We are considering the prophetic application of William Miller’s dream in the last days, which is where all prophecies find their perfect fulfillment. Miller’s dream identifies the discovery, establishment, rejection, burying and restoration of the foundational truths of Adventism that were assembled through the ministry of Miller. Those foundational truths represented the truths that were unsealed in 1798. Those truths are represented by the vision of the Ulai River. Miller’s dream, as recorded in the book Early Writings, was his second dream, and the dream had been typified by Nebuchadnezzar’s second dream, just as Miller himself had been typified by Nebuchadnezzar.
Ñahesaʼỹijo hína William Miller kéguare ñemombeʼupy profétika ñemoĩporã rehe umi ára pahápe, upépe opa profecía oguahẽhápe imbaʼeporãitéva jehupytyrãme. Miller kéguare ñemombeʼupy ohechauka pe jejuhu, ñemopyenda, ñemboyke, ñeñotỹ ha ñembopyahu umi añetegua pyendaguasu Adventismo rehegua, oñembyaty vaʼekue Miller rembiapo rupive. Umi añetegua pyendaguasu ohechaukávaʼekue umi añetegua oñembotyʼỹvaʼekue ary 1798-pe. Umi añetegua ojehechauka pe visión Ysyry Ulai rehegua rupive. Miller kéguare ñemombeʼupy, ojehaiháicha aranduka Early Writings-pe, haʼe kuri iñemombeʼupy mokõiha, ha upe ñemombeʼupy ojehechauka vaʼekue Nebucodonosor kéguare ñemombeʼupy mokõiha rupive, péicha avei Miller voi ojehechauka haguéicha Nebucodonosor rupive.
Previous articles have demonstrated how the conclusion of Nebuchadnezzar’s life of “seven times” living with the heart of a beast, ended symbolically in 1798. His kingdom was then restored, and for the first time, Nebuchadnezzar represented a fully converted man. In terms of the “time of the end,” in 1798, he represented the “wise.” We have also identified that as the first king of Babylon, Nebuchadnezzar’s judgment of “seven times,” typified the judgment of Belshazzar’s twenty-five hundred and twenty (mene, mene, tekel, upharsin), who was the last king of Babylon.
Umi artíkulo mboyvegua ohechauka porãma mba’éichapa Nebucodonosor rekove “siete tiempo” oiko hag̃ua mymba py’a reheve, opa va’ekue símbolo-icha ary 1798-pe. Upérõ hekovia oñemyatyrõ jey, ha upépe, peteĩhaite, Nebucodonosor orrepresenta peteĩ kuimba’e oñekonvertipaite va’ekue. Pe “ara paha” rehegua ñe’ẽme, ary 1798-pe, ha’e orrepresenta va’ekue umi “arandu”-pe. Avei jahechakuaa kuri, Babilonia ruvicha peteĩha ramo, Nebucodonosor jehusga “siete tiempo” rehegua, ojapoha peteĩ ta’anga profétika Belshazzar rembiapova’ekue mokõi mil po ciento mokõipa (mene, mene, tekel, upharsin) rehegua, ha’éva Babilonia ruvicha paha.
“To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, … to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.
“Babilonia ruvicha pahápeguápe, ha’e haguéicha ta’ãngarupive iñepyrũhárape, ou vaʼekue pe Aranduhára divíno ñeʼẽme’ẽ: ‘Nde, mburuvicha guasu, … ndéve oñeñeʼẽ: Nde rréino ojeipeʼa ndehegui.’ Daniel 4:31.” Profetas y Reyes, 533.
Sister White identified Belshazzar in his hour of judgment as the “foolish king.” In the conclusion of Nebuchadnezzar’s hour of judgment, he represents the “wise king,” for he was benefitted by the judgment of “seven times,” and Belshazzar, though he knew the history, refused to be benefitted.
Hermana White ohechakuaa Belsasarpe ijuicio arýpe “mburuvicha guasu tavy” ramo. Ñemohu’ãme Nabucodonosor aravo juiciopegua, ha’e ohechauka “mburuvicha guasu arandu” ramo, oñepytyvõgui pe juicio “pokõi jey” rehegua rupive; ha Belsasar katu, jepe oikuaa pe tembiasakue, ndoipotái oñepytyvõ hese.
“But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.
“Ha Belshazzar mborayhu vy’a ha ijeheguigua ñemomba’eguasu ombogue umi mbo’epy araka’eve ndovaléiva hesarái hag̃ua; ha ha’e ojapo angaipa ojoguáva umi oguerúva’ekue jehecha hag̃uáicha umi juicio guasu Nabucodonosor ári. Ha’e ombohasa rei umi oportunidad ipy’aporãme oñeme’ẽva’ekue chupe, ohejávo ojeporu’ỹ umi oportunidad oguerekóva ipópe oikuaa hag̃ua pe añetegua. ‘Mba’épa ajapova’erã asalva hag̃ua?’ ha’e peteĩ porandu pe mburuvicha guasu ha ndorekóiva arandu omboykéva’ekue teko’ysýpe.” Bible Echo, 25 de abril de 1898.
Nebuchadnezzar is a symbol of “the wise” in 1798, who understand the increase of knowledge at the time of the end.
Nabucodonosor ha’e peteĩ símbolo “arandúvape” g̃uarã ary 1798-pe, umi oikũmby porãva pe arandu oñembohetaveha ára pahápe.
“The proud boast had scarcely left his lips, when a voice from Heaven told him that God’s appointed time of judgment had come. In a moment his reason was taken away, and he became as a beast. For seven years he was thus degraded. At the end of this time his reason was restored to him, and then looking up in humility to the great God of Heaven, he recognized the divine hand in this chastisement, and was again restored to his throne.
“Pe jeýva guasu guive osẽ mboyve voi iñe’ẽ, peteĩ ñe’ẽ Yvágagui heʼi chupe Ñandejára omoĩvaʼekue ára huísio rehegua oguahẽma hague. Peteĩ sapyʼápe ojeipeʼa chugui iñarandu, ha oiko peteĩ mymbaicha. Poapy ary aja opyta upéicha oñemomirĩmbaitépe. Upéi, upe ára paha riremínte, iñarandu oñemyatyrõ jey chupe; ha omañávo yvate pyʼamirimíme Yvágapegua Tupã Guasúre, ohechakuaa po divína oĩ hague ko ñembyasy ha ñemboʼeʼỹme, ha upéicha oñemoĩ jey chupe iguapyhendaguasu ári.”
“In a public proclamation, King Nebuchadnezzar acknowledged his guilt, and the great mercy of God in his restoration. This was the last act of his life as recorded in Sacred History.” Review and Herald, February 1, 1881.
“Peteĩ ñemoherakuã hag̃ua tetãygua renondépe, mburuvicha guasu Nabucodonosor omombe’u hembiapo vaiha, ha Tupã poriahuvereko tuichaitéva ojeguerujey haguére chupe. Kóva ha’e pe tembiapo paha hekovepegua, ojehaiháicha Tembiasakue Marangatupe.” Review and Herald, 1 de febrero de 1881.
At the end of Nebuchadnezzar’s “seven times,” he made a public proclamation, which included a public confession. Miller, as Nebuchadnezzar, symbolizes the “wise” in 1798, who understand the increase of knowledge at the time of the end. They both had two dreams, and both of their respective second dreams symbolically identify the “seven times.” The “seven times” has been shown in previous articles to mark a transition point.
Nebucodonosor rembe’ýpe umi “siete tiempo”, ha’e ojapo peteĩ marandu opavavépe guarã, upépe oike avei peteĩ ñe’ẽmombe’u opavavépe renondépe. Miller, Nebucodonosoricha, ohechauka umi “arandu”pe ary 1798-pe, umi oikũmbyva pe arandu ñembohetave ára paha jave. Mokõivéva oreko mokõi ke, ha mokõivéva ñekéra mokõiha teérachagua ohechauka simbólicamente umi “siete tiempo”. Umi “siete tiempo” ojehechauka kuri umi artículo mboyveguápe ojapoha peteĩ punto de transición.
In 1798, Nebuchadnezzar marks a transition from his proud condition, to the condition of the wise. It included his public confession. 1798, was also the transition point between the fifth and sixth kingdoms of Bible prophecy. It also marked the arrival of the first angel, thus marking a new dispensation, for the warning of the coming judgment could not take place until the fifth kingdom of Bible prophecy had received its deadly wound.
Áño 1798-pe, Nabucodonosor ohechauka peteĩ jere ijeheguígui, ipy’aguasu ha jejapo guasúpe oĩhágui, arandúva rekópe. Upéva oike avei he’ívo opavave renondépe peteĩ ñe’ẽmombe’u. 1798 avei ha’e pe punto jereha umi poteĩha ha poteĩ peteĩha rréino apytépe, maranduhai marangatúpe ojeprofetisáva ryepýpe. Upéicha avei ohechauka pe ánhel peteĩha oguahẽha, ha upévare ojehechauka peteĩ dispensasión pyahu, pórke pe ñemomarandu juicio oguahútavare rehegua ndaikatúi oiko pe poteĩha rréino maranduhai marangatúpe ojeprofetisáva rehegua noñembyai vaiete mboyve.
“The message itself sheds light as to the time when this movement is to take place. It is declared to be a part of the ‘everlasting gospel;’ and it announces the opening of the judgment. The message of salvation has been preached in all ages; but this message is a part of the gospel which could be proclaimed only in the last days, for only then would it be true that the hour of judgment had come. The prophecies present a succession of events leading down to the opening of the judgment. This is especially true of the book of Daniel. But that part of his prophecy which related to the last days, Daniel was bidden to close up and seal ‘to the time of the end.’ Not till we reach this time could a message concerning the judgment be proclaimed, based on the fulfillment of these prophecies. But at the time of the end, says the prophet, ‘many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4.
“Pe marandu voi omyesakã araka’e oikóta ko movimiento. Oje’e hesegua ha’eha pe ‘evangelio opave’ỹva’ peteĩ parte; ha omomarandu huício oñepyrũ hague. Pe marandu ñesalvación rehegua oñemombe’u opa ára rupi; ha ko marandu katu ha’e pe evangelio peteĩ parte ikatúva oñemombe’u hag̃ua mante umi ára pahápe, upérõnte ningo añete hag̃uáicha oguahẽma hague pe aravo huício rehegua. Umi profecía ohechauka peteĩ sucesión mba’e oikóva rehegua oguerúva pe huício ñepyrũ peve. Kóva añetéte hína especialmente Daniel aranduka rehe. Ha upe iprofecía pehẽngue ipahaitépe guáva rehegua, Daniel oñembopy’a hag̃ua omboty ha omosẽ hag̃ua sello ‘pe ára paha peve.’ Ndajajahái pe ára peve ndaikatúi va’ekue oñemombe’u peteĩ marandu huício rehegua, oñemopyendáva ko’ã profecía oñekumplí haguére. Péro pe ára pahápe, he’i pe proféta, ‘heta oikóta oiko ha ou, ha arandu hetavéta.’ Daniel 12:4.”
“The apostle Paul warned the church not to look for the coming of Christ in his day. ‘That day shall not come,’ he says, ‘except there come a falling away first, and that man of sin be revealed.’ 2 Thessalonians 2:3. Not till after the great apostasy, and the long period of the reign of the ‘man of sin,’ can we look for the advent of our Lord. The ‘man of sin,’ which is also styled ‘the mystery of iniquity,’ ‘the son of perdition,’ and ‘that wicked,’ represents the papacy, which, as foretold in prophecy, was to maintain its supremacy for 1260 years. This period ended in 1798. The coming of Christ could not take place before that time. Paul covers with his caution the whole of the Christian dispensation down to the year 1798. It is this side of that time that the message of Christ’s second coming is to be proclaimed.
“Apóstol Pablo omomarandu pe iglesia-pe ani hag̃ua oha’ãrõ Cristo jeju hi’ára guive. ‘Upe ára ndoúi mo’ãi,’ he’i, ‘ndaha’éiramo raẽ ou peteĩ jehekýi, ha ojehechauka upe kuimba’e angaipa rehegua.’ 2 Tesalonicenses 2:3. Ndaha’éi pe apostasía guasu rire ha pe are pukukue oisãmbyhyhague upe ‘kuimba’e angaipa rehegua’ rire ae ikatu jaháro ñande Ruvicha jeju. Upe ‘kuimba’e angaipa rehegua’, ojehero avei ‘mba’evai ñemimby’, ‘perdición ra’y’, ha ‘upe hekoañáva’, ohechauka pe papado, ha’e va’ekue, marandu hag̃uáicha profesía-pe, omantene va’erã ijojaha’ỹva poguýpe 1260 ary pukukue. Ko período opa va’ekue ary 1798-pe. Cristo jeju ndaikatúi oiko upe ára mboyve. Pablo omoĩ ikuaauka hag̃ua tekotevẽha ñañangareko opa pe dispensación cristiana pukukue javeve pe ary 1798 peve. Upe ára rire guive ae oñemombe’u va’erã Cristo jeju mokõiha rehegua marandu.”
“No such message has ever been given in past ages. Paul, as we have seen, did not preach it; he pointed his brethren into the then far-distant future for the coming of the Lord. The Reformers did not proclaim it. Martin Luther placed the judgment about three hundred years in the future from his day. But since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.
“Avave ko marandu péicha oñeme’ẽmava’ekue araka’eve umi ára yma guarépe. Pablo, jahechaháicha, ndoikuaaukái va’ekue upe marandu; ha’e ombohape ijoyke’ykuérape pe futuro mombyryete upe jave guarépe Ñandejára ou hag̃ua. Umi Reformadór-kuéra ndoheraldái avei upe marandu. Martín Lutero omoĩ pe huísio mbohapy sua rupi áño rupi gueteri tenonderã gotyo hembiasakue ára guive. Péro 1798 guive pe kuatia Daniel rehegua ojepe’a, pe arandu umi profesía rehegua hetave, ha heta tapicha omyasãi pe marandu pohýi ha marangatu pe huísio hi’aguĩmaha rehegua.” The Great Controversy, 356.
In 1798, a new dispensation of the work of salvation arrived, and that new dispensation gave a warning of another dispensation that would begin in 1844. At that change of dispensation, a door would be closed, and a door opened.
Áño 1798-pe ou peteĩ pyahu dispensasión pe tembiapo salvación rehegua, ha upe pyahu dispensasión ome'ẽ peteĩ ñeñemongeta ambue dispensasión rehegua oñepyrũtaháre 1844-pe. Upe ñemoambue dispensasión reheguápe, oñembotyta peteĩ okẽ, ha ojepe'áta peteĩ okẽ.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.
Ha emombe'úke pe kuatiañe'ẽme pe tupao Filadélfiapeguápe g̃uarã: Péicha he'i pe Imarangatúva, pe Añeteguáva, pe oguerekóva David llave, pe oipe'áva ha avave ndaikatúi omboty; ha ombotýva ha avave ndaikatúi oipe'a; Che aikuaa nde rembiapokue: péina ápe, amoĩ nde renondépe peteĩ okẽ ojepe'áva, ha avave ndaikatúi omboty hag̃ua: nde niko reguereko mbarete michĩmi, ha reñongatu che ñe'ẽ, ha neremboykéi che réra. Apocalipsis 3:7, 8.
The opening of a door marks a new dispensation. There was a dispensational change of kingdoms and of message in 1798, at the end of the first indignation, that was accomplished from 723 BC through to 1798. There was also a dispensational change in 1844, at the end of the last indignation, that was accomplished from 677 BC through to 1844. In 1798, the dispensation of the first angel’s message, which warned of the approaching judgment, had arrived. Both Nebuchadnezzar and Miller are represented as the “wise,” at the “time of the end,” when “the door” was opened to the internal dispensation of the first angel’s message and to the external dispensation change from the sea beast unto the earth beast. The dispensation of the message of the first angel was fulfilled when the door into the Most Holy Place was opened on October 22, 1844, and the dispensation of the third angel, and the investigative judgment arrived.
Peteĩ okẽ jepe’a ohechauka peteĩ tembiaporã ára pyahu. Oiko vaʼekue peteĩ tembiaporã ára ñemoambue mburuvichaguaʼu rréinore ha marandu rehegua áño 1798-pe, pe ñembopochy peteĩha pahápe, oñemboguata vaʼekue 723 a.C. guive 1798 peve. Oiko avei peteĩ tembiaporã ára ñemoambue 1844-pe, pe ñembopochy pahaguéva pahápe, oñemboguata vaʼekue 677 a.C. guive 1844 peve. Áño 1798-pe og̃uahẽ kuri pe peteĩha ánhel marandu tembiaporã ára, omomarandúva pe huísio oúvagui. Mokõivéva, Nabucodonosor ha Miller, ojehechauka “arandu” ramo, pe “paha ára” jave, “pe okẽ” ojepeʼárõ guare pe peteĩha ánhel marandu ryepypegua tembiaporã árape ha pe okápeguáva tembiaporã ára ñemoambuépe pe mymba guasu yguágui pe mymba guasu yvýpeguápe. Pe peteĩha ánhel marandu tembiaporã ára oñehundepa ramo guare, pe okẽ Lugar Santísimomegua ojepeʼa ramo 22 jasypa, 1844-pe, ha upérõ og̃uahẽ pe mbohapyha ánhel tembiaporã ára, ha pe huísio investigativo.
Miller’s second dream begins when a door was opened in 1798, and it ends when a door was opened in the transitional period of the “two witnesses” who are brought back to life in order to proclaim the message of the Midnight Cry. Prophetically both Nebuchadnezzar and Miller represented the transition from the kingdom of the sea beast unto the kingdom of the earth beast in 1798. They both represent the announcement of the approach and the arrival of the investigative judgment in 1844. 1798, and 1844, represent the conclusion of the first and last “indignations” of God against His people that was accomplished over the period of “seven times,” as set forth in Leviticus twenty-six. The forty-six years from 1798, unto 1844, represent the erection of the spiritual temple which the messenger of the covenant suddenly came to on October 22, 1844, as Christ transitioned from the Holy Place unto the Most Holy Place.
Miller pehẽngue mokõiha oñepyrũ peteĩ okẽ ojepe’árõ guare ary 1798-pe, ha opa peteĩ okẽ ojepe’árõ guare pe ára mbytépe umi “mokõi testígo” oikove jeýva ikatu hag̃uáicha omombe’u Pyharepyte Sapy’a’i marandu. Marandu hekopegua rupive, Nebucadnesar ha Miller mokõivéva orrepresenta pe jehasápe pe mymba para rehegua rréino guive pe mymba yvy rehegua rréino peve ary 1798-pe. Mokõivéva avei orrepresenta pe marandu oñemombe’úva pe huísio investigativo oguahẽmbotaha ha oguahẽma hague ary 1844-pe. Ary 1798 ha 1844 orrepresenta pe ñemohu’ã peteĩha ha pahaguéva Tupã “pochy” rehegua Itavayguakuéra rehe, oñemboguapýva pe “siete tiempos” pukukue jave, he’iháicha Levítico mokõipa poteĩme. Umi irundy pa poteĩ ary ary 1798 guive ary 1844 peve orrepresenta pe tupao espiritual oñemopu’ãha, upépe pe joaju remimbou ou sapy’aitépe ary 1844 jasypakõi 22-pe, Cristo ohasávo pe Tenda Marangatúgui pe Tenda Marangatuvéva peve.
1798, and 1844, identify transitions (more than one), that are marked by the “seven times.” The transition of Millerite Philadelphian Adventism unto Millerite Laodicean Adventism in 1856, was also marked by an increase of knowledge of the “seven times,” that was thereafter rejected in 1863. In 1798, there had been an increase of knowledge from the book of Daniel, which included the same “seven times,” of Leviticus twenty-six, that was to be rejected at the end of Millerite Philadelphian Adventism.
1798 ha 1844, ohechauka ñembohasakuéra (hetave peteĩgui), oñemarka hag̃ua umi “siete tiempo” rehe. Millerita Filadelfia Adventismo guive Millerita Laodicea Adventismo peve, ary 1856-pe, avei oñemarka peteĩ arandu ñembohetave rehe umi “siete tiempo” rehegua, upéi oñemboykéva ary 1863-pe. Ary 1798-pe, oĩkuri peteĩ arandu ñembohetave Daniel kuatiañe’ẽgui, oikehápe umi “siete tiempo” peteĩchagua, Levítico mokoĩpa seis-gui, ha upéva oñemboyke vaʼerãkuri Millerita Filadelfia Adventismo paha gotyo.
The transition of the movement of the first angel from Philadelphia unto Laodicea was represented by the seven years from 1856 to 1863. The Laodicean message arrived in 1856, and for seven years, the new light of the “seven times” that had been unsealed produced a three-step testing process that was failed by Adventism in 1863. Seven years were given for the light of the “seven times,” to either be received or rejected. The transition of the movement of Millerite Philadelphian Adventism unto Millerite Laodicean Adventism, typifies the reversal of the sequence at the end, the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the third angel.
Pe peteĩha ánhel rembiasakue ñemongu’e ñembohasa Filadélfiagui Laodicéape ojehechauka kuri umi siete áño rupive 1856 guive 1863 peve. Pe marandu Laodicéape guara og̃uahẽkuri ary 1856-pe, ha siete áño aja pe tesape pyahu umi “siete tiempos” rehegua, ojeipe’áma va’ekue, omoheñói peteĩ proceso de prueba mbohapy jeyháicha, upéva Adventismo ndohasái va’ekue ary 1863-pe. Siete áño oñeme’ẽkuri pe tesape umi “siete tiempos” rehegua hag̃ua oñemoneĩ térã oñemboyke. Pe ñembohasa pe ñemongu’e Adventista Millerita Filadélfiagua guive pe Adventista Millerita Laodiceagua peve, ohechauka mba’éichapa oñembojevýta pe secuencia ipahápe, pe ñembohasa pe ñemongu’e Laodiceagua pe tercer ángel rehegua guive pe ñemongu’e Filadélfiagua pe tercer ángel rehegua peve.
The sixty-five-year prophecy of Isaiah, marks the beginning of the first and the last indignation of God against the northern and then the southern kingdoms of Israel.
Isaías marandu prophético sesenta y cinco ary rehegua ohechauka ñepyrũha Ñandejára pochy peteĩha ha paha Israel retãnguéra rehe, tenonderã gotyo pe reino yvategua rehe ha upéi pe reino yvate gotyo rehe.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. Isaiah 7:8.
Siria akã hína Damasco, ha Damasco akã hína Rezín; ha sesenta ha cinco áño ryepýpe Efraín oñembyaíta, ani hag̃uáicha tetã. Isaías 7:8.
Isaiah’s prophecy of sixty-five years was given in 742 BC, and within sixty-five years the northern kingdom would be gone. Nineteen years after 742 BC, in 723 BC, the northern kingdom was carried into slavery by Assyria. At the conclusion of the sixty-five years the southern kingdom’s indignation began in 677 BC, when Manasseh was taken captive by the Babylonians. The sixty-five years therefore represent a nineteen-year period to the first captivity of the northern kingdom, then another forty-six years until the captivity of Manasseh.
Isaías profesía sesenta y cinco ary rehegua oñeme’ẽ vaʼekue ary 742 a.C.-pe, ha sesenta y cinco ary ryepýpe pe tetãnguéra yvate gotyo oĩva opa vaʼerãmoʼãma. Diecinueve ary rire 742 a.C. guive, ary 723 a.C.-pe, pe tetãnguéra yvate gotyo oĩva Assyria ogueraha tembiguáiramo. Sesenta y cinco ary paha gotyo pe tetãnguéra yvy gotyo oĩva pochy oñepyrũ ary 677 a.C.-pe, Manasés ojegueraha hag̃ua prisionéroramo Babiloniagua kuéra pópe. Upévare, umi sesenta y cinco ary heʼise peteĩ diecinueve ary pukukue pe jejapyhy peteĩha pe tetãnguéra yvate gotyo oĩvape, ha upéi ambue cuarenta y seis ary pe Manasés jejapyhy peve.
Those prophecies reached their respective fulfillments in 1798, 1844 and 1863. In 1798, an internal transition of the message of salvation occurred with the arrival of the first angel, and an external transition of the kingdoms of Bible prophecy also occurred. In 1844, an internal transition of the message of salvation occurred as the door was closed to the Holy Place and the investigative judgment began with the arrival of the third angel. In 1863, an external change occurred as both horns of the earth beast divided into two classes.
Umi profesía oguahẽ hekopyahu hag̃ua peteĩteĩva 1798-pe, 1844-pe ha 1863-pe. 1798-pe oiko peteĩ ñembohasa hyepýpe pe marandu salvación rehegua, oúvo pe ánhel peteĩha, ha avei oiko peteĩ ñembohasa okáguio umi mburuvicharã guasu profesía bíblica rehegua. 1844-pe oiko peteĩ ñembohasa hyepýpe pe marandu salvación rehegua, oñembotývo pe okẽ pe Tenda Marangatúpe g̃uarã ha oñepyrũvo pe huísio investigativo oúvo pe ánhel mbohapyha. 1863-pe oiko peteĩ ñemoambue okáguio, umi mokõi hatĩ mymba yvýgui gua mokõivéva oñemboja’ógui mokõi aty-pe.
The Republican horn divided into the two political parties that would dominate the history of the earth beast from then onward. The Protestant horn divided into two apostate manifestations, one party claiming to be Protestant that claimed to keep the seventh-day Sabbath, and another class that claimed to be Protestant, but upheld the day of the sun as their chosen day of worship.
Pe asta republicano oñemboja’o mokõi partido políticope, haʼekuéra oisãmbyhýtava pe mymba yvýpegua rembiasakue upe guive tenonderã. Pe asta protestánte oñemboja’o mokõi jehechaukarã apóstata-pe: peteĩ aty heʼíva ijeheguiete haʼeha protestánte ha heʼíva omanteneha pe sábado, ára pokõiha; ha ambue aty heʼíva avei ijeheguiete haʼeha protestánte, péro omopuʼãva kuarahy ára ramo iára poravopyre ñemombaʼerã.
In that history, the Protestant horn that had come out of the Dark Ages, was tested from August 11, 1840 until October 22, 1844, and failed the testing process and transitioned from the Sunday-keeping Protestant people to the Sunday-keeping apostate Protestant people.
Upéva tembiasakuepe, pe protestánte hatĩ, osẽ vaʼekue Pytũmby Áragui, oñehaʼãkuaa vaʼekue ágosto 11, 1840 guive octubre 22, 1844 peve, ha ndohasái pe jehechaukahaʼỹrã rape, ha ohasa pe tavayguakuéra protestánte domingo-ñongatuhágui pe tavayguakuéra protestánte apóstata domingo-ñongatuhápe.
In the history of the true Protestant horn that was established and identified in 1844, a testing process occurred from 1856 through to 1863. Then the true Sabbath-keeping Protestant horn transitioned both from Philadelphia unto Laodicea, and also from the true Sabbath-keeping Protestant people unto the Sabbath-keeping apostate Protestant horn. The “seven times,” is associated with 1798, 1844, 1856 and 1863. The “seven times,” is a symbol associated with a transition point and this truth is established upon several witnesses.
Pe protestánte añetegua ratakuéra rembiasakuepe, oñemopyenda ha ojekuaa vaʼekue 1844-pe, oiko peteĩ jehechapy rehegua ñeporandu 1856 guive 1863 peve. Upéi pe protestánte añetegua arapytuʼu rerekóva pytuʼu ára rehe, ojere mokõive hendápe Filadelfiágui Laodicéape, ha avei pe tavayguakuéra protestánte añetegua arapytuʼu rerekóvagui pe protestánte apostata ratápe, oĩva pytuʼu ára rehe. “Poapy jevy”, ojoajúma 1798, 1844, 1856 ha 1863 rehe. “Poapy jevy” haʼe peteĩ taʼanga ojoajúva peteĩ ñembohasa hag̃ua moméntore, ha ko añetegua oñemopyenda heta testígo ári.
In 1798, there was an increase of knowledge on the “seven times,” because the very first time-prophecy Miller discovered was that very truth. By 1863, that truth had been rejected, thus identifying the conclusion of the ending period of the sixty-five years of the prophecy set forth in Isaiah chapter seven.
Áño 1798-pe ojejupi kuaapy umi “siete tiempos” rehegua, pórke pe profecía de tiempo peteĩhaite Miller ojuhúva ha’e va’ekue upe añeteguaite. Áño 1863-pe, upe añetegua oñemboyke va’ekue; upéicha rupi ojekuaa pe período pahápegua ñemohu’ã, pe sesenta y cinco áñopegua, pe profecía oñemoĩva Isaías kapítulo siete-pe.
The complete twenty-five hundred and twenty year prophecy has a sixty-five year span at both the beginning and the ending in a reverse-image, mirror-like fashion. In the beginning of the ending sixty-five years (1798) typified by the beginning of the beginning sixty-five years in 742 BC when the prophecy was given, there was an increase of knowledge upon the “seven times,” which the “wise” Millerites understood and proclaimed. At the ending of the ending sixty-five years in 1863, there was another increase of knowledge on the same truth which was ultimately rejected by the recently crowned “priests” of the true Protestant horn.
Pe profesía kompleta mokõipa po syry ha mokõipa ary rehegua oguereko peteĩ pa’ũ sesenta ha po ary mokõivéva iñepyrũme ha ipahápe, peteĩ ta’anga jevy, espejo-icha. Iñepyrũme umi sesenta ha po ary paha rehegua (1798), ojehechaukaramóva umi sesenta ha po ary iñepyrũ ypy rehegua 742 JC mboyve, araka’e oñeme’ẽ va’ekue pe profesía, oĩkuri peteĩ aranduve “umi siete tiempo” rehegua, umi “arandu” Millerigua ontendéva ha omoherakuãva’ekue. Umi sesenta ha po ary pahaite rehegua 1863-pe, oĩkuri ambue aranduve pe añetegua peteĩchape rehegua, upéva ipahápe omboykéva’ekue umi “pa’i” ramo ramoite oñemongoronáva pe kornu protestánte añete hag̃ua.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Che retã oñehundi arandu’ỹre: nde remboyke haguére arandu, che avei romboykéta, ani hag̃ua reiko pa’i chéve guarã; nde nderesarái haguére nde Jára Ñandejára léigui, che avei che resaráita ne membykuéragui. Oseas 4:6.
The increase of knowledge when the book of Daniel is unsealed is associated with the “seven times,” so it not only is a symbol of a transition point, but also of the unsealing of the prophetic message.
Pe aranduka Daniel rehegua oñemboty’ỹvo, arandu jevy oñembojoaju umi “siete tiempo” ndive; upévare ndaha’éi añoite peteĩ símbolo peteĩ ára ñemoambue rehegua, ha katu avei marandu profético ojeipe’a jey rehegua.
Another transition began on July 18, 2020, with the first disappointment, which began the “tarrying time” and marked the beginning of Revelation chapter eleven’s three-and-a-half-days of the two witnesses laying dead in the street of the great city of Sodom and Egypt.
Ambue jehasa pyahu oñepyrũ kuri ára 18 jasypokõi 2020-pe, pe ñembyasy peteĩha ndive, omoñepyrũva pe “tiempo de demora” ha ohechaukáva ñepyrũrã Apocalipsis kapítulo once-pe oñeñe’ẽva mbohapy ára mbyte ha media pe mokõi testígo oĩháme omanóva tapépe pe táva guasu Sodoma ha Egipto-pe.
July 18, 2020, marks the beginning of three-and-a-half symbolic days (a “seven times”), that had been illustrated by the history of 1856 through to 1863. Both periods are symbols of the “seven times.” Both periods mark a change of dispensation (a transition). Both periods represent an increase of knowledge associated with the “seven times.”
18 jasypokõi ary 2020-pe oñepyrũ mbohapy ha mbyte ára simbólico (peteĩ “siete tiempos”), ojehechauka vaʼekue tembiasakue 1856 guive 1863 peve. Mokõivéva pe período haʼe umi “siete tiempos” símbolo. Mokõivéva pe período ohechauka peteĩ cambio de dispensación (peteĩ transición). Mokõivéva pe período orrepresenta peteĩ jeikuaa ñembohetave ojoajúva umi “siete tiempos” rehe.
It was in the period of transition from the kingdom of Babylon unto the kingdom of Medo-Persia that Daniel prayed the Leviticus twenty-six prayer, thus identifying the Leviticus twenty-six prayer as a waymark of the transition of the last days. In Miller’s dream, at the end of seven expressions of the word “scattering,” Miller both weeps and prays. The weeping marks the point when the Lion of the tribe of Judah (the dirt brush man), unseals a message that has been sealed.
Ha’e va’ekue pe ára ñemoambue rehegua pe mburuvichaguasu rréino Babilonia guive pe rréino Medo-Persia peve, Daniel oñembo’e hague pe ñembo’e Levítico 26-pe guare, upéicha ohechauka hag̃ua pe ñembo’e Levítico 26-pe guareha peteĩ techaukaha pe ñemoambue rehegua umi ára pahápe. Miller képe, umi siete jevy ñe’ẽ “ñemosarambi” je’epyre pahápe, Miller mokõi mba’e ojapo: hasẽ ha oñembo’e. Pe hasẽ ohechauka pe punto ikatuhápe pe León Judá ñemoñarégui (pe kuimba’e yvytycha mopotĩha), oipe’a peteĩ marandu oñembotypyréva.
Miller’s prayer marks the Leviticus twenty-six prayer of Daniel, that is associated with “seven times,” and occurs when the door and windows were opened in Miller’s dream. But the prayer of Daniel, in chapter nine, also aligns with the prayer of Daniel in chapter two. It also aligns with Nebuchadnezzar’s prayer of confession at the conclusion of his “seven times.”
Miller ñembo’e ohechauka Daniel Levítico veintiséis ñembo’e, upéva ojoaju “siete tiempos” rehe, ha oiko pe okẽ ha ovetã ojepe’árõ guare Miller képe. Ha katu Daniel ñembo’e, capítulo nueve-pe, avei oñemohenda porã Daniel ñembo’e ndive capítulo dos-pe. Avei ojoaju Nabucodonosor confesión ñembo’e rehe “siete tiempos” pahaitepe.
Miller’s prayer was therefore represented by the Leviticus twenty-six prayer, which was a public prayer of confession and a prayer of request for the unsealing of the last prophetic secret, because all prophecy illustrates the last days. Therefore the secret of Daniel chapter two represents the last secret to be unsealed. Miller’s prayer, in his dream, was a prayer of anxiety and righteous indignation concerning the abominations that had happened to the jewels in his room. His anxiety was illustrated by those who sigh and cry in Ezekiel chapter nine, during the sealing time of the one-hundred and forty-four thousand.
Upévare, Miller ñembo’e ojehechauka Leviticus mokoĩpa seis ñembo’éicha, ha’éva peteĩ ñembo’e opavave renondépe jeconfesaha ha avei peteĩ ñembo’e jerure rehegua pe marandu pyahu ipahaite profético ojeipe’ávo, pórke opa profecía ohechauka ára pahápeguakuéra. Upévare, pe ñeñemi Daniel kapítulo mokoĩmegua ohechauka pe ñeñemi paha ojeipe’a va’erãva. Miller ñembo’e, ique pehẽnguépe, ha’eva’ekue peteĩ ñembo’e py’apy rehegua ha pochy joja rehegua umi mba’e vaiete oikova’ekue umi ita jeguaka rehe hóga kotýpe. Ipy’apy ojehechauka umi osuspiro ha osapukái vaicha Ezequiel kapítulo nueve-pe, pe tiempo jehovasa rehegua umi ciento cuarenta y cuatro mil-pe.
Miller watched as the truths were progressively buried by counterfeit doctrines, and which ultimately reached a point where the casket (the Bible itself) was destroyed. The destruction of Miller’s casket took place in the third generation of Adventism when there was a purposeful movement to set aside the King James Bible for the modern corrupted Catholic-based versions of the Bible.
Miller ohechákuri umi añetegua oñeñotỹveha ohóvo doctrina japu reheve, ha ipahápe og̃uahẽ peteĩ punto-pe pe káha (ha’éva voi la Biblia) oñehundi haguépe. Miller káha ñehundi oiko Adventismo rembiapoha mbohapyha generación-pe, oĩ jave peteĩ ku’eñemongu’e iporavopyre omboykévo pe Biblia King James ikatu hag̃uáicha ojeporu umi versión moderna oñembyaíva, oñemopyendáva Católica rembo’ére, pe Biblia rehegua.
Miller wept, then prayed, and immediately a door opened, and the people all left. Then the dirt brush man (the Lion of the tribe of Judah) entered, opened the windows and began to clean. Then Miller expressed his concern for the scattered jewels, and the dirt brush man promised that he would take care of the jewels. In the bustle of the dirt brush man’s cleaning project, Miller closed his eyes for a moment, and when he opened his eyes, the rubbish was gone. The jewels were scattered around the room, and the dirt brush man then placed the larger casket on the table, gathered the jewels and cast them into the casket and said, “come and see.”
Miller hasẽ, upéi oñemboʼe, ha pyaʼe peteĩ okẽ ojepeʼa, ha opaite tapicha osẽ. Upémarõ oike pe kuimbaʼe cepíllo yvytýpe g̃uarã (pe León Judá ñemoñaregua), oipeʼa umi ovetã ha oñepyrũ omopotĩ. Upéi Miller omombeʼu iñangekói umi ita jeguaka isarambipávare, ha pe kuimbaʼe cepíllo yvytýpe g̃uarã opromete oñangarekotaha hese. Pe jevyvy pe kuimbaʼe cepíllo yvytýpe g̃uarã rembiapo ñemopotĩme, Miller omboty sapyʼami hesa, ha ojepeʼávo jey hesa, pe mbaʼekyʼa opa. Umi ita jeguaka isarambi pe kotýpe, ha upéi pe kuimbaʼe cepíllo yvytýpe g̃uarã omoĩ pe arca guasuve mesa ári, ombyaty umi ita jeguaka ha omombo chupekuéra pe arcápe, ha heʼi: “eju ha ehecha.”
The expression, “come and see,” is a symbol that a truth has just been unsealed. The truth that is unsealed for Miller is the final truth, for the next thing to happen is the awakening of Miller at the “shout,” representing the loud cry. Miller was the last to receive the message of the Midnight Cry in the history of the Millerites, and just before the shout that awakens him in the dream, he closed his eyes for a moment. The only passage in the Bible that references “a moment” and “eyes” is identifying the first resurrection.
Pe ñe’ẽjoaju, “eju ha ehecha”, ha’e peteĩ símbolo ohechaukáva peteĩ añetegua ramoite oñemboja’o hag̃ua. Pe añetegua oñemboja’óva Miller-pe g̃uarã ha’e pe añetegua paha, peteĩ mba’e oikótava upe rire ha’égui Miller opáy hag̃ua pe “sapukái”-pe, orepresentáva pe sapukái hatã. Miller ha’eva’ekue pe paháva orresivíva pe Marandu Pyhare Mbytegua marandu pe historia umi Millerita-kuérape, ha michĩmi mboyve pe sapukái omombáy chupe pe képe, ha’e omboty iresa sapy’ami. Pe ñembohasaha añoite oĩva Bibliápe oñe’ẽva “sapy’ami” ha “tesa”-re, ohechauka pe jeikove jey peteĩha.
Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. 1 Corinthians 15:51–53.
Péina, aikuaauka peẽme peteĩ misterio; ndajajokemo’ãi maymáva, ha katu maymáva ñamoambuepyta, sapy’aitépe, peteĩ tesapirĩme, pe trompéta pahápe; pe trompéta osapukáita, ha umi omanóva oñemopu’ãta ndojehundi’ỹ hag̃uáicha, ha ñande ñamoambuepyta. Ko jehupytyrã vaerã ningo omonde hag̃ua ndojehundi’ỹva, ha ko omano hag̃uáva omonde hag̃ua tekove opave’ỹva. 1 Corintios 15:51–53.
In the history of the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the third angel, as represented in Revelation chapter eleven, Miller represents the very last of the wise virgins to receive the message of the Midnight Cry. The first to receive it were the most spiritual.
Pe historiape pejehasa rehegua movimiento Laodicense pegua ánhel mbohapyha guive movimiento Filadelfiagua pe ánhel mbohapyha peve, ojehechaukaháicha Apocalipsis capítulo once-pe, Miller ohechauka umi kuñataĩ arandu ipahaitéva oguerova’ekue pe Marandurã Pyhare Mbytegua. Umi tenondete oguerova’ekue hese hína umi ipytyvõvéva espíritu rehegua.
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
“Kóva pe sapukái pyhare mbytegua, ome’ẽ vaʼerãva mbarete pe maranduhára mokõiha mensáhepe. Yvágagui oñemondo ángelkuéra omombáy hag̃ua umi santo ikangýva ha oĩ hag̃ua chupekuéra pe tembiapo guasúpe oñemoĩva hese renondépe. Umi kuimbaʼe iñaranduve ha ikatupyryvéva ndahaʼéi rakaʼe umi peteĩha oguerovasáva ko mensáhe. Ángelkúera oñemondo umi michĩva ha ipyʼaite guasúvape, ha omokyreʼỹ chupekuéra osapukái hag̃ua: ‘Péina, pe Novio ou; pesẽ pehuguãitĩ chupe!’ Umi oñembojeroviapýva pe sapukáire pyaʼe ombaʼapo, ha Espíritu Santo pokatu rupive omyasãi pe mensáhe, ha omombáy iñermáno kuéra ikangýva. Ko tembiapo ndojepytasói yvypóra arandu ha mboʼehakuaápe, Ñandejára pokatúpe katu, ha umi Isánto ohendúva pe sapukái ndaikatúi ojoko hese. Umi espiritualvéva oguerovia peteĩha ko mensáhe, ha umi yma omotenondéva pe tembiapope hikuái, haʼe umi ipaháva ogueroviáva ha oipytyvõva oñemboheta hag̃ua pe sapukái: ‘Péina, pe Novio ou; pesẽ pehuguãitĩ chupe!’” Early Writings, 238.
At the end of the three and a half symbolic days of Revelation chapter eleven, the first of two messages, represented in Ezekiel chapter thirty-seven, is proclaimed. The first message brings the dead and scattered bones together, but they are still dead. The message was presented by the voice that cried “in the wilderness”, thus identifying that Ezekiel’s message begins before the three-and-a-half symbolic days concluded. Those three-and-a-half days represent a “wilderness”, and it is from the “wilderness” that the message is proclaimed. The “wilderness” is also a symbol of the “seven times,” which marks a transition and an unsealing that introduces a testing process.
Apocalípsis kapítulo once-pe oĩva mbohapy ára ha mbyte simbólico pahápe, oñemoherakuã pe marandu peteĩha mokõi marandúgui, oñerrepresentáva Ezequiel kapítulo treinta y siete-pe. Pe marandu peteĩha ombyaty umi kangue omanóva ha isarambíva, ha upéicharõ jepe opyta gueteri omanóva. Pe marandu oñepresenta vaekue pe ñe'ẽ osapukáiva “pe desiértope”; upéicha rupi ojekuaa Ezequiel marandu oñepyrũha umi mbohapy ára ha mbyte simbólico ñemohu'ã mboyve. Umi mbohapy ára ha mbyte orepresenta peteĩ “desiérto”, ha pe “desiérto” guive oñemoherakuã pe marandu. Pe “desiérto” avei ha'e peteĩ símbolo umi “siete tiempos”-pegua, ohechaukáva peteĩ jehasapyre ha peteĩ ñemboyke'ỹ, omoingéva peteĩ jeha'ãrã rape.
There is a progressive development of the message, and a progressive reception as illustrated with the Midnight Cry of the Millerite history. The most spiritual were the first to receive the message of the voice crying in the wilderness, and the historians of Adventism point to a letter written by William Miller just days before October 22, 1844, where Miller testifies that he finally understood and accepted Samuel Snow’s message of the Midnight Cry.
Oĩ peteĩ ñemotenonde ohóvo pe marandu rehe, ha avei peteĩ ñemoguahẽ ohóvo, ojehechaukaháicha Pe Sapyʼa Pyhare Mbytegua ryapu rupive pe tembiasakue Millerita-pe. Umi ipyʼaguapývéva ha espirituálmente ijyvatevéva raẽvete oguerovia ha omoguahẽ pe marandu pe ñeʼẽ osapukáiva desiérto-pe, ha umi Adventismo rembiasakuehai ohechauka peteĩ kuatiañeʼẽ William Miller ohai vaʼekue mbovymi ára mboyve 22 de octubre de 1844, upépe Miller omombeʼu hague ipahápe ontende porã ha omoneĩ hague Samuel Snow marandu rehegua Pe Sapyʼa Pyhare Mbytegua.
“Dear Brother Himes: I see a glory in the seventh month which I never saw before. Although the Lord had shown me the typical bearing of the seventh month, one year and a half ago, yet I did not realize the force of the types. Now, blessed be the name of the Lord, I see a beauty, a harmony, and an agreement in the Scriptures, for which I have long prayed, but did not see until today. Thank the Lord, O my soul. Let Brother Snow, Brother Storrs, and others, be blessed for their instrumentality in opening my eyes. I am almost home. Glory! Glory! Glory! Glory!” William Miller, Signs of the Times, October 16, 1844.
“Che ryvy Himes: Ahecha peteĩ mimbipa jasypokõiha-pe ndahecháiva’ekue araka’eve. Ñandejára chembouma vaʼekue, peteĩ ary ha mbyte mboyve, ahecha hag̃ua jasypokõiha rehegua hekopete ojeporúva taʼãnga hag̃ua; upéicharõ jepe, ndaikuaaporãi vaʼekue umi taʼãnga mbaretekue. Koʼág̃a, tojehovasa Ñandejára réra, ahecha peteĩ porã, peteĩ joaju porã ha peteĩ peteĩcha hag̃ua Ñandejára Ñeʼẽme, are guive añemboʼe hague rehe, ha ndahechái vaʼekue ko árape peve. Aguyje Ñandejárape, che ánga. Tojehovasa pe ryvy Snow, pe ryvy Storrs ha ambuekuéra, ijeheguiete oipytyvõ haguére ojepeʼa hag̃ua che resa. Aiméma che róga ypýpe. ¡Mimbipa! ¡Mimbipa! ¡Mimbipa! ¡Mimbipa!” William Miller, Signs of the Times, 16 jasypa, 1844.
In the repetition of the history of the Midnight Cry, as represented in Miller’s dream, Miller closed his eyes for a moment. Thus “in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised.” In Miller’s dream he represents the last to receive the message of the Midnight Cry, as he did in his own history. He represents those that finally accept the message just before the dirt brush man gathers up the scattered jewels and casts them into the larger casket. In Revelation chapter eleven, the last to accept the second message of Ezekiel, which is the message of the four winds of Islam, that is also the sealing message, do so just before the last of seven trumpets sound, which is the “third Woe” trumpet. “In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.” (1 Corinthians 15:52)
Pe historia ojejapojey jave Pe Sapukái Pyhare Mbytegua rehegua, oñerrepresentaháicha Miller képe, Miller omboty hesa sapy’ami. Péicha, “sapymi, peteĩ tesaype’ápe, pe trompéta pahápe; pe trompéta osunáta, ha umi omanóva oñemopu’ãta.” Miller képe ha’e orrepresenta pe ipahapegua ohupytýva Pe Sapukái Pyhare Mbytegua marandu, oiko haguéicha avei imba’e tee rembiasakuepe. Ha’e orrepresenta umi ipahápe omoneĩva pe marandu, pe kuimba’e omopotĩva yvyty’i mboyve ombyaty umi ita jeguaka isarambíva ha omombo hag̃ua pe ryru guasúpe. Apocalipsis kapítulo once-pe, umi ipahápe omoneĩva Ezequiel marandu mokõiha, ha’éva pe marandu umi irundy yvytu Islam rehegua, ha upéva avei hína pe ñembosella marandu, ojapo upéva pe pahaguéva umi siete trompéta apytégui osuna mboyve, ha’éva pe trompéta “Aipo Asaeteha Mbohapyha”. “Sapymi, peteĩ tesaype’ápe, pe trompéta pahápe; pe trompéta osunáta, ha umi omanóva oñemopu’ãta ndojekuaavéima hag̃ua ñehundi, ha ñande ñañemoambuéta.” (1 Corintios 15:52)
The passage is identifying the first resurrection that occurs at the second coming, but there is also a resurrection of the dead dry bones (the two witnesses) that occurs in the hour of the great earthquake of Revelation chapter eleven. In the “hour” of that earthquake, the last trumpet of the seven trumpets sounds, and the dead witnesses that were in the street are brought back to life, not as Laodiceans, but as Philadelphians, for at the trumpet of the third Woe, the two witnesses have been sealed and are changed to incorruptible, for they will never again sin. Miller represents the last to receive the message which brings the two witnesses to life, which is the message of the four winds of Islam, and is the sealing message.
Pe pasáhe ohechauka pe ñemoingove peteĩha oikóva pe jeju mokõiha jave, ha katu oĩ avei peteĩ ñemoingove umi kanguekue piru omano va’ekuévagui (mokõi testígo) oikóva pe aravo terremóto guasu oje’eha Apocalipsis kapítulo once-pe. Pe terremóto aravope, pe trompéta paháva umi siete trompétagui osapukái, ha umi testígo omanóva oĩ va’ekue tape mbytépe oñemoingove jeýva, ndaha’éi Laodiceaguáicha, síno Filadelfiaguáicha; pe trompéta pe mbohapyha Ay guigua jave, umi mokõi testígo oñembyasýi va’ekue ha oñemoambue opa mba’e ndoikuaáivape g̃uarã, araka’eve noangaimo’ãvéigui. Miller orrepresenta pe pahaguépe ohupytýva pe marandu oguerúva mokõi testígope tekove jevy, ha’éva pe marandu umi irundy yvytu Islam guigua rehegua, ha upéva hína pe marandu sellado rehegua.
The sound of that trumpet raises the last of the dead dry bones that had been scattered in the street of Sodom and Egypt. Miller watched as the truths were progressively buried by counterfeit doctrines. Eventually Miller wept, marking the time when the unsealing was to begin, for the unsealing is a progressive work. That unsealing began in the ending period of the three-and-a-half days.
Pe trompéta ryapu omoingovejey pe paha omanóva kangue piru, oĩva’ekue isarambíva Sodoma ha Egipto rapére. Miller ohecha mba’éichapa umi añetegua oñeñotỹ mbeguekatúpe doctrína japúva rupi. Ipahápe Miller hasẽ, ohechaukávo pe ára oñepyrũva’erãha pe ojeipe’a hag̃ua pe sellado, pe ojeipe’a hag̃ua pe sellado niko tembiapo mbeguekatúva. Upe ojeipe’a hag̃ua pe sellado oñepyrũ pe periodo paha gotyo umi mbohapy ára ha mbyte ryepýpe.
After Miller wept, the One who had the power to unseal the sealed book entered into the narrative. In Miller’s dream that was the Dirt Brush Man. Miller then prayed, and immediately a door opened, marking the point where the Laodicean movement of the third angel was going to transition unto the Philadelphia movement of the third angel. His prayer was the Leviticus twenty-six prayer, it was the prayer for understanding of the final prophetic secret and a public confession of the rebellion that brought the three-and-a-half days upon the two witnesses, it was the prayer of those who are sealed in Ezekiel chapter nine.
Miller hasẽ rire, pe Oguerekóva pu’aka oipe’a hag̃ua pe kuatiañe’ẽ oñembotýva oike pe tembiasakue ryepýpe. Miller képe, upéva ha’eva’ekue pe Kuimba’e Kavaju Potĩ Mopotĩhára. Upéi Miller oñembo’e, ha pya’e peteĩ okẽ ojepe’a, ohechaukáva pe punto pe movimiento Laodicéape gua pe ánhel mbohapyhágui ohasatahápe pe movimiento Filadélfiape gua pe ánhel mbohapyhágui. Iñembo’e ha’eva’ekue pe ñembo’e Levítico mokõi pa’ẽ po’ẽ, ha’eva’ekue pe ñembo’e oñentende hag̃ua pe paha marandu poravopyre profétikogua ha peteĩ ñemombe’u hag̃ua opavave renondépe pe pu’aka’ỹ jeity oguerúva’ekue pe mbohapy aravo mbyte ha ara mokõi testígo ári; ha’eva’ekue pe ñembo’e umi oñembotyva’erã rehegua Ezequiel kapítulo porãme.
Following the prayer, Christ (the dirt brush man) entered and began to clean up the room. At the end of the dirt brush man’s cleaning project, Miller closed his eyes for a moment, identifying the end of the period that the dead dry bones were to be resurrected. The dirt brush man then gathered the scattered jewels in Miller’s room, and placed them in a new, larger casket, upon a table in the center of Miller’s room, as the two witnesses are lifted up as the ensign. As the ensign, they then call unto God’s other flock that is still in Babylon to “come and see” the message that the Lion of the tribe of Judah has just cast into the new, larger casket.
Ñembo’e rire, Cristo (kuimba’e typýcha yvyku’íva) oike ha oñepyrũ omopotĩ pe koty. Opa rire pe kuimba’e typýcha yvyku’íva rembiapo ñemopotĩme, Miller omboty sapy’ami hesa, ohechauka hag̃ua paha pe ára’aty umi kangue piru omanómava oikove jeýta haguéicha. Upéi pe kuimba’e typýcha yvyku’íva ombyaty umi ita jeguaka isarambíva Miller kotýpe, ha omoĩ peteĩ ka’avo pyahúpe, tuichavévape, peteĩ mesa ári, oĩva Miller koty mbytépe, mokõi testígo oñemopu’ãvo techaukaha ramo. Ha techaukaha ramo, upéi ha’ekuéra ohenói Tupã aty ambuépe, oĩ gueteríva Babilóniape, “peju pehecha” hag̃ua pe marandu Judá ñemoñare León oñemoĩva’ekue pe ka’avo pyahu ha tuichavévape.
We will begin to consider the vision of the Ulai River as the symbol of the truths from the book of Daniel that was unsealed in 1798 in the next article. We have placed a few points of reference in place in advance of that consideration. The first is that the message of the Millerites was perfect (at its stage of growth), but incomplete. It was placed in the framework of two, not three desolating powers. The second is that when Miller’s dream identifies the ultimate restoration of the foundational truths, the foundational truths then are “ten times brighter” than their original glory. A third point is that the movement of the first angel (the Millerite movement), is repeated in the movement of the third angel, but with a few important caveats. The Millerites as a symbol were Philadelphians, they were a converted Nebuchadnezzar, but who ultimately and unfortunately, “rebuilt Jericho” in 1863.
Roguata ñañepyrũta ñahesa’ỹijo hag̃ua pe visión ysyry Ulai rehegua, Daniel aranduka guive añetegua-kuéra símbolo ramo, oñemboty’ỹva’ekue ary 1798-pe, pe artículo oúvape. Ñamoĩma mboy punto de referencia peteĩhápe, ko ñehesa’ỹijo mboyve. Peteĩha hína pe marandu Millerita-kuéra rehegua iporãite hague (hokakuaa rembiapoetápe), hákatu ndojejapóipa gueteri. Oñemoĩkuri mokõi, ndaha’éi mbohapy, pu’aka omongu’e ha ohundi hag̃uápe marco ryepýpe. Mokõiha hína, Miller kerayvoty omombe’úramo pe añetegua-kuéra ypykue ñemyatyrõ pahaite, upéicharõ umi añetegua ypykue upérõ “pa hendyve” ijojaha’ỹ hag̃uáicha pe imimbipa ypykuegui. Mbohapyha punto hína pe ángel peteĩha remiandu (pe movimiento Millerita), oñeha’ãjey pe ángel mbohapyha movimiento-pe, hákatu orekóvo mbovymi ñeñangareko iñimportánteva. Umi Millerita-kuéra, símbolo ramo, ha’ekuéra va’ekue Filadelfiagua-kuéra; ha’ekuéra va’ekue peteĩ Nabucodonosor oñekonvertíva, péro ipahápe ha ñembyasy hag̃uáicha, “omopu’ãjey Jericó” ary 1863-pe.
The movement of the third angel began as Laodiceans, in need of conversion, but they would ultimately participate in the final destruction of Jericho (the Jericho of the last days).
Mbohapyha pe ángel mbohapyha oñepyrũ vaʼekue Laodiceaguaicha, oikotevẽva jeroviapy pyahu rehe, ha ipahápe opartisipáta Jericó ñehundipa pahápe (Jericó ára pahaguápe guaréva).
“The Saviour had not come to set aside what patriarchs and prophets had spoken; for He Himself had spoken through these representative men. All the truths of God’s word came from Him. But these priceless gems had been placed in false settings. Their precious light had been made to minister to error. God desired them to be removed from their settings of error and replaced in the framework of truth. This work only a divine hand could accomplish. By its connection with error, the truth had been serving the cause of the enemy of God and man. Christ had come to place it where it would glorify God, and work the salvation of humanity.” The Desire of Ages, 287.
“Pe Salvador ndouói omboyke hag̃ua peteĩ lado-pe umi mba’e umi patriarca ha proféta he’i va’ekue; ha’e voi niko oñe’ẽ va’ekue hesekuéra ko’ã kuimba’e ohechaukáva rupive. Opaite añetegua Ñandejára ñe’ẽme oúva, ou va’ekue chugui. Ha umi ita jeguaka hepyetevéva oñemoĩ va’ekue hendaitýpe’ỹ. Iñarandu resape hepyete va’ekue ojeporu hag̃ua jejavy rehehápe. Ñandejára oipota va’ekue oñenohẽ hag̃ua umi hendaitýpe’ỹgui ha oñemoĩ jey hag̃ua añeteguápe. Ko tembiapo peteĩ po divína añoite ikatu va’ekue ojapo. Jejavy ndive joajúpe, pe añetegua oservi va’ekue Ñandejára ha yvypóra enemigo rembipotápe. Cristo ou va’ekue omoĩ hag̃ua chupe hendápe omomba’eguasu hag̃uáicha Ñandejárape, ha omba’apo hag̃ua yvypóra kuéra salvación rehe.” The Desire of Ages, 287.