The book of Joel identifies that the destruction of God’s vineyard occurs in the fourth generation.
Joel kuatia ohechauka Ñandejára parral ñehundi oikoha pe irundyha generación-pe.
The word of the Lord that came to Joel the son of Pethuel.
Ñandejára ñe'ẽ oguãhẽva'ekue Joel, Petuel ra'ýpe.
Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation.
Pehendúke kóva, peẽ kuimba'e tuja, ha pejapysaka opa peẽ peiko hag̃ua ko yvýpe. Oiko piko kóva pende árape, térã pende ru ypykuéra árape jepe? Pemombe'u kóva pene membykuérape, ha pene membykuéra tomombe'u imembykuérape, ha ha'ekuéra avei ambue ñemoñarépe.
That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.
Umi tuguái pe ñu mbaʼéva opytáva, umi tuku hoʼu; ha umi tuku tuguái mbaʼéva opytáva, umi yso karẽ hoʼu; ha umi yso karẽ mbaʼéva opytáva, umi yso rogue hoʼu.
Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:1–5.
Peikéta, peẽ kaʼuáva, ha pesapukái; ha pendyvyro, peẽ maymáva peʼuáva káña rykue, pe vino pyahu rehehápe; ñembyasy hag̃ua, pórke oñepeʼa peẽ jurúgui. Joel 1:1–5.
The parable of the ten virgins is the parable of Adventism, and the awakening in the parable occurs when the wheat and tares are separated, at which point, the tares awaken to the fact that they have been “cut off” from the “new wine.” The word “cut off” represents Abram’s first covenant step where a heifer, she-goat and ram were cut into two pieces in the ritual to ratify the covenant with blood. In that very same covenant passage, God identifies that He will visit His people in judgment during the fourth generation.
Pe parábola umi diez vírgenes rehegua ha’e pe Adventismo rehegua, ha pe despertar oĩva pe parábolape oiko jave pe trigo ha umi cizaña oñemboja’o, upe jave umi cizaña opáy oikuaa hag̃ua oñekytĩ hague “okápe” pe “vino pyahu”gui. Pe ñe’ẽ “oñekytĩ okápe” ohechauka Abram ñe’ẽme’ẽ peteĩha rape, peteĩ vaka kuña, peteĩ kavara kuña ha peteĩ ovecha mácho oñemboja’o mokõi pehẽme pe ritope oñemombarete hag̃ua pe ñe’ẽme’ẽ tuguy rupive. Upe jepe ñe’ẽme’ẽ rehegua pasáhepe, Tupã he’i porã ovisita haguã Ita’ýrape kuéra juiciope pe irundyha generación aja.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.
Haʼe heʼi Abrámpe: Eikuaa porã ne ñemoñare oikótaha pytagua peteĩ tetã ndahaʼéivape hikuái mbaʼe, ha oservíta chupekuéra; ha haʼekuéra ombohasáta asy chupekuéra irundy sua ary aja; ha upe tetã avei, ombaʼapótava hikuái chupe, che ahusgáta; ha upéi osẽta hikuái mbaʼeeta heta reheve. Ha nde reho hag̃ua nde ru ypykuérape pyʼaguapýpe; reñotỹta tuja porãme. Péro irundyha generaciónpe ou jeýta hikuái koʼápe; amorreo-kuéra rembiapo vai guasu niko neʼĩra gueteri henyhẽ. Génesis 15:13–16.
When the prophecy was fulfilled in the fourth generation, in the generation of Moses, the Lord set forth the Ten Commandments as a symbol of the covenant with God and His chosen people. In the second of those ten laws the light of Abram’s four generations was magnified.
Ojehuvo hag̃ua pe profesía pe irundyha ñemoñarépe, Moisés ñemoñarépe, Ñandejára omoĩ porãkuri pe Diez Mandamiento Tembiaporã yvypóra renondépe peteĩ símbolo ramo pe pacto rehegua Tupã ndive ha Itavayguakuéra poravopyre ndive. Pe mokõihápe umi diez léi apytépe, Abram irundy ñemoñarekuéra resape oñemomba’eguasu.
Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And shewing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.
Ani rejapomoʼãi ndejeheguérã mbaʼeve taʼangamýi ojepytasóva, térã mbaʼeve joguaha oĩva yvágape yvate, térã yvy ári yvýpe, térã y pegua yvy guýpe: ani reñesũ hag̃ua henondépekuéra, ni reiko hag̃ua remombaʼeguasúvo chupekuéra; che, Tupã nde Jára, ningo Tupã akãhatãva, aikastigáva túvakuéra rembiapo vaíre taʼyrakuérape pe mbohapyha ha irundyha ñemoñare peve umi che rayhúvaʼỹva rehe; ha ahechauka hag̃ua poriahuvereko heta ehyípe umi cherayhúva ha oñangarekóva che mandamientokuéra rehe. Éxodo 20:4–6.
The four generations of Abram’s covenant was incorporated into the magnification of God’s character as a jealous God. His jealousy is contrasted with graven images. With Abram’s fourth generation we also find a progressive judgment. The judgment was upon the nation where God’s people were in bondage, as well as upon God’s people, and after that, the Amorites would be judged. Abram identifies a progressive judgment process that begins with God’s house and moves through the world progressively, and the second commandment identifies that the judgment process divides mankind into a class of those who hate God, and a class of those who love God, thus typifying the Sunday law which shouts out, “If you love me, keep my commandments.”
Abrán ñe’ẽme’ẽrã irundy ñemoñare oike vaʼekue Tupã rekóre oñembotuicháva peteĩ Tupã imbaʼevaʼekue hag̃uaicha. Ivaʼevaʼekue oñemoĩ joavy taʼãnga ojepoypývare ndive. Abrán ñemoñare irundyha reheve avei jajuhu peteĩ huísio oñemotenondéva. Pe huísio oĩkuri pe tetã Tupã tavayguakuéra oĩhápe tembiguáiramo ári, upéicha avei Tupã tavayguakuéra ári, ha upéi umi Amorreo-kuéra ojehusgáta. Abrán ohechauka peteĩ huísio rembiapo oñemotenondéva, oñepyrũva Tupã róga rehe ha upéi ohasáva ko yvy tuichakue rupi oñemotenondévo; ha mokõiha tembiapoukapy ohechauka pe huísio rembiapo ombojaʼoha yvypórape mokõi aty-pe: peteĩ aty Tupã rayhuʼỹvape, ha ambue aty Tupã rayhúvape, upéicha rupi ohechaukaramo pe léi domingo rehegua osapukáiva: “Che rerayhúramo, eñongatu che mandamiéntokuéra.”
In the same period that the Law is being delivered at Sinai, Moses is shown God’s character.
Pe pe árape pe Léipe oñeme’ẽ hína Sinaípe, Moisés ohechauka chupe Tupã reko.
And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.
Ha Ñandejára he’i Moiséspe: “Eikytĩ ndejupe mokõi ita pehẽ peteĩcha umi tenondegua reheguáicha; ha che aháita ko’ã ita pehẽ ári umi ñe’ẽ oĩ va’ekue umi ita pehẽ tenondegua ári, umi nde remboja’o va’ekue. Ha eime hag̃uã reimema ko’ẽrõ, ha ejupi ko’ẽrõ yvyty Sinaípe, ha eñembo’y upépe che renondépe yvyty ru’ãme. Ha avave ani tojupi nendive, ni peteĩ tapicha tojehecha hag̃ua opaite yvyty rupi; avei ani umi ovecha aty térã umi vaka aty okaru pe yvyty renondépe.”
And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,
Haʼe ojapo mokõi itápeguare távla peteĩcha umi peteĩha guáicha; ha Moisés opuʼã pyhareve voi, ha ojupi yvyty Sinaí ári, Ñandejára omanda hagueicha chupe, ha ogueraha ipópe umi mokõi távla itápeguare. Ha Ñandejára oguejy araipe, ha opyta hendive upépe, ha omoherakuã Ñandejára réra. Ha Ñandejára ohasa henondépe, ha heʼi,
The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.
Ñandejára, Ñandejára Tupã, poriahuvereko ha ipy’a porãva, ipukukatu hag̃uáicha ipochy hag̃ua, ha henyhẽva mba’e porã ha añeteguágui, oñongatúva poriahuvereko hetaiterei távape g̃uarã, ohejareíva tekoañáme, tembiapo vai ha angaipa; ha araka’eve ndoipe’amo’ãi kulpa orekóvape; ombohasáva túvakuéra rembiapo vai ta’ýra kuérape, ha ta’ýra kuéra ra’y kuérape, pe mbohapyha ha irundyha generación peve.
And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. Exodus 34:1–9.
Upéi Moisés pya’e oñesũ, omoakã yvýre, ha omomba’eguasu. Ha he’i: Ko’ág̃a ajuhúrõ mborayhu nde resa renondépe, che Ruvicha, ajerure ndéve, toguata che Ruvicha ore apytépe; péina ha’e peteĩ tetã atã ajúra; ha eheja rei ore rembiavy ha ore angaipa, ha ore reraha nde erénsiaramo. Éxodo 34:1–9.
The second giving of the law, aligns with the 1850 pioneer chart. The first tables were broken, and the first table had an error in the figures. Ancient Israel was then made the depositaries of the law, and modern Israel was then made the depositaries of the law of God and the laws of God’s prophetic Word. When the two tables were first introduced, there was literal rebellion in the camp, and when the 1850 chart was introduced, there was spiritual rebellion brewing in the camp. Abram’s prophecy of the fourth generation was fulfilled by Moses in the fourth generation, where God expanded the revelation of judgment in the fourth generation in the second commandment. Graven images became the counterfeit to the true worship of God, and the jealousy of God’s character was attached to the judgment. Then Moses viewed God’s glory. He saw God’s jealousy as an element of God’s character, as represented by His “name,” and the relationship between the worshipper and the sins of their fathers is set forth.
Léi mokõiha jey pe léi ñeme’ẽ oñembojuehe pe cuadro pionero 1850-pegua ndive. Umi primera tabla oñembyai kuri, ha pe primera tabla oguereko vaʼekue peteĩ jejavy papapykuérape. Upéi Israel yma guare oñemoĩ léi rerekohára ramo, ha Israel koʼágagua avei oñemoĩ Tupã léi ha Tupã Ñeʼẽ maranduháraʼỹmegua leikuéra rerekohára ramo. Umi mokõi tabla oñemoñepyrũrõ guare, oĩ vaʼekue peteĩ puʼaka añeteguáva campamentope, ha pe cuadro 1850-pegua oñemoingérõ guare, oĩ vaʼekue peteĩ puʼaka espiritual oñembosakoʼíva campamentope. Abram profecía pe cuarta generación rehegua oñekumpli Moisés rupive pe cuarta generación-pe, upépe Tupã ombotuichave juicio ñembyaju pe cuarta generación-pe pe segundo mandamientope. Taʼãnga ñemboyke oiko pe ñembotavy ramo Tupã añeteguápe oñemombaʼeguasúvape g̃uarã, ha Tupã akãratĩ oñembojoaju pe juicio rehe. Upéi Moisés ohecha Tupã mimbipa. Haʼe ohecha Tupã akãratĩha peteĩ elemento ramo Tupã rekokatupegua, oñerrepresentaháicha I “téra” rupive, ha pe relación oĩva pe adoradór ha ituvakuéra angaipa apytépe oñemoĩ hesakã hag̃uáicha.
When Christ cleansed the temple the first time, then the disciples remembered that the zeal of His house had eaten Him up. The “zeal” is the word “jealousy.” The character of God that expresses His jealousy, is the motivation that lead Christ to cleanse His temple, and the prophetic attribute of the need to confess those sins of your fathers, would later become an essential element of the call for repentance in the “seven times” judgment of Leviticus twenty-six. Abram’s “fourth generation” develops greater and greater weight as it continues through covenant history. The book of Joel represents the time of the latter rain, which occurs in the latter days. The book of Joel sets forth its message upon its introduction of the message of four generations, as the theme that was recorded in the very first step of Abram’s threefold covenant with God. That theme reaches its conclusion in the book of Joel.
Cristo omopotĩ rire pe témplo peteĩha jey, upémarõ umi temimbo’e imandu’a vaekue hese kuéra pe kyre’ỹ hóga rehe ogueraha hague chupe. Pe “kyre’ỹ” hína pe ñe’ẽ “jealousy”. Pe tekotee Tupã rehegua omombe’úva Ijealousy, ha’e pe py’a omomýiva Cristope omopotĩ hag̃ua Itémplo, ha pe mba’e rehegua profético, oikotevẽha remombe’u nde ru kuéra angaipa, upéva upe rire oikóta peteĩ elemento esencial pe ñehenói hag̃ua arrepentimientope pe juicio “siete veces” Levítico veintiséis-pe. Pe “cuarta generación” Abram rehegua ohupytyve ha ohupytyve pohýi pe oho aja tenonderã pe pacto rembiasakue rupive. Pe libro de Joel orrepresenta pe tiempo de la lluvia tardía, oikóva umi ára pahápe. Pe libro de Joel omoĩ henonderã imensaje, ogueru jave pe mensaje irundy generación rehegua, peteĩ téma ramo ojehai vaekue pe paso peteĩhaitepe pe pacto mbohapykue Abram oguerekóva Tupã ndive. Upéva pe téma oguahẽ hu’ãme pe libro de Joel-pe.
Once in the Promised Land, the Ark of the covenant was located at Shiloh, where wicked and foolish Eli, the high priest and his two corrupt sons are contrasted with the calling of Samuel. Shiloh would become a step in the journey of the Ark, which was the symbol of the covenant. After the Ark was used as the symbol of bringing down the walls of Jericho, it was located in Shiloh for around four hundred years, until the death of Eli and his wicked sons. It was then captured by the Philistines, and thereafter when David moved the Ark to Jerusalem, the first illustration of the triumphal entry into Jerusalem was accomplished. The stated purpose of moving the covenant symbol to Jerusalem, was that God chose to place His name in Jerusalem, and His name is associated with His jealousy, which is associated with His jealous judgment in the fourth generation.
Yvy Oñehenondépe og̃uahẽ rire, pe Arca del Pacto oĩ vaʼekue Silope, upépe pe sumo sacerdote Elí, heko vai ha aranduvai vaʼe, ha mokõi itaʼýra ikyʼáva oñembojoja Samuel ñehenói rehe. Silo oiko vaʼerãkuri peteĩ hatua pe Arca rape pukukue, haʼe ningo pe pacto raʼanga. Upe rire, pe Arca ojeporu rire símbolo ramo oguejy hag̃ua Jericó murálla, opyta vaʼekue Silope amo irundy sua ary rupi, Elí ha itaʼýra heko vaíva omanó meve. Upéi filistéo kuéra ojapyhy pe Arca, ha upe rire, David oguerova ramo guare pe Arca Jerusalénpe, oñemboguata raẽkue pe taʼanga oike triumfálva Jerusalénpe. Pe mbaʼerã oñemombeʼúva oguerova hag̃ua pe símbolo del pacto Jerusalénpe haʼe vaʼekue kóva: Tupã ojeporavo omoĩ hag̃ua Héra Jerusalénpe, ha Héra oñembojoaju iñakãragẽ reheve, ha upéva oñembojoaju avei huísio iñakãragẽ reheve pe irundyha generaciónpe.
At the Sunday law the Lord will lift up the church triumphant above all the hills and mountains, and the Gentiles will say, “come and lets us go to the house of God.”
Pe léi dominical-pe Ñandejára omopuʼãta pe iglesia triunfante opa yvyty ha yvyty guasu ári, ha umi gentiles heʼíta: “peju ha jaháke Ñandejára róga-pe.”
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
Ha oikóta umi ára pahápe, Ñandejára róga yvyty oñemopyendáta yvytykuéra ári, ha oñemopu’ãta yvyty michĩvekuéra ári; ha opa tetãnguéra osyryta hendápe. Ha heta tavayguakuéra ohóta ha he’íta: Peju, jajupi Ñandejára yvytýpe, Jacob Jára róga peve; ha’e ñanembo’éta iTape rehe, ha jajapóta umi iTape rupi: Sióngui osẽta léi, ha Ñandejára ñe’ẽ Jerusaléngui. Isaías 2:2, 3.
The word of the Lord goes forth from Jerusalem, for that is where He chose to place His “name.” With Moses, “the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,
Ñandejára ñe’ẽ osẽ Jerusaléngui, upépe niko Ha’e oiporavo omoĩ hag̃ua Héra. Moisés ndive, “Ñandejára oguejy arai ryepýpe, ha oñembo’y hendive upépe, ha omoherakuã Ñandejára réra. Ha Ñandejára ohasa henondépe, ha omoherakuã,
The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. Exodus 34:6, 7.
Ñandejára, Ñandejára Tupã, poriahuvereko ha ipy’aporãva, ipukúva ipochy hag̃ua, ha henyhẽva mba’eporã ha añeteguápe, oñongatúva poriahuvereko miles-pe g̃uarã, ohejavýva tekoañáva, ñembyai ha angaipa, ha araka’eve ndohejámo’ãi jejavýpe pe hembiapo vai va’ekuépe; oguerúva túvakuéra rembiapo vaikue umi ta’ýra ári, ha umi ta’ýra ra’y ári, pe mbohapyha ha irundyha generación peve. Éxodo 34:6, 7.
His “name” is His character, and God’s character is profoundly complex and profoundly simple. God is love, is His character perfectly, but simply expressed. Abram’s covenant truth of “the fourth generation of judgment” was expanded “line upon line” with the second commandment’s additional light upon the fourth generation. Then Moses’ experience expands the light of the fourth generation’s connection with God’s character, by adding the light of His jealousy. Inspiration has defined character as “thoughts and feelings combined,” but inspiration has also informed us our thoughts are not as God’s thoughts. His character is His thoughts and feelings combined, and His character has so many facets beyond our simple human thoughts and feelings, that the difference is that his thoughts are higher than heaven in relation to the earth.
Héra “téra” ha’e Hekopytee, ha Tupã rekopytee ipypukúva ha hasy’eterei ha avei hasy’ỹ hag̃uáicha. Tupã niko mborayhu, ha upéva omombe’u porãite Hekopytee, jepe hasy’ỹ hag̃uáicha oñemoĩ hag̃ua ñe’ẽme. Abrám pe ñemoneĩme oĩva pe añetegua “irundyha ñemoñare peve pe juicio rehegua” oñembotuichave “línea ári línea” pe mokoĩha tembiapoukapy ome’ẽva tesapeve rupive pe irundyha ñemoñare rehe. Upéi Moisés rembiasakue ombohetave pe tesape pe irundyha ñemoñare joaju rehe Tupã rekopytee ndive, omoĩvo hi’ári Hembyasy’ỹrã’ỹ tesape. Ñe’inspiración omyesakãkuri tekopyteeha “temiandu ha ñandureko oñembojoajúva”, péro pe ñe’inspiración avei ñanemomarandu ñane remiandu ndaha’eiha Tupã remianduicha. Hekopytee ha’e Hemiandu ha Iñandureko oñembojoajúva, ha Hekopyteépe oĩ hetaite mba’e rova ambue ñane remiandu ha ñane ñandureko yvypóra hasy’ỹva ári, upévare pe joavy ha’e Hemiandu yvateveha yvágagui yvy rehegua ñembojojápe.
For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Isaiah 55:8, 9.
Che remi remiandu ndaha’éi pene remiandu, ha pende rape ndaha’éi che rape, he’i Ñandejára. Yvágakuéra ijyvateháicha yvygui, upéicha che rape ijyvate pende rapégui, ha che remiandu pende remiandúgui. Isaías 55:8, 9.
So, here is a human thought to ponder; if God’s character is represented by His name, then every manifestation of God’s name is a manifestation of His character. The Lion of the tribe of Judah seals and unseals His prophetic Word, Palmoni is the Wonderful Numberer of Secrets, who is also the Root out of dry ground, and also the burning bush, a pillar of fire, the archangel Michael and on, and on. The attributes of God’s character as represented by His various names are endless. The ‘human thought to ponder’ is this. With all the various expressions of God’s character that are known to exist, what is the significance—that in the very first covenant step of the threefold covenant process with Abram—the “fourth generation judgment” is the foundational statement in the covenant—that reflects His name?
Upéicharõ, ko'ápe oĩ peteĩ pensamiento humano oñehesa'ỹijova'erãva; Ñandejára reko ojehechaukáramo Héra rupive, upéicharõ Héra jehechauka hag̃uaichaite peteĩcha ha'e Ijeko jehechauka. León Judá ñemoñaregua omboty ha omboja'o jey Iñe'ẽ maranduhára, Palmoni hína Pe Ipyporãite Papaha Ñemimbykuéra rehegua, ha'e avei pe Yvy typykue'ỹgui osẽva Rapo, ha avei pe ka'aguy yvyramáta hendýva, peteĩ tata yta, arcángel Miguel, ha hetave, hetave. Ñandejára reko mba'ekuaarã, ojehechaukáva Héra opaichagua rupive, ndopamo'ãi araka'eve. Pe “pensamiento humano oñehesa'ỹijova'erãva” ha'e kóva. Oĩmbáva opaite jehechauka opaichagua Ñandejára reko rehegua ojekuaáva, mba'épa he'ise—Abram ndive pe pacto mbohapy hendáicha rape pe ñepyrũhaitepe, pe peteĩha paso pactopegua—pe “irundyha generación juicio” ha'eha pe ñe'ẽmondo ypykue pacto ryepýpe—ha upéva ojoguaha Héra rehe?
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.
Ha he'i Abrámpe: Eikuaa porã hag̃ua nde ñemoñare oikótaha pytagua ramo peteĩ yvýpe ndaha'éivape g̃uarã; ha oservíta chupekuéra; ha ha'ekuéra ojopýta chupekuéra irundy sy ary pukukue. Ha avei upe tetã, ha'ekuéra oservítava, che ahusgáta; ha upéi osẽta hikuái mba'erepy hetá reheve. Ha nde rehóta nde ru kuérape py'aguapýpe; neñotỹta tuja porãme. Péro irundyha generación-pe ou jeýta ko'ápe; amorreo kuéra rembiapo vai niko ne'ĩra gueteri ohupyty henyhẽmba hag̃ua. Génesis 15:13–16.
The character of God as the judge of men and nations allows men a period of probation that is represented by four generations. God is the judge, He is merciful, He is patient and He brings judgment of men and nations to a conclusion in the fourth generation. God’s foundational statement in His covenant with a chosen people includes the fourth generational judgment. Just as the message of the first angel possesses all the characteristics of each of the three individual angels’ messages, so too, the first step of Abram’s covenant possesses the characteristics of the entire threefold covenant. God’s name is that He is the merciful judge, who judges in the fourth generation. Every other step in the covenant history of a chosen people, builds upon that foundation.
Tupã rekove tee, kuimba'e ha tetãnguéra Ruvicha jajahúva ramo, ome'ẽ kuimba'épe peteĩ ára ojehecha hag̃ua chupekuéra, ojehechaukáva irundy generación rupive. Tupã ha'e pe Juez; ha'e poriahuverekóvape, ipasiénsia guasu, ha ogueraha kuimba'e ha tetãnguéra rehegua juicio pahápe pe irundyha generaciónpe. Tupã ñe'ẽ ypykue, ojapóva pe iñe'ẽme'ẽ peteĩ tetã oiporavopyrévandi, oike avei pe juicio irundy generación rehegua. Oĩháicha pe marandu angel peteĩhágui oguereko opaite umi tekome'ẽ peteĩteĩva umi mbohapy ángel marandúpe, upéicha avei pe peteĩha tembiapo Abram pe iñe'ẽme'ẽme oguereko opaite tekome'ẽ pe iñe'ẽme'ẽ mbohapy jeygua rehegua. Tupã réra he'ise ha'eha pe Juez poriahuverekóva, oikéva juiciope pe irundyha generaciónpe. Opaite ambue tembiapo pe iñe'ẽme'ẽ rembiasápe peteĩ tetã oiporavopyrévagui oñemopyenda upe pyendáre.
When the book of Joel is placed at the Midnight Cry’s awakening in verse five, and the “new wine” is “cut off” from their mouths, the introduction to that final covenant separation of a chosen covenant people is the foundational message of the covenant that lays out the rebellion of the covenant people who are then “cut off” as being accomplished in the fourth generation. They are “cut off,” for not understanding the foundational message of the covenant.
Oñemoĩ jave Joel kuatiañe’ẽ Pyhare Mbyte Sapyʼa Guasu ñemombáy rehe, peteĩha mbohapyhaʼípe, ha pe “kaguy pyahu” ojepeʼa hag̃ua ijuru-gui, peike hag̃ua upe paha joaju hag̃ua ñembojaʼo peteĩ tavaygua joajuguáva ojeporavopyrévagui, haʼe pe ñeʼẽmondo ypykue pe joaju rehegua omyesakãva pe joajuguáva kuéra ñeʼẽrenduʼỹha, ha upéi “ojepeʼa” hikuái oñemboguata hag̃ua irundyha ñemoñarépe. “Ojepeʼa” hikuái, ndoikuaái haguére pe ñeʼẽmondo ypykue pe joaju rehegua.
That foundational message of the covenant in Genesis fifteen’s four verses, is the measuring rod—the line of judgment that is used when the capstone message of the covenant is presented as “new wine” in the latter days. The gravity which is associated with the awakening of the drunkards of Ephraim, when the “new wine” is “cut off” is only truly understood—when it is set within the context of a pronouncement of judgment against the final fourth generation of a rebellious chosen people, during the testing period of the latter rain.
Pe marandu ypykue ñe'ẽme'ẽ rehegua, Génesis quince-pe, umi irundy versíkulope, ha’e pe tacuara de medir—pe línea de juicio ojeporúva oñemoĩ jave pe marandu pahaite pe ñe'ẽme'ẽ rehegua “vino pyahu” ramo ára pahápe. Pe pohýi ojoajúva pe despertar rehe umi ka’úre Efraín peguápe, pe “vino pyahu” “oñekytĩramo”, añetehápe ojeikuaa—oñemoĩ jave peteĩ contexto-pe peteĩ ñe'ẽ poravopyre juicio rehegua pe generación irundyha paha peteĩ tetã poravopyre iñakãhatãvape guarã, pe ára de prueba pe ama pytã paha aja.
In Genesis seventeen, we find the second step of the threefold covenant with Abraham:
Génesis diecisiete-pe jajuhu mbohapy pegua ñepyrũrã mokõiha Abrahan ndive guarãme:
And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. This is my covenant, which ye shall keep, between me and you and thy seed after thee;
Ha Tupã he’i vaekue Abraham-pe: Nde reñangarekóta che ñe’ẽme’ẽre; nde ha ne ñemoñare nde rapykuéri, iñemoñarekuéra rupi. Kóva hína che ñe’ẽme’ẽ, peẽ peñongatútava, che ha peẽ ha ne ñemoñare nde rapykuéri apytépe;
Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant. Genesis 17:9–14.
Opaite kuimba'e mitã pene apytépe oñemongarai hag̃ua. Ha peẽ pemongarai va'erã pene pire akã rehegua; ha upéva hag̃ua peteĩ techaukaha pe ñe'ẽme'ẽ rehegua che ha pene apytépe. Ha peteĩ mitãkuimba'e oguerekóva poapy ára oñemongarai va'erã pene apytépe, opaite kuimba'e mitã pene ñemoñarekuéra apytépe, pe óga ryepýpe heñóiva, térã ojoguapyréva pirapire rehe peteĩ pytagua ndaha'éiva nde ñemoñaregui. Pe nde rógape heñóiva, ha pe nde pirapire rehe ejoguáva, tekotevẽete oñemongarai; ha che ñe'ẽme'ẽ oĩta pene retepe peteĩ ñe'ẽme'ẽ opa'ỹva ramo. Ha pe kuimba'e mitã noñemongaráiva, pe ipire akã rehegua noñemongarái va'ekue, upe ánga oñepe'áta itavayguakuéragui; ha'e ombohováima che ñe'ẽme'ẽ. Génesis 17:9–14.
The second step provides a second witness to the symbol of being “cut off.” The word translated as “cut off,” finds its root in the animals Abram cut in halves in chapter fifteen, and in the passage, anyone who is not circumcised shall be “cut off” from the covenant. Circumcision was replaced by baptism in the covenant history where Christ was confirming these very truths, and for this reason, He, as our example was resurrected on the eighth day.
Pe mokõiha tembiapo ome’ẽ peteĩ mokõiha mombe’uhára pe ta’anga rehegua “oikytĩpyre” rehe. Pe ñe’ẽ oñembohasáva “oikytĩpyre” ramo, oguereko hapo umi mymba Abram oikytĩ vaʼekue mokõihápe capítulo quince-pe, ha upe jehasapyrepe, oimeraẽ noñesirkunsidáiva oikóta “oikytĩpyre” pe ñe’ẽme’ẽgui. Pe sirkunsisión oñemyengovia vaʼekue pe bautísmore pe ñe’ẽme’ẽ rembiasakuepype, upérõ Cristo omboajehína koʼã añeteguaite; ha upévare, Haʼe, ñande techapyrã ramo, oñemopuʼã jevy vaʼekue ára poapyhápe.
That sign was to be accomplished on the eighth day, as represented by the eight souls in the ark. It is in the second step where the visual test is represented, whether it was Israel choosing between Jezebel’s prophets of Elijah in advance of the judgment carried out by Elijah, or Daniel, Shadrach, Meshach and Abednego countenance appearing fairer and fatter than those who ate the king’s diet; the second test is visual. Circumcision is a sign of life, and the eight souls upon the ark, represent those who lived in contrast with those who died.
Upéva pe techaukaha ojejapo vaʼerã ára poapyhápe, ojehechaukaháicha umi ocho alma oĩva pe arca-pe. Mokõihápe oñembohechauka pe jehechapyre rupi ojejapóva ñehesaʼỹijo, tahaʼe Israel ojeporavóramo Jezabel maranduhára kuéra ha Elías apytépe, pe huísio Elías ogueroguatava mboyve, térã Daniel, Sadrac, Mesac ha Abed-nego rova ojehecha porãve ha ikyraʼimi hag̃ua umi mburuvicha guasu rembiʼu hoʼúva-gui; pe mokõiha ñehesaʼỹijo haʼe jehechapyre rehegua. Pe circuncisión haʼe peteĩ techaukaha tekove rehegua, ha umi ocho alma oĩva pe arca ári ohechauka umi oikovéva, iñambuéva umi omanóva-gui.
In the history of Christ, when the sign of the covenant transitioned to baptism the apostle Paul employed the very covenant history of these verses to demonstrate the major shift in covenant history. He used the flesh that is cut off in circumcision, as a symbol of man in relation to divinity, and as a symbol of man’s lower nature in relation to man’s higher nature. Paul taught his students by employing Gods’ prophetic Word, and his purpose as “one who was selected,” (as his name Saul means) was to identify the major shift in covenant history represented by the transition from literal to spiritual Israel as God’s covenant people. In accomplishing his assigned work, he presented his prophetic message in the context of covenant history.
Cristo rembiasakuepe, pe ñemongu’e ñemoĩmbyréva joajupy rehegua oñemoambuévo jehovasápe, apóstol Pablo oiporu ko’ã versíkulope ojehechaukáva joajupy rembiasakue voi ohechauka hag̃ua pe tuichaitéva ñemoambue oikóva joajupy rembiasakuepe. Ha’e oiporu so’o oñekytĩva circuncisiónpe, peteĩ símbolo ramo yvypóra rehegua Tupã ndive iñemoĩmbyrépe, ha avei peteĩ símbolo ramo yvypóra rekotevẽvéva rehegua iñemoĩmbyrépe yvypóra rekokatuvévare. Pablo ombo’e hemimbo’épekuéra oiporúvo Tupã Ñe’ẽ maranduhára, ha hembipota, “upe ojeporavóva” ramo (he’iháicha héra Saulo), va’ekue ohechakuaa hag̃ua pe tuichaitéva ñemoambue joajupy rembiasakuépe ojehechaukáva pe ñembohasa rupi Israel literal-gui Israel espiritual-pe Tupã retã joajupyguáramo. Omoañetévo hembiapo oñeme’ẽva’ekue chupe, ha’e ombohasa imarandu maranduhára joajupy rembiasakue contexto-pe.
Genesis seventeen represents the second step of the three foundational covenant steps that find their omega fulfillment in the three angels of Revelation fourteen. Step two is represented by the sign of circumcision, typifying the seal of God upon the one hundred and forty-four thousand, who are the ensign, which represents the visual test. The three angels are the omega of Abraham’s alpha covenant. The third step for Abraham was chapter twenty-two.
Génesis diecisiete ohechauka mokõiha paso umi mbohapy paso ñepyrũmegua pe ñe’ẽme’ẽme, ojuhúva ifin omega pe mbohapy ánhel Apocalipsis catorce-pe. Pe paso mokõiha ojehechauka pe circuncisión techaukaha rupive, ohechaukáva Ñandejára sellorã umi cien cuarenta y cuatro mil ári, ha’ekuéra hína pe estandarte, ohechaukáva pe prueba jehecharãva. Umi mbohapy ánhel hína pe omega Abraham ñe’ẽme’ẽ alpha rehegua. Pe mbohapyha paso Abraham-pe ĝuarã ha’e va’ekue capítulo veintidós.
And the angel of the Lord called unto Abraham out of heaven the second time, And said, By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son: That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. Genesis 22:15–18.
Ha Ñandejára remimbou ohenói Abraham-pe yvága guive mokõiha jey, ha he’i: Che voi areko juramento ajapóva, he’i Ñandejára, rejapo haguére ko mba’e, ha nerejokói rupi nde ra’y, nde ra’y peteĩete: añetehápe rome’ẽta ndéve che jehovasa, ha ambohetavéta nde ñemoñare yvága mbyjaicha ha yvyku’i guivegua rembe’ýpe oĩvaicha; ha nde ñemoñare ojagarráta iñenemigokuéra rokẽ; ha nde ñemoñare rupi ojehovasáta opa tetãnguéra yvy arigua; rehendúgui che ñe’ẽ. Génesis 22:15–18.
Verse one of the chapter states, “And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.” God tempted Abraham, thus identifying a final test, before the third covenant pronouncement. When Abraham passed the test, then the final four verses of Abraham’s threefold covenant were set forth. Because Abraham “obeyed” God’s voice, which in this passage is His “covenant voice,” Abraham would be blessed as the father of nations. The third angel is a test, which like Abraham represents a test that demonstrates character, and character is based upon whether you believe God, as did Abraham, or not. Those who pass the test, as did Abraham will be used to gather in all the nations of the world. The seventeen verses, from three chapters identify the covenant between God and a chosen people; and in so doing they represent the alpha of the covenant history of a chosen people, and in so doing, those verses also represent the omega of covenant history as represented with the raising up of the one hundred and forty-four thousand.
Pe kapítulo peteĩha he’i: “Ha ojehu umi mba’e rire, Tupã oha’ã Abraham-pe, ha he’i chupe: Abraham; ha ha’e he’i: Kóina, che aime ko’ápe.” Tupã oha’ã Abraham-pe, upéicha ohechauka peteĩ prueba paha, pe mbohapyha ñe’ẽme’ẽ joajupy guasu je’e mboyve. Abraham ohasa rire pe prueba, upémarõ oñemoĩ porã pe irundy verso paha Abraham ñe’ẽme’ẽ joajupy mbohapyhápe. Abraham “ohendu rupi” Tupã ñe’ẽ, ko pasáhepe ha’éva Iñe’ẽ joajupy rehegua, Abraham oñevendesi va’erã tetãnguéra ru ramo. Pe mbohapyha ánhel ha’e peteĩ prueba, ha Abraham-icha ohechauka peteĩ prueba ohechaukáva tekokatu, ha tekokatu oñemopyenda rehe oĩpa rerovia Tupãre, Abraham ojapohaguéicha, térã nahániri. Umi ohasáva pe prueba, Abraham ojapohaguéicha, ojeporúta ombyaty hag̃ua opa tetãnguéra yvy ape ári. Umi pakõi porundy verso, mbohapy kapítulogui, ohechauka pe ñe’ẽme’ẽ joaju Tupã ha peteĩ tetã oiporavopyre apytépe; ha upéicha rupi orrepresenta pe alfa pe ñe’ẽme’ẽ rembiasakue peteĩ tetã oiporavopyre rehegua; ha upéicha avei, umi verso orrepresenta pe omega pe ñe’ẽme’ẽ rembiasakue rehegua, ojehechaukaháicha pe 144.000 ñemopu’ãme.
How many of us would by a home, or a vehicle without first reviewing the terms of the contract? How many Laodicean Seventh-day Adventists know that the very first term of their covenant contract with God consists of God identifying that He is the merciful God that passes judgment in the fourth generation? The tragedy is that they know not the foundational truths of the Millerite history, nor do they know the foundational truths of their professed covenant relationship, and because of this they, like ancient Israel, know not the time of their visitation. That conclusion of that period of visitation, that began at 9/11, is when they are awakened at midnight only to realize they are cut off.
Mboypaite ñande apytégui peteĩ óga, térã peteĩ mba’yru, ñahesa’ỹijo mboyve pe ñe’ẽme’ẽ ñemboguapy rembiapo jehepyme’ẽ? Mboy Laodicea-pegua Adventísta Mokõiha ára rehegua oikuaa pe tenondeguaite condición ikuérai ñe’ẽme’ẽ joaju rehegua Tupã ndive ha’eha kóva: Tupã voi oñemombe’uha pe Tupã poriahuverekóvape, ohusgáva pe irundyha ñemoñarépe? Pe mba’e ñembyasyete ningo ha’e noikuaáiha umi añetegua ñepyrũgua tembiaporã Millerita rembiasakue rehegua, ni noikuaái umi añetegua ñepyrũgua iñe’ẽme’ẽ joaju rehegua omombe’úva; ha upévare, yma guare Israelicha, noikuaái pe ára ojehechaukahápe chupekuéra. Pe paha upe ára jehechauka rehegua, oñepyrũva’ekue 9/11-pe, ha’e pe pyhare mbyte jave oñemombáyha hikuái, upépe oikuaa hag̃uáicha oñekytĩmbyre hague.
We will continue in the next article.
Jasegui hag̃ua pe artíkulo oúvape.
“On April 18, two days after the scene of falling buildings had passed before me, I went to fill an appointment in the Carr Street Church, Los Angeles. As we neared the church we heard the newsboys crying: ‘San Francisco destroyed by an earthquake!’ With a heavy heart I read the first hastily printed news of the terrible disaster.
“Ára 18 jasypakõime, mokõi ára rire umi óga ho’áva jehecha ohasáma che renondépe, ahákuri ambohovái hag̃ua peteĩ ñe’ẽme’ẽ Carr Street Tupaópe, Los Ángeles-pe. Roñemboja jave tupaóre, rohendu umi mitã maranduñemuhára osapukáiha: ‘¡San Francisco oñehundi yvyryrýigui!’ Py’asy guasúpe aleékuri umi marandu peteĩha, pya’e hag̃uáicha oñembokuatia va’ekue, pe ñehundi vaiete rehegua.”
“Two weeks later, on our homeward journey, we passed through San Francisco and, hiring a carriage, spent an hour and a half in viewing the destruction wrought in that great city. Buildings that were thought to be proof against disaster were lying in ruins. In some instances buildings were partially sunken in the ground. The city presented a most dreadful picture of the inefficiency of human ingenuity to frame fireproof and earthquake-proof structures.
“Mokõi arapokõindy rire, ore tape jere pype, rohasa San Francisco rupi ha, rojeporavo peteĩ karru, rohasa peteĩ aravo ha mbyte jahechávo pe ñehundi ojejapóva upe táva guasúpe. Óga guasu oje’e vaʼekue ndaikatuiha oñehundi mba’eve vai rupive, oĩvaʼekue opyta yvykua guýpe. Oĩ vaʼekue hapykuépe ojegueroikéva yvýpe peteĩ hendáicha. Pe táva ohechauka vaʼekue ta’ãngamýi ipyahúva ha kyhyje hag̃uaite pe mba’éichapa yvypóra arandu ndovaléi omoheñói hag̃ua óga tata ndoikéiva ha yvyryrýi ndoityiva.”
“Through His prophet Zephaniah the Lord specifies the judgments that He will bring upon evildoers: ‘I will utterly consume all things from off the land, saith the Lord. I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumbling blocks with the wicked; and I will cut off man from off the land, saith the Lord.’
Iproféta Sofonías rupive Ñandejára omyesakã porã umi juicio oguerútava umi ivaívare: “Ahundipataite opa mba’e yvy ape ári, he’i Ñandejára. Ahundíta kuimba’e ha mymba; ahundíta guyra yvága pegua, ha pira para pegua, ha umi mba’e omoñepysangáva umi ñaña ndive; ha aikytĩta kuimba’épe yvy ape árigui, he’i Ñandejára.”
“‘And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit….
“‘Ha oikóta pe Ñandejára mymbajuka ára, che akastigáta mburuvichakuérape, mburuvicha guasu raʼykuérape, ha opa umi oñemondevaʼekuépe ao pytagua rehe. Upe árape avei che akastigáta opa umi oporombohasáva okẽ yvyra ári, omyenyhẽva ijarakuéra rógape mbaretépe ha ñembotavy reheve….
“‘And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will He do evil. Therefore their goods shall become a booty, and their houses a desolation: they shall also build houses, but not inhabit them; and they shall plant vineyards, but not drink the wine thereof.
“‘Ha oikóta upe jave, che ahesape Jerusalénpe tata rendykuéra reheve, ha akastigáta umi kuimba'e oñemopyendáva ijapykuépe; he'íva ipy'apýpe: Ñandejára ndojapomo'ãi mba'e porã, ni ndojapomo'ãi mba'e vai. Upévare imba'ekuéra oikóta ñemonda-rã, ha hóga kuéra opytáta nandi; omopu'ãta avei óga, ha ndoikomo'ãmo'ãi ipype; oñotỹta parralty, ha ndoh'u mo'ãi upégui pe víno.”
“‘The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of His jealousy: for He shall make even a speedy riddance of all them that dwell in the land.’ Zephaniah 1:2, 3, 8–18.
“‘Pe Ñandejára ára guasu hi’aguĩ, hi’aguĩeterei ha pya’e eterei ou; Ñandejára ára ñe’ẽ voi. Karai mbarete hasẽta upépe py’aro eterei reheve. Upe ára ha’e pochy ára, jejopy vai ha ñembyasy ára, ñehundi ha ñembyaipa ára, pytũ ha iñypytũmby ára, arai ha pytũ añetetéva ára, turu ha sapukái ñorairõgua ára táva mbarete oñemongoráva rehe, ha óga yvatekuéra rehe. Ha amoĩta jejopy vai yvypórape, ha oguatáta hikuái ohecha’ỹvaicha, opekáma rire Ñandejára rehe; ha huguy oñeñohẽta yvy ku’íicha, ha hetekuéra ñemongakuaaicha. Ndaikatumo’ãi ipirapire plata ni ipirapire óro osalva chupekuéra Ñandejára pochy árape; ha tetã pukukue oje’upáta Itaky rehegua tata rupive; pya’e voi niko ojapóta opaite umi tetãme oikóvagui pahaite.’ Sofonías 1:2, 3, 8–18.”
“God cannot forbear much longer. Already His judgments are beginning to fall on some places, and soon His signal displeasure will be felt in other places.
“Ñandejára ndaikatúi oha’arõve heta aravo. Oñepyrũma voi ho’a Ijehechakuaa renda ñembyasy ambue tenda rupi, ha pya’eiterei pe Hembopochy ojehechakuaáva ojehupytýta ambue tendápe.”
“There will be a series of events revealing that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. As a people we must prepare the way of the Lord under the overruling guidance of the Holy Spirit. The gospel is to be given in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow and from the more common commercial business vocations that largely occupy the mind, and will be educated in connection with men of experience. As they learn to labor effectively they will proclaim the truth with power. Through most wonderful workings of divine providence, mountains of difficulty will be removed and cast into the sea. The message that means so much to the dwellers upon the earth will be heard and understood. Men will know what is truth. Onward and still onward the work will advance until the whole earth shall have been warned, and then shall the end come.
“Oĩta peteĩ serie de mba’e oikótava ohechaukáva Tupã ha’eha pe oisambyhýva opa mba’e. Pe añetegua oñemomarandúta ñe’ẽ hesakãva ha ndaikatúiva oñentende vai hag̃ua rupive. Ñande, peteĩ tetãicha, jajapova’erã pe tape Ñandejárape g̃uarã pe Espíritu Santo poguýpe ha hembipotápe. Pe evangelio oñeme’ẽva’erã ipotĩetépe. Pe y syry oikovéva pypukuvéta ha ipyahuvéta ohóvo hape rupi. Opa tembiaporã renda rupi, hi’aguĩva ha mombyryva, kuimba’e oñehenóita arádo-gui ha umi tembiapo comercial jepiveguágui oipyhy heta jey opavave akã, ha oñembo’éta umi kuimba’e orekóva jeikuaa ndive. Oaprende aja mba’éichapa omba’apokuaa hekopete, omomarandúta pe añetegua pokatu reheve. Tupã arandukuaa porãite rembiapo hechapyrã rupive, yvytykuéra ijetu’úva oñemongu’éta ha oñemombo yguasúpe. Pe marandu he’iséva heta mba’e umi yvy ári oikóvape g̃uarã oñehendúta ha oñentendéta. Kuimba’e-kuéra oikuaáta mba’épa pe añetegua. Tenonderã gotyo, ha gueteri tenonderã gotyo, pe tembiapo oñemotenondéta opa peve yvy tuichakue oñeñe’ẽmondo rire chupe, ha upéi ou pe pahávo.”
“More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.
“Ára ha ára, ohasávo umi ára, ojekuaa porãvéma Ñandejára juísio kuéra oĩha ko yvy ape ári. Tata, ysyry guasu ha yvyryrýpe Haʼe oavisa ko yvy ape ári oikóva kuérape Hi’ag̃uimbaitemaha. Hi’aguĩma pe ára og̃uahẽ hag̃ua pe apañuãi guasu ko yvy rembiasakuepe, upérõ opa movimiento Ñandejára gobiernopeguáva ojehecháta akãratĩ guasúpe ha kyhyje ndaikatúiva oñemombe’u. Pya’e pya’épe Ñandejára juísio kuéra ojuapy joáta peteĩ rire peteĩ—tata ha ysyry guasu ha yvyryry, ñorairõ ha tuguy ñehẽ ndive.”
“Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.
“¡Ah, ojalá el pueblo conociera el tiempo de su visitación! Hay muchos que aún no han oído la verdad de prueba para este tiempo. Hay muchos con quienes el Espíritu de Dios está contendiendo. El tiempo de los juicios destructores de Dios es tiempo de misericordia para aquellos que no han tenido oportunidad de aprender qué es la verdad. Tiernamente los mirará el Señor. Su corazón de misericordia es conmovido; su mano todavía está extendida para salvar, mientras la puerta está cerrada para aquellos que no quisieron entrar.
“The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 94–97.
“Ñandejára poriahuvereko ojehechauka Ijarekópe ipy’aguasúgui ha oha’arõkuaa puku hag̃uáicha. Ha’e ojoko hína Ijehechakuaa hag̃ua umi ikastígo, oha’arõvo pe marandu ñemomarandurã oñehenduka hag̃ua opavavépe. ¡Anichéne, ñande tavayguakuéra oikuaárire ha oñandúrire hekópe pe tembiapo vai’ỹ ha pohýi oĩva hi’ári ome’ẽ hag̃ua ko yvy ape ári pe ipahaguéva marandu poriahuvereko rehegua, mba’eichaitépa tembiapo hechapyrãite ojejapóta!” Testimonies, volúmen 9, 94–97.