The Messianic fulfillment's in the book of Matthew include the waymark of the time of the end, the waymark of the message being formalized, two witnesses of the waymark of 9/11, one a witness of the internal message to Laodicea and the other the external message of Islam’s terrorism. It is fitting that the waymark of 9/11 is represented by two of the twelve Messianic fulfillment's in Matthew, for 9/11 includes the message of the second angel, where there is always a doubling. The death of July 18, 2020, was the fifth waymark we considered, and then the voice in the wilderness in July 2023, was the sixth and the resurrection of 2024 was number seven. The eighth Messianic fulfillment is the Midnight Cry.
Umi cumplimiento mesiánico kuéra oĩva Mateo arandukápe oike pype pe waymark ára paha guápe, pe waymark pe marandu oñemohenda hag̃ua oficialmente, mokõi testígo pe waymark 9/11 rehegua, peteĩva testígo pe marandu hyepypegua Laodiceápe guarã ha ambue pe marandu okáguagua Islam remimoñarandu hag̃ua ñorairõmbápe. Oĩ porã pe waymark 9/11 oñerrepresenta hag̃ua mokõivéva umi doce cumplimiento mesiánico Mateo-pe, pórke 9/11 oike pype pe marandu ángel mokõihápe guare, upépe tapia oĩgui peteĩ jevy mokõi. Pe mano 18 jasypokõi 2020-pe guare ha’e va’ekue pe poha waymark roñehesa’ỹijova’ekue, ha upéi pe ñe’ẽ desiértope 2023 jasypokõime ha’e va’ekue pe poteĩha, ha pe jeikove jey 2024-pe ha’e pe pokõiha. Pe poapyha cumplimiento mesiánico ha’e pe Pyhare Mbyte Sapu.
The Eighth Messianic Waymark is the Midnight Cry
Poapyha Mesiániko Víaha ha’e Pe Sapukái Pyhare Mbytepegua
All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. Matthew 21:4, 5.
Opa ko'ã mba'e ojejapo, oñembyajehaguã upe he'íva proféta rupive, he'ívo: Peje Sión rajykuérape: Péina, nde Ruvicha guasu ou ndéve, imarangatu ha oguapy peteĩ mburika ári, ha peteĩ mburika ra'y, mburika memby ári. Mateo 21:4, 5.
Prediction
Profecía
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.
Ejerovia eterei, Sion rajy; esapukái, Jerusalén rajy: péina, nde Ruvicha oguahẽ ndéve: ha’e hekojoja, ha ogueru salvación; ojejapo michĩva, ha oguata peteĩ vúrro ári, ha peteĩ vúrro ra’y ári, pe vúrro memby. Zacarías 9:9.
“Five hundred years before, the Lord had declared by the prophet Zechariah, ‘Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem. Behold, thy King cometh unto thee. He is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.’ [Zechariah 9:9.] Had the disciples realized that Christ was going to judgment and to death, they could not have fulfilled this prophecy.
“Po sy ary ohasáma mboyve, Ñandejára he’i vaʼekue proféta Zacarías rupive: ‘Evyʼaitereíke, nde, Sión rajy; esapukái, nde, Jerusalén rajy. Péina, nde Rréi ou ndéve. Haʼe niko hekojoja ha ogueru hag̃ua salvación; imarangatu, ha oguata hag̃ua peteĩ mburika ári, ha peteĩ mburika raʼy ári, mburika memby ári.’ [Zacarías 9:9.] Umi temimboʼe oikuaa rire vaʼerãmoʼã Cristo ohoha jehu hag̃ua chupe juicio ha omano hag̃ua, ndaikatúi arakaʼeve omohuʼã ko profesía.”
“In like manner, Miller and his associates fulfilled prophecy, and gave a message which inspiration had foretold should be given to the world, but which they could not have given had they fully understood the prophecies pointing out their disappointment, and presenting another message to be preached to all nations before the Lord should come. The first and second angels’ messages were given at the right time, and accomplished the work which God designed to accomplish by them.” The Great Controversy, 405.
“Upéicha avei, Miller ha iñirũnguéra omohuʼã profesía, ha omeʼẽ peteĩ marandu ñeʼẽñongatupy rehegua oikuaaukáma vaʼekue oñemeʼẽ vaʼerãha ko yvy ape ári, péro ndaikatúi arakaʼeve omeʼẽ hikuái rire ontende porãmbaitérõ guare umi profesía ohechaukáva iñembotavyetaha, ha oikuaaukáva ambue marandu oñemoherakuã vaʼerã opa tetãme Ñandejára ou mboyve. Pe peteĩha ha mokõiha ánhel marandu oñemeʼẽ aravo hekoitépe, ha omohuʼã pe tembiapo Tupã ojaposéva vaʼekue hesekuéra rupive.” The Great Controversy, 405.
The misunderstanding of God’s prophetic Word was involved with the history of Christ’s triumphal entry, and also with the parallel history of the proclamation of the Midnight Cry message in 1844. The one hundred and forty-four thousand are required to understand “the prophecies pointing out their disappointment.” John in Revelation ten is told in advance, that the message of the little book that was going to be sweet in his mouth, would turn bitter.
Ñentendepa Ñandejára ñeʼẽ maranduhára rehegua oĩkuri Cristo oike hag̃ua ipuʼakapávaicha rembiasakue ndive, ha avei pe rembiasakue ojoajúva pe Marandu Pyharepyte Sapukái rehegua ñemoherakuã rehe 1844-pe. Pe cien cuarenta y cuatro mil oikotevẽ oikuaa hag̃ua “umi profesía ohechaukáva ijajavyha.” Juan, Apocalipsis capítulo diez-pe, oñemombeʼu chupe upe mboyve pe marandu pe lívro michĩgui, haʼéva ohechaukátava heʼẽha ijurupe, oikóta hag̃ua hovy.
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Ndajajepy’ái hag̃ua mba’eve hag̃ua tenonderã, ndaha’éiramo ñanderesarái mba’éichapa Ñandejára ñanemboguata raka’e, ha Iporombo’ére ñande rembiasakue yma guarépe.” Life Sketches, 196.
The “Lord’s leading” in the past is represented among other providential acts, as His hand covering a mistake in the figures, for it was not best for the Millerites to understand their disappointment in advance, any more than it was for the disciples to understand all the elements of their disappointment at the cross. But the history of the proclamation of the Midnight Cry is identified as the very light that leads to heaven, and this is noted in Ellen White’s very first vision. The one hundred and forty-four thousand must understand the disappointments of the disciples and the Millerites. To refuse that light is to fall off the path.
Pe “Ñandejára jeguata” yma guare ojehechauka, ambue tembiapo providencial apytépe, ipópe ojaho’ívo peteĩ jejavy papapýpe, ndaha’éigui iporãvéva umi Millerita oikuaa hag̃ua tenonderãme iñembotavy, umi temimbo’epe guarã noĩporãi haguéicha avei oikuaa hag̃ua opaite mba’e oguerúva iñembotavy kurusúre. Ha pe tembiasakue ojejapoukáva pe Pyharépe Sapukái ñemoherakuã rehegua ojehechakuaa pe tesakã tee ramo ogueraháva yvágape, ha kóva ojehai Ellen White visión peteĩhaitepe. Umi cien cuarenta y cuatro mil oikuaava’erã umi temimbo’e ha umi Millerita ñembotavykuéra. Omboykérõ pe tesakã, ho’a tape ári hag̃ua.
“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
“Oreko peteĩ tesape hendýva oñemopu’ãva hapykuépekuéra tape ñepyrũmbyme, ha peteĩ ánhel he’i chéve upéva hague ‘pyhare mbyte sapukái’. Ko tesape omimbi pe tape pukukue javeve, ha ome’ẽ tesape iñipykuérape g̃uarã, ani hag̃ua ojepyso.”
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
“Ojoko hag̃ua hesa Jesús rehe, oĩva hapykuéri’ỹre henondete, ogueraháva chupekuéra táva gotyo, ha’ekuéra oĩ porãkuri. Péro sapy’ami rire oĩ vaekue ikangýva, ha he’i vaekue táva mombyry etereiha, ha oha’arõ hague oike hag̃ua pype ymaite guive. Upémarõ Jesús omokyre’ỹ vaekue chupekuéra omopu’ãvo Ijykere akatúa hechapyrãva, ha Ijykeregui osẽ peteĩ tesape ojereva’ekue pe aty adventista ári, ha ha’ekuéra osapukái: ‘Aleluya!’ Ambuekuéra katu py’aguasúpe omoneĩ’ỹ pe tesape oĩva hapykuépe, ha he’i ndaha’éiha Tupã oguenohẽ vaekue chupekuéra peve pe mombyry. Pe tesape oĩva hapykuépe oñembogue, ha upéicha opyta ipykuéra pytũmbýpe añetetépe, ha oñepysanga, okañy chuguikuéra pe mba’e rechaukaha ha Jesús rehegua jehecha, ha ho’a tape ári guive yvy gotyo, pe mundo iñypytũ ha aña va’e oĩva iguýpe.” Christian Experience and Teachings of Ellen G. White, 57.
The eighth waymark is the Midnight Cry as typified by Christ’s triumphal entry into Jerusalem.
Pe pohãhaapy rapykueha ha’e pe Pyhare Mbyte Sapy’a, ojehechaukaháicha Cristo jeike porãguasu Jerusalénpe.
“The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250, 251.
“Pyhare mbytegua sapukái ndaha’éi tuichaiterei oñemoguahẽva argumento rupive, jepe Ñandejára Ñe’ẽgui pe jehechaukarã ojekuaava’ekue hesakã porã ha ipaha’ỹ hag̃uáicha. Oho hendive peteĩ pu’aka omyañáva omongu’éva pe ánga. Ndaipóri va’ekue duda, ni porandu. Cristo oike hag̃ua triunfálmente Jerusalénpe jave, umi tetãygua oñembyatyva’ekue opa tendágui pe tetãme arete hag̃ua, oñembyaty yvyty Olívospe, ha oikevo hikuái pe aty Jesús ndive oho hag̃uápe, ojapyhy pe aravo ñepyrũmby, ha oipytyvõ ombotuichave hag̃ua pe sapukái, ‘Tojehovasa pe ouva Ñandejára rérape!’ [Mateo 21:9.] Péicha avei umi ndogueroviáiva ouva’ekue umi aty Adventísta-pe—oĩva curiosidad-gui, ha oĩva añoite ñembohory hag̃uáicha—oñandu pe pu’aka ogueroviaukáva omoirũva pe marandu, ‘Pema’ẽ, pe Novio ou!’” Spirit of Prophecy, volúmen 4, 250, 251.
To be a wise virgin in the latter days, would of prophetic necessity require that those wise virgins suffer a disappointment, that in turn ushers in the tarrying time of the parable. Without the tarrying time experience you are not a wise or a foolish virgin.
Jaiko hag̃ua peteĩ kuñataĩ arandu ramo ára pahápe, tekotevẽta maranduhára ñe’ẽ hechapyrãva rupive umi kuñataĩ arandu ohasa peteĩ ñembyasy hag̃ua, ha upéva voi ogueru pe araka’eve hag̃uarã ára pe ñe’ẽmondo’ápe. Pe araka’eve hag̃uarã ára rehegua jehasa’ỹre, ndaha’éi nde peteĩ kuñataĩ arandu térã peteĩ kuñataĩ itavýva.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Pe parábola umi pa virgen rehegua Mateo 25-pe ohechauka avei pe experiencia tavayguakuéra adventista rehegua.” The Great Controversy, 393.
Either way, the wise virgins of the last days must experience a disappointment that paralleled April 19, 1844, for the experience of the parable is the experience of the one hundred and forty-four thousand, who John in the Revelation identifies as virgins.
Oimeraẽ, umi kuñataĩ arandu ára pahápe ohasava’erã peteĩ ñembyasy ojoguáva 19 jasyrundy 1844-pe, pe parábola rembiasakue niko hína umi cien cuarenta y cuatro mil rembiasakue, umi Juan Apocalipsis-pe ohechauka hag̃ua kuñataĩramo.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Ko’ãva hína umi ndojehe’aiva’ekue kuñanguéra ndive; ha’ekuéra niko virhen hína. Ko’ãva hína umi oho meméva Ovecha Rymba’i rapykuéri ohohápe guive. Ko’ãva oñesãmbyhyjey va’ekue yvypóra apytégui, ha’évo ypykue Ñandejárape ha Ovecha Rymba’ípe g̃uarã. Apocalipsis 14:4.
How many parables of Christ are directly and specifically identified as being fulfilled to the very letter? Every parable will be fulfilled to the very letter, but the parable of the ten virgins is specifically set forth as being fulfilled in the past and the future “to the very letter.” It is compared to the third angel that is to remain present truth from 1844 onward until Michael stands up and human probation closes.
Mbovy parábola Cristo rehegua ojehechauka hag̃ua katuete ha porãite oñekumplitaha peteĩteĩva pe ñe’ẽme he’iháichaite? Opa parábola oñekumplíta pe ñe’ẽme he’iháichaite; ha katu pe parábola umi diez vírgenes rehegua oñemombe’u porã porã oñekumpli hague yma ha oñekumplitaha tenonderãme avei “pe ñe’ẽme he’iháichaite”. Oñembojoja pe mbohapyha ánhel rehe ndive, opytátava añetegua ko’ág̃agua ramo 1844 guive Michael opu’ã peve ha yvypóra aravo py’a porã oñemboty peve.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Py’ỹi oñembojoaju chéve umi pa’ũkue diez kuñataĩ rehegua, po ijaranduva’ekue ha po tavyva’ekue. Ko pa’ũkue oñekumpli va’ekue ha oñekumplíta pe letraite peve, oguerekógui peteĩ aplicación especial ko ára-pe g̃uarã, ha, pe tercer ánhel maranduicha, oñekumpli va’ekue ha oñekumpliséta añetegua ko’ág̃agua ramo pe ára paha peve.” Review and Herald, 19 de agosto de 1890.
Until the close of time, the parable of the ten virgins is present truth, and the Midnight Cry will be fulfilled again to the very letter.
Pe ára opaha peve, pe parábola umi diez virgen rehegua ha’e añetegua ko ára guarã, ha pe Sapukái Pyhare Mbytegua oñekumplíta jevytaite pe letraite peve.
“There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.
“Oĩ peteĩ yvyku’i oĩva mba’evai poguýpe, ñembotavy ha jejavyhápe, pe omanóvape’ỹva’anga guýpe voi,—oke, oke. Mávapa oñandúva ánga ñembyasy omoingove jey hag̃ua chupekuéra? Mbaʼe ñe’ẽpa ikatu og̃uahẽ hendápekuéra? Che apytu’ũ ojereraha vaʼekue tenonderãme, pe techaukaha oñemeʼẽta vove. ‘Péina, pe novio ou; pesẽ pejotopa hag̃ua chupe.’ Ha oĩta umi ombotavýva’ekue ojogua hag̃ua pe aséite omoĩ jey hag̃ua ilámpárape, ha tardeitereíma oikuaáta hikuái pe tekokatu, pe ojehechaukáva pe aséite rupive, ndaikatuiha oñembohasa ambuépe.” Review and Herald, February 11, 1896.
The Midnight Cry is the next waymark on the horizon in the movement of the one hundred and forty-four thousand. That waymark is accompanied by the persecution that begins against the faithful in advance of the Sunday law. That persecution is external, and internal, and the internal persecution includes two distinct symbols. One of those symbols is Judas, the other the Sanhedrin.
Pe Sapukái Pyhare Mbytegua ha’e pe techaukaha oúva yvága rembe’ýpe umi cien cuarenta y cuatro mil rembiapokue ryepýpe. Upe techaukaha oúta ndive pe jejopy vai oñepyrũva umi jeroviaha rehe, pe léi domingo mboyve. Upe jejopy vai okágui ha hyepýgui; ha pe jejopy vai hyepypegua oguereko mokõi techaukaha iñambuéva. Peteĩ umi techaukaha ha’e Judas, ha ambue ha’e pe Sanedrín.
The Ninth Messianic Waymark is the Betrayal for 30 Silver Pieces
Pe Noveno Waymark Mesiánico ha’e pe Traisión 30 Pieza de Pláta rehe hag̃ua
Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value; And gave them for the potter’s field, as the Lord appointed me. Matthew 27:9, 10.
Upérõ oñemboguata upe he’íva proféta Jeremías rupi, he’ívo: Ha ojapyhy hikuái umi mbohapypa pehẽngue plátape, pe hepy oñeme’ẽ va’ekue upe ojehepyme’ẽ va’ekuépe, upe Israel ra’ykuéra omohepyme’ẽ va’ekue; ha ome’ẽ hikuái umíva ñai’ũ apoha kokuére, Ñandejára che mbo’e haguéicha. Mateo 27:9, 10.
Prediction
Profecía
And I said unto them, If ye think good, give me my price; and if not, forbear. So they weighed for my price thirty pieces of silver. And the Lord said unto me, Cast it unto the potter: a goodly price that I was prised at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the Lord. Zechariah 11:12, 13.
Ha ha’e chupekuéra: Oĩ porã ramo pende resa’ýpe, peẽme’ẽ chéve che rembihepýva; ha ndaha’éiramo, peheja. Upéicha rupi opesa che rembihepýrã mokõipa sa’i pláta. Ha Ñandejára he’i chéve: Emombo pe ña’ẽhárpe; peteĩ tepy porãite, upéicha hikuái chembohepykue. Ha che ajapyhy umi mokõipa sa’i pláta, ha amombo ña’ẽhárpe Ñandejára róga ryepýpe. Zacarías 11:12, 13.
The betrayal of Judas represents the betrayal of the counterfeit priests, for the number 30 represents the age of the priests. The priests, who are also Levites are purified as gold and silver by the Messenger of the Covenant. Judas’s thirty pieces of silver represents the purging of the false priests at the Sunday law, though Judas died just before the cross, it was still the same day. Judas is not the symbol of the Sanhedrin; he is a symbol of one who was thought to be among the disciples of Christ.
Judas ñembotavy rehegua ohechauka pa’i japu kuéra ñembotavy, pórke papapy 30 ohechauka pa’i kuéra ary. Pa’i kuéra, ha’éva avei levita kuéra, oñemopotĩ óro ha pláta ramo Pe Maranduhára Ñe’ẽme’ẽgua rupive. Judas rembiporu mbohapypa pehẽngue pláta rehegua ohechauka pa’i japu kuéra ñemopotĩ pe léi domingo jave; jepe Judas omano kuri kurusu mboyve, upéicharõ jepe ha’e vaʼekue upe ára voi. Judas ndaha’éi símbolo Sanedrín rehegua; ha’e peteĩ símbolo peteĩ ojehechakuaa vaʼekue oĩva Cristo remimbo’e kuéra apytépe.
As a disciple of Christ, you were a disciple of the anointing of Jesus. The anointing at His baptism changed Jesus’ name unto Jesus Christ, for Christ means—the anointed one. His name then changed, for He was then to confirm the covenant with many for one week, and a premier symbol of covenant relationship is a changed name. Jesus was anointed with power at His baptism. To be a disciple of Christ, meant you were a disciple of His baptism. It was at His baptism that He was anointed with power. The statement by Peter in Matthew 16:18 is known in the Christian theological world as the “Christian Confession.” It is one of the great themes for discussion among theologians and scholars. Generally, a discussion of the theologians and scholars identifies something of no, or perhaps minor importance, but the point remains, that Christianity understands that when Jesus was anointed, He then became the Messiah.
Cristo remimbo’évaramo, nde ha’e va’ekue Jesús jehejápe pe ñemoĩ porã rehegua remimbo’e. Pe ñemoĩ porã iñakã ári heñói jave pe bautísmope omoambue Jesús réra Jesús Cristo-pe, pórke Cristo he’ise—pe oñemoĩ porãva. Upérõ iñéra oñemoambue, pórke upérõ voi Ha’e oikuaaukáta va’ekue pe ñe’ẽme’ẽ heta ndive peteĩ semánape g̃uarã, ha peteĩ ta’anga tenondegua pe joaju ñe’ẽme’ẽ rehegua ha’e peteĩ téra oñemoambuéva. Jesús oñemoĩ porã mbaretépe i-bautísmope. Oñeñemoĩ hag̃ua Cristo remimbo’évaramo, he’ise ndeha’e hague i-bautísmo remimbo’e. I-bautísmope voi oñemoĩ porã mbaretépe. Pe ñe’ẽ Petero he’íva Mateo 16:18-pe ojekuaa pe mundo teológico cristiano-pe “Pe Je’e Cristiana” ramo. Ha’e peteĩva umi téma guasu oñeñe’ẽ heta hag̃ua teólogo ha arandu’aty apytépe. Jepivegua, peteĩ ñe’ẽjovake umi teólogo ha arandu’aty rehegua ohechauka peteĩ mba’e ndaha’éiva mba’eve, térã ikatuhína michĩmi iñimportánte hag̃ua; upéicharõ jepe, pe punto opyta: pe cristianismo ontende porã Jesús oñemoĩ porã rire, upérõ ae oiko hague Mesías.
He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. Matthew 16:15, 16.
Ha he'i chupekuéra: Ha peẽ, máva piko peje cheha? Upémarõ Simón Pedro ombohovái ha he'i: Nde hína pe Cristo, Tupã oikovéva Ra'y. Mateo 16:15, 16.
Peter’s original name conveyed that very truth, for Simon Barjona means “one who hears the message of the dove,” which was the message of His baptism. His baptism aligns with 9/11, and Judas represents those who at some point professed an understanding of 9/11, but lose their way along the path. Judas is not a symbol of the Sanhedrin, for they represent the Laodicean Seventh-day Adventist church. Judas provided a witness for the Sanhedrin, but the symbolism of the Sanhedrin’s rebellion is different than the rebellion of Judas. The Sanhedrin’s rebellion is expressed in the following dream.
Pedro réra tee reratee oguerahaukáva upe añetegua, ha upévare Simón Barjona he’ise “upe ohendúva pe pykasu marandu”, ha upéva vaekue imarangatu hag̃uáicha oñemongarai rupi oñeme’ẽva marandu. Iñemongarai ojoaju 9/11 ndive, ha Judas ohechauka umi tapicha sapy’ami omombe’úva oikuaa hag̃ua 9/11, ha upéi okañýva tape rupi. Judas ndaha’éi peteĩ ta’anga Sanedrín rehegua, pórke ha’ekuéra ohechauka Laodicea pegua Iglesia Adventista del Séptimo Día-pe. Judas ome’ẽkuri peteĩ testimónio Sanedrínpe g̃uarã, péro pe Sanedrín pu’aka hag̃ua ñemoĩ vai rehegua iñambue Judas ñemoĩ vai reheguágui. Pe Sanedrín ñemoĩ vai ojehechauka ko’ẽme’ẽ oúvape.
“I gathered up my writings, and we started on our journey. On the way we held two meetings in Orange and had evidence that the church was profited and encouraged. We were ourselves refreshed by the Spirit of the Lord. That night I dreamed that I was in Battle Creek looking out from the side glass at the door and saw a company marching up to the house, two and two. They looked stern and determined. I knew them well and turned to open the parlor door to receive them, but thought I would look again. The scene was changed. The company now presented the appearance of a Catholic procession. One bore in his hand a cross, another a reed. And as they approached, the one carrying a reed made a circle around the house, saying three times: ‘This house is proscribed. The goods must be confiscated. They have spoken against our holy order.’ Terror seized me, and I ran through the house, out of the north door, and found myself in the midst of a company, some of whom I knew, but I dared not speak a word to them for fear of being betrayed. I tried to seek a retired spot where I might weep and pray without meeting eager, inquisitive eyes wherever I turned. I repeated frequently: ‘If I could only understand this! If they will tell me what I have said or what I have done!’
“Aipe’áta che jehaipyrekuéra, ha roñepyrũ ore rape. Tapépe rojapo mokõi aty Orange-pe ha roguereko prueba pe iglesia oñepytyvõ ha oñemokyre’ỹ hague. Ore voi roñembopyahu Ñandejára Espíritu rupive. Upe pyhare ake ahecha che képe aimeha Battle Creek-pe, ama’ẽ pe ykeregua vídrio rupive okẽme, ha ahecha peteĩ aty ojupíva oga gotyo, mokõi ha mokõi. Ojehecha hikuái hasýva ha mbaretepyre. Aikuaa porã chupekuéra, ha ajere aha hag̃uáicha aipe’a pe koty guasu rokẽ hag̃ua arohory chupekuéra; ha upéi apensa ama’ẽ jeýta. Pe ta’anga oñemoambue. Pe aty ko’ág̃a ojechauka peteĩ procesión católica-ramo. Peteĩ ogueraha ipope kurusu, ambue katu takuare’ẽ. Ha ojaquesévo, pe ogueraháva takuare’ẽ ojapo peteĩ círculo pe óga jerére, he’ívo mbohapy jey: ‘Ko óga ojeprohibi. Umi mba’e oñemongarurãva’erã. Ha’ekuéra ñe’ẽ vai ñane orden marangatu rehe.’ Kyhyje chejopy, ha añani pe óga rupi, asẽ pe okẽ yvategua rupive, ha ajuhu chejupe peteĩ aty mbytépe, oĩháme amoĩva aikuaáva, péro ndaikatúi añe’ẽ peteĩ ñe’ẽnte jepe hendivekuéra, ani hag̃uáicha añeme’ẽ. Añeha’ã aheka peteĩ tenda ñemiguáva ikatuhápe cherasẽ ha añembo’e, ani hag̃uáicha ajuhu tesa kyre’ỹ ha poranduseha opa hendápe ajerehápe. Ajapo jey jey ko ñe’ẽ: ‘¡Aikuaasénte ko mba’épa he’ise! ¡Oiméramo chéve he’i mba’épa ha’e térã mba’épa ajapo!’”
“I wept and prayed much as I saw our goods confiscated. I tried to read sympathy or pity for me in the looks of those around me, and marked the countenances of several whom I thought would speak to me and comfort me if they did not fear that they would be observed by others. I made one attempt to escape from the crowd, but seeing that I was watched, I concealed my intentions. I commenced weeping aloud, and saying: ‘If they would only tell me what I have done or what I have said!’ My husband, who was sleeping in a bed in the same room, heard me weeping aloud and awoke me. My pillow was wet with tears, and a sad depression of spirits was upon me.” Testimonies, volume 1, 577, 578.
“Añe’ẽ rasy ha añembo’e heta ahechávo ore mba’erepy ojeipe’a ha ojejopy hag̃ua orégui. Añeha’ã akuaa hag̃ua poriahuvereko térã ñembyasy cherehe umi oĩva che jerére jehechágui, ha ama’ẽ porã heta tapicha rovare, che apytépe aimo’ãva oñe’ẽtaha chendive ha chembopy’aguapýtaha noñemongyhyjéiramo ambuekuéra ohecha hag̃ua chupekuéra. Añeha’ã peteĩ jey aime hag̃ua aheja pe aty, péro ahechávo oñeñangarekoha cherehe, añomi che rembiapopyrã. Upérõ añepyrũ hasẽ hatã ha ha’e: ‘¡Ha’ekuéra chemombe’úramo mante mba’épa ajapo ra’e térã mba’épa ha’e ra’e!’ Che ména, okeva’ekue peteĩ tupa rehe upe kotýpe voi, ohendu chéve hasẽ hatãha ha chemombáy. Che akãngyta hykúma tesay reheve, ha peteĩ py’aro ñembyasýgui henyhẽva opyta cherehe.” Testimonies, volume 1, 577, 578.
Applying the principle that the prophets speak more about the latter days than the days in which they lived, raises a very solemn question for the leaders of the Seventh-day Adventist church. Sister White “gathered up” her “writings” and began a return journey to Battle Creek. Battle Creek was then the heart of the work, as is Tacoma Park today, or Jerusalem in the days of Christ. She gathered up her writings for the trip, after she set forth a struggle she had been having concerning her writings. The context of her dream is about her writings. The struggle took place in the town of Wright.
Peiporu hag̃ua pe principio he’íva umi marandu hag̃uáva oñe’ẽveha umi ára paháre umi ára oikove hague rangue, omoñepyrũ peteĩ porandu ipohýietereíva pe iglesia Adventista del Séptimo Día ruvichakuérape g̃uarã. Hermana White “ombyaty” hembiapokue “jehaipyrekuéra” ha oñepyrũ peteĩ tape jevy hag̃ua Battle Creek-pe. Battle Creek upérõ ha’eva’ekue tembiapo mbytéva, ha’eháicha ko árape Tacoma Park, térã Jerusalén Cristo árape. Ombyaty hembiapokue jehaipyrekuéra pe viaje-rã, rire omombe’u rire peteĩ ñeñorãirõ ha’e oguerekóva hekovepýpe hembiapokue jehaipyre rehe. Ikérape ojehecháva contexto ha’e hembiapokue jehaipyre rehegua. Pe ñeñorãirõ oiko va’ekue táva Wright-pe.
“While in Wright we had sent my manuscript for No. 11 to the office of publication, and I was improving almost every moment when out of meeting in writing out matter for No. 12. My energies, both physical and mental, had been severely taxed while laboring for the church in Wright. I felt that I should have rest, but could see no opportunity for relief. I was speaking to the people several times a week, and writing many pages of personal testimonies. The burden of souls was upon me, and the responsibilities I felt were so great that I could obtain but a few hours of sleep each night.
“Roĩ aja Wright-pe romondo kuri che kuatiañe’ẽ Número 11 rehegua kuatiahaipy rehegua oficina-pe, ha che akakuaa porãvévo ahávo opaite ára, aty guive asẽvo, ahai hag̃ua mba’e Número 12-pe g̃uarã. Che py’aite ha che apytu’ũ mbarete oñembojepohýi vaieterei va’ekue amba’apóvo tupao Wright-pegua rehehápe. Añeñandu aikotevẽha pytu’u, péro ndahechái moõpa ikatu ajuhu pytu’u. Añe’ẽva’ekue tavayguakuérape heta jey peteĩ arapokõindy pukukue, ha ahai heta kuatiarogue testimonio personal rehegua. Umi ánga rembiguái pohýi oĩ kuri che ári, ha umi tembiapo vaiete guasu añandu va’ekue ojapo chéve ikatu hag̃uánte ake mbovymi aravo pyharekue peteĩteĩ.”
“While thus laboring in speaking and writing, I received letters of a discouraging character from Battle Creek. As I read them I felt an inexpressible depression of spirits, amounting to agony of mind, which seemed for a short period to palsy my vital energies. For three nights I scarcely slept at all. My thoughts were troubled and perplexed. I concealed my feelings as well as I could from my husband and the sympathizing family with whom we were. None knew my labor or burden of mind as I united with the family in morning and evening devotion, and sought to lay my burden upon the great Burden Bearer. But my petitions came from a heart wrung with anguish, and my prayers were broken and disconnected because of uncontrollable grief. The blood rushed to my brain, frequently causing me to reel and nearly fall. I had the nosebleed often, especially after making an effort to write. I was compelled to lay aside my writing, but could not throw off the burden of anxiety and responsibility upon me, as I realized that I had testimonies for others which I was unable to present to them.
“Añeha peicha ambaʼapóvo añeʼẽ ha aháivo, arresivi kárta kuéra peteĩ tekotevẽʼỹva ha pyʼañembyasy rehegua guive Battle Creek. Aleevo umíva añandu peteĩ pyʼañembopochy ha pyʼakangy ndaikatúiva amombeʼu, oguahẽva apytuʼũ ñembyasýpe, ha sapyʼami ojogua ku che mbarete tekovegua ojoko hag̃uáicha. Mbohapy pyhare ndaikérai hag̃uáicha. Che remiandu iporiahuvereko ha oñeporandu meme. Akañy che remiandu ikatuháicha che ména ha pe ogayguakuéra ore ndive oikóva, orekóva ore rehe mborayhu, renondégui. Avave ndoikuaái mbaʼeichaitépa pohýi ha mbaʼapo che apytuʼũme aikóvo pe ogayguakuéra ndive pyhareve ha kaʼaru ñemboʼépe, ha añehaʼãvo amoĩ che kárga pe Kárga Rerahára Guasúpe. Péro che ñemboʼe osẽ peteĩ korasõ ñembyasy vai ombopaháva guive, ha che ñemboʼe opyta oñekytĩʼỹre ha ojepeʼaʼo, ndaikatúigui ajoko che pyʼañembyasy. Tuguy ojupi che akãme, heta jey che mbojeroky ha haimete chegueraha hag̃ua yvýre. Heta jey osẽ tuguy che tĩgui, koʼýte añehaʼã rire ahai hag̃ua. Tekotevẽ vaʼekue amboyke che jehai, péro ndaikatúi amombo che ári oĩva pyʼapy ha tembiapoite pohýi, aikuaágui arekoha testimonio ambuekuérape g̃uarã ndaikatúiva gueteri aikuaveʼẽ chupekuéra.”
“I received still another letter, informing me that it was thought best to defer the publication of No. 11 until I could write out that which I had been shown in regard to the Health Institute, as those in charge of that enterprise stood in great want of means and needed the influence of my testimony to move the brethren. I then wrote out a portion of that which was shown me in regard to the Institute, but could not get out the entire subject because of pressure of blood to the brain. Had I thought that No. 12 would be so long delayed, I should not in any case have sent that portion of the matter contained in No. 11. I supposed that after resting a few days I could again resume my writing. But to my great grief I found that the condition of my brain made it impossible for me to write. The idea of writing testimonies, either general or personal, was given up, and I was in continual distress because I could not write them.
“Amoĩ peteĩ kuatia ambue, oikuaaukáva chéve ojehechaha iporãveha oñembohasávo pe publicación No. 11 peve ikatu hag̃uáicha ahai hag̃ua upe ojehechaukáva’ekue chéve pe Health Institute rehegua, umi omoakãva upe tembiapo oikotevẽeterei rupi virúre ha oikotevẽ che testimonio influénsia omýi hag̃ua umi ermánope. Upérõ ahai peteĩ parte upe ojehechaukáva’ekue chéve pe Institute rehegua, ha ndaikatúi amosẽpaite pe tema pukukue tuichaite rupi tuguy ojupiha che akãme. Aimo’ãrire pe No. 12 areetereitaha oñembotapykuévo, mba’eveichavérõ ndamboumo’ãikuri upe parte pe asunto rehegua oĩva No. 11-pe. Che apensa va’ekue, apytu’u rire mbovymi ára, ikatutaha jey amoñepyrũ che jehai. Péro che ñembyasy guasúpe ajuhu che akã rekotee ndohejaiha chéve ahai hag̃ua. Pe akãrapu’ã ahai hag̃uáicha testimonios, taha’e hag̃ua generales térã personales, oñemboykéma, ha aime va’ekue tapiaite py’apy guýpe ndaikatúigui ahai umíva.”
“In this state of things it was decided that we would return to Battle Creek and there remain while the roads were in a muddy, broken-up condition, and that I would there complete No. 12. My husband was very anxious to see his brethren at Battle Creek and speak to them and rejoice with them in the work which God was doing for him. I gathered up my writings, and we started on our journey. …” Testimonies, volume 1, 576, 577.
“Ko estado de cosas-pe ojedesidiákuri rojevy jeýta Battle Creek-pe ha upépe ropyta hag̃ua umi tape oĩ aja tuju henyhẽ ha oñembyaipyre, ha che upépe amohu’ã hag̃ua N.º 12. Che ména ohechaseiterei ijoyke’ykuérape Battle Creek-pe ha oñe’ẽ hag̃ua hendivekuéra ha ovy’a hag̃ua hendivekuéra tembiapópe Tupã ojapóva hese. Aty che jehaipyrekuéra, ha roñepyrũ ore rape. …” Testimonies, volúmen 1, 576, 577.
In the latter days, the leadership of the Seventh-day Adventist church, represented as Battle Creek and those she “knew well,” changed into a Catholic procession. The leadership of the Seventh-day Adventist church changed into a Catholic procession. In the dream they came “two by two,” one with a reed, another with a cross. They drew a circle around the house and proclaimed three times, “This house is proscribed. The goods must be confiscated. They have spoken against our holy order.” What are the “goods” in the “house” which the Catholic leaders of Battle Creek “confiscated?” What “holy order” of the Catholic church was “spoken against?”
Umi ára pahápe, pe liderazgo iglesia Adventista del Séptimo Día-pegua, ojehechaukáva Battle Creek ha umi ha’e “oikuaa porã va’ekuéicha”, oñemoambue peteĩ procesión católica-pe. Pe liderazgo iglesia Adventista del Séptimo Día-pegua oñemoambue peteĩ procesión católica-pe. Pe képe ou hikuái “mokõi mokõiháicha”, peteĩ takuarándi, ambue kurusúndi. Ojapo hikuái peteĩ círculo pe óga jerére ha he’i mbohapy jevy: “Ko óga oñemboykéma. Umi mba’e oĩva pype oñemongu’íva’erã. Ha’ekuéra oñe’ẽ ore orden marangatúre.” Mávapa umi “mba’e” pe “ógape” umi mburuvicha católico Battle Creek-pegua “oñemongu’i va’ekue”? Mba’e “orden marangatu” iglesia católica-gua rehepa “oñeñe’ẽ vai ra’e”?
More directly the question might be, “what order of Catholicism led out in the inquisition?” The inquisition began with the order of Dominicans, before the Jesuits arrived in history, but once involved they became the order that championed the cruelty and bloodshed.
Ikatuvévo hag̃ua pe porandu ikatukuaa koichaite: “mba’e orden católica piko omotenonde vaʼekue pe Inquisición-pe?” Pe Inquisición oñepyrũ vaʼekue pe orden de los Dominicos reheve, umi Jesuitas gueteri ndoikéi mboyve tembiasakuepe; ha upe rire, oike rire hikuái upépe, haʼekuéra oiko pe orden omotenondéva pe pyʼahatã ha tuguy ñohẽ.
“Throughout Christendom, Protestantism was menaced by formidable foes. The first triumphs of the Reformation past, Rome summoned new forces, hoping to accomplish its destruction. At this time the order of the Jesuits was created, the most cruel, unscrupulous, and powerful of all the champions of popery. Cut off from earthly ties and human interests, dead to the claims of natural affection, reason and conscience wholly silenced, they knew no rule, no tie, but that of their order, and no duty but to extend its power. The gospel of Christ had enabled its adherents to meet danger and endure suffering, undismayed by cold, hunger, toil, and poverty, to uphold the banner of truth in face of the rack, the dungeon, and the stake. To combat these forces, Jesuitism inspired its followers with a fanaticism that enabled them to endure like dangers, and to oppose to the power of truth all the weapons of deception. There was no crime too great for them to commit, no deception too base for them to practice, no disguise too difficult for them to assume. Vowed to perpetual poverty and humility, it was their studied aim to secure wealth and power, to be devoted to the overthrow of Protestantism, and the re-establishment of the papal supremacy.
“Cristianoraypýpe pukukue javeve, Protestantísmo ojejopy vai vaʼekue mbarete guasuvaʼekue iñenemykuéragui. Ohasáma rire Reforma ñepyrũmegua jehupyty tenonderãite, Roma ohenói pyahu mbaretekuéra, ohaʼarõ hag̃uáicha ohundipataha chupe. Ko ára rupi oñemoheñói vaʼekue pe orden Jesuíta, pe iñañaitevéva, tekosarambipaʼỹvéva ha ipoderosovéva opaite champion-kuéra popería rehegua apytépe. Oikytĩmbyre yvy arigua joajúigui ha yvypóra remikotevẽgui, omanóva pe mborayhu tekotevẽ natural rembijerurépe, opaite hag̃ua oñembokirirĩ hag̃ua arandu ha tekopotĩ ñeʼẽ, ndoikuaái vaʼekue ambue léi ni ambue joaju ndahaʼéiramo pe iorden rehegua, ha ndoguerekói ambue tembiaporã ndahaʼéiramo ombotuicha hag̃ua ipokatu. Cristo evangelio omombarete vaʼekue umi hapykuéri oikóvape ikatu hag̃uáicha ombohovái mbaʼe vai ha ogueropuʼaka hag̃ua jehasa asy, kyhyjeʼỹre roʼy, ñembyahýi, tembiapo pohýi ha mboriahúgui, omopuʼã hag̃ua añetegua poyvi tortura renda, kaʼirãime ha tata yvyra renondépe. Oñorairõ hag̃ua koʼã mbarete ndive, Jesuítismo omyenyhẽ vaʼekue ihapykuérivape peteĩ fanatismo reheve ikatúva hag̃uáicha ogueropuʼaka umi peligro peteĩcha, ha omoĩ hag̃ua añetegua pokatu rovái opaite mbotavyha arma. Ndaipóri vaʼekue tembiapo vai tuichaitereíva hag̃ua hag̃ua hag̃ua chupekuéra guarã, ndaipóri mbotavyha ivaivéva hag̃ua ojeporu hag̃ua hikuái, ndaipóri ñemokañy hasyetereíva hag̃ua omonde hag̃ua hikuái. Ojejura vaʼekue tapia hag̃uáicha mboriahu ha ñemomirĩme, ha upéicharamo jepe hiʼarandu hag̃uáicha oñehaʼã meméva ohupyty hag̃ua mbaʼerepy ha pokatu, oñemeʼẽmba hag̃ua Protestantísmo ñehundi ha pápagui poguy rendaguasu ñemopuʼã jeyrã.”
“When appearing as members of their order, they wore a garb of sanctity, visiting prisons and hospitals, ministering to the sick and the poor, professing to have renounced the world, and bearing the sacred name of Jesus, who went about doing good. But under this blameless exterior the most criminal and deadly purposes were often concealed. It was a fundamental principle of the order that the end justifies the means. By this code, lying, theft, perjury, assassination, were not only pardonable but commendable, when they served the interests of the church. Under various disguises the Jesuits worked their way into offices of state, climbing up to be the counselors of kings, and shaping the policy of nations. They became servants to act as spies upon their masters. They established colleges for the sons of princes and nobles, and schools for the common people; and the children of Protestant parents were drawn into an observance of popish rites. All the outward pomp and display of the Romish worship was brought to bear to confuse the mind and dazzle and captivate the imagination, and thus the liberty for which the fathers had toiled and bled was betrayed by the sons. The Jesuits rapidly spread themselves over Europe, and wherever they went, there followed a revival of popery.
“Ojekuaa jave ijaty peguaicha, omonde hikuái peteĩ ao marangatu ra’ãva, oho jepiveka kársel ha hospital-kuérape, oipytyvõvo hasývape ha mboriahúpe, he’ívo oheja hague ko yvy arigua rekove, ha ogueraháva Jesús réra marangatu, pe ojapóvape iporãva opárupi. Ha katu upe okápe heko ky’a’ỹva guýpe heta jey oñemokañy umi tembiapo vaietereíva ha oporojukáva. Peteĩ mba’e ypykue pe aty rembipotápe va’ekue hína pe paha ombohekojoja hag̃ua umi medio. Ko léi rupive, japu, mondaha, ñe’ẽ rei joja’ỹme, jejuka, ndaha’éi añónte ojeheja hag̃uáicha, síno ojehechakuaa hag̃uáicha porãramo oservi iglésia remiandu rehehápe. Hetaichagua ñemokañy guýpe umi Jesuita oike mbeguekatúpe tetã rembiapo ruvichakuérape, ojupi hag̃ua mburuvichakuéra ñemoñe’ẽhára ramo, ha omoheñóivo tetãnguéra politika. Oiko hikuái tembiguáiramo ojapo hag̃ua ñembyaty marandu ijára kuéra rehe. Omopu’ã mbo’ehao mburuvicha ra’ykuérape g̃uarã ha karai guasu ra’ykuérape g̃uarã, ha mbo’ehao tavayguakuérape g̃uarã; ha umi Protestánte túva sy membykuéra ogueraha hikuái oñemoĩ hag̃ua rito papista ñemboguata poguýpe. Opa pe tetã Roma pegua jerovia guasu okáguio jeguaka ha jehechauka ojeporu omokañy hag̃ua apytu’ũ ha omimbi ha ojagarra hag̃ua pe imaginación, ha upéicha pe sãso umi túva kuéra oñeha’ãva’ekue ha tuguy ñeñohẽme ohupyty hag̃ua, oñevende hag̃ua ta’ýra kuéra rupive. Umi Jesuita pya’eterei oñemyasãi opa Europa rupi, ha mamove ohóvo hikuái, upépe ou hendive peteĩ popery ñembopyahu.”
“To give them greater power, a bull was issued re-establishing the inquisition. Notwithstanding the general abhorrence with which it was regarded, even in Catholic countries, this terrible tribunal was again set up by popish rulers, and atrocities too terrible to bear the light of day were repeated in its secret dungeons. In many countries, thousands upon thousands of the very flower of the nation, the purest and noblest, the most intellectual and highly educated, pious and devoted pastors, industrious and patriotic citizens, brilliant scholars, talented artists, skillful artisans, were slain or forced to flee to other lands.
Oñeme hag̃ua kuéra tuichavéva poder, oñemeʼẽ peteĩ bula omoñepyrũ jey hag̃ua pe inkisición. Jepémo ojehecha vaʼekue hese peteĩ mbaʼe vaieterei opa rupi, jepe umi tetã katólikope, ko tribunal vaietereíva oñemoĩ jey rakaʼe umi mburuvicha papísta rupive, ha umi ñañaña ndaikatúiva ojeikuaa tesakãme oñembopyahu jey ijyképe, umi kaʼirãnguéra kañymbyetépe. Heta tetãme, miles ha miles umi tetãygua iporãvéva apytégui, umi ipotĩvéva ha imarangatuvéva, umi iñaranduve ha ojehekomboʼeve hag̃ua, pastor-kuéra hekojojáva ha oñemeʼẽmbáva, tavaygua kyreʼỹ ha hetãrayhúva, aranduka kuaahára hesakãva, artista-kuéra ikatupyrýva, ha artesáno-kuéra ipochapĩva, oñejukapa térã oñembopyta hag̃ua oheja hag̃ua hetã ha oho ambue yvýpe.
“Such were the means which Rome had invoked to quench the light of the Reformation, to withdraw from men the Bible, and to restore the ignorance and superstition of the Dark Ages. But under God’s blessing and the labors of those noble men whom He had raised up to succeed Luther, Protestantism was not overthrown. Not to the favor or arms of princes was it to owe its strength. The smallest countries, the humblest and least powerful nations, became its strongholds. It was little Geneva in the midst of mighty foes plotting her destruction; it was Holland on her sandbanks by the northern sea, wrestling against the tyranny of Spain, then the greatest and most opulent of kingdoms; it was bleak, sterile Sweden, that gained victories for the Reformation.” The Great Controversy, 234, 235.
“Upéicha umi mba’e ojepurúva Roma ohenói vaʼekue oguerekóvo hag̃ua hag̃ua hag̃ua hag̃ua hag̃ua pe Reforma resape, omomombyry hag̃ua umi kuimbaʼégui la Biblia, ha ombojevy hag̃ua pe tavy ha pe jeroviarei Yma Pytũmby Arapokõindy guare. Péro Tupã jehovasa rupive ha umi kuimbaʼe marangatu rembiapo rupive, Haʼe omoñepyrũ vaʼekue oiko hag̃ua Lutero rire, pe Protestantísmo ndoguejýi. Ndaipóri vaʼerã umi mburuvicha favor térã iñorairõ mbarete rehe ojerovia hag̃ua imbareterã. Umi tetã michĩvéva, umi tetã imboriahu ha saʼive ipuʼakáva, oiko chugui iñemoʼãha mbarete. Haʼe vaʼekue pe michĩva Ginebra, tuichaite hag̃ua hag̃ua umi iñenemígo mbaretéva apytépe, oñembyatýva hag̃ua hag̃ua hag̃ua hag̃ua hag̃ua hag̃ua; haʼe vaʼekue Holanda, yvykuʼi rembeʼýpe yguasu yvate gotyo ypýpe, oñorairõva España ñembojopýre, upe jave pe reino tuichavéva ha ipirapire hetavéva; haʼe vaʼekue Suecia roʼysã ha yvy mbaʼeve ndoproduséiva, upe ohupyty vaʼekue pe Reforma hag̃ua jehupyty.” The Great Controversy, 234, 235.
The Catholic church did all they could to hide the Bible from men, by claiming their pagan traditions and customs are above God’s Word. The leaders of Laodicean Adventism will not take dissenters to court over the writings of Ellen White, but Catholics professing to be the leaders of Battle Creek will. The very essence of the beast of Catholicism is employing secular power to accomplish religious purposes. When Adventism sought the legal secular power to manage its institutions, the fruits of their ”holy order” can be seen.
Pe iglesia Católica ojapo opa ikatúva omokañy hag̃ua la Biblia yvyporakuéragui, he’ívo iteko ha hekopegua pagano-kuéra oĩha Ñandejára Ñe’ẽ ári. Laodicea-pegua Adventismo ruvichakuéra ndoguerahamo’ãi iñemoĩ hag̃uáicha opu’ãvape kuértepe Ellen White jehaipyre rehe, péro umi católico he’íva hikuái ha’eha Battle Creek ruvichakuéra, ojapóta upéicha. Pe mba’e teeite pe mymba katóliko rehegua ha’e ojeporu hag̃ua pokatu secular ikatu hag̃uáicha ojejapo propósito religioso. Adventismo oheka ramo guare pokatu legal ha secular omoĩ hag̃ua orden imba’e apopyrenda-kuérape, upérõ ikatu ojehecha pe “iñembyatypy marangatú” yva.
In the context of the Spanish Inquisitions auto-da-fé (act of faith) ceremonies, the reed and cross appear as symbolic elements tied to Christ’s crucifixion. The reed refers to the mock scepter placed in Jesus’ hand during his crowning with thorns, used by Roman soldiers to strike him, symbolizing mockery, suffering, and scorn.
Pe Inquisición Española rehegua auto-da-fé (acto de fe) ñemongaruha jeroviapy rehegua contexto-pe, pe takua ha pe kurusu ojehechauka mba’ekuaarã simbólico ramo, ojoajúva Cristo kurusúre ojejuka haguére. Pe takua ojeporu hag̃ua pe mburuvicha’yra gua’u oñemoĩva Jesús pópe, oñemokoronárõ guare ñuatĩgui, ha upéi oiporu hag̃ua soldádo romano-kuéra oinupã hag̃ua chupe; upéva orrepresenta ñembohory, jehasa asy ha ñe’ẽreity.
The cross is prominently featured in auto-da-fé processions. A green cross (often veiled in black crepe) served as the emblem of the Inquisition, carried in a separate preparatory procession the day before and displayed during the event. It symbolized the tribunal’s authority.
Kurusu ojehechauka porã umi procesión auto-da-fé-pe. Peteĩ kurusu hovyũva (heta jey oñeñuãva peteĩ ao hũmbýva crepe-gui) ojepuru vaekue Inquisición rembe’yrãramo, ogueraháva peteĩ procesión preparatoria iñambuévape ára mboyve ha ojehechaukáva upe aty aja. Upéva ohechauka vaekue pe tribunal pokatu.
Proscribing of goods refers to the confiscation (sequestration or proscription) of a convicted person’s property, a common Inquisition penalty to fund the tribunal and punish heresy. This was publicly announced in the auto-da-fé sentences, emphasizing public humiliation and deterrence.
Bienes ñembotove he’ise peteĩ ojekovensído va’ekue mba’erepy jejapyhy hag̃ua ichugui (ñembotýi térã proscripción), peteĩ castígo Inquisición-pe jeporukuaáva jepi tribunal rembiapo rehegua viru hag̃ua ha herejía ñembopaga hag̃ua. Kóva oñemoherakuã kuri opáicha auto-da-fé ñe’ẽmondo de condena-pe, omomba’eguasúvo tavyrai hag̃ua opavave renondépe ha ojokóvo ambuépe ojapo hag̃ua upéicha.
The writings of Ellen G. White clearly and conclusively condemn the leadership that will proscribe her writings in an attempt to silence the song of the vineyard being sung, but it is the last action of an unholy order, just before they manifest their characters openly at the Sunday law. A “Catholic procession,” aligns with 25 ancient men bowing to the sun. In the following four paragraphs, the first paragraph sets forth the “professed people of God,” in the “last days.” The passage clearly teaches that in the last days, Seventh-day Adventist ministers will in “churches and in large gatherings in the open air,” “urge upon the people the necessity of keeping the first day of the week.”
Ellen G. White jehaipyrekuéra hesakã porã ha peteĩchaite omokondenáva umi tendota oikéva proskrivi hag̃ua ijehaipyrekuéra peteĩ ñeha’ãme omokirirĩ hag̃ua pe parral purahéi oñepurahéiva, péro upéva hína pe tembiapo paha peteĩ orden marangatu’ỹva rehegua, michĩmi mboyve ohechauka hag̃uáicha hekokuéra hesakã hag̃uáicha pe léi domingo-pe. Peteĩ “Catholic procession,” oñembojoaju umi 25 kuimba’e yma guarépe oñesũva kuarahýre. Umi irundy párrafo oúva ko’ág̃a rirepe, pe párrafo peteĩha omyesakã “Tupã tavayguakuéra he’íva ijehe,” umi “ára pahápe.” Pe pasáhe ombo’e hesakã porã umi ára pahápe, umi ministro Adventista del Séptimo Día “tupao-kuérape ha aty guasúpe okápe,” “ombopy’a guasuha tavayguakuérape tekotevẽha oñeñangareko hag̃ua arapokõindy ára peteĩha rehe.”
“The Lord has a controversy with his professed people in these last days. In this controversy men in responsible positions will take a course directly opposite to that pursued by Nehemiah. They will not only ignore and despise the Sabbath themselves, but they will try to keep it from others by burying it beneath the rubbish of custom and tradition. In churches and in large gatherings in the open air, ministers will urge upon the people the necessity of keeping the first day of the week. There are calamities on sea and land: and these calamities will increase, one disaster following close upon another; and the little band of conscientious Sabbath-keepers will be pointed out as the ones who are bringing the wrath of God upon the world by their disregard of Sunday.”
“Ñandejára oreko peteĩ ñorairõ iñemoherakuãva tavayguakuéra ndive ko'ã ára pahápe. Ko ñorairõme kuimba'e kuéra oĩva tembiapo guasúpe ojapóta peteĩ tape Nehemías oguata va'ekuegui oñemoĩvaite hag̃ua. Ndaha'éimo'ã hikuái añoite ohejáta ha omboykéta pe sábado, ha'e kuéra voi avei oñeha'ãta ambuépe ani hag̃ua oñongatu, oñotỹvo upéva jepokuaa ha tekokue rembiapokue guýpe. Tupaópe ha aty guasúpe okápe, maranduhára kuéra omoirũta tavayguakuérape tekotevẽha oñeñangareko hag̃ua arapokõindy peteĩha rehe. Oĩ mba'e vai yguasu ári ha yvy ári; ha ko'ã mba'e vai hetavéta, peteĩ jejopy vai ou hag̃ua ambuére hi'aguĩeterei; ha pe michĩmi aty oñeñangarekóva ipy'aporãme sábado rehe oñehechaukáta umi oguerúva hag̃ua Ñandejára pochy yvy ape ári, ndoroguerekói rupi arateĩ domingo rehe.”
This is clearly identifying Seventh-day Adventists as the “professed people of God” who will encourage Sunday keeping, and that they will also point “out” “the little band of conscientious Sabbath-keepers.” The next paragraph she emphasizes that the persecution of past ages will be repeated. The previous paragraph ended with her identifying the professed people of God in contrast with those she says are conscientious Sabbath-keepers. She then introduces past histories, and warns those histories will be repeated in the latter days. She is very clear.
Kóva hesakã porãiterei omoherakuãha umi Adventista Ára Pokõihaguáva ha’eha “Tupã retãyguakuéra oñemombe’úva” omokyre’ỹtava domingo ñemboyke hag̃ua, ha avei ohechaukátaha “okápe” “pe aty michĩva py’aporãme oñangarekóva sábado rehe.” Pe párrafo oúva upe rirepe, ha’e omomba’eguasu jey pe jehasa asy ymaveguare oñemboguata jeýtaha. Pe párrafo mboyvegua opáma kuri ha’e ombojoavykuaa rire umi Tupã retãyguakuéra oñemombe’úva umi ha’e he’íva rehegua, ha’éva umi py’aporãme oñangarekóva sábado rehe. Upéi omboguejy umi tembiasakue yma guarã, ha oñemoñe’ẽ hag̃ua umi tembiasakue oñemboguata jeýtaha ára pahápe. Ha’e hesakã porãiterei.
“Satan urges this falsehood that he may take the world captive. It is his plan to compel men to accept errors. He takes an active part in the promulgation of all false religions, and will stop at nothing in his efforts to enforce erroneous doctrines. Under a cloak of religious zeal, men, influenced by his spirit, have invented the most cruel tortures for their fellow-men, and have inflicted the most awful sufferings upon them. Satan and his agents have the same spirit still; and the history of the past will be repeated in our day.
“Satan omomýi ko japu vai ko yvy ape ári peguakuérape ojoko hag̃ua ipo guýpe. Ha’e oipota kuimba’e kuérape ombojerovia jejavykuéra. Ha’e oñemoirũ kyre’ỹme opa religión japu ñemyasãime, ha ndojokomo’ãi mba’eve hese oñeha’ãvo omboguata hag̃ua doctrina vai kuéra. Peteĩ pytu’ũmby jerovia rehegua guýpe, kuimba’e kuéra, ijyvyrápe oguatáva ha’e reko rehe, oheñói hikuái tortura ipy’ahatãvéva hapichakuérape g̃uarã, ha omoĩ hi’ári hikuái jehasa asy ñemondýivéva. Satan ha umi hembiguái oguereko gueteri upe espíritu voi; ha umi mba’e oiko va’ekue yma guare oñembopyahúta ñane árape.”
“There are men who have set their minds and will to accomplish evil; in the dark recesses of their hearts they have resolved what crimes they will commit. These men are self-deceived. They have rejected God’s great rule of right, and in its stead have erected a standard of their own, and comparing themselves with this standard they pronounce themselves holy. The Lord will permit them to reveal what is in their hearts, to act out the spirit of the master that controls them. He will let them show their hatred of his law in their treatment of those who are loyal to its requirements. They will be actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.
“Oĩ kuimba’e omoĩva ipekuéra ha hembipota ojapo hag̃ua ivaíva; ikorasõ pytũmby pypuku hag̃uáme odesidíma mba’e tembiapo vai ojapótava. Ko’ã kuimba’e oñembotavy ijehe. Omombo hikuái Tupã rembipota guasu, pe tekojoja pypuku, ha upéva rendaguépe omopu’ã peteĩ ta’anga ha’ekuéra voi ojapóva; ha oñembojojávo upe ta’anga ndive, he’i hikuái ijehekuéra imarangatuha. Ñandejára ohejáta tojehechauka mba’épa oĩ ikorasõme, tojapo hag̃ua pe espíritu pe amo jarýva oisãmbyhýva chupekuéra. Ohejáta tohechauka hikuái iñembyaiha hembiapoukapy rehe ikatuháicha ojapóvo umi hekojerovia ha hekopotĩva umi mba’e ojeruréva. Oñemongu’étava hikuái pe espíritu religioso ñembyai rehegua peteĩchaite pe omokyre’ỹ va’ekue pe aty guasu omosãingova’ekue Cristo-pe kurusúre; tupao ha Estado ojoajúta upe peteĩchagua joavy vai reheve.”
“The church of today has followed in the steps of the Jews of old, who set aside the commandments of God for their own traditions. She has changed the ordinance, broken the everlasting covenant, and now, as then, pride, unbelief, and infidelity are the result. Her true condition is set forth in these words from the song of Moses: ‘They have corrupted themselves, their spot is not the spot of his children; they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?’” Review and Herald, March 18, 1884.
“Ko ára ko yvóra omoirũ umi judío yma guare pypore, omboykégui Tupã mandamiénto hekotee tee hag̃ua. Ha’e omoambue pe ordenánsa, omopẽ pe ñe’ẽme’ẽ opa’ỹva, ha ko’ág̃a, upérõ guaréicha avei, jejerovia hag̃ua ijehe, ndogueroviái hag̃ua ha ñande rekove jerovia’ỹ rehegua hína pe mba’e osẽva. Heko añetegua ojehechauka ko’ã ñe’ẽme Moisés purahéi guive: ‘Ha’ekuéra oñembyai ijehegui, imarã ndaipóri ta’ýra kuéra marãicha; ha’ekuéra peteĩ generación vai ha karẽ. Péichapa peme’ẽ jey Ñandejárape, tetã tavýva ha arandu’ỹva? ndaha’éi piko ha’e nde Ru nde joguáva’ekue? ndaha’éi piko ha’e nde apo va’ekue ha nde mopyendáva?’” Review and Herald, 18 de marzo de 1884.
There is passage after passage in the Spirit of Prophecy identifying the latter-day persecution of God’s faithful, and the “church of today” which she is identifying is not Christianity in general, it is the church she repeatedly identifies as being typified by the Jewish church. Those clear passages in her writings are the motivation for the Seventh-day Adventist church to attempt to place restrictions upon the writings of Sister White, as her dream so aptly identifies. Their actions against her writings, which were the obvious goods of her house that are to be proscribed by the leaders of Battle Creek who changed into a holy order of Catholicism. Their attack upon her writings is also represented by the attack upon Jeremiah’s writings. Ellen White’s dream is a second witness to Jeremiah’s writings being burned.
Oĩ peteĩ pasaje rire ambue pasaje Profecía Espíritu-pe ohechauka hag̃ua umi ára pahapeguápe Ñandejára remimbou jeroviapyrépe ojejapóva jejopy vai, ha pe “iglesia ko áragua” ha’e omombe’úva ndaha’éi cristianismo en general, sino pe iglesia ha’e jey jey ohechauka hag̃ua ojoguaha hag̃ua pe iglesia judía rehe. Umi pasaje hesakã porãva hembiapokuéra jehaípe hína pe mba’e omokyre’ỹva Iglesia Adventista del Séptimo Día-pe oha’ã hag̃ua omoĩ ñembopyta Hermana White jehaíre, hembikéicha pe sueño ohechauka porãite. Ijapokuéra hembiapokuéra jehaíre, ha’éva hína umi mba’e porã hesag̃uijo ógagui, ojejapova’erã proscripto Battle Creek ruvichakuéra rupive, umi oñemoambuéva’ekue peteĩ orden sagrado catolicismo-pegua. Iñorairõ hembiapokuéra jehaíre avei ojehechauka pe ñorairõ Jeremías jehaíre. Ellen White sueño ha’e peteĩ mokõiha testigo Jeremías jehaikue oñehapýgui hag̃uáicha.
In the third generation of Laodicean Adventism compromise was the predominant theme. The third generation is represented by the church of Pergamos. Beginning with the publication of W. W. Prescott’s book titled The Doctrine of Christ in 1919, through to the publication of Questions on Doctrine in 1957, marks a period of transition represented by an alpha publication and ending with an omega publication. The first book represented W. W. Prescott’s rejection of the Lion of the tribe of Judah, for the apostate Protestant view of Christ. Prescott’s book, aptly titled The Doctrine of Christ, gutted the Millerite prophetic message, leaving the empty definition of Jesus that is worshipped by Catholicism and apostate Protestantism. The last book in that generation defines a sanctification and justification that destroys God’s law, His justice and mercy. Ancient Israel was given the responsibility to be the depositaries of God’s law, and Adventism was to be the depositaries of not only God’s law, but also His prophetic Word. In 1919 a book that rejected the defense of God’s prophetic Word, marking the beginning of the third generation of Laodicean Adventism that ended with a book that rejects God’s law.
Pe mbohapyha generaciónpe Adventismo Laodicense-gua kompromíso oĩ vaʼekue pe téma tenondegua. Pe mbohapyha generación ojehechauka pe iglesia Pérgamo rupive. Oñepyrũvo W. W. Prescott aranduka hérava The Doctrine of Christ ñemoherakuã rehe ary 1919-pe, ha oguahẽvo Questions on Doctrine ñemoherakuã meve ary 1957-pe, upéva omarka peteĩ período de transición ojehechaukáva peteĩ ñemoherakuã alfa reheve ha opa hag̃uáicha peteĩ ñemoherakuã omega reheve. Pe aranduka peteĩha ohechauka W. W. Prescott ombotové hague pe León oúva Judá ñemoñaregui, omyengovia hag̃ua pe Cristo rehegua jehecha protestánte apóstata rehe. Prescott aranduka, hekopete oñembohérava The Doctrine of Christ, ombyaipaite pe marandu profético Millerita, ohejávo pe Jesús ñemyesakã nandi ojeadoráva catolicismo ha protestantismo apóstata-pe. Pe paháva aranduka upe generaciónpe omyesakã peteĩ santificación ha justificación ohundíva Ñandejára léi, Ijustísia ha Iporiahuvereko. Israel yma guarépe oñemeʼẽ vaʼekue tembiapo oiko hag̃ua chugui Ñandejára léi ñongatuhára, ha Adventismo oikovaʼerã vaʼekue ndahaʼéi hag̃ua añónte Ñandejára léi ñongatuhára, síno avei Iñeʼẽ profética ñongatuhára. Ary 1919-pe osẽ peteĩ aranduka ombotovéva Ñandejára Ñeʼẽ profética ñedefensa, ha upéva omarka pe mbohapyha generación Adventismo Laodicense-gua ñepyrũ, upe generación opa hag̃ua peteĩ aranduka ombotovéva Ñandejára léi.
“If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.
“Reimokirĩramo nde py’a hatãha, ha ñemomba’eguasu ha ndejehe rehe tekojoja rupi nereñemombe’úi nde jejavykuéra, reñemoĩta hag̃ua Satanás ñemo’ãpyry poguýpe. Ñandejára ohechaukáramo ndéve nde jejavykuéra ha upérõ nereñembyasýi ni nereñemombe’úi, iporãmbyry ndereguatajeyukáta upe yvýre peteĩ jey ha ambue jey. Rejehejáta hag̃uáicha rejapo jejavy peteĩchaiteva, resegíta nderearandu’ỹre, ha ereíta pe angaipa ha’eha tekojoja, ha pe tekojoja ha’eha angaipa. Umi ñembotavy hetaite oĩtava pu’akápe ko’ã ára pahápe ndepype ojerepaitéta, ha remoambuéta nde ruvicha, ha ndereikuaamo’ãi rejapohague upéicha.” Review and Herald, December 16, 1890.
Pergamos, the third church led to Thyatira, the papal church, which is the fourth generation, when the 25 men bow to the symbol of Thyatira’s authority.
Pérgamo, pe mbohapyha tupao, ogueraha Tiatírape, pe tupao papal-pe, ha’éva pe irundyha generación, umi 25 kuimba’e oñesũ jave pe símbolo renondépe ohechaukáva Tiatíra autorida.
“The regulation adopted by the early colonists, of permitting only members of the church to vote or to hold office in the civil government, led to most pernicious results. This measure had been accepted as a means of preserving the purity of the state, but it resulted in the corruption of the church. A profession of religion being the condition of suffrage and officeholding, many, actuated solely by motives of worldly policy, united with the church without a change of heart. Thus the churches came to consist, to a considerable extent, of unconverted persons; and even in the ministry were those who not only held errors of doctrine, but who were ignorant of the renewing power of the Holy Spirit. Thus again was demonstrated the evil results, so often witnessed in the history of the church from the days of Constantine to the present, of attempting to build up the church by the aid of the state, of appealing to the secular power in support of the gospel of Him who declared: ‘My kingdom is not of this world.’ John 18:36. The union of the church with the state, be the degree never so slight, while it may appear to bring the world nearer to the church, does in reality but bring the church nearer to the world.” The Great Controversy, 297.
“Umi reglamento omoĩva’ekue umi colono yma guare, omoneĩ hag̃uáicha peteĩ tapicha ikatu hag̃uáicha ovota térã oguereko peteĩ cargo gobierno civil-pe, ha’eva’erãha iglesia-pegua añoite, ogueru va’ekue mba’evaiete. Ko medida oñemoneĩ va’ekue peteĩ medio ramo oñeñongatu hag̃ua estado potĩ, ha katu opu’ã va’ekue iglesia ñembyaírõ. Ojehechágui religión rehe peteĩ je’e ramo jepeha condición derecho de voto ha cargo público-rã, heta tapicha, oñemomýiva añoite política yvygua motivo rehe, ojoaju iglesia ndive ipy’a ndojere reheve. Péicha rupi umi iglesia oĩ va’ekue, peteĩ tuicháva peve, tapicha noñekonvertíri va’ekuégui; ha umi ministerio apytépe jepe oĩ va’ekue umi ndaha’éi añónte ojokóva doctrina jejavy, síno avei ndoikuaáiva Espíritu Santo pu’aka ombopyahu hag̃uáva. Péicha jey ojehechauka va’ekue umi mba’evaieta, heta jey ojehecháva iglesia rembiasakue pukukue Constantino ára guive ko’ág̃a peve, oñeha’ãvo oñemopu’ã iglesia estado pytyvõ rupive, ojejerurévo mbarete secular oñemombarete hag̃ua pe evangelio Upe he’iva’ekue: ‘Che rréino ndaha’éi ko yvy arigua.’ Juan 18:36. Iglesia joaju estado ndive, taha’e michĩetéva jepe upe grado, ikatu hag̃uáicha ojehecha ogueruha ko mundo iglesia hi’aguĩvévo, añetehápe katu ogueru mante iglesia ko mundo hi’aguĩve hag̃uáicha.” The Great Controversy, 297.
The “union of the church with the state, be the degree never so slight, while it may appear to bring the world nearer to the church, does in reality but bring the church nearer to the world.” On May 18, 1977, Bert B. Beach (a director in the church’s Northern Europe-West Africa Division and involved in interchurch relations) presented a gold-covered medallion to the antichrist, Pope Paul VI during a group audience in Rome. It was part of a meeting of the Conference of Secretaries of World Confessional Families. The event was reported in the Adventist Review (August 11, 1977) and noted by Religious News Service as the first time an official SDA representative met a Pontiff.
Pe “joaju mbo’ehaóre ha tetã ndive, taha’e ha’éva pe grado michĩvéva jepe, ikatu hag̃uáicha ojehecha ogueruha ko yvy pe mbo’ehaópe hi’aguĩvévo, añetehápe katu ogueru mante pe mbo’ehao hi’aguĩvévo ko yvype”. Árape 18 jasypo 1977-pe, Bert B. Beach (peteĩ direktor pe tupao División Europa Norte-África Occidental-pe ha oikeva’ekue tupao-kuéra apytépe joaju rehegua rembiapópe) ome’ẽ peteĩ medallón oro reheve oñemoĩva anticristópe, Papa Pablo VI-pe, peteĩ audiencia atyguasu ryepýpe Roma-pe. Kóva va’ekue peteĩ aty Conferencia de Secretarios de Familias Confesionales Mundiales rehegua. Pe oikóva oñemombe’u Adventist Review-pe (11 jasypoapy 1977) ha Religious News Service ohechakuaa upéva ramoha peteĩha jey peteĩ representante oficial SDA-gua ojotopa peteĩ Pontífice ndive.
“The Lord has pronounced a curse upon those who take from or add to the Scriptures. The great I AM has decided what shall constitute the rule of faith and doctrine, and he has designed that the Bible shall be a household book. The church that holds to the word of God is irreconcilably separated from Rome. Protestants were once thus apart from this great church of apostasy, but they have approached more nearly to her, and are still in the path of reconciliation to the Church of Rome. Rome never changes. Her principles have not altered in the least. She has not lessened the breach between herself and Protestants; they have done all the advancing. But what does this argue for the Protestantism of this day? It is the rejection of Bible truth which makes men approach to infidelity. It is a backsliding church that lessens the distance between itself and the Papacy.
“Ñandejára omoĩ peteĩ jehovasa’ỹ umi oguenohẽva térã omoĩvéva Escritúragui ári. Pe Tuicháva CHE HA’E ymaite guive odesidi mba’épa omoheñóitava jerovia ha doctrina rekoguatarã, ha ha’e oipota kuri la Biblia toiko peteĩ kuatiañe’ẽ ogayguápe guarã. Pe iglesia ojokóva Ñandejára Ñe’ẽ rehe ojepe’a hag̃uaichaite Roma-gui. Umi protestánte yma oĩ vaekue péicha mombyry ko tuicha iglesia apostasía-gui, péro oñembojave hikuái hese, ha gueteri oho hikuái pe tape ogueraháva joaju jey hag̃ua Iglesia de Roma ndive. Roma araka’eve ndoikói ñemoambuépe. Iñepyrũmbykuéra ndopytái iñambuéva michĩmi jepe. Ha’e ndomboguejýi pe pa’ũ oĩva ijupe ha umi protestánte apytépe; ha’ekuéra voi ojapo opaite pe ñembojaha. Péro, mba’épa upéva he’ise ko ára protestantismo rehegua? Ha’e ningo pe añetegua bíblica ñemboykéva ojapóva yvypórape oñemboja hag̃ua jerovia’ỹre. Ha’e peteĩ iglesia ojepe’áva tape porãgui omomichĩvéva pe mombyry oĩva ijupe ha Papado apytépe.”
“It is souls like Luther, Cranmer, Ridley, Hooper, and the thousands of noble men who were martyrs for the truth’s sake, who are the true Protestants. They stood as faithful sentinels of truth, declaring that Protestantism is incapable of union with Romanism, but must be as far separated from the principles of the Papacy as is the east from the west. Such advocates of truth could no more harmonize with ‘the man of sin’ than could Christ and his apostles. In earlier ages the righteous felt that it was impossible to affiliate with Rome, and, though their antagonism to this system of error was maintained at risk of property and life, yet they had courage to maintain their separation, and manfully struggled for the truth. Bible truth was dearer to them than wealth, honor, or even life itself. They could not endure to see the truth buried under a mass of superstition and lying sophistry. They took the word of God in their hands, and raised the standard of truth before the people, boldly declaring that which God had revealed unto them through diligent searching of the Bible. They died the cruelest of deaths for their fidelity to God, but by their blood they purchased for us liberties and privileges that many who claim to be Protestants are easily yielding up to the power of evil. But shall we yield up these dearly bought privileges? Shall we offer insult to the God of heaven, and, after he has freed us from the Romish yoke, again place ourselves in bondage to this antichristian power? Shall we prove our degeneracy by signing away our religious liberty, our right to worship God according to the dictates of our own conscience?
“Umi ánima Luther, Cranmer, Ridley, Hooper ha umi miles kuimba’e karaietépe oiko vaʼekue mártir pe añetegua rehehápe, haʼe hína umi Protestante añetetéva. Haʼekuéra opyta kuri añetegua ñangarekoha jeroviapy hag̃uáicha, omombeʼúvo Protestantismo ndaikatuiha oñembojoaju Romanismo ndive, síno oĩvaʼerãha mombyryite Papa reko ypykuégui kuarahyresẽ oĩháicha mombyry kuarahyreikegui. Koʼãichagua ñemoĩ añetegua rehegua ndaikatúi arakaʼeve oñemoĩ porã “kuimbaʼe angaipáva” ndive, Cristo ha hemimboʼekuéra ndaikatúi haguéicha avei. Ymave guare árape umi hekojojáva oikuaa kuri ndaikatuiha ojeaju Roma ndive, ha, jepe ijoparaʼỹ iñorairõ ko sistema jejavy rehe ñemombaʼe hag̃ua, tekove reheve jepe, upéicharõ jepe oreko kuri pyʼaguasu omantene hag̃ua ijehegui ñembojaʼo, ha kuimbaʼete hag̃uáicha oñorairõ añetegua rehe. Añetegua Bíblica iporãve vaʼekue chupekuéra virúgui, terakuã porãgui, térã tekove jepegui. Ndaikatúi okirirĩ hag̃ua ohechávo pe añetegua oñeñotỹha peteĩ aty guasu jeroviarei ha ñembotavy japu guýpe. Haʼekuéra ogueraha Ñandejára Ñeʼẽ ipópe, ha omopuʼã añetegua poyvi tavayguakuéra renondépe, pyʼaguasúpe omombeʼúvo upe Ñandejára oikuaaukávaʼekue chupekuéra Biblia rehe ohekávo kyreʼỹme. Omano hikuái pe ñemano ivaivéva rehe ijeroviapy rehehápe Ñandejára ndive, hákatu huguy rupive ojogua ñandéve umi sãso ha privilegio hetaiterei umi heʼíva ijehe Protestanteha koʼág̃a oheja hag̃uáicha hasyʼỹme mbaʼe vai puʼaka pópe. Péro piko ñande jaheja hag̃uáta koʼã privilegio hepyeterei ojoguapyréva? Piko ñambojeguarúta yvága Járape, ha, haʼe ñanesãso rire pe jou Romagua guýgui, ñandejehegui jeypa ñañemoĩta tembiguáiramo ko puʼaka anticristiána guýpe? Piko jahechaukáta ñaneñembyai jaikuatia hag̃ua ñane sãso jerovia rehegua, ñande derécho jaadora hag̃ua Ñandejárape ñane akãrapuʼã tee heʼiháicha?”
“The voice of Luther, that echoed in mountains and valleys, that shook Europe as with an earthquake, summoned forth an army of noble apostles of Jesus, and the truth they advocated could not be silenced by fagots, by tortures, by dungeons, by death; and still the voices of the noble army of martyrs are telling us that the Roman power is the predicted apostasy of the last days, the mystery of iniquity which Paul saw beginning to work even in his day. Roman Catholicism is rapidly gaining ground. Popery is on the increase, and those who have turned their ears away from hearing the truth are listening to her delusive fables. Papal chapels, papal colleges, nunneries, and monasteries are on the increase, and the Protestant world seems to be asleep. Protestants are losing the mark of distinction that distinguished them from the world, and they are lessening the distance between themselves and the Roman power. They have turned away their ears from hearing the truth; they have been unwilling to accept light which God shed upon their pathway, and are therefore going into darkness. They speak with contempt of the idea that there will be a revival of the past cruel persecution on the part of Romanists and those who affiliate with them. They do not recognize the fact that the word of God fully predicts such a revival, and will not concede that the people of God in the last days shall suffer persecution, although the Bible says, ‘The dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’
“Lutero ñe’ẽ, osẽva’ekue yvyty ha ñu rupi, omboryrýi va’ekue Európa peteĩ yvyryrýi guasúicha, ohenói osẽ hag̃ua peteĩ ehérsito marangatu apóstol kuéra Jesucristo rehegua, ha pe añetegua ha’ekuéra omoherakuãva ndaikatúi va’ekue oñembogue tatatĩ, jehasa asy, ka’irã, térã ñemano rupive; ha koʼág̃a peve umi mártir kuéra ehérsito marangatu ñe’ẽkuéra oikuaauka ñandéve pe pokatu romanoha ha’eha pe apostasía oje’e va’ekue ára pahápe guarã, pe ñemiháme oĩva teko añaña, Pablo ohecha va’ekue oñepyrũmaha omba’apo imba’éva áraitépe voi. Catolicismo romano pya’e oñemombarete hína. Papado okakuaa ohóvo, ha umi omboty vaʼekue iapysa ani hag̃ua ohendu pe añetegua hína ohendu iñe’ẽ japu ombotavývape. Capilla papal, colegio papal, kunuʼũrenda monja kuérape guarã ha monasterio-kuéra hetave ohóvo, ha pe mundo protestante ha’ete oke hag̃uáicha. Protestante kuéra ohundihína pe techaukaha ombojoavy va’ekue chupekuéra mundogui, ha omombykyhína pe pa’ũ oĩva ijapytepekuéra ha pe pokatu romano apytépe. Omboty iapysa ani hag̃ua ohendu pe añetegua; ndohayhúi vaʼekue omoneĩ pe tesape Tupã omimbi va’ekue haperã ári, ha upévare oike hikuái pytũmbýpe. Oñe’ẽ hikuái ñemboyképe pe apytu’ũ rehe oĩtaha peteĩ jevy pe persecución vai ha jejopyrusu yma guaréva romanista kuéra ha umi oñembojoajúva hendivekuéra poguýpe. Ndohechakuaái pe añetegua Ñandejára ñe’ẽ oikuaauka porãha peichagua jevy, ha ndohejái oñemoneĩ hag̃ua Tupã tavayguakuéra ára pahápe ohasa asy persecución rupi, jepe la Biblia he’i: ‘Pe dragón ipochy pe kuña ndive, ha oho oñorairõ hag̃ua hembýva imemby ñemoñare ndive, umi oñangarekóva Tupã mandamiéntore, ha oguerekóva Jesucristo testimonio.’”
“Popery is the religion of human nature, and the mass of humanity love a doctrine that permits them to commit sin, and yet frees them from its consequences. People must have some form of religion, and this religion, formed by human device, and yet claiming divine authority, suits the carnal mind. Men who think themselves wise and intelligent turn away in pride from the standard of righteousness, the ten commandments, and do not think it is in harmony with their dignity to inquire into the ways of God. Therefore they go into false ways, into forbidden paths, become self-sufficient, self inflated, after the pattern of the pope, not after the pattern of Jesus Christ. They must have the form of religion that has the least requirement of spirituality and self-denial, and as unsanctified human wisdom will not lead them to loathe popery, they are naturally drawn toward its provisions and doctrines. They do not want to walk in the ways of the Lord. They are altogether too much enlightened to seek God prayerfully and humbly, with an intelligent knowledge of his word. Not caring to know the ways of the Lord, their minds are all open to delusions, all ready to accept and believe a lie. They are willing to have the most unreasonable, most inconsistent falsehoods palmed off upon them as truth.
“Papado ha’e hína yvypóra rekopegua religión, ha hetaiterei yvypóra-kuéra ohayhu peteĩ doctrina ohejáva chupekuéra opekávo, ha upéicharõ jepe osẽ hag̃ua ipekádogui. Tapicha-kuéra oikotevẽ peteĩichagua religión; ha ko religión, yvypóra rembiapopyrãva, ha upéicharõ jepe he’íva oguerekoha autorida divina, ombohovái porã pe akã so’ópe guare. Kuimba’e-kuéra oimo’ãva ijehe aranduha ha kuaaha hag̃ua, ojei orgullo reheve tekojoja estándar-gui, pe léi diez mandamiento-gui, ha ndohechái oĩha hekojoja ndive iñemomba’eguasu hag̃ua porã oikuaa hag̃ua Tupã rape-kuéra. Upévare oike hikuái tape japu hag̃uáme, tape oñembotovévape, oiko hag̃ua ijeheguínte, oñembotuichávo ijehe, pe papa rekoháicha, ndaha’éi Jesucristo rekoháicha. Oikotevẽ hikuái pe religión ra’anga ojeruréva michĩvéva espiritualidad ha ñemboyke hag̃ua ijehe; ha yvypóra arandu noñesantifikáiva ndoguerahamo’ãi chupekuéra oporombojeguaru hag̃ua papado rehe, upévare iñakãme oguerogueraha chupekuéra ijehegui umi ipa’ũ ha doctrína-kuéra gotyo. Ndoipotái hikuái oguata Ñandejára rape-kuérape. Hetaite voi oñemyesakãma hag̃uáicha ndohekái Tupãme ñembo’e reheve ha ñemomirĩ reheve, iñe’ẽkuaa porã reheve Iñe’ẽ rehegua. Ndojepy’apýigui oikuaa hag̃ua Ñandejára rape-kuéra, iñapytu’ũ ojepe’aite opa mba’e ñembotavy hag̃ua, ha oĩmbaitéma oguerovia ha omoneĩ hag̃uáicha peteĩ japu. Ha’ekuéra oĩ dispuésto oñembotavy hag̃ua chupekuéra umi japu iñakãrangatúva’ỹvéva ha ndojoguapáiva añetépe, oñembohasávo chupekuéra añeteguáicha.”
“Satan’s masterpiece of deception is popery; and while it has been demonstrated that a day of great intellectual darkness was favorable to Romanism, it will also be demonstrated that a day of great intellectual light is also favorable to its power; for the minds of men are concentrated on their own superiority, and do not like to retain God in their knowledge. Rome claims infallibility, and Protestants are following in the same line. They do not desire to search for truth and go on from light to a greater light. They wall themselves in with prejudice, and seem willing to be deceived and to deceive others.
“Satan rembiapokue guasuite oñembotavy hag̃ua ha’e pe papado; ha jepe ojehechauka porãma peteĩ ára pytũ mba’ekuaa rehegua tuicháva oipytyvõ hague pe Romanismo-pe, avei ojehechaukáta peteĩ ára tesakã mba’ekuaa rehegua tuicháva avei oipytyvõha ipu’akápe; yvypóra akãnguéra niko oñembyaty ijehegua yvate hag̃ua rehe, ha ndoipotái oguereko Tupãme iñemoarandúpe. Roma he’i ndojejavyriha, ha umi Protestante oho avei upe tape rupi. Ndoipotái oheka pe añetegua ha oho tesakãgui tesakã tuichavévape. Oñemboty ijehegui prejuísio reheve, ha ha’ete oguerohoryha oñembotavy ha ombotavy hag̃ua ambuérape.
“But though the attitude of the churches is discouraging, yet there is no need of being disheartened; for God has a people who will preserve their fidelity to his truth, who will make the Bible, and the Bible alone, their rule of faith and doctrine, who will elevate the standard, and hold aloft the banner on which is inscribed, “The commandments of God and the faith of Jesus.” They will value a pure gospel, and make the Bible the foundation of their faith and doctrine.
“Ha jepe umi iglésia rembipota omokangy ramo, ndaha’éi va’erã upéva ñanembo py’a kangýva hag̃ua; Tupã oguereko peteĩ tetãygua ijeheguigua, oñongatútava heko jerovia hag̃ua hekope, ombohapétava la Biblia, ha la Biblia añoite, ramo iñe’ẽme’ẽrã jerovia ha doctrina rehegua, omopu’ãtava pe poyvi, ha omoĩ yvate pe bandera ojehaíva hese: “Tupã mandamiénto ha Jesús jerovia.” Ha’ekuéra omomba’éta peteĩ evangelio potĩ, ha ojapóta la Biblia ramo ijerovia ha idoctrina pyenda.”
“For such a time as this, when men are casting aside the law of the Lord of hosts, the prayer of David is applicable,—‘It is time for thee, Lord, to work; for they have made void thy law.’ We are coming to a time when almost universal scorn will be heaped upon the law of God, and God’s commandment-keeping people will be severely tried; but will they lose their respect for the law of Jehovah because others do not see and realize its binding claims? Let God’s commandment-keeping people, like David, reverence God’s law in proportion as men cast it aside and heap upon it disrespect and contempt.” Signs of the Times, February 19, 1894.
“Koʼãichagua ára-pe g̃uarã, kuimbaʼekuéra oheja hag̃ua ykére Ñandejára de los ejércitos rembiapoukapy, David ñemboʼe ikatu hag̃uáicha ojeporu,—‘Hiʼárama ndéve, Ñandejára, rembaʼapo hag̃ua; haʼekuéra omboykepa ne rembiapoukapy.’ Jaha hína peteĩ ára gotyo, haimete opa rupi ñembohory pohýi oñemoĩtahápe Tupã rembiapoukapy ári, ha Tupã rembiapoukapy rapyhýva tavayguakuéra ojeprobáta pohýi; péro, ¿okuaveʼẽtapa hikuái ykére iñemombaʼe Jehová rembiapoukapýre ambuekuéra ndohecháigui ha noikuaáigui mbaʼeichaitépa ipohyiete ha ombojoajúva? Tupã rembiapoukapy rapyhýva tavayguakuéra, David-icha, toñemombaʼe Tupã rembiapoukapy rehe, kuimbaʼekuéra omboykepa hag̃ua ha ombojojaʼo hag̃ua hiʼári ñemombaʼevai ha mbaʼeroʼỹ.” Signs of the Times, febrero 19, 1894.
Two years before the antichrist was given a golden medal by a leader of the Laodicean Seventh-day Adventist church, in 1975, a lawsuit was brought against the Seventh-day Adventist church; EEOC v. Pacific Press Publishing Association (Case No. C-74-2025 CBR in the U.S. District Court for the Northern District of California), where the Equal Employment Opportunity Commission sued the church’s publishing house on behalf of two female employees—Merikay Silver (a former editor who had left by the time of the suit) and Lorna Tobler—alleging gender-based discrimination in pay and benefits. The church defended its practices partly by invoking religious exemptions and discussing its governance structure.
Mokõi áño mboyve pe anticristo oñeme’ẽ hag̃ua chupe peteĩ medalla órova peteĩ mburuvicha rehegua pe tupão Laodiceagua Adventista del Séptimo Día-gui, ary 1975-pe, oñemomarandu peteĩ demanda pe tupão Adventista del Séptimo Día rehe; EEOC v. Pacific Press Publishing Association (Káso No. C-74-2025 CBR pe Corte Distrital de los Estados Unidos, Distrito Norte de California-pe), upépe pe Equal Employment Opportunity Commission omboguata demanda pe tupão róga omyasãiva rehe mokõi kuña tembiguái rérape—Merikay Silver (peteĩ exeditora osẽmava’ekue upe tembiapohágui oñemoguahẽ jave pe demanda) ha Lorna Tobler—he’ívo oĩ hague discriminación basada en género pe jehepyme’ẽ ha umi beneficio-pe. Pe tupão oñemo’ã heko rehegua rehe peteĩ hendáicha ohenóivo umi excepción religiosa ha oñe’ẽvo hekoite rehegua estructura de gobierno rehe.
In a sworn statement dated February 6, 1976 (part of a defense brief submitted to the court), Neal C. Wilson (then president of the church’s North American Division, and later General Conference president from 1979–1990) addressed the church’s historical views on Roman Catholicism. The statement was made in the context of arguing against characterizations of the church as having a “hierarchy” similar to the papal system. The full relevant quote is: “Although it is true that there was a period in the life of the Seventh-day Adventist Church when the denomination took a distinctly anti-Roman Catholic viewpoint, and the term ‘hierarchy’ was used in a pejorative sense to refer to the papal form of church governance, that attitude on the Church’s part was nothing more than a manifestation of widespread anti-popery among conservative protestant denominations in the early part of this century and the latter part of the last, and which has now been consigned to the historical trash heap so far as the Seventh-day Adventist Church is concerned.”
Peteĩ ñe’ẽmombe’u juramento guýpe, arýpe 6 jasypokõi 1976-pe (peteĩ kuatiañe’ẽ ñemo’ã rehegua oñeme’ẽva’ekue tribunálpe), Neal C. Wilson (upe jave pe iglesia División Norteamericana mburuvicha, ha upéi Conferencia General mburuvicha 1979 guive 1990 peve) oñe’ẽ va’ekue pe iglesia remimo’ẽ yma guare rehe Roma Católica rehegua. Pe ñe’ẽmombe’u ojejapo va’ekue peteĩ contexto-pe oñeñe’ẽhápe oñemoĩ hag̃ua ykére umi techaukaha he’íva pe iglesia oguerekoha peteĩ “jerarquía” papado sistema-icha. Pe ñe’ẽ ha’e ko’ãva hína, completoháicha pehẽngue relevante-pe: “Jepémo añeteha oĩ hague peteĩ período Iglesia Adventista del Séptimo Día rekovépe, upe denominación oguereko hague peteĩ punto de vista porã porãva Roma Católica rehe iñakãrasyháicha, ha pe ñe’ẽ ‘jerarquía’ ojeporu hague peteĩ sentido vai rehegua hag̃uáicha oñereferi pe forma papal de gobierno eclesiástico rehe, upe actitud pe Iglesia rehegua ndaipóri va’ekue ambue mba’e ndaha’éi peteĩ jehechauka pe anti-popery ojehechavéva umi denominación protestante conservadora apytépe ko siglo ñepyrũme ha pe siglo ohasava’ekue pahápe, ha ko’ág̃a oñemombo ma pe yvyra’ẽ guasúpe tembiasakue rembiasakue rehegua, Iglesia Adventista del Séptimo Día rehegua rupi.”
This reflects a shift away from the church’s traditional prophetic interpretation, which identified the papacy as the ‘beast’ or antichrist in Revelation. Critics within and outside the church have interpreted it as downplaying or abandoning that anti-Catholic stance to align with modern ecumenism or legal defenses. Wilson, in 1985 identified the Presidents of the various Divisions of the church as “cardinals,” when he stated, “… there is no ‘cardinal’ from all the countries of the Far East, while there will probably be two ‘cardinals’ from Africa.”
Kóva ohechauka peteĩ jehekýi tupao reko yma guare interpretación profética-gui, omoĩva’ekue papadope pe “mymba” térã anticristo ramo Apocalipsis-pe. Oĩva crítica tupao ryepýpe ha okápe he’íva ko mba’e oñemomichĩ térã ojehejareiha upe postura anticatólica, oñembojokupyty hag̃ua ecumenismo moderno térã defensa legal ndive. Wilson, ary 1985-pe, ohenói umi Presidente umi División opáichagua tupaogua-pe “cardenal” ramo, he’ívo: “… ndaipóri peteĩ ‘cardenal’ opa tetã Kuarahyresẽ mombyrygua apytégui, ha ikatu hag̃uáicha oĩ mokõi ‘cardenal’ África-gua.”
Sister White stated that it is a backslidden church that lessens the distance between itself and the pope! The compromise of the third generation is represented as weeping for Tammuz in Ezekiel eight, and by the compromise of Pergamos. The first generation from 1863 unto 1888 represented the church of Ephesus, a church that lost its first love, and the Millerite movements first love was the prophetic message, and the first chapter of that prophetic message was the “seven times” that were set aside in 1863.
Hermana White he’i va’ekue peteĩ tupaogua ojehekýi va’ekueguiha upe omomichĩva ijehegui ha pe papa ndive oĩva mombyry. Pe mbohapyha generación kompromíso oñerrepresenta Ezequiel 8-pe oñeñoraĩ ramo Tammuz rehe, ha avei Pérgamo kompromíso rupive. Peteĩha generación, 1863 guive 1888 peve, orrepresenta va’ekue Éfeso pegua tupaópe, peteĩ tupaópe operde va’ekue mborayhu peteĩha; ha pe mborayhu peteĩha umi movimiento millerita rehegua va’ekue pe marandu profético, ha pe peteĩha capítulo upe marandu profético rehegua va’ekue umi “siete tiempos” oñemoĩva’ekue ykére ary 1863-pe.
From 1888 unto 1919, the second generation represented by Smyrna and Ezekiel’s secret chambers, witnessed the death of the Spirit of Prophecy, as Sister White was laid to rest in 1915. More details of the four generations are necessary to complete the testimony, but the progressive rebellion must be understood to fully appreciate how an apostate people could “proscribe” the writings of Ellen White, or how they could promote the first day of the week as acceptable. Judas works with the “drunkards of Ephraim” that “rule this people” in Jerusalem, and those that rule Jerusalem and bow to the sun, are represented by the Sanhedrin.
1888 guive 1919 peve, mokõiha generación, ojehechaukáva Esmirna ha Ezequiel kotykuéra ñemiguápe, ohecha vaʼekue Marandu Pyʼaguapy ñemano, hermana White oñeñotỹvo 1915-pe. Oĩ tekotevẽve detalle umi irundy generación rehegua oñembotý hag̃ua pe testimonio, ha katu pe puʼakaʼỹ mbeguekatúva oikuaavaʼerã hína ikatu hag̃uáicha oñentende porã mbaʼéichapa peteĩ tetã opuʼãva ikatu vaʼekue “ombotove” Ellen White jehaipyrekuéra, térã mbaʼéichapa ikatu vaʼekue omyasãi arapokõiha ára haʼerõguáicha iporãva. Judas ombaʼapo umi “Efraín kaʼu rehegua ndive” “ogovernáva ko tetãme” Jerusalénpe, ha umi ogovernáva Jerusalén ha oñesũva kuarahýpe renondépe, ojehechaukáva Sanedrín rupive.
We will continue this study in the next article.
Romoñepyrũta ko ñehesa’ỹijo pe artíkulo oúvape.
“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’
“Umi ta’ýra ramo he’íva Tupã rehegua apytépe, mba’e michĩeterei paciencia ojehechauka va’ekue, mboy ñe’ẽ ro’ỹete oñe’ẽmava’ekue, mba’e hetaiterei condenación oje’e va’ekue umi ndaha’éiva ñande jerovia rehegua rehe. Heta ohechágui umi ambue iglésia-pe oĩvape pecador tuichaiterei ramo, ha Ñandejára ndohechái chupekuéra péicha. Umi ohecháva péicha ambue iglésia-pegua miembro-kuérape, tekotevẽ oñemomirĩ Tupã po mbarete guýpe. Umi ha’ekuéra ombojavýva ikatu orekónte kuri michĩmi tesape, mbovymi oportunidad ha privilegio. Oguerekóramo kuri hikuái pe tesape heta ñande iglésia-kuéra miembro oguerekóva’ekue, ikatuva’erãmo’ã oñemotenonde mombyryvévo, ha ohechaukave porã ijerovia yvy ariguápe. Umi oñemomba’eguasúva itesape rehe, ha upéicharõ jepe ndoikói ipype, Cristo he’i: ‘Che katu ha’e peẽme, Juicio ára-pe Tiro ha Sidón-pe g̃uarãta hasy’ive peẽme g̃uarãgui. Ha nde, Capernaum [Adventista ára sietehápe, umi oguerekova’ekue tesape guasu], yvága peve rejehupytyva’ekue [privilegio rehegua aspecto-pe], reñemombo hag̃ua infierno-pe: pórke umi tembiapo mbarete ojejapova’ekue nde pype, ojejapórire kuri Sodoma-pe, opytáta mo’ãmante ko ára peve. Che katu ha’e peẽme, Juicio ára-pe Sodoma retãme g̃uarãta hasy’ive ndehegui.’ Upérõ Jesús ombohovái ha he’i: ‘Roguerohory, Che Ru, yvága ha yvy Jára, reñomi haguére ko’ã mba’e umi arandu ha iñentendídovagui [ijeguáicha ojehechaháicha], ha reikuaaukágui umi mitã’ípe.’”
“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’
“‘Ha ko'ág̃a, peẽ pejapo haguére opa ko'ã tembiapo, he'i Ñandejára, ha Che añe'ẽ peẽme, pyhareve guive apu'ãvo ha añe'ẽvo, ha peẽ ndapehendúi; ha Che penehenói, ha peẽ ndapehovái; upévare ajapóta ko óga rehe, ohenóiva héra che rérape, pype pejeroviáva, ha upe tenda rehe ame'ẽ va'ekue peẽme ha pende ru kuérape, ajapo haguéicha Silo rehe. Ha aipoi peẽme che resa renondégui, aipoi haguéicha opa pene pehẽnguekuérape, Efraín ñemoñare pukukue.”
“The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.
“Ñandejára omopyenda ñande apytépe temimoĩmbykuéra tuichaitereíva iñimportánteva, ha umíva oñemboguata vaerã, ndaha’éi umi temimoĩmby yvyporakuéra rembiporúicha oñemboguatávaicha, síno Tupã rembiapoukapy rupive. Oñemboguata vaerã hikuái hesa peteĩnte hag̃ua heko mimbipápe, ikatu hag̃uáicha opa mba’e rupive oñesalva umi ánga okañymbáva. Tupã retãyguakuérape ouma pe Espíritu remimombe’u, upéicharamo jepe heta ndojapysakái hag̃ua umi ñemoñe’ẽ hag̃ua, ñe’ẽmondýi hag̃ua ha consejo-kuérape.”
“‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’
“‘Pehendúke ko’ág̃a kóva, pe tetã tavýva ha ndorekóiva arandu; orekóva tesá ha ndohecháiva; orekóva apysa ha nohendúiva: ndapekyhyjéipa chehegui, he’i Ñandejára; ndaperyrýipa che renondépe, che amoĩ va’ekue yvyku’i para rembe’ýpe peteĩ límite opa’ỹva ramo, ikatu hag̃uáicha ndohasái upéva; ha ijapyta jepémo y rembe’y ojepetepete, ndaikatúi ipu’aka; sapukái jepémo, ndaikatúi ohasa hi’ári? Péro ko tetã oguereko peteĩ korasõ opu’ãva ha heko vaietereíva; opu’ã hikuái ha oho. Ndo’éi avei hikuái ipy’apýpe: Jakyhyje ko’ág̃a Ñandejára ñande Jára gui, pe ome’ẽva ama, pe ñepyrũgua ha pe paha, hi’áraitépe; ha’e oñongatu ñandéve guarã pe tembiapokue arapokõindy oñemoĩmava mono’õrã. Pende rembiapo vai omboyke ko’ã mba’e, ha pene angaipa ojoko mba’e porã ani hag̃ua pehupyty.... Ndohusgái hikuái pe huérfano káusa, ha upéicharõ jepe oñakãrapu’ã; ha pe imboriahúva derécho ndohusgái hikuái. Ndachevisitamo’ãi piko ko’ã mba’ére? he’i Ñandejára; ndacheroviáimo’ãi piko che ánga peteĩ tetã péicha rehe?’”
“Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.
“¿pa Ñandejára ojejokóta piko heʼi hag̃ua: ‘Ani eñemboʼe ko tetãygua rehehápe, ani rehupi sapukái térã ñemboʼe hesekuéra rehe, ha ani hag̃uáicha chéve rejerure hag̃ua hesehára: ndahendumoʼãi niko ndéve’? ‘Upévare okykuéra ojoko hag̃ua, ha ndaipóri oky paha.... Nde nderejeruréi piko chéve koʼág̃a guive: Che Ru, nde niko che mitãrõ guive che rerahaha?’” Review and Herald, August 1, 1893.