For quite some time, in fact from immediately after 9/11, we have consistently taught that the judgment of the living began at 9/11. We understood this fact from a multitude of biblical witnesses, which upheld it from completely different directions. Since July 2023, we have understood even more details of the judgment of the living, which began at 9/11, compared to the details discovered shortly after 9/11. Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?
Hetaite guive, añetehápe 9/11 rire pya’eite guive, ore roporombo’e meme va’ekue umi oikovéva juicio oñepyrũ hague 9/11-pe. Roikuaa kuri ko añetegua heta testígo bíblico rupive, omoañetéva’ekue chupe opaichagua hendaite guive. Julio 2023 guive, roikuaa porãve hetave detalle umi oikovéva juicio rehegua, oñepyrũ va’ekue 9/11-pe, umi detalle ojejuhu va’ekue 9/11 rire pya’eiteguáicha rangue. Mba’érepa umi oikovéva juicio oñepyrũ 9/11-pe? Mba’épa pe juicio bíblico umi oikovévape guarã?
In the first chapter in the book of Revelation, the main characteristic identified of Christ is that He is Alpha and Omega, the Beginning and Ending, the First and the Last. He provides an example of that very attribute of His character when He commanded John to write the things that were, and in so doing John would also be writing things to come. Jesus always illustrates the end with the beginning. It is who He is.
Pe kapítulo peteĩha pe lívro Apocalipsis-pe, pe mba’e’ete tenondegua ojehechakuaáva Cristo rehe ha’eha Ha’e Alpha ha Omega, Ñepyrũ ha Paha, Peteĩha ha Pahaguéva. Ha’e ohechauka peteĩ techapyrã upe tekotevẽitépe imba’éva, omandárõ guare Juan-pe ohai hag̃ua umi mba’e oikova’ekue, ha upéicha rupi Juan avei ohai va’erã umi mba’e oútava. Jesús akóinte ohechauka pe paha pe ñepyrũ rupive. Upéva hína Ha’eha.
The Bible identifies Jesus as the Word. The first book in the Bible, Genesis, means ‘beginning.’ The last book of the Bible is the book of Revelation and the truths first presented in the book of Genesis are addressed in the book of Revelation. Genesis is the Alpha and Revelation is the Omega, and together they are the Word, and the Word is Jesus, who is the Alpha and Omega. God’s signature, or His name is written within every passage of biblical prophecy. That signature confirms that the light in the passage is truth.
La Biblia omombeʼu Jesús haʼeha pe Ñeʼẽ. Pe aranduka peteĩha oĩva Bibliape, Génesis, heʼise “ñepyrũ.” Pe aranduka pahaite oĩva Bibliape haʼe pe Apocalipsis aranduka, ha umi añetegua oñemombeʼu raẽ vaʼekue Génesis arandukápe oñeñeʼẽ jey Apocalipsis arandukápe. Génesis haʼe pe Alfa ha Apocalipsis haʼe pe Omega, ha mokõivéva oñondive haʼe pe Ñeʼẽ, ha pe Ñeʼẽ haʼe Jesús, pe haʼéva Alfa ha Omega. Tupã réra tee, térã héra, ojehai oĩ hag̃ua opaite marandu bíblico profético ryepýpe. Upe téra tee omoañete pe tesape oĩva upe marandúpe haʼeha añetegua.
If an interpretation of a passage of prophecy does not bear the signature of God, which is His name, which is His character; therefore, the interpretation is incorrect. There are other tests which should be brought to bear when interpreting God’s prophetic Word, but whichever test a person might apply, the test should be defined within God’s Word. If there are no manmade tests, there are less manmade interpretations. So, why? And what? Is the biblical judgment of the living that began on 9/11?
Peteĩ jehechakuaa peteĩ marandu profesía pegua rehegua ndohechaukáiramo Tupã réra ryru, ha’éva héra, ha’éva heko; upévare, pe jehechakuaa oĩ vai. Oĩ ambue mba’e rechaukaha ojeporuva’erã oñembohasa hag̃ua Tupã Ñe’ẽ profesía rehegua, ha katu taha’e ha’éva pe rechaukaha peteĩ tapicha omoĩva, pe rechaukaha tekotevẽ oñemyesakã Tupã Ñe’ẽ ryepýpe. Ndaipóriramo yvypóra rembiapokue rechaukaha, sa’ive oĩta yvypóra rembiapokue jehechakuaa. Upéicharõ, mba’ére? Ha mba’e? Pe huísio bíblico ojejapóva umi oikovéva rehe, oñepyrũva’ekue piko 9/11-pe?
When Christ introduces Himself in the book of Revelation, He identifies Himself as the beginning and ending, and uses the prophet John to illustrate what that attribute of His character represents. He identifies the message of the entire book as a revelation of Himself. He commands John to write what was then existing in John’s world, and in so doing John would be recording what shall be at the end of the world. John was one of the twelve leaders at the beginning of the Christian church, and John therefore is illustrating the ending of the Christian church, represented by the one hundred and forty-four thousand and the great multitude in Revelation chapter seven.
Cristo oñemoherakuãvo ijehe pe lívro Apocalipsis-pe, ojekuaauka ha’eha ñepyrũ ha paha, ha oipuru proféta Juan-pe ohechauka hag̃ua mba’épa he’ise upe tekome’ẽ iñakãrapu’ãme. Ohechauka pe marandu lívro tuichakue rehegua ha’eha peteĩ revelación ijehegui. Omboaje Juan-pe ohai hag̃ua umi mba’e oĩva upérõ Juan arapýpe, ha upéicha rupi Juan ohaíta avei umi mba’e oikótava yvy ape ári paha gotyo. Juan ha’e va’ekue peteĩva umi doce mburuvicha apytégui pe iglesia cristiana ñepyrũme, ha upévare Juan ohechauka pe iglesia cristiana paha, oñerrepresentáva umi cien cuarenta y cuatro mil ha pe aty guasu Apocalipsis kapítulo siete-pe.
The biblical logic is this: Jesus is the Word, by which all things were created, the Word that has always existed with His Father and He is also the Bible, for He is the Word of God. The first attribute of Christ’s character that is introduced in the last message of God’s Word is that He illustrates the end of a thing, with the beginning of that very same thing. If this truth about God’s character is not applied to a person’s study of the Bible, they cannot truly know what the judgment of the living is, and why it began at 9/11, and more importantly, why it is almost over.
Pe lógica bíblica ha’e kóva: Jesús ha’e pe Ñe’ẽ, rupive opa mba’e ojejapo va’ekue; pe Ñe’ẽ oikóva va’ekue yma guive Itúva ndive, ha’e avei pe Biblia, pórke ha’e hína Tupã Ñe’ẽ. Pe tenondegua mba’e ojekuaaukáva Cristo reko rehegua pe mensáhe pahaitépe Tupã Ñe’ẽme ha’e kóva: Ha’e ohechauka peteĩ mba’e paha, pe iñepyrũ reheve upe mba’eetéva. Ko añetegua Tupã reko rehegua noñemoĩrõ peteĩ tapicha estudio bíblico-pe, ndaikatúi añetehápe oikuaa mba’épa pe juicio de los vivos, ha mba’érepa oñepyrũ 9/11-pe, ha iñimportantevéva, mba’érepa hi’ag̃uimbaitéma opa hag̃ua.
As an example of the principle of Alpha and Omega, ancient Israel typifies modern Israel, which is a prophetic truth that can also be identified as literal Israel typifies spiritual Israel. No matter how it might be expressed both ancient literal Israel and modern spiritual Israel have a beginning history and an ending history. Three of the four histories are in the past, and we are now in the fourth and final history.
Techapyrã ramo pe principio Alfa ha Omega rehegua, Israel yma guare ohechauka Israel koʼág̃agua ypykue ramo, ha kóva haʼe peteĩ añetegua profétika ikatúva avei jaʼe hag̃ua péicha: Israel literal ohechauka Israel espiritual ypykue ramo. Tahaʼe mbaʼéichapa oñemombeʼu, mokõivéva, Israel literal yma guare ha Israel espiritual koʼág̃agua, oguereko peteĩ tembiasakue ñepyrũ rehegua ha peteĩ tembiasakue paha rehegua. Umi irundy tembiasakue apytégui mbohapy oĩma yma, ha ñande koʼág̃a jahasa hína pe irundyha ha paha tembiasakue rupi.
The three past histories represent three witnesses of the last generation of earth’s history. Those three past histories identify the generation that is represented as the one hundred and forty-four thousand in the book of Revelation. There are other prophetic lines of history that also address the one hundred and forty-four thousand, but the number of the one hundred and forty-four thousand contains the prophetic symbolism that the one hundred and forty-four thousand are those who are prophetically represented by multiplying the twelve tribes of ancient literal Israel, with the twelve disciples of modern spiritual Israel.
Umi mbohapy tembiasakue ohasava’ekue ohechauka mbohapy testígo ko yvy rembiasakue pahápe oikóva rehegua. Umi mbohapy tembiasakue ohasava’ekue omombe’u mba’éva pe generación ojehechaukáva Apocalipsis arandúpe umi cien cuarenta y cuatro mil ramo. Oĩ ambue línea profética tembiasakue rehegua avei oñe’ẽva umi cien cuarenta y cuatro mil rehe, ha upe número, cien cuarenta y cuatro mil, oguereko simbolismo profético ohechaukáva umi cien cuarenta y cuatro mil ha’eha umi proféticamente ojehechaukáva oñembohetavévo umi doce tríbu Israel yma guare, añeteguáva, umi doce discípulo Israel espiritual ko’ág̃agua ndive.
As another example of Alpha and Omega, the three angels of Revelation chapter fourteen represent a beginning and ending history. The Millerite movement represents the beginning history of the three angels, and the movement of the one hundred and forty-four thousand represents the history at the ending of the message of the third angel. The alpha movement announced the opening of the investigative judgment on October 22, 1844. The omega movement announced the opening of the judgment of the living, identifying its commencement as 9/11.
Ambue ehémplo Alpha ha Omega rehegua ramo, mbohapy ánhel Apocalipsis capítulo catorce-pe ohechauka peteĩ tembiasakue ñepyrũ ha paha. Pe movimiento Millerita orepresenta pe tembiasakue ñepyrũ mbohapy ánhel rehegua, ha pe movimiento umi cien cuarenta y cuatro mil rehegua orepresenta pe tembiasakue pe mensáhe ánhel mbohapyha rehegua paha gotyo. Pe movimiento alpha omoherakuãkuri pe huísio investigativo ñepyrũ ára 22 de octubre de 1844-pe. Pe movimiento omega omoherakuãkuri pe huísio umi oikovéva rehegua ñepyrũ, ha omombeʼu ikomiénsoha 9/11.
A third example of Alpha and Omega, that is easily upheld by inspiration is that in the beginning is the alpha movement of the Millerites, the parable of the ten virgins was fulfilled to the very letter. Sister White identifies the history of the Millerites in the book, The Great Controversy in the context of that parable being fulfilled at that time. She teaches that the omega movement of the one hundred and forty-four thousand will also fulfill the parable of the ten virgins to the very letter. Three brief witnesses of Christ identifying the end with the beginning.
Peteĩha techapyrã Alpha ha Omega rehegua, inspiración rupive ndahasýiva oñemopyenda hag̃ua, ha’e kóva: ñepyrũme, Millerita-kuéra ñemongu’e alpha-pe, umi pa virgín parábola oñekumpliite pe letraite peve. Hermana White ohechauka Millerita-kuéra rembiasakue pe aranduka *The Great Controversy*-pe, upe parábola oñekumpliha upe jave rehegua contexto-pe. Ha’e ombo’e umi cien cuarenta y cuatro mil ñemongu’e omega avei okumpliha umi pa virgín parábola pe letraite peve. Mbohapy testigo mbyky Cristo-gui ombojekuaa hag̃ua pe paha ñepyrũ ndive.
At the beginning of ancient Israel, the Lord entered into covenant with the Hebrews as represented by the blood upon the doorposts, which is of course the very first mention of the Midnight Cry in God’s Word. Baptism is a symbol of a covenant relationship with Christ, and Paul teaches us that the Hebrews that left Egypt were all baptized ‘in the “cloud” and in the Red “Sea”.’ Once they were beyond the sea they were given manna, which among other things is a symbol of the seventh-day Sabbath in the context of it being a test.
Israel yma guarépe oñepyrũrõ guare, Ñandejára oike pacto-pe hebreo-kuéra ndive, okẽ rykue yvate ha yvýpe oĩva tuguy rupive ojehechaukaháicha; ha upéva, añetehápe, hína pe ñe’ẽpy peteĩha Opyharepyte Sapy’aitépegua Ñandejára Ñe’ẽme. Pe bautísmo ha’e peteĩ símbolo peteĩ relación de pacto Cristo ndivegua, ha Pablo ñanembo’e umi hebreo-kuéra osẽva’ekue Egipto-gui opavave oñemongarai hague “araípe” ha “Yguasu Pytãme”. Ohasáma rire hikuái yguasu, oñeme’ẽ chupekuéra maná, ha upéva, ambue mba’e apytépe, ha’e peteĩ símbolo pe sábado ára pokõiguápe, peteĩ prueba ramo oñemoĩva’ekue rehegua contexto-pe.
The “manna” represents their first test and when they failed their tenth and final test when they rejected the message of Joshua and Caleb, the Lord then rejected them as His covenant people and entered into covenant with Joshua and Caleb. When they eventually entered into the Promised Land, the rite of circumcision was not accomplished upon those men born during the forty years, for the rite was ended at the rebellion of Kadesh, and reinstituted at Kadesh just before the entrance. This is a signature of Alpha and Omega.
Pe “maná” ohechauka iha peteĩha iñeha’ãrã; ha oñembotavy rire hikuái iñeha’ãrã pahápe ha pahaite, ojerovia’ỹvo Josué ha Caleb marandúre, upe ramo Ñandejára omboykéma chupekuéra Ipuvliokuéra joajuguigua ramo ha oike ñe’ẽme’ẽme Josué ha Caleb ndive. Upéi, ipahápe oike jave hikuái Yvy Oñeme’ẽva’ekuépe, pe circuncisión jepokuaa ndojejapói umi kuimba’e oñemoheñóiva’ekue rehe umi irundypa ary aja, pe jepokuaa opa rire Kades-pe pe pu’akãre, ha oñemoñepyrũjey Kades-pe oike mboyve. Kóva hína peteĩ techaukaha Alpha ha Omega rehegua.
The forty years wandering in the wilderness began with the rebellion against the message of Joshua and Caleb, and it ended with the rebellion of Moses striking the Rock, and thus misrepresenting God’s character and work. The beginning of ancient Israel illustrates the end of ancient Israel.
Umi cuarenta ary ñembyasýpe desiérto rupi oñepyrũ vaekue ñepu’ãme Josué ha Caleb marandu rehe, ha opa Moisés ñepu’ãme oinupãvo pe Ita, ha upéicha ohechauka vai Ñandejára reko ha hembiapo. Israel yma guare ñepyrũ ohechauka Israel yma guare paha.
At the end of ancient Israel, Jesus as the “Messenger of the Covenant” in Malachi chapter three, came to confirm the “covenant” with many for one week, in fulfillment of Daniel chapter nine. As the Messenger of the Covenant, Christ entered into covenant with the Christian church in the very history where He passed by the former covenant people. In the beginning of ancient Israel as God’s covenant people the Lord passed by a former covenant people and entered into covenant with a new chosen people. He did the very same thing at the end of ancient Israel.
Israel yma guare, Jesús, “Ñe’ẽmondo Kóvenant rehegua” ramo Malaquías mbohapyha kapítulope, ou omombarete hag̃ua pe “kóvenant” hetápe g̃uarã peteĩ semánarõ, oñembotývo Daniel porundyha kapítulo profésiape. Kóvenant Ñe’ẽmondo ramo, Cristo oike kóvenantpe pe tupao cristiana ndive upe tembiasakuepe voi, upépe ohasa hag̃uáicha pe tavayguakuéra yma guare kóvenant rehegua ypýgui. Israel yma guare ñepyrũmbyme, Tupã kóvenant tavayguakuéra ramo, Ñandejára ohasa peteĩ tavayguakuéra kóvenant rehegua yma hag̃ua, ha oike kóvenantpe peteĩ tetã pyahu poravopyre ndive. Péichaite avei ojapo Israel yma guare paha gotyo.
A symbol of a covenant is the marriage, and from the birth of Christ unto the destruction of Jerusalem in 70AD, prophecy sets forth a progressive divorce of God from ancient literal Israel. So, when was the divorce actually in force, at His birth, His death, the stoning of Stephen or the destruction of Jerusalem?
Pe ñemenda ha’e peteĩ símbolo peteĩ ñe’ẽme’ẽ rehegua, ha Cristo heñoihague guive Jerusalén oñehundi peve ary 70 d.C.-pe, marandu’ypy omoĩ tenondete peteĩ divorcio oho hag̃ua mbeguekatu Tupãgui Israel yma guaréva literal-gui. Upévare, ¿araka’e pe divorcio añetehápe oike vaʼekue mbareterãme: heñoihápe, omanohápe, Esteban ojejapírõ ita ñemombo rupive, térã Jerusalén oñehundívo?
“Meanwhile worshipers from every nation sought the temple which had been dedicated to the worship of God. Glittering with gold and precious stones, it was a vision of beauty and grandeur. But Jehovah was no longer to be found in that palace of loveliness. Israel as a nation had divorced herself from God. When Christ, near the close of His earthly ministry, looked for the last time upon the interior of the temple, He said, ‘Behold, your house is left unto you desolate.’ Matthew 23:38. Hitherto He had called the temple His Father’s house; but as the Son of God passed out from those walls, God’s presence was withdrawn forever from the temple built to His glory.” Acts of the Apostles, 145.
Upéicha avei, opa tetã guive umi omomba'éva Tupãpe oheka pe témplo oñemboykéva’ekue Tupã ñemomba’erã. Ohesape’áva óro ha ita hepyetéva reheve, ha’e va’ekue peteĩ jehecha porãite ha mburuvicha guasu rehegua. Péro Jehová ndojejuhuvéima va’erãmo’ã upéva pe óga porãite ryepýpe. Israel, tetã ramo, ojepe’a va’ekue Tupãgui peteĩ kuña ojeheja hag̃uáicha iména gui. Ha Cristo, hi’aguĩvo hu’ã hag̃uáicha hembiapo yvy arigua, oma’ẽvo pe témplo ryepýre pe ipahápe, he’i: “Péina, pende róga ojeheja peẽme nandi hag̃ua.” Mateo 23:38. Peve upérõ, Ha’e ohenói va’ekue pe témplo Túva róga; péro Tupã Ra’y osẽvo umi murálla apytégui, Tupã oĩha upépe oñemboyke hag̃ua ára hag̃uáicha pe témplogui, oñemopu’ãva’ekue Ijáva mimbipápe g̃uarã. Hechos de los Apóstoles, 145.
The day after the Triumphal Entry Christ proclaimed that the Jew’s house was desolate, and the divorce was finalized. So, the divorce was finalized when the sun went down on the day of the Triumphal Entry.
Pe oikeike jeike Triumphal Entry rire, Cristo omoherakuã judío róga opyta hague ojeheja rei, ha pe divorcio oñemohu’ãmbaitéma. Upéicha, pe divorcio oñemohu’ãmbaitéma kuarahy oike jave pe ára Triumphal Entry guare.
“Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!
“Jerusalén vaʼekue hína Kuarahy rehegua ñangareko memby, ha peteĩ túva pyʼaporã ojaheʼoháicha peteĩ taʼýra akarã vai rehe, upéicha Jesús hasẽ pe táva ohayhuetévape. Mbaʼéicha piko rohejátama? Mbaʼéicha piko ahecháta neñemeʼẽrõ pe ñehundípe? Ahejáta piko reho remyenyhẽ hag̃ua nde rembiapo vai kópa? Peteĩ alma iporãiterei mbaʼére, ha hendive oñembojojáramo, yvykuéra oguejy mbaʼeve hag̃uáicha; ha koʼápe katu peteĩ tetã tuichakue vaʼerã okanývo. Pe kuarahy pyaʼeve oike hag̃ua kuarahyreike gotyo, ojehechaʼỹmbotávo yvága guive, Jerusalén ára ñepyrũ porã rehegua opa hag̃uáma. Pe aty oguahẽ jave opytávo Olivét yvyty akã ári, neʼĩra gueteri ipyahẽ Jerusalén oñembyasy hag̃ua. Pe ánhel poriahuvereko rehegua upérõ ombyaty hína ipepo oguejy hag̃ua pe tróno óroguágui, omeʼẽ hag̃ua hendaguépe tekojoja ha pe juicio pyaʼe hag̃uáva. Ha Cristo mborayhu tuichaite korasõ guive gueteri oñemboʼe Jerusalén rehe, pe omboykéva hemimboriahuvereko, omboykéva heʼi hag̃ua guare, ha hiʼag̃uímava omyakãkuaa hag̃ua ipo huguýpe. Jerusalén oñarrepentírõnte, neʼĩra gueteri ipyahẽ. Pe kuarahy oike hag̃uávo hendy paha gueteri ojehecharamóva tupaóre, tórre ári ha pe ijapekue yvatevehápe, ndaipóri piko peteĩ ánhel marangatu ogueraháva chupe pe Salvador mborayhúpe, ha ojoko hag̃ua pe ihuʼã? Táva iporãva ha marãʼỹʼỹva, pe omboitýva itápe umi profétape, pe omboykéva Tupã Raʼýpe, pe oñembokadenáva ijehe voi iñembyasyʼỹre ñembiguái jokuáipe,—hiʼára poriahuvereko rehegua hiʼag̃uimbaitéma opa!”
“Yet again the Spirit of God speaks to Jerusalem. Before the day is done, another testimony is borne to Christ. The voice of witness is lifted up, responding to the call from a prophetic past. If Jerusalem will hear the call, if she will receive the Saviour who is entering her gates, she may yet be saved.
“Ojeýma jey Tupã Espíritu oñeʼẽ Jerusalén-pe. Arange opa mboyve, ambue testimónio ojehupi Cristo rehehápe. Testimónio ryapu oñembopu, ombohováivo pe ñehenói oúva peteĩ yma guare maranduhára arandukágui. Jerusalén ohendúramo pe ñehenói, oguerohoryramo pe Salvador oikehápe hína irokẽme, ikatu gueteri ojesalva.
“Reports have reached the rulers in Jerusalem that Jesus is approaching the city with a great concourse of people. But they have no welcome for the Son of God. In fear they go out to meet Him, hoping to disperse the throng. As the procession is about to descend the Mount of Olives, it is intercepted by the rulers. They inquire the cause of the tumultuous rejoicing. As they question, ‘Who is this?’ the disciples, filled with the spirit of inspiration, answer this question. In eloquent strains they repeat the prophecies concerning Christ:
“Marandu oguahẽ Jerusalénpe mburuvichakuérape Jesús oñemoag̃uiha pe távape peteĩ aty guasu tavayguandive. Péro haʼekuéra ndoguerekói mbaʼeveichagua tory porã Tupã Raʼýpe g̃uarã. Kyhyjépe osẽ hikuái ojotopa hag̃ua hese, ohaʼarõvo omosarambi pe aty. Ha pe guata aty oĩmbotávo oguejy Olivoty Yvateguágui, mburuvichakuéra ojoko chupe. Oporandu hikuái mbaʼérepa pe vyʼa sarambi guasu. Ha oporandúvo hikuái: ‘Máva piko kóva?’ umi temimboʼekuéra, ñemyandu marangatu renyhẽme, ombohovái upe porandu. Ñeʼẽ porã ha pyʼaguapýpe omombeʼujey hikuái umi profesía Cristo rehegua:”
“Adam will tell you, It is the seed of the woman that shall bruise the serpent’s head.
“Adán he’íta ndéve: Kuña ñemoñare niko upe opyrũva moñái akã ári.
“Ask Abraham, he will tell you, It is ‘Melchizedek King of Salem,’ King of Peace. Genesis 14:18.
“Eporandu Abraham-pe, ha’e he’íta ndéve: ‘Melquisedec, mburuvicha guasu Salem pegua,’ py’aguapy Ruvicha guasu. Génesis 14:18.”
“Jacob will tell you, He is Shiloh of the tribe of Judah.
“Jacobo he’íta ndéve, Ha’e hína Silo Judá ñemoñaregua.”
“Isaiah will tell you, ‘Immanuel,’ ‘Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.’ Isaiah 7:14; 9:6.
«Isaías nde’íta, ‘Imanuel’, ‘Ipypeguáva, Mbo’ehára, Tupã Ipoderósova, Túva Opa Ára G̃uarã, Py’aguapy Ruvicha’. Isaías 7:14; 9:6.»
“Jeremiah will tell you, The Branch of David, ‘the Lord our Righteousness.’ Jeremiah 23:6.
“Jeremías he’íta ndéve, David Rakarẽ, ‘Ñandejára, ñande tekojoja.’” Jeremías 23:6.
“Daniel will tell you, He is the Messiah.
«Daniel heʼíta ndéve: Haʼe hína pe Mesías.»
“Hosea will tell you, He is ‘the Lord God of hosts; the Lord is His memorial.’ Hosea 12:5.
“Oseas he’íta ndéve, Ha’e hína ‘Ñandejára Tupã ehérsitopegua; Ñandejára hína imandu’arã.’ Oseas 12:5.”
“John the Baptist will tell you, He is ‘the Lamb of God, which taketh away the sin of the world.’ John 1:29.
“Juan el Bautista omombeʼúta ndéve, Haʼe hína ‘Pe Cordero de Dios, pe oipeʼáva ko múndo pekádo.’ Juan 1:29.
“The great Jehovah has proclaimed from His throne, ‘This is My beloved Son.’ Matthew 3:17.
“Pe Jehová Tuicha he’i porãma Itróno guive: ‘Kóva hína Che Ra’y ahayhuetéva.’ Mateo 3:17.
“We, His disciples, declare, This is Jesus, the Messiah, the Prince of life, the Redeemer of the world.
“Ore, Hemimbo’e, ro’e: Kóva hína Jesús, pe Mesías, Tekove Ruvicha, yvy ape árigua Rredentór.”
“And the prince of the powers of darkness acknowledges Him, saying, ‘I know Thee who Thou art, the Holy One of God.’ Mark 1:24.” The Desire of Ages, 577–579.
“Ha pe pytũmby mburuvichakuéra ruvicha ohechakuaa chupe, he’ívo: ‘Che aikuaa máva pa nde, Tupã Marangatu.’ Marcos 1:24.” The Desire of Ages, 577–579.
The history of Christ’s Triumphal Entry typified the history of the Midnight Cry in the Millerite time period. The passage from Sister White identifies that when the entrance began the people came under the inspiration of the Holy Spirit, and then Christ stopped and wept over Jerusalem. Thereafter He continued the entry, and is then confronted by Jewish leadership. I would like to isolate certain attributes of this story in order to identify waymarks that are repeated in the history of the Millerites. But first I want to make a point about the beginning and ending. What we just cited from Sister White represents the end of a chapter, and the opening of the next chapter says the following.
Cristo Jeike Triunfálva rembiasakue ohechauka mba’éichapa pe Pyhare Mbyte Sapy’a guasu rembiasakue oikova’ekue pe tiempo Millerita-pe. Pe jehasa pe Hermana White-gui ohechauka porã pe oikeha oñepyrũ jave, umi tavaygua oike hague Espíritu Santo inspiración guýpe, ha upéi Cristo opyta ha hasẽ Jerusalén rehe. Upe rire Ha’e osegui pe jeike, ha upémarõ ombohovái chupe pe liderazgo judío. Aipota amboyke hag̃ua ko rembiasakue rehegua ciertos atributos ikatu hag̃uáicha ahechakuaa umi waymarks ojerejeyva pe Milleritakuéra rembiasakuepe. Ha katu, tenonderãite aipota amombe’u peteĩ punto oñepyrũha ha opa hag̃uare. Pe ñacita ramóva pe Hermana White-gui orrepresenta peteĩ kapítulo paha, ha pe kapítulo oúvape iñepyrũ he’i kóicha.
“The triumphal ride of Christ into Jerusalem was the dim foreshadowing of His coming in the clouds of heaven with power and glory, amid the triumph of angels and the rejoicing of the saints. Then will be fulfilled the words of Christ to the priests and Pharisees: ‘Ye shall not see Me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord.’ Matthew 23:39. In prophetic vision Zechariah was shown that day of final triumph; and he beheld also the doom of those who at the first advent had rejected Christ: ‘They shall look upon Me whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his first-born.’ Zechariah 12:10. This scene Christ foresaw when He beheld the city and wept over it. In the temporal ruin of Jerusalem He saw the final destruction of that people who were guilty of the blood of the Son of God.
“Cristo jeike ñemomba’eguasúpe Jerusalén-pe ha’e va’ekue peteĩ ta’ãngamimi tesakã’ỹva, ohechauka hag̃uáicha upe ijuvy yvágagui arai apytépe pokatu ha mimbipápe, umi ánhel kuéra jehecharamópe ha umi marangatúva vy’ápe. Upérõ oñekumplíta Cristo ñe’ẽ he’iva’ekue umi pa’i ha fariséo kuérape: ‘Ndapechamo’ãvéima Cherehe ko’ág̃a guive, peje peve: Ojehovasáva pe ouva Ñandejára rérape.’ Mateo 23:39. Visión proféticape Zacarías ohecha va’ekue upe ára pahápegua ñesẽ porãite; ha ohecha avei umi yvypóra ohasa va’erãha, umi Cristo-pe omboykéva’ekue iñembou ypykue jave: ‘Ha’ekuéra oma’ẽta Cherehe, pe chekutiva’ekue rehe, ha hasẽta Hese, peteĩ ohasẽháicha ita’ýra peteĩete rehe; ha ipy’arasy etéta Hese, peteĩ ipy’arasyháicha ita’ýra ypykue rehe.’ Zacarías 12:10. Ko escena Cristo ohecha mboyve va’ekue, oma’ẽvo táva rehe ha hasẽvo hese. Jerusalén ñehundi ko yvy arigua rupive, Ha’e ohecha upe tavayguakuéra pahaite ñehundi, umi oiko va’ekue kulpávape Ñandejára Ra’y ruguy rehe.”
“The disciples saw the hatred of the Jews to Christ, but they did not yet see to what it would lead. They did not yet understand the true condition of Israel, nor comprehend the retribution that was to fall upon Jerusalem. This Christ opened to them by a significant object lesson.
“Umi temimbo’e ohechakuaa vaekue umi hudío-kuéra ndaija’éiha Cristo rehe, ha katu gueteri ndohecháikuri moõ peve oguerahátaha upéva. Gueteri noikũmbýi hikuái Israel rekotee, ni noikuaa porãi pe castígo oútava Jerusalén ári. Kóva Cristo ohechauka chupekuéra peteĩ mbo’epy mba’e ojehechaukaháicha iporãitereíva rupive.
“The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration. In anger and amazement they tried to silence the people. There were Roman officers in the throng, and to them His enemies denounced Jesus as the leader of a rebellion. They represented that He was about to take possession of the temple, and reign as king in Jerusalem.” The Desire of Ages, 580.
“Pe paha apelación paha Jerusalén-pe ndaiporihéi mba’erã. Pa’i ha mburuvichakuéra ohendu kuri yma guare ñe’ẽ marangatúpe heta tapicha ñe’ẽme oñembojoajúva, ombohováivo pe porandu: ‘Máva piko kóva?’, ha ndorogueroviái hikuái upéva ha’eha pe ñe’inspiración rehegua ñe’ẽ. Pochýpe ha ñemondýipe, oñeha’ã hikuái omokirirĩ hag̃ua tavayguakuérape. Oĩ kuri oficial romano aty apytépe, ha chupekuéra Jesús rembiayhukuéra omombe’u vai Jesús rehe, he’ívo ha’eha peteĩ pu’aka ñemoĩrã mburuvicha. Ohechauka hikuái ha’etévaicha ha’e oúma hag̃ua oguereko hag̃ua pe témplo, ha oisãmbyhy hag̃ua mburuvichaguasu ramo Jerusalén-pe.” The Desire of Ages, 580.
The point I did not want to miss is that Christ’s Triumphal Entry into Jerusalem typifies not only the Midnight Cry of Millerite history, but also the end of the world. It is associated with the return of Christ at the beginning of Revelation chapter twenty’s millennium and also His return with New Jerusalem at the end of the millennium. It is also associated with the death of the wicked at His second coming, and their final judgment at the end of the millennium. The opening of the last paragraph states, “The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration.”
Pe punto ndaipotái okañy ha’e hína Cristo Jeike Triunfal Jerusalénpe ohechauka hag̃ua, ndaha’éi añónte pe Sapukái Pyhare Mbytegua tembiasakue Millerita-pe, ha katu avei pe mundo paha. Ojoajúma avei Cristo jeju jey rehe, pe milenio oñepyrũvo Apocalipsis kapítulo veinte-pe, ha avei Ijeju jey Nueva Jerusalén ndive pe milenio paha gotyo. Ojoajúma avei umi ñaña omanóva hese Ijeju mokõihápe, ha iñehusga paha pe milenio paha gotyo. Pe párrafo paha ñepyrũ he’i: “Pe ohenói paha Jerusalénpe natekotevẽmo’ãi. Umi pa’i ha mburuvicha ohendúkuri pe ñe’ẽ maranduhára yma guaréva osẽ jeyha heta aty rupi, ombohováivo pe porandu, ‘Máva piko kóva?’; ha’e kuéra katu noaseptái upéva Espíritu Inspiración ñe’ẽramo.”
The last appeal was in vain, and the appeal was represented as “the prophetic voice of the past.” The multitude in Christ’s day rejected their last appeal, for they rejected Jeremiah’s counsel to return to the old paths. They also refused the methodology of line upon line, for the disciples had answered the question of “Who is this,” by bringing several witnesses together, line upon line, from here a little and there a little.
Pe pahápe pe ñehenói paha oiko rei; ha upe ñehenói ojehechauka vaʼekue “pe ñeʼẽ marandu pyharevegua yma guare” ramo. Hetaiterei tapicha Cristo ára-pe ombotove iñehenói paha, ombotovére hikuái Jeremías consejo oguejy hag̃ua jey tape yma guarépe. Avei ndojaposei hikuái pe tape oho hag̃ua línea ári línea, umi temimboʼekuéra ombohovái haguére pe porandu “Máva piko koʼãva”, ombyatývo heta testígo oñondive, línea ári línea, koʼágui michĩmi ha amo michĩmi.
When Christ begins the entry into Jerusalem, He stops along the way. It begins with the fulfillment of prophecy as the disciples secure the ass for Christ to ride upon. He had never ridden an animal, and the animal had never been ridden. The logic identifies a miracle, for what animal allows a rider the first time, and who knows how to manage riding an ass that has never done it before. This is similar to when the Philistines placed an offering on the cart, along with the Ark, and hitched up two cows who both were nursing calves, and who had never pulled a cart before, and they immediately deserted the calves and began the trip to return the Ark to the Hebrews. The Ark is on its way to Jerusalem, and when David finally brings it into Jerusalem, he typified Christ’s triumphal entry.
Cristo oñepyrũvo oike hag̃ua Jerusalénpe, opyta tape pukukue. Kóva oñepyrũ pe profesía ñekumpli reheve umi temimbo’e ojapyhyha pe vúrro Cristo oguata hag̃ua hi’ári. Ha’e araka’eve ndojupi va’ekue peteĩ mymbáre, ha pe mymba voi araka’eve ndojejupi hague. Pe razonamiento ohechauka peteĩ milagro, mba’ére piko mba’e mymba ohejáta peteĩ ojupiha hi’ári peteĩha jey, ha máva piko oikuaáta mba’éichapa oñemboguata peteĩ vúrro araka’eve ndojejupi hague. Kóva ojogua upe jave filisteokuéra omoĩrõ guare peteĩ ofrénda pe kárro ári, pe Arca ndive, ha ombojoaju mokõi vaka mokambúva, imemby guasu reheve, ha araka’eve ndoityryrýi va’ekue peteĩ kárro mboyve, ha pya’evoi oheja imembykuérape ha oñepyrũ pe oguata hag̃ua ombojevy hag̃ua pe Arca umi hebreokuérape. Pe Arca oho hína Jerusalén gotyo, ha David ipahápe oguerúrõ guare chupe Jerusalénpe, ohechauka hag̃ua Cristo jeike triunfál Jerusalénpe.
Once Christ is on the ass, the people began lining the street with their coats, cutting down palm branches and the shouts cry out, “Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord! Hosanna in the highest.” (Matthew 21:9) The leaders resist and call for Jesus to silence the crowd. They move on and Jesus stops to weep for lost mankind, represented by Jerusalem. Then the procession proceeds and the leaders once again intercede, demanding to know who Jesus is. Then the disciples respond with the line upon line testimony of the prophets.
Oĩmba rire Cristo pe mburika ári, umi hénte oñepyrũ ombohyapu tape ijao reheve, oikytĩvo pindo rakã, ha sapukái osẽ he’ívo: “¡Hosanna pe Ta’ýra David rehe! ¡Ojehovasáva pe oúva Ñandejára rérape! ¡Hosanna yvateguápe!” (Mateo 21:9) Umi mburuvicha oñemoĩ hese ha ohenói Jesúspe omokirirĩ hag̃ua pe aty. Oho hikuái tenonderã, ha Jesús opyta hasẽ hag̃ua yvypórare okañývare, Jerusalén rehe oñeteháramo. Upéi pe guata guasu osegi, ha umi mburuvicha jey oikutu, ojerurévo oikuaa hag̃ua máva Jesús. Upérõ umi temimbo’e ombohovái pe marandu profétakuéra rehegua, línea ári línea.
The history we are now considering was preceded by the resurrection of Lazarus, which marks the first disappointment in the prophetic line illustrated in the parable of the ten virgins, and by Uzzah touching the Ark, in the line of David’s triumphal entry into Jerusalem. The first disappointment is associated with a tarrying time, and Christ has tarried when he first heard Lazarus was sick, just as David tarried by leaving the Ark where Uzzah died until he later retrieved it. Lazarus died, and was thereafter resurrected. Lazarus is the one who thereafter leads the ass that Jesus rides upon into Jerusalem.
Pe tembiasakue ñahesa’ỹijóva ko’ág̃a ojehechauka mboyve Lázaro jeikove jevy reheve, upéva omarkáva pe ñembotavy peteĩha pe línea profética-pe ojehechaukáva pe parábola umi diez vírgenes rehegua rupi, ha Uza opokóramo pe Arca rehe, pe línea oúva David oike hag̃ua triunfálmente Jerusalénpe. Pe ñembotavy peteĩha ojoaju peteĩ arévo reheve, ha Cristo oha’arõ kuri og̃uahẽvo hendápe marandu Lázaro hasyha, upéicha avei David oha’arõkuri ohejávo pe Arca pe tendápe omano haguépe Uza, pe rire ae oho hag̃ua oguerujey chupe. Lázaro omano kuri, ha upéi oikove jey. Lázaro hína upe upe rire ogueraháva pe mburika’i Jesús ojupihápe oike hag̃ua Jerusalénpe.
In Millerite history the second angel arrived on April 19, 1844, at the first disappointment, which marked the beginning of the tarrying time. Thereafter Samuel Snow began to progressively develop the message of the Midnight Cry. The progressive development of that message is represented by Christ’s entry into Jerusalem. The progression of Snow’s work is also represented in the travels of the Ark, from the Philistines, to the cart, to Uzzah and ultimately into Jerusalem.
Miller pehẽngue rembiasakuepe pe mokoĩha ánhel oguahẽ kuri 19 jasypoapy ary 1844-pe, pe peteĩha ñembotavy guasúpe, upéva ohechauka vaʼekue pe aravo ohaʼarõha ñepyrũ. Upe rire Samuel Snow oñepyrũ kuri omyasãi ha ombohekoveve mbeguekatúpe pe Pyhare Mbyte Sapyʼa Añeʼẽmondo. Pe ñeʼẽmondo rehegua ñemotenonde mbeguekatúva ojehechauka Cristo oike haguére Jerusalén-pe. Snow rembiapo ñemotenonde avei ojehechauka Arca jeguata rupive, filisteogui, pe kárro peve, Uza peve ha ipahápe Jerusalén-pe.
The entry has a beginning proclamation of the people when the leaders told Christ to silence the crowd, followed by Christ weeping, then the proclamation of the disciples when the obstinate leaders asked who Christ was. The manifestation of inspiration in the people that produced the first response of the obstinate leaders is repeated by the disciples when they produced “line upon line” a multitude of prophetic witnesses from the past. When the sun set that day, ancient Israel was divorced from God.
Pe jeike oike peteĩ ñemoherakuã ypygua tavayguakuéra rehegua, mburuvichakuéra he’i rire Cristo-pe omokirirĩ hag̃ua aty guasu; upe rire Cristo hasẽ, ha upéi oúma peteĩ ñemoherakuã umi temimbo’ekuéra rehegua, umi mburuvichakuéra hatã akãva oporandu rire máva piko Cristo. Pe jehechauka ñe’ẽñemi guive tavayguakuérape omoheñóiva pe ñembohovái peteĩha umi mburuvichakuéra hatã akãvagui, oñembojey temimbo’ekuéra rupi, oguenohẽvo “línea ári línea” heta testígo profétiko yma guive. Kuarahy oike ramo guare upe árape, Israel yma guare oñemosẽ Tupãgui kuña divorcio ramo.
In that history we are informed that the disciples did not “comprehend the retribution that was to fall upon Jerusalem.” The “retribution” that was to “fall upon Jerusalem” was illustrated for the disciples by “a significant object lesson.” The significant object lesson was the cursing of the fig tree. The destruction of Jerusalem, which the disciples did not yet understand was illustrated by the cursing of the fig tree, and also the parable which Christ had previously taught concerning the fig tree.
Upe tembiasakuepe ñandejehechakuaa umi temimbo'e ndohesakãporãi hague pe “ñemyengovia” oúva va'erã Jerusalén ári. Pe “ñemyengovia” oúva va'erã “Jerusalén ári” ojehechauka umi temimbo'épe “mba'e'echapyrã iñimportantetévape” rupive. Pe mba'e'echapyrã iñimportantetéva ha'e pe higuéra máta ñe'ẽvai. Jerusalén ñehundi, umi temimbo'e gueteri noikũmbyiháicha, ojehechauka pe higuéra máta ñe'ẽvai rupive, ha avei pe parávola Cristo ombo'e va'ekue yma pe higuéra rehegua.
“The warning is for all time. Christ’s act in cursing the tree which His own power had created stands as a warning to all churches and to all Christians. No one can live the law of God without ministering to others. But there are many who do not live out Christ’s merciful, unselfish life. Some who think themselves excellent Christians do not understand what constitutes service for God. They plan and study to please themselves. They act only in reference to self. Time is of value to them only as they can gather for themselves. In all the affairs of life this is their object. Not for others but for themselves do they minister. God created them to live in a world where unselfish service must be performed. He designed them to help their fellow men in every possible way. But self is so large that they cannot see anything else. They are not in touch with humanity. Those who thus live for self are like the fig tree, which made every pretension but was fruitless. They observe the forms of worship, but without repentance or faith. In profession they honor the law of God, but obedience is lacking. They say, but do not. In the sentence pronounced on the fig tree Christ demonstrates how hateful in His eyes is this vain pretense. He declares that the open sinner is less guilty than is he who professes to serve God, but who bears no fruit to His glory.
“Ko ñe’ẽmondýi opyta opa ára g̃uarã. Cristo rembiapo, omoñepyrũ rupi yvyramáta pe imbarete tee rupive ha upéi oñe’ẽ vai hese, opyta peteĩ ñe’ẽmondýiramo opa iglesia-kuérape ha opa cristiano-kuérape g̃uarã. Avave ndaikatúi oiko Ñandejára léi he’iháicha oservi’ỹre ambuépe. Hákatu heta oĩ ndoikovéiva Cristo rekove poriahuverekópe ha jejopói’ỹme. Oĩ some oimo’ãva ijehe cristiano porãitereiha noikũmbýi mba’épa he’ise añetehápe jaservi Ñandejárape. Oñemoĩ ha oikuaaukávo opa mba’e ojeguerohory hag̃ua ijeheguínte. Ojapo opa mba’e ijehe rehe añoite oñembohape hag̃ua. Aravo iporã chupekuéra añoite ikatúramo ombyaty mba’e ijeheguarã. Opa tekove rehegua apopyme kóva hína ijehupytyrã. Ndaha’éi ambuekuérape g̃uarã, síno ijeheguarã añónte oservi. Ñandejára ojapo chupekuéra oiko hag̃ua peteĩ yvy ape ári, upépe tekotevẽhápe ojejapo servicio jehegui’ỹva. Ha’e omohenda chupekuéra oipytyvõ hag̃ua hapicha-kuérape opa hendáicha ikatuhápe. Háguinte pe ijeheguigua tuicha eterei, ndohechái ambue mba’eve. Ndaipóri joaju kuérarekóva yvypóra ndive. Umi oikóva péicha ijeheguarã hína pe higuéraicha, ojapóva opaichagua jehechauka ha upéicharõ jepe ndahi’ái. Oñangareko hikuái ñemomba’e guasu rekoite rehe, ha katu ndojerevéi térã ndoguerekói jerovia. Iñe’ẽme omomba’e Ñandejára léi, hákatu iñe’ẽrendúpe ndaipóri añetegua. He’i hikuái, ha ndojapói. Pe tekombo’e oje’éva higuéra rehe, Cristo ohechauka mba’eichaitépa hembiguerovia’ỹete henondépe ko jehechaukarei rei. Ha’e he’i porã pe angaipa apo hechapyrãva noñembojavyetereiha pe oikuaaukáva oserviha Ñandejárape, ha katu ndaiguerahái yva imba’eguasurã.”
“The parable of the fig tree, spoken before Christ’s visit to Jerusalem, had a direct connection with the lesson He taught in cursing the fruitless tree.” The Desire of Ages, 584.
“Pe yvyramáta ígo rehegua, oñeʼẽva’ekue Cristo oho mboyve Jerusalén-pe, oguereko vaʼekue peteĩ joaju hag̃uaicha pe mboʼepy haʼe omeʼẽ vaʼekuére oñeʼẽvo pohýi rehe pe yvyramáta hiʼaʼỹvare.” The Desire of Ages, 584.
After the last confrontation with the leaders, Jesus retired to pray through the night, then in the morning as He passed the fig tree He cursed it.
Upe mburuvicha kuéra ndive ñorairõ pahápe rire, Jesús oñemombyry ñembo’e hag̃uáicha pyhare pukukue, ha upéi ko’ẽmbotávo, ohasávo hína pe ígo yvyrágui, oñe’ẽ vai hese.
“It was not the season for ripe figs, except in certain localities; and on the highlands about Jerusalem it might truly be said, ‘The time of figs was not yet.’ But in the orchard to which Jesus came, one tree appeared to be in advance of all the others. It was already covered with leaves. It is the nature of the fig tree that before the leaves open, the growing fruit appears. Therefore this tree in full leaf gave promise of well-developed fruit. But its appearance was deceptive. Upon searching its branches, from the lowest bough to the topmost twig, Jesus found ‘nothing but leaves.’ It was a mass of pretentious foliage, nothing more.
“Ndaha’éi kuri aravo ígo máva hi’aju hag̃uáicha, ndaha’éiramo peteĩteĩ tenda-pe; ha umi yvytykuéra Jerusalén jerére ikatu hag̃uáicha añetehápe oje’e: ‘Ndoúi gueteri kuri aravo ígopegua.’ Péro pe kogaty Jesús og̃uahẽhaguépe, peteĩ yvyramáta ojehechauka ohasaha hag̃ua opa ambuévagui tenonde gotyo. Oñemonde hag̃uama va’ekue hoguekuéra rehe. Pe ígo máta rekotee hína, mboyve umi hogue ojepe’a, pe hi’a okakuaáva ojehechauka. Upévare ko yvyramáta henyhẽva hogue rehe ome’ẽ va’ekue promésa hi’a porã ha oñemoakãporãma va’ekue rehegua. Péro pe ojehecháva hese mbotavyete va’ekue. Ohekávo hakãnguéra rupi, pe hakã yvýpeve guive pe hakã’i ijyvatevéva peve, Jesús ojuhu ‘ndaha’éi mba’eve ambue ndaha’éiramo hogue mante.’ Ha’e va’ekue peteĩ aty hogue jejapo guasu hag̃uáicha ojehechaukaséva, ha mba’eve ambue ndaha’éi.”
“Christ uttered against it a withering curse. ‘No man eat fruit of thee hereafter forever,’ He said. The next morning, as the Saviour and His disciples were again on their way to the city, the blasted branches and drooping leaves attracted their attention. ‘Master,’ said Peter, ‘behold, the fig tree which Thou cursedst is withered away.’
“Cristo he’i hese peteĩ maldición omokangypáva. ‘Avave ani okaru nde yvágui ko’ág̃a guive opa ára g̃uarã’, he’i. Ká’ẽ ambuépe, pe Salvador ha hemimbo’ekuéra oho jey aja táva gotyo, umi hakã piru ha umi rogue ikangypáva ojapo ichupekuéra ohechakuaa hag̃ua. ‘Mbo’ehára’, he’i Pedro, ‘ehecha, pe ígo máta nde remaldesíva ipiru hag̃uéma.’”
“Christ’s act in cursing the fig tree had astonished the disciples. It seemed to them unlike His ways and works. Often they had heard Him declare that He came not to condemn the world, but that the world through Him might be saved. They remembered His words, ‘The Son of man is not come to destroy men’s lives, but to save them.’ Luke 9:56. His wonderful works had been done to restore, never to destroy. The disciples had known Him only as the Restorer, the Healer. This act stood alone. What was its purpose? they questioned.
“Cristo rembiapo oja’óvo pe ígo máta rehe omondýi va’ekue umi temimbo’épe. Umíva-pe g̃uarã ha’ete ndaha’éiha upéva Hembiapo ha Hekokue rehegua. Heta jey ohendu hikuái chupe he’ívo ou hague ndaha’éi hag̃ua omoĩ hag̃ua condena ko yvy ape ári, síno ikatu hag̃uáicha ko yvy apegua tojesalva hese rupive. Omandu’a hikuái Iñe’ẽre: ‘Yvypóra Ra’y ndouirĩ yvypóra rekove ombyaívo, síno osalva hag̃ua.’ Lucas 9:56. Hembiapo hechapyrãva ojejapo va’ekue omyatyrõ hag̃ua, araka’eve ndaha’éi ohundi hag̃ua. Umi temimbo’e oikuaa va’ekue chupe Restaurador ha Pohãnohára-rõ añoite. Ko tembiapo oĩ va’ekue ijeheguiete año. Mba’épa raka’e upevarã? upéicha oporandu hikuái.”
“God ‘delighteth in mercy.’ ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Micah 7:18; Ezekiel 33:11. To Him the work of destruction and the denunciation of judgment is a ‘strange work.’ Isaiah 28:21. But it is in mercy and love that He lifts the veil from the future, and reveals to men the results of a course of sin.
Tupã “ovy’a poriahuverekópe.” “Che aikovéicha, he’i Ñandejára Tupã, ndaijaguerohorýi añápe omano hag̃ua.” Miqueas 7:18; Ezequiel 33:11. Hupépe guarã, ñehundipa rembiapo ha juicio momarandu peteĩ “tembiapo ijojaha’ỹva.” Isaías 28:21. Ha’e katu poriahuvereko ha mborayhúpe oipe’a hag̃ua pe ao omokañýva tenonderã, ha ohechauka yvypórape mba’éichapa opa pe tape angaipa reheguáva.
“The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded ‘nothing but leaves.’ The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.” The Desire of Ages, 581, 582.
“Pe ígo yvyraty rehe ojepoi vaʼekue haʼe peteĩ ñeʼẽnga ojehechaukáva tembiapópe. Umi yvyraty hiʼaʼỹva, ohechaukáva hogue hetakue oñembotuichágui Cristo renondépe voi, haʼe vaʼekue peteĩ símbolo tetã judía rehegua. Pe Salvador oipota vaʼekue omyesakã Hemimboʼérape mbaʼérepa ha mbaʼeichaitépa añetehápe oguahẽta Israel ñehundi. Upévare omeʼẽ pe yvyratýpe tekoporãgua mbaʼe, ha ojapo chugui peteĩ omombeʼúva añetegua Tupãgui ouva. Umi judío ojehechauka porã vaʼekue opa ambue tetãgui iñambuéva ramo, heʼívo oĩha Tupã poguýpe. Haʼekuéra oñerayhu hag̃uáicha oñemombaʼeguasu vaʼekue hese ñandejáraitegui, ha ojerure vaʼekue tekojoja orekohague opa ambue tetã ári. Péro oñembyai kuri ko yvy rehegua rayhu ha viru rembiapo vai rupi. Oñemombaʼeguasu vaʼekue ikuaágui, péro ndoikuaái vaʼekue mbaʼe heʼisépa Tupã rembijerure, ha henyhẽ vaʼekue tekovaihaʼãgui. Pe yvyraty hiʼaʼỹvaicha, omyasãi yvate umi hakã guasu ojehechaukasévape, iporã ha hovyũvaicha ojehechávo, péro ndaipóri vaʼekue iporãva ‘hogue añónte.’ Pe religión judía, imbaʼeporãite hag̃ua pe itupaópe, iñaltar marangatúpe, ipaʼi kuéra akãao reheve ha hembiapo ceremonial omopirĩmbáva reheve, añetehápe iporã vaʼekue ojehechaukaháicha, péro ndaipóri ipype ñemomirĩ, mborayhu, térã pyʼaporã.” The Desire of Ages, 581, 582.
We began by raising two questions which we are in the process of answering. Those questions were, “Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?”
Ñañepyrũkuri mokõi porandu ñambohovái hag̃uáicha ko’ág̃a peve. Umi porandu ha’eva’ekue: “Mba’érepa umi oikovéva juicio oñepyrũ 9/11-pe? Mba’épa hína pe juicio bíblico umi oikovévape guarã?”
The few lines of prophecy we just put in place are biblical witnesses of the judgment of the living. Those lines of prophecy address much more than simply the “A, B, C’s” of the judgment, but we are first answering the questions of 9/11 and the judgment of the living.
Umi mbovymi profecía rehegua ñamoĩmava ko’ág̃a ha’e testígo bíblico kuéra juicio oikovévape guarã. Umi línea profética oñe’ẽ heta mba’e rehe, ndaha’éi añónte umi juicio rehegua “A, B, C”, péro ñepyrũrã ñambohovái hína umi porandu 9/11 rehegua ha juicio oikovéva rehegua.
“‘I beheld,’ says the prophet Daniel, ‘till thrones were placed, and One that was Ancient of Days did sit: His raiment was white as snow, and the hair of His head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. A fiery stream issued and came forth from before Him: thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him: the judgment was set, and the books were opened.’ Daniel 7:9, 10, R.V.
“‘Ahecha’, he’i maranduhára Daniel, ‘apyta peve oñemohenda hag̃ua guapyha, ha peteĩ Ymave Guare oguapy: Ijao morotĩ yryruicha, ha iñakãrague ovecha rague potĩicha; Iguapyha tata rendy, ha ijuru’ỹmýi kuéra tata hendyva. Tata syry osẽ ha ou Henondégui: su mil su mil oservi Chupe, ha diez mil jevy diez mil oñembo’y Henondépe: huísio oñemopyenda, ha umi kuatiañe’ẽngue ojepe’a.’ Daniel 7:9, 10, R.V.
“Thus was presented to the prophet’s vision the great and solemn day when the characters and the lives of men should pass in review before the Judge of all the earth, and to every man should be rendered ‘according to his works.’ The Ancient of Days is God the Father. Says the psalmist: ‘Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art God.’ Psalm 90:2. It is He, the source of all being, and the fountain of all law, that is to preside in the judgment. And holy angels as ministers and witnesses, in number ‘ten thousand times ten thousand, and thousands of thousands,’ attend this great tribunal.
“Upéicha oñemboguata marandu profétape pe ára tuicha ha ñemomorãitéva rehegua, upérõ yvyporakuéra rekove ha ikarakterkuéra ohasátava jehechapyrãme opa yvy rehegua Juez renondépe, ha peteĩteĩme oñeme’ẽtava ‘hembiapokuéra he’iháicha’. Pe Ymaguare Arakuépe Guare niko Tupã Túva. He’i salmista: ‘Oñemoheñói mboyve umi yvyty, térã nde remopyenda mboyve yvy ha arapy, opa ára yma guive opa ára peve, nde hína Tupã.’ Salmo 90:2. Ha’e hína opa tekove ypykue, ha opa léi yvu, upéva hína oguapýtava huísio ári. Ha umi ángel marangatu, tembijokuái ha testígo ramo, papapy ‘pa su mil jevy pa su mil, ha miles de miles’, oĩ ko tribunal guasu renondépe.”
“‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’ Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.
“‘Ha, péina, oú kuri peteĩ ojoguáva Yvypóra Ra’yme ou arai yvagagua reheve, ha og̃uahẽ Ymaguare ára pehẽngue rendápe, ha ogueru chupe henondépe. Ha oñeme’ẽ chupe mburuvicha hag̃ua, mimbipa ha peteĩ rréino, opa tavaygua, tetãnguéra ha ñe’ẽnguéra oservi hag̃ua chupe: imburuvicha hag̃ua niko peteĩ mburuvicha opa’ỹva, araka’eve ndohasamo’ãi hag̃ua.’ Daniel 7:13, 14. Pe jeju Cristo rehegua oñemombe’úva ko’ápe ndaha’éi ijevy mokõiha yvy ári. Ha’e ou Ymaguare ára pehẽngue rendápe yvágape orecibi hag̃ua mburuvicha hag̃ua, mimbipa ha peteĩ rréino, oñeme’ẽtava chupe ipahaitepe hembiapo mediador ramo. Kóva hína pe jeju, ha ndaha’éi ijevy mokõiha yvy ári, oñeporavóma hag̃ua marandu hag̃ua profesíape oikótava umi 2300 ára pahápe, ary 1844-pe. Omoirũ chupe umi ánhel yvagagua, ñande Pa’i Guasu oike pe lugár santísimope ha upépe ojehechauka Tupã renondépe oñemoĩ hag̃ua hembiapoukapy pahaitépe yvyporakuéra rehehápe—ojapo hag̃ua pe huísio investigativo rembiapo ha ojapo hag̃ua pe expiasiõ opa umi ojehechaukávape oĩha derécho oguereko hag̃ua umi mba’eporã osẽva chugui.
“In the typical service only those who had come before God with confession and repentance, and whose sins, through the blood of the sin offering, were transferred to the sanctuary, had a part in the service of the Day of Atonement. So in the great day of final atonement and investigative judgment the only cases considered are those of the professed people of God. The judgment of the wicked is a distinct and separate work, and takes place at a later period. ‘Judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel?’ 1 Peter 4:17.
“Pe servicio typicópe, umi oúva'ekue añónte Tupã renondépe he'ipávo iñemomarã ha oñembyasy añeteguápe, ha umi angaipa, pe mymbajuka angaiparehegua ruguy rupive, ojegueraháva pe santuariope, oguerekókuri peteĩ parte pe Ñemomarangatu Ára rembiapópe. Upéicha avei pe ára guasúpe ñemomarangatu paha ha juicio investigativope, umi káso ojehecháva añoite hína umi oje'éva Tupã retãygua rehegua. Umi heko vaíva juicio ha'e peteĩ tembiapo iñambuéva ha oñemboja'óva ambuégui, ha oiko upe rire. ‘Pe juicio oñepyrũva'erã Tupã róga guive: ha ñanderehe oñepyrũ ramo raẽ, mba'éta piko ipaha umi nohenduséivape pe evangelio?’ 1 Pedro 4:17.”
“The books of record in heaven, in which the names and the deeds of men are registered, are to determine the decisions of the judgment. Says the prophet Daniel: ‘The judgment was set, and the books were opened.’ The revelator, describing the same scene, adds: ‘Another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.’ Revelation 20:12.
“Umi kuatia yvágape oĩva, upépe oñemboguapyhápe umi téra ha umi tembiapo yvyporakuéra rehegua, ha’éta umi ohechaukáva mba’éichapa ojedesidíta pe juicio. He’i maranduhára Daniel: ‘Pe juicio oñemopyenda, ha umi kuatiañe’ẽ oñepe’a.’ Pe revelador, omombe’úvo upe escena peteĩchagua, omoĩve: ‘Ambue kuatiañe’ẽ oñepe’a, ha upéva hína pe kuatiañe’ẽ tekove rehegua: ha umi omanóva oñehusga umi mba’e ojehaíva’ekue umi kuatiañe’ẽme guive, hembiapokuéra rupi.’ Apocalipsis 20:12.”
“The book of life contains the names of all who have ever entered the service of God. Jesus bade His disciples: ‘Rejoice, because your names are written in heaven.’ Luke 10:20. Paul speaks of his faithful fellow workers, ‘whose names are in the book of life.’ Philippians 4:3. Daniel, looking down to ‘a time of trouble, such as never was,’ declares that God’s people shall be delivered, ‘everyone that shall be found written in the book.’ And the revelator says that those only shall enter the city of God whose names ‘are written in the Lamb’s book of life.’ Daniel 12:1; Revelation 21:27.
“Pe kuatia tekove rehegua oguereko umi téra opa umi oikéva’ekue Tupã rembiapópe. Jesús he’i vaʼekue hemimboʼekuérape: ‘Pevyʼáke, pende réra ojehaígui yvágape.’ Lucas 10:20. Pablo oñeʼẽ iñirũnguéra jerovia hag̃uáre ombaʼapóva hendive, ‘umi réra oĩva pe kuatia tekove reheguápe.’ Filipenses 4:3. Daniel, omaña hag̃ua tenonderãme ‘peteĩ ára jehasa asy arakaʼeve ndojejuhúi haguéicha’, heʼi Tupã tavayguakuéra ojesalvotaha, ‘opaite ojejuhútava ojehaíva pe kuatiápe.’ Ha pe ohecha vaʼekue revelasiónpe heʼi umi añoite oikeha Tupã távape umi téra ‘ojehaíva pe Cordero kuatia tekove reheguápe.’ Daniel 12:1; Apocalipsis 21:27.”
“‘A book of remembrance’ is written before God, in which are recorded the good deeds of ‘them that feared the Lord, and that thought upon His name.’ Malachi 3:16. Their words of faith, their acts of love, are registered in heaven. Nehemiah refers to this when he says: ‘Remember me, O my God, … and wipe not out my good deeds that I have done for the house of my God.’ Nehemiah 13:14. In the book of God’s remembrance every deed of righteousness is immortalized. There every temptation resisted, every evil overcome, every word of tender pity expressed, is faithfully chronicled. And every act of sacrifice, every suffering and sorrow endured for Christ’s sake, is recorded. Says the psalmist: ‘Thou tellest my wanderings: put Thou my tears into Thy bottle: are they not in Thy book?’ Psalm 56:8.
“Oĩ peteĩ kuatiañe’ẽ mandu’arã” ojehaíva Tupã renondépe, upépe ojehai hag̃ua umi tembiapo porã “umi okyhyjéva Jehová-gui, ha opensáva héra rehe.” Malaquías 3:16. Iñe’ẽnguéra jeroviápe he’íva, ha hembiapo mborayhúpegua, ojehai yvágape. Nehemías oñe’ẽ ko mba’ére he’ívo: “Che mandu’a che rehe, che Tupã, … ha ani rembogue che rembiapo porã ajapova’ekue che Tupã róga rehehápe.” Nehemías 13:14. Tupã kuatiañe’ẽ mandu’arãme opa tembiapo tekojoja rehegua oikove hag̃ua opa ára g̃uarã. Upépe ojehaipaite jerovia hag̃uáicha opa ñemo’ã ojejokóva, opa ivaíva ojejepytasóva ári, opa ñe’ẽ py’a porã ha poriahuverekópe oñe’ẽva, jeroviaha hag̃uáicha. Ha opa jejopy hag̃ua oñeme’ẽva, opa jehasa asy ha ñembyasy ojehasáva Cristo rehehápe, ojehai avei. He’i salmista: “Nde reipapa che jeguata vai; emoĩ che resay nde ryru’ípe: ndaha’éi piko umíva nde kuatiañe’ẽme?” Salmo 56:8.
“There is a record also of the sins of men. ‘For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.’ ‘Every idle word that men shall speak, they shall give account thereof in the day of judgment.’ Says the Saviour: ‘By thy words thou shalt be justified, and by thy words thou shalt be condemned.’ Ecclesiastes 12:14; Matthew 12:36, 37. The secret purposes and motives appear in the unerring register; for God ‘will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. ‘Behold, it is written before Me, … your iniquities, and the iniquities of your fathers together, saith the Lord.’ Isaiah 65:6, 7.
“Oĩ avei peteĩ kuatiañe’ẽ ojehaihápe umi angaipa kuimba’e kuéra rehegua. ‘Tupã oguerútagui opa tembiapo jehuskápe, opa mba’e kañymíme ndive, taha’e iporã térã taha’e ivaíva.’ ‘Opa ñe’ẽ rei oje’éva yvypóra kuéra rupi, umívagui ome’ẽta hag̃ua kuenta ára huiskahápe.’ He’i pe Salvador: ‘Nde ñe’ẽ rupive rejejapova’erã hekojojápe, ha nde ñe’ẽ rupive rejehuskáta hag̃ua.’ Eclesiastés 12:14; Mateo 12:36, 37. Umi mba’e ojehupytyva’ekue kañymíme ha umi py’a remiandu ojekuaa pe kuatiañe’ẽ ndojavýivape; Tupã ‘omoesakãtagui pytũmby pegua kañymby, ha ohechaukáta umi py’a ñemoarandu.’ 1 Corintios 4:5. ‘Péina, ojehai che renondépe, … pene rembiapo vai ha pende ru kuéra rembiapo vai oñondivepa, he’i Ñandejára.’ Isaías 65:6, 7.”
“Every man’s work passes in review before God and is registered for faithfulness or unfaithfulness. Opposite each name in the books of heaven is entered with terrible exactness every wrong word, every selfish act, every unfulfilled duty, and every secret sin, with every artful dissembling. Heaven-sent warnings or reproofs neglected, wasted moments, unimproved opportunities, the influence exerted for good or for evil, with its far-reaching results, all are chronicled by the recording angel.
“Maymáva rembiapo ohasáta ojehechajey hag̃ua Tupã renondépe ha oñembokuatia hag̃ua jeroviahápe térã ndajajeroviaheihápe. Káda téra ykére yvágape oĩva kuatiápe oñemboguapy kyhyje hag̃uáicha añeteguaite reheve opa ñe’ẽ vai, opa tembiapo jeheguigua, opa tembiaporã ojejapo’ỹva, ha opa angaipa kañymby, opa japu ñemokañy reheve. Ñemoñe’ẽ térã ñemboyke yvágagui ouva’ekue oñemboykéva, aravo oñehundíva, juruja oñeiporu’ỹva, pu’aka oñemoasãiva iporã hag̃uáicha térã ivaí hag̃uáicha, hendive umi mba’e vaieterei mombyry oguahẽva, opa umíva oñembokuatia pe ánhel ombokuatiáva rupive.
“The law of God is the standard by which the characters and the lives of men will be tested in the judgment. Says the wise man: ‘Fear God, and keep His commandments: for this is the whole duty of man. For God shall bring every work into judgment.’ Ecclesiastes 12:13, 14. The apostle James admonishes his brethren: ‘So speak ye, and so do, as they that shall be judged by the law of liberty.’ James 2:12.
“Ñandejára léi ha’e pe yta’iha omoĩva mba’éichapa ojeha’ãta kuimba’e kuñanguéra rekove ha heko kuéra pe huísiope. Pe arandu he’i: ‘Ekyhyje Ñandejáragui ha ejapo Iñe’ẽmandakuéra; péva niko kuimba’e rembiaporã tuichakue. Ñandejára oguerúta opa tembiapo huísiope.’ Eclesiastés 12:13, 14. Pe apóstol Santiago omongeta ijoyke’y kuérape: ‘Peñe’ẽ ha pejapo péicha, umi ojehusgátava sãsõ léi rupiveicha.’ Santiago 2:12.”
“Those who in the judgment are ‘accounted worthy’ will have a part in the resurrection of the just. Jesus said: ‘They which shall be accounted worthy to obtain that world, and the resurrection from the dead, … are equal unto the angels; and are the children of God, being the children of the resurrection.’ Luke 20:35, 36. And again He declares that ‘they that have done good’ shall come forth ‘unto the resurrection of life.’ John 5:29. The righteous dead will not be raised until after the judgment at which they are accounted worthy of ‘the resurrection of life.’ Hence they will not be present in person at the tribunal when their records are examined and their cases decided.
“Umi ojejapo hag̃ua pe juicio-pe ‘ojeguerekóva tekopotĩ hag̃ua’ orekóta peteĩ vore pe jeikove jey ijojávarãguápe. Jesús he’i vaʼekue: ‘Umi ojehechakuaáva oiko porã hag̃ua ohupyty hag̃ua upe mundo, ha pe jeikove jey omanóva apytégui, ... umíva ojoja umi ánhel rehe; ha haʼe hína Tupã raʼykuéra, pe jeikove jey raʼykuéra rupi.’ Lucas 20:35, 36. Ha ambue jeyve heʼi avei ‘umi ojapóva iporãva’ osẽtaha ‘jeikove hag̃uápe pe jeikove jey rupi.’ Juan 5:29. Umi omanóva ijojáva ndopoñemoingemoʼãi jeýi pe juicio rire añoite, upépe oñehechakuaa rire hikuái ‘jeikove hag̃uápe pe jeikove jey’ rehegua. Upévare ndaipórimoʼãi hikuái hetepyetépe pe huísio renda renondépe ijepapakuéra ojehesaʼỹijo jave ha ikáso ojedesidi jave.”
“Jesus will appear as their advocate, to plead in their behalf before God. ‘If any man sin, we have an advocate with the Father, Jesus Christ the righteous.’ 1 John 2:1. ‘For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.’ ‘Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them.’ Hebrews 9:24; 7:25.
“Jesús ojechaukáta iñemo’ãhára ramo, oñe’ẽ hag̃ua hesekuéra Tupã renondépe. ‘Oiméramo oĩva opeka, jareko peteĩ ñemo’ãhára Túva ndive, Jesucristo hekojojáva.’ 1 Juan 2:1. ‘Cristo niko ndoikéi pe tupa guasu poapykuépe ojapopyrévape, ha’éva añeteguáva ta’ãnga año, ha katu oike yvágape voi, ko’ág̃a ojechauka hag̃ua Tupã renondépe ñanderehehápe.’ ‘Upévare ha’e ikatu avei osalvaite umi oñembojáva Tupã rendápe hese rupive, oikove meme rupi oñemo’ã hag̃ua hesekuéra.’ Hebreos 9:24; 7:25.
“As the books of record are opened in the judgment, the lives of all who have believed on Jesus come in review before God. Beginning with those who first lived upon the earth, our Advocate presents the cases of each successive generation, and closes with the living. Every name is mentioned, every case closely investigated. Names are accepted, names rejected. When any have sins remaining upon the books of record, unrepented of and unforgiven, their names will be blotted out of the book of life, and the record of their good deeds will be erased from the book of God’s remembrance. The Lord declared to Moses: ‘Whosoever hath sinned against Me, him will I blot out of My book.’ Exodus 32:33. And says the prophet Ezekiel: ‘When the righteous turneth away from his righteousness, and committeth iniquity, … all his righteousness that he hath done shall not be mentioned.’ Ezekiel 18:24.” The Great Controversy, 479–483.
“Ojepe’ávo umi kuatiañe’ẽ marandu rehegua huísiope, opa umi ojeroviáva’ekue Jesús rehe rekove ojehecha jeýta Tupã renondépe. Oñepyrũvo umi ypykuéra oikovaʼekue ko yvy ári guive, ñane Mo’ãhára omoĩ hag̃ua peteĩteĩ generasión ojoapykuéva rembiasakue, ha omohu’ã umi oikovéva reheve. Oje’e peteĩteĩ téra, ojehechakuaa porã peteĩteĩ káso. Oĩ téra oñemoneĩva, oĩ téra oñemboykéva. Oiméramo oĩ yvypóra rembiapo vai opytáva gueteri umi kuatiañe’ẽ marandu reheguápe, nombyasyjeyri ha ndojehejareíri gueteri, upéicharõ itéra oñemboguejyta tekove kuatiágui, ha hembiapo porã kuatiañe’ẽ oñemboguepaite Tupã mandu’a kuatiágui. Ñandejára he’i va’ekue Moiséspe: ‘Pe opeka va’ekue cherehe, upevape aipe’áta che kuatiágui.’ Éxodo 32:33. Ha proféta Ezequiel he’i: ‘Pe hekojojáva ojere jey ramo hekojoja gui, ha ojapo tekoañáme, … opa hekojoja ojapo va’ekue noñemombe’umo’ãi.’ Ezequiel 18:24.” The Great Controversy, 479–483.
We will continue this study and answer the questions raised in the next article of this series.
Roñembojereve ko ñehesa’ỹijo ha rombohováita umi porandu oñemopu’ãva pe artíkulo oútavape ko sériepe.