The testimony of Jeroboam’s rebellion is also the history of ancient Israel’s division into two nations. The northern kingdom made up of ten tribes was known as Israel, or sometimes Ephraim, and the southern kingdom was known as Judah. In the time of Ezekiel, the kingdom had already been two kingdoms for many years, and in chapter thirty-seven, Ezekiel was given a prophecy identifying that the two kingdoms would once again become one nation. That prophecy was fulfilled in the beginning history of the earth beast (the United States), and is fulfilled for the final time at the end of the United States, for Jesus always illustrates the end of a thing, with the beginning of a thing.
Jeroboam pu’aka rehegua testimónio avei ha’e yma Israél ojepe’a hag̃ua mokõi tetãme rembiasakue. Pe tetã yvatepegua, ojejapóva pa tĩribu rehe, ojekuaava’ekue Israél ramo, térã sapy’ánte Efraín ramo; ha pe tetã yvýpeguáva ojekuaava’ekue Judá ramo. Ezequiel tiémpope, pe rréino oĩma va’ekue mokõi rréinoramo heta ary aja, ha kapítulo treinta y siete-pe, Ezequél ohechakuaaukáva profesía ome’ẽva’ekue ichupe omoañetévo mokõive rréino peteĩ jey hag̃ua peteĩ tetãramo. Upe profesía oñemoañete va’ekue yvy mymbaguasu rembiasakue ñepyrũme (Estados Unidos), ha oñemoañete jeýta ipahaite hag̃uáicha Estados Unidos paha-pe; Jesús akóinte ohechauka peteĩ mba’e paha, upe mba’e ñepyrũ rupive.
The rebellion of Jeroboam at the time that Israel was divided into two kingdoms, represents a rebellion at the beginning of the United States, and also at the end of the United States. The rebellion in the beginning and ending of the United States includes the joining of two kingdoms. Revelation chapter eighteen, as repeatedly cited from the writings of Sister White in these articles, represents two calls to the churches. The two nations that are joined during the hour of the Sunday law crisis is the one-hundred and forty-four thousand, and God’s other flock that are still in Babylon.
Jeroboam pu’aka Isrrael oñemboja’o jave mokõi rréinope, ohechauka peteĩ pu’aka Estados Unidos ñepyrũme, ha avei Estados Unidos pahaitepe. Pe pu’aka oĩva Estados Unidos ñepyrũme ha ipahápe oguereko mokõi rréino joaju. Apocalipsis kapítulo dieciocho, oje’e jey jeyháicha Hermana White jehaipýgui ko’ã artíkulope, ohechauka mokõi ñehenói umi iglésiape g̃uarã. Mokõi tetã ojoajúva pe aravo pe Léy del Domingo jejopy vai jave hína pe ciento cuarenta y cuatro mil, ha Ñandejára ambue aty ovecha oĩ gueteríva Babilóniape.
The two nations that were joined in the Millerite history were Judah and Ephraim. They were joined when the individual indignations against the two kingdoms respectively ended in 1798 and then in 1844. The word “moreover” in Ezekiel chapter thirty-seven, allows us to be certain of this application. The word “moreover” means to place the message that follows “moreover,” over the message that preceded the word “moreover.”
Mokõi tetã oñembojoajúva’ekue pe tembiasakue Millerita-pe ha’e Judá ha Efraín. Oñembojoaju hikuái umi pochy peteĩteĩva mokõivéva rréino rehe oñemohu’ãrõ guare, peteĩva 1798-pe ha upéi ambuéva 1844-pe. Pe ñe’ẽ “avei” Ezequiel aranduka mokõipaapy ha pakõiha kapítulope ome’ẽ ñandéve certeza ko aplicación rehegua. Pe ñe’ẽ “avei” he’ise oñemoĩ hag̃ua pe marandu ouva “avei” rire, pe marandu oĩva’ekue “avei” mboyve ári.
The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. Ezekiel 37:15–17.
Pe Ñandejára ñeʼẽ ou jey chéve, heʼívo: Avei nde, yvypóra raʼy, ejapyhy peteĩ yvyra ha ehaí hese: Judá rehehápe, ha Israel raʼykuéra iñirũnguéra rehehápe; upéi ejapyhy ambue yvyra ha ehaí hese: José rehehápe, Efraín yvyra, ha opa Israel róga iñirũnguéra rehehápe; ha embojoaju peteĩre ambue peteĩnte hag̃ua, ha oikóta peteĩnte nde pope. Ezequiel 37:15–17.
Ezekiel is applying the prophetic principle of repeat and enlarge when he states, “moreover.” Ezekiel is to take two sticks, one for Judah and one for Ephraim, and take the prophecy illustrated with the two sticks and place it over the top of the previous prophecy. The previous prophetic illustration began in verse one when Ezekiel was carried to a valley of dead dry bones.
Ezequiel oipuru pe principio profético ojehechauka jey ha oñembotuicháva heʼívo: “hiʼarive”. Ezequiel oipyhyvaʼerã mokõi yvyra pehẽngue, peteĩ Judá rehehápe ha ambue Efraín rehehápe, ha omoĩvaʼerã pe profecía ojehechaukáva umi mokõi yvyra pehẽnguére pe profecía mboyveguáicha ári. Pe taʼanga profética mboyvegua oñepyrũ kuri versíkulo peteĩme, Ezequiel ojegueraha ramo peteĩ ñu omanóva kangue pirúgui henyhẽvape.
The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:1–14.
Tupã Ñandejára po ou che ári, ha cheguenohẽ Tupã Ñandejára Espíritu rupi, ha chemoĩ yvyugua mbytépe, ha upéva henyhẽ kanguekuégui. Ha chembohasa ijere rupi; ha péina ápe, hetaiteiterei oĩva pe ñu rugua ári; ha péina ápe, isekoiterei. Upémarõ he’i chéve: Ava ra’y, ikatúpa ko’ã kanguekue oikove jey? Ha che ambohovái: Ore Jára Tupã, nde reikuaa. Upéi he’i jey chéve: Eprofetisa ko’ã kanguekue ári, ha ere chupekuéra: Peẽ kanguekue seco, pehendu Ñandejára ñe’ẽ. Péicha he’i Tupã Ñandejára ko’ã kanguekuépe: Péina ápe, amoinge pende pype pytu, ha peikovéta. Ha amoĩta pende ári tendón, ha amboúta pende ári to’o, ha pendejaho’íta pire reheve, ha amoĩta pende pype pytu, ha peikovéta; ha peikuaáta che ha’eha Ñandejára. Upévare aprofetisa, he’iháicha chéve ajapo haguã; ha che aprofetisávo, oiko peteĩ tyapu, ha péina ápe peteĩ ryryi, ha umi kanguekue ojoaju, peteĩteĩ kangue ipypegua reheve. Ha ama’ẽvo, péina ápe, umi tendón ha to’o osẽ hi’ári, ha pire ojaho’i yvate guive; ha katu ndaipóri va’ekue ipypekuéra pytu. Upémarõ he’i chéve: Eprofetisa yvytúpe, eprofetisa, ava ra’y, ha ere yvytúpe: Péicha he’i Tupã Ñandejára; Eju pe irundy yvytúgui, nde pytu, ha eipeju ko’ã ojukapývare, oikove hag̃ua. Upévare aprofetisa he’i haguéicha chéve; ha pytu oike ipypekuéra, ha oikove, ha opu’ã ipy rehe, peteĩ ehérsito tuichaitereíva. Upéi he’i chéve: Ava ra’y, ko’ã kanguekue ha’e opa Israel róga. Péina ápe, ha’ekuéra he’i: Ore kanguekue iseko, ore jerovia okañy, ore oñekytĩ mombyry peteĩteĩ ñande rendágui. Upévare eprofetisa ha ere chupekuéra: Péicha he’i Tupã Ñandejára; Péina ápe, che retãyguakuéra, aipe’áta pende yvykua, ha rojeguenohẽta pende yvykuágui, ha roguerúta Israel retãme. Ha peikuaáta che ha’eha Ñandejára, aipe’a vove pende yvykua, che retãyguakuéra, ha rogueru jey hag̃ua pende yvykuágui, Ha amoĩta che Espíritu pende pype, ha peikovéta, ha pende moĩta pende yvyteépe; upéicharõ peikuaáta che Ñandejára aimeha upéva he’íva ha ajapóva, he’i Ñandejára. Ezequiel 37:1–14.
From the very beginning of these articles, we have shown that the valley of dead bones represents God’s people in the last days, and that the message of the four winds that causes them to stand upon their feet as a mighty army, is the Midnight Cry message identifying Islam of the third Woe. Sister White identifies the bones as God’s people.
Ko’ã artíkulo kuéra ñepyrũmby guive, rohechauka porã kuri pe ñũngue kangue omanóva rehegua ohechaukaha Tupã retãyguakuérape umi ára pahápe, ha pe marandu umi irundy yvytu rehegua, ojapóva chupekuéra opu’ã hag̃ua iñakãrapu’ãme peteĩ ehérsito mbareteicha, ha’eha pe Marandu Pyhare Mbytegua ohechakuaaukáva Islam pe Mbohapyha Aikóramo. Hermana White ohechakuaa umi kangueha Tupã retãyguakuéra.
“I lay down my pen and lift up my soul in prayer, that the Lord would breathe upon his backslidden people, which are as dry bones, that they may live.” General Conference Bulletin, February 4, 1893.
“Aheja che pluma ha añembo’e hag̃ua che ánga rupive, Ñandejára topytu’u hag̃ua ipueblo tapykue gotyo ojevy vaʼekue ári, haʼéva kanguekue ipirúvaicha, oikove hag̃ua.” General Conference Bulletin, 4 de febrero de 1893.
We have shown in previous articles that the prophetic message identifying July 18, 2020, was erroneous, and that the false proclamation marked the arrival of the first disappointment and tarrying time in the parable of the ten virgins. Though the proclamation of time was legitimate in the Millerite period, after 1844, there was never to be another message hung upon time. When Future for America made the proclamation of July 18, 2020, they slid back to a history that the proclamation of time was acceptable and in so doing they sinned, and they were slain in the street of the great city of Revelation chapter eleven. Dead in the street, they then needed to be resurrected, as were the two witnesses after three and a half days.
Ore rohechauka kuri artíkulo ymaveguápe pe marandu profétika omomba'éva 18 jasypokõi 2020ha áraha javy hague, ha pe proclamación japu ohechauka hague pe ñembyasy peteĩha ha pe tiempo de demora pe parábola umi diez vírgenespe. Jepe pe proclamación del tiempo va'ekue legítima pe período Millerita-pe, 1844 rire, araka'eve ndovalemo'ãvéima ambue marandu oñemopyendáva tiempo ári. Future for America ojapórõ guare pe proclamación 18 jasypokõi 2020 rehegua, oguejy jey hikuái peteĩ tembiasápe pe proclamación del tiempo ojeheja hag̃uáme, ha upéicha ojapóvo opeka hikuái, ha oñejuka chupekuéra pe kállepe pe táva guasu Apocalipsis kapítulo once-pe. Omanóva pe kállepe, upéi oikotevẽ kuri oñemoingove jey, umi mokõi testígoicha, mbohapy ára mbyte ha peteĩ mediorire.
“The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.
“Umi kangue ikãva oikotevẽ Tupã Espíritu Santo pytu ombopu hag̃ua hesekuéra, ikatu hag̃uáicha oike tembiapópe, peteĩ jeikove jevy omanóva apytégui ramo guáicha.” Bible Training School, 1 de diciembre de 1903.
In previous articles we have shown that the message of the four winds that resurrects the two witnesses, is the message of Islam of the third Woe, and that the message is the Midnight Cry message of the last days. Ezekiel says, “moreover,” and in so doing identified that during the history that illustrates the proclamation of the Midnight Cry, two sticks, one represented as Ephraim and one as Judah, were to be joined together and become one nation. The parable of the ten virgins is fulfilled in the last days, “to the very letter,” as it was fulfilled in Millerite history. In the period when the Midnight Cry was fulfilled in the Millerite history, and again in the fulfillment of the last days, “two sticks” were and will be joined together.
Umi artíkulo kuérape rohechauka vaʼekue irundy yvytu marandu omoingove jeýva mokõi testígope haʼeha Islam marandu pe mbohapyha Aiguaĩguasu rehegua, ha upe marandu haʼeha Pyharepyte Sapukái marandu ára pahápe guarã. Ezequiel heʼi: “avei”, ha upéicha ojapo hag̃ua ohechauka umi tembiasakue ohechaukáva Pyharepyte Sapukái ñemoherakuãme, mokõi yvyra, peteĩ ojehechaukáva Efraín ramo ha peteĩ Judá ramo, oñembojoaju vaʼerãha ha oiko hag̃ua peteĩ tetãnte. Pa ary virgén parávola oñekumpli ára pahápe, “pe letraite peve,” péichaite ojekumpli haguéicha historia Millerita-pe. Pe ára pukukue Pyharepyte Sapukái oñekumpli haguépe historia Millerita-pe, ha jey avei ára pahápe oñekumplíramo, “mokõi yvyra” oñembojoaju kuri ha oñembojoajúta.
The two sticks represented the northern (Ephraim) and southern kingdoms (Judah) of ancient Israel. We have also shown that William Miller was typified by Elijah, and that during the three-and-a-half years of drought Elijah had gone to the widow of Zarephath.
Mokõi yvyra ohechauka Israel yma guare pe rréino yvate gotyo guápe (Efraín) ha pe rréino yvýre gotyo guápe (Judá). Avei rohechauka kuri William Miller ojejoguaha hague Elías rehe, ha pe mbohapy ary mbytére ha mbytégui ary seco aja, Elías oho hague pe kuña iména manóva Zarefátpe.
And the word of the Lord came unto him, saying, Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee. So he arose and went to Zarephath. And when he came to the gate of the city, behold, the widow woman was there gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink. And as she was going to fetch it, he called to her, and said, Bring me, I pray thee, a morsel of bread in thine hand. And she said, As the Lord thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die. And Elijah said unto her, Fear not; go and do as thou hast said: but make me thereof a little cake first, and bring it unto me, and after make for thee and for thy son. For thus saith the Lord God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day that the Lord sendeth rain upon the earth. And she went and did according to the saying of Elijah: and she, and he, and her house, did eat many days. 1 Kings 17:8–15.
Ha Ñandejára ñe'ẽ ou hendápe, he'ívo: Epu'ã, tereho Sareptápe, Sidón mba'évape, ha eiko upépe. Péina ápe, amandáma peteĩ kuña viúdape upépe tomongaru hag̃ua ndéve. Upémarõ ha'e opu'ã ha oho Sareptápe. Ha oguahẽvo táva rokẽme, péina ápe, pe kuña viúda oĩ upépe ombyaty yvyra'i; ha ha'e ohenói chupe ha he'i: Eguerumína chéve, ajerure ndéve, michĩmi y peteĩ mba'yrúpe, hag̃ua a'u. Ha kuña oho aja ogueru hag̃ua, ha'e ohenói jey chupe ha he'i: Eguerumína avei chéve, ajerure ndéve, peteĩ pehẽngue mbyja nde pópe. Ha kuña he'i: Oikovéicha Ñandejára nde Jára, ndarekói mbyja, peteĩ po peve arína añónte peteĩ ryru guasúpe, ha michĩmi aséite peteĩ hyakuã'ỹme; ha péina ápe, ambyaty mokõi yvyra'i, aikévo ajapo hag̃ua upéva chéve ha che ra'ýpe, ro'u hag̃ua ha romano. Upémi Elías he'i chupe: Ani rekyhyje; tereho ha ejapo he'iháicha; ha katu ejapo chéve tenonderãgui chugui peteĩ mbyja michĩva, ha erúke chéve, ha upéi ejapo ndejehe ha nde ra'ýpe ĝuarã. Ñandejára Israel Jára péicha he'i rupi: Pe ryru guasu arína rehegua ndopa mo'ãi, ha pe hyakuã'ỹ aséite rehegua nandi mo'ãi, pe ára peve Ñandejára omondo hag̃ua ama yvy ári. Ha kuña oho ha ojapo Elías ñe'ẽ he'iháicha; ha ha'e, ha Elías, ha hógaygua okaru heta ára. 1 Reyes 17:8–15.
The “many days” in the passage is the three-and-a-half years that Ahab searched for Elijah and represented the twelve-hundred-and-sixty years of papal persecution. Concerning the “many days” of papal persecution, Jesus said:
Pe ñe'ẽjoajupe oje'éva “heta ára” ha'e umi mbohapy ary ha mbyte ohasava'ekue Acab oheka aja Elíaspe, ha ombohechauka umi mil doscientos sesenta ary persecución papal rehegua. Ko'ã “heta ára” persecución papal rehegua ári Jesús he'i va'ekue:
And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Matthew 24:22.
Ha ndaha’éiramo’ã umi ára, ndaipóri va’erã avave ojesalváva; ha umi poravopyre rehehápe, umi ára oñembykyta. Mateo 24:22.
Sister White directly identifies Jesus’ pronouncement of “those days” as the period of papal persecution.
Hermana White ombojoja hag̃ua directamente Jesús ñe’ẽ “umi ára” rehegua ha’eha pe período persecución papal rehegua.
“The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266, 267.
“Pe iglésia ñembojere ndopytái opaite pe 1260 ary pukukue jave. Tupã, poriahuverekóvo Itavayguáre, omombyky ichupekuéra jehasa asy haku asýva ára. Oikuaauka hag̃ua pe ‘jehasa asy guasu’ oguahẽtava pe iglésiape, pe Salvador he’i: ‘Ha umi ára noñemombykyrire, ndaipóri vaʼerã yvypóra ojesalvátava; ha umi poravopyréra rehehápe umi ára oñemombykíta.’ Mateo 24:22. Reforma pu’aka rupi, pe ñembojere oñemohuʼã 1798 mboyve.” The Great Controversy, 266, 267.
The “many days” that Elijah was sustained by the widow, were also the “many days” of papal persecution identified by Daniel.
Umi “heta ára” Elías ojehepyme’ẽ hague upe viúda rupive, ha’e avei umi “heta ára” persecución papal rehegua Daniel ohechauka va’ekue.
And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.
Ha umi oñentendéva tetãygua apytépe ombo’éta heta-pe; upéicharõ jepe, ho’áta kysepuku rupi, tata rupi, jejagarra hag̃ua rupi, ha ñemonda rupi, heta ára pukukue. Ha ho’árõ guare hikuái, oipytyvõmíta chupekuéra peteĩ pytyvõ michĩmíva; ha heta ojepe’áta hendivekuéra ñe’ẽmbegue rupive. Ha umi oĩva iñarandúva apytégui oĩta ho’áva, oñeha’ã hag̃ua chupekuéra, omopotĩ hag̃ua, ha omorotĩ hag̃ua, pahápe peve; mba’ére piko gueteri oĩ peteĩ ára oñemoĩmava. Daniel 11:33–35.
The “time of the end,” which is also the “time appointed” in the verses, was 1798, and it marked the end of papal persecution, as had been typified by Elijah’s time with the widow of Zarephath. In that history the widow, representing an unmarried church, was identified as the church in the wilderness in chapter twelve of the book of Revelation. She was gathering two sticks, not one stick or ten sticks, but two sticks. Ezekiel was to take two sticks, one for the northern kingdom of Israel and one for the southern kingdom of Israel and join them together to make one stick. Those two kingdoms had both been scattered for twenty-five hundred and twenty years, but God’s promise was that He would gather them. The woman was gathering the two sticks that were to be joined together, and she was doing so “until the day that the Lord sendeth rain upon the earth.”
Pe “ára paha”, ha avei ha’éva pe “ára oñemoĩmava” umi versíkulope, ha’e vaekue 1798, ha ombojoajúkuri papado ñemoiñakuéra paha, ojehechauka haguéicha Elías rembiasakue pe viúda Sarepta-gua ndive. Upe tembiasakuépe, pe viúda, ohechaukáva peteĩ iglesia ndorekóiva ména, oñemombe’u vaekue ha’eha pe iglesia oĩva ñu mbytépe Apocalipsis aranduka capítulo doce-pe. Ha’e ombyatýkuri mokõi yvyra’i, ndaha’éi peteĩ yvyra’i térã pa yvyra’i, síno mokõi yvyra’i. Ezequiel oipe’ava’erãkuri mokõi yvyra’i, peteĩ Israel ñemoñare yvate gotyogua réino rehehápe ha peteĩ ambue Israel ñemoñare yvy gotyogua réino rehehápe, ha ombojoaju hag̃ua peteĩnte yvyra’ípe. Umi mokõi réino oñemosarambíma vaekue mokõi mil po cien mokõipa ary aja, péro Tupã ñe’ẽme’ẽ vaekue ha’e kuri Ha’e ombyaty jeýtaha chupekuéra. Pe kuña ombyatýkuri umi mokõi yvyra’i oñembojoaju va’erãva, ha ojapo upéva “pe ára peve Ñandejára ombou hag̃ua ama yvy ári.”
The day when the Lord sent “rain” was identifying the Midnight Cry of Millerite history, that reached its conclusion on October 22, 1844, when the Messenger of the Covenant suddenly came to the temple He had erected from 1798 (the end of the first indignation), through until October 22, 1844 (the end of the last indignation). In that period of time, the Midnight Cry message, represented in Ezekiel’s illustration of the valley of bones was fulfilled, when the two sticks of the northern and southern kingdoms were joined to form one nation, with one king, for on October 22, 1844, Christ came before the Father and received a kingdom.
Ára Ñandejára omondo hague “ama” ojekuaa hag̃ua pe Sapukái Pyharepytegua tembiasakue Millerita-pe, oguahẽva’ekue ipahápe 22 jasypa 1844-pe, pe Ñe’ẽmondoha Ñe’ẽme’ẽgui ou ryrýi hag̃uáicha pe témplope ha’e omopu’ã va’ekuépe 1798 guive (pe pochy peteĩha paha), ha upégui 22 jasypa 1844 peve (pe pochy pahaguéva paha). Upéva ryepýpe, pe marandu Sapukái Pyharepytegua, ojehechaukáva Ezequiel ta’angahai yvytyrugua kanguekue reheguape, oñembopyahu, umi mokõi yvyra tetãnguéra yvatepegua ha ñembypegua rehegua ojoaju rupi oiko hag̃ua peteĩ tetã, peteĩ mburuvicha guýpe; 22 jasypa 1844-pe, Cristo ou Túva renondépe ha ohupyty peteĩ rréino.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Cristo ouju ore sumo saserdóte ramo pe tenda marangatuvévape, pe santuario ñemopotĩrã, ojehechaukaháicha Daniel 8:14-pe; Yvypóra Ra’y ou hag̃ua Ymaguare Árape, ojehechaukaháicha Daniel 7:13-pe; ha Ñandejára ou hag̃ua Itémplope, Malaquías he’ihaguéicha yma guive, opa ko’ãva ha’e peteĩchante mba’e oikóva ñemombe’u; ha ko mba’e avei ojehechauka novio ouha hag̃ua ñemendápe, Cristo omombe’uháicha pa’ũme umi diez kuñataĩ reko rehegua, Mateo 25-pe.” The Great Controversy, 426.
Christ received a kingdom on October 22, 1844, as identified in Daniel.
Cristo oguereko peteĩ rréino 22 jasypa 1844-pe, he’iháicha Daniel-pe.
I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.
Ahecha pyharekue arandu rupi, ha péina ápe ojekuaa chéve peteĩ ojoguáva Yvypóra Ra’ype, ouva yvága arai reheve, ha oguahẽva Árape Ymaguarépe, ha ogueraha chupe hikuái henondépe. Ha oñeme’ẽ chupe mburuvicha guasu, ha mimbipa, ha peteĩ tetãnguéra ruvicha hag̃ua, opa tavayguakuéra, tetãnguéra ha ñe’ẽnguéra oservi hag̃ua chupe; imburuvicha guasu niko opa ára guarã, ndohasamo’ãi araka’eve, ha itetã noñehundimo’ãi araka’eve. Daniel 7:13, 14.
When Ezekiel’s two sticks are joined together, they have one king over them.
Ezequiel mokõi yvyra oñembojoaju jave, oguereko hikuái peteĩ mburuvicha guasu añoite hi’ári.
And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Ezekiel 37:24, 25.
Ha che rembiguái David oisãmbyhýta hesekuéra; ha opavave oguerekóta peteĩ ñangarekoha. Oguatáta hikuái che huísio-kuérape, ha oñangarekóta che léi-kuéra rehe, ha ojapóta umíva. Ha oikóta hikuái pe yvýpe ame'ẽ vaekue che rembiguái Jacob-pe, pe yvýpe pende ru ypykuéra oiko hague; ha oikóta ipype, ha'ekuéra, ha ita'ýra kuéra, ha ita'ýra kuéra ra'y kuéra opa ára g̃uarã. Ha che rembiguái David ha'éta iprínsipe opa ára g̃uarã. Ezequiel 37:24, 25.
All the prophets agree with one another, and king David is Christ who came before the Father on October 22, 1844, and received a kingdom that had been gathered together from the two sticks of Israel (the northern kingdom) and Judah (the southern kingdom). The scattering of the two kingdoms ended during the forty-six years from 1798 to 1844, as Christ raised a temple that had been desolated and trampled down. When He raised the temple, He then suddenly came unto His temple as the Messenger of the Covenant, in fulfillment of Malachi chapter three. Ezekiel agrees with that fact, for all the prophets agree with one another.
Maymáva opaite marandu hag̃uáva oñemoĩ peteĩ ñe'ẽme, ha mburuvicha guasu David ha'e Cristo ou va'ekue Túva renondépe 22 jasypa, 1844-pe, ha oguerovia peteĩ mburuvicha guasu renda oñembyaty va'ekue mokõi yvyra Israelgua-gui (tetãnguéra yvate pegua) ha Judá-gui (tetãnguéra ñemby pegua). Mokõi tetãnguéra ñemosarambi opa kuri umi irundy pa poteĩ ary aja 1798 guive 1844 peve, Cristo omopu'ã jave peteĩ tupaó oñembyaíva ha oñepyrũva'ekue oñembohasa vai. Ha'e omopu'ã rire pe tupaó, upéi pya'e ou Ijupy peve pe Maranduhára Ñe'ẽme'ẽgua ramo, oñemboguata hag̃ua Malakías kapítulo mbohapy he'iháicha. Ezequiel avei oĩ peteĩ ñe'ẽme upe añetegua rehe, opaite marandu hag̃uáva oñemoĩgui peteĩ ñe'ẽme.
And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. Ezekiel 37:24–27.
Ha che rembiguái David oisãmbyhýta hesekuéra; ha opavave oguerekóta peteĩnte pastor: oiko hag̃ua avei che rembiapoukapykuérape, ha oñangarekóta che estatutokuéra rehe, ha ojapóta umíva. Ha oikóta hikuái upe yvýpe ame'ẽ va'ekue Jacob, che rembiguáipe, pende ru kuéra oiko hague; ha oikóta pypekuéra, ha'ekuéra, ha ita'ýra kuéra, ha ita'ýra kuéra ra'y kuéra opa ára g̃uarã: ha che rembiguái David ha'éta ipríncipekuéra opa ára g̃uarã. Avei ajapóta hendivekuéra peteĩ ñe'ẽme'ẽ py'a guapyrã; ha'éta peteĩ ñe'ẽme'ẽ opa'ỹva hendivekuéra: ha amoĩta chupekuéra, ha ambohetavéta chupekuéra, ha amoĩta che santuario ijapytepekuéra opa ára g̃uarã. Che tavernákulo avei oĩta hendivekuéra: heẽ, che ha'éta Tupã chupekuéra g̃uarã, ha ha'ekuéra ha'éta che retãgua. Ezequiel 37:24–27.
It is Christ that erects the temple.
Cristo hína omoñepyrũ pe témplo.
And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the Lord. And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God. Zechariah 6:12–15.
Ha ere chupe, ere hag̃ua: Péicha he'i Ñandejára ipu'akapáva, he'ívo: Péina pe kuimba'e héra YVYRA RAKÃ; ha okakuaáta hekoha guive, ha omopu'ãta Ñandejára templo: Ha'e voi omopu'ãta Ñandejára templo; ha'e ogueraháta mborayhuete, ha oguapýta ha oisãmbyhýta itróno ári; ha'e ha'éta pa'i itróno ári; ha py'aguapy ñemoñe'ẽta oĩta mokõivéva apytépe. Ha umi akã rehegua oĩta Helem-pe, Tobías-pe, Jedaías-pe ha Hen-pe, Sofonías ra'y, mandu'arã ramo Ñandejára templo-pe. Ha umi mombyry oĩva ou ha omba'apóta Ñandejára templo-pe, ha peẽ peikuaáta Ñandejára ipu'akapáva chembou hague pene rendápe. Ha kóva oikóta, peẽ peneñe'ẽrendúramo kyre'ỹme Ñandejára pende Jára ñe'ẽ rehe. Zacarías 6:12–15.
Christ is the BRANCH, and He identified that if they destroyed His temple that He would raise it in three days, to which the Jews replied that it took forty-six years to build the temple.
Cristo ha’e pe Yvyra Rakarã, ha Ha’e he’i porã kuri, oity ramo hikuái itemplo, Ha’e omoñakãrýta jevy mbohapy árape; upévare umi hudío he’i kuri, irundypa seis ary ojeporu hague oñemopu’ã hag̃ua pe templo.
Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? John 2:18–20.
Upéi umi judío he’i ha oporandu chupe: Mba’e techaukaha piko rehechauka oréve, rejapógui ko’ã mba’e? Jesús ombohovái ha he’i chupekuéra: Peity ko tupaópe, ha mbohapy árape amopu’ã jeýta. Upérõ umi judío he’i: Irundy paẽ ha seis ary pukukue oñemopu’ã kuri ko tupao, ha nde piko remopu’ã jeýta mbohapy árape? Juan 2:18–20.
Christ was speaking of His body in the passage, but all the prophets are speaking more about the last days than the days in which they lived. The resurrection of Christ on the third day, represented the resurrection of the dead bones during the outpouring of the Holy Spirit in the Midnight Cry. The rain that is the subject of Elijah’s testimony, was manifested during the climax of his confrontation with the prophets of Baal and Ashtaroth. It was then demonstrated that the God of Elijah was the true God, and also that Elijah was the true prophet.
Cristo oñe’ẽ hína kuri Hete rehe pe pasáhepe, ha katu opa umi proféta oñe’ẽ hetave umi ára paháregui umi ára oikove hague rangue. Cristo jeikove jey mbohapyha árape, ohechauka umi kangue omanóva jeikove jey Espíritu Santo ñehẽvo guasu aja Midnight Cry-pe. Ama, ha’éva Elías testimónio tema, ojehechauka porã kuri pe hu’ãme iñorairõha proféta kuéra Baal ha Ashtaroth reheve. Upérõ ojehechauka porã vaʼekue Elías Tupã haʼeha pe Tupã añetegua, ha avei Elías haʼeha pe proféta añetegua.
At the arrival of the first disappointment, it was manifested that the Protestants had become false prophets, as typified by the prophets of Baal and Ashtaroth. The tarrying time then began, and led to the message of the Midnight Cry, that led to Christ suddenly coming to His temple. The Midnight Cry is represented by Ezekiel’s message that brings the bones up as a mighty army. Moreover, during that period (forty-six years), the two sticks were to be joined together to produce one nation, with one king.
Peteĩha ñembotavy peteĩha oguahẽvo, ojehechauka umi protestántekuéra oiko hague maranduhára japu, oñemoha’angáva Baal ha Astarot maranduhára rupive. Upe rire oñepyrũ pe aravo oha’arõva, ha ogueraha pe Pyharepyte Sapy’a Hatã marandu peve, upéva ogueraha Cristo ou hag̃uáicha pya’e Itupãópe. Pe Pyharepyte Sapy’a Hatã ojehechauka Ezequiel marandu rupive omoingove ha omopu’ãva umi kanguekue peteĩ ehérsito mbarete guasúrõ. Avei, upe ára pukukue jave (irundypa poteĩ ary), mokõi yvyra ojejoaju va’erã kuri oñemoheñói hag̃ua peteĩ tetã año, peteĩ mburuvicha guasu reheve.
The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:15–23.
Upéi Ñandejára ñe’ẽ ou jey chéve, he’ívo: “Ha nde, yvypóra ra’y, ejapyhy peteĩ yvyra ha ehai hi’ári: ‘Judá rehehápe, ha Israel ra’ykuéra iñirũnguérape g̃uarã’; upéi ejapyhy ambue yvyra ha ehai hi’ári: ‘José rehehápe, Efraín yvyráre, ha opa Israel róga iñirũnguérape g̃uarã’; ha embojoaju peteĩre ambuéva, peteĩ yvyra hag̃uáicha; ha oikóta peteĩnte nde pópe. Ha ne retãyguakuéra ra’ykuéra oñe’ẽ vove ndéve, he’ívo: ‘Nderehechaukamo’ãi piko oréve mba’épa he’ise ko’ãva?’ ere chupekuéra: ‘Péicha he’i Ñandejára Tupã: Péina ápe, che ajapyhýta José yvyra, oĩva Efraín pópe, ha Israel ñemoñarekuéra, iñirũnguéra; ha ambojoajúta hendive, Judá yvyra ndive, ha ajapóta chuguikuéra peteĩ yvyra, ha peteĩnte hag̃ua che pópe. Ha umi yvyra, reháiva hi’ári, oĩta nde pópe hesakuéra renondépe. Ha ere chupekuéra: Péicha he’i Ñandejára Tupã: Péina ápe, che ajapyhýta Israel ra’ykuérape umi tetã ambue apytégui, mamópa oho hikuái, ha ambyatýta chupekuéra opa hendágui, ha arúta chupekuéra ijyvyteépe. Ha ajapóta chuguikuéra peteĩ tetãnte upe yvýpe, Israel yvytykuéra ári; ha peteĩ mburuvicha guasu añoite oikóta mburuvicha guasu hag̃ua chupekuéra opavavépe; ha noikovéimo’ãi mokõi tetãramo, ni ndojepe’amo’ãvéima mokõi rréinope araka’eve. Naimarangatu’ãvéimo’ãi avei hikuái he’ãnga kuéra rupive, ni umi mba’e jeguarúva rupive, ni peteĩve hembiapo vai rupive; che katu asalváta chupekuéra opa umi tenda oikohágui, upépe opekahague, ha amopotĩta chupekuéra; upéicha hag̃ua hikuái che retãygua, ha che aikóta Ijarakuéra.” Ezequiel 37:15–23.
The two sticks which the widow was gathering in advance of Elijah’s rain at the Midnight Cry, were the northern and southern kingdoms of Israel that had been scattered and were to be gathered into one nation on October 22, 1844, when the antitypical Day of Atonement began, for the promise was that at that time God “will cleanse them.” The cleansing, representing the Investigative Judgment, began at that time. That gathering of the two sticks must be understood correctly, for God always illustrates the end of a thing with the beginning of a thing.
Mokõi yvyra kuña ime’ẽreíva ombyatýva’ekue Elías oky mboyve Pyhare Mbyte Sapukáipe, ha’e va’ekue Israel retãnguéra yvategua ha yvy gotyogua, oñemosarambíva’ekue ha oñembyaty va’erã peteĩ tetãme 22 jasypa 1844-pe, oñepyrũvo pe Ára Ojejapo hag̃ua Moñyrõ Antitípico, ñe’ẽme’ẽ niko upérõ Tupã “omopotĩta chupekuéra”. Pe ñemopotĩ, ohechaukáva pe Huíso Ojehechakuaáva, oñepyrũ upérõ. Pe ñembyaty mokõi yvyra rehegua tekotevẽ oñentende hekopete, Tupã akóinte ohechauka hag̃uáicha peteĩ mba’e paha pe iñepyrũ reheve.
1844, was the end of the two kingdoms of Israel, for they had then become one kingdom, spiritual Israel, and they were from that point on only to be one nation. That history was illustrated by the beginning history when they had become two nations, which is the history of the rebellion of Jeroboam.
1844-pe ojepaha vaʼekue mokõi rréino Israel rehegua, upe guive opytágui peteĩ rréinóntema ramo, Israel espiritual, ha upérõ guive haʼekuéra oikótavaʼekue peteĩ tetãnte ramo. Upe tembiasakue ojehechauka vaʼekue ijojaha hag̃uáicha upe ñepyrũrã rembiasápe, haʼekuéra oiko jave mokõi tetã ramo, ha upéva hína Jeroboam puʼaka hag̃ua opuʼã haguére.
The history of Jeroboam’s counterfeit system of worship must also be illustrated at the end of his kingdom. Aaron’s rebellion in the beginning of ancient Israel and Jeroboam’s rebellion at the beginning of the northern kingdom, represent the rebellion of 1863, and 1863 is only clearly understood when the end of Jeroboam’s kingdom, as represented by the joining of the two sticks, is also laid over the top of 1863. It is then that 1863 is clearly seen to be represented as a generation that erected an image of jealousy.
Jeroboam rembiapo gua’u momba’e guasu rehegua rembiasakue tekotevẽ avei ojehechauka hag̃ua iporokuéra pahápe. Aarón pu’aka vai yma Israel ypykue ñepyrũme ha Jeroboam pu’aka vai ñembyaty yvate gotyo pegua ñepyrũme, orrepresenta pe pu’aka vai 1863-pe guare, ha 1863 ojekuaa porã hag̃uánte, tekotevẽ avei oñembojoja hi’ári Jeroboam poguýpe opaha ára, ojehechaukaháicha mokõi yvyra joaju rupive. Upérõ ae ojehecha porã 1863 ojehechaukaha peteĩ generaciónicha omopu’ãva’ekue peteĩ ta’anga ñembojeguarurã.
We will continue this study in the next article.
Rojapótape ko ñaikuave’ẽta ko ñehesa’ỹijo ambue artíkulope.
“But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.
“Ha ndaha’éi ko ta’ãnga umi kangue piru rehegua ojeporu hag̃uánte ko yvy arigua rehe, síno avei umi ojehovasáva’ekue tesape guasu rehe; ha’ekuéra avei ojogua pe ñu ruguápe oĩva umi kangue ryrúpe. Oreko hikuái kuimba’e ra’ãnga, hete ykére ojepysóva; hákatu ndorekói tekove espiritual. Hákatu pe parábola ndohejái umi kangue pirúpe oñembojoaju hag̃uánte kuimba’e rete ra’ãngápe; ndaha’éigui suficiente oĩ hag̃ua joja hete miembro-kuérape ha hova mba’éichapa ojehecha hag̃uápe. Pe pytu tekove rehegua ombohekoveva’erã umi tete, ikatu hag̃uáicha opu’ã hikuái, ha oñepyrũ tembiapópe. Ko’ã kangue ohechauka Israel róga, Tupã iglesia, ha pe iglesia jerovia ha’e pe Espíritu Santo rembiapo ombohekoveva. Ñandejára opytu’uva’erã umi kangue piru ári, ikatu hag̃uáicha oikove hikuái.”
“The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’
Pe Espíritu Tupã rehegua, ipoder omoingovéva ndive, oĩva’erã opaite tembiguái yvypórape, ikatu hag̃uáicha opaite músculo ha tendón espiritual oĩ tembiapópe. Ñandejára Espíritu Santo’ỹre, Tupã pytu’ỹre, oĩ apytu’ũ kyhyje’ỹ, ha okañy pe tekove espiritual. Heta umi ndorekóiva tekove espiritual héra oĩ tupao kuatiañe’ẽme, péro ndojehaíri pe Ovecha Ra’y kuatiañe’ẽ tekovépe. Ikatu oñembojoaju tupao rehe, péro noñemoirũi Ñandejára ndive. Ikatu ha’e kuéra kyre’ỹ ombohapévo peteĩ aty tembiapo oñeme’ẽva, ha ikatu oñeñeñandu hesekuéra kuimba’e oikovéva ramo; péro heta oĩ umi apytépe oguerekóva “téra reikoveha, ha remano.”
“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.
“Ndaha’éiramo oĩ ñemoambue añetetéva ánga rehegua Tupã gotyo; ndaha’éiramo pytu tekovegua Tupãgui ouva omoingove jeýi ánga-pe tekove espiritual-pe; ndaha’éiramo umi omombe’úva pe añetegua ojejapo yvágagui heñóiva principio rupive, ndaheñóiri hikuái pe ñemoñare ndoikuaáiva ikãngy hag̃ua, oikovéva ha opytáva opa ára g̃uarãgui. Ndaha’éiramo ojerovia hikuái Cristo tekojoja rehe añónte ramo iñangarekorã; ndaha’éiramo ojogua Hese heko, omba’apo Ijespíritu rupive, opyta hikuái opívo, ndoguerekói hikuái hi’ári pe ijao Itekojoja rehegua. Heta jey umi omanóva ojehechauka ramo guáicha umi oikovéva; umi omba’apóva oguenohẽ hag̃ua pe ha’ekuéra ohenóiva salvación heko hag̃uáicha imandu’a hag̃uáicha voi, ndoguerekói Tupã omba’apóva ipypekuéra oipota ha ojapo hag̃ua Hembipota porã.”
“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.
“Ko aty ojehechauka porã pe ñu kangue piru rehegua Ezequiel ohechavaʼekue visión-pe.” Review and Herald, 17 de enero de 1893.