The triple application of Elijah addresses the message, the messenger and the movement during the time period of God’s executive judgment, which begins at the Sunday law in the United States and continues until the close of probation. The executive judgment escalates from a period where God’s judgment is mixed with mercy unto the time when His judgments are poured out without mercy in the seven last plagues.
Elías rembiapokue mbohapy jey oñe’ẽ pe marandu rehe, pe maranduhára rehe ha pe ñemongu’e rehe pe ára pukukue oiko hag̃ua Tupã rembiapoukapy joja opa hag̃ua, oñepyrũva pe léi domingo rehe Estados Unidos-pe ha oseguíva pe gracia ára ñembotý peve. Pe joja rembiapoukapy ojupi mbeguekatúpe peteĩ ára pukukuegui, upépe Tupã rembiapoukapy joja oñembojehe’a poriahuverekóndi, pe ára peve imba’e joja oñehẽmbaitévo poriahuvereko’ỹre umi siete plagas pahápe.
The triple application of the messenger who prepares the way for the Messenger of the Covenant addresses the message, the messenger and the movement during the closing period of God’s investigative judgment, that identifies the period of the sealing of the one hundred and forty-four thousand. That period ends at the soon-coming Sunday law in the United States, which is when God’s executive judgments begin.
Pe mbohapy jeporu mensahéro ombosako’íva tape Pe Mensahéro Pacto reheguápe g̃uarã oñe’ẽ pe marandu rehe, pe mensahéro rehe ha pe movimiento rehe Tupã juicio investigativo ñemboty aja, omombe’úva pe período ojejapohápe pe sella umi cien cuarenta y cuatro mil rehe. Upe período opa pe ley del domingo pya’e oútavape Estados Unidos-pe, upérõ guive oñepyrũ Tupã juicio ejecutivo-kuéra.
John the Baptist prepared the way for Christ, the Messenger of the Covenant to confirm the covenant in fulfillment of Daniel chapter nine, verse twenty-seven. In so doing he also prepared the way for Christ to suddenly come to His temple and purify the sons of Levi, which He did at the beginning and ending of His ministry of three and a half years. The cleansing of the literal temple was the symbol of His work of cleansing the soul temple of those represented as the sons of Levi.
Juan el Bautista ombosako’i pe tape Cristo renonderã, pe Ñe’ẽmondoha Pe Pacto rehegua, omombaretévo pe pacto oñekumpli hag̃ua Daniel capítulo nueve, versículo veintisiete-pe. Péicha ojapóvo, ombosako’i avei pe tape Cristo ou hag̃uáicha pya’e Itemplope ha omopotĩ hag̃ua umi ra’y Leví rehegua, ha upéva Ha’e ojapo Hymba’apópe ñepyrũme ha ipahahápe, umi mbohapy áño ha mbyte jave. Pe templo literal ñemopotĩ ha’e va’ekue pe símbolo Hembiapo rehegua omopotĩvo pe ánga róga-templo umi ojehechaukáva Leví ra’ykuéra ramo.
His literal work of cleansing the temple was a fulfillment of prophecy, and when He accomplished the work in John chapter two, verses thirteen through twenty-two, the Holy Spirit led the disciples to remember a passage from the Old Testament that was part of His work of purifying and purging the disciples in fulfillment of Malachi three.
Hembiapo añeteguáva omopotĩ hag̃ua pe tupaópe hína vaʼekue peteĩ ñemoañete profesíare, ha ojapo rire upe tembiapo Juan capítulo mokõi, versíkulo paapyha guive mokõipa mokõi peve, pe Espíritu Santo ogueru umi temimboʼekuérape imanduʼa hag̃ua peteĩ pasáhe Antiguo Testaméntogui oikóva Hembiapo omopotĩ ha oñemopotĩ hag̃ua umi temimboʼekuérape, oñemoañetévo Malaquías mbohapy.
In the passage in John, Christ identified that when His body temple was destroyed, He would raise it up in three days. The interaction with the quibbling Jews added that the remodeling of the literal temple that had been carried out by Herod, and which had finished that very year, had taken forty-six years. Jesus was purifying His disciples through an example of one of the rules associated with the prophetic word that Jesus had enshrined within His Word, through the work of angels, the Holy Spirit and the prophets.
Pe pasáhe Juan-pe, Cristo he’i va’ekue, oñehundi ramo guare Itupao rete, Ha’e omoingovejeytaha mbohapy ára aja. Umi judío oñe’ẽjoavýva ndive oñemoĩve va’ekue templo añeteguáva, Herodes ojapova’ekue pyahu hag̃ua ha opaiteva’ekue upe aryetepe, oipotaha kuri irundy pa ára ha seis ary. Jesús omopotĩ hína Idisípulokuérape peteĩ techapyrã rupive peteĩva umi mbojojaha oĩva ñe’ẽ profétikore, Jesús omoĩporã va’ekue Iñe’ẽ ryepýpe, umi ánhel kuéra rembiapo, Espíritu Santo ha profeta kuéra rupive.
He provided the prophetic example that the literal represents the spiritual. He put in place the prophetic key of the number “forty-six,” as a symbol of the temple. “Forty-six” had been the amount of days Moses was on the mount receiving the instructions for the temple. “Forty-six,” is the number of chromosomes that make up the human temple. “Forty-six” is the number of years (1798 to 1844) that were accomplished in restoring the spiritual temple which had been trampled down by paganism and then papalism.
Ha’e ome’ẽkuri techapyrã maranduhára rehegua ohechaukáva pe literal ohechauka hag̃ua pe espiritual. Ha’e omoĩkuri pe marandu’i profético papapy “cuarenta y seis” rehegua, tupaóramo techaukaha ramo. “Cuarenta y seis” vaʼekue pe mboy ára Moisés oĩ hague yvýty ári oguerekóvo pe instrucción-kuéra pe tupaópe g̃uarã. “Cuarenta y seis” hína pe número cromosoma-kuéra omoheñóiva pe tupaó yvypóra rehegua. “Cuarenta y seis” hína pe papapy arykuéra rehegua (1798 guive 1844 peve) oñembotýva’ekue oñemyatyrõ jey haguã pe tupaó espiritual, ojejapipa haguére hese poguýpe paganismo ha upéi papalismo.
The two temple cleansings include the symbolism that three days equals forty-six years. It includes the principle that the literal represents the spiritual. It represented both a fulfillment and a prediction of prophecy. The two cleansings represent a truth that is misunderstood by one class, and revealed unto another class.
Mokõi ñemopotĩ Templo-pegua oguereko pe simbolísmo mbohapy ára ojojaha irundy-pa poteĩ ary rehe. Oike ipype pe principio he’íva pe literal ohechauka pe espiritual. Ohechauka mokõivéva, peteĩ profecía ñemboguata ha avei peteĩ profecía ñe’ẽmondo tenondegua. Mokõi ñemopotĩ ohechauka peteĩ añetegua ojekuaa vaietéva peteĩ aty rehe, ha oñembyesakãva ambue aty-pe.
The two cleansings identify a period of time when God’s church has been corrupted to the point where it is “an adulterous generation of vipers,” who are seeking for a sign, when the sign is being directly explained to them, for the only sign to be given is the sign of the destruction of the temple that is raised up in three days.
Mokõi ñemopotĩ ohechauka peteĩ ára pukukue Tupã iglesia oñembyaipaitéma hague peichaitépe, ha’e hag̃ua “mbói aty oporomoakãratĩva ha oporotavykuaáva”, ohekáva peteĩ techaukaha, upe techaukaha oñemyesakã porãramo jepe chupekuéra, pe techaukaha peteĩnte oñeme’ẽtava niko hína pe templo ñehundi rehegua, ha upéi oñemopu’ã jeýva mbohapy árape.
O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. . . . Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. Matthew 12:34, 38–40.
Peñemoñare ñemoñaréicha, mba'éicha piko peẽ, peẽ vaígui, ikatu pendeñe'ẽ porã? pe korasõ henyhẽvagui niko juru oñe'ẽ.... Upérõ algunos mbo'ehára kuéra léi rehegua ha fariseokuéra he'i chupe: Mbo'ehára, roipota rohecha peteĩ techaukaha ndehegui. Ha'e katu ombohovái ha he'i chupekuéra: Peteĩ ñemoñare ivaíva ha oporomoakãratĩva oheka techaukaha; ha ndojehechaukamo'ãi chupe mba'eveichagua techaukaha, peteĩnte jepe, proféta Jonás rehegua techaukaha añónte: Jonás oĩ haguéicha mbohapy ára ha mbohapy pyhare pira guasu ryepýpe; upéicha avei Yvypóra Ra'y oĩta mbohapy ára ha mbohapy pyhare yvy mbytépe. Mateo 12:34, 38–40.
All these prophetic dynamics are represented in all three fulfillments of the Messenger of the Covenant suddenly coming to His temple, as He did in John chapter two.
Opa ko’ã dinámica profética ojehechauka opa mbohapy ñemohu’ãme pe Mensajero del Pacto oñemboja hag̃ua pya’e Itemplope, ojapo haguéicha Juan capítulo mokõihápe.
And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.
Ha hi’aguĩma pe Páskua judiokuéra rehegua, ha Jesús ojupi Jerusalénpe, ha otopa tupãópe umi ovendéva vaka, ovecha ha pykasu, ha umi ombohasa hag̃ua viru oguapýva upépe. Ha ojapo rire peteĩ tukumbo sã’i reheve, omosẽ chupekuéra opavavépe tupãógui, avei umi ovecha ha umi vaka; ha omosarambi umi ombohasáva viru viru, ha omboity umi mesa. Ha he’i umi ovendévape pykasu: Pegueraha ko’ã mba’e ko’águi; ani pejapo che Ru róga peteĩ óga ñemuharã. Upérõ hemimbo’ekuéra imandu’a ojehaíma hague: Nde róga rehe che kyre’ỹ chembopohýi. Upérõ umi judío ombohovái ha he’i chupe: Mba’e techaukaha piko rehechauka oréve, rejapógui ko’ã mba’e? Jesús ombohovái ha he’i chupekuéra: Pembyai ko tupao, ha mbohapy ára hag̃ua amopu’ã jeýta. Upémarõ umi judío he’i: Irundypa poteĩ áño niko ojejapo hag̃ua ko tupao, ha nde piko remopu’ã jeýta mbohapy ára hag̃ua? Ha’e katu oñe’ẽkuri hete tupao rehe. Upévare, opu’ã jey rire omanóva apytégui, hemimbo’ekuéra imandu’a ha’e he’i hague ko mba’e chupekuéra; ha oguerovia hag̃ua Ñandejára Ñe’ẽ, ha pe ñe’ẽ Jesús he’iva’ekue. Juan 2:13–22.
The Messenger of the Covenant was to purify and also purge the sons of Levi as “silver” which represents God’s Word, and “gold,” which represents faith. The Messenger of the Covenant would purify His disciples by increasing their “faith” in His prophetic “word”. That prophetic word was designed to purify, but also to purge. His prophetic Word always represents a test, and it is through His prophetic Word that the sons of Levi’s are purged in the period when He suddenly comes to His temple.
Pe Ñe’ẽrerahaha Ñe’ẽme’ẽngatýpe omopotĩ vaʼerã ha avei ombogue vaʼerã Leví raʼykuérape “pláta”icha, upéva ohechaukáva Tupã Ñeʼẽ, ha “óro”icha, upéva ohechaukáva jerovia. Pe Ñe’ẽrerahaha Ñe’ẽme’ẽngatýpe omopotĩ vaʼerã hemimboʼekuérape ombohetavévo i “jerovia” i “ñe’ẽ” maranduhára rupive. Upe ñe’ẽ maranduhára oñemoĩ vaʼekue omopotĩ hag̃ua, ha avei ombogue hag̃ua. Iñeʼẽ maranduhára tapiaite ohechauka peteĩ jehaʼã, ha iñeʼẽ maranduhára rupive Leví raʼykuéra oñembogue upe ára haʼe oúvo pyaʼe hag̃ua itemplópe.
“‘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.
“‘Imbýra oĩ ipope, ha omopotĩmbaitéta pe ijyvyrenda, ha ombyatýta pe itrigó okotýpe.’ Mateo 3:12. Kóva peteĩ umi ára ñemopotĩrãgui. Añetegua ñeʼẽ rupive, pe pirekue oñembojaʼo hína pe trigógui. Heta, iñembotavyetereígui ha ojeroviágui ijehe hekopotĩha, ndojapyhysevéi vaʼekue ñemongeta; ohayhúguieterei ko yvy arigua rekove, noñemoĩséi peteĩ tekove ñemomichĩ rehe. Upévare heta ojere hag̃ua Jesús-gui. Heta gueteri ojapo upe mbaʼe koʼág̃a. Ánga-kuéra oñehaʼã ko árape, umi temimboʼekuéra oñehaʼã haguéicha pe sinagóga Capernaúmpe. Oñemoaguĩ vove añetegua ikorasõme, ohecha hikuái hekove ndohóiri Tupã rembipota ndive. Ohecha hikuái tekotevẽha peteĩ ñemoambue tuichaitereíva ipypekuéra; ha katu ndopyhyséi hikuái pe tembiapo ñemboyke hag̃ua ijehegui. Upévare ipochy angaipa ojekuaaukáramo. Oho hikuái ipochýva ha oñemoñeñandu vaieterei, umi temimboʼe oheja haguéicha Jesúspe, oñeʼẽngue hag̃ua: ‘Kóva peteĩ ñeʼẽ hasýva; máva piko ikatu ohendu?’” The Desire of Ages, 392.
Those “souls that were tested” in “the synagogue at Capernaum,” refused to understand that when Christ told them they must eat His flesh and drink His blood, that He was employing His literal body to convey a spiritual truth. It was the identical prophetic representation He made of the temple in John chapter two. When the principle that the literal precedes and represents the spiritual was recognized as “an hard saying” which they were unwilling to “hear,” they turned and walked with Him never again. That took place in John chapter six, verse sixty-six (666), which represents the soon-coming Sunday law, which was typified by October 22, 1844, which in turn was typified by the cross of Calvary.
Umi “ánga ojehovasáva” “pe sinagóga Cafarnaúm-pe”, ndoipotái kuri oikuaa hag̃ua mba’éichapa, Cristo he’írõ guare chupekuéra tekotevẽha ho’u Hete ha hoy’u Huguy, Ha’e oipurúha Hete tee omombe’u hag̃ua peteĩ añetegua espiritual. Kóva hína pe representación profética peteĩchagua ojapo va’ekue tupaóre Juan capítulo mokõihápe. Ojekuaa rire pe principio he’íva pe literal oúva tenonderã ha orepresentaha pe espiritualha “ñe’ẽ hatã”, ha ndaha’éi hikuái oipotáva “ohendu”, ojere ha oho chugui, araka’eve ndoujevéima Hendive. Upéva oiko Juan capítulo seis, versículo sesenta y seis-pe (666), upéva orepresentáva pe léi domingo oguahẽmbotaitéva, pe oñetipifikáva octubre 22, 1844-pe, ha upéva katu oñetipifikáva kuri Calvario kurusúre.
From that time many of his disciples went back, and walked no more with him. John 6:66.
Upérõ guive heta hemimbo'e ojevy hapykuére, ha ndoguatái véima hendive. Juan 6:66.
In John chapter two, the Holy Spirit had led the minds of the disciples to “remember” the prophecy describing God’s zeal, and the word “zealous” is the same word as “jealous” in both the Hebrew and Greek.
Juan kapítulo mokõihápe, Espíritu Santo omoakãraku vaʼekue umi temimboʼe akãme “imanduʼa” hag̃ua pe profesía omombeʼúva Ñandejára kyreʼỹ, ha pe ñeʼẽ “kyreʼỹ” haʼe peẽchaguaite ñeʼẽ “ñembyasy eterei térã taʼyrýi” rehegua, hebreo ha griego-pe avei.
For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me. Psalms 69:9.
Nde róga rehe ajeko hag̃ua che py’aite oikóva chemboguejýma; ha umi nde rehe oñe’ẽ vai va’ekue ñe’ẽreity ho’a che ári. Salmos 69:9.
God’s zeal, which is His jealousy, represents the element of God’s character as a jealous God, whose jealousy is manifested in the third and fourth generation upon those that hate Him. In John chapter two, the Holy Spirit was putting in place that the purification accomplished by the Messenger of the Covenant occurs in the fourth and final generation, though there are always some of the third generation still standing when the cup of the final generation is filled. That generation is an adulterous generation of vipers.
Tupã kyre’ỹ, ha’éva Iñembyai’ỹ, ohechauka pe mba’e oĩva Tupã rekópe peteĩ Tupã iñembyai’ỹva ramo, ha upéva ojehechauka mbohapyha ha irundyha ñemoñare ári umi chupe ndaija’éiva rehe. Juan 2-pe, Espíritu Santo omohenda hína kuri pe ñemopotĩ Oñe’ẽmondóva Pacto-pe guare rupive ojejapóva irundyha ha pahápeguápe ñemoñarépe, jepe tapiaite oĩ mbohapyha ñemoñaregua gueteri opytáva oñembohysýi jave pahápeguápe ñemoñare ryru. Upe ñemoñare ha’e peteĩ ñemoñare itavýva ha mboi ñemoñare.
Moses represented the fourth generation, and it was then that Moses, during forty-six days, received instruction on erecting the temple. In those days He received the law, which in the second commandment identifies that God’s jealousy is manifested in the third and fourth generations.
Moisés ohechaukáva pe cuarta generación, ha upérõvoi Moisés, cuarenta y seis ára aja, ohupyty mbo’e oñemopu’ã hag̃ua pe templo. Umi árape ha’e ohupyty pe léi, ha pe mokõiha mandamiéntope ojekuaa porã Ñandejára rakate’ỹ ojehechauka hag̃ua pe tercera ha cuarta generación-pe.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.
Ha he’i Abrámpe: “Eikuaa hag̃ua añetehápe ne ñemoñare oikótaha pytaguáricha peteĩ tetã ndaha’éivape imba’e, ha oservíta chupekuéra; ha ha’ekuéra ombohasa asýta chupekuéra irundy sua áño pukukue. Ha upe tetã avei, oservíva chupekuéra, che ahusgáta; ha upéi osẽta hikuái heta mba’e oguerekóvo. Ha nde katu rehóta nde ru ypykuérape py’aguapýpe; reñotỹta peteĩ tuja porãme. Péro irundyha ñemoñarépe ou jeýta ko’ápe; pórke umi Amorreo rembiapo vaikue ne’irã gueteri ohupyty henyhẽmbaha.” Génesis 15:13–16.
In the final generation of ancient Israel, the temple of the Christian church, which Peter called a “spiritual house,” was erected. During that history God manifested His jealousy twice when in His zeal He cleansed the temple. In 1844 God had raised up the spiritual temple of the Millerites, and once again He had passed by the former chosen people. In that history the Messenger of the Covenant came suddenly on October 22, 1844.
Israel ymaguaré paha pahápe, oñemopuʼã pe tupao cristiano rehegua, Pedro ohenóiva’ekue peteĩ “óga espiritual”. Upe tembiasakue aja Tupã ohechauka Mokõive jey Iñembyasy kyreʼỹ, Ikyreʼỹme omopotĩvo pe tupao. Ary 1844-pe Tupã omopuʼãma vaʼekue pe tupao espiritual Millerita-kuérape guarã, ha jey hag̃ua ohasáma vaʼekue umi tetã yma ojeporavóvape. Upe tembiasakuépe pe Ñeʼẽhára Pe Amandaje rehegua ou pyaʼe Octubre 22, 1844-pe.
His appearance had been prepared for through the ministry of William Miller. As the Protestants and Millerites approached October 22, 1844, two classes were tested. The Protestant’s test arrived at the time of the end at the arrival of the first angel in 1798. After the message that was to both “purify and purge” the sons of Levi was formalized in 1831, the testing of the Protestants began when the message of the first angel was empowered on August 11, 1840. On April 19, 1844, the Protestants failed the test, and became the daughters of Babylon.
Ijehechauka oñembosako’i va’ekue William Miller rembiapo rupive. Umi protestánte ha umi Millerigua og̃uahẽvo 22 jasypa 1844-pe, mokõi aty oñeha’ãmbyre. Umi protestánte ñeporandu og̃uahẽ ára pahápe pe ánhel peteĩha og̃uahẽvo ary 1798-pe. Upe marandu oĩva mokõivépe hag̃ua “omopotĩ ha ombyai hag̃ua” Leví ra’ykuérape oñemohenda mbarete rire ary 1831-pe, umi protestánte ñeha’ãmby oñepyrũ pe ánhel peteĩha marandu oñemombarete ramo guare 11 jasypoapy 1840-pe. 19 jasyrundy 1844-pe, umi protestánte ndohasái pe ñeha’ãmby, ha oiko Babilonia rajykuéra ramo.
The second angel then arrived and the Millerites faith was then tested, and a purification and purging was accomplished. When the message of the second angel was empowered at the Exeter camp meeting on August twelfth through the seventeenth, the testing of the Millerites’ separation of the wise and foolish Millerites was accomplished.
Upéi ou vaʼekue ángel og̃uahẽ upéi ha upérõ oñehaʼã Millerita-kuéra jerovia, ha ojejapo peteĩ ñemopotĩ ha ñemongyʼo. Ára 12 guive 17 peve agosto jave, pe marandu mokõiha ángel rehegua ombarete jave Exeter pe aty ñañohápe, upérõ ojejapo pe separación Millerita arandúva ha tavýva apytépe.
The distinction between the wise and foolish was the oil, which was the prophetic message of the Midnight Cry. When the third angel arrived on October 22, 1844, the temple had been erected (in forty-six years). At that point the Messenger of the Covenant came suddenly to His temple.
Pe iñambue peteĩha umi arandúva ha tavýva apytépe haʼe vaʼekue pe aséite, ha upéva hína pe marandu profético del Grito de Medianoche. Pe mbohapyha ánhel oguahẽ ramo guare 22 de octubre de 1844-pe, pe témplo oñemopuʼãma kuri (irundy paʼũ seis áñope). Upérõ pe Mensajero del Pacto ou sapyʼaite Itémplope.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Cristo ou jeju haĝua ñande pa’i guasu ramo pe lugár santísimo-pe, pe santuario ñemopotĩ rehehápe, ojehechaukáva Daniel 8:14-pe; pe Yvypóra Ra’y jeju pe Antiguo de Días rendápe, oñepresentaháicha Daniel 7:13-pe; ha Ñandejára jeju Itémplo-pe, Malaquías he’iva’ekue yma guive, ha’e peteĩchagua mba’e oikóva ñemombe’u; ha kóva avei ojehechauka pe ména omendátava jeju rupive ñemendápe, Cristo omombe’úva umi diez virgen parábola-pe, Mateo 25-pe.” The Great Controversy, 426.
It was then that the Messenger of the Covenant began His work of purifying and purging the Millerite disciples, identified in Malachi chapter three, as the sons of Levi.
Upérõ upérõ pe Ñe’ẽhára Pe Ñe’ẽme’ẽmegua oñepyrũ hembiapo omopotĩ hag̃ua ha ombogue hag̃ua umi temimbo’e millerita-kuérape, oñemombe’úva Malaquías kapítulo mbohapy-pe, Leví ra’ykuéra ramo.
“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 oho osẽvaʼekue ombohovái hag̃ua pe Noviope pe ángel peteĩha ha mokõiha marandu guýpe, omboyke pe mbohapyha, pe marandu pahaguéva haʼe hag̃ua jehechapyrãme oñemeʼẽtava ko yvy ariguápe; ha peteĩ ñemoĩ upéichaite ojejapóta pe ñehenói paha ojejapo vove.
“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.
“Opaite mba’e oje’eva’ekue ko ñe’ẽmbyrãme tekotevẽ oñehesa’ỹijo porãite. Ñande jajerrepresenta pehẽngue arandu térã pehẽngue tavy kuñataĩnguéra rehe.” Review and Herald, 31 de octubre de 1899.
When the first angels’ message was empowered on August 11, 1840, multitudes joined the Millerite movement. Then on April 19, 1844, a large class left the movement. On October 22, 1844, the traditional view is that there were about fifty souls that entered by faith into the Most Holy Place. Assuming the number is roughly fifty souls that initially followed the light of the third angel, what does it mean when we are informed “many” who had accepted the first and second angel’s messages, “refused the third, the last testing message”?
Pe ánhel peteĩha marandu oñemombarete ramo guare 11 jasypoapy 1840-pe, heta tapicha oike pe movimiento Millerista-pe. Upéi, 19 jasyrundy 1844-pe, peteĩ aty guasu osẽ pe movimiento-gui. 22 jasypa 1844-pe, pe jehechakuaa ymaite guive he’i oî hague rupi peteĩ cincuenta rupi alma oikeva’ekue jeroviápe pe Lugar Santísimo-pe. Ñamoĩramo pe papapy ha’eha rupi cincuenta alma umi iñepyrũrãme oseguíva’ekue pe tesape ángel mbohapyha rehegua, mba’épa he’ise ñañemomarandu jave “heta” umi omoneĩva’ekue ángel peteĩha ha mokõiha marandu, “omboykévo pe mbohapyha, pe marandu paha porãha’ãrõrã”?
The Messenger of the Covenant suddenly came to His temple and opened the light of the sanctuary in heaven and the third angel’s message to the fifty that followed on into the experience of the third angel, but they were initially scattered. Their disappointment then was greater than the first disappointment, though we are informed by Sister White their disappointment was not as great as the disciples after the cross.
Pe Ñe’ẽmondo Ñe’ẽme’ẽgua ou sapyʼaitépe Itemplope ha oipeʼa pe tesape pe tenda marangatu yvágape oĩvagui ha pe marandu mbohapyha ánhel rehegua umi po cinquenta tapichápe osegívape oike hag̃ua pe ánhel mbohapyha jehasápe, péro iñepyrũrãme isarambipa hikuái. Upérõ guare iñembyasy tuichavéva pe iñembyasy peteĩha-gui, jepe Sister White rupive ñañemomarandu hag̃ua iñembyasy ndahaʼéi hague tuichaiterei umi temimboʼekuéra kurusu rire guaréicha.
In both parallel histories, Christ opened His prophetic Word to the disappointed ones, and by 1850, Sister White states that she was shown that the Lord was then stretching forth His hand again to gather His people.
Mokõivéva historia paralélope, Cristo oipe’a iñe’ẽ marandu profétikava umi oikóva’ekuépe ñembyasyme guárape, ha ary 1850-pe, Hermana White he’i ojehechauka hague chupe Ñandejára upérõ omyasãi jeyha Ipo ombyaty hag̃ua Itavayguakuérape.
“September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.
“23 jasypoteĩ, [1850] Ñandejára ohechauka chéve ha’e ojepyso hague ipo mokõiha jevy oguenohẽ jeývo hembýva itavayguakuéragui, ha tekotevẽha oñembohetave ñañeha’ã ko aty ñembyatypa ára-pe. Sarambi ára-pe Israel oñenupã ha oñembyaipa; ha ko’ág̃a, ñembyaty ára-pe, Tupã omongueráta ha oñapytĩ jeýta itavayguakuérape. Sarambi aja, ñeha’ã oñemoherakuã hag̃ua añetegua ndorekói gueteri tuicha mba’e, ojapo mbovymi térã mba’eve’ỹ; ha ñembyaty aja, Tupã omoĩ vove ipo ombyaty hag̃ua itavayguakuérape, ñeha’ã oñemoherakuã hag̃uáicha añetegua oguerekóta pe tembiaporã oñembosako’i hague. Opavave tojoaju ha tokyre’ỹ’ỹ pe tembiapópe. Ahecha vaekue ha’eha peteĩ mba’e ñemotĩ hag̃ua oimeraẽvape g̃uarã ojeporu hag̃ua sarambi rehegua techapyrã ñande reko hag̃ua ko’ág̃a ñembyaty aja; Tupã ndojapóiramo niko ñanderehe ko’ág̃a hetave mba’e ojapo haguéicha upe ramo, Israel araka’eve noñembyatymo’ãi. Ha’e peteĩ mba’e tekotevẽtéva añetegua oñemoherakuã peteĩ kuatiahaipyrépe, ha’éicha avei oñemombe’u hag̃ua.” Review and Herald, November 1, 1850.
At the cross the disciples had been scattered, and in that history, three days later He began to gather His scattered disciples. It was roughly three years after the end of 1844, that Christ began to gather His scattered flock. In that history He led His people to begin the publishing work and to publish the second of Habakkuk’s two tables, which was manufactured at the end of 1850, and then began to be offered for sale in the Review and Herald, in January of 1851.
Kurusupe, umi disípulo kuéra oñemosarambi vaʼekue, ha upe tembiasakuepe, mbohapy ára rire, Haʼe oñepyrũ ombyaty jey hag̃ua umi idisípulo isarambíva. Haʼe vaʼekue rupi mbohapy ary 1844 paha rire, Cristo oñepyrũ ombyaty hag̃ua ijovecha aty isarambíva. Upe tembiasakuepe Haʼe omotenonde Ipuévlokuérape oñepyrũ hag̃ua tembiapo omoherakuãva, ha omoherakuã hag̃ua mokõihápe Habacuc mokõi kuatia apytégui, upe ojejapo vaʼekue 1850 paha gotyo, ha upéi oñepyrũ oñeikuaveʼẽ ñemurã Review and Herald-pe, jasypakõi 1851-pe.
The 1843 chart had been the physical representation of the message that cleansed the temple that was erected in the history of the first and second angels’ messages. With the arrival of the third angel, God designed to finish His work and take His people home, but they rebelled as did ancient Israel, and both ancient and modern Israel were then assigned to wander in the wilderness. Had those Adventists who had initially accepted the light of the third angel followed on by faith, bearing the physical representation of their message which was the 1850 chart they could have ushered in the second coming of Jesus and gone home. But they were destined to repeat the history of Joshua and Caleb, and the ten unfaithful spies.
Pe kuatia o 1843 vaʼekue hína kuri pe jehechauka ojehecháva peteĩteĩme pe marandu omopotĩva pe témplo, oñemopuʼãvaʼekue pe tembiasakuepe umi marandu peteĩha ha mokõiha ánhel rehegua. Oguahẽvo pe mbohapyha ánhel, Tupã oipota vaʼekue omohuʼã Hembiapo ha ogueraha Hetaʼýra kuéra hógape; haʼekuéra katu opuʼã hembipota rehe yma guare Israel ojapo haguéicha, ha upévare Israel yma guare ha koʼág̃agua oñemeʼẽ vaʼekue oguata hag̃ua pe desiértope. Umi Adventista ojapyhy raẽ vaʼekue pe tesape pe mbohapyha ánhel rehegua, oho rire gueteri jerovia rupive, oguerahávo pe jehechauka ojehecháva imarandu rehegua, haʼéva pe kuatia ojejapo vaʼekue 1850-pe, ikatu vaʼerãmoʼã kuri omoingove pe mokõiha jeju Jesucristo rehegua ha oho hógape. Ha katu, ojeheja vaʼekue chupekuéra ojapo jey hag̃ua Josué ha Caleb rembiasakue, ha umi pa un espía naiñeʼẽrendúiva rembiasakue avei.
“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.
“Umi adventísta-kuéra, pe tuicha ñembyasy oikovaʼekue rire 1844-pe, opytárire hatã ijeroviápe ha omotenondérire oñondivepa Tupã providénsia ojehechaukávape, orresivívo mbohapyha ánhel rembiayhu ha Espíritu Santo pokatu rupive omoherakuãvo upéva yvórape, haʼekuéra ohechavakue Tupã salvación, Ñandejára ombaʼapo hatãitereivakue hendivekuéra ñehaʼãme, tembiapo oñemohuʼãmavakue, ha Cristo oumavakue koʼág̃a peve ogueraha hag̃ua Itavayguakuérape iporã hag̃ua hembiapokuére. Ha katu pe araverã pyʼa mokõihápe ha ndojekuaaporãihápe ou vaʼekue pe ñembyasýpe rire, heta umi ogueroviáva advenimiento-pe omeʼẽ ijapyra hag̃ua ijerovia.... Péicha tembiapo oñejoko, ha yvóra opyta pytũmbýpe. Umi Adventista retekue tuichakue oñemoĩmbaitérire oñondive Tupã mandamientokuéra ha Jesús jerovia ári, ¡mbaʼeichaitépa iñambueetéta vaʼekue ñande rembiasakue!” Evangelism, 695.
John the Baptist and William Miller prepared the way for Christ to suddenly come and purify a people who would take the message of salvation under the power of the Holy Spirit to the entire world. The disciples of Christ accomplished their assignment, but the beginning of Adventism did not. By 1856 they had fallen into the condition of Laodicea, refused the advanced light of the “seven times,” and in 1863 began the process of escalating rebellion all the way through to the soon-coming Sunday law. The rebellion of 1863 was typified by the rebellion of the ten spies. At the end of the forty years of wilderness wandering ancient Israel was brought back to the same test, thus providing example of modern Israel being brought back to the beginning test.
Juan el Bautista ha William Miller ombosako hag̃ua tape Cristo oúvo hag̃uáicha pya’e ha omopotĩ hag̃ua peteĩ tavayguakuérape oguerahátava pe marandu salvación rehegua, Espíritu Santo pokatu rupive, opaite yvy ape ári. Cristo remimbo’ekuéra omohu’ã hembiaporã oñeme’ẽva’ekue chupekuéra, ha katu pe Adventismo ñepyrũrã ndojapói upéicha. Ary 1856-pe o’a hikuái Laodicea rekópe, ombotove pe tesakã tenondegua “siete tiempos” rehegua, ha ary 1863-pe oñepyrũ pe apu’ã ohóvo tuichavéva meme pe léi domingo hi’aguĩetéva peve. Pe apu’ã ary 1863-pe ojehechauka hag̃uava’ekue pe apu’ã pa’ẽ diez espía-kuéra reheve. Pe cuarenta ary desierto rupi guata rire pahápe, Israel yma guare ojererujey pe prueba peteĩchaguápe; upéicha ome’ẽ hag̃ua techapyrã Israel moderno rehegua, ojererujeyha pe prueba ypykuehápe.
The rebellion of the ten spies at Kadesh, was repeated at Kadesh forty years later. The rebellion of the ten spies that brought about the forty years of wilderness wandering, that represents the rebellion of 1863, when modern Israel brought about their own wandering in the wilderness of Laodicea. At the end of the forty years ancient Israel was brought again to Kadesh, thus identifying that the test which purged Millerite Adventism at the rebellion of 1863, is to be repeated when the Messenger of the Covenant again suddenly comes to His temple again.
Pa umi espía opu’ãva Kadespe, oñembopyahu jey Kadespe cuarenta ary rire. Umi diez espía opu’ãva oguerúva’ekue umi cuarenta ary ñemboguata desiértope, upéva ohechauka pe opu’ã 1863-pe, araka’e Israel moderno ogueru hi’ári ijehegui voi pe iñemboguata desiérto Laodicea-pe. Umi cuarenta ary pahápe Israel yma guare oñemboguejy jey Kadespe, upéicha ojekuaaukávo pe prueba omopotĩva’ekue Adventismo Millerita-pe pe opu’ã 1863-pe, oñembopyahutaha pe Ñe’ẽmondo Karai Ñe’ẽme’ẽgua ou jey vove sapy’aitépe Itémplope jey.
We will continue this study in the next article.
Jaguata ko ñemoarandu ñehesa’ỹijo reheve pe artículo oútavape.
“In the conquest of Gilead and Bashan there were many who recalled the events which nearly forty years before had, in Kadesh, doomed Israel to the long desert wandering. They saw that the report of the spies concerning the Promised Land was in many respects correct. The cities were walled and very great, and were inhabited by giants, in comparison with whom the Hebrews were mere pygmies. But they could now see that the fatal mistake of their fathers had been in distrusting the power of God. This alone had prevented them from at once entering the goodly land.
“Galaad ha Basán ñemombaʼévo oĩ hetaiterei umi omanduʼáva umi mbaʼe oikovaʼekue, haimete irundy pa ary mboyve, Cadéspe, omoĩvaʼekue Israel-pe jaiko hag̃ua puku desiérto rupi. Haʼekuéra ohecha umi espía kuéra marandu Yvy Ojehepymeʼẽva rehegua heta mbaʼépe añetehague. Umi táva oguereko vaʼekue murálla ha tuichaiterei vaʼekue, ha oiko pype kuéra gigante, umi Hebreo-kuéra, oñembojojávo hendivekuéra, haʼetevaʼekue mitãrusumi. Péro koʼág̃a ikatu ohecha hikuái pe jejavy vaiete ojejapovaʼekue itúva kuéra rehegua hague ndojeroviái Tupã pokatu rehe. Kóva añoite ojoko vaʼekue chupekuéra pyaʼe hag̃ua oike hag̃ua pe yvy porãitepe.”
“When they were at the first preparing to enter Canaan, the undertaking was attended with far less difficulty than now. God had promised His people that if they would obey His voice He would go before them and fight for them; and He would also send hornets to drive out the inhabitants of the land. The fears of the nations had not been generally aroused, and little preparation had been made to oppose their progress. But when the Lord now bade Israel go forward, they must advance against alert and powerful foes, and must contend with large and well-trained armies that had been preparing to resist their approach.
“Ha’ekuéra oĩrõ guare ñepyrũrãme oike hag̃uáicha Canaánpe, pe tembiapo oguereko vaʼekue heta saʼive apañuãi koʼág̃a guágui. Tupã opromete vaʼekue Itavayguakuérape, ojehayhúramo hikuái Iñeʼẽ, Haʼe ohoha hag̃ua tenonderãme hesekuéra ha oñorãirõtaha hag̃ua hesekuéra rehehápe; ha avei omondotaha avispón kuérape omosẽ hag̃ua pe yvy rupi oikóva guive. Umi tetãnguéra kyhyje ndopytái gueteri oñemyasãipa hag̃uáicha, ha saʼi oñembosakoʼi vaʼekue hag̃ua oñemoĩ hag̃ua iñakãgotyo iñemotenonderãme. Péro Ñandejára koʼág̃a heʼírõ guare Israelpe toho tenonderãme, haʼekuéra tekotevẽ vaʼekue oñemotenonde ñorairõme iñenemigokuéra apysapyrã ha mbarete etéva renondépe, ha oñorãirõ hag̃ua ehérsito tuicha ha porã oñembokatupyrýva ndive, oĩmava vaʼekue oñembosakoʼívo hag̃ua omoĩ hag̃ua iñakãgotyo ijaguahẽrã.”
“In their contest with Og and Sihon the people were brought to the same test beneath which their fathers had so signally failed. But the trial was now far more severe than when God had commanded Israel to go forward. The difficulties in their way had greatly increased since they refused to advance when bidden to do so in the name of the Lord. It is thus that God still tests His people. And if they fail to endure the trial, He brings them again to the same point, and the second time the trial will come closer, and be more severe than the preceding. This is continued until they bear the test, or, if they are still rebellious, God withdraws His light from them and leaves them in darkness.” Patriarchs and Prophets, 436, 437.
«Pe iñorairõ hikuái Og ha Sihón ndive, pe tetãygua ogueraha hag̃ua peẽme upe prueba peteĩchagua guýpe, haʼekuéra ru ypykuéra oñembyai vaieterei hague guýpe. Péro ko jehasa’asy koʼág̃a ipohýive heta upe jave Tupã omanda ramo guare Israel-pe toho tenonderã. Umi mbaʼe ijetuʼúva tape rehe oñemboheta kuri heta, ndoho moʼãi haguére oñehenói jave chupekuéra ojapo hag̃ua upéva Ñandejára rérape. Péicha voi Tupã ohaʼãnga gueteri Itavayguápe. Ha ndaikatúiramo hikuái ogueropuʼaka pe prueba, Haʼe ogueru jey chupekuéra upe punto-pe voi, ha mokõiha jey pe prueba oguahẽta hiʼag̃uive, ha ipohýivéta pe ohasavaʼekuégui. Kóva ojejapo meme peve ogueropuʼaka pe prueba, térã, oikóramo gueteri hikuái ñemoĩmbaretepe, Tupã oipeʼa Ichuguikuéra Iñarandu rendy ha oheja chupekuéra pytũmbýpe.» Patriarcas y Profetas, 436, 437.