The week that Christ confirmed the covenant represented the period from His baptism, until Christ in the heavenly sanctuary stood up at the stoning of Stephen.
Pe semána Cristo omombareté haguépe pe pacto ohechauka pe período oñepyrũva iñemongarai guive, ha oñemohu’ã pe yvágape pe santuariope Cristo opu’ã ramo Esteban oñembo’itáva jave itápe.
But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man’s feet, whose name was Saul. And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. Acts 7:55–60.
Ha’e katu, henyhẽgui Espíritu Santo-gui, oma’ẽ hatã yvágare, ha ohecha Tupã mimbipa, ha Jesús oĩ hag̃uáicha Tupã akatúape; ha he’i: Péina, ahecha yvága ojepe’a hag̃uáicha, ha Yvypóra Ra’y oĩ hag̃uáicha Tupã akatúape. Upémarõ ha’ekuéra osapukái hatã, ojokopa hag̃ua ijapysápe, ha peteĩ ñe’ême oñani hese; ha omosẽ chupe tavágui, ha ojapi itápe; ha umi testígo oheja ijao peteĩ mitãrusu py ykére, héra va’ekue Saulo. Ha ojapi itápe Esteban-pe, oñembo’évo Tupãme, ha he’ívo: Ñandejára Jesús, ereraha che espíritu. Ha oñesũ hag̃ua, osapukái hatã ha he’i: Ñandejára, ani remoĩ ko angaipa hi’ári kuérape. Ha upéva he’i rire, oke. Hechos 7:55–60.
When Stephen was stoned and Michael stood up, the gospel went to the Gentiles, for until that time the gospel was restricted to the Jews.
Upe Estéva ojepyta itápe ha Miguel opu'ã ramo, pe marandu porã ohóma umi tetã ambuegua rendápe, upe aravo peve pe marandu porã ojepysokue umi judío-kuérape añoite.
“Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.
Upéi he’i vaʼekue pe ánhel, “Haʼe omombaretéta pe ñeʼẽmeʼẽ heta ndive peteĩ semánare [siete áño].” Siete áño aja, pe Salvador oike rire hembiapópe, pe evanhélio oñemombeʼu vaʼerãkuri koʼýte umi judíope; mbohapy áño ha mbytépe Cristo voi rupive; ha upéi umi apóstol rupive. “Ha pe semána mbytépe haʼe omboykéta pe mymbajuka ha pe ofrénda.” Daniel 9:27. Áño 31 d. C. arapytũme, Cristo pe mymbajuka añetegua oñekuaveʼẽ Calvario-pe. Upérõ pe tovaja Templopegua oñembyaipa mokõime, ohechaukávo pe marangatukue ha heʼiséva pe tembiapo mymbajukágui ojeipeʼamaha. Oguahẽma vaʼekue pe ára opa hag̃ua pe mymbajuka yvy arigua ha pe ofrénda.
“The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution ‘went everywhere preaching the word’ (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.
“Pe peteĩ semána—siete ary—opa vaʼekue A. D. 34-pe. Upérõ Esteban ñemombo ita rupive umi hudío ipahápe omboty ha ombojoajuite hikuái ijehegui pe evangelio ñemboyke; umi temimboʼe, oñemosarambíva’ekue persecución rupive, ‘oho opa hendápe omombeʼu hag̃ua pe ñeʼẽ’ (Hechos 8:4); ha sapyʼami rire, Saulo pe perseguidor oñekonverti, ha oiko Pablo, pe apóstol umi gentil-kuérape guarã.” The Desire of Ages, 233.
In the year 34, the sacred week (twenty-five hundred and twenty days), ended and ancient Israel was divorced from God, their probation had fully closed. At that point the retribution against ancient Israel for the rejection of the covenant, and for the crucifixion of the Son of God was subject to God’s executive judgment. God in His longsuffering mercy deferred the destruction of Jerusalem until the siege and destruction in 66 AD through to 70 AD.
Áño 34-pe, pe arapokõindy marangatúva (mokõi mil po po mokõi pa sa ary), opa, ha Israel yma guaréva oñemosẽ Tupãgui; iprobasion ojejokopaitéma. Upe jave, pe tekojoja ñembojovake Israel yma guarévare pe ñe’ẽme’ẽ ñemboykére, ha Tupã Ra’y kurusúre jejukáre, oĩkuri Tupã rembiapoguasu ñembojovake poguýpe. Tupã, ipukukue poriahuverekópe, ombohasa pe Jerusalén ñehundikue pe ñorairõ ñemongorápe ha ñehundípe ary 66 d.C. guive 70 d.C. peve.
The verses in Daniel chapter nine, that identified the week Christ confirmed the covenant, also identifies that pagan Rome (the prince that shall come) would destroy the city and sanctuary, but God in His longsuffering mercy, allowed the children of ancient Israel time to hear the gospel and make a decision as their fathers had done during the seven year period of Christ’s and the disciples’ ministry among them.
Umi versíkulo Daniel kapítulo nuevepegua, ohechaukáva pe semána Cristo omboaje hague pe pacto, avei ohechauka Roma pagana (pe mburuvicha oútava) ohunditaha pe táva ha pe santuario; ha katu Tupã, ipasiénsia pukukue reheve ha imiserikordia rupi, ome’ẽ vaʼekue tiémpo yma guare Israel raʼýpekuérape ohendu hag̃ua pe evangelio ha ojapo hag̃ua peteĩ desisión, ojejapo haguéicha itúva kuéra ymave Cristo ha umi temimboʼekuéra ministerio siete áño pukukue aja ipaʼũme.
“For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejectors of His gospel and the murderers of His Son. The parable of the unfruitful tree represented God’s dealings with the Jewish nation. The command had gone forth, ‘Cut it down; why cumbereth it the ground?’ (Luke 13:7) but divine mercy had spared it yet a little longer. There were still many among the Jews who were ignorant of the character and the work of Christ. And the children had not enjoyed the opportunities or received the light which their parents had spurned. Through the preaching of the apostles and their associates, God would cause light to shine upon them; they would be permitted to see how prophecy had been fulfilled, not only in the birth and life of Christ, but in His death and resurrection. The children were not condemned for the sins of the parents; but when, with a knowledge of all the light given to their parents, the children rejected the additional light granted to themselves, they became partakers of the parents’ sins, and filled up the measure of their iniquity.
“Ha’e haimete irundy arýrupi Jerusalén ñehundíta hag̃ua omoñe’ẽma rire Cristo voi, Ñandejára ombotapykue Hembiapo jejopy pe táva ha pe tetã ári. Mba’eichaitépa ipukúva ha iporã Ñandejára py’aguasu umi omboykéva Iñe’ẽ porã ha ojukáva Ita’ýrape. Pe ñe’ẽnga’u yvyra ndaijyvýiva rehegua ohechauka va’ekue mba’éichapa Ñandejára ojapo kuri pe tetã judía ndive. Ñe’ẽmondo osẽma va’ekue: ‘Peikytĩ; mba’ére piko ombyai rei yvy?’ (Lucas 13:7), ha upéicharõ jepe pe Tupã poriahuvereko oheja chupe michĩve hag̃ua. Oĩ gueteri heta umi judío apytépe ndoikuaáiva Cristo rekotee ha Hembiapo. Ha umi ta’ýra ndohupytýi va’ekue umi oportunidad, ni noñeme’ẽi chupekuéra pe tesakã omboyke va’ekue ituvakuéra. Umi apóstol ha umi hendiveguápe oñemoherakuãvo, Ñandejára ombohesakãta kuri chupekuéra; oñeme’ẽta chupekuéra ohecha hag̃ua mba’éichapa oñekumpli pe profesía, ndaha’éi Cristo heñói ha hekove rehe añónte, ha katu avei Hemanóre ha Hekovejey rehe. Umi ta’ýra ndaijejái va’ekue ituvakuéra angaipa rehe; ha katu, oikuaávo opa pe tesakã oñeme’ẽ va’ekue ituvakuérape, umi ta’ýra omboykéramo pe tesakã pyahu oñeme’ẽva chupekuéra voi, oiko hikuái ituvakuéra angaipa rehegua mbohapehára, ha omyenyhẽ pe ha’anga ijangaipa guasu rehegua.”
“The long-suffering of God toward Jerusalem only confirmed the Jews in their stubborn impenitence. In their hatred and cruelty toward the disciples of Jesus they rejected the last offer of mercy. Then God withdrew His protection from them and removed His restraining power from Satan and his angels, and the nation was left to the control of the leader she had chosen. Her children had spurned the grace of Christ, which would have enabled them to subdue their evil impulses, and now these became the conquerors. Satan aroused the fiercest and most debased passions of the soul. Men did not reason; they were beyond reason—controlled by impulse and blind rage. They became satanic in their cruelty. In the family and in the nation, among the highest and the lowest classes alike, there was suspicion, envy, hatred, strife, rebellion, murder. There was no safety anywhere. Friends and kindred betrayed one another. Parents slew their children, and children their parents. The rulers of the people had no power to rule themselves. Uncontrolled passions made them tyrants. The Jews had accepted false testimony to condemn the innocent Son of God. Now false accusations made their own lives uncertain. By their actions they had long been saying: ‘Cause the Holy One of Israel to cease from before us.’ Isaiah 30:11. Now their desire was granted. The fear of God no longer disturbed them. Satan was at the head of the nation, and the highest civil and religious authorities were under his sway.” The Great Controversy, 27, 28.
“Ñandejára pukukue ohasáva Jerusalén ndive omombareteve mante umi judíope ijatã ha ndaipochy mo’ãi hag̃uáicha. Iñañápe ha ipy’ahatãme Jesús remimbo’ére ojapo hikuái pe ipaháva poriahuvereko oñekuave’ẽva chupekuéra. Upérõ Ñandejára oipe’a chuguikuéra Iñangareko ha omomombyry Ipu’aka ojokóva Satanás ha iánhelkuérape, ha pe tetã opyta pe mburuvicha oguerekóva poguýpe, ha’e kuéra voi oiporavova’ekue. Ita’yrakuéra omboyke va’ekue Cristo gracia, ikatúva va’erã ombokatupyry chupekuéra ojapo hag̃ua ipu’akapavẽ umi hembiapopy vaíre; ha ko’ág̃a umíva voi oguereko hag̃ua pu’aka hesekuéra. Satanás omokyre’ỹ umi mba’epota vaietéva ha ivaivéva pe ánga ryepýpe. Kuimba’ekuéra noñemoarandúi; ndaikatúi véima oñemoarandu—oñemboguata hag̃ua mba’epota vai rehe ha pochy pytũ rehe. Oiko hikuái satanás guáicha ijopýpe. Ogapýpe ha tetãme, yvategua ha imboriahuvéva apytépe avei, oĩ va’ekue py’atarova, envidia, ñembyasy’ỹ, ñorairõ, pu’aka’ẽ, jejuka. Ndaipóri va’ekue tekove hag̃uáicha mamove. Angirũ ha anive hag̃ua oiko hag̃ua joguaha, otradisi peteĩteĩ. Túva ojuka ita’ýrape, ha ta’ýra itúvape. Umi mburuvicha tavayguakuéra rehegua ndaikatúi omburuvicha ijeheguikuéra. Umi mba’epota ndojejokóiva ojapo chuguikuéra tiráno. Umi judío omoneĩ va’ekue testimonio japu oñekondena hag̃ua pe Ñandejára Ra’y inocénte. Ko’ág̃a umi acusación japu ojapo hekove hag̃ua ndaikatúiva oñemoneĩ. Hembiapo rupive aréma he’i hikuái kuri: ‘Pejapo hag̃ua Israel Santo ojeipe’a ore renondégui.’ Isaías 30:11. Ko’ág̃a oñeme’ẽ chupekuéra upe ha’ekuéra oipotáva. Ñandejára kyhyje ndoipy’apyvéima chupekuéra. Satanás oĩva’ekue pe tetã akãme, ha umi mburuvicha guasuvéva teko joja rehegua ha religión rehegua oĩ ipoguýpe.” The Great Controversy, 27, 28.
As the Messenger of the Covenant, Christ first dealt exclusively with the Jews. In the year 34, at the stoning of Stephen, the gospel then went to the Gentiles, and the time of God’s executive judgment arrived, though God in His mercy deferred that point in time for about forty years.
Pe Pacto Rerahahára ramo, Cristo peteĩhaite oñangareko hag̃ua umi judíore año. Áño 34-pe, Esteban jejukápe itápe, upéi pe evanhélio oho umi gentil-kuérape, ha og̃uahẽ pe ára Tupã poguýpe oĩva japorombojovake hag̃ua; upéicharõ jepe, Tupã ipy’a porã rupi ombohasave pe ára amo irundy pa áñorupi.
As the Messenger of the Covenant, in fulfillment of Malachi chapter three, Christ twice cleansed the temple. He did so in a period that was especially set apart for the covenant people who were then being passed by and divorced, and also for those who would then become the new chosen people. When that period of time concluded, the time of God’s executive judgment began. John the Baptist was the messenger who prepared the way for Christ’s work of raising up a new chosen people that He would enter into covenant with.
Pe Karaiñe'ẽrã Ñe'ẽme'ẽhára ramo, Malaquías mbohapyha kapítulo oñekumpli hag̃ua, Cristo mokõi jey omopotĩ pe tupão. Ojapo upéva peteĩ ára paha ojehechakuaáva hag̃ua ijojaha'ỹ hag̃uáicha umi tavayguakuéra pe ñe'ẽme'ẽmegua upérõ ojehejáva ha oñemondóva chuguikuéra, ha avei umi upérõ oikótava tavayguakuéra pyahu ojeporavóva ramo. Upe aravo paha oñemohu'ã rire, oñepyrũ Tupã juicio poguypegua ára. Juan el Bautista ha'e va'ekue pe marandu rerahaha ombosako'íva tape Cristo rembiaporãrã, omoñepyrũ hag̃ua peteĩ tavayguakuéra pyahu ojeporavóva, ha'e hag̃ua umi ndive oikeva'ekue ñe'ẽme'ẽme.
The two temple cleansings were object lessons identifying Christ’s work of cleansing the soul temple. When the Messenger of the Covenant suddenly arrives in Malachi chapter three, He purifies and also purges the sons of Levi, for the purpose of creating an offering, as in days of old.
Mokõi ñemopotĩ Tupaópegua ha’e vaʼekue mboʼepy ojehechaukáva reheve omombeʼúva Cristo rembiapo omopotĩvo ánga tupaópe. Pe Ñeʼẽrerahaha Ñeʼẽmeʼẽgui, sapyʼaitépe oguahẽva Malaquías mbohapyhápe, omopotĩ avei ha omboguepa umi Leví raʼykuérape, ikatu hag̃uáicha ojejapo peteĩ mymbajerekuaveʼẽ yma guaréicha.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–3.
Ha máva ikatúva ikangy ára? ha máva opytáta oñehechauka vove? haʼe niko ojogua pe tata omopotĩva itáryru rehegua, ha pe xabõ omopotĩva ao rehegua: Haʼe oguapýta peteĩ omopotĩva ha omongyʼáva plátaicha; ha omopotĩta Leví raʼykuérape, ha omongyʼáta chupekuéra óro ha plátaramo, ikatu hag̃uáicha hag̃ua oikuaveʼẽ Ñandejárape peteĩ ofrénda tekojoja reheve. Upéi Judá ha Jerusalén kuaveʼẽmby porãta Ñandejárape, yma guaréramo guáicha, ha ary yma guaréicha. Malaquías 3:2–3.
Malachi chapter three, and the two temple cleansings represent a perfection of the faith of the sons of Levi that is accomplished by the Messenger of the Covenant. The perfection of the faith of the sons of Levi is represented by the purification of the gold.
Malaquías kapítulo mbohapy-pe, ha umi mokõi ñemopotĩ Tupaópe ohechauka peteĩ ñemombarete guasu ijeroviápe Leví ra'ykuéra rehegua, oñemohu'ãva Ñe'ẽmondohárape Pe Amandaje rehegua rupive. Leví ra'ykuéra jerovia ñemombarete guasu ojehechauka óro ñemopotĩ rupive.
“There must be, with all who have any influence in the sanitarium, a conforming to God’s will, a humiliation of self, an opening of the heart to the precious influence of the Spirit of Christ. The gold tried in the fire represents love and faith. Many are nearly destitute of love. Self-sufficiency blinds their eyes to their great need. There is a positive necessity for a daily conversion to God, a new, deep, and daily experience in the religious life.” Testimonies, volume 4, 558.
“Oĩva’erã, opa umi oguerekóva mba’eveichagua influencia pe sanitáriope, peteĩ oñembojoaju hag̃ua Tupã rembipotáre, peteĩ ñemomirĩ hag̃ua ijehegui, peteĩ py’a jepe’a hag̃ua Cristo Espíritu influencia hepyetévape. Pe óro oñeha’ãva tata rupive ohechauka mborayhu ha jerovia. Heta oĩ haimete imboriahuetereíva mborayhúgui. Jejerovia hag̃ua ijehe año ohechaukakuaa’ỹ chupekuéra hesa renondépe pe tekotevẽ tuichaitéva oguerekóva. Tekotevẽ añetetépe oĩ peteĩ ñekonverti ára ha ára Tupã gotyo, peteĩ pyahu, pypuku ha ára ha ára jehasa pe tekove jeroviapýpe.” Testimonies, volúmen 4, 558.
Malachi chapter three, and the two temple cleansings represent a perfection of the understanding of the increase of knowledge within the wise, who are the sons of Levi, that is accomplished by the Messenger of the Covenant. The perfection of the sons of Levi’s represented by the purification of the silver.
Malaquías, capítulo mbohapy, ha umi mokõi ñemopotĩ Templopegua ohechauka peteĩ ñemohu’ãmba arandu rehegua, pe ñemohetave jeikuaa rehegua umi arandúvape, ha’éva Leví ra’ykuéra, upéva omohu’ãva Ñe’ẽrerahaha Atyguigua. Leví ra’ykuéra ñemohu’ãmba ojehechauka pláta ñemopotĩ rupive.
The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Psalm 12:6.
Ñandejára ñe’ẽkuéra ningo ñe’ẽ potĩ; plataicha oñemopotĩva yvy pegua tata ryrupe, oñemopotĩva siete jey. Salmo 12:6.
The Messenger of the Covenant was to purify the sons of Levi as silver and gold. The Word of God is what purifies, for to be purified is to be justified and sanctified.
Pe Ñe’ẽngahára Ñe’ẽme’ẽgua omopotĩ vaʼerã Leví raʼykuérape pláta ha óroicha. Tupã Ñeʼẽ hína pe omopotĩva, pe oñemopotĩ hag̃ua heʼise oñembojopyreko porã ha oñesantifika.
Sanctify them through thy truth: thy word is truth. John 17:17.
Emongarai chupekuéra nde añetegua rupive: ne ñe’ẽ ha’e añetegua. Juan 17:17.
John the Baptist was the messenger that prepared the way for the Messenger of the Covenant in the first fulfillment of Malachi chapter three, and his message in that regard was fourfold in nature. His work included the identification of the work of purification that was to be accomplished by the Messenger of the Covenant, and that the work of purification accomplished was represented as an act of sweeping a threshing-floor. He identified that the former chosen people were then in the process of being passed by. He also presented the Laodicean message to God’s people, thus showing them their sins and the sins of their fathers. He placed all these realities in the context of the “wrath to come.” The work of the messenger who prepared the way, represented a work by one who had never received an education in the educational system of the people who were being passed by.
Juan el Bautista ha’e va’ekue pe mensahéro ombosako’íva tape pe Mensahéro del Pacto-pe g̃uarã pe ñemohu’ã peteĩhápe Malaquías capítulo mbohapy-pe, ha imarandu upe mba’épegua irundy hendáicha va’ekue. Hembiapo oikekuri pe ñemopotĩ rembiapo ojejapótava pe Mensahéro del Pacto rupive jehechauka, ha pe ñemopotĩ rembiapo ojejapóva ojehechauka hague peteĩ mba’e ojoguáva peteĩ era jejohéi rehe. Ha’e ohechakuaa uka pe pueblo ymaite guive ojeporavova’ekue upérõ ojeheja hag̃uáicha ohóvo hague. Avei ome’ẽ pe marandu Laodicea rehegua Tupã tavayguakuérape, upéicha ohechauka hag̃ua chupekuéra ipekadokuéra ha itúva kuéra pekadokuéra. Ha’e omoĩ opa ko’ã mba’e añeteguáva pe “pochy oútava” ryepýpe. Pe mensahéro ombosako’íva tape rembiapo, ohechauka peteĩ tembiapo peteĩva rupive, araka’eve ndohupytýiva mbo’epy umi ojeheja hag̃uáicha ohóvape g̃uarã sistema educativo ryepýpe.
“In John the Baptist the Lord raised up for Himself a messenger to prepare the way of the Lord. He was to bear to the world an unflinching testimony in reproving and denouncing sin. Luke, in announcing his mission and work, says, ‘And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord’ (Luke 1:17).
“Juan Bautísta-pe Ñandejára omopu’ã vaekue ijeheguarã peteĩ mensahéro ombosako hag̃ua Ñandejára rape. Ha’e vaerãkuri ogueraha yvy tuichakuepe peteĩ testimónio hatã ha ndopy’a mokõivéiva, ojekuaa hag̃ua ha oñemombe’u hag̃ua angaipa. Lucas, omombe’úvo imisión ha hembiapo, he’i: ‘Ha ha’e oho vaerã Henonderã espíritu ha poder Elías rehegua rupi, ombojevývo túvakuéra py’a ta’ýra-kuérape, ha umi iñe’ẽrenduy’ỹvape umi hekojojáva arandu gotyo; ombosako hag̃ua peteĩ tetã oñembosako’íma vaekue Ñandejárape guarã’ (Lucas 1:17).”
“Many of the Pharisees and Sadducees came to the baptism of John, and addressing these, he said, ‘O generation of vipers, who hath warned you to flee from the wrath to come? 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 throughly purge His floor, and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire’ (Matthew 3:7–12).
“Heta Fariséo ha Saducéo ou heta ouka Juan ñemongaraihápe, ha oñe'ẽvo umívape, he'i: ‘Peẽ mbói ra'ykuéra, máva piko pene momandu'a pene ñani hag̃ua pe pochy oútavagui? Pehechauka, upévare, yva oñemomba'e hag̃uáva pene ñembyasy rehe. Ha ani peimo'ã peje hag̃ua pende py'apýpe: Ore ru hína Abraham; aipórõ che ha'e peẽme Tupã ikatuha ko'ã ita guive omoheñói ta'ýra Abrahampe g̃uarã. Ha ko'ág̃ama voi pe hacha oñemoĩma umi yvyramáta rapópe; upévare opa yvyramáta ndaiguerúiva yva porã oñekytĩta ha oñemombo tata pýpe. Che añetehápe pomongarai ype pene ñembyasy peve hag̃ua; ha pe oútava che rapykuéri imbaretevéva chehegui, ha che ndaikatúi voi araha hag̃ua isapatu; ha'e pene mongaraita Espíritu Sántope ha tatápe; ipope oguereko iventilador, ha omopotĩmbaitéta hekohápe oñembyatyhápe trígo, ha ombyatýta itrígo pe piru rendápe; pe tĩkue katu ohapýta tata ndaikatúiva ogue’ (Mateo 3:7–12).”
“The voice of John was lifted up like a trumpet. His commission was, ‘Shew My people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). He had obtained no human scholarship. God and nature had been his teachers. But one was needed to prepare the way before Christ who was bold enough to make his voice heard like the prophets of old, summoning the degenerate nation to repentance.” Selected Messages, book 2, 147, 148.
“Juan ñe’ẽ oñehupi trompétaicha. Ikomisión vaʼekue: ‘Ehechauka che retãme hembiapo vai, ha Jacob róga-pe ipekadokuéra’ (Isaías 58:1). Ndohupytýi vaʼekue arandupy yvypóra omeʼẽva. Tupã ha tekopy tee vaʼekue hemimboʼehára. Péro oikotevẽkuri peteĩ ombosakoʼíva tape Cristo renondépe, ipyʼaguasúva ohendu hag̃ua iñeʼẽ maranduhára yma guaranguéraicha, ohenóiva tetã oñembyaíva hag̃ua ñembyasy ha jevy Tupã rendápe.” Selected Messages, lívro 2, 147, 148.
William Miller was the second messenger that prepared the way for the Messenger of the Covenant, and Miller’s person and work had been typified by John the Baptist.
William Miller ha’e va’ekue pe maranduha mokõiha ombosako’íva tape pe Ñe’ẽngatu Reruhárape g̃uarã, ha Miller rekove ha hembiapo ojehechauka va’ekue Juan el Bautista rupive.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance.” Early Writings, 233.
“Hetaiterei ojejopy hetaiterei tapichápe oguerovia hag̃ua pe añetegua ombo’éva’ekue William Miller, ha Tupã rembiguái oñemopu’ã Elías espíritu ha pokatupe hag̃ua omombe’u upe marandu. Juanicha, Jesús renonderã, umi ombo’éva’ekue ko marandu ijojaha’ỹva oñandu tekotevẽha omoĩ pe hacha yvyramáta rapópe, ha ohenói tapichakuérape ogueru hag̃ua yva oñemohendáva ñembyasy añetévare.” Early Writings, 233.
The quibbling Jews in the time of Christ had been led to trust in a false message of the Messiah. “Messiah” is the Hebrew word for the Greek word “Christ” which means “anointed”.
Umi judío oñemoñe’ẽ rei vaʼekue Cristo tiempope oguerovia hag̃ua peteĩ marandu japu Mesías rehegua. “Mesías” haʼe pe ñeʼẽ hebrea pe ñeʼẽ griega “Cristo” rehegua, heʼiséva “ojeporavóva aséitengue reheve”.
The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. Acts 10:36–38.
Pe ñe’ẽ Tupã omondo vaʼekue Israel raʼykuérape, omombeʼu hag̃ua pyʼaguapy Jesucristo rupive: (haʼe niko opa mbaʼe Jára:) upe ñeʼẽ, haʼe hag̃ua, peẽ peikuaa, oñemyesakã hague opa Judea rupi, ha oñepyrũ Galilea guive, upe mongarai rire Juan omombeʼu vaʼekue; mbaʼéichapa Tupã omoĩ Jesús Nazaretgua ári Espíritu Santo ha mbarete: haʼe oguata vaʼekue ojapo porã hag̃uáicha, ha omonguera opa umi aña poguýpe ojejopy vaʼekuépe; Tupã niko oĩ kuri hendive. Hechos 10:36–38.
Both “messiah” and “Christ” mean “the anointed one”. Christ was anointed at His baptism, so technically He was not the Messiah or the Christ until His baptism. His baptism prophetically aligns with the descent of the angel in Revelation chapter ten, that descended on August 11, 1840, and it also aligns with the descent of the mighty angel of Revelation chapter eighteen, who descended on September 11, 2001. The three prophetic waymarks identify the manifestation of the Holy Spirit in the latter rain.
Mokõivéva “Mesías” ha “Cristo” he’ise “pe oñemoĩva’ekue aséite”. Cristo oñemoĩ aséva’ekue Ibautísmope, upévare, tekombo’épe hekopete, ha’e ndaha’éi va’ekue Mesías térã Cristo pe ibautísmo mboyve. Ibautísmo oñembojoaju marandu’ỹme ángel oguejýva Apocalipsis kapítulo diez-pe ndive, oguejýva’ekue 11 de agosto de 1840-pe, ha avei oñembojoaju ángel mbarete Apocalipsis kapítulo dieciocho-pegua ndive, oguejýva’ekue 11 de septiembre de 2001-pe. Umi mbohapy techaukaha profético ohechauka Espíritu Santo jehechauka ama pahápe.
The quibbling Jews held to a misconception, a false prophetic message that the Messiah would bring about a literal earthly kingdom where the nation of Israel would govern the world. It was a false message that promised “peace and prosperity”.
Umi judío kuéra oikóva joavy hag̃ua ojejoko peteĩ jejavy rehe, peteĩ marandu profético japu rehe, he'íva pe Mesías oguerutaha peteĩ reino yvy arigua añetetéva, upépe Israel retã oisãmbyhýta hag̃ua ko yvy ape ári. Kóva ha'e vaekue peteĩ marandu japu oprometéva “py'aguapy ha tekoporã”.
William Miller’s message had two major elements. The first was the application of the time prophecies that identified the cleansing of the sanctuary, and the second was his rejection of the Catholic interpretation of the thousand-year millennium that the Protestants were prone to believe. That false view of the millennium identified as a thousand years of peace and prosperity, had been represented by the false view of the Messiah’s kingdom that was held by the quibbling Jews.
Pe marandu William Miller rehegua oguereko mokõi mba’e tuicháva. Peteĩha va’ekue pe poroprofesía aravo rehegua jeporu omombe’úva pe tupao marangatúpe ñemopotĩha, ha mokõiháva va’ekue iñemboyke pe interpretación católica pe milenio mil ary rehegua umi protestante-kuéra jerovia hag̃uáicha. Pe jehecha japu milenio rehegua, ojehechaukáva mil ary py’aguapy ha tekoporãramo, oñerrepresenta va’ekue pe jehecha japu Mesías rréino rehegua umi judío ñembohorykuaáva oguerekóva rupi.
Those two witnesses identify a counterfeit latter rain message promising “peace and prosperity” in the third and final fulfillment of the history of the messenger who prepares for the Messenger of the Covenant to suddenly come to His temple. That false latter rain message is identified as a “peace and safety” message, in contrast to the message of John the Baptist who identified that “every tree which bringeth not forth good fruit is hewn down, and cast into the fire,” when “the wrath to come” arrives. It was also represented by Miller’s identification that there would be no thousand years of peace, as Catholicism teaches, for when the Lord returns, He will destroy the earth with the brightness of His coming.
Umi mokõi testígo ohechauka peteĩ marandu japóva ama pyta rehegua oprometéva “py’aguapy ha prosperidad” pe mbohapyha ha paha jey oñekumplívape pe tembiasakue maranduhára ombosako’íva pe Maranduhára Ñe’ẽme’ẽ rehegua ou hag̃uáicha pya’e Itupãópe. Upe marandu japu ama pyta rehegua ojekuaa peteĩ marandu “py’aguapy ha tekorosã” rehegua ramo, ojoavyháicha Juan el Bautista marandu ndive, ha’e ohechauka va’ekue “opa yvyramáta ndoguerúiva yva porã oñekytĩ ha oñemombo tata peve”, oguahẽ vove “pe pochy oútava”. Upéva avei ojehechauka va’ekue Miller remimoĩ rupive ndaiporimo’ãiha mil ary py’aguapy rehegua, catolicismo ombo’évaicha; Ñandejára ou jeýramo, Ha’e ohundíta yvy Ituju porãmba reheve Ijurujaúpe.
And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. 2 Thessalonians 1:7–9.
Ha peẽ pehasa asývape katu, pepytu'u ore ndive, Ñandejára Jesús ojehechauka vove yvágagui hemimbou mbarete guive ndive, tata rendýpe ojejapo hag̃ua tekombo’e umi ndoikuaáivape Tupãme ha umi nohendúivape ñane Ruvicha Jesucristo evangelio: umíva ojehekojey va’erã ñehundi opa’ỹvape Ñandejára renondégui ha ipokatuete mimbipágui. 2 Tesalonicenses 1:7–9.
The first two messengers who prepared for the Messenger of the Covenant to enter into covenant with a new chosen people, demonstrate that a false “peace and safety” latter rain message, which was formulated in the third generation of Laodicean Adventism, has been designed by Satan to prevent Laodicean Adventism in the fourth generation from recognizing the role of Islam, as represented in the third Woe.
Mokõi ñe'ẽhára tenondegua ombosako'íva Marandu Jára-pe oike hag̃ua pe pacto-pe peteĩ tetã pyahu poravopyre ndive, ohechauka peteĩ marandu japu “py'aguapy ha tekorosã” rehegua, ama pytagua rehegua, oñemoheñóiva Laodicéa Adventismo rembiapo mbohapyha generación-pe, Satanás omohenda hague ani hag̃ua Laodicéa Adventismo irundyha generación-pe ohechakuaa Islam rembipota, oñerrepresentáva Mbohapyha Aipo-rasy-pe.
In the purification process that is accomplished for those represented by the sons of Levi, the one who comes after John the Baptist was to thoroughly sweep and “purge” His floor, with the fan that is in His hand. That work is accomplished by His Word.
Pe ñemopotĩ rembiapópe ojejapóva umi ojehechauka hag̃ua Leví raʼykuéra rupive rehe, pe ouvaʼekue Juan el Bautista rire oipotavaʼekue omopotĩmbaite ha “omongyʼaʼo” hag̃ua Ijyvyra renda, pe aventador oĩva Ipópe reheve. Upe tembiapo ojejapo Iñeʼẽ rupive.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Máva oime Ipope, ha Ha’e omopotĩmbaitéta Iñemongu’eha, ha ombyatýta Itrígo pe koty ñongatuhápe.’ Mateo 3:12. Kóva peteĩ umi ára ñemopotĩrãva apytégui. Añetegua ñe’ẽ rupive, pe takuare’ẽ oñemombojoja’ỹva ojepe’áta pe trígogui. Oĩgui heta itekorei ha oñemomba’eguasuetereíva ijehe, ndaikatúigui omoneĩ ñemongavaju; ha oĩgui avei hetaiterei ohayhúva ko yvy arigua, ndojaposeigui tekove ñemomirĩ rehegua, heta ojere mombyry Jesús-gui. Heta gueteri ko árape ojapo upéicha avei. Ánga kuéra oñeha’ãmbyasy ko árape, umi temimbo’e Kapernaúm pe sinagógape guaréicha. Pe añetegua oguahẽ jave corazón peve, ohecha hikuái hekove ndojoajúiha Tupã rembipota ndive. Ohecha hikuái tekotevẽha peteĩ ñemoambue kompleto ipypekuéra; ha katu ndopytái hikuái ojapyhy hag̃ua pe tembiapo ijehegui ñemboyke rehegua. Upévare ipochy iñangaipakuéra ojekuaaukáramo. Oho hikuái ipochy ha oñembopochy hag̃uáicha, umi temimbo’e oheja haguéicha Jesúspe, oñe’ẽngururuvo: ‘Kóva ningo peteĩ ñe’ẽ hasýva; máva piko ikatu ohendu?’” The Desire of Ages, 392.
The message of the latter rain is the “debate” of Habakkuk chapter two, and it is the words of truth, that separate the chaff from the wheat. That separation is the purging accomplished by the Messenger of the Covenant. In Millerite history, the message of Daniel chapter eight, verse fourteen, produced a purging when it first failed and brought about the tarrying time of Habakkuk chapter two and the parable of the ten virgins in Matthew chapter twenty-five. When the message of the Midnight Cry was ultimately fulfilled on October 22, 1844, it produced an even greater purging. Then it was that the Messenger of the Covenant suddenly arrived and began the final purging and purification. The movement that had passed through the first two of three purifications and purging’s, failed the third and was sent to the wilderness of Laodicea in 1863.
Ama yvýra poty pyahu rehegua marandu hína Habacuc mokõiha kapítulo pe “ñe’ẽñorairõ”, ha ha’e pe añetegua ñe’ẽkuéra, ombojoajúva pe takuare’ẽ ku’i pe trígo-gui. Upe ñemboja’o hína pe ñemopotĩ ojejapóva pe Ñe’ẽrerahaha Ñe’ẽme’ẽgui rupive. Millerita rembiasakuepe, Daniel poapyha kapítulo, irundyha versíkulo pevegua marandu, ogueru peteĩ ñemopotĩ oñepyrũrõ guare ndoikopáigui ha omoheñói pe are opyta hag̃uáva Habacuc mokõiha kapítulope ha pe pa’ũ rehegua mokõi pa’ũ kuñataĩ rembiechaukarã Mateo mokõipa po ha peteĩha kapítulope. Pe Pyharepyte Sapukái marandu ipahápe oñemoañete ramo guare jasypakõi 22, 1844-pe, ogueru peteĩ ñemopotĩ tuichavéva. Upérõ ae pe Ñe’ẽrerahaha Ñe’ẽme’ẽgui ou sapy’aitépe ha oñepyrũ pe pahaguéva ñemopotĩ ha mongarai. Pe movimiento ohasava’ekue umi mbohapy ñemopotĩ ha jope’o apytégui mokõiháre, ofalla mbohapýhape ha oñemondo Laodicea yvy ojeiko’ỹháme ary 1863-pe.
In the Millerite history the Protestants were first purged by the words of truth, thereafter the movement of the first angel was purged at the arrival of the third testing message. But those who had been the builders of the Millerite temple during the forty-six years from 1798 unto 1844, failed the third test, which arrived on October 22, 1844, though they perfectly fulfilled the parable of the ten virgins.
Millerista rembiasakuepe, Protestánte kuéra oñemopotĩ raẽ pe añetegua ñe’ẽ rupive; upéi, pe primer ángel rembiapo oñemopotĩ pe mbohapyha ñe’ẽ de prueba og̃uahẽvo. Ha umi oikovaʼekue templo Millerista mopuʼãhára ramo umi irundypa poteĩ térã seis áño aja, 1798 guive 1844 peve, ndohasái pe mbohapyha prueba, og̃uahẽvaʼekue 22 de octubre de 1844-pe, jepe omohuʼã porãite pe parábola umi diez virgenes rehegua.
“Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.
“Heta tapicha osẽ vaʼekue ombotovy hag̃ua pe Noviope umi marandu pe ánhel peteĩha ha mokõiha guýpe, omboyke pe mbohapyha, pe marandu paha ojehechaukáva hag̃ua arapýpe peteĩ prueba ramo; ha peteĩ ñemohenda ojoguáva ojegueraháta vove ojejapóramo pe ñehenói paha.
“Every specification of this parable should be carefully studied. We are represented either by the wise or by the foolish virgins.” Review and Herald, October 31, 1899.
“Peteĩteĩ mba’e he’iséva ko ñe’ẽnga guasupegua ojehesa’ỹijo porã va’erã. Ñande ningo ñanerepresenta térã umi kuñataĩ arandúva térã umi kuñataĩ tavýva.” Review and Herald, 31 de octubre de 1899.
The prophetic history that began at the arrival of the third angel on October 22, 1844, was a failure, and it ended with the rebellion of 1863. By 1850 Sister White penned the following message.
Pe tembiasakue maranduhára oñepyrũva’ekue mbohapyha ánhel og̃uahẽvo 22 jasypa 1844-pe, ndaikatúi oho porã, ha opa va’ekue pe pu’aka’ỹme 1863-pe. Áño 1850 peve, Hermana White ohai ko ñe’ẽmondo ko’ãva.
“The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.
“Ñandejára ome’ẽ chéve peteĩ visión, 26 de enero-pe, ha amombe’úta. Ahecha mbovymi Ñandejára retãyguakuéra itavy ha oke hag̃uáicha; oĩ kuéra ku oikuaa hag̃uánte mbyte rupi, ha ndoikuaái mba’e ára piko ko’ág̃a jaiko hína; ha pe ‘kuimba’e’ oguerekóva pe ‘yvytymbaha’ oike hague, ha oĩha algunos oñembohapéva hag̃ua. Ajerure asy Jesúspe tosalva chupekuéra, toporiahuvereko chupekuéra sapy’ami gueteri, ha toheja chupekuéra ohecha hag̃ua iñembyahýi vaieterei, ikatu hag̃uáicha oñembosako’i oiko mboyve ijarete hag̃ua opa ára g̃uarã. Pe ánhel he’i: ‘Pe ñehundi ou hína peteĩ yvytu atã guasuicha.’ Ajerure asy pe ánhelpe toporiahuvereko ha tosalva umi ohayhúva ko yvy arigua, ha ojepytasóva ijapytépe imba’e rehe, ha ndoipotái ohejaite chuguikuéra, ha oikuave’ẽ hag̃ua umíva ikatu hag̃uáicha oipytyvõ umi maranduhára pya’e hag̃ua hape pukukue javeve omongaru hag̃ua umi ovecha iñembyahýiva, omanóva hína tembi’u espiritual ndaipórigui.”
“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Review and Herald, April 1, 1850.
“Ahechávo ajépa umi ánga mboriahu omanóva pe añetegua ko’ág̃agua rehe oikotevẽgui, ha oĩha avei umi he’íva ogueroviaha pe añetegua, ha ohejáva chupekuéra toñemano, omboykégui umi mba’e tekotevẽva oñemotenonde hag̃ua Tupã rembiapo, pe ahecháva hasyetereíva chéve, ha ajerure pe ánhelpe toipe’a chehegui. Ahecha avei, Tupã rembiapo ojerurévo peteĩ mba’e ijáva apytégui, pe mitãkuimba’e ou va’ekuéicha Jesús rendápe, [Mateo 19:16–22.] oho hikuái ñembyasy reheve; ha pya’e pe castígo osyryry etereíva ohasátaha hi’árikuéra ha oguerahapaitetaha ijáva guive opa mba’e, ha upérõ itardetereítama hag̃ua osakrifika umi mba’e yvy arigua ha oñongatu hag̃ua tesoro yvágape.” Review and Herald, 1 de abril de 1850.
In 1850, the dirt-brush man had already arrived. On October 22, 1844, the Messenger of the Covenant had suddenly come to His temple, and He began the work of purging and purifying the sons of Levi.
Áño 1850-pe, pe kuimba’e yvytimbo joheihára oúma vaʼekue. 22 jasypa 1844-pe, Pe Maranduha Ñeʼẽmeʼẽgua oñembohasyʼỹre ou vaʼekue Itupãópe, ha Haʼe omoñepyrũ pe tembiapo omopotĩ ha omongarai hag̃ua umi Leví raʼykuérape.
We will continue this study in the next article.
Jaikuaáta ko ñehesaʼỹijo oútava pe artíkulo oútavape.
“Today souls are being tested and tried, and many are passing over the same ground trodden by those who forsook Christ. When tested by the Word, they reject the divine Teacher. When rebuked because their lives are not in harmony with truth and righteousness, they turn from the Saviour; and their decision, like that of the offended disciples, is never reversed. They walk no more with Christ. Thus are the words fulfilled, ‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’” Signs of the Times, May 15, 1901.
“Ko árape umi ánga ojeprova ha oñeha’ã, ha heta ohasa hína pe tape peteĩcha pe oipyrũ va’ekue umi oheja va’ekue Cristo-pe. Ojeprova jave chupekuéra pe Ñe’ẽ rupive, ombotove hikuái pe Mbo’ehára divíno. Ojejeko jave chupekuéra pórke hekovekuéra ndojoajúi añetegua ha tekojoja ndive, ojevy hikuái pe Salvador-gui; ha idesición, ojoguaháicha umi temimbo’e oñembopochy va’ekuépe, araka’eve noñemoambuéi jevy. Ndoikovéima hikuái Cristo ndive. Péicha oñekumpli umi ñe’ẽ, ‘Iventilador oguereko ipópe, ha ha’e omopotĩmbaitéta porã ikorapy, ha ombyatyta itrigó igranélope.’” Signs of the Times, 15 de mayo de 1901.