Gabriel came to Daniel after he had come to understand the seventy years of captivity of the prophecy of Jeremiah, and the oath and curse of Moses.
Gabriel ou Daniel rendápe ouikuaa rire porãma umi setenta ary jeipyhy pygua rehegua, Jeremías maranduhápe he’íva, ha Moisés ñe’ẽme’ẽ ha ñe’ẽvai rehegua.
In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. . . . Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all his works which he doeth: for we obeyed not his voice. Daniel 9:2, 11–14.
Iguasu peteĩha oisãmbyhy ramo, che Daniel aikuaa hag̃ua kuatiakuéra rupive mba’éichapa ojeipapa umi ary, umíva rehegua Ñandejára ñe’ẽ ou va’ekue maranduhára Jeremíaspe, omohu’ãtaha setenta ary Jerusalén ñehundipe.... Heẽ, opa Israel ohasa ne léi rehe, ojepe’águi ani hag̃ua ohendu ne ñe’ẽ; upévare pe maldición oñohẽ ore ári, ha pe ñe’ẽme’ẽ ojehaíva Moisés léipe, Tupã rembiguái, roñangaipa haguére hese. Ha’e omboaje he’i va’ekue, he’i va’ekue ore rehe ha ore hués rehe ore husga va’ekue, ogueru hag̃ua ore ári peteĩ mba’evai tuicháva; yvága guýpe pukukue niko ndojejapói araka’eve mba’e ojapóvaicha Jerusalén rehe. Ojehaívaicha Moisés léipe, ko’ã mba’evai ha’e hag̃ua ou ore ári; upéicharõ jepe, ndajajapói ore ñembo’e Ñandejára ore Jára renondépe, jajere hag̃ua ore rembiapo vaígui, ha jaikuaa hag̃ua nde añetegua. Upévare Ñandejára oma’ẽ porã kuri mba’evai rehe, ha ogueru upéva ore ári; Ñandejára ore Jára niko hekojojáva opa hembiapópe ojapóva; ndorohendúi rupi iñe’ẽ. Daniel 9:2, 11–14.
The word that Daniel used that is translated as “the oath,” is the same word Moses used that is translated as “seven times,” in Leviticus twenty-six. Sister White informs us that in chapter nine, Daniel was seeking to understand the relationship of Jeremiah’s period of seventy years and the period of twenty-three hundred years. Gabriel had been commanded in chapter eight to make Daniel understand the vision of the twenty-three hundred days, and Gabriel is finishing his work when he returns in chapter nine, and informs Daniel to mentally separate the two visions that have been the theme of chapters, seven, eight and also nine. Those two visions are the theme of the “increase of knowledge” that was unsealed in 1798.
Pe ñe’ẽ Daniel oiporúva ha oñembohasáva “pe juraménto” ramo, ha’e upe ñe’ẽ peteĩete Moisés oiporúva oñembohasáva “siete vése” ramo, Levítico mokõi pa seis-pe. Hermana White ñanemomarandu capítulo nueve-pe Daniel ohekaha guive oikuaa hag̃ua mba’éichapa ojoaju Jeremías araka’eve setenta ary rehegua ha pe período dos mil trescientos ary rehegua. Gabriel oñemanda kuri capítulo ocho-pe omboikuaa hag̃ua Daniel-pe pe visión dos mil trescientos ára rehegua, ha Gabriel omohu’ã hembiapo ojevy jave capítulo nueve-pe, ha omomarandu Daniel-pe ojapo hag̃ua iñakãme peteĩ jepe’a umi mokõi visióngui, ha’éva umi capítulo siete, ocho ha avei nueve tema. Umi mokõi visión ha’e pe tema “kuaa okakuaáva” rehegua, oñemboja’o’ỹva’ekue 1798-pe.
Jeremiah’s seventy years and the “curse” of Moses are both symbols of the “seven times,” as represented by Moses’ “oath,” but Gabriel is going to present the breakdown of the period of twenty-three hundred years. It can only be rightly divided when the relation of the vision (“chazon”) of the trampling down, and the vision (“mareh”) of the appearance are rightly divided. Gabriel began by identifying that a probationary period of four hundred and ninety years was given for the Jews. That period was the same as the four hundred and ninety year period of rebellion which had produced the seventy years of captivity.
Jeremías setenta ary ha pe “maldición” Moisés rehegua mokõivéva ha’e umi “siete tiempos” símbolo, Moisés “juramento” ohechaukaháicha; ha Gabriel katu opresentáta pe desglose pe período mokõipa mbohapycientos ary rehegua. Upéva ikatu oñemboja’o hekopete añoite oñemboja’óramo hekopete pe relación oĩva pe visión (“chazon”) ñemimbipa guýpe oñemboguejy rehegua, ha pe visión (“mareh”) jehechauka rehegua apytépe. Gabriel oñepyrũ ohechaukávo peteĩ período de prueba irundycientos noventa ary rehegua oñeme’ẽ hague umi judíope. Pe período ha’eva’ekue upe mismo período irundycientos noventa ary ñemboyke rehegua oguerúva’ekue umi setenta ary cautiverio rehegua.
The word “determined” in verse twenty-four addresses the period from the going forth of the third decree in 457 BC, until the stoning of Stephen in 34 AD, but the word “determined” in verses twenty-six and twenty-seven is identifying the desolating powers of paganism and papalism.
Pe ñe'ẽ “determined” versíkulo mokõipa irundy-pe oñe'ẽ pe período rehe, oñepyrũva osẽvo pe mbohapyha decreto áño 457 a.C.-pe, ha pe itakuápe ojejapi Esteban-pe áño 34 d.C.-pe; ha katu pe ñe'ẽ “determined” versíkulo mokõipa poteĩ ha mokõipa pokõi-pe ohechauka umi pu'aka ombyaíva paganísmo ha papalísmo rehegua.
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 9:26, 27.
Ha rire mokõi ary mokõi semána rire, pe Mesías ojejukáta, ha ndaha’éi ijehegui rehehápe; ha pe mburuvicha oútava retãygua ohundíta táva ha pe tupaópe; ha ipaha oguahẽta peteĩ ysyry guasuicha, ha pe ñorairõ paha peve oĩma oñemboykéva ha ñehundi oñemoĩmava. Ha ha’e omombaretéta pe ñe’ẽme’ẽ heta ndive peteĩ semána pukukue; ha pe semána mbytépe omboykéta pe mymbajuka ha pe mba’eikuave’ẽ, ha pe ñembojeguaru vai ojepyso hag̃uére omoĩta opyta hag̃uáicha oñehundipa hag̃uáicha, pe opa hag̃uápeve; ha pe ojedetermináva oñeñohẽta pe oñehundívare. Daniel 9:26, 27.
Gabriel informs Daniel that “after” the “Messiah” was “cut off” the “people of the prince that shall come shall destroy the city and the sanctuary.” Pagan Rome destroyed the “city and sanctuary” in the siege that lasted exactly three and a half years from the year 66 to 70 AD. Gabriel identifies that “the end of the war” would be “with a flood,” and that the war would consist of “desolations.” The war that was accomplished against Jerusalem and the sanctuary was the trampling down that was accomplished by paganism and papalism. The pagan power that would destroy Jerusalem in the beginning was Babylon, but the pagan power that would destroy it after the Messiah was crucified was pagan Rome. But the war against the sanctuary and host was accomplished by two desolating powers, and the second of the two desolating powers in the Scriptures is the papacy.
Gabriel oikuaauka Daniel-pe “upe rire” pe “Mesías” oñemboyke rire, “pe tavayguakuéra pe mburuvicha oútava rehegua ohundíta táva ha pe tupaópe.” Roma pagana ohundi pe “táva ha tupaópe” pe jejoko pukukue ogueropukúva hekopete mbohapy ary ha mbyte, ary 66 guive 70 d.C. peve. Gabriel omombe’u “pe ñorairõ paha” oútaha “y ojaho’ívaicha”, ha pe ñorairõ oikóta “ñembyai reheve”. Pe ñorairõ ojejapova’ekue Jerusalén ha pe tupaóre ha’e pe pyrũmby ojejapova’ekue paganismo ha papalismo rupive. Pe mbarete pagano ohundítava Jerusalén iñepyrũme ha’e va’ekue Babilonia, ha katu pe mbarete pagano ohundítava upe táva Mesías ojejuka rire ha’e Roma pagana. Péro pe ñorairõ pe tupaóre ha pe ehérsitore ojejapo mokõi mbarete ombyaíva rupive, ha pe mokõi mbarete ombyaívagui mokõiha, Ñandejára Ñe’ẽme, ha’e pe papado.
The papacy is the power represented as the “overflowing scourge,” it is the power in verse forty of Daniel eleven, that “overflows and passes over.” The trampling down of Jerusalem that began with Babylon, and continued with the iron nation that spoke dark sentences as represented by Moses in Deuteronomy, was followed by the papacy. Until the end of the trampling down “desolations” were “determined.” In verse twenty-seven, Christ confirms the covenant with many for one week. In the middle of that week, the earthly sacrificial system would cease as Christ began his high priestly ministry in the sanctuary in heaven. Because of the Jews’ disobedience during the probationary time that had been cut off for them, the sanctuary and city were again to be made desolate.
Pe papado hína pe pu’aka ojehechaukáva “teju oporombohasa hetaitereíva” ramo; ha’e hína pe pu’aka oñeñe’ẽha Daniel capítulo once, versículo cuarenta-pe, “ojejapysaka ha ohasa hag̃ua.” Jerusalén ñemongu’e yvýre oñepyrũva’ekue Babilonia ndive, ha oseguíva pe tetã hierro-gua ndive oñe’ẽva ñe’ẽ iñypytũva, Moisés ohechaukaháicha Deuteronomio-pe, upéi ojejapo pe papado rupive. Pe ñemongu’e yvýre paha peve, umi “ñehundi” “oñemoneĩmava’ekue.” Versículo veintisiete-pe, Cristo omombarete pe ñe’ẽme’ẽ heta ndive peteĩ semánarã. Pe semána mbyte rupi, pe sistema sacrificial yvy arigua opa va’erãmo’ã, Cristo oñepyrũgui hembiapo Pa’i Guasu ramo pe santuario yvagapeguápe. Judío kuéra ñande rehechakuaa’ỹgui pe ára de gracia oñemboja’óva’ekue chupekuéra ryepýpe, pe santuario ha pe táva ojejapo jeýta va’erãmo’ã desolado.
The verse says “for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.” When the Jews finally filled their cup of probationary time to the brim, the city and sanctuary were to be desolate until the end of the war. At the “consummation” of the trampling down in 1798, it had been “determined” that the papacy would receive a deadly wound. Then the city and the sanctuary were to be restored and rebuilt, as typified when the Jews came out of literal Babylon under the three decrees.
Pe versíkulo he’i: “ha umi mba’e vaiete ñemyasãi rupi ojapo va’erã ichugui peteĩ tenda ojeheja rei pyréva, opa peve; ha upe ojedetermináva oñeñohẽta pe ojehejareíva ári.” Umi hudío ipahápe omyenyhẽmbávo ikápa hi’ára de prueba rehegua, pe táva ha pe santuario opyta va’erã tenda ojeheja rei pyréva ramo pe ñorairõ paha peve. Pe “consummación”-pe, pe jejopy ha ñemboyke 1798-pe opa haguépe, ojedetermina va’ekue pe papado orresivi va’erãha peteĩ herida omano hag̃uáicha. Upérõ pe táva ha pe santuario oñemyatyrõ ha oñemopu’ã jey va’erã, ojehechauka haguéicha upe mba’e tipo ramo umi hudío osẽrõ guare Babilonia literal-gui umi mbohapy decreto rupive.
Until the consummation of that war Jerusalem was to be trampled down by the papal power. The prophetic periods that make up the distinct periods within the twenty-three hundred years can only be understood correctly when the relation of the vision of trampling down of the seventy years is understood in connection with the vision of the restoration of the sanctuary and host. To reject the vision of the scattering of Moses curse is to reject the vision of the gathering. The vision of the seventy years is the vision of the scattering. The vision of the twenty-three hundred years is the vision of the gathering. The vision of the seventy years is the “chazon” vision of the scattering, and the vision of the twenty-three hundred years is the “mareh” vision of the gathering.
Pe ñorairõ opa peve Jerusalén ojehyrýiva’erã pe pokatu papal rupive. Umi ára profétika omoheñóiva umi ára ijojaha’ỹva umi mokõi sua sy ary ryepýpe ikatu hag̃uánte oñentende hekopete oñentendéramo pe relación oĩva pe visión ohechaukáva jehyrýi pe setenta ary aja, joaju hag̃uáicha pe visión ohechaukáva pe santuario ha pe ehérsito ñemyatyrõjey. Oñemboykéramo pe visión oñemosarambíva Moisés ñe’ẽvai, oñemboyke avei pe visión oñembyatyjey hag̃ua. Pe visión pe setenta ary rehegua ha’e pe visión pe ñemosarambi rehegua. Pe visión pe mokõi sua sy ary rehegua ha’e pe visión pe ñembyatyjey rehegua. Pe visión pe setenta ary rehegua ha’e pe visión “chazon” pe ñemosarambi rehegua, ha pe visión pe mokõi sua sy ary rehegua ha’e pe visión “mareh” pe ñembyatyjey rehegua.
What therefore God hath joined together, let not man put asunder. Mark 10:9.
Upévare, pe Tupã ombojoajúva, ani yvypóra omboyke. Marcos 10:9.
The two visions have been prophetically joined together, and to reject one is to reject them both. This fact identifies that in spite of Adventism claiming that they uphold the twenty-three hundred year prophecy, they have rejected the central pillar of Adventism, as certainly as they rejected the “seven times” in 1863. Did not the Jews profess to keep the law of God? Did not ancient Israel profess to be looking for the Messiah? Profession is meaningless if it does not uphold the Word of God.
Mokõi visión oñembojoaju profétikamente oñondive, ha peteĩva oñemboyke hag̃ua hína mokõivéva oñemboyke hag̃ua. Ko añetegua ohechauka, Adventismo he’íramo jepe omomba’eha pe profecía mokõi sua cien ary rehegua, ha’e kuéra omboykéma Adventismo rembiapo yvyra mbytegua, añetehápe omboykérõ guare pe “siete tiempos” ary 1863-pe. Ndaha’éi piko umi judío he’i va’ekue oñongatuha Tupã léi? Ndaha’éi piko Israel yma guaréva he’i va’ekue oha’arõha pe Mesíaspe? Pe je’e año ndorekói mba’eveichagua valor noñemopyendáiramo Tupã Ñe’ẽ rehe.
The Millerites eventually identified October 22, 1844, as the termination of the period of twenty-three hundred days, but their understanding was limited. It was not until after the great disappointment that light came concerning the heavenly sanctuary and Christ’s appearance in the Most Holy Place on that date. Not until after that date, did they see the third angel’s message and the law of God.
Umi Millerita ipahápe ohechakuaa 22 jasypa 1844-ramoha, ha’eha pe opaha pe período mokõi su peteĩsa ary ára rehegua; upéicharõ jepe, iñentendimientokue oĩ kuri limitado. Ndaha’éi pe ñembyasýpe guasu rire pe ou va’ekue tesape pe santuario yvágapegua rehegua ha Cristo ojehechauka hague pe Tenda Marangatúvape upe árape. Ndaha’éi upe ára rire pe ohecha va’ekue hikuái pe mbohapyha ánhel marandu ha Tupã léi.
The Lord intended to increase the prophetic light associated with the twenty-three hundred years, and in 1856, he opened the door to further light, and over the next seven years Adventism closed that door. It was not until after September 11, 2001, that the Lord led students of prophecy back to Hiram Edson’s articles, and the light of the “seven times,” once again began to increase.
Ñandejára ojapo vaʼekue oñembohetave hag̃ua pe tesape maranduhára ojoajúva umi mokõi su asy ary rehe, ha ary 1856-pe haʼe oipeʼa pe okẽ tesape ambuépe g̃uarã, ha upe rire siete ary aja pe Adventismo omboty upe okẽ. Ndahaʼéi vaʼekue pe 11 jasyporundy 2001 rire peve Ñandejára ogueraha jey hag̃ua umi maranduhára rembiasakue mboʼehárape Hiram Edson kuatiañeʼẽnguéra rendápe, ha pe tesape umi “siete tiempos” rehegua oñepyrũ jey oñemboheta.
Refusing to see the relation between the twenty-three hundred year prophecy and the prophecy of twenty-five hundred and twenty years, Adventism came to understand October 22, 1844 in a stunted and incomplete fashion.
Ojehechágui pe joaju oĩva profecía mokõipa mbohapy sa ary rehegua ha pe profecía mokõipa po ary ha mokõi pa ary rehegua apytépe, pe Adventismo oikuaa hag̃ua 22 jasypa 1844 peteĩ hendáicha mbyky ha ndojejapóipáivape.
Once S. S. Snow locked-in the date for the crucifixion, the date of October 22, 1844, was ascertained.
Peteĩ jey S. S. Snow omoĩ porã rire pe ára ojejuka hague Cristo kurusúre, ojekuaa hag̃ua pe ára 22 de octubre de 1844.
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 9:25–27.
Eikuaa hag̃ua, upévare, ha rentende hag̃ua, pe tembiapoukapy osẽ guive oñemyatyrõ ha oñemopuʼã hag̃ua Jerusalén peve, pe Mesías, pe Mburuvicha, oĩta siete semana ha sesenta y dos semana: pe tape guasu oñemopuʼã jeýta, ha pe murálla avei, jepe arakaʼe hasývape. Ha sesenta y dos semana rire, pe Mesías oñeikytĩta, ha ndahaʼéi ijehegui hag̃ua: ha pe tavaygua pe mburuvicha ou vaʼerãva rehegua ohundíta pe távape ha pe tupaópe; ha ipaha oúta peteĩ ysyry guasuicha, ha pe ñorairõ paha peve oñemohendapýma ñehundi. Ha haʼe omombaretéta pe ñeʼẽmeʼẽ heta ndive peteĩ semana aja: ha pe semana mbytépe omboykéta pe mymbajuka ha pe ofrénda, ha pe ñañáva ojepyso rupi omoĩta ñehundi, pe huʼã paha peve; ha pe ojehupytýva oñeñohẽta pe oñemombyai vaʼekuépe. Daniel 9:25–27.
The Millerites recognized the correct date for the crucifixion and then the end of the period of twenty-three hundred years was identified. The “cutting off of the Messiah” in “the midst of the week” in which Christ confirmed “the covenant” because of the Jews filling their cup of probationary time to the top, as represented by the “overspreading of Abominations”, was also identified. The cross became the historical waymark that was essential in the recognition of the message of the Midnight Cry.
Umi Millerista-kuéra ohechakuaa pe ára hekopeteva’ekue pe kurusúre jejuka rehegua, ha upéi oñemombe’úma pe paha pe período mokõi mil ha trescientos ary rehegua. Pe “Mesías ñeikytĩ” “pe semána mbytépe”, upépe Cristo omombarete haguére “pe ñe’ẽme’ẽ” umi judío-kuéra omyenyhẽgui hikuái pe kúpa itenondegua hi’aguĩ pe hu’ãme, ojehechaukaháicha pe “Abominación-kuéra iñemyasãi” rupive, upéva avei ojekuaa. Pe kurusu oiko chugui pe techaukaha histórico tekotevẽva’ekue ojehechakuaa hag̃ua pe marandu Pyharepyte Sapy’a Guasu rehegua.
In spite of the light located in the verses that produced such a powerful manifestation of God’s power, the Millerites never reached an understanding of those verses which was represented by Daniel’s desire to understand the relationship of the two visions. The week in which Christ confirmed the covenant was divided into two periods, which Sister White later identified as representing Christ’s personal ministry of three and a half years, followed by his ministry as represented by the disciples. They saw that the historical waymark of the cross became the anchor to ascertain the date of October 22, 1844, but they did not see that it also represented the center of two identical periods of three and a half years, and thus represented the “seven times,” which God through Moses called the “quarrel of his covenant.”
Pe tesarái oĩva umi versíkulope, ha upéva oguenohẽrõ guare peteĩ jehechauka mbareteitereíva Tupã pu’aka rehegua, umi Millerita araka’eve ndohupytýi peteĩ ñeikũmby umi versíkulo rehegua, ojehechaukáva Daniel rembipota-pe oikũmby hag̃ua mokõi visión joajuha. Pe semána Cristo omombaretéva’ekue pe pákto oñemboja’o mokõi periodo-pe, upe Sister White upéi ohechakuaa hag̃ua oĩha Cristo ministerio tee mbohapy ary ha mbyte, ha upéi iminio ojehechaukáva temimbo’ekuéra rupive. Ha’ekuéra ohechakuaa pe tape rechaukaha histórico kurusu rehegua oiko hague pe ancla hag̃ua ojeikuaa pe ára 22 jasypa 1844, péro ndohechái avei hague upéva orrepresentaha pe mbyte mokõi periodo peteĩchaguáva mbohapy ary ha mbyte rehegua, ha upéicha rupi orrepresenta “umi siete tiempo”, Tupã Moisés rupive ohenóiva’ekue “iñe’ẽme’ẽ jeikovai.”
Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.
Upéicharõ che avei aguata vaʼerã pene kóntrape, ha pombopaga jeýta gueteri poapy jey pene angaipakuére. Ha aguerúta pene ári peteĩ kyse puku, ombohováita hag̃ua che ñeʼẽmeʼẽ ñemondoro; ha peñembyaty vove pende tavakuérape, amondóta pene apytépe mbaʼasy vai, ha peñemeʼẽta pe enemigo pópe. Levítico 26:24, 25.
When Christ was confirming the covenant with many, it was the covenant that he had a quarrel over with the disobedient Jews. The “quarrel of his covenant,” began in 723 BC, when the Assyrians took the northern kingdom into captivity, and then for twelve hundred and sixty prophetic days, paganism trampled down literal Israel. That trampling down was then followed by another twelve hundred and sixty prophetic days, of papalism trampling down spiritual Israel.
Upe Cristo omombaretérõ hína kuri pe ñe’ẽme’ẽ heta ndive, pe ñe’ẽme’ẽ voi hína kuri upe ha’e orekovahague peteĩ joavy umi judío naiñe’ẽrendúiva ndive. Pe “ijoavy iñe’ẽme’ẽ rehegua” oñepyrũ kuri ary 723 JC mboyve, umi asirio ogueraha ramo guare ñeñapytĩme pe tetãnguéra yvate pegua; ha upéi, mil mokõi sa poapy ñe’ẽ aranduka ára maranduhára pukukue jave, pagãnguéra opyrũmboguejy Israel tee ári. Upe opyrũmboguejy rire, ou kuri ambue mil mokõi sa poapy ñe’ẽ aranduka ára maranduhára, papakuéra ruvicha guasu reko opyrũmboguejy hague Israel espiritual ári.
The prophetic week in which Christ confirmed the covenant, in fulfillment of the vision of twenty three hundred years, also represented the vision of twenty-five hundred and twenty years. The Millerites recognized enough of the prophecy of twenty-three hundred years to correctly proclaim the message of the Midnight Cry, but they chose to reject some of the light which Gabriel’s interpretation in chapter nine was meant to convey.
Araka’e marandu pokatúva pype Cristo omombaretévo pe ñe’ẽme’ẽ, ojejapóramo pe visión mokõi sua trescientos ary rehegua, avei ohechauka pe visión dos mil quinientos veinte ary rehegua. Umi Millerita oikuaa porãiterei pe profecía mokõi sua trescientos ary rehegua ikatu hag̃uáicha omomarandu hekopete pe Marandu Pyhare Mbytegua, péro ha’ekuéra oiporavo omboyke hag̃ua peteĩ parte pe tesakãgui pe interpretación Gabriel ome’ẽva capítulo nueve-pe he’iséva ombohasa hag̃ua.
Gabriel had instructed Daniel to rightly divide (mentally separate) the two visions, represented as “matter” and “vision,” and in fulfillment of that counsel Sister White informs us that this was the very burden of Daniel as he sought to understand the relation of the seventy weeks (a symbol of “seven times”), and the twenty-three hundred years.
Gabriel ombo’e va’ekue Daniel-pe omboja’o porã hag̃ua (ohechakuaa hag̃uáicha iñakãme) mokõi visión, ojehechauka hag̃ua “mba’e” ha “visión” ramo; ha upe consejo oñembotývo, Hermana White ñanemomarandu kóva hague añetehápe Daniel rembiapo pohýi ohekávo ontende hag̃ua mba’éichapa ojoaju umi setenta semana (peteĩ símbolo “siete tiempos” rehegua), ha umi mokõi mil trescientos ary.
Adventism’s rejection of the “seven times,” placed them in a position where they could not understand that the first period of four hundred and ninety years, which was cut off from the twenty-three hundred years, represented the rebellion of the covenant that Moses identifies as the “quarrel of his covenant”.
Adventismo omboyke pe “siete tiempos” omoĩ chupekuéra peteĩ tenda ndaikatúihápe oikũmby pe peteĩha período irundycientos noventa ary, oñekytĩva’ekue mokõi mil trescientos ary-gui, orrepresentaha pe ñe’ẽme’ẽ ñemoĩ mboyve, Moisés ohechauka hag̃ua pe “pleito de su pacto”.
They were also prevented from recognizing that the crucifixion in the midst of the week did more than simply identify the date, for it identified the very center of Christ’s quarrel with Israel’s disobedience with the blood of the covenant. They were blind to the fact that the blood that was shed for many at the cross, that was confirming his covenant, was also confirming the covenant set forth in Leviticus twenty-five and twenty-six.
Avei ndojehechakuaái avei hag̃ua pe kurusúre jejuka pe arapokõindy mbytepe ojapoha hetave mba’e ndaha’éi añoite ohechauka hag̃ua pe ára, peteĩcha avei ohechauka hag̃ua pe mbytépe voi oĩva Cristo ñorairõme Israel ñe’ẽrendu’ỹ rehe, pe ñe’ẽme’ẽ ruguy rupive. Oiko hikuái ára pytũme ndohechakuaáigui pe ruguy oñehẽva’ekue heta rehe pe kurusúre, omombaretéva hekove’ẽme’ẽ, ha’eha avei omombaretéva pe ñe’ẽme’ẽ oñemoĩva Levítico mokõi pa’ẽ po ha mokõi pa’ẽ poteĩpe.
Ancient Israel took upon themselves a covenant where they defined the covenant as their proclamation “that all that the Lord has said, we will do,” totally unaware that the covenant which Christ was offering required that His law be written upon the heart. Their pharisaical definition of the terms of the covenant prevented them from understanding and accepting the true covenant.
Yma Israel yma guaré ojejapyhy peteĩ ñe’ẽme’ẽ rehe, ha hikuái voi omyesakã upe ñe’ẽme’ẽ ko marandu rupive: “opa mba’e Ñandejára he’íva, rojapóta”, ha ndokuaáiete kuri pe ñe’ẽme’ẽ Cristo oikuave’ẽva oikotevẽha I léi ojehai hag̃ua py’a ári. Iñescribakuéra-icha omyesakã haguére upe ñe’ẽme’ẽ rembiasakue, ndohechakuaái ha norresivíri pe añetéva ñe’ẽme’ẽ.
Modern Israel has defined the blood of the cross in the midst of the week in terms which cause the same blindness for modern Israel that was upon ancient Israel when they rejected the Messiah and proclaimed they had no king but Caesar.
Israel ko'ág̃agua omyesakã hína kurusu ruguy pe mbyte arapokõindy rehegua ñe'ẽme omoheñóiva upeichagua pytũmby Israel ko'ág̃aguápe, pe oĩ haguéicha Israel yma guarépe omboykérõ guare Mesíaspe ha omoherakuãvo ndorekoiha ambue mburuvicha guasu César año hag̃uáicha.
Modern Israel is blind to the fact that the history which Gabriel outlined for Daniel not only includes the confirmation of the covenant, but also the scattering that is brought upon those who reject that covenant, for the verses identify that pagan Rome (the prince that was to come), would destroy the city and the sanctuary, and that unto the end of the war (which trampled down the sanctuary and the host) “desolations,” in the plural, were determined.
Israel ko’ẽguagua ndohechakuaái pe tembiasakue Gabriel omyesakã vaʼekue Daniel-pe ndahaʼeiha añoite ojapysaka hag̃ua pe ñeʼẽmeʼẽ mbytépe, ha katu avei oikeha ipype pe ñemosarambi oúva umi omboykéva upe ñeʼẽmeʼẽ rehe; umi versíkulo niko heʼi Roma pagana (pe mburuvicha oútava) ohunditaha táva ha pe tupaópe, ha pe ñorairõ pahápe peve (upe opyrũvaʼekue pe tupaóre ha pe ehérsitore) “ñehundi”, hetápe, ojehechaukaha vaʼekue.
In the history where Christ shed his blood to confirm the covenant with many, the two desolating powers of pagan and papal Rome are specifically identified. The blood shed upon the cross is what Christ brings into the heavenly sanctuary, and is a symbol of His work represented by the “mareh” vision of twenty-three hundred years. That history is woven in with the history of the “chazon” vision of twenty-five hundred and twenty years, as represented by the two desolating powers that would trample down the sanctuary and the host.
Pe tembiasakuepe Cristo oñohẽhague hoguy omombarete hag̃ua pe ñe’ẽme’ẽ heta ndive, umi mokõi pokatu ombyaíva Roma pagana ha papal rehegua ojekuaa hag̃ua hesakã porã. Pe huguy oñeñohẽva’ekue kurusúre ha’e pe Cristo oguerúva pe santuario yvagapeguápe, ha’e avei peteĩ ta’anga imba’apógui ojehechaukáva pe visión “mareh” mokõi mil trescientos ary reheguápe. Upe tembiasakue oñembojoaju pe visión “chazon” mokõi mil quinientos veinte ary reheguándi, ojehechaukaháicha umi mokõi pokatu ombyaíva rupive, oipyrũva’erãva ombohasa asy ha ogueraha yvýpe pe santuario ha pe ehérsito.
The truths which were represented in Miller’s dream as jewels shone as bright as the sun, but they were incomplete. In the last days, when the Midnight Cry is repeated to the very letter, those very jewels will be cast into the new, larger casket by the “dirt brush Man”, and they will then shine ten times brighter than they originally did. They become the test of the final Midnight Cry message. Those jewels were specifically identified by the two witnesses prophesied by Habakkuk, as tables. When the two tables of the 1843 and 1850 pioneer charts are laid upon each other “line upon line”, Miller’s jewels are specifically identified, and in so doing those jewels represent the message of the final Midnight Cry.
Umi añetegua ojehechaukáva’ekue Miller kérape joya ramo ohesape kuarahyicha, péro ndaipypukupáiri. Ipahápe ára, Pyharepyte Sapukái oñembohasajey vove peteĩteĩ letra peve, umi joya voi oñemombo pe pyahu, tuichavéva ryrupe “Kuimba’e cepíllo yvykue rehegua” rupive, ha upérõ ohesapéta diez jevy hetave iñepyrũrã guive. Umíva oiko pe marandu pahaite Pyharepyte Sapukái rehegua prueba ramo. Umi joya oñemombe’u porã va’ekue mokõi testígo Habacuc omarandúva rupi, tabla ramo. Mokõi tabla umi ta’anga 1843 ha 1850 guare pionérokuéra rehegua oñemoĩ jave peteĩ ári ambue, “línea ári línea”, Miller joyakuéra oñemombe’u porãite, ha upéicha rupi umi joya ohechauka pe marandu pahaite Pyharepyte Sapukái rehegua.
Most of the truths upon the two charts illustrate prophecies that were fulfilled prior to 1844, such as the identification of the beasts of Daniel seven and eight. The image of Daniel two is represented. The argument over whether it is Rome or Antiochus Epiphanes which establishes the vision is there. The first disappointment and the tarrying time of Habakkuk and the ten virgins is there. The arrival of the third angel is there, as is the heavenly sanctuary. “The daily” as a symbol of paganism is there. And of course, the three Woes of Islam are there. When brought together the charts represent an illustration of the “increase of knowledge” that takes place when the Lion of the tribe of Judah unseals a prophetic truth.
Hetave umi añetegua oĩva mokõive ta’angakuéra ári ohechauka marandu hag̃ua umi profesía oñekumplíva’ekue 1844 mboyve, techapyrãramo, umi mymba Daniel 7 ha 8-pe gua jeikuaa porã. Oñerrepresenta avei ta’anga Daniel 2-pe gua. Upépe oĩ pe ñe’ẽrendy ojejapóva rehegua, taha’e Roma térã Antiochus Epiphanes pe omopyendáva pe visión. Upépe avei oĩ pe peteĩha jejavy guasu ha Habacuc ha umi diez virgenes rehegua aravo oñembohasa hag̃ua. Upépe oĩ pe mbohapyha ánhel ñeguahẽ, ha avei pe santuario yvagagua. “Pe ára ha ára” peteĩ símbolo ramo paganismo rehegua upépe oĩ. Ha, añetehápe, upépe oĩ avei Islam rehegua mbohapy Ay. Oñembojoajúvo, umi ta’angakuéra ohechauka peteĩ ta’anga “jekuaa oñembohetavéva” rehegua oikóva pe León Judá ñemoñaregua oipe’a jey jave peteĩ añetegua profesíape gua.
As we wind down our consideration of the vision of the Ulai River as the symbol of the prophetic knowledge that was unsealed at the time of the end in 1798, which increased to make up the jewels in the new, larger casket of William Miller’s dream, we will revisit the Millerite truths which were incomplete in their history. Some were left in an incomplete state because of the time in history in which the Millerites were living, and others were left incomplete through the disobedience of those who refused to keep up with the advancing light of the third angel.
Jahupytyvo ñane ñehesa’ỹijo pe visión Ysyry Ulai rehegua, profétikamente ohechaukáva pe arandu maranduhára ojepe’ava’ekue ára paha jave ary 1798-pe, ha upéi hetave hag̃ua ojapo hag̃ua umi ita jeguaka pyahu, tuichavéva, ojehecháva William Miller kérape, jajevýta umi añetegua Millerita-kuéra rehe, ha’ekuéra rembiasápe noñemohu’ãmbái va’ekue. Oĩva opyta va’ekue peteĩ estado noñemohu’ãiva rupi pe ára rembiasakue umi Millerita-kuéra oikohápe, ha ambuéva opyta noñemohu’ãiva umi iñe’ẽrenduhẽ rupi, umi ndohejái va’ekue ojapo hag̃ua tape pe tesape tenonde gotyo oguatáva mbohapyha ánhel marandu ndive.
We will continue these things in the next article.
Ko’ã mba’e ñamboguata meme pe artículo oútavape.
“Those whom God has sent with a message are only men, but what is the character of the message which they bear? Will you dare to turn from, or make light of, the warnings, because God did not consult you as to what would be preferred? God calls men who will speak, who will cry aloud and spare not. God has raised up his messengers to do his work for this time. Some have turned from the message of the righteousness of Christ to criticize the men and their imperfections, because they do not speak the message of truth with all the grace and polish desirable. They have too much zeal, are too much in earnest, speak with too much positiveness, and the message that would bring healing and life and comfort to many weary and oppressed souls, is, in a measure, excluded; for just in proportion as men of influence close their own hearts and set up their own wills in opposition to what God has said, will they seek to take away the ray of light from those who have been longing and praying for light and for vivifying power. Christ has registered all the hard, proud, sneering speeches spoken against his servants as against himself.
“Umi Ñandejára ombouva’ekue peteĩ marandu reheve ha’e kuimba’e mante, péro mba’éichapa upe marandu reko oguerúva hikuái? ¿Reñemoĩtapa upegui térã remomichĩta umi ñe’ẽmondo, Ñandejára ndoporandúi haguére ndéve mba’épa nde reipotavéva? Ñandejára ohenói kuimba’épe oñe’ẽ hag̃uáicha, osapukái hag̃uáicha ha ani hag̃uáicha ojoko. Ñandejára omopu’ã hembijeroviapyharakuérape ojapo hag̃ua hembiapo ko ára guarã. Oĩ umi ojere va’ekue Cristo tekojoja rehegua marandúgui, okrítika hag̃ua umi kuimba’e ha ijimperfección-kuéra, ndaha’éi rupi oñe’ẽva hikuái añetegua marandu rehe opaite porã ha ñe’ẽporã ojeipotáva reheve. Hetaiterei hikuái ikyre’ỹ, hetaiterei añetehápe oñeme’ẽ, oñe’ẽ hetaiterei py’a guasu reheve; ha upe marandu oguerútava pohãno, tekove ha py’aguapy heta ánga kane’õ ha jejopy vaekuépe guarã, peteĩ medida peve oñemboyke; péicha, umi kuimba’e oguerekóva pu’aka ombotyvo ipy’akuéra ha omopu’ãvo hembipota tee Ñandejára he’íva rovái, ojepytaséta avei oipe’a hag̃ua tesape rendy umi ohecha hag̃uáicha hi’ãitévape ha oñembo’e va’ekuépe tesape ha mbarete ombopukúva rehe. Cristo ohai hag̃uama opa umi ñe’ẽ hatãva, jejopyrãva ha ñembotavy rehegua oñe’ẽ va’ekue hembiguái-kuéra rehe, ku oñe’ẽramoguáicha hese voi.”
“The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory. The work that might have been done, will be left undone by the rejecters of truth, because of their unbelief. We entreat of you who oppose the light of truth, to stand out of the way of God’s people. Let Heaven-sent light shine forth upon them in clear and steady rays. God holds you to whom this light has come, responsible for the use you make of it. Those who will not hear will be held responsible; for the truth has been brought within their reach, but they despised their opportunities and privileges. Messages bearing the divine credentials have been sent to God’s people; the glory, the majesty, the righteousness of Christ, full of goodness and truth, have been presented; the fullness of the Godhead in Jesus Christ has been set forth among us with beauty and loveliness, to charm all whose hearts were not closed with prejudice. We know that God has wrought among us. We have seen souls turn from sin to righteousness. We have seen faith revived in the hearts of the contrite ones. Shall we be like the lepers that were cleansed who went on their way, and only one returned to give glory to God? Let us rather tell of his goodness, and praise God with heart, with pen, and with voice.” Review and Herald, May 27, 1890.
“Pe mbohapyha ánhel marandu ndojekuaaporãmo’ãi, pe tesape omoexakãtava ko yvy iñemimbipa reheve oñembohérata tesape japu ramo umi ndoguatáiva ipype iñemimbipa ojupi ha oñemotenondéva rehe. Pe tembiapo ikatúva ojapo hag̃ua, opytáta jejapopyre’ỹre umi omboykéva añetegua rupi, ijerovia’ỹ rehe. Rojerure peẽme, peẽ peñemoĩva añetegua resape rovái, peñembo’y hag̃ua Ñandejára tavayguakuéra rapegui. Toheja hag̃ua yvágagui ouva’ekue tesape overa hese kuéra ári hesakã ha pyta porã hag̃uáicha iñe’ẽjoja reheve. Ñandejára penejoko peẽme, ko tesape og̃uahẽ vaʼekuépe, pe poru pejapóva hese rehe. Umi nohenduséiva oñembojovakéta upévare; añetegua niko oñemoĩmava’ekue ijypýpe kuéra, haʼekuéra katu omboyke hembiapo hag̃ua arakaʼeve hag̃ua ha umi priviléhio oguerekóva. Marandu oguerekóva Tupãmegua jehechaukarã oñemondo Ñandejára tavayguakuérape; Cristo mimbipa, ijojaha’ỹva tuichakue, hekojojaha añetegua, henyhẽva mba’eporã ha añetegua rehe, oñepresenta vaʼekue; Tupã reko renyhẽmbaitéva Jesucristope oñemyesakã ñande apytépe porã ha iporãitereíva rupive, oipyhy hag̃ua opa umi korasõ ndajejokóiva prejuísio reheve. Jaikuaa Tupã ombaʼapo hague ñande apytépe. Jahecha ánima ojevy hag̃ua angaipágui tekojojápe. Jahecha jerovia oñembopyahu jey hague umi oñembyasyetévape korasõme. Piko jaikóta umi leproso oñemopotĩ vaʼekueicha, oho hag̃uáicha haperãre, ha peteĩnte ou jey hag̃ua omeʼẽ hag̃ua mimbipa Tupãme? Toñemoñe’ẽve ñande iporãva rehe, ha ñamombaʼeguasu Tupãme ñane korasõme, ñane plúmape, ha ñane ñeʼẽme.” Review and Herald, May 27, 1890.