We are identifying the twelve Messianic fulfillments in the book of Matthew, and aligning them with the waymarks of the one hundred and forty-four thousand. We have identified the birth of Christ, as the waymark of the time of the end, which begins every reformatory movement. The birth of Christ aligns with 1989, the time of the end for the one hundred and forty-four thousand. That waymark is always followed by a waymark where the message is put into the public arena, so the public can thereafter be held accountable.

Rohechakuaa umi doce cumplimiento mesiánico kuatia Mateo-pe, ha roñembojoja umi marca de camino rehegua umi cien cuarenta y cuatro mil rehe. Rohechakuaa Cristo ñembou yvypóraicha, ha upéva ha’e pe marca de camino pe tiempo del fin rehegua, omoñepyrũva opaite movimiento reformatorio. Cristo ñembou yvypóraicha oñembojoja 1989 rehe, ha’éva pe tiempo del fin umi cien cuarenta y cuatro mil-pe g̃uarã. Upe marca de camino tapiaite ojehupyty rire ou ambue marca de camino, upépe pe mensaje oñemoĩ hag̃ua tenda público-pe, ikatu hag̃uáicha upéi público ojegueraha hag̃ua responsabilidad rehe.

The second Messianic fulfillment was Christ’s parable teaching, which defines the methodology that is used to present the message that is formalized after the time of the end, when an increase of knowledge leads to a message for that peculiar generation. It was 1831 for the Millerites and 1996 for the movement of the one hundred and forty-four thousand. After the message is placed into the public domain, it is then empowered by a fulfillment of prophecy that marks the beginning of the testing process. That empowerment was August 11, 1840 for the Millerites and 9/11 for the one hundred and forty-four thousand.

Pe mokõiha cumplimiento mesiánico ha’e va’ekue Cristo ñembo’ehápe parábola rupi, omyesakãva pe metodología ojeporúva oñemombeʼu hag̃ua pe marandu oñemboheko hag̃ua ipype pe ára paha rire, araka’e peteĩ jeikuaave ojegueru peteĩ marandu pe ñemoñare ijojaha’ỹvape g̃uarã. Upéva niko 1831 ary-pe umi Millerita-kuérape g̃uarã ha 1996 ary-pe pe movimiento umi cien cuarenta y cuatro mil-gua rehegua. Oñemoĩ rire pe marandu tetãygua dominio-pe, upéi oñembarete peteĩ cumplimiento de profecía rupi ohechaukáva pe prueba proceso ñepyrũ. Pe ñembarete upéva va’ekue 11 jasypoapy 1840 umi Millerita-kuérape g̃uarã ha 11/9 umi cien cuarenta y four mil-pe g̃uarã.

The Third Messianic Waymark is the Messengers of 9/11

Pe mbohapyha Mesia rehegua tape rechaukaha ha’e hína umi 9/11 Maranduha kuéra

And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene. Matthew 2:23.

Ha'e ou ha oiko peteĩ táva hérava Nazaretpe, ojehu hag̃ua pe he'íva umi maranduha kuéra rupive: “Oñehenóita Nazareno.” Mateo 2:23.

Prediction

Predicción

And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots. Isaiah 11:1, Judges 13.

Ha osẽta peteĩ yvyra’i ruguégui Jesé rapópe, ha hoky peteĩ ramo ipykuégui. Isaías 11:1, Jueces 13.

The root of the Hebrew word translated as “Branch,” is Netzer, which is also the root of Nazareth. The Branch comes from the slums of Nazareth.

Pe ñe’ẽ hebreo oñembohasáva “Yvyra Rakã” ramo, hapokue hína Netzer, ha upéva avei hína Nazaret rapokue. Pe Yvyra Rakã osẽ Nazaret tavusu vaihágui.

“The Lord will call young men from the humble walks of life into his service, just as he did when living in person on this earth. He passed by the learned rabbis, to choose as his first disciples humble, unlearned fishermen. He has workers whom he will call forth from poverty and obscurity. Engaged in the common duties of life, and clothed with coarse raiment, they are looked upon by men as of little worth. But they will become precious jewels, to shine brightly for the Lord. ‘They shall be mine, saith the Lord of hosts, in that day when I make up my jewels.’” Review and Herald, May 5, 1903.

“Ñandejára ohenóita kuimba’e pyahu kuérape tekove raperã iñembyasyvévagui hembiapópe, ojapoháicha va’ekue oikóramo guare ha’e voi ko yvy ári. Ohasa mboyve umi rabi iñarandúva ykére, oiporavo hag̃ua idisipulokuéra peteĩha ramo umi pira peteĩháva humilde ha ndojehekombo’éiva. Oguereko tembiguái kuérape ohenóitava mboriahúgui ha jeikuaa’ỹgui. Oñemoĩ hag̃ua tekove rembiapo jepiveguápe, ha oñemonde ao ky’aguasúpe, yvyporakuéra ohecha chupekuéra mba’e’ỹramoguáicha. Hákatu ha’ekuéra oikóta ita jeguaka iporãitereíva, omimbi porã hag̃ua Ñandejárape g̃uarã. ‘Che mba’éta hikuái, he’i Ñandejára ipu’akapáva, upe ára che ambyatyhápe che ita jeguaka kuéra.’” Review and Herald, 5 de mayo, 1903.

The authority of the Holy Spirit, the authority of Sister White and the inspired endorsement of Jones and Waggoner were rejected in 1888, as Korah had done with the authority of Moses.

Pe Espíritu Santo autorida, Hermana White autorida ha Jones ha Waggoner ñemoneĩ ojejapóva inspiración rupive katu oñemboyke 1888-pe, Coré ojapo haguéicha Moisés autorida rehe.

“Thus the message of the third angel will be proclaimed. As the time comes for it to be given with greatest power, the Lord will work through humble instruments, leading the minds of those who consecrate themselves to His service. The laborers will be qualified rather by the unction of His Spirit than by the training of literary institutions. Men of faith and prayer will be constrained to go forth with holy zeal, declaring the words which God gives them. The sins of Babylon will be laid open. The fearful results of enforcing the observances of the church by civil authority, the inroads of spiritualism, the stealthy but rapid progress of the papal power—all will be unmasked. By these solemn warnings the people will be stirred. Thousands upon thousands will listen who have never heard words like these. In amazement they hear the testimony that Babylon is the church, fallen because of her errors and sins, because of her rejection of the truth sent to her from heaven. As the people go to their former teachers with the eager inquiry, Are these things so? the ministers present fables, prophesy smooth things, to soothe their fears and quiet the awakened conscience. But since many refuse to be satisfied with the mere authority of men and demand a plain ‘Thus saith the Lord,’ the popular ministry, like the Pharisees of old, filled with anger as their authority is questioned, will denounce the message as of Satan and stir up the sin-loving multitudes to revile and persecute those who proclaim it.” The Great Controversy, 606.

“Upéicha pe ánhel mbohapýha marandu oñemoherakuãta. Ha og̃uahẽvo ára oñeme’ẽ hag̃uáicha ipu’akapavẽ hag̃uáicha, Ñandejára omba’apóta tembiporu ñemomirĩ reheve rupive, omboguatávo umi iñakãme umi oñekonsagra va’ekuépe Iservísiope. Umi mba’apohára oñembokatupyryvéta Ijespíritu jejohéi rupive, ndaha’éi hag̃ua kuatiañe’ẽ mbo’ehao ñembokatupyry rupi. Kuimba’e jerovia ha ñembo’e rehegua oñeñemomýita osẽ hag̃ua kyre’ỹ marangatu reheve, omoherakuãvo umi ñe’ẽ Tupã ome’ẽva chupekuéra. Babilonia angaipa ojehechaukáta hesakã hag̃uáicha. Umi mba’e vaiete osẽva pe tupaópegua jepokuaa ñeñemboguata hag̃ua pokatu sivil rupive, espiritísmo jeike vai, ha pe pokatu papal ñemotenonde kañyhápe ha pya’e—opa umíva ojepe’áta iñakãguy. Ko’ã ñemomarandu pohýi rupive tavayguakuéra oñemongu’éta. Hetaiterei tapicha ohendúta, araka’eve ndohechái va’ekue ko’ãichagua ñe’ẽ. Ñemondýipe ohendu hikuái pe mombe’u he’íva Babilonia ha’eha pe tupaó, ho’áva ijejavy ha iñangaipa rupi, omboykére pe añetegua ou va’ekue chupe yvágagui. Ha tavayguakuéra oho jave umi mbo’ehárakuéra yma guarépe porandu py’ahatã reheve: Añetépa ko’ã mba’e? umi ministrokuéra oikuave’ẽ mombe’upy gua’u, oñe’ẽ mba’e iporã hag̃uáicha, omokirirĩ hag̃uáicha iñemondýi ha ombopy’aguapy hag̃ua pe tekovive oñemombáy va’ekue. Péro heta oĩ rupi ndoikuaaséiva oñemyanyhẽ kuimba’e pokatu añónte rehe, ha ojeruréva peteĩ ‘Péicha he’i Ñandejára’ hesakãva, pe ministerio ojeguerohorýva, fariséokuéra yma guaréicha, henyhẽ pochy reheve ijehechapyrã oñeporandúgui, omombe’úta pe marandu ouha Satanágui ha omopu’ãta umi aty guasu angaipa rayhúva oñe’ẽvai ha omuña hag̃ua umi omoherakuãvape.” The Great Controversy, 606.

The stammering lips from the slums of Nazareth arrived at the “debate” of Isaiah twenty-seven.

Nazaret távagui pe guive osẽva juru pyta oúva Isaías mokõipa poapyha “ñe’ẽjoavy” peve.

In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. Isaiah 27:8.

Ha’e oñemitãvo medida rupive, nde reñe’ẽñorãta hese: ha’e ojoko yvytu hatãite oúva kuarahyresẽ gotyogua yvytu árape. Isaías 27:8.

The “east wind” of Islam, represented as “the third woe,” and also “the angering of the nations” was released and immediately restrained on 9/11.

Pe “yvytu kuarahyresẽgua” Islam rehegua, ojehechaukáva “mba’asy mbohapyha” ramo, ha avei “tetãnguéra pochy” ramo, oñemosẽ ha pya’e voi ojokojevy 11 de septiembre-pe.

“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

“Upéva pe salvación rembiapo oñemohu’ãmbotávo, oúta yvy ári jehasa asy, ha tetãnguéra ipochýta, upéicharõ jepe ojejokóta ani hag̃ua ojoko pe mbohapyha ánhel rembiapo. Upéva pe ára pe ‘ama paha’, térã pytu’u jevy Ñandejára renondégui, oguãhẽta ome’ẽ hag̃ua pokatu pe mbohapyha ánhel ñe’ẽ hatãvape, ha ombosako’i hag̃ua umi marangatu oĩ hag̃ua hag̃ua pe ára umi pokõi plága pahague oñeñohẽtahápe.” Early Writings, 85.

Moses, Ellen White, A. T. Jones and E. J. Waggoner then took their position at 9/11 as the watchmen of Habakkuk chapter two, who asked what they will say during Isaiah’s “debate,” that begins when the east wind arrives. Isaiah says the “debate” is what purges the sins from God’s people.

Upérõ Moisés, Ellen White, A. T. Jones ha E. J. Waggoner ojapyhy ijyvýpe 9/11-pe Habacuc kapítulo mokõi ñangarekohára ramo, oporandúva mba’épa he’íta hikuái Isaías “ñomongeta joavy” aja, oñepyrũva pe yvytu kuarahyresẽgua oguahẽ vove. Isaías he’i pe “ñomongeta joavy” ha’eha upe omopotĩva angaipa kuéra Tupã tavayguakuéragui.

In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.

Ha peteĩ medida rupi, osẽvo tenonderã, nde reñorãirõta hendive; haʼe ojoko yvytu pohýi ha hatãva pe yvytu kuarahyresẽgua ára. Upévare, ko’ãga rupi oñemopotĩta Jacob rembiapo vai; ha kóva hína opa hi’a oguerúva hag̃ua ojeipe’a hag̃ua ipekádo: ha’e ojapóramo altar ita-kuéra opaite oiko hag̃ua tiza ita oñembyai hag̃uáicha, umi yvyra marangatuha ta’anga-kuéra ndopytamo’ãi oñembo’y hag̃uáicha. Isaías 27:8, 9.

The “debate” over the latter rain being measured at 9/11, when Islam was released and then restrained, is how Jacob’s iniquities are removed, thus turning Jacob into Israel. The biblical transition of Jacob, a covenant representative man, unto Israel is identifying 1856, when the Philadelphian Millerite movement, became the Laodicean Millerite movement, that seven years later would become the Laodicean Seventh-day Adventist church. That transition in Millerite history identifies a waymark in the history of the one hundred and forty-four thousand when the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand. That transition point is when Jacob, meaning the supplanter, changes unto Israel, meaning the overcomer.

Pe “ñe’ẽngue” ama’ẽrã arapoty pahápe oñemedi hag̃ua 9/11-pe, Islam osẽ jave ha upéi oñejoko jave, ha’e mba’éichapa oñembogue Jacob rembiapo vai, ha upéicha Jacob ojere Israel-rã. Pe ñembohasa bíblico Jacob-gui, kuimba’e ohechaukáva pe ñe’ẽme’ẽme, Israel-pe, ohechauka ary 1856, araka’e pe movimiento Millerita Filadelfiagua ojapo pe movimiento Millerita Laodiceagua-rã, ha siete ary rire oikóta pe iglesia Adventista del Séptimo Día Laodiceagua. Umi mba’e oñembohasáva historia Millerita-pe ohechauka peteĩ waymark pe historia umi cien cuarenta y cuatro mil-pe, araka’e pe movimiento Laodiceagua umi cien cuarenta y cuatro mil-gua ojere pe movimiento Filadelfiagua umi cien cuarenta y cuatro mil-gua. Upéva pe punto ñembohasa rehegua ha’e araka’e Jacob, he’iséva pe opu’ãva ambue rendaguépe, ojere Israel-rã, he’iséva pe ipu’akavéva.

The “debate” purges Jacob’s iniquities and he becomes Israel the overcomer. Those represented as Israel overcome by the blood of the Word and the word of their testimony.

Pe “ñe’ẽjovake” omopotĩ Jacob rembiavy vaekue, ha ha’e oiko Israel, pe ipu’akáva. Umi ojehechaukáva Israel ramo ipu’aka Ñe’ẽ Ruguy rupive ha iñe’ẽ mombe’upy rupive.

And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.

Haʼekuéra ipuʼaka hese pe Ovecha Raʼy ruguy rupive, ha umi hekomombeʼu ñeʼẽ rupive; ha ndohayhúi hekovekuéra pe mano peve. Apocalipsis 12:11.

The “word of their testimony” is the message that Habakkuk’s watchman asked to understand. It represents their sanctification and the blood of the Lamb, their justification.

Pe “ñe’ẽ imarangatúva rehegua” ha’e pe marandu Habacuc ñangarekohára ojeruréva oikuaa hag̃ua. Upéva ohechauka iñemomarangatuha ha pe Ovecha Ra’y ruguy, ha’éva iñembojovake.

I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

Che ñaiméta che ñangarekoha ári, ha añembo’yta tórre ári, ha ama’ẽta ahecha hag̃ua mbaʼépa heʼíta chéve, ha mbaʼépa haʼéta che ambohovái hag̃ua oñemongavaju vove che rehe. Habacuc 2:1.

The word “reproved” means “argued with,” and represents Isaiah’s “debate” that removes Jacob’s sins. The watchman in Habakkuk wants to know what his testimony is to be, and he is informed that Habakkuk’s tables are the message that would allow those who wished to read to run through the Scriptures and find the message of justification by faith. Habakkuk two clearly identifies the watchman at the end of the first four verses, as being in the class who are justified by faith.

Ñe'ẽ “reproved” he’ise “oñeñe’ẽ hag̃ua hendive,” ha ohechauka Isaías “ñomongeta” oipe’áva Jacob angaipa kuéra. Ñangarekoha Habacuc-pe oikuaase mba’épa va’erã itestimonio, ha oñemombe’u chupe Habacuc tabla kuéra ha’eha pe marandu ome’ẽtava umi oipotávape omoñe’ẽ hag̃ua, ohasakuaávo hag̃ua Ñandejára Ñe’ẽryru kuéra rupi ha otopa hag̃ua pe marandu pe justificasión rehegua jerovia rupive. Habacuc mokõi hesakã porã ombojekuaa pe ñangarekohápe umi irundy versíkulo peteĩha pahaite peve, oĩha pe aty ojejustifikáva jerovia rupive apytépe.

Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

Péina, pe imbarete vaʼekue ndahaʼéi hekojoja ipype; ha pe hekojojáva oikovéta ijerovia rupive. Habacuc 2:4.

The message upon those two tables are the old paths of Jeremiah. But when Jeremiah’s watchman sounded the trumpet, the class of rebels, whose souls are lifted up, refused to hear. They were the same class in the previous verse, who refused to walk in the old paths in order to find the rest and refreshing.

Pe marandu oĩva umi mokõi tabla ári ha’e Jeremías rapekuéra yma guare. Ha katu, Jeremías ñangarekohára ombopu ramo guare pe trompéta, umi opuʼãva aty, umi anga ojehupi vaʼekue, ndojaposéi hendu. Haʼekuéra voi pe aty peteĩchagua pe versíkulo mboyveguápe, ndoikoseʼỹ vaʼekue umi tape yma guarépe ojuhu hag̃ua pe pytuʼu ha pe piroʼy.

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

Péicha he’i Ñandejára: Peñembo’y tapekuérare, pehecha, ha peporandu umi tape ymaguare rehe, moõpa oĩ pe tape porã, ha peguata pype, ha pejuhúta pytu’u pene ángape g̃uarã. Ha’ekuéra katu he’i: Ndoroguasemo’ãi upe rupi. Avei amoĩ penderesáirãkuérape, ha ha’e: Pehendu mimbypu ryapu. Ha’ekuéra katu he’i: Ndorohendumo’ãi. Jeremías 6:16, 17.

The watchmen that are set over God’s people at 9/11 were Moses, Ellen White, Jones and Waggoner, represented by Moses’ stammering lips, which was represented by his fear of speaking in the Egyptian language, a language that he had not used for forty years. In relation to all the Hebrews and the mixed multitude that came through the Red Sea with Moses, Moses was the guy with the foreign accent. His accent was the Nazarene accent. Peter also had his accent marked out.

Umi ñangarekohára oñemoĩva Tupã tavayguakuéra ári 9/11-pe ha’e vaʼekue Moisés, Ellen White, Jones ha Waggoner, ojehechauka hag̃ua Moisés rembeʼy pyta rupi, upéva ojehechauka hag̃ua ikyhyje rupi oñeʼẽvo pe ñeʼẽ egipcia-pe, peteĩ ñeʼẽ ndoipurúivaʼekue cuarenta ary aja. Opavave hebreo kuéra ha pe aty jeheʼa ohasa vaʼekue Yguasu Pytã rupi Moisés ndive rehegua, Moisés haʼe vaʼekue pe kuimbaʼe oguerekóva ñeʼẽ pytagua acento. Iñeʼẽpu haʼe vaʼekue pe Nazareno acento. Pedro avei ojekuaa porã vaʼekue iñeʼẽpu rupi.

And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them; for thy speech bewrayeth thee. Matthew 26:73.

Ha peteĩ sapyʼami rire, umi oĩva upépe oñemboja ha heʼi Pédrope: Añetehápe nde avei haʼe peteĩva umívagui; nde ñeʼẽgui niko ojekuaa nde reimeha hendivekuéra. Mateo 26:73.

In the debate of Peter’s history, he lied three times, and was distinguished in the debate by his accent, or his stammering tongue. One class in the debate asked God, “what am I to say in the debate.” They “see” the old paths and they “listen” to the sound of the trumpet. They see and hear, and when they finally “debate,” they overcome. The message to overcome in the latter days is represented as the Laodicean message. Unlike the Laodicean church, the Philadelphian church has no condemnation.

Pedro rembiasakue jepy’apy guasúpe, ha’e ojapu mbohapy jey, ha ojekuaa hag̃ua upe jepy’apy guasúpe iñe’ẽme, térã ijuru pyta’i rupi. Peteĩ aty upe jepy’apy guasúpe oporandu Tupãme: “mba’épa ha’éta upe jepy’apy guasúpe.” Ha’ekuéra “ohecha” tape yma guarépe ha “ohendu” turu pu. Ohecha ha ohendu, ha ipahápe “ojepy’apy jave”, ipu’aka. Pe marandu ipu’aka hag̃ua ára pahápe oñerrepresenta pe marandu Laodiceagua ramo. Laodicea iglesia ndaha’éi rami, Filadelfia iglesia ndorekói ñembojovake.

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

Pe vencévape ajapóta peteĩ columna ramo che Ruete róga peguápe, ha noesẽvéima upégui araka’eve; ha aháita hese che Ruete réra, ha che Ruete táva réra, péva ha’éva Jerusalén pyahu, oguejýva yvágagui che Ruete guive; ha aháita hese che réra pyahu. Oguerekóva apysa, tohendu mba’épa he’i pe Espíritu umi iglésia-kuérape. Apocalipsis 3:12, 13.

In spite of having no condemnation, the promise to Philadelphia is only for those “that overcome.” The Philadelphian church is contrasted with the Laodicean church, and it is distinguished by a class that needs to overcome, and a class that has overcame. The Philadelphian church is contrasted with the Laodicean church and the Laodicean church are the foolish virgins of Matthew 25.

Jehupi ndoikovéi jejahyrã, pe ñe'ẽme'ẽ Filadélfiape g̃uarã peteĩcha umi “opu'ãva” añóntepe g̃uarã. Pe tupao Filadélfiagua oñembojoavy pe tupao Laodiceaguágui, ha ojepyso mokõi aty rupive: peteĩ aty tekotevẽva opu'ã, ha ambue aty opu'ãma va'ekue. Pe tupao Filadélfiagua oñembojoavy pe tupao Laodiceaguágui, ha pe tupao Laodiceagua ha'e Mateo 25-pe oĩva kuñataĩ tavykuéra.

“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

“Pe estado iglesia rehechaukapýva umi kuñataĩ virgen tavy rehe, oñeñeʼẽ avei hese estado Laodicea-pegua ramo.” Review and Herald, 19 de agosto de 1890.

At 9/11, when the angel descended at the collapse of the Twin Towers, Jones and Waggoner began the presentation of the Laodicean message, and the debate of the latter rain began. Jeremiah’s trumpet message is the seventh trumpet, which is the third woe, which is Islam as identified in the old paths represented by the truths, ALL of the truths, represented upon Habakkuk’s 1843 and 1850 tables. The Laodicean message is the only hope of salvation, and the word salvation means healing. Whether Christ portrays Himself as knocking on the door of a Laodiceans’ heart, or promising the Laodicean that if they will make peace with Him, He will make peace with them, it is only the message of healing that is offered to a Laodicean Seventh-day Adventist.

9/11-pe, pe ánhel oguejy jave umi Mokõi Torre Ojoasapa ho’árõ guare, Jones ha Waggoner oñepyrũkuri oikuaauka hag̃ua pe marandu Laodiceagua, ha upe jave oñepyrũ pe ñomongeta ama pahaguévare. Jeremías trompéta marandu ha’e pe séptimo trompéta, ha upéva hína pe mbohapyha ñembyasy, ha upéva hína Islam, ojehechakuaáva umi tape yma guarépe, ojehechaukáva umi añeteguápe, OPAVAVE umi añetegua, ojehechaukáva Habacuc mesakuéra 1843 ha 1850 ári. Pe marandu Laodiceagua ha’e pe añoite esperánsa ñesalvasãorã, ha pe ñe’ẽ salvación he’ise jehovasa’ỹgui ñemonguera. Taha’e Cristo ojehechaukáramo ijupe okonkonáva peteĩ Laodiceagua korasõ rokẽme, térã oprometéramo pe Laodiceaguápe, ha’ekuéra ojapóramo py’aguapy hendive, Ha’e ojapóta py’aguapy hendivekuéra, pe marandu ñemonguera rehegua añoite voi oñeme’ẽ peteĩ Adventista del Séptimo Día Laodiceaguápe.

The Fourth Messianic Waymark is the Laodicean message of 9/11

Pe irundyha Mesianoguáva ha’e hína pe marandu Laodiceaguáva 9/11 rehegua.

That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses. Matthew 8:17.

Ojehu hag̃uáicha pe he'íva Isaías maranduhára rupive, he'ívo: Ha'e voi ogueraha ñande mba'asykuéra, ha omboi ñande hasykuekuéra. Mateo 8:17.

Prediction

Prediksión

Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. Isaiah 53:4.

Añetéhápe haʼe ogueraha ñande mbaʼasykuéra, ha oñemombaʼe ñande rembyasykuéra; upéicharõ jepe, ñande ñamombaʼe chupe ojepohýiva ramo, Tupã oinupãva ha oñembyasykóva. Isaías 53:4.

And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.

Ha emomaranduhápe pe ángelpe pe iglesia Laodicea-guápe, ehai: Péicha he’i pe Amén, pe testígo jeroviapyrã ha añetegua, pe ñepyrũ Tupã rembiapokue apytépe: Che aikuaa nde rembiapokue, ndaha’éigui nde ro’ysã, ni haku; aipotaite ningo reimérire ro’ysã térã haku. Upévare, nde lukálte rupi, ndaha’éigui ro’ysã ni haku, amombota ndehegui che juruégui.

Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked:

Ereje ramo reñe’ẽgui: Che aiporiahuvereko, ha heta mba’e areko, ha mba’eve ndajekotevẽi; ha ndereikuaái nde reimeha ñembyasyetépe, ha reñemboasy hag̃uáicha, ha mboriahu, ha ára nderehechái, ha opívo.

I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.

Amongeleja rejoguákena chehegui óro tata rupi oñembojerepyre, reriko hag̃uáicha; ha ao morotĩ, remoñemonde hag̃uáicha, ani hag̃uáicha ojehechauka nde reíre rei hag̃ua ñemotĩ; ha emoĩ nde resáre pohã, rehecha hag̃uáicha.

As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.

Che ahayhu kuéra ame’ẽva che mborayhu, ahekombo’e ha ajejokokuaa chupekuéra; upévare ndekyre’ỹ hag̃ua, eñemoĩ kyre’ỹ ha eñembyasy nde angaipa rehe. Péina, che aĩ okẽ renondépe ha ambojapajapa; oĩramo peteĩ ohendúva che ñe’ẽ ha oipe’áva okẽ, aikéta hendápe ha akarúta hendive, ha ha’e chendive. Pe oganávape ame’ẽta toguapy che ndive che guapyha guasúpe, che voi avei aganáhaguéicha ha aguapy hag̃ua che Ru ndive Iguapyha guasúpe. Pe oguerekóva apysa, tohendu mba’épa Espíritu he’i umi tupãópe. Apocalipsis 3:14–22.

The counsel to buy gold and white raiment and to anoint the eyes is the stated remedy for a condition that ends in eternal death, not just death. Whatever problems that the gold, raiment and anointing might remedy, those problems easily align with Christ taking our infirmities. John was incarcerated in Patmos for the Word of God and the testimony of Jesus, which is the Spirit of Prophecy. The Spirit of Prophecy is the remedy for Laodicea, and the healing properties of the Spirit of Prophecy were typified by Christ taking our infirmities and bearing our griefs.

Pe konsého ojogua hag̃ua óro, ao morotĩ ha hag̃ua oñemoĩ tesa rehe, ha’e pe pohã he’íva hag̃ua peteĩ tekove rendápe opáva manópe opave’ỹvape, ndaha’éi mante manópe. Oimeraẽ apañuãi pe óro, pe ao ha pe ñemoĩ tesa rehe ikatúva omyatyrõ, umi apañuãi oñemohenda porã Cristo ogueraha hague ñande mba’asykue ndive. Juan oñemboty va’ekue Patmos-pe Ñandejára Ñe’ẽ ha Jesús testimony rehehápe, upéva ha’éva Profesía Espíritu. Pe Profesía Espíritu ha’e pe pohã Laodiceágui g̃uarã, ha pe Profesía Espíritu mba’eporã omonguera hag̃uáicha oñemombe’upy Cristo ogueraha haguére ñande mba’asykue ha ogueraha ñande ñembyasýkue.

The only way for Christ to take are infirmities is if we open our heart door and allow the combination of His Divinity with our humanity. He takes our infirmities when He enters into our lives through the presence of the Holy Spirit. We open the door by accomplishing the remedy. The remedy that opens the heart is gold, white raiment and eye salve. The eye salve is the enlightenment of God’s Word that is only accomplished by the Holy Spirit. The Bible is a lamp unto our feet, and the light that lightens the pathway is the light of the Midnight Cry.

Cristo ikatu hag̃uáicha ogueraha ñande mba’asykue, peteî tape añoite oĩ: ñamokyre’ỹ hag̃ua ñane korasõ rokẽ ha jaheja hag̃ua oñembojoaju Ijarekoha Tupãguáva ñande reko yvypóndi. Ha’e ogueraha ñande mba’asykue oike vove ñande rekovépe Espíritu Santo presencia rupive. Jipe’a pe okẽ jajapóramo pe pohãno. Pe pohãno omboty’ỹva korasõ ha omokyre’ỹva ichupe ha’e óro, ao morotĩ ha ñandepy’a resape moĩha. Pe ñandepy’a resape moĩha ha’e Tupã Ñe’ẽ hesakã porãva, ha upéva Espíritu Santo rupive añoite ojejapo. La Biblia ha’e peteĩ arapysã ñande py guýpe, ha pe tesape omyesakãva tape ha’e pe Pyharepyte Sapukái resape.

Thy word is a lamp unto my feet, and a light unto my path. Psalms 119:105.

Ne ñe'ẽ ha'e peteĩ arapysã che pykuérape guarã, ha peteĩ tesape che rape guarã. Salmos 119:105.

When a Laodicean is counselled to anoint his eyes, he is to do so with the Word of God, which is a lamp, but as represented in the parable of the ten virgins, a lamp is useless without oil. The Laodicean’s have their Bibles, though generally not the King James Version, but they have not the oil of the Holy Spirit. The anointing of the Laodicean eyes is accomplished by a message that contains the presence of the Holy Spirit.

Peteĩ Laodiceagua oñemongu’e jave omoĩ hag̃ua ñandy hesa rehe, upéva ojapova’erã Tupã Ñe’ẽ reheve, ha’éva peteĩ aratiri; hákatu, ojehechaukaháicha pa parábola umi diez virgen rehegua, peteĩ aratiri ndaiporúi mba’eve asýpe ñandy’ỹre. Umi Laodiceagua oguereko iBiblia-kuéra, jepémo hetave jey ndaha’éi pe King James Version, péro ndoguerekói pe Espíritu Santo ñandy. Pe ñandy omoĩva umi hesa Laodiceagua rehe oñemboaje peteĩ marandu rupive oguerekóva Espíritu Santo jehechaukapy.

The gold that a Laodicean is counselled to buy is not simply faith, but faith that works by love and purifies the soul. As with the eye salve, the gold has a counterfeit Laodicean profession. A Laodicean professes, as does all of Christendom, that they have “faith.” That type of faith is simply human belief, and a counterfeit of the faith represented as gold, for that faith purifies the soul. It is a faith that sanctifies, and those who possess a genuine sanctified faith are holy, for sanctified means to be made holy. Laodiceans have not that faith, for if they did, Christ would not be on the outside, seeking entrance.

Pe óro peteĩ Laodiceagua ojogua hag̃ua oñeñe’ẽva ndaha’éi añónte jerovia, ha katu jerovia omba’apóva mborayhú rupive ha omopotĩva ánga. Oĩháicha pe ñana mohesay rehe, pe óro oguereko avei peteĩ marandu gua’u Laodiceagua. Peteĩ Laodiceagua omombe’u, ojapoháicha opa Cristiandad, oguerekoha “jerovia”. Upeichagua jerovia ha’e mante yvypóra jerovia, ha peteĩ mba’e gua’u pe jerovia óroicha oñerrepresentáva rehegua, pórke upe jerovia omopotĩ pe ánga. Ha’e peteĩ jerovia omomarangatúva, ha umi oguerekóva peteĩ jerovia añete imarangatúva imarangatu, pórke “ñemomarangatu” he’ise oñemoingo marangatúramo. Laodiceagua-kuéra ndoguerekói upe jerovia, pórke oguerekórire, Cristo ndaha’éi va’erã okápe, oheka hag̃ua oike.

“There is no middle path to Paradise restored. The message given to man for these last days is not to become amalgamated with human devising. We are not to lean upon the policy of worldly lawyers. We must be humble men of prayer, not acting like those who are blinded by Satan’s agencies.

“Ndaipóri tape mbyte reheve pe Yvágape oñemyatyrõ jeývape g̃uarã. Pe marandu oñeme’ẽva yvypórape koʼã ára pahápe g̃uarã ndahaʼéi oñembojeheʼa hag̃ua yvypóra rembipotápe. Ndajajeroviaivaʼerã umi abogado arapygua rembiaporã rape rehe. Ñandevaʼerã kuimbaʼe ñemboʼépe iñumíldeva, ani ñambaʼapo umi Satanás rembiguái ohechaʼỹ hag̃uáicha.”

“Many have a faith, but not a faith that works by love and purifies the soul. Saving faith is not simply a mere belief of the truth. ‘The devils also believe, and tremble.’ The inspiration of the Spirit of God gives to men a faith that is an impelling power that molds character, and leads men higher than mere formal actions. The words, the actions, and the spirit are to bear testimony to the fact that we are followers of Christ.

«Heta oreko jerovia, ha katu ndaha’éi peteĩ jerovia omba’apóva mborayhú rupive ha omopotĩva pe ánga. Pe jerovia oporosalvava ndaha’éi añónte peteĩ gueteri jerovia pe añeteguáre. “Umi añánga vai avei oguerovia, ha oryryi.” Tupã Espíritu ñe’inspirasión ome’ẽ yvypórape peteĩ jerovia ha’éva peteĩ mbarete omongu’éva, omohendáva tekokatu, ha ogueraháva yvypórape yvateve umi tembiapo formal añóntegui. Umi ñe’ẽ, umi tembiapo, ha pe espíritu ohechaukava’erã pe añeteha ñandeha Cristo rapykuehára.»

“The greatest light and blessing that God has bestowed is not a security against transgression and apostasy in these last days. Those whom God has exalted to high positions of trust may turn from heaven’s light to human wisdom. Their light will then become darkness, their God-entrusted capabilities a snare, their character an offense to God. God will not be mocked. A departure from Him has been and always will be followed by its sure results. The commission of acts that displease God will, unless decidedly repented of and forsaken, instead of seeking to justify them, lead the evildoer on step by step in deception till many sins are committed with impunity. All who would possess a character that would make them laborers together with God and receive the commendation of God, must separate themselves from the enemies of God, and maintain the truth which Christ gave to John to give to the world.” Manuscript Releases, volume 18, 30–36.

“Pe mba’e tuichavéva tesape ha jehovasa Tupã ome’ẽ va’ekue ndaha’éi peteĩ tekorosã ñaneñangarekótava ñembojavýgui ha apostasíagui ko’ã ára pahápe. Umi Tupã omopu’ãva’ekue yvate guive tembiapo jerovia rehegua rendápe ikatu ojere yvágagui ouva’ekue tesapégui arandu yvypóra rehe. Upéi itesape oikóta pytũmbýramo, ikatupyry Tupã ome’ẽva’ekue ichupekuéra ñuhãramo, ha ikaraktere peteĩ mba’e omoñepysangýva Tupãme g̃uarã. Tupã ndojejahéiramo. Ojeipe’a hag̃ua chugui, yma guive ha tapiaite, ou hendive umi hi’añetetéva mba’e vai. Jajapo hag̃ua umi tembiapo ndoguerohorýiva Tupã, noñembyasýi ha ndojehejáiramo añetehápe, ha ñañeha’ã rangue ñambohustifika hag̃ua umíva, ogueraháta mba’e vai apohárape mbeguekatúpe ñembotavýpe peve, heta angaipa ojejapo hag̃ua mba’eve hag̃uáicha. Opa umi oipotáva oguereko peteĩ karaktere ojapóva ichupekuéra tembiapoharakuéra Tupã ndive, ha ohupyty hag̃ua Tupã ñe’ẽ porã, ojeipe’ava’erã Tupã enemigokuéragui, ha omantene va’erã pe añetegua Cristo ome’ẽ va’ekue Juánpe ome’ẽ hag̃ua ko yvy ári.” Manuscript Releases, volume 18, 30–36.

The “white raiment” is the righteousness of Christ.

Ao morotĩ” ha’e Cristo tekojoja.

Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. Revelation 19:7–9.

Tavy’áke ha ñavy’a, ha ñame’ẽ chupe mborayhu ha jeguerohory: pe Ovecha Ra’y ñemendaha og̃uahẽma, ha hembireko oñembosako’íma. Ha oñeme’ẽ chupe oñemonde hag̃ua ao líno porãme, potĩ ha morotĩva: pe ao líno porã niko umi marangatu tekojojaha. Ha he’i chéve: Ehai, Ojehovasáva umi ohenóiva’ekue Ovecha Ra’y ñemendakaru guasúpe. Ha he’i chéve: Ko’ãva hína Ñandejára ñe’ẽ añeteguáva. Apocalipsis 19:7–9.

The wife made herself ready by applying the threefold remedy offered to Laodicea, and in so doing, transformed herself into a Philadelphian bride. The verses are directly speaking to Adventism, which is represented in the parable of the ten virgins. The virgins are those waiting to go to the wedding they have been called to. The bride made herself ready, for it was granted in Zechariah chapter three, with Joshua and the angel. There her filthy Laodicean garment was removed and replaced with the white linen marriage garment. The remedy bears a second witness within the name of Ellen Gould White. Ellen means a bright and shining light, and represents the eye salve. Gould is the old English word for gold, and means gold. White represents righteousness, and the name was not given to her until 1846, when she married James. Her name then changed to White. The name change and marriage are both symbols of a covenant relationship. Before the marriage her name was Harmon, which means a soldier of peace, as she then was. Ellen White is the Laodicean message, and to reject her is to reject salvation!

Pe esposa oñembosako’i ijeheguiete omoĩvo pe pohã mbohapy jeygua oñekuave’ẽva Laodicéape, ha péicha ojapóvo, omoambue ijehe peteĩ noviária Filadelfiagua ramo. Koʼã versíkulo oñeʼẽ directamente Adventísmore, ojejoguáva umi diez virgen parábolape. Umi virgen haʼe hína umi ohaʼarõva oike hag̃ua pe ñemendápe oñehenóiva hikuái hag̃ua. Pe esposa oñembosakoʼi ijeheguiete, pórke upéva oñeme’ẽvaʼekue Zacarías kapítulo mbohapýpe, Josué ha pe ánhel ndive. Upépe ijao kyʼa Laodiceagua ojeipeʼa chugui ha oñemoĩ hendápe ao morotĩ linopegua, pe ñemenda ao. Pe pohã oguereko mokõiha testígo Ellen Gould White rérape avei. Ellen heʼise peteĩ tesape hendy ha omimbipáva, ha ohechauka pe pohã tesa rehegua. Gould haʼe pe ñeʼẽ yma guare ingléspe ojeporúva óro rehe, ha heʼise óro. White ohechauka tekojoja, ha upéva ndahaʼéi pe hérava chupe oñemeʼẽvaʼekue peve ary 1846-pe, omendárõ guare James ndive. Upérõ héra oñemoambue White-pe. Pe téra ñemoambue ha pe ñemenda mokõivéva haʼe símbolo peteĩ joaju hag̃ua ñeʼẽmeʼẽme. Pe ñemenda mboyve héra vaʼekue Harmon, heʼiséva peteĩ pyʼaguapy soldádo, péicha rupi haʼe vaʼekue upérõ. Ellen White haʼe pe marandu Laodiceagua, ha ojejahéivo chupe, ojejahéi hína pe salvación!

We will continue to review the twelve Messianic prophecies in the book of Matthew in the next article.

Pe artíkulo oúvape roguata jeyta umi doce profesía mesiánika oĩva Mateo arandukápe.

“Revelation 3:14–18 quoted.

“Apocalipsis 3:14–18 oje’eháicha.”

“Oh, what a description! How many there are in this fearful condition. I earnestly entreat every minister to study diligently the third chapter of Revelation, for in it is portrayed the condition of things existing in the last days. Study carefully every verse in this chapter, for through these words Jesus is speaking to you.

“¡Oh, mba’eichaitépa ko ñemombe’u! Mbovyite’ỹ oĩ ko estado kyhyjepópe. Ajerure mbarete opa marangatuhárape toñemoarandu kyre’ỹme Apocalipsis mbohapyha kapítulo rehe, pype niko ojehechauka mba’éichapa oĩ opa mba’e umi ára pahápe. Pehesa’ỹijo porãke káda verso ko kapítulope, ko’ã ñe’ẽ rupive Jesús oñe’ẽhína pendéve.”

“If ever a people were represented by the Laodicean message, it is the people who have had great light, the revelation of the Scriptures, that Seventh-day Adventists have received.” Manuscript Releases, volume 18, 193.

“Oiméramo peteĩ tetã ojehechaukaramóiva pe marandu Laodiceagua rupive, upéva hína umi hénte oguerekóva tesape guasu, Ñandejára Ñe’ẽporãhaipyre jehechauka, umi Adventista Ára Pokõihagua oguerohoryva’ekue.” Manuscript Releases, volume 18, 193.

“The true commandment-keeping people of God show to the world a character of unspotted integrity, testifying by their own course of action that the law of the Lord is perfect, converting the soul. Thus the Lord Jesus, the Son of God, through His obedience to the law of God, exalted and made that law honorable. God will surely condemn every member of every church claiming to be Seventh-day Adventist, who is not doing Him service, but through pride, selfishness, and worldliness, is showing that the truth of heavenly origin has not worked a reformation in his character.

“Ñandejára retekue añeteguáva, omboykéva pe tembiapoukapy, ohechauka ko yvy arigua renondépe peteĩ tekokatu ky’ỹ’ỹva, ohechaukávo ijeheguiete heko rupive Ñandejára léi ha’eha perfecto, ombojeroviáva pe ánga. Péicha Ñandejára Jesús, Ñandejára Ra’y, iñeñe’ẽrendu rupive Ñandejára léipe, omopu’ã ha omomba’eguasu upe léi. Añetehápe Ñandejára oikastigáta mayma miembro opaichagua tupãópe he’íva ha’eha Adventista del Séptimo Día, ha ndaha’éiva omba’apóva Hese guarã, síno oñemotĩ’ỹ rehe, ijeheguínte guarã, ha yvygua mba’ére, ohechaukáva pe añetegua yvágagui ouva’ekue ndohupytyiha peteĩ ñemyatyrõ hekopegua.”

“Please read carefully Revelation 3:15–18. The voice of Jesus Christ is heard. ‘As many as I love, I rebuke and chasten: be zealous therefore [not half-hearted], and repent. Behold, I [your Saviour] stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me. To him that overcometh will I grant to sit with Me in My throne, even as I also overcome, and am set down with My Father in His throne’ [Revelation 3:19–21].

“Ejerure porãke Apocalipsis 3:15–18. Ojehendu Jesucristo ñe’ẽ. ‘Umi che ahayhúva-pe che ambojevy ha ambo’e asy: peñemoĩ hag̃ua, upévare [ndaha’éi py’a mokõi reheve], ha peñembyasy pende angaipa rehe. Péina ápe, Che [pende Salvador] aime okẽme ha ambota: oiméramo peteĩ kuimba’e ohendu Che ñe’ẽ, ha oipe’a okẽ, aikéta hendápe, ha karúta hendive, ha ha’e Che ndive. Pe oganávape ame’ẽta oguapy hag̃ua Che ndive Che guapyhaguasupe, che avei agana haguéicha, ha aguapy Che Ru ndive Iguapyhaguasupe’ [Apocalipsis 3:19–21].”

“Will the churches heed the Laodicean message? Will they repent, or will they, notwithstanding that the most solemn message of truth—the third angel’s message—is being proclaimed to the world, go on in sin? This is the last message of mercy, the last warning to a fallen world. If the church of God becomes lukewarm, it does not stand in favor with God any more than do the churches that are represented as having fallen and become the habitation of devils, and the hold of every foul spirit, and the cage of every unclean and hateful bird. Those who have had opportunities to hear and receive the truth and who have united with the Seventh-day Adventist church, calling themselves the commandment-keeping people of God, and yet possess no more vitality and consecration to God than do the nominal churches, will receive of the plagues of God just as verily as the churches who oppose the law of God. Only those that are sanctified through the truth will compose the royal family in the heavenly mansions Christ has gone to prepare for those that love Him and keep His commandments.

“¿Tupao kuéra piko ohendúta pe marandu Laodiceapeguáva? ¿Oñearrepentíta piko, térãpa, jepe pe marandu añetegua ipohyietereíva — pe mbohapyha ánhel marandu — oñemoherakuãramo ko yvy ape ári, osegíta angaipápe? Kóva hína pe pahague poriahuvereko marandu, pe pahague ñe’ẽmondo peteĩ mundo ho’ávape guarã. Tupao Tupã rehegua oñembotapykue ramo, ndopytái véima Tupã agrádope, umi tupao oñerrepresentáva ho’a haguére ha oiko hag̃ua anivekuéra róga, ha opa espíritu ky’a renda, ha opa guyra ky’a ha jeguaru’ỹva ka’águi. Umi oguerekóvape kuri oportunidad ohendu ha oguerovia hag̃ua pe añetegua, ha oñembojoajúva Séptimo Día Adventista tupao rehe, ohenóivo ijehekuéra Tupã tavaygua omboykéva hembiapoukapy, ha upéicharõ jepe ndoguerekóiva hetave tekovepy norairõ ha ñeme’ẽmba Tupãme umi tupao réra añónte oguerekóvagui, ohupytýta Tupã mba’asykuéra upeichaite avei umi tupao ombohováivagui Tupã léi. Umi añónte oñembosanto va’ekue pe añeteguáre rupive omohendapáta pe mburuvicha ogaygua yvágape, umi óga ryepýpe Cristo oho va’ekue ombosako’i hag̃ua umi ohayhúva chupe ha oñangarekóva hembiapoukapyre guarã.”

“‘He that saith, I know him, and keepeth not His commandments, is a liar, and the truth is not in him’ [1 John 2:4]. This includes all who claim to have a knowledge of God, and to keep His commandments, but who do not manifest this by good works. They will receive according to their deeds. ‘Whosoever abideth in Him sinneth not: whosoever sinneth hath not seen Him, neither known Him’ [1 John 3:6]. This is addressed to all church members, including the members of the Seventh-day Adventist churches. ‘Little children, let no man deceive you: he that doeth righteousness is righteous, even as He is righteous. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. Whosoever is born of God doth not commit sin; for His seed remaineth in him: and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother’ [1 John 3:7–10].

“‘Pe he’íva, Che aikuaa chupe, ha ndoguerekói hag̃ua iñe’ẽmandakuéra, ijapuha ha pe añetegua ndaipóri ipype’ [1 Juan 2:4]. Kóva oguereko opavave umi he’íva oguerekoha peteĩ kuaapy Tupã rehegua ha oñongatuha iñe’ẽmandakuéra, ha katu ndohechaukái upéva hembiapo porã rupive. Haʼekuéra ohupytýta hembiapokue rireháicha. ‘Oimeraẽva opytáva Hese ndopyʼaporãi angaipápe: oimeraẽva angaipa ndohechái chupe ha ndoikuaái avei chupe’ [1 Juan 3:6]. Kóva oñeñe’ẽ opaite tupao peguakuérape, oikehápe umi miembro kuéra iglesia Adventista del Séptimo Día-pegua. ‘Mitãnguéra michĩ, ani avave pene mbotavy: pe ojapóva tekojoja, hekojoja, Haʼe hekojojaháicha. Pe ojapóva angaipa ñaña gui ou; ñaña ningo angaipa ojapo ypy guive. Upévare ojechauka vaʼekue Tupã Raʼy, ombya hag̃ua ñaña rembiapokuéra. Oimeraẽva heñóiva Tupãgui ndojapói angaipa; Tupã raʼỹi opyta pype, ha ndaikatúi angaipa, heñói rupi Tupãgui. Pévape ojehechauka mávaipa Tupã raʼykuéra ha mávaipa ñaña raʼykuéra: oimeraẽva ndojapóiva tekojoja ndahaʼéi Tupãgui, ni pe ndaijaʼéiva iñermáno rehe’ [1 Juan 3:7–10].”

“All who claim to be Sabbath-keeping Adventists, and yet continue in sin, are liars in God’s sight. Their sinful course is counterworking the work of God. They are leading others into sin. The word comes from God to every member of our churches, ‘And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. Follow peace with all men, and holiness, without which no man shall see the Lord: looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know how that afterward, when he would have inherited the blessing, he was rejected; for he found no place of repentance, though he sought it carefully with tears’ [Hebrews 12:13–17].

“Opavave oñembohérava adventista oñongatúva sábado, ha upéicharõ jepe oseguíva pekádope, ijapu Tupã renondépe. Irape angaipa rehegua ombohováimba hína Tupã rembiapo. Ogueroike ambuépe pekádope. Ñe'ẽ ou Tupãgui opaite ñande iglesiakuéra miembro-pe guarã: ‘Ha pejapo tape porã pene pykuérape guarã, ani hag̃ua pe ikarẽva oñemombo tapegui; toñemonguera uvei. Peheka py’aguapy opaite tapichándi, ha marangatu, upéva’ỹre avave ndahechamo’ãi pe Ñandejárape: peñangareko kyre’ỹme ani hag̃ua avave oikuaa’ỹ Tupã gracia; ani hag̃ua ta’anga ro’y py’amokõ rehegua hoky hag̃ua ha penembohasa asy, ha upévagui heta oñemongy’a hag̃ua; ani hag̃ua oĩ avave tekovai, térã ava marangatu’ỹva, Esaúicha, peteĩ tembi’urãmi rehe ovendéva heñóikuriha peteĩ ta’ýra ypykuéramo. Péina peikuaa mba’éichapa upe rire, ha’e ohupytyse ramo jehovasa, oñemboyke; ndojuhúi haguére tenda ñembyasyrã, jepe ohekákuri hase asýpe tesay reheve’ [Hebreos 12:13–17].”

“This is applicable to many who claim to believe the truth. Rather than give up their lustful practices, they venture on in a wrong line of education under Satan’s deceiving sophistry. Sin is not discerned as sinful. Their very consciences are defiled, their hearts are corrupted, even the thoughts are continually corrupt. Satan uses them as decoys to lure souls to unclean practices which defile the whole being. ‘He that despised Moses’ law [which was the law of God] died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? For we know Him that hath said, Vengeance belongeth unto Me, I will recompense, saith the Lord. And again, The Lord shall judge His people. It is a fearful thing to fall into the hands of the living God’ [Hebrews 10:28–31].” Manuscript Releases, volume 19, 175–177.

“Kóva ojeporu heta tapicha rehe oñe’ẽva ogueroviaha pe añetegua. Ohejare rangue heko vai ha hembipota ky’áva, oikekuéra tenonderã peteĩ mbo’epy rape vaípe, Satanás rembijavyha ñe’ẽ porã guýpe. Pe angaipa nojehechakuaái angaipa ramo. Ipy’aite voi oñemongy’a, ikorasõ oñembyai, ha umi ipensamientokuéra jepe akóinte ivaikue. Satanás oipuru chupekuéra ñuhãicha ogueraha hag̃uáicha ánga-kuérape tekoky’a rembiapópe, omongy’áva opaite tekove. ‘Pe omboykéva Moisés léi [ha’éva Tupã léi] omano poriahuvereko’ỹre mokõi térã mbohapy testígo rupi: Mboyvevépa pe castígo pohýive, peimo’ã, ojehechakuaátava omereseha upe opyrũva guýpe Tupã Ra’y rehe, ha ohecháva pe tuguy pacto guigua, upévare oñemomarangatu hague, mba’e ky’a ramo, ha ombohoryva’ekue py’aguasu Espíritu de graciápe? Yma ñande jaikuaa pe he’íva: Che mba’e niko pe jehepyme’ẽ, che ame’ẽta hekoviáva, he’i Ñandejára. Ha ambue jey: Ñandejára ohusgáta Itavayguápe. Mborayhu’ỹ eterei niko ho’a hag̃ua pe Tupã oikovéva pópe’ [Hebreos 10:28–31].” Manuscript Releases, volumen 19, 175–177.