We have been forewarned that “old controversies” would be revived in the last days.
Ñandejára ohechaukákuri ñandéve tenonderãme umi “ñe’ẽvai ymaguare” oikove jeýta hag̃ua umi ára pahápe.
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising.” Selected Messages, book 2, 109.
“Tembiasakue ha profesíape Tupã Ñe’ẽ ohechauka pe joavy puku oikóva añetegua ha jejavy apytépe. Upe joavy gueteri oiko hína. Umi mba’e oikóma va’ekue, ojejapóta jey. Umi ñorairõ yma guarã oñemoingove jeýta, ha teoría pyahu kuéra osẽ meme vaʼerã.” Selected Messages, book 2, 109.
Invariably those old controversies were a satanic attempt to undermine the role of Modern Rome, for it is papal Rome of the last days who establishes the vision. There are several examples of this fact in the history of Adventism. The first was the controversy between the Protestants and the Millerites as represented upon the 1843 pioneer chart. The only reference on the sacred 1843 pioneer chart, which “was directed by the Lord and should not be altered,” that was not a direct reference to a prophetic truth of God’s word, was the representation of the controversy of the Millerites with the Protestants of that period. The Protestants identified the “robbers of thy people” of Daniel chapter eleven, verse fourteen as Antiochus Epiphanes, while the Millerites knew it was Rome.
Umi ñorairõ yma guare katuete ha’e va’ekue peteĩ ñeha’ã satanás-gua omongy’a hag̃ua Roma Moderna rembiapo, mba’érehepa ha’e Roma papal ára pahapegua omoañetéva pe visión. Oĩ heta techapyrã ko añetegua rehe Adventismo rembiasakuepe. Peteĩha ha’e pe ñorairõ Protestántekuéra ha Milleritakuéra apytépe, ojehechauka haguéicha pe ta’anga tenondegua 1843-pegua ári. Pe ñe’ẽjoaju añoite pe ta’anga sagrado tenondegua 1843-pegua ári, pe “ojesarekóva’ekue Ñandejára rupive ha ndojehejáiva oñemoambue,” ndaha’éiva peteĩ ñe’ẽjoaju directo Tupã ñe’ẽ añetegua profétikare, ha’e va’ekue pe jehechauka Milleritakuéra ñorairõ rehe Protestántekuéra upe época guare ndive. Protestántekuéra omoĩkuaa Daniel kapítulo once, versíkulo catorce-pe pe “mondaha nde retãygua” ha’eha Antiochus Epiphanes, ha Milleritakuéra oikuaa porãva’ekue ha’eha Roma.
“164 Death of Antiochus Epiphanes, who of course, stood not up against the Prince of Princes, as he had been 164 yrs. dead before the Prince of Princes was born.” 1843 Pioneer Chart.
“164 Antiochus Epífanes mano, ha’e katuete noñembo’yri Mburuvicha Guasu Ruvicha rovái, ha’e niko omanóma 164 ary mboyve Mburuvicha Guasu Ruvicha onase mboyve.” 1843 Pioneer Chart.
Thereafter there was the controversy between James White and Uriah Smith over the correct identification of the “king of the north” in Daniel chapter eleven. James was correct in identifying the “king of the north” in the final verses of Daniel eleven as papal Rome, or as I call it modern Rome. Smith argued the “king of the north” of Daniel chapter eleven, verse thirty-six was atheistic France.
Upéi oiko pe controversia James White ha Uriah Smith apytépe pe “mburuvicha yvate gotyo” rehegua jehechakuaa hendaitépe Daniel kapítulo once-pe. James oĩ vaʼekue hekopete omombeʼúvo pe “mburuvicha yvate gotyo” umi versíkulo pahápe Daniel 11-pe haʼeha Roma papal, térã che ahero hag̃ua Roma moderna. Smith heʼi vaʼekue pe “mburuvicha yvate gotyo” Daniel kapítulo once, versíkulo treinta y seis-pe haʼeha Francia atea.
“VERSE 36. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvelous things against the God of gods, and shall prosper till the indignation be accomplished; for that that is determined shall be done.
“MBO’EPY 36. Ha pe mburuvicha ojapóta hembipota he’iháicha; ha ombotuicháta ijehe, ha omomba’eguasuvéta ijupe opaite tupã ári, ha oñe’ẽta mba’e hechapyrãva Tupãnguéra Tupã rehe; ha oikóta porã pe pochy oñembotývo peve; pe ojekuaaukáva ojejapótava niko oikóta.”
“The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” Uriah Smith, Daniel and the Revelation, 292.
“Pe mburuvicha ko’ápe oñemoñepyrũva ndaikatúi he’ise upe pokatu peteĩchagua oñehechakuaa ramóva ipahápe; ha’éva, pe pokatu papal; pórke umi mba’e oñemombe’úva ndohupytýi porãmo’ãi oñemoĩramo upe pokatu rehe.” Uriah Smith, Daniel and the Revelation, 292.
Smith inserted his own “private interpretation” when he stated, “The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” God’s Word never fails, and it is grammatically incorrect to use a human proposition to deny the clear grammatical structure of the passage. The verse says “and the king” which demands that the king being identified is the same king represented in the previous passage. There is no evidence of a new king, and Smith affirms the “same power which was last noticed” was the “papal power.” He acknowledges in his book that from verse thirty-one through verse thirty-five is the papal power, and with no grammatical evidence identifying a new king in verse thirty-six, he simply argues that the verses following verse thirty-five do not represent the prophetic characteristics of the papal power. He therefore inserts his opinion about France.
Smith omoinge ijehegui imba’e “ñemyesakã ñemigua” he’ívo: “Pe mburuvicha guasu ko’ápe oñemoingeva’ekue ndaikatúi he’ise pe pokatu peteĩcha pe ipahápe oñeñe’ẽ va’ekue rehe; hína, pe pokatu papal; umi mba’e ojehechaukáva ningo ndojeporokuaái porãmo’ã pe pokatu rehe.” Tupã Ñe’ẽ araka’eve ndofallái, ha gramatikálmente naiñcorrectoi ojeporu hag̃ua peteĩ proposición yvypóra rehegua oñembotove hag̃ua pe estructura gramatical hesakãva pe pasáhepe. Pe versíkulo he’i “ha pe mburuvicha guasu”, upéva ojerure hag̃ua pe mburuvicha guasu oñemombe’úva ha’eha pe mburuvicha guasu peteĩchava pe pasáhe mboyveguápe oñerepresentáva. Ndaipóri peteĩ mba’eveichagua prueba peteĩ mburuvicha guasu pyahu rehegua, ha Smith omoneĩ pe “pokatu peteĩcha pe ipahápe oñeñe’ẽ va’ekue rehe” hague pe “pokatu papal”. Ha’e omoneĩ hembiapokuépe versíkulo treinta y uno guive versíkulo treinta y cinco peve ha’eha pe pokatu papal, ha ndaipórigui evidencia gramatical ohechaukáva peteĩ mburuvicha guasu pyahu versíkulo treinta y seis-pe, ha’e iñe’ẽnte ombohovái umi versíkulo oúva versíkulo treinta y cinco rire ndohechaukaiha umi característica profética pe pokatu papal rehegua. Upévare omoinge ijehegui iñemo’ã Francia rehegua.
When Smith addresses verse forty, the faulty prophetic platform he has erected with his private interpretation forces him to identify a three way war, that by his conjectures identifies the king of the south as Egypt, who in the verse “pushes” against France, and Turkey he identifies as the king of the north who also comes against France. That added human interpretation builds a prophetic model that has Smith identifying a literal Armageddon, where Turkey marches to Jerusalem, marking the close of human probation as Michael stands up. Many books in Adventism’s history have been written correctly identifying the fallacy of such an application.
Smith oñe’ẽ jave pe versíkulo cuarenta rehe, pe plataforma profética vai omopu’ãva’ekue ha’eñoite oguerekóva’ekue iñemyesakãme, ombojere chupe tekotevẽ hag̃uáicha ohechakuaa peteĩ ñorairõ mbohapy hendáicha, upéva he’iséva, he’i hag̃uáicha iñemo’ã rupive pe mburuvicha yvategua sud-gua ha’eha Egipto, ha pe versíkulope “ombotuicha” Francia rehe, ha Turquía katu omombe’u pe mburuvicha yvategua norte-gua ramo, avei oúva Francia rehe. Upe interpretación yvypóra omoĩvéva omopu’ã peteĩ modelo profético, upépe Smith ohechakuaa peteĩ Armagedón literal, moõ Turquía oguata Jerusalén peve, ohechaukáva yvypóra prueba paha ñemboty, Miguel opu’ãvo. Heta aranduka Adventismo rembiasakue ryepýpe ojehai porãma, ohechaukávo heko vaiha ko’ãichagua aplicación.
It is not the purpose of this article to address the fruits of Uriah Smith’s private interpretation, but simply to identify the controversy that ensued when he began to promote his private interpretation, for as James White opposed his fallacious view it became another line of controversy in Adventism where the correct identification of Rome was attacked by a false application.
Ko artíkulo ndorekói propósito ombohovái hag̃ua umi fruto oguerúva Uriah Smith rembikuaa iñepyrũha guive ha’eño, síno ohechauka hag̃uánte pe controversia oñepyrũva’ekue ha’e oñepyrũ rire omyasãi hag̃ua iñinterpretación privada; pórke James White oñemoĩvo ijykére ikatu hag̃uáicha omboyke pe hechakuaa japu rehegua, upéva oiko ambue línea de controversia ramo Adventísmope, upépe Roma jehechakuaa añetegua oñeataka peteĩ aplicación japu rupive.
There was also the long-drawn-out controversy over “the daily” in the book of Daniel, when Laodicean Adventism adopted the apostate Protestant view identifying “the daily” in the book of Daniel as Christ’s sanctuary ministry, in contradiction to the established foundational truth that “the daily” was a symbol of pagan Rome.
Oĩkuri avei pe ñorairõ puku “pe ára ha ára” rehegua kuatia Daniel-pe, ára Laodiceagua Adventismo omoneĩrõ guare pe protestante apóstata remiandu, ojekuaaukáva “pe ára ha ára” kuatia Daniel-pe ha’eha Cristo rembiapo pe santuario-pe, ojehováiva pe añetegua fundacional oñemopyendapyréva rehe, he’íva “pe ára ha ára” ha’e hague peteĩ símbolo Roma pagana rehegua.
“Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.” Early Writings, 74.
Upéi ahecha pe “apytegua káda ára guáre” (Daniel 8:12), pe ñe'ẽ “sacrificio” yvypóra arandu rupive oñemoĩ hague, ha ndaha'éi pe texto pegua, ha Ñandejára ome'ẽ hague hese pe jehecha añeteguáva umi ome'ẽ va'ekuépe pe huísio aravo sapukái. Oĩ jave peteĩ ñejoaju, 1844 mboyve, haimete opavave oĩ peteĩ ñe'ẽme pe jehecha añeteguápe pe “apytegua káda ára guáre”; ha pe ñembotavy guasu rire 1844 guive, ambue jehecha oñemoneĩ, ha pytũ ha ñembotavy oúva hapykuéri. Aravo ndaha'éi peteĩ prueba 1844 guive, ha araka'eve noñemoĩmo'ãi jey ramo peteĩ prueba ramo.” Early Writings, 74.
At the time of the end, in 1989, when the last six verses of Daniel eleven were unsealed, the king of the north was then recognized to be papal Rome, just as James White previously identified in his controversy with Uriah Smith. White had applied the methodology of “line upon line” as he addressed Smith’s fallacy. White argued if the last power represented in Daniel two, and the last power represented in Daniel seven, and the last power represented in Daniel eight were all Rome, then upon three lines of witnesses the power who comes to his end in Daniel eleven is Rome, not Smith’s claim that it is Turkey.
Ára pahápe, ary 1989-pe, Daniel 11-pe umi 6 versíkulo pahague ojeipe’árõ guare, pe mburuvicha yvate gotyo ojekuaa upérõha Roma papal, peteĩchaite James White yma ohechakuaahaguéicha iñorairõme Uriah Smith ndive. White omoĩva’ekue pe tape “línea ári línea”, ombohováivo Smith jejavy. White he’i va’ekue: pe pu’aka pahague ojehechaukáva Daniel 2-pe, ha pe pu’aka pahague ojehechaukáva Daniel 7-pe, ha pe pu’aka pahague ojehechaukáva Daniel 8-pe, opa umíva ha’éramo Roma, upéicharõ mbohapy testígo línea rupive pe pu’aka oguahẽva ipahápe Daniel 11-pe ha’e Roma, ha ndaha’éi Smith he’íva ha’éva Turquía.
The prophetic movement of the third angel which began in 1989, was confronted shortly after September 11, 2001 with a controversy over Joel chapter one. Within the first five verses, two witnesses, first of generations, then of insects identify a progressive destruction brought upon Adventism by Rome. The “drunkards” in prophecy according to Isaiah are the “scornful men which rule Jerusalem.” They awake in the fourth and final generation. The progressive destruction is a spiritual destruction for it is addressing Jerusalem of the last days, and from the rebellion of 1863 onward the Laodicean Seventh-day Adventists progressively imbibed in the doctrines of Rome.
Pe tercer ángel rembiguái marandu profético oñepyrũ vaekue ary 1989-pe, ojuhu sapy’aite rire jasyporundy 11, 2001 guive peteĩ controversia Joel aranduka peteĩha rehegua. Umi po peteĩha versíkulo ryepýpe, mokõi testígo, tenonderãite ñemoñarekuéra rehe, upéi tymba’i kuéra rehe, ohechauka peteĩ ñehundi oñemotenondéva oguahẽva Adventismo ári Roma rupive. “Umi ka’u vaíva” profecíape, Isaías he’iháicha, ha’e “umi kuimba’e puka rehegua oguerekóva Jerusalén poguýpe.” Ha’ekuéra opáy generación irundyha ha pahaitepe. Pe ñehundi oñemotenondéva ha’e peteĩ ñehundi espiritual, pórke oñeñe’ẽ hína Jerusalén ára pahapegua rehe, ha ñepu’ã 1863 guive umi Adventista del Séptimo Día Laodicéagua mbeguekatúpe ho’upy umi doctrina Roma-pegua.
The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpillar eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine, for it is cut off from your mouth. Joel 1:1–5.
Ñandejára ñe'ẽ oúva'ekue Joel, Petuel ra'y, rendápe. Pehendúke kóva, peẽ kuimba'e tuja; ha pehendu porãke, opa peẽ pe yvygua. Oikópa raka'e kóva pende árape, térã pende ru kuéra árape jepe? Pemombe'úke pende ra'y kuérape hese; ha pende ra'y kuéra tomombe'u ita'ýra kuérape, ha umíva ita'ýra kuéra ambue generaciónpe. Tuku rembyre ho'u va'ekue tuku; ha tuku rembyre ho'u va'ekue ñakyra; ha ñakyra rembyre ho'u va'ekue tuguái. Pepáy, peẽ oka'úva, ha peseja; ha pesapukái ñembyasy reheve, opa peẽ vino oy'úva, mosto rehehápe; pórke oñembotýma pende jurúgui. Joel 1:1–5.
After the great buildings of New York City came down, it was understood that the latter rain then began to “sprinkle”, and that the controversy of Habakkuk chapter two, that was fulfilled in Millerite history, was once again under way. The controversy was over correct prophetic methodology.
Umi edificio tuichavéva táva Nueva York-pe hoʼárõ rire, ojekuaa pe ama pyahu upéi oñepyrũ hague “omyhi”, ha pe ñorairõ Habacuc kapítulo mokõipegua, oñekumpli vaʼekue historia Millerita-pe, peteĩ jey jevy oñepyrũ hague. Pe ñorairõ rehegua vaʼekue pe metodología profética añetévare.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:1–5.
Añemo’ãta che ñangarekoha ári, ha amoĩta chejehe tórre ári, ha ama’ẽta ahecha hag̃ua mba’épa he’íta chéve, ha mba’épa ha’éta ajevy hag̃ua oñembojovakéramo che rehe. Ha Ñandejára ombohovái chéve, ha he’i: Ehai pe visión, ha emboporu porã itablakuérape, ikatu hag̃uáicha odipara pe omoñe’ẽva. Péva visión gueteri peteĩ ára ojehechaukámava hag̃ua; ha ipahápe oñe’ẽta, ha ndijapumo’ãi: imbeguéramo jepe, eha’arõ chupe; añetehápe oúta, ndahi’aréi mo’ãi. Péina ápe, pe iñangekói oñembotuicháva ndohupytýi tekojoja ipype; pe hekojojáva katu oikovéta ijerovia rupi. Ha avei, vino rupi oñemomombyrýgui, ha’e peteĩ kuimba’e oñemomba’eguasúva, ndopytái hógape; ombotuicha ijuruja hag̃ua añaretãicha, ha ojogua manope, ha ndohorypái araka’eve; ombyaty hag̃ua hag̃ua ichupe opa tetãnguéra, ha ombojo’a hag̃ua ichupe opa tavayguakuéra. Habacuc 2:1–5.
The testing of Habakkuk two typified the testing of the movement of the one hundred and forty-four thousand which began when the mighty angel of Revelation chapter eighteen descended on September 11, 2001. Then a controversy began between those who stood upon the foundations of Adventism represented upon the 1843 pioneer chart, and those who in Habakkuk transgress “by wine” and who were the “drunkards” of Joel who then “awoke,” only to have the “new wine” cut off from their “mouth.”
Pe prueba oĩva Habacuc mokõi-pe ohechauka hag̃ua pe prueba ohasátava pe movimiento umi cien cuarenta y cuatro mil rehegua, oñepyrũva’ekue pe ángel mbarete Apocalipsis capítulo dieciocho pegua oguejy ramo guare 11 jasyporundy 2001-pe. Upérõ oñepyrũ peteĩ controversia umi oĩva Adventismo pyendakuéra ári, ojehechaukáva pe carta pionera 1843-pe, ha umi Habacuc-pe “vino rupive” opyrũva’ekue, ha’eva’ekue Joel pegua “ka’úguiakuéra” upéi “opáyva’ekue”, añónte hag̃ua oñekytĩ hag̃ua pe “vino pyahu” ijuru-gui.
The Hebrew word “reproved” in verse one means “argued with”. The argument given to the Millerite watchmen was represented upon the 1843 pioneer chart which was produced in May of 1842 in fulfillment of these verses. One class who lived by their faith was in controversy over the prophetic present truth message for that period, with another class who transgressed by wine. Those are Joel’s drunkards who awake to find the wine, a symbol of doctrine, is cut off from their mouths. They are Isaiah’s drunkards of Ephraim who rule Jerusalem and are unable to understand the book that is sealed.
Pe ñe’ẽ hebreo “reproved” versíkulo peteĩhápe he’ise “oñemongeta hese”. Pe argumento oñeme’ẽva’ekue umi centinela Millerita-pe ojehechauka kuri pe ta’anga pionéro 1843 rehegua ári, oñembosako’íva’ekue mayo ary 1842-pe ko’ã versíkulo ñekumplimientorã. Peteĩ aty oikovéva ijerovia rupive oĩkuri ñorairõme pe marandu profétiko añetegua ko período-pe guarã rehe, ambue aty ndive, opekava’ekue víno rupive. Umíva hína Joel ka’úre he’íva, opáyva ohechakuaa hag̃ua pe víno, doctrina símbolo, ojepe’a hague ijurúgui. Ha’e kuéra hína Isaías ka’úre Efraín gua, oguerekóva Jerusalén poguýpe ha ndaikatúiva ontende pe kuatiañe’ẽ oñembotyva’ekue.
Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet. . .. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. . .. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 28:1–3, 14; 29:9–12.
Aikóne pe jehecháva rekojerovia mboyvépe, Efraín ka’u reheguápe, iporãiteha omimbíva yvoty ipirúmavaicha, oĩva umi ñu ikyráva akã ári, umi víno ombotavyva’ekuépe! Péina, Ñandejára oguereko peteĩ imbarete ha mbaretéva, ha’e peteĩ amandáu yvytu atã ha peteĩ ama vai ohundívaicha, y guasu mbarete osyryry ha ojaho’ipávicha, omombo yvýre ipo rupive. Upe akãjegua rekojerovia rehegua, Efraín ka’u reheguáva, oñembohasáta py guýpe.... Pepyta ha peñemondýi; pesapukái ha pesapukái: oka’u hikuái, ha katu ndaha’éi víno rehe; opyta joavy hikuái, ha katu ndaha’éi kaguy mbaretéva rehe.... Upévare pehendúke Ñandejára ñe’ẽ, peẽ kuimba’e ñembohoryháva, peẽ pejapóva poguýpe ko tavayguakuéra oĩva Jerusalénpe. Ñandejára niko oñohẽ pende ári peteĩ kerayvoty pypuku espíritu, ha omboty pene resa: maranduhára kuéra ha pende ruvicha kuéra, umi techapyrãhára, ha’e omo’ã va’ekue. Ha opa visión oiko peẽme guarã peteĩ kuatiañe’ẽ oñembotýva ñe’ẽicha, ome’ẽva peteĩ oikuaáva pe omoñe’ẽ hag̃ua, he’ívo: “Emoñe’ẽna kóva, ajerure ndéve”; ha ha’e he’i: “Ndaikatúi, oñemboty rupi”; ha upe kuatiañe’ẽ oñeme’ẽ pe ndoikuaáivape, he’ívo: “Emoñe’ẽna kóva, ajerure ndéve”; ha ha’e he’i: “Che ndaikuaái amoñe’ẽ.” Isaías 28:1–3, 14; 29:9–12.
The argument of Habakkuk between the drunkards of Ephraim and those who walk by faith in God’s prophetic Word is specifically identified as the argument over correct versus incorrect methodology in Isaiah’s testimony, for Isaiah identifies that it is the methodology of “line upon line” that causes the drunkards to stumble and enter into a covenant of death.
Habacuc ñemoĩva Efraín ka’uva kuéra ha umi oguata vaʼekue jeroviápe Tupã ñeʼẽ maranduhára rehegua rupive oñemombeʼu hesakã hag̃uáicha peteĩ ñeʼẽjováiha mbaʼéichapa ojeiporu hekoitépe térã hekopeʼỹ Isaías testimóniope; Isaías niko omombeʼu pe “línea sobre línea” rapeha voi pe omoñepysãnga umi ka’uva kuérape ha omoinge chupekuéra peteĩ ñembojoaju ñemanóndi.
But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:7–15.
Ha’e kuéra avei ojavy víno rupi, ha káña mbarete rupi ojei tape porãgui; pa’i ha proféta ojavy káña mbarete rupi, víno omokõmba chupekuéra, ha káña mbarete rupi ojei tape porãgui; ojavy visión-pe, ha oñepysanga juicio-pe. Opavave mesa henyhẽ vómito ha ky’a rehe, ha ndaipóri peteĩ hendápe jepe ipotĩva. Máva piko ombo’éta arandu? ha mávape piko omoikũmbyta doctrina? Umi ojepe’ávape kamby-gui, ha oñemboguejývape pyti’a-gui. Mbo’e porã niko va’erã mbo’e porã ári, mbo’e porã ári mbo’e porã; línea línea ári, línea línea ári; ko’ápe michĩmi, ha upépe michĩmi: pendeapo pytuhẽ’ỹvape ha ñe’ẽ ambuépe oñe’ẽta ko tetãme. Upe kuérape he’i va’ekue: Kóva hína pytu’u, peme’ẽ haguã pytu’u kane’õvape; ha kóva hína piro’y: upéicharõ jepe ndohendusevéi hikuái. Upévare Jehová ñe’ẽ ou chupekuéra mbo’e porã ári mbo’e porã, mbo’e porã ári mbo’e porã; línea línea ári, línea línea ári; ko’ápe michĩmi, ha upépe michĩmi; ikatu hag̃uáicha oho, ha ho’a hapykuépe, ha oñembyai, ha ojejura, ha ojepyty. Upévare pehendúke Jehová ñe’ẽ, peẽ kuimba’e ñembohoryhára, peisãmbyhýva ko tavayguakuéra oĩva Jerusalén-pe. Pende eregui: Ore rojapo peteĩ ñe’ẽme’ẽ mano ndive, ha añaretã ndive roime ñe’ẽme’ẽme; ohasávo ñanembyasyha guasu osyryryva, ndohasamo’ãi ore ári: japoguapygui japu rehe ore ñemo’ãrã, ha japu guýpe roñomi orejehe. Isaías 28:7–15.
Isaiah then identifies what God placed into the controversy of Habakkuk that would bring judgment upon the drunkards, and it was the foundation stone, the “seven times” of Leviticus twenty-six, which was the first time prophecy that Gabriel and the angels led William Miller to understand.
Upéi Isaías ohechauka mba’épa Tupã omoĩkuri Habacuc controversia-pe, oguerútava juicio umi oka’úva ári; ha upéva vaʼekue pe ita pyenda, umi “siete tiempo” Levítico veintiséis-pe, ha upéva vaʼekue pe profecía peteĩha tiempo rehegua, Gabriel ha umi ánhel kuéra ogueraha hag̃ua William Miller-pe oikũmby hag̃ua.
Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:16–18.
Upévare péicha he'i Ñandejára Tupã: Péina, amoĩ Siónpe peteĩ ita pyenda-rã, peteĩ ita ojehechaporãmava, peteĩ ita esquina pegua hepyetéva, peteĩ pyenda atãva; pe ogueroviáva ndopyta mo’ãi oñemyangekópe. Huísio avei amoĩta línia ramo, ha tekojoja plomada ramo; ha amandáu ohundi jeýta japu ñemo’ãha, ha y osyryrymbáva ojaho’íta kañyha. Ha pene ñe’ẽme’ẽ mano ndive oñemboyke jeýta, ha pene ñe’ẽ peteĩme’ẽ añaretã ndive ndopytamo’ãi; pe kastígo osyryrymbáva ohasávo, upérõ peẽ pejejapiráta hese. Isaías 28:16–18.
Shortly after the Lord led His people back to the old paths, beginning on September 11, 2001 there was a group who had been participating in the movement who determined that the four insects of Joel represented Islam of the third woe. When the methodology of “line upon line” had been opened up to God’s people in that final generation, a key prophetic rule was recognized. That rule is the triple application of prophecy, and the group that determined the four generations of Joel represented Islam of the third woe, incorrectly applied the rule of a triple application of prophecy to uphold their incorrect application.
Mbykymi rire Ñandejára ogueru jey rire Itavayguakuérape tape yma guarépe, oñepyrũvo 11 jasyporundy ary 2001-pe, oĩkuri peteĩ aty oikéva’ekue pe movimiento-pe, ha’ekuéra ohechakuaa hag̃ua Joel rembiapópe umi irundy mymba’i ohechauka Islam-pe, mbohapyha ñembyasy rehegua. Pe metodología “line upon line” oñemboty’ỹrõ guare Tupã tavayguakuérape upe generación pahápe, ojekuaa peteĩ regla profética iñimportánteva. Upe regla ha’e pe profecía jeporu mbohapy jey, ha pe aty ohechakuaáva Joel rembiapópe umi irundy generación ohechauka Islam-pe mbohapyha ñembyasy rehegua, ojavykuri oiporúvo pe regla profecía jeporu mbohapy jey rehegua omoĩ hag̃ua porã hag̃ua iñembojoaju vai.
Then in the 2014 time period Satan was allowed into this movement with the homosexual “woke” agenda out of Great Britain and Australia that based its attack upon a false interpretation of the history represented in Daniel chapter eleven verses one through fifteen. The pro-homosexual leaders who infiltrated and attacked this movement ultimately claimed that Adventism needed to apologize to the pope of Rome, for supposedly making false accusations against the antichrist, the pope of Rome. The purpose of this attack was to slay the movement, and primarily to produce confusion on the very passage (Daniel 11:1–15) where “the robbers of thy people” are identified.
Upéi, ary 2014 ary pe, ojeheja hag̃ua Satanás oike ko movimiento-pe pe agenda homosexual “woke” reheve, ouva’ekue Gran Bretaña ha Australia-gui, omopyendáva iñorairõ peteĩ interpretación japu rehe oñe’ẽva tembiasakue rehe ojehechaukáva Daniel capítulo once, versículo peteĩ guive quince peve. Umi mburuvicha omokyre’ỹva homosexualismo, oike ñemimby hag̃uáicha ha oityva’ekue ko movimiento, ipahápe he’i Adventismo ojerureva’erãha disculpa papa de Roma-pe, ndaje ojapo haguére acusación japu anticristo rehe, ha’éva papa de Roma. Ko ñorairõ rembipota va’ekue hína ojuka hag̃ua pe movimiento, ha tenonderãite omoheñói hag̃ua confusión upe pasaje-pe voi (Daniel 11:1–15), moõ “nde pueblo mondahakuéra” ojehechakuaa.
All these controversies were an attempt by Satan to confuse the symbol of papal Rome. There is nothing new under the sun, according to the wisest man who ever lived. Today the controversy is again based upon the identification of Rome, symbolized as “the robbers of thy people”. The new and private interpretation claims “the robbers of thy people” is the United States, and in doing so they are evidently unaware that this is the identical controversy as the very first controversy between the Millerites and Protestants, and the old saying attributed to sixteenth century author John Heywood that states, “There are none so blind as those who will not see.” Another variation of his phrase is “None so deaf as those who will not hear.” Most probably don’t know this phrase is attributed to Heywood, nor do they understand that the phrase of Heywood was derived from the Bible passages such as found in Jeremiah, Isaiah and quoted by Jesus in the New Testament.
Koʼã opaite ñorairõ ñemimoʼãrã haʼe vaʼekue peteĩ ñehaʼã Satanás-gui ombyavy hag̃ua Roma papal rembiapu taʼãngachaukarã. Ndaipóri mbaʼeve pyahu kuarahy guýpe, heʼiháicha pe kuimbaʼe iñaranduvéva oikovaʼekue arapy ári. Ko árape, pe ñorairõ jey oñemopyenda Roma jehechakuaáre, oñetaʼãngachaukáva “nde retãyguakuéra mondahakuéra” ramo. Pe interpretación pyahu ha ñemigua heʼi “nde retãyguakuéra mondahakuéra” haʼeha Estados Unidos, ha upéicha ojapóvo hikuái, hesakã porã ndoikuaáiha kóva hína pe ñorairõ peteĩchaitéva pe ñorairõ tenondeguaite oikovaʼekue Milleritakuéra ha Protestánte kuéra apytépe, ha avei pe ñeʼẽ ymaguare ojeʼeha siglo XVI-hápe oikovaʼekuehaihára John Heywood rehe, heʼíva: “Ndaipóri avave oñesẽvéva ysatĩgui umi ndohechaséivagui.” Ambue iñambue michĩva iñeʼẽme haʼe: “Ndaipóri avave oñesẽvéva apysatĩgui umi nohenduséivagui.” Hetavéva ikatu hag̃uáicha ndoikuaái ko ñeʼẽ oñeatribuiha Heywood-pe, ha ni ndoikuaái pe ñeʼẽ Heywood-gua ouhague Biblia pehẽnguéguinte, umi ojejuhúva Jeremías-pe, Isaías-pe, ha Jesús omombeʼúva Nuevo Testamento-pe.
Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not. Jeremiah 5:21.
Pehendúke koʼág̃a kóva, pe tetãgua tavy ha ndaikatúiva oikũmby; orekóva tesa ha ndohecháiva; orekóva apysa ha nohendúiva. Jeremías 5:21.
It is Daniel’s “wicked” and Matthew’s “foolish virgins” that do not understand the “increase of knowledge”. The increase of knowledge in 1989 was primarily the recognition that the last six verses of Daniel chapter eleven identify the final rise and fall of papal, or as I labeled it Modern Rome. The verses identify the United States, but only the relation of the United States to the papal power. The “wicked” and “foolish” are contrasted with the “wise”, and the wise of the last days do have understanding of the increase of knowledge in 1989. The foolish are those who have eyes, but do not see, and ears and do not hear.
Ha’e Daniel-pegua “aña” ha Mateo-pegua “virhén itavýva” kuéra ndoikuaái pe “arandu jehepyme’ẽve”. Pe arandu jehepyme’ẽve ojehechakuaa va’ekue ary 1989-pe, tenonderãite, ha’e va’ekue pe ñemomba’e porãha Daniel kapítulo once-pegua mbohapy mokõi versíkulo pahague ohechauka pe papado pu’aka paha ojupiha ha ho’aha, térã che ambohérakuri haguéicha, Roma Moderna. Umi versíkulo ohechauka Estados Unidos-pe, ha katu Estados Unidos rembiapo joaju añónte pe pu’aka papal ndive. Umi “aña” ha “itavýva” oñembojoja mboyve umi “arandúva” rehe, ha umi arandúva ára pahápe oikuaa añete pe arandu jehepyme’ẽve oúva ary 1989-pe. Umi itavýva ha’e umi hesa va’ekue, ha ndohechái, ha ijapysa ha nohendúi.
Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:8–10.
Avei ahendu avei Ñandejára ñe'ẽ he'íva: Mávapepa amondóta, ha mávapa oho va'erã oréve g̃uarã? Upérõ ha'e che: Kóina aime; chemondóna. Ha ha'e he'i: Tereho, ha ere ko tetãme: Pehendu añetehápe, ha ani peikũmby; ha pema'ẽ añetehápe, ha ani pehechakuaa. Emohatã ko tetã py'a, embopy'a guasu iapytekuéra, ha emboty hesakuéra; ani hag̃uáicha ohecha hesa rupive, ha ohendu ijapysa rupive, ha oikũmby ipy'ápe, ha oñekonverti, ha okuera. Isaías 6:8–10.
The people being addressed in Isaiah chapter six, are those who profess to be in the “present truth” message that arrived on September 11, 2001, for Isaiah six marks the passage as occurring when “the earth is full of the glory of the Lord”. The earth was lightened with God’s glory when the angel of Revelation eighteen descended when the great buildings of New York City were thrown down by a touch from God.
Umi oñeñe’ẽhína Isaías capítulo seis-pe ha’e umi he’íva oĩha pe marandu “añetegua ko’ág̃agua” ryepýpe, og̃uahẽva’ekue 11 jasyporundy 2001-pe, Isaías seis ningo omohu’ã pe pasáhe oikohague ramo “yvy henyhẽ Ñandejára mimbipápe”. Yvy oñemyesakã Ñandejára mimbipápe ángel Apocalipsis dieciocho-pegua oguejy jave, umi óga guasu Nueva York táva peguakuéra oñembotykái ramo peteĩ pokóre Ñandejáragui.
In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Isaiah 6:1–4.
Mburu ojejukárõ guare mburuvicha guasu Uzías, ahecha avei pe Ñandejára oguapyha peteĩ tróno ári, yvate ha oñemopu’ãmbyre; ha ijao puku omyenyhẽ pe tupão. Hi’ári oĩ va’ekue umi serafín; peteĩteĩ oguereko seis pepo; mokõi reheve ojaho’i hova, mokõi reheve ojaho’i ipy, ha mokõi reheve oveve. Ha peteĩ osapukái ambuépe ha he’i: Marangatu, marangatu, marangatu, hína Ñandejára de los ejércitos; ko yvy tuichakue henyhẽ hína iglóriagui. Ha umi okẽ rokẽ yta oñemýi pe osapukáiva ñe’ẽ rupi, ha pe óga henyhẽ tatatĩgui. Isaías 6:1–4.
Sister White connects the angel’s proclamation with the event that marks when the angel of Revelation chapter eighteen fills the earth with his glory.
Hermana White ombojoaju pe ánhel marandu momarandúva rehe upe mba’e ohechaukáva araka’épa pe ánhel Apocalipsis kapítulo dieciochopegua omyenyhẽ yvy tuichakue heko mimbipápe.
“When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’ [See Isaiah 6:1–8.]
“Oimérõ Tupã omondotárõ guare Isaíaspe peteĩ marandu reheve Ipuéblope, tenonderã ohejámi profétape oma’ẽ hag̃ua visiónpe pe tupaópe pe tenda marangatúvévape, pe Santísimope. Pya’e pe okẽ ha pe ao ryepýpe oĩva templogua ojupi hag̃uáicha térã oñemboguejy hag̃uáicha ojehecha, ha ojehejágui chupe oma’ẽ hag̃ua hyepýpe, pe tenda marangatúvévape, upépe ni pe proféta py ndaikatúi oike. Upérõ ojechauka henondépe peteĩ visión Jehová oguapyha peteĩ guapyhápe yvate ha oñembotuicháva, ha Iñemimbipa jegua omyenyhẽ pe templo. Pe guapyha jerére oĩ serafín kuéra, ñangarekoháicha pe Mburuvicha Guasu rehe, ha ha’ekuéra omimbipa jey pe gloria ijerére oĩva. Ipurahéi ñemomba’eguasu osẽ jave pypuku hag̃uáicha ñemomorãme, pe okẽ yvykua yta ñemopyendaha oryrýi, ku yvyryrýi guasúicha omokyre’ỹva. Ha umi ánhel kuéra, tembe ijurupyre angaipágui marã’ỹva reheve, osẽ omoherakuãvo Tupã ñemomba’eguasu. ‘Marangatu, marangatu, marangatu, pe Ñandejára de los ejércitos,’ he’i hikuái; ‘opaite yvy henyhẽ Iglóriagui.’ [Ehecha Isaías 6:1–8.]
“The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’” Gospel Workers, 21.
“Umi serafín oĩva tróno jerére henyhẽiterei kyhyje marangatu reheve oma’ẽvo Tupã mimbipa rehe, upévare ni peteĩ sapy’ami nohechái ijehekuéra ñemomba’eguasúpe. Iñemomba’eguasu ha’e pe Ñandejára de los ejércitos peguarã. Oma’ẽvo tenonderãme, opa yvy henyhẽmbotátarõ guive Hembipe rehe, pe purahéi ñepyrũ porã oñembohéra jey peteĩgui ambuépe peteĩ ñe’ẽjoja porãme: ‘Santo, santo, santo, ha’e pe Ñandejára de los ejércitos.’” Gospel Workers, 21.
Isaiah, representing God’s people during the sealing time that began on September 11, 2001, was given a message to carry to a people who had eyes, but did not choose to see, and ears, but did not choose to hear. Jesus, as Alpha and Omega, illustrates the end of the sealing time of the one hundred and forty-four thousand with the beginning. At the end there will again be a messenger represented by Isaiah who carries a message to a people who choose not to see and hear. That message will produce the final purging of the one hundred and forty-four thousand. The message is the words of Truth, that are brought from God’s prophetic testimony. That prophetic testimony is the “vision” that is established by the power symbolized as “the robbers of thy people”.
Isaías, omboherakuévo Ñandejára retãyguápe pe tiémpope oñembotyhague, oñepyrũva’ekue 11 jasyporundy 2001-pe, oñeme’ẽ chupe peteĩ marandu ogueraha hag̃ua peteĩ tetãygua orekóvape tesa, ha katu ndoiporavóiva ohecha hag̃ua, ha apysa, ha katu ndoiporavóiva ohendu hag̃ua. Jesús, Alfa ha Omega ramo, ohechauka ñembotýha paha peteĩ sua kuarahy irundy ha irundy mil rehegua iñepyrũ ndive. Ipahápe oĩta jey peteĩ marandu rerahaha Isaías rehe ojoguáva, ogueraháva peteĩ marandu peteĩ tetãyguápe oiporavóva ndohechái ha nohendúi hag̃ua. Upe marandu oguerúta pe ñemopotĩ paha pe sua kuarahy irundy ha irundy mil rehegua. Pe marandu hína añetegua ñe’ẽnguéra, oguerúva Ñandejára marandupy maranduhápe guive. Upe marandupy maranduhápe hína pe “visión”, oñemopyendáva pokatu ojehechauka hag̃ua “nde retãyguakuéra mondaha kuéra” ramo.
In the next article we will take each of these controversies and lay them over each other in a line-upon-line fashion. The Millerite line, the Smith and White line, the “daily” line, the “king of the north” in 1989 line, the insects of Joel line and the current controversy. Six old controversies, which when viewed line-upon-line clearly uphold the truth of the first controversy which is represented upon the 1843 pioneer chart. That truth being that Rome is “the robbers of thy people”, who exalt themselves, and who fall, and establish the vision.
Pe artíkulo oúvape jaguata peteĩteĩ ko’ã ñorairõme’ẽ ha ñamoĩta ojuehe ári, peteĩ línea ári ambue líneaicha. Pe línea Millerita, pe línea Smith ha White rehegua, pe línea “diario” rehegua, pe línea “norte ruvicha guasu” rehegua ary 1989-pe, pe línea Joel remimbokua rehegua ha pe ñorairõme’ẽ ko’ág̃agua. Poteĩ ñorairõme’ẽ yma guare, ha ojehecháramo línea ári líneaicha, hesakã porã oipytyvõha pe añetegua pe ñorairõme’ẽ peteĩha rehegua, ojehechaukáva pe cuadro pionero 1843 guápe. Upéva hína pe añetegua: Roma ha’eha “nde retãygua mondaha kuéra”, ombotuicháva ijehe, ha ho’áva, ha omopyendáva pe visión.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Ahecha 1843-pegua kuatiahaipyre ojejapo hague Ñandejára po rupive, ha ndovaiha oñemoambue; umi papapy oĩhague Haʼe oipotaháicha; Ipo oĩhague hiʼári ha omoñemi peteĩ jejavy umi papapy apytépe, avave ndohechakuaái hag̃uáicha, pe Ipo ojeipeʼa meve.” Early Writings, 74.
To reject the truths upon that chart is to simultaneously reject the authority of the Spirit of Prophecy, and the chart identifies that it is Rome, not the United States, who establishes “the vision”, which is the vision that Solomon instructs us that without that “vision”, God’s people will perish.
Pe rejecha hag̃ua umi añetegua oĩva upe kuatiarogue ári ha’e peteĩchaite rejecha hag̃ua Espíritu de Profecía autorida, ha upe kuatiarogue ohechauka porãha Roma, ndaha’éi Estados Unidos,ha omoĩva “la visión”, ha upéva hína pe visión Salomón ñanembo’éva, upéva’ỹre “la visión”, Tupã tavayguakuéra oñehundíta.
“Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
“Satana hína... opa rupi omoinge meme mba’e japu hag̃ua—oguerojeroky hag̃ua pe añeteguá-gui. Pe ñembotavy pahagueite Satana ojapótava ha’éta omboyke hag̃ua mba’eve’ỹramo Tupã Espíritu testimonio. ‘Ndaipórihápe visión, upépe tavayguakuéra oñehundi’ (Proverbios 29:18). Satana omba’apóta arandu vai reheve, opaichagua tape rupi ha opaichagua tembiporu rupive, omokangy hag̃ua jerovia Tupã remanénte tavaygua rehegua orekóva pe testimonio añeteguáre.”
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
“Oñembopochýta hag̃ua peteĩ ñemotĩ Testimonios rehe, ha upéva ha’éta satánico. Satanás rembiapo ha’éta omokangy hag̃ua umi iglesia-kuéra jerovia hesekuéra, ko mba’ére: Satanás ndaikatúi oguereko tape hesakã porã hag̃uáicha omoinge hag̃ua hembotavykuaa ha ombojokua hag̃ua umi ánga ijejavykuaa-pe, noñehendúiramo’ỹre umi ñe’ẽmondo, umi jepy’apy ha umi consejo Espíritu Santo-gua.” Selected Messages, libro 1, 48.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Pe Ohecháva umi mba’e ojehechávagui, omoñe’ẽva opa yvypóra korasõ, he’i umi oguerekóvagui tuicha tesape: ‘Noñembyasyri ha ndopytairĩri hikuái iñemoĩporã’ỹ rehe tekoporãme ha espiritualitépe.’ Añetehápe, ha’ekuéra oiporavo hekove rape kuéra voi, ha iñángapy oguerovy’a hembiapo vaiete. Che avei aiporavóta iñembotavyha kuéra, ha amoĩta hi’ári umi mba’e okyhyjéva hikuái; pórke ahenói ramo jepe, avave norrespondéi; añe’ẽ ramo, nohendúi; síno ojapo ivaíva che resa renondépe, ha oiporavo upe che ndacherovy’áiva.” “Tupã omondóta hi’árikuéra mbotavy mbarete, oguerovia hag̃ua peteĩ japu,” pórke “ndorohayhúi pe añetegua, ikatu hag̃uáicha ojesalva,” “ha oguerovy’a tekojoja’ỹme.” Isaías 66:3, 4; 2 Tesalonicenses 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.
“Pe Mbo’ehára yvagagua oporandu: ‘Mba’e jejavy mbotavýva ikatúta ombotavyve akãgui ko ñembotavygui peimo’ãva pehupytyha pe pyenda porãre ha Tupã omoneĩha pene rembiapo, ha añetépe pehapo heta mba’e ko yvy arigua politika rehehápe ha peñangaipa Jehová rovake? ¡Ah, tuichaiterei ningo pe ñembotavy, peteĩ jejavy porãiterei opoko ha ojagarráva akãnguére, kuimba’ekuéra yma oikuaava’ekue pe añetegua, ojavy jave pe Tupã rerovia rehegua peteĩ ta’ãnga añoite oimo’ãvo pe espíritu ha ipokatuha; ha oimo’ã jave hikuái imba’ereta ha oñembohetave hague heta mba’épe ha ndoikotevẽiha mba’eve rehe, ha añetépe katu oikotevẽ opa mba’e rehe.’” Testimonies, volúmen 8, 249, 250.