The investigative judgment of the living began on September 11, 2001, and the executive judgment begins at the soon-coming Sunday law. Those two periods of judgment represent the work of the messenger who prepares the way for the third Messenger of the Covenant, and the third Elijah, which is the ending of the Elijah messenger that began in Millerite history.
Pe juicio investigativo umi oikovévare oñepyrũ 11 jasyporundy ary 2001-pe, ha pe juicio ejecutivo oñepyrũta pe arapokõindy léi hi’aguĩetéva ou hag̃ua. Ko’ã mokõi ára pe juicio rehegua ohechauka pe tembiapo pe mensahéro ombosako’íva tape pe mbohapyha Mensahéro del Pacto hag̃ua, ha pe mbohapyha Elías hag̃ua avei, upéva hína pe ñemohu’ã pe mensahéro Elías rehegua oñepyrũva’ekue pe tembiasakue Millerita-pe.
In Christ fulfillment of the Messenger of the Covenant He twice cleansed the literal earthly temple, which typified His body and His spiritual temple. His literal earthly temple began as the Tabernacle temple of the wilderness, then Solomon’s temple, then the temple which was rebuilt after the seventy years of captivity in Babylon, and that same temple after a forty-six year remodeling project carried out by Herod.
Cristo-pe oñembotývo pe Mensajero del Pacto ramo, mokõi jey omopotĩ pe templo yvy arigua tee, ohechaukáva irete ha itemplo espiritual. Itemplo yvy arigua tee oñepyrũkuri pe Tabernáculo templo desierto pegua ramo, upéi Salomón temploramo, upéi pe templo oñemopu’ã jeýva umi setenta ary cautiverio Babilonia-pe rire, ha upe mismo templo peteĩ tembiapo ñemoambue jevy rehegua irundy pa ary ha poteĩ ary pukukue ojejapova’ekue Herodes rupive.
God’s physical presence blessed the Tabernacle temple and Solomon’s temple, but not the temple which was rebuilt after the captivity, but that remodeled temple was blessed by the physical presence of Christ. In the history of Herod’s remodeled temple, Christ twice cleansed the temple in fulfillment of Malachi chapter three. The first cleansing, Christ identified the temple as His father’s house, but at the last temple cleansing Christ identified it as the Jews’ house.
Tupã rembiporã jehecha hag̃uáicha ohovasa Tabernákulo róga marangatu ha Salomón tupão; hákatu ndohovasái pe tupão oñemopu’ã jeýva rire pe jejopy poguýpe oikóramo guare. Upéicharõ jepe, pe tupão oñemoambue pyahúva ohupyty jehovasa Cristo jehecha hag̃uáicha rupive. Herodes tupão oñemoambue pyahúvape, Cristo mokõi jey omopotĩ pe tupão, oñembotývo Malaquías aranduka mbohapyha kapítulo he’íva. Pe ñemopotĩ peteĩha-pe, Cristo he’i pe tupão ha’eha Itúva róga; ha pe ñemopotĩ pahaitepe, Cristo he’i pe tupão ha’eha judiokuéra róga.
In the history of the Millerites Christ erected a spiritual temple in forty-six years from 1798 unto 1844. On October 22, 1844, in fulfillment of Malachi chapter three, He suddenly came to His temple, thus purging the foolish virgins. He then arrived as the third angel to accomplish the second and final cleansing, but as with the beginning of ancient Israel, modern Israel lacked the faith necessary to finish the work.
Millerita-kuéra rembiasakuepe Cristo omopuʼã peteĩ témplo espiritual cuarenta y seis áño aja 1798 guive 1844 peve. 22 jasypa 1844-pe, Malaquías capítulo mbohapy ñemoañetépe, Haʼe ou sapyʼaitépe Itémplope, upéicha rupi omopotĩvo umi virgen tavykuérape. Upéi oguahẽ mbohapyha ánhel ramo omohuʼã hag̃ua mokõiha ha pahague ñemopotĩ, ha yma Israel yma guaréicha, Israel pyahu ndorekói vaʼekue pe jerovia tekotevẽva tembiapo ñemohuʼãrã.
On September 11, 2001, Christ returned to accomplish the second temple cleansing that is accomplished when the foolish virgins are purged at the soon-coming Sunday law, when they awaken to the reality that they do not understand the increase of knowledge that was unsealed in 1989. That increase of knowledge represents the latter rain message, which is the Midnight Cry message when placed in the context of the parable of the ten virgins. The message of the last six verses of Daniel eleven that was unsealed at the time of the end in 1989, is represented in verse forty-four of those verses as “tidings out of the east and out of the north.”
11 jasypakõi ary 2001-pe, Cristo ojevy omohuʼã hag̃ua pe mokõiha ñemopotĩ tupaópeguáva, oñemohuʼãva umi kuñataĩ arandupyʼỹre oñemopotĩ jave pe léi domingo og̃uahẽmbotaitévape, haʼekuéra opáy jave pe añeteguápe noikũmbyporãiha pe mbaʼekuaa hetave oñesellávaʼekue ojeipeʼa hag̃ua ary 1989-pe. Upéva pe mbaʼekuaa hetave ohechauka pe ama pahague marandu, ha upéva hína pe Pyharepyte Sapyʼa marandu oñemoĩ jave umi paʼũme pe ñeʼẽtekuaa umi diez virgen rehegua ndive. Pe marandu umi seis versículo pahague Daniel once-gui, oñesellávaʼekue ojeipeʼa hag̃ua pe ára pahápe ary 1989-pe, ojehechauka umi versículo apytépe pe versículo 44-pe kóicha: “marandu kuarahyresẽ guive ha yvate guive.”
The message of the latter rain, is the message of the Midnight Cry and it is the message of the east and the north. The east and north represent Islam and the papacy respectively, and as a message they represent the message that is counterfeited by Laodicean Adventism between September 11, 2001 and the soon-coming Sunday law. September 11, 2001, represents Islam (the east), and the Sunday law represents the mark of the beast (the north).
Pe ama’ẽ pyharekue rehegua ha’e pe Marandu Pyharepytegua, ha ha’e avei pe marandu kuarahyresẽ guive ha yvate guive. Kuarahyresẽ ha yvate ohechauka hína Islam ha papado, peteĩteĩ, ha peteĩ marandu ramo ohechauka hikuái pe marandu oñembohováiva Laodicea-pe Adventismo rupive septiembre 11, 2001 guive pe araka’ẽ’ỹme ou hag̃uáicha léi domingo peve. Septiembre 11, 2001, ohechauka Islam (kuarahyresẽ), ha pe léi domingo ohechauka mymba ñaña rechaukaha (yvate).
The deathbed for Laodicean Adventism is represented between those two waymarks, as typified by the disobedient prophet’s death between the ass and the lion. The deathbed for those who accept the mark of the beast is represented by the “tidings out of the east and the north” that enrages the papal power and initiates the final persecution of God’s people. That message begins at the soon coming Sunday law in the United States, which is where and also when Islam of the third Woe suddenly strikes. That unexpected attack produces national ruin, and angers the nations, thus providing the economic and political impetus to bring all nations together against Islam, under the auspices of the threefold union of the dragon, the beast and false prophet.
Pe lecho de muerte pe Adventismo laodicense rehechauka umi mokõi waymark mbytépe, ojehechauka hag̃uáicha proféta iñe’ẽrendúvape’ỹ mano peteĩ asno ha peteĩ león mbytépe. Pe lecho de muerte umi ogueroviáva pe marca de la bestia rehegua rehechauka “marandu kuarahyresẽ guive ha yvate guive” ombopochýva pe pokatu papal ha omoñepyrũva pe jehasa asy paha Tupã tavayguakuérape. Upe marandu oñepyrũ pe léi dominical hi’aguĩvape Estados Unidos-pe, upépe ha upe jave avei Islam pe tercer Ay rehegua oinupã sapy’aitépe. Upe ataque oha’arõ’ỹva ogueru tetã ñehundi, ha ombopochy umi tetãnguéra, upéicha ome’ẽvo pe mbarete económico ha político ombyaty hag̃ua opa tetãnguéra Islam rovái, pe unión triple dragón, bestia ha profeta japu ñangarekópe.
In the history represented by the third Elijah, the message that identifies the third Woe, informs the dragon, the beast and the false prophet that Islam is the tool of judgment that God uses to punish men for the worship of the papal mark of authority. As with the three Rome’s, the three Babylon’s, the three Elijah’s and the three messengers who prepare the way, the third Woe is established by the triple application of the three Woes.
Pe tembiasakue ojehechaukávape mbohapyha Elías rehegua, pe marandu omyesakãva mbohapyha Aichépa, oikuaauka mbói guasúpe, mymba guasúpe ha proféta japuha-pe, Islam ha’eha pe tembiporu jehusgaha rehegua Tupã oipurúva ombohasa asy hag̃ua yvypórape pe omomba’eguasúre pe marca papal ohechaukáva autoridad. Oiko haguéicha umi mbohapy Roma ndive, umi mbohapy Babilonia ndive, umi mbohapy Elías ndive ha umi mbohapy mensahéro ombosako’íva tape, pe mbohapyha Aichépa oñemopyenda pe jeporu mbohapy jevy rehe umi mbohapy Aichépa rehegua.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Ha ahecha ha ahendu peteĩ ánhel ovevéva yvága mbytépe, he'ívo ñe'ẽ hatãme: “¡Aichejáranga, aichejáranga, aichejáranga umi oikóvape yvy ári, umi mbohapy ánhel trompéta ambue tyapu rehe, umi gueteri opu'ã hag̃uáva!” Apocalipsis 8:13.
Sister White profoundly endorsed Smith’s book, Daniel and Revelation, identifying that every Seventh-day Adventist should own the book, although she did not express it as directly as I just wrote, but the fact is there in her endorsement.
Hermana White omoneĩ mbykyve’ỹ hag̃uáicha Smith aranduka, Daniel ha Revelación, he’ívo opaite Adventista del Séptimo Día oguerekova’erãha upe aranduka, jepe ndahe’íri kuri upéva peichaitépe ha’ehaicha che ahai ko’ág̃a, ha añetépe upéva oĩ porã imoneĩme.
“The Lord calls for workers to enter the canvassing field that the books containing the light of present truth may be circulated. The people in the world need to know that the signs of the times are fulfilling. Take to them the books that will enlighten them. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, and The Desire of Ages should now go to the world. The grand instruction contained in Daniel and Revelation has been eagerly perused by many in Australia. This book has been the means of bringing many precious souls to a knowledge of the truth. Everything that can be done should be done to circulate Thoughts on Daniel and the Revelation. I know of no other book that can take the place of this one. It is God’s helping hand.
“Ñandejára ohenói mba’apohárape oike hag̃ua canvassing rembiaporãme ikatu hag̃uáicha oñemyasãi umi aranduka oguerekóva ko’ág̃a peve añetegua resape. Umi tapicha oĩva ko yvy ape ári oikuaava’erã ára rechaukaha-kuéra oñecumpliháina. Pegueraha chupekuéra umi aranduka omyesakãtava chupekuéra. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets ha The Desire of Ages ko’ág̃a oho va’erã ko yvy ape ári. Pe mbo’epyrusu guasu oĩva Daniel and Revelation-pe heta tapicha Australia-pe omoñe’ẽ mbarete ha py’aguasúpe. Ko aranduka oiko hetápe g̃uarã tembiporu ogueru hag̃ua heta ánga hepykue eterei añetegua jeikuaápe. Opa mba’e ikatúva ojejapo va’erã ojejapo hag̃ua oñemyasãi hag̃uáicha Thoughts on Daniel and the Revelation. Che ndaikuaái ambue aranduka ikatúva omyengovia ko aranduka rendaguépe. Kóva hína Tupã po pytyvõ.”
“Those who have been long in the truth are asleep. They need to be sanctified by the Holy Spirit. The third angel’s message is to be proclaimed with a loud voice. Tremendous issues are before us. We have no time to lose. God forbid that we should allow minor matters to eclipse the light which should be given to the world.” Manuscript Releases, volume 21, 444.
“Umi ojepytasare aréma pe añeteguápe oke hína. Oikotevẽ oñemomarangatu Espíritu Santo rupive. Pe mbohapyha ánhel rembiayhuéra marandu oñemoherakuãva’erã ñe'ẽ hatãme. Mba’e tuichaitereíva ñane renondépe oĩ. Ndajaikuaái ára ñamombytévo hag̃ua. Tupã ani hag̃ua oheja ñandejavy umi mba’e michĩvévare, ha upéicha hag̃ua oñemo’ã pe tesape oñeme’ẽva’erã ko yvy ariguápe.” Manuscript Releases, volume 21, 444.
The book, which those who rejected the Millerite view of “the daily” in the book of Daniel also rejected, was identified as “God’s helping hand.” If God’s people have been given the responsibility to circulate the books mentioned in the previous citation, it means that God’s people would need to own the book themselves. The book was the focus of the attack of those who promoted the “new” view of “the daily” in the book of Daniel, for it was the book they desired to re-write and remove the correct view of “the daily”.
Pe kuatiañe’ẽ, umi ombotovéva’ekue avei pe visión Millerita rehegua “pe ára ha ára” rehe pe kuatiañe’ẽ Daniel peguápe, ojekuaa vaʼekue ramo “Tupã po pytyvõhára”. Tupã tavayguakuéra oñeme’ẽramo chupekuéra pe tembiapo omyasãi hag̃ua umi kuatiañe’ẽ oñemombeʼúva pe ñe’ẽjoaju mboyveguápe, upéva he’ise Tupã tavayguakuéra tekotevẽha oguereko hag̃ua hikuái ijehegui pe kuatiañe’ẽ. Pe kuatiañe’ẽ ha’e va’ekue pe jeity renda umi omyasãiva pe visión “pyahu” rehegua “pe ára ha ára” rehe pe kuatiañe’ẽ Daniel peguápe, ha’égui pe kuatiañe’ẽ ha’ekuéra oipotáva’ekue ojehai jey ha oñemboyke pype pe visión hekopete hag̃uáicha “pe ára ha ára” rehegua.
When Sister White referred to the two primary leaders in the rebellion of “the daily” in the book of Daniel, she often pointed out that they (Prescott and Daniells) did not have the ability to “reason from cause to effect.” The Laodicean Adventists historical revisionists appear to have the same problem.
Hermana White oñe’ẽrõ guare mokõi tendota tenondegua rehe pe opu’ãva’ekue “pe ára ha ára” rehe Daniel kuatiañe’ẽme, heta jey omombe’u kuri ha’ekuéra (Prescott ha Daniells) ndorekói hague katupyry “oñemoĩ hag̃ua mba’érepa oiko peteĩ mba’e ha upe rire mba’épa osẽ chugui.” Umi Adventista Laodiceagua oñemoambuéva tembiasakue rehegua ojehecha oguerekoha upe apañuãi avei.
The leading men, that throughout the history of rebellion from 1888 and onward, had at some point in their personal experience, accepted the false teaching of “the daily.” Their rebellion was the “effect,” and the wrong understanding of “the daily,” was the “cause.” The Laodicean Adventist revisionists lead the unlearned to believe that those very historical rebels of Advent history, were actually not in rebellion, though their revised testimony is never upheld by the testimony of the Bible and Spirit of Prophecy. Because they do not consider the “effect” as a rebellion, they close the possibility of seeking for the “cause.”
Umi kuéra oñemotenondéva, opávo pe tembiasakue ñembotovépe guive ary 1888 ha upe guive, peteĩ momentope hekovekuérape oguerovia vaʼekue pe mboʼepy japu hérava “pe ára ha ára”. Iñembotove haʼe vaʼekue pe “efékto”, ha pe jeikuaa vai “pe ára ha ára” rehegua, haʼe vaʼekue pe “káusa”. Umi revisionista adventista Laodiceagua ogueraha umi ndoikuaaporãivape oguerovia hag̃uáicha umi añetehápe umi rebelde histórico tembiasakue adventista rehegua ndahaʼéi hague ñembotovépe, jepe itestimonio oñemoambuepyre arakaʼeve noñemopyendái Biblia ha Espíritu de Profecía testimonio rehe. Ndohechakuaáigui pe “efékto” ramo peteĩ ñembotove, omboty hikuái pe posibilidad ojeheka hag̃ua pe “káusa”.
As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 22:6.
Guyra ojeréva-ramo, ha mbyju’i ovevéva-ramo, upéicha avei pe ñe’ẽvai ndoguerekóiva mba’eveichagua mba’ére ndoúi. Proverbios 22:6.
God’s people are to recognize rebellion, and when they do, they are to seek for the cause. Then they are to remedy the cause. In the following passage Sister White is commenting on the story of Achan.
Tupã retakuéra oikuaava’erã pe pu’aka ñemboyke rehegua, ha upeichávo ojapóramo, oheka va’erã mba’érepa oiko. Upéi omyatyrõ va’erã upe mba’e omoheñóiva. Ko ñe’ẽpehẽ oúva rapykuéri, Hermana White oñe’ẽ Acan rembiasakue rehe.
“I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded. He shows us that when His people are found in sin they should at once take decided measures to put that sin from them, that His frown may not rest upon them all. But if the sins of the people are passed over by those in responsible positions, His frown will be upon them, and the people of God, as a body, will be held responsible for those sins. In His dealings with His people in the past the Lord shows the necessity of purifying the church from wrongs. One sinner may diffuse darkness that will exclude the light of God from the entire congregation. When the people realize that darkness is settling upon them, and they do not know the cause, they should seek God earnestly, in great humility and self-abasement, until the wrongs which grieve His Spirit are searched out and put away.
“Ajehechauka chéve ko’ápe Tupã ohechauka hag̃ua mba’éichapa Ha’e oma’ẽ angaipa rehe umi he’íva ha’eha hikuái Ipuéva omboaje hag̃ua hembiapoukapy. Umi Ha’e omomba’eguasu hag̃uáicha ohecha hag̃ua ipokatu ñemombe’upyrã hechapyrãva, yma Israél yma guaréicha, ha upéicharõ jepe oñe’ẽ hag̃ua omboyke hag̃ua idireksión hesakã porãva, opytáta Heko pochýpe. Ha’e ombo’e vuese Ipuévape ñande reko vai ha angaipa tuichaiterei ombojeguaruha chupe ha ndaikatuiha oñeñe’ẽ hese michĩ hag̃uáicha. Ha’e ñandehechauka, jave Ipuéva ojuhu jave oĩha angaipápe, upepete voi toñemoĩ medida mbarete hag̃ua ojeipe’a hag̃ua chuguikuéra upe angaipa, ani hag̃ua ho’a hi’ári enterovéva ári Hova mokõi. Péro, umi oĩva tembiapo tráchy ha responsabilitépe oheja rei ramo tavayguakuéra angaipa, Hova mokõi oĩta hi’ári kuéra, ha Tupã tavayguakuéra, peteĩ tetãicha, ojeguerohorýta umi angaipa rehe. Hembiapo rupive Ipuévandi yma guive, Ñandejára ohechauka pe tekotevẽ oĩha oñemopotĩ hag̃ua pe iglesia umi mba’e vaígui. Peteĩ angaipáva ikatu omyasãi pytũmby omboykétava Tupã resape pe aty tuichakuegui. Tavayguakuéra oikuaa jave pytũmby oguejyha hi’ári kuéra, ha ndoikuaái mba’érepa, ohekava’erã Tupãme kyhyje pypuku reheve, tuicha ñemomirĩ ha ñemomichĩ reheve, peve ojejuhu ha oñemboyke umi mba’e vai ombohasa asýva Ijespíritu.”
“The prejudice which has arisen against us because we have reproved the wrongs that God has shown me existed, and the cry that has been raised of harshness and severity, are unjust. God bids us speak, and we will not be silent. If wrongs are apparent among His people, and if the servants of God pass on indifferent to them, they virtually sustain and justify the sinner, and are alike guilty and will just as surely receive the displeasure of God; for they will be made responsible for the sins of the guilty. In vision I have been pointed to many instances where the displeasure of God has been incurred by a neglect on the part of His servants to deal with the wrongs and sins existing among them. Those who have excused these wrongs have been thought by the people to be very amiable and lovely in disposition, simply because they shunned to discharge a plain Scriptural duty. The task was not agreeable to their feelings; therefore they avoided it.” Testimonies, volume 3, 265.
“Pe prejuísio oñemopuʼãva ore rehe ñarovake haguére umi mbaʼe vai Tupã ohechauka vaʼekue chéve oĩha, ha sapukái oñehendúva pohýi ha hatãitereiha rehegua, ndaijojái. Tupã ore mboʼe ñañeʼẽ hag̃ua, ha ndokirirĩmoʼãi. Ojekuaa porãramo oĩha mbaʼe vai Itavayguakuéra apytépe, ha Tupã rembiguái ohasa hag̃ua upévare hekoakuʼỹre, upeichárõ haʼekuéra añetehápe omombarete ha ombohekojoja angaipápe oikóva, ha peteĩcha oiko hembiapo vai rehegua ha katuete avei oguerohoryʼỹta Tupãgui; péicha rupi ojejapóta chupekuéra tembiapo hag̃ua umi oĩva mbaʼe vai rehe. Ñemombeʼupy rupi ojehechauka chéve heta techapyrã Tupã ndoguerohoryporãihápe pe ñemboyke ojejapóva Irembiguáikuéra rehegua, ndojepokói haguére umi mbaʼe vai ha angaipa oĩvare ijapytepekuéra. Umi ombohekopyréva koʼã mbaʼe vai, tavayguakuéra oimoʼã vaʼekue hesekuéra imbaʼeporãetereiha ha iporãitereiha heko, peteĩnte hag̃ua ojere hag̃ua hembiaporã Scripturapegua hesakãva-gui. Upe tembiapo ndogustái ichupekuéra, upévare ohekýi chugui.” Testimonies, volúmen 3, 265.
The histories of leaders that have rebelled in Adventism testify to the fact that one of the steps that is almost always seen in their rebellion is that at some point in their personal experience they accepted the false view of “the daily.” That being said, the book by Smith, though not inspired and containing some doctrinal problems, still provides an excellent overview of the pioneer understanding of Revelation chapters eight and nine, where we see the prophetic history of the first six trumpets set forth. We will refer to Smith’s commentary from his book, Daniel and Revelation, as we begin to consider the triple application of the three Woes.
Umi tembiasakue ndive omoakãva opuʼã vaʼekue Adventismo-pe ohechauka peteĩ añetegua: peteĩva umi paso haimetéva akóinte ojehecháva iñepuʼãme haʼeha, peteĩ momento-pe hekovete rehegua experiencia personal-pe, omoneĩ hague pe tesaʼỹijojáva japu “pe ára ha ára” rehegua. Upéicha rupi, pe aranduka ohaíva Smith, jepe ndahaʼéi inspirádo ha oguereko ramo jepe algunos apañuãi doctrinal, gueteri omeʼẽ peteĩ jehecha porãitereíva umi pionéro kuéra entendimiento rehe Apocalipsis kapítulo 8 ha 9 rehegua, upépe jahechahápe oñemoĩha profétikamente umi seis trompeta peteĩha rembiasakue. Ñañeʼẽta Smith comentario rehe, iñaranduka Daniel and Revelation-gui, ñañepyrũvo ñamyesakã hag̃ua pe mbohapy jeiporu umi mbohapy ¡Ai! rehegua.
Sister White informs us that William Miller was given great light upon the book of Revelation, but his understanding of chapters thirteen, and sixteen through eighteen was incorrect, for he was at the wrong vantage point in history to see that there are three, and not two desolating powers. His great light was upon chapters two through nine of Revelation.
Karai White oikuaauka ñandéve William Miller oñeme’ẽ hague chupe tuicha tesakã Apocalipsis aranduka rehe, ha katu iñentendimiento capítulo trece rehe, ha dieciséis guive dieciocho peve, ndaikatúi kuri oĩ porã, oĩgui vaʼekue peteĩ tenda vaipe tembiasakuepe ikatu hag̃uáicha ohecha mbohapyha, ha ndahaʼéi mokõi, umi mbaretéva ohundi hag̃uáva. Itesakã guasu oĩkuri Apocalipsis capítulo mokõi guive porundy peve rehe.
“Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.
“Maranduhára ha tavakuéra oma’ẽ Apocalipsis aranduka rehe mba’e misterioso ramo ha iñimportanciave’ỹva ambue Escritura Sagrada pehẽnguégui. Ha katu che ahecha ko aranduka añetehápeha peteĩ revelación oñeme’ẽva beneficio especial-rã umi oikovévape ára pahápe, omboguata hag̃ua chupekuéra oikuaa porã hag̃ua iposición añeteguápe ha hembiaporã. Tupã ombohape William Miller apytu’ũ umi profesía gotyo ha ome’ẽ chupe tesape guasu Apocalipsis aranduka rehe.” Early Writings, 231.
Miller set forth his understanding of the churches, seals, trumpets and vials as follows.
Miller omoĩ peteĩ hendáicha iñentendimiento umi iglesia-kuéra, umi sello-kuéra, umi trompeta-kuéra ha umi copa-kuéra rehe, ko’áicha.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“Pe siete tupãóga Asia pegua niko peteĩ tembiasakue Cristo tupãóga rehegua, hekoapy siete formas-pe, opaite ijere ha ijevykuépe, opaite iporãve ha ivaivépe, apóstol-kuéra ára guive peve ko yvy arapaha peve. Pe siete sellos niko peteĩ tembiasakue umi mba’e oikóva yvy pokatu ha mburuvichakuéra apytépe tupãóga ári, ha Tupã ñangareko hag̃ua ipuéblo rehe upe jave avei. Pe siete trompetas niko peteĩ tembiasakue siete juicio ijojaha’ỹva ha pohýiva rehegua, oñemondo va’ekue yvy ári, térã pe Róma rréino ári. Ha pe siete copas niko umi siete plaga paha oñemondóva Róma Papal ári. Ko’ãva ndive ojehe’a heta ambue mba’e guasu, oñemonde’áva ysyry michĩvaicha oipytyvõva, ha omyenyhẽvo pe marandu guasu profecía rehegua, pe opaite pahápe ogueraha ñandeve pe opa’ỹva para guasúpe.”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“Kóva, chéve ĝuarã, ha’e Juan profesía rembipota pe Revelación lívrope. Ha kuimba’e oipotáva ontende ko lívro, tekotevẽ oguereko peteĩ kuaapy pypuku ambue hendápe Ñandejára ñe’ẽgui. Ta’anga ha ñe’ẽjoaju ojeporúva ko profesíape, ndaha’éi opaite oñemyesakãva upe pégui voi, síno tekotevẽ ojejuhu ambue profétakuérape, ha oñemyesakã ambue Escritura pehẽnguépe. Upévare hesakã porã Ñandejára omoĩ hague pe tembiapo ojestudia hag̃ua pe tuichakue, jepe hag̃ua ojehupyty peteĩ kuaapy hesakãva oimeraẽva pehẽ rehe.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
Just as the third messenger, who prepares the way for the Messenger of the Covenant, represents the internal history of the judgment of the church, in contrast with the third Elijah, who represents an external history in the judgment of modern Babylon, the pioneer understanding of the churches and seals identified the same internal-external testimony.
Upéicha avei pe mensahéro mbohapyha, ombosako’íva tape pe Mensahéro del Páktope g̃uarã, ohechaukaháicha pe tembiasakue hyepypegua pe huísio tupaópegua rehegua, oñemoĩvo joavyhápe pe Elías mbohapyha rehe, upéva ohechaukáva peteĩ tembiasakue okápeguáva pe huísio Babilonia moderna rehegua, pe entendimiento ypykuegua umi tupao ha umi séllo rehegua omombe’u va’ekue upe testimonio hyepypegua-okápeguápe peteĩchante.
“The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.
“Umi séllo oñemoinge ñane renondépe Apocalipsis pe 4ha, 5ha ha 6ha kapítulope. Umi escena ojehechaukáva koʼã séllo guýpe oñemoĩ jehechápe Apocalipsis 6-pe, ha Apocalipsis 8 ñeʼẽrã peteĩhame. Hesakã porã oikuaauka hag̃ua oguerekoha ipype umi mbaʼe oikóva pe tupao ndive ojoajúva ko dispensasión ñepyrũ guive pe Cristo ou peve.
“While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.
“Umi siete tupão ohechauka ramo pe tupaópegua rembiasakue hyepypegua, umi siete sello katu omoĩ jehechápe umi mba’e guasu oikóva hembiasakue okápeguápe.” Uriah Smith, The Biblical Institute, 253.
Uriah Smith was identifying the Millerite understanding of the internal and external relationship of the churches, and James White presents a similar overview in terms of parallel histories.
Uriah Smith ohechauka vaʼekue umi Milleríta oikuaa haguéicha umi tupão rembiapo ryepýpe ha okáguio ojoajuha, ha James White omombeʼu avei peteĩ jehechapyre ojoguáva, umi tembiasakue ojoavy’ỹ hag̃uáicha oñondive.
“We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.
“Koʼág̃a ñande rapykuehóma umi tupao, umi séllo ha umi mymba, térã umi oikovéva, peve umi ikatuhápe oñembojojávo ocoverígui umi período de tiempo peteĩchagua. Umi séllo hína siete papapy, umi mymba katu irundy añoite. Ha ikatu hag̃uáicha iporã koʼápe ñañatendemi hag̃ua, pe primer, segundo, tercero ha cuarto séllo jepeʼápe, pe primer, segundo, tercero ha cuarto mymba oñehendu heʼívo: ‘Eju ha ehecha’; péro pe quinto, sexto ha séptimo séllo jepeʼápe, ndaipóri upeichagua ñeʼẽ oñehendúva. Ndaijojahái avei umi mbohapy tupao pahapegua ha umi mbohapy séllo pahapegua, ocoverígui umi período de tiempo peteĩchagua, ojapoháicha umi irundy tupao ypykue ha umi irundy séllo ypykue. Péro, ñahechaukaháicha, umi tupao, séllo ha mymba ojoaju, ocoverígui umi período de tiempo peteĩchagua amo 1800 ary rupi pukukue, peve ñaguahẽ hag̃ua michĩmi hag̃ua hetave mbyte sa siglo ko tiempo ag̃agua.” James White, Review and Herald, February 12, 1857.
We just cited three of the primary pioneers of Millerite history. All three held to the correct view of “the daily,” and they all held to the overview of the churches, seals, and trumpets in the framework of truth which Miller was led to understand and present.
Mokõi'ỹmi rojapo vaʼekue mbohapyva umi tenondegua iñimportantevéva tembiasakue Millerita rehegua. Opa mbohapy ojejokóma pe jehecha añeteguáre “pe ára ha ára guáre”, ha opavave avei oguereko vaʼekue pe jehecha tuichakue umi iglesia, umi sello ha umi trompeta rehegua, pe añetegua marco ryepýpe Miller oñemboguata vaʼekue oikuaa ha omombeʼu hag̃ua.
“When men come in who would move one pin or pillar from the foundation which God has established by His Holy Spirit, let the aged men who were pioneers in our work speak plainly, and let those who are dead speak also by the reprinting of their articles in our periodicals. Gather up the rays of divine light that God has given as He has led His people on step by step in the way of truth. This truth will stand the test of time and trial.” Manuscript Release, 760, 10.
“Oike umi kuimba’e oúramo omongu’e hag̃ua peteĩ távyrã térã peteĩ pilar pe fundamento-gui Tupã omopyendava’ekue Ipy’aguasu Marangatúpe, toñe’ẽ porã umi kuimba’e itujáva ha’e va’ekue tenondegua ñane rembiapópe, ha toñe’ẽ avei umi omanóva ojejeykuatia hag̃ua iñe’ẽnguéra ñane kuatiaroguekuérape. Pembyaty umi tesape Tupã ome’ẽ va’ekue, oguerahárõ guare Itavayguakuérape peteĩteĩ jey pe añetegua rape rupi. Ko añetegua opytáta hatã ára ha prueba rovái.” Manuscript Release, 760, 10.
On September 11, 2001, the mighty angel of Revelation chapter eighteen descended and began the work of leading those who would accept and eat the Bread that had just come down from heaven back to the “old paths,” of Jeremiah chapter six. The Alpha and Omega needed those who were willing to strive to be among the one hundred and forty-four thousand to see that what brought Him down out of heaven on August 11, 1840, was not simply a fulfillment of a time prophecy, but a fulfillment of the time prophecy of the second Woe. He needed His people to rediscover the old paths of the history where He had erected the temple of the Millerites in the forty-six years from 1798 to 1844.
2001 jasyporundýpe 11-pe, pe ánhel mbarete Apocalipsis kapítulo 18-gua oguejy ha oñepyrũ tembiapo ogueraha hag̃ua umi omoneĩ ha ho’útava pe Mbyja Hi’upy yvágagui ramoite oguejýva jey hag̃ua umi “tape yma guarã”, Jeremías kapítulo 6-pe he’iháicha. Pe Alfa ha Omega oikotevẽkuri umi oñeha’ã hag̃uáre oike hag̃ua umi cien cuarenta y cuatro mil apytépe ohechakuaa hag̃ua pe omboguejýva’ekue Chupe yvágagui 1840 jasypoapy 11-pe ndaha’éi hague añónte peteĩ cumplimiento de una profecía de tiempo, síno pe cumplimiento pe profecía de tiempo-gua mokõiha Ay rehegua. Ha’e oikotevẽkuri Itavayguakuéra ojuhu jey hag̃ua umi tape yma guarã pe tembiasakue-pe, upépe Ha’e omopu’ã haguépe pe templo umi Millerita-kuérape guarã cuarenta y seis áño aja, 1798 guive 1844 peve.
That history had been covered with rubbish and counterfeit coins and jewels. That history was obscured by a false foundational message that was built upon sand, and not the Rock of Ages. It was in the history of the Millerites, the history where, as Peter describes it, the Millerites, “which in time past were not a people, but” then became “the people of God,” who had been raised up and built up as “a spiritual house, an holy priesthood.” The Lion of the tribe of Judah descended on September 11, 2001, and led His last-day people into the work of cleaning out the “temple” of the history of the raising up of the Millerite temple. That work had been typified by a prophecy, which predicted that the Lord would raise up a man named Josiah, (which means foundation of God).
Upéva pe tembiasakue ojejaho’i vaʼekue mba’ekuaarã rei ha viru ha ita jeguaka japúva reheve. Upéva tembiasakue oñemo’ã vaʼekue peteĩ marandu añetegua’ỹ pyendágui, oñemopu’ãva yvyku’i ári, ndaha’éi Araka’eve G̃uarã Ita Ariguasu ári. Upéva oĩ vaʼekue umi Millerita rembiasakuepe, pe tembiasakueme, upépe, Pedro omombe’u haguéicha, umi Millerita, “yma ndaha’éi va’ekue peteĩ tetã, ha” upéi oiko “Tupã retã”, oñemopu’ã ha oñemombarete va’ekue “óga espiritual ramo, pa’i aty marangatu ramo.” Judá ñemoñare León oguejy va’ekue 11 jasyporundy, 2001-pe, ha ogueraha Ipu’aka’ỹ ára pahapegua retãme omba’apo hag̃ua omopotĩvo pe “tupao” oĩva pe tembiasakuepe oñemopu’ã hague pe Millerita tupao. Upéva tembiapo ojehechauka yma hag̃ua peteĩ profesía rupive, omomarandúva Ñandejára omopu’ãtaha peteĩ kuimba’e hérava Josías, (he’iséva Tupã pyenda).
When Josiah was raised up in fulfillment of the prophecy of the disobedient prophet, he began the work of repairing the temple which was in disarray. In the work of repairing and cleaning “the curse of Moses” was discovered, and when read before Josiah it brought about the reformation of Josiah. We will address that prophecy, in connection with the rediscovery of the “seven times,” post-September 11, 2001.
Oñemopuʼãrõ guare Josías pe maranduhára naiñeʼẽrendúiva profecía oñekumpli hag̃ua, haʼe oñepyrũ tembiapo omoatyrõ hag̃ua tupao oĩva sarambipe. Upe tembiapo omoatyrõ ha omopotĩ aja ojuhu “Moisés ñeʼẽvai”, ha upéva oñemoñeʼẽmboyve Josías renondépe ogueru Josías ñemyatyrõ. Ñañeʼẽta upe profecía rehe, ojoajúva “siete tiempos” jejuhu jey rehe, 11 de septiembre de 2001 rire.
We will begin that study in the next article.
Romoñepyrũta upe ñehesa’ỹijo pe artíkulo oúvape.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Pe ku umi oñemboheráva oipyhyha añeteguáva oservi gueteri Satanáspe, iñypytũ añaretãgua ojokóta hikuái ohecha hag̃ua Tupã ha yvágare. Oikóta hikuái umi operde vaʼekuéicha imborayhu peteĩha. Ndaikatumoʼãi hikuái ohecha umi mbaʼe añetetéva opaveʼỹva. Pe Tupã ombosakoʼíva ñandéve g̃uarã ojehechauka Zacaríaspe, kapítulo 3 ha 4, ha 4:12–14pe: ‘Ha ambohovái jey ha haʼe chupe: Mávapa koʼã mokõi olívo rakã, umi mokõi tubo óro rupive oguenohẽva chugui pe aséite óro? Ha haʼe chéve ha heʼi: Ndereikuaái piko mbaʼépa hína koʼãva? Ha che haʼe: Nahániri, che Ruvicha. Upémarõ haʼe: Koʼãva hína mokõi oñehypýiva aséite reheve, oĩva Yvy tuichakue Jára ykére.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Ñandejára henyhẽ mba’e pytyvõhára rehe. Ndoikói ipahápe mba’eveichagua tembiporu. Ore jerovia’ỹgui, ore yvyguare rekógui, ore ñe’ẽ rei cheapágui, ore ndorogueroviáigui, ojehechaukáva ore ñe’ẽnguérape, umi pytũmby iñypytũva oñembyaty ore jerére. Cristo ndojehechaukái ñe’ẽme térã tekópe pe Iporãmbaitéva ramo, ha pe tenondegua pa’ũme diez mil apytépe. Pe ánga oguerohory jave oñembojegua hag̃ua mba’e rei hag̃ua, Ñandejára Espíritu ikatu sa’i ojapo hese. Ore visión mbyky ohecha pe pytũmby añoite, ha ndaikatúi ohecha pe mimbipa oĩva upe rire. Umi ánhel ojejoko hína umi irundy yvytu, ojehechaukáva peteĩ kavaju pochý ramo oikose hag̃uáicha osẽ, ha oñani hag̃ua opa yvy ape ári, ogueraha hag̃ua ñehundi ha mano tape rehe.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.
“¿Japa piko oke hag̃ua pe mundo eterno rembeʼýpe voi? ¿Jaiméta piko pyʼaguapýpe, roʼysã ha omanóvaicha? ¡Ay, toikéke ñande iglésiakuérape Tupã Espíritu ha pytu, ojepytuʼúva Itavayguakuérape, ikatu hag̃uáicha opuʼã hikuái ipýpe ha oikove! Tekotevẽ jahecha tape ipohýiha, ha pe okẽ hasyha jeike hag̃ua. Péro jahasávo pe okẽ hasy hag̃uáicha jeike, iñambue hag̃ua ndorekói límite.” Manuscript Releases, volumen 20, 216, 217.