And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Ha umi árape heta opuʼãta pe mburuvicha guasu ñemby gotyopegua rehe; avei ne retãygua apohare vai oñembohetata omopyenda hag̃ua pe visión; haʼekuéra katu hoʼáta. Daniel 11:14.
The correct identification of the power in the last days that is represented as Modern Rome, and therefore the power that “establishes the vision” is essential and salvational. It represents an element of the final testing process of the one hundred and forty-four thousand. The word “vision” in the verse is the same Hebrew word which Solomon chose when he identified why God’s people perish.
Pe poder ipahapegua ára pahápe ojehechaukáva Róma Moderna ramo, ha upévare pe poder “omopyenda pe visión”, jehechakuaa hekopete tuicha mba’e ha oporosalva hag̃ua. Kóva ohechauka peteĩ mba’e pe proceso paha ñeha’ãrõme umi cien cuarenta y cuatro mil rehegua. Pe ñe’ẽ “visión” pe versíkulope ha’e upe ñe’ẽ hebreo peteĩchagua Salomón oiporavova’ekue omombe’u jave mba’érepa Tupã tavaygua oñehundi.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Oĩhápe visión’ỹva, tavayguakuéra oñehundi; ha pe oñongatúva léi, ojehovasáva ha’e. Proverbios 29:18.
All the prophets are speaking more directly concerning the last days than any other period of sacred history, and Solomon’s warning about the need of possessing the “vision” is a life-or-death proposition. Truth always divides and produces two classes of worshippers. In the verse, there is a class that perishes and a class that happily keeps the law. It should be noted however, that Solomon’s counsel is placed in the context of a controversy over “truth.” It is also in the context of the parable of the ten virgins, for the parable of the ten virgins is a primary illustration of the experience of God’s people in the last days.
Opaite maranduhára oñe’ẽ hína iporãve hag̃uáicha umi ára paháre rehe, ambue ára oimeraẽva tembiasakue marangatupegua ári; ha Salomón ñe’ẽmondo rehegua tekotevẽha oñeguereko pe “visión” ha’e peteĩ mba’e oikove térã omanóva rehegua. Añetegua akóinte omboja’o ha omoheñói mokõi atýpe oñemomba’eguasúva. Pe versíkulope oĩ peteĩ aty omanóva ha peteĩ aty ovy’áva oñongatúva léi. Upéicharõ jepe, tekotevẽ ojehechakuaa Salomón ñe’ẽporã oĩha peteĩ ñorairõ “añetegua” rehegua ryepýpe. Avei oĩ umi diez vírgenes ñe’ẽnga’u ryepýpe, pe diez vírgenes ñe’ẽnga’u ha’égui peteĩ techapyrã tenondegua Tupã tavayguakuéra jeikove rehegua umi ára pahápe.
A fool uttereth all his mind: but a wise man keepeth it in till afterwards. If a ruler hearken to lies, all his servants are wicked. The poor and the deceitful man meet together: the Lord lighteneth both their eyes. The king that faithfully judgeth the poor, his throne shall be established forever. The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame. When the wicked are multiplied, transgression increaseth: but the righteous shall see their fall. Correct thy son, and he shall give thee rest; yea, he shall give delight unto thy soul. Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:11–18.
Pe itavýva omyesakãmba opaite ipy’apy oikuaáva; ha arandu katu oñongatu upéva ipype upe rire peve. Peteĩ mburuvicha ohendúramo japu, opa hembiguái iñañáva. Mboriahu ha kuimba’e mbotavy ojojuhu oñondive; Ñandejára omyesakã mokõivéva resa. Mburuvicha guasu oikoporã ha jerovia hag̃uáicha ohusgáva mboriahúpe, itróno oñemopyenda hag̃ua opa ára g̃uarã. Yvyra ha ñembo’e’ẽ porã ome’ẽ arandu; mitã oñeheja hag̃uáicha ijehegui katu omotĩ isýpe. Oñemboheta vove umi iñañáva, tekovai hetave; ha umi hekojoja ohecháta ho’aha. Emoñe’ẽ nde ra’yme, ha ome’ẽta ndéve pytu’u; heẽ, ome’ẽta vy’a ne ángape. Ndaipórihápe visión, tavayguakuéra oñehundi; pe oñongatúva léi katu ovy’a. Proverbios 29:11–18.
It is not my intent to point a finger at those that may hold to a different understanding of Modern Rome than I do. My intent is to illustrate that Solomon is addressing two classes of worshippers, which he identifies as a “wise man” and a “fool.” The “fool” is also identified as the “wicked.” The wise and foolish virgins of the parable are also identified in the prophetic line of Daniel chapter twelve as the wise and the wicked.
Ndaha’éi che rembiapo amombo hag̃ua kuãre umi ikatúva oguereko ambue ñehesa’ỹijo Roma Moderna rehe che ahechaháicha. Che rembipota hína amyesakã hag̃ua Salomón oñe’ẽha mokõi aty oporomomba’égua rehe, ha’e ombohérava peteĩ “kuimba’e arandu” ha peteĩ “tavy”. Pe “tavy” avei ojekuaa hag̃ua pe “aña” ramo. Umi kuñataĩ arandu ha tavy pe ñe’ẽnga’upegua ojehechauka avei Daniel capítulo doce-pe, línea profética-pe, umi arandu ha umi aña ramo.
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.
Heta oĩta oñemopotĩta, oñemomorotĩta ha oñeha’ãta; ha umi ñaña katu oñembyai hag̃uáicha ojapóta: ha avave umi ñañáva apytégui noikũmbymo’ãi; umi arandúva katu oikũmbýta. Daniel 12:10.
Solomon and Daniel agree with one another, for all the prophetic testimony aligns in the last days. The wise understand the “increase of knowledge.”
Salomón ha Daniel oĩ peteĩ ñe’ẽme, opaite marandu profétiko ojuehe ombojoaju hag̃ua ára paha peve. Umi arandu oikuaa “aranduka jehepyme’ẽ” hag̃ua.
And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:3, 4.
Ha umi iñarandúva omimbi vaʼerã ára pytagua resaichápe; ha umi heta tapichápe ogueraháva tekojojápe, mbyjakuéraicha opa ára g̃uarã. Ha nde katu, Daniel, emoĩ porã koʼã ñeʼẽ, ha emboty pe kuatiañeʼẽ, opa paha ára peve: heta oikóta oho ha ou, ha arandu okakuaáta. Daniel 12:3, 4.
Verse ten identifies the three-step testing process that sifts the virgins, who are called to be among the one hundred and forty-four thousand. In both cases the sifting and testing process is based upon whether the virgins understand the increase of knowledge (the vision) that was unsealed at the time of the end in 1989.
Pe versíkulo diez omombeʼu pe proceso de prueba mbohapy jepytasóva oavyaíva umi vírhen, ohenóiva oĩ hag̃ua apytépe umi cien cuarenta y cuatro mil. Mokõivéva kásope pe proceso de avyi ha prueba oñemopyenda rehe ikatúpa umi vírhen ontende pe aumento de conocimiento (pe visión) oñembojaʼóva yvýpe pe ára paha jave ary 1989-pe.
“The time of the end” in the last days was 1989, when verses forty through forty-five of Daniel eleven were unsealed. It was then established that the subject of the verses was the final rise and fall of the king of the north. It was then established that the king of the north in the verses is the papal power of the last days. Inspiration never uses the expression “Modern Rome.” The expression was invented by me, to represent the papal power of the last days, for prophetically “modern” represents the last days. Ellen White never used the expression “Modern Rome.”
“Pe ára pahápe” umi ára pahápe ha’e vaʼekue 1989, araka’eve Daniel 11-pe, umi versíkulo mokõi pa, irundy ha po, peve oñembohesakãjey ramo guare. Upérõ oñemopyenda va’ekue pe tema umi versíkulo rehegua ha’eha pe mburuvicha yvate gotyopegua pahaitépe opuʼã ha hoʼa. Upérõ avei oñemopyenda va’ekue pe mburuvicha yvate gotyopegua umi versíkulope ha’eha pe poder papal umi ára pahapegua. Pe inspiración araka’eve ndoipurúi pe ñeʼẽjoaju “Roma Moderna.” Ko ñeʼẽjoaju ajapo vaʼekue che, hag̃ua ojehechauka pe poder papal umi ára pahapegua, profétikamente “moderna” oguerovia hag̃ua umi ára pahápe. Ellen White araka’eve ndoipurúi pe ñeʼẽjoaju “Roma Moderna.”
There are incorrect views of who the king of the north represents in the last six verses of Daniel eleven, but there is only one correct understanding. The understanding that the king of the north in the verses is the papal power was derived from many prophetic witnesses. Verse forty begins by identifying the papacy receiving a deadly wound in 1798, then verses forty-one through forty-three identify the dynamics involved with the healing of the deadly wound. Verse forty-four describes the message that enrages the papacy and leads into verse forty-five when the papal power comes to its final and complete end. The vision that was unsealed in 1989, is the vision of the final rise and fall of the papal power in the last days. That vision is the increase of knowledge that produces and manifests two classes of worshippers, based upon their acceptance or rejection of the knowledge located in those verses.
Oĩ yvypóra remiandu vai mba’éichapa pe mburuvicha yvate gotyo ohechauka hína Daniel 11 pehẽngue paha seis versículo-pe, ha katu peteĩnte oĩ ñemyesakã hekopeteva. Pe ñemyesakã he’íva pe mburuvicha yvate gotyo umi versículo-pe ha’eha pe pokatu papal, ojehupyty heta testígo profético-gui. Versículo 40 oñepyrũ ohechauka hag̃ua pe papado orresiviha peteĩ herida omano hag̃uáicha ary 1798-pe; upéi versículo 41 guive 43 peve ohechauka umi mba’e oikóva pe herida omano hag̃uáicha oñemonguera jey hag̃ua. Versículo 44 omombe’u pe marandu ombopochýva pe papado-pe ha ogueraha versículo 45-pe, upépe pe pokatu papal oguahẽ ijapypete ha opaite hag̃uápe. Pe visión ojeipe’ava’ekue 1989-pe, ha’e pe visión pe pokatu papal pu’aka paha ha ho’a paha rehegua ára pahápe. Upéva visión ha’e pe kuaapy okakuaáva ha omoheñóiva ha ohechaukáva mokõi aty oporomomba’égui, oñemopyendáva hikuái iñaccepta térã iñemboyke rehe pe kuaapy oĩva umi versículo-pe.
According to the very same chapter where the increase of knowledge was unsealed in 1989, the “robbers of thy people,” who “exalt themselves” and ultimately “fall” are the symbol that establishes the “vision.” In the final sifting, the first testing question is who is represented as the “robbers of thy people,” for they are the prophetic symbol that establishes the “vision.” Are the robbers the papal power or are they the United States?
Pe capítulo peteĩchaguaitepe, pe ñemyesakã ñemoĩ porã rehegua ojepe’a hague 1989-pe, umi “nde retãygua mondaha”, “ojehupi hag̃ua ijehe” ha ipahápe “ho’áva”, hína pe techaukaha omoañetéva pe “ta’anga”. Pe mboyke pahápe, pe porandu peteĩha oñeha’ã hag̃ua ha’e máva ojehechauka umi “nde retãygua mondaha” ramo, pórke ha’ekuéra hína pe techaukaha maranduhára omoañetéva pe “ta’anga”. ¿Umi mondaha piko hína pe pokatu papal térãpa Estados Unidos?
The books of Daniel and Revelation are the same book, representing two witnesses of the same line of prophecy. Daniel is the beginning and Revelation is the ending, and together they represent two witnesses of the truth that is unsealed at the time of the end in 1989.
Pe lívro de Daniel ha Apocalipsis ha’e peteĩcha lívro, ohechaukáva mokõi testígo peteĩcha línea de profesía rehegua. Daniel ha’e ñepyrũ, ha Apocalipsis ha’e paha, ha mokõivéva oñondive ohechauka mokõi testígo pe añetegua rehegua ojeipe’áva sellogui ára paha-pe ary 1989-pe.
Daniel describes the purification process that was produced when the Lion of the tribe of Judah unsealed verses forty to forty-five in 1989. At that time a testing process began to determine and manifest who would be the “priests” that make up the covenant people who are the one hundred and forty-four thousand in the last days. Hosea contributes that those who reject the increase of knowledge of the last days will not become one of the priests who make up the one hundred and forty-four thousand.
Daniel omombe’u pe tembiapo ñemopotĩrã rehegua ojejapóva’ekue pe León pe Tríbu Judá guáva oipe’a rire umi versíkulo cuarenta guive cuarenta y cinco peve ary 1989-pe. Upe jave oñepyrũ peteĩ tembiapo jeha’ãrã ojekuaaukávo ha ojehechaukávo mávapa umi “pa’i” omoheñóiva tavaygua joajupy rehegua, ha’éva umi ciento cuarenta y cuatro mil ára pahápe. Oseas ombojoapy umi ombotovéva aranduka’aty ára pahápegua noiko mo’ãiha peteĩva umi pa’i apytégui omohendáva umi ciento cuarenta y cuatro mil.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Che retakuéra oñehundi arandu’ỹre: nde rejeity arandukuaa, upévare che avei romombojéta, ani hag̃ua reiko che pa’i ramo: nde nderesaráigui nde Jára léigui, che avei cheresaráita ne membykuéragui. Oseas 4:6.
The book of Revelation identifies that the knowledge that is unsealed and rejected by one class accomplishes their rejection just before probation closes.
Pe lívro Apocalípsis ohechauka pe kuaapy oñemboty’ỹva ha peteĩ aty omboykéva omoañeteha iñemboyke mboyve pe grásia ára oñemboty hag̃uáicha.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Ha he’i chéve: Ani hag̃ua resella ko kuatiañe’ẽ marandu hag̃ua profecía ñe’ẽnguéra; ára niko og̃uahẽma. Pe iñañáva, ta iñañave gueteri; ha pe ky’a vaíva, ta iky’ave gueteri; ha pe hekojojáva, ta hekojojave gueteri; ha pe imarangatúva, ta imarangatuve gueteri. Apocalipsis 22:10, 11.
The Millerite history illustrates the history of the one hundred and forty-four thousand, and together the Millerites and the one hundred and forty-four thousand represent the beginning and ending of the message and work of the three angels of Revelation chapter fourteen. The parallel histories identify the events connected with the close of probation. The work of both histories has been typified by Elijah and John the Baptist.
Pe historia Millerita ohechauka pe historia umi cien cuarenta y cuatro mil rehegua, ha oñondive umi Millerita ha umi cien cuarenta y cuatro mil ohechauka pe ñe’ẽmondo ha tembiapo ñepyrũ ha paha umi mbohapy ánhel Apocalipsis capítulo catorce-pegua rehegua. Umi historia ojoguáva omombeʼu umi mbaʼe oikóva gracia ñemboty rehegua ndive. Mokõivéva historia rembiapo ojejapo hag̃ua techaukáramo Elías ha Juan el Bautista rupive.
“With trembling, William Miller began to unfold to the people the mysteries of the kingdom of God, carrying his hearers down through the prophecies to the second advent of Christ. With every effort he gained strength. As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229, 230.
“Kyhyjépe reheve, William Miller oñepyrũ omyesakã hag̃ua tavayguakuérape Ñandejára rréino ñemimbykuéra, ogueraha iñehenduhárape maranduháicha profesiakuéra rupive pe mokõiha jeju Kristogua peve. Káda ñeha’ãme imbareteve ohóvo. Juan el Bautista omomaranduháicha Jesús jeju peteĩha ha ombosako’ívo tape Ijupe g̃uarã, upéicha avei William Miller ha umi ojoajúva hendive omombe’u pe Ta’ýra Ñandejára rehegua mokõiha jeju.” Early Writings, 229, 230.
The Millerite message identified the “events” connected with the close of probation, as represented by both Elijah and John the Baptist.
Pe mensáhe Millerita oikuaa porã vaʼekue umi “mbaʼe oikóva” oñembojoajúva pe grásia ára paha rehe, ojehechauka haguéicha mokõivéva Elías ha Juan el Bautista rupive.
“It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.
“Tekotevẽ kuri yvypórape oñemombáy hag̃ua ikatu hag̃uáicha ohechakuaa hikuái pe peligro oĩhápe; ha oñemokyre’ỹ hag̃ua ojejapo hag̃uáicha pe ñembosako’i umi mba’e guasu ha ñeñanduka porã oikótavape ojoajúva pe gracia ára paha rehe.” The Great Controversy, 310.
In 1989, with the collapse of the Soviet Union the portion of the book of Daniel that related to the last days was unsealed and a testing process began. The test was based upon the ability or inability of God’s people to understand or reject the increase of knowledge that is represented in the last six verses of Daniel chapter eleven; verses that lead to the first verse of chapter twelve, which identifies the “close of probation.” The message of the “events connected with the close of probation” was then unsealed, and the work of those who were the candidates to be the “priests” of the one hundred and forty-four thousand began. Their work was to “understand” and proclaim the message represented in the passage. The message and the work of the one hundred and forty-four thousand, was to present the unsealed message in order to rouse men “to prepare for the solemn events connected with the close of probation.”
Áño 1989-pe, Unión Soviética oñembyai jave, Daniel aranduka pehẽ oĩva ára paha rehegua ojeipe’a, ha oñepyrũ peteĩ proceso jehechajeyrã. Pe jehechajey oñemopyenda Tupã tavayguakuéra ikatúpa térã ndaikatúi hikuái oikuaa térã omboyke pe arandu hetaveha ojehechaukáva Daniel kapítulo once pegua poteĩ versículo paha rupi; umi versículo ogueraháva kapítulo doce versículo peteĩhápe, omoañetéva “gracia ñemboty”. Upérõ pe marandu rehegua “umi mba’e oikótava gracia ñemboty ndive” ojeipe’a, ha oñepyrũ pe tembiapo umi oĩva candidato ramo hag̃ua “sacerdote” umi cien cuarenta y cuatro mil peguarã. Ijapopyrã ha’eva’erã kuri “oikuaa” ha omyasãi pe marandu ojehechaukáva upe pasáhepe. Pe marandu ha pe tembiapo umi cien cuarenta y cuatro mil rehegua, ha’eva’erã kuri oikuave’ẽ pe marandu ojeipe’áva ikatu hag̃uáicha omombáy yvypórape “oñembosako’i hag̃ua umi mba’e guasu ha kyhyjepyrãva ojoajúva gracia ñemboty ndive.”
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.” Prophets and Kings, 715, 716.
“Ko árape, Elías ha Juan Bautista espíritu ha pokatupe, Tupã omoĩva marandu rerahaha-kuéra ohenói hína peteĩ mundo oĩvape huísio poguýpe oñatendévo umi mba’e pohýi oikótavare ko’ág̃aite, ojoajúva gracia ára pahaite rehe ha Cristo Jesús jehechauka rehe Mburuvicha guasu-kuéra Ruvicha ha Jára-kuéra Jára ramo. Ko’ẽrõite káda kuimba’e ojehusgáta umi hembiapo rehe ojapóva’ekue hetepe. Og̃uahẽma Tupã huísio aravo, ha Itupao yvy arigua miembro-kuéra ári opyta pe tembiapo marangatuite oavisa hag̃ua umi oĩvape, ku oĩ hag̃uáicha voi opa’ãme pe ñehundi hag̃ua opa ára g̃uarã rovái. Mayma yvypórape, ko yvy tuichakue javeve, ohendusevape, tekotevẽ ojehechauka porã umi principio oĩva mba’e tuicháva ñorairõme oñemotenondéva, umi principio rehe oñemboja hag̃ua mayma yvypóra rapykue.” Profetas y Reyes, 715, 716.
The history of John the Baptist and Christ, as well as the history of the Millerites illustrates the message and work of the one hundred and forty-four thousand. Both John and Christ understood their message as representing the close of probation.
Juan Bautista ha Cristo rembiasakue, ha avei umi Millerita rembiasakue, ohechauka pe marandu ha tembiapo umi cien cuarenta y cuatro mil rehegua. Juan ha Cristo mokõivéva oikuaa porãkuri imarandu ohechaukaha ramo pe gracia ára paha.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.
Ha'e katu ohechávo heta fariséo ha saduceo oúva ivautismohápe, he'i chupekuéra: Peẽ mbói ra'ykuéra, máva piko pene momarandúkuri peheja hag̃ua pe pochy oútavagui? Mateo 3:7.
Christ presented the destruction of Jerusalem, the same destruction which John had warned the quibbling Jews about, as approaching. Jesus employed the destruction as a symbol of the “wrath” that begins when He, as Michael, stands up in Daniel chapter twelve, verse one.
Cristo ohechauka Jerusalén ñehundi, upe ñehundi voi Juan oikuaaukáma vaʼekue umi judío ñeʼẽjoavy apohápe, oguahẽmbotaitéma ramo guáicha. Jesús oiporu upe ñehundi peteĩ taʼanga ramo pe “pochy” oñepyrũva jave Haʼe, Miguel ramo, opuʼãvo Daniel capítulo doce, versículo peteĩme.
“Christ saw in Jerusalem a symbol of the world hardened in unbelief and rebellion, and hastening on to meet the retributive judgments of God. The woes of a fallen race, pressing upon His soul, forced from His lips that exceeding bitter cry. He saw the record of sin traced in human misery, tears, and blood; His heart was moved with infinite pity for the afflicted and suffering ones of earth; He yearned to relieve them all. But even His hand might not turn back the tide of human woe; few would seek their only Source of help. He was willing to pour out His soul unto death, to bring salvation within their reach; but few would come to Him that they might have life.
“Cristo ohecha Jerusalén-pe peteĩ símbolo ko yvy arigua, ijatãva jerovia’ỹ ha ñemoĩrõme, ha pya’e ohóva ombohovái hag̃ua Tupã rembiapoukapy joja rupive oúva. Pe ypykuéra peteĩ ñemoñare ho’ava’ekue mba’easy, ojopyva’ekue Ipy’a, omosẽ chugui upe sapukái hasýva eterei. Ha’e ohecha angaipa kuatiañe’ẽ ojehaiha yvypóra ñembyasýpe, tesay ha tuguype; Ipy’a omýi poriahuvereko opa’ỹvape umi ko yvy arigua ohasa asy ha oñembyasyvare rehe; Ha’e oipotaite omboguejy hag̃ua chupekuéra opavave. Hákatu jepe Ipo ndaikatúi ombojevýi yvypóra mba’easy ysyry guasu; mbovymi añoite ohekáta Ipytyvõha peteĩete. Ha’e oĩva’ekue oñohẽ hag̃uáicha Ipy’a omanóvo peve, ogueru hag̃uáicha salvación hi’ag̃uĩ hag̃uáicha chupekuéra; hákatu mbovymi añoite ouva’erãta Hendápe oguereko hag̃ua tekove.”
“The Majesty of heaven in tears! the Son of the infinite God troubled in spirit, bowed down with anguish! The scene filled all heaven with wonder. That scene reveals to us the exceeding sinfulness of sin; it shows how hard a task it is, even for Infinite Power, to save the guilty from the consequences of transgressing the law of God. Jesus, looking down to the last generation, saw the world involved in a deception similar to that which caused the destruction of Jerusalem. The great sin of the Jews was their rejection of Christ; the great sin of the Christian world would be their rejection of the law of God, the foundation of His government in heaven and earth. The precepts of Jehovah would be despised and set at nought. Millions in bondage to sin, slaves of Satan, doomed to suffer the second death, would refuse to listen to the words of truth in their day of visitation. Terrible blindness! strange infatuation!” The Great Controversy, 22.
“Yvágagui Ruvichaete hasẽ hag̃uáicha! Tupã Ra’y opa’ỹvagui ojejopy espíritu-pe, oñemomirĩ hag̃ua ñembyasy guasúpe! Upe techaukaha omyenyhẽ yvágape ñemondýi ha mba’eporãrã. Upe techaukaha ohechauka ñandéve angaipa tuichaiterei hag̃ua angaipa; ohechauka mba’éichaitépa hasy tembiapo, Poder Infinito-pe jepe, oñesalva hag̃ua umi orekóva kulpa pe léi Tupã rehegua rembiapo vai rapykuekuégui. Jesús, oma’ẽvo pe generación pahápe, ohecha yvy ape ári oikeha peteĩ ñembotavy ojoguáva upe oguerúva Jerusalén ñehundi. Judío-kuéra angaipa tuichavéva va’ekue Cristo rejeheja; ha mundo cristiano angaipa tuichavéva va’erãta pe Tupã léi rejeheja, ha’éva Igovierno pyenda yvágape ha yvy ári. Jehová rembiapoukapy oñemombo’asy ha oñembotove hag̃uáicha mba’eve’ỹramo. Hetaiterei tapicha angaipa poguýpe, Satanás rembiguáiramo, ojehejava’erãva ohasa hag̃ua pe mokõiha mano, ndohenduséimo’ãi pe añetegua ñe’ẽ iara ojevisita jave chupekuéra. Ñande resa pytũmbaiterei! ñembotavy hag̃ua hasy hag̃uáicha!” The Great Controversy, 22.
The warning message proclaimed by John the Baptist and also by Christ was the same warning message, just as the warning message of the Millerites was the same message identifying the events connected with the close of probation as the one hundred and forty-four thousand will proclaim. Three witnesses; John the Baptist, Christ and the Millerites testifying that the work and message of the one hundred and forty-four thousand is a life-or-death testing process accomplished by the increase of knowledge that was unsealed in 1989. The message unsealed at that time is the last day vision that must be understood by the wise if they are to be the “priests” that make up the one hundred and forty-four thousand. If those candidates do not understand that vision, they are identified as wicked, or as fools, and they perish. They and their children are rejected in agreement with their rejection of the vision that is the increase of knowledge.
Marandu ñe’ẽ porãha Juan el Bautista ha avei Cristo omombeʼúva vaʼekue haʼe vaʼekue peteĩchagua marandu ñe’ẽ porãha; ha upéicha avei marandu ñe’ẽ porãha umi Millerita-kuéra rehegua haʼe vaʼekue pe marandu peteĩchaite ohechaukáva umi mbaʼe oikóva gracia rembiapo ñemboty rehegua ndive, ha upéva voi umi cien cuarenta y cuatro mil oporomoñeʼẽtaha. Mbohapy testígo; Juan el Bautista, Cristo ha umi Millerita-kuéra, otestifika hína pe tembiapo ha marandu umi cien cuarenta y cuatro mil rehegua haʼeha peteĩ proceso de prueba tekove térã ñemano rehegua, ojejapóva pe arandu ñembohetave rupive oñembotyʼỹ vaʼekue ary 1989-pe. Pe marandu oñembotyʼỹ vaʼekue upe jave haʼe pe visión ára pahápegua oikuaa vaʼerã umi arandúva, ikatu hag̃uáicha haʼekuéra haʼe umi “paʼi” omohendáva umi cien cuarenta y cuatro mil. Umi candidato ndoikuaáiramo upe visión, oñemombeʼu chupekuéra iñañaha térã itavýva ramo, ha oñehundi hikuái. Haʼekuéra ha taʼýra kuéra oñemboyke, ojoajúvo pe visión rehegua iñemboyke rehe, haʼéva pe arandu ñembohetave.
God’s Word identifies that Rome is the power that exalts itself, robs God’s people, and then falls and establishes the vision. The question of whether Modern Rome is the papal power or the United States is the test that identifies that those candidates are either wise or foolish virgins. The test is a prophetic test derived from the book of Daniel, that is thereafter confirmed and brought to perfection in the book of Revelation. The subject of Modern Rome is not simply a choice between the papal power or the United States, it is the final test for the one hundred and forty-four thousand. It is a prophetic test, and correctly understood it encompasses every representation of the final testing process that is set forth within God’s sanctified prophetic testimony.
Ñandejára Ñe’ẽ he’i porã Roma ha’eha pe pu’aka oñemomba’eguasúva ijehe, oipe’áva Ñandejára tavayguakuérape, ha upéi ho’a ha omoĩmbytéva pe visión. Porandu pe Roma Ko’ag̃agua ha’épa pe pu’aka papal térã Estados Unidos, ha’e pe prueba ohechaukáva umi kandidáto ha’eha virgen arandu térã virgen vyrorei. Ko prueba ha’e peteĩ prueba profética oguerekóva iñepyrũ Daniel kuatiañe’ẽgui, ha upéi oñemoneĩ ha oguahẽ iporãmbaitépe Apocalipsis kuatiañe’ẽme. Pe tema Roma Ko’ag̃agua rehegua ndaha’éi añónte peteĩ jeporavo pe pu’aka papal térã Estados Unidos apytépe; ha’e pe prueba paha umi cien cuarenta y cuatro mil-pe g̃uarã. Ha’e peteĩ prueba profética, ha oñentende porãramo, oguereko ipype opaite ta’anga ojehechaukáva pe proceso paha jehechavérõ rehegua, oñemoĩva tenonde hag̃ua Ñandejára marandu profético oñesantifikávape.
The testing process of the time of John the Baptist and Christ was derived from the book of Daniel, as was the testing process in the time of the Millerites. As a prophetic test, the methodology of how truth is established is as essential for those candidates to correctly apply, as is simply holding to the correct view of who is Modern Rome. Whether the correct identification of Modern Rome, or the application of the correct methodology is considered, both elements of the test are couched in the book of Daniel. In Daniel chapter one, Daniel navigated through a three-step testing process beginning with diet, then a visual test, followed by a test accomplished by Nebuchadnezzar, a biblical symbol of the King of the North, the papal power of the last days.
Juan el Bautista ha Cristo ára pe prueba rehegua osẽ kuri Daniel kuatiañe’ẽgui, upéicha avei pe prueba rehegua pe Miller-guakuéra árape. Pe prueba profétikaramo, pe mba’éichapa oñemopyenda añetegua ha’e tuichaite mba’e umi candidato-kuérape g̃uarã oiporu hag̃ua hekopete, ha ndaha’éi añónte ojoko hag̃ua pe jehecha porã mávapa Roma Moderna. Taha’e oñeconsidera pe identificación hekopete Roma Moderna rehegua, térã pe aplicación pe metodología hekopete rehegua, mokõivéva pe prueba rembiapo oĩ oñemoĩporã hag̃uáicha Daniel kuatiañe’ẽme. Daniel peteĩha kapítulope, Daniel ohasákuri peteĩ proceso de prueba mbohapy jepéva rupive, oñepyrũva tembi’u rehe, upéi peteĩ prueba jehecháva, ha upéi peteĩ prueba ojapóva Nabucodonosor, peteĩ símbolo bíblico Ñembyaty Yvategua Ruvicha rehegua, pe poder papal ára pahapegua.
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.
Ha umi irundy mitãrusu rehe, Tupã ome’ẽ chupekuéra arandu ha katupyry opaichagua mbo’e ha arandúpe; ha Daniel oguereko kuaapy opaite visión ha kérape. Ha umi ára pahápe pe rréi he’i hague ojegueru vaʼerãha chupekuéra, upérõ umi mburuvicha umi eunuco-kuéra rehegua ogueru chupekuéra Nabucodonosor renondépe. Ha pe rréi oñomongeta hendivekuéra; ha opaite apytépe ndojejuhúi avave ojoguáva Daniel, Hananías, Misael ha Azaríaspe; upévare opyta hikuái pe rréi renondépe. Ha opa mbaʼépe, arandu ha kuaapy rehegua, pe rréi oporandu haguépe chupekuéra, ojuhu chupekuéra diez jey iporãveha opa umi paje apoha ha astrólogo-kuéragui oĩva’ekue opa irréinope. Daniel 1:17–20.
“At the end of the days,” which is prophetically the last days when the one hundred and forty-four thousand are tested, Daniel and the three worthies were found “ten times better than all the magicians and astrologers that were in all his realm,” and Daniel had “understanding in all visions and dreams.” Daniel represents the one hundred and forty four thousand, who in the last days understand the increase of knowledge that arrived when Christ, as the Lion of the tribe of Judah, unsealed “that portion of the book of Daniel that related to the last days,” in 1989.
“Ára ára pahápe,” profetikamente ha’éva umi ára paha, oñeha’ã jave umi cien cuarenta y cuatro mil, Daniel ha umi mbohapy kuimba’e porã ojeporavo ojetopa hague “pa hetave iporãha opa umi pajeha ha astrólogo-kuéragui oĩva’ekue opa hekopegua rréinope,” ha Daniel oreko va’ekue “entendimiento opa visión ha sueño-kuérape.” Daniel orrepresenta umi cien cuarenta y cuatro mil-pe, umi ára pahápe oikũmbyva pe ñemboheta arandu rehegua og̃uahẽva’ekue Cristo, Judá ñemoñarégui León ramo, oipe’a rire pe séllo “upe kuatiañe’ẽ Daniel peg̃ua pehẽngue oguerekóva’ekue relación umi ára paha rehe,” ary 1989-pe.
Daniel did not simply understand more than others concerning dreams and visions, he had “understanding in all visions and dreams.” He represents those who employ the methodology of line upon line, for that methodology brings “all visions and dreams” together into one cohesive message. The message that brings together all dreams and visions into one prophetic line identifies the “events connected with the close of probation.” That message is established by the prophetic symbol that is Modern Rome, the power who exalts itself, robs God’s people, and falls.
Daniel ndaha’éi añoite ontendeveha ambuekuéragui hetave sueño ha visión rehegua; ha’e oguereko va’ekue “arandu opaite visión ha sueñope.” Ha’e ohechauka umi oiporúva pe tembiaporã rape línea ári línea, pe tembiaporãrape oguerúgui “opaite visión ha sueño” peteĩ marandu joaju hag̃uáme. Pe marandu ombojoajúva opaite sueño ha visión peteĩ línea proféticape ohechauka umi “mba’e oikóva opakuaávo pe tiempo de gracia.” Upe marandu oñemopyenda pe símbolo profético rehe ha’éva Roma Moderna, pe pokatu oñembotuicháva ijehegui, omonda Tupã retayguápe, ha ho’a.
That power can only be established by applying the correct methodology. Most who profess to study the Bible reject the methodology of line upon line, and some who profess to employ it, misapply the rules that make up the methodology of line upon line. Those rules were first put into the public record by the Millerites, and God’s last day people have been forewarned that those who are actually the messengers of the third angel will be using William Miller’s rules of prophetic interpretation.
Pe pu’aka ikatu hag̃uáicha oñemopyenda añete hag̃ua, tekotevẽ ojeporu pe metodología hekopete. Hetave umi he’íva oikuaaukaseha ohesa’ỹijoha la Biblia omboyke pe metodología de línea sobre línea, ha oĩ avei umi he’íva oiporuha upéva, péro oiporu vai umi léi ojejapóva pe metodología de línea sobre línea rehe. Umi léi oñemoĩ raẽ kuri kuatiahaipyre público-pe umi Millerita rupive, ha Tupã ára pahápegua tavayguakuérape oñemomarandu yma hag̃ua umi añetehápe ha’éva mbohéraha ángel mbohapyha rehegua oipurutaha William Miller rembiapoukapy profético ñemyesakãrã.
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.
“Umi oñembokatupyrýva omomarandúvo mbohapyha ánhel rembiasa, oheka hag̃ua Ñandejára Ñe’ẽme pe tembiapo rape peteĩchaite pe Túva Miller oguerahákue.” Review and Herald, 25 de noviembre de 1884.
William Miller represented the beginning of the three angels of Revelation fourteen, and he was typified by John the Baptist, who was the beginning of the message of which Christ was the ending. Sister White directly aligns the testing process of John the Baptist to Christ with the testing process of the three angels. John began the message, and it was not until just before the cross, when Christ had taken His disciples to Caesarea Philippi, that Jesus then added the details of the message that John had begun. The first truth John identified when He saw Christ, was identifying Christ as the Lamb of God, that takes away the sins of the world.
William Miller ohechauka pe mbohapy ánhel Apocalipsis catorcepegua ñepyrũ, ha ha’e ojehechaukaraka Juan el Bautísta rupive, ha’éva pe ñepyrũ pe marandu rehegua Cristo ha’e hag̃ua ipaha. Hermana White ombojoaju hag̃ua peteĩchaite Juan el Bautísta jehechaporãrã Cristo rehegua pe mbohapy ánhel jehechaporãrã ndive. Juan omoñepyrũ pe marandu, ha ndaha’éi pe kurusu mboyveite, Cristo ogueraha rire hemimbo’ekuéra Cesarea de Filipos-pe, upérõ Jesús ombojuapy pe marandu Juan omoñepyrũ va’ekuépe umi mba’e detalle rehegua. Pe añetegua peteĩha Juan ohechakuaa va’ekue, ohechávo Cristo-pe, ha’e va’ekue ojehechauka Cristo-pe Tupã Ovecha Ra’y ramo, pe oipe’áva ko yvy arigua angaipa.
These things were done in Bethabara beyond Jordan, where John was baptizing. The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. John 1:28–30.
Koʼã mbaʼe ojejapo vaʼekue Betábara Jordán mboypýri, upépe Juan omongaraihague. Ambue ára Juan ohecha Jesús ouha hendápe, ha heʼi: Péina Ñandejára Ovecha Raʼy, pe oipeʼáva yvóra angaipa. Kóva hína upe che haʼévaʼekue hese: Che rire ou peteĩ kuimbaʼe oĩva che ári; haʼe niko oĩ vaʼekue che mboyve. Juan 1:28–30.
Then began the three-and-a-half-year period of testing that ended at the cross. After John was murdered just before the cross, Jesus then began to explain that very first statement of John.
Upéi oñepyrũ pe mbohapy áño ha mbyte pukukue pe jehasa’asy aravo, opa vaekue kurusupe. Juan ojejuka rire, kurusu mboyveite, Jesús upéi oñepyrũ omyesakã hag̃ua pe ñe’ẽ peteĩhaite Juan he’i vaekue.
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. 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. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:13–21.
Ha Jesús og̃uahẽ ramo Cesarea de Filipo yvýre, oporandu hemimbo'épe, he'ívo: Mávapa yvypóra kuéra he'i che, Yvypóra Ra'y, ha'eha? Ha'e kuéra he'i: Oĩ he'íva nde ha'eha Juan Bautista; ambuekuéra, Elías; ha ambue, Jeremías térã peteĩva umi maranduhára kuéragui. Ha'e he'i chupekuéra: Ha peẽ, mávapa peje che ha'eha? Upémarõ Simón Pedro ombohovái ha he'i: Nde hína pe Cristo, Tupã oikovéva Ra'y. Ha Jesús ombohovái ha he'i chupe: Ojehovasáva nde, Simón Barjona; ndaha'éi niko to'o ha tuguy oikuaauka vaekue ndéve ko mba'e, che Ru yvágape oĩva katu. Ha che avei ha'e ndéve: nde hína Pedro, ha ko ita ári amopu'ãta che tupao; ha Añaretã rokẽ kuéra ndaipu'akamo'ãi hese. Ha ame'ẽta ndéve yvágaguy mburuvicharenda llavekuéra; ha opa mba'e rehe rembotovéva ko yvy ári, oñembotovéta yvágape; ha opa mba'e rehe rembojehe'áva ko yvy ári, oñembojehe'áta yvágape. Upéi he'i mbarete hemimbo'épe ani hag̃ua omombe'u avavépe ha'eha Jesús pe Cristo. Upe guive Jesús oñepyrũ ohechauka hemimbo'épe tekotevẽha oho Jerusalén-pe, ha ohasa heta mba'e vai umi myakãhára, pa'i ruvicha ha mbo'ehára kuéra poguýpe, ha ojejuka hag̃ua chupe, ha mbohapy ára rire opu'ã jey hag̃ua. Mateo 16:13–21.
Caesarea Philippi is the name of Panium in the time of Christ, and Panium is identified in the verse which follows verse fourteen of Daniel eleven, where the robbers of thy people, who exalt themselves, but fall, are introduced. The message of John the Baptist, inspired and perfect, was the message at the beginning that represented the Millerite message, that had been established upon Miller’s rules. Christ’s message at the ending, built upon and expanded John’s message, and it typified the message at the ending of the three angels, that is based upon Miller’s rules and the details that are added to Miller’s message when the methodology of line upon line arrives at the ending.
Cesarea Filípi hína pe téra Panium réra Cristo araka’épe, ha Panium ojehechakuaa pe versíkulo ouva versíkulo catorce rire Daniel once-pe, moõ oike ne retãygua mondaha kuéra, omomba’eguasúva ijupekuéra, ha katu ho’áva. Juan el Bautista marandu, ñe’inspirado ha perfecto, ha’e va’ekue pe marandu iñepyrũmbyme ohechaukáva pe marandu Millerita, oñemopyendáva’ekue Miller léi kuéra ári. Cristo marandu pahápe, oñemopu’ãva Juan marandu ári ha omyasãiva upéva, ha’e va’ekue peteĩ tipo pe marandu opaha hag̃uáicha umi mbohapy ánhel rembiapoukapy rehegua, péva he’iséva oñemopyendáva Miller léi kuéra ári ha umi detalle oñembojoapýva Miller marandúpe pe metodología línea sobre línea oguahẽvo pe opaha hag̃uápe.
To arrive at an incorrect understanding of the symbol that establishes the vision with the symbol of Modern Rome parallels those in the history of Christ that rejected the message of the cross. We are informed that the Jews who rejected the message of John the Baptist could not be benefitted by the teachings of Jesus, and that the history of those Jews that did that very thing represents those who rejected the first angel’s message. The Millerites identified the robbers of thy people, which I later coined with the words, “Modern Rome,” as the papal power.
Oguahẽ hag̃ua peteĩ entendimiento vai pe símbolo omopyendáva visión pe símbolo Roma Moderna reheve oñembojoja umi oĩva Cristo rembiasakuépe omboykéva pe kurusu marandu. Ñamombeʼu hag̃ua ñandéve umi judío omboykéva Juan el Bautista marandu ndaikatúi ojehepymeʼẽ Jesús mboʼepykuéragui, ha umi judío rembiasakue ojapóva upe mbaʼeete ohechauka umi omboykéva pe peteĩha ánhel marandu. Umi Millerita ohechakuaa nde retãygua mondaha kuérape, upéva che upe rire ambohérava koʼã ñeʼẽme, “Roma Moderna,” haʼeha pe pokatu papal.
We will continue these considerations in the next article.
Jahecháta koʼã mbaʼe ñehesaʼỹijo oúva rire pe artíkulo ambuépe.