At the “time of the end,” in 1798, the book of Daniel, and more specifically the vision represented by the Ulai River was unsealed. The vision announced the starting of the investigative judgment on October 22, 1844. The verse that became the foundation for that truth is Daniel chapter eight, and verse fourteen. William Miller, the messenger chosen to recognize the unsealing of the message, never fully understood all the truths associated with the vision, but he did fulfill the work which was given to him.
“Aravo pahápe”, ary 1798-pe, Daniel kuatiañe’ẽ, ha ko’ýte pe visión ojehechaukáva Ulai Ysyry rehegua, ojeipe’a hag̃ua. Pe visión omomarandu pe huísio investigativo ñepyrũ hag̃ua ára 22 jasypa 1844-pe. Pe versíkulo oiko va’ekue upe añeteguápe ñepyrũrã ha pyendáramo hína Daniel kapítulo 8, ha versíkulo 14. William Miller, pe marandu rehegua mensahéro ojeporavo va’ekue oikuaa hag̃ua pe marandu jeipe’a, araka’eve ndaikatúi oikuaa porãmbaite opaite umi añetegua ojoajúva pe visión rehe; upéicharõ jepe, ha’e omohu’ã pe tembiapo oñeme’ẽ va’ekue chupe.
As Miller began his study of the prophetic word, he came to understand certain rules of prophetic interpretation that were identified and established within the Bible. Those rules became encoded and identified as William Miller’s Rules of Interpretation. Those rules are endorsed by inspiration and identified as the rules that will be used by those who announce the starting of the executive judgment at the Sunday law. Miller testified that he began his study of the Bible at the beginning of the Bible and only proceeded onward as he understood what he was then considering. From this approach it is easy to see why the first time-prophecy Miller recognized, that had bearing upon the message he was to identify as being fulfilled in 1844, was the “seven times” of Leviticus twenty-six.
Miller oñepyrũvo iñehesa’ỹijo ñe’ẽ maranduhápe, oikũmby umi regla kuéra maranduhápe ñemyesakã rehegua oñemombe’úva ha oñemoĩmbyréva Biblia ryepýpe. Umi regla kuéra ojehai ha ojekuaa William Miller Ñemyesakã Regla-kuéra ramo. Umi regla kuéra oreko ñemoneĩ yvágagui ha ojekuaa hag̃ua ha’ehague umi regla ojeporútava umi omomarandúva juicio ejecutivo ñepyrũ pe léi domingo-pe. Miller he’i va’ekue oñepyrũ hague iñehesa’ỹijo Biblia rehegua Biblia ñepyrũmby guive ha oho hag̃ua tenonde gotyo añoite okũmby aja mba’épa ohesa’ỹijo hína upérõ. Ko tape rupive hasy’ỹ hag̃uáicha jahecha mba’érepa pe marandu-aravo peteĩha Miller ohechakuaa va’ekue, oguerekóva mba’eve hag̃ua pe marandu ha’e ojekuaaukátava oñekumpli hague 1844-pe, ha’eha pe “siete tiempo” Levítico veinte y seis pegua.
Inspiration informs us that the angel Gabriel, along with other holy angels, directed the mind of Miller, just as Gabriel had directed the minds of Daniel, John the revelator and all the prophets of the Bible, for Gabriel had been given the job that Satan forfeited. Gabriel’s job was represented in Satan’s first name, Lucifer, which means light bearer. Gabriel brought the prophetic light to Miller, and in obedience to the light he presented the message that announced the opening of the investigative judgment on October 22, 1844.
Pe inspiración ñandejekuaauka pe ánhel Gabriel, ambue ánhel marangatu ndive, omboguata hague Miller akãme, Gabriel omboguata haguéicha Daniel, Juan pe revelador ha opaite maranduhára Bíbliahpegua akãme; Gabriel niko ojapyhy vaʼekue pe tembiapo Satanás operde vaʼekue. Gabriel rembiapo ojehechauka vaʼekue Satanás réra peteĩha, Lucifer, heʼiséva “mbaʼerendy rerahaha”, rupi. Gabriel ogueru pe tesape profétika Miller-pe, ha haʼe pehendúvo iñeʼẽrendu hag̃uáicha pe tesapépe, oikuaauka pe marandu omombeʼúva pe huísio investigativo ñepyrũ 22 jasypa 1844-pe.
Hindsight allows those who wish to understand the work of William Miller, to recognize that he was given certain insights to the prophetic word that became keys for his work of assembling the message of the approaching judgment. One of those keys was his recognition that a day represented a year in prophetic application. Another was a prophetic structure which he employed to place and align the lines of prophecy he discovered. That structure was based upon the two satanic powers that brought desolation to God’s people and God’s sanctuary. All of Miller’s discoveries were placed upon the prophetic structure that represented the history of paganism followed by papalism that consecutively trampled down both God’s sanctuary and God’s people from the time of ancient Israel, until the Second coming of Christ.
Upe riregua oheja umi oipotávape oikũmby porã hag̃ua William Miller rembiapo, ohechakuaa hag̃ua oñeme’ẽ hague chupe ciertas comprensión ñe’ẽ profético rehegua, oiko hag̃uáicha lláve hembiaporãme ombyaty hag̃ua pe marandu juicio og̃uahẽmbotávagui. Peteĩva umi lláveguy ha’e va’ekue pe hechakuaa peteĩ ára orrepresentaha peteĩ áño aplicación profética-pe. Ambue katu ha’e va’ekue peteĩ estructura profética ha’e oipurúva omoĩ ha ombojoja hag̃ua umi línea de profecía ojuhúva. Pe estructura oñemopyenda va’ekue mokõi poder satánico rehe, oguerúva desolación Tupã tavayguakuérape ha Isantuariope. Opaite Miller oikuaáva oñemoĩ va’ekue pe estructura profética ári orrepresentáva pe tembiasakue paganismo rehegua ha upéi papalismo rehegua, mokõivéva ojojopy joa tapiaite Tupã Santuario ha Itavayguakuérape yma Israel yma guaréguive peve Cristo Jejuvy Mokõihápe.
That prophetic structure allowed him to accurately identify every truth needed to establish October 22, 1844, as the opening of the judgment. But that truth was limited, for he could not see the third persecuting power that followed paganism and papalism in prophetic history. It was not necessary for him to see that truth, for his work was to announce October 22, 1844, and the light of the third persecuting power would be unsealed after that date.
Pe estructura profética ome’ẽ chupe ikatu hag̃uáicha ohechakuaa hekopete opaite añetegua tekotevẽva oñemopyenda hag̃ua 22 jasypa 1844 ramo pe huísio ñepyrũ. Péro upe añetegua ipy’aguapy’ỹmi, ndaikatúigui ha’e ohecha pe mbohapyha pokatu omuña asýva ou vaʼekue paganismo ha papalismo rire tembiasakue proféticope. Natekotevẽi vaʼekue chupe ohecha upe añetegua, pórke hembiapo haʼe vaʼekue omoherakuã 22 jasypa 1844, ha pe tesape pe mbohapyha pokatu omuña asýva rehegua ojepeʼáta rire upe arange.
In connection with aligning his prophetic understandings upon a structure of the two desolating powers of pagan Rome, followed by papal Rome, was his understanding that the word translated as “the daily,” in the book of Daniel, was a symbol of paganism, and or, pagan Rome. The word “tamid” translated as “the daily” is employed by Daniel five times. It is always used in conjunction with a symbol that Miller correctly understood to represent the papacy. The symbol of the papacy that always occurs in connection with “the daily,” is represented with two symbols. Either way, the two symbols of the papal power, both identify the papacy, yet none-the-less, when Daniel employed the word “tamid” that is translated as “the daily,” it was always used with and before the symbol of the papacy. Miller’s understanding that “the daily,” in the book of Daniel, became the foundation of the structure he saw that was based upon the two desolating powers of paganism followed by papalism. Miller’s identification of “the daily,” as paganism in the book of Daniel was destined to become a giant controversy within Adventism, beginning in Adventism’s second generation, which began in 1888.
Mokõi mbaretépe ojoajúva hína omohenda hag̃ua iñentendimiento profético peteĩ estructura ári, ojejapóva mokõi pu’aka omongy’ávare: Roma pagana raẽ, ha upéi Roma papal, oike avei upépe iñentendimiento pe ñe’ẽ oñembohasáva “pe ára ha ára” ramo, Daniel kuatiápe, ha’éha peteĩ símbolo paganismo rehegua, térã, Roma pagana rehegua. Pe ñe’ẽ “tamid”, oñembohasáva “pe ára ha ára” ramo, Daniel oipuru po vése. Tapiaite ojepuru peteĩ símbolo ndive, Miller hekopete ontendéva ohechauka hag̃ua papado-pe. Pe símbolo papado rehegua, tapiaite ojehúva “pe ára ha ára” ndive, oñerrepresenta mokõi símbolo rupive. Taha’e hag̃uaicha, umi mokõi símbolo pe pu’aka papal rehegua mokõivéva ohechauka papado-pe; upéicharõ jepe, Daniel oipurúramo pe ñe’ẽ “tamid”, oñembohasáva “pe ára ha ára” ramo, tapiaite ojepuru pe símbolo papado rehegua ndive ha mboyve. Miller iñentendimiento rehegua “pe ára ha ára”, Daniel kuatiápe, oiko pe fundamento estructura rehegua ha’e ohechava’ekue, oñemopyendáva mokõi pu’aka omongy’áva ári: paganismo raẽ ha upéi papalismo. Miller remoañete “pe ára ha ára” rehegua, paganismo ramo Daniel kuatiápe, oñemoĩmava’ekue oiko hag̃ua peteĩ controversia tuicháva Adventismo ryepýpe, oñepyrũvo Adventismo segunda generación-pe, oñepyrũva’ekue ary 1888-pe.
The first prophetic truth Miller discovered that was a component of the understanding of October 22, 1844, was the “seven times,” of Leviticus twenty-six, and it was the first of Miller’s established truths that was rejected in 1863. That rejection began the first generation of Adventism, when they began wandering through the wilderness of Laodicea. The second generation began at the Minneapolis General Conference in 1888, and in the aftermath of the rebellion that occurred there, the satanic work of rejecting Miller’s identification of “the daily” as paganism began in 1901. The correct understanding of “the daily,” was not fully set aside until after the death of the prophetess, who had identified that the view being promoted in opposition to Miller’s correct view of “the daily,” had been delivered by “angels that were expelled from heaven.” The full rejection took place in the third generation around 1931. The third generation had begun with the publication of the book by W. W. Prescott, titled, The Doctrine of Christ, just after the 1919 Bible Conference. In 1919, the third generation began and continued until the publication of the book, Questions on Doctrine in 1957.
Pe peteĩha añetegua profético Miller ojuhu vaekue, ha’éva peteĩ tembiporu pe entendimiento rehegua 22 jasypa 1844-pe, ha’e vaekue pe “siete tiempo”, Levítico veintiséis-pe, ha upéva voi pe peteĩha umi añetegua Miller omopyendáva apytégui oñemboyke vaekue ary 1863-pe. Upe ñemboyke omoñepyrũ pe primera generación del adventismo, oñepyrũ ramo guare oguata hag̃ua pe desierto de Laodicea rupi. Pe segunda generación oñepyrũ vaekue Conferencia General de Minneapolis-pe ary 1888-pe, ha pe rebelión upépe oikóva rire, pe tembiapo satánico oñemboykévo pe identificación Miller ome’ẽva “lo cotidiano” rehe, ha’éva paganismo, oñepyrũ ary 1901-pe. Pe entendimiento hekopete rehegua “lo cotidiano”, ndoñemboykéi vaekue añetehápe ipahápe pe profetisa omanómboyve, ha’e vaekue omombe’úva pe punto de vista oñemotenondéva oĩ hag̃ua en contra pe punto de vista correcto Miller rehegua “lo cotidiano”, ou hague “ángeles oñemosẽ vaekue yvágagui”. Pe ñemboyke completo oiko pe tercera generación-pe ary 1931 jerére. Pe tercera generación oñepyrũ vaekue oñepublika rírõ pe aranduka W. W. Prescott mba’éva, hérava, The Doctrine of Christ, pe Conferencia Bíblica 1919-gua riremi. Ary 1919-pe pe tercera generación oñepyrũ ha osegi pe aranduka Questions on Doctrine oñepublika peve ary 1957-pe.
After Miller’s work was established and made plain upon Habakkuk’s two tables (the 1843 and 1850 pioneer charts), the Lord then began to open up the truth that there was another, a third, desolating power that would follow paganism and papalism that would also persecute God’s people.
Míller rembiapo oñemopyenda ha oñemyesakã rire Habacuc mokõi tabla ári (1843 ha 1850 arykuéra rehegua karte pionéro), upéi Ñandejára oñepyrũ oikuaauka pe añetegua oĩ hague ambue, mbohapyha, pu’aka ombyaíva, oúta va’erã pagánismo ha papalismo rapykuéri ha upéva avei omuña hag̃ua Tupã tavayguakuérape.
“Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.” Signs of the Times, November 1, 1899.
“Paganismo rupive, ha upéi Papado rupive, Satanás oiporu hembipota heta sa’arykuévo peteĩ ñeha’ãme ombogue hag̃ua yvy ári Tupã remimbokuéra jeroviapyha. Pagano ha papista-kuéra omýi pe espíritu dragón peteĩchagua reheve. Ijoavy hikuái peteĩ mba’épente: pe Papado, ojapóvo gua’u oserviha Tupãme, ha’e va’ekue pe ñemoĩhára ipeligrosovéva ha ipy’ahatãvéva. Romanismo rembiapo rupive, Satanás ojagarra pe mundo prisionéroramo. Tupao oñemombe’úva Tupã mba’éva oike ojeity hag̃uáicha ko jejavy renda atype, ha hetave mil áño pukukue Tupã tavayguakuéra ohasa asy pe dragón pochy guýpe. Ha pe Papado, oñembotove rire ichugui imbarete, oñembojovake hag̃ua oheja hag̃ua pe jehasa asy, Juan ohecha peteĩ pu’aka pyahu osẽva ombojere hag̃ua pe dragón ñe’ẽ, ha omotenonde hag̃ua pe tembiapo peteĩchaite ivaíva ha Tupãre oñe’ẽvaiha. Ko pu’aka, pe pahaite oúta oñorairõ hag̃ua pe tupao ha Tupã léi rehe, oñesãmbyhy va’ekue peteĩ mymba ñarõ mokõi hatĩ ovecha ra’angaichagua reheve. Umi mymba oúva mboyve hesakã osẽ hague margui, péro kóva osẽ yvýgui, upéva ohechauka pe tetã opu’ã py’aguapýpe, ha’éva pe oñesãmbyhyva’ekue. Umi ‘mokõi hatĩ ovechaicha’ porãite ohechauka Tetã peteĩ reko Estados Unidos Gobierno reko, ojehechaukaháicha imokõi principio ypykue rehe: Republicanismo ha Protestantismo. Ko’ã principio ha’e ñande pu’aka ha ñane porãveha tetãramo ñemiguáva. Umi tenonderã oikóva ojuhu va’ekue peteĩ tenda ñemo’ã América rembe’ýpe ovy’a hikuái oguahẽ hague peteĩ tetã ipotĩ hag̃uáicha umi papado jerovia mbarete reko arrogánciagui ha mburuvicha guasu poguy guasu ñemboykéguigui. Ha’ekuéra ojedetermina omopyenda hag̃ua peteĩ gobierno pyenda tuicháva ári, tekosãso civil ha jerovia rehegua ári.” Signs of the Times, 1 de noviembre de 1899.
Miller could not see the third persecuting power, and for this reason his structure was incomplete, though perfectly suited to fulfill his work. Sister White identifies that Miller was God’s chosen messenger, that he had been typified by Elijah and John the Baptist in his work, and by Elisha in his calling to his work, and by Moses in his death. Few in sacred history have inspired commentary that identifies that the angels are waiting by the grave to resurrect them, but this is the commentary of Miller. The fact that his work was limited by the history in which he was raised up is not a derogatory statement of Miller, simply a necessity to recognize, if his work is going to be considered in the true light of God’s prophetic Word.
Míller ndaikatúi ohecha pe mbohapyha mbarete jejopyrã, ha upévare hekopeguáva ndaipaitéi, jepe oĩporãmbaitérõ ojapo hag̃ua hembiapo. Hermána White omombe’u Míller ha’eha Ñandejára remimbou poravopyre, ha hembiapope ojehechauka hague Elías ha Juan el Bautista rupive, ha pe oñehenóirõ guare upe tembiaporãme, Eliseo rupive; ha iñemanope, Moisés rupive. Mbovymi tapicha añoite tembiasakue marangatupe omokyre’ỹva ñe’ẽñemi omombe’úva umi ánhel oha’arõha pe ita’yguy ykére omoingove jevy hag̃ua chupekuéra; hákatu kóva hína pe ñe’ẽñemi oñeme’ẽva Míller rehe. Pe añetegua hembiapo ojehapykueho hague pe tembiasakue rupive oñemopu’ã haguépe ndaha’éi peteĩ ñe’ẽ omomichĩva Míllerpe; ha’e mante peteĩ tekotevẽ ojekuaa va’erã, ikatu hag̃uáicha hembiapo ojehecha pe tesape añetépe Ñandejára Ñe’ẽ marandupy rehegua rupive.
Miller was given specific, angelic, direction that allowed him to construct a prophetic framework that was based upon the two desolating powers of paganism followed by papalism. For this reason, prophecies that identified history beyond the desolation accomplished by those two powers were misunderstood by Miller. Yet none of those misunderstandings made their way onto the two sacred tables of Habakkuk, where the foundations that were erected through the work of Miller were graphically represented. This is why inspiration could record of the 1843 chart that it was directed by the hand of the Lord.
Míller oñeme’ẽkuri peteĩ ñemboguata poravopyre, angelical, ombokatupyry hag̃uáicha chupe omopuʼã hag̃ua peteĩ marco profético oñemopyendáva mokõi puʼaka ombyaíva ári: paganísmo raẽ ha upéi papalísmo. Upévare, umi profecía ohechaukáva tembiasakue pe ñembyai ojapóvaʼekue umi mokõi puʼaka rire noñentendeporãi Míller rehe. Upéicharõ jepe, ni peteĩva umi jejavy apytégui ndoikéi umi mokõi mesa marangatu Habacuc-pe, moõpa umi pyenda oñemopuʼãvaʼekue Míller rembiapo rupive ojehechaukákuri taʼãngaháicha. Upévare pe inspiración ikatu vaʼekue ohai pe cuadro 1843-gua rehe, Ñandejára po oguerahaha chupe.
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should 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.
“Pe Ñandejára ohechauka chéve pe kuatia’anga 1843 pegua ojejapo hague ipo rupive, ha ni peteĩ hendágui ndojehejava’erãi oñemoambue hag̃ua; umi papapykuéra oĩ hague ha’e oipotaháicha. Ha’e ipo oĩ hague hi’ári ha omokañy peteĩ jejavy umi papapy apytépe, avave ndaikatúi hag̃uáicha ohecha, pe ipo oñemboykévo peve.
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“Upéi ahecha pe ‘Diario’ rehegua, pe ñe’ẽ ‘sacrificio’ omoĩ hague yvypóra arandu, ha ndaha’éiha pe texto pegua; ha Ñandejára ome’ẽ hague hese pe techakuaa hekopete umi ome’ẽ vaʼekuépe pe juicio aravo sãso. Oĩrõ guare joaju, 1844 mboyve, haimete opavave oime joajúpe pe techakuaa hekopetére pe ‘Diario’ rehe; ha 1844 guive, pe ñembyaty’ỹme, oñemoneĩ ambue techakuaarã, ha upégui ou pytũ ha ñembotavy.” Review and Herald, 1 de noviembre de 1850.
The truths assembled by Miller at the direction of angels was directed by the Lord, and within the endorsement of the 1843 chart, inspiration included that Miller’s understanding that “the daily” represented paganism was correct. Five times the Hebrew word “tamid” translated as “the daily,” occurs in the book of Daniel, and it always represents the relationship between the two desolating powers of paganism followed by papalism.
Umi añetegua ombyatyva’ekue Miller ángel kuéra ñembohape rupive oisãmbyhyva’ekue Ñandejára rehegui, ha pe aprobación ojehúva pe cuadro 1843-pegua ryepýpe, pe inspiración oike avei Miller iñentendimiéntope “pe ára ha ára” ohechaukaha paganismo ha’eha añetete. Po jeýma pe ñe’ẽ hebreo “tamid”, oñembohasáva “pe ára ha ára” ramo, ojehu Daniel arandukápe, ha akóinte ohechauka pe joaju oĩva umi mokõi mbaretépe omoñembyai hag̃uápe apytépe: tenonderãite paganismo ha upéi papalismo.
Miller’s understanding of “the daily,” as a symbol of paganism, was absolutely essential in the prophetic framework he employed, for the sequential relationship of paganism followed by papalism became his point of reference in aligning all the prophecies he was led to understand.
Miller oikũmbykuaa “pe ára ha ára rehegua” rehe, pagãsýmo peteĩ símbolo ramo, vaekue absolutamente tekotevẽva pe marco profético haʼe oipurúvape g̃uarã; pagãsýmo oho hag̃ua peteĩ secuencia-pe upéi papalismo reheve, upéva oiko ichupe g̃uarã peteĩ punto de referencia ramo ombojoaju hag̃ua opaite umi profecía haʼe oñemotenondéva oikuaa hag̃ua.
At “the time of the end,” in 1798, the book of Daniel was unsealed, and the primary passage that was what Sister White identified as the “central pillar” and “foundation” of the advent movement, was Daniel chapter eight, and verse fourteen.
“paha opaha hag̃uápe”, ary 1798-pe, Daniel kuatiañe’ẽ ojeipe’a hag̃ua, ha pe pasaje tenondegua, pe Hermana White ohechakuaa va’ekue “columna central” ha “fundamento” ramo pe movimiento adventista rehegua, ha’eva’ekue Daniel capítulo ocho, versículo catorce.
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
“Pe Escritúra, opaite ambuéva apytépe, oikovaʼekue mokõivéva pe pyenda ha pe columna mbytegua ijerovia Advento rehegua, haʼe vaʼekue ko jeʼepyréva: ‘Mokõi mil trescientos ára peve; upéi pe santuario oñemopotĩta.’ [Daniel 8:14.]” The Great Controversy, 409.
Verse fourteen is the answer to verse thirteen, and the answer is meaningless without the context of the question.
Pe versíkulo catorce ha’e pe mbohovái pe versíkulo trece-pe, ha pe mbohovái ndorekói mba’eveichagua he’ise ndorekóiramo pe porandu rekoha.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Upéi ahendu peteĩ marangatu oñeʼẽva, ha ambue marangatu heʼi upe marangatu oñeʼẽvape: Mboy arakaʼe peve piko pe visión oñeʼẽva pe sacrificio ára ha ára rehe, ha pe mbohasa vai oporombyaíva rehe, oñemeʼẽ hag̃uáicha mokõivéva, pe tupaópe ha pe ehérsitope, ojevy hag̃ua ipypekuéra? Ha haʼe heʼi chéve: Mokõi mil trescientos ára peve; upérõ pe tupaó oñemopotĩta. Daniel 8:13, 14.
These two verses are the symbol of the increase of knowledge that was produced when the book of Daniel was unsealed at “the time of the end,” in 1798. Verse thirteen, identifies the two desolating powers that Miller formed his prophetic model upon. Miller identified “the daily,” in verse thirteen as paganism, and the “transgression of desolation” as papalism. It is important to recognize that the prophetic model the angels led Miller to recognize, is identified in the two verses that represent the increase of knowledge that arrived in history in 1798. Yet Miller was not given to see the next power to come upon the prophetic stage and persecute God’s people.
Koʼã mokõi versíkulo haʼe pe símbolo pe kuaapy ñembojere rehegua ojejapovaʼekue aranduka Daniel rehe oñembotyʼỹ jave “paha ára”pe, ary 1798-pe. Versíkulo trese ohechauka mokõi mbarete ohundiha Miller omopuʼã hague hiʼári imodelo profesía rehegua. Miller ohechakuaa “ara ha ára pegua”, versíkulo trese-pe, haʼeha paganísmo, ha “ñembyai ohundíva” haʼeha papalísmo. Tuicha mbaʼe ñañatendévo pe modelo profesía rehegua umi ánhel kuéra ogueraha vaʼekue Miller-pe ohechakuaa hag̃ua, ojehechauka koʼã mokõi versíkulope, umíva voi ohechaukáva pe kuaapy ñembojere og̃uahẽ vaʼekue tembiasápe ary 1798-pe. Upéicharõ jepe, Miller ndohejáikuri ohecha hag̃ua pe mbarete oúta vaʼerã kuri upe rire pe escenario profesía reheguápe ha omuña hag̃ua Tupã retãygua kuérape.
“I saw that the two-horned beast had a dragon’s mouth, and that his power was in his head, and that the decree would go out of his mouth. Then I saw the Mother of Harlots; that the mother was not the daughters, but separate and distinct from them. She has had her day, and it is past, and her daughters, the Protestant sects, were the next to come on the stage and act out the same mind that the mother had when she persecuted the saints. I saw that as the mother has been declining in power, the daughters had been growing, and soon they will exercise the power once exercised by the mother.” Spalding and Magan, 1.
“Ahecha mokoĩ hatĩva tymba guasu oguerekoha peteĩ dragón juru, ha ipokatuha oĩ iñakãme, ha pe decreto osẽtaha ijurúgui. Upéi ahecha kuña sy oporomoakãratĩvakuéra rehegua; pe sy ndaha’éi umi tajýra, síno iñambue ha ojehechakuaa hag̃ua ijehegui. Ha’e oguerekóma hekove ára, ha upéva ohasáma, ha itajyrakuéra, umi secta protestante, ha’ékuri umi oúta upe rire escenario-pe ha ohechauka hag̃ua pe peteĩnte apytu’ũ pe sy oguerekóva’ekue oñemoĩrõ guare umi santo-kuéra rehe. Ahecha avei mba’éichapa, pe sy oguejývo ipokatu rehe, umi tajyrakuéra okakuaa hague; ha pya’eterei ha’ekuéra oiporúta pe pokatu yma peve pe sy oiporúva’ekue.” Spalding and Magan, 1.
Miller’s inability to see the third power forced him to make conclusions that were simply wrong. Miller identified the sea beast of Revelation thirteen as pagan Rome and the earth beast as papal Rome. His application of Revelation chapter seventeen, was also flawed by his inability to see prophetic history that extended beyond the second desolating power of papalism. For this reason, when Miller identified the Roman power in Daniel’s prophecy, he treated them as one power that came in two phases. That was and is an accurate application, but it prevented him from understanding the kingdoms of Bible prophecy as anything that reached beyond a fourth kingdom represented by Rome. He saw and identified that the fourth kingdom of Rome had two phases, represented as pagan Rome and papal Rome, but could not see that papal Rome was also the fifth kingdom which was to be followed by a sixth kingdom.
Míller ndaikatúi haguére ohecha pe mburuvicha guasu mbohapyha, ojejopy chupe og̃uahẽ hag̃ua ñe’ẽmbykykuéra natekotevẽiva ha añetehápe javy vaʼekue. Míller omohuʼãkuri pe mymba guasu yguapýgui osẽva, Ojehechaukapyrépe mokõihaapy 13-pe, haʼeha Roma pagana, ha pe mymba guasu yvýgui osẽva haʼeha Roma papal. Ijeporu Ojehechaukapyrépe mokõihaapy 17 rehegua avei ndoikoporãi vaʼekue, ndaikatúi rupi ohecha pe marandu profétika rembiasakue ojepysóva pe mokõiha mbaretépe oñehundiha pe papalismo rehegua ári. Upévare, Míller ohechakuaa jave pe puʼaka romana Daniel profecía-pe, ombohape umi mbaʼe peteĩnte puʼakaramo oguerekóva mokõi etapa. Upéva haʼekuri ha haʼe peteĩ jeporu hekopeteva, péro ojoko chupe oikũmby hag̃ua umi reino profecía bíblica rehegua ndaipóriha mbaʼeve ohupytýva peteĩ irundyha reino Roma reheve ojehechaukáva rire. Haʼe ohecha ha ohechakuaa pe irundyha reino Roma rehegua oguerekoha mokõi etapa, ojehechaukáva Roma paganáramo ha Roma papal ramo, péro ndaikatúi ohecha Roma papal haʼeha avei pe poha reino, upéi ou vaʼerãha peteĩ poteĩha reino.
In Daniel chapter two, the Millerites brought the elements of the fifth kingdom of Bible prophecy together with the fourth kingdom. At the basic level their application was correct, but incomplete, for the first reference of the kingdoms of Bible prophecy must agree with the last reference of the kingdoms of Bible prophecy, because Jesus, as the Alpha and Omega always illustrates the end with the beginning. Unable to see a distinction of two sequential kingdoms made it impossible for Miller to recognize that Revelation chapter twelve, is identifying paganism (the dragon), and the sea beast of Revelation chapter thirteen, as papalism (the beast) and the earth beast of Revelation chapter thirteen as apostate Protestantism (the false prophet).
Daniel kapítulo mokõihápe, umi Millerita ombojoaju kuri profesía bíblica pe quinto reino mba’ekuéra pe cuarto reino ndive. Pe nivel básico-pe iaplikasión oĩ porãkuri, ha katu ndaiporãmbái, pórke umi profesía bíblica reino-kuéra ñemombe’upy peteĩha oĩva’erã peteĩcha umi profesía bíblica reino-kuéra ñemombe’upy pahápe, Jesús, Alpha ha Omega ramo, akóinte ohechauka hag̃ua pe paha ñepyrũme. Ndojehechakuaáigui mokõi reino ojoapýva ha oúva peteĩ rire peteĩ ambue joavy, ndaikatúi va’ekue Miller-pe ohechakuaa hag̃ua Apocalipsis kapítulo 12 ohechaukaha paganismo (pe dragón), ha pe mymba osẽva yguasu-gui Apocalipsis kapítulo 13-pe, papalismoha (pe mymba), ha pe mymba yvýgui osẽva Apocalipsis kapítulo 13-pe protestantismo apóstataha (pe proféta japu).
Miller was unable to see the dragon, the beast and the false prophet as three consecutive kingdoms in chapters twelve and thirteen of Revelation, and was thus forced by his prophetic logic to assume the two chapters were not a consecutive illustration of the three powers that lead the world to Armageddon. The light Miller was given was the perfect light for his generation, and his generation was tested by that light.
Miller ndaikatúi ohecha mbói guasu, mymba vai ha maranduhára japu peteĩ mbohapy tetãnguéra ojoapy hag̃uáicha Apocalipsis capítulo doce ha trece-pe, ha upévare, iprofétika lógica rupi, oñemomýi vaʼekue oguerovia hag̃ua umi mokõi capítulo ndahaʼeiha peteĩ taʼanga ojoapýva umi mbohapy pokatu ogueraháva ko yvy Armagedón-pe. Pe tesape oñemeʼẽvaʼekue Miller-pe haʼe vaʼekue pe tesape perfecto igeneración-pe g̃uarã, ha igeneración ojeproba vaʼekue upe tesape rupive.
The light of the three desolating powers (the dragon, the beast and the false prophet), was given to Future for America at the “time of the end,” in 1989. The passage of Daniel which was unsealed with the collapse of the Soviet Union in fulfillment of Daniel chapter eleven, and verse forty was the light of the third angel, whereas Miller had been given the light of the first angel. The last six verses of Daniel eleven, were seen to be the foundation and central pillar of the movement of Future for America, and verse forty, of Daniel chapter eleven summarizes that light, just as verses thirteen and fourteen, of Daniel chapter eight summarized the light that was unsealed in the Millerite movement.
Mbohapy mbyai mokõi desoladora rehegua (dragón, mymba ha proféta japuha), oñeme’ẽ Future for America-pe “ára paha” jave, ary 1989-pe. Pe pasáhe Daniel pegua ojeipe’a va’ekue Unión Soviética ho’apa rire, oñembyaty hag̃ua Daniel kapítulo once, versíkulo cuarenta-pe he’iháicha, upéva ha’eva’ekue pe tesape ángel mbohapyha rehegua; Miller katu oñeme’ẽ va’ekue chupe pe tesape ángel peteĩha rehegua. Daniel kapítulo once pegua pavaẽ seis versíkulo paha ojehechakuaa va’ekue ha’eha pe pyenda ha pe yvyra guasu mbytépegua pe movimiento Future for America-pe g̃uarã, ha versíkulo cuarenta, Daniel kapítulo once pegua, ombyaty ñemombyky hag̃uáicha upe tesape, oiko haguéicha versíkulo trece ha catorce, Daniel kapítulo ocho pegua, ombyaty ñemombyky hag̃uáicha pe tesape ojeipe’a va’ekue pe movimiento Millerita-pe.
And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.
Ha pe ára pahápe, ñemby ruvicha opuʼãta hese; ha yvate gotyo pe ruvicha oúta hese yvytu atãicha, kárrokuéra reheve, kavaju ári ñorãirõhára reheve, ha heta várko reheve; ha oike hag̃ua tetãnguéra rupi, oitypa hag̃uáicha ha ohasa hag̃uáicha. Daniel 11:40.
The verse identifies a war that began at the “time of the end” in 1798, between the king of the south and the king of the north. The king of the south represented atheistic France, that delivered the deadly wound to the papacy in that very year. The papacy is there represented as the king of the north. France, prophetically in 1798, was one tenth of the ten kingdoms of Daniel chapter seven. Those ten kingdoms represent pagan Rome, and pagan Rome represents the dragon. The papacy (the king of the north) represents the beast. The verse identifies the king of the north (the papacy), who had been given its deadly wound at the opening of the verse, would ultimately retaliate against the king of the south (the king of atheism). When the papacy did retaliate, the king of atheism had moved from the nation of France, to the confederacy of the Soviet Union. France was one nation, yet when the papacy retaliated against the king of the south in the verse, the king of the south was identified as “countries,” as was the former Soviet Union.
Pe versíkulo omombe’u peteĩ ñorairõ oñepyrũva’ekue “ára paha”pe ary 1798-pe, pe mburuvicha guasu yvy gotyopegua ha pe mburuvicha guasu yvate gotyopegua apytépe. Pe mburuvicha guasu yvy gotyopegua orrepresentáva Francia ateísta, upe aryte voi ome’ẽva’ekue pe kyhyjeha ñemanóva papadógui. Upépe pe papado ojejapo hag̃ua pe mburuvicha guasu yvate gotyopegua ramo. Francia, proféticamente ary 1798-pe, ha’eva’ekue peteĩ pa’ũ umi dies rréino Daniel kapítulo siete peguápe. Umi dies rréino orrepresenta Roma pagana, ha Roma pagana orrepresenta pe dragón. Pe papado (pe mburuvicha guasu yvate gotyopegua) orrepresenta pe mymba. Pe versíkulo omombe’u pe mburuvicha guasu yvate gotyopegua (pe papado), oñeme’ẽma hague ichupe pe kyhyjeha ñemanóva pe versíkulo ñepyrũme, ipahápe ombohováita pe mburuvicha guasu yvy gotyopeguápe (pe mburuvicha guasu ateísmo rehegua). Ha pe papado añetehápe ombohovái ramo guare, pe mburuvicha guasu ateísmo rehegua ova hague Francia retãgui, pe Unión Soviética confederación-pe. Francia peteĩ tetãnte va’ekue; upéicharõ jepe, pe papado ombohovái ramo guare pe mburuvicha guasu yvy gotyopeguápe pe versíkulope, pe mburuvicha guasu yvy gotyopegua ojehechauka “tetãnguéra” ramo, ojejapoháicha avei pe ex Unión Soviética rehe.
When the king of the north (the papacy) did retaliate it brought with it “chariots,” “horsemen” and “many ships.” Chariots and horsemen are symbols of military strength, and ships are symbols of economic strength. The power that formed an unholy alliance with the papacy for the purpose of bringing down the Soviet Union was the United States, and the two strengths of the United States in Revelation chapter thirteen, is identified as its ability to force the world to receive the mark of papal authority by the force of arms and economics. Men will be forbidden to buy or sell without the mark, and then further, without the mark, men will be put to death.
Upe rréi yvate gotyo pegua (pe papado) ombohovái jave, ogueru hendive “kárro-kuéra”, “kavaju ári oĩva-kuéra” ha “heta vaka guasu yguapýva-kuéra”. Umi kárro ha umi kavaju ári oĩva-kuéra ha’e símbolokuéra mbarete militar rehegua, ha umi vaka guasu yguapýva-kuéra ha’e símbolokuéra mbarete económico rehegua. Pe pu’aka ojapo va’ekue peteĩ joaju marã’ỹva’ỹ pe papado ndive, Unión Soviética ñehundívo hag̃uáicha, ha’e va’ekue Estados Unidos; ha pe mokõi mbarete Estados Unidos oguerekóva Apocalipsis kapítulo trece-pe, ojehechauka ijeheguiete ha’eha ikatu hag̃uáicha ombojerovia ko yvy tuichakue oipyhy hag̃ua pe marca autoridad papal rehegua, umi arma mbarete ha economía rupive. Avakuérape ndojehejamo’ãi ojogua térã ovende pe marca’ỹre; ha upéi, pe marca’ỹre, avakuérape ojejukáta.
Verse forty directly identifies the dragon (the king of the south), the beast (the papacy) and the false prophet (the United States). The foundational verse for “the time of the end” in 1989, identifies the three desolating powers that lead the world to Armageddon, just as the foundational verses of the Millerite movement identified the two desolating powers of paganism followed by papalism.
Pe versíkulo mokõipa porundy ohechauka hag̃ua hesakã porã mbói guasupe (mburuvicha guasu yvy gotyo), mymba vaipe (papakuéra pokatu) ha maranduhára japupe (Tetã peteĩ reko Amérika Joaju). Pe versíkulo ypykue “ara paha” rehegua ary 1989-pe, ohechauka umi mbohapy pokatu omoñembyai hag̃ua ogueraháva ko yvy Armagedón peve, péicha avei umi versíkulo ypykue Movimiento Millerita rehegua ohechakuaa haguéicha mokõi pokatu ombyaíva: ñepyrũrã paganisimo, ha upéi papalismo.
The verse begins with a battle between the king of the south and the king of the north. In the beginning of the verse (1798), the king of the south prevails, but in the verse, the king of the north retaliates and prevails over the king of the south. The beginning of the verse marks the battle between the king of the north and the king of the south, and in the ending of the message contained in the verse the same battle between the northern and southern kings is illustrated, but with the opposite results. The beginning marked the “time of the end” in 1798, and the ending battle marks the “time of the end” in 1989. The verse contains within its written testimony the signature Alpha and Omega, the beginning and the ending.
Pe versíkulo oñepyrũ peteĩ ñorairõme mburuvicha guasu yvy gotyo pegua ha mburuvicha guasu yvate gotyo pegua apytépe. Iñepyrũme pe versíkulope (1798), mburuvicha guasu yvy gotyo pegua ipu’aka, ha katu pe versíkulope mburuvicha guasu yvate gotyo pegua ojepysojey ha ipu’aka mburuvicha guasu yvy gotyo pegua ári. Pe ñepyrũ ohechauka pe ñorairõ mburuvicha guasu yvate gotyo pegua ha mburuvicha guasu yvy gotyo pegua apytépe, ha pe marandúpe oĩva pe versíkulo pahápe oñemombe’u jey upe ñorairõete umi mburuvicha guasu yvate gotyo ha yvy gotyo pegua apytépe, ha katu ambue resultado reheve. Pe ñepyrũ omarka va’ekue pe “ára paha” 1798-pe, ha pe ñorairõ paha omarka pe “ára paha” 1989-pe. Pe versíkulo oguereko ipype, he’ẽháicha jehaipy rupi, pe firma Alpha ha Omega, pe ñepyrũ ha pe paha.
The actual history of the verse continues on past the collapse of the Soviet Union in 1989, through to the Sunday law of verse forty-one. At the Sunday law the three-fold union of modern Babylon is brought about by a series of rapid events. Verse forty therefore begins when the deadly wound is delivered in 1798, and the whore of Tyre is forgotten. The history represented by the verse completely ends at the Sunday law of verse forty-one, where the deadly wound is healed and the whore of Tyre is remembered. The signature of the beginning and ending is written not only upon the text found in the verse, but also the complete history represented by the verse. The verse identifies the prophetic framework that is based not upon simply paganism (the dragon) and papalism (the beast), but it identifies the structure of the three desolating powers that lead the world to Armageddon.
Pe versíkulo rembiasakue añetegua osegi tenonderã Unión Soviética ho’árire rire 1989-pe, og̃uahẽ peve pe léi domingo rehegua versíkulo cuarenta y uno-pe. Pe léi domingo-pe pe mbohapy peteĩ jehe’a Babilonia moderna rehegua oñemoheñói peteĩ serie mba’e oikóva pya’etereíva rupive. Upévare versíkulo cuarenta oñepyrũ pe herida ñemanoha oñeme’ẽ jave 1798-pe, ha pe kuña itavyva Tiro rehegua oñeñembyesarái. Pe tembiasakue oñerrepresentáva pe versíkulo-pe opaite añetehápe opa pe léi domingo versíkulo cuarenta y uno-pe, upépe pe herida ñemanoha okuera jey ha pe kuña itavyva Tiro rehegua oñemandu’a jey hese. Pe ñepyrũ ha pe opa rehegua techaukaha ojehai ndaha’éi añónte pe texto oĩvape pe versíkulo-pe, ha katu avei pe tembiasakue tuichakue ojerrepresentáva pe versíkulo rupive. Pe versíkulo ohechauka pe marco profético ndopytáiha añónte paganismo rehe (pe dragón) ha papalismo rehe (pe mymba), síno ohechauka pe mbohapy pokatu ombyaíva yvy tuichakue pe estructura, umi ogueraháva ko yvy Armagedón-pe.
Miller’s prophetic framework announced the arrival of God’s investigative judgment, and the prophetic framework of Future for America announces the arrival of God’s executive judgment. At the “time of the end” in 1989, a three-step testing and purification process began when the last six verses of Daniel eleven were unsealed at the collapse of the Soviet Union. The distinction of Miller only seeing paganism and papalism, and not seeing apostate Protestantism, must be understood to rightly understand the vision of the Ulai River that was unsealed in 1798.
Pe marco profético Miller rehechauka’ekue ñepyrũ Ñandejára huísio investigativo, ha Future for America rembiapo profético rehechauka Ñandejára huísio ejecutivo oumbotaha. Pe “paha ára”pe 1989-pe, oñepyrũ peteĩ tembiporu mbohapy jeporu rehegua jehecha ha mopotĩrã, oñemboja’o rire Daniel capítulo once paha seis versíkulo pe Unión Soviética ho’árõ guare. Pe joavy Miller ohecha haguépe añoite paganísmo ha papado, ha ndohéchai haguére protestantísmo apostata, tekotevẽ oñentende porã ikatu hag̃uáicha oñentende hekoitépe pe visión Ysyry Ulai rehegua oñemboja’óva’ekue 1798-pe.
We will continue that consideration in the next article.
Ñambojoaju upe ñehesaʼỹijo pe artículo oúvape.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.
“Ndaipóri tiempo ñapérde hag̃ua. Ára pohýi oĩ ñande renondépe. Yvy tuichakue oñemongu’e ñorairõ espíritu reheve. Pya’eterei oikóta umi mba’e vai rehegua oñe’ẽva profecía-kuérape. Pe profecía oĩva Daniel capítulo once-pe haimete oguahẽma heñói hag̃ua opaite mba’épe. Heta pe tembiasakue oikóvagui oñekumpli hag̃ua ko profecía oñeha’arõjeýta.”
“In the thirtieth verse a power is spoken of that ‘verses 30 through thirty-six quoted.’
“Pe mbohapy pa verso-pe oñeñe’ẽ peteĩ pu’akáre he’íva ‘versículos 30 guive 36 peve oñecita va’ekue.’”
“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.
“Umi mba’e ojehecháva ko’ã ñe’ẽme oñemombe’úvaichagua oikóta.” Manuscript Releases, número 13, 394.