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.
Mávapepa ohekombo'éta arandu, ha mávape oikuaaukáta mbo'epy? Umi ojeheko mbo'eva pytũgui, ha oñemboykéva kamby sykãgui.
For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:
Mbo’epy tekotevẽva toĩ mbo’epy ári, mbo’epy ári; línea ári, línea ári; ko’ápe michĩmi, ha upépe michĩmi:
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.
Péro ñe’ẽ pytãndýva ha ambue ñe’ẽme oñe’ẽta ko tetãme. Ha’e he’i vaekue chupekuéra: Kóva hína pe pytu’u ikatuhápe pembopytu’u umi ikane’õvape; ha kóva hína pe ñembopiro’y: upéicharõ jepe, ndojapysakái hag̃uáicha hikuái.
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. Isaiah 28:9–13.
Ha pe Ñandejára ñeʼẽ oiko hag̃ua chupekuéra tembiapoukapy ári tembiapoukapy, tembiapoukapy ári tembiapoukapy; línea ári línea, línea ári línea; koʼápe michĩmi, ha pépe michĩmi; hag̃ua hag̃ua oho, ha hoʼa hag̃ua hapykuévo, ha hag̃ua oñembyai, ha hag̃ua ojepokuaa ñuhãme, ha hag̃ua ojeguereko. Isaías 28:9–13.
These verses from Isaiah have been addressed repeatedly in Habakkuk’s Tables. Here I need to simply touch upon to take a point or two from these previous verses, to add to the current discussion. This passage shows a people that fail a test for they “go, and fall backward, and be broken, and snared, and taken.” They were a people that failed a test concerning who God would attempt to “teach” to “understand” “knowledge” or “doctrine.” It was a test that was based upon understanding an increase of knowledge, so it was the same test that separated the wise and the wicked in Daniel chapter twelve, for all the prophets agree and identify the end of the world. In Daniel twelve the “wise” understand, but the “wicked” do not understand the increase of knowledge.
Koʼã versíkulo Isaías-gui oñeñeʼẽma heta jeýma Habacuc Táva Kuéra-pe. Koʼápe tekotevẽnte amokyreʼỹ michĩ hag̃uáicha, aipeʼa hag̃ua peteĩ térã mokõi punto umi versíkulo tenondegua-gui, ambojoapy hag̃ua ñemongeta koʼag̃aguápe. Ko pasáhe ohechauka peteĩ tavayguakuéra ohasaʼỹva peteĩ jehechapyra, haʼekuéra “oho, hoʼa hapykuévo, oñembyai, ojejopy ñuhãme, ha ojepyhy.” Haʼekuéra vaʼekue peteĩ tavayguakuéra ohasaʼỹva pe jehechapyra rehegua mávape Tupã ohaʼãtava “omboʼe” hag̃ua “oikuaa hag̃ua” pe “arandu” térã pe “doctrina.” Kóva vaʼekue peteĩ jehechapyra oñemopyendáva peteî jeikuaa okakuaáva rehe; upévare haʼe pe jehechapyraite ombojaʼóva umi arandu ha umi añáva Daniel kapítulo doce-pe, opa umi maranduhára ningo oñemoĩ peteĩ ñeʼẽme ha ohechauka ko yvy ape ári opa hag̃ua. Daniel doce-pe umi “arandu” oikuaa, ha umi “aña” katu ndoikuaái pe jeikuaa okakuaáva.
The people in Isaiah’s passage were tested by “the word of the Lord” which “they would not hear.” And the specific “word of the Lord” that they rejected, and that would have allowed them to “understand” the increase of “knowledge” was the biblical rule that defines how to correctly align prophetic histories. Those that fall in Isaiah’s passage rejected the rule that identifies that in order to understand a prophetic history you must seek for that line “here a little, and there a little.” The word of the Lord that produced a test which they rejected was the technique of selecting prophetic lines from here and there, and then to place one of those selected lines of prophetic history in parallel to the other lines of prophetic history that address the same theme. The success of the endeavor to lay line upon line in this way depends on the application of the genuine rules of prophetic interpretation. Those rules, which are “precepts” also to be brought together and they are found here and there within the Bible. Isaiah’s virgins who fail the test, do so because they forget, the main thing they should not have forgotten, and that is, that history repeats.
Umi tapicha Isaíaspe ojejopykuaa “Ñandejára ñeʼẽ” rupive, haʼe “ndohenduséivaʼekue.” Ha pe “Ñandejára ñeʼẽ” peteĩteĩva haʼekuéra omboykéva, ha upéva oheja vaʼerãmoʼã ichupekuéra “toikũmby” mbaʼéichapa okakuaa “arandu”, haʼe pe mbojojaha bíblico omyesakãva mbaʼéichapa ojemohenda porã vaʼerã marandu profético rembiasakuekuéra. Umi hoʼáva Isaíaspe omboyke pe mbojojaha ohechaukáva, peteĩ rembiasakue profético ojekuaa hag̃ua, tekotevẽha ojeheka pe línea “koʼápe michĩmi, ha amo michĩmi.” Pe Ñandejára ñeʼẽ omoheñóiva pe prueba ha haʼekuéra omboykéva haʼe pe tembiaporã ojeporavóva línea proféticokuéra koʼágui ha amo gui, ha upéi oñembojoja hag̃ua peteĩva umi línea profética rembiasakue ojeporavóva ambue línea profética rembiasakue ndive, oñeʼẽva pe tema peteĩre. Pe tembiapo osẽ porã hag̃ua oñemohenda jave línea ári línea péicha, odepende ojepuru hag̃ua añetehápe umi mbojojaha tee interpretación profética rehegua. Umi mbojojaha, haʼéva “preceptos”, avei tekotevẽ oñembyaty oñondive, ha ojejuhu “koʼápe ha amo” Bíblia ryepýpe. Umi kuñataĩ Isaías rehegua opeʼáva pe prueba, ojapo upéva hesaráigui pe mbaʼe iñimportantevéva ndohesarai vaʼerãmoʼã hikuái, ha upéva haʼe: tembiasakue ojere jey.
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Ndajajái mba’eve ñanemongyhyjéva tenonderãre, ndaha’éiramo ñanderesarái haguére mba’éichapa Ñandejára ñanemboguata kuri, ha Iporombo’ére ñande rembiasakue yma guarépe.” Life Sketches, 196.
God is not the author of confusion, and an anchor point of that fact is that every prophet in the Bible is identifying the same prophetic line. They do not all see the identical events on the line, but it is always the same line of events at the end of the world. It is the events that lead to the close of probation, followed by the seven last plagues which concludes with the Second Coming of Christ. One prophet’s story might be of God’s faithful people in that line of history, but another prophet’s testimony may be of God’s unfaithful people, or of the United States, the Vatican, the United Nations, the merchants of the earth or Islam, but it is always the same line.
Tupã ndaha’éi ñembopy’a apytu’ũ’ỹ rehegua apohára, ha upe añetegua peteĩ pyenda hatãva ha’e kóva: opa proféta oĩva la Biblia-pe omombe’u hína peteĩchaite línea profética. Ndahetái opaite ohecháva umi mba’e oikóva peteĩchaite pe línea-pe, ha katu akóinte ha’e pe línea añoite umi mba’e oikóva rehegua ko yvy paha gotyo. Ha’e umi mba’e oikóva ogueraháva pe gracia rembe’y ñemboty peve, ha upéi umi siete plaga paha, upéva opa Cristo Jeju Mokõiha-pe. Peteĩ proféta rembiasakue ikatu ha’e Tupã tavayguakuéra jeroviapýva rehegua upe línea histórico-pe, ha ambue proféta testimonio katu ikatu ha’e Tupã tavayguakuéra ndijeroviapýiva rehegua, térã Estados Unidos, Vaticano, Naciones Unidas, umi comerciantekuéra ko yvy arigua térã Islam rehegua; ha katu akóinte ha’e pe línea añoite.
Malachi’s Elijah message, as well as the messages represented in Revelation chapters one, fourteen and eighteen, and the message of Daniel eleven and twelve are the very same message. They are all the same line of history, but each with their own special contribution to the story.
Malaquías Elías marandu, avei umi marandu ojehechaukáva Apocalipsis capítulos peteĩ, catorce ha dieciocho-pe, ha Daniel once ha doce pegua marandu, ha’e hína pe maranduete voi peteĩcha. Opavave ha’e peteĩchante pe línea de historia, péro peteĩteĩ oguereko ijeheguiete imba’eporãitéva iñemoñe’ẽme g̃uarã.
What is almost universally misunderstood about that special message is the fact that it is only revealed to God’s people just before the close of human probation. Knowing that the special message always warns of the soon coming close of probation, we will consider perhaps the clearest illustration of the close of probation in the Bible.
Mba’épaite opavavete ojejavy hag̃ua ñehesaʼỹijópe upe marandu ijojahaʼỹva rehe haʼe hína ko añetegua: oñemombeʼu hag̃uánte Tupã retãme hiʼag̃uiete opa mboyve yvyporakuéra oportunidad ojehechakuaa hag̃ua. Jaikuaágui pe marandu ijojahaʼỹva tapiaite oavisa hag̃ua hiʼag̃uietereiha pe oportunidad ojehechakuaa hag̃ua paha, ñahesaʼỹijóta ikatu hag̃uáicha pe ehémplo hesakãvéva pe oportunidad ojehechakuaa hag̃uánte pahápe rehegua oĩva la Bíbliape.
He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.
Pe oĩva tekojoja’ỹme, topyta gueteri tekojoja’ỹme; ha pe iky’áva, toiko gueteri ky’ápe; ha pe hekojojava, toiko gueteri tekojoja hag̃uáicha; ha pe imarangatúva, toñemomarangatu gueteri. Apocalipsis 22:11.
Before the end of probationary time is announced in the sanctuary above with the words of verse eleven, there is to be a special warning prophetic message from the book of Revelation that is unsealed to God’s servants.
Mbove ára jeha’a rehegua paha oñemombeʼu mboyve pe santuario yvateguápe umi ñeʼẽ versíkulo once-pegua rupive, oĩ vaʼerã peteĩ marandu profético ñemomarandu hag̃ua ijojahaʼỹva pe lívro de Apocalipsis-gui, ojepeʼáva Tupã rembiguáipe g̃uarã.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Ha he’i chéve: Ani rembojeguaiva’erã ko kuatiañe’ẽ profecía ñe’ẽnguéra; ára niko hi’aguĩma. Oĩva tekojoja’ỹme, ta tekojoja’ỹme gueteri; ha oĩva ky’ápe, ta iky’a gueteri; ha oĩva hekojojáva, ta hekojoja gueteri; ha oĩva marangatúva, ta imarangatu gueteri. Apocalipsis 22:10, 11.
There is to be a special prophetic message recognized by God’s people just before the seven last plagues. When that “time is at hand” “the prophecy of this book” (the prophecy of Revelation) that has been sealed is to be unsealed. The only prophecy in the book of Revelation that has been sealed is the prophecy of the seven thunders.
Oĩ va’erã peteĩ marandu profético especial ojehechakuaátava Tupã tavayguakuéra rehe umi siete plaga paha mboyve. Upe “ára oguahẽma” jave, “ko lívro profecía” (Apocalipsis profecía) oñemboty vaʼekue ojeipeʼavaʼerã. Pe profecía añoite Apocalipsis lívrope oñemboty vaʼekue haʼe pe profecía umi siete trueno rehegua.
And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:1–4.
Ha ahecha ambue ángel ipoderoso oguejy yvágagui, oñemonde araípe; ha iñakã ári oĩ peteĩ arco iris, hova katu ku kuarahyicha, ha ipy yvyratata rakambyicha: Ha ipope oguereko peteĩ aranduka michĩ ojepe’áva; ha omoĩ ipy akatúa yguasu ári, ha ipy asu yvy ári, Ha osapukái hatã, peteĩ león oñehẽháicha; ha osapukái rire, umi siete trueno omosẽ iñe’ẽnguéra. Ha umi siete trueno omosẽ rire iñe’ẽnguéra, che ahaitaitéma kuri: ha ahendu peteĩ ñe’ẽ yvágagui he’íva chéve, Emoñemboty umi mba’e umi siete trueno he’iva’ekue, ha ani rehai. Apocalipsis 10:1–4.
Just before human probation closes, when “the time is at hand” there will be an unsealing of a special Bible truth identifying “things which must shortly come to pass.” The mighty angel of Revelation ten is Jesus Christ, who cried as a Lion.
Yvypóra mboyve oñemboty hag̃ua yvypóra rembiporuha ára, “ara hi’aguĩma” jave, ojeipe’áta peteĩ añetegua Biblia-pegua ijojaha’ỹva omoheñóiva “umi mba’e pya’e hag̃uáicha oikótava”. Pe ánhel ipoderósova Apocalipsis diez-pe oñeñe’ẽva ha’e Jesucristo, osapukáiva peteĩ Leónicha.
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Pe ánhel mbarete omboʼéva Juan-pe ndahaʼéi peteĩ ava ambuéva Jesucristo-gui. Omoĩvo Ipy akatúa y ári, ha Ipy asu yvy kuivéva ári, ohechauka pe tembiapo Haʼe ojapóva umi escena paha pe ñorairõ guasu Satanás ndive rehegua. Ko ñemohenda heʼise Ipuʼakapavẽ ha Ijautorida joguahaʼỹva opa yvy ape ári. Pe ñorairõ oñemombaretevévo ha oiko hag̃ua ndeʼíri hag̃ua ára guive ára peve, ha upéicha osegíta umi escena pahápe peve, arakaʼe umi pytũmby poguýpe oĩva rembiapo katupyry oguahẽta ijyvatevévape. Satanás, ojoajúvo kuimbaʼe angaipa reheguáva ndive, ombotavýta opa ko yvy ape ha umi iglésia ndojapóivape pe añetegua mborayhu. Péro pe ánhel mbarete ojerure oñeñatendévo hese. Osapukái ñeʼẽ hatãme. Haʼe ohechaukavaʼerã Iñeʼẽ puʼaka ha Ijautorida umi ojoajúva Satanás ndive oñemoĩ hag̃ua añetegua rovái-pe.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
At the end the “churches” that “Satan” deceives are deceived because they received not the love of the “truth.” The word “truth” in the passage from second Thessalonians which Sister White just referred to is the primary Greek word that is derived from the Hebrew word translated as “truth” that is composed with three Hebrew letters and represents the Alpha and Omega. Is there any biblical evidence that the truth connected with the rule of first mention that represents an attribute of Christ’s character is the truth that is rejected and consequently produces strong delusion?
Ipahápe umi “iglésia” “Satanás” ombotavýva oñembotavy pórke ndojapyhýi hikuái pe “añetegua” mborayhu. Pe ñe'ẽ “añetegua” pe pasáhe oĩvape mokõiha Tesalonicenses-pe, pe Ermána White ojehechauka ramoite va'ekuépe, ha'e hína pe ñe'ẽ griega tenondegua oúva pe ñe'ẽ hebrea oñembohasávagui “añetegua” ramo, ha upéva ojejapo mbohapy letra hebreagui ha ohechauka Alpha ha Omega. ¿Oĩpa mba'eve evidénsia bíblica pe añetegua ojoajúva pe regla de primera mención rehe, ohechaukáva peteĩ atributo Cristo rekópe, ha'eha pe añetegua ojehovasáva'ỹva ha upévare oguerúva mbotavy guasu?
Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And 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. 2 Thessalonians 2:1–12.
Ko'ág̃a rojerure peẽme, che pehẽnguekuéra, ñande Ruvicha Jesucristo ou hag̃ua rehe, ha ñane aty joa hag̃ua hendápe, ani hag̃ua pya'e pejeheity pene akãme, térã peñemondýi, taha'e espíritu rupive, térã ñe'ẽ rupive, térã kuatia rupive gua'u orehegui ouva, Cristo ára og̃uahẽma hag̃uáicha. Ani avave penembotavy mba'eveichavérõ; upe ára ndoumo'ãi oiko mboyve peteĩ jehekýi guasu, ha ojehechauka pe kuimba'e angaipa rehegua, pe ñehundipyrã ra'y; ha'e opu'ãva ha omomba'eguasúva ijupe opa mba'e oñembohérava Tupã térã oñemomba'eguasúva ári; upéicha hag̃uáicha ha'e, Tupãramo guáicha, oguapy Tupã róga marangatupe, ohechaukávo ijupe voi ha'eha Tupã. Nda peñemandu'ái piko che aime gueteri rire pene ndive, ha amombe'u hague peẽme ko'ã mba'e? Ha ko'ág̃a peikuaa mba'épa ojoko chupe ikatu hag̃uáicha ojehechauka hi'araitépe. Mba'égui pe ñemimby tembiapo tekoñaña rehegua omba'apóma; peteĩnte katu, pe ko'ág̃a ojokóva ojokóta, oñenohẽ peve tapegui. Ha upérõ ojehechaukáta pe Iñaña, upe vaípe Ñandejára ohundítava ijuru pytu rupive, ha omboguepátava ijeju resape rupive; upe oúva Satanás rembiapo rupi, opa pokatu, techaukaha ha hechapyrã japu ndive, ha opa teko joavy ñembohory vaíva ndive umi ohóva ñehundípe guarã, ndojapyhýigui añetegua mborayhu ikatu hag̃uáicha ojesalva. Upévare Tupã omondóta hesekuéra mbotavy mbarete, oguerovia hag̃uáicha japúpe; ikatu hag̃uáicha oñembojovake vaíramo opavave umi ndogueroviáiva añetépe, síno ovy'áva tekoñañáme. 2 Tesalonicenses 2:1–12.
This passage from Thessalonians has been addressed often in Habakkuk’s Tables, so a brief comment is all we will make at this point. What Sister White calls “Satan’s marvelous act” is Paul’s “the working of Satan with all power and signs and lying wonders.” The deceptive work identified by Sister White and Paul begins at the Sunday law in the United States.
Ko pasáhe Tesalonicenses-gui oñeñe’ẽma heta jey Habacuc Táva-kuérape, upévare ko’ápe rojapóta peteĩ ñe’ẽmbyky año. Pe Hermana White ohenóiva “Satanás rembiapo hechapyrãva” ha’e Pablo he’íva: “Satanás rembiapo opa pokatu, techaukaha ha mba’e hechapyrã japúva reheve.” Pe tembiapo ñembotavy rehegua Hermana White ha Pablo ohechauka va’ekue oñepyrũ pe léi domingo-guigua Estados Unidos-pe.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Pe decreto omoañetéva Papado ñemohendakuaa Tupã léi rehe ojejavyhápe, ñane retã ojepe’átaite tekojoja-gui. Protestantismo ombohasávo ipo pe yvykua guasu ári ojapyhývo po poder romano rehe, ombohasávo avei pe itypy guasu ári oñañuã hag̃ua po Espiritualismo ndive, ha, ko mbohapy joaju rupi, ñane retã omboykévo mayma principio Iñemoheñóiva rehegua, peteĩ gobierno protestante ha republicano ramo, ha omoĩvo mba’e’ẽrã oñemyasãi hag̃ua umi japu ha ñembotavy papal rehegua, upérõ ikatúta jaikuaa og̃uahẽma hague pe ára ojehechauka hag̃uáicha Satanás rembiapo hechapyrãva, ha hi’aguĩmaha paha.” Testimonies, volumen 5, 451.
In this passage of Thessalonians, we are considering, Paul identifies the pope at the end of the world with four different terms. The pope is the “man of sin,” he is the “son of perdition,” he is the “mystery of iniquity” and “that Wicked.” Paul provides a few other characteristics of the pope beyond the four names, for he informs us that the pope, (who was still future to Paul’s day) “would be revealed in his time.”
Ko pasáhe Tesalonicensespe ñahesa’ỹijohína, Pablo ohechauka pe pópape, opa ára pahápe, irundy ñe’ẽ iñambuévape. Pe pópa hína pe “kuimba’e angaipa rehegua”, ha’e pe “ñehundi ra’y”, ha’e pe “teko joja’ỹ ñemimby”, ha pe “Aña”. Pablo ome’ẽ avei mbovymi ambue techaukaha pe pópare, umi irundy téra ári, he’ígui ñandéve pe pópa, (upérõ guare Pablo rembiapo aja gueteri oútava) “ojehechaukáta hi’aravope.”
The pope “would be revealed in his time” and the clearest biblical proof, though by no means the only biblical truth; the clearest biblical truth that the pope of the Roman church is the antichrist of Bible prophecy is established by seven different and direct references in the Bible identifying the “time” that the papacy would dominate the earth, the very “time” mankind calls the Dark Ages. The Bible reveals the pope as the papacy by identifying repeatedly the exact period of “time,” from 538 until 1798, that the papacy would rule the world. Paul said he would be revealed in his time.
Pe pápare “oñemoherakuãta itiémpope”, ha kóva hína pe prueba bíblica hesakãvéva, jepe ndaipóriha añónte añetegua bíblica; pe añetegua bíblica hesakãvéva ohechaukáva pe pápare tupão romanopegua ha’eha pe anticristo profecía bíblicape, oñemopyenda siete ñe’ẽjoaju iñambuéva ha he’iséva porãiterei oĩva la Bíbliape, omombe’úva pe “tiempo” pe papado oreko hag̃ua dominio yvy ári, upe “tiempo”ite ymaite guive yvyporakuéra ohenóiva Época de las Tinieblas. La Biblia ohechauka pe pápare pe papado ramo, oikuaaukávo heta jey pe período exacto de “tiempo”, ary 538 guive 1798 peve, upe papado ogovernataha ko yvy. Pablo he’i va’ekue oñemoherakuãtaha itiémpope.
Paul also identifies that it is the pope that “opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.” Among other things this identifies that the antichrist of Bible prophecy is a religious symbol. He is not a Hitler, or an Alexander the Great. This further narrows the identification of the pope down, for he is not simply a religious tyrant, he is a religious tyrant that professes to be within God’s temple. The antichrist claims to be seated within the Christian church.
Pablo avei ohechauka ha’eha pe papa upe “opu’ãva ha oñembotuicháva opa mba’e oñembohérava Tupã térã oñemomba’eguasúva ári; upéicha rupi, ha’e Tupãramo oguapy Tupã róga guasúpe, ohechaukávo ijupe ha’eha Tupã.” Ambue mba’e apytépe, kóva ohechauka porã pe anticristo marandu ñemombe’u Bíblicopegua ha’eha peteĩ símbolo religioso. Ndaha’éi peteĩ Hitler, térã peteĩ Alejandro Magno. Kóva omomichĩve pe papa jehechakuaa, ndaha’éigui añónte peteĩ tirano religioso, ha’e peteĩ tirano religioso he’íva oĩha Tupã róga guýpe. Pe anticristo he’i oguapyha pe iglesia cristiana ryepýpe.
According to Paul and Daniel, when the pope is in his professed Christian church, he manifests the character of Satan who desired to be seated upon God’s throne and to be exalted above all things. I say Paul and Daniel for most biblical commentators recognize that when Paul demonstrates that one of the characteristics of the pope is that he is a complete narcissist, that Paul was simply quoting from Daniel’s description of the pope in Daniel chapter eleven where Daniel there records:
Pablo ha Daniel he’iháicha, pe papa oĩ jave iñiglesia cristiana he’íva rehe, ohechauka Satanás rekotee, pe ojepysóva oguapy hag̃ua Tupã tróno ári ha oñemomba’eguasu hag̃ua opa mba’e ári. Che ha’e Pablo ha Daniel, hetave hag̃ua umi komenta Bíblia rehegua ohechakuaa rupi, Pablo ohechauka jave peteĩva umi papa rekoharãha ha’eha peteĩ narcisistaite, Pablo peteĩchante ohupyty hague Daniel ñemombe’úgui pe papa rehegua Daniel arandukápe, kapítulo once-pe, upépe Daniel omombe’u:
“And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.
“Ha mburuvicha ojapóta hembipotaite he'iháicha; ha omopu'ãta ijehe, ha ombotuicháta ijehe opaite tupã ári, ha oñe'ẽta mba'e hechapyrãva Tupã kuéra Tupã rehe; ha oikoporãta pe pochy ojejapopa peve; mba'érepa upe oñembopy'a mona va'ekue ojejapóta.” Daniel 11:36.
When Paul addresses the narcissistic character of the pope, he paraphrases Daniel’s verse and states that it is the pope who “opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.” The verse in Daniel that identifies the character of the papacy also references the “time” which was designed to “reveal” that the papacy was the antichrist as he identifies that the papacy would “prosper” until the “indignation be accomplished.”
Pablo oñe’ẽvo pápape oĩva tekotevẽ rei ha omombaʼeguasúvare ijehe, omombeʼu ambue ñe’ẽme Daniel versíkulo ha he’i ha’eha pe pápape “oñemoĩva ha oñemomba’eguasúva opa mba’e oñembohériva Tupã térã oñemomba’égui; upéicha rupi ha’e, Tupãicha, oguapy Tupã tupaópe, ohechauka hag̃ua ijehe ha’eha Tupã.” Pe versíkulo Daniel-pe ohechauka hag̃ua pe papado rekotee avei oñe’ẽ pe “ára” rehe oñembosako’íva “oikuaauka hag̃ua” pe papado ha’eha pe anticristo, upépe ohechauka rupi pe papado “oporomoakã porãta” peve pe “pochy” oñembotýramo.
The “indignation” ended in 1798, so Daniel in the verse (though this is not one of the seven direct places in the books of Daniel and Revelation where the 1260-year history is mentioned), does however directly identify the papal power and marks that it received “a deadly wound,” as John calls it, in 1798. Thus, the verse identifies the end of the period of papal rule, though not identifying the duration of the rule.
Pe “pochy” opáma 1798-pe; upévare Daniel ko versículo-pe (jepe kóva ndaha’éi umi siete tenda directo peteĩva Daniel ha Apocalipsis kuatiakuérape oñemombeʼuhápe pe tembiasakue 1260 ary pukukue), upéicharõ jepe ohechauka hag̃ua directamente pe mbarete papal ha ombohysýi hag̃ua ojapyhy hague “peteĩ herida omano hag̃uáicha”, Juan heʼiháicha, 1798-pe. Péicha, pe versículo ohechauka pe periodo ojejopyhague pe poguýpe papal opaha, jepe ndohesakãi pe mboy arýpa ipukukue pe iguýpeguare.
In the passage, Paul also identifies a power that would restrain the papacy from taking control of the world in 538, when he stated that the Thessalonians who he was writing to already knew this particular truth. He raised the question, “Remember ye not, that, when I was yet with you, I told you these things?” He reminds them that they already knew “what withholdeth” (meaning restrains) the papacy until he would “be revealed in his time.” The power that preceded and prevented the papacy from taking control of the world was the power in control of the world when Paul wrote the letter. It was pagan Rome. Paul wrote that pagan Rome would be “taken out of the way” in order for the papacy to take control of the world.
Ko pasajépe, Pablo avei ohechauka peteĩ mbarete ojokótava pe papado ani hag̃ua oguereko pu'aka yvy tuichakue ári áño 538-pe, he'ívo umi Tesalonicaguápe, ha'e ohai hag̃ua chupekuéra, voi oikuaamaha ko añetegua particular. Ha'e omopu'ã porandu: “¿Ndapeñemomandu'ái piko, aikove aja gueteri pene ndive, amombe'u hague peẽme ko'ã mba'e?” Ha'e omomandu'a chupekuéra oikuaamaha hikuái “mba'épa ojoko” (he'iséva, ojokoha) pe papadope peve ha'e “oñemombe'upa hag̃ua itiempope.” Pe mbarete oĩva tenonde ha ojokóva pe papado ani hag̃uáicha oguereko pu'aka yvy tuichakue ári, ha'eva'ekue pe mbarete oguerekóva pu'aka yvy tuichakue ári Pablo ohai jave pe kárta. Upéva va'ekue Roma pagana. Pablo ohai kuri Roma pagana “ojeipe'ataha tapegui” ikatu hag̃uáicha pe papado oguereko pu'aka yvy tuichakue ári.
It was this understanding that led William Miller to recognize that the power symbolized as “the daily” in the book of Daniel was pagan Rome. Adventism acknowledges that the structure, and therefore all of William Miller’s prophetic understandings, were based upon his understanding of the books of Daniel and Revelation and that those two books address the two desolating powers of pagan Rome and papal Rome. In the passage in Thessalonians Miller, already knowing (as every Protestant knew in his day, that the pope was the antichrist); when he recognized that pagan Rome was the historical power that preceded the papal rule, and that Paul had stated that pagan Rome was to be taken away in advance of the papacy ascending to the throne of the earth, he then connected this with the book of Daniel and “the daily,” where it references three times that the daily had to be “taken away” before the papacy took control of the world. Paul’s testimony allowed Miller to see that pagan Rome was Daniel’s “daily,” and thereafter he could recognize that Daniel’s two desolating powers were pagan and papal Rome. This truth represents the foundation of the Millerite movement. Adventism most certainly rejects the work of Miller today, but they still understand that this overview of Miller’s development of understanding of “the daily” in Daniel proves that the power that Paul says “withholds” the rise of the papal power until it was removed was pagan Rome, is the correct analysis of Miller’s thinking on these subjects.
Ko entendimiento voi ogueraha William Miller-pe ohechakuaa hag̃ua pe mbarete oñembojechaukáva “pe ára ha ára” ramo Daniel arandukápe ha’eha Roma pagana. Adventismo omoneĩ pe ijeheguieteha, ha upévare opaite William Miller entendimiento profético, oñemopyenda hague iñentendimiento rehe Daniel ha Apocalipsis arandukakuéra rehe, ha ko’ã mokõi aranduka oñe’ẽha umi mokõi mbarete omongu’evape ñehundi rehegua: Roma pagana ha Roma papal. Pe pasáhe Tesalonicenses-pe, Miller, oikuaáma hag̃ua (opaite protestánte oikuaaháicha hi’árape pe pápaha anticristo); ohechakuaávo Roma pagana ha’eha pe mbarete histórico omotenondéva pe dominio papal-pe, ha Pablo he’i hague Roma pagana oñemboyke va’erãha tenonde hag̃uáicha pe papado ojupi mboyve ko yvy guapyha ári, upérõ ombojoaju upéva Daniel aranduka ndive ha “pe ára ha ára” rehe, upépe oñemombe’u mbohapy jey “pe ára ha ára” oñemboyke va’erãha pe papado oguereko mboyve ko yvy control. Pablo testimonio rupive Miller ikatu ohecha Roma pagana ha’eha Daniel “pe ára ha ára”, ha upéi ikatu ohechakuaa Daniel rembiapo mokõi mbarete omongu’evaha ñehundi rehegua ha’eha Roma pagana ha Roma papal. Ko añetegua ha’e pe pyenda pe movimiento millerita rehegua. Adventismo añetehápe omboyke Miller rembiapo ko árape, ha upéicharõ jepe oikuaa gueteri ko jehecharamo Miller omboguata haguéicha iñentendimiento “pe ára ha ára” rehe Daniel-pe ohechaukaha pe mbarete Pablo he’íva “ojokóva” pe mbarete papal pu’aka hag̃ua pe ojeguerova peve ha’eha Roma pagana, ha’eha pe análisis hekopeteva Miller pensamiento rehe ko’ã mba’ére.
With the truth of “the daily” in the book of Daniel being a symbol of pagan Rome that preceded the kingdom of papal Rome which Daniel had represented as the abomination of desolation, Miller could then recognize the prophetic times associated with the kingdoms of Bible prophecy, and as his mind was opened up to these insights he assembled a series of truths that represent the foundations of Adventism. Those truths became enshrined on the two tables of the 1843 and 1850 pioneer charts. Those truths are the foundation of Adventism and they were based upon the recognition of “time.” The history of when the foundations were put in place is a primary discussion on Habakkuk’s Tables.
“mba’e ára ha ára” rehegua añetegua Daniel kuatiañe’ẽme ojehechauka hag̃ua Roma pagána ramo, ha upéva oho hag̃ua mboyve pe mburuvicha guasu Roma papal rehegua, Daniel ohechauka va’ekue ñehundi ñanembojarúvaramo, Miller ikatu upérõ ohechakuaa umi ára profétika ojoajúva umi rréino kuéra rehe Ñandejára Ñe’ẽ marandu profétikape; ha iñakã ojepe’ávo ko’ã ñe’ẽporã rehe, ombyaty peteĩ aty añetegua rehegua ohechaukáva Adventismo pyendakuéra. Umi añetegua oñemoĩ porã mokõi tabla ári umi kartá 1843 ha 1850 gua pionero-kuéra rehegua. Umi añetegua ha’e Adventismo pyenda, ha oñemopyenda “ára” jeikuaa rehe. Pe tembiasakue araka’épa oñemoĩkuri umi pyenda hína peteĩ ñe’ẽrã iñimportánteva Habacuc Táva-kuéra rehe.
What is not pointed out in Habakkuk’s Tables is that the foundations that were based upon time produced a structure that provides the view necessary for the final generation to recognize that there were truths that were represented as the foundations. There was a first truth that was the very first stone placed in the foundation, but “the daily” in the book of Daniel was not Miller’s first truth. The truth that would become the first stone in the foundation that Miller was raised up to build was “the seven times” of Leviticus twenty-six, but without the truth of “the daily,” Miller would not have recognized the structure of prophecy he needed to recognize in order to present the first angel’s message. His structure was placing prophecy in the perspective of two desolating powers. Miller was addressing the dragon (pagan Rome) and the beast (the papacy). The third angel addresses the dragon (United Nations), the beast (the papacy), and the false prophet (the United States).
Mba’e noñemombe’úiva Habacuc Táva’ikuépe ha’e hína umi fundamento oñemopyendáva’ekue aravo ári ojapo hague peteĩ estructura ome’ẽva pe jehecha tekotevẽva pe generación paha oikuaa hag̃ua oĩ hague añetegua oñerrepresentáva umi fundamento ramo. Oĩ va’ekue peteĩ añetegua peteĩha ha’éva pe ita peteĩhaite oñemoĩva’ekue pe fundamentope, péro “pe ára ha ára” Daniel arandukápe ndaha’éi va’ekue Miller rembiasakue peteĩha. Pe añetegua oikótava pe ita peteĩha pe fundamentope Miller oñemopu’ãva’ekue omopu’ã hag̃ua ha’e va’ekue “umi siete tiempo” Levítico 26-pe, péro pe añetegua “pe ára ha ára” rehe’ỹ, Miller ndohechakuaáimo’ãikuri pe estructura profética tekotevẽva chupe ohechakuaa hag̃ua ikatu hag̃uáicha opresenta pe ánhel peteĩha marandu. Iestructura omoĩva’ekue pe profesía mokõi mbarete ombyaíva jehechaukápe. Miller oñe’ẽva’ekue dragón rehe (Roma pagana) ha pe mymba rehe (pe papado). Pe ánhel mbohapyha oñe’ẽ dragón rehe (Naciones Unidas), pe mymba rehe (pe papado), ha pe maranduhára japu rehe (Estados Unidos).
If a person accepts all, not some, but all the time prophecies set forth by the Millerites on the two sacred pioneer charts, that person would need to investigate those truths personally. How could you accept them, if you had never inspected them? If those persons investigating the foundational truths make those truths their personal responsibility to test, and thereafter accepts all those truths, then they have built upon the Rock and not the sand.
Peteĩ tapicha omoneĩmba ramo, ndaha’éi peteĩ parte año, ha katu opaite ára marandu profétiko umi Millerita omoĩva’ekue mokõi ta’anga marangatu pionérope, upéicharõ tekotevẽta ojeporeka umi añeteguáre ijehegui voi. Mba’éicha piko ikatúta remoneĩ, nde ndehechakuaa’ỹre raẽ? Umi tapicha ojeporekávape umi añetegua ypykuére, ojapóramo umi añetegua chuguikuéra voi peteĩ tembiapo tee oñehesa’ỹijóva’erã ha ojehechava’erã, ha upéi omoneĩmba ramo opaite umi añetegua, upéicharõ omopu’ã hikuái ita guasu ári ha ndaha’éi yvyku’i ári.
“Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.
“Umi oĩva Tupã ñangarekohára ramo Sión murálla ári toiko kuimba’e ikatúva ohecha mba’e vai oñemboja hag̃ua tavayguakuérape renondépe, kuimba’e ikatúva omboyke ha ombojoavy añetegua ha jejavy, tekojoja ha tekojoja’ỹ.”
“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 ñemomarandu ouma: Mba’eve ndojehejamo’ãi oike hag̃ua omyengovia hag̃ua pe jerovia rapykuepy ñamopu’ã hague hi’ári ñañepyrũ guive pe marandu ou ypy guive ary 1842, 1843 ha 1844-pe. Che aimekuri ko marandúpe, ha upe guive aime ñembo’y hag̃uáicha yvy ape ári renondépe, añete hag̃ua pe tesape Tupã ome’ẽ va’ekue oréve. Ndorojaposéi roipe’a ore py pe plataforma ári oñemoĩ hague, ára ha ára roheka aja Ñandejárape ñembo’e kyre’ỹme, roheka hag̃ua tesape. ¿Peimo’ã piko ikatu hag̃uáicha aheja rei pe tesape Tupã ome’ẽ va’ekue chéve? Upéva oikova’erã Araka’evegua Ita Guasúicha. Upéva chemoguata hína pe ome’ẽ hague guive.” Review and Herald, 14 de abril de 1903.
In order for those who would hear to analyze the time prophecies of the Millerite history it requires the action of looking at the historical periods that are represented by the time prophecies. This represents the work of illustrating events upon a time line. When a student of prophecy has reached the level of investigation where he considers these prophetic periods, identified by the Millerites from the Bible and thereafter supported by the historical record, he will be in a position to recognize that the history at the beginning of the time prophecy symbolically typifies the history at the end of that same prophecy. With that vantage point the student should learn that history is repeated. With that understanding in place He should also see that Jesus illustrates the end with the beginning.
Umi ohendu hag̃uáicha ohesa’ỹijóvo umi marandu ára rehegua oĩva historia Millerita-pe, tekotevẽ ojejapo pe jehecha umi período histórico rehe, umi oñerrepresentáva umi marandu ára reheguápe. Kóva he’ise pe tembiapo ojehechauka hag̃uáicha umi mba’e oikóva peteĩ línea de tiempo ári. Peteĩ temimbo’e marandu rehegua oguahẽvo pe nivel de investigación-pe, ha upépe oma’ẽ hag̃ua ko’ã período profético rehe, umi Milleritakuéra oikuaa va’ekue la Biblia-gui ha upéi ojehechauka porã va’ekue registro histórico rupive, oĩta peteĩ tenda ohechakuaa hag̃uápe pe historia oĩva pe marandu ára rehegua ñepyrũme, simbólicamente ohechauka hag̃ua pe historia oĩva pe marandu peteĩchagua paha gotyo. Upe jehecha rupive, pe temimbo’e oikuaa va’erã pe historia ojerejeyha. Ha upe entendimiento oñemopyenda rire, ha’e avei ohecha va’erã Jesús ohechaukaha pe paha pe ñepyrũ rupive.
And from the prophetic line of prophecy that portrays the end of the world as the “building of a temple,” the student should know that there is a final capstone that is placed upon the temple that is built upon the foundation. He should come to see that the temple foundation that Miller was used to bring to light (which represents Jesus Christ, for there is no other foundation that can be laid than Jesus Christ), was a foundation built upon prophetic time. Because Jesus illustrates the end with the beginning the student should also see that the capstone, the final stone on the temple—must parallel the foundation. The foundation of the temple for Miller was prophetic time, but the foundation was none-the-less Jesus Christ.
Ha pe línea profética ohechauka hag̃ua arapaha ko yvy ape ári “templo ñemopu’ã” ramo, temimbo’e oikuaava’erã oĩha peteĩ itaju pahaite oñemoĩva templo ári, pe oñemopu’ãva pe cimiento ári. Ha’e ohechakuaava’erã pe cimiento del templo Miller ojeiporu hague ogueru hag̃ua tesapepe (upéva orrepresentágui Jesucristo, pórke ndaipóri ambue cimiento ikatúva oñemoĩ Jesucristo rire), ha’e hague peteĩ cimiento oñemopu’ãva ára profético ári. Pórke Jesús omombe’u pe paha oñembojojávo ñepyrũ rehe, temimbo’e ohechava’erã avei pe itaju pahaite, pe ita paha templo rehegua—ojoguava’erãha pe cimientope. Pe cimiento del templo Miller-pe g̃uarã ha’e va’ekue ára profético, ha katu pe cimiento upéicharõ jepe ha’e va’ekue Jesucristo.
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. 1 Corinthians 3:10, 11.
Tupã ñeme’ẽ porãme, cheme oñeme’ẽ vaʼekue heʼiháicha, peteĩ apohare arandu ramo, amoĩ vaʼekue pe pyenda, ha ambue omopuʼã hiʼári. Péro tañangareko peteĩteĩ mbaʼéichapa omopuʼã hiʼári. Ndaipóri niko avave ikatúva omoĩ ambue pyenda pe oñemoĩmava rangue, upéva hína Jesucristo. 1 Corintios 3:10, 11.
Paul is identifying his work as the erecting of a temple of which he laid the foundation or beginning. He was the apostle to the Gentiles and he was used to lay the foundation of the Christian church. In the same passage Paul also identifies that our bodies are the temple of the Holy Spirit. There is also the temple of Solomon and the sanctuary from the wilderness that all have foundations that are all represented as Jesus Christ. The foundation that Miller was used to erect was the temple of Adventism, and the foundation of that temple is most certainly Jesus Christ, but it is more specifically the temple that is erected with materials that are spiritual and prophetic.
Pablo ohechauka hembiapoha ramo peteĩ tupaópe omopuʼãva, haʼe omoĩ hague ipyenda térã iñepyrũmby. Haʼe vaʼekue apóstol umi gentil-kuérape guarã, ha ojeporu hag̃ua omoĩ hag̃ua iglesia cristiana pyenda. Pe jehaipy peteĩme avei Pablo hechauka ñande retekuéra haʼeha Espíritu Santo róga. Oĩ avei Salomón tupaó ha pe tabernákulo desierto-gua, opavave oguerekóva ipyenda, ha umíva opavave ojerepresenta Jesucristo ramo. Pe pyenda Miller ojeporu hague omopuʼã hag̃ua haʼe pe tupaó Adventismo-gua, ha upe tupaó pyenda añetehápe ha’e Jesucristo; hákatu, peteĩ sentido iporãvévape, ha’e pe tupaó oñemopuʼãva mbaʼe oguerekóva naturaleza espiritual ha profética reheve.
The capstone therefore must also be Jesus Christ, but the capstone must also include a premier prophetic rule, for Miller was given a set of rules which contains the premier rule of the Millerites which was the “year-for-a-day” principle. Without that rule, there is no recognition of time prophecy and there is therefore no foundation. There must be a counterpart at the end that represents Jesus Christ (the Foundation) that is a premier rule within a set of rules that establishes the Revelation of Jesus Christ. The rule is of course the rule of “first mention”, representing the attribute of Christ’s character that identifies the end from the beginning.
Upévare pe ita apytépe oñemoĩva’erãva tekotevẽ avei ha’e Jesucristo, ha katu pe ita apytépe oñemoĩva’erãva tekotevẽ avei oguereko peteĩ norma profética yvatevéva; Miller oñeme’ẽgui chupe peteĩ aty norma rehegua, upépe oĩva pe norma tenondegua umi Millerita-kuéra rembiguápe, ha’éva pe principio “áño peteĩ ára-rã”. Upe norma’ỹre ndaipóri arandu hag̃ua profecía aravo rehegua, ha upévare ndaipóri avei fundamento. Tekotevẽ oĩ peteĩ mba’e ojoguáva ipahápe, ohechaukáva Jesucristo-pe (pe Fundamento), ha upéva ha’eva’erã peteĩ norma tenondegua peteĩ aty norma rehegua ryepýpe, omoheñóiva pe Revelación Jesucristo rehegua. Pe norma ha’e, añetehápe, pe norma “ñe’ẽpy peteĩha” rehegua, ohechaukáva pe tekome’ẽ Cristo rekopegua ombojehechaukáva ipaha ñepyrũmby guive.
In 2 Thessalonians those who received not the love of the truth that they might be saved, rejected the truth as represented by the Greek word that is derived from the Hebrew word created by three letters which is translated as “truth” in the Old Testament. The group that receives the strong delusion, because they believed a lie, refused to return to the old paths, the foundations of Adventism as represented upon the two sacred charts. So, in the passage we have been considering for some time now states:
2 Tesalonicenses-pe umi nohenduséiva pe añetegua mborayhu ikatu hag̃uáicha ojesalva, omboyke pe añetegua ojehechaukaháicha pe ñe’ẽ griego rupive oúva pe ñe’ẽ hebreo-gui, oñemoheñóiva mbohapy letra rupive ha oñembohasáva “añetegua” ramo pe Antiguo Testamento-pe. Pe aty ohupytýva pe mbotavy guasu, ojerovia rupi peteĩ japu rehe, ndoipotái vaʼekue ojevy umi tape yma guarépe, Adventismo pyendakuérape, ojehechaukaháicha umi mokõi kuatia marangatúre. Upévare, pe jehasa’ẽ ñahesaʼỹijóvape yma guive heʼi:
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Pe ánhel mbarete oporombo'éva’ekue Juánpe ndaha’éi ambue tapicha peteĩha Jesucristo-gui. Omoĩvo Ipy akatúa y ári, ha Ipy asu yvy pirúpe, ohechauka pe tembiapo Ha’e ojapóva pe ñorairõ guasu Satanás ndive pahaite gotyo. Ko ñemoĩ he’ise Ipu’aka ha Ijapoukapy yvóra tuichakue ári. Pe ñorairõ ojepytaso ha imbareteve ohóvo ára rire ára, ha péicha osegíta pe pahaite peve, ára pe pytũmbýpe omba’apóva rembiapo arandu oguahẽtahápe ijyvatevévape. Satanás, oñondivepa kuimba’e heko vaíndive, ombotavýta opa ko yvy ha umi tupao ndohayhúiva pe añetegua mborayhu. Péro pe ánhel mbarete ojerure oñeñatende hese. Osapukái hatã. Ha’e ohechaukátava Iñe’ẽ pu’aka ha Ijapoukapy umi oñemojoajúva Satanás ndive oñemoĩ hag̃ua añetegua rehe.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
In this previous passage “the churches who received not the love of the truth” are Daniel’s and Matthew’s wicked and foolish virgins that Amos 8:12 identifies will begin to search for God’s final warning message when it is too late. It is too late, because they believed a lie concerning the foundations of Adventism. Adventism first began to imbibe in that lie in 1863, and from then on it was simply downhill all the way.
Ko pasáhe mboyveguápe, “umi iglésia oguerohory’ỹva pe añetegua mborayhu” ha’e Daniel ha Mateo-pe ojehechaukáva umi kuñataĩ aña ha itavyva, ha Amós 8:12 ohechauka umíva oñepyrũtaha oheka Tupã ñe’ẽmondo paha ñemomarandu, ha upérõma ikatupyrýma. Hi’arive, hi’aratéma, pórke oguerovia peteĩ japu Adventismo rapykuere rehegua. Adventismo oñepyrũ raẽ okaru upe japúpe ary 1863-pe, ha upéguive opa mba’e oguejy meme vai gotyo.
What I am about to write is totally subjective I suppose, but what new prophetic light was introduced into Adventism since 1863? Ellen White says of Jones and Waggoners’ 1888 message, that it was the message she had been presenting for years. Their message may have sounded new and shocking to Adventism in 1888, but the newness and the shock were produced not by a new message, but by a blindness that had been settling upon God’s people since 1863.
Che ajahíta aikóvo ahaivaite peteĩ mba’e che remiandu añónte, amombe’úrõ guare; ha katu, mba’e tesape profético pyahu piko oñemoinge Adventísmope ary 1863 guive? Ellen White he’i Jones ha Waggoner kuéra marandu 1888 guáre, upéva hague pe marandu ha’e oikuaaukáva’ekue heta arýma. Ikuéra marandu ikatu ojehendu ra’e Adventísmogui peteĩ mba’e pyahu ha omondýiva ramo ary 1888-pe, ha katu upe pyahukue ha upe ñemondýi ndoúi peteĩ marandu pyahu rupi, síno peteĩ ára pukukue oúva tesapirãngue rupi oúva’ekue Tupã tavayguakuéra ári ary 1863 guive.
Ellen White identified Adventism as in the Laodicean condition before 1863, so the blindness of Laodicea was already encroaching upon Adventism before 1863, but in 1863 the church officially set aside the truth concerning the “seven times” of Leviticus twenty-six, which was the very first “time prophecy” Miller discovered. There has been no prophetic light that has surfaced in Adventism since 1863! What changed?
Ellen White ohechakuaa Adventismo oĩha pe condición Laodiceaguape 1863 mboyve, upévare Laodicea rekove yvyra’ỹ oikéva hína Adventismo ári oĩmava’ekue 1863 mboyve; ha 1863-pe pe iglesia oficialmente omboyke pe añetegua rehegua umi “siete tiempos” Levítico veintiséis-peguáre, ha upéva voi hína pe primera “profecía de tiempo” Miller ojuhu vaekue. Ndaipóri araka’eve mba’eve tesape profético osẽva’ekue Adventismope 1863 guive! ¿Mba’épa oñemoambue?
The very first stone of the temple foundation that was built upon prophetic time and represented Jesus Christ, was set aside by Adventism in 1863. The first stone placed by Miller into the temple foundation that was based upon time as presented in Daniel by Christ who represented Himself as Palmoni the “wonderful numberer” was rejected and set aside. The very first stone Miller discovered…
Pe itaypykue peteĩva templo pyenda rehegua, oñemopuʼãva aravo profético ári ha ohechaukáva Jesucristope, oñemboyke Adventismo rupive ary 1863-pe. Pe itá peteĩha omoĩva Miller templo pyendápe, oñemopyendáva aravo ári, ojehechaukaháicha Daniel-pe Cristo rupive, ombohováiva ijupe Palmoni ramo, pe “papaha hechapyrãva”, oñembotove ha oñemboyke. Pe itá peteĩhaite Miller ojuhúva…
“In quoting the prophecy of the rejected stone, Christ referred to an actual occurrence in the history of Israel. The incident was connected with the building of the first temple. While it had a special application at the time of Christ’s first advent, and should have appealed with special force to the Jews, it has also a lesson for us. When the temple of Solomon was erected, the immense stones for the walls and the foundation were entirely prepared at the quarry; after they were brought to the place of building, not an instrument was to be used upon them; the workmen had only to place them in position. For use in the foundation, one stone of unusual size and peculiar shape had been brought; but the workmen could find no place for it, and would not accept it. It was an annoyance to them as it lay unused in their way. Long it remained a rejected stone. But when the builders came to the laying of the corner, they searched for a long time to find a stone of sufficient size and strength, and of the proper shape, to take that particular place, and bear the great weight which would rest upon it. Should they make an unwise choice for this important place, the safety of the entire building would be endangered. They must find a stone capable of resisting the influence of the sun, of frost, and of tempest. Several stones had at different times been chosen, but under the pressure of immense weights they had crumbled to pieces. Others could not bear the test of the sudden atmospheric changes. But at last attention was called to the stone so long rejected. It had been exposed to the air, to sun and storm, without revealing the slightest crack. The builders examined this stone. It had borne every test but one. If it could bear the test of severe pressure, they decided to accept it for the cornerstone. The trial was made. The stone was accepted, brought to its assigned position, and found to be an exact fit. In prophetic vision, Isaiah was shown that this stone was a symbol of Christ. He says:
“Oipyhyvo hag̃ua pe profesía ita ojeheja vaʼekuére, Cristo oñeʼẽkuri peteĩ mbaʼe oikovaʼekue añetévare Israel rembiasápe. Upéva ojoajúkuri pe templo peteĩha ñemopuʼã rehe. Jepémo upéva oguerekókuri peteĩ aplicación especial Cristo yvype eju peteĩha jave, ha oikovaʼerãkuri omoingove mbarete hag̃ua umi hudíope, oguereko avei peteĩ poromboʼe ñandéve ĝuarã. Oñemopuʼãrõ guare Salomón templo, umi ita tuichaitereíva ojeporútava murallakuérape ha cimiento-pe oñembosakoʼipaite vaʼekue cantera-pe; ha oguerúma rire umíva pe lugar oñemopuʼãháme, ndaikatúikuri ojeporu hesekuéra mbaʼeveichagua tembiporu; umi ombaʼapóva rembiapo haʼénte vaʼerãkuri omoĩ umíva hendápe. Oñeporúvo hag̃ua cimiento-pe, ojeguerúkuri peteĩ ita ijojahaʼỹva itúichape ha iñemohendápe; péro umi ombaʼapóva ndojuhúikuri chupe henda, ha noñemoneĩséi chupe. Ijetuʼueterei vaʼekue chupekuéra, opytárõ guare upépe ojeporuʼỹre, ombotavy hag̃ua tape. Heta tiémpore opytákuri haʼe peteĩ ita ojehejavaʼekue. Péro umi omopuʼãva og̃uahẽvo pe ángulo principal ñemoĩme, oheka arekuri hag̃ua peteĩ ita tuicha ha mbarete porãva, ha iporã hag̃uáicha pe forma rehegua, ikatu hag̃uáicha omoĩ upe tendaitépe, ha ogueropuʼaka hag̃ua pe pohýi guasu opytátava hiʼári. Ojapóramo hikuái peteĩ poravo aranduʼỹva ko tenda iñimportánteva rehe, ikatu hag̃uáicha oñemoĩ peligro-pe pe óga tuichakue jerovia. Tekotevẽkuri ojuhu hikuái peteĩ ita ikatúva oñemoĩ hag̃ua pe kuarahy, yroʼysã ha ama guasu mbarete rovake. Heta ita ojeporavókuri opaichagua ára rupi, péro pe pohýi tuichaitereíva ipohýivaʼekue hesekuéra ojapo hag̃ua toso ha oñembyaipa hag̃ua. Ambuekuéra katu ndaikatúikuri ogueropuʼaka pe prueba umi ára jeroviaʼỹva pyaʼe oikóva yvytu ha ara rehegua renondépe. Ipahápe katu ojehechakuaa upe ita ymaite guive ojeheja vaʼekue. Oikókuri yvytu, kuarahy ha ama guasu poguýpe, ha ndohechaukái ni michĩmi peteĩ kyhyje térã paʼũ. Umi omopuʼãva ohechajey upe ita. Ohasákuri opa prueba peteĩnteʼỹre. Ikatúramo ogueropuʼaka pe prueba pohýi hatãva, heʼi hikuái omoneĩtaha chupe hag̃ua ita esquina principal-rã. Ojejapo pe prueba. Pe ita oñemoneĩ, ojegueraha pe tenda oñemohenda hag̃uáme, ha ojejuhu okẽ porãhaiteha upe tendápe. Isaíaspe, visión profética-pe, ojehechaukákuri ko ita haʼeha Cristo símbolo. Haʼe heʼi:
“‘Sanctify the Lord of hosts Himself; and let Him be your fear, and let Him be your dread. And He shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’ Carried down in prophetic vision to the first advent, the prophet is shown that Christ is to bear trials and tests of which the treatment of the chief cornerstone in the temple of Solomon was symbolic. ‘Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation: he that believeth shall not make haste.’ Isaiah 8:13–15; 28:16.
“‘Pemomarangatu Ñandejára ipu’akapáva voi; ha Ha’e toiko pene kyhyjerã, ha Ha’e toiko pene mongyhyjérã. Ha’e hag̃ua pehendaguasu; hákatu mokõivéva Israel róga peguarã itá oñepysangaháva ha itá omoñepysangáva ramo, ñuhã ha ñu hag̃ua Jerusalén oikóvape g̃uarã. Ha heta ijapyteguágui oñepysangáta, ho’áta, oñembyaíta, oñeñuhãta ha ojegueraháta.’ Ojegueraha rupi marandu añaetegua jehecháramo pe ñepyrũvérõpe, maranduhára ohecha Cristo oguerahataha jehasa asy ha ñeha’ã, ha umíva rehe pe ita tuichavéva tupaópe Salomón omopu’ãva oñemongakuaa vaekue ha’e hína techaukaha marandu añaeteguáva. ‘Upévare kóicha he’i Ñandejára Tupã: Péina ápe, amoĩ Siónpe peteĩ ita pyenda-rã, ita ojehechapyre, ita joapy renda hepyetereíva, pyenda añete hag̃ua: pe ojeroviáva ndopyta mo’ãi pya’e hag̃uáicha.’ Isaías 8:13–15; 28:16.”
“In infinite wisdom, God chose the foundation stone, and laid it Himself. He called it ‘a sure foundation.’ The entire world may lay upon it their burdens and griefs; it can endure them all. With perfect safety they may build upon it. Christ is a ‘tried stone.’ Those who trust in Him, He never disappoints. He has borne every test. He has endured the pressure of Adam’s guilt, and the guilt of his posterity, and has come off more than conqueror of the powers of evil. He has borne the burdens cast upon Him by every repenting sinner. In Christ the guilty heart has found relief. He is the sure foundation. All who make Him their dependence rest in perfect security.
“Arandu’ỹ opa’ỹvape, Tupã oiporavo pe ita pyenda guasu, ha ha’e voi omoĩ. Henói chupe ‘peteĩ pyenda añetete hag̃ua’. Ko yvy tuichakue ikatu omoĩ hi’ári hembiapo pohýi ha iñembyasykuéra; ha’e ikatu ogueropu’aka opavave umíva. Tekorosã guasúpe ikatu omopu’ã hi’ári. Cristo ha’e peteĩ ‘ita oñeha’ãmava’. Umi ojeroviáva hese, ha’e araka’eve ndohejamo’ãi. Ha’e ogueropu’aka opaite ñeha’ã. Oguero’a Adán angaipa pohýi, ha avei heñói rirekuéra angaipa, ha osẽ hetaiteve ipu’akáva ramo tekove vai pu’akakuéragui. Oguero’a umi mba’e pohýi oñemombo va’ekue hi’ári opaite angaipágui oñembyasýva rupi. Cristo-pe pe korasõ ojejavy va’ekue ojuhu pytu’u. Ha’e hína pe pyenda añetete hag̃ua. Opa umi ojapóva chugui ijeroviaha opytu’u tekorosã perfectope.”
“In Isaiah’s prophecy, Christ is declared to be both a sure foundation and a stone of stumbling. The apostle Peter, writing by inspiration of the Holy Spirit, clearly shows to whom Christ is a foundation stone, and to whom a rock of offense:
“Isaías profecíape, Cristo oñemombe’u hag̃ua peteĩ fundamento añetete hag̃ua ha avei peteĩ ita ñepysyrõrã. Apóstol Pedro, ohaívo Espíritu Santo ñe’inspiración rupive, hesakã porã ohechauka mávape g̃uarãpa Cristo ha’e peteĩ ita fundamento, ha mávape g̃uarãpa peteĩ ita ñepysyrõrã:
“‘If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the Scripture, Behold, I lay in Sion a chief cornerstone, elect, precious: and he that believeth on Him shall not be confounded. Unto you therefore which believe He is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling, and a rock of offense, even to them which stumble at the word, being disobedient.’ 1 Peter 2:3–8.
“‘Pehecháramo pe’ẽma hague Ñandejára ipyʼaporãha. Ha peju hag̃ua Hendápe, peteĩ ita oikovéva ramo, yvypóra kuéra omboyke vaʼekue, ha katu Tupã oiporavo vaʼekue ha hepyetereíva; peẽ avei, ita oikovévaicha, peñemopuʼã peteĩ óga espiritual ramo, peteĩ saserdócio marangatu ramo, hag̃ua peikuaveʼẽ hag̃ua sacrificio espiritual, Tupã oguerohorýva Jesucristo rupive. Upévare avei Ñandejára Ñeʼẽme ojehai: Péina ápe, amoĩ Siónpe peteĩ ita akã yképeguarã, poravopyre, hepyetereíva; ha pe ogueroviáva Hese noñemotĩmoʼãi. Upévare peẽ pe ogueroviáva guarã, Haʼe ipyʼaguasueterei; ha umi naiñeʼẽrendúiva guarã katu, pe ita umi óga mopuʼãhára omboyke vaʼekue, upevaʼe oiko pe ita akã yképeguarã, ha peteĩ ita ñepysangaha, ha peteĩ ita guasu omoñepysangáva, umi oñepysangáva ñeʼẽ rehe, naiñeʼẽrendúigui.’ 1 Pedro 2:3–8.
“To those who believe, Christ is the sure foundation. These are they who fall upon the Rock and are broken. Submission to Christ and faith in Him are here represented. To fall upon the Rock and be broken is to give up our self-righteousness and to go to Christ with the humility of a child, repenting of our transgressions, and believing in His forgiving love. And so also it is by faith and obedience that we build on Christ as our foundation.
“Umi ogueroviávape g̃uarã, Cristo ha’e pe cimiento seguro. Ko’ãva hína umi ho’áva ita guasu ári ha oñembyai. Ko’ápe ojehechauka ñemoĩ Cristo poguýpe ha jerovia Hese. Ho’a pe Ita guasu ári ha oñembyai hag̃ua niko he’ise ñandejehegui ñañemomombyry ñande tekojoja ñandejeheguínteva, ha jahávo Cristo rendápe mitã michĩva ñemomirĩ reheve, ñañembyasývo ñane rembiapo vai rehe, ha jajeroviávo I mborayhu oporoperdonávare. Ha péicha avei, jerovia ha ñe’ẽrendúpe rupive, ñamopu’ã Cristo ári ñande cimiento ramo.”
“Upon this living stone, Jews and Gentiles alike may build. This is the only foundation upon which we may securely build. It is broad enough for all, and strong enough to sustain the weight and burden of the whole world. And by connection with Christ, the living stone, all who build upon this foundation become living stones. Many persons are by their own endeavors hewn, polished, and beautified; but they cannot become ‘living stones,’ because they are not connected with Christ. Without this connection, no man can be saved. Without the life of Christ in us, we cannot withstand the storms of temptation. Our eternal safety depends upon our building upon the sure foundation. Multitudes are today building upon foundations that have not been tested. When the rain falls, and the tempest rages, and the floods come, their house will fall, because it is not founded upon the eternal Rock, the chief cornerstone Christ Jesus.
“Ko ita ári ko ita oikovéva, judío-kuéra ha gentil-kuéra peteĩcha ikatu omopu’ã. Kóva hína pe peteĩ añónte tekopyta ikatuhápe ñamopu’ã jerovia hag̃ua. Ijapyra’ỹeterei opavavépe g̃uarã, ha imbareteeterei ogueropu’aka hag̃ua ko yvy tuichakue pohýi ha mba’e pohyiete. Ha joaju rupive Cristo ndive, pe ita oikovéva ndive, opavave omopu’ãva ko tekopyta ári oiko avei itakuéra oikovéva ramo. Heta tapicha ijeheguínte oñeha’ã rupi oñekytĩ, oñembojojapa, ha oñembopora; hákatu ndaikatúi oiko ‘itakuéra oikovéva’ ramo, ndojoajúigui Cristo rehe. Ko joaju’ỹre, avave ndaikatúi ojesalva. Cristo rekove ñandepype’ỹre, ndaikatúi ñamopu’ã ñande rapykuere jere hag̃ua ñemo’ã ñemongu’e ryapu renondépe. Ñane py’a guasu opa’ỹva rehegua oñemopyenda ñamopu’ãramo pe tekopyta katupyry ári. Heta tapicha ko árape omopu’ã hína tekopyta oñeha’ã’ỹre gueteri ári. Oky vove, ha ama guasu ipochy vove, ha ysyry guasu oguahẽ vove, hóga ho’áta, ndopytáigui oñemopyenda pe Ita Guasu opa’ỹva ári, pe esquina guasu Cristo Jesús rehe.”
“‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: … He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.
“‘Pe ñe’ẽre oñepysangávape, iñe’ẽrendu’ỹ rupi,’ Cristo ha’e peteĩ ita oñepysangaháva. Ha katu, ‘pe ita umi omopu’ãva omombo va’ekue, upevaite oiko akã ita joguaha rehegua.’ Pe ita oñemboyke va’ekuéicha, Cristo avei, Hembiapo ko yvy ariguápe, ogueropu’aka va’ekue ñembotavy ha ñembohory vai. Ha’e niko ‘oñembohory ha oñemboyke yvypórakuéra apytépe; peteĩ kuimba’e mba’asy rehegua ha oikuaa porãva ñembyasy: … oñembohory hese, ha ñande ndajajapói mba’eve hese.’ Isaías 53:3. Péro hi’aguĩma kuri pe ára oñembojeroviaguasútaha hese. Omano va’ekue apytégui ojepu’ávo, ojekuaaukáta ‘Tupã Ra’y pokatu reheve.’ Romanos 1:4. Ijeju mokõihápe ojehechaukáta yvága ha yvy Ruvicha ramo. Umi ko’ág̃a oĩva hína ojukátarõ hag̃ua chupe kurusúre, oikuaáta hikuái iguasuha. Arapy tuichakue renondépe, pe ita oñemboyke va’ekue oikóta akã ita joguaha rehegua.”
“And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
“Ha opa mávape hoʼáva, omonguʼíta chupe kuimbápe.” Umi tetãygua omboykévaʼekue Cristo pyaʼeite ohecháta ivaʼekue itáva ha itetã oñehundipaiteha. Iñemombaʼeguasu oñembyaíta ha isarambíta yvytimboicha yvytu renondépe. Ha mbaʼépa pe ohundíva umi judíope? Upéva hína pe ita guasu, hiʼári oikóramoʼã hikuái, vaʼerãmoʼã kuri chupekuéra ijeroviaha ha ñemoʼãrã. Ñandejára porãite oñemboykéva, tekojoja oñemomombyrýva, poriahuvereko oñembotovéva hína pe ohundíva. Yvypóra oñemoĩ Ñandejára rehe oñemoĩ hag̃uáicha, ha opa mbaʼe vaʼekue ohupyty hag̃uáicha ñesalvasión, ojere chupekuéra hag̃ua ñehundírõ. Opa mbaʼe Ñandejára omoĩvaʼekue tekove rehehápe, haʼekuéra ojuhu omboguataha omanóme. Umi judío ojukávo Cristo, upépe oike avei Jerusalén ñehundi. Tuguy oñeñohẽvaʼekue Calvario-pe hína pe pohýi omboguejýva chupekuéra ñehundípe ko yvy arapýpe g̃uarã ha pe arapy oútavape g̃uarã. Péicha avei oikóta pe ára paha guasúpe, huísio hoʼáramo umi omboykéva Ñandejára grásia. Cristo, haʼe vaʼekue chupekuéra hag̃ua ita omoñepysangáva, upéramo ojehechaukáta chupekuéra yvyty ojepyʼajováva ramo. Ijova mimbipa, umi hekojojávape g̃uarã tekoveva, umi hembiapo vaívape g̃uarã oikóta tata ohapypáva. Mborayhu oñembotovéva rupi, grásia oñemboykéva rupi, pe angaipóra oñehundíta.
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” Desire of Ages, 597–600.
“Hetaiterei techapyrã ha ñemoñe’ẽ mbarete jevy jevýpe, Jesús ohechauka mba’épa oikóta umi judíope oñembotovévo Tupã Ra’y. Ko’ã ñe’ẽme Ha’e oñe’ẽkuri opa umi tapichápe, opa ára pukukue, ndojapyhýiséivape Chupe Ijára’yhára ramo. Mayma ñemoñe’ẽ mbarete ha’e hag̃ua chupekuéra guarã. Tupaópe oñembojaíva’ekue ky’áre, pe ta’ýra naiñe’ẽrendúiva, umi ñemitỹhára japu, umi omopu’ãva jeguaru’ỹme, oguereko ijojaha peteĩteĩ angaipa apohára rekove rembiasakuepe. Noñembyasy ha noñemoambuéiramo, pe jehundi ha’ekuéra ohechaukáva’ekue peteĩtechaukaha ramo, upéva toúta hese.” Desire of Ages, 597–600.
We will continue this in the next article.
Péva ñambosaraita pe artíkulo oútavape.