The apostle Paul was the connecting link between ancient Israel and spiritual Israel, for his ministry, his name, his personal circumstances and his prophetic work all testify to this truth. He identified himself as the least of the apostles, for he had persecuted God’s people.
Apóstol Pablo ha’e vaekue pe joajuha yma guare Israel ha Israel espiritual apytépe, pórke hembiapokue ministerial, héra, umi mba’e ohasáva chupe ha hembiapo profético opavave ohechauka ko añetegua. Ha’e voi oñembohéra pe michĩvéva umi apóstol apytépe, pórke omuña va’ekue Tupã retãyguakuérape.
For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. 1 Corinthians 15:19.
Che niko che peteĩ apóstol-kuéragui imbovyvéva, ndaikatúi hag̃ua añehenói apóstol, apersegui haguére Tupã iglesia. 1 Corintios 15:19.
The name he was given at conversion was Paul, which means small or little, for he was the least of the apostles. Yet his original name was Saul, which means “selected”.
Pe téra oñeme'ẽ va'ekue ichupe oñekonvertívo ha'e va'ekue Pablo, he'iséva michĩ térã sa'imi, ha'e rupi ha'e va'ekue umi apóstol apytépe pe imbovymíva. Upéicharõ jepe, héra ypykue va'ekue Saulo, he'iséva “ojeporavopyre”.
Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: And here he hath authority from the chief priests to bind all that call on thy name. But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel, Acts 9:13–15.
Upéi Ananías he’i: Che Ruvicha, heta tapichágui ahendu ko kuimba’ére, mboýpa ivaíva ojapo ne marangatu kuérape Jerusalénpe; ha ko’ápe oguereko pokatu umi pa’i guasúgui ombojoajúvo opa umi ohenóivape nde réra. Ha Tupã he’i chupe: Tereho; ha’e niko peteĩ mba’yru poravopyre chéve g̃uarã, ogueraha hag̃ua che réra umi tetã ambuegua renondépe, mburuvichakuéra renondépe, ha Israel ra’ykuéra renondépe, Hechos 9:13–15.
Saul was “a chosen vessel” to carry the gospel to the Gentiles, but he had to first be converted and humbled into Paul (small), for he was going to need to be powerful. Paul understood his strength was found in his smallness, or his weakness.
Saúl vaʼekue “peteĩ tembipuru poravopyre” ogueraha hag̃ua pe evangelio umi Gentil-kuérape, ha katu tekotevẽ raẽ vaʼekue oñekonverti ha oñemomirĩ Pablo-pe (michĩ), péicha hag̃ua ikatúta ipoderoso. Pablo ontende porã vaʼekue iñemombarete ojejuhutaha imichĩhápe, térã ikangyhápe.
And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. For this thing I besought the Lord thrice, that it might depart from me. And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong. 2 Corinthians 12:7–10.
Ha ani hag̃ua ndachembotuichaiterei hag̃ua pe heta mba’e ojehechauka hag̃uére chéve, oñeme’ẽ chéve peteĩ ñuatĩ che retepe, Satanás rembiguái chembopohýi hag̃ua, ani hag̃ua añembotuichaite. Ko mba’ére ajerure mbohapy jey Ñandejárape, oipe’a hag̃ua chehegui. Ha ha’e he’i chéve: Che py’aporã ndeve guarã oĩma; che pokatu niko oñemoaguĩmba kangype. Upévare avy’aiterei hag̃ua añemomba’eguasuvéta che kangykuérape, Cristo pokatu opytu’u hag̃ua che ári. Upévare avy’a che kangykuérape, jeja’ope, tekotevẽme, ñemuháme, jehasa asýpe Cristo rehehápe; che kangy vove niko, upérõ añete che mbarete. 2 Corintios 12:7–10.
Saul was “selected”, but in order for him to be strong he was made small (Paul). He was chosen to take the gospel to the Gentiles, but he had been selected in part because of his knowledge of the Old Testament.
Saulo ojeiporavo vaʼekue, ha katu hag̃ua imbarete ojejapo vaʼekue michĩ hag̃ua (Pablo). Ojeiporavo vaʼekue ogueraha hag̃ua pe evangelio umi Gentil-kuérape, péro ojeiporavo avei chupe, peteĩ hendáicha, ikuaágui pe Antiguo Testamento rehe.
Especially because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently. My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews; Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee. Acts 26:3–5.
Mba'ére ikatu hag̃uáicha aikuaa nde reikuaa porãha opa jepokuaa ha porandu oĩva judíokuéra apytépe; upévare rojerure ndéve rehendu hag̃ua chéve py’aguasúpe. Che rekove rape che mitã guive, ypy guive che retãygua apytépe Jerusalénpe, opa judío oikuaa; ha’ekuéra che kuaa ymaite guive, oipotáramo ome’ẽ hag̃ua testimonio, ñande religión pe aty ipohýivéva he’iháicha aiko hague fariséoramo. Hechos 26:3–5.
Saul had been trained by Gamaliel, who was considered one of the greatest teachers of the Scriptures of the Old Testament.
Saulo oñembokatupyrykuri Gamaliel poguýpe, ojehechakuaágui chupe peteĩva umi mbo'ehára tuichavéva apytépe umi Ñandejára Ñe'ẽryru guare Testamento Tuja rehegua.
“The request was granted, and ‘Paul stood on the stairs, and beckoned with the hand unto the people.’ The gesture attracted their attention, while his bearing commanded respect. ‘And when there was made a great silence, he spake unto them in the Hebrew tongue, saying, Men, brethren, and fathers, hear ye my defense which I make now unto you.’ At the sound of the familiar Hebrew words, ‘they kept the more silence,’ and in the universal hush he continued: “‘I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.’ None could deny the apostle’s statements, as the facts that he referred to were well known to many who were still living in Jerusalem.” Acts of the Apostles, 408.
Pe jerure oñeme’ẽ chupe, ha “Pablo opyta pe eskaléra ári, ha ipo omongu’e tavayguakuérape.” Pe techaukaha ogueraha hese kuéra atención, ha ijeiko katu omoheñói respeto. “Ha oñemoheñóivo peteĩ tuicha kirirĩ, oñe’ẽ chupekuéra hebreo ñe’ẽme, he’ívo, Kuimba’e kuéra, che ermanokuéra ha túvakuéra, pehendu che ñemombe’u añemoĩ hag̃uáicha ko’ág̃a pende renondépe.” Oñehendúvo umi ñe’ẽ hebreo ojekuaaporãva, “ha’ekuéra okirirĩve gueteri,” ha upe kirirĩ joajúpe osegi he’ívo: “‘Añetehápe che ha’e peteĩ kuimba’e judío, ajuva’ekue Tarsope, peteĩ táva Ciliciapegua, péro che mongakuaa ko távape, Gamaliel py guýpe, ha che mbo’e pe léi ñande ru kuéra rehegua rembiapópe hekopeteite, ha che kyre’ỹ Tupã rehehápe, peẽ maymáva ko árape peĩháicha.’ Avave ndaikatúi omoneĩ’ỹ umi apóstol ñe’ẽ, umi mba’e ha’e ohechaukáva niko ojekuaa porã kuri heta tapicha oikovéva gueteri Jerusalénpe.” Hechos de los Apóstoles, 408.
Saul had not been chosen at random, and one of the specific purposes of Paul’s ministry was to bridge the sacred history of literal Israel with the sacred history of spiritual Israel. In conjunction with this fact, he authored the majority of the New Testament. One chapter of his writings identifies the support for the framework of the first angels’ message and also for the framework of the third angels’ message. The passage is a monument in the history of Adventism that identifies the distinction between the wise and foolish in the beginning and ending of Adventism.
Saúl ndojeiporavói oñemboyke hag̃uáicha; ha peteĩva umi mba’e ojehupytyséva Pablo ministerio rupive ha’e va’ekue ombojoaju hag̃ua Israel literal rembiasakue marangatu Israel espiritual rembiasakue marangatúndi. Ko añeteguápe oñembojoajúvo, ha’e ohai va’ekue hetaiteve Nuevo Testamento-pe. Peteĩ capítulo ijeporavo kuatiakuére ohechauka pytyvõva peteĩha ángel marandu rehegua estructura-pe, ha avei mbohapyha ángelkuéra marandu rehegua estructura-pe. Pe pasaje ha’e peteĩ monumento Adventismo rembiasakuepe, ohechaukáva mba’éichapa oĩ ñemboja’o umi arandu ha umi itavyvéva apytépe Adventismo ñepyrũme ha ipahápe.
Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:1–12.
Ko'ág̃a rojerure peẽme, che pehẽnguekuéra, ñande Ruvicha Jesucristo ou hag̃uére, ha ñande ñembyatýre hendápe, ani hag̃ua pya'e peñemongu'e pene apytépe, térã pejejopy hag̃ua kyhyjépe, ni peteĩ espíritu rupive, ni ñe'ẽ rupive, ni kuatia rupive gua'u oréveguigua, peimo'ã hag̃uáicha Cristo ára og̃uahẽmbaitéma hague. Ani avave pene mbotavy mba'eveichavérõ; upe ára ndoúi mo'ãvéima oiko'ỹre raẽ pe jeheja hag̃ua, ha ojekuaaukáre upe kuimba'e angaipa rehegua, pe ñehundi ra'y; upéva oñemoĩva ha oñembotuicháva opa mba'e ojeheróva Tupã térã oñemomba'eguasúva ári; upéicha hag̃uáicha ha'e, Tupãicha, oguapy Tupã tupãópe, ohechaukávo ijehe hag̃ua Tupã. Ndapeikuaaséi piko, che aime guive pene ndive, ha'emahague peẽme ko'ã mba'e? Ha ko'ág̃a peikuaa mba'épa ojoko chupe ikatu hag̃uáicha ojekuaauka hi'árape. Pe tekoañáme ningo pe ñemigua omba'apóma; peteĩnte oĩ, pe ko'ág̃a peve ojokóva, ojokotaha ojeipe'a peve tapegui. Ha upérõ ojekuaaukáta upe Aña, pe Ñandejára ohundítava ijuru pytu rupive, ha ombovaíta ijuaju resape rupive; upe ouva, Satanás rembiapo rupi, opa pokatu reheve, techaukaha ha hechapyrã japu reheve, ha opa ñembotavy tekoañáme guare umi oñehundívape g̃uarã; ndojapyhýigui hikuái pe añetegua mborayhu, ikatu hag̃uáicha ojesalva. Upévare Tupã omondóta hesekuéra mbotavy mbarete, oguerovia hag̃uáicha pe japu; ikatu hag̃uáicha opavave oñembohovái hag̃ua ñembojovake rehe, umi ndogueroviáiva añetegua, ha oikóva hory tekoañáme. 2 Tesalonicenses 2:1–12.
The context of this passage is the consideration of when Christ would return the second time. Paul reminds the Thessalonians that he has already answered that concern previously when he stated, “Remember ye not, that, when I was yet with you, I told you these things?” Paul was attempting to prevent the brethren from being deceived upon the subject of “the coming of our Lord Jesus Christ, and by our gathering together unto him.”
Ko pasáhe rehegua ha’e hína pe ñeconsidera araka’épa Cristo ou jevýta mokõiha jey. Pablo omomandu’a umi Tesalonicagua-pe ha’e oha’ãma hague upe ñemongyhyje ymaite guive, he’ívo: “Ndapeñemomandu’ái piko, che aime gueteri ramo pene ndive, amombe’u hague peẽme ko’ã mba’e?” Pablo oheka kuri ani hag̃ua umi ermáno oñembotavy upe mba’ére, ha’éva “ñande Ruvicha Jesucristo ou jevýta hag̃ua, ha ñande ñañembyatýta hag̃ua hendápe.”
The historians identify that half of William Miller’s message was based upon his identification of the twenty-three hundred years of Daniel chapter eight, and verse fourteen. The other half of his message, that is sometimes not recognized, is his work of refuting the false teachings concerning the Second Coming of Christ.
Umi historiadorkuéra ohechakuaa William Miller marandu mbyteha oñemopyenda hague iñe’ẽporãrãme umi mokõipa mbohapy sua ary rehegua, Daniel kapítulo ocho, versíkulo catorce-pe. Ambue mbyte marandu, sapy’ánte ndojehechakuaáiva, ha’e hembiapo ombohovái hag̃ua umi mbo’epy japu Cristo Jeju Mokõiha rehegua.
Based upon the false Jesuit methodology there was (and still is) a prominent false teaching that William Miller consistently opposed. It was the false teaching that the Lord’s second coming was preceded by a thousand years of peace called the “temporal millennium” which Sister White also opposed.
Pe metodología jesuítica japu rehe oĩ vaʼekue (ha koʼág̃a peve oĩ gueteri) peteĩ jeporomboʼe japu ojehecharamóva, William Miller tapiaite oñemoĩ hese. Upéva hína pe jeporomboʼe japu heʼíva Ñandejára ou jeýta mokõihápe mboyve oĩha mil ary pyʼaguapy hérava “milenio temporal”, pe Sister White avei oñemoĩ hese.
Miller’s work was also establishing the truth of the literal return of Christ, in opposition to the various false ideas concerning the millennium that were prevalent in his history. Paul is addressing the Second Coming in 2 Thessalonians, so the passage was part of Miller’s understanding of a literal Second Coming. The chapter was “Present Truth” for Miller.
Miller rembiapo avei omopyenda hína pe añetegua Cristo ou jeývo añetetépe, oñemoĩ hag̃ua umi heta temimo’ã japu millenio rehegua renondépe, umi ojepysóva heta itiemporãme. Pablo oñe’ẽ hína pe Jeju Jey mokõiháre 2 Tesalonicenses-pe, upévare pe pasáhe oikekuri Miller ñehesa’ỹijópe peteĩ Jeju Jey mokõiha añetetéva rehegua. Pe kapítulo ha’eva’ekue “Present Truth” Miller-pe g̃uarã.
Paul identifies an important sequence of events connected with the Second Coming, and also provides the logic of why the Thessalonians should not expect the return of the Lord in their lifetime. Paul says, “Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him.” The word “beseech” means to interrogate. Paul is reasoning out the elements associated with the Second Coming and leading his audience through a type of interrogation, meant to produce analysis of his logic by his hearers.
Pablo ohechauka peteĩ secuencia iñimportánteva umi mba’e oikótavare ojoajúva Jeju Mokõiha Reju rehe, ha avei ome’ẽ pe lógica mba’érepa umi Tesalonicayguakuéra ndaha’arõiva’erã pe Ñandejára jeju ijepiveguápekuéra. Pablo he’i: “Ko’ág̃a rojerure peẽme, che pehẽnguekuéra, ñandejára Jesucristo jeju rehe, ha ñane ñembyaty hendápe hag̃ua.” Pe ñe’ẽ “rojerure” he’ise porandu hag̃ua. Pablo oikuaa hag̃uáicha ombohape umi elemento ojoajúva pe Jeju Mokõiha Reju rehe ha ogueraha ihenduhárape peteĩ especie de porandu rupive, ojepytasóva oproduci hag̃ua análisis ilógico rehegua umi ohendúvape.
The structure of his logic is that before Christ returns a second time, the papacy must be identified and reign, and that before the papacy arrives in history there must be a falling away. The falling away was yet future, so the arrival of the papacy was even beyond that. So how could anyone be deceived into thinking Christ’s return was soon? He uses several symbols of the papacy in order to establish just who that power is that is revealed after the falling away. He calls the papacy the “man of sin,” that “wicked,” “the son of perdition” and the “mystery of iniquity.” Sister White is clear these are all symbols identifying the papacy.
Iñaranduhape ñemohenda ha’e kóva: Cristo ou jevy hag̃ua mokõiha jey mboyve, tekotevẽ papado ojekuaa ha ogoverna, ha papado oike mboyve tembiasakuepe, tekotevẽ oiko peteĩ jehekýi jeroviágui. Pe jehekýi jeroviágui gueteri oĩva’erã kuri tenonderãme, upévare papado jeike gueterive oĩ kuri upe rire. Upéicharõ, mba’éicha piko avave ikatu oñembotavy oguerovia hag̃ua Cristo jevy hi’aguĩmaha? Ha’e oiporu heta ta’ãnga papado rehegua omopyenda hag̃ua mávapa añete pe pokatu ojehechaukáva pe jehekýi jeroviágui rire. Ohenói papado-pe “kuimba’e angaipa rehegua”, pe “aña”, “ñehundi ra’y” ha “tekojoja’ỹ mba’e kañymby.” Hermana White hesakã porã ko’ãva ha’eha opaite ta’ãnga ohechauka hag̃ua papado-pe.
“But before the coming of Christ, important developments in the religious world, foretold in prophecy, were to take place. The apostle declared: ‘Be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’
“Ha Cristo ou mboyve, oikovaʼerã kuri ñemoambue tuichaitéva pe mundo religioso-pe, maranduʼypy oñemombeʼu hag̃uáicha. Pe apóstol heʼi: ‘Ani pyaʼe peñembopyʼaju pene akãme, ni peñemondýi, ni espíritu rupive, ni ñeʼẽ rupive, ni kuatia rupive orehegui guáicha, pe Cristo ára og̃uahẽma hag̃uáicha. Ani avave penembotavy mbaʼevéicharõ: pe ára ndoumoʼãi, peteĩ jepe, oúramo raẽ pe jehekýi, ha ojekuaáramo pe kuimbaʼe angaipa rehegua, pe ñehundyrã raʼy; pe oñemoĩva ha oñembotuicháva opa mbaʼe oñehenóivagui Tupã térã oñemombaʼeguasúva ári; upéicha hag̃uáicha, haʼe Tupãramoguáicha oguapy Tupã rógape, ohechaukávo ijehegui haʼeha Tupã.’”
“Paul’s words were not to be misinterpreted. It was not to be taught that he, by special revelation, had warned the Thessalonians of the immediate coming of Christ. Such a position would cause confusion of faith; for disappointment often leads to unbelief. The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord. ‘Remember ye not,’ Paul inquired, ‘that, when I was yet with you, I told you these things?’
“Pablo ñe’ẽkue ndaha’éi va’erã ojekuaa vai hag̃uáicha. Ndoje’eva’erãi kuri ha’eha, revelación especial rupive, oavisa hague Tesalonicagua-kuérape Cristo pya’eite ou hag̃uáicha. Peichagua ñemoĩ omoheñóiva’erã kuri jerovia ñembyai; mba’érepa py’a mongeta yvyturãramo heta jey ogueraha ndogueroviái hag̃uápe. Upévare apóstol oñe’ẽ mbarete pehẽnguekuérape ani hag̃ua omoneĩ mba’eveichagua marandu péichagua ouha chugui, ha upéi omomba’eguasu hag̃ua añetegua oĩva: mbarete papal, proféta Daniel hesakã porã hag̃uáicha omombe’u va’ekue, gueteri opu’ãva’erãha ha oñorairõva’erãha Ñandejára retãygua rehe. Ko mbarete ndojapói aja guive hembiapo ñorairõrã ha Tupãre oñe’ẽ vai hag̃uáicha, reiete va’erã pe iglesia oha’arõ hag̃ua Ijára ou jey. ‘Ndapejapói piko mandu’a,’ he’i Pablo, ‘che aimérõ guare pene ndive, ha’emahína peẽme ko’ã mba’e?’”
“Terrible were the trials that were to beset the true church. Even at the time when the apostle was writing, the ‘mystery of iniquity’ had already begun to work. The developments that were to take place in the future were to be ‘after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish.’
“Ñemondýi guasu ha pohýi ete vaʼerã omoingove vai hag̃ua pe tupao añetegua. Jepe apóstol ohaírõ guare voi, pe ‘mbaʼe kañymby tekoaña rehegua’ oñepyrũma kuri ombaʼapo. Umi mbaʼe ojehútava tenonderãme vaʼerã kuri ‘Satanás rembiapoicha, opa puʼaka reheve ha techaukaha ha hechapyrã japu reheve, ha opaichagua ñembotavypa tekojojaʼỹ rehegua reheve umi omanóva apytépe.’”
“Especially solemn is the apostle’s statement regarding those who should refuse to receive ‘the love of the truth.’ ‘For this cause,’ he declared of all who should deliberately reject the messages of truth, ‘God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ Men cannot with impunity reject the warnings that God in mercy sends them. From those who persist in turning from these warnings, God withdraws His Spirit, leaving them to the deceptions that they love.” Acts of the Apostles, 265, 266.
“Tuichaiterei iporã ñemomorãiteha apóstol ñe’ẽ umi omboykétavape ‘pe añeteguáre mborayhu’ rehegua. ‘Ko mba’ére,’ he’i va’ekue opa umi ojaposévape poravopyre omboykévo umi marandu añetegua rehegua, ‘Tupã omondóta hesekuéra jejavy mbaretéva, oguerovia hag̃ua peteĩ japu: ikatu hag̃uáicha oñehundi opa umi ndogueroviáiva añetegua, ha ovy’áva tekojoja’ỹme.’ Yvypóra ndaikatúi ojejahéi’ỹre omboyke umi ñemomarandu Tupã, iporiahuverekópe, omondóva chupekuéra. Umi akóinte ojehejavéva ko’ã ñemomarandúgui, Tupã oipe’a chuguikuéra Ijespíritu, ha oheja chupekuéra umi ñembotavy ha’ekuéra ohayhúvape.” Hechos de los Apóstoles, 265, 266.
Although Sister White directly identifies the “man of sin,” that “wicked,” “the son of perdition” and the “mystery of iniquity” from the passage of Paul, and calls it the “papal power,” she says more. She identifies that these symbols employed by Paul to identify the pope of Rome, was established from the book of Daniel, when she stated, “The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord.” Paul was basing the portion of the message to the Thessalonians which identified the papacy upon Daniel chapter eleven, and verse thirty-six.
Jepémo jepe Hermana White omombeʼu porãite mbaʼéva hína pe “kuimbaʼe angaipa rehegua”, upe “aña”, “perdición raʼy” ha pe “angaipa ñemimby” Pablo pasáhepegua, ha ombohéra chupe “mburuvicha guasu papal”, heʼi avei heta mbaʼe. Haʼe ohechauka porã umi símbolo Pablo oipurúva ojekuaa hag̃ua Roma pápape, oñemopyenda hague Daniel kuatiañeʼẽgui, heʼírõ guare: “Upévare pe apóstol oñangareko umi ermánope ani hag̃ua oguerovia peteĩ marandu upéichagua ouha chugui, ha upéi omombaʼeguasu ko añetegua: pe mburuvicha guasu papal, proféta Daniel omombeʼu porãiterei hague, neʼĩrava gueteri opuʼã ha ojapo hag̃ua ñorairõ Tupã tavayguakuéra rehe. Ko puʼaka ndajajapopáiramo gueteri hembiapo oporojukáva ha Tupãre oñeʼẽvai hag̃uáicha, rei vaʼerãmoʼã pe iglesia ohaʼarõ pe Ijára ou jeýta hag̃ua.” Pablo omopyenda pe marandu Thessalonicaguakuérape omeʼẽva, ojekuaaukáva papado, Daniel capítulo once rehe, ha versículo treinta y seis rehe.
And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.
Ha pe mburuvicha guasu ojapóta hembipota he’iháicha; ha omomba’eguasúta ijehe, ha ojapo jeýta ijehe tuichavéva opaichagua tupã ári, ha oñe’ẽta mba’e hechapyrãva Tupã kuéra Tupã rehe; ha osẽporãta pe pochy ojejapopáva peve; mba’érehepa upe ojekuaa hag̃uáicha ojejapova’erã ojejapóta. Daniel 11:36.
When Paul identifies the pope “Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God,” Paul was paraphrasing the prophet Daniel’s description of the “king” that did “according to his will,” and exalted “himself and” magnified “himself above every god.” The pope is the king that speaks “marvelous things against the God of gods”, and the pope is the power that would “prosper till the” first “indignation” would “be accomplished” in 1798.
Pablo ohechaukarõ guare pápape pe “omoĩva ijehe opavave Ñandejára hérava térã oñemombaʼeguasúva ári; upéicha rupi, haʼe Ñandejáicha oguapy Ñandejára tupaópe, ohechaukávo ijehe haʼeha Ñandejára”, Pablo omombeʼu jeykuaa hína proféta Daniel ñemombeʼu pe “mburuvicha guasu” rehe ojapóva “hembipota heʼiháicha”, ha omombaʼeguasúva “ijehe” ha ombotuicháva “ijehe opavave ñandejára ári.” Pe pápa hína upe mburuvicha guasu oñeʼẽva “mbaʼe hechapyrãva Tupãkuéra Tupã rovái”, ha pe pápa hína upe pokatu “oñakãrapuʼãta peve” pe peteĩha “poxy” “ojejapopa peve” ary 1798-pe.
Daniel eleven, and verse thirty-six is absolutely essential to understand correctly if the increase of knowledge in 1989 is to be understood correctly. For this reason the false teaching that the king in the verse was France, as introduced by Uriah Smith, was introduced in the first generation of Adventism (1863 to 1888). Smith changed the text of verse thirty-six from “the” king (which is the papacy that was being described in the previous verses) to “a” king (any king) in order to ascribe to atheistic France the characteristics of Rome’s worship style, but that was just a jumping-off point to put forth his pet theory about Turkey being the king of the north in verse forty and onward.
Daniel 11, versíkulo treinta y seis, ha’e absolutamente esencial ojeikuaa hag̃ua hekopete, ikatu hag̃uáicha pe aumento de conocimiento ary 1989-pe ojeikuaa avei hekopete. Ko razón rehe, pe mbo’epy japu he’íva pe mburuvicha guasu upe versíkulope ha’eha Francia, oñemoingéva Uriah Smith rupive, oñemoinge va’ekue adventismo ñemoñare peteĩhápe (1863 guive 1888 peve). Smith omoambue pe texto versíkulo treinta y seis-gui “pe” mburuvicha guasu (upéva hína pe papado ojehechaukáva kuri umi versíkulo mboyveguápe) ha “peteĩ” mburuvicha guasupe (oimeraẽ mburuvicha guasu), ikatu hag̃uáicha omoĩ Francia atea rehe Roma ñemomba’e reko karakterístikakuéra, péro upéva ha’eva’ekue añoite peteĩ punto ñepyrũrã omoherakuã hag̃ua itehoría oguerohorýva, he’íva Turquía ha’eha pe mburuvicha guasu yvate gotyogua versíkulo cuarenta guive tenonderã.
Satan began early to obscure the fact that the king in the verse, is the papacy, and it is the apostle Paul who provides Daniel’s testimony with a second witness to this fact. Sister White provided the third witness.
Satanás pyhareve guive oñepyrũ omokañy hag̃ua pe añetegua pe mburuvicha guasu pe versículo-pe oĩva ha’eha pe papado, ha ha’e pe apóstol Pablo ome’ẽva Daniel testimónio-pe mokõiha testígo ko añetegua rehe. Hermana White ome’ẽ va’ekue mbohapyha testígo.
Not only did Satan seek to obscure the truth about the king in the verse being the pope, but by misdirecting the truth contained in the verse, Satan also made obscure the significance of what the “indignation” in the verse represented. The papacy in the verse was to prosper until 1798 when it was delivered its deadly wound. 1798 is the end of the twenty-five hundred and twenty years of God’s indignation that was carried out against the northern kingdom of Israel, beginning in 723 BC.
Ndaha’éi Satanás añónte ojepytaso hag̃ua omo’ã hag̃ua pe añetegua pe mburuvicha pe versículo-pe ha’évo pe papa, síno, ombotavývo pe añetegua oĩva pe versículo-pe, Satanás avei ombohesaũmba pe mba’éichapa iñimportánte pe “pochy” pe versículo-pe ohechaukáva. Pe papado pe versículo-pe oñakãrapu’ã va’erãkuri pe ary 1798 peve, upérõ oñeme’ẽvo chupe ijehái oporojukáva. Pe ary 1798 ha’e pe paha umi mokõipa po ary Ñandejára pochy rehegua, ojejapova’ekue pe Israel mbytépe, pe tetãnguéra yvate pegua rehe, oñepyrũvo ary 723 a.C.
If Adventism had defended and upheld the “seven times,” in 1863, it would have been virtually impossible for Uriah Smith to get away with such foolishness about verse thirty-six, for the “indignation” would have been understood as representing God’s first indignation of “seven times,” thus having no connection whatsoever with France. The increase of knowledge in 1989 is supported by Paul in the passage, and for this reason the warning of Paul in the passage concerning those who do not receive the love of the truth, but receive strong delusion, do so through their rejection of the truths Paul presents in the passage. One of those truths is the correct identification of the king of the north in Daniel chapter eleven, verses forty through forty-five.
Adventísmo omo’ã ha omombarete rire vaʼerãmoʼã pe “siete tiempo”, ary 1863-pe, haʼetévaʼerãmoʼã ndaikatumoʼãietei kuri Uriah Smith osẽ rei hag̃ua peichagua tavyreígui versíkulo treinta y seis rehe, pe “pochy” oñentendevaʼerãmoʼã rupi ohechauka hag̃ua Ñandejára pochy peteĩha pe “siete tiempo” rehegua, upévare ndaipóriete mbaʼeveichagua joaju Francia ndive. Pe arandu oñembohetaveha 1989-pe ojejoko Pablo rehe pe pasáhepe, ha upévare pe ñemongeta hag̃ua Pablo omeʼẽva upe pasáhepe umi ndojapyhýiva añetegua mborayhu, ha katu ojapyhýva ñembotavy mbaretéva, ojapo upéva omboykére umi añetegua Pablo ohechaukáva upe pasáhepe. Peteĩva umi añeteguágui hína pe ñemohenda hekopete pe mburuvicha yvate gotyogua rehegua Daniel kapítulo once-pe, versíkulo cuarenta guive cuarenta y cinco peve.
In the passage, after Paul identifies the pope of Rome, he identifies a sequence of events at the end of the world leading up to the Second Coming of Christ, which is the subject of the passage. He states, “then shall that Wicked be revealed.” That “wicked” is the pope, “whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming.” Then Paul says “Even him, whose coming is after the working of Satan with all power and signs and lying wonders.” Jesus is the one “whose coming is after the working of Satan.”
Pe pasáhepe, Pablo ohechaukarire Roma pápape, ohechauka peteĩ aty mba’e oikótava arapy pahápe Cristo Jeju Mokõiha mboyve, ha upéva hína pe pasáhe rembiapo. He’i: “upérõ ojehechaukáta pe Iñañaitéva”. Upe “iñañaitéva” hína pe pápape, “pe Ñandejára ohundítava ijuru pytu reheve, ha omoñehundítava ijeju resape reheve”. Upéi Pablo he’i: “upeva’erã, ijeju oúva Satanás rembiapo rapykuéri opa pokatu, ha techaukaha ha hechapyrã japúva reheve”. Jesús hína pe “ijeju oúva Satanás rembiapo rapykuéri”.
Satan’s miraculous working is the period of time from the soon-coming Sunday Law, until Michael stands up and human probation closes. Satan accomplishes no miracles during the Seven Last Plagues that are poured out from the close of probation until Christ returns.
Aña ruvicha guasu rembiapo hechapyrãva ha’e pe ára pukukue oikótava pe Léi Domingo pya’e ou hag̃uáicha guive, peve Miguel opu’ã ha pe yvypóra rembiapo ñemohenda hag̃ua oñemboty. Aña ndojapói mba’eveichagua hechapyrãva umi Siete Plaga Pahápe oñehẽva pe ñemohenda oñemboty rire guive, peve Cristo ou jey.
“Says Christ, ‘By their fruits ye shall know them.’ If those through whom cures are performed, are disposed, on account of these manifestations, to excuse their neglect of the law of God and continue in disobedience, though they have power to any and every extent, it does not follow that they have the great power of God. On the contrary, it is the miracle-working power of the great deceiver. He is a transgressor of the moral law, and employs every device that he can master to blind men to its true character. We are warned that in the last days he will work with signs and lying wonders. And he will continue these wonders until the close of probation, that he may point to them as evidence that he is an angel of light and not of darkness.” The Seventh-day Adventist Bible Commentary, volume 7, 911.
“He’i Cristo: ‘Iporãháicha ojekuaa hag̃ua chupekuéra.’ Umi ojejapóva pohãno hag̃ua rupive, ko’ã jehechauka rehehápe oĩramo oñembopy’arory hag̃uáicha hag̃ua omboyke hag̃ua hikuái Tupã léi ha osegi hag̃ua iñe’ẽrendũ’ỹme, jepe oguereko mbarete opaichagua ha opa peve, upéva ndohechaukapái oguerekoha hikuái pe tuicháva Tupã pokatu. Upéva rangue, ha’e pe milagro ojapóva pe mbotavypavẽ guasu pokatu. Ha’e niko peteĩ ohasa léi moral ári, ha oiporu opa mba’e jejapo ikatúva omba’apo hag̃ua pype omboyke hag̃ua yvypórape ohecha porã hag̃ua pe léi añetegua rekopy. Ñañemoñe’ẽmava’ekue ára pahápe omba’apotaha techaukaha ha hechapyrã japúpe. Ha osegíta ko’ã hechapyrã pe poravopyre ñemboty peve, ikatu hag̃uáicha ohechauka umíva peteĩ tekotevẽramo ohechaukáva ha’eha peteĩ tesapegua ánhel ha ndaha’éi pytũmbygua.” The Seventh-day Adventist Bible Commentary, volume 7, 911.
Paul identifies that there would be a falling away that preceded the revealing of the papacy, and that Christ’s Second Coming would take place “after” the marvelous working of Satan. Satan’s marvelous working begins at the Sunday law in the United States, and ends at the arrival of the close of probation and the seven last plagues. Satan’s marvelous working begins at the Sunday law in the United States.
Pablo he’i oĩtaha peteĩ apostasía oñepyrũva mboyve ojehechauka hag̃ua papado, ha Cristo Jeju Mokõiha oikótaha “upéi” Satanás rembiapo hechapyrãva rire. Satanás rembiapo hechapyrãva oñepyrũ léi domingo-pe Estados Unidos-pe, ha opa pe ára gracia ñemboty ñeguahẽme ha umi siete última plaga-pe. Satanás rembiapo hechapyrãva oñepyrũ léi domingo-pe Estados Unidos-pe.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Pe decreto omoĩva hag̃ua pe Papado ñemohenda, Ñandejára léi rehe oñembyai hag̃uáicha, ñane retã ojepe’áta hekopeteite tekojoja-gui. Protestantísmo ohypyso vove ipo pe yvyku’i oĩva mbytépe hag̃ua ojapyhy Roma pokatu po, ha ohupyty vove pe itypykue hag̃ua ojopói hag̃ua Espiritualísmo ndive, ha, ko mbohapy peteĩ hag̃ua poguýpe, ñane retã omboyke vove opaite iñe’ẽñemi Constitucióngui peteĩ tetã protestánte ha republicáno ramo, ha ome’ẽ vove tape pe ñemoherakuã hag̃ua umi japu ha ñembotavy papál rehegua, upéicharõ ikatúta jaikuaa ouma hague pe ára pe Satanás rembiapo hechapyrãva hag̃ua, ha pe paha hi’aguĩmaha.” Testimonies, volúmen 5, 451.
The Sunday law is the end of the sixth kingdom, the earth beast of Revelation chapter thirteen. The earth beast began to reign at the end of the twelve hundred and sixty years of papal rule in 1798. The papacy was therefore revealed in the year 538, though her work to take control of the world was already active when Paul penned his words. Before the year 538, there would be a falling away that preceded the revealing of the man of sin, sitting in the temple of God.
Pe léi domingo rehegua hína pe poteĩha mburuvichakue paha, pe mymba yvy rehegua ojehechaukáva Apocalipsis kapítulo trece-pe. Pe mymba yvy rehegua oñepyrũ ogoverna pe mil doscientos sesenta ary paha rire, pe papado poguýpe oĩhague aja, ary 1798-pe. Upévare, pe papado ojehechauka kuri ary 538-pe, jepe hembiapo oguereko hag̃ua control ko yvy ári oĩma guive omba’apóvo Pablo ohai jave iñe’ẽnguéra. Ary 538 mboyve, oĩva’erã kuri peteĩ jehekýi jerovia-gui omotenondéva pe kuimba’e angaipáva jehechauka, oguapýva Tupã templo-pe.
The falling away was represented by the church of Pergamos when the Christian church compromised with the religion of paganism, as symbolized by the emperor Constantine. Paul was identifying the prophetic waymarks that must occur before the Second Coming of Christ. After rehearsing what he had previously taught the Thessalonians, he then asks if they did not remember that he had previously taught them these truths? He then reminds them they should also remember that he taught them that a power would “withholdeth” the papacy “that” the papacy “might be revealed in his time?” The word “witholdeth” means to restrain. The word “withholdeth” is later in the same passage translated as “now letteth.”
Pe apostasia ojehechauka kuri pe tupaogua Pérgamo rehegua rupive, pe tupaogua cristiana oñemoĩvo peteĩ ñe’ẽme umi pagano-kuéra jerovia ndive, ojehechaukaháicha mburuvicha guasu Constantino rupive. Pablo ohechauka kuri umi marca profética oikova’erãva Cristo Jeju Mokõiha mboyve. Oñembohasávo umi mba’e ha’e yma ombo’e va’ekue Tesalonicagua-kuérape, upéi oporandu ndopavẽi hag̃ua hikuái mandu’a ha’e yma ombo’e hague chupekuéra ko’ã añetegua. Upéi momandu’a chupekuéra tekotevẽha avei imandu’a ha’e ombo’e hague peteĩ pokatu “ojokóva” pe papadope, “ikatu hag̃uáicha” pe papado “ojehechauka itiempope”. Pe ñe’ẽ “ojokóva” he’ise ojoko térã ojokopy. Pe ñe’ẽ “ojokóva” upéi, upe pasáhepe voi, oñemoñe’ẽ ambue hendáicha “ko’ág̃a ojokóva” ramo.
The passage is therefore correctly represented as; “And now ye know what restrains the papacy, that the papacy might be revealed in his time. For the mystery of iniquity (the papacy) doth already work: only he who now restrains the papacy, will continue to restrain the papacy until he be taken out of the way.” When William Miller recognized this passage in Thessalonians he realized that the power that prevented the papacy from ascending to the throne of the earth in the year 538, was pagan Rome, and that pagan Rome would restrain the rise of the papal power, until pagan Rome was “taken out of the way.”
Upévare pe pasáhe oñemombeʼu porã kóicha: “Ha koʼág̃a peikuaa mbaʼépa ojokóva pe papadope, ikatu hag̃uáicha pe papado ojehechauka itiempope. Ñandejárareʼỹ rembipota ñemimby (pe papado) niko oñepyrũma ombaʼapo: peteĩnte, pe koʼág̃a ojokóva pe papadope, osegíta ojoko pe papadope pe oñenohẽ meve tapegui.” Guillermo Miller oikuaávo ko pasáhe Tesalonicenses-pe, ohechakuaa pe puʼaka ojokóva pe papado ani hag̃ua ojupi yvy ariguápe áño 538-pe haʼeha Roma pagana, ha Roma pagana ojokóta pe puʼaka papal opuʼã hag̃ua, pe Roma pagana “oñenohẽ” meve tapegui.
“During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible. It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, ‘What do you think of this text, and that?’ referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. ‘How long time do you want?’ I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—‘Suppose you find a passage that you cannot understand, what will you do?’ This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant.
«Umi doce áño aja deísta ramo aime jave, alee opaichagua tembiasakue ajuhúva; koʼág̃a katu ahayhu la Biblia. Haʼe omboʼe Jesús rehegua. Upéicharõ jepe, heta hendápe la Biblia chéve gueteri iñypytũ. Áño 1818 térã 19-pe, añemongeta jave peteĩ che irũ ndive, ahávo ahecha hag̃ua chupe, haʼe oikuaavaʼekue ha ohenduvaʼekue chéve añeʼẽ aja deísta ramo, oporandu chéve, peteĩ mbaʼe heʼiséva reheve: “Mbaʼépa ere ko téxto rehe, ha pe ambue rehe?” ohechaukávo umi téxto yma guarépe che ambohováiva deísta ramo. Aikuaa porã mbaʼérepa ojapo upéva, ha ambohovái chupe: —Remeʼẽramo chéve tiempo, haʼéta ndéve mbaʼépa heʼise. “Mboy tiémpopa reipota?” —Ndaikuaái; péro haʼéta ndéve, ambohovái, ndagueroviáigui Tupã omeʼẽ hague peteĩ revelación ndaikatúiva oñentende. Upérõ aime hag̃uama añemoĩ hag̃ua astudia che Biblia, aguerovia hag̃uáicha ikatútaha aikuaa mbaʼépa heʼise Espíritu Santo. Péro upe resolución ajapo hag̃uáicha voi, ou chéve ko pensamiento: “Haʼéramo rejuhu peteĩ pasáhe ndaikatúiva rentende, mbaʼépa rejapóta?” Upémarõ ou che akãme ko tape astudia hag̃ua la Biblia: atoma umi ñeʼẽ oĩva umi pasáhepe, ha ahapereka hesekuéra opaite la Bíbliape, ha péicha aikuaáta heʼiséva. Areko vaʼekue Cruden’s Concordance, che aikuaaháicha, ko yvy ape ári iporãvéva; upévare ajagarra upéva ha che Biblia, ha aguapy che kuatia renda renondépe, ha ndaaleéi ambue mbaʼe, sapyʼánte umi marandu kuatiakuéra michĩmi añoite, aĩgui añetehápe che pyʼaite guive aikuaase hag̃ua mbaʼépa heʼise che Biblia.»
“I began at Genesis, and read on slowly; and when I came to a text that I could not understand, I searched through the Bible to find out what it meant. After I had gone through the Bible in this way, O, how bright and glorious the truth appeared! I found what I have been preaching to you. I was satisfied that the seven times terminated in 1843. Then I came to the 2300 days; they brought me to the same conclusion; but I had no thought of finding out when the Savior was coming, and I could not believe it; but the light struck me so forcibly I did not know what to do. Now, I thought, I must put on spurs and breeching; I will not go faster than the Bible, and I will not fall behind it. Whatever the Bible teaches, I will hold on to it. But still there were some texts that I could not understand.’
“Añepyrũ Génesis-pe, ha amoñe’ẽ mbeguekatu; ha og̃uahẽvo peteĩ téxto ndaikuaáiva mba’épa he’ise, aheka opaite Biblia rupi aikuaa hag̃ua mba’épa he’ise. Ahasapa rire Biblia-pe ko’icha, ¡óy, mba’éichaitépa hesakã ha imarangatuete pe añetegua ojekuaa! Ajuhu pe ha’éva aikuaaukáva peẽme. Aime va’ekue satisfecho umi siete tiempos opa hague 1843-pe. Upéi ajuhu umi 2300 ára; umíva chegueraha pe conclusión-pe avei; ha ndache py’aguasúi va’ekue aheka hag̃ua araka’épa ou-ta pe Salvador, ha ndaikatúi arovia upéva; péro pe tesape chemboguejy hatãiterei ha ndaikuaái mba’épa ajapóta. Ko’ág̃a, che apensa, tekotevẽ amoĩ chejehe espuelas ha breeching; ndahamo’ãmo’ãi pya’eve pe Biblia-gui, ha ndapyta mo’ãi hapykuéri. Oimeraẽ mba’e pe Biblia ombo’éva, che añakãhatãta hese. Péro gueteri oĩ va’ekue algunos téxto ndaikuaáiva hag̃ua.”
“So much for his general mode of studying the Bible. On another occasion he stated his mode of settling the meaning of the text before us—the meaning of ‘the daily.’ ‘I read on,’ said he, ‘and could find no other case in which it was found, but in Daniel. I then took those words which stood in connection with it, ‘take away.’ He shall take away the daily, ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7–8. ‘For the mystery of iniquity doth already work, only he who now letteth, will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! that is ‘the daily!’ Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and ‘the wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.” William Miller, Apollos Hale, The Second Advent Manual, 65, 66.
“Ko'ãva péicha hembiapo hag̃ua oikuaaukávo la Biblia. Ambue jey katu omombe'u mba'éichapa omohenda hag̃ua pe he'iséva ñane renondépe oĩva pe téxto rehegua—pe he'iséva ‘pe ára ha ára’. ‘Aleeve hag̃ua,’ he'i, ‘ha ndaikatúi ajuhu ambue hendápe ojejuhuhápe, ndaha'éirõ Daniel-pe año. Upéi ajapyhy umi ñe'ẽ hendive oñembojoajúva, “oipe'a.” Ha'e oipe'áta pe ára ha ára, “guive pe ára ha ára ojeipe'áta guive,” h.a. Aleeve hag̃ua, ha aimo'ã ndaikuaamo'ãi mba'eve pe téxto rehe; ipahápe ajuhu 2 Tesalonicenses 2:7–8. “Pe angaipa ñemimby niko oĩma omba'apóva, peteĩ año añoite katu ojoko ko'ág̃a peve, ojeipe'áta pe tapegui, ha upéi ojekuaáta pe ivaíva,” h.a. Ha og̃uahẽvo upe téxtope, ¡ajépa hesakã porã ha hechapyrã pe añetegua! Péina upépe! upéva hína “pe ára ha ára!” Mba'éichapa upéicharõ, mba'épa he'ise Pablo he'ívo “pe ojokóva ko'ág̃a,” térã pe ohapykuejokóva? “Pe kuimba'e angaipáva” ha “pe ivaíva” reheve oje'éva hína pe Popery. Upéicharõ, mba'épa pe ojokóva pe Popery ani hag̃ua ojekuaauka? Mba'ére, upéva hína pe Paganismo; upéicharõ, “pe ára ha ára” tekotevẽ he'ise Paganismo.” William Miller, Apollos Hale, The Second Advent Manual, 65, 66.
Without an understanding that “the daily” in the book of Daniel was a symbol of paganism, Miller would have been hard pressed to develop the framework that he assembled his prophetic structure upon. “The daily” is found five times in the book of Daniel, and it is always followed by a symbol of papalism. The evidence that “the daily” in the book of Daniel is paganism is located in Paul’s letter to the Thessalonians. One of the most severe warnings in God’s Word is located there, for there Paul clearly states that those who do not love the truth will be sent strong delusion. The truth that was purposely located in Thessalonians was the identification of paganism’s connection with papalism, and to reject that truth is to guarantee that strong delusion will be the consequence of that rejection.
Ndaipóri ojeikuaa hag̃ua “mba’e ára ha ára pegua” Daniel arandukápe ha’e hague peteĩ símbolo paganis-mo rehegua, Miller oikóta va’erãmo’ã hasyeterei hag̃ua omopu’ã hag̃ua pe marco omoĩ hague hi’ári ijehegua profético. “Pe mba’e ára ha ára pegua” ojuhu hikuái po vése Daniel arandukápe, ha tapiaite ojehupyty peteĩ símbolo papalismo rehegua reheve. Pe prueba ohechaukáva “pe mba’e ára ha ára pegua” Daniel arandukápe ha’eha paganis-mo, oĩ Pablo kuatia Tesalonicaguápe. Upépe oĩ peteĩva umi ñehundíva ipohýivéva Tupã Ñe’ẽme, upépe niko Pablo hesakã porãme he’i umi ndohayhúiva pe añetegua oñemondotaha ári peteĩ mbotavy guasu. Pe añetegua oñemoĩva Tesalonicaguápe hembipotápe ha’e kuri pe jehechakuaa paganis-mo joajuha papalismo ndive, ha pe omboykéva upe añetegua omoañete voi hag̃ua pe mbotavy guasu oikotaha consecuencia ramo upe ñemboyke rehegua.
We will continue this subject in the next article.
Ko tema rehe jaikuaaukáta pe artíkulo oúvape.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.
Pejejoko pendeporandu hag̃ua, ha pehecharamo hag̃ua; pesapukái ha pesapukái: oka’u, ha ndaha’éi víno reheve; opyta vai, ha ndaha’éi mbarete rykuére. Ñandejára niko oñohẽ pende ári pe pytu hypy’ũ etereíva, ha omboty pende resa; maranduhára kuéra ha pende ruvicha kuéra, umi techahára, ha’e omo’ã. Ha opa pe jehecha oiko peẽme guarã peteĩ kuatiañe’ẽ oñemboty vaicha, ome’ẽva peteĩ kuimba’épe oikuaáva omoñe’ẽ hag̃ua, he’ívo: Emoñe’ẽna ko’ẽva, ajerure ndéve; ha ha’e he’i: Ndaikatúi, oñemboty rupi. Upéi pe kuatiañe’ẽ oñeme’ẽ pe ndoikuaáivape omoñe’ẽ hag̃ua, he’ívo: Emoñe’ẽna ko’ẽva, ajerure ndéve; ha ha’e he’i: Che ndaikuaái omoñe’ẽ. Upévare Ñandejára he’i: Ko tetã oñemboja cherehe ijurúpe, ha omomba’e chéve ijuru rembe’ýpe, hakatu omomombyry ikorasõ chugui chehegui, ha ikyhyje cherehegua peteĩ yvypóra ñe’ẽmondo rupi oñembo’éva año; upévare, péina ápe, che ajapóta ko tetã apytépe peteĩ tembiapo hechapyrãva, peteĩ tembiapo hechapyrãva ha peteĩ mba’e omondýiva: umi iñarandúva arandu oñehundíta, ha umi iñentendídova kuaapy okañýta. Ái umi oñeha’ãvape oñemo’ã pypuku hag̃ua Ñandejáragui ikonsého, ha hembiapo kuéra oĩ pytũmbýpe, ha he’i: Máva piko ohecha ñandéve? ha máva piko oikuaa ñandéve? Añetehápe pende mba’e mbojere hag̃ua yvate gotyo ha yvýre gotyo oñeñandu va’erã ñai’ũ apohára ñai’ũicha: piko pe tembiapo he’íta pe ojapóvape, Ha’e ndojapói cherehe? térã pe mba’e oñemopyendáva he’íta pe omopyendávape, Ha’e ndorekói kuaapy? Isaías 29:9–16.