The jewels of William Miller’s dream will shine ten times brighter than they shone in the history of the Millerites. The Millerites’ understanding of the knowledge that was increased during their history was accurate, but incomplete. When their understanding is placed into a more accurate historical setting it identifies more serious implications, for it not only expands the prophetic truths represented by the jewels, but it also produces the test for ten virgins of the last days. The Millerite understanding is represented upon the two pioneer charts (1843 and 1850). Both charts were a fulfillment of the tables prophesied in Habakkuk’s chapter two, and the fact that the charts were a fulfillment of Habakkuk, and also that those very truths were the foundational truths of Adventism were identified as such by the Spirit of Prophecy.
Umi joya William Miller sueñopegua ohesape joýta diez jey iporãve hag̃ua umi Millerita kuéra rembiasakuepe ohesapé haguéicha. Umi Millerita kuéra ñentendekuaa pe arandu oñembohetavéva’ekue iñemombe’upykuérape rehegua hekopete vaʼekue, ha katu ndojehuʼéi vaʼekue ipaite hag̃uáicha. Oñemoĩvo iñentendekuaa peteĩ marco histórico hesakãvéva ryepýpe, upéva ohechauka mbaʼe hembiapo pohýive, ndahaʼéi añónte omyasãigui umi añetegua profético ojehechaukáva umi joya rupive, síno avei oguerúgui pe prueba umi pa virgen paha ára guápe g̃uarã. Pe ñentendekuaa Millerita rehegua ojehechauka umi mokõi cuadro pionero ári (1843 ha 1850). Mokõivéva cuadro haʼe vaʼekue peteĩ cumplimiento umi tabla oñeprofetisáva Habacuc kapítulo mokõi-pe, ha pe hecho umi cuadro haʼe hague pe cumplimiento Habacuc rehegua, ha avei koʼã añeteguaete voi haʼe hague umi añetegua ypykue Adventismo rehegua, ojehechauka upéicha voi Profecía Espíritu rupive.
The understanding of a few of the foundational truths were increased in glory as the Millerites were led into an understanding of the heavenly sanctuary and the truths associated with the sanctuary, after the great disappointment of October 22, 1844. But Adventism’s transition into a Laodicean condition in 1856, and their ultimate rejection of the “seven times” in 1863, led them into the wilderness of Laodicea. No significant truth has been brought forth through Adventism since the 1850’s. If you doubt that claim, then identify why it is incorrect.
Oñemboheta porãve vaʼekue mbykymi umi añetegua ypykuéra pe mimbipa guasu rehe, umi Millerita-kuéra og̃uahẽvo peteῖ kuaapy pe santuario yvágape guare ha umi añetegua ojoajúva pe santuario rehe, upe ñembyasy guasu rire 22 jasypa 1844-pe. Péro Adventismo ohasa rire peteĩ tekopy Laodicea-pegua 1856-pe, ha ipahápe ombotovévo “umi siete tiempo” 1863-pe, ogueraha chupekuéra pe desiérto Laodicea-pe. Ndaipóri añetegua iñimportánteva oñemosẽ vaʼekue Adventismo rupive umi ary 1850 guive. Nde reikóiramo upe jeʼe rehe, upéicharõ ehechauka mbaʼérepa ndahaʼéi añete.
The Millerites were correct on the understanding of Daniel two, but their understanding was limited. Adventism never went beyond the Millerite understanding. Today all eight kingdoms represented in Daniel chapter two can be seen, as can the symbolism of Daniel praying to understand the secret of Nebuchadnezzar’s dream. That secret represents the final prophetic secret, (all the prophets are identifying the last days), and the last prophetic secret is what John identifies as the Revelation of Jesus Christ. That secret is unsealed when the “time is at hand,” just before probation closes, and that secret is now being unsealed, for those who choose to see.
Umi Millerita-kuéra oikuaa porã kuri Daniel mokõiha kapítulo rehegua, péro iñentendimiento ipyahuvéva ha ndahetái vaʼekue. Adventismo arakaʼeve ndohasái pe entendimiento Millerita-gui. Ko árape ikatu ojehecha opa umi poapy tetãnguéra ojehechauka hag̃ua Daniel kapítulo mokõi-pe, ha avei pe simbolismo Daniel oñemboʼe hag̃ua ontende hag̃ua pe ñemimby Nabucodonosor kerayvoty rehegua. Upe ñemimby ohechauka pe paha marandu profético ñemimby, (opa umi proféta-kuéra ohechauka umi ára paha), ha pe paha ñemimby profético haʼe upe Juan ohenói vaʼekue pe Jesucristo Ñemombeʼu. Upe ñemimby ojepeʼa hag̃ua iñembotýgui pe “ára oguahẽmbaitéma” jave, michĩmi mboyve probation oñembotýmbaitévo, ha upe ñemimby koʼág̃a ojepeʼa hína iñembotýgui, umi oiporavóva ohecha hag̃uápe g̃uarã.
The Millerite understanding of “the daily” in the book of Daniel was identified by inspiration as correct, but by 1901, Adventism began a process of rejecting that foundational truth, and by the 1930’s Adventism had reverted back to the old Protestant view, which claims that “the daily” represents some aspect of Christ’s sanctuary ministry. That satanic view, the Spirit of Prophecy says, came from “angels that had been expelled from heaven.” Today the correct Millerite view of “the daily,” can be seen as not only the symbol of paganism, but as the symbol of the rebellion of Adventism, which brings the strong delusion upon those who do not love the truth.
Pe entendimiento Miller-gua “pe ára pukukue” rehegua Daniel kuatiañe’ẽme oñemombeʼu vaʼekue inspiración rupive hekojojaha hag̃ua, hákatu ary 1901 peve, pe Adventísmo oñepyrũ peteĩ proceso ohejareko hag̃ua upe añetegua ypykue, ha ary 1930 rupi pe Adventísmo ojevýma jey pe ymaite guare perspectiva protestánte-pe, heʼíva “pe ára pukukue” orepresentaha Cristo rembiapo itupaópe. Upe perspectiva satánica rehe, Espíritu de Profecía heʼi ouhague “umi ánhel-gui oñemosẽ vaʼekue yvágagui.” Ko árape pe perspectiva correcta Miller-gua “pe ára pukukue” rehegua ikatu ojehecha ndahaʼéi paganis mo símbolo añónte ramo, síno avei Adventísmo puʼãre símbolo ramo, oguerúva pe mbotavy guasu umi ndohayhúivape pe añetegua.
The Millerites were led to the correct date for the expiration of the twenty-three hundred years, and Adventism immediately after the Great Disappointment recognized increased light associated with that prophecy, but with their rejection of the “seven times,” from 1856 through 1863, and even unto this very day, they have seen no advancing light from the doctrine they claim is their central pillar and foundation. Today the “seven times” can be seen, (by those willing to see), as being directly associated with every time period of the twenty-three hundred year prophecy.
Umi Millerita-kuéra ojejogua ára hekoitépe hag̃ua opa hag̃ua umi mokõi su ha mbohapy sua ary, ha pe Adventismo, upe Guasu Jepy’apy rire pya’e, ohechakuaa tesape ojupivéva ojoajúva upe profesía ndive; hákatu, iñemboyke haguére umi “pokõi jey”, ary 1856 guive 1863 peve, ha ko ára peve voi, ndohechái hikuái mba’eveichagua tesape oñemotenondéva pe doctrina-gui he’íva hikuái ha’eha ijyvyra mbyte ha ipyenda. Ko árape umi “pokõi jey” ikatu ojehecha, (umi ohechaséva rupive), oĩha joaju hag̃ua peteĩchaite opaite período de tiempo profesía mokõi su ha mbohapy sua ary rehegua ndive.
The first forty-nine years represents the cycle of the land resting every seventh year that is repeated seven times. The four hundred and ninety years represents not only a period of probation for ancient Israel, but it identifies how many years of rebellion against the command to allow the land to rest would transpire in order to accumulate a total of seventy years that the land was prevented from resting (which is the period of captivity for that very rebellion). The week Christ confirmed the covenant is structured by three and a half years to the cross and three and a half years after the cross. In that week Christ was gathering all men, for he said if he was lifted up, he would gather all men.
Umi peteĩha irundy pa porundy ary rehegua ohechauka yvy opytuʼu jey hag̃ua káda pokõiha áñope, oñembopyahu hag̃uáicha siete jey. Umi irundy ciento noventa ary ohechauka ndahaʼéi peteĩ tiémpo jeike hag̃uánte Israel yma guarépe g̃uarã, ha katu oikuaauka avei mboy ary pe ñemonguʼe ñandejára rembiapoukapy rehe, omeʼẽ hag̃ua yvýpe opytuʼu, ohasáta hag̃ua oñembyaty pe setenta ary pukukue yvy ndojehejái hague opytuʼu hag̃ua (ha upéva hína pe ñembyaty aja pe ñemonguʼe upévare). Pe semána Cristo omombaretéva pe ñeʼẽmeʼẽ ojejapo mbohapy ary ha mbyte pe kurusúpe peve ha mbohapy ary ha mbyte pe kurusu rire. Upe semánape Cristo ombyaty vaʼekue opa tavayguakuérape, heʼi haguére ñemopuʼãramo yvate gotyo, ombyatytaha opa tavayguakuérape.
Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. John 12:31, 32.
Koʼág̃a hína ko yvy arigua husgádo: koʼág̃a oñemosẽta okápe ko yvy arigua mburuvicha guasu. Ha che, yvýgui chejehupi ramo, ambyatýta opa tavayguakuérape che rendápe. Juan 12:31, 32.
The twenty-five hundred and twenty days in which Christ confirmed the covenant and gathered men unto Himself, represents the twenty-five hundred and twenty years that God scattered His rebellious people, due to the quarrel of His covenant. The “seven times” carried out against the northern kingdom of Israel, represented the scattering of twenty-five hundred and twenty years that began in 723 BC and ended in 1798. The year 538, divides the two periods and creates two successive periods of twelve-hundred and sixty years. The first period representing the trampling down of the sanctuary and host by paganism, and the second the trampling down accomplished by papalism.
Mokõi sua ha po mokõipa ary oĩ haguépe Cristo omombarete hag̃ua pe ñe’ẽme’ẽ ha ombyaty hag̃ua yvypórape Hendápe, ohechauka pe mokõi sua ha po mokõipa ary Tupã omyasãi hague Ipuévlope opuʼãvape, pe iñe’ẽme’ẽ rehegua joavy rupi. Pe “siete tiempo” ojeporúva pe Israel rréino yvateguáre, ohechauka pe ñemyasãi mokõi sua ha po mokõipa ary pukukue, oñepyrũva’ekue 723 ary Cristo mboyve ha opa vaʼekue 1798-pe. Pe ary 538 omboja’o ko mokõi período ha omoheñói mokõi período ojoapýva peteĩ sua mokõi sua po ary pukukue. Pe peteĩha período ohechaukáva pe santuario ha pe ehérsito jeipyru paganis-mo rupive, ha pe mokõiha pe jeipyru ojejapóva papalismo rupive.
The “seven times,” of twenty-five hundred and twenty years against the southern kingdom that began in 677 BC, and ended in 1844, ended on October 22, 1844. It is a symbol of the curse of the covenant, and concluded by the sounding of the jubilee trumpet which was to be blown upon the Day of Atonement. The antitypical Day of Atonement that began on October 22, 1844 represents a period of time. It is the period of the Investigative Judgment, and during that period of time the jubilee trumpet associated with the sacred cycle of seven was to be sounded.
Pe “siete tiempo”, dos mil quinientos veinte ary, ojepysóva pe rréino yvate gotyo rehe oñepyrũva 677 a.C.-pe ha opa 1844-pe, opa kuri 22 jasypa 1844-pe. Kóva ha’e peteĩ símbolo pe ñe’ẽme’ẽ ñembyai rehegua, ha oñemohu’ã pe jubileo trompéta osapukáiva rupive, peva’erã ojetokáva pe Ñemoheñói Ára-pe. Pe Ñemoheñói Ára antitípico oñepyrũva 22 jasypa 1844-pe ohechauka peteĩ ára pukukue. Ha’e pe ára pukukue pe Huísio Investigativo rehegua, ha upe ára pukukue aja pe jubileo trompéta ojoajúva pe siete marangatu jere rehe ndive va’erã osapuka.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Ha umi ára pe séptimo ánhel ñeʼẽ rehegua, haʼe oñepyrũ vove ombopu, Tupã remimokañy oñemohuʼãta, heʼihaguéicha hembiguái profétakuérape. Apocalipsis 10:7.
The sounding of the seventh Trumpet, which began on October 22, 1844, represents the Jubilee Trumpet of the sacred cycle of seven, as set forth in Leviticus twenty-five. The Millerites were ultimately correct on the dating of the twenty-three-hundred-year prophecy, and Adventism came to understand more of it just after the Great Disappointment, but Miller’s “jewel” of the period of twenty-three-hundred-years is today shining ten times brighter. Every prophetic characteristic of the seven periods represented within the period of twenty-three-hundred-years, has a direct prophetic connection with the twenty-five-hundred and twenty years (“seven times”), of Leviticus chapters twenty-five and twenty-six.
Pe séptimo Trompeta oñehendu hag̃ua, oñepyrũva’ekue 22 jasypa 1844-pe, orrepresenta pe Trompeta del Jubileo pe ciclo sagrado de siete rehegua, he’iháicha oñemoĩ Lévitico veinticinco-pe. Umi Millerita ipahápe hekoitépe oĩkuri pe fecha rehe pe profesía dos mil trescientos años rehegua, ha Adventismo oikuaa hag̃ua hetave hese upe riremi pe Gran Decepción rire, péro ko árape Miller “joya” pe período dos mil trescientos años rehegua omimbi diez veces hetave. Káda característica profética umi siete períodos rehegua ojejuhúva pe período dos mil trescientos años ryepýpe, oguereko peteĩ conexión profética directa umi dos mil quinientos veinte años rehe (“siete tiempos”), Lévitico capítulos veinticinco ha veintiséis-pe.
The Millerites rejected the claim of apostate Protestantism and Catholicism that the “robbers of thy people,” who “exalted themselves,” and “fell” was a symbol of Antiochus Epiphanes, and they were correct. They knew and defended the truth that it is Rome that in God’s prophetic word is represented as the “robbers of thy people that established the vision”, not some unknown and historically insignificant Syrian king that established the vision.
Umi Millerita-kuéra omboyke pe he’íva protestantismo apóstata ha catolicismo, pe “nde retãygua mondaha-kuéra”, umi “opu’ã va’ekue ijehegui”, ha “ho’a va’ekue” ha’eha peteĩ símbolo Antioco Epífanes rehegua, ha oĩ porã kuri hikuái. Ha’ekuéra oikuaa ha odefende pe añetegua: ha’eha Roma pe Ñandejára ñe’ẽ profético-pe ojehechaukáva ramo “nde retãygua mondaha-kuéra omopyendáva pe visión”, ndaha’éi peteĩ mburuvicha guasu sirio ojekuaa’ỹva ha tembiasakue-pe sa’ieterei mba’éva omopyendáva pe visión.
Today the Adventist theologians teach that the “robbers of thy people” is Antiochus Epiphanes. Today, the argument which in Millerite history represented that the former covenant people who were being passed by did not, and could not, understand the vision (which is established by the correct understanding of the “robbers of thy people”), is once again being repeated by the former covenant people who are once again being passed by.
Ko árape umi teólogo adventista ombo’e hína pe “nde retãgua mondaha kuéra” ha’eha Antiochus Epiphanes. Ko árape, pe argumento historia millerita-pe orrepresentáva umi yma guare tavayguakuéra pacto guigua, ojehejáva tapykuépe, ndohupytýi hague ha ndaikatúi hague ontende pe visión (oñemopyendáva pe entendimiento hendaitépe pe “nde retãgua mondaha kuéra” rehe), oñe’ẽjey jey ko’ág̃a umi yma guare tavayguakuéra pacto guigua rupive, ojehejáva tapykuépe jey hag̃ua.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Oĩhápe ndaipóri visión, tetãygua oñehundi; ha pe oñongatúva léi, ovy'a ha'e. Proverbios 29:18.
The Millerites taught correctly that the twenty-five hundred and twenty years (“seven times”), of Leviticus twenty-six, was the longest and last time prophecy in the Bible, but Laodicean Adventism rejected that “jewel” in 1863, and today it can be seen, (by those who wish to see), that not only were the Millerites correct in identifying the “seven times” as the longest time prophecy in the Bible, but also that “the curse”, which is God’s indignation, was carried out against both the northern and southern kingdoms of Israel.
Umi mllerita-kuéra ombo’e porã kuri umi mokõipa poha ha mokõipa ary (“siete tiempo”), Levítico mokõipa seis-pe, ha’eha pe profesía de tiempo ipukuvéva ha ipahaguéva Biblia-pe; ha katu pe Adventismo Laodicense omboyke upe “joya” ary 1863-pe, ha ko árape ikatu ojehecha, (umi ohechasévape guarã), ndaha’éi añoite umi mllerita-kuéra oĩ hague porã ombojekuaa hag̃ua umi “siete tiempo” ha’eha pe profesía de tiempo ipukuvéva Biblia-pe, síno avei “pe maldición”, ha’éva Tupã poxy, oñemboguata hague mokõivéva Israel retãnguéra ári, pe reino yvatepegua ha pe reino yvýpeguáre.
Today the respective conclusions of those two indignations, which the book of Daniel addresses (as do other prophets), can be seen to be two bookends (first and last) of a period of forty-six years, when Christ erected the Millerite temple, as typified by the forty-six days Moses was on the mount receiving instructions for erecting the wilderness tabernacle; and by the forty-six years of Herod’s remodeling of the temple which the Pharisees referred to in their conversation with Christ about Him “resurrecting” by the cleansing of a temple that had been “destroyed” by traders and money-changers, and also by the resurrection of His human temple that was created with forty-six chromosomes. Today, the Millerite foundational truths are as correct as ever, but they are now ten times more profound.
Ko árape ojehechakuaa umi mokõi pochy añeteguáva rembe’y, pe kuatia Daniel rehegua oñe’ẽháicha (ha ambue maranduhára kuéra avei), ha’eha mokõi extremo peteĩ período irundy-pa seis ary pukukuegua rehegua, upe jave Cristo omopu’ãva’ekue pe tupão Millerita, oñembojoguaháicha umi irundy-pa seis ára Moisés oĩ haguére pe yvyty ári oguerohory hag̃ua mbo’epy pe tabernáculo ñu rehegua ñemopu’ãrã; ha avei umi irundy-pa seis ary Herodes omoambue jey haguéicha pe tupão, umi fariseo kuéra omombe’úva’ekue iñomongeta Cristo ndive Ha’e “omoingove jey” rehe, pe ñemopotĩ rupive peteĩ tupão “oñehundiva’ekue” ñemuhára ha viru moambuehára kuéra rupi, ha avei pe ñemoingove jey Itupao yvypóra rehegua, ojejapóva irundy-pa seis cromosoma reheve. Ko árape, umi añetegua pyenda Millerita rehegua oike porã gueteri yma guaréicha, ha ko’ág̃a ipypukuve diez jey.
Today it can be seen (by those willing to see), that when Christ introduced Himself as Palmoni (the Wonderful Numberer, or the Numberer of Secrets) in the thirteenth verse, of Daniel chapter eight, that He was presenting the connection between a vision that represented a period of twenty-three hundred years and another vision that represented twenty-five hundred and twenty years. When the relation of these two prophetic periods is recognized, it can be seen that they are directly connected with the twelve-hundred-and-sixty-years of papal rule, which in turn is connected with the twelve-hundred-and-ninety-years of Daniel twelve and also the thirteen-hundred-and-thirty-five-years of the same verse.
Ko ára ikatu ojehecha (umi ohechaséva rehegua), Cristo ojeikuaauka ramo guare ijehe Palmoni ramo (Pe Mombopapahára Hechapyrãva, térã Pe Mombopapahára Ñemimby rehegua) Daniel capítulo ocho, versículo trece-pe, haʼe ohechauka hague joaju peteĩ visión ohechaukáva peteĩ período mokõi mil trescientos ary rehegua ha ambue visión ohechaukáva mokõi mil quinientos veinte ary rehegua. Ojekuaa ramo koʼã mokõi período profético ojoajuha, ikatu ojehecha haʼekuéra ojoaju hag̃ua peteĩchaite umi mil doscientos sesenta ary kuéra papal mburuvicha guasu rehegua ndive, ha upéva avei ojoaju Daniel doce-pe umi mil doscientos noventa ary ndive ha avei umi mil trescientos treinta y cinco ary rehe ndive, upe versículo mismo-pe.
The are many more direct connections of prophetic periods that are associated with the two visions of verses thirteen and fourteen of Daniel eight, but they are only recognized by those who wish to see. But today, beyond the connections of all the time periods that are brought together by the two visions is the revelation of the name of Palmoni (the Wonderful Numberer, or the Numberer of Secrets). The Millerites were correct on the two verses, but limited, and today Adventism is simply in complete and utter darkness.
Oĩ hetaiteve joaju hag̃ua profetíape guaréva umi ára pukukue rehegua, ojejoajúva mokõi visión rehe ndive umi versíkulo trece ha catorce Daniel 8-pe, ha katu umíva ojehechakuaa umi oipotáva ohecha hag̃uarã añónte. Ha ko árape, opa umi joaju ári umi ára pukukue rehegua, ojeguerojokéva oñondive umi mokõi visión rupive, oĩ pe jehechauka Palmoni réra rehegua (Pe Iporaite Papahára, térã Papahára Ñemimbykuéra rehegua). Umi Millerita-kuéra oĩ porãkuri umi mokõi versíkulo rehe, ha katu michĩkuri iñentendimientope, ha ko árape Adventismo oĩnte pytũmby tuichaitépe haite hag̃ua.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 29:9–12.
Pejejoko pendejujái ha peñemondýi; pesapukái ha pesapukái: oka’u hikuái, hákatu ndaha’éi víno reheve; opyta joa’ỹ hikuái, hákatu ndaha’éi kaguy mbarete reheve. Ñandejára niko oñohẽ pende ári peteĩ ke pypuku espíritu, ha omboty pene resa; umi maranduhára ha pende ruvicha kuéra, umi techahára, ha’e ojaho’i. Ha opa visión oiko peẽme hag̃ua peteĩ kuatiañe’ẽ oñembotýva ñe’ẽicha, ome’ẽva peteĩ iñarandúvape, he’ívo: Emoñe’ẽ kóva, ajerure ndéve; ha ha’e he’i: Ndikatúi; oñembotýgui. Upéi pe kuatiañe’ẽ oñeme’ẽ pe ndoikuaáivape, he’ívo: Emoñe’ẽ kóva, ajerure ndéve; ha ha’e he’i: Che ndaikuaái moñe’ẽ. Isaías 29:9–12.
Sister White identifies that William Miller was given “great light” upon the book of Revelation, but his understanding of chapters twelve, thirteen, seventeen and eighteen of Revelation was, quite simply, not correct. Those incorrect understandings are not represented upon the two sacred charts, but what is represented from the book of Revelation, chapter nine, is the “jewel” that Islam is represented by the three Woes.
Hermana White ohechakuaa William Miller-pe oñeme’ẽ hague “tuicha tesape” Apocalipsis aranduka rehe, ha katu iñentendimiento Apocalipsis capítulos doce, trece, diecisiete ha dieciocho rehe, añetehápe, ndaikatúi oje’e hekoitépe hague. Umi entendimiento vai ndojehechaukái umi mokõi cuadro sagrado ári, ha katu pe ojehechaukáva Apocalipsis arandúgui, capítulo nueve-gui, ha’e pe “joya” Islam ojehechaukaha umi mbohapy Ay ári.
“Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.
«Predikadorkuéra ha tavayguakuéra oma’ẽ kuri Apocalipsis arandukáre mbaʼe kañymbyramo ha saʼive iñimportante hag̃ua ambue Escritura Marangatu pehẽnguégui. Péro che ahecha ko aranduka añetehápe haʼeha peteĩ revelación oñemeʼẽva iñespecial hag̃ua umi oikovaʼerãva ára pahápe guarã, ogia hag̃ua chupekuéra oikuaa porã hag̃ua hikuái mboʼe hendaitépepa oĩ ha mbaʼépa hína idovéra. Tupã omboguata William Miller apytuʼũ profecía-kuérape ha omeʼẽ chupe tesape guasu Apocalipsis arandukáre.» Early Writings, 231.
The expression “great light” in the writings of Sister White is very informative. Miller understood the churches, seals and trumpets of Revelation, for holy angels “directed his mind” on these subjects. The “great light” given to Miller was represented on the two sacred tables, and the doctrinal truths that were the “great light” were identified in his dream as “jewels”. Adventism was given that “great light” and began covering it up with counterfeit jewels beginning in 1863. The principle of “light” is that “light” is what Christ uses to judge a person or a people.
Pe ñe’ẽ “tesape guasu” oĩva Hermana White jehaipykuépe ohechauka heta mba’e. Miller ontende vaʼekue Apocalipsis-pe oĩva umi iglésia, umi sello ha umi trompéta, pórke umi ánhel marangatu “omotenonde iñapytuʼũ” koʼã mbaʼe rehe. Pe “tesape guasu” oñemeʼẽvaʼekue Miller-pe ojejuhu oñerrepresenta hag̃ua umi mokõi tabla sagrado ári, ha umi añetegua doctrinal haʼéva pe “tesape guasu” oñemombeʼu hag̃ua ikérape “ita jeguaka” ramo. Adventismo oñemeʼẽ vaʼekue upe “tesape guasu” ha oñepyrũ ojahoʼi hag̃ua ichupe umi ita jeguaka japu reheve ary 1863 guive. Pe principio rehegua “tesape” haʼe hína “tesape” haʼeha upe Cristo oiporúva ohusga hag̃ua peteĩ tapicha térã peteĩ tavayguakuérape.
Not only does “light” judge a people, but the “light” which they could have had if they had not resisted (as they did in 1856, as only one of many examples). The other attribute associated with “light,” is that the “light” that is rejected produces a corresponding degree of darkness. Adventism rejected and covered up the “great light” given by God to Miller that represents the foundations of Adventism.
Ndaha’éi “tesape” añónte ohusga peteĩ tetãme, ha katu avei pe “tesape” ikatúva kuri oreko hikuái noñemoĩririre hese (ojapohaguéicha 1856-pe, peteĩ techapyrãnte heta apytégui). Ambue tekome’ẽ ojoajúva “tesape” rehe ndive ha’e, pe “tesape” ojeheja hag̃uáicha osẽva’ekue ogueru hag̃ua peteĩ pytũmby joja hag̃ua. Adventismo ombotove ha omokañy pe “tesape guasu” Tupã ome’ẽva’ekue Miller-pe, upéva ohechaukáva Adventismo pyenda hag̃ua.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had “great light:” ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Pe peteĩ ohecháva yvýrupi, omoñe’ẽva opa kuimba’e kuñanguéra korasõ, he’i umi oguerekóva ‘tuicha tesape’ rehe: ‘Ha’ekuéra ndopy’arasyi ha ndesorprendei iñemeko moral ha espiritual rehe.’ Añetehápe, ha’ekuéra oiporavo hikuái hóga tape tee, ha iñanga ojerovia umi mba’e jeguarúpe. ‘Che avei aiporavóta iñembotavýva, ha aguerúta hi’ári umi mba’e okyhyjéva hikuái; añehenói ramo, avave norrespondéi; añe’ẽ ramo, nohendúi hikuái; síno ojapo ivaíva che resa renondépe, ha oiporavo upe ndacheroryvéi haguépe.’ ‘Tupã omondóta chupekuéra mbotavy mbaretéva, oguerovia haguã peteĩ japu,’ ndohayhúigui pe añetegua ikatu hag̃uáicha ojesalva hikuái, ‘ha ojerohory rangue teko joja’ỹre.” Isaías 66:3, 4; 2 Tesalonicenses 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have “once known the truth,” mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.
“Pe Mbo’ehára yvagapegua oporandu: ‘Mba’e engaño mbaretevéva piko ikatu ombotavy akãgui pe ñapensa hag̃ua reñemopyenda porãha pe cimiento añeteguápe ha Tupã omoneĩha nde rembiapo, ha añetehápe katu rejejapo heta mba’e ko yvy arandureko rupive ha reikotevẽ Jehová rehe. ¡Ay, tuichaiterei ningo pe ñembotavy, peteĩ jejuruja porãite opokóva apytu’ũre, kuimba’ekuéra “peteĩ jey oikuaa va’ekue pe añetegua” ojavy jave pe tupãrayhu reko peteĩchagua hag̃ua pe ipytu ha ipokatu rendaguépe; ha oguerovia jave hikuái imba’ereta ha oñembohetave hague chupekuéra mba’e porãme ha ndoikotevẽvei mba’eve, ha añetehápe katu oikotevẽ opa mba’e.’” Testimonies, volúmen 8, 249, 250.
Laodicea, which Adventism became in 1856, represents those who once were given “great light,” but are destined to receive the “strong delusion” of Second Thessalonians, while all the time believing the false foundation they have erected through the introduction of counterfeit coins and jewels is ordained of God, but actually it is a foundation that is built upon sand. Adventism is “a church that has had great light, great evidence”, but is a “church” that has discarded “the message the Lord” has “sent”, and has since received “the most unreasonable assertions and false suppositions and false theories”.
Laodicea, Adventismo oikóva’ekue 1856-pe, orrepresenta umi peteĩ jey oñeme’ẽ vaʼekuépe “tuicha tesape”, ha ojeheja hag̃ua omoguahẽ chupekuéra “mbotavy mbarete” Segunda de Tesalonicenses-pe guare, upe ajaite oguerovia aja pe fundamento japu haʼekuéra omopuʼã vaʼekue moneda guaʼu ha ita jeguaka japu ñemoinge rupive haʼeha Tupãgui oñeordena vaʼekue, ha añetehápe katu haʼe peteĩ fundamento oñemopuʼãva yvykuʼi ári. Adventismo haʼe “tupao oguerekovaʼekue tuicha tesape, tuicha prueba”, péro haʼe peteĩ “tupao” omboykéva “pe marandu Ñandejára” “omondo vaʼekue”, ha upe guive ohupyty “ñeʼẽjeʼe iñarandukaʼỹvéva ha ñemoĩ japu ha teoría japu”.
“Unsanctified ministers are arraying themselves against God. They are praising Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by “a church that has had great light,” great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.
“Ministrokuéra ndoñemomarangatúiva oñemboja’o Ñandejára rehe. Omomba’eguasu hikuái Cristo ha ko yvy járape peteĩnte pytu’ũme. Oje’e hag̃uáicha oguerohory Cristo, upéicharõ jepe omomba’e hag̃ua Barabáspe, ha hembiapokuéra rupive he’i: ‘Kóva ndaha’éi, síno Barabás.’ Opa umi omoñe’ẽva ko’ã línia, toñangareko porã. Satanás oñemomba’eguasu mba’épa ikatu ojapo rehe. Ha’e oguereko hag̃ua py’apy omboykese hag̃ua pe joaju Cristo oñembo’eva’ekue toĩ hag̃ua Itupãópe. He’i: ‘Ase jeýta ha aime hag̃ua peteĩ espíritu japu hag̃uáicha ambotavy umi ikatúva, hag̃ua hag̃ua oikuaa hag̃ua, ombojovake, omboja, ha ombotavy hag̃ua.’ Tojeguerohory pe ta’ýra ñembotavy ha testígo japu rehegua peteĩ “tupão ohupytýva’ekue tesape guasu” rupi, prueba guasu reheve, ha upéva tupão omombo pe marandu Ñandejára omondóva’ekue chupekuéra, ha omoneĩta umi ñe’ẽjoaju ndaikatumo’ãiva, umi ñemoĩrã japu, ha umi teoría japu. Satanás opuka ijavykuéra rehe, pórke ha’e oikuaa mba’épa añetegua.”
“Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. ‘If thou hadst known,’ said Christ, ‘even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’
“Heta ojepytasóta ñande púlpito-kuérape marandu vai profecía japu rehegua rapykuéri ipopekuéra, hendýva Satanás akãrague añaretãygua guive. Oñemokunuʼũramo pyʼaro ha jeroviaʼỹ, umi ministro jeroviaha katuete ojeipeʼáta umi tavayguakuéragui oimoʼãvagui oikuaa heta mbaʼe. ‘Reikuaárire,’ heʼi Cristo, ‘nde jepe, ko nde ára-pe, umi mbaʼe nde pyʼaguapýpe guarã! ág̃a katu okañy nde resa-gui.’”
“Nevertheless, the foundation of God standeth sure. The Lord knoweth them that are His. The sanctified minister must have no guile in his mouth. He must be open as the day, free from every taint of evil. A sanctified ministry and press will be a power in flashing the light of truth on this untoward generation. Light, brethren, more light we need. Blow the trumpet in Zion; sound an alarm in the holy mountain. Gather the host of the Lord, with sanctified hearts, to hear what the Lord will say unto His people; for He has increased light for all who will hear. Let them be armed and equipped, and come up to the battle—to the help of the Lord against the mighty. God Himself will work for Israel. Every lying tongue will be silenced. Angels’ hands will overthrow the deceptive schemes that are being formed. The bulwarks of Satan will never triumph. Victory will attend the third angel’s message. As the Captain of the Lord’s host tore down the walls of Jericho, so will the Lord’s commandment-keeping people triumph, and all opposing elements be defeated. Let no soul complain of the servants of God who have come to them with a heaven-sent message. Do not any longer pick flaws in them, saying, ‘They are too positive; they talk too strongly.’ They may talk strongly; but is it not needed? God will make the ears of the hearers tingle if they will not heed His voice or His message. He will denounce those who resist the word of God.
“Upéicharõ jepe, Ñandejára fundamento opyta hatã ha añetehápe. Ñandejára oikuaa umi imba’éva. Pe ministro oñemomarangatúva ndorekói va’erã mbotavy ijurúpe. Ova’erã hesakã hag̃ua áraicha, potĩ hag̃ua opa mba’e vai ky’águi. Peteĩ ministerio ha prensa oñemomarangatúva ha’éta peteĩ pu’aka omimbi hag̃uáicha añetegua resape ko generación jereko vaívape ári. Tesape, che ermanokuéra, hetaiteve tesape ñaikotevẽ. Pembopu trompéta Sión-pe; pehenduuka alarma pe yvyty marangatúpe. Pembyaty Ñandejára ehérsito, korasõ oñemomarangatúva reheve, ohendu hag̃ua mba’épa Ñandejára he’íta Ipuéblope; ha’e niko ome’ẽ hetave tesape opavavépe guarã, umi ohendusevape. Toñemongu’e hikuái ha toñembosako’i, ha tojupi pe ñorãirõme—oipytyvõ hag̃ua Ñandejárape umi mbarete rekovépe. Ñandejára voi omba’apóta Israel rehehápe. Opa ñe’ẽ japu rehegua oñembochypýta. Umi ánhel kuéra po ombota yvýre umi ñembotavy rape ojejapóva. Satanás muralla araka’eve ndopu’akamo’ãi. Pe ñe’ẽmondo mbohapyha ánhel rehegua oguerúta ñeviktória. Ojejuhuháicha Ñandejára ehérsito Ruvicha omboguejy Jericó muralla, upéicha avei Ñandejára mandamiénto rerekua tavayguakuéra ipu’akáta, ha opa mba’e oñemoĩva iñakãre oñemboguejýta. Ani peteĩ ánga jepe oñe’ẽ vai Ñandejára rembiguái kuéra rehe, umi oguahẽ va’ekue hendápe peteĩ marandu yvágagui ou va’ekue reheve. Ani pehekave imarãnguére pejevo: ‘Ikatupyry eterei hikuái; iñe’ẽ hatãiterei.’ Ikatu iñe’ẽ hatã; péro ndaha’éi piko tekotevẽva? Ñandejára ojapóta umi ohendúva apysa ryrýi, nohenduséiramo Iñe’ẽ térã Imarandu. Ha’e odenunsiáta umi oñemoĩva Ñandejára Ñe’ẽ rehe.”
“Satan has laid every measure possible that nothing shall come among us as a people to reprove and rebuke us, and exhort us to put away our errors. But there is a people who will bear the ark of God. Some will go out from among us who will bear the ark no longer. But these cannot make walls to obstruct the truth; for it will go onward and upward to the end. In the past God has raised up men, and He still has men of opportunity waiting, prepared to do His bidding—men who will go through restrictions which are only as walls daubed with untempered mortar. When God puts His Spirit upon men, they will work. They will proclaim the word of the Lord; they will lift up their voice like a trumpet. The truth will not be diminished or lose its power in their hands. They will show the people their transgressions, and the house of Jacob their sins.” Testimonies to Ministers, 409–411.
“Satana omoĩ opaichagua mba’e ikatúva ani hag̃ua oúpa ñande apytépe, ñande tavayguakuéra apytépe, mba’eve orekóva ñanemongakuaa, ñanemoñe’ẽmbarete ha ñanemokyre’ỹ hag̃uáicha jaheja hag̃ua ñane jejavykuéra. Ha oĩ peteĩ tetãygua oguerahátava Tupã arca. Oĩta umi osẽva ñande apytégui ndoguerahamo’ãvéimava pe arca. Péro ko’ãva ndaikatúi omopu’ã muralla ojoko hag̃ua pe añetegua; pórke upéva oseguíta tenonderã ha yvate gotyo pe pahápeve. Ymave Tupã omopu’ã kuimba’e, ha ko’ág̃a avei oreko kuimba’e opaichagua oportunidad rehegua oha’arõva, oñembosako’íva ojapo hag̃ua hembipota—kuimba’e ohótava umi jejoko rupi, umi ha’éva muralla ojejahúva ñai’ũ ndoguerekóiva mbarete reheve añoite. Tupã omoĩ vove Ijespíritu kuimba’ére, omba’apóta hikuái. Ha’ekuéra oporomoherakuãta Ñandejára ñe’ẽ; omopu’ãta ijayvu trompétaicha. Pe añetegua ndoguejýi mo’ãi térã ndohejáiri mo’ãi ipokatu ha’ekuéra pópe. Ha’ekuéra ohechaukáta tavayguakuérape hembiapo vai, ha pe óga Jacob-pe hembiangaikuéra.” Testimonies to Ministers, 409–411.
To identify the satanic symbol of “the daily” as a symbol of Christ is to praise “Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’” The truths represented in Miller’s dream as “jewels”, and also graphically illustrated upon the two sacred tables, are the “great light,” which Miller was given, and that Adventism has rejected.
Ojehechakuaa hag̃ua pe símbolo satánico “pe ára ha ára” rehegua Cristo símbolo ramo ha’e hína oñemomba’eguasu hag̃ua “Cristo ha ko mundo tupãme peteĩ jepe ñe’ẽme. Oikuaaukáramo jepe ohupytyha Cristo, oguerohory Barabáspe, ha hembiapokuéra rupive he’i: ‘Ndaha’éi ko Kuimba’e, síno Barabás.’” Umi añetegua ojehechaukáva kuri Miller képe “itaju porãite” ramo, ha avei ojehechauka porãva mokõi mesa marangatu ári, ha’e hína pe “tesape guasu”, Miller-pe oñeme’ẽ va’ekue, ha Adventismo omboykéva’ekue.
They profess to be praising Christ with a satanic symbol, and claim they are standing upon the foundation of God, when it is a counterfeit foundation that brings strong delusion to all who take their stand upon that faulty doctrinal structure. There is nothing new under the sun, and modern Israel is simply walking in the prophetic footsteps of ancient Israel.
He’i hikuái omomba’eguasuha Cristo peteĩ símbolo satánico reheve, ha he’i hikuái oñembo’yha hína Tupã fundamento ári, ha upéicharõ jepe, upéva ha’e peteĩ fundamento japu oguerúva jejavy mbarete opa umi oñembo’ývape pe estructura doctrinal vai ári. Ndipóri mba’e pyahu kuarahy guýpe, ha Israel ko’ág̃agua oñemboguata rei hína Israel ymaguare pypore profético rupi.
“One matter burdens my soul: The great lack of the love of God, which has been lost through continued resistance of light and truth, and the influence of those who have been engaged in active labor, who, in the face of evidence piled upon evidence, have exerted an influence to counteract the work of the message God has sent. I point them to the Jewish nation and ask, Must we leave our brethren to pass over the same path of blind resistance, till the very end of probation? If ever a people needed true and faithful watchmen, who will not hold their peace, who will cry day and night, sounding the warnings God has given, it is Seventh-day Adventists. Those who have had great light, blessed opportunities, who, like Capernaum, have been exalted to heaven in point of privilege, shall they by non-improvement be left to darkness corresponding to the greatness of the light given?
“Peteĩ mbaʼe ombohasa asy che ánga: pe tuicha falta Tupã mborayhúpe, okañýva ára pukukue ojejokógui tesape ha añetegua, ha umi rembiapo ojapovaʼekue kyreʼỹme rembiapópe, umi, jehechakuaa ári oñembojoapy jehechakuaa, omoĩvaʼekue peteĩ jeheko ojokóva hag̃ua pe tembiapo marandu rehegua Tupã omondovaʼekue. Ahechauka chupekuéra pe tetã judía ha aporandu, ¿jahejáta piko ñane ermanokuérape ohasa hag̃ua upe tape peteĩteĩ guive pe resistencia ára pytũmegua rupi, pe huʼã peve gracia ára? Oĩramo arakaʼeve peteĩ tavayguakuéra oikotevẽva ñangarekohára añete ha jeroviaha, noñekirirĩmoʼãiva, osapukáitava ára ha pyhare, omombeʼu joa hag̃ua umi ñeʼẽmondýi Tupã omeʼẽvaʼekue, haʼe hína umi Adventista Ára Pokõihagua. Umi oguerekovaʼekue tesape tuicha, oportunidad jehovasa pyrusu, umi, Capernaum-icha, oñemopuʼã vaʼekue yvágape privilehio rehe, ¿oñemboykétapa iñakãrapuʼãʼỹgui pytũme oñembojogua hag̃ua pe tuichaite pe tesape omeʼẽmbyre?”
“I wish to plead with our brethren who shall assemble at the General Conference to heed the message given to the Laodiceans. What a condition of blindness is theirs! This subject has been brought to your notice again and again, but your dissatisfaction with your spiritual condition has not been deep and painful enough to work reform. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ The guilt of self-deception is upon our churches. The religious life of many is a lie.” Manuscript Releases, volume 16, 106, 107.
“Ajerure ñane pehenguekuérape oñembyatýtavape Conferencia General-pe oikuaase hag̃ua ha ojapysaka hag̃ua pe marandu oñeme’ẽva Laodiceaguápe. ¡Mba’eichaitépa hikuái yvytu’ỹ rehegua! Ko mba’e oñemoĩma pene renondépe jey ha jey, péro pende py’aro pene condición espiritual rehegua ndaha’éi gueteri pypuku ha hasyetéva ikatu hag̃uáicha ogueru reforma. ‘Nde ere: Che niko che rico, ha che mba’e heta, ha ndaikotevẽi mba’eve; ha ndereikuaái ndeha’eha reñembyasy hag̃uáicha, ñembyahýi, mboriahu, tesatũ ha opívo.’ Pe jejavy ñandejehe oúva oĩ ñande iglesia-kuéra ári. Heta tapicha rekove religioso peteĩ japu.” Manuscript Releases, volúmen 16, 106, 107.
“Capernaum” was the city which Jesus chose as his own city.
«Capernaum» vaekue pe táva Jesús oiporavova’ekue irõrã táva tee ramo.
“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.
“Capernaúmpe Jesús oiko umi intervalo de Sus viajes ou ha oho hag̃ua, ha upéicha ojekuaa hag̃ua ‘Ivaekue teetérõva táva’ ramo. Oĩkuri mar Galilea rembe’ýre, ha hi’aguĩ porã Gennesaret ñu porã rembe’ykuéra rehe, ndaikatúiramo jepe he’ise oĩhague hese voi.” El Deseado de Todas las Gentes, 252.
Christ chose Capernaum as he had chosen Jerusalem of old.
Cristo oiporavo Cafarnaúm, yma guaré oiporavo haguéicha Jerusalén.
And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 1 Kings 11:36.
Ha ita'ýrape katu ame'ẽta peteĩ ñemoñare'y, che rembiguái David oguereko hag̃ua peteĩ tesape tapiaite che renondépe Jerusalénpe, pe táva che aiporavova'ekue amoĩ hag̃ua che réra upépe. 1 Reyes 11:36.
Christ chose Adventism as his city in 1844, and by 1863, Adventism had rebuilt the city of “Jericho”, a symbol of Laodicean comfort and affluency. As with ancient Israel, so too, with modern Israel. Adventism believes they are the citizens of God’s special city, but they have rejected the “great light” that provides the evidence of citizenship. Like unto Shilo, in the time of Eli, Hophni and Phineas, Adventism will be judged according to the “great light” they were given opportunity to receive.
Cristo oiporavo Adventismo-pe táva ramo ary 1844-pe, ha 1863 peve Adventismo omopuʼãjey vaʼekue pe táva “Jericó”, peteĩ símbolo pyʼaguapy ha mbaʼerepyheta Laodiceagua rehegua. Yma Israel rehe oiko haguéicha, upéicha avei Israel koʼãgagua rehe. Adventismo oguerovia haʼekuéraha Tupã táva especialgua tavayguakuéra, péro omboyke hikuái pe “tuicha tesape” omeʼẽva pe prueba tavayguarekógui. Shilo-peguáicha, Elí, Hofni ha Finees tiempope, Adventismo ojehusgáta pe “tuicha tesape” rehehápe, pe oñemeʼẽ vaʼekue chupekuéra oportunida oguerovia hag̃ua.
“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’
“Umi ta’ýra ramo oje’e vaʼekue Tupã rehegua apytépe, mboýpa michĩ paciencia ojehechauka, mboýpa ñeʼẽ roʼy asýva oñeñeʼẽ, mboýpa jeʼe vai oñemosẽ umi ndahaʼéivare ñande jeroviapy rehegua. Heta ohecha umi ambue tupaope oĩvape angaipa guasu rojapóvakuéra ramo, ha Ñandejára katu ndahaʼéi upéicha ohecháva chupekuéra. Umi upéicha ohecháva ambue tupaogua kuérape, tekotevẽ oñemomirĩ Tupã po mbarete guýpe. Umi haʼekuéra ombojovakevaʼekue ikatu orekóne kuri saʼi tesape, mbovymi oportunidad ha privilegio. Orekórire hikuái pe tesape heta ñande tupaogua membrokuéra oguerekóva vaʼekue, ikatuvaʼerãmoʼã oñakãrapuʼã pyaʼevévo, ha iporãve ohechauka hag̃ua ijeroviapy ko yvy arapýpe. Umi oñemombaʼeguasúva itesape rehe, ha upéicharõ jepe ndoikóiva ipype, Cristo heʼi: ‘Che katu haʼe peẽme: Tiro ha Sidónpe g̃uarã hasyʼiveʼỹta pe mbojovake árape, peẽme g̃uarã rangue. Ha nde, Capernaum [Adventista Kuéra Ára Poteĩha rehegua, heta tesape orekóva], yvágape rehupyty vaʼekue [privilegio rehegua], añaretã peve reguejyta; pórke umi tembiapo mbarete nde pype ojejapo vaʼekue, Sodómape ojejapóne riremoʼã, opytáta kuri ko ára peve. Che katu haʼe ndéve: pe mbojovake árape Sodoma retãme g̃uarã hasyʼiveʼỹta, ndéve g̃uarã rangue.’ Upérõ Jesús ombohovái ha heʼi: ‘Aguyje ndéve, che Ru, yvága ha yvy Jára, reñomi haguére koʼã mbaʼe umi arandu ha iñarandúva [ijuehegui oimoʼãháicha], ha reikuaaukágui mitãʼípe.’”
“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’
“‘Ha ko'ág̃a, peẽ pejapo haguére opa ko'ã mba'e, he'i Ñandejára, ha che añe'ẽ pendéve, apu'ã pyhareveeté guive ha añe'ẽ, péro peẽ ndapehenduikuri; ha ahenói peẽme, péro peẽ ndapembohováikuri; upévare ajapóta ko óga rehe, oñembohérava che rérape, pype pejeroviáva, ha pe tenda ame'ẽ va'ekue peẽme ha pende ru kuérape, ajapo haguéicha Silo rehe. Ha pomombóta che resa renondégui, amosẽ haguéicha opa pene ryvy kuérape, Efraín ñemoñare pukukue.’”
“The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.
“Ñandejára omopyenda ñande apytépe temimoĩmbykuéra tuicha mba’éva, ha umíva oñemboguata va’erã, ndaha’éi yvypóra arapyguakuéra remimoĩmby oñemboguataháicha, síno Tupã orden rehehápe. Oñemboguata va’erã hikuái hesakã hag̃uáicha iñemomba’eguasurãnte, ikatu hag̃uáicha opa mba’éicha rupi oñesalva umi ánga okañymbáva. Tupã retãyguakuérape ou Espíritu rembiapokue teecha, ha upéicharõ jepe heta ndojapysakái haguéicha umi peteĩha’ẽ hag̃ua, ñemomarandu ha ñemoarandu rehe.”
“‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’
“‘Ani pehendúke ko'ágã kóva, pe tetãgua tavy ha iñakã'ỹva; peerekóva tesa, ha ndapehechái; peerekóva apysa, ha ndapehendúi: ndapekyhyjéi piko chégui, he'i Ñandejára; ndaperyrýi piko che renondépe, che amoĩva yvyku'i yguasu rembe'ýpe opa ára guarã ñembýi ramo, ani hag̃ua ohasa; ha imondýiramo jepe iñapytĩmby, ndaikatúi ipu'aka; osapukáiramo jepe, ndaikatúi ohasa hi'ári? Péro ko tetãgua oguereko peteĩ korasõ opu'ãva ha iñe'ẽreíva; opu'ã hikuái ha oho. Ha ndo'éi hikuái ipy'apýpe: Ñakyhyje ke ko'ágã Ñandejára ñande Jára gui, pe ome'ẽva ama, pe peteĩha ha pe pahápe ouva, hi'áraitépe; ha'e oñongatu ñandéve pe tembiapópe hi'arapokõi oñemoĩmava. Pende tekoañágui ojere mombyry ko'ã mba'e, ha pende angaipa ojoko mba'e porã pendégui.... Ndojovakei hikuái pe káusa, pe tyre'ỹ rembiapo, upéicharõ jepe oñakãrapu'ã; ha imboriahúva derécho ndojovakéi hikuái. Ndapohano mo'ãi piko ko'ã mba'ére? he'i Ñandejára; ndaipochyjevymo'ãi piko che ánga peteĩ tetã péicha rehe?’”
“Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.
“¿Pa ñandejára ojejopýne he’i hag̃ua: ‘Ani reñembo’e ko tetãygua rehehápe, ani rehupi sapukái térã ñembo’e hesekuéra rehe, ha ani avei rejapo che renondépe ñemomorã: che ningo ndahendumo’ãi ndéve’? ‘Upévare umi ama oñembotove, ha ndaipóri ama pahague.... ¿Nderejeruremo’ãi piko chéve ko ára guive: Che Ru, nde hína che mitãrusukue raperã?’” Review and Herald, 1 de agosto de 1893.
We will continue our consideration of the “great light” that was given to William Miller on the book of Revelation in the next article.
Romoñe’ẽta upe “tuicha tesape” oñeme’ẽ vaʼekue William Miller-pe Apocalipsis aranduka rehe, pe artículo oúvape.
“When Christ came into the world to exemplify true religion, and to exalt the principles that should govern the hearts and actions of men, falsehood had taken so deep a hold upon those who had had so great light, that they no longer comprehended the light, and had no inclination to yield up tradition for truth. They rejected the heavenly Teacher, they crucified the Lord of glory, that they might retain their own customs and inventions. The very same spirit is manifested in the world today. Men are averse to investigating truth, lest their traditions should be disturbed, and a new order of things should be brought in. There is with humanity a constant liability to err, and men are naturally inclined to highly exalt human ideas and knowledge, while the divine and eternal is not discerned or appreciated.” Counsels on Sabbath School Work, 47.
“Oúvo Cristo oupe ko yvy arigua apytépe ohechauka hag̃ua pe jerovia añetegua, ha omomba’eguasu hag̃ua umi principio oisãmbyhyva’erã yvyporakuéra korasõ ha heko, japu ojapyhyma va’ekue pypukueterei umi oguerekóvape tuicha tesakã, upévare noikumbýivéima pe tesakã, ha ndoguerekói mba’eveichagua py’a hag̃ua oheja hag̃ua ypykue reko añeteguáre. Ha’ekuéra omboyke Mbo’ehára yvagagua, omosãingohéi Tupã Ñandejára gloria rehegua, ikatu hag̃uáicha oguereko meme hag̃ua ijeheguiete umi jepokuaa ha umi mba’e ojejapóva iñakãgui. Pe espíritu añete hag̃ua upeichagua ojehechauka avei ko’ág̃a yvy ape ári. Yvyporakuéra ndohayhúi oikuaase añeteguáre, ani hag̃ua oñembopy’aju ijepokuaa, ha ani hag̃ua oguahẽ peteĩ tembiapo pyahu rekópe. Yvypóra rekópe oĩ tapia peteĩ ikatúva ojavy hag̃uáicha, ha yvyporakuéra iñakãnguéra rehegua ha ikuaapy yvypóra rehegua ohupi jepi eterei, peteĩháicha umi mba’e Tupãgua ha opa’ỹva ndojehechakuaái ni nomomba’éi.” Counsels on Sabbath School Work, 47.