We have been considering triple applications of prophecy. We are doing this for the purpose of identifying that when the Lord unsealed the last six verses of Daniel eleven with the collapse of the Soviet Union at the “time of the end” in 1989, an “increase of knowledge” was produced that was to test that generation of God’s people.
Ñande rojesarekóma hína profesía rembiapokue mbohapy jey peve. Kóva jajapo hag̃ua jahechakuaa hag̃ua, 1989-pe, “paha ára” jave, Ñandejára oipe’a hag̃ua Daniel 11 pehẽngue paha potĩnte seis versíkulo kuéra he’iséva, Unión Soviética ho’ávo, oiko hague peteĩ “arandu ñemboheta” ojeipuru hag̃uáicha ombohasa asy hag̃ua upéva pe generación Tupã retãyguakuéra rehe.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Ha he'i: Tereho nde rape rupi, Daniel, mba'érehepa ko'ã ñe'ẽ oñemboty ha oñesella pe ára paha peve. Heta oñemopotĩta, oñemomorotĩta ha oñeha'ãta; ha umi heko aña heko aña hag̃uáicha ojapóta; ha avave umi heko aña apytégui ndoikuaamo'ãi; ha umi arandu katu oikuaáta. Daniel 12:9, 10.
Whenever a truth is unsealed by the Lion of the tribe of Judah, Satan works to resist the message. The resistance offered against the truths revealed in those final verses of Daniel eleven forced a deeper study of the truths connected with the verses in order that a sanctified defense against the errors which were proposed to undermine the truths revealed would not stand. One of the principles that was brought to light in the midst of that debate, was the triple application of prophecy. It was initially recognized in connection with the necessity to be correct about what “the daily” in the book of Daniel represented (paganism), and the correct history associated with the “taking away of the daily” (508 AD).
Oimeraẽ peteĩ añetegua ojepe’a hag̃ua Judá ñemoñare Léon rupive, Satanás omba’apo hag̃ua ombohovái pe marandu. Pe ñemoĩ hag̃ua oñeme’ẽ va’ekue umi añetegua ojehechaukáva umi versíkulo paha Daniel once-pe, ombojere tekotevẽ hag̃uáicha peteĩ estudio ipypukuvéva umi añetegua ojoajúva umi versíkulo rehe, ikatu hag̃uáicha peteĩ defensa santifikáda umi jejavy rehegua, ojeporavo va’ekue oñembyaipa hag̃ua umi añetegua ojehechaukáva, ani hag̃uáicha oñemopyenda. Peteĩva umi principio ojehesape’a va’ekue pe debate mbytépe, ha’e va’ekue pe profecía jeporu mbohapykue. Ñepyrũrã ojekuaa upéva ojoajúvo pe tekotevẽ rehe oñeime porã hag̃ua mba’épa he’ise “pe ára ha ára” Daniel kuatiañe’ẽme (paganismo), ha pe tembiasakue hekopete ojoajúva “pe ára ha ára jegueraha hag̃ua” rehe (508 d. C.).
The recognition of three desolating powers as the framework of prophecy, paralleled the Millerite framework of prophecy being the first two desolating powers, and the Millerite identification of “the daily” as paganism provided a history consistent with the last six verses of Daniel eleven, as Sister White said it should. Thus, the resistance against the unsealed knowledge at the time of the end in 1989, produced greater light, as the knowledge was increased, and it also identified specific rules for the movement of the third angel, that paralleled the development of certain prophetic rules that had been assembled and employed in the movement of the first angel by William Miller.
Mbohapy mbaretenda oporombo’a hag̃uaicha marandu’i profético ryepy, ojoja va’ekue pe Millergua marco profético rehe, ohechakuaáva umi mokõi mbaretenda oporombo’áva peteĩha ha mokõiha ramo, ha pe Millergua ñemombe’u “pe ára ha ára” rehegua ha’eha paganismo ome’ẽ peteĩ tembiasakue ojokupytýva Daniel 11 pype umi poteĩ versíkulo pahápe, pe Sy White he’i haguéicha upéicha va’erãha. Péicha, pe ñemoĩ hag̃ua pe kuaapy oñemboty’ỹva rehe ára pahápe ary 1989-pe, ogueru hendyve hag̃ua tesape, pe kuaapy oñemboheta aja, ha upéva avei ohechauka porã umi regla específika pe ánhel mbohapyha rembiapo rape rehegua, ojojava’ekue umi regla profética oñemohendava’ekue ha ojeporúva’ekue pe ánhel peteĩha rembiapópe William Miller rupive.
We have considered the triple application of the three Rome’s, the three falls of Babylon, and the three Elijah’s and are now addressing the three messengers who prepare the way for the Messenger of the Covenant. We have identified a close overlap and parallel of the three Rome’s, with the three falls of Babylon, and also a close parallel to the three Elijah’s and the three messengers who prepare the way. In the last days William Miller and Future for America both represent the third Elijah and also the third messenger who prepares the way. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel parallels the movement of the third angel.
Ñahesaʼỹijo kuri mbohapy Roma rembiapokue, Babilonia hoʼa mbohapyha rembiporu, ha mbohapy Elías rehegua; ha koʼág̃a jahecha umi mbohapy mensahéro ombosakoʼíva tape pe Mensahéro del Pacto renondépe. Jahechakuaa oĩha peteĩ joavyʼỹ iporãitereíva ha peteĩ paralelismo hiʼag̃uietereíva umi mbohapy Roma apytépe umi mbohapy Babilonia hoʼa ndive, ha avei peteĩ paralelismo hiʼag̃uietereíva umi mbohapy Elías ndive ha umi mbohapy mensahéro ombosakoʼíva tape. Umi ára pahápe William Miller ha Future for America mokõivéva orrepresenta pe mbohapyha Elías ha avei pe mbohapyha mensahéro ombosakoʼíva tape. Jesús tapiaite ohechauka peteĩ mbaʼe paha pe oñepyrũva rupive, ha pe ángel peteĩha rembiapo ojoja pe ángel mbohapyha rembiapo ndive.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“Tupã ome’ẽkuri Apocalipsis 14 ñe’ẽmondo-kuérape hendaguã marandurã ñe’ẽprofesía ryepýpe, ha hembiapo ndopái vaʼerãi ko yvy rembiasakue oñemboty peve. Peteĩha ha mokõiha ánhel ñe’ẽmondo gueteri hína añetegua ko ára g̃uarã, ha oho vaʼerã oñembojoajúvo pe oñemotenondéva ndive. Mbohapyha ánhel omombeʼu iñeʼẽñemongyhyje peteĩ ñeʼẽ hatãme. ‘Koʼã mbaʼe rire,’ heʼi Juan, ‘ahecha ambue ánhel oguejy yvágagui, oguerekóva tuicha pokatu, ha ko yvy oñesape henyhẽva iglóriagui.’ Ko tesapépe, mbohapyve ñe’ẽmondo resape oñembojoaju.” The 1888 Materials, 803, 804.
The movement of the first and second angels, was led by William Miller. Sister White identifies Miller as the “chosen messenger.”
Pe ángel peteĩha ha mokõiha ñemongu’e, omoakã vaekue William Miller. Hermana White ombohéra Miller-pe “maranduhára ojeporavopyre”.
“William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself.” Spirit of Prophecy, volume 4, 219.
“William Miller ombohasa'akue Satanás rréino, ha pe enemigo guasu oheka ndahaʼéi añoite omokangy hag̃ua pe marandu rembiapo, síno avei ohundipa hag̃ua pe marandu reruhárape voi.” Spirit of Prophecy, volumen 4, 219.
She also identifies that Miller had been typified by both Elijah and John the Baptist.
Ha’e avei ohechakuaa Miller ojehechauka hague mokõive Elías ha Juan el Bautista reheve.
“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 ojegueraha añetegua oguerovia hag̃ua pe ombo’éva William Miller, ha Tupã rembiguái oñemopuʼã Elías espíritu ha puʼakápe oguerahauka hag̃ua pe marandu. Juanicha, Jesús renonderã, umi omboʼéva ko marandu pohýi oikuaa tekotevẽha omoĩ pe hacha yvyramáta rapópe, ha ohenói yvypórape oguenohẽ hag̃ua yva oñemohendáva ñembyasýpe.” Early Writings, 233.
John the Baptist, who according to Jesus was the second Elijah, was also the first messenger who was to prepare the way for the Messenger of the Covenant. It is therefore evident that the movement of the third angel will have a “chosen messenger.” That messenger will have been typified by Elijah, John the Baptist and William Miller. Together with Miller the two chosen messengers represent the beginning and the ending of the movement of the three angels of Revelation fourteen, and in doing so, together they represent both the third Elijah and also the third messenger who is to prepare the way for the Messenger of the Covenant.
Juan el Bautista, Jesús he’iháicha ha’e va’ekue pe mokõiha Elías, avei ha’e va’ekue pe ñe’ẽrerahaha peteĩha oisãmbyhy va’erã tape pe Ñe’ẽrerahaha Pe Pacto-gua renonderã. Upévare hesakã porã pe mbohapyha ánhel rembiapo oguerekotaha peteĩ “ñe’ẽrerahaha ojeporavóva”. Upe ñe’ẽrerahaha ojehechauka raẽmava’erã kuri Elías, Juan el Bautista ha William Miller rupive. Miller ndive, umi mokõi ñe’ẽrerahaha ojeporavóva ohechauka pe ñepyrũ ha pe paha pe mbohapy ánhel ñemyasãi Apocalipsis 14-pe, ha upéicha rupi, oñondivepa ohechauka hikuái mokõivéva: pe mbohapyha Elías ha avei pe mbohapyha ñe’ẽrerahaha ombosako’i va’erãva tape pe Ñe’ẽrerahaha Pe Pacto-gua renonderã.
To reject the message of either the beginning or ending chosen messenger is death, and the message of Future for America is based upon the prophetic application of “line upon line,” which is the methodology of the latter rain. Through the application of “line upon line” it is established that the Millerite movement typified the movement of Future for America. A waymark of the Millerite history is William Miller, the “chosen messenger.” To reject that waymark is to reject the message, so it is established by the beginning and ending of Adventism, that a rejection of the messenger is also a rejection of the message, for the message identifies a chosen messenger. Therefore, to reject the message is to reject the messenger and vise-versa. Without a dancer, there is no dance.
Ojerrechasa hag̃ua pe marandu oñeme’ẽva pe mensahéro poravopyre oñepyrũ hag̃uáicha térã opa hag̃uáicha rupive, ha’e mano; ha Future for America marandu oñemopyenda pe aplicación profética rehegua “línea sobre línea”, ha upéva hína pe metodología pe ama qhe’ẽ pyharevegua rehegua. Pe aplicación “línea sobre línea” rupive oñemopyenda porãháicha pe movimiento Millerita ohechauka hag̃ua, peteĩ tipo ramo, pe movimiento Future for America rehegua. Peteĩ waymark pe historia Millerita rehegua ha’e William Miller, pe “mensahéro poravopyre”. Ojerrechasa hag̃ua upe waymark ha’e ojerrechasa hag̃ua pe marandu, upévare oñemopyenda pe Adventismo ñepyrũ ha ipaha rupive, pe ojerrechasa hag̃uáicha pe mensahéro ha’e avei ojerrechasa hag̃uáicha pe marandu, pe marandu niko ohechauka peteĩ mensahéro poravopyre. Upévare, ojerrechasa hag̃uáicha pe marandu ha’e ojerrechasa hag̃uáicha pe mensahéro ha viceversa. Ndaha’éiramo oĩva peteĩ jerokyhárape, ndaipóri jeroky.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“Ajehechauka jevy Cristo peteĩha iju rehe ojejapova’ekue proclamación rehe. Juan oñemondo vaʼekue Elías espíritu ha pokatupe ombosakoʼi hag̃ua Jesús rape. Umi omboykéva Juan testimonio ndojeporuporãi vaʼekue Jesús mboʼepykuéragui. Ijovái pe marandu oikuaaukáva Iju og̃uahẽtaha omoĩ chupekuéra tenda ndaikatúihápe pyaʼe hag̃uáicha oguerovia pe mbaretevéva jehechauka haʼeha Mesías. Satanás omotenonde umi omboykéva Juan marandu hag̃ua oho hag̃ua gueteri mombyryve, omboyke ha oklava hag̃ua Cristo yvyráre. Péicha ojapóvo, omoĩ ijehekuéra tenda ndaikatúihápe ohupyty pe jehovasa Pentecostés árape, ha’éva ombo’éva chupekuéra tape oike hag̃ua pe santuario yvagapeguápe. Pe templo poyvi osoro hag̃ua ohechauka umi sacrificio ha ordenanza judíokuéra rehegua ndaojeguerekovejmoʼãiha. Pe Tuichavéva Sacrificio ojeikuaveʼẽma vaʼekue ha oñemoneĩma vaʼekue, ha Espíritu Santo oguejýva Pentecostés árape ogueraha umi temimboʼekuéra apytuʼũ pe santuario yvy arigua guive pe santuario yvagapeguápe, upépe Jesús oike hague Iuguy tee rupive, ohypýi hag̃ua Itemimboʼekuéra ári Ijexpiación mbaʼeporãnguéra. Ha umi judío opyta pytũmbýpeite. Operde hikuái opa pe tesape ikatúva oguereko pe salvación plan rehe, ha gueteri ojerovia umi isacrificio ha ikuaveʼẽmby ndovaléivare. Pe santuario yvagapegua omyengovia pe yvy arigua rendaguépe; upéicharõ jepe, ndaikuaái mbaʼeve pe ñemoambue rehe. Upévare ndaikatúi oñepytyvõ chupekuéra Cristo mediación rupive pe lugar santope.”
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.
“Heta oĩ yvypóra oma’ẽ kyhyjépe umi judíokuéra rape rehe, ombotovévo ha omosãingo hag̃ua Cristo-pe kurusúre; ha omoñe’ẽvo hikuái pe tembiasakue oñemotĩ hag̃uáicha oñembohasa asy hague chupe, oimoʼã hikuái ohayhuha chupe, ha ndaheimoʼãmoʼãiha omoneĩʼỹ vaʼerã chupe Pedro ojapo haguéicha, térã omosãingo vaʼerãha chupe kurusúre umi judío ojapo haguéicha. Péro Tupã, omoñeʼẽva opavave korasõ, ogueru prueba hag̃ua pe mborayhu ohechauka vaʼekue hikuái oguerekóva Jesús rehe. Opa yvága omaña vaʼekue tuichaiterei interés rehe pe marandu peteĩha ánhel rehe oñemoguahẽrõ guare. Péro heta umi heʼíva ohayhuha Jesúspe, ha osẽva tesay ombohasávo pe kurusu rembiasakue, oñembohory pe marandu porã ou jey hag̃uáre. Upéva rangue oguerohory hag̃uáicha pe marandu, heʼi hikuái haʼeha peteĩ jejavy. Oñemoĩ vai umi ohayhúvare ijehechauka, ha omosẽ chupekuéra umi tupãóguigui. Umi ombotovéva pe peteĩha marandu ndaikatúi oipytyvõ hag̃ua chupekuéra pe mokõiha; ha avei ndopytyvõi chupekuéra pe pyharepyte sapukái, vaʼekue ombosakoʼi hag̃ua chupekuéra oike hag̃uáicha Jesús ndive jeroviápe pe tupa-marã-ʼỹ renda marangatuetépe pe yvágape oĩva. Ha ombotovévo umi mokõi marandu tenondegua, omopytũiterei hikuái iñentendimiento ikatu hag̃uáicha ndahechái mbaʼeve tesakã pe mbohapyha ánhel marandúpe, ohechaukáva tape oike hag̃ua pe marangatuetépe. Ahecha umi judíokuéra omosãingoháicha Jesúspe kurusúre, upéicha avei umi tupao hérava cristiana añónte omosãingo kuri koʼã marandu; upévare ndoikuaái tape oho hag̃ua pe marangatuetépe, ha ndaikatúi oipytyvõ chupekuéra Jesús ñemoĩ hag̃ua hesehápe upépe. Umi judíokuéraicha, oikuaveʼẽva isakrifísio rei, haʼekuéra oikuaveʼẽ avei iñemboʼe reínte pe koty Jesús osẽ haguepe; ha Satanás, ovyʼáva pe ñembotavýre, oguereko peteĩ tekotee religioso, ha ogueraha koʼã cristiano heʼívante ijehegua apytuʼũ kuéra hendápe voi, ombaʼapóvo ipokatu reheve, itaʼãngamýi ha techaukaha guasu japu reheve, ombohysýi hag̃uáicha chupekuéra iñuhãme.” Early Writings, 259–261.
Those “who rejected the testimony of John were not benefited by the teachings of Jesus,” and those “who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry.” The ministry of John preceded the baptism of Christ, who shortly thereafter cleansed the temple at the beginning of His ministry. Miller’s ministry prepared for Christ to purify the sons of Levi when He came suddenly on October 22, 1844. In either of those two witnesses, the rejection of the messenger who prepares the way, equates to death.
Umi “omboykéva Juan remimombe’úpe ndojeporúi Jesús mbo’epykuéra reheve”, ha umi “omboykéva pe ñe’ẽmondo peteĩha ndaikatúi ojeporu porã hag̃ua mokõihápe; ni ndojeporúi kuri avei chupekuéra pe pyhare mbytépe sapukái.” Juan rembiapo tenondegua ou vaʼekue Cristo ñemongarai mboyve, ha upéi mbykymi rire Haʼe omopotĩ pe tupaópe oñepyrũvo Hembiapo. Miller rembiapo ombosakoʼi Cristo hag̃ua omopotĩ Levi raʼykuérape ou jave pyaʼe hag̃uáicha 22 jasypa 1844-pe. Mokõivéva koʼã mokõi testígope, pe mensahéro oikotevẽva ohecha hag̃ua tape ñemboyke, jojaha mano rehe.
The purging and purification that was accomplished by Christ in His work as the Messenger of the Covenant was for the purpose of raising up a people to accomplish the work of carrying the message of salvation to the world. The work is accomplished in advance of the period of time representing when the executive judgment begins. The destruction of Jerusalem in the history of the disciples represents the executive judgment, and Adventism turned away from their responsibility to accomplish that work, but the Lord had tried to gather them together. He had led His people to publish the 1850 chart as the graphical representation of the message they could have carried to the world.
Pe ñemopotĩ ha ñemongarai ojejapóva’ekue Cristo rupive Hembiapópe pe Maranduha Ñe’ẽme’ẽgua ramo, ojejapo vaʼekue hag̃ua oñemopuʼã peteĩ tavayguakuéra omboguata hag̃ua tembiapo ogueraha hag̃uáicha pe marandu salvación rehegua ko yvy ape ári. Pe tembiapo oñemboguata mboyve pe aravo rehegua ombohekóva pe ára oñepyrũha pe juicio ejecutivo. Jerusalén ñehundi temimboʼekuéra rembiasakuepe ombohechauka pe juicio ejecutivo, ha pe Adventismo ojere vaʼekue mombyry iresponsavilidágui omohuʼã hag̃ua upe tembiapo, péro pe Ñandejára ohaʼã vaʼekue ombyaty hag̃ua chupekuéra. Haʼe ogueraha vaʼekue Itavayguakuérape opublika hag̃ua pe 1850 chart taʼanga hag̃uagua marandu rehegua ikatúvaʼekue ogueraha hikuái ko yvy ape ári.
“It was not the will of God that Israel should wander forty years in the wilderness; He desired to lead them directly to the land of Canaan and establish them there, a holy, happy people. But ‘they could not enter in because of unbelief.’ Hebrews 3:19. Because of their backsliding and apostasy they perished in the desert, and others were raised up to enter the Promised Land. In like manner, it was not the will of God that the coming of Christ should be so long delayed and His people should remain so many years in this world of sin and sorrow. But unbelief separated them from God. As they refused to do the work which He had appointed them, others were raised up to proclaim the message. In mercy to the world, Jesus delays His coming, that sinners may have an opportunity to hear the warning and find in Him a shelter before the wrath of God shall be poured out.” The Great Controversy, 458.
“Ndaha’éi Tupã rembipota Israel toguata hag̃ua cuarenta ary pe desiérto rupi; Ha’e oipota va’ekue ogueraha hag̃ua chupekuéra pya’e yvy Canaánpe ha omoĩ hag̃ua upépe, tetã marangatu ha ovy’áva ramo. Péro ‘ndaikatúi oike hikuái ijerovia’ỹ rupi.’ Hebreos 3:19. Ijeguerovia vai ha ijehejarei rupi omanomba hikuái pe desiértope, ha ambuekuéra oñemopu’ã oike hag̃ua Yvy Oñepromete Vapépe. Upéicha avei, ndaha’éi Tupã rembipota Cristo jeju ojejoko pukuite hag̃ua ha Itavayguakuéra opyta heta ary ko múndope, angaipa ha ñembyasýpe. Péro pe ijerovia’ỹ omomombyry chupekuéra Tupãgui. Oñembotove rupi ojapo hag̃ua tembiapo Ha’e omoĩ va’ekue chupekuéra, ambuekuéra oñemopu’ã hag̃ua omombe’u pe marandu. Poriahuvereko rehehápe ko múndope, Jesús ombohasave Ijeju, angaipáva kuéra oguereko hag̃ua pa’ũ ohendu hag̃ua pe ñeñangareko ha ojuhu hag̃ua Ipype peteĩ ñemo’ã, Tupã pochy oñehẽmboyve.” The Great Controversy, 458.
Had Adventism only held fast their faith, “their work would have been completed.”
Pe Adventismo ojepytasóntemo’ãrire ijerovia rehe añoite, “hembiapo ojapopaitéma va’erã kuri.”
“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.
“Adventista-kuéra, pe tuicha ñembotavy rire ary 1844-pe, ojoko mbaretépe rire ijerovia ha oseguijoaju hag̃uáicha Tupã providénsia ojepe’ávape, omoguahẽvo pe marandu ánhel mbohapyha rehegua ha Espíritu Santo pokatu rupive omombe’úvo upéva ko yvy ape ári, ha’ekuéra ohechava’erãmo’ã kuri Tupã salvación, Ñandejára omba’apo mbareteetéta kuri hendivekuéra iñeha’ãme, tembiapo oñemohu’ãma va’erãmo’ã, ha Cristo oumava’erãmo’ã ko’ág̃a peve ogueraha hag̃ua Ipuévlope hikuái irrékompensa hag̃uáicha. Ha pe aravo py’atarova ha ndaikatúi hag̃uáicha ojekuaa porã mba’épa oikóta, pe ñembotavy rire ou va’ekuépe, heta umi ogueroviáva pe jeju hag̃uáicha oñeme’ẽ jey ijereoviágui.... Péicha pe tembiapo ojokopyre, ha ko yvy ojeheja pytũmbýpe. Pe aty Adventista tuichakue oñondivepa rire oñembo’y Tupã mandamientokuéra ha Jesús jerovia ári, ¡mba’eichaitépa ambueva’erãmo’ã ñane rembiasakue!” Evangelism, 695.
In the Spring of 1844, the Messenger of the Covenant purified the movement of the Millerites, and then in the Fall brought the message of the third angel. Miller, his message and the movement he represented, had fulfilled the parable of the ten virgins. At the Exeter, NH camp meeting the message of the Midnight Cry arrived and in two short months it was demonstrated which of the virgins had the oil. The two classes were manifested, and the third angel arrived with a message in his hand that was to be eaten, but the wise virgins “yielded their faith” in “the period of doubt and uncertainty.”
Áño 1844-arõ pyahupe, Pe Ñe’ẽrerahaha Pe Ñe’ẽme’ẽgua omopotĩ pe movimiento Millerita-kuérape, ha upéi arapykúpe ogueru pe marandu ángel mbohapyha rehegua. Miller, imarandu ha pe movimiento ha’e ohechaukáva, omohu’ã kuri pe parábola umi pa’ũ porundy jovái rehegua. Pe aty guasu Exeter, NH-pe, og̃uahẽ pe marandu Pyharepyte Sapukái rehegua, ha mokõi jasy mbykymi pukukuepe ojehechauka mávapa umi kuñataĩ apytépe oguereko pe aséite. Umi mokõi aty ojehechauka, ha pe ángel mbohapyha og̃uahẽ peteĩ marandu ipópe oje’u va’erãva, péro umi kuñataĩ arandúva “ome’ẽ ijere hag̃ua ijerovia” pe “aravo py’atarova ha ndaikatúi hag̃uáicha reheguápe.”
The “period of doubt and uncertainty” had been represented by the disciples at His death, but on the third day He began to open the message of His resurrection to His disciples, and they did not “yield their faith.” The period of doubt and uncertainty for the wise virgins of the movement of the first and second angels’ messages continued for roughly three years, at which point the Lord revealed to Sister White that He had stretched forth His hand to again gather the remnant of His people. He led His people to begin their publishing work and to produce Habakkuk’s second table, but “many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness.”
Pe “ára de py’a mokõi ha mba’e ndojekuaaporãiva” ojehechauka va’ekue temimbo’ekuéra rehe ha’e omanórõ guare, ha mbohapyha árape ha’e oñepyrũ oikuaauka hemiñirõnguérape pe marandu ijeikove jeýgui, ha ha’ekuéra ndohejái “ijerovia.” Pe ára py’a mokõi ha mba’e ndojekuaaporãiva umi kuña arandu pe movimiento marandu angel peteĩha ha mokõiha rehegua osegíkuri rupi mbohapy ary rupi, upérõ Ñandejára oikuaaukákuri Hermana White-pe ha’e omyasãi jey hague ipo ombyaty jeývo hembýva ipuévlogui. Ha’e ogueraha ipuévlope oñepyrũ hag̃ua hembiapo kuatia ñembokuatia rehegua ha omoheñói hag̃ua Habacuc mokõiha mesa, ha katu “heta umi creyente adventista ohejákuri ijerovia.... Péicha pe tembiapo ojoko, ha pe mundo opyta pytũmbýpe.”
In 1849, William Miller, the chosen messenger of the first and second angels’ message was laid to rest. Had the wise virgins of October 22, 1844 “held fast their faith and followed on unitedly in the opening providence of God,” the Lord would have raised up another messenger in the spirit and power of Elijah. Instead “the coming of Christ” was “delayed and His people” “in like manner” to ancient Israel would “remain” “many years in this world of sin and sorrow.”
1849-pe, William Miller, pe maranduha ojeporavóva peteĩha ha mokõiha ánhel rembiayurã, oñeñotỹ. Oimérire umi kuñataĩ arandu 22 jasypateĩ 1844-pe “oñakãratáta kuri ijerovia rehe ha osegíta peteĩ ñe'ẽme Tupã providénsia ojehechaukávape,” Ñandejára omoingove jeýta kuri ambue maranduha Elías espíritu ha pu’aka rupi. Upéva rangue, “Cristo ou hag̃ua” “oñembotavýta” ha “Ipuévlo” “upeichaháicha” Israel yma guaréicha opytáta “heta ary” “ko mundo angaipa ha ñembyasyme.”
One hundred and twenty-six years after the rebellion of 1863, the Lord raised up the chosen messenger of the third angel. His work was both to prepare the way for the Messenger of the Covenant to suddenly come into His temple and to enter into a covenant relationship with the one hundred and forty-four thousand, during the closing scenes of the investigative judgment, but also to present a message that confronts the threefold union of Ahab, Jezebel and her prophets in the period of the Executive Judgment, which begins at the soon-coming Sunday law.
Ciento veintiséis ary rire pe ñemoĩrũ guasu 1863-pe, Ñandejára omoñepyrũ pe tembiporavo marandu rerahaha mbohapyha ánhel rehegua. Hembiapo niko mokõivéva: ombosako’i tape pe Marandu Rerahaha Joaju rehegua ou hag̃uáicha pya’e Itupãópe ha oike hag̃ua peteĩ joaju ñe’ẽme umi sa cien cuarenta y cuatro mil ndive, pe juicio investigativo oñembotývo; ha avei ogueru hag̃ua peteĩ marandu ombohováiva pe mbohapyve joaju Acab, Jezabel ha imaranduhára kuéra rehegua pe período del Juicio Ejecutivo-pe, oñepyrũva pe ley dominical oútavape.
The third messenger who prepares the way represents a work, a message, a messenger, and a movement during the closing scenes of the Investigative Judgment. The third Elijah represents a work, a message, a messenger and a movement during the closing scenes of the Executive Judgment. The message of the messenger who prepares the way, and the message of Elijah, is the message of the third of the three Woes of Revelation chapters eight through eleven.
Pe mbohapyha temimbou tapére ombosako’íva tape ohechauka peteĩ tembiapo, peteĩ marandu, peteĩ temimbou ha peteĩ ñemongu’e umi escena pahape Juicio Investigativo rehegua. Pe mbohapyha Elías ohechauka peteĩ tembiapo, peteĩ marandu, peteĩ temimbou ha peteĩ ñemongu’e umi escena pahape Juicio Ejecutivo rehegua. Pe marandu pe temimbou tapére ombosako’íva tape rehegua, ha pe marandu Elías rehegua, ha’e pe mbohapyha umi mbohapy Aipo va’ekue Apocalipsis capítulo ocho guive once peve rehegua.
In the history represented by the messenger who prepares the way, the message of the third Woe, represents the Trumpet which calls Laodicean Adventism to “buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.” It is the message of God’s love that shows God’s people their transgressions, for “As many as” He loves, He “rebukes and chastens.” It is the message of Christ’s righteousness that calls men to accept His character, which is manifested in the time period when the Messenger of the Covenant is accomplishing the work of cleansing the soul temple, and therefore He calls those whom He loves to manifest His character and be “zealous therefore, and repent,” for He is “at the” dispensation “door,” that represents the close of probation, where He “will spue” Laodicean Adventism “out of” His “mouth.” That dispensational “door” is the door that He “openeth, and no man shutteth; and shutteth, and no man openeth.”
Pe tembiasakue ojehechaukáva upe mensahéro ombosako’íva tape rupi, pe mbohapyha Aipochy marandu ohechauka pe Trompéta ohenóiva Adventísmo Laodiceaguápe “ejogua chehegui óro tatápe oñemopotĩmbyre, ikatu hag̃uáicha reriko; ha ao morotĩ, ikatu hag̃uáicha reñemonde, ha ani hag̃ua ojehecha nde reíre ha ti’ỹre reimeha ñemotĩ; ha emoĩ nde resáre pohã, ikatu hag̃uáicha rehecha.” Kóva hína Ñandejára mborayhu marandu ohechaukáva Ñandejára retãguápe hembiapo vaikue, “opa umi” ha’e ohayhúva, ha’e “ombojovake ha ombo’e asýgui.” Kóva hína Cristo tekojoja marandu ohenóiva yvypórape omoneĩ hag̃ua Ikarakater, ojehechaukáva upe aravo pukukuepe pe Ñe’ẽme’ẽ Mensahéro omohu’ã aja pe tembiapo omopotĩ hag̃ua ánga róga tupao, ha upévare ohenói umi ohayhúva ohechauka hag̃ua Ikarakater ha toiko “kyre’ỹ, ha peñembyasy pene angaipa rehe,” pórke ha’e oĩ “pe” dispensasión “rokẽme,” ohechaukáva pe ára paha opaha pe poranduha, upépe ha’e “omboguataíta” Adventísmo Laodiceagua “okápe” Ijuruégui. Upe dispensasionál “rokẽ” hína pe rokẽ ha’e “oipe’áva, ha avave ndojokói; ha ombotýva, ha avave noipe’ái.”
There is a seeming contradiction that is resolved by the application of “line upon Line,” but many may not even recognize the seeming contradiction. When resolved it adds clarity to the transition from the Investigative to the Executive Judgment which takes place at the soon coming Sunday law. It is resolved by accepting that Pentecost typifies the soon coming Sunday law in the United States. In order to finalize our consideration of the third messenger who prepares the way as a symbol in the Investigative Judgment, in contrast with the third Elijah being a symbol of the Executive Judgment, we will address this seeming contradiction.
Oĩ peteĩ ñe'ẽjoavy gua'u oñemyatyrõva pe aplicación reheve “línea ári Línea”, ha heta oĩ ikatúva ndohesakuaái jepe pe ñe'ẽjoavy gua'u. Oñemyatyrõ rire, ome'ẽ hesakãve pe jehasa pe Juicio Investigativo-gui pe Juicio Ejecutivo-pe, oikótava pe arete'ỹme oútava léi dominical. Oñemyatyrõ oñemoneĩvo Pentecostés ohechaukarõha pe léi dominical oútava pya'e Estados Unidos-pe. Ikatu hag̃uáicha ñamohu'ã ñane consideración pe mbohapyha mensajero rehe ombosako'íva tape peteĩ símbolo ramo pe Juicio Investigativo-pe, ojoavyháicha pe mbohapyha Elías-gui ha'éva peteĩ símbolo pe Juicio Ejecutivo-pe, ñañe'ẽta ko ñe'ẽjoavy gua'u rehe.
We will continue this study in the next article.
Rombohóta ko estudio oúva pe artíkulo oúvape.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Pe ánhel ojoaju hag̃ua mbohapyha ánhel marandu ñe’ẽmondópe, ha’e ohesape hag̃ua opa yvy tuichakue iglória reheve. Ko’ápe oñemombe’u peteĩ tembiapo oguahẽtava opaite tetãme ha ipokatu hag̃uáicha ojehecha’ỹva. Pe jeju rehegua ñemongu’e ary 1840–44-pe peteĩ jehechauka gloriosa va’ekue Tupã pokatu rehegua; peteĩha ánhel marandu ogueraha opaite misión rendápe ko yvy ape ári, ha peteĩteĩ tetãme oĩ va’ekue pe tuichavéva interés religioso ojehecha va’ekue oimeraẽ tetãme pe Reforma siglo dieciséisgua guive; ha katu ko’ãva ojehechaukavéta pe ñemongu’e mbarete guasu rupive pe adverténcia paha guýpe mbohapyha ánhel rehegua.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Pe tembiapo ojoguáta pe ára Pentecostés pegua ndive. Oñemeʼẽ haguéicha ‘ama ypy’ pe Espíritu Santo ñehẽ hag̃ua pe evangelio ñepyrũme, ikatu hag̃uáicha hoky hag̃ua pe taʼỹi porãite, upéicha avei oñemeʼẽta ‘ama paha’ ipaha hag̃uáicha pe ñemitỹ monoʼõrã. ‘Upéicharõ jaikuaáta, ñañehaʼãramo jaikuaa hag̃ua Ñandejárape: isẽmbotáma koʼẽjúicha; ha oútane ñandéve amaicha, ama pyharevete ha ama kaʼaruicha yvy ári.’ Oseas 6:3. ‘Pevyʼa upéicharõ, Siõn raʼykuéra, ha pejerovia Ñandejára pende Járare: haʼe omeʼẽgui peẽme ama ypy joja hag̃uáicha, ha omboguejýta pene ári ama, ama ypy ha ama paha.’ Joel 2:23. ‘Umi ára pahápe, heʼi Tupã, ahyta che Espíritu opa yvypóra ári.’ ‘Ha oikóta, opavave ohenóiva Ñandejára réra ojesalváta.’ Hechos 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Pe tembiapo guasu evangelio rehegua ndaha’éi opa hag̃ua peteĩ jehechauka michĩvév Tupã pokatu rehegua ndive, umi ojehechaukáva’ekue iñepyrũme. Umi profecía oñekumplíva’ekue pe ama tenondegua ñehẽgui osẽ ramo evangelio ñepyrũme, oñekumpli jey vaʼerã pe ama pahápegua ryepýpe iñemohuʼãme. Koʼápe oĩ ‘umi ára pytuʼu ha piroʼy rehegua’ apóstol Pedro omañavaʼekue tenonderã heʼírõ guare: ‘Peñearrepentíke upévare ha pejevy, pene angaipa hag̃ua oñembogue hag̃ua, oguahẽ vove umi ára piroʼy rehegua Ñandejára renondégui; ha Haʼe ombou jeýta Jesúspe.’ Hechos 3:19, 20.” The Great Controversy, 611.