We are considering six historical lines within the history of Adventism where controversies over the symbol of Rome was the issue. We are employing the methodology of the latter rain, which is “line upon line” from “here a little” and “there a little.” We began by identifying that the first controversy over the symbol of Rome illustrates the current controversy, and therefore emphasizes that we are now in the last controversy before probation closes.
Jahecháva seis línea histórica Adventismo rembiasakue ryepýpe, umi controversia Roma símbolo rehegua ha’e hague pe mba’e oñeñe’ẽvéva. Rohupyty ko’ápe pe metodología ama paha guigua, ha’éva “línea ári línea”, “ko’ápe michĩmi” ha “amo michĩmi” guive. Ñañepyrũkuri jahechakuaávo pe primera controversia Roma símbolo rehegua ohechauka hag̃ua pe controversia ko’ág̃a gua, ha upévare omomba’eguasu ñande ko’ág̃a jaimeha pe última controversia-pe probation oñemboty mboyve.
The seriousness of this final controversy about the symbol of Rome is also represented by verses ten through sixteen of Daniel eleven, which typify the hidden history of verse forty of Daniel eleven. The history of verse forty brings the student of prophecy to 1989 and the collapse of the Soviet Union as represented in verse ten. The next verse, verse forty-one, which identifies the soon-coming Sunday law in the United States, is typified by verse sixteen. Inspiration has identified that what was sealed was “the portion of the book of Daniel that related to the last days”.
Ko kontroversia paha ipahápe oñe’ẽva Róma símbolo rehegua ojehechauka avei Daniel 11, versíkulo 10 guive 16 peve rupive, ha umíva ohechaukaramo Daniel 11:40 rembiasakue kañymby. Versíkulo 40 rembiasakue ogueraha profesía estudiante-pe ary 1989-pe ha Unión Soviética oñembyaívo, ojehechaukaháicha versíkulo 10-pe. Pe versíkulo oúvape, versíkulo 41-pe, omombe’úva pe léi domingo pya’etéma oútava Estados Unidos-pe, ojehechaukahína versíkulo 16 rupive. Inspiración ohechauka porã kuri pe oñembotýva hague “Daniel kuatiañe’ẽ pehẽngue oñe’ẽva ára paha rehe”.
1989 unto the Sunday law is the sealed portion of the last days, and it is typified in verses ten through sixteen. It is therefore the increase of knowledge that leads to the close of probation for Seventh-day Adventists, for Adventism’s probation in the United States is finished at the Sunday law. In verses ten through sixteen we find verse fourteen, which identifies that it is the “robbers” of God’s people that establish the vision.
1989 guive pe léi domingo peve ha’e pe pehẽ oñembyaty va’ekue umi ára pahápeg̃uarã, ha upéva ojehechauka hag̃ua umi versíkulo 10 guive 16 peve. Upévare, pe arandu okakuaáva ogueru pe gracia ñembotý umi Adventista del Séptimo Día-pe ĝuarã, Adventismo-pe ĝuarã Estados Unidos-pe ipaha hag̃ua pe léi domingope. Umi versíkulo 10 guive 16 peve jajuhu pe versíkulo 14, omombe’úva ha’eha Tupã tavayguakuéra “mondaha kuéra” omopyendáva pe visión.
Therefore, the Millerite controversy that is represented upon the 1843 pioneer chart is the first controversy of Rome in Adventism’s history. The fact that the very same controversy has again arrived, informs anyone who wishes to see that Jesus, as the Alpha and Omega, always illustrates the end with the beginning. The current controversy is the final controversy which sifts the wise and foolish virgins.
Upévare, pe controversia millerita ojehechaukáva pe gráfico pionero 1843-pegua ári ha’e pe peteĩha controversia Roma rehegua Adventismo rembiasakuepe. Pe añetegua ha’éva pe misma controversia ou jey hague, oikuaauka oimeraẽ tapichápe ohechasevape Jesús, ha’évo pe Alfa ha pe Omega, akóinte ohechaukaha pe paha pe ñepyrũ rupive. Pe controversia ko’ág̃agua ha’e pe pahaite controversia omboykeha umi virgen arandu ha umi virgen tavy.
Sanctified prophetic logic teaches that the one hundred and forty-four thousand come into perfect unity before their close of probation at the soon-coming Sunday law. The refining fire of Malachi’s Messenger of the Covenant is now purifying the Levites as gold and silver. The Dirt Brush Man is now purging His floor with words of truth.
Pe lógica profética santifikáda ombo’e umi cien cuarenta y cuatro mil oguahẽha peteĩ joaju hag̃uaichaite iporãvévape ikatu hag̃uáicha oñemboty mboyve chupekuéra pe tiempo de gracia pe léi domingo oúvape pya’e. Pe tata omopotĩva Maranduhára de la Alianza, oñe’ẽháicha Malaquías-pe, ko’ág̃a omopotĩ umi levita-kuérape óro ha plátaicha. Pe Kuimba’e Cepíllo de Yvy rehegua ko’ág̃a omopotĩ hína Ipysoha añetegua ñe’ẽ reheve.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Máva po ipópe pe aventador, ha omopotĩmbaitéta hína pe iñongatuha, ha ombyatyta hembi’u trigogui pe granópe.’ Mateo 3:12. Kóva vaʼekue peteĩ umi ára ñemopotĩ rehegua. Umi ñeʼẽ añeteguáva rupive, pe kapiʼi piru oñembojaʼo hína pe trígogui. Oĩ rupi heta iñañete reí ha oñemombaʼe hag̃ua ijehekuéra, nohenduséi hag̃ua ñemoñeʼẽ, ha hetaiterei ohayhu ko yvy arigua mbaʼe hag̃ua noaseptaséi peteĩ tekove ñemomirĩ rehegua, heta ojei Jesús-gui. Heta gueteri ko árape ojapo upe mbaʼe. Ánga-kuéra oñehaʼãmby hína ko árape, umi temimboʼe Capernaúm pe sinagógape ojehechaháicha. Pe añetegua oguahẽ jave korasõme, ohecha hikuái hekove ndojokupytýiha Tupã rembipotáre. Ohecha hikuái tekotevẽha peteĩ ñemoambue tuichaitéva ipypekuéra; péro ndohupytyséiva upe tembiapo jejoko hag̃ua ijehe. Upévare ipochy, ipekadokuéra ojekuaaukávo. Oho hikuái oñepysangýpe, umi temimboʼe oheja haguéicha Jesúspe, oñeʼẽngynguévo: ‘Ko ñeʼẽ hasyeterei; máva piko ikatu ohendu?’” The Desire of Ages, 392.
The fact that the first sixteen verses are the beginning of Daniel’s last prophecy, and that those verses align with the last six verses of the chapter, indicates that the Alpha and Omega is using the verses in the beginning to accomplish the final separation of the wise and wicked, as represented by Daniel in chapter twelve, which is now occurring.
Pe mbaʼe umi peteĩha pa papapyteĩ téra peve pa papapyteĩ potaĩha Daniel marandu profétiko pahague ñepyrũ, ha umi ayvu ojoavy’ỹha pe kapítulo paha seis versíkulo ndive, ohechauka Alpha ha Omega oiporuha umi versíkulo oñepyrũvape omohu’ã hag̃ua pe pahaite ñemboja’o umi arandúva ha umi hembiapo vaíva apytépe, Daniel ohechaukaháicha kapítulo doce-pe, ha upéva hína koʼág̃a oiko.
A third witness to the serious nature of the controversy is the fact that inspiration, through the writings of Sister White, clearly upholds the 1843 pioneer chart, which represents the controversy of Rome in verse fourteen. The beginning controversy represents the ending controversy, and the inspired endorsement of the Millerite understanding of verse fourteen’s “robbers of thy people,” means that if that foundational truth is rejected, it is simultaneously a rejection of the authority of the Spirit of Prophecy. In agreement with the previous two witnesses that emphasize that this controversy occurs just before probation closes is the certainty that the last, or final, deception for those who profess to uphold the Spirit of Prophecy, is a rejection of the Spirit of Prophecy.
Peteĩ mbohapyha testígo ohechauka hag̃ua mbaʼeichaitépa ko controversia ipohyietereiha haʼe hína pe hecho inspiración, Hermana White jehaikue rupive, hesakã porã hag̃uáicha omombareteha pe cuadro pionero 1843-pegua, orepresentáva pe controversia Roma rehegua pe versículo catorcepe. Pe controversia ñepyrũgua orepresenta pe controversia pahagua, ha pe aprobación inspirada oĩva pe entendimiento millerita rehe pe versículo catorce pegua “nde retãyguakuéra mondaha” rehe, he’iseha, pe añetegua pyendaguasu upéva oñemboykéramo, upekuévo avei oñemboyke hína pe Espíritu de Profecía autoridad. Oñemoĩvo peteĩ ñe’ẽme umi mokõi testígo mboyvegua ndive, omomba’eguasúva ko controversia oikoha pe tiempo de gracia oñemboty mboyve, añetehápe katuete pe ñembotavy paha, térã pahaite, umi he’íva omombareteha Espíritu de Profecía, ha’e peteĩ rechazo Espíritu de Profecía rehegua.
“Satan is . . . constantly pressing in the spurious—to lead away from 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... tapia oporomyaña hag̃ua pe japúpe—oguerojere hag̃ua añeteguágui. Satana ñembotavy pahaite ha’éta ojapo hag̃ua mba’evérõ Tupã Espíritu testimonio. ‘Oĩ’ỹhápe visión, tavayguakuéra oñehundi’ (Proverbios 29:18). Satana omba’apóta iñarandu hag̃uáicha, opaichagua tape rupi ha opaichagua tembiporu rupive, ombopy’aju hag̃ua jerovia Tupã remanénte tavayguakuéra rehe oĩva pe testimonio añeteguápe.”
“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.
“Oĩta peteĩ ñemotĩ oñemyendy hag̃ua umi Testimonio kuéra rehe, ha upéva ha’éta satánico. Satanás rembiapo ha’éta omongu’e hag̃ua umi iglesia-kuéra jerovia hesekuéra; ko mba’ére: Satanás ndaikatúi oguereko tape hesakãitereíva omoinge hag̃ua hembotavyha kuéra ha oñapytĩ hag̃ua umi alma-kuérape ita’ãngambyhy ryepýpe, ojehendu hag̃ua’ỹre umi ñe’ẽmondo, umi ñemoñe’ẽ asy ha umi consejo Espíritu de Dios rehegua.” Selected Messages, libro 1, 48.
The making of none effect, or the rejection of the authority of the “testimony of the Spirit of God” through the writings of Ellen White, is the “very last deception of Satan.” Sister White wrote that she was “shown” that the “1843 chart was directed by the hand of the Lord, and should not be altered.” The previous passage directly associates the rejection of the authority of the Spirit of Prophecy with the vision of the last days, for all the prophets speak most directly of the last days. Therefore when Daniel says in verse fourteen that “the robbers” establish the vision, it is Solomon’s vision of Proverbs 29:18, which says that those who do not have the vision “perish,” and the word “perish” means “to be made naked”.
“Espíritu de Dios remimbyre rehegua testimonio” autorida ojejapo hag̃ua mba’eve’ỹramo térã ojehejaramó Ellen White jehaipyre rupive, upéva hína “Satanás ñembotavy pahaite”. Hermana White ohai vaekue ojehechaukaha chupe pe “1843 ra’ãnga” “Ñandejára po ogueraha hague, ha ndojejapojevyiva’erãha ambueichápe”. Pe jehaipyre mboyvegua ombojoaju hag̃ua peteĩchaite Espíritu de Profecía autorida jejahéi rehegua pe visión ára pahapegua ndive, opa proféta niko oñe’ẽve hag̃ua directamente umi ára paháre. Upévare Daniel he’i vove versíkulo catorce-pe “mondaha kuéra” omopyenda pe visión, upéva hína Salomón visión Proverbios 29:18-pe, he’íva umi ndorekóiva pe visión “omanombaha”, ha pe ñe’ẽ “omanomba” he’ise “ojejapo hag̃ua opívo”.
“Perish” is therefore identifying that those who profess to uphold the Spirit of Prophecy in the last days, but who reject the authority represented therein, become naked, and perish, which is a description of the Laodiceans, who are “wretched, and miserable, and poor, and blind, and naked.” They are counseled to buy “white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear.” If they refuse the counsel they are spewed out of the mouth of the Lord.
Upévare, “Oñehundi” he’ise umi ára pahápe omombe’úva ojokoha Espíritu de Profecía, ha katu omboykéva pe autorida upépe ojehechaukáva, opytaha opívo ha oñehundi; kóva niko peteĩ ñe’ẽmondo umi Laodiceagua rehegua, ha’ekuéra “imboriahu asy, ñembyasyha, mboriahu, ohecha’ỹva ha opíva.” Oñeñe’ẽ chupekuéra tojogua hag̃ua “ao morotĩ, nde rehe oñemonde hag̃ua, ha ani hag̃ua ojehecha nde opi hag̃uagui neotĩ.” Ha’ekuéra ndojapóiramo pe consejo, oñemosẽta Ñandejára jurúgui.
Thus, we find another witness that this nakedness is manifested just before probation closes. At the soon-coming Sunday law those naked souls will receive the mark of the beast, as they are overthrown, as represented in verse forty-one of Daniel eleven. The reason they will be overthrown is that they rejected the authority of the Spirit of Prophecy, which upholds the 1843 pioneer chart, which represents the foundations of Adventism, and includes the “key” which establishes the vision with the identification that Rome is the power represented as “the robbers of thy people” in verse fourteen.
Upéicha, jajuhu ambue testígo ko opívo ojehechauka hag̃ua mboyve oñemboty pe ára de gracia. Pe léi domingo hi’aguĩma oútavape, umi ánga opívo ohupytýta pe mymba marca, oñehundiháicha hikuái, ojehechaukaháicha Daniel 11, versículo cuarenta y uno-pe. Pe mba’érepa oñehundíta hikuái ha’e rejehekýigui pe Espíritu de Profecía autorida, omombaretéva pe cuadro pionero 1843-pegua, ohechaukáva Adventismo pyenda ypykuéra, ha oguerekóva pe “llave” omopyendáva pe visión, pe identificación reheve Roma ha’eha pe mbarete ojehechaukáva “nde retãygua mondaha” ramo versículo catorce-pe.
“One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.
“Peteĩ mbaʼe oĩ porãite: umi Adventista del Séptimo Día oñemoĩva Satanás poyvi guýpe, tenonderãite ohejátava ijerovia umi ñeñemongeta ñemomanduʼáva ha ñemoñeʼẽ hag̃ua oĩva Testimonios Espíritu de Dios peguápe.
“The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.
“Pe ñehenói oñembojoaju hag̃uáicha hetave hag̃ua ha servicio ipotĩvévape guarã ojejapo hína, ha osegíta ojejapo. Oĩ umi ko’ág̃a omombe’úva Satanás ñe’ẽnguéra, ha upéi oikuaáta porã mba’épa ojapo hikuái. Oĩ umi orekóva tembiaporã iñimportánteva ha jerovia hag̃ua, ndohesakãporãiva pe añetegua ko ára guarã. Chupekuéra oñeme’ẽva’erã pe marandu. Oñemoneĩramo hikuái, Cristo omoguahẽta chupekuéra, ha ojapóta chuguikuéra tembiapokue oñondive hendive. Ha oñembotovéramo ohendu pe marandu, oñemoĩta hikuái pype pe poyvi hũva Mbopyharépe Ruvicha guýpe.
“I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.” Spalding and Magan, 305, 306.
“Che amyetégui hag̃ua pe añetegua hepyetéva ko ára guarã ojepe’a ohóvo hesakãve ha hesakãvéva yvypóra akãme. Peteĩ sentido ijojaha’ỹvape kuimba’e ha kuña okaruva’erã Cristo ro’ógui ha ho’uva’erã huguy. Oĩta peteĩ ñembotuicha hesãmbyhy rehegua, pórke pe añetegua ikatu oñembotuicha meme. Pe añetegua ñepyrũhára divíno oikéta peteĩ joaju hi’aguĩvéva ha gueteri hi’aguĩvéva umi oseguívandi oikuaa hag̃ua chupe. Ñandejára tavayguakuéra oguerohory jave Iñe’ẽ yvága mbuja ramo, oikuaáta hikuái pe hembiapokue osẽha oñembosako’i pyhareveicha. Oguerekóta hikuái mbarete espiritual, pe tete oguerekoháicha mbarete físico tembi’u oje’u jave.” Spalding and Magan, 305, 306.
In our last article we identified that Uriah Smith was the champion of the rebellion of 1863, for it was he who introduced the counterfeit 1863 chart. The chart he produced in 1863 removed the seven times of Leviticus twenty-six from Laodicean Adventism’s prophetic message, thus marking the beginning of the progressive tearing down of the foundations, and also the beginning of the construction of the counterfeit Laodicean Adventist foundation, which is built upon sand. Later in Advent history, his private interpretation of the king of the north, bore the fruits of his prophetic model as people fled the church.
Ore ro’article pahápe jahechakuaa vaekue Uriah Smith hague pe ñemopu’ãrã 1863-pe guare rembiapokue tenondegua, ha’e niko upe omoingova’ekue pe ta’anga 1863 guare japúva. Pe ta’anga ha’e ojapova’ekue 1863-pe omboyke vaekue pe siete tiempos Leviticus mokoĩpa poteĩ gui pe marandu profético Adventismo Laodiceano pegua; upéicha ohechauka oñepyrũ hague pe mboguejy mbeguekatúpe umi cimiento, ha avei oñepyrũ hague oñemopu’ã pe cimiento Adventista Laodiceano japúva, oñemopyendáva yvyku’íre. Upe rire, Adventista rembiasakue ryepýpe, iñemyesakã ñemiháme pe mburuvicha yvate gotyo rehegua ogueru hi’a umi modelo profético rehegua, ha heta tapicha osẽ pe iglesia-gui.
Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. Matthew 7:15–27.
Peñangareko umi maranduhára japu rehe, ouva pene rendápe ovecha aope, ha hyepýpe katu aguara ñarõ oporohundiséva hikuái. Peikuaáta chupekuéra hiʼakuére. Oñembyatýpa parral ñuatĩgui, térã higo karaguatýgui? Péicha avei opa yvyra porã ogueru yva porã; ha yvyra vai ogueru yva vai. Peteĩ yvyra porã ndaikatúi ogueru yva vai, ha peteĩ yvyra vai ndaikatúi ogueru yva porã. Opa yvyra ndoguerúiva yva porã oñekytĩ ha oñemombo tatápe. Upévare hiʼakuére peikuaáta chupekuéra. Ndahaʼéi opavave heʼíva chéve: Che Ruvicha, Che Ruvicha, oike hag̃uáva yvágape guarã mburuvichagua; oike hag̃ua katu pe ojapóva Che Ru oĩva yvágape rembipota. Heta heʼíta chéve upe árape: Che Ruvicha, Che Ruvicha, ndoroprofetisáipa nde rérape? ha nde rérape ndarosẽipa añangakuéra? ha nde rérape ndorojapóipa heta tembiapo hechapyrãva? Upéi aikuaaukáta chupekuéra: Arakaʼeve ndaikuaái pende rehe; pejei chehegui, peẽ tekojojaʼỹme pembaʼapóva. Upévare oimeraẽ ohendúva koʼã ñeʼẽ che mbaʼéva ha ojapóva, ambojojáta chupe peteĩ kuimbaʼe arandúre, omopuʼãva hóga ita guasu ári: ha oky oguejy, ha ysyry tuicha ou, ha yvytu oipeju ha oinupã upe óga rehe; ha ndoʼái, oñemopyenda rupi ita guasu ári. Ha oimeraẽ ohendúva koʼã ñeʼẽ che mbaʼéva ha ndojapóiva, oñembojojáta peteĩ kuimbaʼe itavývare, omopuʼãva hóga yvykuʼípe: ha oky oguejy, ha ysyry tuicha ou, ha yvytu oipeju ha oinupã upe óga rehe; ha hoʼa; ha tuichaite vaʼekue iñehundi. Mateo 7:15–27.
The leadership of Laodicean Seventh-day Adventism was passed by in 1989, as assuredly as the leadership of the Jewish church was passed by at the birth of Christ.
Ñemboguataha Laodiceaguápe, Adventista del Séptimo Día rehegua, ojeheja ykére ary 1989-pe, peteĩchaite mba’éichapa ojeheja ykére pe ñemboguataha judío-kuéra iglesia rehegua Cristo heñói jave.
“Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.
“Yvypóra ndoikuaái upéva, ha katu pe marandu omyenyhẽ yvága vy’águi. Peteĩ py’aguapy pypukuvéva ha mborayhu porãve reheve, umi tekove marangatu arapy hesakãvagui oguejy yvy gotyo. Ko múndo tuichakue ijesakãve Hese oĩgui. Belén yvytykuéra ári oñembyaty peteĩ aty angelkuéra hetaiterei ndaikatúiva ojeipapa. Ha’ekuéra oha’arõ pe techaukaha omombe’u hag̃ua pe marandu porãite ko múndo-pe. Israel ruvichakuéra ifiél va’ekuéiramo hembiaporãme, ikatu va’erãmo’ã okomparti pe vy’a omyasãi haguére Jesús reñói marandu. Ko’ág̃a katu oñemboyke chupekuéra.”
“God declares, ‘I will pour water upon him that is thirsty, and floods upon the dry ground.’ ‘Unto the upright there ariseth light in the darkness.’ Isaiah 44:3; Psalm 112:4. To those who are seeking for light, and who accept it with gladness, the bright rays from the throne of God will shine.” The Desire of Ages, 47.
“Ñandejára he’i: ‘Añohẽta y hi’uhéivape ári, ha ysyry guasu yvy kuivére.’ ‘Iporãva-kuérape guarã osẽ tesape pytũmbýpe.’ Isaías 44:3; Salmo 112:4. Umi ohekáva tesape, ha oguerohorýva upéva vy’ápe, umi tesape hendypáva Ñandejára guapyha guasúgui omimbi hag̃ua hese kuéra.” El Deseado de Todas las Gentes, 47.
The time of the end in the line of Christ was His birth, and it was then that the message which would test that generation was unsealed. 1989 was the time of the end for the candidates who are called to be among the one hundred and forty-four thousand. Uriah Smith’s prophetic model rejected the foundational truths which are represented on the 1843 chart. Those truths were the “Rock.”
Pe ára paha oĩva ipaha ára Cristo rekópe ha’e kuri Hembiapo ypy, ha upérõ ojepe’a kuri pe marandu omboyke’ỹ hag̃uáicha upe ñemoñareme. 1989 ha’e va’ekue ipaha ára umi ojeporavóva ohenóiva’ekuépe oĩ hag̃ua umi cien cuarenta y cuatro mil apytépe. Uriah Smith marandu’ẽ modelo profético omboyke pe añetegua ypykuéra ojehechaukáva pe cuadro 1843-pe. Umi añetegua ha’e va’ekue pe “Ita Guasu.”
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Pe ñe’ẽmondo ñembokatupyry oguahẽma: Mba’eve ndojehejava’erãi oike hag̃ua omyakãraku térã ombovy’a’ỹ hag̃uáicha pe pyenda jerovia rehegua ári ñande jajapo hague ñemopu’ã guive pe marandu ou ramo guare ary 1842, 1843 ha 1844-pe. Che aime va’ekue ko marandúpe, ha upéva guive che añembo’yva’ekue ko yvy arigua renondépe, jeroviaha ha añete hag̃ua pe tesape Tupã ome’ẽ va’ekue oréve. Ndorojepensái roipe’a hag̃ua ore py pe plataforma ári oñemoĩ hague, ára ha ára roheka aja pe Ñandejára ñembo’e kyre’ỹme, roheka hag̃ua tesape. Peẽ piko peimo’ã ikatuha che aheja rei pe tesape Tupã ome’ẽ va’ekue chéve? Upéva oĩva’erã Araka’evegua Ita Guasu-icha. Upéva che reraha ha che mboguata va’ekue guive oñeme’ẽ hague chéve.” Review and Herald, 14 jasyrundy 1903.
On September 11, 2001 the latter rain began to sprinkle as the winds representing Islam of the third woe were released, and the Patriot Act marked a transition from English to Roman law prophetically announcing that the flood of the papal power had begun to flow. The final testing process for the house of Laodicean Adventism began, and “the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it”.
Árape 11 jasyporundy 2001-pe oñepyrũ oky pe ama pahague, umi yvytu orrepresentáva Islam mbohapyha ñembyasy guasu rehegua oñemosãso rupi, ha pe Patriot Act omarká peteĩ jehasa léi inglés-gui léi romano-pe, profétikamente oikuaauka hag̃ua pe ysyry guasu mbarete papal rehegua oñepyrũma osyry. Oñepyrũ pe proceso paha jehechaporãrã pe óga Laodicea Adventismo rehegua, ha “oky pe ama, ou umi ysyry guasu, ha pe yvytu oipeju, ha oinupã pe óga; ha ho’a: ha tuichaite vaekue iña”.
The message that the mighty angel announced at that time identified that all nations had drunk the wine of Babylon, and the counterfeit methodology of papal Rome and apostate Protestantism which had been progressively adopted since the rebellion of 1863, is represented by the wine (doctrine) of Babylon.
Pe marandu pe ánhel mbarete omombeʼúvaʼekue upe jave ohechauka mayma tetãnguéra hoʼuma hague Babilonia káguagui, ha pe tembiaporã rape japu Roma papálgua ha protestantismo apóstata rehegua, oñemoguahẽvaʼekue mbeguekatúpe pe rebelión ary 1863 guive, oñerepresenta pe káguápe (doctrínape) Babilonia rehegua.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.
Ha umi mba’e rire ahecha ambue ánhel oguejy yvágagui, oguerekóva tuichaitereíva pokatu; ha yvy henyhẽ tesakã hag̃ua iñemimbipa reheve. Ha osapukái mbarete asy peteĩ ñe’ẽ hatãme, he’ívo: Ho’a, ho’a Babilonia guasu, ha oiko ramo aña kuéra renda, ha opa espíritu ky’a renda mbaretépe, ha peteĩ guyra ky’a ha jeguarúva opaichagua ñembotypa. Opa tetãnguéra niko ho’u’ỹre’u hague chugui upe víno, ha’éva ipochykuéra rehegua hekovai rehegua; ha yvy ruvicha kuéra hekovai hendive, ha yvy pegua ñemuha kuéra ipirapire heta hag̃ua oguahẽ imba’eporã porãetereíva hetakuére. Apocalipsis 18:1–3.
At the disappointment of July 18, 2020, the testing process was over for the Laodicean Seventh-day Adventist church, and the testing process of those who were the candidates to be among the one hundred and forty-four thousand began. When Michael began to awaken those candidates in July of 2023, the message, represented as oil in the parable of Adventism was again unsealed. Whether post September 11, 2001 or post July 2023, there was an outpouring of the oil, and the message that was unsealed in July 2023, when fully developed, is the Midnight Cry message of the parable.
Pe 18 jasypokõi 2020 pe ñembotavy guasúpe, opa kuri pe prueba rembiapo pe iglesia Adventista del Séptimo Día Laodiceaguápe g̃uarã, ha oñepyrũ pe prueba rembiapo umi oĩva'ekue candidato ramo oike hag̃ua umi cien cuarenta y cuatro mil apytépe. Michael oñepyrũrõ guare omombáy umi candidato-kuérape jasypokõi 2023-pe, pe marandu, oñerrepresentáva aceite ramo pe parábola Adventismo rehegua ryepýpe, oñembohesakãjey. Taha’e post 11 de septiembre de 2001 térã post jasypokõi 2023, oiko peteĩ ñehẽkue guasu pe aceite rehe, ha pe marandu oñembohesakãva’ekue jasypokõi 2023-pe, oñembotuichapaite vove, ha’e pe marandu Midnight Cry rehegua pe parábola peguáva.
It begins in the testing time as the message for the wise and foolish virgins, but it swells to the loud cry message. That message arrives at the soon-coming Sunday law, and when it arrives the second voice of Revelation chapter eighteen calls God’s other flock out of Babylon.
Oñepyrũ pe tiempo de prueba-pe marandu ramo umi virhen arandúvape ha tavývape g̃uarã, ha upéi okakuaa pe marandu sapukái hatã peve. Upe marandu og̃uahẽ pe léi domingo hi’aguĩetévape, ha og̃uahẽvo pe mokõiha ñe’ẽ Apocalipsis kapítulo 18-gua ohenói Ñandejára ambue ijovechakuéra osẽ hag̃ua Babilóniagui.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.
Ha ahendu ambue ñe'ẽ yvágagui, he'íva: Pesẽ chugui, che retãygua, ani hag̃ua peñemoirũ hembiapo angaipápe, ha ani hag̃ua pejapyhy hi'aguekuéra rehegua. Umi iñangaipakuéra oguahẽ yvágape, ha Tupã nemandu'a hembiapo vaikuére. Apocalipsis 18:4, 5.
The first voice of verse one through three announced the arrival of a testing time, and the sprinkling of the latter rain then began. The second voice identifies the end of that testing time, and announces the testing time for God’s other flock that is still in Babylon.
Pe ñe’ẽ tenondegua, versíkulo peteĩ guive mbohapy peve, omoherakuã ára jehechapyra’u ñepyrũ, ha upérõ oñepyrũ pe ama pyahu ñemoĩsa. Pe mokõiha ñe’ẽ ohechauka pe ára jehechapyra’u paha, ha omoherakuã pe ára jehechapyra’u Tupã atýgui ambuévape guarã, oĩ gueteri hag̃ua Babilóniape.
“So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people.’” Review and Herald, December 6, 1892.
Upévare, tembiapo pahápe oñeme’ẽ hag̃ua peteĩ ñe’ẽñemi ko yvy tuichakue-pe, ojeporavóma mokõi ñehenói iñambuéva umi iglésia-pe g̃uarã. Pe marandu mokõiha ánhel rehegua he’i: “Babilonia ho’a, ho’a, upe táva guasu, opa tetãme omongaru haguére pe vínore, imarã reko vai pochy rehegua.” Ha pe sapukái hatãme pe marandu mbohapyha ánhel rehegua, oñehendu peteĩ ñe’ẽ yvágagui he’íva: “Pesẽ chugui, che retãyguakuéra.” Review and Herald, 6 de diciembre de 1892.
It is during the outpouring of the Holy Spirit that Paul’s strong delusion of 2 Thessalonians is accomplished. Whether it was the testing of the Laodicean Seventh-day Adventist church that began on September 11, 2001 or the testing of the virgins who experienced the disappointment of July 18, 2020, the testing occurs during an outpouring of the Holy Spirit. That outpouring represents a testing message.
Pe Espíritu Santo oñehẽmboyku jave ojejapo Pablo he’i va’ekue ñembotavy mbarete 2 Tesalonicenses-pe. Taha’e Laodiceagua Iglesia Adventista del Séptimo Día jehasa’asy oñepyrũva’ekue 11 de septiembre de 2001-pe térã umi vírgen ohasa va’ekue pe ñembyasy 18 de julio de 2020-pe jehasa’asy, pe jehasa’asy oiko peteĩ Espíritu Santo ñehẽmboyku jave. Upéva pe ñehẽmboyku ohechauka peteĩ marandu jehasa’ãrã.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Umi unhído oñembo’yva Yvy tuichakue Jára ykére, oguereko pe tenda peteĩ jeyme oñeme’ẽva’ekue Satanáspe keruvín ñuãharã ramo. Umi marangatúva oñemongoraíva Itróno jerére rupive, Ñandejára omantene peteĩ marandu joaju tapiaite yvy rehegua tapichakuéra ndive. Pe aséite órova ohechauka pe gracia Ñandejára ome’ẽva omoĩ porã hag̃uáicha umi creyente kuéra lámpara, ani hag̃ua overa kangy ha ogue. Noĩriramo ko aséite marangatu oñeñohẽva yvágagui Tupã Espíritu marandu kuérape rupive, umi mba’e vai rembiapokue oguerekóta kuimba’e ha kuñanguéra rehe control kompleto.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Ñandejára oñemongy’árõ ndajajapyhýi umi marandu ha’e omondóva ñandéve. Péicha roñembotove pe aséite óro ha’e ohenoĩ hag̃uáicha ñane ánga ryepýpe ikatu hag̃uáicha oñembohasa umi oĩvape pytũmbýpe. Ha og̃uahẽvo pe ñehenói, ‘Pema’ẽ, ou pe novio; pesẽ pejotopa haguã hese,’ umi ndojapyhýiva’ekue pe aséite marangatu, umi noñangarekóiva’ekue Cristo grásiare ikorasõme, ojuhúta, umi virhén itavývaicha, noĩriha oñembosako’íma hag̃ua ojotopa hag̃ua Ijára ndive. Ha’ekuéra ndorekói ijehegui pe pu’aka ohupyty hag̃ua pe aséite, ha hekove oñehundi. Péro ojejerurérõ Ñandejára Espíritu Santo, ñañembo’évo, Moisés ojapo haguéicha, ‘Ehechauka chéve nde glória,’ upéicharõ Ñandejára mborayhu oñeñohẽta ñane korasõme. Umi kuatia óro rupive, pe aséite óro oñembohasáta ñandéve. ‘Ndaha’éi mbarete rupi, ni pu’aka rupi, che Espíritu rupive ae, he’i Jehová de los Ejércitos.’ Ojejapyhýivo pe kuarahy rendy hesakãva, pe Tekoporã Kuarahy rehegua, Ñandejára ra’ykuéra omimbipa tesapeháicha ko yvy ape ári.” Review and Herald, July 20, 1897.
The sealing time of the one hundred and forty-four thousand began on September 11, 2001, and it represents two testing periods. The first is the final testing of the Laodicean Seventh-day Adventist church, and the second is for those who are the subjects of the parable of the ten virgins. To be either a wise or a foolish virgin requires that all the virgins experience a tarrying time.
Umi 144.000 oñembosella haguã oñepyrũkuri 11 jasyporundy ary 2001-pe, ha upéva ohechauka mokõi ára jehasa’asy. Peteĩha ha’e pe jehechapyrã paha pe iglesia Adventista del Séptimo Día Laodicea-gua rehegua, ha mokõiha katu umi ha’évape g̃uarã, pe parábola umi diez virgen rehegua mba’eapóva. Oñemoĩ hag̃uáicha peteĩ virgen arandu térã peteĩ virgen vyrorei ramo, tekotevẽ opaite umi virgen ohasa peteĩ ára oha’arõva.
In Millerite history the tarrying time began with the arrival of the second angel, which occurred at the first disappointment. At that point the Protestants, who were God’s former covenant chosen people were passed by. On July 18, 2020 the former covenant chosen people were passed by, and the testing process that occurred during the tarrying time in the Millerite history began to be repeated. The message of the Midnight Cry was then developed in Millerite history, as it is currently being developed. When it fully arrived at the Exeter Camp meeting it was manifested who had the message (oil) and who did not. The former covenant chosen people of either history is the first to be tested and passed by.
Miller guakuéra rembiasakuepe pe aravo ipuku hag̃uáicha oñepyrũ kuri oguahẽrõ guare pe mokõiha ánhel marandu, upéva oiko vaʼekue pe ñembotavy peteĩha jave. Upe jave umi protestánte, haʼéva Tupã tavayguakuéra ypygua pe ñeʼẽmeʼẽ yma guápe ojeporavóva, ojeheja hag̃uáicha ohasa hag̃uáicha. Ára 18 jasypokõi 2020-pe umi tavayguakuéra pe ñeʼẽmeʼẽ yma guápe ojeporavóva ojeheja hag̃uáicha ohasa hag̃uáicha, ha pe jehechapyʼỹ rape oiko vaʼekue pe aravo ipuku hag̃uáicha aja Miller guakuéra rembiasakuepe oñepyrũ hag̃ua ojerejey. Upéi pe Pyhare Pyte Sapyʼa Marandu oñemoheñói kuri Miller guakuéra rembiasakuepe, ha koʼág̃a avei oñemoheñóihína. Oguahẽmbaite rire Exeter Camp Meeting-pe ojehechauka máva oguereko pe marandu (aséite) ha máva ndoguerekói. Umi tavayguakuéra pe ñeʼẽmeʼẽ yma guápe ojeporavóva mokõive rembiasakuepegua haʼe pe tenondete oñehaʼãva ha upéi ojehejáva ohasa hag̃uáicha.
“‘A new heart will I give you and a new spirit will I put within you.’ I believe with all my heart that the Spirit of God is being withdrawn from the world, and those who have had great light and opportunities and have not improved them, will be the first to be left. They have grieved away the Spirit of God. The present activity of Satan in working upon hearts, and upon churches and nations should startle every student of prophecy. The end is near. Let our churches arise. Let the converting power of God be experienced in the heart of the individual members, and then we shall see the deep moving of the Spirit of God. Mere forgiveness of sin is not the sole result of the death of Jesus. He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God.” Selected Messages, book 3, 154.
“‘Peteĩ py’a pyahu ame’ẽta peẽme ha peteĩ espíritu pyahu amoĩta pende ryepýpe.’ Aguerovia che py’aite guive Tupã Espíritu ojeipe’a hína ko yvórape guive, ha umi oguerekóvape hague tuicha tesakã ha oportunidad, ha ndoipurúi porãiva’ekue umíva, ha’éta umi tenondete ojeheja hag̃uáicha. Ha’ekuéra omombyry Tupã Espíritu. Ko’ág̃a Satanás rembiapo py’akuéra ári, ha tupao ha tetãnguéra ári, omondýi hag̃ua opa maranduhára profecía rehegua. Hu’ãma paha. Topu’ã ñane retãgua tupao kuéra. Tojehasa Tupã pokatu omoambuéva peteĩteĩva miembro kuéra py’apýpe, ha upéicharõ jahecháta Tupã Espíritu omýi pypukuha. Pe ñepyrũ hag̃ua angaipa rehegua ñyrõnte ndaha’éi Jesús mano rembiapokue peteĩnte resultado. Ha’e ojapo pe sacrificio ijapỹra’ỹva ndaha’éi angaipa ojeipe’a hag̃uánte, síno yvypóra reko oñemyatyrõ hag̃ua, oñembojegua jey hag̃ua, oñemopu’ã jey hag̃ua umi itapỹi guive, ha oñembosako’i hag̃ua oĩ porã hag̃ua Tupã renondépe.” Selected Messages, libro 3, 154.
In either testing period, those who rejected the message that is unsealed receive Paul’s strong delusion.
Oimeraẽva período de prueba-pe, umi omboykéva pe marandu ojeipe’áva sello-gui orresivi Pablo ñe’ẽme pe jejavy mbarete.
“It is a fearful thing to treat lightly the truth which has convinced our understanding and touched our hearts. We cannot with impunity reject the warnings which God in mercy sends us. A message was sent from heaven to the world in Noah’s day, and the salvation of men depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation, ‘Your house is left unto you desolate.’ Looking down to the last days, the same infinite power declares, concerning those who ‘received not the love of the truth, that they might be saved,’ ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ As they reject the teachings of His Word, God withdraws His Spirit, and leaves them to the deceptions which they love.” Early Writings, 46.
“Peteĩ mbaʼe kyhyje hag̃ua niko ñamomichĩséramo pe añetegua ombojeroviáva ñande arandu ha opokóva ñane korasõre. Ndikatúi ñamboyke ñane rembiapo vai’ỹre umi ñe’ẽmondo Ñandejára ipy’a porãgui ñandéve omondóva. Peteĩ marandu oñemondo yvágagui ko yvy arapýpe Noé árape, ha yvyporakuéra pysyrõ odepende kuri mba’éichapa omoneĩ térã omboyke hikuái upe marandu. Oñemboykére pe ñe’ẽmondo, Ñandejára Espíritu ojeipe’a pe ñemoñare angaipávagui, ha opave y peteĩ ama guasu pegua ryepýpe. Abraham tiémpope avei, pe poriahuvereko ndopytavéi oñe’ẽsẽ hag̃ua umi oikóva Sodoma-pe ha ojejavy vaʼekuépe; ha Lot añónte hembireko ha mokõi tajýra ndive ojesalva, opa ambue katu ojehapypa pe tata yvágagui oguejývape. Péicha avei Cristo árape. Ñandejára Ra’y he’i umi judío ndogueroviáiva upe ñemoñarepe: ‘Pende róga ojeheja peẽme nandi hag̃ua.’ Omañávo umi ára paháre, upe pokatu ijapyra’ỹva voi he’i, umi ‘ndohechaséiva pe añetegua mborayhu ikatu hag̃uáicha ojesalva’ rehe: ‘Upévare Ñandejára omondóta chupekuéra peteĩ jejavy mbarete, oguerovia hag̃ua peteĩ japúpe; ikatu hag̃uáicha oñehundi maymáva oguerovia’ỹva añetegua, ha ovy’áva teko joja’ỹre.’ Oñemboykévo Hembiapo ñe’ẽporã ñembo’ekuéra, Ñandejára oipe’a Ijespíritu, ha oheja chupekuéra umi ñembotavy ohayhúva pópe.” Early Writings, 46.
We will continue this study in the next article.
Jaseguítata ko estudio ambuéva artículope.