“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.
“Che py’a guasúpe aháro pe ára umi mba’e oikova’ekue Pentecostés árape ojejey hag̃ua, ha upéva peteĩ pokatu tuichavéva reheve upe javeguáicha. Juan he’i: ‘Ahecha ambue ánhel oguejy yvágagui, oguerekóva pokatu guasu; ha yvy henyhẽ tesape hag̃ua heko mimbipápe.’ Upérõ, Pentecostés araka’épe guaréicha, tavayguakuéra ohendúta pe añetegua oñeñe’ẽramo chupekuéra, káda peteĩ iñe’ẽ teépe.”
“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.
“Tupã ikatu ome’ẽ tekove pyahu opa árape oipotávo añetehápe oservi Chupe, ha ikatu opoko tembe’ýre tatapỹi hendýva altar ári guive, ha ojapo hag̃ua iñe’ẽkuaapyve hag̃ua Iporãnguere. Hetaiterei ñe’ẽngue oñemyenyhẽta pokatu reheve omombe’u hag̃uáicha Tupã Ñe’ẽ añetegua hechapyrãva. Kũ oñe’ẽsẽ asýva ojepe’áta chugui jejoko, ha umi kyhyjéva oñembaretéta hag̃ua ome’ẽ hag̃ua testimónio py’aguasúva pe añetegua rehe. Ñandejára toipytyvõ Itavayguápe omopotĩ hag̃ua ánga róga marangatu opa mba’e ky’a guive, ha omantene hag̃ua peteĩ joaju hi’aguĩitereíva Hendive, ikatu hag̃uáicha ha’ekuéra toiko pe ama pahápe oñeñohẽ vove.” Review and Herald, 20 de julio de 1886.
Pentecost, when considered as a feast of the Lord cannot be separated from Passover, the feast of unleavened bread, the first fruit offering and the feast of weeks. Pentecost is a period of time, though it is also a point in time. This is why it is called “the Pentecostal season.” The season began with Christ’s death, burial and resurrection. After His ascension Christ began forty days of personal instruction that was followed by ten days in the upper room where unity was accomplished. 9/11 began a period that ends at the Sunday law in the United States. That Sunday law is represented by the day of Pentecost as a point in time; a point in time that has been preceded by a period of time which began at 9/11. From 9/11 unto the Sunday law the “Pentecostal season” is repeated.
Pentecostés, ojehechávo Jehová areterõicha, ndaikatúi oñemboja’o Pascua-gui, mbuja typy’ỹ aretegui, yva tenondegua ofrendagui ha semanakuéra aretegui. Pentecostés ha’e peteĩ ára pukukue, jepe avei ha’e peteĩ ára peteĩteĩ. Upévare oñehenói “pe ára pukukue pentecostal”. Pe ára pukukue oñepyrũ Cristo mano, ñeñotỹ ha jeikove jey reheve. Ijupi rire yvágape, Cristo oñepyrũ irundy pa ára mbo’epy tee, ha upéi ojehupyty peteĩ ñeime hag̃ua peteĩcha pa ára rupi pe koty yvatepe. 9/11 oñepyrũ peteĩ ára pukukue opa hag̃uáicha pe léi domingo Estados Unidos-pe. Upe léi domingo ojehechauka Pentecostés ára rehe peteĩ ára peteĩteĩramo; peteĩ ára peteĩteĩ, mboyve oúva peteĩ ára pukukue oñepyrũ va’ekue 9/11-pe. 9/11 guive pe léi domingo peve, “pe ára pukukue pentecostal” oñeha’ã jey.
Peter explained that the miraculous phenomenon of “tongues of fire,” was not drunken folly, but a fulfillment of the book of Joel because a controversy was brought against the message. “Tongues” represent the presentation of a message, and the fire represents the Holy Spirit. The message of Pentecost represents a combination of divinity (God is a consuming fire) with the humanity of the tongue. Just as Peter represents the one hundred and forty-four thousand during the time of the latter rain, so too the quibbling Jews represent a former covenant people who are being passed by at the very point in time when the latter rain is falling.
Pedro omyesakãkuri pe mba’e hechapyrãramóva “ñe’ẽkũi tata rehegua” ndaha’éi ka’u reígui, ha katu peteĩ ñembyaty Joél kuatiañe’ẽme oje’éva ningo oñemohu’ã haguére, peteĩ jeavy ojejapógui pe marandu rehe. “Ñe’ẽkũi” ohechauka peteĩ marandu oñemyasãiva, ha tata ohechauka Espíritu Santo-pe. Pe marandu Pentecostés rehegua ohechauka peteĩ joaju divinidad rehegua (Tupã niko peteĩ tata ohapypáva) ñe’ẽkũi yvypóra reheguándi. Oĩháicha Pedro ohechaukáva umi cien cuarenta y cuatro mil-pe pe ama pahápe, upéicha avei umi judío oñembohoryva’ekue ohechauka peteĩ tavayguakuéra pe pacto yma guare rehegua, ojehejáva hikuái tapykuépe upe aravoitépe pe ama paha ho’áramo guare.
And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking said, These men are full of new wine. But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. Acts 2:4–15.
Ha opavave oñemyenyhẽ Espíritu Santo-gui, ha oñepyrũ oñeʼẽ ambue ñeʼẽme, Espíritu omeʼẽháicha chupekuéra toñeʼẽ hag̃ua. Upérõ oiko Jerusalénpe judío kuéra, kuimbaʼe marangatu opa tetã yváguy guýpe oĩvagui. Ha ko mbaʼe oñehendúvo, aty heta oñembyaty, ha opyta hag̃uaʼỹre iñakãme, peteĩteĩgui ohendúgui chupekuéra oñeʼẽ hag̃ua iñeʼẽ teepe. Ha opavave ohecharamoiterei ha oñemondýi, heʼívo ojuehe: Péina, ndahaʼéi piko Galilea guagua opavave koʼãva oñeʼẽva? Mbaʼéicha piko ñande peteĩteĩ jahendu ñane ñeʼẽ teepe, ñande jasẽhaguépe? Partia guagua, Media guagua, Elam guagua, ha umi oikóva Mesopotamiape, Judea-pe, Capadocia-pe, Ponto-pe ha Asia-pe, Frigia ha Panfilia-pe, Egipto-pe, ha Libia rembeʼýpe Cirene ypýpe, ha umi ou vaʼekue Rómagui, judío ha prosélito, Creta guagua ha Arabia guagua, jahendu chupekuéra oñeʼẽ ñane ñeʼẽme Tupã rembiapo hechapyrãvagui. Ha opavave ohecharamoiterei ha ipyʼatarova, heʼívo ojuehe: Mbaʼépa heʼise ko mbaʼe? Ambue katu oñembohory heʼívo: Koʼã kuimbaʼe henyhẽ vino pyahúgui. Upéicharõ Pedro, opuʼãvo umi once ndive, omopuʼã iñeʼẽ ha heʼi chupekuéra: Peẽ kuimbaʼe Judea-pegua, ha peẽ opa peikóva Jerusalénpe, peikuaa hag̃ua kóva, ha pehendu che ñeʼẽ: Koʼãva ndahaʼéi okaʼúva, peẽ peimoʼãháicha, gueteri niko mbohapyha aravo ára rehegua. Hechos 2:4–15.
Peter is explaining Pentecost as a fulfillment of the book of Joel. He is doing so prophetically when the entire world is represented, for the passage states the audience came “out of every nation under heaven.” At 9/11 the earth was lightened with Christ’s glory and then again at the Sunday law the one hundred and forty-four thousand will perfectly reflect the glory of Christ as they are lifted up as an ensign before the entire world. The Pentecostal period began at 9/11 and it ends at the Sunday law.
Pedro omyesakãína Pentecostés Joel kuatiañe’ẽme oje’e vaʼekue ñemoañetéramo. Péva ojapo profétikamente, opa ko yvy ape ári ojejeguaka rupi, jehasa’ẽ he’i haguére umi ohendúva ou hague “opa tetã yvága guýpegua guive”. 9/11-pe ko yvy ojejohéi Cristo mimbipa reheve, ha upéi jey pe léi domingo jave umi cien cuarenta y cuatro mil ojoguaitéta porãite Cristo mimbipa rehe, oñemopuʼãvo hikuái peteĩ poyvi ramo opa ko yvy ape ári renondépe. Pe ára pentecostal oñepyrũ 9/11-pe ha opa pe léi domingo-pe.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost.
“Avave peteĩva ñande apytégui araka’eve ndohupytýi pe Tupã sello, ñande rekohápe oĩramo jepe peteĩ mancha térã ky’a. Ñandéve oñeme’ẽ ñamyatyrõ hag̃ua umi defecto oĩva ñande rekohápe, ñamopotĩ hag̃ua pe álma róga marangatu opaichagua ky’águi. Upéi pe ama pyahu ho’áta ñande ári, pe ama ypykue ho’a haguéicha umi temimbo’e ári Pentecostés Árape.
“We are too easily satisfied with our attainments. We feel rich and increased with goods and know not that we are ‘wretched, and miserable, and poor, and blind, and naked.’ Now is the time to heed the admonition of the True Witness: ‘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.’ …
“Ndahasýi eterei ñande pytyvõ rupi jahupytývare. Ñañandu ñande ricoha ha ñanderekokuaápe heta mba’e, ha ndajaikuaái ñandeha ‘mboriahu, angaipa rasáva, imboriahúva, ohecha’ỹva ha opívo.’ Ko’ágã pe ára jahendu hag̃ua pe ñe’ẽmongeta pe Testigo Añetévagui: ‘Ame’ẽ ndeve consejo rejogua hag̃ua chehegui óro tata ryepýpe oñemboykekuaa va’ekue, reikóvo rico; ha ao morotĩ, reikóvo nde ao reheve, ha ani hag̃ua ojekuaa nde opívo ñemotĩ; ha emoĩ nde resa rehe pohã, rehecha hag̃ua.’ …”
“It is now that we must keep ourselves and our children unspotted from the world. It is now that we must wash our robes of character and make them white in the blood of the Lamb. It is now that we must overcome pride, passion, and spiritual slothfulness. It is now that we must awake and make determined effort for symmetry of character. ‘Today if ye will hear His voice, harden not your hearts.’ We are in a most trying position, waiting, watching for our Lord’s appearing. The world is in darkness. ‘But ye, brethren,’ says Paul, ‘are not in darkness, that that day should overtake you as a thief.’ It is ever God’s purpose to bring light out of darkness, joy out of sorrow, and rest out of weariness for the waiting, longing soul.
“Ko’ág̃a voi ñañangareko va’erã ñandejehe ha ñane membykuérare, ani hag̃ua oñemongy’a ko yvy ariguápe. Ko’ág̃a voi jajohéi va’erã ñane ao, ha’éva ñande rekokatu, ha ñamopotĩ morotĩ Cordero ruguy rupive. Ko’ág̃a voi ñandejára va’erã ñemomba’eguasu, mba’epota vai ha tekove marangatu rehegua ate’ỹ. Ko’ág̃a voi japáy va’erã ha ñañeha’ã kyre’ỹme ikatu hag̃uáicha ñande rekokatu oñemohenda porã. ‘Ko árape, pehendu ramo Iñe’ẽ, ani pembopy’ahatã pende py’a.’ Jahasa peteĩ tenda hasy’etereívape, roha’arõ ha roñangareko aja ñande Ruvicha jeju rehe. Ko yvy oĩ pytũmbýpe. ‘Peẽ katu, che pehẽnguekuéra,’ he’i Pablo, ‘ndapeĩri pytũmbýpe, upe ára pendejapyhý hag̃uáicha mondahaicha.’ Tupã rembipota meme niko oguenohẽ hag̃ua tesakã pytũmbýgui, vy’a ñembyasýgui, ha pytu’u kane’õgui pe ánga oha’arõ ha ohechaga’úva rehehápe.”
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.
“Mbaʼépa pejapo, che pehẽnguekuéra, ko tembiapo guasúpe peñembosakoʼi hag̃ua? Umi oñembojoajúva ko yvy arapýre ohupyty hína pe molde yvygua ha oñembosakoʼi hína pe mymba raʼãnga marka rehe hag̃ua. Umi ndojeroviáiva ijehe, oñemomirĩva Tupã renondépe ha omopotĩva iánga añetegua rupi iñeʼẽrendúvo, umíva ohupyty hína pe molde yvagagua ha oñembosakoʼi hína Tupã sélorã hag̃ua ijekovekuérare. Ára osẽ vove pe decreto ha pe sello oñemoĩ rire hesekuéra, ikarakterkuéra opytáta potĩ ha marãʼỹva opa ára g̃uarã.”
“Now is the time to prepare. The seal of God will never be placed upon the forehead of an impure man or woman. It will never be placed upon the forehead of the ambitious, world-loving man or woman. It will never be placed upon the forehead of men or women of false tongues or deceitful hearts. All who receive the seal must be without spot before God—candidates for heaven. Go forward, my brethren and sisters. I can only write briefly upon these points at this time, merely calling your attention to the necessity of preparation. Search the Scriptures for yourselves, that you may understand the fearful solemnity of the present hour.” Testimonies, volume 5, 214, 216.
“Koʼág̃a ningo ára ñañembosakoʼi hag̃ua. Tupã sello arakaʼeve ndojejapomoʼãi peteĩ kuimbaʼe térã kuña ikyʼapáva renondépe. Arakaʼeve ndojejapomoʼãi peteĩ kuimbaʼe térã kuña ohekáva yvate hag̃ua ha ohayhúva ko yvygua mbaʼe renondépe. Arakaʼeve ndojejapomoʼãi kuimbaʼe térã kuñanguéra ijapu hag̃uáicha iñeʼẽme térã imbotavyva ipyʼapýpe renondépe. Opa umi ohupytýva pe sello tekotevẽ oĩ hag̃ua marãʼỹre Tupã renondépe—yvága peguarã ojejeporavóva ramo. Peho tenonderã, che joykeʼykuéra ha che reindykuéra. Koʼág̃a ikatu añeʼẽ mbyky hag̃uánte koʼã mbaʼére, añembosakoʼi hag̃ua tekotevẽha rehe pende atención añemoĩ hag̃uánte. Peheka peẽ voi Ñandejára Ñeʼẽme, ikatu hag̃uáicha peikuaa ko ára koʼag̃agua pohýi ha kyhyje hag̃uaite. ” Testimonios, volúmen 5, 214, 216.
Here Sister White identifies Pentecost as a point in time, aligning with the Sunday law in the United States, “when the decree goes forth.” Yet, though she marks the Sunday law and Pentecost as a point in time, her message calling for preparation identifies a period that precedes the Sunday law as typified by the Pentecostal season. The Sunday law is the seventh-day Sabbath test, and the period from 9/11 unto the Sunday law can be identified as the symbolic “day of the Lord’s preparation.” Preparation precedes the test.
Ko Hermana White ko’ápe omombe’u Pentecostés ha’eha peteĩ ára térã tiémpo peteĩha, ojoajúva pe léi domingo rehe Estados Unidos-pe, “upe decreto osẽ jave.” Upéicharõ jepe, ha’e omoĩramo pe léi domingo ha Pentecostés peteĩ ára térã tiémpo peteĩháicha, imensaje ohenóiva ñembosako’ípe omombe’u peteĩ período oúva pe léi domingo mboyve, ha upéva oñehechauka pe temporada pentecostal rehe. Pe léi domingo ha’e pe prueba sábado ára pokõiha rehegua, ha pe período 9/11 guive pe léi domingo peve ikatu oñemyesakã pe “ára simbólico Ñandejára ñembosako’i rehegua” ramo. Pe ñembosako’i oiko pe prueba mboyve.
The “latter rain will fall upon” the one hundred and forty-four thousand just “as the early rain fell upon the disciples on the Day of Pentecost.” The period represented as the Pentecostal season began with a sprinkling when Christ returned from His ascension.
Pe “ama yvytu pyahu” hoʼáta umi cien cuarenta y cuatro mil ári, peteĩchaite “ama ypykue hoʼa haguéicha umi temimboʼe kuéra ári Pentecostés Árape”. Pe áraʼaty ojehechaukáva ramo Pentecostés ára pegua oñepyrũ peteĩ ñemoĩ michĩ reheve Cristo ojevy jave Ijupiha rire.
And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.
Ha he’í rire ko mba’e, opytu’u hi’ári kuéra ha he’i chupekuéra: Pemoneĩ pe Espíritu Santo. Juan 20:22.
His breath conveys the Holy Spirit and breath is what produces the sound of words. Jesus is the Word and His breath conveys the Holy Spirit through the impartation of His word. The breath is what brought the body of Adam to life, and the breath is what brings Ezekiel’s army of resurrected dead dry bones to life.
Ipytu oguerahauka Espíritu Santo, ha pytu niko omoheñóiva ñe’ẽnguéra ryapu. Jesús ha’e pe Ñe’ẽ, ha ipytu oguerahauka Espíritu Santo iñe’ẽ me’ẽ rupive. Pytu niko pe omoingovéva Adán rete, ha pytu avei pe omoingovéva Ezequiel ehérsito kanguekue piru omano vaʼekue oikove jeývape.
“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.
“Cristo ojapohague ipe hemimbo’ekuérape Espíritu Santo, ha ome’ẽvo chupekuéra ipy’aguapy, ha’e va’ekue mbovymi ytykueicha pe ama guasu hetáva renondépe oñeme’ẽ hag̃uáicha Pentekostés árape.” Spirit of Prophecy, volumen 3, 243.
At the beginning of the Pentecostal season Christ’s “breath” imparted the Holy Spirit to the disciples, but some doubted.
Pentekoste ára ñepyrũme Cristo “pytu” ome'ẽ vaekue Espíritu Santo umi temimbo'épe, péro oĩ vaekue oĩva ndogueroviapái.
But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. John 2:24, 25.
Ha Tomás, peteĩva umi doce apóstol apytégui, hérava Dídimo, ndahaʼéi hína hendivekuéra Jesús ou jave. Upévare umi ambue temimboʼekuéra heʼi chupe: Rohecháma Ñandejárape. Haʼe katu heʼi chupekuéra: Ndachechái ramo ipopekuéra pe clavo kuéra repy, ha amoinge ramo che kuã umi clavo kuéra repýpe, ha amoinge ramo che po isádope, arakaʼeve ndarogueroviamoʼãi. Juan 2:24, 25.
The Pentecostal period began a period of “testing,” starting with the breath of Christ and Thomas’ controversy of doubt. Thomas’ controversy at the beginning typifies the controversy of the Jews at the ending of the Pentecostal season. Christ imparted His word and the Holy Spirit to the disciples at the beginning, and the disciples imparted the word and the Holy Spirit to the world at the end of the Pentecostal season.
Pe período pentecostal oñepyrũ peteĩ ára “jehechapyre”, oñepyrũvo Cristo pytu reheve ha Tomás marã’ỹrõ ñemokyre’ỹ rehegua. Tomás marã’ỹrõ ñemokyre’ỹ oñepyrũme ohechauka typokuéraicha umi judíokuéra marã’ỹrõ ñemokyre’ỹ oikótava pe ára paha pe ára pentecostal paha hag̃ua. Cristo ome’ẽkuri iñe’ẽ ha Espíritu Santo umi temimbo’épe oñepyrũme, ha umi temimbo’e ome’ẽ iñe’ẽ ha Espíritu Santo yvy tuichakue rehe pe ára pentecostal paha hag̃ua.
The work that Christ accomplished when He breathed upon the disciples was a second witness to the same work He had just accomplished with the disciples on the road to Emmaus.
Pe tembiapo Cristo ojapovaekue opytuʼu jave umi temimboʼére, haʼe vaekue peteĩ mokõiha testimonio pe tembiapo peteĩchaguápe ñandéve oguerovaekue kuri hendivekuéra tape Emaús gotyo.
And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. …
Ha ojehu, oñemongeta ha oñepyʼamongetávo hikuái, Jesús voi oñemboja ha oguata hendivekuéra. Péro hesakuéra oñemboty, ani hag̃ua oikuaa chupe. …
Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? Luke 24:15, 16, 25–32.
Upéi he’i chupekuéra: Peẽ vyro ha pende py’a mbegue peguerovia hag̃ua opa mba’e maranduhára kuéra he’íva! Ndaikatúipa Cristo ohasa asy ko’ã mba’e ha oike hag̃ua heko mimbipápe? Ha oñepyrũvo Moisés guive ha opa maranduhára kuéragui, omyesakã chupekuéra opa Ñandejára Ñande’ẽme umi mba’e oñe’ẽva hese. Ha hi’aguĩma hikuái pe táva oho hag̃uápe; ha ha’ete ojapóva omombyryvéva gueteri hape. Upévare ojopy chupe, he’ívo: Epyta orendive, ko’ẽmbotáma niko, ha ára ohasapaitéma. Ha oike opyta hag̃ua hendivekuéra. Ha ojehu, oguapy aja karurã hendivekuéra, ojapyhy mbujape, ovendesi, omboja’o ha ome’ẽ chupekuéra. Upérõ ojepe’a ijesakuéra, ha oikuaa hikuái chupe; ha ha’e okañy hesa renondégui. Ha he’i ojupekuéra: Ndahapýi piko ñane py’a ñande pype, oñe’ẽ aja ñanderehe tape rehe, ha oipe’a aja ñandéve hag̃ua hag̃ua Ñandejára Ñande’ẽ? Lucas 24:15, 16, 25–32.
Just as Jesus “sat with meat” in Emmaus, He thereafter ate with the disciples. In both instances eating is represented. Together they identify that the beginning of the Pentecostal period is marked by the breath of the Holy Spirit and also by eating. The opening events produces a controversy between a class who believes and a class who doubts. The eating, the impartation of the Holy Spirit and the opening of the Scriptures include that Christ began His instruction with “Moses and all the prophets.” Christ’s teaching was conveyed by taking the prophetic line of Moses and aligning it with the lines of all the prophets, here a little and there a little.
Oguapývo Jesús “okaru hag̃ua” Emaúspe, upe rire avei okaru umi discípulo ndive. Mokõivéva kásope jepe, oñerrepresenta tembi’u. Oñondivepa ohechauka pe oñepyrũha pe período Pentecostal oñemarkaha Espíritu Santo pytu rupive ha avei tembi’u rupive. Umi mba’e ojehu ñepyrũrã omoheñói peteĩ controversia peteĩ aty ogueroviáva ha peteĩ aty idúva apytépe. Pe karu, Espíritu Santo ñeme’ẽ, ha Ñandejára Ñe’ẽ Escritura-kuéra jepe’a oike pe Cristo oñepyrũ hague hembo’e “Moisés ha opaite proféta-kuéra” ndive. Cristo ñembo’e ojereraha kuri ojapyhyvo Moisés línea profética ha ombojoajúvo upéva opaite proféta-kuéra línea ndive, michĩmi ko’ápe ha michĩmi amo.
On 9/11 the breath of the four winds of Ezekiel blew upon the dead dry bones of chapter thirty-seven. At that time, as typified by the angel who descended on August 11, 1840 and empowered the first angel’s message, the angel of Revelation eighteen descended with a message that must be eaten, as did the disciples eat at the beginning of the Pentecostal period. The unwillingness of Thomas to believe identifies that when the message is introduced a shaking is marked.
11/9-pe, pe irundy yvytu pytu Ezequiel pegua ojapóma oipeju umi kangue piru omanóva capítulo treinta y siete-pe guaréva ári. Upérõ, ojehechauka hag̃uáicha pe ánhel oguejýva 11 de agosto de 1840-pe ha omombaretéva pe marandu peteĩha ánhelpegua, pe ánhel Apocalipsis dieciocho pegua oguejy peteĩ marandu reheve tekotevẽva oñekaru hese, péichaite umi temimbo’e okaru haguéicha iñepyrũrãme pe ára Pentecostés pegua. Tomás ndogueroviasevéi haguére ojehechauka, oñemoñepyrũvo pe marandu, oĩha peteĩ mboryry ojehechakuaáva.
Speaking of the fall of the Twin Towers on 9/11 we are told that the Lord arose to “shake terribly the nations.” It is important to remember that a “shaking” among God’s people is accomplished by those who are fighting against a message of truth. There are “shakings” that are external, but internal shakings within the church occur in the environment of a message being presented.
Oñeñe’ẽvo umi Torre Gemela-kuéra hoʼárõ rehe 11 jasyporundy arýpe, ñañemomarandu Ñandejára opuʼã hague “omonguʼe hag̃ua vaieterei tetãnguéra.” Iporã ñanemanduʼa hag̃ua peteĩ “ñemonguʼe” Ñandejára retãyguakuéra apytépe oñemoñepyrũha umi oñorairõva peteĩ marandu añeteguáre rehe. Oĩ “ñemonguʼe” okáguio, ha umi ñemonguʼe hyepýpe tupaópe oiko peteĩ marandu oñepresentáva jerére.
“I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.
“Aporandu pe mbaʼépa heʼise pe oryrýi ahecha vaʼekue, ha ojehechauka chéve ojeguerojereha hag̃ua pe mombeʼu hag̃ua hekojojáva, ohenóiva pe ñemoñeʼẽ Omeʼẽva Testígo Añetegua umi Laodiceagua-pe. Kóva oguerekóta ipokatu pe ogueroviahápe korasõ rehe, ha ogueraháta chupe omopuʼã hag̃ua pe yvatekue ha omyasãi hag̃ua pe añetegua hekojojáva. Oĩta umi ndaikatumoʼãi ogueropuʼaka ko mombeʼu hekojojáva. Haʼekuéra opuʼãta hese, ha kóva voi omoheñóita peteĩ oryrýi Tupã tavayguakuéra apytépe.”
“I saw that the testimony of the True Witness has not been half heeded. The solemn testimony upon which the destiny of the church hangs has been lightly esteemed, if not entirely disregarded. This testimony must work deep repentance; all who truly receive it will obey it and be purified.” Early Writings, 271.
“Ahecha pe Testigo Añeteguáva remimbopy’aite ojehendu’ỹhague ndaha’éi mbyte peve jepe. Pe testimonio pohýi, hi’ári oĩva tupao raperã, oñemomba’eve’ỹ asy, térãpa oñemboykeite. Ko testimonio omba’apova’erã arrepentimiento pypukúre; ha opa umi añetehápe omoguahẽvape, iñe’ẽrendúta ha oñemopotĩta.” Early Writings, 271.
The internal “shaking” is caused by those who resist the presentation of the Laodicean message. Sister White identifies Jones and Waggoner’s message of 1888 as the Laodicean message.
Pe “ñembokacha” hyepypegua oiko umi oĩva oñemoĩva Laodiceagua marandu ñemombe’u rehe. Hermana White ohechauka Jones ha Waggoner marandu ary 1888-gua ha’eha Laodiceagua marandu.
“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.
“Pe marandu oñeme’ẽva’ekue ñandéve A. T. Jones ha E. J. Waggoner rupive ha’e Tupã marandu pe iglesia Laodicea-pe g̃uarã, ha toiko ñembyasy hi’ári oimeraẽva he’íva ogueroviaha pe añetegua ha upéicharõ jepe ndohechaukái ambuévape umi tesakãrã Tupã ome’ẽva’ekue.” The 1888 Materials, 1053.
The resistance to the Laodicean message produces a shaking and Sister White aligns the message of 1888 with the descent of the angel of Revelation eighteen.
Pe oposición pe marandu Laodicea pegua ogueru peteĩ ñemokunuʼũ, ha Hermana White omoĩ joja pe marandu 1888 gua pe ánhel Ojehechaukaapy 18 pegua oguejy rehe.
“An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.
“Peteĩ py’a ndive’ỹ ojeheja hag̃ua ykére umi temimo’ã ojegueroviapyréma va’ekue, ha ojeguerovia hag̃ua ko añetegua, oĩkuri ipyenda ramo heta pe oposición ojehechaukáva’ekue Minneapolis-pe Ñandejára marandu rehe, umi Ermáno Waggoner ha Jones rupive. Omokyre’ỹvo upe oposición, Satanás ohupyty ñande pueblo-gui ñemboty hag̃ua, tuicha medida-pe, pe pokatu especial Espíritu Santo rehegua Tupã oipotaetereíva ome’ẽ chupekuéra. Pe enemigo ojoko chupekuéra ohupyty hag̃ua pe katueteha ikatúva va’erãmo’ã imba’e, oguerahávo pe añetegua ko yvy tuichakue peve, umi apóstol-kuéra omombe’u haguéicha Pentekostés ára rire. Pe tesakã omyesakã va’erãva opa yvy ape ári igloria reheve ojepu’ã hese, ha ñane ermáno tee rembiapo rupive oñemboyke kuri, tuicha medida-pe, ko mundo-gui.” Selected Messages, libro 1, 235.
The doubt of Thomas at the beginning of the Pentecostal season, typifying the rebellion against the message that arrived on the day of Pentecost, typified the shaking that occurred when the leadership of Seventh-day Adventism stood up and resisted the message to the Laodicean church as presented by Jones and Waggoner in 1888. In 1888 the mighty angel of Revelation eighteen descended to lighten the earth with His glory, but due in large part to unwillingness of those leaders to set aside preconceived opinions the rebellion of Korah, Dathan and Abiram was repeated. Thomas, the Jews at Pentecost, Korah’s rebellion in the time of Moses, the rebellion of 1888 all typify 9/11 when, according to Joel—a trumpet was to be blown. That trumpet, according to Isaiah was blown to identify the sins of God’s people, thus typifying 1888 and the message to Laodicea. Jeremiah’s watchman, who blows the trumpet to return to the “old paths” aligns with Isaiah lifting up his voice as a trumpet. Jeremiah’s watchmen are Habakkuk’s watchmen who asks the question about what will be his position in the argument or debate of his history?
Tomás py’aguasu Pentekostés ára ñepyrũme, ohechaukáva pe pu’aka’ẽ pe marandu oguahẽva’ekue Pentekostés árape rehe, ohechaukákuri pe ryryi oikova’ekue umi motenondehára Adventista Ára Mokõihapegua opu’ã ha ombohováirõ guare pe marandu oñeme’ẽva’ekue iglesia Laodiceaguápe Jones ha Waggoner rupive ary 1888-pe. Ary 1888-pe pe ánhel mbarete Apocalipsis dieciocho pegua oguejy omyesakã hag̃ua yvy iñmimbipa reheve, ha katu hetaiterei umi motenondehára ndohejasegui ykére umi temiandu ojepytasómava hese, oñembopyahu jey pe pu’aka’ẽ Coré, Datán ha Abiram rehegua. Tomás, umi judío Pentekostés-pe, Coré pu’aka’ẽ Moisés tiempope, pe pu’aka’ẽ ary 1888-pe, opavave ohechaukáva 9/11, upe jave, Joel he’iháicha, oñembopu va’erã peteĩ trompéta. Upe trompéta, Isaías he’iháicha, oñembopúva’ekue ojekuaauka hag̃ua Ñandejára retãyguakuéra angaipa, upéicha ohechaukávo 1888 ha pe marandu Laodiceápe guarã. Jeremías ñangarekohára, ombopúva pe trompéta ojevy hag̃ua umi “tape yma guarã” gotyo, ojoaju Isaías omopu’ãvo iñe’ẽ peteĩ trompétaicha. Jeremías ñangarekohára hína Habacuc ñangarekohára, oporandúva mba’épa ha’éta ipuesto pe iñaranduka’ẽ térã debate iñembiasakuepe?
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 aime hag̃ua che ñangarekohápe, ha ñemoĩta pe atalayápe, ha amañáta ahecha hag̃ua mba’épa he’íta chéve, ha mba’épa ambohováita che mbopy’arory jave. Habacuc 2:1.
The word “reproved” means “rebuked or argued with” and it infers a question, for the next verse provides an answer.
Pe ñe’ẽ “reproved” he’ise “oñemongavaju térã oñeñe’ẽ hese” ha upéva omoinge peteĩ porandu, pe versíkulo oúva rire ome’ẽgui peteĩ mbohovái.
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
Ha Ñandejára chembohovái ha he'i: Ehai pe visión, ha emboporu porã távarandu peve, ikatu hag̃uáicha pya'e osẽ pe omoñe'ẽva ichugui. Habacuc 2:2.
The “debate” or shaking that began in fulfillment of Millerite history was the message of William Miller and his rules of prophetic interpretations versus the theologians of Protestantism. The debate in Millerite history began with the confirmation of the Millerite message on August 11, 1840 when no “less a personage than Jesus Christ” descended with a little book that John was to take and eat. The argument of the watchmen of Habakkuk, the doubts of Thomas, the rebellion of 1888, the rebellion of Korah, the argument of drunkenness at Pentecost all witness to a debate which began at 9/11. The controversy which is debated is over the message of the latter rain, which began to sprinkle on 9/11.
Pe “ñomongeta” térã pe ñembokachipa oñepyrũva oñembyaty hag̃ua pe tembiasakue Millerita ñembotajevéramo, ha’eva’ekue pe marandu William Miller rehegua ha umi tembiapoukapy imba’éva marandu profesíakuéra ñehesa’ỹijorã, umi teólogo Protestante-kuéra rovake. Pe ñomongeta pe tembiasakue Millerita-pe oñepyrũkuri oñemombarete jave pe marandu Millerita 11 de agosto de 1840-pe, araka’e “nda’ivéiva pe tapicha Jesucristo-gui” oguejy peteĩ aranduka michĩ reheve, Juan oipyhýva ha ho’úva’erã. Pe ñorairõ umi Habacuc rembiguái ñangarekohára rehegua, Tomás py’a mokõikue, pe ñepu’ã 1888-pe, Coré ñepu’ã, pe ñomongeta ka’u rehegua Pentecostés-pe, maymáva ohechauka peteĩ ñomongeta oñepyrũva’ekue 9/11-pe. Pe ñorairõ oñeñomongetáva hína ha’e pe marandu ama pahague rehegua ári, oñepyrũva’ekue omyñuhẽ 9/11-pe.
The answer in Habakkuk that led the Millerites to produce the 1843 chart connects with the development of two classes of worshippers represented Korah and associates versus Moses, by Thomas and the other disciples; the Jews argument of drunkenness at Pentecost, the leadership of Adventism in 1888; the Protestants versus the Millerites in 1844 and the foolish and wise virgins of October 22, 1844.
Pe ñembohovái Habacuc-pe ogueraháva’ekue umi Millerita-kuérape ojapo haguã pe kuatiahaipyre 1843 rehegua ojoaju mokõi aty ñemomba’eguasuhára ñemoheñói ndive, ojehechaukáva Coré ha iñirũnguéra rehe, Moisés rovái; Tomás rehe ha ambue temimbo’e kuéra rehe; umi judío-kuéra ñe’ë he’íva oka’uha Pentecostés-pe; Adventismo ruvicha kuéra rehe 1888-pe; umi Protestante-kuéra, umi Millerita-kuéra rovái 1844-pe, ha umi kuñataĩ tavy ha arandu 22 jasypa 1844-pe.
On 9/11 Christ breathed upon His disciples the Holy Spirit as a few drops before the full outpouring at the Sunday law. He then opened their understanding to the prophetic message beginning, “line upon line” with Moses by leading those disciples back to Jeremiah’s old paths where they were anointed to blow a warning trumpet. Christ breath at 9/11 came from Ezekiel’s and John’s four winds and it was the Laodicean message, which is the “straight testimony” which causes a shaking as it is resisted. 1888 typifies the rebellion of Korah, Dathan and Abiram, for it was not only the message which was being rejected, but also the chosen watchmen that were giving the trumpet a certain sound.
9/11-pe, Cristo oipeju Espíritu Santo imbo’eha kuérape mbovymi tykyry ramo pe ñehẽpyrã guasu mboyve, pe léi domingo guýpe. Upéi oipe’a hesakuapy hag̃ua iñarandupy prophetic marandu rehegua, oñepyrũvo “línea ári línea”, Moisés guive, oguerahávo umi imbo’eha kuérape jey Jeremías tape yma guarépe, upépe ojepohano hag̃ua ombopu hag̃ua peteĩ trompéta ñe’ẽmondo rehegua. Cristo pytu 9/11-pe ou va’ekue Ezequiel ha Juan irundy yvytu gui, ha upéva pe marandu Laodiceagua, ha’éva pe “testimonio derecho”, omoheñóiva peteĩ ñemongu’e guasu oñemoĩ jave hese. 1888 ohechauka Coré, Datán ha Abiram opu’ãmby rehegua, ndaha’éigui pe marandu añónte pe oñemboykéva, ha katu avei umi ñangarekoha ojeporavova’ekue ombohasáva pe trompéta peteĩ pu hatã porãme.
Sister White penned that the, “shaking I had seen” “would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans.” The 1888 message was that straight testimony, and both 1888 and 9/11 mark the descent of the angel of Revelation eighteen.
Hermana White ohaiva’ekue pe, “jepe’a ajuhu va’ekue” “oikóta pe testimonio porãite rehe, oñehenóiva pe consejo ome’ẽva pe Testigo Añeteguáva umi Laodiceaguápe.” Pe marandu 1888 guare ha’eva’ekue upe testimonio porãite, ha mokõivéva 1888 ha 9/11 ohechauka pe ánhel oguejyha Apocalipsis dieciocho-pe.
“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’
“Peteĩ testimonio joja vaerã oñemombe’u ñande tupao ha ñande institución-kuérape, omopu’ã hag̃ua umi okevape.”
“When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.
“Ñandejára ñe’ẽ jeroviapy hañe’ẽrendúramo, ojejapóta peteĩ tenonderã ipy guasu ha ndopytáiva. Jahecháke koʼág̃a ñane remikotevẽ tuichaitéva. Ñandejára ndaikatúi ñaneporu peve haʼe opytuʼu tekove umi kangue ipirúvare. Ahendu koʼã ñe’ẽ oñeʼẽva: ‘Ndaipóriramo Tupã Espíritu rembiapo pypuku omonguʼéva korasõ, ndaipóriramo ijeheguiete omeʼẽva tekove, añetegua oñemoambue peteĩ kuatia omanóvape.’” Review and Herald, 18 de noviembre de 1902.
At 9/11 the Laodicean message reached its perfect fulfillment as the last call to God’s former covenant people began to be sounded. It is then that Sister White notes, “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.” The Laodicean message began when the angel of Revelation eighteen descended at 9/11, which means that at 9/11 the message to Laodicean Seventh-day Adventists was and is to “awake.” Joel commanded the drunkards to awake in verse five of chapter one. 9/11 marks the arrival of the final testing period for Adventism and it represents Joel’s command to awake. The beginning of the Pentecostal season starts with an awakening of God’s people at 9/11 and ends with the fulfillment of the parable of the ten virgins just before the Sunday law.
9/11-pe pe marandu Laodiceaygua og̃uahẽ imboaje porãitévape, oñepyrũvo oñehendu pe ñehenói pahápe Tupã rembiapokue yma guare tavayguakuérape g̃uarã. Upérõ Sister White he’i: “Peteĩ testimonio sỹivaháva oñeme’ẽva’erã ñande iglesiakuérape ha ñane instituciónguérape, omombáy hag̃ua umi okevape.” Pe marandu Laodiceaygua oñepyrũ kuri pe ánhel Apocalipsis 18-gua oguejy ramo guare 9/11-pe, upéva he’ise 9/11-pe pe marandu umi Adventista del Séptimo Día Laodiceayguápe g̃uarã ha’e hague ha ha’eha “peikuaa jeýke.” Joel omanda umi ka’uápe opáy hag̃ua peteĩha kapítulo, versíkulo pohápe. 9/11 omarkaha Adventismo-pe g̃uarã pe aravo paha ñeporandu ha jehechaukaha og̃uahẽha, ha upéva orrepresenta Joel rembiapoukapy opáy hag̃ua. Pe ára Pentecostés rehegua oñepyrũ Tupã tavaygua omba’epu’ã jevývo 9/11-pe ha opa pe parábola umi diez virgen rehegua oñemboajéramo mboyve pe léi dominical.
The awakening at 9/11 is a call to the final generation of a covenant people who are in apostasy. The awakening just before the Sunday law closes the door on the former covenant people. The beginning and the ending are the same and in July of 2023 the two witnesses of Revelation eleven were awakened to the rebellion of the prediction of July 18, 2020. The middle awakening is represented by rebellion, which identifies 9/11 as the first letter of the Hebrew alphabet, July 18, 2020 as the thirteenth letter and the Sunday law as the twenty-second and last letter of the Hebrew alphabet. The twenty-second letter represents the combination of divinity with humanity that is finalized in the last of those three awakenings.
Pe ñemombáy 9/11-pe ha’e peteĩ ñehenói ñemoñare paha-pe g̃uarã, peteĩ tavayguakuéra pactopegua oĩva apóstasiape. Pe ñemombáy oúva michĩmi mboyve pe léi domingo omboty pe okẽ umi tavayguakuéra pacto yma guarépe. Ñepyrũ ha paha peteĩcha, ha julio ary 2023-pe mokõi testígo Apocalipsis capítulo once-pegua oñemombáy pe pu’akáre oĩva pe predicción 18 de julio de 2020 rehe. Pe ñemombáy mbytegua ojehechauka ñepu’ã rupive, upéva ohechauka 9/11 ha’eha pe letra peteĩha alfabeto hebreo-gua, 18 de julio de 2020 pe letra pakõiha ha peteĩ, ha pe léi domingo pe letra mokõipa mokõiha ha paha alfabeto hebreo-gua. Pe letra mokõipa mokõiha ohechauka Tupãrekotee ojoajúva yvypórare, ha upéva oñemohu’ã pe paha umi mbohapy ñemombáygui.
The Lord “breathes life into the dry bones” at 9/11, just as He breathed the Holy Spirit on the disciples at the beginning of the Pentecostal period. The disciples after His ascension represent those who received the Holy Spirit, and who thereafter had their understanding of the prophetic Word opened up through the methodology of “line upon line.” The reception of the Holy Spirit occurred while eating a meal, for to spiritually eat requires that you eat the flesh and drink the blood of Jesus, who is the Word.
Ñandejára “omoinge tekove kanguekue pirúpe” 9/11-pe, peteĩchaite pe ha’e oipeju haguéicha Espíritu Santo umi temimbo’ére pe ñepyrũrãme pe periodo Pentecostal-pe. Umi temimbo’e, ijehupi rire yvágape, ohechauka umi oguerova’ekuépe Espíritu Santo, ha upe rire ojepe’a hag̃ua chupekuéra iñentendimiento pe Ñe’ẽ proféticare pe metodología “línea ári línea” rupive. Pe ojeguerova’ekue Espíritu Santo oiko peteĩ tembi’u jave, pórke hag̃ua hag̃ua yvypóra rembiporu hag̃uáicha pe tembi’u espiritual, tekotevẽ re’u Jesús ro’o ha rey’u huguy, ha’éva pe Ñe’ẽ.
The rebels who joined with Korah, Dathan and Abiram represent (as do the leadership of Adventism in 1888) the class who cause the shaking by opposing the trumpet message identifying the sins of God’s people, and while also calling for a return to the old paths, the foundational truths represented by the “seven times” of Leviticus twenty-six. The trumpet is calling for both revival and reformation. The first of Miller’s prophetic jewels, and also the first to be rejected by Adventism represents the beginning and ending of the Millerite movement. The beginning and ending of the message of the first angel as proclaimed by the Millerites is marked by Moses’ “seven times.” In the beginning it was accepted, at the end it was rejected. Due to that rejection Ezekiel presents Adventism as a valley of dead dry bones. The period from 1863 unto the Sunday law in the United States is the valley of vision, according to Isaiah twenty-two, but it is a valley of dead dry bones according to Ezekiel. Both of those prophetic valleys align with Joel’s valley of Jehoshaphat, which Joel also identifies as the valley of decision.
Umi oñemoĩva’ekue Koré, Datán ha Abiram ndive ohechauka (upéicha avei ojapo Adventismo ruvichakuéra ary 1888-pe) upe aty omoñepyrũva pe mboryryi oñemoĩvo pe marandu trompéta rehe omombe’úva Tupã retãygua angaipakuéra, ha upekuévo avei ohenóivo ojevy hag̃ua umi tape yma guarépe, umi añetegua pyenda rehegua ojehechaukáva “siete veces” Levítico mokõipa poteĩme. Pe trompéta ohenói mokõivéva: ñembopyahu ha reforma. Peteĩha umi Miller rembiporavo profético apytégui, ha avei peteĩha Adventismo omboykéva, ohechauka pe ñepyrũ ha pe paha pe movimiento Millerita rehegua. Pe ñepyrũ ha pe paha pe marandu ángel peteĩha rehegua, umi Millerita omyasãiva’ekue, ojehechauka Moisés “siete veces” rupive. Iñepyrũme oñemoneĩ, ipahápe oñemboyke. Upe ñemboyke rupi Ezequiel ohechauka Adventismo-pe peteĩ ñu kangue mano ha piru ramo. Pe ára pukukue 1863 guive pe léi domingo Estados Unidos-pe peve ha’e pe visión ñu, Isaías mokõipa mokõi he’iháicha, ha katu ha’e peteĩ ñu kangue mano ha piru, Ezequiel he’iháicha. Mokõive umi ñu profético ojoaju Joel valle de Josafat ndive, ha Joel voi avei ombohéra chupe pe valle de decisión.
With these concepts in place the question may be asked how is it that at 9/11 the book of Joel became the message Peter identified at Pentecost? We’ll try to clarify these concepts in the following articles.
Koʼã mbaʼe ojeikuaahápe, ikatu oñeporandu mbaʼéichapa 9/11-pe Joel aranduka oiko pe marandu Pedro heʼivaʼekueha Pentecostés-pe. Roñehaʼãta romyesakã koʼã mbaʼe umi artíkulo oúvape.
“(Written November 5, 1892, from Adelaide, South Australia, to ‘Dear Nephew and Niece, Frank and Hattie [Belden].’)
“(Ojehai pyhare 5 jasypateĩ 1892-pe, Adelaide, Australia del Sur-gui, ‘Che membyry ha che rajy, Frank ha Hattie [Belden]-pe’.)”
“When you are enlightened by the Holy Spirit, you will see all that wickedness at Minneapolis as it is, as God looks upon it. If I never see you again in this world, be assured that I forgive you the sorrow and distress and burden of soul you have brought upon me without any cause. But for your soul’s sake, for the sake of Him who died for you, I want you to see and confess your errors. You did unite with those who resisted the Spirit of God. You had all the evidence that you needed that the Lord was working through Brethren Jones and Waggoner; but you did not receive the light; and after the feelings indulged, the words spoken against the truth, you did not feel ready to confess that you had done wrong, that these men had a message from God, and you had made light of both message and messengers.
“Peñemyesakãvo Espíritu Santo rupive, rehecháta opaite tekovai oikova’ekue Minneapolis-pe ha’éichaite voi, Tupã oma’ẽháicha hese. Ndachehechavéiramo jepe ko yvy ape ári, eikuaa porã che roperdona hague ndéve pe ñembyasy ha py’apy ha mba’e pohýi reity va’ekue che árare mba’eve’ỹre. Ha katu nde ánga rehehápe, ha pe omano va’ekue nderehe rehehápe, aipota rehecha ha remombe’u nde jejavykue. Nde niko reñemoirũ va’ekue umi oñemoĩva’ekue Espíritu Tupã rehe. Reguereko va’ekue opaite techaukaha reikotevẽva, pe Ñandejára omba’apo hague Brethren Jones ha Waggoner rupive; nderejapyhýi katu pe tesape; ha umi temimo’ã remongakuaa rire, ha umi ñe’ẽ ere va’ekue añetegua rehe, nerekytĩri remombe’u hag̃ua rejavy hague, ko’ã kuimba’e oguereko hague peteĩ marandu Tupãgui, ha nde remboyke rei hague mokõivéva, pe marandu ha umi marandu rerahaha.”
“Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.
“Araka’eve ndahechái ñane retãyguakuéra apytépe upeichagua jejeguerovia hatã ha naipotáiva omoneĩ ha ohechakuaa pe tesape ojehechaukaháicha Minneapolis-pe. Ojehechauka chéve ndaiporiha peteĩ jepe umi atyguápe, oñangarekóva upe espíritu ojehechaukava’ekue upe atyhápe, ohupyty jeýva tesape hesakãva ohechakuaa hag̃ua pe añetegua iporãitéva oñemondóva chupekuéra yvágagui, peve nomomichĩi hag̃ua iñemomba’eguasu ha oñemombe’u hag̃ua ndaha’éi hague Tupã Espíritu omongu’éva chupekuéra, síno iñakãnguéra ha ikorasõkuéra henyhẽ hague prejuísiogui. Ñandejára oipota kuri oñemboja hendápekuéra, ovendesi chupekuéra ha omonguera chupekuéra ijapu’ã jevykuéragui, ha’e kuéra katu ndojapysakái. Omongu’e chupekuéra upe mismo espíritu omokyre’ỹva Coré, Datán ha Abiram-pe. Umi kuimba’e Israelgua oñemoĩ mbarete va’ekue ombohovái hag̃ua opaichagua prueba ohechaukátava chupekuéra ojavyha, ha osegi ha osegive hikuái upe tape ñembyasy’ỹmegua rehe, peve heta ojegueraha hag̃ua ojoyke hag̃ua hendivekuéra.”
“Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.
“Mávapa ko’ãva? Ndaipóri ikangyva, ndaipóri iñarandu’ỹva, ndaipóri hesapé’ỹva. Upe ñemoĩrũme oĩ mokõi sa po karai aty ruvicha herakuã porãva pe aty apytépe, kuimba’e herakuã guasúva. Mba’épa hína ikuatia’ẽ? ‘opaite pe aty imarangatu, peteĩ-teĩva, ha Ñandejára oĩ ijapytépe: mba’ére piko upéicharõ peñemopu’ã pendejehe pe Ñandejára aty ári?’ [Números 16:3]. Coré ha iñirũnguéra omanórõ guare Tupã juicio poguýpe, pe tetãygua kuéra ha’ekuéra ombotavýva ndohechái Ñandejára po ko milágrope. Opaite pe aty ambue ko’ẽme omoĩ Moses ha Aarón rehe ko mba’e vai: ‘Peẽ pejuka va’ekue Ñandejára retãyguakuérape’ [versículo 41], ha pe mba’asy asy oúrõ pe aty ári, ha hetave irundesu mil tapicha omanóma.”
“When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.
“Ajapose hag̃ua Minneapolis-gui, Ñandejára remimbou oñembo’y che ykére ha he’i chéve: ‘Ani upéicha; Tupã oguereko peteĩ tembiapo ndéve g̃uarã ko tenda-pe rejapo hag̃ua. Umi tavaygua ojapo hína Coré, Datán ha Abiram ñembopy’a hatã jevy. Che romoĩ ne renda hekopete, ha umi oĩ’ỹva tesape-pe ndohechakuaamo’ãi; nohendumo’ãi nde rehegua mombe’upy; ha katu che aime ne ndive; Che gracia ha Che pokatu ne mombaretéta. Nde ndaha’éi upe ha’ekuéra omboykéva, síno umi mensahéro ha pe marandu che amondóva Che retãyguápe. Ha’ekuéra ohechauka ñemomba’e’ỹ Ñandejára ñe’ẽ rehe. Satanás omohesatũma ijesa ha omboheko vaíma ijepy’amongeta; ha ndajajái ramo opa ánga ko iñangaipa-gui, ko jehekosãso ñemomarangatu’ỹva ojahéiva Tupã Espíritu rehe, oguatáta pytũmbýpe. Aipe’áta pe candelerogui hendágui ndajajái ramo ha noñekonvertíri, ikatu hag̃uáicha che amonguera chupekuéra. Ha’ekuéra omokañyma ijesa marangatúpe ohecháva. Ndaha’éi ija’éva Tupã ohechauka hag̃ua Ijespíritu ha Ipokatu; pórke oguereko hikuái puka rei ha jeguaru espíritu Che ñe’ẽ rehe. Ñembovy’a rei, mba’e vai’ỹ gua’u, puka ñembohory ha ñembojaru ojeporu ára ha ára. Nomoĩri ikorasõ che rekávo. Oguata hikuái umi tataendy ijeheguiete omyendývape, ha ndajajái ramo, oñenoíta ñembyasýpe. Péicha he’i Ñandejára: Epyta ne rembiapo rendápe; pórke che aime nde ndive, ha ndahejáimo’ãi ni ndorohejareimo’ãi.’ Ko’ã ñe’ẽ Tupãgui che ndaikatuvéi amboyke.”
“Light has been shining in Battle Creek in clear, bright rays; but who of those that acted a part in the meeting at Minneapolis have come to the light and received the rich treasures of truth which the Lord sent them from heaven? Who have kept step and step with the Leader, Jesus Christ? Who have made full confession of their mistaken zeal, their blindness, their jealousies and evil surmisings, their defiance of truth? Not one; and because of their long neglect to acknowledge the light, it has left them far behind; they have not been growing in grace and in the knowledge of Christ Jesus our Lord. They have failed to receive the needed grace which they might have had, and which would have made them strong men in religious experience.
“Tesape ojajáikuri hína Battle Creek-pe tesakã porã, hendyva guive; ha máva umi oikéva’ekue aty guasúpe Minneapolis-pe ou va’ekue pe tesapépe ha orresivi umi mba’erepy guasu añetegua pe Ñandejára omondo va’ekue chupekuéra yvágagui? Mávapa oguata va’ekue peteĩcha pe Mburuvicha Tenondéha ndive, Jesucristo ndive? Mávapa ojapo va’ekue peteĩ ñe’ẽmondo tuichapa iporãva heko kyre’ỹ jejavýre, iñesareko’ỹre, iñakãrakuére ha iñemoĩ vai rehe, ha añeteguáre iñembohovái rehe? Ni peteĩve; ha ipuku hag̃uére iñembotapykue hag̃ua pe tesape ohechakuaa’ỹ rehe, pe tesape oheja chupekuéra mombyry tapykuépe; ndokakuaái kuri hikuái grásia-pe ha ñande Ruvicha Cristo Jesús jeikuaa rehe. Ndoresivíri hikuái pe grásia tekotevẽva ikatu hag̃uáicha oreko, ha upéva ojapo va’erãmo’ã chupekuéra kuimba’e mbarete peteĩ tembiasa jeroviapy rehegua rupi.”
“The position taken at Minneapolis was apparently an insurmountable barrier which in a great degree shut them in with doubters, questioners, with the rejecters of truth and the power of God. When another crisis comes, those who have so long resisted evidence piled upon evidence will again be tested upon the points where they failed so manifestly, and it will be hard for them to receive that which is from God and refuse that which is from the powers of darkness. Therefore their only safe course is to walk in humility, making straight paths for their feet, lest the lame be turned out of the way. It makes every difference whom we company with, whether it is with men who walk with God and who believe and trust Him, or with men who follow their own supposed wisdom, walking in the sparks of their own kindling.
“Pe postura ojejapyhyva’ekue Minneapolis-pe ojehecha hína ku peteĩ mba’e ojokokuaa’ỹva ramoite, ha tuichaite mba’épe omboty chupekuéra umi mokõivévape ndogueroviáiva, oporandúvape, umi omboykévape añetegua ha Ñandejára pu’aka. Vove ou jeýramo ambue apañuãi guasu, umi areetéma ombohováiva pruéva ári pruéva oñeha’ã jeýta upekuéra rehe umi punto-pe ikatuhápe ojehecha porãiterei mba’épepa ofalla hikuái, ha hasýta chupekuéra omoneĩ hag̃ua upe oúva Ñandejáragui ha omboyke hag̃ua upe oúva pytũmbýgui pu’akakuéragui. Upévare, hape seguro añónteva chupekuéra g̃uarã ha’e oguata hag̃ua ñemomirĩme, ojapo hag̃ua tape porã ipykuérape g̃uarã, ani hag̃ua umi ikangýva ojei tapégui. Opa mba’épe iñambueiterei mávandi ñañemoirũ, taha’e kuimba’e oguatáva Ñandejára ndive ha ogueroviáva ha ojeroviáva hese, térã kuimba’e omyakãvape iñarandu tee ha’ete hag̃uáicha, oguatáva tataendykuéra ijeheguíva omyendýva ryepýpe.”
“The time and care and labor required to counteract the influence of those who have worked against the truth has been a terrible loss; for we might have been years ahead in spiritual knowledge; and many, many souls might have been added to the church if those who ought to have walked in the light had followed on to know the Lord, that they might know His going forth is prepared as the morning. But when so much labor has to be expended right in the church to counteract the influence of workers who have stood as a granite wall against the truth God sends to His people, the world is left in comparative darkness.
“Pe ára, eñangareko ha tembiapo oñeikotevẽva oñembohovái hag̃ua umi omba’apova’ekue añeteguáre, oiko va’ekue peteĩ pérdida vaietereíva; ñande ningo ikatúma va’erã kuri ñaime heta ary tenonderãve arandukuaa espiritual-pe; ha heta, heta anga oikovéva ikatúma va’erã kuri oñembojoaju tupao rehe, umi oguata va’erã kuri tesapépe oseguírire oikuaa hag̃ua Ñandejárape, ikatu hag̃uáicha oikuaa hikuái ha’e osẽha oñembosako’i pyhareveicha. Péro oñeikotevẽ jave heta tembiapo ojepuru hag̃ua voi tupao ryepýpe oñembohovái hag̃ua umi mba’apohára influencia oñemoĩva’ekue peteĩ murálla itaguasúicha añeteguáre, pe añetegua Tupã omondóva Ipuévlope, upéicharõ ko yvy tuichakue ojeheja pytũmbyme, jepe sa’ive hag̃uáicha.”
“God meant that the watchmen should arise and with united voices send forth a decided message, giving the trumpet a certain sound, that the people might all spring to their post of duty and act their part in the great work. Then the strong, clear light of that other angel who comes down from heaven having great power, would have filled the earth with his glory. We are years behind; and those who stood in blindness and hindered the advancement of the very message that God meant should go forth from the Minneapolis meeting as a lamp that burneth, have need to humble their hearts before God and see and understand how the work has been hindered by their blindness of mind and hardness of heart.
“Tupã oipota vaʼekue umi ñangarekoha opuʼã ha ñeʼẽ peteĩme omosarambi peteĩ marandu mbarete ha porã porãva, omeʼẽvo trompéta pe hyapu añetetéva, ikatu hag̃uáicha opa tavaygua pyaʼe oñemoĩ henda tembiaporãme ha ojapo imbaʼe pe tembiapo guasúpe. Upérõ pe tesape mbarete, hesakã porãva, upe ambue ánhel oguejyva yvágagui orekóvo tuicha pokatu, omyenyhẽvaʼerãmoʼã ko yvy iñemimbipápe. Ñande ñaimema heta ary tapykuépe; ha umi opyta vaʼekue pytũmbýpe ha ojoko vaʼekue tenonderãme pe maranduete Tupã oipota vaʼekue osẽ Minneapolis aty guasúgui peteĩ lámpara hendy hag̃uáicha, tekotevẽ omomirĩ ipyʼa Tupã renondépe ha ohecha ha ontende mbaʼéichapa pe tembiapo ojokopa vaʼekue iñapytuʼũ ára pytũmbýgui ha ipyʼa hatãgui.
“Hours have been spent in quibbling over little things; golden opportunities have been wasted while heavenly messengers have grieved, impatient at the delay. The Holy Spirit—there has been so little appreciation of its value or the necessity for every soul to receive it. Those who do receive the heavenly endowment will go forth clad with the armor of righteousness to do battle for God. They will respect the leadings of the Lord and will be filled with gratitude to Him for His mercy. But in many, many places, and on many, many occasions, it could truthfully be said as in Christ’s day of those who profess to be God’s people, that not many mighty works could be done, because of their unbelief. Many who have been bound in fetters of darkness have been respected because God has used them, and their unbelief has aroused doubt and prejudice against the message of truth which angels of heaven were seeking to communicate through human agencies—justification by faith, the righteousness of Christ.” The 1888 Materials, 1066–1070.
“Ojehasa heta oñemboyke ñomongeta ñembyai rehe umi mba’e michĩva rehe; umi oportunidad óro-icha iporãva oñehundi rei, ha umi maranduha yvagagua oñembyasy, ndaikatúi oha’arõvéima pe tardánsa rehe. Espíritu Santo—sa’ieterei oñemomba’e pe valor orekóva térã tekotevẽha opa ánga orresivi hag̃ua chupe. Umi orresivíva pe don yvagagua osẽta oñemonde hag̃uáicha tekojoja mo’ãharã rehe ojapo hag̃ua ñorairõ Tupã rehehápe. Ha’ekuéra omomba’éta Ñandejára ogueraháva chupekuéra ha henyhẽta aguyje rehe Hendápe iporiahuvereko rehe. Péro heta, hetaiterei hendápe, ha heta, hetaiterei jey, ikatu oñeñe’ẽ añetetépe Cristo ára peguáicha umi oñemoherakuãva ha’eha Tupã retãyguakuéra rehe, ndaha’éiha heta tembiapo tuicháva ikatúva ojejapo, ijerovia’ỹ rupi. Heta umi ojejokóva pytũmby ñapytĩme oñemomba’e haguére Tupã oiporúgui chupekuéra, ha ijerovia’ỹ omopu’ã hag̃ua py’a mokõi ha ñembyai pe marandu añetegua rehe umi ánhel yvagapegua ohekáva ombohasa hag̃ua yvypóra rembiporu rupive—pejehechauka jerovia rupi, Cristo tekojoja.” The 1888 Materials, 1066–1070.