Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.
Mávape piko ombo’éta arandu? ha mávape piko omboikuaaukáta mbo’epy? Umi kambygui ojepe’ava’ekuépe, ha umi pytágui oñemomombyrývape. Mbo’epy niko oĩva’erã mbo’epy ári, mbo’epy ári mbo’epy; línea ári línea, línea ári línea; ko’ápe michĩmi, ha pépe michĩmi: ha ñe’ẽmbeguemi reheve ha ambue ñe’ẽme oñe’ẽta ko tetãyguakuérape. Umipe he’i va’ekue: Kóva hína pytu’u ikatuhápe pembopytu’u umi ikane’õvape; ha kóva hína piro’y: upéicharõ jepe, ndoikuaaséi hikuái ohendu. Upévare Ñandejára ñe’ẽ ha’e va’ekue chupekuéra mbo’epy ári mbo’epy, mbo’epy ári mbo’epy; línea ári línea, línea ári línea; ko’ápe michĩmi, ha pépe michĩmi; oho hag̃ua hikuái, ha ho’a hag̃ua hapykuévo, ha oñembyai, ha ojepokose hag̃ua, ha ojegueraha hag̃ua. Upévare pehendu Ñandejára ñe’ẽ, peẽ kuimba’e oporoyke’ỹva, peisãmbyhýva ko tetãygua oĩva Jerusalénpe. Peje haguére: Rojapo peteĩ ñe’ẽme’ẽ ñemanóndi, ha añaretã ndive roñemoĩ peteĩ ñe’ẽme; pe ñenupã guasu ojaho’íva ohasávo, ndog̃uahẽmo’ãi ore rehe: japoguerekógui japu ñaneñemo’ãrã, ha japu guýpe roñemo’ã. Upévare péicha he’i Ñandejára Tupã: Péina ápe, amoĩ Siónpe peteĩ ita tekopytãrã, peteĩ ita oñeha’ãmava’ekue, peteĩ ita iporãetereíva esquina principalpegua, peteĩ tekopyta hatãva: pe ogueroviáva ndojapura mo’ãi. Huísio avei amoĩta línea ramo, ha tekojoja plomada ramo: ha amandáu oitypáta pe japu ñemo’ãrã, ha y osyrymbáva ojaho’íta pe ñemimby renda. Ha pene ñe’ẽme’ẽ ñemanóndi oñemboykéta, ha pene ñe’ẽme añaretã ndive ndopytamo’ãi; pe ñenupã guasu ojaho’íva ohasávo, upérõ peẽ pejepyrũta peñemboguata hag̃ua ipoguýpe. Isaías 28:9–18.
In 1863, the scornful men that ruled Jerusalem began a progressive work of covering up Miller’s jewels and replacing them with counterfeit coins and jewels. In doing so they “made a covenant with death,” they “made lies” their “refuge and “hid” “under falsehood.” But they were to be tested with the last day message of the “rest” and the “refreshing,” which Peter speaks of in the book of Acts.
Ary 1863-pe, umi kuimba’e ñembohoryhára ogoverna va’ekue Jerusalén-pe oñepyrũ peteĩ tembiapo oñemotenondéva omo’ã hag̃ua Miller rembiporavo’i kuéra ha omoambue hag̃ua umíva viru ha ita jeguaka japu rehe. Péicha ojapóvo, ha’ekuéra “ojapo peteĩ ñe’ẽme’ẽ ñemano ndive”, “ojapo japu” ha’éva “iñemo’ãrã”, ha “okañy” “mba’e japu guýpe”. Ha katu ojeha’ãva’erã kuri hikuái ára pahápe pe marandu “pytu’u” ha “piro’y” rehegua rupive, pe Pedro oñe’ẽháre Hechos-pe.
But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.
Ha umi mba’e Ñandejára oikuaauka va’ekue ymaite guive opa iproféta kuéra juru rupi, Cristo ohasa asy va’erãha, upéichaite omohu’ã. Pévare peñembyasy pene angaipakuérare ha pejevy hag̃ua Ñandejárape, pende angaipa hag̃ua ojeipe’a hag̃ua, oguahẽ vove ára ñembopiro’y rehegua Ñandejára renondégui; ha ha’e ombou hag̃ua Jesucristo, upe va’ekue oñemombe’u yma peẽme. Yvága oreko va’erã chupe umi ára opa mba’e oñemyatyrõ jey peve, Ñandejára he’i haguéicha opa marangatúva iproféta kuéra juru rupi ypy guive. Moisés ningo he’i va’ekue añetehápe ñande ru ypykuérape: “Ñandejára pende Jára omopu’ãta peẽme pene retãygua apytégui peteĩ proféta cheichagua; pehendu va’erã chupe opa mba’épe, oimeraẽ mba’e ha’e he’íva peẽme. Ha oikóta, opa ánga nohenduséiva upe profétape oñehundíta tavayguakuéra apytégui.” Ha avei opa proféta, Samuel guive ha umi ou va’ekue hapykuéri, opa umi oñe’ẽ va’ekue, avei omombe’u yma ko’ã ára rehe. Hechos 3:18–24.
Peter identifies that all the prophets spoke of the times of refreshing and latter rain, and Isaiah is identifying the class that reject the final times of refreshing that occurs at the conclusion of the investigative judgment, when sin is being blotted out and the latter rain is falling. At that time, the class who have made a covenant of death that Isaiah is referring to, according to Peter will “be destroyed from among the people.” Sister White often addresses this very time of Isaiah’s rest and refreshing.
Pedro oikuaa porã opa umi maranduhára oñe’ẽ hague umi ára pytu’u pyahu ha ama paha rehe, ha Isaías ohechauka pe aty ombotovéva umi ára paha pytu’u pyahu rehegua oikóva pe huísio investigativo ñemohu’ãme, angaipa oñemboguepa jave ha ama paha ho’a jave. Upe ára, pe aty ojapova’ekue peteĩ ñe’ẽme’ẽ omanóva ndive, Isaías rehegua, Pedro he’iháicha, “oñehundíta tavayguakuéra apytégui.” Hermana White heta jey oñe’ẽ ko’aĝaguaite Isaías pytu’u ha pytu’u pyahu rehegua.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Pe ánhel ojoajuva pe marandu ñemoherakuãme pe mbohapyha ánhel marandu rehegua ndive, omyesakãta opa yvy ko yvy ape ári iglória reheve. Ko’ápe oñemombe’u peteĩ tembiapo oguahẽva opa ko yvy ape ári ha pokatu ijojaha’ỹva rehegua. Pe advento ñemongu’e ary 1840–44 pegua ha’e va’ekue peteĩ jehechauka mimbipa Tupã pokatu rehegua; pe peteĩha ánhel marandu oñegueraha opaite tenda misionero oĩháme ko yvy ape ári, ha oĩ va’ekue ambue tetãme tuichaiterei interés religioso araka’eve ojehechava’ekue’ỹ peteĩ tetãme pe Reforma siglo dieciséis pegua guive; ha ko’ãva jepe ohasáta pe ñemongu’e mbarete guasu reheve pe ñe’ẽmondo pahápe pe mbohapyha ánhel rehegua.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Pe tembiapo ojoguáta pe oikova’ekuépe Pentecostés Árape. Oñeme’ẽ haguéicha pe ‘ama ypykue’, pe Espíritu Santo ñehẽgui oñehẽvo evangelio ñepyrũme, ikatu hag̃uáicha okakuaa pe ñemitỹ porãite, upéicha avei pe ‘ama pahague’ oñeme’ẽta ipahápe oñemongakuaa hag̃ua pe mono’ẽ. ‘Upérõ jaikuaáta, ñañeha’ãramo jaikuaa hag̃ua Ñandejárape: Iñsẽha oñembosako’i ko’ẽju hag̃uáicha; ha Ha’e oune ñandéve amaicha, pe ama pahague ha pe ama ypykueicha yvy ári.’ Oseas 6:3. ‘Pevy’a hag̃ua upéicharõ, Siõn ra’ykuéra, ha pevy’a pende Jára Tupãme: Ha’e ome’ẽgui peẽme pe ama ypykue hi’aravoitépe, ha omboguejýta peẽme ama, pe ama ypykue ha pe ama pahague.’ Joel 2:23. ‘Umi ára pahápe, he’i Tupã, ahẽhéta Che Espíritu opa so’o ári.’ ‘Ha oikóta, maymáva ohenóiva Ñandejára rérape ojesalváta.’ Hechos 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Pe tembiapo guasu evangelio rehegua ndopaiva’erã peteĩ jehechauka ipokatu Ñandejára rehegua michĩvévape umi mba’e ojehechaukava’ekue iñepyrũmbýpe. Umi profesía oñekumpliva’ekue pe okẽgui oñeñohẽvo ama tenondegua evangelio ñepyrũme, ojekumpli jeyva’erã ama pahápe opa hag̃uáicha. Ko’ápe oĩ ‘umi ára pytu’u ha pyahu’ rehe apóstol Pedro oma’ẽ hag̃uáicha he’ívo: ‘Peñembyasy hag̃ua, upévare, ha pejevy hag̃ua, pende angaipa oñembogue hag̃ua, oguahẽ vove umi ára pytu’u ha pyahu Ñandejára renondégui; ha Ha’e omondojeýta Jesúspe.’ Hechos 3:19, 20.” The Great Controversy, 611.
The test is based upon the methodology of the latter rain, as represented as “line upon line.” The testing message is delivered by watchmen who are of “another tongue,” who are represented as having “stammering lips.” The testing message of the latter rain would be delivered by watchmen who had not been trained in the methodology of apostate Protestantism and Catholicism, which Adventism has adopted throughout its history of rebellion.
Pe jehasa ojehechakuaa ama pytã paha rehegua rembiaporã rape ári, ojehechauka hag̃ua “línea ári línea”. Pe marandu ojehechaukáva hag̃ua ojereraha ñangarekohárape oĩvagui “ambue ñe’ẽme”, ha umíva ojehechauka orekóva “tembe ojepyso asyva”. Pe marandu jehechakuaaha ama pytã pahaguigua rehegua ojereraha va’erã ñangarekohárape oĩvagui noñembokatupyryiva’ekue protestantismo apostata ha catolicismo rembiaporã rape rehe, umi Adventismo omoneĩ va’ekue iñemoĩ vai pukukue javeve.
“The time is not far distant when the test will come to every soul. The mark of the beast will be urged upon us. Those who have step by step yielded to worldly demands and conformed to worldly customs will not find it a hard matter to yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. The contest is between the commandments of God and the commandments of men. In this time the gold will be separated from the dross in the church. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliancy will then go out in darkness. Chaff like a cloud will be borne away on the wind, even from places where we see only floors of rich wheat. All who assume the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will appear in the shame of their own nakedness.
“Pe ára ndaha’éi mombyryeterei oúta hag̃ua pe prueba opa ánga ári. Pe mymba marca oñembojepytaséta ñandére. Umi, peteĩteĩ paso rupi, oñeme’ẽva’ekue ko yvy rembipota kuérape ha ojoguáva’ekue ko yvy jepokuaakuérape, ndohasymo’ãi hag̃ua oñemoĩ hag̃ua umi mburuvicha poguýpe, ojeheja rangue oñembohory, oñe’ẽvaíva hese, oñemongyhyje hag̃ua kársel reheve ha jepe mano rehe. Pe ñorairõ ha’e Tupã mandamiénto ha kuimba’e mandamiénto apytépe. Ko ára jave pe óro oñemboja’óta pe ita ky’a gui pe tupãópe. Pe Tupã rayhu añetegua ojehechakuaáta porã, iñambue hag̃uáicha pe mba’e joguaha ha pe jeguaka rei chugui. Heta mbyja ñande romomba’eguasúva’ekue imimbipa rupi, upe ramo oñemboguepaitéta pytũmbýpe. Pe kapi’i pirekue, arai guáicha, yvytu oguerovevéta, umi tenda guive jepe jahechahápe añoite trigoty iporãva oñembyatyhápe. Opa umi oguerekóva pe santuario jeguaka, ha ndaha’éiva oñemondeva Cristo tekojoja reheve, ojehechaukáta hikuái imondaha’ỹ tee hag̃ua honte hag̃uáicha.”
“When trees without fruit are cut down as cumberers of the ground, when multitudes of false brethren are distinguished from the true, then the hidden ones will be revealed to view, and with hosannas range under the banner of Christ. Those who have been timid and self-distrustful will declare themselves openly for Christ and His truth. The most weak and hesitating in the church will be as David—willing to do and dare. The deeper the night for God’s people, the more brilliant the stars. Satan will sorely harass the faithful; but, in the name of Jesus, they will come off more than conquerors. Then will the church of Christ appear ‘fair as the moon, clear as the sun, and terrible as an army with banners.’
“Yvyramáta hi’aỹva oñekytĩ yvýgui omohenda’ỹ hag̃uáicha, heta che’íra japu ojehechakuaa hag̃ua umi añetegua apytégui, upéicharõ umi okañymbyva ojehechaukáta, ha hosána reheve oñemohendáta Cristo poyvi guýpe. Umi okyhyjéva ha ndojeroviáiva ijehe voi ojekuaaukáta hesakã hag̃uáicha Cristo ha Iñañetegua rehe. Umi ikangyvéva ha ikyryi hag̃ua tupaope oikóta David-icha—opyta hag̃uáicha ojapo ha oñembopy’aguasu hag̃ua. Ipyhareveháicha ipypukuve Tupã tavayguakuérape g̃uarã, upéicha iporãve mbyja kuéra. Satanás ombohasa asýta umi jeroviapýpe; ha katu Jesús rérape osẽta hetave hag̃ua ipu’akáva chuguikuéra. Upérõ Cristo tupao ojehechaukáta ‘jasyicha iporãva, kuarahyicha hesakãva, ha ñorairõhára aty poyvi reheveicha mongyhyjehápe.’”
“The seeds of truth that are being sown by missionary efforts will then spring up and blossom and bear fruit. Souls will receive the truth who will endure tribulation and praise God that they may suffer for Jesus. ‘In the world ye shall have tribulation: but be of good cheer; I have overcome the world.’ When the overflowing scourge shall pass through the earth, when the fan is purging Jehovah’s floor, God will be the help of His people. The trophies of Satan may be exalted on high, but the faith of the pure and holy will not be daunted.
“Pe añetegua ra’ỹi oñeñotỹva tembiapo misionero rupive upérõ okakuaa ha ipoty ha hi’a porãta. Ánga-kuéra oguerohoryta pe añetegua, ha opyta mbaretéta jehasa asýpe, ha omomba’eguasúta Tupãme ikatu hag̃uáicha ohasa asy Jesús rehehápe. ‘Ko yvy ape ári pehasa asýta: ha pende py’a guasúke; che amano mboyve areko hag̃ua ipu’aka pe arapýre.’ Ohasávo ko yvy rupi pe ñembyahýi guasu ojaho’íva, ha pe aventador omopotĩvo Jehová renda, Tupã oikóta Ipuéblore pytyvõhára. Satanás rembiapo ñemomba’eguasu ikatu oñemopu’ã yvate, péro umi potĩ ha marangatu jerovia ndopytamo’ãi kyhyjépe.”
“Elijah took Elisha from the plow and threw upon him his mantle of consecration. The call to this great and solemn work was presented to men of learning and position; had these been little in their own eyes and trusted fully in the Lord, He would have honored them with bearing His standard in triumph to the victory. But they separated from God, yielded to the influence of the world, and the Lord rejected them.
“Elías oguenohẽ Eliseo-pe arádo-gui ha omombo hi’ári imánto oñekonsagra hag̃ua. Pe jehenói ko tembiapo tuichaitépe ha pohýipe guarã oñemoĩkuri kuimba’ékuérape mbo’epy rehegua ha tenda yvatepegua renondépe; ha’ekuéra michĩrire ijehegui ha ojeroviarire ñemomba’e’ỹre Ñandejára rehe, Ha’e omomba’e guasúta kuri chupekuéra ogueraha hag̃ua Ibandéra py’aguapýpe jehupyty peve. Hákatu ojei Ñandejáragui, oñeme’ẽ ko yvy arapýpe, ha Ñandejára omboyke chupekuéra.
“Many have exalted science and lost sight of the God of science. This was not the case with the church in the purest times.
“Heta oĩma vaʼekue omombaʼeguasu ciencia-pe ha ndohesapevéi Tupãpe, haʼe vaʼekue ciencia jára. Kóva ndahaʼéi vaʼekue upéicha tupaópe umi ára ipotĩvévape.”
“God will work a work in our day that but few anticipate. He will raise up and exalt among us those who are taught rather by the unction of His Spirit than by the outward training of scientific institutions. These facilities are not to be despised or condemned; they are ordained of God, but they can furnish only the exterior qualifications. God will manifest that He is not dependent on learned, self-important mortals.” Testimonies, volume 5, 81, 82.
“Tupã omba’apóta peteĩ tembiapo ñane ára rupi, sa’ieterei oĩva oha’arõva. Ha’e omopu’ãta ha omomba’eguasúta ñande apytépe umi oñembo’éva hekove hag̃uave Ijespíritu ñemoĩre peteĩ akã aranduchauka rupive, ha ndaha’éi umi temimbo’e reheguánte umi mbo’ehao arandu rehegua okáguio ome’ẽva. Ko’ã tembiporu ndojehecharamóiva térã ndojekondenáiva’erã; Tupã omoĩ va’ekue chupekuéra, ha katu ikatu ome’ẽnte umi tekoporã ojehecháva okáguio. Tupã ohechaukáta ndaha’éiha odependéva yvypóra arandu ha ijeheguiete oñemomba’eguasúvare.” Testimonies, volúmen 5, 81, 82.
The “overflowing scourge” is a symbol of the Sunday law, which begins at the hour of the great earthquake of Revelation eleven. It represents the progressive Sunday law testing time.
Pe “mbyaipa ojehepyme’ẽva” ha’e peteĩ símbolo pe léi domingo rehegua, oñepyrũva pe aravo yvy ryryi guasu oje’éva Apocalipsis 11-pe. Upéva orrepresenta pe ára de prueba progresivo pe léi domingo rehegua.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Ambue tetã nguéra osegíta Estados Unidos ehémplo. Jepémo ha’e tenonde oguata, upéicharõ jepe pe mba’e vai guasu oútane ñane retãygua ári opa rupi ko yvy ape ári.” Testimonies, volumen 6, 395.
Just before the Sunday law, the counterfeit coins of Miller’s dream are swept out of the window, as Laodicean Adventists are spewed out of the mouth of the Lord. Then the church is lifted up as an ensign, “fair as the moon, clear as the sun, and terrible as an army with banners”. Isaiah’s message that proceeds from “another tongue” and “stammering lips,” represents those who are raised up and exalted and who are taught by the unction of His Spirit rather than by the outward training of scientific institutions. The drunkards of Ephraim fail the test of “line upon line,” for the wisdom of their wise men is gone. Prophecy to them has become as a book that is sealed.
Teko hag̃uáicha pe léi dominical mboyve, oñemosẽ ovetãgui umi moneda japu ojehecháva Miller kérape, péicha avei umi Adventista Laodiceaguáva oñenupã Ñandejára jurúgui. Upéi pe iglésia oñemopuʼã peteĩ poyviramo, “jasyicha iporãva, kuarahyicha hesakãva, ha ñemongyhyjéva peteĩ ehérsito poyvi reheveguáicha”. Isaías marandu osẽva “ambue ñeʼẽgui” ha “tembe ryrýi hag̃ua oñeñeʼẽvagui”, ohechauka umi oñemopuʼã ha oñembotuicháva ha oñemboʼéva Ijespíritu jejohéi rupive, ndahaʼéi umi temimboʼe pyʼaguapýva arandu renda sientífika okapegua ñemboʼe rupive. Umi Efraín kaʼuáva ndohasái pe prueba “línea ári línea”, pórke okanyma iñarandúgui umi iñarandúva. Marandu hag̃uáicha chupekuéra, pe profesía ojepytaso peteĩ aranduka oñembotýva ramo.
The history, which according to Peter, all the prophets since Samuel have spoken of, provides several illustrations of the destruction of Adventists who reject the latter rain message, but it is not physical death that they suffer at the Sunday law, but a spiritual death which is accompanied by the recognition of the reality of being lost for eternity, as represented by the foolish virgins, who in the book of Amos awaken to the fact that they are lost.
Pe tembiasakue, Pedro he’iháicha, opa maranduhára Samuel guive oñe’ẽ hague hese, ome’ẽ heta techaukaha umi Adventista oñehundíva rehe, omboykévo ama paha marandu; hákatu ndaha’éi ñemano tete rehegua pe ohasa hikuái arapokõindy léipe, síno peteĩ ñemano espiritual oúva oñondive pe jehechakuaa ndive añetehápe okañyha opa ára g̃uarã, ojehechaukaháicha umi kuñataĩ tarovápe, ha Amos kuatiápe opáy hikuái ohechakuaávo okañyha hikuái.
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
Péina, og̃uahẽta ára, he’i Ñandejára Tupã, amondo hag̃ua yvy ári ñembyahýi, ndaha’éi mbuja rehegua ñembyahýi, ni y’uhéi y rehegua, ha katu Ñandejára ñe’ẽnguéra ñehendu hag̃uáre. Ha oguata hag̃uáicha peteĩ mar guive ambue mar peve, ha yvate guive kuarahyresẽ peve, oñani hag̃ua peteĩ hendágui ambuépe oheka hag̃ua Ñandejára ñe’ẽ, ha ndojuhúi mo’ãi. Upe árape kuñataĩ porãnguéra ha mitãrusu kuéra ikangýta y’uhéigui. Umi oñe’ẽ hag̃ua oñeñapytĩva Samaria angaipáre, ha he’íva: “Oikove nde tupã, Dan”; ha: “Oikove Beerseba rape”; umíva jepe ho’áta, ha araka’eve ndojepu’akamo’ãvéi. Amós 8:11–14.
After referencing the hour of the Sunday law with the symbol of the “overflowing scourge,” Isaiah addresses the ongoing fear and anxiety of those who made a covenant with death.
Oñe’ẽ rire araka’e pe léi arapokõindygua rehe pe símbolo “ñembyasy osyryryvéva” rupive, Isaías oñe’ẽ umi ojapova’ekue peteĩ ñe’ẽme’ẽ manóndi ndive kyhyje ha py’apy oikóva gueteri rehe.
And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. From the time that it goeth forth it shall take you: for morning by morning shall it pass over, by day and by night: and it shall be a vexation only to understand the report. Isaiah 28:18, 19.
Ha pene ñe’ẽme’ẽ mano ndive oñemboykéta, ha peẽ pejapo vaʼekue Aña retã ndive ndopytamoʼãi; ohasávo pe castígo osyry guasúva, upérõ peneñapytĩmbáta hese. Osẽ guive, penejagarráta; koʼẽ koʼẽre ohasáta, ára ha pyhare pukukue; ha pe marandu jeikuaa añoite oguerúta pende ári pyʼaju. Isaías 28:18, 19.
The understanding of the increase of knowledge represented by Miller’s jewels will then be unavailable, but the “understanding” of the report of the progressive Sunday law crisis will identify that their covenant with death has been disannulled. Those who have hidden “under falsehood,” will then recognize that “the Lord God,” had laid “in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation,” but it will be too late. The falsehoods that they have hidden under as they progressed through history are then swept away. Many of those obvious lies, can easily be recognized in the vision of the Ulai River.
Peikuaa jehechakuaa ñemyesakã rehegua ojehechaukáva Miller rembiporavo hag̃ua umi ita jeguaka rupive upéi ndaikatumo’ãvéi ojeguereko, ha katu pe “jehechakuaa” marandu rehegua pe apopyrã domingopegua oho hag̃ua tenonderã omombe’úta ojekuaauka hag̃ua ijokuái ñemano ndive oñemboyke hague. Umi okañýva’ekue “japu guýpe,” upévo ohechakuaáta “Ñandejára Tupã” omoĩ hague “Sion-pe peteĩ ita pyenda hag̃ua, peteĩ ita ojehechaporãmava, peteĩ ita ykére guará iporãitereíva, peteĩ pyenda jeroviaha,” ha katu itarimáta. Umi japu oku’e hague guýpe kuéra tembiasakue rupi oho aja, upévo ojejohéita. Heta umi japu hesakã porãva apytégui ikatu hag̃uáicha hasy’ỹre ojehechakuaa pe visión Ysyry Ulai reheguápe.
The Millerites, in agreement with their understanding of Daniel chapter two, identified the kingdoms in Daniel eight, as the same kingdoms which are represented in chapter seven. The distinction between the two chapters is that chapter seven represents the political elements of the kingdoms, and chapter eight represents the religious elements of the kingdoms. For this reason, Daniel chapter eight is portrayed with sanctuary terms.
Umi Millerita-kuéra, oñemoĩ porãvo iñentendimiento rehe Daniel kapítulo mokõi rehegua ndive, ohechakuaa Daniel ocho-pe oñeñe’ẽha umi mburuvichaguasu tetãnguéra rehe, ha’éva umi peteĩchagua tetãnguéra ojehechaukáva kapítulo siete-pe. Pe joavy oĩva ko mokõi kapítulo apytépe ha’e kapítulo siete ohechaukaha umi elemento polítiko umi tetãnguéra rehegua, ha kapítulo ocho ohechaukaha umi elemento relijióso umi tetãnguéra rehegua. Upévare, Daniel kapítulo ocho oñemombe’u ñe’ẽnguéra santuario rehegua rupive.
Daniel chapter eight, employs sanctuary symbolism to represent the kingdoms, but every sanctuary symbol represented in the chapter is corrupted, thus identifying a distinction between the true religion of Christ and the false religion of Satan. A ram is an animal that was used as an offering in God’s sanctuary, but every sanctuary offering was to be perfect. The ram in chapter eight, was disqualified from being used as an offering in God’s sanctuary, for the horns were not identical.
Daniel kapítulo poapy, oiporu pe tupaópegua techaukaha hag̃ua umi rréino, ha katu opaite tupaópegua techaukaha ojehecháva pe kapítulope oñembyaíva; upéicha rupi ojehechauka peteĩ iñambuéva pe religión añetéva Cristo rehegua ha pe religión japu Satanás rehegua apytépe. Peteĩ ovecha mácho ha’e peteĩ mymba ojeporúva vaʼekue ofréndarã Tupã tupaópe, ha katu opaite ofrénda tupaópe guarã vaʼerãmoʼã iperféktovaʼerã. Pe ovecha mácho oĩva kapítulo poapýpe ndaikatúi vaʼekue ojeporu ofréndarã Tupã tupaópe, pórke umi hatĩ ndahaʼéi peteĩcha.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Upéi amopu’ã che resa ha ahecha; ha péina, ysyry renondépe oĩ peteĩ ovecha mácho mokõi hakãva; ha umi mokõi hakã yvate; péro peteĩ ijyvateve ambuégui, ha pe ijyvatevéva osẽ pahávo. Daniel 8:3.
A ram with two differing lengths of horns would not be allowed as an offering in God’s sanctuary, but the symbolism is not of God’s true religion, it is of Satan’s counterfeit religion of paganism. The next kingdom was represented by a goat, which is also a sanctuary offering, but once again, the goat was corrupted for it had a horn between his eyes, lacking the symmetry of the perfection required of a sanctuary offering.
Peteĩ ovecha mácho hakuã mokõi iñambue pukukue rehegua ndojehejamo’ãi vaʼekue ofrese hag̃ua mbaʼe kuave’ẽramo Tupã santuario-pe; ha katu pe simbolismo ndahaʼéi Tupã jerovia añetegua rehegua, síno Satanás jerovia japuva poguýpe, paganisomoregua rehegua. Pe mburuvicha guasu oúva upéi oñerrepresenta vaʼekue peteĩ kavaráicha, ha upéva avei haʼe peteĩ mbaʼe kuave’ẽ santuariopegua; upéicharõ jepe, jey jeýma pe kavara oñembyaíva, pórke oguereko vaʼekue peteĩ hakuã iñakãresa mbytépe, ndaijojaháigui pe jojaite ha perfección ojejeruréva peteĩ mbaʼe kuave’ẽ santuariopegua rehe.
And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. Daniel 8:5.
Ha aikuaaháicha, peteĩ kavara mácho ou kuarahyreikéguio opa yvy ape ári, ha noñemoĩri yvýre; ha pe kavara oreko peteĩ hatĩ guasu iñakã mbytepe. Daniel 8:5.
Ultimately the horn of the goat was broken and produced four horns, which also disqualifies it from being an offering in God’s sanctuary.
Ipahápe kavara ratĩ oñekytĩ, ha upégui osẽ irundy ratĩ, upéva avei omoĩ chupe ndaikatúi hag̃uáicha ofrénda Tupã tupaópe.
Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. Daniel 8:8.
Upévare, pe kavara mácho tuichaite oñembotuicha; ha ipu’aka mbaretéma ramo, pe ratĩ guasu oñekytĩ; ha hendaguépe osẽ irundy ratĩ ojekuaáva, umi irundy yvytu yvagapegua gotyo. Daniel 8:8.
Daniel chapter eight, begins without the kingdom of Babylon being referenced with a symbol. Babylon, the first kingdom of Bible prophecy has already been biblically established upon the two witnesses of chapter two, and chapter seven; but in chapter eight Babylon is purposely hidden to emphasize the prophetic attribute of the papacy receiving a deadly wound that is ultimately healed. During the period from its deadly wound, until it is healed, the papacy is hidden, or forgotten, prophetically. The hiding was also represented by Nebuchadnezzar’s kingdom being removed and thereafter being restored.
Daniel kapítulo poapy oñepyrũ ndojehecháiramo hag̃ua Babilonia rréino peteĩ símbolo rupive. Babilonia, peteĩha rréino marandu hag̃ua Biblia profecía-pe, oĩma ñemopyenda bíblicamente mokõi testígo rehe, kapítulo mokõiha ha kapítulo siete rehe; ha katu kapítulo poapýpe Babilonia oñemokañy hag̃uáicha peteĩ propósito reheve, oñemomba’eguasu hag̃ua pe atributo profético papado rehegua, oguerekóva peteĩ herida omano hag̃uáicha ha ipahápe oñemonguera jeyva’erã. Pe ára ohasáva pe herida omano hag̃uáicha guive, pe oñemonguera jey peve, papado oñemokañy térã oñembyesarái proféticamente. Pe ñemokañy ojehechauka avei Nabucodonosor rréino ojeipe’áramo ha upéi oñemyatyrõ jey ramo.
Daniel chapter eight begins with a direct symbol of the second kingdom by introducing the ram representing the Medo-Persian kingdom, which is followed by the corrupted goat representing the kingdom of Greece. Then out of one of the four winds which the four horns of Greece had disintegrated into, Daniel sees a little horn representing the fourth kingdom of Rome. The little horn represents both phases of Rome, which are represented in four verses. Pagan Rome is represented by the little horn in the masculine gender, and papal Rome as the little horn in the feminine gender.
Daniel kapítulo poapy ñepyrũ peteĩ símbolo directo reheve pe mokõiha mburuvichakuéra rréino rehegua, omoñepyrũvo pe ovecha mácho ohechaukáva pe rréino Medo-Persa, upéi oúva pe kavara oñembyai vaekue ohechaukáva pe rréino Grécia rehegua. Upéi, peteĩva umi irundy yvytu apytégui, upe irundy hatĩ Grécia rehegua oñembyahýi hague peve, Daniel ohecha peteĩ hatĩ michĩva ohechaukáva pe irundyha rréino, Roma. Pe hatĩ michĩva ohechauka mokõive Roma etapa, ha umíva ojehechauka irundy versíkulope. Roma pagana ojehechauka pe hatĩ michĩva rupive kuimba’e género-pe, ha Roma papal katu pe hatĩ michĩva rupive kuña género-pe.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.
Ha peteĩva apytégui osẽ peteĩ hatĩ michĩva, ha tuicha eterei okakuaa, yvy gotyo, kuarahyresẽ gotyo, ha pe yvy porãite gotyo. Ha tuicha okakuaa peve yvágapegua ehérsito peve; ha omombo yvýre umi ehérsitogua ha mbyjakuéra apytégui peteĩvaʼekue, ha opyrũ hesekuéra. Heẽ, ombotuicha hag̃ua ijehe voi pe ehérsito Ruvicha renondépe; ha hese rupi ojeipeʼa pe sacrificio ára ha ára guive, ha oñembyai itiupa marangatu renda. Ha oñemeʼẽ chupe peteĩ ehérsito pe sacrificio ára ha ára rehe ojepuʼa hag̃ua, tembiapo vai rupi; ha omombo añetegua yvýre; ha ojapo hembiapo, ha oprospera. Daniel 8:9–12.
The little horn of Rome that enters the narrative in verse nine, is represented in the masculine tense, and then in verse ten, the little horn is represented in the feminine tense, then in verse eleven, the little horn is represented in the masculine tense, and then in verse twelve the little horn is once again represented in the feminine tense.
Pe mbyky’i Roma rehegua oikeva ñemombe’úpe versíkulo nueve-pe, oñembohechauka kuimba’e rérarãme; ha upéi versíkulo diez-pe, pe mbyky’i oñembohechauka kuña rérarãme; ha upéi versíkulo once-pe, pe mbyky’i oñembohechauka jey kuimba’e rérarãme; ha upéi versíkulo doce-pe, pe mbyky’i oñembohechauka jey kuña rérarãme.
Daniel chapter eight, hides the first kingdom, then the next two kingdoms are represented as corrupted sanctuary beasts, and the fourth kingdom is represented by a horn. The horn is prophetically corrupted for it appears as a man, then a woman, then a man and then a woman.
Daniel capítulo ocho-pe, oñemi pe peteĩha mburuvicharenda; upéi mokõi ambue mburuvicharenda ojehechauka mymba kuéra ramo, tupaópe oñembyaíva; ha pe irundyha mburuvicharenda ojehechauka peteĩ hatĩ ramo. Pe hatĩ oñembyaíva profétikamente, pórke ojehechauka peteĩ kuimbaʼe ramo, upéi peteĩ kuña ramo, upéi jey peteĩ kuimbaʼe ha upéi peteĩ kuña ramo.
The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so are abomination unto the Lord thy God. Deuteronomy 22:5.
Kuña ndoikomo’ãi kuimba’épe g̃uarã mba’e, ha kuimba’e ndoiporomo’ãi kuña ao; opa umi ojapóva péicha niko ñemboyke Jehová nde Jára renondépe. Deuteronomio 22:5.
The male manifestation of the little horn of pagan Rome, is located in verses nine and eleven, while the feminine manifestation of the little horn of papal Rome, is located in verses ten and twelve. The gender of the little horn is recognized by considering the words of Daniel at the level of the original text, something that Miller could not have seen, for he only used Cruden’s Concordance, and Cruden’s Concordance provides no information about the original language. The oscillation of genders through the four verses was recognized by the translators of the King James Bible, and they did preserve the genders in the passage, if you know what to look for.
Pe michĩva ra’ãnga pe hatĩ michĩva rehegua Roma pagana-gua, ojejuhu umi versíkulo 9 ha 11-pe; ha pe kuña rehegua ra’ãnga pe hatĩ michĩva rehegua Roma papal-gua, ojejuhu umi versíkulo 10 ha 12-pe. Pe hatĩ michĩva ryru kuimba’e térã kuña rehegua ojekuaa jahechávo Daniel ñe’ẽnguéra pe texto ypykue nivel-pe, mba’e Miller ndaikatúiva ohecha, pórke ha’e oiporu vaekue añoite Cruden’s Concordance, ha Cruden’s Concordance nome’ẽi marandu pe ñe’ẽ ypykue rehegua. Umi género ojepyso ha ojere umi irundy versíkulo rupive ojekuaa vaekue umi traduktór kuéra Biblia King James-gua rehegua; ha’ekuéra añetehápe oñongatu umi género pe pasáhepe, reikuaáramo mba’épa rehechava’erã.
The translators recognized the distinction between the masculine and the feminine little horn of verses nine through twelve, and they represented the distinction by the word “it.” The word “it” is employed for the little horn when it is in its feminine tense. See Daniel chapter eight, verse ten:
Umi traduktór ohechakuaa pe joavy oĩva pe hatĩ michĩva kuimba’éva ha kuñáva apytépe, umi versíkulo porundy guive pakõi peve, ha omombe’u pe joavy pe ñe’ẽ “it” rupive. Pe ñe’ẽ “it” ojeporu pe hatĩ michĩvape g̃uarã oñemboguata jave ijehe kuñanguéicha. Ehecha Daniel kapítulo 8, versíkulo 10:
And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Daniel 8:10.
Ha okakuaa tuicha, pe yvága ehérsito peve; ha omombo yvýpe umi ehérsito apytégui ha umi mbyjakuéragui, ha opyrũ hesekuéra. Daniel 8:10.
It “waxed great,” and “it cast down,” thus identifying the little horn as the woman. Verse twelve states:
“Tuicha guasu”, ha “omboity yvýpe”, upéicha ojekuaa hag̃ua pe hatĩ michĩva ha’eha kuña. Pe versíkulo doce he’i:
And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:12.
Ha peteĩ ehérsito oñeme’ẽ chupe pe sakrifísio ára ha ára rehe ojegueraha hag̃ua iñakãre, tembiapo vai rupi; ha omombo pe añetegua yvýre; ha ojapo hembiapo, ha oñakãrapuʼã. Daniel 8:12.
In verse twelve, the word “him” is added, and does not accurately represent the little horn, for the little horn in the verse is twice identified as “it,” thus representing the feminine. The translators obviously recognized Daniel’s gender distinction, but were not certain about what Daniel intended, and they attempted to make the little horn in the verse male in gender by adding the italicized word “him,” but it is not sustained by Daniel’s actual words. His words identify the little horn as feminine and “it” (the feminine little horn), cast the truth to the ground, and “it” (the feminine little horn), practiced and prospered.
Pe versíkulo doce-pe, oñemoĩve pe ñe’ẽ “chupe”, ha upéva ndoguerekói hekopete pe hatĩ michĩva rehegua, pe hatĩ michĩva versíkulo-pe mokõi jey oñemombe’uha “upéva” ramo, ha upéicha ohechauka kuña rehegua. Umi traduktór ohechakuaa porã kuri Daniel ojapoha jehechauka joavy me’ẽ hag̃ua meña rehegua, péro ndaikatúi kuri oikuaa hag̃ua añetehápe mba’épa Daniel he’ise, ha oha’ãrõkuri ojapo hag̃ua kuimba’e rehegua pe hatĩ michĩva versíkulo-pe omoĩvo pe ñe’ẽ “chupe” itálica-pe, péro upéva ndopytái Daniel ñe’ẽ tee rehe. Iñe’ẽkuéra ohechauka pe hatĩ michĩva kuña reheguaha, ha “upéva” (pe hatĩ michĩ kuña rehegua), omombo kuri pe añetegua yvýpe, ha “upéva” (pe hatĩ michĩ kuña rehegua), omba’apo ha oñemotenonde porã.
In verse nine, the phrase “a little horn” is in the masculine gender and represents pagan Rome. It came from one of the “four winds” the Grecian Empire had dissolved into. In the verse, in agreement with history, pagan Rome conquered three geographical areas as it took its position upon the throne of the earth.
Pe versíkulo nuevepe, ñe’ẽjoaju “peteĩ hatĩ michĩva” oĩ kuimba’e rehegua peteĩteĩháicha ha orrepresenta Róma pagãna. Osẽkuri peteĩva umi “irundy yvytu”gui, upe Império Griego oñemboja’ókuri ha oñehundi rire ipype. Pe versíkulope, tembiasakue ndive oñembojoajúvo, Róma pagãna ogana ha oguereko hag̃ua ipoguýpe mbohapy hendaguasu geográfico, oñemohenda aja yvy guasu mburuvicharenda ári.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Ha peteĩva apytégui osẽ peteĩ hatĩ michĩva, ha upéva okakuaa eterei guasu gotyo kuarahyresẽ gotyo, kuarahyreike gotyo ha pe yvy porã gotyo. Daniel 8:9.
In verse eleven (which is where the controversy over “the daily” finds one of its primary battlegrounds), the little horn is represented as “he,” “him” and “his.”
Pe versíkulo once-pe (upépe pe controversia rehegua “pe ára ha ára” rehegua ojuhu peteĩva umi iñorairõ renda principal-kuéragui), pe hatĩ michĩ ojehechauka “ha’e” ramo, “ichupe” ha “imba’e” ramo.
Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.
Haʼe oñemombaʼeguasu voi pe ehérsito ruvicha guasu peve, ha hese rupi ojeipeʼa chugui pe sacrificio ára ha ára, ha oñemongúi yvýpe isantuario renda. Daniel 8:11.
We will continue this study in the next article.
Rombojoayvu ko ñehesa’ỹijo ñamoirũta pe artíkulo oúvape.
“Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
“Mayma principio Tupã ñeʼẽme oguereko hendaguã, mayma mbaʼe añetegua katu oguereko ijojahaʼỹva jehechapyrã. Ha pe estructura kompletaite, iapopyrã ha ijejapópe, omeʼẽ testimonio Ijapoharé rehe. Péichaite pe estructura ndaipóri avave apytuʼũ, pe Infiníto pegua añónte, ikatúva omoheñói térã omboheko hag̃ua.” Education, 123.