God’s people in the end of the Christian Dispensation who identify the fulfillment of the outpouring of the Holy Spirit by employing the book of Joel to do so.

Hermana White ohechakuaa vaekue pe “Biblia ombyaty ha oñongatu ojoajúva’ekue umi imba’erepy ko generación pahápe g̃uarã.” Joel aranduka ha’e peteĩva umi “mba’erepy” bíblicogua oikóva añetegua ko’ã “ára pahápe.” Pentecostés-pe Pedro ohechakuaa vaekue upérõ oñemboguataha hína Joel aranduka. Pedro, Joel-icha avei, “sa’ive oñe’ẽ” vaekue Pentecostés ára pehẽngue rehe, ore “ára” rehe katu hetave. Pentecostés ára pehẽngue ha’e vaekue ama tenondegua pe Dispensación Cristiana-pe g̃uarã. Pentecostés ohechauka pe Dispensación Cristiana ñepyrũ, ha upeichahápe avei omyesakã pe Dispensación Cristiana paha. Pe Dispensación Cristiana paha ha’e pe ama pyharegua ára, Pentecostés ohechaukaháicha techaukaha ramo. Upévare Pedro ha’e peteĩ símbolo Tupã retãyguakuéra rehegua pe Dispensación Cristiana pahápe, ohechakuaáva pe Espíritu Santo oñeñohẽmbaha oñemboguataha, oiporúvo Joel aranduka upevarã.

But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet Joel; And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. Acts 2:14–21.

Upéi Pedro opuʼãvo umi once ndive, omopuʼã iñeʼẽ ha heʼi chupekuéra: Kuimbaʼe kuéra Judéagua, ha peẽ maymáva peikóva Jerusalénpe, taikuaa pendehegui ko mbaʼe, ha pejapysaka che ñeʼẽre: koʼãva niko ndahaʼéi okaʼúva, peẽ peimoʼãháicha, koʼág̃a ningo mbohapyha aravo añoite ára rehegua. Péro kóva hína upe oñeʼẽvaʼekue maranduhára Joel rupive; Ha oikóta umi ára pahápe, heʼi Tupã, añohẽta che Espíritu opa yvypóra ári: ha pende raʼykuéra ha pende rajykuéra oñemoarandúta marandu hag̃ua; ha pende mitãrusu kuéra ohecháta jehecha, ha pende tuja kuéra ohecháta kerayvoty: ha che rembiguái kuimbaʼe ha che rembiguái kuña ári añohẽta umi ára che Espíritu; ha haʼekuéra oñemoarandúta marandu hag̃ua: Ha ahechaukáta mbaʼe hechapyrã yvága yvateguápe, ha techaukaha yvy guýpe; tuguy, tata ha tatatĩ pytũmby: kuarahy oikóta pytũmbýpe, ha jasy tuguyme, ou mboyve upe ára guasu ha hechapyrãva Ñandejára rehegua: Ha oikóta, maymáva ohenóiva Ñandejára réra ojesalvataha. Hechos 2:14–21.

To be a successful student of prophecy requires a settled understanding that the end of the world is illustrated “line upon line” within the historical narrative of Scripture. Connected with this truth is that the prophets themselves represent God’s people in the last days. Joel places his book in the last days for it announces the approach of the “day of the Lord.”

Ikatu hag̃uáicha peteĩ temimbo’e porã maranduhára rehegua, tekotevẽ oñentende mbarete porã hag̃ua ko mba’e: ko yvy paha ojehechauka “línea ári línea” Tupã Ñe’ẽ rembiasakue histórico ryepýpe. Ko añetegua ndive ojoaju avei kóva: umi proféta kuéra voi orepresenta Tupã tavayguakuérape umi ára pahápe. Joel omoĩ iñe’ẽryru umi ára pahápe, oguerahauka hag̃ua “Ñandejára ára” oñembojao hínaha.

Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand. Joel 2:1.

Peipe pembu mbyja Sión-pe, ha pehenduuka ñehatã che yvyty marangatu ári; tokyhyje opa umi oikóva ko yvy rehe; pe Ñandejára ára oguahẽgui, hi’aguĩma. Joel 2:1.

A “trumpet” as a symbol, among other meanings, represents a warning message. As a symbol a trumpet may represent a period of time or a point in time, or both—based upon context. A trumpet also represents judgment. The feast of trumpets, ten days before the Day of Atonement was a warning of approaching judgment.

Peteĩ “mimbí” techaukaha ramo, ambue he’iséva apytépe, ohechauka peteĩ marandu ñe’ẽmondýiha. Techaukaha ramo, peteĩ mimbí ikatu ohechauka peteĩ aravo pukukue térã peteĩ aravo mombyky’ỹre, térã mokõivéva — upéva odepende pe jehaipyre ryepýpe. Peteĩ mimbí avei ohechauka juicio. Pe arete mimbikuéra rehegua, diez ára mboyve pe Día de Expiación-gui, ha’eva’ekue peteĩ ñe’ẽmondýi juicio og̃uahẽ hag̃uáre.

The “day of the Lord” represents either a point in time or a period of time, based upon the context of the passage where the “day of the Lord” is employed. The “day of the Lord” can be a symbol of the executive judgment represented as the seven last plagues, or it can be the executive judgment at the end of the thousand-year millennium. In either case, the trumpet is identifying God’s executive judgment. The “day of the Lord” therefore can represent the point where God’s punishment is delivered or the period of time when God’s punishments are delivered.

“Ñandejára ára” ohechauka ikatu hag̃uáicha peteĩ aravo térã peteĩ aravo pukukue, pe contexto oĩhápe pe pasáhe “Ñandejára ára” ojepurúva rehehápe. “Ñandejára ára” ikatu ha’e peteĩ símbolo pe juicio ejecutivo rehegua, ojehechaukáva umi siete plaga paha ramo, térã ikatu ha’e pe juicio ejecutivo oikóva pe mil áño rire pahápe. Mokõivéva kásope, pe trompéta ohechauka Ñandejára juicio ejecutivo. Upévare, “Ñandejára ára” ikatu ohechauka pe punto ojehupytyhápe Ñandejára castigo, térã pe aravo pukukue ojehupytyhápe Ñandejára castigokuéra.

A “trumpet” as with the “day of the Lord” can represent a point and a period of time as witnessed to in the historical points and periods represented by the seven trumpets of Revelation eight and nine. The “day of the Lord” that Joel is representing with the “trumpet” that is to be blown—is both a point in time and also a period of time which begins when the judgment of the dead ended and the judgment of the living began. On 9/11, a trumpet was blown marking the arrival of the judgment of the living as a point in time, and also marking 9/11 as the beginning of the period of the judgment of the living.

Peteĩ “mimbipa”, “Ñandejára ára” reheguáicha, ikatu ohechauka peteĩ punto ha avei peteĩ periodo de tiempo, ojehechaháicha umi punto ha periodo histórico ojehechaukávape umi siete mimbipa Apocalipsis ocho ha nueve-pe. “Ñandejára ára” Joel ohechaukáva pe “mimbipa” oñembopútava rupive—ha’e mokõivéva: peteĩ punto ára rehegua ha avei peteĩ periodo de tiempo oñepyrũva pe omanóvakuéra juicio opa rire ha umi oikovéva juicio oñepyrũvo. 9/11-pe, oñembopu peteĩ mimbipa ohechaukáva pe juicio umi oikovévare guáva oguahẽ hague peteĩ punto ára rehegua ramo, ha avei ohechaukáva 9/11 ha’eha pe periodo umi oikovéva juicio rehegua ñepyrũ.

Therefore also now, saith the Lord, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: And rend your heart, and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. Who knoweth if he will return and repent, and leave a blessing behind him; even a meat offering and a drink offering unto the Lord your God? Blow the trumpet in Zion, sanctify a fast, call a solemn assembly. Joel 2:12–15.

Upévare ko'ág̃a voi, he'i Ñandejára, pejevy che rendápe pene korasõ pukukue reheve, ayuno reheve, jahe'o reheve ha ñembyasy reheve: Ha peikytĩ pene korasõ, ani pende ao; ha pejevy Ñandejára pende Jára rendápe; ha'e niko porã ha oiporiahuverekóva, ipochy mbegueve, henyhẽ mbaeporãgui, ha ojevy ivaívagui. Máva piko oikuaa ndaúi paje ojevy ha oñembyasyta, ha ohejáta hapykuéri peteĩ jehovasa; peteĩ ofrénda tembi'urã ha peteĩ ofrénda ñemongarurã Ñandejára pende Jára peguarã? Pembopu turu Sión-pe, pemboyke hag̃ua peteĩ ayuno marangatu, pehenói peteĩ aty guasu marangatu. Joel 2:12–15.

This is the second time Joel commands that a trumpet be blown. The “trumpets” in Joel are both warnings of the approaching executive judgment of the seven last plagues, and are set within the context of the Laodicean call for repentance and the imminent close of probation.

Kóva hína mokõiha jey Joel omanda oñembopu hag̃ua peteĩ trompéta. “Trompéta kuéra” Joel-pe ha’e mokõivéva: peteĩ adverténsia pe huísio ejecutivo oúvagui, umi siete última plága rehegua, ha oñemoĩ hikuái contexto-pe pe ñehenói Laodicea guápe oñearrepenti hag̃ua ha pe huísio ára ñembotývo hi’aguĩ hag̃ua.

Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

Esapukái hatã, ani reñemboyke mba’eve; emopu’ã nde ñe’ẽ turuichaicha, ha ehechauka che retãme hembiapo vai, ha Jacob róga pegua ipekadokuéra. Isaías 58:1.

Isaiah, Joel, John and Peter are all representing the one hundred and forty-four thousand of the last days, as does Jeremiah who identifies when the trumpet is to be sounded.

Isaías, Joel, Juan ha Pedro opavave ohechauka pe cien cuarenta y cuatro mil ára pahápegua, ha upéicha avei Jeremías, omombe'úva araka'épa pe trompéta oñembopuva'erã.

Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

Péicha he’i Ñandejára: Peñembo’y tape rupi, ha pehecha, ha peporandu umi tape yma guaré rehe, moõpa oĩ pe tape porã, ha peguata ipype, ha pejuhúta pytu’u pene ánga hag̃ua. Ha ha’ekuéra he’i: Ndoroguasymo’ãi upe rupi. Avei amoĩ penemoĩ hag̃ua ñangarekohára, he’ívo: Pehendu pe trompéta pu. Ha ha’ekuéra he’i: Ndorohendumo’ãi. Jeremías 6:16, 17.

The trumpet sounded in these last days at 9/11, and the latter rain then began to fall upon those who chose the good way and walked therein. It is then that the angel of Revelation eighteen descended.

Pe trompéta osu ko’ã ára pahápe 11 de septiembre-pe, ha upérõ oñepyrũ oguejy pe ama paha umi oiporavova’ekuérape pe tape porã ha oguatáva hese. Upéva upe jave oguejy pe ánhel Apocalipsis 18-gua.

“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 Ñandejára retãygua ári. Peteĩ ánhel imbarete oúta yvágagui, ha ko yvy tuichakue oñemyesakãta iglória reheve.” Review and Herald, 21 de abril de 1891.

When the great buildings of New York were brought down on 9/11, the mighty angel descended and the latter rain began to fall.

Umi yvate guasu Nueva York-pegua oguejy jave 11 de septiembre-pe, pe ánhel ipu’akapáva oguejy, ha pe ama paha oñepyrũ ho’a.

“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

“Koʼág̃a oúpa pe ñeʼẽ haʼe vaʼekue amombeʼu hague Nueva York ojepeʼapaitetaha peteĩ y asy guasu reheve? Kóva arakaʼeve ndahaʼéi pe haʼe vaʼekue. Haʼe vaʼekue, ahechávo umi óga tuichaitereíva oñemopuʼãva upépe, piso ári piso, ‘Mbaʼe tapicha kyhyjehaicháva oikóta Ñandejára opuʼã vove omonguʼe hag̃ua kyhyjehápe ko yvy! Upérõ oñembotýta Apocalipsis 18:1–3 ñeʼẽ.’ Apocalipsis capítulo dieciocho tuichakue niko peteĩ ñeñemongeta porãʼỹ rehegua oútava yvy ári. Ha katu ndarekói tesape peteĩháicha mbaʼépa oútava Nueva York ári rehe, añónte aikuaa peteĩ ára umi óga guasu upépe ojeitytahataha yvýre Tupã puʼaka ojere ha ojerejey rupi. Pe tesape oñemeʼẽ vaʼekue chéve rupi, aikuaa ñehundi oĩha ko yvy ape ári. Peteĩ ñeʼẽnte Ñandejáragui, peteĩ pokomínte ipuʼaka mbarete rehegua, ha koʼã tembiapo tuichaete oñembotapykuepáta. Oikóta mbaʼe ohechaukaporãva pe kyhyjehaicháva ndaikatúiva ñañeimagina.” Review and Herald, 5 de julio de 1906.

On 9/11 the latter rain began to sprinkle in advance of its full outpouring at the Sunday law.

11 de septiembre-pe oñepyrũ ama pyharegua paha osyryry michĩ hag̃uáicha tenonderãite iñehẽmbaite mboyve pe léi domingo guýpe.

“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611, 612.

“Pe tembiapo guasu marandu porã rehegua ndaha’éi oñembotýta Tupã pokatu jehechauka michĩvévape umi ohechaukava’ekue iñepyrũme. Umi marandu’ypy oñemoañetéva’ekue ama tenondegua ñehẽme marandu porã ñepyrũme, oñemoañete jeýta ama pahaguápe ipahápe. Ko’ápe oĩ ‘umi ára piro’y’ apóstol Pedro oha’arõva’ekue he’írõ guare: ‘Peñembyasy hag̃ua, ha pejevuelta, pende angaipa hag̃ua oñembogue, oguahẽ vove umi ára piro’y Ñandejára renondégui; ha Ha’e omondóta Jesúspe.’ Hechos 3:19, 20.” The Great Controversy, 611, 612.

The perfect fulfillment of the “times of refreshing” occurs when you are living, for the warning is to “repent,” which is impossible to do if you are dead. The “times of refreshing” arrives when the “sins” of living souls might still be “blotted out”. The “times of refreshing” began on 9/11, thus identifying the beginning of the judgment of the living. Pentecost is repeated at the close of the gospel dispensation. When the “times of refreshing” arrived, the events typified at Pentecost began to repeat.

Pe “tiempos de refrigerio” oñemohu’ã porãite nde rekovépe, pe ñe’ẽmondo niko he’i “peñembyasýke,” ha upéva ndaikatúi ojejapo oĩramo omanóva. Pe “tiempos de refrigerio” og̃uahẽ umi ánga oikovévape guará peve ikatu hag̃ua gueteri umi “pecado” “ojeipe’a” chuguikuéra. Pe “tiempos de refrigerio” oñepyrũ kuri 11 de septiembre-pe, ha upéicha ojekuaauka pe huício umi oikovéva rehegua ñepyrũ. Pentecostés oñembopyahu jevy pe evangelio dispensación pahápe. Pe “tiempos de refrigerio” og̃uahẽvo, umi mba’e Pentecostés-pe oñetypifikáva oñepyrũ jevy oñembopyahu.

“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

“Pota che py’aitevépe aikóta aha’arõ pe ára umi mba’e oikova’ekue Pentecostés árape ojehujey hag̃ua, tuichavéva pokatu reheve upe javeguáicha rangue. Juan he’i: ‘Ahecha ambue ánhel oguejy yvágagui, oguerekóva pokatu guasu; ha yvy henyhẽ tesape hag̃ua iglória reheve.’ Upérõ, Pentecostés áraichaite avei, tavayguakuéra ohendúta pe añetegua oñeñe’ẽha chupekuéra, peteĩteĩ iñe’ẽteépe.”

“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

“Tupã ikatu omoingove pyahu opa ánga ipy’aite guive oipotáva Oservi Ichupe, ha ikatu opoko tembe’yre tatapỹigui oúva altar ári, ha ojapo hag̃ua oiko hag̃ua ñe’ẽporãva Iporoporu reheve. Hetaiterei ñe’ẽnguéra oñemyenyhẽta pokatu reheve omombe’u hag̃ua Tupã Ñe’ẽ añetegua hechapyrãitéva. Pe kuñe’ẽ jepytaso’ỹva ojepe’áta, ha umi kyhyjéva oñemombaretéta hag̃ua ome’ẽ kyre’ỹme marandu añetegua rehegua. Ñandejára toipytyvõ Ipuévlope omopotĩ hag̃ua pe ánga róga guasu opa ky’a guive, ha omantene hag̃ua peteĩ joaju hi’aguĩitereíva Hendive, ikatu hag̃uáicha oiko hikuái umi ohupytyvéramo pe ama ipahapegua oñehẽvo.” Review and Herald, 20 de julio de 1886.

We will continue in the next article.

Ñambojereko hag̃ua ñande rape ko oúva artículope.

And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof.

Ha pe ánhel oñe’ẽva’ekue chendive ou jey ha chemombáy, peteĩ kuimba’e omombáyháicha ipeke hag̃uagui, ha he’i chéve: Mba’e piko rehecha? Ha che ha’e: Ama’ẽma, ha péina ápe peteĩ candelabro óro memete guigua, oguerekóva hi’ári peteĩ mba’yru, ha hi’ári oĩ siete lámpara, ha siete tubo umi siete lámparape g̃uarã, oĩva hi’ári. Ha mokõi olívo yvyra oĩ ijykére, peteĩ pe mba’yru akatúa gotyo ha ambue katu asu gotyo.

So I answered and spake to the angel that talked with me, saying, What are these, my lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord.

Upévare ha’e mbohovái ha oñe’ẽ pe ánhel oñe’ẽva chéve ndivepe, he’ívo: Mba’épa ko’ãva, che ruvicha? Upéi pe ánhel oñe’ẽva chéve ndive ombohovái ha he’i chéve: Ndereikuaái piko mba’épa ko’ãva? Ha che ahe’i: Nahániri, che ruvicha.

Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Zechariah 4:1–6.

Upéi ha’e ombohovái ha he’i chéve: Kóva hína Ñandejára ñe’ẽ Zorobabélpe guarã, he’ívo: Nda’éi mbarete rupive, ni pu’aka rupive, che Espíritu rupive katu, he’i Ñandejára ipu’akapavẽva. Zacarías 4:1–6.