We ended a recent article with a passage from Prophets and Kings, where Sister White identified that Daniel was seeking to “understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary.”
Ñamohu’ã peteĩ marandu pyahúpe peteĩ jehaipyre *Prophets and Kings*-gui, upépe Hermana White ohechauka Daniel oheka hague “oikũmby hag̃ua mba’éichapa ojoaju umi setenta ary ñembyasy hag̃ua tetã ambuépe, Jeremías rupive oñemombe’úva, umi mokõi sua trescientos ary reheve, visión-pe ohendúva pe oúva yvágagui he’iha ohasava’erãha Tupã santuario ñemopotĩ mboyve.”
“Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.” Prophets and Kings, 553, 554.
“Ambue visión rupive oñeme’ẽve tesape umi mba’e oikótavare; ha ko visión paha-pe Daniel ohendu ‘peteĩ marangatu oñe’ẽva, ha ambue marangatu he’i pe marangatu oñe’ẽvape: Mboy araka’e peve pe visión?’ Daniel 8:13. Pe mbohovái oñeme’ẽva, ‘Mokõi mil trescientos ára peve; upéi pe santuario oñemopotĩta’ (versículo 14), omyenyhẽ chupe ñembopy’arory reheve. Kyre’ỹme oheka pe visión he’iséva. Ndaikatúi ontende mba’éichapa ojoaju umi setenta ary jejopyrãme, Jeremías rupive oñemomarandúva, umi dos mil trescientos ary reheve, pe visiónpe ohendúva pe yvagagua mboukapyha he’ívo ohasataha Tupã santuario ñemopotĩ mboyve. Pe ánhel Gabriel ome’ẽ chupe peteĩ interpretación parcial; upéicharõ jepe, proféta ohendúrõ guare umi ñe’ẽ, ‘Pe visión … heta ára hag̃ua,’ ho’a ikangypa. ‘Che Daniel akangypa,’ he’i hembiasakue rehe, ‘ha aime hasy mbovymi ára; upéi apu’ã jey, ha ajapo pe mburuvicha guasu rembiapo; ha añemondýi pe visión rehe, ha avave nontendéi upéva.’ Versículos 26, 27.” Profetas y Reyes, 553, 554.
The Millerites never arrived to a complete understanding of the foundational message they proclaimed. When the time arrived that the Lion of the tribe of Judah sought to provide more information upon the “seven times,” they transitioned into the Laodicean experience, and seven years later rejected the light of the “seven times” altogether. They never saw the full relationship of the seventy years and the twenty-three hundred years, which Daniel had earnestly sought to understand. Daniel represents God’s people of the last days.
Umi Millerita araka’e ndaikatúi ohupyty peteĩ entendimiento completo pe marandu fundacional ha’ekuéra omoherakuãva rehe. Oguahẽvo pe ára pe León Judá ñemoñaregua ohekávo ome’ẽve hag̃ua marandu umi “siete tiempos” rehe, ha’ekuéra oike pe experiencia Laodicea-pe, ha siete ary rire omboykeite pe tesape umi “siete tiempos” rehegua. Araka’eve ndahechái hikuái pe relación completa umi setenta ary ha umi dos mil trescientos ary apytépe, umi mba’e Daniel py’aguasúpe ohekava’ekue ontende hag̃ua. Daniel orrepresenta Tupã pueblo umi ára pahapegua.
The land enjoying its sabbaths is the part of the covenant that was given to ancient Israel that included the light of the resting of the land every seventh year. That covenant included the cycle of seven years repeating seven times. It included the release and restoration of property and slaves at the conclusion ending of the seven cycles of seven years (forty-nine years) during the celebration known as the jubilee. The Jews were disobedient to those covenant principles, and 2 Chronicles identified that the seventy years of captivity, spoken of by Jeremiah the prophet, represented a prior four hundred and ninety years of rebellion. In four hundred and ninety years, if ancient Israel had obeyed the directions within the covenant as set forth in Leviticus twenty-five, there would have been a total of seventy of those years in which the land rested. A biblical year is three hundred and sixty days, and three hundred and sixty days multiplied by seven (“seven times”) equals twenty-five hundred and twenty days.
Yvy oikóva i-sábado-kuérape ha’e pe pehẽme’ẽ pe ñe’ẽme’ẽ guigua oñeme’ẽva’ekue Israel yma guápe, ha upéva oike avei pe tesape yvy pytu’u rehegua káda siete ary rehe. Upe ñe’ẽme’ẽ oike avei pe siete ary jere ojerejeyva siete jey. Oike avei pype pe ñemosãso ha ñemyatyrõ jey mba’e tee ha tembiguáikuéra rehegua, opa rire pe siete jere siete ary rehegua (irundy pa ary porundypa), pe arete herava jubileo aja. Judío-kuéra naiñe’ẽrendúi umi mba’e’ẽme’ẽme’ẽ gua’u ñepyrũmby-kue rehe, ha 2 Crónicas he’i umi setenta ary ñembyaty ñembotovegua, Jeremías maranduhára he’íva’ekue, ohechauka hague peteĩ yvypóra rembipu irundy cien porundypa ary pukukue. Irundy cien porundypa ary pukukue, Israel yma gua oikóramo kuri iñe’ẽrendu hag̃ua umi mbo’epy oñemoĩva pe ñe’ẽme’ẽme’ẽme’ẽ pype, Leviticus mokõi pa po-pe he’iháicha, oĩva’erãmo’ã kuri en total setenta umi ary apytégui yvy opytu’u hague. Peteĩ ary bíblico oguereko mbohapy cien sesenta ára, ha mbohapy cien sesenta ára oñembohetáva siete rehe (“siete jey”) ome’ẽ mokõi mil po cien mokõi pa ára.
The seventy years is absolutely connected to the land resting, which is absolutely connected with the “seven times.” Daniel was seeking to “understand the relation” of “the seventy years’ captivity,” “to the twenty-three hundred years” “before the cleansing of God’s sanctuary.” He was therefore seeking to understand the relation of the “chazon” vision and the “mareh” vision. It is impossible to understand that relation, without acknowledging the resting of the land in Leviticus twenty-five and twenty-six with the captivity of seventy years spoken of by Jeremiah. If you do not believe the “seven times” represents a prophetic period of twenty-five hundred and twenty years, you remove yourself from being those represented by Daniel in the last days. The Millerites believed the “seven times” was a time prophecy, but Adventism no longer does.
Umi setenta áño oñembojoaju hag̃uaite pe yvy opytuʼu rehe, ha upéva katu oñembojoaju hag̃uáichaite avei umi “siete tiempo” rehe. Daniel oheka kuri “oikuaa hag̃ua pe relación” oĩva “umi setenta áño pegua jejegueraha hag̃ua cautiverio-pe,” “umi mokõi mil trescientos áño rehegua” ndive, “Tupã santuario ñemopotĩ mboyve.” Upévare haʼe oheka kuri oikuaa hag̃ua pe relación oĩva pe visión “chazon” ha pe visión “mareh” apytépe. Ndaikatúi oñentende upe relación, ndojehechakuaáiramo pe yvy pytuʼu rehegua Levítico mokõi paʼỹ ha peteĩme ha mokõi paʼỹ ha mokõime, umi setenta áño cautiverio Jeremías heʼíva reheve. Nde nderejeroviáiramo umi “siete tiempo” ohechauka hague peteĩ período profético dos mil quinientos veinte áñogua, rejokose ndejupe ani hag̃ua reime umi Daniel orepresentáva apytépe ára pahápe. Umi Millerita oguerovia kuri umi “siete tiempo” haʼeha peteĩ profecía tiempo rehegua, péro Adventismo koʼág̃a ndogueroviavéi upéicha.
Daniel, as with all prophets, illustrates God’s people at the end of the world, and Sister White’s comments on his desire to understand the relationship between the seventy years (the “seven times”) and the twenty-three hundred years, represents the desire which God’s people of the last days are to possess. As has been stated in previous articles, there are no truths represented upon the 1843 and 1850 charts, that are not directly supported (repeatedly) in the writings of Sister White.
Daniel, opaite maranduháraicha avei, ohechauka Tupã tavayguakuéra ko mundo paha aja, ha Hermana White ñeʼẽ Daniel rembipota rehe oñentende hag̃ua pe joaju oĩva setenta ary (“umi siete tiempo”) ha dos mil trescientos ary apytépe, orrepresenta pe deseo Tupã tavayguakuéra ára pahapeguápe oguerekótava. Ojeʼeháicha vaʼekue umi artículo mboyveguápe, ndaipóri añetegua ojerrepresentáva umi gráfico 1843 ha 1850-pe, ndorekóiva pytyvõ directa (heta jey jeýpe) Hermana White jehaipykuérape.
Miller’s jewels will shine ten times brighter in the Midnight Cry of the last days, and in doing so, the jewels represent the final test for the virgins of Adventism. Those jewels are the foundational truths represented on Habakkuk’s tables, and the jewels in the casket which were placed upon a table in the middle of Miller’s room. The foundational test is the final test, but so too, is the authority of the Spirit of Prophecy. To reject the foundational truths, which were typified as jewels in Miller’s dream is to simultaneously reject the Spirit of Prophecy.
Miller rembiporãnguéra omimbi hetave diez jey “Midnight Cry” pahápe ára pahápe, ha upéicha rupi, umi rembiporãnguéra ohechauka pe prueba paha umi vírgen Adventismopegua hag̃ua. Umi rembiporã ha’e umi añetegua pyenda rehegua ojehechaukáva Habacuc távula kuérape, ha umi rembiporã ryrupeguáva oñemoĩva’ekue peteĩ mesa ári Miller kotýpe mbyte rupi. Pe prueba pyendaguáva ha’e pe prueba paha, ha upéicha avei pe Espíritu de Profecía autorida. Oñemboykévo umi añetegua pyendaguáva, oñembojoguáva’ekue rembiporãramo Miller képe, upéva he’ise peteĩ jeyve oñemboykeha Espíritu de Profecía.
“The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, volume 2, 78.
“Pe ñembotavy pahaite Satanás rehegua ha’éta ojapo hag̃ua mba’eve’ỹrõ Tupã Espíritu testimonio. ‘Ndaipóriháme visión, umi tetãygua oñehundi’ (Proverbios 29:18). Satanás omba’apóta akãporãiterei hag̃uáicha, opaichagua tape rupive ha opaichagua tembiguái rupive, omokangy hag̃ua jerovia Tupã tavayguakuéra hembývape orekóva pe testimonio añeteguáre. Ha’e oguerúta visión japu ombotavy hag̃ua, ha ombojehétava pe japu pe añeténdi; upéicha rupi oporomyangekóita, ha umi hénte ohechákuaa hag̃uáicha opa mba’e oguerekóva “visión” réra peteĩichagua fanatismo ramo; péro umi ánga hekojoja, ombojojávo pe japu ha pe añete, ikatúta omboyke ha oikuaa porã mba’éichapa ojoavy.” Selected Messages, volúmen 2, 78.
We are now addressing the increase of knowledge that occurred in the history of the Millerites from 1798, until 1844, but we are identifying that even though the Millerites were correct in their prophetic applications, they were limited by the history where they were raised up. We are now in the last days, and in the final generation (the fourth) of Adventism. In this period of time, Adventism has been so indoctrinated with traditions and customs (counterfeit jewels) that it no longer knows what the foundational truths were. Not knowing what those truths are prevents Adventism from understanding the significance of those truths, and makes meaningless the repeated commands to protect and preserve those truths.
Koʼág̃a ñande jajepyʼapýma pe arandu ñembohetave rehe oikovaʼekue umi Millerita rembiasápe ary 1798 guive 1844 peve; ha rohechakuaa jepe umi Millerita hekopete ojapo hague umi aplicación profética, oĩ hague peteĩ límite chupekuéra pe tembiasakue rupi oñemopuʼã haguépe. Koʼág̃a jaime umi ára pahápe, ha pe generación pahaitepe (irundyha) Adventismo ryepýpe. Ko tiempo pukukue jave, Adventismo oñemboʼepykueiterei tradición ha jepokuaa reheve (jeguaka japu) peve ndikuaavéi mbaʼépa umi añetegua ypykue. Pe ndojekuaái haguére umi añetegua, Adventismo ndaikatúi ontende pe importancia oguerekóva umi añetegua; ha upéicha avei oiko mbaʼereiʼỹ hag̃uáicha umi mandato oñemombeʼu jey jeyvaʼekue oñeñangareko ha oñeñongatu hag̃ua umi añetegua.
Before we proceed further into Gabriel’s interpretation of the vision of the Ulai River, we will address a few relevant points connected with the foundational truths and the authority of the Spirit of Prophecy. The modern theologians argue that the following passage identifies that the longest time prophecy in the Bible is the twenty-three hundred years.
Jaike hag̃ua tenonderã Gabriel omyesakãvévo pe visión ysyry Ulái rehegua, ñamyesakãta mbovymi punto iñimportánteva ojoajúva umi añetegua ypykuéra ndive ha Espíritu de Profecía autoridad rehe. Umi teólogo moderno he’i pe pasaje oúva upéi ombojekuaa hag̃ua pe profesía aravo rehegua ipukuvéva oĩva la Biblia-pehaʼeha mokõi sua trescientos ary.
“The experience of the disciples who preached the ‘gospel of the kingdom’ at the first advent of Christ, had its counterpart in the experience of those who proclaimed the message of His second advent. As the disciples went out preaching, ‘The time is fulfilled, the kingdom of God is at hand,’ so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire, that the judgment was at hand, and the everlasting kingdom was to be ushered in. The preaching of the disciples in regard to time was based on the seventy weeks of Daniel 9. The message given by Miller and his associates announced the termination of the 2300 days of Daniel 8:14, of which the seventy weeks form a part. The preaching of each was based upon the fulfillment of a different portion of the same great prophetic period.
“Pe temimbo’e kuéra oikove va’ekue, omyasãiva’ekue pe ‘ñandejára Rréino marandu porã’ Cristo ou ypy jave, oguereko ijojaha pe tembiasa umi omombe’u va’ekuépe Iju jeyha marandu. Oho haguéicha temimbo’e kuéra opredika: ‘Oguahẽma pe ára, Ñandejára Rréino hi’aguĩma,’ upéicha avei Miller ha umi imoirũhára omombe’u pe ipukuvéva ha pahaguéva ára profétika ojehechaukáva Ñandejára Ñe’ẽme oĩma hag̃uáicha opa, pe huísio hi’aguĩmaha, ha pe Rréino opa’ỹva oñepyrũtaha. Umi temimbo’e opredikáva ára rehegua oñemopyenda va’ekue pe setenta semána Daniel 9-pe. Pe marandu Miller ha umi imoirũhára ome’ẽ va’ekue omombe’u pe 2300 ára Daniel 8:14-pe guare paha, umíva apytépe pe setenta semána oike peteĩ parte ramo. Mokõivéva opredika va’ekue oñemopyenda peteĩva peteĩva upe peteĩchagua tuicha ára profétika pehẽngue iñambuéva oñekumpli haguére.”
“Like the first disciples, William Miller and his associates did not, themselves, fully comprehend the import of the message which they bore. Errors that had been long established in the church prevented them from arriving at a correct interpretation of an important point in the prophecy. Therefore, though they proclaimed the message which God had committed to them to be given to the world, yet through a misapprehension of its meaning they suffered disappointment.” The Great Controversy, 351.
“Umi temimbo’e ypykueichaite, William Miller ha iñirũnguéra ndaikuaapaporãi, ha’ekuéra voi, pe marandu ogueraháva’ekue mba’éichapa tuicha he’ise. Jevy javykuéra yma guive oñemopyenda va’ekue tupaópe ojoko chupekuéra ani hag̃ua oguahẽ peteĩ ñe’ẽasa hekopete hag̃ua peteĩ punto iñimportánteva profesíape. Upévare, jepe omoherakuã pe marandu Tupã ome’ẽ va’ekue chupekuéra oñeme’ẽ hag̃ua yvy ape ári, upéicharõ jepe, peteĩ javy iñakãrapu’ãme he’iséva rehe rupive, ohasa hikuái peteĩ ñembyasy guasu.” The Great Controversy, 351.
The passage says that, “Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” and the theologians claim that the longest and last prophetic period is the twenty-three hundred years. They further claim that this is what Sister White is identifying in the passage, for she, they claim, is directly addressing the period of twenty-three hundred years. They are blind to any relationship of the seventy years and the period of twenty-three hundred years. They are blind to the light Daniel was seeking to understand.
Pe pasáhe he’i: “Miller ha iñirũnguéra omombeʼu kuri pe ára profétika ipukuvéva ha pahaguéva ojehechaukáva Biblia-pe hi’aguĩmaha opaha hag̃uáicha”, ha umi teólogo he’i pe ára profétika ipukuvéva ha pahaguéva ha’eha mokõi su ha mbohapy sa’y. Avei he’i hikuái kóvaha pe kuñakarai White ohechauka hag̃ua pe pasáhe-pe, pórke, he’i hikuái, ha’e oñeʼẽhína peteĩchaite umi mokõi su ha mbohapy sa’y rehe. Haʼekuéra ndohechái mbaʼeveichagua joaju oĩva umi setenta ary ha pe ára mokõi su ha mbohapy sa’y apytépe. Haʼekuéra ndohechái pe tesakã Daniel oheka vaʼekue ontende hag̃uáicha.
Ellen White was a Millerite, and she knew the messages that had been placed upon the 1843 pioneer chart, and upon the 1850 pioneer chart that was published by F. D. Nichols. The 1850 chart, which was produced by Nichols, was prepared in Nichol’s home at the very time when James and Ellen White were living with Nichols. The longest prophetic period in the Bible, that is represented upon both of those charts, is not the twenty-three hundred years, it is the “seven times,” of Leviticus twenty-six.
Ellen White ha’e va’ekue peteĩ Millerita, ha ha’e oikuaa porã umi marandu oñemoĩva’ekue pe gráfico pionero 1843-pe, ha avei pe gráfico pionero 1850-pe oguenohẽ va’ekue F. D. Nichols. Pe gráfico 1850-gua, ojapo va’ekue Nichols, oñembosako’i va’ekue Nichol róga-pe upe jave James ha Ellen White oiko aja hikuái Nichols ndive. Pe período profético ipukuvéva oĩva la Biblia-pe, ojehechaukáva mokõivéva umi gráfico-pe, ndaha’éi umi mokõi su ha mbohapycientos áño, ha’e umi “siete tiempos”, Levítico veintiséis-pe.
To claim that the previous passage is an inspired identification of the twenty-three hundred years as the longest and last prophetic period is to make Sister White’s writings contradict themselves. If she believed what the theologians claim about this passage, then what does it mean when she endorses the charts that uphold the “seven times?”
He’i hag̃ua pe pasáhe ohasava’ekue ha’eha peteĩ jehechakuaa ipy’a guive oñeme’ẽva omoĩ hag̃ua umi mokõi sua trescientos áño ramo pe periodo profético ipukuvéva ha paháva, upéva hína jajapo hag̃ua Sister White jehaikuéra oñemoĩ hag̃ua ojuehe. Oiméramo ha’e oguerovia pe umi teólogo he’íva ko pasáhe rehegua, upéicharõ mba’épa he’ise peteĩ endorsa jave umi kuádro omombaretéva “siete tiempos”?
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Ahecha vaʼekuaa hague pe kuatiaʼape 1843-pegua oñemboguata hague Ñandejára po rupive, ha ndovañeremoambuéivaʼerãha; umi papapy oĩ hague Haʼe oipotaháicha; ha Ipo oĩ hague hiʼári ha omokañy peteĩ jejavy oĩva algunos papapýpe, avave ndaikatúi hag̃uáicha ohecha upéva, pe Ipo ojepeʼa peve.” Early Writings, 74.
Those who wish to uphold their traditions and fables might argue that on the 1843 chart, the Lord held his hand over the error of the “seven times,” until he removed his hand at a later date. The problem with that premise is that Sister White identified when the Lord removed his hand from the figures, His hand was removed before October 22, 1844, just after the first disappointment. In her testimony of that event, she identifies the mistake that was corrected, and it is clear that the mistake was not the “seven times.”
Umi ohupytyséva heko yma guare ha mombe’upykuéra ikatúva he’i pe kuatia’atã 1843-pegua ári Ñandejára ojoko hague ipo “siete tiempo” jejavy ári, peve oipe’a peve ipo upe riregua ára peteĩme. Pe apañuãi oĩva upe ñemoĩmbyrãme ha’e pe Hermana White omombe’u hague araka’épa Ñandejára oipe’a ipo umi cifra-gui; ha Ipo ojeipe’a va’ekue mboyve octubre 22, 1844, peteĩ sapy’ami rire pe ñembyasy peteĩha. Iñe’ẽñepyrũme upe mba’e oiko va’ekue rehe, ha’e omombe’u mba’épa pe jejavy oñemyatyrõ va’ekue, ha hesakã porã pe jejavy ndaha’éi hague pe “siete tiempo.”
“Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.
“Umi ojeroviáva ha oñembyasyva’ekue, ndaikatúiva ontende mba’érepa Ijára ndojúi, ndojehejáirivaekue pytũmbýpe. Jey jevy oñemotenonde chupekuéra Biblia-kuéra gotyo ohekávo umi ára profétiko. Ñandejára po oñemboguejýkuri umi ta’anga ári, ha pe jejavy oñemyesakã. Ohechakuaa hikuái umi ára profétiko oguahẽ hague 1844 peve, ha upe tembihechaite voi ha’ekuéra oikuave’ẽva’ekue ohechauka hag̃ua umi ára profétiko oñembotýha 1843-pe, ohechauka avei opaha hag̃ua 1844-pe.” Early Writings, 237.
When the Lord’s hand “was removed from the figures, and the mistake was explained,” they then recognized “that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” The prophetic periods that were first thought to close in 1843, are represented upon the 1843 chart, which is the chart that each of the three hundred Millerite preachers used. The prophetic periods that are represented upon that chart that closed in 1843, were the twenty-three hundred years of Daniel chapter eight, verse fourteen, the twenty-five hundred and twenty years of Leviticus twenty-six and the thirteen hundred and thirty-five years of Daniel twelve. After the first disappointment the Lord removed his hand from the mistake and the Millerites then recognized that the same evidence that identified the close of the prophetic periods in 1843, actually proved those periods ended in 1844.
Pe Ñandejára po “oñemboyke rire umi ta’ãngágui, ha oñemyesakã rire jejavy”, upérõ hikuái ohechakuaa “pe peteĩchante testimónio ha’eva’ekue hikuái omoĩva ohechauka hag̃ua umi ára profétika opa hague 1843-pe, upéva voi ohechauka hague opaha hag̃ua 1844-pe”. Umi ára profétika peteĩha ojejepy’amongetava’ekue opa hag̃ua 1843-pe oñerepresenta pe kuatia’ape 1843 pegua ári, ha’éva pe kuatia’atã peteĩteĩ umi mbohapy sa Miller guigua oporombo’éva oipuruva’ekue. Umi ára profétika oñerepresentáva upe kuatia’ape ha ojejapyhyva’ekue opa hag̃ua 1843-pe, ha’e va’ekue umi mokõi su ha irundy sa ary Daniel capítulo ocho, versíkulo catorce pegua, umi mokõi su po sa ha mokõi pa ary Levítico veintiséis pegua, ha umi mil mbohapy sa ha treinta y cinco ary Daniel doce pegua. Pe peteĩha ñembyasy guasu rire, Ñandejára ombovevýi ipo pe jejavýgui, ha upérõ umi Miller guakuéra ohechakuaa pe peteĩchante testimónio omomba’éva umi ára profétika paha 1843-pe, añetehápe ohechauka hague umi ára opa hague 1844-pe.
The 1850 chart was produced in 1850, and went on sale in January of 1851. Ellen White recorded that the chart was also a fulfillment of Habakkuk, as she had also recorded concerning the 1843 chart. That chart also represented the longest prophetic period as Leviticus twenty-six’s “seven times.”
Pe kuatiachauka 1850-gua ojejapo vaʼekue ary 1850-pe, ha oñemoĩ ñemurã jasypakõi ary 1851-pe. Ellen White ohaívaʼekue pe kuatiachauka avei oiko hague Habacuc ñeʼẽmarandu ñembyaty rehegua ñemoañeteháicha, ohaívaʼekue avei pe kuatiachauka 1843-gua rehe. Pe kuatiachauka avei ohechauka vaʼekue pe aravo marandu pukuveha Levítico mokõipa poteĩmeguáva “poapy jevy”.
“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.
“Ahecha Tupã oĩha pe ta’angahai oñemoherakuãva’ekuépe pe cuadro rehe hermano Nichols rupive. Ahecha ko cuadro rehe oĩha peteĩ profecía la Biblia-pe, ha ko cuadro oñembosako’íramo Tupã tavayguakuérape g̃uarã, peteĩme guarã hekopetéramo upéva, ambuépe g̃uarã avei; ha peteĩ oikotevẽramo peteĩ cuadro pyahu oñepinta hag̃ua tuichavéva medida-pe, opaite oikotevẽ upéicha avei.” Manuscript Releases, volúmen 13, 359.
To claim that Sister White’s reference to the fact that the Millerites “proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” is accurate, for they did. To claim that the “longest” “prophetic period” is the twenty-three hundred years turns Sister White’s testimony against itself, and against the historical record. To believe that fable is to believe a lie, and in the last days those that choose to believe a lie, do so because they do not love the truth.
Aje’e hag̃ua Hermana White ñe’ẽrã pe mba’e rehegua umi Millerita-kuéra “omomarandu hague pe pukuvéva ha ipahaguéva ára profétiko ojehechaukáva Biblia-pe oĩma hag̃uáicha ipaha”, upéva añete, pórke upéicha hikuái ojapo. Aje’e hag̃uáicha pe “pukuvéva” “ára profétiko” ha’eha mokõi mil trescientos ary, upéva omoĩ Hermana White rembiporã rehe ijehegui peteĩ ñe’ẽ ojovakeha, ha avei umi tembiasakue rechakuaa rehe. Ojeroviávo upe mombe’ugua’u rehe, ojerovia peteĩ japúre; ha umi ára pahápe, umi oiporavóva ojerovia hag̃ua peteĩ japúre, upéva ojapo ndohayhúigui añetegua.
Jesus did not miraculously inoculate Himself with some type of divine anesthesia in order to go through the suffering of the cross. Jesus suffered with divine suffering, far beyond any of His creation could endure. Yet mankind was created in His image, and inspiration identifies that mankind is to overcome as He overcame. What allowed Christ to endure the suffering of the cross was an attribute which He possessed, which mankind also possesses.
Jesús ndojepokói heje peteĩcha anestesia divina milagrosamente ikatu hag̃uáicha ohasa hag̃ua kurusúpe jehasa asy. Jesús ohasa asy vaekue peteĩ jehasa asy divinópe, mombyryve oimeraẽva ijejapopyre ikatu hag̃uágui ogueropuʼaka. Upéicharõ jepe, yvypóra oñemoheñói vaekue Haʼe raʼãngápe, ha pe inspiración ohechauka porã yvypóra oipota hag̃uáicha ipuʼaka hag̃ua haʼe ipuʼaka haguéicha. Pe ombohechakuaa vaʼekue Cristo-pe ogueropuʼaka hag̃ua kurusúpe jehasa asy haʼe vaekue peteĩ tekomeʼẽ omeʼẽmbyre oguerekóva, ha yvypóra avei oguereko upéva.
Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. Hebrews 12:1.
Jahechávo Jesús rehe, ñande jerovia ñepyrũhára ha omohu'ãva; ha'e, pe vy'a oñemoĩ va'ekue henondépe rehehápe, ogueropu'aka kurusu, ombovai hag̃ua ñemotĩ, ha oguapy Tupã guapyaty akatúa gotyo. Hebreos 12:1.
Jesus endured the sufferings of the cross, because he had a goal set before him, and we have been created in his image, and as such, are beings that are motivated by goals. It’s part of our design. If we have been led to believe that it is unimportant to understand the foundations of Adventism, we will have no motivation to do that very thing. The only divine motivation that can be aroused by the Holy Spirit to overcome that Laodicean condition is a love of the truth. The love of the truth will be tested by the availability of easy customs and traditions designed to soothe our itching ears. If, in our Laodicean comfort we have no desire to understand truth for ourselves we will be lost. This is where Adventism stands today.
Jesús ogueropu'aka vaʼekue kurusu rembiasy asy, oguerekógui henondépe peteĩ jehupytyrã, ha ñande niko ñandejejapo hagueʼĩme, ha upévare ñande haʼe umi tekove oñemomýiva jehupytyrã rupive. Kóva oike ñande apopyrãme. Ojeguerovia hag̃ua ñandéve ndahaʼeiha mbaʼe guasúva jaikuaa hag̃ua Adventismo pyendakuéra, ndaikatumoʼãi jañemokyreʼỹ jajapo hag̃ua upe mbaʼeite. Pe añete mborayhu añoite hína pe tembiapoukapy Tupãgui, Espíritu Santo ikatúva omopuʼã hag̃ua jahasa hag̃ua upe tekotevẽ Laodiceagua. Pe mborayhu añeteguáre oñehaʼãta ojehecha hag̃ua oĩramo jepokuaa ha teko yma guare ndahasýiva, oñembosakoʼíva ombopyʼaguapy hag̃ua ñande apysa henyhẽva mbaʼepota rehe. Ñande, ñande pyʼaguapy Laodiceagua ryepýpe, ndajajokoséiramo jaikuaa hag̃ua añetegua ñandejehegui, ñanehundi vaʼerãta. Péicha Adventismo oĩ ko árape.
Daniel is an example of God’s people in the last days who are seeking through the prophetic word to understand the relationship between the seventy year captivity and the twenty-three hundred year prophecy. To identify the twenty-three hundred year prophecy as the longest and last prophetic period is to reject the foundational truths of Adventism, and simultaneously reject the authority of the Spirit of Prophecy. To claim that when the Millerites presented the longest and last prophetic period that it was the twenty-three hundred years is to reject the historical record.
Daniel ha’e peteĩ techapyrã Tupã remimbokuéra ára pahápe ohekáva ñe’ẽ marandúva rupive ontende hag̃ua mba’éichapa ojoaju umi setenta ary ñembiguái rehegua ha pe profecía mokõi sua poapy sa ary rehegua. Ojehechakuaa hag̃ua pe profecía mokõi sua poapy sa ary rehegua ha’eha pe período marandúva ipukuvéva ha pahaguáva, upéva hína ojejavy hag̃ua Adventismo ñepyrũrã añetegua rehe, ha upe jave avei ojehejarei hag̃ua Espíritu de Profecía pokatu. Oje’e hag̃ua Millerita-kuéra oikuave’ẽrõ guare pe período marandúva ipukuvéva ha pahaguáva, upéva hague pe mokõi sua poapy sa ary, upéva hína ojehejarei hag̃ua pe tembiasakue añetegua.
“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.
“Ndajajái mba’eve ñamongyhyjéva tenonderãre, ndaha’éiramo ñanderesarái mba’éichapa Ñandejára ñanemoakãrapu’ã ha hekombo’e ñande rembiasakue yma guarépe.” Life Sketches, 196.
Gabriel came to give Daniel understanding of both the “mareh” and the “chazon” visions and he instructed Daniel to mentally separate the two visions, though they obviously had a prophetic relationship. The vision included the kingdoms of Bible prophecy in chapters seven and eight, that were a repeat and enlargement of those same kingdoms in chapter two. The information included the heavenly dialogue that represented the one vision as the trampling down of God’s sanctuary and people, and the other vision of the work of restoring the people and sanctuary.
Gabriel ouva Daniel-pe hag̃ua entendesy porã mokõive visión, “mareh” ha “chazon”, ha he’i Daniel-pe tombojoavy hag̃ua iñakãme umi mokõi visión, jepe ojekuaa porã ikatuha hikuái oguereko peteĩ joaju maranduhára. Pe visión oike umi reino kuéra profecía bíblica-pegua capítulo siete ha ocho-pe, ha umíva ha’e peteĩ je’e jey ha peteĩ ñembotuichave umi mismo reino-kuéra capítulo dos-pe oĩvagui. Pe marandu oike avei pe ñomongeta yvagapegua ohechaukáva peteĩ visiónramo Tupã santuario ha Ipuéblo jehepyme’ẽ ha jehyrõ, ha ambue visiónramo pe tembiapo oñembopyahu ha oñemyatyrõ hag̃ua pe puéblo ha santuario.
As Gabriel presented the interpretation, which ultimately became the heart of the message proclaimed by the Millerites, there was a relationship that existed between the two visions, which is to be noted by those who fulfill the command to make a mental separation of the interpretation. One of the distinctions is represented by the two words that are both translated as “determined.”
Upéi Gabriel opresenta haguéicha pe interpretación, ipahápe oiko vaʼekue pe marandu Millerita-kuéra omoherakuãva mbytépe, oĩ peteĩ joaju mokõive visión apytépe, upéva ojehechakuaavaʼerã umi okumplíva pe tembiapoukapy ojejapo hag̃ua peteĩ ñemombyky pyʼapýpe pe interpretación-gui. Peteĩva umi joavy apytégui ojehechauka mokõi ñeʼẽ rupive, mokõivéva oñembohasáva “determined” ramo.
Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:24–27.
Setenta semána ojeikove hag̃ua nde retã ári ha nde táva marangatu ári, oñemohuʼã hag̃ua pe tembiapo vai, oñembotý hag̃uáicha angaipa, oñemoĩ porã hag̃uáicha tekoañáva rehe, oñemoinge hag̃ua tekojoja opa ára g̃uarã, oñemboty hag̃uáicha visión ha profecía, ha oñehovasa hag̃ua pe IMarangatuvéva. Eikuaa upévare ha enténde: pe ñeʼẽ osẽ guive oñemyatyrõ ha oñemopuʼã hag̃ua Jerusalén, pe Mesías Mburuvicha peve, oikóta siete semána ha sesenta y dos semána; pe tape guasu ha pe murálla oñemopuʼã jeýta, jepe ára jetyvyro jave. Ha umi sesenta y dos semána rire, pe Mesías oñekytĩta, ha ndahaʼéi ijehe hag̃uánte; ha pe mburuvicha oútava retãyguakuéra ohundíta pe táva ha pe tupaópe; ha ipaha oúta peteĩ ysyry guasuicha, ha pe ñorairõ paha peve ojejapokuaa hag̃ua ñehundi. Ha haʼe omombaretéta pe ñeʼẽmeʼẽ heta ndive peteĩ semána pukukue; ha pe semána mbyte rupi ombopytáta pe mymbajuka hag̃ua ha pe ofrénda, ha pe mbaʼe vai jegueraha rupi omohendáta ñehundi, pe opa paha peve, ha upe ojedetermináva oñeñohẽta pe ojeheja hag̃uáicha oñehundi hag̃uápe. Daniel 9:24–27.
Seventy weeks (four hundred and ninety years) are determined upon the people and the holy city. The word translated “determined” means “cut off”, and the word identifies a period or probation for the Jews and Jerusalem. It also represented the period of rebellion that brought about the destruction of Jerusalem and the captivity of the seventy years. The four hundred and ninety years was then “determined”, beginning at the third decree. The first four hundred and ninety years of rebellion brought about Nebuchadnezzar’s three attacks, the ultimate destruction of Jerusalem and a scattering and captivity of seventy years of literal Israel in literal Babylon.
Setenta semanas (irundy sua ary) ojehechakuaa hag̃ua pe tetãygua ha táva marangatu rehe. Pe ñe’ẽ oñembohasáva “ojehechakuaa” he’ise “oikytĩmbyre”, ha pe ñe’ẽ omombe’u peteĩ ára paha térã ñemboyke umi judío ha Jerusalén reheguápe g̃uarã. Avei ohechauka pe ára pukukue ñemoĩmbyre rehegua oguerúva Jerusalén ñehundipa ha pe jejapyhy setenta ary pukukue. Upévare, umi irundy sua ary “ojehechakuaa”, oñepyrũvo pe mbohapyha decreto guive. Umi peteĩha irundy sua ary ñemoĩmbyre rehegua ogueru Nabucodonosor rembiporu mbohapy jejapi, Jerusalén ñehundi pahaite, ha peteĩ ñemosarambi ha jejapyhy setenta ary pukukue Israel tee rehegua Babilonia teepe.
The first decree marked the end of the captivity and the beginning of the work of rebuilding Jerusalem. The third decree marked the beginning of the twenty-three hundred years. The arrival of the first angel marked the end of the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years, and it marked the beginning of a period of forty-six years, when Christ used the Millerites to come out of captivity and erect a spiritual temple.
Pe peteĩha decreto ohechauka pe jejopyrã paha ha pe tembiapo ñepyrũ oñemopuʼãjey hag̃ua Jerusalén. Pe mbohapyha decreto ohechauka pe oñepyrũhague umi mokõisáu trescientos áño. Pe peteĩha ánhel ou ohechauka pe paha Israel espiritual jejopyrãgui Babilonia espiritualpe mil doscientos sesenta áño aja, ha ohechauka avei peteĩ ára guasu cuarenta y seis áño pukukue ñepyrũ, upérõ Cristo oipuru vaʼekue umi Millerita-pe osẽ hag̃ua jejopyrãgui ha omopuʼã hag̃ua peteĩ templo espiritual.
The word that is translated twice as “determined” in verses twenty-six and twenty-seven is “charats” and it means “to wound” and “a decree”. It was prophetically “decreed” that the papacy would receive a deadly “wound,” at the end of the first indignation. It is the same word Daniel uses in chapter eleven, verse thirty-six.
Pe ñe'ẽ oñembohasáva mokõi jey “ojehecha’ỹva’ekuéicha” ramo umi versíkulo mokõipa poha ha mokõipa siete-pe ha’e “charats”, ha he’ise “ojekytĩ hag̃ua” ha “tembiapoukapy”. Profétikamente oñemboyke “tembiapoukapýpe” pe papado orekotaha peteĩ “jepyso mano rehegua”, pe peteĩha indignación paha-pe. Ha’e pe ñe'ẽ voi Daniel oipurúva capítulo once-pe, versíkulo treinta y seis-pe.
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 ombohetáta ijehe opaichagua tupã ári, ha oñe'ẽta mba'e hechapyrãva Tupã Tupãnguéra Jára rehe; ha oiko porãta pe pochy ojejapopávo peve; mba'ére piko upe oñemohendapyréva oikótama. Daniel 11:36.
In verse thirty-six, “the king” is the papacy. The papacy was to prosper until 1798, when it received its deadly wound. Then the first “indignation” was to “be accomplished,” for that “indignation” had been “determined” (decreed) to “be done.” At the end of the first indignation against the northern kingdom of Israel, which began in 723 BC and ended in 1798, the papacy received a “deadly wound.” The word “determined” means “wound.”
Pe versíkulo mbohapypa so’o, “mburuvicha guasu” ha’e pe papado. Pe papado oñakãrapu’ã va’erãkuri pe ary 1798 peve, upérõ oguerekorõ guare ijeréva omano hag̃uáicha. Upéi pe peteĩha “pochy” ojejapopáta va’erãkuri, pe “pochy” oñemohendáma rire (oje’e hag̃uaicha, oje’e va’ekue) “ojejapo hag̃ua”. Pe peteĩha pochy opa jave pe Israel retã yvate gotyo pegua rehe, oñepyrũva’ekue ary 723 a.C. ha opa ary 1798-pe, pe papado oguereko peteĩ “jeréva omano hag̃uáicha”. Pe ñe’ẽ “oñemohenda” he’ise “jere”.
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.
Ha ahecha peteĩ ijapytépe kuéra peteĩva oñekutu vaicha omano hag̃uáicha; ha ijeherida omanohaguãicha ojeipohano jey: ha opa yvy ape ári ohecha hag̃ua mbaʼéichapa pe mymba. Apocalipsis 13:3.
The Millerites’ prophetic framework was based upon the two desolating powers of paganism followed by papalism. They understood those two powers were to trample down the sanctuary and host as represented by the “chazon” vision of Daniel chapter eight, verse thirteen.
Millerita kuéra rembiapokue marandu profétikogua oñemopyenda vaʼekue mokõi pokatu ombyaíva aranduʼỹre rehe: paganisismo ha upéi papalismo. Haʼekuéra ontende vaʼekue umi mokõi pokatu oguerekoha omboapyripa hag̃ua pe santuario ha pe ehérsito, ojehechaukaháicha pe visión “chazon”-pe, Daniel capítulo ocho, versículo trece-pe.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Upéi ahendu peteĩ marangatu oñeʼẽha, ha ambue marangatu heʼi pe marangatu oñeʼẽvape: Mboy arakaʼe peve piko pe visión pe sacrificio ára ha ára rehegua, ha pe mbaʼe vai ñehundi rehegua, omoĩ hag̃uáicha mokõivéva pe santuario ha pe ehérsito oñepyrũ hag̃ua ojejopy hag̃ua ipy guýpe? Daniel 8:13.
The papal desolating power was to trample down the sanctuary and host for twelve hundred and sixty years.
Pe mbaretéta papal omoñembyai hag̃uáicha vaʼekue opyrũ hag̃ua yvýre pe tupaópe ha pe ehérsitope mil mokõi sa po hag̃ua sesenta áño pukukue.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.
Ha pe korapýpe oĩva tupaógui okápe reheja, ha ani remedi; oñeme'ẽgui umi tetã ambuévape; ha pe táva marangatu opyrũta hikuái ipy guýpe irundy pa mokõi jasy pukukue. Ha ame'ẽta pokatu che mokõi testígope, ha oñeprofetáta hikuái mil mokõi sa cien sesenta ára pukukue, ao ajakutĩ guýpe oñemonde hag̃uáicha. Apocalipsis 11:2, 3.
At the end of the first indignation in 1798, prophecy had determined to “wound” the papacy. In Daniel nine, that determination is represented in the last two verses, and the word twice translated as “determined” in those verses is associated with the “chazon” vision, whereas the word translated as “determined” in verse twenty-four, is a different Hebrew word and is associated with the “mareh” vision. Daniel, representing God’s people of the last days, was seeking to understand the relationship of those two visions, which Gabriel had told him to mentally separate.
Pochy pe primera indignación opa hag̃ua ary 1798-pe, profecía omoĩvaʼekue’ekuaa hag̃ua “oity” hag̃ua papadope. Daniel kapítulo nueve-pe, upe determinación ojehechauka mokõi versíkulo pahápe, ha pe ñeʼẽ mokõive jey oñembohasáva “determinados” ramo umi versíkulope, ojoaju pe visión “chazon” rehe, upe aja pe ñeʼẽ oñembohasáva “determinado” ramo versíkulo veinticuatro-pe haʼe ambue ñeʼẽ hebrea ha ojoaju pe visión “mareh” rehe. Daniel, ohechaukáva Tupã tavayguakuéra ára pahápegua, oheka kuri ontende hag̃ua mbaʼéichapa ojoaju koʼã mokõi visión, umi Gabriel heʼivaʼekue chupe omboykévo iñakãme peteĩgui ambue hag̃ua.
We will continue this subject in the next article.
Jaseguíta ko tema reheve pe artíkulo oúvape.
“God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.
«Tupã ndoikéi ome'ẽ ñandéve peteĩ marandu pyahu. Ñandéva tekotevẽ jaikuaauka pe marandu 1843 ha 1844-pe ñaneguenohẽ va'ekue ambue tupãóguikuéragui.» Review and Herald, 19 de enero de 1905.