Daniel chapter one, when overlaid with Daniel chapter four, represents the history of the first and second angels, from 1798 to 1844. In that history the book of Daniel was unsealed, and the portion that was unsealed was chapters seven, eight and nine. “Line upon line” chapters one, four and then seven through nine, illustrate the history of the Millerite movement of the first angel.
Daniel kapítulo peteĩ, oñembojoajúramo Daniel kapítulo irundýndi, ohechauka pe tembiasakue ánhel peteĩha ha mokõiha rehegua, 1798 guive 1844 peve. Upe tembiasakuepe Daniel kuatiañe’ẽ oñemboty’ỹmava’ekue, ha pe pehẽ oñemboty’ỹmava’ekue ha’e kapítulo siete, ocho ha nueve. “Línea ári línea”, kapítulo peteĩ, irundy ha upéi siete guive nueve peve, ohechauka pe tembiasakue Movimiento Millerita pe ánhel peteĩha rehegua.
In that history (1798 to 1844), the foundational truths of Adventism were established, and those truths were ultimately represented upon the 1843 pioneer chart. Nebuchadnezzar’s image of Daniel chapter two, is on the chart. The visions of Daniel seven and eight are on the chart. “The daily” of chapter eight is represented, as is the “seven times” of Leviticus twenty-six. The three Woes of Islam, as represented in Revelation chapter nine, are there. God forewarned repeatedly that those foundational truths would be attacked.
Upéva tembiasakuepe (1798 guive 1844 peve), oñemopyenda Adventismo rembiapokue añetegua ypykue, ha umi añetegua ipahápe ojehechauka kuri 1843 ary maranduha ypykue ári. Nabucodonosor ra’ãnga Daniel kuatiañe’ẽ mokõiha pegua oĩ pe maranduha ári. Daniel siete ha ocho pegua visión-kuéra oĩ pe maranduha ári. “Pe ára ha ára” capítulo ocho pegua ojehechauka, ha upéicha avei “umi siete tiempo” Levítico veintiséis pegua. Umi mbohapy Ay islamgua, ojehechaukaháicha Apocalipsis capítulo nueve-pe, oĩ upépe. Tupã oavisa meme va’ekue ko’ã añetegua ypykue rehe oñeñorãirõtaha.
“Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.
“Taikuéra oñembo’ýva Tupã ñangarekorãicha Sion murálla ári, ta’e kuimba’e ikatúva ohecha umi mba’e vai oúva tavayguakuéra renondépe,—kuimba’e ikatúva ombojoavy añetegua ha japu, tekojoja ha tekojoja’ỹ.”
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Pe ñemomarandu oguahẽma: Mba’eve ndojehejaiva’erã oike hag̃ua omyngu’e térã ombyaíva hag̃ua pe jerovia pyenda, hi’ári ñande ñamopu’ãhague ñande rembiapo guive pe marandu oguahẽ rire ary 1842, 1843 ha 1844-pe. Che aime kuri ko marandúpe, ha upéguive aime akóinte che renonde hag̃ua ko yvy ape ári, añetehápe che py’a guasúpe pe tesakãme Tupã ome’ẽ vaekue ñandéve. Ndaipotáiri roipe’a ore py pe plataforma ári omoĩhaguehápe ore py, ára ha ára roheka aja Ñandejárape ñembo’e kyre’ỹ reheve, roheka hag̃ua tesakã. Peimo’ã piko ikatútaha aheja pe tesakã Tupã ome’ẽ vaekue chéve? Upéva oĩva’erã Araka’eve Gua Ita Guasúicha. Upéva chemboguata hína guive ome’ẽhague chéve.” Review and Herald, 14 de abril de 1903.
The work of the dirt brush man, that is to be accomplished with the participation of God’s last day people, is also represented by Isaiah, when he identifies the last day people and the work they are called to do, for the foundations were destined to be buried with error before the last days arrived.
Pe kuimba’e oipuruháva yvytyrãty mosãha rembiapo, upéva ojejapova’erã Tupã pueblo pahárape oikóva ñemoirũ rupive, avei ojehechauka Isaías rupive, ha’e omoherakuãvo mávapa hína pe pueblo pahárape oikóva ha mba’e tembiapópa oñehenói hikuái ojapo hag̃ua, umi cimiento niko ojeheja va’ekue oñeñotỹ hag̃ua jejavy ndive ára paháre og̃uahẽ mboyve.
And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. Isaiah 58:12.
Ha umi oĩva ndehegui omopuʼãta umi tenda yma guare oñehundíva; nemopuʼãta heta ñemoñare ypykue rapykue; ha nde réra hag̃ua, Pe omyatyrõva pe jeka, Pe omoĩjeýva tape kuéra ojeikohápe. Isaías 58:12.
The “old waste places,” refers to the doctrinal truths associated with the two desolating powers of paganism and papalism. The two desolating powers of paganism being followed by papalism is what William Miller used for his framework of every prophecy he presented.
“umi tenda ymaguare ojehejareíva” he’ise umi añetegua doctrinal ojoajúva mokõi pokatu omonguarahíva ndive: paganismo ha papalismo. Umi mokõi pokatu omonguarahíva, péva hína paganismo, ha upéi oúva papalismo, upéva William Miller oiporu va’ekue ramo iñemoĩporã opaite profesía ha’e opresenta va’ekuépe g̃uarã.
And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. Isaiah 61:4.
Ha haʼekuéra omopuʼãta umi tenda yma guaréva oñehundi vaʼekue, omopuʼã jeýta umi ñembyai yma guaréva, ha omyatyrõta umi táva oñehundi vaʼekue, umi ñembyai heta generación aja. Isaías 61:4.
The structure of prophecy that is represented as the framework, is the history and relationship of those two powers. To restore “the paths to dwell in,” is the restoration of Miller’s framework, that was represented in his dream by the work of the dirt brush man. Isaiah used the illustration of the history of Ezra and those who returned from Babylon and repaired Jerusalem, to identify the restoration of the former desolations.
Pe profecía rembiapo ojehechaukáva peteĩ kuaity ramo hína umi mokõi pu’aka rembiasakue ha ijoaju. “Ojeporujey hag̃ua tape kuéra oiko hag̃ua pype” he’ise Miller rembiapokue kuaity ñemyatyrõjey, ha upéva ojehechauka iva’ekue iñapytũme pe kuimba’e yvytymbaha rembiapo rupive. Isaías oiporu Esdras rembiasakue ha umi ojevýva Babilóniagui ha omyatyrõva Jerusalén rehegua ta’anga, ohechauka hag̃ua umi yma guare ñehundi rehegua ñemyatyrõjey.
Since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as it is this day. And now for a little space grace hath been showed from the Lord our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage. For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. Ezra 9:7–9.
Ore ru ñemoñarekuéra ára guive peve ko árape, roiko peteĩ mba’e vai guasúpe; ha ore rembiapo vaikue rehe, ore, ore ruvichakuéra ha ore pa’ikuéra, roñeme’ẽ yvykuéra ruvichakuéra pópe, kysepuku rupive, jejopyrerãme, ñemonda-rãme ha tĩndy-apo hag̃ua, ko árape ojehechaháicha. Ha ko’ág̃a, sapy’ami hag̃uáicha, Ñandejára ñande Jára ohechauka ñandéve ipy’a porã, oheja hag̃ua ñandéve peteĩ hembýva osẽ hag̃ua, ha ome’ẽ hag̃ua ñandéve peteĩ klávo ipype tenda marangatúpe, ñande Jára omimbi hag̃ua ñande resa, ha ome’ẽ hag̃ua ñandéve michĩmi jeikove pyahu ñande ñembiguáipe. Yma niko ñande tembiguái; upéicharõ jepe, ñande Jára ndoheja reíri ñande ñembiguáipe, síno omyasãi ñanderehe iporiahuvereko Persia-pegua mburuvichakuéra renondépe, ome’ẽ hag̃ua ñandéve jeikove pyahu, omopu’ã hag̃ua ñande Jára róga, omyatyrõ hag̃ua umi henda oñehundiva’ekue, ha ome’ẽ hag̃ua ñandéve peteĩ murálla Judá ha Jerusalén-pe. Esdras 9:7–9.
Ezra and those who repaired Jerusalem, represent the “remnant” who are the restorers of the paths to dwell in, and they are those who are accomplishing the work in the context of the Leviticus twenty-six prayer, which Ezra references that “since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face.” The “day” he is referring to is the “day” that the “remnant” of the last days restore the paths to dwell in.
Esdras ha umi Jerusalén omyatyrõ va’ekue ohechauka pe “hembýva”, ha’ekuéra hína umi omyatyvõva tape oiko hag̃ua pype, ha ha’ekuéra avei umi ojapóva tembiapo Levítico mokoipa poteĩ ñembo’e ryepýpe, upépe Esdras he’ígui: “ore ru kuéra ára guive ko ára peve roime peteĩ mba’e vai tuichaitereívape; ha ore rembiapo vaikue rupi, ore, ore ruvicha guasu kuéra, ha ore pa’i kuéra, roñeme’ẽ yvykuéra ruvicha guasu kuéra pópe, kyse pukúpe, ñembotyhýipe, jejaháipe, ha ñemotĩme.” Pe “ára” ha’e oñe’ẽha hína hese pe “ára” umi ára pahápe pe “hembýva” omyatyrõ jeyhápe umi tape oiko hag̃uáicha pype.
Ezra’s remnant are the two witnesses who are resurrected at the end of three and a half days, and fulfill the Leviticus twenty-six prayer as illustrated by Daniel in chapter nine. When Ezra and his coworkers returned from exile and rebuilt Jerusalem, they typified the work of restoring Miller’s jewels, which is the work of restoring the foundational truths of Miller. For this reason, understanding the framework of Miller’s work is essential.
Esdra rembyre ha’e umi mokõi testígo, oikove jeýva mbohapy ára ha mbyte rire, ha omohu’ãva pe ñembo’e Levítico 26-pe guaréva, Daniel ohechaukaháicha capítulo 9-pe. Esdra ha iñirũnguéra ou jeývo yvyraguygui ha omopu’ã jey Jerusalén, ohechauka va’ekue pe tembiapo oñemyatyrõ hag̃ua Miller joyakuéra, ha’éva pe tembiapo oñemyatyrõ hag̃ua Miller añetegua iñepyrũmbyva. Upévare, tekotevẽiterei ñantende porã pe marco térã estructura omopyendáva Miller rembiapo.
“The apostles built upon a sure foundation, even the Rock of Ages. To this foundation they brought the stones that they quarried from the world. Not without hindrance did the builders labor. Their work was made exceedingly difficult by the opposition of the enemies of Christ. They had to contend against the bigotry, prejudice, and hatred of those who were building upon a false foundation. Many who wrought as builders of the church could be likened to the builders of the wall in Nehemiah’s day, of whom it is written: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Acts of the Apostles, 596.
“Umi apóstol kuéra omopu’ã peteĩ fundamento atãva ári, upéva hína Araka’evegua Ita. Ko fundamento-pe ogueru hikuái umi ita oikytĩ va’ekue hikuái ko múndogui. Ndaha’éi ojoko’ỹre umi omopu’ãva omba’apo hague. Hembiapo ojejapo hag̃ua hetaiterei hasy Cristo rayhu’ỹhára kuéra opu’ãgui hese kuéra. Oñorãirõ va’erãkuri umi fanatísmo, prejuísio ha ñemborayhu’ỹ reheve umi omopu’ãva peteĩ fundamento japu ári ndive. Heta umi omba’apóva tupao omopu’ãhára ramo ikatu va’erãmo’ã oñembojoja umi omopu’ãva tápa Nehemías ára-pe guarã rehe, umíva rehe ojehai va’ekue: ‘Umi omopu’ãva pe murálla ári, ha umi ogueraháva mba’epohýi, umi omyenyhẽva ndive, peteĩteĩ peteĩ ipo reheve omba’apo pe tembiapópe, ha ambue ipo reheve ojoko peteĩ árma.’ Nehemías 4:17.” Hechos de los Apóstoles, 596.
In both passages of Isaiah, the work is to raise up the foundations and desolations of many generations. Isaiah is identifying a spiritual work that was illustrated by the literal work. The foundations were to be guarded, but instead they were eventually totally covered up by a false foundation of counterfeit jewels. Those who Isaiah identifies are restoring the foundational truths of the Millerites, not literal bricks and stones. The symbol of those truths is Miller’s framework of the two desolating powers which trampled down the sanctuary and the host for “seven times.”
Mokõive Isaías rembiasakuépe, tembiapo hína oñemopu’ã hag̃ua heta ñemoñare remienda ypy ha ñembyai. Isaías ohechauka peteĩ tembiapo espiritual ojehechaukava’ekue peteĩ tembiapo literal rupive. Umi ypykue oñeñangarekova’erãkuri, ha upéva rangue ipahápe oñeñotỹmbaite peteĩ ypykue japu rehe, ita jeguaka gua’u rehegua. Umi Isaías ohechaukáva hína omyatyrõ jey umi añetegua ypykue Millerigua, ndaha’éi ladríllo ha ita literal. Umi añetegua ra’ãnga hína Miller rembiapokue renda mokõi mbarete ohundi hag̃uáva rehegua, umi opyrũva’ekue pe santuario ha pe aty “siete tiempos” aja.
That work of restoration is represented as raising up “the foundations” and “desolations of many generations,” and represents the prophetic work of restoring the foundational truths through the methodology that brings prophetic line upon prophetic line, from here a little and there a little. The work of reestablishing the foundations and desolations is the work of presenting and defending the original truths represented upon the 1843 and 1850 pioneer charts, which are the two tables of Habakkuk chapter two. And the work is accomplished with the latter rain methodology of “line upon line”. It is the work of returning to Jeremiah’s old paths in the controversy of those who wish to uphold a counterfeit foundation, as represented by the false jewels of Miller’s dream.
Upéva pe tembiapo ñemopora jevy rehegua oñemoha’ãnga oñemopu’ãvo “umi fundamento” ha “tetã ñehundi heta ñemoñare rehegua”, ha ohechauka pe tembiapo maranduhára rehegua oñemoĩ jevy hag̃ua umi añetegua pyendaguasu pe tape porã rupive oguerúva línea maranduhára ári línea maranduhára, ko’ápe michĩmi ha amo michĩmi. Pe tembiapo oñemopyenda jey hag̃uáicha umi fundamento ha umi ñehundi rehegua, ha’e pe tembiapo oñepresenta ha oñedefende hag̃ua umi añetegua ypykue ojehechaukáva umi cuadro pionero 1843 ha 1850-pe, umíva ha’éva mokõi tabla Habacuc capítulo mokõihápe guare. Ha pe tembiapo ojejapo pe ama paha rape porã “línea ári línea” rupive. Ha’e pe tembiapo ojejere jey hag̃ua umi tape yma guare Jeremías rehegua pe ñorairõme umi oipotáva omopu’ã peteĩ fundamento japu, oñemoha’ãngáva umi ita jeguaka japu Miller képe.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.
“Pe enemigo oheka omomombyry hag̃ua ñane ermanokuéra ha ñane ermánakuéra akãnguéra pe tembiapógui oĩva ñambosako’i hag̃ua peteĩ tavayguakuérape oñembo’y hag̃ua ko’ã ára pahápe. Iñembo’e reí ha iñapytu’ũ poravopyre ojejapo hag̃ua ogueraha hag̃ua akãnguéra mombyry umi mba’e vai ha tembiaporã ko aravópe guare-gui. Ha’ekuéra ohecha mba’e’ỹramo pe tesape Cristo ou va’ekue yvágagui ome’ẽ hag̃ua Juánpe Itavayguakuéra rehehápe. Ombo’e hikuái umi mba’e ojehechátava ñande renondetépe ndaha’éiha tuicha mba’e hag̃ua oñeme’ẽ hag̃ua chupekuéra ñangareko especial. Oheja mba’eve’ỹ hag̃uáicha pe añetegua yvága ypykue rehegua ha omonda Tupã tavayguakuérape ijehasa asy yma guaréva, ome’ẽvo chupekuéra hendaguépe peteĩ arandu japu.”
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.
“‘Péicha he'i Ñandejára, Peñembo'y tape kuérape, ha pehecha, ha peporandu tape yma guarévare, moõpa oĩ tape porã, ha peguata pype.’ Jeremías 6:16.”
“Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
“Avave toheka avave oipe’a hag̃ua ñande jerovia pyenda-kuéra—umi pyenda oñemoĩva’ekue ñane rembiapo ñepyrũme Tupã Ñe’ẽ ñehesa’ỹijo ñembo’e reheve rupive ha revelación rupive. Ko’ã pyenda ári ñamopu’ã hína ñande rembiapo umi cincuenta ary pahápe. Oĩ ikatúva oimo’ã ojuhu hague peteĩ tape pyahu ha ikatuha omoĩ peteĩ pyenda imbaretevéva pe oñemoĩmava’ekuegui. Péro kóva ha’e peteĩ ñembotavy tuicháva. Avave ndaikatúi omoĩ ambue pyenda pe oñemoĩmava’ekue ykére.”
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.
“Yma guaré, heta ojejapo vaʼekue omopuʼã hag̃ua peteĩ jerovia pyahu, ha omoĩ hag̃ua pyenda pyahu. Péro mboy aréma piko opyta vaʼekue hiʼãga? Pyaʼe voi hoʼapa, ndopytáigui oñemopyenda vaʼekue Ita Guasu ári.
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.
“¿Ndajajéi piko umi temimbo’e ypykue ojuhu hag̃ua tapicha ñe’ẽnguéra? ¿Ndohenduva’erãi piko hikuái teoriakuéra japu, ha upéi, ojapopa rire opa mba’e, opyta hag̃ua mbarete, he’ívo: ‘Ambue fundamento ndaikatúi avave omoĩ pe oñemoĩmava ykére’? 1 Corintios 3:11.
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.
“Upévare ñande jajoko vaʼerã hatãme ñande jerovia ñepyrũrã pe paha peve. Ñeʼẽkuéra ipokatu hag̃uáva Ñandejára ha Cristo omondo ko tetãygua tavayguápe, oguenohẽ hag̃ua chupekuéra ko yvy ariguágui, peteĩteĩ rupi, añetegua koʼág̃agua hesakã porãva resakãme. Kũ oñepoko vaʼekue tata marangatu reheve, Ñandejára rembiguái kuéra omombeʼu vaʼekue pe marandu. Pe ñeʼẽ yvagapegua omoĩ iséllo pe añetegua oñemombeʼu vaʼekue añeteguaha ári.” Testimonies, tomo 8, 296, 297.
The “work of preparing a people to stand in the last days,” is the work associated with the two prophecies of Ezekiel in chapter thirty-seven. A message is delivered by Isaiah’s voice in the wilderness, and the first message of Ezekiel brings those that have been dead in the street of the city of Sodom and Egypt for three-and-a-half days together. They then recognize they have been in Matthew’s tarrying time of the parable of the ten virgins. They then hear the call given to Jeremiah to separate the precious from the vile if they wish to return. They also recognize that Daniel’s prayer in chapter nine as present truth. Therefore if and when they choose to return by accepting and accomplishing the conditions of the gospel, then they receive Ezekiel’s second message and stand upon their feet a mighty army.
Pe “tembiapo oñembosako’i hag̃ua peteĩ tavayguakuéra opyta hag̃uáicha umi ára pahápe”, ha’e pe tembiapo ojoajúva mokõi profecía Ezequiel rembiapokuére, capítulo treinta y siete-pe. Peteĩ marandu oñeme’ẽ Isaías ñe’ẽ rupive yermo-pe, ha Ezequiel marandu peteĩha ombyaty umi omanóva’ekue táva Sodoma ha Egipto kállepe mbohapy ára ha mbyte aja. Upéi ohechakuaa hikuái oĩ hague Mateo aranduka-pe pe aravo oñembotapykuévo, pe parábola umi diez virgen rehegua-pe. Upéi ohendu hikuái pe jehenói oñeme’ẽva Jeremías-pe, omboyke hag̃ua pe hepykuevéva pe ivaívagui, ojevýse ramo. Avei ohechakuaa hikuái Daniel ñembo’e capítulo nueve-pe oĩha añetegua ko’ag̃aguáramo. Upévare, oiporavóramo ha araka’eve ojevývo, omoneĩ ha ojapóramo umi condición evangelio rehegua, upéicharõ ohupyty hikuái Ezequiel marandu mokõiha ha opu’ã ipy rehe peteĩ ehérsito mbarete hag̃uáicha.
The “work of preparing a people to stand in the latter days” is accomplished through the latter rain methodology of “line upon line.” That work involves a work of restoring the Millerite truths that are represented on the 1843 and 1850 pioneer charts. Those two charts are Habakkuk’s two tables and they are to be laid upon one another (line upon line), and in so doing the two charts represent the foundational truths that are to be restored in the last days by the dirt brush man.
Pe “tembiapo ñamboheko hag̃ua peteĩ tetãgua ikatu hag̃uáicha oñembo’y ára pahápe” ojejapo amandáu pahaguéva rape “línea ári línea” rupive. Upe tembiapo oike peteĩ tembiapojevy Millerita añetegua ñemyatyrõ rehe, umi oñerrepresentáva umi cuadro pionero 1843 ha 1850-pe. Ko mokõi cuadro ha’e Habacuc mokõi mesa, ha oñemoĩva’erã peteĩ ári ambue (línea ári línea), ha upéicha ojapóramo, ko mokõi cuadro orrepresenta umi añetegua ypykue oñemyatyrõva’erã ára pahápe kuimba’e yvy ñemopotĩhára rupive.
When brought together, line upon line, they identify the mistake in the 1843 chart, which was thereafter corrected upon the 1850 chart. When considered as one table (line upon line) they then represent both the experience of God’s people and the hidden history of the seven thunders, for together they illustrate the first disappointment, the tarrying time, the Midnight Cry, and October 22, 1844, and the great disappointment.
Oñembojoajúrõ, peteĩ línea ári ambue línea, ohechauka pe jejavy oĩva pe cuadro 1843-pe, upéi oñemyatyrõva pe cuadro 1850-pe. Ojehecháramo peteĩ mesa ramo (línea ári línea), upéicharõ ha’e kuéra ohechauka mokõivéva Ñandejára tavaygua rekovehasa ha pe tembiasakue ñemi umi siete trueno rehegua, ha oñondive oikuaauka hikuái pe peteĩha ñembotavy, pe tiempo de demora, pe clamor de medianoche, ha 22 de octubre de 1844, ha pe tuicha ñembotavy.
It is the first disappointment, Midnight Cry and great disappointment that is the hidden history of the seven thunders. It is the structure of truth, for truth is based upon the first and last letter of the Hebrew word “truth” being the same as is the first and last disappointment of that history. The middle and thirteenth letter is a symbol of rebellion as represented by those who reject the message of the Midnight Cry. The two charts when brought together provide two witnesses to the prophetic truths of the Millerites that are to be restored by the dirt brush man, but they also identify the experience that typifies the experience of the one hundred and forty-four thousand.
Ha’e hína pe ñembyasy peteĩha, pe Sapukái Pyharepytépe guare ha pe ñembyasy tuichaiteva, umi opyta kañy hag̃uáicha pe tembiasakue umi siete truéno rehegua. Upéva hína añetegua ñemohendaha, pórke pe añetegua oñemopyenda pe ñe’ẽ hebreo “añetegua” pegua letra peteĩha ha paha ojoja haguére pe ñembyasy peteĩha ha paha rehe upe tembiasakuepe. Pe letra mbytegua, térã décimo tercera, ha’e peteĩ símbolo pu’aka’ẽ rehegua, ojehechaukaháicha umi omboykévape pe marandu pe Sapukái Pyharepytépe guare. Mokõi kuatia’atã, oñemojoajúramo, ome’ẽ mokõi testígo umi añetegua profétika umi Millerita-kuéra rehegua, umi oñemyatyrõ jeýva’erã pe kuimba’e yvytymbaha reheve, ha katu avei ohechauka pe jehasa asy oikóva ohechaukáva pe jehasa asy umi cien cuarenta y cuatro mil rehegua.
Those called to be the ensign (the one hundred and forty-four thousand) were confronted with their first disappointment on July 18, 2020, and then in July of 2023, they were then presented with a message from a voice crying in the wilderness. The voice was calling them to return.
Umi oñehenóiva hag̃ua techaukaha ramo (ciento cuarenta y cuatro mil) ojuhúkuri iñembotavy peteĩha 18 jasypokõi 2020-pe, ha upéi jasypokõime 2023-pe oñemoĩkuri henondépekuéra peteĩ marandu peteĩ ñe’ẽ osapukáiva desiértope guive. Pe ñe’ẽ ohenóikuri chupekuéra tojevy hag̃ua.
It is at this point in the hidden history of the seven thunders that rebellion will be manifested, for the next waymark is when the dirt brush man gathers the jewels and casts them into the casket. They then shine ten times brighter. At that point Miller was awakened. When the virgins (Miller) awake, it is too late. The restoration of the desolations of many generations is a work that the two witnesses must participate in. That work is now being carried out.
Ko puntope pe tembiasakue kañymby umi siete trueno-gui oñemyesakãta pe ñepu’ã, pe oúva waymark niko pe kuimba’e yvyky’a mopichĩhára ombyaty jave umi joya ha omombo chupekuéra pe casket-pe. Upéi hikuái omimbi pa jevy hesakãve. Upérõ Miller oñemombáy. Oñemombáy vove umi virgen (Miller), aréma. Pe ñemyatyrõ umi heta generación ñehundi rehegua ha’e peteĩ tembiapo umi mokõi testígo oikéva’erã pype. Ko tembiapo ojejapo hína ko’ág̃a.
William Miller’s framework of the prophecies represented by the vision of the Ulai River, of Daniel chapters seven, eight and nine was the two desolating powers of paganism and papalism and the framework for Future for America is paganism (the dragon), followed by papalism (the beast) and apostate Protestantism (the false prophet). The key that establishes both frameworks is the writings of the apostle Paul. The apostle Paul was the prophetic voice that connected ancient Israel with spiritual Israel. Before his conversion, Paul’s name was Saul, which means “selected” or “set forth”.
Pe marco profético de William Miller, representado por la visión del río Ulai, de Daniel capítulos siete, ocho y nueve, eran los dos poderes desoladores del paganismo y del papado; y el marco para Future for America es el paganismo (el dragón), seguido por el papado (la bestia) y el protestantismo apóstata (el falso profeta). La clave que establece ambos marcos son los escritos del apóstol Pablo. El apóstol Pablo fue la voz profética que conectó al antiguo Israel con el Israel espiritual. Antes de su conversión, el nombre de Pablo era Saulo, que significa “seleccionado” o “puesto adelante”.
Paul was chosen (selected) to be the apostle to the Gentiles, and he was chosen among other things for his understanding of the Old Testament. Writing the majority of the New Testament, there is no other of the New Testament authors who possessed the understanding of the Old Testament as did Paul. He was chosen to lead out in presenting the gospel to the Gentiles, but he was also chosen to establish the relationship of the prophetic histories of the Old Testament with the prophetic history that followed the time period of the cross. Without Paul’s testimony the prophetic understanding of the Millerites, and that of Future for America would be non-existent. In the very history where literal Israel was divorced as God’s chosen people, Paul was chosen to identify that ancient Israel, though then divorced from God, was the symbol of the prophetic history of spiritual Israel. The necessary prophetic rules for the movements of the first and third angels are based primarily upon the writings of the apostle Paul.
Pablo oñeiporavo hag̃ua apóstol ramo umi gentílpe g̃uarã, ha avei oñeiporavo ambue mba’e apytépe iñentendimientóre Testaménto Tuja rehe. Ohaívo hetave pehẽngue Testaménto Pyahúgui, ndaipóri ambue umi haihára Testaménto Pyahupegua apytépe oguerekóva Testaménto Tuja rehe pe entendimiento Pablo oguerekohaguéicha. Ha’e oñeiporavo oguenohẽ hag̃ua tenonde gotyo pe evanhélio umi gentílpe g̃uarã, ha avei oñeiporavo omopyenda hag̃ua pe joaju umi tembiasakue profétika Testaménto Tujapegua ha pe tembiasakue profétika oseguívare pe kurusu aravo rire. Pablo testimónio’ỹre, pe entendimiento profétiko umi Milleríta rehegua, ha upéicha avei Future for America rehegua, ndaiporimo’ãikuri. Upe tembiasakue mismope, moõ Israel literal oñemosẽva’ekue Tupã retã poravopyre ramo, Pablo oñeiporavo ohechauka hag̃ua Israel ymaguare, jepe upe jave oñemosẽmava’ekue Tupãgui, ha’e hague pe símbolo pe tembiasakue profétika Israel espiritual rehegua. Umi mbojoja profétika tekotevẽva umi movimiento ángel peteĩha ha mbohapyha rehegua oñemopyenda tenonderãite apóstol Pablo jehaipykuére.
For this reason, we will consider some of the prophetic principles that are identified by Paul that impacted the message of the Millerites, that was set within the framework of two desolating powers, and in so doing we will also consider how those principles impact upon the framework of three desolating powers.
Upévare, ñahesa’ỹijóta algunos principios proféticos ojehechakuaáva Pablo rupive ha oityva’ekue Milleríta-kuéra marandu rehe, oñemopyendáva mokõi mbaretépe omongu’evape ñehundi; ha upéicha jajapóvo, ñahesa’ỹijóta avei mba’éichapa umi principio oguereko vaikutãi pe marco rehegua mbohapy mbarete omongu’evape ñehundi.
Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:1–10.
Hi’arive, che ryke’y, ndapotasei peiko hag̃ua peikuaa’ỹ hag̃uáicha mba’éichapa ñande ru ypykuéra opavave oĩ va’ekue arai guýpe, ha opavave ohasa va’ekue yguasu rupi; ha opavave oñemongarai va’ekue Moiséspe araípe ha yguasúpe; ha opavave ho’u va’ekue pe tembi’u espiritual peteĩchagua; ha opavave hoy’u va’ekue pe mba’yru espiritual peteĩchagua: ha’ekuéra hoy’u rupi pe Ita espiritual oho hag̃uáicha hendivekuéra; ha upe Ita ha’e va’ekue Cristo. Upéicharõ jepe, Tupã ndovy’ái va’ekue heta hesekuéra; upévare oñehundi hikuái pe desiértope. Ko’ã mba’e ojehu va’ekue techapyrãramo ñandéve guarã, ikatu hag̃uáicha ani jaipotaiterei mba’e vai, ha’ekuéra oipota haguéicha avei. Ani peiko ta’anga jára ramoguáicha, oiko haguéicha alguns umi ha’ekuéragui; ojehaiháicha: “Pe tavayguakuéra oguapy okaru ha hoy’u haguã, ha opu’ã oñembosarái haguã.” Ani avei ñande jajapo tekorei, ojapo haguéicha alguns ha’ekuéragui, ha peteĩ árape ho’a hag̃ua mokõi pa ary ha mbohapy sua. Ani avei ñande jañeha’ã Cristo, oñeha’ã haguéicha alguns ha’ekuéragui avei, ha mbóihikuéra rupive oñehundi. Ani avei pejapojera, ojapojeraháicha alguns ha’ekuéragui avei, ha oñehundi pe ohundíva rupive. Ko’ã mba’e opavave ojehu va’ekue hesekuéra techapyrãramo; ha ojehai ñane momarandurã, ñandéve g̃uarã, umi ára paha oguahẽmava ári. 1 Corintios 10:1–10.
In ten short verses, Paul identifies that the rite of baptism was typified at the Red Sea crossing, that the Rock which followed ancient Israel, was a “spiritual Rock,” and that it was Christ. He identifies that ancient Israel was the example for those living in the last days. This passage is a warning, and the passage is a point of controversy between those who uphold truth and those who oppose truth. Adventist theologians teach that Paul was simply identifying that the histories of ancient Israel were illustrating moral lessons that needed to be understood by those living in the last days, but they insist Paul was not identifying that the histories of literal Israel were actually to be repeated by spiritual Israel. Sister White often uses this passage to confirm exactly what Paul meant.
Paulo, diez versíkulo mbykýpe, ohechauka pe jehovasapyhy ñembohekoha ojejoguaha kuri Pyta Yguasu rupive hasahápe, ita yma guare Israel rapykuéri oho vaʼekueha peteĩ “Ita espiritual”, ha upéva hague Cristo. Haʼe ohechauka avei yma guare Israel hague techapyrã umi oikovévape ára pahápe. Ko pasaje haʼe peteĩ ñeñangarekorã, ha ko pasaje peteĩ punto ñorairõme oĩva umi omombaʼeguasúva añetegua ha umi oñemoĩva añeteguáre apytépe. Teólogo Adventista-kuéra omboʼe Paulo ohechauka hag̃uánte kuri pe yma guare Israel rembiasakue ohechaukaha tekoporã mboʼepy tekotevẽva oñentende umi oikovévape ára pahápe; upéicharõ jepe, haʼekuéra opyta hatã heʼívo Paulo ndohechauka moʼãi hague pe Israel tee rembiasakue ojerejeytaha añetépe Israel espiritual-pe. Hermana White heta jey oipuru ko pasaje omoneĩ hag̃ua heʼiséva Paulo.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Káda peteĩva umi maranduhára yma guarégui oñe’ẽ’imive ijeheguikuéra aravope guarã ha hetave ñande ára rehehápe, upéicha rupi iprofesía oĩ ñande hag̃ua gueteri. ‘Koʼã mbaʼe opavave oiko vaʼekue hesekuéra techapyrãrã; ha ojehai ñande ñemoñeʼẽrã, ñande ári oguahẽmava ko yvy arapaha paha.’ 1 Corintios 10:11. ‘Ndahaʼéi ijeheguikuérape guarã, síno ñandéve guarã haʼekuéra ombaʼapo vaʼekue umi mbaʼépe, koʼág̃a oñemombeʼúva peẽme umi opredikáva peẽme evangelio Espíritu Santo yvágagui oñembou vaʼekue rupive; umi mbaʼe umi ánhelkuéra jepe ohechasevaʼekue.’ 1 Pedro 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“La Biblia ombyaty ha ojokua ijehepe umi imba’eporã ko generación paha hag̃ua. Opa umi mba’e guasu ha umi tembiapo solemne Tetã Yma Guarépe oikova’ekue, ojehu va’ekue ha ko’ág̃a avei ojehujey hína pe iglésiape ko’ã ára pahápe.” Selected Messages, book 3, 338, 339.
The “great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days,” is how Sister White summarizes Paul’s meaning in the verses. In an attempt to undermine Paul’s identification of ancient Israel as symbolically illustrating literal Israel’s history, Satan has foisted two primary attacks against this prophetic principle. The first, that I already mentioned, is the claim that Paul was simply identifying that those histories represented moral lessons. That false teaching is a half-truth, and a half-truth is not truth at all. It is true that the moral lessons that might be derived from the history of ancient Israel, is for the benefit of those living in the last days, but when that is used to deny that those histories are also an illustration of events that will be repeated, it becomes a half-truth, which is designed to deny the truth.
“Tuicha mba’e guasu ha tembiapo solemne kuéra Antiguo Testamento pegua oiko va’ekue, ha oĩ oñembojevy jey hag̃ua iglésia-pe ko’ã ára pahápe”, péicha Hermana White ombyaty Pablo he’iséva umi versíkulope. Oñeha’ãvo omongy hag̃ua Pablo ohechakuaa haguéicha Israel yma guare ohechauka hag̃ua simbólikamente Israel literal rembiasakue, Satanás omoĩ va’ekue mokõi ñeha’ã guasu ko principio profético rovake. Peteĩha, upe ha’éva amombe’u va’ekue yma, ha’e pe ñe’ẽ oje’éva Pablo nohechaukái hague mba’eve ambue, síno umi tembiasakue orepresentaha mbo’epy tekoporã rehegua añónte. Upe mbo’epy japu ha’e peteĩ mbyte-añetegua, ha peteĩ mbyte-añetegua ndaha’éi añetegua mba’eveichavérõ. Añete niko umi mbo’epy tekoporã rehegua ikatúva oñeguenohẽ Israel yma guare rembiasakuégui oĩha iporã hag̃ua umi oikóva ko’ã ára pahápe; hákatu upéva ojepurúramo oñembotove hag̃ua umi tembiasakue ha’eha avei ta’ãnga umi mba’e oikótava ha oñembojevy jeýtava rehegua, upéicharõ oiko peteĩ mbyte-añetegua ramo, oñembosako’i va’ekue oñembotove hag̃ua añetegua.
“A blessing or a curse is now before the people of God—a blessing if they come out from the world and are separate, and walk in the path of humble obedience; and a curse if they unite with the idolatrous, who trample upon the high claims of heaven. The sins and iniquities of rebellious Israel are recorded and the picture presented before us as a warning that if we imitate their example of transgression and depart from God we shall fall as surely as did they. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’” Testimonies, volume 1, 609.
“Peteĩ jehovasa térã peteĩ jehovai koʼág̃a oĩ Tupã retãyguakuéra renondépe—peteĩ jehovasa, osẽ ramo hikuái ko múndogui ha oñembojaʼo, ha oguata ramo ku tape ñeʼẽrendu pyʼaguapýpe; ha peteĩ jehovai, ojoaju ramo hikuái umi taʼangaóre omombaʼéva yvágape, umi opyrũva yvága rembijerure yvate rehe. Israel puʼakareʼỹva angaipa ha hekojojaʼỹkue ojehai vaʼekue, ha upe taʼãnga oñemoĩ ñane renondépe peteĩ ñeñangarekorãramo, ikatu hag̃uáicha, ñahaʼã ramo hikuái hembiecharã angaipápe ha ñahejáramo Tupãme, ñande hoʼáta katuete haʼekuéra hoʼa haguéicha. ‘Koʼã mbaʼe oiko vaʼekue chupekuéra techapyrãramo; ha ojehai ñande ñeñemoarandurã, ñande ári oguahẽmava umi ára paha.’” Testimonies, volumen 1, 609.
One truth is not to be used to deny another truth, for when it is, it turns the truth of God into a lie.
Peteĩ añetegua ndojeporúiva oñembotovévo ambue añetegua, ha upéicha ojeporúramo, ombohasy Tupã añeteguápe peteĩ japu hag̃uáme.
“One saying of the Saviour must not be made to destroy another.” The Great Controversy, 371.
“Peteĩ ñeʼẽ Salvador rehegua ndojejapói vaʼerã oñehundi hag̃ua ambue.” The Great Controversy, 371.
The teaching that ancient Israel’s history represents moral lessons alone, is often used by Adventist theologians to destroy God’s prophetic Word, and it is one of the half-truths that is included in the dish of fables prepared to deceive God’s people into receiving a lie, and the lie they receive is identified in the writings of the apostle Paul.
Ñembo’e he’íva yma guaréva Israel rembiasakue ohechauka hag̃ua tekoporãva mbo’epykuéra añoite, heta jey ojeporu adventista teólogo-kuéra apytépe oñehundi hag̃ua Tupã Ñe’ẽ maranduhára, ha upéva ha’e peteĩ umi sapy’a añetegua mbytegua oikeva umi mombe’ugua’u rembi’upe oñembosako’íva oñembotavy hag̃ua Tupã tavayguápe omoneĩ hag̃ua peteĩ japu, ha pe japu ogueroviáva hikuái ojehechauka apóstol Pablo jehaipýpe.
The other primary attack against the principle that the history of ancient Israel illustrates the history of modern Israel was invented by Jesuits during the history of the counter reformation, and it consists of agreeing to the idea that the history of ancient Israel is repeated. The Jesuit lie is that the history is literally repeated, not spiritually repeated. The lie was invented as a way to prevent an understanding that the pope of Rome is the antichrist of Bible prophecy, for the teaching assents to the truth that there is an antichrist in the last days, but it argues that the antichrist is represented by a literal power, not a spiritual power. The whore in Revelation seventeen, who has mystery Babylon written on her forehead, would then be a whore that arises in the literal land of Babylon, which today is Iraq.
Pe ambue pegua ñorairõ tenondegua oñemoĩva pe principio rehe, he’íva yma guaréva Israel rembiasakue ohechauka hag̃ua ko’ág̃agua Israel rembiasakue, ojepytyvõkuri jesuítakuéra reheve pe Contrarreforma rembiasakue aja, ha upéva oĩ pe ñe’ẽme’ẽme omoneĩ hag̃ua yma guaréva Israel rembiasakue oñeha’ãjeyha. Pe japu jesuítico he’i pe rembiasakue oñeha’ãjeyha literalmente, ndaha’éi espiritualmente. Upéva ojeporavo hag̃ua ani hag̃ua ojeikuaa Roma pápaha pe anticristo oje’eva’ekue Biblia profecíape; pe mbo’epy omoneĩ añetegua oĩha peteĩ anticristo ára pahápe, péro oñe’ẽ pe anticristo rehe ojehechaukarõ peteĩ pokatu literal ramo, ndaha’éi peteĩ pokatu espiritual ramo. Pe kuña reko vai Apocalipsis 17-pe, oguerekóva ijekupe gotyo ojehaíva “Misterio Babilonia”, upéicharõ va’erã peteĩ kuña reko vai osẽva Babilonia yvy literal-gui, ha ko árape upéva ha’e Irak.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.
“Umi oñembotavyva iñentendimientópe pe ñeʼẽ rehegua, ndohecháiva pe anticristo heʼiséva, katuete oñemoĩta anticristo ykére.” Kress Collection, 105.
The pope is a literal person, representing a literal power (the Catholic church), but he and his organization has been prophetically identified by literal Babylon, and can only be correctly identified when the subject of the antichrist is set forth as the spiritual fulfillment of a literal example. Paul identified that literal Israel illustrates spiritual Israel, but it was not a new prophetic truth that he presented, for his understanding was generally based upon the Old Testament, and it is there that his testimony is grounded.
Pe papa ha’e peteĩ tapicha tee, ohechaukáva peteĩ mbarete tee (Tupãó Katólika), ha chupe ha iñorganisaciónpe ojehechauka profétikamente Babilonia tee rupive, ha ikatu hag̃uánte oñemombe’u hekopete pe tema anticristo rehegua oñemoĩ jave tenonderãramo peteĩ ehémplo tee ñemohu’ã espiritual ramo. Pablo ohechauka Israel tee ohechauka hag̃ua Israel espiritual, péro ndaha’éi kuri peteĩ añetegua profétika pyahu pe ha’e omoĩva’ekue, pórke iñentendimiento oñemopyenda hag̃ua hetave hag̃ua Testamento Tuja rehe, ha upépe hína oñemopyenda itestimonio.
Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. Isaiah 44:6–8.
Péicha he’i Ñandejára, Israel Ruvicha guasu, ha iPysyrõhára Ñandejára ehérsitopegua: Che hína pe peteĩha, ha che hína avei pe pahagua; ha che ykére ndaipóri Tupã ambue. Ha máva, cheicha, ohenóita, ha omombe’úta upéva, ha omoĩta hendápe chéve g̃uarã, guive amoĩ hague pe tetã yma guaréva? ha umi mba’e oútava, ha umi oikótava, tohechauka chupekuéra. Ani pekyhyje, ni peñemondýi: ndaha’éi piko che amombe’u va’ekue ndéve upe guive, ha aikuaauka? peẽ hína che testígo. Oĩ piko Tupã ambue che ykére? Añetehápe, ndaipóri Tupã; ndakuaái avavére. Isaías 44:6–8.
We are to be Christ’s witnesses, as was Paul, that the Alpha and Omega appointed not only ancient Israel, but all the biblical ancient people as symbols to show “the things that are coming,” upon those who live in the last days. Paul was an expert on the Old Testament, and he was raised up to be the prophetic connecting link between the dispensation of literal and spiritual Israel. It was his writings that guided those who understood the increase of knowledge at the time of the end in 1798, and also in 1989.
Ñande va’erã Cristo testígo, Pablo-icha, pe Alfa ha Omega omoĩ hague ndaha’éi yma guare Israel añoite, ha katu opaite tavayguakuéra yma guare bíblico-kuérape techaukaha ramo ohechauka hag̃ua “umi mba’e oútava”, umi oikóvape ára pahápe. Pablo ha’eva’ekue peteĩ katupyry guasu Antiguo Testamento rehegua, ha oñemopu’ã va’ekue hag̃ua peteĩ joajuha maranduhára ramo pe dispensación Israel literal ha espiritual apytépe. Ha’e jehaipyrekuéra va’ekue omboguata umi ontendéva pe arandupy hetaveha ára pahápe ary 1798-pe, ha avei ary 1989-pe.
Ancient literal Babylon, the ancient children of the east, ancient Egypt, ancient Greece, and the ancient Medo-Persian empire are symbols of spiritual powers at the end of the world. The ancient symbols are the literal that precedes, and represent, the spiritual that follows. Paul goes so far as to identify that literal Adam symbolized spiritual Adam (who is Christ).
Babilonia yma guaretee, umi mitã kuéra ymagua kuarahyresẽ gotyopegua, Egipto yma guare, Grecia yma guare, ha pe imperio Medo-Persa yma guare hína ta’ãnga pu’aka espiritual rehegua ára pahápe ko yvy ape ári. Umi ta’ãnga yma guare hína pe mba’e tee oĩva tenondépe, ha ohechauka pe espiritual oúva upe rire. Pablo voi oguahẽ peve he’i hag̃ua pe Adán tee ombojegua hague pe Adán espiritual-pe (ha’éva Cristo).
And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly. 1 Corinthians 15:45–49.
Ha upéicha ojehai: Pe kuimba'e peteĩha, Adán, ojejapo va'ekue ánga oikovévaramo; pe Adán paha katu ojejapo espíritu ome'ẽva tekove ramo. Upéicharõ jepe, ndaha'éi raẽ pe espiritual, síno pe natural; ha upe rire pe espiritual. Pe kuimba'e peteĩha yvýgui ou, yvyguigua; pe mokõiha kuimba'e katu hína Ñandejára yvágagui. Ha yvyguigua háicha pe yvyguiguáva, upéicha avei umi yvyguiguáva; ha yvagagua háicha pe yvagaguáva, upéicha avei umi yvagaguáva. Ha ñande jagueraha haguéicha pe yvyguigua ra'anga, jagueraháta avei pe yvagaguáva ra'anga. 1 Corintios 15:45–49.
There are some very profound lessons Paul is teaching concerning the first and last Adam, but we are simply identifying the principle which he sets forth very clearly in the passage, when he states, “that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.” The literal, which Paul here identifies as “natural,” is first, and the spiritual is last. Literal Israel was first, and natural, and spiritual Israel comes “afterward.”
Oĩ mbo’epy ipypukuetereíva Pablo ombo’éva pe Adán peteĩha ha pahapeguáva rehe, ha ñande katu jahechakuaa mante pe principio ha’e omyesakã porãva upe pasáhepe, he’ívo: “ndaha’éi pe espiritual va’ekue tenonderã, ha katu pe natural; ha upe rire pe espiritual.” Pe literal, Pablo ko’ápe ohenóiva “natural”, ou tenonderã, ha pe espiritual ou pahápe. Israel literal va’ekue ou tenonderã, ha’e natural, ha Israel espiritual katu ou “upe rire.”
Literal Babylon precedes spiritual Babylon. The next important point that is emphasized in Paul’s writings is the point in history when the change from literal to spiritual is to be applied. It is the time period of the cross when the prophetic change from literal to spiritual is identified.
Babilonia literal oĩ mboyve Babilonia espiritual-pe. Pe punto iñimportantevéva ojehesakáva Pablo jehaípe hína pe momento históricope pe cambio literal-gui espiritual-pe oñemoĩ hag̃ua. Ha’e pe período kurusúpeguápe ojekuaauka hag̃ua pe cambio profético literal-gui espiritual-pe.
For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise. Galatians 3:26–29.
Peẽ ningo maymáva Tupã ra’ykuéra pejerovia rupi Cristo Jesús rehe. Opaite peẽ pejevautisáva’ekue Cristo-pe, peñemonde Cristo rehe. Ndaipóri judío térã griego, ndaipóri tembiguái térã isãsóva, ndaipóri kuimba’e térã kuña; peẽ maymáva peteĩnte Cristo Jesús-pe. Ha peẽ Cristo mba’éramo, upéicharõ peẽ hína Abraham ñemoñare, ha herederokuéra ñe’ẽme’ẽ he’iháicha. Gálatas 3:26–29.
It matters not what your birthright might be, if and when you accept Christ, you then become the seed of Abraham. You are not literal Israel; you are spiritual Israel. The transition from literal to spiritual was the cross. Paul divides mankind into two classes. Each class has their own covenant, each are descendants of Abraham. Each has a city that represents their family and covenant. Each is either a son of literal Adam or spiritual Adam.
Ndaipóri mba’éichapa ne derécho de primogenitura, reasepta ha ára peve Cristo, upévo reiko Abraham ñemoñare ramo. Nde ndaha’éi Israel literal; nde hína Israel espiritual. Pe ñembohasávo pe literal-gui pe espiritual-pe ha’e va’ekue pe kurusu. Pablo omboja’o yvyporakuérape mokõi aty-pe. Káda aty oreko ijehe pe pacto, ha mokõivéva hína Abraham ñemoñare. Káda peteĩ oreko peteĩ táva ohechaukáva hogaygua ha ipacto. Káda peteĩ ha’e térã peteĩ ta’ýra Adán literal pegua térã Adán espiritual pegua.
For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. Galatians 4:22–30.
Ojehai niko kuatia, Abraham oguereko mokõi ta'ýra, peteĩva tembiguái kuña rehegua, ha ambue katu kuña isãsóva rehegua. Tembiguái kuña ra'y katu onase yvypóra reko rupi; kuña isãsóva ra'y katu ñe'ẽme'ẽ rupi. Ko'ã mba'e hína peteĩ alegoría; ko'ãva niko mokõi ñe'ẽme'ẽnguéra: peteĩva yvyty Sinaígui, omoheñóiva tembiguáipe, ha upéva hína Agar. Agar niko yvyty Sinaí Arabia-pe, ha ojokupyty Jerusalén ko'ág̃a oĩvandi; ha ha'e oĩ tembiguáipe imembykuéra ndive. Jerusalén yvágaguigua katu isãsóma, ha upéva hína ñande sy pavẽ. Ojehai niko: Evy'a, nde kuña membyre'ỹ, nereimembýiva; esapukái ha ejerure vy'ápe, nde ndaresy memby hag̃ua; mba'ére piko pe kuña ojeheja hag̃uáva oguereko hetave ta'ýra pe oguerekóvagui ména. Ha ñande, che irũ kuéra, Isaacicha, ñande hína ñe'ẽme'ẽ ra'ykuéra. Ha upe ramoite pe onaséva yvypóra reko rupi opersegi va'ekue pe onaséva Espíritu rupi, upéicha avei ko'ág̃a. Upéicharõ jepe, mba'épa he'i Ñandejára Ñe'ẽ? Emosẽ tembiguái kuña ha ita'ýrape; tembiguái kuña ra'y ndoikemo'ãi herédor ramo kuña isãsóva ra'y ndive. Upévare, che irũ kuéra, ndaha'éi ñande tembiguái kuña ra'ykuéra, síno kuña isãsóva ra'ykuéra. Gálatas 4:22–30.
In the time period of the cross, the ancient literal became symbols of the modern spiritual. The apostle Paul clarified these essential prophetic truths that allowed William Miller to establish the framework of two desolating powers, which he based all of his prophetic conclusions upon. The same work accomplished by the apostle Paul is what identifies the three desolating powers that is the framework for all the prophetic conclusions of Future for America.
Kurusu ára guýpe, yma guarã añeteguáva oiko chugui tembe’ykuéra espiritual ko’ágagua rehegua. Apóstol Pablo omyesakã ko’ã añetegua profétika iñimportántevape, upéva rupive William Miller ikatu hag̃uáicha omopyenda mokõi mbarete ohundíva rehegua marco, ha hi’ári omopyenda opaite iñembojoapy profétika. Pe tembiapo peteĩcha apóstol Pablo ojapova’ekue hína upe ombojekuaáva umi mbohapy mbarete ohundíva, ha’éva pe marco opaite umi ñembojoapy profétika Future for America-pe ĝuarã.
The framework of Miller’s understanding of the increase of knowledge represented by the Ulai River vision of chapter seven, eight and nine was based upon his discovery that “the daily” in the book of Daniel represented pagan Rome. He made that discovery in Paul’s second letter to the Thessalonians. That understanding is the primary truth identified in association with the prophetic “lie,” that causes strong delusion to come upon Seventh-day Adventists in the last days.
Pe kuatia o Miller oñentende hag̃ua pe jeikuaa ñemomba’e guasu ojehechaukáva pe visión Ysyry Ulái rehegua capítulo siete, ocho ha nueve-pe, oñemopyenda kuri iñakãrapu’ãme oguahẽvo oikuaa hag̃ua “pe ára ha ára” pe kuatia Daniel-pe ohechauka hague Roma pagana. Upéva ojuhu kuri Pablo kuatia mokõiha Tesalonicenses-pe guápe. Pe entendimiento upéva hína pe añetegua tenondegua ojehechakuaáva ojoajúvo pe “japu” profético rehe, ha upéva ogueru pe mbotavy mbarete Adventista Ára Pokõihápe guarakuérape ára pahápe.
We will continue our study of the increase of knowledge represented by the vision of the Ulai River in the next article by considering what Miller recognized in Paul’s letter.
Ñambosypytáta ñande estudio pe arandupy jehepyme’ẽ rehegua, ojehechaukáva pe visión Ysyry Ulai rehegua rupi, pe artículo oúvape, jahechávo mbaʼépa Miller ohechakuaa kuri Pablo kuatiañeʼẽme.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Pe Ohecháva pe ape ári oĩvagui guýpe, omoñeʼẽva opa kuimbaʼe kuña pyʼa, heʼi umi oguerekóvape tuicha tesakãre: ‘Ndojejopyýi ni ndohechaukái mbaʼéichapa ipyʼa ñembyasy ha ohecha hag̃ua iñemondýi ijehegua, oĩ haguére hikuái peteĩ teko marã ha espiritual vaietévape.’ Héẽ, haʼekuéra oiporavo hikuái hekove rape tee, ha ipyʼa ovyʼa umi mbaʼe jeguarúpe. Che avei aiporavóta iñembotavy, ha amoĩta hiʼarikuéra umi mbaʼe omongyhyjéva chupekuéra; pórke che ahenói ramo jepe, avave norrespondéi; añeʼẽ ramo, nohendúi kuri; ha ojapo ivaíva che resa renondépe, ha oiporavo upe che ndavyʼáivare.’ ‘Tupã omondóta hiʼarikuéra mbotavy mbarete, oguerovia hag̃uáicha peteĩ japu,’ ‘ndoguerohorýigui pe añetegua mborayhu, ojesalva hag̃ua,’ ‘ha katu ovyʼágui teko jojaʼỹme.’ Isaías 66:3, 4; 2 Tesalonicenses 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.
“Pe Mbo’ehára yvagagua oporandu: ‘¿Mba’e jejavy mbotavy imbaretevéva ikatu ombotavy pe apytu’ũ, pe jepretensión de peẽ peñemopu’ãha pe fundamento añeteguápe ha Tupã omoneĩha pene rembiapo, ha añetépe piko peẽ peguata heta mba’épe política yvypóra guigua rupi ha peñangaipa Jehová rovake? ¡Ah, tuichaite peteĩ ñembotavy, peteĩ jejavy porã ombotavýva, ojagarráva umi akãgui, kuimba’ekuéra peteĩ jey oikuaa va’ekue pe añetegua, ojavy jave pe Tupã rayhu rehegua ra’ãnga pe espíritu ha ipokatu rangue; ha oguerovia jave hikuái imba’ereta ha oiko porãha, ha ndoikotevẽiha mba’eve rehe, ha añetépe katu oikotevẽmba opa mba’e rehe.’” Testimonies, volumen 8, 249, 250.