The dry bones that are laying dead in the street, who hear the “voice” of the one who is crying in the wilderness, do so because the Comforter has come, in fulfillment of Jesus’ promise to send him. In the first disappointment of the Millerites, the Millerites came to understand that they were in the tarrying time of the virgin’s parable.
Umi kãngue piru oñeno omanóva tape rehe, ohendúva pe “ñe’ẽ” pe osapukáiva desiértope, ojapo upéicha pe Consolador ou haguére, oñekumpli hag̃ua Jesús promésa omondo hag̃ua chupe. Pe peteĩha ñembotavy’ỹme umi Millerita-kuéra oikuaa va’ekue oĩha hikuái pe ára oñembotardahápe, pe parábola umi vírgen rehegua ryepýpe.
“The disappointed ones saw from the Bible that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect him in 1844.” Spiritual Gifts, volume 1, 153.
“Umi ojehepyme’ẽva ohechakuaa la Biblia-gui haʼekuéra oĩ hague pe ára opyta hag̃uápe, ha tekotevẽha ohaʼarõ paciencia reheve pe visión ñekumplimiento. Pe evidencia peteĩchagua omoakã vaʼekue chupekuéra ohaʼarõ hag̃ua Ijáraju 1843-pe, upéva voi omoakã chupekuéra ohaʼarõ hag̃ua chupe 1844-pe.” Spiritual Gifts, volumen 1, 153.
Those who have been typified by the Millerites repeat the experience of the first disappointment, and when they do, they must understand that they too, are in the tarrying time of the virgin’s parable. It is only the influence of the Comforter that allows them to see this truth. That recognition, brought about by the Comforter, is represented by the first prophecy that Ezekiel was instructed to proclaim to the valley of dry, dead bones.
Umi ojehechaukáva’ekue umi Millerita reheguaicha ojapo jey pe tekoasa peteĩha ñembotavýpe ohasava’ekue, ha péicha ojapóvo, tekotevẽ oikuaa hikuái ha’ekuéra avei oĩha pe araverã oha’arõva’ekuépe pe parábola umi kuñataĩ rehegua. Pe Consolador influencia añoite ombohape chupekuéra ohecha hag̃ua ko añetegua. Upe ñemomandu’a, pe Consolador oguerúva, oñemombe’u pe profecía peteĩhame, Ezequiel oñembo’eva’ekue omoherakuã hag̃ua pe ñu umi kangue piru, omano vaekue apytépe.
Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:4–8.
Ha’e he’i jey chéve: Eprofetisa ko’ã kangue ári, ha ere chupekuéra: Peẽ kangue piru, pehendúke Ñandejára ñe’ẽ. Péicha he’i Ñandejára Jára ko’ã kanguépe: Péina, che amoingéta pende pype pytu, ha peikovéta. Amoĩta pende ári tendón, ha amopu’ãta pende ári so’o, ha ajaho’íta pende rehe pire, ha amoĩta pende pype pytu, ha peikovéta; ha peikuaáta cheha hína Ñandejára. Upémarõ aprofetisa, chemboukapyháicha; ha aprofetisávo, oĩ peteĩ tyapu, ha péina, peteĩ ryryi, ha umi kangue oñembojoaju, káda kangue iñirũnguére. Ha ama’ẽvo, péina, umi tendón ha so’o opu’ã hi’árikuéra, ha pe pire ojaho’i yvate guive; ha katu ndaipóri kuri pytu ipypekuéra. Ezequiel 37:4–8.
The “noise” represents the Holy Spirit. At that point the virgins need to recognize that they are in the tarrying time. The biblical instructions of what the disappointed must do when they recognize they are in the tarrying time is abundant. Jeremiah teaches they must never return to the “assembly of mockers,” which in the message to Philadelphia, is the synagogue of Satan. They must also separate the precious from the vile. The precious contrasted with the vile has a dual meaning.
Pe “tyapu” ohechauka Espíritu Santo. Upe jave umi kuñataĩ virgen-kuéra oikuaava’erã oĩha hikuái pe ára oñembotave’ỹhápe. Hetaiterei oĩ umi ñe’ẽmondo bíblico omyesakãva mba’épa ojapova’erã umi oñembotavyva’ekue, oikuaávo oĩha hikuái pe ára oñembotave’ỹhápe. Jeremías ombo’e ndovjevéiva’erãha araka’eve pe “aty oñembohoryha”-pe, ha pe marandu Philadelphia-pe g̃uarãme, upéva hína Satanás sinagóga. Avei ombojojava’erã hikuái pe hepyetéva pe ivaívagui. Pe hepyetéva oñembojojáva pe ivaívare oreko mokõi he’iséva.
I learned for myself this prophetic distinction years ago, when I made an application of William Miller’s dream. I correctly defined the jewels as truths of God’s word, and the spurious jewels as corrupted doctrines. Thereafter, it was pointed out to me that James White had also made an application of William Miller’s dream, and in his application, he identified the jewels as God’s faithful people, and the spurious jewels as the false professors of truth. When I investigated what James White had taught about the dream, I realized we were both correct. The jewels can represent God’s faithful, and the counterfeit jewels, the unfaithful, but the jewels can also represent the truths of God’s word and the counterfeit jewels can be false doctrines. James White applied Miller’s dream to the history that James White was then living in, but I had approached the dream as the history of the last days. Together the two applications identify that men become what they believe, and should they choose to hold to erroneous doctrines, they will be swept out the window by the dirt brush man, along with the doctrines they have become associated with. We are what we eat.
Aikuaa che juavy chejeheguiete ko joavy marandu’i guigua ymaite guive, ajapo ramo guare peteĩ aplicación William Miller kerayvotygua rehe. Añemyesakã porã umi ita jeguaka ha’eha Ñandejára Ñe’ẽ añetegua, ha umi ita jeguaka japúva ha’eha mbo’epy oñembyai va’ekue. Upe rire, ojehechauka chéve James White avei ojapo hague peteĩ aplicación William Miller kerayvotygua rehe, ha iaplicación-pe ha’e omombe’u umi ita jeguaka ha’eha Ñandejára retãgua jeroviapýva, ha umi ita jeguaka japúva ha’eha umi ojeguerovia hag̃uáicha añetegua rehe, ha añetehápe ndaha’éiva upéicha. Aikuaase ramo mba’épa James White ombo’e va’ekue upe kerayvotygua rehe, ahechakuaa ore mokõivéva roĩ hague añetegua rehe. Umi ita jeguaka ikatu ohechauka Ñandejára rembiguái jeroviapývape, ha umi ita jejoguaha japúva, umi ndajeroviapýivape; ha katu umi ita jeguaka avei ikatu ohechauka Ñandejára Ñe’ẽ añetegua, ha umi ita jeguaka japúva ikatu hína umi mbo’epy japu. James White omoĩ Miller kerayvoty umi tembiasakue rehe ha’e oikóva guive upe jave, ha che katu añemboja upe kerayvoty rehe ára pahápegua rembiasakue ramo. Mokõivéva aplicación oñondive ohechauka kuimba’e kuéra ojepytasoha upe ogueroviávare, ha oiporavóramo ojoko hag̃ua mbo’epy jejavy, oitypáta chupekuéra ovetã rupi pe kuimba’e oguerekóva yvytyryha, umi mbo’epy hendivekuéra oñembojoaju va’ekue ndive. Ñande ha’e pe ja’úva.
When the disappointed find they are in the tarrying time, according to Jeremiah they are to separate the precious from the vile.
Umi oñembotavýva ohechakuaávo oĩha hikuái pe are’ỹme, Jeremías he’iháicha, ojepe’a va’erã hikuái pe iporãitéva pe ivaívagui.
“How is it that men who are at war with the government of God come into possession of the wisdom which they sometimes display? Satan himself was educated in the heavenly courts, and he has a knowledge of good as well as of evil. He mingles the precious with the vile, and this is what gives him power to deceive. But because Satan has robed himself in garments of heavenly brightness, shall we receive him as an angel of light? The tempter has his agents, educated according to his methods, inspired by his spirit, and adapted to his work. Shall we co-operate with them? Shall we receive the works of his agents as essential to the acquirement of an education?” Ministry of Healing, 440.
“Mba’éicha piko umi kuimba’e oĩva ñorairõme Tupã gobierno ndive oguereko pe arandu sapy’ánte ohechaukáva? Satanás voi oñembokatupyry kuri yvágape, ha oguereko peteĩ kuaapy iporãvare ha ivaívare avei. Ha’e ombojehe’a pe hepykue porãva pe vai ndive, ha kóva hína ome’ẽva chupe pokatu ombotavy hag̃ua. Péro, Satanás oñemonde rupi ao yvagagua hesakã porãvape, japeguerohorýta piko chupe peteĩ ánhel tesakã rehegua ramo? Pe tentador oguereko hembiguái, oñembokatupyrýva hekópe, oñeinspiráva ijespíritu rupive, ha oñemoĩporãva hembiaporãrãme guarã. Ñamba’apóne piko hendivekuéra? Jaguerohorýne piko hembiguáikuéra rembiapo tekombo’e jeguerekoha ramo?” Ministry of Healing, 440.
The precious and vile represents truth and error. It also represents two classes of men.
Pe hepykue ha pe ñaña ohechauka añetegua ha jejavy. Avei ohechauka mokõi aty kuimba’épe.
“‘Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let everyone that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor.’ The ‘great house’ represents the Church. In the Church will be found the vile as well as the precious. The net cast into the sea gathers both good and bad.” Review and Herald, February 5, 1901.
“‘Upéicharamo jepe Tupã renda pyenda opyta hatã, oguerekóvo ko sello: Ñandejára oikuaa umi imba’éva. Ha avei: Maymáva omoĩva Cristo réra tojei tekoañágui. Péro peteĩ óga guasúpe ndaha’éi mba’yrúnte óro ha plátagui, síno avei yvyrágui ha yvýgui; ha oĩ peteĩ kuéra ñemomba’eguasurã, ha ambue kuéra ñemotĩrã.’ Pe ‘óga guasu’ ohechauka pe Iglesia. Pe Iglesiasýpe ojetopáta umi ivaíva avei umi iporãva ndive. Pe pirañuhã oñemombo vaʼekue paráme ombyaty mokõivéva, iporãva ha ivaíva.” Review and Herald, February 5, 1901.
Jeremiah was instructed that if he would return, he needed to separate from the foolish virgins, and he must also separate from the erroneous teachings of the foolish virgins. The one hundred and forty-four thousand are those who come into perfect unity. Jeremiah is representing the work that those called to be sealed by Ezekiel’s second message of the four winds must accomplish, if they are to be God’s “mouth,” when the vision speaks. The vision spoke in Millerite history when the judgment arrived, and it speaks in the history of the one hundred and forty-four thousand when the earth beast speaks, and the judgment of the third woe arrives. Then those who have accomplished the work identified by Jeremiah are lifted up as God’s watchmen.
Jeremíaspe oñembo’e hag̃ua chupe, ojevýramo, ojepe’ava’erãha umi vírgen itavývagui, ha avei ojepe’ava’erã umi vírgen itavýva mbo’epy jejavykuéragui. Umi cien cuarenta y cuatro mil ha’e umi oguahẽva peteĩ ñe’ẽmegua joaju hag̃uáme. Jeremías ohechauka pe tembiapo umi ohenóivape oñembosella hag̃ua Ezequiel marandu mokõihápe, umi irundy yvytu rehegua, ojapova’erã, ikatu hag̃uáicha hikuái Tupã “juru”, pe visión oñe’ẽ jave. Pe visión oñe’ẽkuri historia millerítape oñeguahẽrõ guare pe juicio, ha oñe’ẽ umi cien cuarenta y cuatro mil rembiasakuepe pe mymba yvy arigua oñe’ẽ jave, ha oguahẽ pe tercer ay juicio. Upérõ umi ojapóma vaekue pe tembiapo Jeremías ohechaukáva oñemopu’ã yvate Tupã ñangarekoha ramo.
When the Lord sends the Comforter to awaken the disappointed from their death, He identifies a work of purification they must accomplish if they are to be His spokesmen in the Sunday law crisis. Isaiah agrees with Jeremiah’s counsel.
Ñandejára omondo vove pe Consolador omombáy hag̃ua umi oñembotavýva ijukágui, Ha’e ohechauka peteĩ tembiapo ñemopotĩrã ha’ekuéra ojapova’erãva ikatu hag̃uáicha ha’e hag̃ua Hemimboukuéra pe kriz léi domingo rehegua jave. Isaías omoneĩ Jeremías consejo.
How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. Isaiah 52:7–9.
Mba’éichaitépa umi yvyty ári pe oguerúva marandu porã py; pe omoherakuãva py’aguapy; pe oguerúva marandu porã iporãva rehegua, pe omoherakuãva ñepysyrõ; pe he’íva Siónpe: Nde Jára oisãmbyhy! Nde ñangarekoha kuéra omopu’ãta iñe’ẽ; peteĩ ñe’ẽme oñondive opurahéita hikuái: ha’e kuéra ohecháta tova tova rehe, Ñandejára oguerujeývo Sión. Pevy’a pya’e, pepurahéi oñondive, peẽ Jerusalén renda kuéra oñehundi va’ekue: Ñandejára ombopy’aguapy hekopegua tavayguakuérape, ha’e opysyrõma Jerusalén. Isaías 52:7–9.
Those that “bringeth good tidings” and who “publish peace and salvation” lift up “their voices together,” for they “shall see eye to eye.”
Umi oguerúva “marandu porã” ha “omoherakuã py’aguapy ha ñepysyrõ” omopu’ã “ijayvu joajúpe”, ha’e kuéra “ohecháta ojoja hag̃uáicha”.
“A few others were shown me as joining their influence with those I have mentioned, and together they do what they can to draw off from the body and cause confusion; and their influence brings the truth of God into disrepute. Jesus and holy angels are bringing up and uniting God’s people into one faith, that they may all have one mind and one judgment. And while they are being brought into the unity of the faith, to see eye to eye upon the solemn, important truths for this time, Satan is at work to oppose their advancement. Jesus is at work through His instruments to gather and unite. Satan works through his instruments to scatter and divide. ‘For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth.’
“Oĩ ambue mbovymi ojehechauka chéve oikeha ombojoajúvo ijeporu umi che amombe’úva ndive, ha oñondive ojapo opa ikatúva omombóvo tetégui ha omoheñói hag̃ua ñembyatyai; ha iñe’ẽnguéra ogueru hag̃ua Tupã añetegua ñemotĩme. Jesús ha umi ánhel marangatu ombyaty ha ombojoaju hína Tupã retãyguárape peteĩ jeroviápe, ikatu hag̃uáicha opavave oreko peteĩ apytu’ũ ha peteĩ ñe’ẽme’ẽ. Ha ojejapóvo chupekuéra oikévo pe jerovia joajuhápe, ohecha hag̃ua peteĩcha umi añetegua ijojaha’ỹva ha iñimportantevéva ko ára guarã, Satanás omba’apo hína ojehovasa hag̃ua iñemotenonde. Jesús omba’apo hína hembiporu rupive ombyaty ha ombojoaju hag̃ua. Satanás omba’apo hembiporu rupive omyasãi ha omboja’o hag̃ua. ‘Péina, che amandáta, ha ahesa’ỹijóta Israel róga opa tetãnguéra apytépe, avatiỹrã oñembokuaaháicha peteĩ mbokuaápe, upéicharõ jepe ndoumo’ãi yvýre peteĩ ta’ỹmi jepe.’”
“God is now testing and proving His people. Character is being developed. Angels are weighing moral worth, and keeping a faithful record of all the acts of the children of men. Among God’s professed people are corrupt hearts; but they will be tested and proved. That God who reads the hearts of everyone, will bring to light hidden things of darkness where they are often least suspected, that stumbling blocks which have hindered the progress of truth may be removed, and God have a clean and holy people to declare His statutes and judgments.
“Ñandejára koʼág̃a ohaʼã ha omboaje hag̃ua Itavayguakuérape. Tekokatu ojejapo hína. Umi ánhel ohaʼã mbaʼeichaitépa iporã tekoñemombaʼe, ha ohaikuaarã jerovia hag̃uáicha opa umi tembiapo yvyporakuéra rehegua. Ñandejára tavayguakuéra heʼíva ijeheguigua apytépe oĩ pyʼa ikyʼáva; ha katu ojehaʼãta ha oñemboajéta. Upe Ñandejára omoñeʼẽva opavave pyʼa, oguenohẽta tesape hag̃uáicha umi mbaʼe kañy pytũmbýpe oĩva, heta jey jepe saʼive oñeimoʼãhápe, ikatu hag̃uáicha umi peteĩchagua itañepysanga ombotovéva pe añeteguápe tenonderã oñemomombyry, ha Ñandejára oreko peteĩ tavaygua potĩ ha marangatu omoherakuã hag̃ua Iñeʼẽnguéra ha Ihusgádo.”
“The Captain of our salvation leads His people on step by step, purifying and fitting them for translation, and leaving in the rear those who are disposed to draw off from the body, who are not willing to be led, and are satisfied with their own righteousness. ‘If therefore the light that is in thee be darkness, how great is that darkness!’ No greater delusion can deceive the human mind than that which leads men to indulge a self-confident spirit, to believe that they are right and in the light, when they are drawing away from God’s people, and their cherished light is darkness.” Testimonies, volume 1, 332, 333.
“Ñande pysyrõ Ruvicha ogueraha Itavayguápe peteĩteĩ rupi, omopotĩ ha ombosako’ívo chupekuéra ojetradusi hag̃uáicha, ha ohejávo tapykuépe umi ojehekýisevape retegui, ndoipotáivape ojegueraha, ha oime hag̃uánte hikuái ikatu hag̃uáicha hekojoja tee rehe. ‘Upévare pe tesape oĩva nde pype ha’éiramo pytũ, mba’éichaitépa tuicha upe pytũ!’ Ndaipóri tuichavéva jejavy ikatúva ombotavy yvypóra akãme pe ogueraháva kuimba’épe oñemongakuaa hag̃ua peteĩ espíritu ojeroviáva ijehe, ogueroviávo ha’ekuéra oĩ porãha ha tesapépe, peteĩchahápe ojepe’ávo Tupã tavayguakuéragui, ha itesape oñangarekóva hikuái hese ha’e pytũ.” Testimonios, volumen 1, 332, 333.
The phrase “bringeth good tidings” is repeated twice in the passage of Isaiah to identify the history of the Midnight Cry, as does the verses that lead to Isaiah’s description of the unity that is accomplished when the precious is separated from the vile.
Pe ñe’ẽjoaju “ogueru marandu porã” oñembopeteĩ jeýma mokõi jey Isaías pehẽnguépe ojehechauka hag̃ua Pyharepyte Sapy’a Rase rembiasakue, upéicha avei umi versíkulo ogueraháva Isaías remombe’úpe pe joaju rehegua ojejapóva pe hepyetévape oñemboja’o jave pe ivaívagui.
Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean. Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion. Isaiah 52:1, 2.
Epáyke, epáyke; emonde nde mbarete, Sión; emonde nde ao porãite, Jerusalén, táva marangatu: ko’ẽrõ guive ndoikemo’ãvéima nde pype umi noñesirkunsidáivape ha umi iky’ávape. Eityvyrýke ndejehegui yvytĩmby; epu’ã ha eguapy, Jerusalén: ejora nde ajúri umi ñapytĩ, nde, Sión rajy prisionéra. Isaías 52:1, 2.
Jeremiah represents those in the first disappointment, that recognize they are in the tarrying time. Isaiah commands those same persons to “awake, awake.” They awake and ultimately arrive to a point where there will no longer be any uncircumcised and unclean in God’s church, for they will have accomplished the work of separating the precious and the vile. “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”
Jeremías ohechauka umi oĩvape pe ñembyasy peteĩhape, ohechakuaáva oĩha hikuái pe arekue oha’arõha. Isaías omanda umi tapichápe voi “eñepáy, eñepáy.” Ha’ekuéra oñepáy ha ipahápe oguahẽ peteĩ tenda peve ndaiporimo’ãvéihápe avave noñecirkunsidáiva ha iky’áva Tupão Ñandejára peguápe, ha’ekuéra omohu’ãta haguére pe tembiapo omboykévo pe hepyetéva ha pe aña. “Ñandejára oipota itupão oñemopotĩ, o’a mboyve ikastigokuéra peteĩ hendáicha iporãvévape ko yvy ári.”
“We are rapidly nearing the close of this earth’s history. The end is very near, much nearer than many suppose, and I feel burdened to urge upon our people the necessity of seeking the Lord earnestly. Many are asleep, and what can be said to arouse them from their carnal slumber? The Lord would have his church purified, before his judgments shall fall more signally upon the world.
“Pya’eterei ñaiméma ko yvy rembiasakue pahápe. Ipaha hi’aguĩeterei, heta tapicha oimo’ãvagui tuichave hag̃uã hi’aguĩ, ha chepy’apy mbarete hag̃uáicha amokyre’ỹ ñande tavayguakuérape tekotevẽha oheka hag̃ua Ñandejárape kyre’ỹme. Heta okehína, ha mba’épa ikatuje ja’e ikatu hag̃uáicha ñambohetia’e chupekuéra ipeke vai rupi oguerekóvagui? Ñandejára oipota Itupao oñemopotĩ raẽ, o’a mbareteve hag̃ua yvy ári Hembojovakekue.”
“‘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.’
“‘Máva ikatúne iñembojuajuha ára? ha máva opuʼãta ojehechauka vove? haʼe niko peteĩ tatáicha omopotĩ hag̃uáicha, ha peteĩ jabónicha ao kyʼa hag̃ua ojepuruháicha; haʼe oguapýta peteĩ omopotĩva ha omongyʼaʼo hag̃uáicha pláta, ha omopotĩta Leví raʼykuérape, ha omongyʼaʼóta chupekuéra óro ha plátarõguáicha, hag̃ua hag̃uáichaikuéra omeʼẽ Ñandejárape peteĩ ofrénda tekojoja reheve.’”
“Christ will remove every pretentious cloak. No mingling of the true with the spurious can deceive him. ‘He is like a refiner’s fire,’ separating the precious from the vile, the dross from the gold.
“Cristo oipeʼáta opaite aojeja rehegua ñembotavy. Mbaʼeve pe añetegua jeheʼa pe japúva ndikatumoʼãi ombotavy chupe. ‘Haʼe niko peteĩ tata omopotĩvaicha,’ ombojaʼóvo pe iporãvéva pe ivaívagui, pe kyʼágue órogui.
“Like the Levites, God’s chosen people are set apart by him for his special work. Every true Christian bears priestly credentials. He is honored with the sacred responsibility of representing to the world the character of his Heavenly Father. He is to heed well the words, ‘Be ye therefore perfect, even as your Father which is in heaven is perfect.’
“Levita-kuéraicha, Tupã rembiporavopyre oñemboyke chugui hembiapo peteĩcha hag̃ua. Mayma kristiáno añeteguáva oguereko saserdóte ramo hekoha. Oñemomba’eguasu chupe pe tembiapo marangatu reheve, ohechauka hag̃ua yvy ariguápe Ijara Túva Yvagagua rekokatu. Oñatende porãva’erã ko’ã ñe’ẽ rehe: ‘Peimeke, upévare, perfekto, pende Ru yvágape oĩva ha’éicha iperfektoháicha.’”
“‘But unto you that fear my name shall the Sun of Righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts.
“‘Peẽ pejerrespetáva che réra katu hag̃ua, heñóita pene ári Tekojoja Kuarahy, ha ipepo guýpe oguerekóta pohãno; ha peẽ pesẽta, ha pekakuaáta vaka ra’y kuéraicha oñembotyhágui osẽva. Ha peẽ pemoĩmbáta yvýre umi iñañáva; ha ha’ekuéra oikóta tanimbuicha pende py guýpe pe ára ajapóta ko mba’e, he’i Ñandejára ipu’akapáva.
“‘Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and the judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.’” Review and Herald, November 8, 1906.
“‘Penemandu peẽ peñemomandu'a hag̃ua Moisés, che rembiguái, léire, amandáva’ekue chupe Horeb-pe opa Israel rehehápe, umi tembiapoukapy ha umi jehuskakue ndive. Péina, che amondóta peẽme Elías maranduhára, oú mboyve Ñandejára ára guasu ha kyhyje hag̃uava: ha ha'e ombojevýta túvakuéra py'a ta'ýra kuérape, ha ta'ýra kuéra py'a túvakuéra gotyo, ani hag̃ua aju ha amboguejy yvy ári peteĩ ñe'ẽ vai.’” Review and Herald, November 8, 1906.
Those that hold to false doctrines will be separated in the history that begins with the “voice” crying in the wilderness. Those who refuse to allow the creative power of God to produce a personal sanctified experience, will be separated from the “gold” in the history that begins with the “voice” crying in the wilderness. They will remain as Laodiceans, right at the point where Laodicea transcends into Philadelphia.
Umi oguerekóva umi doctrina japu oñemomombyrýta pe tembiasápe oñepyrũva pe “ñe’ẽ” osapukáiva pe desiértope. Umi ombotovéva oheja hag̃ua Tupã pu’akapavẽ apoharé omboheñói peteĩ experiencia personal santifikáda, oñemomombyrýta pe “óro”gui pe tembiasápe oñepyrũva pe “ñe’ẽ” osapukáiva pe desiértope. Opytáta hikuái Laodiceaguáicha, upe puntoitépe Laodicea ohasahápe Filadélfiape.
The work of separating the precious from the vile is almost totally the work of the messenger of the covenant who comes suddenly to purify the sons of Levi, but we must participate.
Pe tembiapo omboja hag̃ua pe iporãitéva pe ivaívagui haimeteitepaite pe Ñe'ẽrerahaha pe Ñe'ẽme'ẽmby rehegua rembiapo, upe oguahẽva pya'e omopotĩ hag̃ua Leví ra'ykuérape; ha katu ñande avei jaikeva'erã ipype.
Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 2:12–15.
Upévare, che rembiayhuetéva, peẽ akóinte peneñe’ẽrendu haguéicha, ndaha’éi che aime jave pene ndive añónte, ha ko’ág̃a katu hetave che ndaipóri jave, pemba’apo pende pysyrõ rehe peẽme g̃uarã kyhyje ha ryrýipe. Ñandejára niko pe oikóva pende pype, omba’apóva pende pype peipota hag̃ua ha pejapo hag̃uáicha hembipota porã. Pejapo opa mba’e hag̃ua py’aguapy reheve, ani hag̃ua pendejejahy’o térã pendejoavy: ikatu hag̃uáicha peẽ pendejekuaa hag̃ua mba’eve vai’ỹre ha marã’ỹva ramo, Ñandejára ra’ykuéra, jeja’o’ỹre, peteĩ tetã ikarẽ ha vaívape mbytépe, umíva apytépe peẽ pehesape hag̃ua tesakãrãicha ko yvy ári. Filipenses 2:12–15.
Jeremiah was told to separate the precious from the vile if he desired to be God’s spokesman in the coming judgment. The fact that Jeremiah was hearing God’s counsel to him, demonstrated the presence of the Comforter was already available if he chose to take up the work.
Jeremíaspe oñembo’e hag̃ua omboyke hag̃ua pe hepykue guasu pe mbaʼe vaigui, oipotáramo hag̃ua oiko Tupã ñe’ẽ rehegua ñe’ẽmondohára pe juicio oútavape. Pe añetegua Jeremías ohendúhague Tupã consejo chupe, ohechauka pe Consolador reimehague voi ojeguereko hag̃uáicha oiporavóramo ojapyhy hag̃ua pe tembiapo.
“The work of gaining salvation is one of copartnership, a joint operation. There is to be co-operation between God and the repentant sinner. This is necessary for the formation of right principles in the character. Man is to make earnest efforts to overcome that which hinders him from attaining to perfection. But he is wholly dependent upon God for success. Human effort of itself is not sufficient. Without the aid of divine power it avails nothing. God works and man works. Resistance of temptation must come from man, who must draw his power from God. On the one side there is infinite wisdom, compassion, and power; on the other, weakness, sinfulness, absolute helplessness.
Pe tembiapo ñañemopotĩ hag̃ua ha’e peteĩ tembiapo ñande ñañomoirũ hag̃uáva, peteĩ rembiapo oñondivegua. Oĩ vaerã ñomoirũ Tupã ha pe angaipáva oñembyasýva apytépe. Kóva tekotevẽ oñemoheñói hag̃ua umi principio porãva tekovépe. Yvypóra ojapo vaerã ñeha’ãmbarete ipyahúva omboyke hag̃ua upe mba’e ojokóva chupe og̃uahẽ hag̃ua pe tekoaguĩme. Ha katu, ha’e tuichakue jave odependepa Tupãre osẽ porã hag̃ua. Yvypóra ñeha’ã añoite ndaha’éi suficiente. Pe pytyvõ yvagaguigua’ỹre, ndaikatúi mba’eve. Tupã omba’apo ha yvypóra avei omba’apo. Jeipy’ara’ãme jehechakuaa’ỹrã ñemopu’ã tekotevẽ oúva yvypóragui, ha’e ojapyhyva’erã ipokatu Tupãgui. Peteĩ hendápe oĩ arandu opa’ỹva, poriahuvereko, ha pokatu; ambue hendápe katu, ikangy, angaipa, ha jeipytyvõ’ỹete.
“God wishes us to have the mastery over ourselves. But He cannot help us without our consent and co-operation. The divine Spirit works through the powers and faculties given to man. Of ourselves, we are not able to bring the purposes and desires and inclinations into harmony with the will of God; but if we are ‘willing to be made willing,’ the Saviour will accomplish this for us, ‘Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.’ 2 Corinthians 10:5.” Acts of the Apostles, 482.
“Tupã oipota ñande jaikuaa hag̃ua ñandejehegui ñande pu’aka. Hákatu Ha’e ndaikatúi ñanepytyvõ ñande ñemoneĩ ha ñande pytyvõ’ỹre. Pe Espíritu divíno omba’apo umi katupyry ha katupyrykuéra rupive oñeme’ẽva’ekue yvypórape. Ñandejehegui, ndaikatúi jagueraha umi ñane rembiapota, ñane mba’ejerure ha ñaneinclinasión joajúpe Tupã rembipota ndive; hákatu ñande ‘jaime ramo jaipotáva jaipota’, pe Salvador ojapóta ko mba’e ñanderehehápe, ‘Oity hag̃ua yvýre umi ñemoarandu reíra ha opa mba’e yvate oñemopu’ãva Tupã jeikuaáre, ha ogueru hag̃ua ipoguýpe opa pensamiento Cristo ñe’ẽrendúpe.’ 2 Corintios 10:5.” Hechos de los Apóstoles, 482.
The three and a half days of Revelation eleven, when the dry bones are dead in the street, is a symbol of a “wilderness,” and a “wilderness” represents the “seven times” of Leviticus twenty-six. At the end of the scattering of the three and a half days, those called to be among the one hundred and forty-four thousand are to “awake” and “shake off the dust.” Sister White says “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”
Mbohapy árape ha mbyte pe Apocalipsis capítulo once-pe, umi kangue piru oñemano jave tape ári, ha’e peteĩ símbolo peteĩ “desiérto”-pegua, ha peteĩ “desiérto” ohechauka umi “siete tiempo” Levítico mokõipa poteĩme. Umi mbohapy árape ha mbyte paha, oñem dispersa rire, umi oñehenóivape oĩ hag̃ua umi cien cuarenta y cuatro mil apytépe oñehenói “opáy” ha “ombojei yvytimbo.” Hermana White he’i: “Ñandejára oipota itupao oñemopotĩ, oity mboyve ikastígo peteĩ hendáicha ko yvy ári.”
In connection with a “purified church” she references Jeremiah’s separation process that removes the “precious from the vile.” She also connects it with Malachi chapter three, where a messenger prepares the way for the messenger of the covenant. The messenger that prepares the way is Isaiah’s “voice crying in the wilderness.” The messenger of the covenant is Christ, who is preparing to enter into covenant with the one hundred and forty-four thousand, who “like” “the Levites,” “are set apart by him for his special work.” She then identifies them as priests, and quotes Jesus who says, “Be ye therefore perfect, even as your Father which is in heaven is perfect.”
Peteĩ “iglesia oñemopotĩva” rehegua joajupe, ha’e omombe’u Jeremías rehegua peteĩ proceso jepe’a rehegua oipe’áva “pe iporãvéva pe ivaívagui.” Avei ombojoaju upéva Malaquías kapítulo mbohapy rehe, upépe peteĩ mensajéro ombosako’i tape pe mensajéro pe pacto reheguápe g̃uarã. Pe mensajéro ombosako’íva tape ha’e Isaías “ñe’ẽ osapukáiva desiértope.” Pe mensajéro pe pacto rehegua ha’e Cristo, oñembosako’íva oike hag̃ua pacto-pe umi cien cuarenta y cuatro mil ndive, umi “ojoguáva” “levita-kuérape,” “ha’e omboykéva ijeheguínte hembiapo especial-rã.” Upéi ha’e ombohéra chupekuéra pa’i ramo, ha ombohéra Jesús ñe’ẽ he’íva: “Peikóke upévare peperfekto, pene Ru yvágape oĩháicha ha’e peperfekto.”
There is a purification process that is marked at the end of the period of the tarrying time, for the Lord has a special work for the one hundred and forty-four thousand to accomplish, and He will have a purified church before “his judgments shall fall more signally upon the world.” His judgments are already in the world, but at the Sunday law, “God’s destructive judgments” begin to fall.
Oĩ peteĩ purificación rehegua proceso oñemombeʼúva pe tiempo de demora pahápe, pe Ñandejára oguerekógui peteĩ tembiapo especial umi cien cuarenta y cuatro mil-pe g̃uarã omohuʼã hag̃ua, ha Haʼe oguerekóta peteĩ iglesia oñemopotĩmava “ijusticia renda hag̃ua hoʼa hag̃ua peteĩ hendáichaiteve ko yvy ári”. Ijuzgamiento-kuéra oĩma ko yvy ape ári, ha katu pe ley dominical-pe, “Dios rembiapo vai ombyai hag̃uáva” oñepyrũ hoʼa.
Those judgments are a “time of mercy for those who have never known the truth.” But there is no mercy in those judgments for those who would not enter into the necessary purification process. The “judgments,” which “fall more signally” identify judgments that are signs. They represent a signal, and the Holy Spirit uses the chaos and confusion accomplished by those judgments, to mark a distinction between those who keep “the spurious rest day” and those who “conscientiously keep the Sabbath of the Lord,” for this is the only way the “world can be warned.” The judgments that are signals are the backdrop that the Holy Spirit uses to direct God’s children that are still in Babylon, to recognize the ensign of the one hundred and forty-four thousand.
Umi juicio ha’e peteĩ “ára poriahuvereko rehegua umi araka’eve ndoikuaáiva pe añetegua.” Ha katu ndaipóri poriahuvereko umi juicio-pe umi ndohasasevéivape pe ñemopotĩrã tekotevẽva rupi. Umi “juicio”, “ho’áva hesakãvévo”, ohechauka juicio-kuéra ha’éva techaukaha. Ha’ekuéra orrepresenta peteĩ señal, ha Espíritu Santo oipuru pe sarambi ha ñembyai ojapóva umi juicio, omoĩ hag̃ua peteĩ joavýva umi oñongatúva “pe pytu’u ára japu” ha umi “akãrapu’ã porãme oñongatúva Ñandejára sábado”, ko’ãva rupi añónte “ikatu hag̃ua oñeñe’ẽ ñemomarandu hag̃ua yvy arigua.” Umi juicio ha’éva techaukaha ha’e pe ta’ãngarã rapykue Espíritu Santo oipurúva ombohape hag̃ua Ñandejára ra’ykuérape oĩ gueteríva Babilonia-pe, oikuaa hag̃ua pe poyvi peteĩ cien cuarenta y cuatro mil rehegua.
But Sister White doesn’t simply reference Malachi chapter three, she also includes the closing verses of the book of Malachi chapter four, and once again references the “voice” that was to prepare the way for the messenger of the covenant. Those closing verses are not about the preparation for the messenger of the covenant, they are about remembering the law of Moses, and the turning of the hearts of the fathers to the children and vice versa. The “voice” first prepares for Christ, as the messenger of the covenant, to suddenly come to His temple and purify His disappointed people who have been awakened, that they might accomplish the work of the ensign. Then Malachi addresses another aspect of the work of the “voice.”
Ha Kuatia White ndaha’éi oñe’ẽnte Malaquías mbohapyha kapítulore, ha’e avei omoinge Malaquías aranduka irundyha kapítulo ñe’ẽpoty pahaitekuéra, ha peteĩ jeyve oñe’ẽ jevy pe “ñe’ẽ” rehe ombosako’iva’erãva tape pe ñe’ẽrerahahápe guarã pe ñe’ẽmondo yvategua pe ñemoñe’ẽme’ẽ rehegua. Umi ñe’ẽpoty pahaite ndaha’éi pe ñembosako’i rehe pe ñe’ẽrerahaha pe ñemoñe’ẽme’ẽ reheguápe guarã, ha’ekuéra oñe’ẽ Moisés léi ñemandu’a rehe, ha túvakuéra korasõ ojere jevy hag̃ua ta’yrakuérape, ha upéicha avei ta’yrakuéra korasõ túvakuérape. Pe “ñe’ẽ” raẽvete ombosako’i Cristope, pe ñe’ẽrerahaha pe ñemoñe’ẽme’ẽ rehegua ramo, ou hag̃ua pya’e Itémplope ha omopotĩ hag̃ua Itavayguakuéra ñembyasyetévape oñemombáy va’ekuépe, ikatu hag̃uáicha ojapo hikuái pe tembiapo pe poyvi rehegua. Upéi Malaquías oñe’ẽ ambue aspecto rehe pe tembiapo pe “ñe’ẽ” rehegua.
He “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and He will do this work in relation to the law given at Horeb. Elijah, who is also Isaiah’s “voice,” will identify the sins of God’s people. It is part of the purification process. There is only one definition of sin, that being the transgression of the law given at Horeb. John the Baptist was Elijah, and his work included that very element.
Ha’e “ombojere pe túva kuéra korasõ ta’ýra kuéra rehehápe, ha ta’ýra kuéra korasõ katu itúva kuéra rehehápe”, ha Ha’e ojapóta ko tembiapo pe léi oñeme’ẽ va’ekue Horeb-pe rehe. Elías, ha’éva avei Isaías “ñe’ẽ”, ohechaukáta Tupã tavayguakuéra angaipa kuéra. Kóva ha’e pe ñemopotĩ rape pehẽngue. Peteĩnte oĩ angaipa rembiapo ñembohéra, ha upéva hína pe léi oñeme’ẽ va’ekue Horeb-pe rehe oñembohasa hag̃ua. Juan el Bautista ha’eva’ekue Elías, ha hembiapo oike va’ekue avei upe mba’eetepe.
In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand. For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?
Umi árape ou vaekue Juan, pe Mbohára yvypegua, opredikávo Judea desiértope, ha he’ívo: Peñearrepentíke; yvága rréino hi’ag̃uimbáma. Kóva niko pe proféta Isaías oñe’ẽ hague hese, he’ívo: Oĩ peteĩ ñe’ẽ hatãva osapukáiva desiértope: Pembosako’i Ñandejára rape, pemby straight hag̃ua heko rape. Ha pe Juan voi omonde ao kavaju-kyrýi raguegui, ha peteĩ ku’akuaha piregua iku’áre; ha ho’u tukumbo ha eíra ka’aguy. Upérõ osẽ hendápe Jerusalén, opa Judea, ha opa yvytyryrýi Jordán jerére; ha oñemongarai hese Jordánpe, omombe’úvo iñangaipa kuéra. Ha ohechávo heta fariseo ha saduceo ouha oñemongarai hag̃ua hendive, he’i chupekuéra: Mbói ra’y aty, máva piko pene’ẽmbo’e peñani hag̃ua pe pochy oútavagui?
Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:1–12.
Upévare peneguenohẽ yva oñemohendáva ñembyasýpe g̃uarã; ani pemoĩ pene pyʼapýpe peje hag̃ua: “Ore ru niko Abraham”; che haʼe pendehegui, Tupã ikatuha koʼã ita-gui omopuʼã taʼýra Abraham-pe g̃uarã. Ha koʼág̃ama voi pe hacha oñemoĩma yvyramáta rapópe; upévare opa yvyramáta ndaigueraháiva yva porã oñekytĩ ha oñemombo tatápe. Che añetehápe pomongarai ýpe peñembyasy hag̃ua; ha pe ouva che rire katu imbareteve chehegui, ha ndaikatúi voi araháva ijekuaha; haʼe penemongaraíta Espíritu Santo-pe ha tatápe: ipópe oguereko pe mbaʼe oñembojaʼoha, ha omopotĩmbáta porã itymba, ha ombyatyta itrígo ikotýpe; péro pe ñuatĩrõ omokãmbýta tata ndaikatúivape ogue. Mateo 3:1–12.
John the Baptist came to the “wilderness” of the three and a half days of Revelation eleven, for all the prophets are speaking more of the last days, than the days in which they lived. He brought a message to repent from sin, for the kingdom of heaven was at hand, just as the Revelation of Jesus Christ is opened up when “the time is at hand.” John the Baptist illustrates the work of the “voice,” for according to Jesus, he was also Elijah that was to come.
Juan el Bautista ou pe “desiértope” umi mbohapy ára ha mbyte peve oje’éva Revelación capítulo once-pe, opaite proféta niko oñe’ẽ hetave umi ára paháre rehe, ha ndaha’éi umi ára ha’ekuéra oikovéva rehe año. Ha’e ogueru peteĩ marandu pepo hag̃ua angaipágui, yvága rréino hi’ag̃uíma hag̃ua rehe, péicha avei Jesucristo Revelación oñemboty’ỹ ha ojehechauka jey “pe ára hi’ag̃uíma” jave. Juan el Bautista ohechauka pe “ñe’ẽngue” rembiapo, pórke Jesús he’iháicha, ha’e avei Elías va’erãva ou.
For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:13–15.
Opavave proféta ha pe léi oñeprofetisa Juan peve. Ha peẽ peipotáramo pehupyty, kóva hína Elías, pe oútava. Pe oreko apysa ohendu hag̃ua, tohendu. Mateo 11:13–15.
Jesus identifies that the prophetic identity of John the Baptist was a test. He states directly, “if ye will receive it”. Then Jesus encourages His disciples to receive it by saying, “He that hath ears to hear, let him hear.” Let him hear what? Let him hear who the voice is that comes to the final wilderness of the Bible, and prepares the way for the messenger of the covenant to prepare the one hundred and forty-four thousand to do a special work during a time of the signal judgments of God.
Jesús ohechauka Kuarahyresẽhára Juan rembikuaaukarã profétikova ha’e hague peteĩ prueba. He’i hag̃ua porã: “pejapyhyse ramo”. Upéi Jesús omokyre’ỹ hemimbo’épe ojapyhy hag̃ua upéva he’ívo: “Pe oguerekóva apysa ohendu hag̃ua, tohendu.” ¿Mba’épa tohendu? Tohendu mávapa pe ñe’ẽnguéra osẽva pe última desiérto Bíbliahápe, ha ombosako’i tape pe ñe’ẽrerahahára pe Ñe’ẽme’ẽgua rehehápe, ombosako’i hag̃ua umi cien cuarenta y cuatro mil ojapo hag̃ua peteĩ tembiapo especial peteĩ tiempo oikohápe umi juício señalgua Ñandejára rehegua.
John wore “a raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.” His “meat” was the message of Islam, for the word “locusts” represents Islam, and honey is the word of God, that was sweet in his mouth. The sweet message he ate was about the “wild” Arabian ass, the very first symbol of Islam in the Scriptures. The sweet message of the wild Arabian ass of Islam, which is also represented by “locusts” was also woven into his raiment, for camel’s are another symbol of Islam. It is not a wresting of the word “locusts” to use it as a symbol of Islam, even if the food John ate was referencing the locust tree, and not the insects. The word “locusts” is a symbol of Islam, and John was not representing the eating of any physical food, his diet was a symbol of the prophetic message he had eaten.
Juan oiporu “ao kavaju raguegui apopyre, ha peteĩ ku’a vakapi rehegua ijyva kuápe; ha hi’upyrã va’ekue tucura ha eí ka’aguy.” I“upyrã” va’ekue Islam marandu, pórke pe ñe’ẽ “tucura” ohechauka Islam, ha eí hína Ñandejára ñe’ẽ, he’ẽva’ekue ijurupe. Pe marandu he’ẽva ho’u va’ekue rehegua pe mburika ka’aguy árabe “sáva”, pe ta’anga peteĩhaite Islam rehegua Escrituras-pe. Pe marandu he’ẽva pe mburika ka’aguy árabe Islam rehegua, ha avei ojehechaukáva “tucura” rupive, ojeguapy avei ijaópe, pórke kavaju ndaha’éi, kambéllo kuéra avei ambue ta’anga Islam rehegua. Ndaha’éi ñe’ẽ “tucura” jeporu vai ojeporu haguã Islam ra’ãnga ramo, jepe pe tembi’u Juan ho’u va’ekue ohechaukárire pe yvyramáta hérava locust, ha ndaha’éi umi mymba’i. Pe ñe’ẽ “tucura” hína peteĩ ta’anga Islam rehegua, ha Juan ndorekói va’ekue mba’eveichagua tembi’uete ho’uha ñemombe’u; hembi’u niko peteĩ ta’anga pe marandu profético ho’u va’ekue rehegua.
His girdle was the “prophecy” represented in Habakkuk. That prophecy brings together the first disappointment, the tarrying time of the virgins, and the foundations of Adventism as represented upon the sacred charts. Habakkuk was the prophetic girdle that bound all those truths together.
Iku’akuha hína “profesía” oñerepresentáva Habacuc-pe. Upe profesía ombojoaju pe peteĩha desengaño, pe tiempo de demora umi virgen-kuéra rehegua, ha umi fundamento Adventismo rehegua oñerepresentaháicha umi cuadro sagrado ári. Habacuc ha’e va’ekue pe ku’akuha profético ombojoajúva opa umi añetegua peteĩme.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:3, 4.
Pe visión niko gueteri peteĩ ára oñemoĩmava’erã; ipahápe katu oñe’ẽta, ha ndijapumo’ãi: oĩramo jepe ombopuku hag̃uáicha, eha’arõ chupe; añetehápe ou hag̃uáicha oupytáta, ndopytareimo’ãi. Péina ápe, pe iñánga oñemopu’ãva ndaha’éi hekojojáva ipype: ha pe hekojojáva oikóta ijerovia rupi. Habacuc 2:3, 4.
The prophetic message that bound together as a girdle the messages that make up the warning of the “voice,” is the parable of the virgins in relation to the vision that tarried, but would speak. The vision of the Midnight Cry produces a distinction between the vile, whose “soul is lifted up” and the precious, who are justified by faith. Justification by faith is the girdle the “voice” wears.
Pe mensáhe profético oikuéva ojokua hag̃ua, peteĩ ku’a reheguaicha, umi mensáhe omoheñóiva pe ñe’ẽmondo jeruréva pe “ñe’ẽ” rehegua, ha’e pe techapyrã umi kuñataĩnguéra rehegua iñakãrapu’ãvo pe visión oĩ hag̃uáicha ojepy’amongeta hag̃uáicha, péro upéi oñe’ẽtava. Pe visión Sapy’a Pyharepytépegua omoheñói peteĩ jehechakuaa iñambuéva umi ivaívare, “iñálma oñemopu’ãva” rehe, ha umi hepyetévagui, ojehechajeyva jeroviáre rupive. Pe jehechajey jeroviáre ha’e pe ku’a pe “ñe’ẽ” ogueraháva.
And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. Isaiah 11:5.
Ha tekojojáva ha’éta iku’akuaha rupi, ha jerovia hag̃ua ha’e iñakãrapu’ãha py’aguasuha rupi. Isaías 11:5.
When the “voice crying in the wilderness” of the disappointment arrived, after the disappointment of July 18, 2020, his message was the same message that it had been since September 11, 2001. That message from Elijah to come, to the waiting disappointed dead dry bones is, that Islam is the “signal judgments,” that provide the backdrop for God’s other children in Babylon to learn righteousness.
Oguahẽvo pe “ñe’ẽ osapukáiva desiértope” pe ñembyasy guasu rehegua, upe ñembyasy guasu 18 de julio de 2020 rire, imarandu ha’eva’ekue upe maranduete oĩva’ekue yma guive 11 de septiembre de 2001 guive. Upe marandu Elías oútavagui, umi kanguekue omanóva ha ipirupa, oha’arõ ha oñembyasýva-pe g̃uarã, ha’e kóva: Islam ha’eha umi “juicio-kuéra techaukaha”, ome’ẽva pe tekovehápe peteĩ fondo Tupã ra’y ambuekuéra oĩvape Babilóniape hag̃ua oikuaa tekojoja.
The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:7–9.
Umi hekojojáva rape ha’e peteĩ tape porãite: nde, pe hekojojávaetéva, rehecha ha rembojoja umi hekojojávape rape. Heẽ, nde jehukapavẽ rape rupi, ore roha’arõ ndéve, Ñandejára; ore ánga rembipota ha’e nde réra rehe, ha ne mandu’a rehe. Che ánga reheve roipotaite ndéve pyharekue; heẽ, che espíritu che ryepýpe reheve rohekáta ndéve ko’ẽmbávo: nde jehukapavẽ oĩ jave yvy ári, umi yvy ape arigua oikuaáta tekojoja. Isaías 26:7–9.
John the Baptist, who was Elijah to come, is the “voice” in the “wilderness” of the three and a half days of Revelation chapter eleven. His work includes identifying the fourth and final generation of Adventism, whose souls are lifted up and who are trusting in the spiritual heritage of their fathers, but sense that the wrath of God is about to come. They are the fourth generation, for they have fully manifested into a generation that is just the opposite of Christ. They are the generation of vipers, but they still point to their father Abraham, to argue that they are actually the generation of the Lamb. The generation of the Lamb are Peter’s chosen generation, they are those who follow the Lamb whithersoever he goeth.
Juan el Bautista, va'ekue Elías oútava, ha'e pe “ñe'ẽ” pe “desiérto”-pe umi mbohapy ára ha mbyte oĩva Apocalipsis kapítulo once-pe. Hembiapo oike ipype ojekuaa hag̃ua pe irundyha ha paha generación Adventismo rehegua, umi ánga oñemopu'ãva yvate ha ojeroviáva itúva kuéra ypykue espiritual rehe, péro oikuaáva Tupã pochykue oúma hag̃uáicha. Ha'ekuéra hína pe irundyha generación, ohechauka rupi hekopete peteĩ generación Cristo ndive ojoavyetereíva. Ha'ekuéra hína mbói ra'ykuéra generación, péro gueteri ohechauka itúva Abraham rehe, he'i hag̃ua añetehápe ha'eha kuéra pe Cordero generación. Pe Cordero generación hína Pedro rembiporavo generación; ha'e umi oho Cordero rapykuéri mamove ha'e ohohápe.
John obviously presented the sins of those who came to hear his message, for they repented and were baptized. He also informed them that there is One who would follow him, that would thoroughly purge His floor. That Person is the messenger of the covenant, He is “the dirt brush man” who sweeps the counterfeit coins and jewels out the window and restores the original jewels, that then shine ten times brighter than they did when William Miller was directed by angels in the work of assembling the original jewels in the movement of the first angel.
Juan ohechauka porã vaʼekue umi angaipa umi ohóva hendápe ohendu hag̃ua imarandu, haʼekuéra oñembyasy ha oñemongarai haguére. Avei oikuaauka chupekuéra oĩha peteĩ ou vaʼerã hapykuéri, omopotĩmbaitétava Ipehẽngue. Upe Ava haʼe pe marandu rehegua mensahéro, haʼe “kuimbaʼe typycha rehegua” omombo hag̃ua okẽ rupi umi viru ha ita jeguaka guaʼu, ha omyatyro jey hag̃ua umi ita jeguaka ypykue, upéi overa hag̃ua pa diezve iporãvévo yma guarégui, Guillermo Miller oñembohape ramo guare umi ánhel kuéra rupive tembiapópe ombyaty hag̃ua umi ita jeguaka ypykue pe peteĩha ánhel movimientope.
John the Baptist was direct in his denunciation of the Laodicean Adventist’s confidence in their father Abraham, for Elijah to come was to turn the hearts of the fathers to the children and vice versa. The principle of biblical application of the first and the last is represented in that work, but so too, is the remedy for those who find themselves in a scattered condition, in the enemies’ land, dead in the wilderness. They must recognize their sins, and the sins of their fathers and repent. In conjunction with recognizing their sins and the father’s sins, they must also admit that they had not been walking with the Lord during the period of the wilderness of three and a half days. Furthermore, they must admit that God was not walking with them during that history.
Juan el Bautista he’i hag̃uare porã ha hesakã porã umi Adventista Laodiceagua jerovia orekoha itúva Abraham rehe, pórke pe Elías ou va’erã ha’eva’ekue ombojerovia jey hag̃ua túvakuéra py’a ta’ýra-kuérape ha upéicha avei ta’ýra-kuéra py’a túvakuérape. Pe mba’e’apopyrã bíblico ojeporúva pe peteĩha ha pe pahápe rehegua ojehechauka upe tembiapópe, ha upéicha avei oĩ ipype pe pohã umi ojuhúva ijehe peteĩ teko isarambipa va’ekuépe, enemigokuéra retãme, omanóva desiértope. Ha’ekuéra oikuaa va’erã ipekádo-kuéra, ha ituvakuéra pekádo-kuéra, ha oñembyasy. Ha, oñondive ipekádo-kuéra jeikuaa ndive ha túvakuéra pekádo-kuéra jeikuaa ndive, ohechakuaa va’erã avei ndoguataihague Ñandejára ndive pe ára desiértopegua mbohapy ára imedio pukukue jave. Hi’arive, omombe’u va’erã avei Tupã ndoguataihague hendivekuéra upe tembiasakue jave.
And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.
Ha umi opytáva pene apytépe oñehundi mbeguekatúta iñañáme pene enemigo-kuéra retãme; ha avei itúva-kuéra rembiapo vai rupi oñehundi mbeguekatúta hendivekuéra. Ha oiméramo omombe’u iñaña, ha itúva-kuéra rembiapo vai, pe hembiapo vai oikóva che rehe, ha avei oguata hague che rovái; ha che avei aguata hague hendivekuéra rovái, ha agueru hague chupekuéra ienemigo-kuéra retãme; oiméramo upérõ oñemomirĩ ikorasõ noñemongarai’ỹva, ha upérõ omoneĩ hikuái pe castígo iñañágui: upérõ che che mandu’áta che ñe’ẽme’ẽ Jacobo ndive, ha avei che ñe’ẽme’ẽ Isaac ndive, ha avei che mandu’áta che ñe’ẽme’ẽ Abraham ndive; ha che mandu’áta pe yvýre. Levítico 26:39–42.
The curse was because they didn’t remember the sabbaths of the land.
Pe mbaʼe vai oĩ vaʼekue ndahaʼéi rupi imanduʼa yvýpe guarã sábado-kuéra rehe.
John the Baptist, who was Elijah to come, typified the “voice” in the wilderness of Revelation eleven’s three and a half days. He would direct the dead dry bones to “remember” Moses’ law at Horeb, and if they did, then the messenger of the covenant would “remember” the covenant of their fathers. But only if they confessed their sins, the sins of their fathers, and more humbling, they were to specify the trespasses “they trespassed against” God.
Juan el Bautista, pe Elías oútava, ohechauka porãva’ekue pe “ñe’ẽ” desiértope, Apocalipsis capítulo once-pe oje’éva mbohapy ára ha mbyte jave. Ha’e ombohapeva’erã umi kangue piru omanóva-pe “imandu’a” hag̃ua Moisés léi rehe Horeb-pe, ha ojejapóramo upéicha, upéicharõ pe maranduha ñemoĩmby rehegua “imandu’áta” itúva kuéra ñemoĩmby rehe. Péro upéva oikóta añoite oconfesáramo hikuái ipekádo kuéra, itúva kuéra pekádo kuéra, ha ipy’amirĩvévape, ohechaukava’erãkuri umi mba’e vai “ojapo va’ekue hikuái” Ñandejára rehe.
They would also need to admit that they had been walking “contrary” to God, and that God had been walking “contrary” to them.
Avei avei tekotevẽta omombe’u hag̃ua ha’ekuéra oguata hague Tupã ndive “oñemoĩva’ekueicha”, ha Tupã katu oguata hague hendivekuéra “oñemoĩva’ekueicha”.
They would also need to recognize that they were the dead dry bones in the street of Revelation eleven, for they had to admit that God had brought them into the enemy’s land, and the enemy’s land is death.
Avei avei oikuaava’erã hikuái ha’eha hikuái umi kangue omanóva ipiruva’ekue oĩva tapére Apocalipsis once-pe, pórke oikuaaukava’erãkuri Tupã ogueruha hikuái iñenemígo retãme, ha pe iñenemígo retã ha’e mano.
According to John the Baptist, they would also need to answer the question of who the “voice” crying in the “wilderness” is, for John asked, “Who hath warned you to flee from the wrath to come?”
Juan el Bautista he’iháicha, tekotevẽta avei ombohovái porandu mávapa pe “ñe’ẽ” osapukáiva pe “desiértope”, Juan niko oporandu vaʼekue: “Mávapa pende’avisa peñani hag̃ua pe pochy oútavagui?”
We will continue these subjects in the next article.
Ko’ã mba’e ñamyesakãve hag̃ua ñambojoapyta pe artíkulo oúvape.
“The minister of God is commanded: ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show My people their transgression, and the house of Jacob their sins.’ The Lord says of these people: ‘They seek Me daily, and delight to know My ways, as a nation that did righteousness.’ Here is a people who are self-deceived, self-righteous, self-complacent, and the minister is commanded to cry aloud and show them their transgressions. In all ages this work has been done for God’s people, and it is needed now more than ever before.” Testimonies, volume 5, 299.
“Pe Tupã rembiguái oñeñe’ẽ hag̃ua ichupe: ‘Esapukái hatã, ani reñembogue; ehupi nde ñe’ẽ turu puicha, ha ehechauka che retãme iñañaitereiha, ha Jacob rógape hembiapo vaikuekuéra.’ Ñandejára he’i ko’ã tavayguakuéra rehe: ‘Che rekávo hikuái ára ha ára, ha ovy’a oikuaase hag̃ua che rape, peteĩ tetã ojapo vaicha tekojoja.’ Ko’ápe oĩ peteĩ tavaygua oñembotavy ijehegui, oñembojoja hag̃ua ijehe, ha oñembopy’aguapy ijehe; ha pe Tupã rembiguáipe oñeñe’ẽ osapukái hatã hag̃ua ha ohechauka hag̃ua chupekuéra hembiapo vaikuekuéra. Opa ára rupi ko tembiapo ojejapo va’ekue Tupã retãyguakuérape g̃uarã, ha ko’ág̃a oñeikotevẽve chugui araka’eve rangue.” Testimonios, volumen 5, 299.