We are currently addressing the prophetic line of the controversies within Advent history that have taken place concerning the various symbols of Rome. We are currently addressing “the daily” in the book of Daniel. That controversy represents a rejection of the foundations of Adventism, the rejection of the authority of the Spirit of Prophecy, and the rejection of the messenger that was chosen by God. Rejecting the work of Miller also represents a rejection of the instruction that had been given to Miller by heavenly angels, who led Miller to his understanding of the message produced by the increase of knowledge when the book of Daniel was unsealed in 1798.
Ko’ág̃a ñañemongeta hína pe línea profética rehegua umi ñorairõ ñemimo’ã Advento rembiasakue ryepýpe oikova’ekue Roma rehegua opaichagua símbolo rehe. Ko’ág̃a ñañemongeta hína “pe ára ha ára guigua” rehe Daniel kuatiañe’ẽme. Upe ñorairõ ñemimo’ã ohechauka peteĩ ñemboyke Adventismo pyendakuéra rehegua, peteĩ ñemboyke Espíritu de Profecía autorida rehegua, ha peteĩ ñemboyke upe mensajéro Ñandejára ojeporavova’ekue rehegua. Oñemboykévo Miller rembiapo, upéva avei he’ise oñemboyke hague pe instrucción oñeme’ẽva’ekue Miller-pe umi ánhel yvagapeguáva rupive, umíva oguerahava’ekue Miller-pe iñentendimiento pe marandu rehe, osẽva’ekue pe arandu okakuaágui Daniel kuatiañe’ẽ ojeipe’ávo iséllo ary 1798-pe.
Those that reject the truth identifying the power (pagan Rome) that restrained the papal power from being revealed in 2 Thessalonians, manifest that they do not love the truth, and for rejecting the love of truth, they receive a lie. The lie in turn brings strong delusion upon them. The lie is the cause, and the strong delusion they receive is the effect. The lack of love of the truth is their motivation. The lie represents the choice of a pluralistic acceptance of biblical doctrine, as opposed to those who believe in absolute truth. This is why Isaiah’s representation of Paul’s strong delusion is represented as delusions, not simply a delusion. The other class are those who do love the truth, accept the premise of absolute truth, and are identified by Isaiah as those who tremble at God’s Word.
Umi omboykéva pe añetegua ohechaukáva mbaʼe mbaretepa (Roma pagana) ojoko vaʼekue pe mbarete papal ani hag̃ua ojekuaauka 2 Tesalonicenses-pe, ohechauka hikuái ndaijaʼeiha añeteguáre; ha omboykére pe mborayhu añeteguáre, ohupyty peteĩ japu. Pe japu katu ogueru hese kuéra peteĩ jejavy mbarete. Pe japu hína pe mbaʼe omoñepyrũva, ha pe jejavy mbarete ohupytýva hikuái hína pe ipahague. Pe ndaipóri rehe pe mborayhu añeteguáre hína pe mbaʼe omomýiva chupekuéra. Pe japu orrepresenta pe poravo ojejapyhývo hetaiterei jehechakuaa doctrinal bíblica rehegua, oĩháicha umi ogueroviáva añetegua absoluto rehe. Upévare Isaías-pe pe taʼanga ohechaukáva pe jejavy mbarete Pablo rehegua ojehechauka jejavykuéraramo, ndahaʼéi peteĩ jejavy añónte ramo. Pe ambue aty katu hína umi ohayhúva añetegua, omoneĩva pe ypykue añetegua absoluto rehegua, ha Isaías ombohéra chupekuéra umi oryrýiva Tupã Ñeʼẽ renondépe.
Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. 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. Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:1–5.
Péicha he’i Ñandejára: Yvága hína cheguapy renda, ha yvy che py renda guýpe amoĩ hag̃ua; mamópa pe óga pejapóva chéve guarã? ha mamópa pe che pytu’u renda? Opa ko’ã mba’e niko che po ojapo va’ekue, ha upéicha opa umi mba’e oiko va’ekue, he’i Ñandejára; ha pévape katu ama’ẽta, upe imboriahúvare ha ipy’aite oñembyasývare, ha oryrýivare che ñe’ẽ renondépe. Pe ojukáva peteĩ tóro, ku ojukárõguáicha peteĩ kuimba’épe; pe osakrifikáva peteĩ ovecha ra’y, ku omondóramoguáicha jagua ajúra; pe oikuave’ẽva peteĩ mba’e me’ẽ, ku oikuave’ẽramoguáicha kure ruguy; pe ohapýva insiénso, ku omomba’éva gua’úramoguáicha peteĩ ta’ãnga rei. Ha’e kuéra niko oiporavo ijeheguiete hapekuéra, ha ipy’a ovy’a umi mba’e ijeguarúva rehe. Che avei aiporavóta ijavykuéra, ha aguerúta hi’ári umi mba’e okyhyjéva hikuái; ág̃a che ahenói ramo jepe, avave nombohovái; añe’ẽ ramo, nohendúi hikuái; síno ojapo ivaíva che resa renondépe, ha oiporavo upe che ndacheroryvéi hague. Pehendúke Ñandejára ñe’ẽ, peẽ pehendu hag̃uáicha pehendyryrýiva iñe’ẽ renondépe; Pene ryvy kuéra penderechava’ekue vai, ha pene mosẽva’ekue che réra rehehápe, he’i va’ekue: “Toñemomba’eguasu Ñandejára”; ha’e katu ojehechaukáta pene vy’arã, ha ha’e kuéra otĩta. Isaías 66:1–5.
Those who tremble at God’s Word are the outcasts of Israel, who in the last days are those who are represented as the ensign.
Umi oryrýiva Tupã Ñe’ẽ renondépe ha’e Israel ñemosẽpyrekuéra, ha ipaha ára rupi ha’e umi ojehechauka vaʼekue poyvi ramo.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
Ha’e omoĩta peteĩ techaukaha tetãnguéra-pe g̃uarã, ha ombyatýta Israel oñemosẽva’ekuépe, ha ombojoajúta Judá isarambíva’ekuépe yvy rembe’y irundy guive. Isaías 11:12.
God identifies that it is He who made the house that the class who are presenting corrupted offerings claim to have made. It is that house they trust in when they proclaim “the temple of the Lord are these.”
Tupã ohechauka ha’eha’eha ojapo va’ekue pe óga umi oñemoĩva ogueru hag̃ua ofrénda oñembyaíva he’íva ojapo hague. Upe óga rehe ae ojerovia hikuái oikuaaukávo: “Pe Ñandejára róga ko’ãva.”
Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:2–4.
Eñembo’y pe ñembykepe Ñandejára róga rehegua, ha emoherakuã upépe ko ñe’ẽ, ha ere: Pehendu Ñandejára ñe’ẽ, peẽ mayma Judágua peikéva ko’ã okẽ rupive peadora hag̃ua Ñandejárape. Péicha he’i Ñandejára ipu’akapáva, Israel Tupã: Pembopyahu pende rape ha pene rembiapo, ha che pohejáta peiko hag̃ua ko tenda-pe. Ani pejerovia ñe’ẽ japu rehe, peje hag̃ua: Ñandejára templo, Ñandejára templo, Ñandejára templo, ko’ãva hína. Jeremías 7:2–4.
Those who “trust” in lying words, are those who believe a lie. The house which the Lord built was raised upon the foundation which He also made. The class who refused to answer when God called, chose their own ways and delighted in abominations. They chose “ways,” and “abominations,” in the plural, when Jeremiah stated that there was only one way to walk within.
Umi ojeroviáva umi ñe’ẽ japu rehe, ha’e hína umi ogueroviáva peteĩ japu. Pe óga Ñandejára omopu’ãva, oñemopu’ã pe fundamento avei Ha’e ojapova’ekue ári. Pe aty omboykéva ombohovái hag̃ua Tupã ohenói jave, oiporavo hikuái ijeheguiete haperãnguéra ha ovy’a mba’e vai jeguarãnguéra rehe. Oiporavo hikuái “haperãnguéra” ha “mba’e vai jeguarãnguéra”, heta papyhápe, Jeremías he’i ramo jepe peteĩ tape añoite oĩha ojeguata hag̃ua ipype.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices sweet unto me. Jeremiah 6:16–20.
Péicha he'i Ñandejára: Peñembo'y tape rupi, pehecha ha pejerure umi tape yma guaréva rehe, moõpa oĩ pe tape porã, ha peguata pype; upéicha pejuhúta pytu'u pene ángape g̃uarã. Ha ha'ekuéra he'i: Ndoguatamo'ãi upérupi. Avei amoĩ pene ári ñangarekohára, he'íva: Pehendu turu pu. Ha ha'ekuéra he'i: Ndajahendumo'ãi. Upévare, pehendu, tetã nguéra, ha peikuaa, aty guasu, mba'épa oĩ hesekuéra. Ehendu, yvy: ehecha, aguerúta ivaíva ko tetã rehe, hína iñe'ẽrã py'a ñemoñare, ndojapysakái haguére che ñe'ẽre, ni che léire, ha omombo rire upéva. Mba'erã piko ou chéve inciénso Seba guive, ha takuare'ẽ he'ẽ mombyry retégui? Pene mymbahapykuéra ndoguerohorýi, ha pene hag̃uaikuéra ndochegustái. Jeremías 6:16–20.
In chapter fifteen, Jeremiah calls the evil congregation that would not hearken, though they had ears, the “assembly of mockers.” This congregation was given a “watchman” in both the history of the first and second angels’ messages, and again in the history of the third angel, but they refused to walk in the good way, which is the old paths. Instead, they walked in the “ways.” For this reason, Isaiah identifies that God will choose multiple delusions, for they chose a plurality of false paths instead of the absolute way of the old paths. As with Isaiah’s testimony the assembly of mockers’ worship is rejected by the Lord. Sister White directly associates Isaiah’s plurality of delusions with Paul’s strong delusion, and she places it in the context of the rejection of the foundational truths, the foundation which the Lord built and builds His house upon.
Jeremías, kapítulo quince-pe, ohenói pe kongregasión añaíva nohenduséivape, jepe oreko apysa, “aty oñembohoryhápe.” Ko kongregasión oñeme’ẽ peteĩ “ñangarekohárape” mokõivéva marandu angél peteĩha ha mokõiha rembiasakuepe, ha upéi avei angél mbohapyha rembiasakuepe, ha katu ndaipotaikuri oguata tape porãme, ha’éva umi tape yma guare. Upe rangue, oguatákuri umi “tapekuérape.” Upévare, Isaías ohechauka Ñandejára oiporavotaha heta jejavyguasu, ha’ekuéra oiporavógui heta tape japu umi tape yma guare rape añetéva rangue. Oiko haguéicha Isaías testimóniope, Ñandejára omboyke pe aty oñembohoryhápe jeroviaha. Hermana White ombojoaju hag̃uaicha Isaías ñe’ẽ rehegua heta jejavyguasu Pablo ñe’ẽ rehegua jejavy mbaretéva ndive, ha omoĩ upéva umi añetegua ñepyrũrã oñemboykeha contexto-pe, pe fundamento Ñandejára omopu’ã hague ha omopu’ãha hógape hi’ári.
“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 mba’épa oĩ yvýre guýpe, pe omoñe’ẽva opa kuimba’e py’a, he’i umi oguerekova’ekue tesape guasu rehegua: ‘Ha’ekuéra ndohasaasyi ha ndojehecharamói iñemoĩ teko ha espíritu rehegua káusare.’ Añetehápe, ha’ekuéra oiporavo ijeheguiete tape, ha ipy’a ovy’a umi mba’e jeguaruetéva rehe. Che avei aiporavóta iñembotavykuéra, ha amboúta hi’ári umi mba’e okyhyjéva hikuái; pórke ahenói ramo guare, avave norrespondéi; añe’ẽ ramo guare, ndohendu véi: upéva rangue, ojapo ivaíva che resa renondépe, ha oiporavo upe che ndavy’áihápe.’ ‘Tupã omondóta hi’ári kuéra mbotavy mbarete, oguerovia hag̃uáicha peteĩ japu,’ ‘ndoguerohorýigui pe añetegua mborayhu, ikatu hag̃uáicha oñesalva,’ ‘ha ovy’águi 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.’
“Pe Mbo’ehára yvagagua oporandu: ‘¿Mba’e ñembotavy ipohýive ikatúva ombotavy pe apytu’ũgui ko jehechauka nde remopu’ãha hína pe pyenda porã ári ha Tupã oguerohoryha ne rembiapo, ha añetépe nde rejapo heta mba’e arapygua rembipota ha rembojojávo, ha reñangaipa Jehová rehe? ¡Ói, peteĩ ñembotavy tuichaite, peteĩ kañyhápe porãva, ojapyhyva’ekue apytu’ũnguéra, kuimba’ekuéra peteĩ jey oikuaava’ekue pe añetegua, ojavy ramo tupãrayhu rehegua heko rehechaukaha pe espíritu ha ipokatu rehe; oguerekorõguáicha hikuái ojehegui hikuái ipirapire hetaha ha imba’eheta, ha ndaikotevẽiha mba’eve, ha añetépe katu oikotevẽ opa mba’ére.’”
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Ñandejára ndoikói vaʼekue peteĩ ambuéicha hembiguái jeroviapýva ogueraháva ijao kyʼaʼỹre rehe. Péro heta ojaheʼo: ‘Pyʼaguapy ha tekove hag̃ua’, ha upéicharõ pe ñehundipa pyaʼe oúva hese kuéra. Ndahaʼéiramo oiko peteĩ ñembyasy añetetéva ha tuicháva, ndahaʼéiramo kuimbaʼekuéra omomirĩ ipyʼa peteĩ confesión rupive ha ohupyty pe añetegua oĩháicha Jesúspe, arakaʼeve ndoikemoʼãi yvágape. Ág̃a oñepyrũ vove pe ñemopotĩ ñande apytépe, ndaiporimoʼãvéi jajepyʼapyʼỹ hag̃uáicha, jajerovia hag̃uáicha ñandeplatahetaha ha ñañembohetave hague mbaʼerepy rehe, ha ndajaikotevẽiha mbaʼeve rehe.
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
“Máva ikatu he’i añetetehápe: ‘Ore oro ojeprova tata rupive; ore ao ndaijakuaái ko yvy arigua reheve’? Ahecha ore Mbo’ehára ohechaukaha umi ao oñembohérava tekojoja rehegua. Oipe’ávo umíva, He ohechauka hag̃ua mba’éichapa hyepýpe oĩ mba’e ky’a. Upéi he’i chéve: ‘Nderehechái piko mba’éichapa, ñembotavy reheve, ojaho’i hikuái iñemongy’a ha heko marãguáva? ‘Mba’éichapa pe távaguasu jeroviaha oiko peteĩ kuña rekovaiháicha!’ Che Ru róga ojapo hikuái ñemuharenda róga, peteĩ tenda ojeipe’ahágui Tupã rekojoja rendy ha heko mimbipa! Upévare oĩ kangy, ha mbarete ndaipóri.’” Testimonies, volúmen 8, 249, 250.
In the passage, Jeremiah’s assembly of mockers is identified as Laodiceans, who are foolish virgins.
Pe pasáhepe, Jeremías aty oñembohoryhára rehegua oñemombe’u Laodiceagua-kuéra ramo, ha umíva hína virhén tavykue.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Pe estado pe Tupaóga ojehechaukáva umi kuñataĩ arandu’ỹva rehe, oñeñe’ẽ avei hese Laodicea rekoguáicha.” Review and Herald, 19 de agosto de 1890.
The foolish virgins manifest their lack of oil at the arrival of the Midnight Cry, when they receive a delusion that aligns with their own previous choice of which way to take, while rejecting Jeremiah’s old paths. The old paths are where rest and refreshing are to be found, and the rest and refreshing is the latter rain.
Umi virgen ñembotavy ohechauka ndorekoiha aséite Pyharepyte Sapu’a og̃uahẽvo, oñembohovái jave peteĩ jejavy ogueraháva chupekuéra pe tape ha’ekuéra ymaite guive oiporavova’ekue oguata hag̃ua, ha omboykévo Jeremías rape yma guarépe. Umi rape yma guare niko upépe ojejuhúva pytu’u ha piro’y, ha pe pytu’u ha pe piro’y hína pe ama paha.
“I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.
“Ahecha ojehechauka chéve pe ára pe ángel mbohapyha marandu oñembotývo hína. Tupã pokatu oguapy vaʼekue Itavayguakuéra ári; haʼekuéra omohuʼãma hembiapo ha oĩma oñembosakoʼipyrã pe aravo hasývape oúva henondépekuéra. Haʼekuéra orresivíma pe ama paha, térã pyʼaroʼysã Ñandejára renondégui, ha pe techapyrã oikovéva oñembopyahujey. Pe paha guasu ñemomarandu osẽma vaʼekue opa hendápe, ha omonguʼe ha ombopochy yvygua kuérape, umi ndojapyhýiva pe marandu.” Early Writings, 279.
It is during the outpouring of the Holy Spirit that the strong delusion is poured out upon the foolish Laodicean virgins who do not love the truth, and therefore chose a lie to believe instead of the truth. The rejection of the truth is equated with rejecting the law, for God’s law is embodied in His prophetic rules.
Pe Espíritu Santo oñehẽmbaitévo, upe jave oñehẽ avei pe jejavy mbarete umi virgen kaigue Laodiceagua ári, ndaijayhúiva pe añetegua, ha upévare oiporavo peteĩ japu oguerovia hag̃ua pe añetegua rangue. Pe oñemboyke pe añetegua ojehecha oñondive pe léi ñemboykéndi, Ñandejára léi niko oñemoañete Ipokatu profético regla-kuérape.
“Revelation is not the creation or invention of something new, but the manifestation of what was, until revealed, unknown to human beings. The great and eternal truths contained in the gospel are revealed through diligent searching and humbling of ourselves before God. The divine Teacher leads the mind of the humble seeker for truth; and by the Holy Spirit’s guidance, the truths of the Word are made known to him. And there can be no more certain and efficient way of knowledge than in being thus guided. The promise of the Saviour was, ‘When he, the Spirit of truth, is come, he will guide you into all truth.’ It is through the impartation of the Holy Spirit that we are made to understand the Word of God.
“Ñembyaty jehechauka ndaha’éi mba’e pyahu jejapo térã jejuhu, síno pe oikóva jehechauka, pe oñemombe’u mboyve oikuaa’ỹva yvyporakuérape. Pe marandu porã oguerekóva añetegua guasu ha opa’ỹva oñemombe’u ñekutu pohã porã rupive ha ñañemomichĩvo Ñandejára renondépe. Pe Mbo’ehára divíno oguereko ha omotenonde pe iñakãrapu’ãva ohekáva añetegua py’a humilde reheve; ha Espíritu Santo ñesãmbyhy rupive, pe Ñe’ẽ añetegua ojekuaauka chupe. Ha ndaipóri tape ojeroviaitéva ha iporãvéva kuaapy rehegua koichaite oñesãmbyhy hag̃uáicha. Pe Salvador ñe’ẽme’ẽ va’ekue he’i: ‘Ha’e, añetegua Espíritu, oguahẽ vove, peneisãmbyhýta opa añeteguápe.’ Espíritu Santo ome’ẽ rupi ñantende hag̃ua Ñandejára Ñe’ẽ.”
“The psalmist writes, ‘Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word. With my whole heart have I sought thee: O let me not wander from thy commandments. . . . Open thou mine eyes, that I may behold wondrous things out of thy law.’
“Salmísta he’i: ‘Mba’éichapa peteĩ mitãrusu omopotĩta heko rape? Oñatendévo hese nde ñe’ẽ he’iháicha. Che py’aite guive romboguáta: ani che mboguevi nde mandamientokuéragui.... Eipe’a che resa, ahecha hag̃ua mba’e hechapyrã nde léigui.”
“We are admonished to seek for the truth as for hid treasure. The Lord opens the understanding of the true seeker after truth; and the Holy Spirit enables him to grasp the truths of revelation. This is what the psalmist means when he asks that his eyes may be opened to behold wondrous things out of the law. When the soul pants after the excellencies of Jesus Christ, the mind is enabled to grasp the glories of the better world. Only by the aid of the divine Teacher can we understand the truths of the Word of God. In Christ’s school we learn to be meek and lowly because there is given to us an understanding of the mysteries of godliness.” Sabbath School Worker, December 1, 1909.
“Ñande ñemongakuaa jaheka hag̃ua pe añetegua tesoro ñemíicha. Ñandejára ombojuruja pe oikũmby hag̃ua pe añeteguáre ohekáva añetéva; ha pe Espíritu Santo omboheko chupe oguahẽ hag̃ua oikũmby pe revelación añeteguakuéra. Kóva he’ise pe salmista ojerurévo ojepe’a hag̃ua ichesay ikatu hag̃uáicha ohecha mba’e hechapyrãva pe léigui. Pe ánga hyuhéivo Jesucristo porãitekuéra rehe, pe apytu’ũ ikatupyry oguahẽ hag̃ua oikũmby pe mundo iporãvéva mimbipa. Pe Mbo’ehára divíno pytyvõ rupive añoite ikatu jaikũmby Ñandejára Ñe’ẽ añeteguakuéra. Cristo mbo’ehaópe ñañembo’eja hag̃ua ñaneñemirĩ ha ñañemoñemirĩ, oñeme’ẽ rupi ñandéve peteĩ ñeikũmby pe Tupãrayhu rekove marangatu ñemimbykuéra rehe.” Sabbath School Worker, December 1, 1909.
To reject the message or the methodology of the latter rain is to reject the law of God. When Jeremiah stated that “they have not hearkened unto my words, nor to my law, but rejected it,” he is agreeing with Hosea.
Ojerecha hag̃ua pe marandu térã pe metodología ama pahaguéva rehegua ha’e ojerecha hag̃ua Ñandejára léi. Jeremías he’i jave “ndohendúi che ñe’ẽnguéra, ni che léi, ha ojerrecháma hese”, upéva rupi oñemoĩ peteĩ ñe’ẽme Oseas ndive.
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 retãy oñehundi kuaa’ỹre rehe: nde reikuaaukágui pe kuaa, che avei roñemboykéta, ani hag̃ua reiko pa’i chéve g̃uarã: nde nderesaráigui nde Jára rembiapoukapygui, che avei cherasaráita ne membykuéragui. Oseas 4:6.
The knowledge the foolish reject is the increase of knowledge, identified by Daniel as occurring at the time of the end. At the time of the end in 1798, and then again at the time of the end in 1989, there was an increase of knowledge that was formalized by the messenger which God chose to employ as He erected the foundation for each of those two parallel generations. Those foundational truths were organized by certain biblical rules which were revealed to the chosen messengers of their respective histories, and those foundational truths are Jeremiah’s old paths, and they are the truths which ultimately represent the oil of the midnight and the loud cry messages. The latter rain, produces the Midnight Cry message in the history of the sealing of the one hundred and forty-four thousand, and thereafter produces the loud cry message in the history of the gathering of God’s other flock that is still in Babylon. The latter rain is both a message and the methodology that produces the message. Daniel’s increase of knowledge initiates a three-step testing process.
Pe kuéra itavýva omboykéva arandu ha’e pe arandu ñembohetave, Daniel omboherava’ekue oiko hag̃ua ára pahápe. Ára pahápe 1798-pe, ha upéi jey ára pahápe 1989-pe, oĩkuri peteĩ arandu ñembohetave oñemohenda hag̃ua pe marandu rerahaha rupive Tupã poravo vaʼekue ojeporu hag̃ua omoĩ jave pe yvyra pyenda umi mokõi generación oñembojojáva rehe. Umi añetegua pyenda rehegua oñemohenda vaʼekue ciertos mbojojaha bíblico rupive, oñemyesakã vaʼekue umi marandu rerahaha ojeporavo vaʼekuépe hembiasakuekuéra teévare; ha umi añetegua pyenda rehegua ha’e Jeremías rape yma guare, ha umíva hína umi añetegua ipahápe ohechaukáva pe aséite marandu pyhare mbytegua ha sapukái hatã rehegua. Pe ama qhe’ẽ pahápegua omoheñói pe Marandu Pyhare Mbytegua pe tembiasakuepe oñemboty hag̃ua peteĩ ciento cuarenta y cuatro mil, ha upéi omoheñói pe marandu sapukái hatã rehegua pe tembiasakuepe oñembyaty hag̃ua Tupã ovecha aty ambue, oĩ gueteríva Babilóniape. Pe ama qhe’ẽ pahápegua ha’e mokõivéva peteĩ marandu ha pe tapereko omoheñóiva pe marandu. Daniel arandu ñembohetave omoñepyrũ peteĩ proceso ñeha’ã mbohapy jekuévo.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. 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 12:9, 10.
Ha’e he’i: Tereho nde rapére, Daniel; pe ñe’ẽnguéra oñemboty ha oñemboty hag̃ua peteĩ sello reheve ára paha peve. Heta oñemopotĩta, oñembo morotĩta ha oñeha’ãta; ha umi iñañáva katu ojapóta mba’e vai; ha avave umi iñañáva apytégui ndoikuaamo’ãi; umi arandu katu oikuaáta. Daniel 12:9, 10.
Daniel’s wicked are Matthew’s foolish virgins who choose to retain their Laodicean condition. Their condition is manifested in the third step of Daniel’s three tests, when both the wise and wicked are tried. The final test is where judgment is executed, and both classes manifest whether they have the oil.
Umi iñañáva Daniel pegua ha’e Mateo pegua kuñataĩ itavýva oiporavóva opyta hag̃ua ijykére pe iporã’ỹva Laodicea rekotee. Ijapopyre ojekuaa pe mbohapyha jeporavo Daniel rembiapoapy apytépe, upépe umi arandúva ha umi iñañáva mokõivéva oñeha’ã. Pe pahaite jeha’ãhápe oñemboguata huísio, ha mokõivéva aty ohechauka oguerekoha térã ndoguerekóiha pe aséite.
“Again these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Jey avei koʼã parábola omboʼe ndahaʼemoʼãiha peteĩ tiempo de prueba pe juicio rire. Oñemohuʼãvo pe evangelio rembiapo, upéi pyaʼe voi oiko pe jepeʼa umi iporãva ha umi ivaíva apytépe, ha opaite peteĩteĩ atýgui rupi ojejapo hag̃ua opa ára g̃uarã.” Lecciones Objetivas de Cristo, 123.
The manifestation of character at the third test identifies the worshippers as either a foolish Laodicean or a wise Philadelphian. The final test is accomplished in conjunction with the latter rain message, which has been brought to light by the methodology of the latter rain. To reject the methodology of the latter rain places a soul in the position where they cannot understand the message of the latter rain. The message and methodology are identified by Isaiah as the final test.
Tekokuehe oñemboykehápe pe carácter mbohapyha prueba-pe ohechauka umi adoradórpe, ha’épa peteĩ laodiceano tavy térã peteĩ filadelfiano arandu. Pe prueba paha oñemohu’ã pe mensaje ama pahaguéva reheve, oñeguenohẽva tesape hag̃uáicha pe metodología ama pahaguéva rupive. Oñemboyke hag̃ua pe metodología ama pahaguéva omoĩ peteĩ ánga peteĩ tenda-pe ikatu’ỹ hag̃uáicha ontende pe mensaje ama pahaguéva. Pe mensaje ha pe metodología ojehechauka Isaías rupive ramo pe prueba paha.
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: 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 28:9–18.
Mávapepa ombo’éta arandu? ha mávapepa omoikũmbyta mbo’epy? Umi kambygui oñemokãma vaʼekuépe, ha umi pytãgui ojepeʼa vaʼekuépe. Mbo’epy niko vaʼerã mbo’epy ári, mbo’epy ári mbo’epy; línea ári línea, línea ári línea; koʼápe michĩmi, ha upépe michĩmi: pórke ku’ẽ mbegue ha ñeʼẽ ambuépe oñeʼẽta ko tetãme. Umipe heʼi vaʼekue: Kóva hína pe pytuʼu penemeʼẽ hag̃uáicha pytuʼu pe kaneʼõvape; ha kóva hína pe piroʼy: upéicharõ jepe, ndoikuaaséi hikuái ohendu. Ha Ñandejára ñeʼẽ oiko chupekuéra hag̃ua mbo’epy ári mbo’epy, mbo’epy ári mbo’epy; línea ári línea, línea ári línea; koʼápe michĩmi, ha upépe michĩmi; ikatu hag̃uáicha oho, hoʼa hag̃ua hapykuévo, oñembyai, oñemongañy hag̃ua ñuhãme, ha ojepokuaa hag̃ua. Upévare pehendumi Ñandejára ñeʼẽ, peẽ kuimbaʼe pukarẽha, peisãmbyhýva ko tetã oĩva Jerusalénpe. Peẽ peje haguére: Ore rojapo peteĩ ñeʼẽmeʼẽ ñemanóndi, ha añaretã ndive roime peteĩ ñeʼẽme; ohasáramo pe jejapi guasu ojahoʼipáva, ndoguahẽmoʼãi ore rehe: pórke japoru japu ñane moʼãharã ramo, ha mbaʼe japu guýpe ñañomi. Upévare péicha he’i Ñandejára Jára: Péina ápe, amoĩ Siónpe peteĩ ita ypykue ramo, peteĩ ita oñehaʼãmava, peteĩ ita iporãitereíva, esquina guasu pegua, peteĩ ypykue añetetéva: pe ogueroviáva ndopyta moʼãiri. Tekopotĩme avei amoĩta pe línea, ha tekojoja pe plomada-pe; ha amandáu oipejéta mombyry pe japu moʼãharã, ha y osyrymbáva ojahoʼíta pe ñemikoty renda. Ha pene ñeʼẽmeʼẽ ñemanóndi oñembyaíta, ha pene ñeʼẽ añaretã ndive ndopytamoʼãi; ohasávo pe jejapi guasu ojahoʼipáva, upérõ peẽ pendejapysakáta hese. Isaías 28:9–18.
The “overflowing scourge” of Bible prophecy is the progressive Sunday law crisis which begins at the soon-coming Sunday law in the United States. Those foolish, wicked Laodiceans who do not possess the “love of the truth,” and therefore reject the increase of knowledge, believe the “overflowing scourge” will “not come” upon them, for among other things, they chose to accept a false definition of a symbol of Rome in Bible prophecy. In doing so, they produced a false prophetic model based upon their own prophetic foundation. Their foundation is built upon sand, which represents a multitude of tiny crushed rocks. The foundation of the wise is built upon the singular Rock.
Pe “ñenupã osyryryva” he’i va’ekue marandu pyharekue rehegua Ñandejára Ñe’ẽme ha’e pe apañuãi progresivo léi domingo rehegua, oñepyrũva pe léi domingo og̃uahẽmbotávagui Estados Unidos-pe. Umi Laodiceagua tavy ha añáme, ndorekóiva “añetegua mborayhu”, ha upévare omboykéva pe kuaapy ñembohetave, oguerovia pe “ñenupã osyryryva” “ndoumo’ãiha” hi’ári kuéra; pórke, ambue mba’e apytépe, ha’ekuéra oiporavo omoneĩ hag̃ua peteĩ tekome’ẽ japu peteĩ símbolo Romagua rehegua marandu pyharekue Ñandejára Ñe’ẽme. Péicha ojapóvo, ha’ekuéra omoheñói peteĩ modelo marandu pyharekue rehegua japu, oñemopyendáva imba’e tee marandu pyharekue rapykuéri. Ipype oñemopyenda hag̃ua oguereko yvyku’i ári, upéva ohechaukáva heta ita michĩ oñembyaipa ha oñemongu’íva. Arandukuéra ñemopyenda katu oñemopu’ã pe Ita peteĩete ári.
According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.
Tupã ñandejára ome'ẽ va'ekue chéve hekopete, aikóvo peteĩ arquitecto arandu ramo, amoĩma pe cimiento, ha ambue omopu'ã hi'ári. Péro tañangareko porã peteĩteĩ mba'éichapa omopu'ã hi'ári. Ndahaitéi ningo avave omoĩ hag̃ua ambue cimiento pe oñemoĩmava rangue, ha upéva hína Jesucristo. Ha oĩ ramo avave omopu'ãva ko cimiento ári óro, pláta, ita hepykueetereíva, yvyra, kapi'i, ñana piru; peteĩteĩ rembiapo ojekuaáta hesakã hag̃uáicha; pe ára voi omombe'úta upéva, ojehechaukágui tata rupive; ha pe tata oha'ãta peteĩteĩ rembiapo mba'éichapa hína. 1 Corintios 3:10–13.
The false foundations are contrasted with the true foundation, which is Christ Jesus—the Rock. The true or false foundation is revealed in the final of Daniel’s three tests. It is “revealed by fire”—the fire of the Messenger of the Covenant, who will suddenly come to His temple. Then a class is manifested who have made a covenant with death, and a class is manifested who have made a covenant of life.
Umi cimiento japu oñemoĩ joavy pe cimiento añeteguándi, ha’éva Cristo Jesús—ita guasu. Pe cimiento añetegua térã japu ojekuaa Daniel mbohapy prueba pahápe. Upéva “oñemoesakã tata rupive”—pe Tata Maranduhára Ñe’ẽme’ẽmeguáva reheve, pe ou hag̃uáicha pya’e Itupãópe. Upérõ ojehechauka peteĩ aty ojapóva peteĩ ñe’ẽme’ẽ ñemanóndi, ha ojehechauka avei peteĩ aty ojapóva peteĩ ñe’ẽme’ẽ tekovéndi.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:1–5.
Péina, amondo che mbouka hag̃ua che remimbou; ha ha’e ombosako’íta tape che renondépe. Ha pe Ñandejára, peẽ pejeporekáva, ou mboyve’ỹ hag̃uáicha itemplópe; ha pe Ñe’ẽmondo pe ñe’ẽme’ẽgua, peẽ pehayhúva, péina, ha’e ou, he’i Ñandejára ipu’akapáva. Ha máva piko ikatúta ogueropu’aka iju’ei ára? ha máva piko opytáta ijyva ári ojechauka vove? mba’érehepa ha’e ojogua pe tata omopotĩvape, ha pe jabón ao joheiháraicha. Ha’e oguapýta peteĩ omopotĩva ha omarangatúva plátape guáicha; ha omopotĩta Leví ra’ykuérape, ha omopotĩ porãta chupekuéra óro ha plátaicha, ikatu hag̃uáicha hag̃uaikuéra oikuave’ẽ Ñandejárape peteĩ ofrénda tekojoja reheve. Upéramo Judá ha Jerusalén ofrénda oguerohorýta Ñandejárape, yma guaréicha, ha ary kuéra ymaitépe guaréicha. Ha aguijéta pene rendápe huísio rehe; ha che ha’éta peteĩ testígo pya’e hag̃ua umi paje apoha rehe, umi omenda vai rehe, umi juramento japu rehe, umi ombotavyva tembiguái omba’apóva hepyme’ẽme, viúda ha tyre’ỹme, ha umi omboykéva pe pytagua ijokupyty hag̃ua, ha ndokyhyjéiva cherehe, he’i Ñandejára ipu’akapáva. Malaquías 3:1–5.
The Messenger of the Covenant comes near in judgment when the testing process of Daniel reaches the third test, and the wise and wicked are tried. The three-step testing process of Daniel begins at the time of the end, when the book of Daniel is unsealed and knowledge is increased. The increase of knowledge is brought into clarity through the work of the chosen messenger who sounds a trumpet. That messenger is addressed by Malachi as the “messenger” that “prepares the way” before the arrival of the Messenger of the Covenant who reveals by fire who has entered into covenant with Him, or who chose to make a covenant with death. In Millerite history Christ came suddenly to His temple on October 22, 1844, a waymark which prefigures the soon-coming Sunday law.
Pe Ñe’ẽkuri Ñemoĩmbyréva oñemboja juiciope upe prueba rembiapo Daniel rehegua oguahẽvo pe mbohapyha prueba peve, ha umi arandu ha umi aña oñeha’ãvo. Pe mbohapy hatua rehegua prueba rembiapo Daniel rehegua oñepyrũ pe ára pahápe, araka’e pe kuatiañe’ẽ Daniel rehegua ojepe’ávo iñembotýgui ha pe arandu oñembohetávo. Pe arandu ñembohetave oñemyesakã porã pe tembiapo rupive pe mensahéro ojeporavova ombopuva peteĩ trompéta. Upéva pe mensahéro Malakías ombohéra “mensahéro” ramo “ombosako’íva tape” Henondépe pe Ñe’ẽkuri Ñemoĩmbyréva oguahẽ mboyve, ha’e ohechaukáva tata rupive máva piko oike kuri peteĩ ñe’ẽme’ẽme Hendive, térã máva piko oiporavo ojapo hag̃ua peteĩ ñe’ẽme’ẽ ñemano ndive. Pe tembiasakue Millerita-pe Cristo ou kuri pya’e Itemplope 22 jasypa 1844-pe, peteĩ techaukaha ohechauka hag̃uáicha tenonderãite pe léi domingo hi’aguĩva.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Cristo ou júva ñande pa’i guasu ramo pe tenda imarangatuvévape, pe santuario ñemopotĩrã rehehápe, ojehechaukaháicha Daniel 8:14-pe; pe Yvypóra Ra’y ouva Ymaguare Árape, ojehechaukaháicha Daniel 7:13-pe; ha pe Ñandejára ouva Itupãópe, Malaquías oñeprofetisahaguéicha, ha’e peteĩchante mba’e oikóva ñemombe’u; ha kóva avei ojehechaukáva novio ou ramo ñemendápe, Cristo omombe’uhaguéicha pa ary rajykuéra ñe’ẽjoja rupive, Mateo 25-pe.” The Great Controversy, 426.
The final of Daniel’s three tests occurs at the soon-coming Sunday law, when the Messenger of the Covenant arrives to reveal by fire who has made a covenant with life or death which is placed in the context of the Levites. When Malachi describes Matthew’s wise and foolish virgins, who are John’s Laodicean's and Philadelphian's, and Daniel’s wise and wicked, both groups are tested by fire, and they then manifest who is, or who is not, a Levite.
Daniel rembiporavo mbohapyha paha oiko pe léi domingo oguahẽmbaitévape, upe jave pe Ñe’ẽrerahaha Pacto-gua oguahẽ ohechauka hag̃ua tata rupive mávapa ojapo pacto tekovéndi térã manóndi, ha upéva oñemoĩ Levita-kuéra rehegua contexto-pe. Malequías omombe’úvo Mateo pegua kuñataĩ arandu ha ivyrova’ekuéra, ha’éva Juan pegua Laodicea-ygua ha Filadelfia-ygua, ha Daniel pegua arandu ha iñañáva, mokõive aty oñeha’ã tata rupive, ha upéi ohechauka mávapa ha’e, térã ndaha’éi, peteĩ Levita.
The Levites are the symbol of those who stood faithfully in the two rebellions of the golden calves. The first rebellion being that of Aaron, and the second being the rebellion of Jeroboam. In both illustrations the Levites represented the faithful, and both illustrations provide two witnesses of the faithfulness of a group represented by the Levites at the soon coming Sunday law. Aaron made a golden calf. Gold is the symbol of Babylon, and a calf is an image of a beast. He then ordained a feast and the foolish people danced naked around the calf. All their rebellion was premised and motivated in their rejection of Moses, the chosen messenger.
Levítakuéra ha’e umi opyta vaekue jerovia hag̃uáicha mokõi ñepu’ã óro ra’angakuéra rehegua. Peteĩha ñepu’ã ha’e Aarón rembiasakue, ha mokõiha ha’e Jeroboam ñepu’ã. Mokõivéva ta’ãngáme, Levítakuéra orrepresenta va’ekue umi jerovia hag̃ua opyta vaekuépe, ha mokõivéva ta’ãnga ome’ẽ mokõi testígo peteĩ aty, Levítakuéra rupive ojehechaukáva, ijerovia mbarete rehegua pe léi domingo pya’e ou hag̃uáme. Aarón ojapo peteĩ vaka ra’ãnga óroguigua. Óro ha’e Babilonia símbolo, ha peteĩ vaka ra’ãnga ha’e peteĩ mymba ra’ãnga. Upéi omboyke hag̃ua peteĩ arete, ha umi tavaygua tavy ojeroky opi’ỹva pe vaka ra’ãnga jerére. Iñepu’ãmbaitéva oñemopyenda ha oñemomýi va’ekue Moisés rejeheja rupi, pe maranduero ojeporavóva.
And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them? And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief. For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:21–28.
Ha Moisés he'i Aarónpe: Mba'e piko ojapo nderehe ko tetãgua, regueru hag̃uáicha hi'ári péicha tuicha angaipa? Ha Aarón he'i: Ani che ruvicha pochy haku eterei; nde reikuaa ko tetãguápe, ha'ekuéra oñeme'ẽha ivaípe. Ha'ekuéra he'i chéve: Orejapóke oréve tupãnguéra, oho hag̃uáva ore renonderã; ko Moisés rehe katu, kuimba'e oreguenohẽ vaekue Egipto retãgui, ndajaikuaái mba'épa oiko hese. Upérõ ha'e chupekuéra: Oimeraẽ oguerekóva óro, toipe'a. Upéi ome'ẽ chéve hikuái; ha amombo tata pýpe, ha osẽ ko vaka ra'y. Ha Moisés ohechávo tetãgua opívo; (Aarón niko ombo'opi vaekue chupekuéra, otĩ hag̃ua hikuái hovaigua kuéra renondépe:) upérõ Moisés oñembo'y táva rape pe ñehẽme, ha he'i: Máva piko oĩ Ñandejára ykére? Tou che rendápe. Ha opa Leví ra'ykuéra oñembyaty hendápe. Ha he'i chupekuéra: Péicha he'i Ñandejára, Israel Jára: Taha'e peteĩteĩ omoĩ ikyse ijykére, ha toike ha tosẽ okẽgui okẽ peve pe táva rupi, ha tojuka peteĩteĩ ijoyke'y, peteĩteĩ iñirũnguéra, ha peteĩteĩ ihóga ypýpe guápe. Ha Leví ra'ykuéra ojapo Moisés ñe'ẽ he'iháicha; ha upe árape ho'a tetãguágui mbohapy mil kuimba'e rupi. Éxodo 32:21–28.
Those who danced were Laodiceans who manifested the “shame of their nakedness,” which is the warning of the sixth plague, a warning of the necessity to correctly understand the threefold makeup of modern Rome as the dragon, the beast and the false prophet. That warning sharply contradicts Uriah Smith’s private interpretation that destroyed the truths associated with the six plague and Armageddon.
Umi opurahéva ha’e va’ekue Laodiceagua ohechaukáva “ijao’ỹre ñemotĩ”, ha’éva pe jehekombo’e mbohapyha plága potĩmbykuegua, peteĩ ñe’ẽñemomandu’a tekotevẽha oñentende hekopete Roma ko’ág̃agua mbohapyichagua teko rehegua: mbói guasu, mymba, ha proféta japu. Upe ñe’ẽñemomandu’a oĩ joavy haimete hasýpe Uriah Smith remiandu peteĩteĩme guarã ndive, ha upéva ohundi umi añetegua ojoajúva pe sexto plága ha Armagedón ndive.
Those who manifested their Laodicean condition had rejected the authority of the chosen messenger and manifested the same confused understanding as those who choose to identify the satanic symbol of “the daily” as the godly symbol of Christ’s sanctuary ministry. They attributed their deliverance to a symbolic god, but the god they chose to worship was a symbol of the god of Egypt, and Egypt is a symbol of the dragon. As with Laodicean Adventism they rejected the truth that “the daily” is a symbol of pagan Rome, the dragon, and identified the satanic symbol as a symbol of Christ.
Umi ohechaukáva ikondisión Laodiceapegua oreko vaʼekue omboykérõ guare pe mburuvichaʼrãiporã pe marandu rerahahára ojeporavóva rehegua, ha ohechaukáva pe entendimiento jopará peteĩcha umi oiporavóva ojekuaa hag̃ua pe símbolo satánico “pe ára ha ára” ramo pe símbolo Tupãgui ouva Cristo pegua Isantuario pe tembiapo rehegua. Haʼekuéra ombojoja ikuasiahaʼã jepe peteĩ tupã simbólico rehe, péro pe tupã haʼekuéra oadoráva vaʼekue peteĩ símbolo pe tupã Egipto pegua rehegua, ha Egipto haʼe peteĩ símbolo dragón rehegua. Péicha avei Laodicea-pegua Adventismo ndive, omboyke hikuái pe añetegua heʼíva “pe ára ha ára” haʼeha peteĩ símbolo Roma pagana rehegua, dragón rehegua, ha ombohéra pe símbolo satánico peteĩ símbolo Cristo rehegua.
Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.
Ta’yra yvypóra, emoĩ nde rovái Faraón, Egipto ruvicha guasu rovái, ha eprofetisa hesére, ha opaite Egipto rovái: Eñe’ẽ ha ere: Péicha he’i Ñandejára Tupã; Kóva, che aime nderovái, Faraón, Egipto ruvicha guasu, nde mbói guasu tuicháva rejapóva nde renda nde ysyrýkuéra mbytépe, pe he’íva: Che ysyry che mba’e tee, ha che voi ajapo chejupe g̃uarã. Ezequiel 29:2, 3.
Aaron’s rebels believed the lie that a symbol of the dragon, represented by the golden calf was the god that had delivered them from the bondage of Egypt. Laodicean Adventism believes the lie that a symbol of pagan Rome (the dragon), represented by “the daily,” is a symbol of Christ whose work is to deliver men from the bondage of sin in His ministry in the heavenly sanctuary. They also rejected the chosen messenger, as did Laodicean Adventism in the controversy over the symbolism of “the daily.”
Umi oñemoĩva Aarón rehe ojerovia pe japu rehe, peteĩ techaukaha dragón rehegua, ojehechaukáva pe vaka raʼanga óroguigua rupive, haʼeha pe tupã oguenohẽvaʼekue chupekuéra Egipto rembiguáigui. Adventismo Laodiceagua ojerovia pe japu rehe, peteĩ techaukaha Roma pagana rehegua (pe dragón), ojehechaukáva “pe ára ha ára” rupive, haʼeha peteĩ techaukaha Cristo rehegua, ha hembiapoha oguenohẽ hag̃ua yvypórape angaipa rembiguáigui Iministerio rupive pe santuario yvagapeguápe. Haʼekuéra avei omboyke pe marandu hag̃uápe oñeiporavóva, ojapo haguéicha avei Adventismo Laodiceagua pe ñorairõme “pe ára ha ára” rehegua techaukaha rehe.
In the first generation (1844 to 1888) of Laodicean Adventism, they rejected Miller’s work in identifying the seven times. In the second generation (1888 to 1919) they began the process of rejecting the truth of “the daily.” In their third generation (1919 to 1957) they had reverted to the understanding of apostate Protestantism that the robbers of thy people is Antiochus Epiphanes. On September 11, 2001 they rejected the role of Islam in Bible prophecy when the third woe arrived on that date. Each of those four truths were upheld by Miller and are represented upon Habakkuk’s two tables, and each are foundational truths attributed to the work of Miller, who Sister White calls the “chosen one.”
Pe generación peteĩhape (1844 guive 1888 peve) pe Adventísmo Laodicense-gua oñemboyke Miller rembiapo umi siete tiempos jeikuaa rehegua. Pe generación mokõihápe (1888 guive 1919 peve) oñepyrũkuri pe proceso oñemboyke hag̃ua pe añetegua “pe ára ha ára” rehegua. Ijgeneración mbohapyhápe (1919 guive 1957 peve) ojevykuri hikuái pe entendimiento Protestantismo apóstata reheguápe, he’íva umi mondaha nde retãyguakuéra rehegua ha’eha Antiochus Epiphanes. Ára 11 jasyporundy 2001-pe omboykékuri hikuái Islam rembiapo Biblia profecíape, pe mbohapyha aña hag̃ua og̃uahẽvo upe árape. Koʼã irundy añetegua ojehupytyvaʼekue Miller reheve ha ojehechauka Habacuc mokõi távulape, ha peteĩteĩva ha’e añetegua ypykue oñemomba’eguasúva Miller rembiapópe, pe Hermana White ohenóiva “pe poravopyre”.
Jeroboam’s rebellion began at the beginning of the northern kingdom which consisted of the ten tribes who made Jeroboam their first king. Jeroboam made two golden calves and placed one in Bethel, meaning house of God, and the other at Dan, meaning judgment. Together Bethel and Dan represent the combination of church (Bethel) and state (Dan.) And as with Aaron’s rebellion the calves were made of gold, a symbol of Babylon, and both were an image of a beast. As with Aaron, Jeroboam ordained an annual feast and identified the calves as the god’s that delivered God’s people out of Egypt.
Jeroboam ñemoĩrũ oñepyrũ vaʼekue pe rréino yvategua ñepyrũrãme, upéva oguerekóva umi paqary aty porundy mokõi, umi ojapóva Jeroboampe iñaruvicharã peteĩha ramo. Jeroboam ojapo mokõi vakaraʼy óroguigua ha omoĩ peteĩva Betelpe, heʼiséva Ñandejára róga, ha ambue Danpe, heʼiséva huísio. Oñondive Betel ha Dan ohechauka joaju iglesia rehegua (Betel) ha tetã reko rehegua (Dan). Ha Aarón ñemoĩrũicha, umi vakaraʼy ojapo vaʼekue órogui, Babilonia raʼanga ramo, ha mokõivéva haʼe mymba guasu taʼanga. Avei Aarónicha, Jeroboam omoĩ peteĩ arete arýpe g̃uarã ha heʼi umi vakaraʼy haʼeha umi tupã oguenohẽ vaʼekue Ñandejára retãygua Egiptogui.
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
Ha Jeroboam he’i ipy’apýpe: Ko’ág̃a pe mburuvicharenda ojevýta David róga pe. Ko tetãygua ojupi ramo oikuave’ẽ hag̃ua mymbajuka Ñandejára rógape Jerusalénpe, ko tetãygua py’a ojevýta ijára gotyo, Rehoboam Judá ruvicha guasu gotyo; ha chéve jukáta, ha ojevýta jey Rehoboam Judá ruvicha guasu gotyo. Upémarõ pe mburuvicha oguerekóvo ñomongeta, ojapo mokõi vaka ra’y órogui, ha he’i chupekuéra: Hetaiterei peẽme g̃uarã pejupi hag̃ua Jerusalénpe; péina ndekuéra tupã, Israel, oguenohẽva’ekue ndéve Egipto retãgui. Ha omoĩ peteĩva Betelpe, ha ambuéva omoĩ Danpe. Ha kóva oiko angaipa ramo; pe tetãygua niko oho omomba’e hag̃ua pe peteĩ renondépe, peve Dan. Ha ojapo avei yvate renda róga, ha omoĩ pa’i ramo tavayguakuéra apytégui imboriahuvévape, ndaha’éiva Leví ra’ykuéra apytégua. Ha Jeroboam omoheñói arete poapyha jasýpe, pe jasy ára pahapy porundyha, Judápe oĩva areteicha, ha oikuave’ẽ pe altar ári. Péicha ojapo Betelpe, oikuave’ẽvo mymbajuka umi vaka ra’y ojapova’ekuépe; ha omoĩ Betelpe umi pa’i yvate renda pegua ojapova’ekue. Upéicha oikuave’ẽ pe altar ojapova’ekue Betelpe ári, poapyha jasýpe, pe jasy ára pahapy porundyhápe, upe jasýpe ha’e voi ipy’apýpe omoheñóiva’ekuépe; ha omoheñói arete Israel ra’ykuérape g̃uarã; ha oikuave’ẽ pe altar ári, ha ohapy inciénso. 1 Reyes 12:26–33.
Jeroboam “devised in his own heart,” which represents the work of Uriah Smith in introducing a “private interpretation” in which to build his prophetic model. Jeroboam followed the pattern of Aaron and thereby misrepresented a god of Egypt as the true God. The god that both Aaron and Jeroboam produced was based upon a misapplication of a symbol of Rome’s twofold nature as a symbol of statecraft and churchcraft. Aaron and Jeroboam were both identifying an image of the dragon power, with the symbolism of an image of a beast. Thus, both those sacred histories of rebellion represent the great test of the people of God, by which their eternal destiny will be decided. That test according to inspiration is the test of the formation of the image of the beast.
Jeroboam “ojepy’apy ikorasõme” mba’éva orrepresenta Urías Smith rembiapo omoingévo peteĩ “ñehesa’ỹijo ñemigua” ipype omopu’ã hag̃ua imodelo profético. Jeroboam osegi Aarón rapykuéri ha upéicha rupi ohechauka vai peteĩ tupã Egipto-gua Tupã añeteguáramo. Umi mokõi tupã, Aarón ha Jeroboam ojapova’ekue, oñemopyenda peteĩ jeporu vai rehe peteĩ símbolo ohechaukáva Roma rekotee mokõigua, símbolo ramo tetã rembiapokue ha iglesia rembiapokue rehegua. Aarón ha Jeroboam mokõivéva ohechakuaa hína peteĩ ta’anga mbarete dragón-pegua, mymba ra’anga simbolismo reheve. Upévare, umi mokõi tembiasakue marangatu opu’ãva rehegua orrepresenta Ñandejára pueblo prueba guasu, upévare oñedecidíta hikuái ipaha hag̃uápe hekove opave’ỹva rehegua. Upe prueba, inspiración he’iháicha, ha’e pe prueba mymba ra’anga ñemoheñóirã rehegua.
The first controversy over the symbol of Rome as the robbers of thy people, which made its way on to the 1843 pioneer chart argued that Antiochus Epiphanes was the robber, in place of the fact that the robbers are Rome. The first controversy represented the last controversy over the robbers of thy people being Rome, where it is now argued that the United States is the robbers, and not Rome. However, Antiochus is a symbol of the United States in verses ten through fifteen of Daniel eleven, so the beginning lie and the ending lie about who is represented is identical.
Peteĩha ñorairõ peteĩva Roma rechaukahárõ “ne retãyguakuéra mondaha” rehegua, oguahẽ vaʼekue pe karaiete ñepyrũhára kuatiaʼanga 1843-pe, heʼi vaʼekue Antiochus Epiphanes-ha pe mondaha, hendaguépe pe añetegua “pe mondahakuéra” haʼeha Roma. Pe peteĩha ñorairõ ohechauka pe paha ñorairõ “ne retãyguakuéra mondaha” haʼeha Roma rehegua, koʼág̃a oñeʼẽhápe Estados Unidos-ha “pe mondahakuéra”, ha ndahaʼéi Roma. Upéicharõ jepe, Antiochus haʼe peteĩ símbolo Estados Unidos rehegua Daniel 11, versíkulo 10 guive 15 peve; upévare pe ñepyrũgua japu ha pe paha japu mávapa oñerrepresenta rehegua peteĩchante.
The darkness and confusion over what Antiochus represented in the last days, produces a confusion over the image of the beast, as did the rebellion of Aaron and Jeroboam. The confusion over the image of the beast is occurring at the very time when the great test for the people of God is the formation of the image of the beast.
Pe pytũ ha ñembyasy Antíoco orrepresentáva umi ára pahápe rehe, omoheñói ñembyasy mymbaguasu ra’anga rehegua, ojapo haguéicha Aarón ha Jeroboam pu’aka’ỹ. Pe ñembyasy mymbaguasu ra’anga rehegua oiko hína upe javeite, pe prueba guasu Tupã tavayguakuérape ĝuarã ha’évo mymbaguasu ra’anga ñemoheñói.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Pe Ñandejára ohechauka porãiterei chéve mymba guasu ra’anga oñemoheñoitaha mboyve opaha pe tiempo de gracia; pórke upéva ha’éta pe prueba guasu Tupã retãygua rehegua, upéva rupive ojedecidíta hikuái hekove opa’ỹvape g̃uarã. Nde posición ningo peteĩ jopara guasu inconsistencia rehegua, upévare sa’ieterei oñembotavýta.”
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Apocalipsis 13-pe ko mbaʼe ojehechauka hesakã porã; [Apocalipsis 13:11–17, ojehaiháicha].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Kóva hína pe prueba tavayguakuéra Tupã reheguáva oguerekóva vaʼerã oñemboty hag̃ua chupekuéra. Opa umi ohechaukáva ijerovia hag̃ua Tupãre iñeʼẽrendu hag̃ua Iléi, ha omboykévo omoneĩ hag̃ua peteĩ sábado japúva, oñemoĩta Ñandejára Tupã Jehová poyví guýpe, ha ohupytýta Tupã oikovéva sello. Umi ohejáva pe añetegua yvágagui ouva ha omoneĩva pe domingo sábado, ohupytýta pe mymba ñaña marka.” Manuscript Releases, volumen 15, 15.
When Sister White endorsed Miller’s view of “the daily” representing pagan Rome, she stated that since 1844, “other views”, in the plural, have been embraced which produced “darkness and confusion.” The confusion produced by false views of “the daily,” which is a symbol of pagan Rome, as the “robbers of thy people,” produces confusion and darkness concerning the distinction between Rome and Rome’s image.
Hermana White omoneĩvo Miller remiandu “pe ára ha ára” ohechaukaha Roma pagana, he’i kuri, 1844 guive, “ambue jehecha”, hetaitehápe, ojeguerovia hague ha upéva oguenohẽ “pytũ ha jepy’apy.” Pe jepy’apy oguenohẽva umi jehecha japu “pe ára ha ára” rehegua, ha’éva peteĩ símbolo Roma pagana rehegua, “nde retãyguakuéra mondaha” ramo, oguenohẽ jepy’apy ha pytũ Roma ha Roma ra’ãnga mbytépe oĩva joavy rehe.
The first and last controversies over a symbol of Rome occurred between a former covenant people who were being passed by and a people who were then becoming the new covenant people of God. The controversy included an unwillingness to be governed by the established rules of grammar, for the word “also” in verse fourteen, was disallowed by the Protestants, thus claiming that the robbers must be the same power represented within the previous verses.
Umi ñorairõ peteĩ símbolo Roma rehegua rehe oiko vaʼekue tenonderã ha pahápe, oiko kuri peteĩ tetã yma guare pe pacto rehegua, ojeheja hag̃uáicha tapykuépe, ha peteĩ tetã upe ramo oikóva oñemoambue hag̃ua Tupã pueblo pyahu pe pacto rehegua. Pe ñorairõme oĩkuri peteĩ ndopytái hag̃uáicha ojeisãmbyhy hag̃ua pe gramática rehegua norma oñemopyendáva rehe; pe ñeʼẽ “avei” versíkulo catorce-pe, umi Protestánte ndojaposevéi hag̃ua, ha upéicha heʼi umi mondaha kuéra hag̃ua pe mbarete peteĩchagua ojehechaukáva umi versíkulo mboyveguápe.
It represented a wresting of the Scriptures when Antiochus was forced to be the robbers. It was a private interpretation, for any false doctrine in opposition to truth is a private interpretation. The controversy itself became a foundational truth, for it was recorded upon the 1843 pioneer chart. The ratification of the chart by inspiration confirmed and validated “the robbers” as a symbol of Rome, and magnified the seriousness of the truth, for to reject the doctrine was to reject both, the foundations and the authority of the Spirit of Prophecy.
Ohechauka peteĩ jepokuaa vai Escritúra rehegua Antioco oñemboykévo oiko hag̃ua mondaha kuéra. Ha’e va’ekue peteĩ interpretación privada, opaichagua doctrina japu oñemoĩva añeteguáre guasu hag̃ua ha’e rupi peteĩ interpretación privada. Pe ñorairõ jepe oiko va’ekue peteĩ añetegua pyenda hag̃ua, oñemboguapy rupi pe kuatia’atã pionéro 1843-pe. Pe kuatia’atã ñemoneĩ inspiración rupive ombojerovia ha omboaje “mondaha kuéra” Roma ra’anga ramo, ha ombotuicha pe añetegua pohýikue, pe doctrina oñemboykéramo oñemboyke hag̃ua mokõivéva, umi pyenda ha Espíritu de Profecía pokatu.
The correct understanding of the robbers of thy people representing Rome, added to the prophetic model which angels gave unto William Miller, for it agreed with the prophetic model he came to understand and present, that being: that pagan and papal Rome were the foundation of all his prophetic applications.
Nde hesakã porãva “ne retãygua mondaha-kuéra” rehegua, ohechaukáva Róma, oñembojoapýramo pe modelo profético umi ánhel omeʼẽ vaʼekue William Miller-pe, péva ojoajúgui pe modelo profético haʼe ou vaʼekue oikuaa ha oikuaauka hag̃ua; ha upéva niko kóva vaʼekue: Róma pagana ha Róma papal haʼeha opaite iñaplikasión profética pyenda.
Uriah Smith’s private interpretation identifying the king of the north in verse thirty-six of Daniel eleven as France, and then as Turkey in verse forty, consisted of two false identifications of the king of the north. Smith’s rejection of the foundations in 1863, produced a blindness that disallowed him from seeing a most basic rule of prophecy, that being: that roughly at the time of Christ prophecy illustrated the modern spiritual entities that were typified by the ancient literal entities. Paul specifically taught this truth as he identified that what came first was the literal and afterward the spiritual.
Uriah Smith remimo’ã privado, omoĩva pe mburuvicha yvateguagua versíkulo treinta y seis-pe Daniel once-gui Francia-ramo, ha upéi Turquía-ramo versíkulo cuarenta-pe, oguereko mokõi jehechauka japu pe mburuvicha yvateguáre. Smith omboykévo umi pyenda año 1863-pe, omoheñói peteĩ pytũmby ndohéjiva ichupe ohecha hag̃ua peteĩ tembiapoukapy profecía rehegua iñimportantetereíva, ha’éva kóva: Cristo tiempo rupi profecía ohechauka umi entidad espiritual moderno ojehechaukaramóva umi entidad literal yma guare rupive. Pablo ombo’e porãite ko añetegua ohechaukávo mba’épa ou raẽva ha’e hague pe literal, ha upéi pe espiritual.
Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.
Ha katu ndaha’éi raka’e peteĩha pe oúva espíritu-gui, síno pe oúva tekotevẽ yvypóra rehegua; ha upéi pe oúva espíritu-gui. 1 Corintios 15:46.
Smith was of the covenant people who had replaced apostate Protestantism as God’s people, but he championed their rebellion when he rejected the seven times, and introduced his 1863 chart. Applying his private interpretation produced a false understanding of Armageddon in Revelation chapter sixteen, which is another test over the correct understanding of Rome.
Smith niko pe tavayguakuéra apytépe, umi omyengovia vaʼekue protestantísmo apostata-pe Tupã retãygua ramo; haʼe katu omotenonde ijepuʼã oheja rire umi siete tiempos, ha omoinge hag̃ua ichárta 1863 guare. Oipurúvo iñembohasa heʼíva haʼeño, oguenohẽ peteĩ entendimiento japu Armagedón rehegua Apocalipsis kapítulo dieciséis-pe, upéva avei ambue prueba Roma rehegua ñeikũmby porã rehe.
With the first controversy over the robbers, Smith represented those who had been involved with the first fulfillment of the parable of the ten virgins. Thus, with his personal view of the king of the north, he represents a covenant people who were being passed by between 1856 and 1863, as they became the Laodicean Seventh-day Adventist Church. As with the Protestants in the controversy of the robbers, Smith disregarded the grammatical authority of the passage he wrested with his private interpretation, because grammatically the king of the north from verse thirty-one to verse forty-five is always and only the papal power.
Peteĩha ñorairõ ypy guive mondaha rehegua, Smith ohechauka umi oĩva’ekue oike hag̃ua pe cumplimiento peteĩha guápe pe parábola rehegua umi pa virgen rehegua. Upéicha rupi, iñakãrapu’ã tee rupive pe mburuvicha yvategua rehe, ha’e ohechauka peteĩ tavaygua pactopegua ojehejáta va’ekue ykére ary 1856 ha 1863 apytépe, oiko aja hikuái pe Iglesia Adventista del Séptimo Día Laodiceayguápe. Oiko haguéicha umi Protestante ndive pe ñorairõ mondaha reheguápe, Smith omboyke pe pasáhe autoridad gramatical, ha’e ombohasa asýva’ekue iñemoñe’ẽ tee rupive; pórke gramátikamente pe mburuvicha yvategua versículo treinta y uno guive cuarenta y cinco peve ha’e meme ha ha’e añoite pe pokatu papal.
With the controversy of “the daily,” lies were introduced into Advent history by Willie White and A. G. Daniells to uphold the old Protestant view that “the daily” represented Christ’s sanctuary ministry. That particular history has been identified in Habakkuk’s Tables, but is important to note the false witness associated with the promotion and establishment of the incorrect view, for the correct understanding was recognized by Miller in 2 Thessalonians, where the issue is the contrast between those who love the truth and those who believe a lie.
Pe ñorairõ “pe ára ha ára pegua” rehe, Willie White ha A. G. Daniells omoinge Advento rembiasakuepe japu, omomba’eguasu hag̃ua pe ymaite guive protestánte-kuéra remiandu he’íva “pe ára ha ára pegua” ohechaukaha Cristo rembiapo tupaópe yvágape. Upe tembiasakue particular ojehechakuaa Habacuc Táva Kuérape, ha katu tekotevẽ oñeñatende pe testígo japu rehe oñemoirũva upe jehechakuaa vai ñemyasãi ha ñemopyendápe; pe jehechakuaa añete hag̃ua niko Miller oikuaa hag̃ua 2 Tesalonicenses-pe, upépe pe mba’e ojehecháva ha’e umi ohayhúva añetegua ha umi ogueroviáva peteĩ japu apytépe joavy.
“The daily” controversy adds to the line upon line understanding that the final controversy of Rome takes place in the time of the outpouring of the Holy Spirit. As the Holy Spirit is being poured out from above, a power from beneath is rising up and possessing those who receive it as the power of God, though it is a strong delusion.
Pe controversia “opaichagua” omoĩve pe ñeikũmby línea ári línea peguápe, péva he’íva pe controversia paha Roma rehegua oikoha pe ára Espíritu Santo oñehẽhaguépe. Oñehẽ aja Espíritu Santo yvate guive, peteĩ pu’aka yvýgui osẽva hína opu’ã ha oisãmbyhy umi oguerohorývape ichugui pe kuimba’e pu’aka Tupãgua ramo, jepe peteĩ ñembotavy mbarete hína.
“The two great powers in controversy are working, one from beneath, the other from above. Every man is under the secret influence of the one or the other, and his acts will reveal the character of the inspiration from which they proceed. Those who are united with Christ will work always in Christ’s lines. Those who are in union with Satan will work under the inspiration of their leader, opposed to the Holy Spirit’s power and action. The will of man is left free to act, and by action is revealed what spirit is moving upon the heart. ‘By their fruits ye shall know them.’” The 1888 Materials, 1508.
“Mokõi pokatu guasu ojoavyva hína omba’apo, peteĩ yvýgui yvý guýpe guive, ambue katu yvate guive. Maymáva oĩ peteĩ térã ambue ndikuaáiva jepe poguýpe, ha hembiapokuéra ohechaukáta mba’éichapa pe inspiración oúva hese. Umi ojoajúva Cristo ndive omba’apóta tapiaite Cristo rape rehehápe. Umi oĩva joajúpe Satanás ndive omba’apóta ijapoharakuéra ru poguýpe, oñemoĩ hag̃ua Espíritu Santo pokatu ha hembiapokue rehe. Yvypóra rembipota ojeheja sãsõ omba’apo hag̃ua, ha hembiapo rupive ojehechauka mba’e espíritu-pa omýi hína ikorasõ ári. ‘Hi’a rupi peikuaáta chupekuéra.’” The 1888 Materials, 1508.
The prophetic contrast in the controversy of “the daily” is the identification of a symbol of the dragon as a symbol of Christ. Those who reject the truth, are also rejecting the role of Miller who discovered this truth, and in so doing they are rejecting the Holy Spirit and accomplishing the unpardonable sin.
Pe contraste profético oĩva pe ñorairõme “pe ára ha ára rehegua”, ojehechakuaa peteĩ símbolo dragón rehegua ramo peteĩ símbolo Cristo rehegua. Umi omboykéva pe añetegua, omboykévo avei hikuái pe tembiapo Miller rehegua, pe oikuaaukáva’ekue ko añetegua; ha upéicha ojapóvo, hikuái omboyke pe Espíritu Santo ha oiko hína hese kuéra pe angaipa ndaikatúiva oñeperdona.
We will take up a controversy over Rome that occurred shortly after September 11, 2001 in the next article.
Róma rehegua ñembohovái oiko vaʼekue pyaʼe porã septiembre 11, 2001 rire jahechaukáta pe artíkulo oúvape.
“We are living in a time when life is most precious and most interesting. The end of all things is at hand. Startling developments will be continually unfolding before us; for unseen agencies are at work, manifesting intense activity. The powers of darkness from beneath are moving upon human agents, and evil men are cooperating with evil angels to war against the commandments of God and the faith of Jesus; at the same time a power from above is moving upon those who will yield to divine influences, and the people of God are cooperating with heavenly intelligences. Nothing short of real, genuine faith will survive the strain that will come upon every soul of man in these last days to test and try him. God must be our refuge; we cannot trust in form, profession, ceremony, or position, or think that because we have a name to live, we shall be able to stand in the day of trial. Everything that can be shaken will be shaken, and those things that cannot be shaken by the deceptions and delusions of these last days, will remain. Rivet the soul to the eternal Rock; for in Christ alone there will be safety. Jesus described the days in which we are living as days of peril. He said, ‘As the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ ‘Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed.’ ‘When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.’ Our course in this life will decide our eternal destiny there; it is left with us to say whether we shall be with those who inherit the kingdom of God, or with those who go away into outer darkness. God has made every provision for our salvation; then let us avail ourselves of that which has been purchased at infinite cost. ‘For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.’” Youth Instructor, August 3, 1893.
“Ñaikove peteĩ ára tekove iporãitereíva ha iñinterestingvéva. Opa mba’e paha oguahẽ hag̃uáicha hi’aguĩma. Ojehechaukáta tapiaite ñande renondépe mba’e py’ahatã omondýiva; mba’ére piko umi mbarete ojehecháva’ỹva omba’apo hína kyre’ỹ eterei reheve. Pytũngue poguýpegua pokatu kuéra omongu’e yvypóra rembiguái kuérape, ha kuimba’e aña kuéra oñembojoaju umi ánhel aña ndive oñorairõ hag̃ua Tupã mandamiénto ha Jesús jerovia rehe; upe jave avei peteĩ pokatu yvate guive omongu’e umi oñeme’ẽtava Tupã influencia kuérape, ha Tupã retãyguakuéra oñembojoaju umi araguyje aranduka ndive. Mba’eve ndaha’éi pe jerovia añete, tee ha añetetéva añoite ikatútava ohasa pe jejopy vai oútava opa yvypóra ánga ári ko’ã ára pahápe oñeha’ã ha oñepruva hag̃ua chupekuéra. Tupã oikotevẽ ñande refugio ramo; ndaikatúi jajerovia forma, profesión, ceremonia térã tenda rehe, térã ñaimo’ã ñande réra oikove hag̃uáicha rupi ikatutaha jajepytaso pe ára jehasa asýpe. Opa mba’e ikatúva oñembovyryi oñembovyryíta, ha umi mba’e ndaikatúiva oñembovyryi ko’ã ára pahapegua ñembotavy ha jejavy rupive opytáta. Eñapytĩ mbarete ne ánga pe Itá Tapia Arére; Cristo añoitepe niko oĩta tekorosã. Jesús omombe’u umi ára jaikohápeha umi ára mba’e vai oikohápe. He’i va’ekue: ‘Ha Noé ára kuéra guáicha, upéicha avei oikóta Yvypóra Ra’y ou jave. Y peteĩcha umi ára pe y ogueraha guasu mboyve, okaru ha ho’u, omenda ha omomenda, pe ára Noé oike pe arca-pe peve, ha ndoikuaái mba’eve pe y ogueraha guasu ou peve, ha ogueraha hag̃ua chupekuéra opavave; upéicha avei oikóta Yvypóra Ra’y ou jave.’ ‘Upéicha avei Lot ára kuérape guaréicha; ho’u, ho’u, ojogua, ovende, oñotỹ, omopu’ã; ha upe ára voi Lot osẽ Sodoma-gui, oky tata ha asufre yvágagui, ha ohundi chupekuéra opavave. Upéichaite avei oikóta pe ára Yvypóra Ra’y ojehechauka vove.’ ‘Ha Yvypóra Ra’y ou vove heko mimbipápe, ha opa umi ánhel marangatu hendive, upérõ oguapýta imimbipa guapyha ári: ha henondépe oñembyatýta opa tetãnguéra: ha omboja’óta peteĩ ambuégui, peteĩ ovecha rerekua omboja’o haguéicha iñovechakuéra kavara kuéragui: ha omoĩta umi ovecha ipo akatúa gotyo, ha umi kavara ipo asu gotyo. Upérõ pe Mburuvicha guasu he’íta umi ipo akatúa gotyo oĩvape, Peju, che Ru ovendeci va’ekue, pehupyty pe reino oñembosako’i va’ekue peẽme g̃uarã yvy oñemoĩ mboyve guive.’ Ñane rape ko tekovépe odesidíta ñane rape opa’ỹvape upépe; ñanderehe opyta ja’e hag̃ua jaikótapa umi ohupytýva Tupã reino ndive, térã umi ohóva pytũ okápe. Tupã ojapo opa mba’e ñande salvasión rehehápe; upévare ñañembopyahu hag̃ua upe ojeguerekóva ñandéve g̃uarã hepýva peteĩ tepy ijyvyra’ỹva reheve. ‘Tupã ohayhu eterei rupi yvórape, ome’ẽ hag̃ua Ita’ýra peteĩete, opavave hese ojeroviáva hag̃ua ani hag̃ua oñehundi, ha toguereko tekove opave’ỹva.’” Youth Instructor, agosto 3, 1893.