The increase of knowledge that was produced when the vision of the Ulai River was unsealed in 1798, produced a testing process that reached its climax in the movement of the Midnight Cry in 1844. The Midnight Cry of the last days, that is now being unsealed, has been represented by that history, and includes the very same testing truths of that history, for the Midnight Cry message that is now being unsealed is a restoration of Miller’s jewels.

Pe peikuaa jehepyme’ẽ ojejapóva’ekue oñemboty’ỹ jave visión Ysyry Ulai rehegua ary 1798-pe, omoheñói peteĩ proceso jehechapy rehegua oguahẽva’ekue ijapytépe pe movimiento de pe Sapukái Pyhare Mbytepegua ary 1844-pe. Pe Sapukái Pyhare Mbytepegua ára pahápegua, ko’ág̃a oñemboty’ỹva, ojehechauka va’ekue upe tembiasakue rupive, ha oguereko umi añetegua jehechapy rehegua peteĩchaitéva upe tembiasakue pegua, pe marandu Sapukái Pyhare Mbytepegua ko’ág̃a oñemboty’ỹva niko peteĩ ñemyatyrõ jey Miller ita’ẽnguéra rehegua.

“The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.

“Umi añetegua ñande jajapóiva’ekue 1841, ‘42, ‘43 ha ‘44-pe ko’ág̃a oñehesa’ỹijo ha oñemoherakuãva’erã. Umi marandu ángel peteĩha, mokõiha ha mbohapyha rehegua tenonderãme oñemoherakuãta ñe’ẽ hatãme. Ome’ẽta hikuái py’aite guive ñeha’ã mbarete reheve ha Espíritu pokatupe.” Manuscript Releases, volumen 15, 371.

The primary theme of the prophetic message of the Midnight Cry of our time is the role of Islam of the third woe. The three woes of Islam are all represented upon the two tables of Habakkuk. The message of the Midnight Cry of the last days, began to be unsealed at the disappointment of July 18, 2020, when the tarrying time of the last days arrived. Just as the Midnight Cry message of Millerite history, the message of the last days is progressively developed until it reaches the point represented by the Exeter camp meeting. At that point the virgins either have the oil, or they don’t.

Pe tema principal pe marandu profético Pyhare Mbyte Sapy’a ñane tiempopegua hína Islam rembiapo pe mbohapyha aysýpe. Umi mbohapy aysy Islam rehegua ojehechauka hag̃ua hikuái mokõive Habacuc táva ári. Pe marandu Pyhare Mbyte Sapy’a ára pahapeguápe oñepyrũ oñemboja’o hag̃ua 18 jasypokõi 2020-pe ojehu vaʼekue ñembotavy guasúpe, upérõ og̃uahẽ rupi pe aravo oñehaʼãrõva ára pahapeguápe. Oĩ hag̃uáicha pe marandu Pyhare Mbyte Sapy’a historia Millerita-pe, péicha avei pe marandu ára pahapeguáva oñemongakuaa mbeguekatúpe og̃uahẽ pe punto ojehechaukáva Exeter atýpe. Upépe umi kuñataĩkuéra térã oguereko pe aséite, térã ndoguerekói.

Isaiah’s pronouncement of woe upon the scornful men that rule the people of Jerusalem, identifies that the vision has become to the drunkards of Ephraim as a book that is sealed. In the passage of Isaiah, the work of changing a satanic symbol unto a godly symbol, as has been accomplished in the history of Adventism, is to be esteemed as potter’s clay. That work was establishing the definition of “the daily,” as a symbol of Christ, when it is a symbol of Satan. When Daniel employed the word “tamid” as a symbol of paganism, he chose the word for a symbolic purpose, for the word means “continual”.

Isaías pronunciamiento de ay sobre umi kuimba’e ñembohoryhára omboguapýva Jerusalén retãgua rehe, ohechauka pe visión oiko hague Efraín oka’úva-kuérape peteĩ kuatiañe’ẽ oñemboty hag̃uaicha. Pe pasáhe Isaíaspe, pe tembiapo omoambuéva peteĩ símbolo satánico peteĩ símbolo Tupãmegua ramo, ojejapoháicha Adventismo rembiasakuepe, oñeñemomba’e va’erã ñai’ũ apohára ñai’ũicha. Upe tembiapo ha’e va’ekue omopyenda hag̃ua pe definición “pe ára ha ára guáva”, Cristo símbolo ramo, peteĩ símbolo Satanás rehegua ramo jepe. Daniel oipurúramo pe ñe’ẽ “tamid” peteĩ paganismo símbolo ramo, ha’e oiporavo upe ñe’ẽ peteĩ propósito simbólico rehehápe, pe ñe’ẽ he’isére “mante” térã “opa ára”.

There are three powers that lead the world to Armageddon, and the first of those three powers is the dragon (paganism). The dragon began his warfare against God in heaven. The dragon carries on that warfare until the end of the thousand-year millennium, when he is finally destroyed.

Oĩ mbohapy pokatu ogueraháva ko yvy Armagedón-pe, ha pe peteĩha umi mbohapy pokatu apytégui hína pe teju jagua (paganísmo). Pe teju jagua omoñepyrũkuri iñorairõ Tupã rehe yvágape. Pe teju jagua omotenonde upe ñorairõ pe mil áño paha peve, upépe ipahápe oñehundi hag̃ua chupe.

And when the thousand years are expired, Satan shall be loosed out of his prison, And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. Revelation 20:7–10.

Ha oñemohu'ã vove umi mil ary, Satanás ojehejáta isãsóvo iprisiongui, ha osẽta ombotavy hag̃ua umi tetãnguéra oĩva yvy irundy kóndape, Gog ha Magog, ombyaty hag̃ua chupekuéra ñorairõrã: ha hetakue ha'e yguasu y rembe'y peguareicha. Ha ojupi hikuái pe yvy pukukue ári, ha omongora pe campamento umi marangatupegua, ha pe táva ohayhuvéva; ha oguejy tata Yguáguagui Tupãgui yvágagui, ha ho'upa chupekuéra. Ha pe Aña ombotavy va'ekue chupekuéra oñemombo pe ypa tatáre ha asúfre reheve peguápe, moõ oĩ pe mymba ha pe maranduhára japu, ha oñembohasa asýta ára ha pyhare opa ára g̃uarã. Apocalipsis 20:7–10.

The beast (the papacy) that is the second of the three powers that leads the world to Armageddon, and the false prophet (the United States) the third of those three powers, both arrived in history after the history of the cross, and both are destroyed at the Second Coming of Christ.

Pe mymba guasu (papado), ha’éva mokõiha umi mbohapy pokatu apytégui ogueraháva ko yvy Armagedónpe, ha proféta japu (Tetã peteĩ reko Amérikagua), mbohapyha umi mbohapy pokatu apytégui, mokõivéva og̃uahẽ tembiasápe kurusu rembiasakue rire, ha mokõivéva oñehundi Cristo Jeju Mokõihápe.

And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. Revelation 19:20.

Ha pe mymba vai ojapyhýkuri, ha hendive proféta japu ojapóva’ekue techaukaha hechapýpe, umívape ombotavy hag̃ua umi oguerohorýva mymba vai rechaukaha ha umi omomba’éva ta’angamýi. Ko’ã mokõivéva oñemombo oikove hag̃uáicha pe ysyry renda tatápe hendy hag̃uáicha ita asúfre reheve. Apocalipsis 19:20.

When Daniel chose the Hebrew word “continual” as a symbol of paganism (Satan), he chose a word that identified that it is Satan that has continually fought against God. The other two powers are only active in their warfare against God for specified periods of time. Daniel’s choice of the word “tamid” (continual) was purposeful, and accurate.

Daniel oiporavóramo pe ñe’ẽ hebreo “tapiaite” ta’ãramo paganisimo rehegua (Satanás), oiporavo peteĩ ñe’ẽ ohechaukáva Satanás ha’eha upe akóinte oñorairõva’ekue Tupã rehe. Umi mokõi mbarete ambue katu omba’apo año iñorairõme Tupã rehe ára mbytépe oñemombe’upyrévape guarãnte. Daniel oiporavokue pe ñe’ẽ “tamid” (tapiaite) ojejapo hag̃ua peteĩ mba’e reheve ojehechakuaaporãva, ha añetépe hekopete.

As Isaiah’s narrative of woe upon those who the Lord poured out the spirit of deep sleep, and closed their eyes, continues on from chapter twenty-eight into chapter thirty, he records:

Isaías ñemombe’u mba’e vai oúva umi rehe Ñandejára oñohẽ va’ekue pypekuéra pe topehýi pypuku espíritu, ha omboty va’ekue hesa, osegi gueteri capítulo mokõipa poapy guive capítulo mbohapypa peve; upépe he’i:

Now go, write it before them in a table, and note it in a book, that it may be for the time to come forever and ever: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit. For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. Isaiah 30:8–15.

Ko'ág̃a eho, ehai umi hova renondépe peteĩ kuatiápe, ha embokuatia peteĩ arandúpe, hag̃ua hag̃ua ára oútavape guarã opa ára g̃uarã: kóva ha'eha peteĩ tetã pu'aka'ỹva, ta'ýra japuha, ta'ýra ndohenduséiva Ñandejára léi: he'íva umi ohecháva-pe, Ani pehecha; ha umi marangatuhárape, Ani peprofetisa oréve añetegua; peñe'ẽ oréve ñe'ẽ he'ẽva, peprofetisa ñembotavy: Pejei tapegui, pejei pe tape porãgui, peipe'a oréhegui Israel Santo. Upévare péicha he'i Israel Santo: peẽ pemboykére ko ñe'ẽ, ha pejeroviágui mbaretépe ha jereko vaípe, ha peñemoĩ hese: upévare ko mba'evai oikóta peẽme guarã peteĩ jeka hag̃uáicha oĩva ho'átama hag̃uáicha, oñembotuicháva peteĩ murálla yvatépe, ha iñembyai og̃uahẽta sapy'aitépe, peteĩ áraite'ỹme. Ha'e omboja'óta ñai'ũ apoha mba'yrúicha oñemboja'óva pehẽnguépe; ndoporiahuramo'ãi: ikutu hag̃uáicha ndaijuhumo'ãi peteĩ pehẽngue jepe hag̃ua ojepuru oguenohẽ hag̃ua tata tatakuágui, térã ojegueraha hag̃ua y yvykuágui. Péicha niko he'i Ñandejára Tupã, Israel Santo: Pejevy jey ha pepytu'úramo pejesalváta; py'aguapy ha jerovia hag̃uápe oĩta pende mbarete; ha peẽ ndapeipotái kuri. Isaías 30:8–15.

The “table” that is written, is the tables of Habakkuk chapter two, that were designed so that those that read them could “run” and spread the message. The “book” which made “note” of the “table” is Habakkuk. The “table” from the “book” of Habakkuk, represents a testing process which manifests “a rebellious people, lying children, children that will not hear the law of the Lord.” The “rebellious people” that refuse to “hear,” are those in Jeremiah that refuse to hear the sound of the watchman’s trumpet.

Pe “mesa” ojehaíva, ha’e umi tábla Habacuc kapítulo mokõihápe, ojejapova’ekue ikatu hag̃uáicha umi omoñe’ẽva chupekuéra “oñani” ha omyasãi pe marandu. Pe “kuatiañe’ẽ” ojapova’ekue “anotación” pe “mesa” rehegua ha’e Habacuc. Pe “mesa” oúva pe “kuatiañe’ẽ” Habacuc-gui, orrepresenta peteĩ proceso jehechapyrãmegua ohechaukáva “tetã pu’akáva, mitãnguéra japúva, mitãnguéra ndohendusevéiva Ñandejára léi.” Umi “tetã pu’akáva” omboykéva “ohendu” hag̃ua, ha’e umi Jeremías-pe oĩva ndojaposéiva ohendu pe ñangarekohára trompéta ryapu.

Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.

Avei hag̃ua amoĩ pende ári ñangarekohára, heʼíva: Pehendu pe trompéta ryapu. Haʼekuéra katu heʼi: Ndorohendumoʼãi. Jeremías 6:17.

The rebellious are those in Isaiah’s history and also in the history of Christ who would not hear.

Umi opuʼãva haʼe umi oĩva Isaías rembiasakuepe ha avei Cristo rembiasakuepe, nohenduséiva’ekue.

And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

Ha he'i: Tereho ha ere ko tavayguakuérape: Pehendu katu, ha ani peikuaa hag̃ua; pehecha katu, ha ani peikuaa hag̃ua mba'épa pehecha. Embotavy ko tavayguakuéra korasõ, embopy’a pohýi ijapysakuéra, ha embotýta hesa; ani hag̃ua ohecha hesa rupive, ha ohendu ijapysa rupive, ha ontende ikorasõme, ha oñekonverti, ha oñemonguera. Isaías 6:9, 10.

Isaiah’s deaf rebels can “hear,” but they don’t “hear,” and their refusal to “hear” identifies that they “understand not.” It is Daniel’s wicked, who are also Matthew’s foolish virgins, who do not understand the increase of knowledge represented on the “table” that is noted in the “book” of Habakkuk. If Isaiah’s deaf rebels would hear, they could be converted and healed, but their heart is fat, so they cannot understand the message of the Midnight Cry. Jesus provided a second witness of the deaf rebels.

Umi oñembotýva Isaíaspe ikatu “ohendu”, ha katu ndohendúi, ha iñembotovévo “ohendu” ohechauka hikuái “ndoikuaáiha”. Ha’e hína Daniel rembiapovai, ha avei Mateo “kuñataĩ arandu’ỹva”, umi ndoikuaáiva pe jeikuaapy hetave oñerrepresentáva pe “mesa” ári, oñemomarandúva pe “líbro” Habacuc peguape. Umi oñembotýva Isaíaspe ohendúrire, ikatúta oñekonverti ha oñemonguera, ha katu ikorasõ ikyráva, upévare ndaikatúi oikuaa pe marandu Pyhare Mbyte Sapy’a gua. Jesús ome’ẽ avei mokõiha testígo umi oñembotýva rehe.

And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:10–17.

Upéi umi temimbo’e ou ha he’i chupe: Mba’érepa reñe’ẽ chupekuéra ñe’ẽngaʼúpe? Haʼe ombohovái ha he’i chupekuéra: Peẽme ningo oñeme’ẽ peikuaa hag̃ua yvágape guaréva rréino remimime, ha chupekuéra katu ndajaikuaaukái. Oimeraẽ oguerekóvape, oñeme’ẽvéta chupe, ha hetaetereíta oguerekóva; ha pe ndoguerekóivagui katu ojeipeʼáta jepe upe oguerekóva. Upévare añe’ẽ chupekuéra ñe’ẽngaʼúpe; ohecháramo jepe, ndohechái; ha ohendúramo jepe, nohendúi, ni noikũmbýi. Ha hesekuéra oñemoañete Isaías profesía heʼíva: Pehendúta ha ndapeikũmbymoʼãi; ha pehecháta ha ndapehechakuaamoʼãi: ko tetãygua pyʼa niko hatãmbaitéma, ha ijapysa ndoikuaaséi ohendu, ha ombotýma hikuái hesa; ani hag̃ua ohecha hesa rupive, ha ohendu ijapysa rupive, ha oikũmby ipyʼa rupive, ha ojevy, ha che amonguera chupekuéra. Peẽ katu, ovyʼa pene resa, ohecháre; ha pene apysa, ohendúre. Añetehápe haʼe peẽme, heta proféta ha kuimbaʼe hekojoja oipotaeterei vaʼekue ohecha umi mbaʼe peẽ pehecháva, ha ndohechái; ha ohendu umi mbaʼe peẽ pehendúva, ha nohendúi. Mateo 13:10–17.

The wise understand the mystery of the parables, which is truth that is represented line upon line. The wise are blessed for they see and hear, and the wise and the blessed are both represented in Daniel chapter twelve. The “wise” are those who understand (with their hearts) the increase of knowledge, represented by the “table” that has been noted in the “book” of Habakkuk, and the “blessed” are those that wait.

Arandu kuéra oikũmby umi ñe’ẽnga guýpe oĩva pe mymbañemi, ha upéva hína pe añetegua ojehechaukáva línea ári línea. Arandu kuéra ojehovasa, ohecha ha ohendu haguére; ha umi arandu ha umi ojehovasáva mokõivéva oñemombe’u Daniel capítulo doce-pe. Umi “arandu” hína umi oikũmbyva (ikorasõme) pe arandu okakuaáva, ojehechaukáva pe “mesa” rupive, oñeñatõiháicha pe “kuatiañe’ẽ” Habacuc-pe; ha umi “ojehovasáva” hína umi oha’arõva.

And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:9–13.

Ha he’i: Tereho nde rape, Daniel; umi ñe’ẽ oñemboty ha oñemboty hag̃ua mbegue pe ára paha peve. Heta oñemopotĩta, oñemomorotĩta ha oñeha’ãta; umi iñañáva katu ojapóta mba’e vai; ha avave umi iñañávagui ndoikuaamo’ãi; umi arandu katu oikuaáta. Ha ára oñemomombyryhágui pe sacrificio ára ha ára rehegua, ha oñemoĩhágui pe mba’e jeguaru omongu’eva ñehundi, ohasáta mil mokõi sa cien noventa ára. Ovy’aite pe oha’arõva ha oguahẽva mil mbohapy sa treinta y cinco ára peve. Daniel 12:9–13.

The Millerites correctly understood that the thirteen hundred and thirty-five days began when paganism (“the daily”), was “taken away” in the year 508. The blessing was promised to those who were waiting in 1843. The word “cometh” in the passage means “touches.” The year 1843 “touched” the year 1844 when it concluded. When the year 1843 concluded, the “tarrying time” of Habakkuk arrived, and a blessing was pronounced upon those who waited as commanded in the “book” that noted the “tables.” The “book” of Habakkuk commanded those to “wait” for the vision.

Umi Millerita okomprende porãkuri pe mil trescientos treinta y cinco ára oñepyrũ hague paganisimo (“pe ára ha ára pegua”), ojeipe’a rire, ary 508-pe. Pe jehovasa oñepromete umi oha’arõva’ekuépe ary 1843-pe. Pe ñe’ẽ “ou” pe jehaipyrepe he’ise “opoko” térã “oguahẽ”. Pe ary 1843 “opoko” pe ary 1844 rehe opa jave. Opa rire pe ary 1843, oguahẽ Habacuc “pe aravo de espera”, ha oñemoĩ peteĩ jehovasa umi oha’arõva’ekue ári, he’iháicha pe “kuatiañe’ẽ” omandu’áva umi “tabla” rehe. Habacuc “kuatiañe’ẽ” omanda umi tapicha oha’arõ hag̃ua pe visión.

Daniel identifies the history of 1798 (the time of the end), when his book was unsealed, and there was then produced a three-step testing process (purified, and made white, and tried). That process reached its conclusion in the manifestation of the hidden history of the seven thunders. That hidden history is the three waymarks of truth, represented by the first disappointment, the message of the Midnight Cry and the great disappointment. The blessing of arriving at the first disappointment represents a three-step testing process at the end of the history of 1798 through 1844.

Daniel ohechauka pe tembiasakue 1798-peguáva (paha ára), upe jave hembikuatia oñemboty’ỹva’ekue, ha upérõ oñemoheñói peteĩ proceso mbohapy etapa rehegua ojehechaukáva ñe’ẽnguéra rupi: oñemopotĩ, oñembo’yru morotĩ, ha oñeha’ã. Upe proceso og̃uahẽ ipahápe ojehechaukávo pe tembiasakue kañymby umi siete trueno rehegua. Upe tembiasakue kañymby ha’e umi mbohapy marca térã techaukaha añetegua rehegua, ojehechaukáva pe primer desengaño rupi, pe mensaje del Clamor de Medianoche ha pe gran desengaño rupi. Pe jehovasa og̃uahẽ hag̃ua pe primer desengaño-pe ohechauka peteĩ proceso de prueba mbohapy etapa rehegua pe tembiasakue 1798 guive 1844 peve pahaitepe.

The history of 1798, through to the great disappointment of 1844, typifies the history of 1989, through to the soon-coming Sunday law. There is a blessing promised for those that wait for the vision that began to tarry at the first disappointment. The “wise” of Daniel twelve, are those who are “blessed,” and who “wait.” The wicked are those who do not “hear” with their hearts, and who do not “see.” The entire experience of the Millerite movement is summarized in Daniel’s four verses, and those verses also represent the history of the sealing of the one hundred and forty-four thousand.

1798 rembiasakue guive pe ñembyasy guasu 1844 peve ohechaukarã 1989 rembiasápe, ha pe Léi domingo og̃uahẽmbotávarã peve. Oĩ peteĩ jehovasa oñeprometéva umi oha’arõvape pe visión oñepyrũva’ekue ipuku pe ñembyasy peteĩha guive. “Arandu” kuéra Daniel doce-pe, ha’e umi “ojehovasáva”, ha umi “oha’arõva”. Umi iñañáva ha’e umi ndohendu’ỹiva “ipy’apy rupive”, ha ndohechái “ohecha hag̃ua”. Pe experiencia tuichakue pe movimiento Millerita rehegua oñemombyky Daniel irundy versículo-pe, ha umi versículo avei ohechauka pe tembiasakue ñesellado rehegua umi cien cuarenta y cuatro mil.

The sacred history represented in those four verses, is premised upon understanding the increase of knowledge that was represented upon Habakkuk’s tables, and the increase of knowledge Jesus identified as He taught through the methodology of line upon line. He presented parable after parable, in order to explain the mystery of prophecy to “the wise”. “The wicked” in Daniel twelve do not understand, and in 2 Thessalonians, chapter two, their lack of understanding is represented as a hatred of truth, which brings strong delusion. The truth which the wicked do not love in Paul’s letter was “the daily,” and in Daniel’s four verses, the prophetic truth that is specifically identified is “the daily.”

Pe tembiasakue marangatu ojehechaukáva umi irundy versíkulo-pe oñemopyenda ñantende hag̃ua pe arandu ojepysóva ojehechaukáva Habacuc tabla-kuérape, ha pe arandu ojepysóva Jesús ohechakuaáva ombo’évo pe metodología línea ári línea rupive. Ha’e opresenta parábola ári parábola, ikatu hag̃uáicha omyesakã pe profesía ñemimby “arandúvape” guarã. “Iñañáva” Daniel mokõiha capítulo doce-pe ndoikuaái, ha 2 Tesalonicenses, capítulo mokõi-pe, iñentendimiento’ỹ ojehechauka añetegua rehe ndaija’éiramo ramo, upéva oguerúva ñembotavy mbarete. Pe añetegua umi iñañáva ndaija’éiva Pablo kuatiañe’ẽme ha’eva’ekue “pe ára ha ára”, ha Daniel irundy versíkulo-pe, pe añetegua profética específicamente ojehechakuaáva ha’e “pe ára ha ára”.

Jesus told the disciples that they were blessed, and in so doing he was contrasting them with those in Isaiah who refused to see and hear, that they might be converted. Those that are blessed in Daniel twelve, are those who wait. The four verses in Daniel chapter twelve, and also the fulfillment of those verses in the history of the Millerites, and also the contrast of Isaiah with a class who refused to hear and see, and also the very same distinction of the two classes by Christ, all point forward to the hidden history of the seven thunders that arrived on July 18, 2020. The final testing process of Millerite history that began at the first disappointment is now being repeated. Some will see, and others will refuse to see.

Jesús he’i vaʼekuépe haʼekuéra ojehovasaha, ha ojapóvo upéicha omoĩvaʼekue chupekuéra joavy hag̃uáicha umi oĩva Isaíaspe, ndohechaséi ha nohenduseivaʼekue ikatu hag̃uáicha oñekonverti. Umi ojehovasáva Daniel 12-pe haʼe hína umi ohaʼarõva. Umi irundy versíkulo Daniel kapítulo 12-pe, ha avei umi versíkulo ñembopyahu umi Millerita rembiasápe, ha avei Isaías joavy peteĩ aty ndohendúiva ha ndohechaséiva ndive, ha avei pe joavyete umi mokõi aty apytépe Cristo rupive, opavave ohechauka tenondépe umi siete trueno rembiasakue kañymby og̃uahẽvaʼekue 18 jasypokõi 2020-pe. Pe pahaite jehaʼãrã rape Millerita rembiasápe oñepyrũvaʼekue pe peteĩha ñembotavyguasúpe, koʼág̃a oñembojoapyjey hína. Oĩta ohecháva, ha ambuekuéra katu ndohechasemoʼãi.

“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

“Opaite marandu oñeme'ẽva'ekue 1840–1844 guive ojejapo va'erã ko'ág̃a mbarete reheve, oĩgui heta tapicha okañýva hikuái iñesãmbyhyhárape. Umi marandu ohova'erã opaite tupãópe.”

“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

“Cristo he’i: ‘Ojehovasáva pene resa, ohechágui; ha pende apysa, ohendúgui. Añetehápe ha’e peẽme heta proféta ha kuimba’e hekojojáva ohechaseterei umi mba’e peẽ pehecháva, ha ndohechái; ha ohenduseterei umi mba’e peẽ pehendúva, ha nohendúi’ [Mateo 13:16, 17]. Ojehovasáva umi tesa ohecháva’ekue umi mba’e ojehechava’ekue 1843 ha 1844-pe.”

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

“Pe marandu oñeme’ẽma. Ha ndaipóri vaʼerã are hag̃ua oñeñeʼẽjey hag̃ua upe marandu rehe, pórke umi ára pahápegua techaukaha ojehupytyhína; tembiapo paha ojejapo vaʼerã. Peteĩ tembiapo tuicha ojejapóta mbykymi tiémpope. Pyaʼe hag̃uáicha oñemeʼẽta peteĩ marandu Tupã omoĩ hag̃uáicha, ha upéva okakuaáta peteĩ sapukái hatãme. Upérõ Daniel opuʼãta ilótepe, omeʼẽ hag̃ua hekombeʼu.” Manuscript Releases, volumen 21, 437.

William Miller was led by angels to understand that “the daily,” was a symbol of pagan Rome. Sister White directly confirmed he was correct in that understanding. That understanding which was represented upon the “tables” that are noted in the “book” of Habakkuk, is “for the time to come.” The unsealing of that “book” manifests “a rebellious, lying children”. “Children” is a symbol of the last generation, so the “time to come,” in Isaiah’s passage is specifically marked as the last days of the investigative judgment.

William Millerpe umi ánhelkuéra omoirũ hag̃ua oikuaa hag̃ua “pe ára ha ára”, ha’eha peteĩ símbolo Roma pagána rehegua. Hermána White omoneĩ porãite hag̃ua chupe hekoitépe upe entendimiéntope. Upe entendimiénto, ojehechaukáva umi “tabla” ári, oje’eha pe Habacuc “kuatiañe’ẽ”pe, ha’e “umi ára oútavape g̃uarã”. Pe ojeipe’a hag̃ua upe “kuatiañe’ẽ” ñembotyha ohechauka “ta’ýra kuéra opu’ãva, ijapu hag̃uáva”. “Ta’ýra kuéra” ha’e peteĩ símbolo pe generación paha rehegua, upévare “umi ára oútava”, Isaías pasáhepe, oñemombe’u porãiteha umi ára pahápe pe huísio investigativo rehegua.

Isaiah states that the “lying children” will reject the prophetic message represented upon the “table” that is noted in the “book,” for they say “to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.” In 1863 Laodicean Adventism began an escalating process of fulfilling the request of the lying children. That work is represented by Isaiah as rejecting the old paths of the Millerite foundations, for they said, “Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.” The path which is the way, is Jeremiah’s old paths.

Isaías he’i umi “mitã ijapuha” omboyketaha pe marandu profético ojehechaukáva pe “mesa” ári, ojehai hag̃uáicha pe “kuatiañe’ẽme”, ha’ekuéra he’i rupi “umi ohechávape, Pehecha’ỹ; ha umi profétape, Ani peprofetisa oréve mba’e hekopeteva, peñe’ẽ oréve mba’e iporã hag̃uáicha, peprofetisa ñembotavy.” Áño 1863-pe pe Adventismo Laodicense oñepyrũ peteĩ proceso ojupívo meme omoañete hag̃ua pe jerure umi mitã ijapuháva rehegua. Upéva Isaías ohechauka ramo guáicha pe tape ymaguare oñemboykeha, ha’éva umi pyenda Millerita rehegua, ha’ekuéra he’i rupi: “Pejei pe tapegui, pejevía pe tapegui, pejapo hag̃ua Israel Imarangatúva ojepe’a ore renondégui.” Pe tape, ha’éva upe tape tee, hína Jeremías rembiapokue rehegua tape ymaguare.

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, and ye shall find rest for your souls. But they said, We will not walk therein. Jeremiah 6:16.

Péicha he’i Ñandejára: Peñembo’y tape rupi, ha pehecha, ha peporandu umi tape yma guaréva rehe, moõpa oĩ pe tape porã, ha peguata ipype; ha pejuhúta pytu’u pene ángape g̃uarã. Ha ha’ekuéra he’i: Ndoroguatamo’ãi ipype. Jeremías 6:16.

The “lying children’s” rejection of Jeremiah’s “old paths” is the rejection of the message of the Midnight Cry, which is where “rest” is to be found, which is also the “rest and the refreshing” that they would not hear in Isaiah, which is also the refreshing of the latter rain message. That message is the message of the Midnight Cry that is represented in the history of the Millerites and illustrated upon the “tables” that are noted in a “book.” The lying children’s rejection of the message of the Midnight Cry is represented by their desire to “cause the Holy One of Israel to cease from before” them. Ellen White’s first vision, which Alpha and Omega would certainly employ to represent the end, identifies the path of the righteous, marking the light at its beginning and who it is that leads “the wise” unto the end of the path.

“Ta’ýra japu” omboykévo Jeremías “tapekue yma guaréva” he’iséva omboykéha pe marandu Pukukue Pyhare Mbytegua, upépe ojejuhuhápe pe “pytu’u”, ha upéva avei ha’e pe “pytu’u ha pe piro’y” nohenduséiva’ekue hikuái Isaíaspe, ha upéva avei ha’e pe piro’y marandu ama paha guigua. Umi marandu ha’e pe marandu Pukukue Pyhare Mbytegua rehegua, ojehechaukáva umi Millerita rembiasápe ha ojehai hag̃ua “mesa” ári, ojehechakuaáva peteĩ “kuatiañe’ẽme”. Ta’ýra japu omboykévo pe marandu Pukukue Pyhare Mbytegua rehegua ojehechauka ijehupytyrã rupi “ombohasa hag̃ua Israel Imarangatúva oĩha henondépegui”. Ellen White jehecha peteĩha, Alpha ha Omega katuete oipurútava hag̃ua ohechauka pe paha, ohechauka umi hekojojáva rape, omarkávo pe tesape iñepyrũme ha mávapa omotenondéva “umi arandu” pe tape paha peve.

“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

“Peteĩ mba’e rendy hesakãva oñemohenda hague hapykuépe kuéra pe tape ñepyrũmbyme, ha peteĩ ánhel he’i chéve upéva hague pe ‘sapukái pyhare mbytegua.’ Ko mba’e rendy ohesape pe tape pukukue javeve, ha ome’ẽ tesape ipykuérape g̃uarã, ani hag̃ua oñepysanga.”

“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

“Oiméramo ramo Jesús rehe, ha’éva oĩva hendápekuéra renondete, ogueraháva chupekuéra távape, oĩkuri seguro. Péro sapy’ami rire oĩ vaekue ikane’õva, ha he’i pe táva mombyryetereiha, ha oha’arõ hikuái oike vaerãmo’ã hague ipype ymaite guive. Upérõ Jesús omokyre’ỹ vaekue chupekuéra omopu’ãvo Ijyva akatúa hechapyrãva; ha Ijyvágui osẽ peteĩ tesape ojeréva pe aty adventista ári, ha osapukái hikuái: ‘Aleluya!’ Ambuekuéra katu py’a guasúpe omoneĩ pe tesape oĩva hapykuéri, ha he’i ndaha’éiha Tupã pe oguenohẽ vaekue chupekuéra peveha. Pe tesape hapykuéri ojepe’a, ha opyta ipykuéra pytũmbýpe añetépe; ha opysyrõ hikuái, ha ndohechavéi pe mba’e rechaukaha ni Jesúspe, ha ho’a tape ári guive yvýpe, pe mundo iñypytũ ha aña oĩvape iguýpe.” Christian Experience and Teachings of Ellen G. White, 57.

It was the light of the Midnight Cry in the beginning and at the ending. It was Jesus (the Holy One of Israel) who they wished to cease from being in front of them. The light from Jesus’ glorious right arm was the light of the Midnight Cry as represented upon the “tables” that were noted in the “book”. The “lying children’s” rejection of the message of the Midnight Cry of Christ, and the path they were to walk upon, brought God’s judgment upon them as they fell off the path. The “high wall” that is broken suddenly, is the “wall” of the separation of church and state that is destroyed at the soon-coming Sunday law. That judgment comes “suddenly at an instant,” and it will be “as the breaking of the potter’s vessel that is broken in pieces.” It is the judgment that is associated with turning the satanic symbol of “the daily” upside down, and identifying it as a symbol of Christ.

Kóva vaekue Pe Sapukái Pyharepytépe gua resape iñepyrũme ha ipahápe avei. Ha’e vaekue Jesús (Israel Marangatu) upe ha’ekuéra oipotáva opyta hag̃ua ndaha’éi véima henondépekuéra. Jesús akatúa gloriosa guive osẽva’ekue pe resape ha’e vaekue Pe Sapukái Pyharepytépe gua resape, oñerrepresentáva umi “mesa” ári, umi oñemombe’úva pe “kuatiañe’ẽ”me. Umi “mitã ijapuha” omboykérõ guare Cristo Pe Sapukái Pyharepytépe gua marandu, ha tape ha’ekuéra oguata va’erã hague hi’ári, ogueru Tupã juicio hi’arikuéra, ho’águi hikuái pe tapegui. Pe “muro yvate” oñembyai hag̃uáva sapy’aitépe, ha’e pe “muro” omboja’óva tupao ha Estado, oñehundíva pe léi domingo hi’aguĩvape. Upe juicio ou “sapy’aitépe peteĩ instantepe”, ha “ha’éta ñai’ũ apohára mba’yru oñembyaíva’ekue oñemboja’o hag̃uáicha”. Ha’e upe juicio ojoajúva oñemoĩvo peteĩcha hag̃ua yvýre pe símbolo satanás rehegua “pe ára ha ára”, ha oñemoĩvo chupe Cristo símbolo ramo.

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 29:16.

Añetehápe pende rembojere mba’e kuéra oñemomba’éta ñai’ũ oĩva ñai’ũ apoha pópe ramo; mba’éicha piko pe tembiapo he’íta upe ojapóvape: “Ha’e na chejapói”? térã pe mba’e oñemoheñóiva he’íta upe omoheñóivape: “Ha’e ndorekói arandu”? Isaías 29:16.

The “daily” is the prophetic truth which ties together the four verses in Daniel twelve, that identify the distinction between the wicked and the wise. “The daily” is the truth that is hated by those who receive strong delusion in 2 Thessalonians. “The daily” represents the desire of the “lying children” to cause the Holy One of Israel to get out of their way. And their punishment is represented by the breaking of a potter’s vessel, and what remains is an illustration of the lost condition of the foolish virgins, for with the broken and remaining pieces of the shattered potter’s vessel there, “shall not be found” “a sherd to take fire from the hearth, or to take water withal out of the pit.”

“pe ára” ha’e pe añetegua profético ombojoajúva umi irundy versíkulo oĩva Daniel doce-pe, ohechaukáva mba’éichapa ojehechakuaa joavy umi iñañáva ha umi arandúva apytépe. “Pe ára” ha’e pe añetegua ojeguerovaíva ñemboyke rehe umi oguerohorýva pe jejavy mbarete oje’éva 2 Tesalonicenses-pe. “Pe ára” orrepresenta pe pota orekóva umi “ta’ýra japúva” ombohasa hag̃ua Israel Santo ojei hag̃ua tapegui chuguikuéra. Ha ipohýi hag̃ua chupekuéra ojehechauka peteĩ kambuchi apoha rembiporu oñembyaírõ guáicha; ha umi pedáso hembýva ohechauka pe okañy hag̃uáicha umi kuñataĩ tavy, pórke umi pedáso oñembyai ha hembýva pe kambuchi apoha rembiporúgui, upépe, “ndojuhumo’ãi” “peteĩ yvyra’anga jepe ojegueraha hag̃ua tata tataindy guégui, térã y ojeguenohẽ hag̃ua yvykua pypukúgui.”

Both “fire” and “water” are symbols of the Holy Spirit, as is the oil in the parable of the ten virgins. When the Midnight Cry comes suddenly at an instant, as it did at the Exeter camp meeting in August of 1844, it will be impossible for the “lying children” to find any oil (water or fire). They were called to “return” after the first disappointment as was Jeremiah, but they refused.

Mokõivéva “tatá” ha “y” ha’e pe Espíritu Santo símbolo, upéicha avei pe aséite umi diez vírgenes remiandu hag̃uápe. Oguahẽ vove pe Clamor de Medianoche sapy’aitépe ha peteĩ instantepe, oiko haguéicha pe aty Exeter-pe agosto 1844-pe, ndaikatumo’ãi umi “mitã japuha” ojuhu mba’eveichagua aséite (y térã tatá). Oñehenói va’ekue chupekuéra “ojevy” haguã pe ñembyasy peteĩha rire, Jeremías-pe oikohaguéicha, ha’ekuéra katu ndoipotái va’ekue.

Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

Nde ñeʼẽ ojuhu hag̃ua, ha che haʼu umíva; ha nde ñeʼẽ oiko chéve che pyʼa vyʼa ha tory ramo; che niko añehenói nde rérape, Ñandejára Tupã de los ejércitos. Ndaikéi umi pukahára atyhápe, ha ndavyʼái hendivekuéra; aime che año nde po hag̃ua rupi; rehenói haguére che pyʼa pochy reheve. Mbaʼére piko che mbaʼasy opyta tapiaite, ha che ai ndaikatúi okuera, ndoipotái hag̃uáicha ojekuera? Nde piko reikóta chéve peteĩ ijapúva ramo, ha y ramo opa hag̃uávaicha? Upévare péicha heʼi Ñandejára: Nde rejevýramo, che rombojevýta jey, ha reñemboʼýta che renondépe; ha rerekóramo iporãva ivaívagui, nde reiko hag̃ua che juru ramo; tojevy hikuái nde rehe, ani katu nde rejevy hesekuéra. Ha che ajapóta ndehegui ko tetãygua renondépe peteĩ murálla de bronce imbareteva; ha oñorairõta nendive, péro ndaipuʼakamoʼãi nde rehe; che aime niko nendive rosalva ha roipeʼa hag̃ua, heʼi Ñandejára. Ha roipeʼáta umi iñañáva póguigui, ha roñepyrũta umi iñemondýivagui póguigui. Jeremías 15:16–21.

Jeremiah represents those who returned after the first disappointment. Those who entered into the work of separating “the precious from the vile,” in order to “stand before” the Lord and be as the Lord’s “mouth”. They are those represented by Daniel in chapter nine, as understanding their scattered condition, and thereafter praying the Leviticus twenty-six prayer. They are those represented by Daniel, Jeremiah and Habakkuk’s watchmen who are contrasted with the “lying children.” The “lying children” were also called by “the Holy One of Israel” when He said, “in returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not”.

Jeremías ohechauka umi ojevýva pe ñembotavy peteĩha rire. Umi oike vaʼekue pe tembiapópe oñembojaʼo hag̃ua “hepyetévagui ivaívape”, ikatu hag̃uáicha “oñemboʼy” Ñandejára renondépe ha hag̃ua Ñandejára “juru” ramo. Haʼekuéra hína umi Daniel ohechaukáva kapítulo porundyveape, oikuaáva hikuái iñesarambipa rekove, ha upéi oñemboʼe hag̃ua pe ñemboʼe Levítico mokõipa poteĩpegua. Haʼekuéra hína umi Daniel, Jeremías ha Habacuc ñangarekohára ohechaukáva, oñembojojáva umi “taʼyra japúvare” ndive. Umi “taʼyra japúva” oñehenói avei “Israel Marangatu” rehe, haʼe heʼi ramo guare: “pejevy ha pytuʼúpe pejesalváta; pyʼaguapýpe ha jeroviápe oĩta pende mbarete: ha peẽ ndapeipotái kuri”.

Miller’s jewels are the truths represented on Habakkuk’s tables that represent the test of the Midnight Cry message that produces two classes of worshippers. The symbol of the rebellion that is manifested against those jewels is “the daily.” Miller was accurate in his understanding of “the daily,” but his understanding was limited by the history he lived in, and the jewels he was used to place upon the table in the center of his room are now shining ten times brighter than they did when Miller first placed them upon his table. They are now in a casket that is larger, for the casket now represents not only the Bible, as it did for Miller’s time, but it now represents both the Bible and the Spirit of Prophecy.

Míller rembipururã ha’e umi añetegua ojehechaukáva Habacuc tabla-kuérape, ohechaukáva pyhare mbyte sapukái marandu prueba, ha upéva omoheñói mokõi aty oadora hag̃uápe. Pe símbolo pe ñemopu’ã rehegua ojehechaukáva umi rembipururã rehe ha’e “pe ára ha ára guive”. Míller hekoitépe ontende va’ekue “pe ára ha ára guive” rehe, ha katu iñentendimiento ojejokóva’ekue pe tembiasakue oikovévare rehe, ha umi rembipururã ha’e ojeporúva’ekue omoĩ hag̃ua pe mesa ári, ikoty mbytépe, ko’ág̃a omimbi hag̃ua pa ára-joapyve hendyvéva, Míller omoĩ raẽ haguére ijapoukapy ári. Ko’ág̃a oĩ peteĩ ryru ipyahuvéva guýpe, pe ryru ko’ág̃a ndaha’éi Biblia añoite ohechaukáva, Míller ára-peguáicha, síno ko’ág̃a ohechauka mokõivéva: Biblia ha Profecía Espíritu.

It is these two witnesses that produce the testing light in the last days, and it is these two witnesses that become a primary battleground in the last days. Miller saw the battle, for in his dream they took his casket (the Bible), and tore it up. John, representing “the wise” in the last days, “was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.” John was being persecuted for believing the message of both the Bible and the writings of Ellen White.

Ko'ã mokõi testígo hína umi oguenohẽva pe tesape jehechapyrã ára pahápe, ha ko'ã mokõi testígo hína avei umi oikóva peteĩ ñorairõ renda tenondegua ramo ára pahápe. Miller ohecha pe ñorairõ, pórke hembikepépe ojagarra hikuái ikajón (la Biblia), ha omondoro. Juan, orepresentáva “umi arandu” ára pahápe, “oĩ va'ekue pe ypa'ũ héravape Patmos, Ñandejára Ñe'ẽ rehe, ha Jesucristo testimonio rehe.” Juan ojejopy vai va'ekue oguerovia haguére pe marandu mokõive, la Biblia ha Ellen White jehaipyrekuéra.

We will continue the consideration of the truths which are represented by the vision of the Ulai River that was unsealed in 1798, in the next article.

Rombojapóta ñamotenondéta ñehesa’ỹijo umi añetegua ojehechaukáva pe visión Ysyry Ulai rehegua rupive, ojeipe’áva’ekue 1798-pe, pe artíkulo oúvape.

“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

“Ndajajepavẽ mba’eve jaikyhyjétava tenonderã rehe, ndaipóri ambuéva ñanderesaráiramante mba’éichapa Ñandejára ñanemotenonde vaekue, ha hembo’e ñande rembiasakue yma guarépe.” Life Sketches, 196.