We are considering the prophetic period represented as the second gathering that is identified by the prophet Isaiah, and afterward by Sister White.
Ñamyesakã hína pe período profético oñemombeʼúva pe mokõiha aty ñembyaty ramo, ha upéi oñemohenda hag̃ua pe proféta Isaías rupive, ha upéi avei Hermana White rupive.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. Isaiah 11:10–13.
Ha upe árape oĩta peteĩ yvyrapo Jesse rehegua, opuʼã hag̃uáicha peteĩ poyvi ramo umi tetãnguéra renondépe; chupe umi tetã ambuegua ohekáta: ha ipytuʼu hag̃ua rendáta mimbipa. Ha upe árape oikóta, Ñandejára omoĩta ipo jey mokõiha hag̃ua oguerujey hag̃ua umi hembýva itavayguakuéragui, umi opytavaʼekue, Asiriágui, Egíptogui, Patrosgui, Cusgui, Elamgui, Sinar gui, Hamatgui ha umi ypaʼũnguéra guive yguasupegua. Ha haʼe omopuʼãta peteĩ poyvi umi tetãnguéra rehe, ha ombyatýta Israel oñemosẽvaʼekuépe, ha oñondive ombyatýta Judá isarambíva yvy apýra irundy guive. Efraín akãhatã avei opata, ha Judá rehe oñemoĩva oñehundíta: Efraín ndojehayhumoʼãi Judá rehe, ha Judá ndojopymoʼãi Efraínpe. Isaías 11:10–13.
When God’s last-day people are gathered a second time there is a unification among those disciples that was represented by the ten days that preceded Pentecost, and that Isaiah refers to as a time when, “The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim.”
Tupã rembyre ára pahápe guare oñembyaty jeývo mokõiha jey, oĩ peteĩ joaju umi temimbo’e apytépe, upéva ojehechauka va’ekue umi pa ary reheve ohasava’ekue Pentecostés mboyve, ha Isaías oñe’ẽ hese peteĩ ára ramo, he’ívo: “Efraín akãrasy ave ojeipe’áta, ha Judá rovái ñorairõhára ojeitypáta: Efraín ndopy’arahamo’ãvéi Judáre, ha Judá ndomoingevéimo’ã Efraínpe.”
“Trials are to come upon God’s people and the tares are to be separated from the wheat. But let not Ephraim envy Judah any more, and Judah will no more vex Ephraim. Kind, tender, compassionate words will flow out from sanctified hearts and lips. It is essential that we be united, and if we all seek the meekness and the lowliness of Christ, we shall have the mind of Christ, and there will be unity of spirit.” Review and Herald, March 19, 1895.
“Jehovára tavayguakuéra ári oúta jehasa’asy, ha umi ñana vai ojeipe’áta trígo-gui. Péro ani véima Efraín iñembyasy Judá rehe, ha Judá ndopy’aromo’ãvéi Efraínpe. Ñe’ẽ porã, py’a rory ha poriahuverekópe henyhẽva osyryta korasõ ha tembe oñembosanto vaʼekuégui. Tekotevẽiterei ñañemoĩ hag̃ua peteĩ ñeʼẽme; ha ñande maymáva jajekáta ramo Cristo pyʼaguapy ha iñemomirĩ, jaguerekóta Cristo apytuʼũ, ha oĩta peteĩ ñeʼẽme ñane espíritu.” Review and Herald, 19 de marzo de 1895.
Unification is an element of the work Christ accomplishes when He gathers the one hundred and forty-four thousand a second time. That unity was represented by the ten days leading to Pentecost, and the six days of the Exeter camp meeting, and could have been accomplished from 1856 unto 1863, if those who had experienced the great disappointment of October 22, 1844, had not lost their way.
Joaju hína peteĩ mba’e Cristo rembiapópe ojapóva ombyaty jey jave mokõiha jeýpe umi cien cuarenta y cuatro mil-pe. Pe joaju ojehechauka vaʼekue umi diez ára Pentekostés mboyveguápe, ha umi seis ára Exeter pegua aty kampáñape, ha ikatu vaʼekue oñemoañete 1856 guive 1863 peve, umi ohasa vaʼekue pe tuicha ñembyasy 22 de octubre de 1844-pe ndaiperderire hikuái hape.
“But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. Dissensions and divisions came in. . .. 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!
“Ha pe py’aro ha ndaikuaaporãvéi guive oñepyrũ va’ekuépe pe ñembotavy rire, heta umi ogueroviáva pe advento rehegua oheja ijerovia. Oñepyrũ joavy ha ñemboja’o.... Péicha pe tembiapo ojejoko, ha pe mundo opyta pytũmbýpe. Opaite pe aty adventista oñemoĩ peteĩ hag̃uáicha Tupã mandamiéntore ha Jesús jerovia rehe, mba’éichaitépa iñambuéne va’erãmo’ã ñande rembiasakue!”
“It was not the will of God that the coming of Christ should be thus delayed. God did not design that His people, Israel, should wander forty years in the wilderness. He promised to lead them directly to the land of Canaan, and establish them there a holy, healthy, happy people. But those to whom it was first preached, went not in ‘because of unbelief’ (Hebrews 3:19). Their hearts were filled with murmuring, rebellion, and hatred, and He could not fulfill His covenant with them.
“Ndaha’éi Tupã rembipota Cristo ou hag̃ua upéicha oñembotapykue. Tupã ndoipotáikuri Itavaygua, Israel, oguata hag̃ua cuarenta áño desiértope. Ha’e oprometéva’ekue ogueraha hag̃ua chupekuéra pya’e yvy Canaán-pe, ha omoĩ hag̃ua chupekuéra upépe peteĩ tavaygua marangatu, hesãi ha vy’áva ramo. Péro umi oñemombe’úva’ekue raẽme marandu porã ndikehéi ‘jerovia’ỹ rupi’ (Hebreos 3:19). Ipy’akuéra henyhẽ va’ekue ñe’ẽngue, pu’aka’ẽ ha ñemborayhu’ỹgui, ha Ha’e ndaikatúi okumpli ikontráto hendivekuéra.”
“For forty years did unbelief, murmuring, and rebellion shut out ancient Israel from the land of Canaan. The same sins have delayed the entrance of modern Israel into the heavenly Canaan. In neither case were the promises of God at fault. It is the unbelief, the worldliness, unconsecration, and strife among the Lord’s professed people that have kept us in this world of sin and sorrow so many years.” Selected Messages, book 1, 68, 69.
“Oñehenói cuarenta ary pukukue-pe jerovia’ỹ, ñe’ẽngue’ẽ ha ñemopu’ã oheja’ỹ hag̃ua Israel yma guarépe oike hag̃ua Canaán yvýpe. Umi angaipa peteĩchagua ombohasave Israel ko’ág̃aguápe oike hag̃ua Canaán yvagaguápe. Mokõivéva kásope Tupã ñepromésa ndoikói vai va’ekue. Ha’e ñande jerovia’ỹ, ñande reko yvyrigua, ñande ñemomarangatu’ỹ, ha joavy Ñandejára rembigua he’íva ha’eha ijyvýpe ojejapo hag̃ua, umi mba’e niko ñanderejopy va’ekue jaiko hag̃ua ko angaipa ha ñembyasy rembiasakue arýma.” Selected Messages, libro 1, 68, 69.
The descent of the second angel identified a scattering at the first disappointment that initiated the tarrying time, and then led to a period of six days at the Exeter camp meeting where unity upon the message was accomplished in advance of the outpouring of the Holy Spirit in the message of the Midnight Cry at the conclusion of the meeting.
Mokõiha ánhel oguejy ohechauka peteĩ ñemosarambi pe peteĩha ñembotavýpe, omoñepyrũva pe ára oñeha’arõha; ha upéi ogueraha peteĩ ára poteĩrõ jave Exeter táva aty guasúpe, upépe ojehupyty hag̃ua joaju pe marandu rehe, tenonderãite pe Espíritu Santo oñehẽ mboyve pe Pyharepytévo Sapukái marandúpe pe aty pahápe.
The descent of the third angel on October 22, 1844, identified a scattering at the great disappointment, and ushered in a period of education as the truths associated with the Most Holy Place were opened to God’s people. By 1849 the Lord was stretching His hand to gather his people together a second time, and by 1851, the 1850 chart was being presented. That chart represented the foundational message, and the very message that was to be lifted up before the world as an ensign.
Pe ángel mbohapyha oguejy ramo 22 jasypa 1844-pe, ohechauka peteĩ ñemosarambi pe tuicha ñembotavy guasúpe, ha omoñepyrũ peteĩ ára ñembo’e ha ñemoarandu rehegua, umi añetegua pe Tenda Marangatuvéva rehegua ojepe’a jave Tupã tavayguakuérape. Oguahẽvo 1849-pe, Ñandejára omyasãi hína Ipo ombyaty hag̃ua Itavayguakuérape mokõiha jey, ha 1851-pe, pe ta’anga 1850-gua oñepresenta hína kuri. Upe ta’anga ohechauka pe marandu pyendaguasu, ha upe maranduete voi va’erãva oñemopu’ã hag̃ua yvy tuichakue renondépe peteĩ poyvi ramo.
The gathering a second time of the disciples by Christ began immediately at His descent, and the gathering of those in Exeter began during the period of the tarrying time. In the history of the rebellion of 1863, the gathering a second time began at least five years into the educational process that began when the light of the sanctuary was opened up in 1844. In 1848, Islam was then angering the nations. The second gathering is represented as a progressive work that is accomplished by the arrival of the ten days that preceded Pentecost, and also by the six days of the Exeter camp meeting, and should have been completed by 1856.
Pe disípulo-kuéra ñembyaty jey mokõiha Cristo rupive oñepyrũ pya’eite iñeguahẽ guýpe, ha umi Exeter-pe oĩva ñembyaty oñepyrũ pe are oha’arõha ára jave. Ñembyasýpe pe apu’a 1863-pe guare, pe ñembyaty jey mokõiha oñepyrũ vaʼekue, saʼiveʼỹrõ, po ary rire pe temimboʼe rape oñepyrũ vaʼekue pe santuario resape oñembyesakávo 1844-pe. Ary 1848-pe, Islam upérõ ombopochyvaʼekue umi tetãnguéra. Pe ñembyaty mokõiha oñehechauka peteĩ tembiapo mbeguekatúpe oho hag̃ua tenonde gotyo ramo, oñemoĩva oñehupyty hag̃ua umi pa ary ára oguahẽvo, umi Pentecostés mboyveguápe, ha avei umi Exeter camp meeting seis ára rupive, ha vaʼerãkuri oñemohuʼã 1856 peve.
The work of gathering His people a second time is the closing work of the third angel, and it is accomplished by Christ’s hand.
Pe mba’eapo oñembyatývo Ipuévlo peteĩ jey mokõiha hína pe tembiapo paha pe ánhel mbohapyháva rehegua, ha ojejapo Cristo po rupive.
And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands? Mark 6:2.
Ha oĝuahẽvo pe ára pytuʼu, haʼe oñepyrũ omboʼe hag̃ua pe sinagógape; ha heta ohendúva chupe ohecharamoiterei, heʼívo: Mamo guive piko ko kuimbaʼe oguereko koʼã mbaʼe? ha mbaʼe arandúpa kóva oñemeʼẽva chupe, ikatu hag̃uáicha jepe umi tembiapo pokatu guasu ojejapo ipo rupive? Marcos 6:2.
The scattering that occurs when the divine symbol descends initiates a testing process that ultimately manifests two classes of worshippers, and in so doing cleanses the temple.
Pe ñemosarambi oikóva pe símbolo divino oguejy vove omoñepyrũ peteĩ proceso de prueba ipahápe ohechaukáva mokõi clase oporombotuicháva, ha péicha rupi omopotĩ pe templo.
Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:12.
Pe Ivaĩ oĩ ipópe, ha omopotĩmbaitéta pe ijykueha, ha ombyatyta itrígo pe ñongatuhápe; pe tatakua katu ohapýta tata ndaikatúivape oñembogue hag̃ua. Mateo 3:12.
In that period God’s people are to take the message from the angel’s hand and eat it.
Upéva pe períodope Tupã tavayguakuéra oipeʼavaʼerã pe marandu ánhel po guive ha hoʼu hag̃ua.
And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth. Revelation 10:1, 2.
Ha ahecha ambue peteĩ ánhel mbarete oguejy yvágagui, oñemonde hag̃ua peteĩ arai reheve; ha peteĩ yvytu renda oĩ iñakã ári, ha hova ku kuarahyicha, ha ipy tatáicha yta guasu ryruicha: Ha ipópe oguereko peteĩ aranduka michĩ ojepe'áva; ha omoĩ ipy akatúa pe para ári, ha ipy asu yvýpe. Apocalipsis 10:1, 2.
At the arrival of the second angel on April 19, 1844, God’s people were scattered. They had been initially gathered with the fulfillment of the prophecy of Revelation chapter nine, verse fifteen on August 11, 1840, but the Lord had held His hand over a mistake in the reckoning of some of the figures on the chart.
Mokõiha ángel og̃uahẽrõ guare 19 jasyrundy ary 1844-pe, Tupã tavayguakuéra oĩ vaʼekue isarambi. Ñepyrũrã oñembyaty vaʼekue hikuái Apocalipsis capítulo 9, versículo 15-profesía oñekumpli rupi 11 jasypoapy ary 1840-pe, ha Ñandejára katu ojoko vaʼekue Ipo umi jejavy oikovaʼekue algunos cifra kuéra ñembopapapýpe pe cuadro ári.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Ahecha che aikuaa 1843 arýpe ojejapova’ekue kuádro omboguata hague Ñandejára po, ha ndojehejaiva’erãha oñemoambue; umi papapy ha’e hague Ha’e oipota haguéicha; ipógui oĩ hague ári ha omokañy peteĩ jejavy umi papapy apytépe, avave ndaikatúi hag̃ua ohecha upéva, pe ipó ojeipe’a peve.” Early Writings, 74.
The removal of His hand allowed Samuel Snow to identify the correct date for the vision that tarried.
Ipo po oipe’a ha’e Samuel Snow-pe oikuaa hag̃ua arange porã pe visión oha’arõva rehegua.
“Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.
“Umi ijeroviáva ha oñembotavýva, ndoikuaáiva mba’érepa Ijára ndouíri, ndojehejái pytũmbýpe. Jey jeývo oñemboguata chupekuéra iBiblia-kuérape oheka hag̃ua umi ára profétikova. Ñandejára po ojeipe’a umi ta’angágui, ha pe jejavy oñemyesakã. Ha’ekuéra ohechakuaa umi ára profétikova og̃uahẽha 1844 peve, ha pe evidencia peteĩteĩva ha’ekuéra oikuave’ẽva ohechauka hag̃ua umi ára profétikova oñembotýha 1843-pe, upéva voi ohechauka oñemohu’ãtaha 1844-pe.” Early Writings, 237.
The history of the first and second angels contains a line of waymarks associated with Christ’s hand. When He descended on August 11, 1840 and April 19, 1844 He had a message in His hand. It was His hand that directed the production and publication of the 1843 chart in May of 1842. It was His hand that sealed up a mistake in the figures on the chart. After the scattering of that first disappointment, Jeremiah sat alone because of Christ’s hand. Then He removed His hand, and thus unsealed the message of the Midnight Cry. The act of stretching His hand out to gather His people a second time occurred from the first disappointment unto the Exeter camp meeting, as the disciples were ultimately gathered together at Jerusalem for ten days in advance of the outpouring of the Holy Spirit. At the arrival of the third angel on October 22, 1844 the Lord lifted up His hand.
Peteĩha ha mokõiha ánhel rembiasakue oguereko peteĩ línea de señales de paso oñembojoajúva Cristo po rehe. Oguejy ramo guare Ágosto 11, 1840 ha Abril 19, 1844-pe, Haʼe oguereko vaʼekue peteĩ marandu Ipope. Haʼe vaʼekue Ipo omotenondéva pe carta 1843-gua jejapo ha ipublikación Mayo 1842-pe. Haʼe vaʼekue Ipo oselláva peteĩ jejavy pe carta papapýpe. Upe peteĩha ñembyasy guasu ñemosarambi rire, Jeremías oguapy hag̃uáicha haʼeño Cristo po káusare. Upéi Haʼe omboguejy Ipo, ha péicha oipeʼa pe sello pe marandu Pyhare Mbyte Sapyʼa guigua. Pe acto ojepyso hag̃ua Ipo ombyaty jey hag̃ua Ipuévlo mokõiháme oiko pe peteĩha ñembyasy guasu guive Exeter camp meeting peve, umi temimboʼekuéra ipahápe oñembyaty haguéicha Jerusalénpe diez ára aja Espíritu Santo oñeñohẽ mboyve. Oguahẽvo mbohapyha ánhel Octubre 22, 1844-pe, Ñandejára ohupi Ipo.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.
Ha pe ánhel ahecháva guasu ári ha yvy ári, amombeʼu vaekue, omopuʼã ipo yvágape, ha oñeʼẽ ñemoĩmbápe pe oikovéva opa ára g̃uarã rehe, pe omoheñóiva yvága, ha umi mbaʼe ipype oĩva, ha yvy, ha umi mbaʼe ipype oĩva, ha guasu, ha umi mbaʼe ipype oĩva, ndaiporimoʼãveiha ára. Apocalipsis 10:5, 6.
From the first gathering on August 11, 1840 until October 22, 1844 the history of the first and second angels is marked by Christ’s hand. On October 22, 1844 the third angel descended and the little Millerite flock was scattered by the Great Disappointment. On that date Christ lifted His hand to heaven and swore that time would be no longer.
Pe aty guasu peteĩha guive 11 jasypoapy 1840-pe guare, peve 22 jasypa 1844, pe ánga peteĩha ha mokõiha rembiasakue ojehechauka Cristo po rupive. 22 jasypa 1844-pe, pe ánga mbohapyha oguejy ha pe aty michĩva Millerigua oñemosarambi Ñembyasy Guasu rupi. Upe árape Cristo omopuʼã Itakuéra yvágape ha oñeʼẽ hatã arakaʼeve ndahaʼemoʼãiha tiempo.
The second gathering in the history of 1844 until 1863, began with Christ lifting up His hand, while also holding a message to be eaten in His hand. Then in 1849, He stretched forth His hand a second time to gather His scattered people. Those people had been gathered at the message of the Midnight Cry, and scattered when the event predicted did not happen. At the Exeter camp meeting Christ gathered His flock and unified them upon the message, as He had done in the ten days that preceded Pentecost. The Philadelphian Millerites left the Exeter camp meeting and repeated Pentecost. In 1856, Christ was outside of the movement that had transitioned into Laodicea, for Christ stands outside of a Laodicean’s heart and knocks, seeking an entrance.
Mokõiha aty 1844 guive 1863 peve rembiasápe oñepyrũkuri Cristo omopuʼãvo ipo, ha upe jave avei oguerekóvo ipópe peteĩ marandu oñekaru hag̃uáicha. Upéi, ary 1849-pe, haʼe omyasãi ipópe mokõiháicha ombyaty hag̃ua itavaygua isarambipáva. Umi tavaygua oñembyatykuri Pyhare Mbytegua Sapukái marandúpe, ha isarambi jey upe mbaʼe ojeʼevaʼekue ndoikói rirembaʼe. Exeter táva aty guasúpe Cristo ombyatykuri ifóllopa ha omoĩ peteĩ ñeʼẽme pe marandúre, ojapohaguéicha umi pa ary joa ohasavaʼekuépe Pentecostés mboyve. Umi Millerita Filadelfiagua osẽ Exeter táva aty guasúgui ha ombojoapy jey Pentecostés. Ary 1856-pe, Cristo oĩkuri pe movimiento okambiahague Laodicea-pe okápe; Cristo niko oĩ peteĩ Laodiceagua korasõ rokẽ okápe ha ombota, ohekávo oike hag̃uáicha.
Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. Revelation 3:20.
Péina áime pe okẽme, ha ambota: oĩramo peteĩ ohendúva che ñeʼẽ ha oipeʼáva okẽ, aikéta hendápe, ha karúta hendive, ha haʼe che ndive. Apocalipsis 3:20.
In 1856, Christ’s hand was knocking upon the Laodicean Millerite movement, but to no avail. In 1849, seven years earlier, He had begun to gather His people a second time, but doubt and uncertainty stopped the Philadelphian movement.
1856-pe, Cristo po oporomboína kuri pe movimiento Millerita Laodicense rokẽre, ha katu ndoi valéi. 1849-pe, siete ary mboyve, Ha’e oñepyrũ va’ekue ombyaty jey hag̃ua Itavayguakuérape mokõiha jey, ha katu py’a mokõi ha ndaikatúi hag̃uáicha jerovia ojoko pe movimiento Filadelfiano.
“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.
“Oiméramo umi Adventísta, pe tuicha ñeñembotavy rire ary 1844-pe, ojoko mbaretépe hikuái ijerovia ha oseguívo joajúpe Tupã providénsia ojehechaukávape, ohupytyvo mbohapyha ánhel marandu ha Espíritu Santo pu’akapýpe omoherakuãvo upéva ko yvy ape ári, ohecháva’erãmo’ã hikuái Tupã salvasiõ, Ñandejára omba’apóva’erãmo’ã tuichaiterei hendivekuéra iñeha’ãme, tembiapo oñemohu’ãva’erãmo’ã, ha Cristo oumava’erãmo’ã ko’ág̃a peve ogueraha hag̃ua Itavayguakuérape hepyme’ẽrãme. Ha pe aravo py’a mokõihápe ha ndaikatúi hag̃uáicha ojeikuaa porãva, upe ñeñembotavy rire, heta umi ogueroviáva’ekue pe advento rehe opoi ijeroviágui.... Péicha pe tembiapo ojokopyre, ha ko yvy ojehejapy pytũmbýpe. Opaite Adventísta aty ojoajúramo va’ekue Tupã mandamientokuéra ha Jesús jerovia rehe, mba’éichapa iñambuepaitéta va’ekue ñane rembiasakue!” Evangelism, 695.
On September 11, 2001 Christ gathered His last day people, who were thereafter scattered on July 18, 2020. On September 11, 2001 those who were gathered took the hidden book out of Christ’s hand and ate it. On July 18, 2020 they rejected the command represented by His uplifted hand, which identified that “time would be no longer.”
11 jasypakõi ary 2001-pe Cristo ombyaty Hembyaty ára paha-pegua tavayguakuérape, ha upéi oñemosarambi 18 jasypokõi ary 2020-pe. 11 jasypakõi ary 2001-pe umi oñembyaty vaʼekue ojagarra pe kuatiañeʼẽ kañymby Christo póguio ha hoʼu. 18 jasypokõi ary 2020-pe haʼekuéra ombotove pe tembiapoukapy ojehechaukáva Ipó yvate hag̃ua rupive, omoañetéva “ára ndahaʼemoʼãvéimaha hag̃ua”.
The Philadelphian Millerites manifested no rebellion in their false prediction of 1843, for they acted upon all the light the Lord had revealed, but on July 18, 2020 the Laodiceans of the third angel’s movement rebelled against the light associated with His hand. After 1844, the Philadelphian movement of the first angel “in the period of doubt and uncertainty” “yielded their faith,” and became Laodiceans.
Umi mbytépe pegua Filadelfiaygua ndoromoheñóiri vaʼekue mbaʼeveichagua opuʼã ñeprediksi japu rehegua 1843-pe, pórke ojapo hikuái opa mbaʼe Tupã Ñandejára ohechauka vaʼekue chupekuéra; ha katu ára 18 jasypokõi 2020-pe, umi Laodiceaguáva pe ángel mbohapyha remiandu ryepýpe opuʼã pe tesakã rehe oñembojoajúva Ipo ndive. 1844 rire, pe movimiento Filadelfiaygua pe ángel peteĩhaguápe, “pe pyʼa mokõime ha ndaipóri hag̃ua katuete hag̃uápe,” “omoĩ yvýre ijerovia,” ha oiko Laodiceaguáva.
1856 represents that point of transition, typifying a point of transition for God’s people of the last days.
1856 orrepresenta pe punto de transición, ha’éva peteĩ punto de transición Tupã tavayguakuérape g̃uarã ára pahápe.
Somewhere in the seven years between 1849 and 1856 the Philadelphian Millerite movement resisted the Lord’s hand that was stretching out to gather His people a second time, and the promise was that He would do more then, than He did in the past.
Algún momentope umi siete áño apytépe 1849 ha 1856 mbytépe, pe movimiento Millerita Filadelfiagua opu’ã pe Ñandejára po rehe, ojepyso va’ekue ombyaty hag̃ua Itavayguakuérape mokõiha jey; ha pe promésa ha’e va’ekue Ha’e ojapotaha upérõ hetave mba’e pe ojapo va’ekuégui yma.
“September 23, 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 jasyporundy-pe, Ñandejára ohechauka chéve ha’e omoĩjey hague ipo mokõihápe oguerujey hag̃ua hembyre ipueblogua, ha tekotevẽha oñembohetave ñeha’ã ko aty’ãrõme. Sarambí ára-pe Israel ojejapi ha oñembyai; ág̃a katu, pe aty’ãrõ ára-pe Tupã omongueráta ha ombojoajujeyta ipuévlo. Pe sarambí-pe, umi ñeha’ã ojejapóva oñemyasãi hag̃ua pe añetegua oguereko kuri michĩeterei jepe hembiapo, ohupyty michĩeterei térã mba’eve; ha pe aty’ãrõme, Tupã omoĩvo ipo ombyaty hag̃ua ipuévlo, umi ñeha’ã oñemyasãi hag̃ua pe añetegua ohupytýta pe hembiaporãrã. Maymáva tojoaju ha toñemoĩ kyre’ỹme tembiapópe. Ahecha ha’eha peteĩ mba’e ñemotĩ oimeraẽva oñe’ẽ hag̃ua pe sarambí rehe techapyrãramo ñande sãmbyhy hag̃ua ko’ág̃a pe aty’ãrõme; Tupã ndojapóiramo niko ñanderehe ko’ág̃a hetave mba’e pe ojapova’ekue upérõgui, Israel araka’eve noñembyaty mo’ãi. Tekotevẽetéicha pe añetegua oñemoherakuã peteĩ kuatiarogue rupive, upéicha avei oñemombe’u hag̃ua.” Review and Herald, November 1, 1850.
Obviously, the Lord attempted to move His work forward in unity, but the unity had evidently broken down, and “in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith.” The Present Truth (later the Review and Herald) began to be published in 1849, and by 1851 the 1850 chart was available, but by 1856, the message of the “seven times” of Leviticus twenty-six was left unfinished. The message that was unsealed on October 22, 1844 occurred when the time prophecies of the twenty-three hundred years and the twenty-five hundred and twenty years concluded.
Ojekuaa porãiterei, Ñandejára oñeha’ãkuri omotenonde hembiapo joaju hag̃uáicha, ha upe joaju ojekuaa hag̃uáicha oñembyai hague, ha “pe ára py’a mokõi ha ndaipóri hag̃ua certeza oúva upe ñembotavy rire, heta umi ogueroviáva pe jeju potaitépe oheja ijerovia”. The Present Truth (upéi Review and Herald) oñepyrũ oñepublika ary 1849-pe, ha ary 1851-pe pe kuatia’ã 1850-gua oĩma kuri, péro ary 1856-pe pe marandu rehegua umi “pokõi jey” Levítico 26-pe ojeheja opa’ỹre. Pe marandu oñemboja’o’ỹ va’ekue 22 jasypa 1844-pe oiko va’ekue umi marandu aravopegua mokõi sua irundy sa ary ha mokõi sua po sa mokõipa ary oñemohu’ã jave.
The Sabbath was the doctrine that shone above the other doctrines at that time, and for twelve years a testing process progressed until the last test arrived in 1856. That test was upon the Sabbath rest for the land, and it marked the end of a testing process that began with the Sabbath rest for men. The testing period bore the signature of Alpha and Omega. 1856 also represented an increase of knowledge upon the first foundational truth discovered by Miller, so it possessed the signature of Alpha and Omega at that level as well. The Sabbath truth being the sign of God’s sanctified people was represented as the sounding of the seventh trumpet, when the mystery of Christ in the believer, the hope of glory is fulfilled. The “seven times” was represented by the Jubilee trumpet that was to be sounded on the Day of Atonement.
Pe sábado ha’e va’ekue upe doctrina omimbivéva ambue doctrina-kuéragui upe tiempope, ha doce áño aja peteĩ proceso de prueba oñemotenonde pe prueba paha oguahẽ meve ary 1856-pe. Upe prueba ha’e va’ekue pe descanso sabático yvýpe ĝuarã rehe, ha omarkáva pe paha peteĩ proceso de prueba oñepyrũ va’ekue pe descanso sabático kuimba’e kuérape ĝuarã ndive. Pe período de prueba ogueraha va’ekue Alpha ha Omega firma. Ary 1856 avei orrepresenta va’ekue peteĩ incremento de conocimiento pe primera verdad fundamental Miller odescubri va’ekue ári, upévare oreko va’ekue Alpha ha Omega firma upe nivelpe avei. Pe verdad del sábado, ha’évo pe señal Ñandejára retã oñesantifikáva rehegua, ojehechauka va’ekue pe séptimo trompeta oñembopu ramo guáicha, araka’e pe misterio Cristo rehegua pe creyéntepe, pe esperanza de gloria, oñekumpli. Pe “siete tiempos” ojehechauka va’ekue pe trompeta del Jubileo ramo, oñembopu va’erã va’ekue pe Día de la Expiación-pe.
The seven years from 1856 unto 1863 represented the ten days in Jerusalem for the disciples, and the six days of the Exeter camp meeting for the Philadelphian Millerites, but, sadly, the period became the illustration of those who refuse to follow the Lord as He leads them through the transition period. The history of the first and second angels, which is the historical period of the seven thunders, identifies the Lord stretching His hand to gather His people a second time from April 19, 1844, and it illustrates an obedient response as the wise followed Christ into the Most Holy Place.
Umi siete ary ohasáva 1856 guive 1863 peve ohechauka vaʼekue umi diez ára Jerusalénpe umi temimboʼékuérape g̃uarã, ha umi seis ára Exeter pe camp meeting-pe umi Millerita Filadelfiaguápe g̃uarã; ha katu, ñembyasy reheve, upe período oiko chugui peteĩ taʼanga ohechaukáva umi omboykévape osegi hag̃ua Ñandejárape Haʼe ogueraha aja chupekuéra pe período de transición rupive. Pe tembiasakue pe peteĩha ha mokõiha ánhel rehegua, haʼéva pe período histórico umi siete trueno rehegua, ohechauka Ñandejára omyasãiha Ipo ombyaty hag̃ua Ipuéblo peteĩ jey mokõiha 19 de abril de 1844 guive, ha ohechauka peteĩ respuesta iñeʼẽrendúva umi arandúva osegi haguére Cristo-pe pe Lugar Santísimo-pe.
The history of the first Kadesh, which is the history of the third angel from 1844 unto 1863 identifies the Lord again stretching His hand to gather His people a second time, but in that history, rebellion is manifested. Now, for the third time, ever since July 2023, the Lord is again stretching forth His hand to gather His people a second time, and they will fulfill the second Kadesh as obedient Philadelphians, for the signature of truth identifies the three times as the beginning and ending representing obedient Philadelphians, and the middle example being disobedient Laodiceans.
Peteĩha Kades rembiasakue, ha’éva mbohapyha ánhel rembiasakue 1844 guive 1863 peve, ohechauka Ñandejára omyasãi jeyha Ipo Hetãygua ombyaty hag̃ua Hetyma mokõiha jey; hákatu upe rembiasakuepe ojehechauka ñepuʼã. Koʼág̃a, mbohapyha jey, julio 2023 guive, Ñandejára omyasãi jey hína Ipo ombyaty hag̃ua Hetyma mokõiha jey, ha haʼekuéra omoañetéta mokõiha Kades iñeʼẽrendúva Filadelfiaguaicha; pe añetegua firma ohechauka rupi umi mbohapy jey oñepyrũha ha opa hag̃ua orepresenta hag̃ua iñeʼẽrendúva Filadelfiagua-kuérape, ha pe techapyrã mbytegua katu umi Laodiceagua naiñeʼẽrendúivape.
We will continue this study in the next article.
Jaseguíta ko estudio pe artículo oúvape.
“Will the churches heed the Laodicean message? Will they repent, or will they, notwithstanding that the most solemn message of truth—the third angel’s message—is being proclaimed to the world, go on in sin? This is the last message of mercy, the last warning to a fallen world. If the church of God becomes lukewarm, it does not stand in favor with God any more than do the churches that are represented as having fallen and become the habitation of devils, and the hold of every foul spirit, and the cage of every unclean and hateful bird. Those who have had opportunities to hear and receive the truth and who have united with the Seventh-day Adventist church, calling themselves the commandment-keeping people of God, and yet possess no more vitality and consecration to God than do the nominal churches, will receive of the plagues of God just as verily as the churches who oppose the law of God. Only those that are sanctified through the truth will compose the royal family in the heavenly mansions Christ has gone to prepare for those that love Him and keep His commandments.
“¿Oñehendúta pe umi iglésia pe marandu Laodiceapegua? ¿Oñembyasýta piko hikuái, térãpa, jepe oñemombeʼúramo ko yvy ári pe marandu añetegua ipohýivéva—pe mbohapyha ánhel remimombeʼu—oseguíta angaipápe? Kóva hína pe ipaháva poriahuvereko marandu, pe ipaháva ñehayhuʼỹva peteĩ mundo hoʼapývape g̃uarã. Oiméramo Tupã iglésia hoʼysãmbáta, ndaiporimoʼãvéi Tupã renondépe porãve umi iglésia ojehechaukáva hoʼáva ramo ha ojeguerekóva aníbal-kuéra róga ramo, ha opa espíritu kyʼa renda, ha opa guyra ikyʼa ha ijaʼeʼỹva guyrarenda ramo. Umi ohupyty vaʼekue oportunidad ohendu ha omoguahẽ hag̃ua pe añetegua, ha ojoajúva Iglesia Adventista del Séptimo Día rehe, ohenóivo ijehekuéra Tupã retã omboajeha mandamiénto-kuéra, ha upéicharõ jepe ndorekóiva hetave tekove pypuku ni oñemeʼẽmbaitéva Tupãme umi iglésia réra reheguántegui, ohupytýta Tupã mbaʼasy guasu-kuéragui añetehápe peteĩchaite umi iglésia oñemoĩva Tupã léi rehe. Umi añónte oñembosantifikáva añetegua rupive omoheñóita pe mburuvicha ogaygua yvágape, umi óga yvagapegua Cristo oho vaʼekue ombosakoʼi hag̃ua umi hese ohayhúva ha omboajéva imandamiénto-kuérare g̃uarã.
“‘He that saith, I know him, and keepeth not His commandments, is a liar, and the truth is not in him’ [1 John 2:4]. This includes all who claim to have a knowledge of God, and to keep His commandments, but who do not manifest this by good works. They will receive according to their deeds. ‘Whosoever abideth in Him sinneth not: whosoever sinneth hath not seen Him, neither known Him’ [1 John 3:6]. This is addressed to all church members, including the members of the Seventh-day Adventist churches. ‘Little children, let no man deceive you: he that doeth righteousness is righteous, even as He is righteous. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. Whosoever is born of God doth not commit sin; for His seed remaineth in him: and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother’ [1 John 3:7–10].
“‘Pe he’íva, Che aikuaa chupe, ha ndojapói Hembiapoukapy, ijapúva ha pe añetegua ndaipóri ipype’ [1 Juan 2:4]. Kóva oike opa umi he’íva oguerekoha Tupãre peikuaa, ha ojapóha Hembiapoukapy, ha katu ndohechaukái upéva tembiapo porã rupive. Ha’ekuéra ohupytýta hembiapokuéra rehehápe. ‘Oimeraẽ opytáva Hese ndopekái: oimeraẽ opekáva ndohechái Chupe, ha ndoikuaái avei Chupe’ [1 Juan 3:6]. Kóva oñemboja opa umi tupao peguápe, oikehápe Séptimo Día Adventista tupao kuéra pegua avei. ‘Mitãnguéra, avave ani pene mbotavy: pe ojapóva tekojoja, ijojaha’e hekojojaha, peteĩcha Ha’e hekojojahaicha. Pe opekáva pe Aña guigua; pe Aña niko opeka ypy guive. Upévare ojechauka vaekue Tupã Ra’y, ohundihag̃ua pe Aña rembiapokue. Oimeraẽ heñóiva Tupãgui ndojapói angaipa; Tupã ñemoñare opyta ipype, ha ndaikatúi opeka, heñói rupi Tupãgui. Pévape ojehechauka mávapa Tupã ra’ykuéra, ha mávapa Aña ra’ykuéra: oimeraẽ ndojapóiva tekojoja ndaha’éi Tupã guigua, ni pe ndohayhúiva ipehẽngue’ [1 Juan 3:7–10].
“All who claim to be Sabbath-keeping Adventists, and yet continue in sin, are liars in God’s sight. Their sinful course is counterworking the work of God. They are leading others into sin. The word comes from God to every member of our churches, ‘And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. Follow peace with all men, and holiness, without which no man shall see the Lord: looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know how that afterward, when he would have inherited the blessing, he was rejected; for he found no place of repentance, though he sought it carefully with tears’ [Hebrews 12:13–17].
“Opavave he’íva ijehe ojapoháicha sábado-rape ha’ehague Adventista, ha upéicharõ jepe oseguíva pekádope, ijapu hikuái Tupã renondépe. Irape angaipa ojoko hína Tupã rembiapo. Ha’ekuéra ogueraha ambuépe pekádope. Ñe’ẽ ou Tupãgui opaite ñande iglesia-kuéra peguápe: ‘Ha pejapo tape porã pende pykuérape guarã, ani hag̃ua pe ikarẽva ojeipe’a tapégui; toñemonguera uvei. Tapeho py’aguapýpe opa tapichándi, ha marangatúpe, upéva’ỹre avave ndohechamo’ãi pe Ñandejárape: peñangareko porã ani hag̃ua avave oikotevẽ Tupã gracia rehe; ani hag̃ua mba’e pohýi rapo oñembyaty hag̃ua penembohasa asy ha upévare heta oñemongy’a; ani hag̃ua oĩ avave hekovai térã tapicha marangatu’ỹva, Esaúicha, peteĩ tembi’u ryru rehehápe ovendéva hembiayhu peteĩha mba’e. Peikuaa ningo upe rire, oguerekosérõ guare pe jehovasa, oñemboyke hague chupe; ndotopái va’ekue hendaguapy ñembyasy rupive oñemoambue hag̃uáicha, jepe oheka mbarete va’ekue upéva tesay reheve’ [Hebreos 12:13–17].”
“This is applicable to many who claim to believe the truth. Rather than give up their lustful practices, they venture on in a wrong line of education under Satan’s deceiving sophistry. Sin is not discerned as sinful. Their very consciences are defiled, their hearts are corrupted, even the thoughts are continually corrupt. Satan uses them as decoys to lure souls to unclean practices which defile the whole being. ‘He that despised Moses’ law [which was the law of God] died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? For we know Him that hath said, Vengeance belongeth unto Me, I will recompense, saith the Lord. And again, The Lord shall judge His people. It is a fearful thing to fall into the hands of the living God’ [Hebrews 10:28–31].” Manuscript Releases, volume 19, 176, 177.
“Kóva ojeporu heta tapicháre he’íva ogueroviaha pe añetegua. Oheja rangue umi jepota tie’ỹmegua, oikeve hikuái peteĩ tape vaiete tekombo’épe, Satanás ombotavýva iñembo’e gua’úpe. Pe angaipa ndojekuaái angaipáramo. Iñe’ẽrenduete voi oñemongy’a, ikorasõ oñembyai, ha umi ipensamientokuéra jepe opyta meme oñembyaíva. Satanás oiporu chupekuéra ñuhãramo ombotavy hag̃ua umi ánga, ogueraha hag̃ua chupekuéra umi jepokuaa ky’áme, omongy’áva tekove pukukue. ‘Pe omboykéva Moisés léi [ha’éva Tupã léi] omano va’ekue poriahuvereko’ỹre mokõi térã mbohapy testígo rovake: Mba’eichaitépa pe kastígo ivaivéva peimo’ã ojehechakuaátaha omereseha pe opyrũva guýpe Tupã Ra’y, ha pe tuguy pe ñe’ẽme’ẽ rehegua, upe rupive oñemomarangatu hague, ohecháva mba’e ky’áramo, ha ojapóva ñemotĩ Tupã Py’aguasu porãme? Ñande niko jaikuaa pe he’iva’ekuépe: Che mba’e hína pe jehepyme’ẽ, Che ame’ẽta pe hepy, he’i Ñandejára. Ha ambue jey: Ñandejára ohusgáta Ipuévlope. Mba’e kyhyjepáva ningo pe ho’áva pe Tupã oikovéva pópe’ [Hebreos 10:28–31].” Manuscript Releases, volumen 19, 176, 177.