The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Twenty-Four

We ended our last article touching on the three parallel lines of prophetic testimony represented by chapters eleven through twenty-two in Genesis, the first book of the Old Testament, Matthew the first book of the New Testament and Revelation the last book of both the New Testament and the Bible. The line of Genesis identifies the covenant with Abram, the line of Matthew identifies the covenant with the Christian church, with Peter as the symbol of the beginning and end of modern spiritual Israel. The middle verses of both lines identify the seal of God, with Abram, it was “circumcision,” and with Peter it was his name changing. The center verse of the line in Revelation is chapter seventeen, verse twelve.

Mboguehague ore artículo pahápe roñemboja’imi kuri umi mbohapy línea joja maranduhára rehegua ojehechaukáva Génesis, Testamento Tuja aranduka peteĩha, capítulo once guive mokõi ha mokõipa peve; Mateo, Testamento Pyahu aranduka peteĩha; ha Apocalipsis, Testamento Pyahu ha opaite Biblia aranduka paha. Génesis línea omombe’u pe ñe’ẽme’ẽ Abram ndive; Mateo línea omombe’u pe ñe’ẽme’ẽ tupao cristiana ndive, Pedro rehe ojeipurúvo techaukaha ramo Israel espiritual moderno ñepyrũ ha paha rehegua. Mokõivéva línea mbytépe umi versículo ohechauka Ñandejára sello: Abram ndive, upéva vaekue “circuncisión”, ha Pedro ndive katu héra ñemoambue. Pe línea Apocalipsis-pegua versículo mbyte ha’e capítulo diecisiete, versículo doce.

And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. Revelation 17:12.

Ha umi ñu recha vaekue ha’e pa mburuvicha, ndoguerekói gueteri mburuvicharenda; ha katu oguereko pokatu mburuvichaicha peteĩ aravo pe mymba ndive. Apocalipsis 17:12.

Genesis and Matthew identify the marriage of Divinity with humanity, and Revelation identifies the marriage of the beast and the dragon at the Sunday law. All three lines point to the Sunday law where one class manifests the mark of the beast and the other the seal of God. The counterfeit of the beast and dragon in verse twelve is the omega mention of Nimrod’s tower in Genesis eleven. There the counterfeit covenant religion met its judgment, and in Revelation seventeen the whore–who is Babylon the great–is judged. Nimrod is the alpha to the Vatican’s omega, and for this reason the papacy is Babylon the great, the omega to Nimrod’s Babel the alpha.

Génesis ha Mateo ohechauka Tupãrekotee oñembojoajuha yvypóra ndive, ha Apocalipsis ohechauka mbói guasu ha dragón ñemenda pe léi domingope. Ko’ã mbohapy línea ohechauka peteĩchapa pe léi domingo gotyo, upépe peteĩ aty ohechauka pe mymba ñemongu’e, ha ambue aty katu Tupã sellorã. Pe mymba ha dragón japuete, versíkulo doce-pe, ha’e pe omega ñehenói Nimrod róga guasu rehegua Génesis capítulo once-pe. Upépe pe pacto religión japuete ohupyty ihustísia, ha Apocalipsis capítulo diecisiete-pe pe kuña rekovéva vai —ha’éva Babilonia guasu— oñehusga. Nimrod ha’e pe alfa Vaticano omega-pe g̃uarã, ha upévare papado ha’e Babilonia guasu, pe omega Nimrod Babel alfa rehegua.

Of note in these three middle verses is that the testimony contained in each middle point of the line is actually three verses.

Ko’ã mbohapy téra mbytepegua rehe ojehechakuaa hag̃ua, pe testimónio oguerekóva káda punto mbytegua pe línea-pe añetehápe ha’e mbohapy versíkulo.

This is my covenant, which ye shall keep, between me and you and thy seed after thee; 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. Genesis 17:10–12.

Kóva hína che ñe'ẽme'ẽ, peẽ peguerekótava, che ha pende apytépe ha nde ñemoñare nde rire: opa kuimba'e mitã pende apytépe toñesirkunsida. Ha peẽ peikytĩva'erã pende pire'i ro'o; ha upéva ha'éta peteĩ techaukaha pe ñe'ẽme'ẽ rehegua che ha pende apytépe. Ha pe mitãkuimba'e oguerekóva poapy ára oñesirkunsidáva'erã pende apytépe, opa kuimba'e mitã pende ñemoñare apytépe, pe ogapýpe heñoíva térã pirapire rehe ojoguapýva ambue tetãygua nde ñemoñare'ỹvagui. Génesis 17:10–12.

And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.

Ha Jesús he'i chupe: “Ojehovasa nde, Simón Barjona; ndaha'éi niko so'o ha tuguy ombojekuaáva ndéve ko mba'e, che Ru oĩva yvágape katu. Ha che avei ha'e ndéve: nde hína Pedro, ha ko ita ári amopu'ãta che iglesia; ha añaretã rokẽnguéra ndaikatumo'ãi ipu'aka hese. Ha ame'ẽta ndéve yvága pegua mburuvicharenda llávekuéra; ha opa mba'e rehejokóva ko yvy ári, ojejokóta yvágape; ha opa mba'e rembojoráva ko yvy ári, ojejoráta yvágape.” Mateo 16:17–19.

And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. Revelation 17:11–13.

Ha pe mymba guasu oĩ vaekue ha ko'ág̃a ndaiporivéiva, upéva voi hína pe poapyha, ha osẽ umi siete-gui, ha ohóta ñehundi hag̃uápe. Ha umi pa hu'y reikuaa vaekue hína pa mburuvicha guasu, og̃uahẽ'ỹva gueteri chupekuéra mborayhu renda; ha katu oñeme'ẽ chupekuéra pokatu mburuvicha guasu ramo peteĩ aravo pukukue pe mymba guasu ndive. Ko'ãva peteĩ akãme oĩ, ha ome'ẽta hikuái ijarakatu ha imbarete pe mymba guasúpe. Apocalipsis 17:11–13.

The story of the counterfeit covenant represented by Nimrod’s bricks and mortar, and his counterfeit system of church and state, represented by the tower and the city, typifies the counterfeit system of the image of the beast represented in the omega of Nimrod’s story. Three lines, with three center points of three verses, which all testify to the covenant of life and the covenant of death. The one hundred and forty-four thousand are the true eighth who are of the seven, and the papacy is simply the counterfeit. Nimrod’s class has unity of mind at their marriage, a counterfeit to the one hundred and forty-four thousand, who are unified with the mind of Christ. The counterfeit beast “was, and is not,” is a counterfeit of Christ who was, and is, and is yet to come. In verse eight the full expression of the counterfeit represented by the papacy is expressed.

Pe ñemombe’u pe ñemoĩjey ñe’ẽme’ẽ guigua ojehechaukáva Nimrod ladríllokuéra ha argamasa rupive, ha isistema gua’u iglésia ha Estado rehegua, ojehechaukáva pe tórre ha pe táva rupive, ohechauka pe sistema gua’u pe mymba ra’anga rehegua ojehechaukáva pe omega-pe pe Nimrod rembiasakue rehe. Mbohapy línea, mbohapy mbytepegua ndive mbohapy versíkulope, opavave ohechaukáva tekove ñe’ẽme’ẽ ha mano ñe’ẽme’ẽ. Pe cien cuarenta y cuatro mil ha’e hína pe poapyha añetegua osẽva umi siete-gui, ha pe papado ha’e mante pe ñemoĩjey gua’u. Pe aty Nimrod rehegua oguereko peteĩnte apytu’ũ imendahápe, peteĩ ñemoĩjey gua’u ramo pe cien cuarenta y cuatro mil rehegua, umi oñemojoajúva Cristo apytu’ũ ndive. Pe mymba gua’u “oĩ va’ekue, ha ndaipóri”, ha’e peteĩ ñemoĩjey gua’u Cristo rehegua, pe oĩ va’ekue, ha oĩva, ha oútava gueteri. Pe versíkulo ocho-pe oñemyesakã pe ñemoĩjey gua’u henyhẽmbáva ojehechaukáva papado rupive.

The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.

Pe mymba rechéva, ha ndaipóri, ha ojupi vaʼerã yvykua pypukúgui, ha oho hag̃ua ñehundípe; ha umi oikóva ko yvy ári opyta hag̃ua ñemondýipe, umi héra nojehaírivaʼekue tekove kuatiañeʼẽme yvy ñepyrũmby guive, ohechávo pe mymba oĩ vaʼekue, ha ndaipóri, ha upéicharõ jepe oĩ. Apocalipsis 17:8.

Jesus is He who was, and is, and is yet to come, and the papacy, the eighth that is of the seven, is the beast that “was, and is not, and yet is.” The “one hour” that the marriage of the dragon and beast represents the history from the Sunday law, where the one hundred thousand represented by Peter and Abram, ascend to the heaven as an ensign, at the very time the papacy ascends.

Jesús ha’e pe oĩ va’ekue, ha oĩva, ha oútava gueteri, ha papado, pe poapyha oúva umi siete-gui, ha’e pe mymba ñarõha “oĩ va’ekue, ha ndoĩvéima, ha upéicharõ jepe oĩ.” Pe “peteĩ aravo” pe mbóicha ha pe mymba ñarõha ñemendareko ohechaukáva, orrepresenta tembiasakue pe léi domingo guive, amo pe cien mil oñerepresentáva Pedro ha Abram rehe, ojupi yvágape peteĩ techaukaha ramo, upe javeitépe papado avei ojupi.

We have been seeking to address the book of Joel from the perspective that Peter at Pentecost identified his Pentecostal message as a fulfillment of Joel. In the three covenant lines of twelve chapters each, the middle three verses of each line address the identical history, and Peter is represented in that history as being with Jesus at Caesarea Philippi, which is Panium, which is where the world is now on the verge of experiencing. At Panium, Peter is also in Jerusalem at the Pentecostal outpouring. The three lines of twelve chapters converge at Panium and Pentecost when the seal of God is impressed upon Christ’s bride and the mark of the beast is impressed upon Satan’s bride. The book of Joel is identifying the wake-up call in the parable of the ten virgins, when the Laodicean Seventh-day Adventist church awakens to the fact that they are lost.

Roheka hína ñañehaʼã hag̃ua ñambohovái hag̃ua Joel aranduka Pedro heʼi haguéicha Pentekostépe, omombeʼúvo imarandu Pentekostal haʼeha Joel ñeʼẽ oñekumplíva. Umi mbohapy línea paktoguigua, peteĩteĩva doce kapítulogui, rupi, peteĩteĩ línea mbytetepegua mbohapy versíkulo oñeʼẽ peteĩchagua tembiasáre; ha Pedro ojehechauka upe tembiasápe oĩha Jesús ndive Cesarea de Filipospe, haʼéva Panium, ha upépe ko yvy arapy koʼág̃a oĩma oñemoaguĩ hag̃uáicha ohasa hag̃ua. Paniumpe, Pedro avei oĩ Jerusalénpe Pentekostés ñehẽgui ojehekuavo jave. Umi mbohapy línea doce kapítulogua oñembyaty Panium ha Pentekostéspe, Tupã sellokuéra oñeimprimi jave Cristo novia ári, ha mymba ñarõ marca oñeimprimi jave Satanás novia ári. Joel aranduka ohechauka pe momýi ñepyrũ ñehenóiva paʼũ umi diez kuñataĩ marangatu parávolape, upérõ pe iglesia Adventista del Séptimo Día Laodiceagua opáy oikuaa hag̃ua okañy hague.

The book of Joel is set within the context of four generations.

Joel kuatia oñemoĩ irundy ñemoñare ryepýpe.

The word of the Lord that came to Joel the son of Pethuel.

Ñandejára ñeʼẽ ou vaʼekue Joel-pe, Petuel raʼy.

Hear this, ye old men, and give ear, all ye inhabitants of the land.

Pehendu kóva, peẽ kuimba’e tuja, ha pehendu porã, opa peẽ peikóva ko yvy ári.

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. 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. Joel 1:1–4.

¿Piko ojehu ra’e pende árape, térã pende ru ypykuéra árape jepe? Pemombe’u kóva pene ra’ykuérape, ha pene ra’ykuéra tomombe’u imembykuérape, ha ha’ekuéra avei ambue ñemoñarépe. Umi tukú rembyre ho’u va’ekue pe ñakyra; ha pe ñakyra rembyre ho’u va’ekue pe ysó; ha pe ysó rembyre ho’u va’ekue pe tatarẽ. Joel 1:1–4.

The “old men” are the leaders of the Laodicean Seventh-day Adventist church during the sealing time of the one hundred and forty-four thousand, and the sealing is accomplished during the outpouring of the Holy Spirit. The “old men” are represented by Ezekiel as “the ancient men.”

Umi “kuimba’e itujáva” ha’e umi mburuvicha pe iglésia Adventista del Séptimo Día Laodiceagua pe ára ñemboty rehegua umi cien cuarenta y cuatro mil rehe, ha pe ñemboty oñemboguata pe Espíritu Santo oñehẽmbávo jave. Umi “kuimba’e itujáva” Ezequiel ohechauka “umi kuimba’e yma guaréva” ramo.

Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:12.

Ha upéi he’i chéve: Mba’éicha, yvypóra ra’y, nde rehechápa mba’épa ojapo Israel róga kuéra yma guare pytũmbýpe, peteĩteĩva ta’ãngamýi kotykuérape? Ha’e kuéra niko he’i: “Ñandejára ndohechái ñandéve; Ñandejára oheja rei yvy.” Ezequiel 8:12.

Inspiration is clear that the sealing of Ezekiel chapter nine is the same sealing as chapter seven of Revelation. It is also clear that the “ancient men” of chapter eight’s four escalating abominations, are represented by the number 25. Twenty-five “ancient men” who were to be the guardians of God’s flock, are the men bowing to the sun. They are the first to be judged. In context of the sanctuary that they turn away from, they represent two courses of twelve priests and the high priest. At the Sunday law, they bow to the sun and accept the mark of the beast, pledging their agreement with the dragon, the beast and the false prophet. The 25 were typified by the 250 in the rebellion of Korah, Dathan and Abiram, who represent the threefold union that the 250 men offering incense join. The three ring leaders of apostasy died when the earth opened its mouth and swallowed them up.

Pe ñe’inspirasión ohechauka hesakã porã Ezequiel kapítulo nueve pe sellamiento ha’eha pe sellamiento peteĩcha Apocalipsis kapítulo siete pegua. Avei hesakã porã umi “kuimba’e yma guare” kapítulo ocho pegua, umi irundy mba’e vai ojeporavéva ohóvo ipohýive hag̃ua, ojehechauka hag̃ua papapy 25 rupive. Mokõipa po “kuimba’e yma guare”, oĩ va’erã kuri Ñandejára ovechakuéra ñangarekorã, ha’e umi kuimba’e ombo’éva kuarahýpe. Ha’ekuéra añoite ojehusgáva tenonderã. Pe santuario rehegua contexto-pe, ha’ekuéra ohechauka mokõi aty pa’i kuéra rehegua, peteĩteĩ doce pa’i ndive, ha pe pa’i guasu. Pe léi dominical jave, ha’ekuéra ombo’e kuarahýpe ha omoneĩ pe mymba marka, ome’ẽvo iñe’ẽ ome’ẽ hag̃ua ijoaju dragón, pe mymba ha pe proféta japu ndive. Umi 25 ojehechauka va’ekue umi 250 rupive Coré, Datán ha Abiram opu’ãrõ guare, ha’ekuéra ohechaukáva pe joaju mbohapy hendáicha umi 250 kuimba’e insiénso oguerúva oñondive ojepokuaáva. Umi mbohapy tenondegua apostasia rehegua omanókuri yvy ojuruja jave ha omokõmba chupekuéra.

And Moses said, Hereby ye shall know that the Lord hath sent me to do all these works; for I have not done them of mine own mind. If these men die the common death of all men, or if they be visited after the visitation of all men; then the Lord hath not sent me. But if the Lord make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the Lord.

Ha Moisés he'i: Péicha peikuaáta Ñandejára chembou hague ajapo hag̃ua opa ko'ã tembiapo; ndaha'éi ajapo va'ekue che akãgui. Ko'ã kuimba'e omanóramo opa yvypóra omanoháicha, térã ojevisitáramo chupekuéra opa yvypóra ojevisita háicha; upéicharõ Ñandejára ndachembouiva'ekue. Ha Ñandejára ojapóramo peteĩ mba'e pyahu, ha yvy oipe'áramo ijuru ha omokõramo chupekuéra, opa mba'e imba'éva ndive, ha oguejy hag̃ua oikovéva yvykua pýpe; upéicharõ peikuaáta ko'ã kuimba'e ombopochy hague Ñandejárape.

And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them: And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation.

Ha ojehuvo, omombeʼupa rire opa koʼã ñeʼẽ, pe yvy oĩva guýpekuéra ojeke mbytépe; ha yvy oipeʼa ijuru, ha omokõ chupekuéra, hógaikuéra, opa kuimbaʼe Coré rehegua, ha opa mbaʼe oguerekóva. Haʼekuéra, ha opa umi mbaʼe chupekuéra rehegua, oguejy oikovéva yvykua pýpe, ha yvy oñemboty hiʼári; ha oñehundi hikuái pe aty apytégui.

And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also. And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense. Numbers 16:28–35.

Ha opaite Israel oĩ vaʼekue ijerérekuéra oha ñane moĩ hag̃ua okañy hag̃ua, haʼekuéra osapukáirõ guare; heʼígui hikuái: Ani hag̃ua pe yvy ñanemokõ avei ñandéve. Upéi osẽ tata Ñandejáragui, ha ojukapa umi mokõi sua po ojapo vaʼekue insiénso. Números 16:28–35.

The rebellion of 1888 was typified by the rebellion of Korah, Dahan, Abiram and the 250 men who offered incense. The 250 men had formed an alliance with a threefold confederacy that arrives at the Sunday law when the United States, the earth beast opens its mouth and speaks as a dragon. At that point, the latter rain is poured out without measure, just as the 250 men that offered incense were destroyed by fire coming down from heaven. The 250 men represent a false religious system who are destroyed during the outpouring of the latter rain at the Sunday law. The earth opening up on Korah and his cohorts, is the earthquake of Revelation eleven, that identifies the United States opening its mouth and speaking as a dragon. When the fire came down out of heaven on the 250, it typified the fire of Elijah at Mount Carmel, when those false prophets were slain. Elijah’s fire at Mount Carmel aligns with the Sunday law, so the fire upon the 250 men is the Sunday law fire of the latter rain.

Pe rrebelión oikovaʼekue ary 1888-pe oñembojoguáma Coré, Datán, Abiram ha umi 250 kuimbaʼe ombohováiva insiénso rrebelión rehe. Umi 250 kuimbaʼe ojapo vaʼekue peteĩ joaju peteĩ konfederasión mbohapyve hendápe, og̃uahẽva pe léi domingo-pe, Estados Unidos, pe mymba yvy rehegua, oipeʼa ijuru ha oñeʼẽ ramo peteĩ dragónicha. Upérõ pe ama pyahu pahápegua oñeñohẽ ndorekói hag̃ua medida, peteĩchaite umi 250 kuimbaʼe ombohováiva insiénso oñehundihaguéicha tata oguejýva yvágagui rupive. Umi 250 kuimbaʼe orrepresenta peteĩ sistema religioso japu rehegua, oñehundíva pe ama pahápegua ñeñohẽ jave pe léi domingo-pe. Yvy ojepeʼávo Coré ha umi irũ rehe, upéva hína pe yvyryrýi Apocalipsis kapítulo 11-pe, ohechaukáva Estados Unidos oipeʼaha ijuru ha oñeʼẽha peteĩ dragónicha. Pe tata oguejývo yvágagui umi 250 ári, upéva ohechauka Elías tata Monte Carmelo-pe, upérõ umi proféta japu ojeyukákuri. Elías tata Monte Carmelo-pe ojoja pe léi domingo rehe, upévare pe tata umi 250 kuimbaʼe ári hína pe léi domingo rehegua tata pe ama pahápegua rehegua.

The passage in Numbers dealing with Korah’s rebellion, is prophetically aligned with the rebellion against the message of the Promised Land, as presented by Joshua and Caleb. That rebellion represents the biblical “day of provocation.” The passage of Korah’s rebellion says, “ye shall understand that these men have provoked the Lord.”

Pe pasaje Números-pe oñe’ẽva Coré ñepu’ã rehe, proféticamente ojoja pe ñepu’ã ndive oñemoĩva pe Marangatu Yvy ñemombe’u rehe, oñepresentaháicha Josué ha Caleb rupive. Umi ñepu’ã ohechauka pe “ára ñembopochy” bíblico. Pe pasaje Coré ñepu’ã rehe he’i: “peikuaáta ko’ã kuimba’e ombopochy hague Ñandejárape.”

It is the wise who understand, and the wise are to understand that the history of Korah’s rebellion, is to be laid upon the rebellion against Joshua’s message of the Promised Land. That rebellion took place at Kadesh, and both Kadesh and Korah’s rebellion are the rebellion of Seventh-day Adventism at the Sunday law. Korah and the 250 men who offered incense, typified the 25 men bowing to the sun in Ezekiel 8. The ancient men in Ezekiel eight represent the fourth of four escalating abominations, that are accomplished in Jerusalem, the symbol of God’s church.

Ha’e umi iñarandúva oikũmbyva, ha umi iñarandúva oikũmbyva’erã Coré pu’aka vai rembiasakue oñembojoja va’erãha pe pu’aka vai oñemoĩva Josué marandu, yvy Ñe’ẽme’ẽmby rehe. Upéva oiko va’ekue Cades-pe, ha mokõivéva, Cades ha Coré pu’aka vai, ha’e Adventismo del Séptimo Día rembipu’aka vai pe léi domingo jave. Coré ha umi 250 kuimba’e oikuave’ẽ va’ekue insiénso, oñemoha’ãnga kuri umi 25 kuimba’ére oñesũva kuarahýpe Ezequiel 8-pe. Umi kuimba’e yma guaréva Ezequiel ocho-pe ohechauka irundyha umi irundy ñañarõ mbaretevévagui, oñemyasãiva Jerusalén-pe, Tupã iglesia ra’ãngáramo.

The first abomination is the image of jealousy, the second is hidden chambers, the third is weeping for Tammuz and then the 25 men bow down to the sun. Then chapter nine identifies those who are sighing and crying for the abominations, represented in chapter eight. Those that sigh and cry are sealed by the angel that ascends from the east. An angel is a messenger, and represents a message.

Pe peteĩha ñembojeguaru vaiha pe ta'ãnga ñemyrõ rehegua, pe mokõiha katu umi koty ñemi, pe mbohapyha hína jasẽ hag̃ua Tamúz rehe, ha upéi umi 25 kuimba'e oñesũ kuarahy renondépe. Upéi, kapítulo porundyha ohechauka mávapa umi osuspiráva ha hasẽva umi ñembojeguaru vai rehe, oñerrepresentáva kapítulo poapyhápe. Umi osuspiráva ha hasẽva oñeseñala pe ánhel ojupíva kuarahyresẽ gotyo rupive. Peteĩ ánhel hína peteĩ marandu rerahaha, ha orrepresenta peteĩ marandu.

The sealing message from the east, is the message of the east wind, which is the message of Islam. Once the one hundred and forty-four thousand are sealed, the destroying angels begin their work, right where the external line of prophecy teaches that “national apostasy is followed by national ruin.” Before the judgment is accomplished upon those represented by Korah, the rebels are taken outside of Jerusalem. The wicked are removed from Jerusalem, for it is not the righteous that flee Jerusalem.

Pe marandu ñemboty rehegua oúva kuarahyresẽ gotyo guive, ha’e pe yvytu kuarahyresẽgua marandu, ha upéva hína Islam marandu. Ojeñembotývo umi cien cuarenta y cuatro mil, umi ánhel ombyai hag̃uáva oñepyrũ hembiapo, peteĩchaite pe línea externa de profecía ombo’éva: “apostasía nacional rire ou ruina nacional.” Ojejapopa mboyve pe juicio umi Coré ohechaukapývare ári, umi opuʼãva oguenohẽpyre Jerusalén okápe. Umi iñañáva ojeipeʼa Jerusaléngui, ndaha’éigui umi ijojáva hína umi okañýva Jerusaléngui.

Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.

Upéi pe espíritu chehupi, ha chegueraha Ñandejára róga rokẽ gotyo pe kuarahyresẽ gotyoguápe; ha péina ápe, pe okẽ jeikérupi oĩ mokõipa po hombre; ha ijapytépe ahecha Jaazanías, Azur ra'y, ha Pelatías, Benaías ra'y, tetãygua ruvicha kuéra.

Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh.

Upéi he’i chéve: Nde, yvypóra ra’y, ko’ãva hína umi kuimba’e ojapóva mba’evai ha ome’ẽva ñemoñe’ẽ aña ko távape; he’íva: “Nda’ag̃uĩri gueteri; jajapo óga. Ko táva hína pe japepo, ha ñande hína so’o.”

Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord;

Upévare emarandu hag̃ua hesekuéra, emarandu, yvypóra ra’y. Ha Ñandejára Espíritu oguejy che ári, ha he’i chéve: Eñe’ẽ; péicha he’i Ñandejára;

Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the Lord. This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you.

Péicha peje, peẽ Israel róga; che aikuaa niko umi mba'e pende apytépe oikéva, peteĩ-teĩva. Peẽ pembohetave umi omanóva ko távape, ha pemyenyhẽ umi tape ipypekuéra umi omanóva reheve. Upévare péicha he'i Ñandejára Tupã; Umi pende rehe omano vaekue peẽ pemoĩva ipytépe, ha'ekuéra hína so'o, ha ko táva hína mba'yru jyryviha; che katu poguenohẽta ipytégui. Peẽ pekyhyje vaekue kyse puku-gui; ha che amondoíta peẽ ári kyse puku, he'i Ñandejára Tupã. Ha che poguenohẽta ipytégui, ha ame'ẽta peẽme ambue tetãygua pópe, ha ajapóta pene apytépe umi jehusga. Peẽ pe'a hag̃ua kyse puku rupi; ahusgáta peẽme Israel rembe'ýpe; ha peikuaáta che hague Ñandejára. Ko táva ndaha'éimo'ãi pene mba'yru jyryviha, ha peẽ ndapeikomo'ãi so'o ramo ipytépe; che katu ahusgáta peẽme Israel rembe'ýpe: Ha peikuaáta che hague Ñandejára; peẽ ndapeikói rupi che tembiapoukapykuéra rehehápe, ni ndapejapói rupi che jehusgakuéra, síno pejapo umi tetã ambuekuéra pende jerére oikóva rekokuaa hag̃uáicha.

And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:1–13.

Ha oiko vaekue, che aprofetisávo, omanoha Pelatías, Benáya ra’y. Upémarõ che aikúi che rova rehe, ha asapukái hatã, ha ha’e: “¡A, Ñandejára Tupã! ¿Pahápe remombaitéta piko Israel rembyrekue?” Ezequiel 11:1–13.

Jerusalem is purified at the Sunday law, when the wheat is separated from the tares. The men represented by the 25, or Korah’s 250 are taken outside, to the “border” of Jerusalem to die. 25 is the number of priests who served for a week, and when symbolized by the tenfold number of 250, it represents the worldwide church, for ten is a symbol of worldwide. The church militant is defined as the church made up of wheat and tares, and the church triumphant represents the church that is only wheat.

Jerusalén oñemopotĩ pe léi domingo-pe, trígo oñemboja’o jave cizaña-gui. Umi kuimba’e ojehechaukáva 25 rupive, térã Coré remimbo’e 250 rupive, oñeguenohẽ okápe, Jerusalén “rembe’ýpe”, omano hag̃ua. 25 ha’e pe papakuéra papapy omba’apóva peteĩ arapokõindy aja, ha oñembohechaukáramo pe papapy joyke’y 250 rupive, ohechauka pe iglesia mundial, 10 ha’égui peteĩ símbolo mundial rehegua. Pe iglesia militante oñemyesakã pe iglesia ojejapóva trígo ha cizaña-gui, ha pe iglesia triunfante ohechauka pe iglesia ha’éva trígo añónte.

“Has God no living church? He has a church, but it is the church militant, not the church triumphant. We are sorry that there are defective members, that there are tares amid the wheat. Jesus said: ‘The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way…. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.’

“¿Ndápa Tupã oguereko peteĩ tupao oikovéva? Oguereko peteĩ tupao, ha upéva hína pe tupao oñorairõva, ndaha’éi pe tupao ipu’akapa vaekue. Rombyasy oĩgui ipype umi miembro ndoikoporãmbáiva, oĩha ñana vai trígo apytépe. Jesús he’i: ‘Yvagagua rréino ojoguaiterei peteĩ kuimba’épe oñotỹ vaekue ñemoñãi porã hekohápe; ha umi kuimba’e oke aja, iñenemigo ou ha oñotỹ ñana vai trígo apytépe, ha ohojey…. Upémarõ pe óga jára rembiguái ou ha he’i chupe, Karai, ndépa nereñotỹi ra’e ñemoñãi porã nde kokuépe? moõgui piko upéicharõ oguereko ñana vai? Ha’e he’i chupekuéra, Peteĩ enemigo ojapo kóva. Umi rembiguái he’i chupe, Reipotátapa upéicharõ roho rombyaty hag̃ua? Ha ha’e he’i, Nahániri; ani hag̃uáicha, peẽ pembyaty aja ñana vai, pehapo’o avei trígo hendive. Peheja okakuaa oñondive pe cosecha peve; ha pe cosecha árape ha’éta umi segadórpe, Pembyaty raẽ ñana vai, ha pejokua atykuérape pe’ẽ hag̃ua; ha pemyatyrõ trígo che ryru guasúpe.’”

“In the parable of the wheat and the tares, we see the reason why the tares were not to be plucked up; it was lest the wheat be rooted up with the tares. Human opinion and judgment would make grave mistakes. But rather than have a mistake made, and one single blade of wheat rooted up, the Master says, ‘Let both grow together until the harvest;’ then the angels will gather out the tares, which will be appointed to destruction. Although in our churches, that claim to believe advanced truth, there are those who are faulty and erring, as tares among the wheat, God is long-suffering and patient. He reproves and warns the erring, but He does not destroy those who are long in learning the lesson He would teach them; He does not uproot the tares from the wheat. Tares and wheat are to grow together till the harvest; when the wheat comes to its full growth and development, and because of its character when ripened, it will be fully distinguished from the tares.

“Pe trigo ha ñana rehegua ñe’ẽnga’úpe jahecha mba’érepa umi ñana ndojeityiva’erãmo’ãi; ani hag̃ua pe trigo oñemondoro umi ñana ndive. Yvypóra remiandu ha huísio ojapóta jejavy vaieterei. Ha katu, ojejavy rangue, ha peteĩ trigo rogue’i jepe oñemondoro rangue, pe Mbo’ehára he’i: ‘Peheja mokõivéva okakuaa oñondive pe cosecha peve’; upéi umi ánhel oipe’áta umi ñana, oñemoĩtava ñehundi hag̃ua. Jepémo ñane tupao kuérape, he’íva ogueroviaha pe añetegua tenondevegua, oĩ umi ivaíva ha ojavýva, ñanaicha trigo apytépe, Tupã ipuku hag̃uáicha oñembyasy’ỹva ha ipasiénte. Ha’e omoñe’ẽmbáy ha omomarandu umi ojavývape, ha katu nomohundíri umi are oguerekóva oikuaa hag̃ua pe mbo’epy ha’e ombo’éseva chupekuéra; ndoipe’ái pe ñana pe trigo apytégui. Ñana ha trigo okakuaava’erã oñondive pe cosecha peve; ha pe trigo oguahẽvo henyhẽmba hag̃ua ha oñemoakãrapu’ã hag̃ua, ha ijekopyrã rupi hi’ajuvo, ojehechakuaáta porãite pe ñanágui.”

“The church of Christ on earth will be imperfect, but God does not destroy His church because of its imperfection. There have been and will be those who are filled with zeal not according to knowledge, who would purify the church, and uproot the tares from the midst of the wheat. But Christ has given special light as to how to deal with those who are erring, and with those who are unconverted in the church. There is to be no spasmodic, zealous, hasty action taken by church members in cutting off those they may think defective in character. Tares will appear among the wheat; but it would do more harm to weed out the tares, unless in God’s appointed way, than to leave them alone. While the Lord brings into the church those who are truly converted, Satan at the same time brings persons who are not converted into its fellowship. While Christ is sowing the good seed, Satan is sowing the tares. There are two opposing influences continually exerted on the members of the church. One influence is working for the purification of the church, and the other for the corrupting of the people of God.” Testimonies to Ministers, 45, 46.

“Pe iglesia Cristo rehegua ko yvy ape ári ndoikomo’ãi peteĩchaguaite; upéicharamo jepe, Tupã ndohundíri Ijlesia iimperfección rehehápe. Oĩma kuri ha oĩta umi henyhẽva kyre’ỹ reheve, ndaha’éiva arandu hekopete guáicha, oipotáva omopotĩ pe iglesia ha oipe’a hag̃ua ñana vai trigo apytégui. Péro Cristo ome’ẽkuri tesape hag̃ua mba’éichapa ojeporavo va’erã ojejapo hag̃ua umi oikóva jejavy ryepýpe ndive, ha umi ndojekonvertíiva iglesia-pe ndive. Ndaikatúi oĩ tembiapo pya’e rei, kyre’ỹ rehegua ha pya’eterei ojapóva umi iglesia pegua, oipe’a hag̃uáicha umi ha’ekuéra oimo’ãva oĩha ivaíva ikarákterape. Ñana vai ojehecháta trigo apytépe; péro pe jeipe’a ñana vai rehegua ojapóta hetave mba’e vai, ndaha’éiramo Tupã omoĩ hag̃uáicha tape rupive, peteĩháicha ohejáramo chupekuéra oĩ hag̃uáicha. Ñandejára ogueru aja iglesia-pe umi añetehápe ojekonvertíva, Satanás upe jave avei ogueru tapicha ndojekonvertíiva oike hag̃ua ipytyvõhápe. Cristo oñotỹ aja pe ñemitỹ porã, Satanás oñotỹ pe ñana vai. Oĩ mokõi pu’aka ojoavyetereíva tapiaite omba’apóva iglesia peguakuéra ári. Peteĩ pu’aka omba’apo iglesia ñemopotĩrã, ha ambue katu omba’apo oñembyaívo Tupã retãygua.” Testimonies to Ministers, 45, 46.

The wicked are taken outside of Jerusalem to be destroyed. They are removed at the time of the harvest, which is also the time when the wheat has matured, for it is then that the wheat is gathered together as the first fruit wave offering of the two Pentecostal wave loaves. The harvesting of the first fruit of the wheat is a specific subject of biblical prophecy. The separation of the wheat and tares is addressing this very subject, and many of Christ’s parables identify this very significant prophetic waymark.

Umi iñaña oñeguenohẽ Jerusalén okápe oñehundi hag̃ua. Oñemomombyry hikuái pe ñemono’õ ára jave, ha upéva avei pe trigo hi’aguĩmbáva aravo; pévare upérõ pe trigo oñembyaty oñeikuave’ẽ hag̃ua ypykue yva’i ryruicha umi mokõi Pentecostés mbujape oñemomyĩva apytépe. Pe trigo ypykue ñemono’õ ha’e peteĩ mbo’e porãite marandu profétiko bíblico rehegua. Pe ñemboja’o trigo ha ñana vai apytépe oñeñe’ẽ ko mba’eete rehe, ha heta Cristo ñe’ẽnga omombe’u ko techaukaha profétiko tuicha mba’éva.

“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

“Jey, koʼã parábola omboʼe ndahaʼeiha oĩtaha peteĩ tiémpo de prueba pe huísio rire. Oñemohuʼã vove pe tembiapo pe evangelio rehegua, upepete voi ou pe jeipeʼa umi imarangatúva ha umi ivaíva apytégui, ha peteĩteĩ aty rekove rape opyta opa ára guarã oñemohendapyre.” Lecciones de Cristo sobre las parábolas, 123.

The wheat offering is the one hundred and forty-four thousand, and the third angel separates the wheat from the tares.

Pe ofréva trígo-gui ha’e umi cien cuarenta y cuatro mil, ha pe ángel mbohapyha oipe’a pe trígo umi ñana vai apytégui.

“I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.

“Upéi ahecha pe ánhel mbohapyha. He’i che rendive oho va’ekue pe ánhel: ‘Kyhyjetéva hína iñe’ẽ, ha pohýi ha ñemondýiva imisión. Kóva hína pe ánhel oiporavóva trigo ñanaígui, ha oselláva térã oñapytĩva pe trigo pe ñembyatyha yvágapeguápe guarã.’ Ko’ã mba’e ojejokuaava’erã opaite apytu’ũme, opaite ñangarekópe. Jey avei ojehechauka chéve tekotevẽha umi ogueroviáva jahasaha pe marandu pahaguéva poriahuvereko rehegua, oñemboja’o hag̃ua umi tapicha ára ha ára ohupyty térã omoinge hag̃ua ijehepyépe jejavy pyahu. Ahecha ndovaléiha mitã térã tuja oho umi atyhápe umi oĩva jejavýpe ha pytũmbýpe. He’i pe ánhel: ‘Tojoko pe apytu’ũ oiko hag̃ua oimo’ã meme umi mba’e ndaiporimo’ãiva mba’everã.’” Manuscript Releases, volúmen 5, 425.

The third angel seals the wheat and also separates the wheat from the tares. The third angel represents the Sunday law, which is where the 25 men, representing the leadership of the Laodicean Seventh-day Adventist church are taken outside of Jerusalem and judged. At that point the church militant is transformed into the church triumphant.

Pe ángel mbohapyha omoĩ sello trígo ári ha avei ombojoavy trígo ñana vaigui. Pe ángel mbohapyha ohechauka pe léi domingo rehegua, upépe umi 25 kuimba’e, ohechaukáva liderazgo tupao Adventista del Séptimo Día Laodiceagua rehegua, oguenohẽka Jerusalén okápe ha oñehusga. Upérõ pe tupao militante oñemoambue pe tupao triunfante-pe.

“The work is soon to close. The members of the church militant who have proved faithful will become the church triumphant. In reviewing our past history, having travelled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment and with confidence in Christ as Leader. We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and his teaching in our past history.” General Conference Bulletin, January 29, 1893.

“Tembiapo oñemboty hag̃uáma pya’e. Tupao ñorairõhápe oĩva membykuéra, ojehechaukáva jerovia hag̃ua, oikóta pe tupao ipu’akáva. Ahechávo jey ñande rembiasakue yma guare, ahasa rire opaite tape ñemotenonde reheve pe ñaimeha ko’ág̃a peve, ikatu ha’e: ¡Tomimbipa Tupã! Ahechávo mba’e Tupã ojapóva’ekue, chemyenyhẽ hag̃ua ñemondýi porãme ha jerovia reheve Cristo rehe, Sãmbyhyhára ramo. Ndaipóri mba’eve ñande mongyhyjéva tenonderãme g̃uarã, ndaha’éiramo ñanderesarái pe tape Ñandejára ñanegueraha hague, ha iñembo’e ha’eva’ekue ñande rembiasakue yma guarépe.” General Conference Bulletin, January 29, 1893.

The prophetic subject of the separation of the tares from the wheat is a major subject of Bible prophecy. Christ cleansing the temple is an illustration of this work, the climax occurs at the Sunday law, for we the see those who were to be judged taken to the border of Jerusalem to die.

Pe téma profético ñemboja’o rehegua ñuatĩgui trígogui ha’e peteĩ téma tuichaiteva profecía bíblica-pe. Cristo omopotĩvo pe témplo ha’e peteĩ techaukaha ko tembiapo rehegua; hu’ã peteĩva oiko pe léi domingo-pe, upépe jahecha umi ojehusgáva oguerahaha hag̃ua Jerusalén rembe’ýpe omano hag̃ua.

“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

“Oñepyrũrõ guare Jesús hembiapo hag̃ua opavavépe, omopotĩ pe Templo iprofanasión sacrílega-gui. Ha umi tembiapo paha apytépe hembiapopegua oĩkuri pe mokõiha ñemopotĩ Templo-pe. Péicha avei, pe tembiapo paha ojejapóvape hag̃ua peteĩ ñeñandu hag̃ua ko múndo, ojejapo mokõi henondivegua ñehenói iñambuéva umi iglésia-kuérape. Pe mokõiha ánhel marandu ha’e: ‘Babylonia ho’a, ho’a, pe táva guasu, ha’e rupi omongaru opa tetãnguérape pe víno ipokarẽ pochyva hekovai rehegua’ (Apocalipsis 14:8). Ha pe sapukái hatãme pe mbohapyha ánhel marandupegua, oñehendu peteĩ ñe’ẽ yvágagui he’íva: ‘Pesẽ chugui, che retãyguakuéra, ani hag̃ua peike ipochýpe iñangaipakuéra rehe, ha ani hag̃ua pejapyhy umi mba’asy oúva hese. Pórke iñangaipakuéra oguahẽ yvágape, ha Tupã imandu’a hekovaíre’ (Apocalipsis 18:4, 5).” Selected Messages, aranduka 2, 118.

The church of wheat and tares exists until the Sunday law crisis when the tares are removed, not by human strength, but by the third angel—which represents the Sunday law, but also the message of the latter rain then swelling into a loud cry. The tares are an element of the prophetic testimony, as is the wheat. The providence of God reaches the Sunday law and the third angel purifies the temple the second time. He cleansed it on October 22, 1844, and the second temple cleansing is the Sunday law.

Pe tupaó trigo ha ñana vai rehegua oĩ pe léi domingo apañuãi peve, upérõ oñemboyke pe ñana vai, ndaha’éi yvypóra mbarete rupive, síno pe mbohapyha ánhel rupive — upéva ohechauka pe léi domingo, ha avei pe marandu ama pyhareve riregua upérõ oñembotuicha hag̃ua peteĩ sapukái hatãme. Pe ñana vai ha’e peteĩ mba’e pe testimonio proféticopegua, oĩháicha avei pe trigo. Tupã providénsia oguahẽ pe léi domingo peve, ha pe mbohapyha ánhel omopotĩ pe tupaó mokõihápe. Ha’e omopotĩkuri chupe 22 jasypa 1844-pe, ha pe mokõiha ñemopotĩ tupaó rehegua ha’e pe léi domingo.

The external elements of history that lead to the Sunday law are a major element of the testimony of the church triumphant, as are the tares, the wheat and the binding of the two classes. The closing messages of Revelation are the three angels’ messages, and they separate and bind the two classes, but it is important to see that Sister White identifies that those “closing messages,” “ripen the harvest.” The closing message that ripens the harvest is the latter rain, and it is the fire that binds the 250 men “as fagots for the fires of destruction.”

Umi elemento tuichagua historia pegua ogueraháva pe léi domingo peve ha’e peteĩ mba’e tuicháva pe testimonio iglesia triunfante-gua rehegua, upéicha avei pe ñana vai, pe trígo ha mokõive aty ñembojoaju rehegua. Pe Apocalipsis marandu paha ha’e umi mbohapy ánhel marandu, ha umíva omboyke ha ombojoaju mokõive aty; hákatu iñimportánte jahecha Sister White ohechauka porãha umi “marandu paha” “omongakuaa hi’aguĩ pe cosecha.” Pe marandu paha omongakuaáva pe cosecha ha’e pe ama paha, ha ha’e pe tata ombojoajúva umi 250 kuimba’e “mymbakuéra tata ñehundípe guarã ramo.”

“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

“Juanpe ojehechauka mba’e oikóva ipypuku ha omokyre’ỹva tuicha interés pe iglesia rekovepýpe. Ha’e ohecha moõpa oĩ, umi mba’e vai omongyhyjéva, umi ñorairõ, ha ipahápe pe ñemosãsõ Ñandejára retãyguakuérape g̃uarã. Ha’e ohai umi marandu pahaguéva omongakuaátava yvy ñemitỹngue, taha’e mandu’a yvagapegua ñongatuhápe g̃uarã térã jehapy pegua yvyra’aty ramo ñehundipápe g̃uarã. Mba’e porãiterei tuicha mba’éva ojehechauka chupe, ko’ýte pe iglesia paha rehegua, ikatu hag̃uáicha umi ojere va’erã jejavýgui añeteguápe oñembo’e hag̃ua chupekuéra umi kyhyje ha ñorairõ oútava henondépe rehe. Avave natekotevẽi opyta pytũmbýpe mba’épa oútava yvy ári rehegua.” The Great Controversy, 341.

His cleansing of the temple, is also illustrated by the work of the Dirt Brush man who John the Baptist introduced as the One who followed his ministry. He is the one who sweeps out the rubbish in Miller’s dream.

Pe Templo ñemopotĩ ohechauka avei pe tembiapo ojapóva pe kuimba’e “Dirt Brush”, upe Juan el Bautista oikuaaukáva pe Oúva hapykuéri hembiapo rire. Ha’e hína upe omopotĩva ha oityva pe gua’u aty Miller képe.

“The Lord is about to reveal the difference between the righteous and the wicked; for his ‘fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into his garner; but he will burn up the chaff with unquenchable fire.’” Review and Herald, November 8, 1892.

“Ñandejára oikuaauka hag̃uáicha hina pe joavy oĩva hekojojáva ha tekovaívape apytépe; pórke i ‘aventador oĩ ipope, ha omopotĩmbáta porã ikorapy, ha ombyatýta itrígo ikaruha rógape; ha pe ñana-kapi’i ombokusuguéta tata ndaikatúivape oñembogue hag̃ua.’” Review and Herald, 8 de noviembre de 1892.

Isaiah is referenced by Sister White, when she identified that in 1849 the Lord had stretched out his hand a second time to gather the remnant of His people, and Isaiah and Sister White are identifying the final gathering of the one hundred and forty-four thousand. The process of gathering includes the scattering and gathering represented as the first disappointment, that leads to the gathering at the end of a tarrying time. Each of these elements of the sealing of the one hundred and forty-four thousand is a specific topic of biblical prophecy. The external history which the Lord employs as His tool to bring sin to its conclusion is represented in Daniel 11:11; and the final gathering is found in Isaiah 11:11; and the end of the tarrying time is found in Revelation 11:11 and the separation of the wheat and tares at the Sunday law is located in Ezekiel 11:11:

Isaías ojehechauka Hermana White rupive, ha’e omombe’u rire 1849-pe Ñandejára ombojyva jey hague ipo mokõiha jey ombyaty hag̃ua hembyre Itávagui; ha Isaías ha Hermana White mokõivéva ohechauka pe ñembyaty paha umi cien cuarenta y cuatro mil rehegua. Pe proceso ñembyaty rehegua oike avei pe ñemosarambi ha pe ñembyaty, ojehechaukáva pe peteĩha ñembotavy guasu ramo, ogueraháva pe ñembyatýpe peteĩ tiempo de espera paha rupi. Ko’ã peteĩteĩva umi elemento pe sellamiento umi cien cuarenta y cuatro mil rehegua ha’e peteĩ tema específico profecía bíblica rehegua. Pe tembiasakue okápe oiporúva Ñandejára tembiporu ramo ogueru hag̃ua pe angaipa ipahápe ojehechauka Daniel 11:11-pe; ha pe ñembyaty paha ojejuhu Isaías 11:11-pe; ha pe tiempo de espera paha ojejuhu Apocalipsis 11:11-pe, ha pe ñemboyke trigo ha cizaña rehegua pe léi dominical jave ojejuhu Ezequiel 11:11-pe:

This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

Ko táva ndaha'éi peẽme g̃uarã pe kambuchi guasu, ha peẽ ndaha'éi pe so’o ipypegua; ha che pehusgáta Israel rembe’ýpe. Ezequiel 11:11.

In Joel, the “new wine” is cut off from the ancient old men who were to be the guardians of the sanctuary. The message of the Midnight Cry is the new wine of Joel, and the fire that comes down at the Sunday law has been typified by the Pentecostal fire. That fire represents a message, which is the new wine, but it is also the message that destroys the 250 men who offered incense. The Laodicean Seventh-day Adventist church ends at the Sunday law, for it is then that the fire is poured out without measure and it destroys the 250 men who offered incense; it therefore destroys their system of worship.

Joel-pe, pe “víno pyahu” oñeikytĩ umi karai itujávagui yma guaréva, ha’ekuéra va’ekue pe tenda marangatu ñangarekorã. Pe marandu “Pyhare Mbyte Sapy’a” rehegua ha’e pe víno pyahu Joel-pe guare, ha pe tata oguejýva pe léi domingo jave ojehechauka raẽ va’ekue pe tata Pentecostés-pegua rupi. Upe tata orrepresenta peteĩ marandu, ha’éva pe víno pyahu, ha avei ha’e pe marandu ohundíva umi 250 kuimba’e oikuave’ẽ va’ekue insiénso. Pe tupao Adventista del Séptimo Día Laodicea-gua opa pe léi domingo jave, upérõgui pe tata oñehẽ oguereko’ỹre medida ha ohundi umi 250 kuimba’e oikuave’ẽ va’ekue insiénso; upévare ohundi avei isistema de adoración.

If the Seventh-day Adventist church were faithful at the Sunday law, the power and might of the United States government will close it down. If it is unfaithful, it will simply change its name to First-day Adventist church or some other close facsimile. Righteous or unrighteous the Seventh-day Adventist church does not go beyond the Sunday law. The prophetic testimony identifies that Adventism has rejected the message of the old paths at 9/11, and those old paths lead to the shut door at the Sunday law. The 25 men were represented in Ezekiel’s passage by “Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.”

Pe Iglesia Adventista del Séptimo Día oĩramo jerovia hag̃uáicha pe léi domingope, pe mbarete ha pe pokatu Tetã peteĩ reko Amérika Joajupegua-gui omoñembotýta chupe. Ha ndaijeroviái ramo, omoambuénteta rei héra Iglesia Adventista del Primer Día térã ambue héra hi’aguĩva pévagui. Hekojojáva térã hekojojáva’ỹva, pe Iglesia Adventista del Séptimo Día ndohasái pe léi domingo-gui. Pe testimonio profético ohechauka Adventismo omboyke hague pe marandu tape yma guare rehegua 9/11-pe, ha umi tape yma guare ogueraha pe okẽ ñemboty pe léi domingope. Umi 25 kuimba’e ojehechauka Ezequiel jehaípe “Jaazanías, Azur ra’y, ha Pelatías, Benaías ra’y, tavaygua ruvicha kuéra” ramo.

Their name’s profess the characteristics of God’s people, but it is simply profession. Jaazaniah means God hears, and he is the son of Azur, which means to help and protect. Sister White says the 25 men were to be the guardians, as represented by “Azur.” His son professes to “hear” God, but he is the class that seeing, they see not, and hearing, they hear not. Pelatiah means delivered of God, and his father “Benaiah,” means God has built. When Ezekiel finished his warning message Pelatiah died.

Héra oje’e umi tekotevẽ ohechaukáva Tupã tavayguakuéra rehegua, ha katu péva ha’e peteĩ ñe’ẽnte. Jaazaniah he’ise Tupã ohendu, ha ha’e hína Azur ra’y, ha upéva he’ise pytyvõ ha ñangareko. Hermana White he’i umi 25 kuimba’e oikova’erãha ñangarekohára ramo, ojehechaukaháicha “Azur” rupive. Ita’ýra oñemombe’u ohendúva Tupãme, ha katu ha’e pe aty oje’éva hese: ohecháramo jepe, ndohechái, ha ohendúramo jepe, nohendúi. Pelatiah he’ise ojepe’a Tupã rupive, ha itúva “Benaiah” he’ise Tupã omopu’ã. Ezequiel omboapývo imarandu ñe’ẽ ñemongyhyje rehegua, Pelatiah omano.

This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:11–13.

Ko táva ndaha’éimo’ãi peẽme g̃uarã pypegua ryru, ni peẽ peiko hag̃ua so’o ipype; ha che pendejuzgáta Israel rembe’ýpe. Ha peikuaáta chehaha Ñandejára; pende reiko’ỹgui che léipe, ni pejapo hag̃ua che rembiapoukapykuéra, ha pejapo umi tetã ambuekuéra pende jerére oikóva rekoháicha. Ha ojehu, che aprofetisávo, omano hague Pelatías, Benaías ra’y. Upévare ha’a che rovayvýre, asapukái hatã ha ha’e: ¡A, Ñandejára Tupã! ¿piko rejapopaitéta Israel rembyre rehe? Ezequiel 11:11–13.

Pelatiah died at the loud cry of Ezekiel. The wheat died in the street on July 18, 2020 in fulfillment of Revelation eleven. The wheat are Moses and Elijah, the first author of God’s Word, and the promise of Elijah to come, is the last statement in the Old Testament. Alpha and Omega are slain in the street of Sodom and Egypt, but they are resurrected in 2024, as represented in Revelation 11:11. While they were dead, Sodom and Egypt rejoiced. Ezekiel places the death of Pelatiah in the time of the remnant when he says, “Ah Lord God! wilt thou make a full end of the remnant of Israel?” Sodom is the Seventh-day Adventist church in the time of the remnant, according to Isaiah.

Pelatía omano Ezequiel sapukái hatã rupi. Trígo omano tape mbytépe ára 18 jasypokõi 2020-pe Apocalipsis 11 ñembopaje hag̃ua. Pe trígo ha’e Moisés ha Elías, Tupã Ñe’ẽhaihára peteĩha, ha pe ñe’ẽme’ẽ Elías ou va’erã rehegua ha’e pe je’e paha Antiguo Testamento-pe. Alfa ha Omega jejuka tape mbytépe Sodoma ha Egipto-pe, ha katu oikove jey 2024-pe, oñerrepresentaháicha Apocalipsis 11:11-pe. Omano aja, Sodoma ha Egipto ovy’a. Ezequiel omoĩ Pelatía ñemano pe remanente ára-pe he’ívo: “¡Ah, Señor Jehová! ¿repahapátapa pe remanente Israelgua?” Sodoma ha’e pe iglesia Adventista del Séptimo Día pe remanente ára-pe, Isaías he’iháicha.

Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider.

Pehendu, yvága, ha ehendumi, yvy: Ñandejára niko oñe’ẽ; “Che amongakuaa ha amongaru ta’ýra kuérape, ha haʼekuéra opuʼã che rehe. Tóro oikuaa ijára, ha mburika oikuaa ijára karuguasu; Israel katu ndoikuaái, che retãgua noñemoarandúi.”

Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.

¡Ay tetã angaipáva, tavayguakuéra hembiapo vaikue pohýigui henyhẽva, ñemoñare mba’evapo vaíva, ta’ýra ombyaihárape guarã! Ha’ekuéra oheja Ñandejárape, ombopochy Israel Imarangatuetépe, ojere tapykuépe. Mba’ére piko pejeinupãve va’erã gueteri? Peẽ pepu’ãta gueteri hetave ha hetave. Opaite akã hasy, ha opaite py’a ikangy. Py guive akã peve ndaipóri ipype mba’e hesãiva; oĩnte ñekytĩ, ai ha kuru ipyturũva; ndojejokói, noñembojoajúi, ni noñemongu’e ñandy pohã reheve. Pende retã oĩ nandi, pende táva kuéra hapy tata reheve; pende yvy, pende renondépe, umi pytagua ho’u; ha opyta nandi, pytagua kuéra ombyaipa haguéicha. Ha Sión rajy opyta peteĩ óga’i ramo parrálpe, peteĩ róga’i pepíno ñemitỹhápe, peteĩ táva oñemongoráva ramo.

Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah. Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. Isaiah 1:2–10.

Pe Ñandejára de los ejércitos ndohejái vaʼekue ñandéve peteĩ mbovymi remanénte michĩetereíva, ñande jaiko vaʼerãmoʼã Sodómaicha, ha ñande jajoguáta moʼã Gomórra rehe. Pehendúke Ñandejára ñeʼẽ, peẽ Sodóma mburuvichakuéra; pejapysáka ñande Jára léi rehe, peẽ Gomórra retayguakuéra. Isaías 1:2–10.

Moses and Elijah are slain in Sodom and Egypt during the period of the remnant. Egypt is a symbol of corrupted statecraft and Sodom of corrupted churchcraft. Pelatiah the son of Benaiah dies at the Sunday law, which Isaiah aligns with the biblical day of provocation, which is either 1863, or the Sunday law. Pelatiah the son of Benaiah represents a counterfeit of those who actually hear the Word of God. In the time of the remnant those represented by Moses and Elijah are slain and then resurrected. That resurrection began with a voice in the wilderness in July of 2023. From 2024 the final separation of the wheat and tares has been under way.

Moisés ha Elías oñemano Sodóma ha Egípto-pe umi hembýva tiémpope. Egípto ha’e peteĩ símbolo gobernación oñembyaíva rehegua, ha Sodóma, iglesia rembiapo oñembyaíva rehegua. Pelatías, Benaya ra’y, omano pe léi domingo-pe, upéva Isaías ombojoaju pe ára bíblico ñeprovokasión rehegua ndive, ha upéva ikatu hag̃ua 1863 térã pe léi domingo. Pelatías, Benaya ra’y, ohechauka peteĩ mba’e gua’u umi añetetépe ohendúva Ñandejára Ñe’ẽ rehegua. Umi hembýva tiémpope umi ojehechaukáva Moisés ha Elías rupive oñemano ha upéi oñemoingove jey. Upe jeikove jey oñepyrũ vaekue peteĩ ñe’ẽ osapukáiva desiérto-pe julio jasypópe ary 2023-pe. Ary 2024 guive pe mbyja’o paha trígo ha ñana vai apytépe oiko hína.

At the Sunday law the Seventh-day Adventist church will know that they are lost.

Pe léi domingo guýpe, pe tupaotý Adventista del Séptimo Día oikuaáta okañyha hikuái.

This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Ezekiel 11:11–13.

Ko táva ndaha’éimo’ãi peẽme g̃uarã pe mba’yru guasu, ha peẽ katu ndaha’éimo’ãi pe so’o ipype; che katu pohusgáta peẽme Israel rembe’ýpe. Ha peikuaáta cheha hína Ñandejára; pórke ndapeikói kuri che tembiapoukapykuérape, ni pejapo che huísio kuéra, síno pejapo umi tetã ambuegua pende jerére oikóva jepokuaa rupi. Ha ojehu, che aprofetisárõ guare, omanoha Pelatías, Benaías ra’y. Ezequiel 11:11–13.

The death of Pelatiah, whose names means delivered by God, means in context, delivered unto death, at the same point that the eleventh-hour workers are delivered from the hand of the king of the north in verse forty-one of Daniel eleven. Pelatiah is delivered into the hand of the king of the north at the Sunday law. Pelatiah, the son of Benaiah, meaning “what God’s has built.” At the very point where God has once again built a temple, to lift up as the church triumphant at the Sunday law, those represented by Pelatiah are delivered unto death, for rather than participating in the work of building up the old waste places, they were building themselves Tobiah’s tomb. Pelatiah represents Isaiah’s head to the toe, a body that is completely laden with sin. That body is the Laodicean Seventh-day Adventist church at the conclusion of four generations of progressive rebellion, that Isaiah expresses as an escalating rebellion when he states, “revolt more and more.” In the final testing process which began in 2024, the wheat is dead for three and a half days, then resurrected, at which point they shall know that the Lord is God.

Pelatías remano, héra téra he’iséva Tupã rupi, he’ise ko contexto-pe, oñeme’ẽha omano hag̃ua, upe jave ete umi tembiapohára pa’ũpahápegua oñemosãsõháicha mburuvicha yvate gotyogua póguype Daniel 11:41-pe. Pelatías oñeme’ẽ mburuvicha yvate gotyogua pópe pe léi domingo guýpe. Pelatías, Benaías ra’y, he’iséva “upe Tupã omopu’ã va’ekue.” Pe punto etepe, Tupã omopu’ã jeyhína peteĩ templo, oñemopu’ã hag̃ua iglesia ipu’akapáva ramo pe léi domingo guýpe, umi Pelatías rehe ojehechauka va’ekue oñeme’ẽ omano hag̃uáicha; omba’apo rangue omopu’ã jeývo umi tenda ymaguare oñehundiva’ekue, ha’ekuéra omopu’ãhína ijeheguiete Tobías sepultura. Pelatías ohechauka Isaías akã guive py peve, peteĩ tete tuichakue henyhẽmbaitéva angaipágui. Upe tete hína pe iglesia Adventista del Séptimo Día Laodicea pegua, irundy generación oñemotenondehápe ñemboyke mbeguekatúva pahaitepe, Isaías ohechaukáva peteĩ ñemboyke oñembotuichavéva ramo he’ívo: “peñemboyke hetave ha hetave.” Pe proceso pahaite jehechapyre oñepyrũ va’ekue 2024-pe, trigo omanomba’e mbohapy ára ha mbyte pukukue, upéi oñemopu’ã jeýta; upe jave oikuaáta hikuái Ñandejára ha’eha Tupã.

Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.

Upévare, eprofetisa ha ere chupekuéra: Péicha he’i Ñandejára Tupã; Péina ápe, che retãygua kuéra, ahasáta pene yvyra kuéra, ha rojeguenohẽta pene yvyra kuéragui, ha roguerúta Israel retãme. Ha peikuaáta che ha’eha Ñandejára, ahasávo pene yvyra kuéra, che retãygua kuéra, ha rojeguenohẽvo pene yvyra kuéragui, ha amoĩta pende pype che Espíritu, ha peikovéta, ha pemoĩta pende yvýpe voi; upérõ peikuaáta che, Ñandejára, ha’emaha upe ha’éva ha ajapóva, he’i Ñandejára. Ezequiel 37:12–14.

The counterfeit priesthood who are represented by 25 at the Sunday law, shall then know the Lord is God. The wheat know that the Lord is God in 2024, and the tares wake up to that knowledge at the Sunday law, when it is too late. The period begins with a grave and resurrection and ends with a grave and no resurrection. The wheat at the beginning know God, when He fulfills the resurrection of Revelation eleven, and the tares know at the Sunday law earthquake of the same chapter. In between those two waymarks the testing process of the latter rain brings both classes to maturity for the harvest.

Paʼi rekovia japu ojehechauka hag̃ua 25 rupive pe léi domingo-pe, upérõ oikuaáta Ñandejára haʼeha Tupã. Pe trígo oikuaa Ñandejára haʼeha Tupã ary 2024-pe, ha umi ñana vai opáy ko jeikuaápe pe léi domingo-pe, arakaʼe hag̃ua itaréma. Pe ára paha oñepyrũ peteĩ tyvýpe ha peteĩ jeikove jevy reheve, ha opa peteĩ tyvýpe ha ndaipóri jeikove jevy. Pe trígo iñepyrũme oikuaa Tupãme, Haʼe omboaje jave pe jeikove jevy Apocalipsis once-pe, ha umi ñana vai oikuaa pe yvyryrýi léi domingo-pegua upe capítulo-pe voi. Mokõi techaukaha apytépe, pe peteĩcha ojehecháva ñemongakuaa ñehesaʼỹijo ama paha rehegua rupive ogueru mokõive atykuérape hiʼaju hag̃uáicha pe ñemonoʼõrãme g̃uarã.

Joel’s message is the song of the vineyard, but the first issue it raises is whether men can recognize the latter days, by the former days. The “old men” in Joel could not do that, for when the wake-up call arrives at midnight, they are cut off—spewed out of the mouth of the Lord, right where the earth beast opens it’s mouth to speak, which is also where Balaam’s ass spoke, and where John the Baptist’s father spoke.

Pe mensáhe Joel rehegua ha’e parrálty purahéi, ha pe mba’e peteĩha omoingéva tenonderã ha’e ojekuaa hag̃uapa umi ára pahápeguáva, umi ára yma guare rupive. Umi “kuimba’e itujáva” Joel-pe ndaikatúi ojapo upéva, pórke pe ñehenói omombáy hag̃ua og̃uahẽ vove pyhare mbyte jave, ha’ekuéra oñekytĩmba—oñemosẽ Ñandejára jurúgui, upe hendápe voi pe mymba yvy arigua ojurupe’a hag̃ua oñe’ẽ, ha upéva avei hína pe hendápe Balaam mburika oñe’ẽ hague, ha pehendápe Juan Bautista ru oñe’ẽ hague.

The judgment upon the “old ancient men” is based upon the question of whether this has happened in the days of your forefathers? The passage opens by saying, “hear this.” It then sets forth two witnesses, one of four generations of men and the other four types of insects. Then they are awakened at the Midnight Cry, only to find they are passed by as God’s chosen covenant people. They are not passed by because they had no wine, they are passed by because they have the wrong wine. In the parable of the ten virgins, Joel’s new wine is oil.

Pe huísio umi “karai tuja ymaguaréva” ári oñemopyenda pe porandu rehe: “Ko mba’e piko ojehu raka’e pende ru ypykuéra árape?” Pe jehaipyre oñepyrũ he’ívo: “Pehendu ko mba’e.” Upéi omoĩ mokõi testígo, peteĩva irundy generación kuimba’égui ha ambuéva irundyichagua mymbachu’ígui. Upéi oñemombáy hikuái Pyharepyte Sapy’aitépe, ha ohechakuaa ojeheja hag̃uáicha ohasávo chupekuéra Tupã retãgua poravopyre ñemoñare joajupegua ramo. Ndojehejáiramo ohasa chupekuéra ndaha’éi ndoikói haguére vino, ojeheja ohasa chupekuéra oguerekógui vino vai. Pe ñe’ẽtekovekuépe umi diez vírgenes rehegua, Joel vino pyahu ha’e aséite.

Their salvation is placed in the terms of whether they receive the “new wine” of the latter rain message. The “old and ancient men” are also portrayed as “the drunkards of Ephraim” by Isaiah, and Ephraim is not represented in the sealed in Revelation seven. He is replaced by his brother Manasseh. It is difficult to find a more wicked king than Manasseh, but he replaces the drunkards of Ephraim.

Ijehesalvación oñemoĩ umi ñe’ẽme, ohupyty térã nahániri hag̃ua hikuái pe “vino pyahu” marandu ama paha rehegua. Umi “itujáva ha yma guare kuimba’e” avei Isaías ohechauka “Efraín oka’úva” ramo, ha Efraín ndojehechaukái umi oñembyasývape Apocalipsis siete-pe. Hendaguépe oñemoĩ ijoyke’y Manasés. Hasýkuri ojuhu hag̃ua peteĩ mburuvicha guasu Manasés-gui hembiapo vaivéva, hákatu ha’e omyengovia Efraín oka’úvape.

“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

“Umi ndovyʼáva iñembyasyʼỹva ijehegui iñemboguejy rehe yvypóra rekove marangatúpe, ha ndojaheʼóiva ambuekuéra angaipa rehe, opytáta Tupã selloʼỹre. Ñandejára omondo hembiguáikuérape, umi kuimbaʼe orekóva poapýpe tembiporu ojuka hag̃ua: ‘Tapeho hapykuéri táva rupi, ha pejapi; ani pende resa poriahuvereko, ni peiporiahuverekói: pejukaite tuja ha imitãva, kuñataĩnguéra, mitãnguéra michĩva, ha kuñanguéra; ha ani peñemoaguĩ avavépe oĩ hag̃uáicha hiʼári pe marca; ha peñepyrũ Che santuario guive. Upérõ oñepyrũ umi kuimbaʼe itujávagui oĩva pe óga renondépe.’”

“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.

“Ko’ápe jahecha pe tupao — Ñandejára santuario — ha’e hague pe tenonderãite ohasa hag̃ua Tupã pochy ñenupã. Umi kuimba’e yma guare, umi Tupã ome’ẽ va’ekue tuicha tesape ha oñemoĩ va’ekue tavayguakuéra rekove espiritual rehe ñangarekohára ramo, ombotavy ijerovia oñeme’ẽ va’ekue chupekuéra. Ha’ekuéra oguereko va’ekue pe ñemoĩ: ndotekotevẽiha jahecha milágro ha Tupã pokatu jehechauka hesakãva yma guarérõguáicha. Ára kuéra iñambuéma. Ko’ã ñe’ẽ omombarete ijerovia’ỹ, ha he’i hikuái: Ñandejára ndojapomo’ãi mba’e porã, ni ndojapomo’ãi mba’e vai. Ha’e iporiahuvereko eterei hag̃ua ojehechávo itavayguakuérape juiciope. Péicha “Py’aguapy ha tekorosã” ha’e sapukái umi kuimba’égui araka’eve noñehendumo’ãvéiva iñe’ẽ trompétaicha ohechauka hag̃ua Tupã retãyguápe hembiapo vaikuéra ha Jacob rógape ipekadokuéra. Ko’ã jagua okirirĩva noñehenduiva oñehyvõ hag̃ua, ha’e umi ohupytyva Tupã ipochýva ñemyrõ joja. Kuimba’e, kuñataĩ ha mitãnguéra michĩva opavave oñehundi oñondivepa.”

“The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.

“Umi mba’e vaiete rehe umi jeroviapyréva osusupirárõ ha osapukáiva hína, ha’e vaekue opa mba’e ikatúva ojehechakuaa tesa yvypóra poguýpe; ha katu hetaiterei vai umi angaipa ivaivéva, umi ombopochýva pe Tupã potĩ ha marangatúpe iñakãraku reheve, ndojehechaukái vaekue. Pe Korasõ Kuéra Jehechaha Guasu oikuaa opa angaipa ojejapóva kañyhápe umi tekojoja’ỹ apoha rupive. Ko’ã tapicha oñepyrũ oñandu hag̃ua oĩ porãha hembotavýpe, ha, Ha’e ipasiénsia puku rupi, he’i: “Ñandejára ndohechái”; ha upéi ojapo ku oimérõguáicha Ha’e oheja rei yvy. Péro Ha’e oikuaáta porãta ijapupyrekuéra ha ohechaukáta ambuépe umi angaipa ha’ekuéra oñeha’ã mbarete haguépe okañy hag̃ua.”

“No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.

“Avave ndaipóri superioridáda rango-pe, dignidáda térã arandu yvyrigua rehegua, avave posición oficio sagrado-pe, oñongatútava kuimbaʼekuéra ani hag̃ua osakrifika pe principio ojehejávo ijehe umi ikorasõ mbotavyha poguýpe. Umi ojehechavaʼekue digno ha hekojojáva ramo ohechauka hikuái haʼeha tenondegua apostasia-pe ha techapyrã tekorei rehegua ha Tupã poriahuvereko jepuru vai-pe. Heko aña ndotoleramoʼãvéi Haʼe, ha ipochykuépe ojapo hendivekuéra poriahuverekoʼỹre.

“It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.

“Pyʼaguasúpe Ñandejára oipeʼa ijehegui ipresénsia umi ohupytývagui tuicha tesakã ha oikuaavaʼekue pe ñeʼẽ puʼaka ambuépe ombaʼapóramo guare. Haʼekuéra peteĩ jey niko hembiguái jeroviapýva vaʼekue, ohupytyvaʼekue ipresénsia ha igia; ha katu ojei chugui ha ogueraha ambuépe jejavy hag̃uáicha, ha upévare oñemoĩ hikuái pe Tupã ñembopochy guýpe.” Testimonies, volúmen 5, 211, 212.

Joel is speaking to the leadership of the Laodicean Seventh-day Adventist church when he identifies the “old men,” but Joel is also speaking to the unlearned, as Isaiah calls those who are contrasted with the learned. Joel is speaking to the ancient men who bow to the sun in Ezekiel chapter eight, and who are the first to be judged in chapter nine. He is also addressing the laity of the Laodicean Seventh-day Adventist church when he says, “Hear this, ye old men, and give ear, all ye inhabitants of the land.”

Joel oñe'ẽ hína pe liderazgo iglesia Adventista del Séptimo Día Laodicense rehe ojapo jave pe identificación umi “kuimba'e tuja” rehe, ha katu Joel avei oñe'ẽ umi ndojekuaaporãiva rehe, Isaías he'iháicha umi oñembojojáva umi ojekuaapóvandi. Joel oñe'ẽ umi kuimba'e yma guaréva rehe ojeityvyróva kuarahýpe Ezequiel capítulo ocho-pe, ha ha'e kuéra hína umi tenondete ojehusgáva capítulo nueve-pe. Avei oñe'ẽ hína pe laicado iglesia Adventista del Séptimo Día Laodicense rehe he'ívo: “Pehendúke kóva, peẽ kuimba'e tuja, ha pejapysaka, opa peẽ pe yvyygua.”

The 25 men in chapter eight are located at the Sunday law, where they are bowing to the sun with their backs to the sanctuary. They are a “tithe” of the rebellion of the 250, who stood with Korah, Dathan and Abiram. The 25 men are a symbol of the rebellion that was repeated, according to inspiration in 1888, which typified the rebellion of the leadership of the Laodicean Seventh-day Adventist church at 9/11, through unto the Sunday law. They represent a “tithe” of rebellion in the very same period that Isaiah in chapter six identifies the wise as a “tithe,” that has substance within.

Umi 25 kuimba’e oĩva pe capítulo ocho-pe ojejuhu pe léi domingope, moõ ha’ekuéra oñesũ kuarahýre hapykuévo pe santuário rehe. Ha’ekuéra hína peteĩ “diezmo” pe ñemopu’ãgui umi 250-pegua, umi oñembo’ýva Coré, Datán ha Abiram ndive. Umi 25 kuimba’e ha’e peteĩ símbolo pe ñemopu’ã oñembopyahúva rehegua, he’iháicha pe inspiración ary 1888-pe, upéva ohechauka hag̃ua pe ñemopu’ã pe liderásgo rehegua pe iglesia Adventista del Séptimo Día Laodicense-pegua 9/11 guive, ha peve pe léi domingo. Ha’ekuéra orrepresenta peteĩ “diezmo” ñemopu’ã rehegua upe período peteĩchaitévape Isaías, pe capítulo seis-pe, ohechauka haguépe umi aranduetéva peteĩ “diezmo” ramo, oguerekóva sustánsia ipype.

Joel is the announcement to Adventism, that their probation is closed for they have filled up their cup of probationary time with sin, and the fulness is represented as sickness from their head unto their toes, identifying that the message of the latter rain has been cut off from their mouths. Isaiah describes the same reality in chapter twenty-nine.

Joel niko marandu Adventismo-pe g̃uarã, ikatu hag̃uáicha ojekuaa ipaháma hikuái pe tiempo de prueba, omyenyhẽgui hikuái ikupea pe tiempo de prueba rehegua angaipápe; ha pe henyhẽmbaitéva ojehechauka mba'asy ramo iñakã guive ipyapy peve, oikuaaukáva pe marandu ama pahaguéva rehegua oñeikytĩma hague ijuru-gui. Isaías omombe'u pe añetegua peteĩchagua capítulo veintinueve-pe.

Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.

Pejepy’a, ha peñepyrũ peñemoñe’ẽrã; pesapukái ha pesapukái: oka’u, ha ndaha’éi víno reheve; oñepyso, ha ndaha’éi kaguy mbarete reheve. Ñandejára niko ombojy va’ekue pende ári peteĩ espíritu oke pypuku hag̃uáicha, ha omboty pende resa; umi marandu hag̃uáva, ha pene ruvicha kuéra, umi ohecha hag̃uáva, chupekuéra ojaho’i. Ha opa visión oiko peẽme guarã peteĩ kuatiañe’ẽ mboty hag̃uáicha ñe’ẽramo, ome’ẽva peteĩ arandúvape, he’ívo: Emoñe’ẽna ko mba’e, ajerure ndéve; ha ha’e he’i: Ndaikatúi; oñemboty rupi. Upéi pe kuatiañe’ẽ ome’ẽ peteĩ ndoikuaáivape omoñe’ẽ hag̃ua, he’ívo: Emoñe’ẽna ko mba’e, ajerure ndéve; ha ha’e he’i: Che ndachekatupyryi amoñe’ẽ hag̃ua.

Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.

Upévare Ñandejára he'i: Ko tavayguakuéra oñemboja che rehe ijuru rupive, ha hendyva rupive chemomba'eguasu; ipy'a katu omomombyryite chehegui, ha cherehe kyhyje oguerekóva hikuái yvypóra rembiapoukapy oñembo'éva rupive año. Upévare, péina ápe, ajapóta ko tavayguakuéra apytépe peteĩ tembiapo hechapyrãva, hechapyrã ha mba'e hag̃ua; umíva iñarandúva arandu ohundíta, ha umi iñakãguapýva kuaapy oñemokañýta. Áicha toiko umi oñeha'ãvape oñemokañy pypuku hag̃ua Ñandejáragui hembipota, ha hembiapokuéra oĩ pytũmbýpe, ha he'i: Mávapa orehecha? ha mávapa oreikuaa? Añetehápe, pene mba'e mbojerovia hag̃uáicha pemoambuepa umi mba'e oñeñandu va'erã ñai'ũ ñembiasáicha; mba'éicha piko pe tembiapo he'íta upe ojapóvare: Nachejapói va'ekue? térã pe mba'e oñemboheko pyre he'íta upe ombohekóvare: Ndaikuaái mba'eve? Isaías 29:9–16.

The “understanding” of the wise men is based upon the unsealing of God’s prophetic Word. Those who have been trained in the corrupted institutions of Adventism cannot read the book of prophecy, and they accuse God of having no understanding. When the prophecy is unsealed, they cannot understand it, so they accuse God of being the one who has no understanding, and in so doing they turn things upside down. The learned and unlearned of Adventism cannot understand the prophecy that is unsealed just before probation closes, and the book of Joel commands the “old men” to hear, but they are a class that hearing, they do not hear, and seeing they do not see.

“Arandukuaa” kuimbaʼekuérape guarã oñemopyenda Tupã Ñeʼẽ marandu hag̃uápe oñembotyvaʼekue oñepeʼávo. Umi oñembokatupyrýva Adventismo rembiguái temimoĩmby oñembyaíva rupi ndaikatúi omoñeʼẽ marandu hag̃ua kuatiañeʼẽ, haʼekuéra katu ombojovake Tupãme ndoguerekóiha aranduka hag̃ua. Pe marandu hag̃uápe oñepeʼa jave, ndaikatúi oikũmby chupe, upévare ombojovake Tupãme haʼeha pe ndoguerekóiva aranduka hag̃ua, ha upéicha ojapóvo ombojere opa mbaʼe iñakãre. Adventismo pegua arandupy ha umi ndorekóiva arandupy ndaikatúi oikũmby pe marandu hag̃uápe oñepeʼáva pe ára ñembojovake oñembotýta mboyve, ha Joel kuatiañeʼẽ omanda umi “kuimbaʼe tujápe” ohendu hag̃ua, péro haʼekuéra hína peteĩ aty, ohendúramo jepe, nohendúiva, ha ohecháramo jepe, ndohecháiva.

The very heart of their rebellion is represented in their inability to recognize Christ as the first and the last. This is the context of the chapter where the question is asked, “Hath this been in your days, or even in the days of your fathers?”

Pe mbytépe voi iñemoĩva’ekue rehegua ojehechauka iñakãhatãme ndaikatúi hag̃uáicha oikuaa Cristo ha’eha pe peteĩha ha pe pahague. Kóva hína pe capítulo ryepýpe, upe contextope oñeporanduha: “¿Péicha piko oiko pene ára-pe, térã pende ru kuéra ára-pe jepe?”

Was there a time in the history of your fathers where a people awaken at the Midnight Cry, only to find they are foolish virgins? The “old men” are commanded to “awake,” as were the Millerites at Exeter camp meeting in 1844. The parable of the ten virgins is the parable of the experience of the Adventist people which was fulfilled to the very letter in Millerite history, and will be fulfilled again to the very letter in the latter days. The inability of Laodicean Seventh-day Adventism to recognize that the foundational history of their church is repeated in the latter days, emphasizes the prophetic principle that is the key that unlocks the prophetic message. It is not only the biblical rule, but also the heart of the Revelation of Jesus Christ’s character that is unsealed just before probation closes.

¿Oĩpa raka’e nde ru kuéra rembiasakue ryepýpe peteĩ tetã opu’ãva Pyhare Mbyte Sapy’ápe, ha upéi oikuaáva ha’eha kuñataĩ arandupyréva’ỹ? Pe “tuja kuéra” oñembo’e hag̃ua “opáy hag̃ua”, peteĩchaite umi Millerita Exeter táva ñembyatyhápe ary 1844-pe. Umi pa kuñataĩ rembiasakue ñemoha’ãnga niko Adventista retãyguakuéra jehasa asy rehegua, oñekumpli va’ekue letra rupiite Millerita rembiasakuépe, ha oñekumplíta jey letra rupiite ára pahápe. Laodicea-pegua Adventista Ára Sieteha rembo’e ndaikatúi rehechakuaa hag̃ua itupao rembiasakue ypykue oñeha’ã jeyha ára pahápe, omomba’eguasu pe principio profético ha’éva pe llave oipe’áva pe marandu profético. Ndaha’éi añoite pe tembiapoukapy bíblico, ha katu avei Jesucristo carácter Revelación mbytépe oĩva, oñemboty’ỹva mbovymi oime mboyve pe tiempo de gracia oñemboty.

Joel asks, “Hath this been in your days, or even in the days of your fathers?” Or it might be asked, “In the days of your fathers, was there a testing process that separated a new covenant people, from and old covenant people?” There was, and the separation was accomplished by the prophetic message represented as oil in the parable. “Hath this been in your days or the days of your fathers” immediately identified that what happened in the days of their fathers was an awakening after four generations of escalating destruction, as represented by the command to send the message out over four generations, and with the four insects of escalating destruction. Joel is the pronouncement of judgment against a backslidden and apostate church at the Midnight Cry. No church in sacred history has stood against greater light than the Seventh-day Adventist church. The symbol of that type of rebellion against the truth is represented by “Capernaum.”

Joel oporandu: “¿Péva piko oiko pende árape, térã pende ru ypykuéra árape?” Térã ikatu oñeporandu: “Pende ru ypykuéra árape, piko oĩ ra’e peteĩ proceso de prueba omboyke hag̃ua peteĩ pueblo pyahu pe pacto pyahúpe guarã, peteĩ pueblo pe pacto tuja guápe gui?” Oĩ kuri, ha upe ñemboja’o ojejapo kuri pe marandu profétiko rupive, oñerrepresentáva aséite ramo pe parábola-pe. “¿Péva piko oiko pende árape térã pende ru ypykuéra árape?” pya’e ohechauka hag̃ua mba’épa oiko kuri pende ru ypykuéra árape: peteĩ ñemombáy, irundy generación ñehundi ojupi ohóvo rire, oñerrepresentaháicha pe tembiapoukapy marandu ñemosarambi hag̃ua irundy generación ári, ha umi irundy mymba’i ñehundi ojupi ohóvo rupive. Joel ha’e pe ñemombe’u juicio rehegua peteĩ iglesia ojeheja va’ekue ha apostata rehe, Midnight Cry-pe. Ndaipóri iglesia tembiasakue marangatu ryepýpe opu’ã va’ekue tesape tuichavéva rehe pe iglesia Adventista del Séptimo Día-gui. Pe símbolo upeichagua pu’aka ñemboyke añeteguágui rehegua oñerrepresenta “Capernaum” ramo.

We will continue in the next article.

Ñakontinuáta pe artíkulo oúvape.

“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.

“Capernáumpe Jesús oiko umi intervalope Ijehokuéra oho ha ou jave, ha upéicha oñepyrũ ojekuaa hag̃ua ‘Itáva tee’ ramo. Oĩkuri mar Galilea rembeʼýpe, ha hiʼag̃ui Gennesaret ñu porãite rembeʼýre, ndahaʼéiramo jepe upépe voi.” El Deseado de Todas las Gentes, 252.

“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

“Umi umi mitã oje’e hag̃uáicha Tupã ra’ykuéra apytépe, mbovyite paciencia ojehechauka, mboy ñe’ẽ ro’yrõ ha haku vaíva oñeñe’ẽ, ha mboy jehovaíva oje’e umi ndaha’éivare ñande jeroviapy rehegua. Heta ohecha ambue iglésiapegua kuérape pekadór guasu ramo, ha Ñandejára katu ndohéchai chupekuéra péicha. Umi péicha omañáva ambue iglésiapegua kuérare, tekotevẽ oñemomichĩ Tupã po mbarete guýpe. Umi ha’ekuéra okondenáva ikatu orekónte kuri tesape michĩmi, sa’i oportunidad ha privilehio. Oguerekóramo kuri hikuái pe tesape heta ñande iglésiakuéra miembro oguerekóva’ekue, ikatu hag̃uáicha oñemotenonde mombyryvéma ha ohechaukave porã ijeroviapy yvórape. Umi oñemomba’eguasúva itesape rehe, ha upéicharõ jepe ndoikói ipype, Cristo he’i: ‘Che katu ha’e peẽme, Tiro ha Sidónpe g̃uarã ojehasa hag̃uáita hag̃uave pe ára huísiope penégui. Ha nde, Capernaum [Adventista del Séptimo Día, oguerekova’ekue tesape guasu], yvága peve reñemopu’ãva [privilehio rehegua], añaretã peve reguejyta: pórke umi tembiapo mbarete ojejapova’ekue nderehe, ojejapo va’erãmo’ã Sodómape, opytáta mo’ã kuri ko ára peve. Che katu ha’e ndéve, Sodoma retãme g̃uarã ojehasa hag̃uáita hag̃uáicha pe ára huísiope ndégui.’ Upérõ Jesús ombohovái ha he’i: ‘Aagradese ndeve, che Ru, yvága ha yvy Jára, reñomi haguére ko’ã mba’e umi arandu ha ñemoarandúvagui [ha’ekuéra voi oimo’ãháicha], ha reikuaaukágui mitã’ípe.’”

“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’

“‘Ha ko'ág̃a, peẽ pejapo haguére opa ko'ã tembiapo, he'i Ñandejára, ha che añe'ẽ peẽme, pyhareve guive apu'ãvo ha añe'ẽvo, péro peẽ ndapehendúi; ha ahenói peẽme, péro peẽ ndacherespondéi; upévare ajapóta ko óga rehe, che rérape oñembohérava, pype pejeroviáva, ha upe tenda ame'ẽ va'ekue peẽme ha pende ru kuérape, ajapo haguéicha Siló rehe. Ha poi peẽme che renondégui, apoí haguéicha opa pene ryvy kuérape, Efraín ñemoñare pukukue reheve.’”

“The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.

“Ñandejára omopyenda ñande apytépe temimoĩmbykuéra tuichaitereíva iñimportánciape, ha umíva oñemboguata vaerã, ndaha’éi umi temimoĩmby yvyrigua oñemboguatahaguéicha, síno Tupã rembiapoukapy he’iháicha. Oñemboguata vaerã hikuái hesa peteĩnte rupi iñemomba’eguasúre, ikatu hag̃uáicha opa mba’e rupive oñesalva umi ánga okañymbáva. Tupã tavayguakuérape ou kuri Espíritu rembiapokue tee, ha upéicharamo jepe heta ndaikatúi térã ndojapysakái hag̃ua umi ñemoñe’ẽ asýre, ñemomarandúre ha ñemongetáre.”

“‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’

“‘Pehendúke ko’ág̃a kóva, peẽ tavýva ha ndapeikuaáiva mba’eve; peẽ peguerekóva tesa ha ndapehecháiva; peẽ peguerekóva apysa ha ndapehendúiva: nda chekyhyjéi piko peẽ, he’i Ñandejára; ndapejerokyhýi piko che renondépe, che amoĩva yvyku’i para rembe’ýpe opa ára hag̃uaicha, ani hag̃ua ohasa hag̃ua upépe; ha ijy omýirõ jepevérõ, ndaikatúi ipu’aka; oguarahéi hatã jepevérõ, ndaikatúi ohasa hese? Ha ko tetãguápe oĩ peteĩ py’a oñembotovéva ha opu’ãva; oñembotove ha oho. Ha nde’íri hikuái ipy’apýpe: Jaikyhyje ko’ág̃a Ñandejára ñande Jára rehe, pe ome’ẽva ama ypy ha ama pahápe hi’aravoitépe; ha’e ñandéve guarã oñongatu pe arapokõindykuéra oñemoĩva ñemono’õrã. Pende tekoañáva omomombyry ko’ã mba’e, ha pende angaipa ojoko mba’e porãgui penehegui.... Nohusgái hikuái pe káusa, mitã tyre’ỹ rembikotevẽ; upéicharõ jepe, oñakãrapu’ã; ha imboriahu rembikotevẽ ndojuzgái hikuái. Ndaipóri piko che ajepy’apýva ko’ã mba’ére, he’i Ñandejára; nda che ánga piko oñemoĩva hag̃ua jehepyme’ẽ peteĩ tetã koichaguáre?’”

“Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.

“¿Piko Ñandejára oñembopochýta he’i hag̃uáicha: ‘Ani rejerure ko tetãygua rehe, ani rehupi sapukái térã ñembo’e hesekuéra, ani avei reje’epota che rendápe hesekuéra: ndaikatu mo’ãi niko ahendu ndeve’? ‘Upévare ama oñembotove, ha ndaipóri ama pahague.... Nde nderehasýi piko ko’ágã guive resapukái hag̃ua chéve: Che Ru, nde niko che mitãrusu araka’evepegua moakãhára?’” Review and Herald, 1 de agosto de 1893.