We have been informed that, “God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Miller was prevented by the history where he was raised up in from understanding the “great light” located in chapters twelve, thirteen, sixteen, seventeen and eighteen of Revelation, for those chapters identified the work of prophetic kingdoms which he could not see from his historical vantage point.
Ojeikuaáma hague ñandéve, “Tupã ombohape William Miller akãme umi profesía ha ome’ẽ chupe tuicha tesakã Apocalipsis lívro rehe.” Miller ojejoko hag̃ua, pe tembiasakue rupive oñemopu’ã hague pype, ani hag̃ua ontende pe “tuicha tesakã” oĩva Apocalipsis capítulo doce, trece, dieciséis, diecisiete ha dieciocho-pe, koʼã capítulo niko omombeʼu umi tetãnguéra profesiágui ombaʼapóva, haʼe ndikatúiva ohecha pe tenda históricogui omañahápe.
The light given Miller on the book of Revelation was the Churches, Seals and Trumpets, and it is the last three Trumpets, which are identified as “three Woes,” that are represented upon Habakkuk’s two tables. The “great light,” given to Miller in the book of Revelation concerns the role of Islam in Bible prophecy. Yet even that “great light” was limited by his historical setting.
Pe tesape oñeme'ẽva’ekue Miller-pe Apocalipsis aranduka rehegua ha’eva’ekue umi Iglesia-kuéra, umi Sello-kuéra ha umi Trompeta-kuéra; ha umi mbohapy Trompeta pahaite, ojehechaukáva “mbohapy Aikoveasy” ramo, ha’e umi oñerrepresentáva Habacuc mokõi távla ári. Pe “tesape guasu” oñeme'ẽva’ekue Miller-pe Apocalipsis arandukápe oguereko hag̃ua relación Islam rembiapo rehe Biblia marandu hechapyrãme. Upéicharõ jepe, pe “tesape guasu” avei oĩva’ekue limitado ijeheguiete pe contexto histórico-pe oikove hague rehe.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“Pe Asia gua oguereko peteĩ tembiasakue Cristo iglesia rehegua heko porãháicha umi siete forma orekóvape, opaite ijere ha ijerekuévo, opaite iporãve ha ijetuʼúvape, apóstol-kuéra ára guive opa peve ko yvy arapýpe. Umi siete sello haʼe peteĩ tembiasakue umi mbaʼe oikóva umi pokatu ha mburuvicha guasu yvy arigua apytépe iglesia ári, ha Tupã ñangareko hag̃ua hembiguái rehe upe jave pukukue. Umi siete trompeta haʼe peteĩ tembiasakue siete juicio ijojahaʼỹva ha pohýiva rehegua oñembou vaʼekue yvy ári térã mburuvicharenda Romano ári. Ha umi siete copa haʼe umi siete plaga paha oñembou vaʼekue Roma Papal ári. Koʼãva ndive oñembojeheʼa heta ambue mbaʼe oikóva, oñembojeguáicha ysyry michĩva ojoajúva hese, ha omyenyhẽvo pe ysyry guasu profecía rehegua, pe tuichakue oñemohuʼã meve ñande rerahahápe pe para guasu opaveʼỹ hag̃uáme.”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“Kóva, chéve g̃uarã, ha’e pe plan Juan profesía rehegua pe lívro Apocalipsis-pe. Ha pe kuimba’e oikuaaséva ko lívro, tekotevẽ oguereko peteĩ arandu pypuku ambue hendáicha Ñandejára Ñe’ẽme. Umi ta’anga ha metáfora ojeporúva ko profesía-pe, ndaipóri opa mba’e oñemyesakãva upe mismo-pe, síno ojetopava’erã ambue profétape, ha oñemyesakãva’erã ambue Escritura pasáhepe. Upévare hesakã porã Ñandejára omohenda hague pe estudio opaite mba’ére, jepe hag̃ua ojehupyty peteĩ conocimiento hesakãva oimeraẽ parte rehe.” William Miller, Miller’s Lectures, volúmen 2, lección 12, 178.
Notice that Miller understood the seven last plagues as the seven judgments upon papal Rome. He could not understand that papal Rome was given a deadly wound that was to be healed. He recognized the seven trumpets as “a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom,” but was unable to recognize the distinction between the kingdoms of pagan and papal Rome. Therefore, his ability to see the distinction between the first four trumpets and the last three trumpets was limited.
Ñe’ẽkuaa hag̃ua, Miller oikuaa porã vaʼekue umi siete plaga paha haʼeha umi siete juísio oúva Roma papal ári. Haʼe ndaikatúi vaʼekue ontende porã mbaʼéichapa Roma papal oñemeʼẽ vaʼekue peteĩ herida omano hag̃uáicha, ha upéi oñemboguejyjey hag̃ua. Ohechakuaa vaʼekue umi siete trompéta haʼeha “peteĩ tembiasakue siete juísio ijojahaʼỹva ha pohýiva oñemondo vaʼekue yvy ári, térã rréino romano ári,” ha katu ndaikatúi vaʼekue ohechakuaa pe joavy oĩva umi rréino Roma pagana ha Roma papal apytépe. Upévare, pe ikatupyry ohecha hag̃ua pe joavy oĩva umi irundy trompéta peteĩha ha umi mbohapy trompéta ipaháva apytépe, oĩ vaʼekue mombyryete hag̃ua.
Miller was unable to recognize that the judgments brought against Rome, were God’s response to Sunday enforcement, for the Millerites were still worshipping on Sunday in their history. Miller was correct in recognizing that the trumpets were judgments upon Rome, but the specific reason the judgments were brought, and the distinction between the first four and last three Trumpets was limited, or non-existent. With that limited view, the “jewel” of the three woes of Islam was still included upon the charts that were directed by the hand of God, and should not be altered.
Miller ndaikatúi ohechakuaa hag̃ua umi juísio oguerúvape Roma ári ha’eha Ñandejára rembiapo ñembohovái hag̃ua pe ñemotenonde domingo rehegua, pórke umi Millerita gueteri omomba’ékuri domingo-pe hembiasakue ryepýpe. Miller oĩkuri hekoitépe ohechakuaávo umi trompéta ha’eha juísio Roma ári, ha katu pe mba’érepa umi juísio ogueru, ha pe jehechaukaha oĩva umi irundy peteĩha ha umi mbohapy pahaguéva Trompéta apytépe, michĩeterei térã ndaipórieteva’ekue. Upe jehecha limitado reheve, pe “jewel” umi mbohapy ñembyasýgui Islam rehegua gueteri oikeva’ekue umi kuatia’atãnguéra ári oñemoakãrapu’ãva’ekue Ñandejára po rupive, ha ndovaléi oñemoambue.
Enlightened discernment allows a “wise” student of prophecy to recognize that God not only inspired the holy men who wrote the Bible, but He also governed the work of the men who translated the King James Bible, and He specifically says that He employed the same type of divine oversight in the production of the two sacred charts.
Discernimiento hesakãmbyre oheja peteĩ temimbo’e “arandu” profesía rehegua oikuaa hag̃ua Tupã ndaha’éi añoite omokyre’ỹ hague umi kuimba’e marangatu ohai va’ekue la Biblia, ha’e avei ogoverna hague umi kuimba’e rembiapo ombohasáva’ekue la Biblia King James-pe, ha he’i porãiteha ojepuru hague upeichagua mismo ñangareko divino umi mokõi ta’anga marangatu apope.
Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies the subject of the final Midnight Cry. The subject of the Midnight Cry in Millerite history was the date of the conclusion of the prophetic periods, and in this sense the “Midnight Cry” message of the last days (which is the message of Islam of the third Woe), has been typified by the date of October 22, 1844. That date in Millerite history typifies the soon-coming Sunday law, and both October 22, 1844, and the Sunday law were typified by the cross, which was the conclusion of the Triumphal Entry of Christ.
Pe “jeguaka” Miller rehegua, umi Trompéta poha, poteĩha ha pokõiha rehegua (Islam), omimbi diez jevyve umi ára pahápe, ohechauka rupi pe tema ojeháva pe Sapukái Pyharepytépe pahaguápe. Pe tema pe Sapukái Pyharepytépe rembiasakue Miller-guape vaʼekue pe ára oñemohuʼãha umi período profétiko, ha ko sentido-pe pe marandu “Sapukái Pyharepytépe” umi ára pahapegua (haʼéva pe marandu Islam rehegua pe Mbohasy Mbohapýha rehegua), ojehechauka hag̃ua ojehechaukavaʼekue pe ára 22 jasypa 1844-pe. Upéva ára rembiasakue Miller-guape ohechauka hag̃ua pe léi domingo og̃uahẽmbaitétava, ha mokõivéva, 22 jasypa 1844 ha pe léi domingo, ojehechauka hag̃ua kuri pe kurusu rupive, ha upéva vaʼekue pe ñemohuʼã Cristo Jeike Triunfal rehegua.
Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies Islam in agreement with the theme of the last-day reformatory movement, which is Islam of the third Woe. Therefore, as the theme of the final reformatory movement of the one hundred and forty-four thousand, it has been typified by the theme of each of the previous reformatory movements, whether it be the theme of “the resurrection” in the reformatory movement of Christ, the theme of “prophetic time” in the history of the Millerites, the theme of “the ark of God” in the reformatory movement of David or the theme of “the covenant” in the reformatory movement of Moses.
Miller rembiasakue “jeguaka” pe trompéta poha, poteĩha ha pokõiha rehegua (Islam), omimbi pa jey hesakãvévo ára pahápe, pórke ohechauka Islam oñemoneĩha ára pahápe oñemoambue ha oñemyatyrõ hag̃ua pe tembiapo rehegua ryepýpe, upéva niko hína pe mbohapyha Aiko Vai rehegua Islam. Upévare, pe último movimiento reformador rehegua tema ramo, peteĩ cien cuarenta y cuatro mil rehegua, ojehechaukáma vaʼekue tipo ramo peteĩteĩ umi movimiento reformador ohasavaʼekuépe, tahaʼe pe tema “pe jeikove jey” rehegua Cristo movimiento reformador-pe, pe tema “tiémpo profético” rehegua umi Millerita rembiasakue ryepýpe, pe tema “Tupã ára” rehegua David movimiento reformador-pe térã pe tema “pe pacto” rehegua Moisés movimiento reformador-pe.
Whether the event of the cross, the date of October 22, 1844, or the various themes of the reformatory movements, every date and theme represented a life-or-death testing question for the generation of that time. Miller’s “jewel” of the three Woes of Islam is a life-or-death test question, as represented in the parable of the ten virgins in terms of the “oil.” Miller’s jewels in the beginning of his dream shone as the sun, but at the end of his dream they shone “ten times brighter”. Miller’s jewels were like kerosene (lamp oil) in the history of the Millerites, but today those jewels are rocket fuel!
Taha’e pe kurusu rembiasakue, pe ára 22 jasypa 1844, térã umi téma opaichagua umi movimiento reformador rehegua, káda ára ha téma ohechauka va’ekue peteĩ porandu ñeha’ãrõ tekove térã mano rehegua upe tiempo generación-pe guarã. Miller “joya” rehegua, umi mbohapy “Aikóramo” Islam rehegua, ha’e peteĩ porandu prueba tekove térã mano rehegua, ojehechaukaháicha umi diez virgen parábola-pe pe “aceite” rehe. Miller joyakuéra, iñepyrũrãme idesueño-pe, omimbi kuarahyicha; ha ipahápe idesueño rehe, omimbi “pa diez jey hesakãvéva”. Miller joyakuéra ha’ékuri keroseno-icha (aceite lámpara rehegua) umi Millerita rembiasakuépe, péro ko árape umi joya ha’e combustible cohete rehegua!
The Millerites understood, and correctly applied, the time prophecy of Islam of the second Woe, that was fulfilled on August 11, 1840, but their understanding of the third Woe, which is the Seventh Trumpet, could not see the third Woe arriving as a judgment upon the sixth kingdom of Bible prophecy, for they did not see a fifth kingdom, let alone the sixth kingdom of Bible prophecy. Yet the “great light” on Revelation that was given to Miller is to shine ten times brighter in the “Midnight Cry” of the last days.
Umi mbytéva Miller rehegua oikuaa, ha oiporu hekopete, pe ára profésia Islam rehegua, pe mokõiha Aipochy rehegua, oñemoañetéva 11 de agosto de 1840-pe; hákatu iñentendimiento pe mbohapyha Aipochy rehegua, ha’éva pe Séptimo Trompéta, ndaikatúi ohecha pe mbohapyha Aipochy oguahẽha juicio ramo pe sexto rréino profecía bíblica rehegua ári, ndohecháigui peteĩ poha rréino, ha ani hag̃uáicha jepe pe sexto rréino profecía bíblica rehegua. Upéicharõ jepe, pe “tuicha tesape” Apocalipsis rehegua oñeme’ẽ va’ekue Miller-pe, omimbi va’erã pa aryve hag̃ua pe “Pyharepyte Sapy’a Hatã” rehegua ára pahápe.
The truths represented upon Habakkuk’s two tables are essentially truths which were fulfilled in past history. The charts are based upon the time prophecies which Miller was led to assemble, and all those time prophecies had concluded by 1844. Those time prophecies will shine brighter in the last days, for they will be seen to be as accurate today as they were in Millerite history, but they possess no direct time predictions for the last days. They do, however, provide repeating prophetic types of the histories they represented in the past, but with a few of Miller’s jewels, future predictions are directly represented.
Umi añetegua ojehechaukáva Habacuc mokõi tabla ári ha’e, iñepyrũrãite, añetegua oñekumplíva tembiasakue yma guarépe. Umi cuadro oñemopyenda umi profecía aravo rehe Miller ojegueraháva ombyaty hag̃ua, ha opa umi profecía aravo oñemohu’ãma va’ekue ary 1844 peve. Umi profecía aravo omimbi porãvetéta ára pahápe, ojehecháta rupi ko árape avei hikuái peteĩchaite hekopete haguéicha tembiasakue Millerita-pe, péro ndorekói profecía directa aravo rehegua ára pahápe g̃uarã. Upéicharõ jepe, ome’ẽ hikuái tipo profético ojepytaso jeýva umi tembiasakue rehe ha’ekuéra ohechaukava’ekue yma, péro mbovymi Miller rembiapokue iporãitéva rupive, umi predicción oútava rehegua ojehechauka directamente.
The work of Christ in the heavenly sanctuary that began in 1844, continues until that work is finished. The prophecy of the twenty-three hundred days, and the work of cleansing that it identified, is still “in the process of fulfillment,” as Sister White states concerning the Ulai and Hiddekel Rivers, so that prophecy has an end-of-the-world fulfillment.
Pe rembiapo Cristo rehegua pe tupa marangatu yvagapeguápe, oñepyrũva’ekue ary 1844-pe, osegi pe tembiapo opa peve. Pe profesía mokõi mil trescientos ára rehegua, ha pe tembiapo ñemopotĩ rehegua upéva ohechaukáva, gueteri “oĩ hína iñemboyke’ỹme,” he’i haguéicha Hermana White ysyry Ulai ha Hiddekel rehe, upévare upe profesía oreko peteĩ ñembyatyhu yvy paha rehegua.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Pe tesape Daniel ohupytyva’ekue Tupãgui oñeme’ẽ va’ekue ijojaha’ỹ hag̃uáicha ko’ã ára pahápe g̃uarã. Umi visión ha’e ohechava’ekue ysyry Ulái ha Hidékel rembe’ýpe, umi ysyry guasu Sinar pegua, ko’ág̃a oĩ hína ihupyty hag̃uápe, ha opa umi mba’e oñemombe’u va’ekue oikóta hag̃uáicha pya’eite.” Testimonies to Ministers, 112.
Portions of the visions of Daniel chapters seven and eight, which are on the two tables, are yet future, for they both identify the sanctuary work of Christ. Yet the histories of the kingdoms of Bible prophecy in those two chapters end with papal Rome receiving its deadly wound. The “stone” that is “cut out of the mountain without hands”, and the eighth kingdom of Daniel two are still future. But most of what is represented upon the charts in relation to Daniel chapters two, seven and eight has been fulfilled.
Pe Daniel capítulos siete ha ocho pe ehecháva mokõi tabla ári, oĩ gueteri tenonderã, mokõivéva niko omombeʼu Cristo rembiapo pe santuariope. Upéicharamo jepe, umi mokõi capítulope opa umi tetãnguéra rembiasakue profecía bíblicape ojekuaaháicha, Roma papal ohupytyvo iñekutu omano hag̃uáicha. Pe “ita” oĩva “oñekytĩva yvýgui poʼỹre”, ha pe poapyha rréino Daniel mokõi-pe, oĩ gueteri tenonderã. Ha katu hetave mbaʼe ojehechaukáva umi cuadro ári, Daniel capítulos mokõi, siete ha ocho rehegua, oñekumplima.
The work of Christ in the sanctuary, and the third Woe of Islam are essentially the two subjects that represent prophetic history beyond the time of the Millerites. Along with those two themes, is the last-day history that is typified when the two charts are brought together upon one line. When that is done, the first disappointment of 1843, as represented upon the first chart, finds its correction upon the second chart. Together they produce and identify the “hidden history” of the Seven Thunders, which is now being unsealed in connection with the unsealing of the Revelation of Jesus Christ.
Cristo rembiapo pe santuariope, ha Islam mbohapyha Aí, añetehápe ha’e mokõi ñe’ẽmbyrã ohechaukáva tembiasakue maranduhára rehegua umi Millerita ára rire. Umi mokõi ñe’ẽmbyrã ndive avei oĩ ára pahague rembiasakue oñemotypifikáva umi mokõi ta’anga oñembyaty jave peteĩ línea ári. Upéicha ojejapóramo, pe peteĩha ñembyasýva 1843-pe, ojehechaukaháicha pe peteĩha ta’angápe, otopa hekojojaha pe mokõiha ta’angápe. Oñondivepa oguenohẽ ha ohechauka pe “tembiasakue kañymby” umi Siete Trueno rehegua, ko’ág̃a oñeñepyrũva ojeipe’a hag̃ua, ojoajúvo Jesucristo Revelación jeipe’a ndive.
That “hidden history” is structured upon the “truth,” which is the three Hebrew letters that when combined, create the word “truth.” The word is created by the first, thirteenth and last letters of the Hebrew alphabet, and represent Jesus not only as the Truth, but as Alpha and Omega. The “hidden history” begins and ends with a disappointment, and has rebellion in the middle, for “thirteen” is a number which represents rebellion.
Pe “tembiasakue ñemombe’u” oñemopyenda pe “añetegua” ári, ha upéva hína umi mbohapy letra hebrea oñembojoajúvo omoheñóiva pe ñe’ẽ “añetegua”. Pe ñe’ẽ oñemoheñói pe primera, décimotercera ha paha letra alfabeto hebreo-gua rupive, ha ohechauka Jesúspe ndaha’éi pe Añetegua año, síno avei Alpha ha Omega ramo. Pe “tembiasakue ñemombe’u” oñepyrũ ha opa peteĩ jejavy reheve, ha mbytepýpe oĩ ñepu’ã, pórke “trece” ha’e peteĩ papapy ohechaukáva ñepu’ã.
The year 1843, illustrated upon the first chart, identifies the first disappointment and the arrival of the tarrying time. The tarrying time leads to the arrival of the message of the Midnight Cry, where the rebellion of the foolish virgins is manifested. The message of the Midnight Cry is then proclaimed until the last disappointment. That “hidden history” of the Midnight Cry is repeated (to the very letter) in the last days.
Ary 1843, ojehechaukáva pe ta’angaha peteĩha ári, ohechauka pe ñembyasy peteĩha ha pe ára jeha’arõgua ñepyrũ. Pe ára jeha’arõgua ogueru pe marandu Pyhare Mbyte Sapukái rehegua ñeguahẽ, upépe ojekuaauka hag̃ua umi kuñataĩ arandu’ỹva pu’aka’ỹ. Upéi pe marandu Pyhare Mbyte Sapukái rehegua oñemombe’u pe ñembyasy paha peve. Pe “tembiasakue kañymby” pe Pyhare Mbyte Sapukái rehegua oñeha’ãjey umi ára paha-pe (opaite pe letra peve).
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Py’ỹi ojehechauka chéve umi diez kuña virgen rehegua ñe’ẽnga, pórke cinco ijarandu ha cinco itavy. Ko ñe’ẽnga oñekumpli vaʼekue ha oñekumpli vaʼerã peteĩteĩva letra peve, pórke oguereko peteĩ aplicación especial ko tiempope, ha, pe mbohapyha ánhel maranduicha, oñekumpli vaʼekue ha oseguíta oñepresenta hag̃ua añeteguáva koʼág̃agua pe tiempo paha peve.” Review and Herald, agosto 19, 1890.
When rightly understood, the previous statement identifies that the only group of people in the last days who have a possibility of being either a foolish or wise virgin, are people within a group who have suffered a disappointment. The disappointment is what produces the tarrying time, and the parable that “has been and will be fulfilled to the very letter” is premised upon the effects produced internally within the virgins during a tarrying time that begins with a disappointment. That disappointment that slew the “two witnesses” in the street of the city, and reduced them to dead, dry bones in the valley of death took place on July 18, 2020. Adventism, by and large, was not involved with that disappointment. If anything, they celebrated the failed prediction as the “two witnesses” lay slain in the street. To the very letter means “to the very letter”.
Ojeikuaa porã ramo, pe ñe’ẽmbyre oje’e vaʼekue mboyve ohechauka porã porãha pe aty peteĩnte yvypóra rehegua ára pahápe orekóva posibilidad oiko hag̃ua virhén tavy térã iñarandu hag̃ua, haʼehína umi oĩva peteĩ aty ryepýpe ha ohasámava peteĩ ñembyasy guasu. Pe ñembyasy guasu voi omoheñói pe ára oñehaʼarõha, ha pe parábola “oñekumpli vaʼekue ha oñekumplítaite pe letra rupive” oñemopyenda umi mbaʼe oiko hag̃uáre hyepýpe umi virhén kuérape pe ára oñehaʼarõha pukukue, ha upéva oñepyrũ peteĩ ñembyasy guasúgui. Pe ñembyasy guasu ojukáva’ekue umi “mokõi testígo” pe táva kállepe, ha omboguejýva chupekuéra kangue omanóva, ipirupáva, ñemano yvýpe, oiko kuri 18 de julio de 2020-pe. Adventismo, tuichaháicha, ndohasái vaʼekue upe ñembyasy guasu rupi. Oiméramo jepe, ovyʼa hikuái pe maranduʼỹ oñemoañetéivaʼekuére, umi “mokõi testígo” ojejukapa jave pe táva kállepe. “Pe letra rupive” heʼise “pe letra rupive”.
In the Millerite history, the former covenant people (Protestantism), celebrated the failed prediction of 1843 (the first disappointment), and at that point the Protestants passed the limits of their probationary testing time. The testing time had begun on August 11, 1840, when the mighty angel of Revelation ten descended at the fulfillment of the time prophecy of the second Woe (Islam). The Protestants rejected prophetic time at the first disappointment, for the erroneous prediction provided them with an excuse for no longer seeking truth. The theme of all of the waymarks of the Millerite history was “time prophecy”.
Millerita rembiasakuepe, pe pueblo yma guare pe joaju yma guýpe (protestantismo) oguerovy’a va’ekue pe marandu vai 1843 guare (pe ñembyasýra peteĩha), ha upe jave umi protestánte ohasa va’ekue iñehusgaha aravo oñeme’ẽ va’ekue ichupekuéra. Pe aravo oñeha’ã hag̃ua oñepyrũkuri 11 jasypoapy 1840-pe, pe ánhel mbarete Revelación mokoĩpa rehegua oguejy ramo guare, oñekumpli jave pe profecía aravo pe mokõiha Aipo vaigua (Islam) rehegua. Umi protestánte omboyke pe profecía aravo pe ñembyasýra peteĩhápe, pe marandu vai jejavy rehegua ome’ẽgui chupekuéra peteĩ ñe’ẽñemi ani hag̃ua ohekave añetegua. Opavave umi techaukaha Millerita rembiasakue rehegua téma ha’e va’ekue “profecía aravo”.
On September 11, 2001, the angel of Revelation eighteen descended at the fulfillment of the prophecy of the third Woe (Islam). The theme of all of the waymarks in the last days is Islam. The first disappointment marks the end of a cleansing of the former covenant people, as the former covenant people were then provided with an excuse for no longer seeking the truth. The testing time then began for “the virgins” of the last days, for the testing of the former covenant people that began with the descent of the angel, ended at the first disappointment. Thus, the testing of those who are represented as virgins began, and that process of testing will ultimately manifest whether the virgins are either foolish or wise.
11 jasypakõi ary 2001-pe, Apocalipsis 18 pegua ánhel oguejy, mbohapyha Aỹ (Islam) profesía oñemoañetévo jave. Opavave umi señal de camino ára paha pegua rembiasakue ha’e Islam. Peteĩha ñembotavy guasu ohechauka opa hague peteĩ ñemopotĩ umi tavayguakuéra pacto yma guare rehegua, péicha umi tavayguakuéra pacto yma guare oñeme’ẽgui peteĩ ñemboyke hag̃ua ndohekaveimaha hag̃ua pe añetegua. Upérõ oñepyrũ pe ára de prueba “umi kuñataĩ” ára paha peguápe g̃uarã, pe prueba umi tavayguakuéra pacto yma guare rehegua, oñepyrũva’ekue pe ánhel oguejy ramo guare, opa pe peteĩha ñembotavy guasúpe. Upéicha rupi, oñepyrũ pe prueba umi ojehechaukáva kuñataĩicha rehegua, ha upe proceso de prueba ipahápe ohechaukáta umi kuñataĩ ha’épa tavýva térã iñarandúva.
Between the first and the last disappointment is the message of the Midnight Cry. The theme of the message of the Midnight Cry for the Millerites was “time”, and the theme of the message of the Midnight Cry in the last days is “Islam”. In Miller’s dream he is awakened with a shout (cry), and at that time, his jewels shine ten times brighter than they formerly shone. The jewels upon the charts that directly identifies a prediction for the last days is Islam and the investigative judgment. As such, the tests of the “message” of the Midnight Cry and of the “experience” represented by the investigative judgment, is not for the former covenant people, but for those who profess to be the last virgins.
Pe peteĩha ha pahague ñembotavy mbytépe oĩ Pyharepyte Sapy’aitépe Sapukái marandu. Pyharepyte Sapy’aitépe Sapukái marandu rembiasakue umi Miller-gua ndive ha’e “ára”, ha Pyharepyte Sapy’aitépe Sapukái marandu rembiasakue ára pahápe ha’e “Islam”. Miller képe oñemombáy peteĩ sapukái reheve, ha upe jave umi ita jeguaka hendy pa vecesve hesakãve yma hendy haguégui. Umi ita jeguaka ta’ãngamýi ári ohechauka hag̃uáicha peteĩ profecía ára pahaguápe g̃uarã ha’e Islam ha huísio investigativo. Upéicha rupi, umi prueba “marandu” rehegua Pyharepyte Sapy’aitépe Sapukái rehegua ha “jehasa asy” rehegua ojehechaukáva huísio investigativo rupive, ndaha’éi umi pueblo ymaguare pe ñe’ẽme’ẽmeguápe g̃uarã, síno umi omombe’úva ijehe rehe ha’ekuéraha umi pahague kuñataĩ.
The illustration that is produced when both charts are brought together, which identifies the history of the first to the last disappointment, identifies that in the time when the “hidden history” of the Seven Thunders is occurring, the final work of the investigative judgment is being accomplished. That final work is the sealing of the one hundred and forty-four thousand, and it takes place during the “troublous times” of Daniel nine, during the angering of the nations in Revelation eleven, the holding of the “four winds” of Revelation chapter seven, the “staying of the rough wind in the day of the east wind,” of Isaiah chapter twenty-seven, and the restraint of the “angry horse that is seeking to break loose and bring death and destruction” upon the world. All of these prophetic witnesses represent Islam of the third Woe, as represented upon the sacred charts.
Pe ta’anga ojehechauka hag̃ua, oñembojoaju jave mokõive kuatiahaipyre, ha omombe’úva pe tembiasakue guive peteĩha ñembyasy guasu guive pe pahaitépe peve, ohechauka hag̃ua, upe ára oiko jave pe “tembiasakue ñemimby” umi Siete Trovão rehegua, oñemohu’ãha pe tembiapo paha pe juicio investigador rehegua. Upe tembiapo paha ha’e pe sellamiento umi cien cuarenta y cuatro mil rehegua, ha oiko umi “ára pohýipe” Daniel nueve-pe he’iháicha, umi tetãnguéra ipochy jave Apocalipsis once-pe, pe jejoko “irundy yvytu” Apocalipsis capítulo siete-pe, pe “jejoko pe yvytu hatãva pe ára yvytu kuarahyresẽgua rehegua” Isaías capítulo veintisiete-pe, ha pe ñembotove pe “kavaju pochýva ohekáva osẽ hag̃ua sãso ha ogueru hag̃ua ñemano ha ñehundi” yvy ári. Koʼã profecía rehegua testígo opavave ohechauka Islam-pe pe tercer Ay rehegua, ojehechaukaháicha umi kuatia aty marangatu ári.
The three primary elements of the two sacred charts of Habakkuk that are specifically addressing events that were future to the publication of the charts, is the sealing of the one hundred and forty-four thousand, Islam and the fulfillment of the parable of the ten virgins. The charts identify a testing, sealing process of both an “experience” and a “message.” The experience necessary for a foolish virgin is “Christ in you the hope of glory”, which represents the perfection represented by the one hundred and forty-four thousand.
Mbohapy mokõi kuatia marangatu Habacucgua, umi mbohapy mba’e tenondegua oñe’ẽva porãite umi mba’e oikótavare gueteri umi kuatia osẽ rire, ha’e hína: oñesella hag̃ua umi cien cuarenta y cuatro mil, Islam, ha pe parábola umi diez vírgenes rehegua oñekumpliha. Umi kuatia ohechauka peteĩ proceso de prueba ha de sellamiento, peteĩ “experiencia” ha peteĩ “mensaje” mokõivéva rehegua. Pe experiencia tekotevẽva peteĩ virgen insensata-pe g̃uarã ha’e “Cristo pende pype, pe gloria jerovia”, ha upéva ohechauka pe perfección ojehechaukáva umi cien cuarenta y cuatro mil rupive.
Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus. Colossians 1:26–28.
Pe mba'e guapyha oñemí haguékue ára ypy guive ha ñemoñare rupi, ko'ág̃a katu ojehechauka hemimboukuérape; umipe Ñandejára oikuaaukase mba'éichapa tuicha pe tekoporã omimbipáva ko mba'e guapyha rehegua tetã ambuegua apytépe; ha upéva hína Cristo pende pype, pe jerovia gloríape. Ha'eva pe roñemoherakuãva, roñemoñe'ẽvo ha rombo'évo opa tapichápe opa arandúpe, ikatu hag̃uáicha roikuave'ẽ opa tapichápe iporãmbáva Cristo Jesúspe. Colosenses 1:26–28.
The one hundred and forty-four thousand are represented as a group of people who have came out of a “captivity”. The captivity that is directly represented in the book of Revelation is the captivity of being dead in the street for three and a half days, as represented in Revelation chapter eleven. The captivity of a symbolic death is representing the “seven times” of Leviticus twenty-six, and that captivity requires the manifestation of repentance, as illustrated by Daniel’s prayer, in chapter nine.
Umi ciento cuarenta y cuatro mil oñerrepresenta peteĩ aty tapicha oúva peteĩ “jejopyhy” guive. Pe jejopyhy ojerrepresentáva directamente Apocalipsispe ha’e pe jejopyhy oĩ hag̃ua omano hag̃ua tape ári mbohapy ára ha mbyte, ojerrepresentaháicha Apocalipsis capítulo once-pe. Pe jejopyhy peteĩ omanóva simbólicope ojerrepresenta pe “siete tiempo” Levítico veintiséis-pe, ha upe jejopyhy oikotevẽ ñembyasy jehechauka, ojehechaukaháicha Daniel ñembo’épe, capítulo nueve-pe.
When the dead dry bones are brought back to life, they are immediately lifted up as an “ensign”. In death they were without Christ within them, the hope of glory. Part of their required repentance was their acknowledgment that they had walked contrary to God, and that God had walked contrary to them. When they meet the requirements prophetically identified, Christ then “comes suddenly to His temple”, and the “experience” is attained that is needed in order to be a member of the ensign that is then lifted up.
Umi kangue pirupyréva omanómava oikove jevývo, upéi pya’e ojehupi hag̃ua peteĩ “poyvi” ramo. Manope, ndaipóri vaʼekue Cristo ipypekuéra, pe jerovia gloria rehegua. Peteĩ hendáicha pe arrepentimiento ojerurévape guare hína ikatu hag̃uáicha omombeʼu ha omoneĩ hikuái oguata hague Tupãre oñemoĩ hag̃ua, ha Tupã avei oguata hague hesekuéra oñemoĩ hag̃uáicha. Oguahẽvo hikuái umi mbaʼe ojeruréva profétikamente ojehechaukáva, upérõ Cristo “ou pya’e Itémplope”, ha pe “jehasa” ohupyty hag̃ua oikotevẽva ikatu hag̃uáicha peteĩ tapicha haʼe pe poyvi miembro upéi ojehupíva.
The “experience” that is illustrated when the two charts are brought together, is accomplished by the final work of Christ in the heavenly sanctuary. That “experience” is represented by the “mareh” vision, which is the vision of “the appearance”. The “message” that is needed is the “chazon” vision, of prophetic history. That “message” is identified as the message of God’s impending judgment upon a rebellious world that is brought about by Islam of the third Woe.
Pe “experiénsia” ojehechaukáva oñembojoajúvo umi mokõi kuatia’atã, oñemboguata Cristo rembiapo paha rupive pe santuario yvagapeguápe. Upe “experiénsia” ojehechauka pe visión “mareh” rupive, ha’éva pe visión “de la apariencia”. Pe “marandu” oñeikotevẽva ha’e pe visión “chazon”, marandu’ỹmby reko rembiasakue rehegua. Upe “marandu” ojehechauka hag̃uaicha ha’eha Tupã huísio hi’aguĩmava peteĩ mundo pu’akára ha ñemoĩva rehe, oguerúva Islam pe tercer Ay rupive.
In 1856, the Lord sought to finish the rebuilding of spiritual Jerusalem in Adventism. Under the arrival of the three angels from 1798 unto 1844, the Millerite temple had been built upon the foundations, represented as “jewels” in Miller’s dream, as represented by the prophetic truths on the two pioneer charts (1843 and 1850) that fulfilled Habakkuk chapter two. He then led His people to erect the wall of His seventh-day Sabbath law, and returned them to the “old paths” of ancient Israel to finish the work of the “street to walk in”. BUT, the old path included a doctrine, a prophecy, that was designed to test and separate them. In 1863, Adventism failed the test of the “seven times”, and began to wander in the wilderness of Laodicea.
Áño 1856-pe, Ñandejára oheka omohuʼã hag̃ua Jerusalén espiritual ñemopuʼãjey Adventismo-pe. Umi mbohapy ánhel og̃uahẽ ramo guare 1798 guive 1844 peve, oñemopuʼã vaʼekue pe templo Millerita umi cimiento ári, ojehechaukáva “ita jeguaka” ramo Miller kérape, ha avei ojehechaukáva umi añetegua profétika rehe umi mokõi taʼanga pioneer (1843 ha 1850) oñekumpli vaʼekue Habacuc kapítulo mokõi. Upéi Haʼe omotenonde Itavayguakuérape omopuʼã hag̃ua pe murálla Hembiapoukapy sábado ára pokõiha rehegua, ha omoinge jey chupekuéra umi “tape yma guarépe” Israel ymaguare rehegua omohuʼã hag̃ua pe tembiapo pe “tape oguata hag̃uápe” rehegua. PÉRO, pe tape yma guare oikehápe peteĩ doctrina, peteĩ profesía, ojejapo vaʼekue oñehaʼã ha oñemombyta hag̃ua chupekuéra. Áño 1863-pe, Adventismo ndohasái pe prueba “pokõi jey” rehegua, ha oñepyrũ oguata hag̃ua ñu-me Laodicea rehegua.
October 22, 1844, typifies the soon-coming Sunday law, and at the Sunday law the work will be accomplished represented by the forty-nine years of finishing the street and wall in troublous times, as identified by Daniel.
22 jasypa 1844-pe oñembojoguakuaa pe arapokõindy rape rekoguáva hi’ag̃uimbaitéva rehe; ha pe arapokõindy rape rekoguáva jave oñemohu’ãta pe tembiapo ojehechaukáva umi irundy pa porundy ary rehe, pe tape ha murálla ñemohu’ã py’aro asýpe, Daniel ohechauka haguéicha.
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. Daniel 9:25.
Eikuaa ha enténdena upévare, pe tembiapoukapy osẽha guive oñembopyahu ha oñemopu’ã hag̃ua Jerusalén, pe Mesías Mburuvicha peve ohasáta siete semanas ha sesenta y dos semanas: pe tape guasu oñemopu’ã jeýta, ha pe muralla avei, jepe ára jetepyso jave. Daniel 9:25.
All the prophets agree with one another, and the “troublous times” of Daniel is also identified in the passage from Early Writings which we have been considering.
Opavave maranduhára oñemoĩ peteĩ ñe’ẽme, ha Daniel remimbopýpe umi “ára pohýi” ojekuaa avei pe ñe’ẽnguéra ñeguenohẽmbyre Early Writings-gui ñahesa’ỹijóvape.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Upe jave, oñembotývo hína pe tembiapo pysyrõ rehegua, outa jejopy vai ko yvy ape ári, ha umi tetãnguéra ipochýta, upéicharõ jepe ojokóta chupekuéra ani hag̃ua ojokóramo pe tembiapo ángel mbohapyha rehegua. Upe jave oguãhẽta pe ‘ama pahápeguáva’, térã pe pytu’u pyahu Ñandejára renondégui ouva, ome’ẽ hag̃ua pokatu pe ñe’ẽ hatã ángel mbohapyha peguápe, ha ombosako’i hag̃ua umi imarangatúva toñembo’y hag̃ua pe ára umi siete plaga pahaguáva oñeñohẽta jave.” Early Writings, 85.
We will continue this study in the next article.
Ko estudio ñambojoapyta pe artíkulo oútavape.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Umi oĩ aja umi oñemombaʼeguasúva pe añeteguáre oservi gueteri Satanáspe, iñangaipa ruguáicha hũva ojokóta ijesareko Tupã ha yvágare. Oikóta umi tapicha ojoguáva umi operdévape iñehayhu peteĩha. Ndaikatumoʼãi ohecha umi mbaʼe opaʼỹva. Pe Tupã ombosakoʼivaʼekue ñandéve g̃uarã ojehechauka Zacaríaspe, capítulo 3 ha 4, ha 4:12–14-pe: ‘Ha ambohovái jey ha haʼe chupe: Mbaʼépa koʼã mokõi olívo rakã, umi mokõi tubo óro rupive oguenohẽva ijehegui pe aséite óro? Ha haʼe chembohovái ha heʼi chéve: Ndereikuaái piko mbaʼépa koʼã? Ha che haʼe: Nahániri, che Ruvicha. Upémarõ haʼe heʼi: Koʼãva hína umi mokõi oñemoĩporãva, umi oĩva Yvy tuichakue Jára ykére.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Ñandejára henyhẽ mba’e pytyvõhágui. Ndoikói ichugui mba’eve oikotevẽ hag̃uáicha. Ñane jerovia’ỹgui, ñande reko yvýre añónte ojepytasógui, ñane ñe’ẽ rei rupi, ñane ndoroviái rupi, ojehechaukáva ñane ñemongetápe, umi pytũmby iñypytũva oñembyaty ñande jerére. Cristo ndojehechaukaporãi ñe’ẽ térã tekópe pe Oĩmbáva iporãmbaitéva ramo, ha iporãvéva pa su mil apytépe. Pe ánga oñemoĩrõ ovy’ávo oñemomba’eguasu hag̃ua mba’e rei rehe, Ñandejára Espíritu ikatu michĩeterei ojapo hese. Ñane jehecha mbykymi ohecha ñemokañy añónte, ha ndaikatúi ohecha pe mimbipa upéva rapykuéri. Umi ánhel ojoko hína umi irundy yvytu, ojehechaukáva peteĩ kavaju pochýicha oĩva ojekosétava hag̃ua, ha osyry hag̃ua ko yvy tuichakue ári, oguerúva ñehundi ha ñemano tapere.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“¿Roke piko ñañeno pe mbytépe voi pe mundo opa’ỹvagui? ¿Roke piko ñande pytu kangy, ro’y ha omanóvaicha? ¡Toikéke ñande tupãópe Tupã Espíritu ha pytu, oñeipejéva Itavayguáre, ikatu hag̃uáicha opu’ã hikuái ipy rehe ha oikove! Tekotevẽ jahecha pe tape ipohýiha, ha pe okẽ iñembýiha. Ha jaikévo pe okẽ iñembýivape, hipe’aha ndorekói límite.” Manuscript Releases, volúmen 20, 217.