The northern and southern kingdoms were scattered under God’s indignation for twenty-five hundred and twenty years in fulfillment of the broken covenant of Leviticus twenty-five and twenty-six. The forty-six years between the conclusion of the first and last indignations represented the gathering of those two kingdoms into one kingdom of spiritual modern Israel in 1844. The gathering of those two nations was represented by the two sticks which Ezekiel joined together and the two sticks the widow of Zarephath gathered in the story of Elijah. On October 22, 1844 the prophetic history of the northern and southern kingdoms concluded and in so doing it repeated the history of the beginning of those two kingdoms.
Umi mokõi rréino, pe yvategua ha yvy gotyogua, oñemosarambi Tupã pochýgui mokõi mil po cien ha mokõi pa ary pukukue, oñemboguata haguére pe ñe’ẽme’ẽ oñembyaíva Levítico mokõipa po ha mokõipa poteĩme. Umi irundy pa poteĩ ary oĩva pe ñemohu’ã apytépe pe indignación peteĩha ha pahápegua, ohechauka umi mokõi rréino ñembyaty peteĩ rréinorã Israel espiritual moderno-pe ary 1844-pe. Pe ñembyaty umi mokõi tetã rehegua ojehechauka kuri umi mokõi yvyra rehe Ezequiel ombojoajúva peteĩme, ha umi mokõi yvyra pe viuda de Sarepta ombyatýva Elías rembiasakuepe. 22 jasypa 1844-pe opa pe tembiasakue profética umi rréino yvategua ha yvy gotyoguáva rehegua, ha upéicha ojapóvo, ojeyapo jey pe tembiasakue umi mokõi rréino ñepyrũmby rehegua.
Jeroboam instituted a counterfeit system of worship in the northern kingdom in order to prevent his subjects from travelling to Judah and worshipping God in the sanctuary in Jerusalem.
Jeroboam omoheñói peteĩ sistema japúpegua de adoración pe rréino yvatepegua-pe ani hag̃ua hembiguáikuéra oho Judápe ha omomba’e Tupãme pe santuario Jerusalénpe.
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
Ha Jeroboam he’i ipy’apýpe: Ko’ág̃a pe rréino ojevyta hína David róga pe: ko tavayguakuéra ojupi ramo hag̃ua ojapóvo mymbajuka Ñandejára rógape Jerusalénpe, upéicharõ ko tavayguakuéra py’a ojere jeýta ijára gotyo, ha’éva Rehoboam, Judá mburuvicha guasu; ha che jukáta hikuái, ha ojevy jeýta Rehoboam, Judá mburuvicha guasu rendápe. Upérõ mburuvicha guasu oñomongeta hag̃ua, ha ojapo mokõi vakara’y órogui, ha he’i chupekuéra: Hetáma peẽme g̃uarã pejupi hag̃ua Jerusalénpe; péina ápe penejára kuéra, Israel, peneguenohẽva’ekue Egiptogui. Ha peteĩva omoĩ Betel-pe, ha ambuéva omoĩ Dan-pe. Ha kóva oiko angaipa hag̃ua: tavayguakuéra niko oho hag̃ua omomba’e peteĩva renondépe, ha oho peve Dan peve. Ha ojapo avei yvate renda róga, ha omoĩ pa’i ramo tavayguakuéra ijyvate’ỹvévagui, ndaha’éiva Leví ra’ykuéra apytégua. Ha Jeroboam omoĩ arete poapyha jasýpe, jasy ára pápype, ojoguáva pe arete oĩva Judápe, ha oikuave’ẽ altar ári. Péicha ojapo Betel-pe, oikuave’ẽvo mymbajuka umi vakara’y ojapova’ekuépe; ha omoĩ Betel-pe umi pa’i yvate rendagua ojapova’ekue. Péicha oikuave’ẽ altar ári ojapova’ekue Betel-pe, poapyha jasy ára pápype, pe jasýpe ha’e voi ipy’apýpe omoheñóiva’ekue; ha omoĩ arete Israel ra’ykuérape g̃uarã; ha oikuave’ẽ altar ári, ha ohapy insiénso. 1 Reyes 12:26–33.
His system of worship was typical of Catholicism (paganism), for as with Aaron’s rebellion, it established an image to and of the beast. The two calf images were made of gold, symbolizing Babylon. The images were dedicated to the gods of Egypt, who were identified as Aaron had also identified them; as “the gods that had brought them up out of the land of Egypt.” He built two altars in two cities, which when considered together represent the combination of church (Bethel) and state (Dan). The altars were counterfeits of the true altar, which is Christ, just as Catholicism claims to be Christ’s earthly representative. He raised up a corrupted priesthood, as are the priests of Catholicism. He selected a day for his worship service that was specifically different from the days of any of God’s true feast days, thus representing the controversy over the true and false day of worship.
Isistema de adoración ohechauka catolicismo-pe (paganismo-pe), Aaron ñemboykeháicha, omopuʼãgui peteĩ taʼanga mymbaguasu-pe guarã ha mymbaguasu rehegua. Mokõi vaka raʼy raʼanga ojejapo vaʼekue óro-gui, ohechaukáva Babilonia. Umi taʼanga oñembosakoʼi Egipto ruʼãnguéra peguarã, ha umíva ojekuaa Aaron avei ohechakuaahaguéicha: “umi tupã oguenohẽ vaʼekue chupekuéra Egipto retãgui.” Omopuʼã mokõi altar mokõi táva-pe, ha oñehesaʼỹijóramo oñondive, ohechauka joaju iglesia (Betel) ha estado (Dan) rehegua. Umi altar haʼe vaʼekue japu raʼanga altar añeteguápe, upéva hína Cristo, catolicismo heʼiháicha haʼeha Cristo representante yvy arigua. Omopuʼã peteĩ sacerdocio oñembyaíva, catolicismo paʼikuéra-icha. Ojapo peteĩ ára hembiapoukapyrãme guarã, peteĩichaiterei iñambuéva opaite Tupã arete añeteguágui, upéicha ohechaukávo pe ñecontroversia ára añetegua ha ára japu adoración rehegua.
In the inauguration of his false system of worship, God sent a prophet from Judah to rebuke his counterfeit system of worship.
Ipu sistema gua’u jerovia rehegua ñepyrũrãme, Tupã omondo peteĩ proféta Judá guive omoñe’ẽ hag̃ua chupe ijapúva sistema gua’u jerovia rehegua.
And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 1 Kings 13:1–3.
Ha péina, oúgui peteĩ kuimba'e Tupã rehegua Judágui Ñandejára ñe'ẽ rupive Betel peve; ha Jeroboam oĩ altar ykére ohapy hag̃ua insiénso. Ha'e osapukái altar rehe Ñandejára ñe'ẽ rupive, ha he'i: Altár, altár, péicha he'i Ñandejára; péina, peteĩ mitã oikóta David róga peguarã, Josías héra; ha nde ári ha'e oikuave'ẽta umi pa'i tenda yvateguápe ohepyhýva insiénso nde ári, ha avakuéra kangue ojehapyta nde ári. Ha upe árape ome'ẽ peteĩ techaukaha, he'ívo: Kóva hína pe techaukaha Ñandejára he'iva'ekue; péina, pe altar ojekáta mokõi hag̃uáicha, ha tanimbu hi'ári oĩva oñehẽmbáta. 1 Reyes 13:1–3.
The prophet from Judah proclaimed a threefold prophecy identifying the future birth of king Josiah. He predicted that Josiah would slay the wicked priests who were employed at the counterfeit altar and that Josiah would also burn men’s bones upon that very altar. He also gave Jeroboam a sign, identifying that Jeroboam’s altar would be broken open and the ashes would pour out. All of these things were fulfilled according to the Word of the Lord, but when Jeroboam heard the proclamation of the prophet he was angered and sought to deal with the prophet, but God was in control.
Proféta Judá guigua omombeʼu peteĩ profesía mbohapy hendápe ohechaukáva mburuvicha guasu Josías rerekua hag̃ua heñói hag̃uáicha tenonderãme. Heʼi vaʼekue Josías ojukataha umi paʼi heko vai oservíva pe altar japupe, ha avei ohapýtaha yvypóra kanguekuéra upe altar ári voi. Avei omeʼẽ Jeroboámpe peteĩ techaukaha, ohechaukávo Jeroboam altar ojepeʼataha ha tanimbu osẽta hag̃ua. Opa koʼã mbaʼe oñembyaty oñekumpli hag̃ua Ñandejára Ñeʼẽ heʼiháicha, ha katu Jeroboam ohendúvo pe proféta marandu, ipochy ha oheka mbaʼéichapa ojapóta pe proféta rehe, péro Tupã oguereko opa mbaʼe ipópe.
And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him. The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. 1 Kings 13:4, 5.
Ha ojehu rire, mburuvicha guasu Jeroboam ohendúvo pe ñeʼẽ kuimbaʼe Tupãgua osapukáiva pe altar rehe Betel-pe, omosẽ ipo pe altar guive, heʼívo: “Pejapyhy chupe”. Ha ipo, omosẽ vaʼekue hese, ikãngy ha ipirupa, ndaikatúi hag̃ua ombojevy jey hiʼupépe. Pe altar avei ojekái, ha tanimbu oñeñohẽ pe altar guive, pe señal kuimbaʼe Tupãgua omeʼẽ haguéicha Ñandejára ñeʼẽ rupive. 1 Reyes 13:4, 5.
The sign was immediately fulfilled, and Jeroboam’s hand was paralyzed.
Pe techaukaha oñemohu’ã pya’e voi, ha Jeroboam po opyta ñemyasãi’ỹre.
And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:6–10.
Ha mburuvicha ombohovái ha he'i pe kuimba'e Tupã rehegua-pe: “Ejerure ko'ágã Ñandejára nde Tupã renondépe, ha eñembo'e cherehe, ikatu hag̃uáicha che po ojevy jeýna chéve”. Ha pe kuimba'e Tupã rehegua ojerure asy Ñandejárape, ha mburuvicha po ojevy jey chupe, ha opyta jeýma ymaite guaréicha. Upéi mburuvicha he'i pe kuimba'e Tupã rehegua-pe: “Eju che rógape chendive, epytu'u ha emombarete nde rete, ha ame'ẽta ndéve peteĩ jopói”. Ha pe kuimba'e Tupã rehegua he'i mburuvicha-pe: “Reime'ẽramo chéve nde róga mbyte jepe, ndahamo'ãi ne ndive, ha ndakarumo'ãi mbujape ni ndaisymo'ãi y ko tenda-pe; Ñandejára ñe'ẽ rupive péicha niko oñemandáma chéve, he'ívo: Ani re'u mbujape, ani re'ú y, ha ani rejevýjey upe tape reju hague rupi”. Upéicha oho ambue tape rupi, ha ndovéirijeýi upe tape rupi ou hague Betel-pe. 1 Reyes 13:6–10.
Jesus always illustrates the end of a thing with the beginning of a thing, and the beginning of the northern and southern kingdoms of literal ancient Israel end in the history where the two sticks are joined into one stick, representing the nation of spiritual modern Israel.
Jesús tapia ohechauka peteĩ mba’e paha peteĩ mba’e ñepyrũme, ha umi reino yvategua ha ñembyguagua ñepyrũ, Israel yma guaréva tee rehegua, opa pe tembiasápe mokõi yvyra joaju haguépe peteĩ yvyrápe, ohechaukáva tetã Israel py’aguapýva ko’ág̃agua.
In the history where the two sticks were joined a three-step testing process was initiated at the time of the end in 1798. Both sticks (kingdoms) were being gathered in advance of the outpouring of the Holy Spirit in the Midnight Cry. At the first disappointment in the spring of 1844, the Protestants failed the testing process and became the daughters of Catholicism, thus repeating the inauguration of a counterfeit system of worship, as had been typified by Jeroboam.
Pe tembiasakue ojejuajúkuri hague mokõi yvyra, oñemoñepyrũ peteĩ proceso de prueba mbohapy etapágui ára paha-pe, ary 1798-pe. Mokõive yvyra (tetãnguéra) oñembyatyhína kuri tenonderãite Espíritu Santo ñehẽ hag̃ua Sapyʼa Pyharegua-pe. Peteĩha ñembyasy guasupe, arapoty 1844-pe, protestántekuéra ndohasái upe proceso de prueba ha oiko catolicismo rajykuéra ramo; upéicha rupi ojapo jey peteĩ sistema japu ñemombaʼeguasu rehegua ñemoñepyrũ, Jeroboam ohechauka vaʼekueicha peteĩ taʼãngáramo.
The Protestant Reformation was a work which God accomplished in order to bring the church in the wilderness out of the superstitions, traditions and customs of the Roman church. From the time of Martin Luther more and more truths were revealed identifying the whore of Tyre as nothing more than a pagan system of worship covered with a false profession of Christianity. It was the Lord’s purpose to bring his captive people out of darkness, as He had done when His people were slaves in Egypt. He delivered them from the bondage of Egypt to give them His law. The Protestant’s refusal to follow after the increasing light of the knowledge that was unsealed in 1798, prevented them from recognizing the law and the true sanctuary work of Christ in 1844.
Pe Reforma Protestánte ha’e kuri peteĩ tembiapo Tupã omboajéva hag̃ua oguenohẽ hag̃ua pe tupaogua yvy ojeiko’ỹhápe pe tupaogua Romagua py’arojeroviapyre, jepokuaa ha tekokue apytégui. Martín Lutero ára guive heta ha hetave añetegua ojehechauka, oikuaauka hag̃ua pe Tíro kuña ñaña ndaha’eiha mba’eve ambue peteĩ sistema pagáno ñemomba’eguasurã rehegua, oñemo’ãva peteĩ japu cristianismo rerovia reheve. Ñandejára rembipota va’ekue oguenohẽ hag̃ua Ipuévlo ñembyatyre pytũmbýgui, ha’e ojapohaguéicha imandu’a jave Ipuévlo Egíptope tembiguáiramo. Ha’e osalva chupekuéra Egipto ñembiguái poguýgui ome’ẽ hag̃ua chupekuéra Iléi. Umi protestánte-kuéra ndoipotái rupi osegi pe tesape ojupi ha ojupivéva pe arandu ojeipe’áva’ekue 1798-pe, ndohechakuaái hag̃ua pe léi ha Cristo rembiapo añetegua pe santuariope 1844-pe.
Their rejection of the judgment-hour message represented their becoming daughters of the Roman church, and they then raised up a false system of worship identified in the Scriptures as the false prophet (apostate Protestantism). The faithful Millerites that entered into the sanctuary by faith on October 22, 1844, received the light of the third angel and presented a rebuke to the false system of worship that professes to be Protestant, while holding to the primary tradition of paganism, that being the worship of the sun. The prophet from Judah typified Millerite Adventism recognizing and presenting the message of the third angel that arrived on October 22, 1844.
Ijeheja hag̃ua ára huísio rehegua marandu he’ise hikuái oiko hague tupãrajykuéra pe iglesia romana rehegua, ha upe rire omopu’ã hikuái peteĩ sistema gua’u ñemomba’erãmegua ojekuaáva Ñandejára Ñe’ẽme proféta japu ramo (protestantismo apostata). Umi Millerita jeroviapyhára oike va’ekue pe santuario-pe jerovia rupi 22 jasypa 1844-pe, ohupyty pe tesape ángel mbohapyha rehegua ha ome’ẽ peteĩ ñemongyhyje pe sistema gua’u ñemomba’erãmegua rehe, he’íva ijehe protestanteha, ha upéicharõ jepe ojoko hag̃ua paganismo ñemoñare tenondegua, upéva hína kuarahy ñemomba’e. Pe proféta Judá guigua ohechauka Millerita Adventismo oikuaávo ha opresentávo pe marandu ángel mbohapyha rehegua oguahẽ va’ekue 22 jasypa 1844-pe.
When confronted by Jeroboam’s request for the prophet to come to his home and refresh himself, the prophet expressed his specific directions that had been given to him by the Lord. That command was also given to Millerite Adventism. The command was to not return the way they had come, and Millerite Adventism had come out of the Protestant denominations. They had been separated from the Protestants at the first disappointment in the spring of 1844, and Jeremiah provides an example of the identical directions that had been given to the Judean prophet.
Oñembohovái rire Jeroboam rembipota, proféta oho hag̃ua hógape ha oñembopy’aguapy hag̃ua, pe proféta omombe’u porã umi tembiapoukapy poravopyre Ñandejára ome’ẽva’ekue chupe. Upéva pe tembiapoukapy avei oñeme’ẽkuri Adventísmo Millerítape. Pe tembiapoukapy he’i va’ekue ani hag̃ua ojevy upe tape oúhague rupive, ha Adventísmo Milleríta osẽkuri umi denominación protestántegui. Oñemomombyrykuri umi protestántegui peteĩha ñembotavy guasu rire, ary 1844-arýpe, arapoty jave, ha Jeremías ome’ẽ peteĩ techapyrã umi instrukción peteĩchaitéva oñeme’ẽ va’ekue pe proféta judéope.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
Nde ñeʼẽnguéra ojejuhu, ha che haʼu hag̃ua; ha nde ñeʼẽ oiko chéve vyʼa ha torýramo che pyʼapýpe: che ningo añembohéra nde rérape, Ore Ruvicha Tupã ipuʼakapáva. Che ndaguapýi umi opukáva atyhápe, ni avyʼái; che aguapy cheaño nde po rupi, nde ningo chemyenyhẽ pochy reheve. Mbaʼére piko che rasy opyta meme, ha che ai ndojekuerái, ndopytareiséiva okuera? Nde piko reikóta chéve peteĩ ijapu hag̃uáicha, ha y hag̃ua opa hag̃uáicha? Upévare péicha heʼi Ñandejára: Nde rejevy ramo, che rombojevýta, ha reñemboʼytáta che renondépe; ha renohẽ ramo iporãva ivaívagui, nde reikóta che jurúicha; tojevy hikuái ne rendápe, ha ani nde rejevy hendapekuéra. Ha che romoingéta ko tetãme g̃uarã peteĩ murálla kamisa mbaretévaicha; ha oñorairõta nendive, péro ndaipuʼakamoʼãi nde rehe: che aime nendive rosalva ha roguenohẽ hag̃ua, heʼi Ñandejára. Ha roipeʼáta umi iñañáva póguio, ha ropytyvõta umi ipochy ha mbaretéva póguio. Jeremías 15:16–21.
At the fulfillment of the time prophecy of the second Woe, on August 11, 1840, the mighty angel of Revelation ten descended with a little book open in his hand, and John was told to go and take the book and eat it. Jeremiah represents those that ate the little book at that point in history, and the words were sweet as honey, for they were “the joy and rejoicing of” his “heart.” But because of God’s “hand,” Jeremiah was “filled” “with indignation,” he was “wounded” and in “perpetual pain.” Because of God’s “hand” Jeremiah suggested that God had been “unto” Jeremiah “as a liar,” and as “failed waters.” The Lord had held his “hand” over a mistake in some of the figures of the 1843 chart.
Mokõiha ñembyasýi mokõiha rehegua ára marandu oñemohu’ãvo, 11 jasypoapy 1840-pe, pe ánhel mbarete Apocalipsis 10-pe oĩva oguejy peteĩ lívro michĩ ojepe’áva ipope, ha Juanpe oñembo’e oho hag̃ua ogueraha hag̃ua pe lívro ha ho’u hag̃ua. Jeremías ohechauka umi ho’úva’ekue pe lívro michĩ upe tembiasakue rendápe, ha umi ñe’ẽ he’ẽ eíraicha, ha’égui hína “vy’a ha torýva” ikorasõme. Ha Tupã “po” rupi, Jeremías oñemyenyhẽ “pochýgui”, ojeherida ha oĩ “mba’asy tapia reheve” ryepýpe. Tupã “po” rupi, Jeremías he’i va’ekue Tupã oiko hague ichupe g̃uarã “japuha ramo”, ha “y osẽ’ỹva” ramo. Ñandejára ojoko va’ekue ipo “1843 chart” papapykuéra apytépe jejavy oĩva ári.
Jeremiah represents the first disappointment of the Millerites, when the vision of Habakkuk tarried. It appeared to those represented by Jeremiah that the message, which is represented as “rain,” had failed. But Habakkuk had stated “the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” Jeremiah had thought God lied, and that the message (rain) had failed, but it had only tarried.
Jeremías ohechauka pe ñembyasy peteĩha umi Millerita-kuéra rehegua, pe visión Habacuc rehegua ipuku ramo guare. Umi ojehechaukáva Jeremías rupive ohechakuaa kuri pe marandu, ojehechaukáva “amáicha”, ofalla hague. Péro Habacuc he’i va’ekue: “pe visión gueteri oĩ peteĩ ára oñemoĩmava’erãme g̃uarã, ha ipahápe oñe’ẽta, ha ndijapumo’ãi: ipuku ramo jepe, eha’arõ chupe; añetehápe ou hag̃uáicha ou hag̃uáta, ndipukumo’ãi.” Jeremías opensa kuri Tupã ijapu hague, ha pe marandu (amá) ofalla hague, péro ipuku mante va’ekue.
Then God instructed Jeremiah that “if thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them.” After the disappointment Jeremiah, representing God’s people who must return to the service of the Lord and shake off the discouragement that had been produced when it appeared the message had failed. If Jeremiah would meet the designated requirements, God would allow him to be His spokesman.
Upéi Tupã ombo’e Jeremíaspe kóicha: “rejevy ramo, upéicharõ rombojevýta jey, ha repytáta che renondépe; ha renohẽ ramo iporãitéva ivaívagui, nde ha’éta che juru; tojevy hikuái nde rendápe; ani hag̃ua katu nde rejevy hendakuérape.” Pe ñembyasýi rire, Jeremías, ohechaukáva Tupã tavayguakuérape, tekotevẽva ojevy Ñandejára rembiapópe ha omombo hag̃ua pe ñembopy’aju ojejapóva’ekue ojehechávo pe marandu ndaikatúi hague osẽ porã. Jeremías ombohovái ramo umi mba’e ojejeruréva’ekue chupe, Tupã ome’ẽta chupe toiko hag̃ua Ha’e rembiguái ñe’ẽmondohára.
More importantly for our study at this time is what God told Jeremiah concerning the “assembly of mockers” who were “rejoicing” over his disappointment. He told Jeremiah that the mockers could return to Jeremiah, but he was never to return to them. Jeremiah represented those who stood against the Protestants who had just chosen to return to the fold of Catholicism and became the daughters of Babylon, the false prophets of Baal and Ashtaroth. Jeremiah represented the Judean prophet who at the same point in the prophetic line had rebuked Jeroboam’s false system of worship at the beginning of the northern kingdom, thus typifying the introduction of a false system of worship that was an image of Catholicism at the end of the history of the northern kingdom. The prophet told Jeroboam, when Jeroboam offered to form an alliance, that he was not to eat, drink or return the way he came.
Iñimportantevéva ñande estudio-pe ko’ág̃a g̃uarã hína pe Tupã he’íva Jeremías-pe umi “ñembohoryhára aty” rehegua, “ovy’áva” hikuái iñembopy’aju rehe. Ha’e he’i Jeremías-pe umi ñembohoryhára ikatu hag̃uáicha ou jey Jeremías rendápe, ha’e katu araka’eve ndojevýiva’erãha hendápekuéra. Jeremías ohechauka umi oñembo’ýva’ekue protestante-kuéra rehe, umi ramoite oiporavova’ekue ojevy hag̃ua catolicismo ryepýpe ha oiko Babilonia rajykuéraramo, Baal ha Astarot proféta japu ramo. Jeremías ohechauka proféta judéope, upe punto-pe profecía rape rehe, omoakãva’ekue jerovia japu Jeroboam mba’éva ñemboyke rehegua, tetã yvate gotyopegua oñepyrũ jave, upéicha ohechauka hag̃ua peteĩ sistema japu ñemomba’e rehegua ñepyrũ, ha’éva peteĩ ta’anga catolicismo rehegua, tetã yvate gotyopegua rembiasakue pahápe. Pe proféta he’i Jeroboam-pe, Jeroboam oikuave’ẽ jave oñemoirũ hag̃ua, ndo’úi va’erãha, ndoy’úi va’erãha, térã ndojevýi va’erãha pe tape og̃uahẽ hague rupi.
And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. 1 Kings 13:7–9.
Upéi pe mburuvicha he’i Ñandejára kuimba’épe: Eju che rógape chendive, ha embohekove jey nde rekove, ha ame’ẽta ndéve peteĩ jehepyme’ẽ. Ha Ñandejára kuimba’e he’i mburuvichápe: Nde cheme’ẽramo jepe ne róga mbyte, ndahamo’ãi ne ndive, ha nda’u mo’ãi mbujape, ni nd’úi mo’ãi y ko tendape: péicha niko oñemanda chéve Ñandejára ñe’ẽ rupive, he’ívo: Ani re’u mbujape, ani re’u y, ha ani rejere jey pe tape rehe reju hague rupi. 1 Reyes 13:7–9.
The expression of the Judean prophet aligns with the work of the false prophets of Baal and Ashtaroth in the story of Elijah. Of course, the history of the Millerites is also the history of Elijah, for Miller was Elijah. In the story of Elijah, the prophets of Baal and Ashtaroth performed a dance of deception, which was exposed as foolishness when fire came down from God and consumed Elijah’s offering, thus typifying the outpouring of the Holy Spirit in the Midnight Cry of Millerite history. The confrontation of that history represented the confrontation of the second Elijah, which was John the Baptist during the dance of deception performed by the daughter of Herodias (Salome). Herodias was typified by Jezebel, and Jezebel is a symbol of the Catholic church.
Pe proféta judagua ñe’ẽjoaju umi proféta japu Baal ha Astarot rembiapo ndive Elías rembiasakuépe. Añetehápe, umi Millerita rembiasakue avei ha’e Elías rembiasakue, pórke Miller ha’e va’ekue Elías. Elías rembiasakuépe, umi proféta Baal ha Astarot ojapo va’ekue peteĩ jeroky ñembotavy rehegua, ha upéva ojehechauka itavyha ramo oguejy rire tata Tupãgui ha ohapypa Elías ofrénda, upéicha ohechauka hag̃ua pe Espíritu Santo ñehẽ hag̃ua Pyharepyte Sapukáipe Millerita rembiasakue ryepýpe. Pe ñorairõ upe rembiasakuepegua ohechauka pe mokõiha Elías ñorairõ, ha’éva Juan el Bautista pe jeroky ñembotavy rehegua aja ojapo va’ekue Herodías rajy (Salomé). Herodías ojehechauka Jezabel rupive, ha Jezabel ha’e peteĩ símbolo iglesia católica rehegua.
In 1844, the Protestant churches became Salome, the daughter of Herodias (Jezebel). In the dance of deception Herod had promised half his kingdom, and he did so on his birthday, thus typifying the last days when the ten kings, who are typified by Ahab (the king of the ten northern kingdoms), agree to give their kingdom to the papacy (Jezebel). Giving “half your kingdom” is a symbol of a confederacy, and the prophet from Judea was clearly informing Jeroboam that he would never form an alliance with the apostate king or support his counterfeit system of worship.
1844-pe, umi tupãonguéra protestánte oiko Salomé-ramo, Herodías rajy (Jezabel). Pe jeroky mbotavýpe, Herodes opromete kuri mbyte ivuruvicharãgui, ha upéicha ojapo he'arã ára rehe; upévare ohechauka umi ára pahápe, umi diez mburuvicha guasu, ojehechaukáva Acab-pe (umi diez tetã yvate gotyogua rréi) ramo, oñemoĩ peteĩ ñe'ẽme ome'ẽ hag̃ua ivuruvicharã papadópe (Jezabel). Ome'ẽ “mbyte nde rréinogui” ha'e peteĩ símbolo peteĩ joaju guasu rehegua, ha maranduhára Judéagui ou va'ekue hesakã porãme oikuaaukáva Jeroboámpe araka'eve ndojapomo'ãiha peteĩ ñe'ẽmegua pe rréi apóstata ndive ni nomombaretemo'ãiha isistema japu ñemomba'e rehegua.
That is what the Lord also told Jeremiah, when He said the “assembly of mockers” (apostate Protestantism) can return to Jeremiah, but Jeremiah must never return to them, or return by the way he came. But the Judean prophet did that very thing, for he was deceived by a false and lying prophet before he returned to Judea—before he finished the work he had been given.
Upéva hína pe Ñandejára he’íva’ekue avei Jeremíaspe, he’ívo pe “aty puka rehegua” (protestantismo apóstata) ikatu hag̃uáicha ou jey Jeremías rendápe, ha katu Jeremías araka’eve ndojevymo’ãi hag̃ua hendakuérape, térã ndojevymo’ãi hag̃ua pe tape oúgui. Ha pe proféta judéogua ojapo upe mba’eete, oñembotavýgui peteĩ proféta japu ha tekove’ẽ rupi mboyve ojevy Judeápe—mboyve omohu’ã pe tembiapo oñeme’ẽva’ekue chupe.
Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers.
Upépe oiko vaʼekue peteĩ proféta tuja Betel-pe; ha itaʼýra kuéra ou omombeʼu chupe opa tembiapo pe kuimbaʼe Tupã rehegua ojapo vaʼekue upe árape Betel-pe; ha umi ñeʼẽ heʼi vaʼekue mburuvichápe, umívape avei omombeʼu itúvape. Ha itúva heʼi chupekuéra: Mbaʼe tape rupi piko oho raʼe? Taʼýra kuéra niko ohecha vaʼekue mbaʼe tape rupi oho pe kuimbaʼe Tupã rehegua, pe ou vaʼekue Judágui. Ha heʼi itaʼýra kuérape: Pejoko chéve pe vúrro. Upévare ojoko chupekuéra pe vúrro, ha haʼe ojupi hiʼári, ha oho ohupyty hag̃ua pe kuimbaʼe Tupã reheguápe, ha ojuhu chupe oguapy oĩva peteĩ yvyra guasu guýpe; ha heʼi chupe: Nde piko pe kuimbaʼe Tupã rehegua rejúva Judágui? Ha heʼi: Che hína. Upérõ heʼi chupe: Eju che rógape che ndive, ha heʼu mbujape. Ha haʼe heʼi: Ndaikatúi ajevy ne ndive, térã aime nde rógape ne ndive; ni ndakarumoʼãi mbujape, ni ndaisʼumoʼãi y, ko tenda rupi nde ndive; Tupã Ñandejára ñeʼẽ rupive niko oñeñeʼẽ kuri chéve: Ani reʼu mbujape, ani reikuaa y, ani rejevývo pe tape reju hague rupi. Haʼe heʼi chupe: Che avei proféta, ndeichaite; ha peteĩ ánhel oñeʼẽ kuri chéve Ñandejára ñeʼẽ rupive, heʼívo: Eru jey chupe nendive nde rógape, hag̃ua hag̃ua okaru mbujape ha hoʼu y. Ha katu ijapu chupe. Upémarõ ojere jey hendive, ha okaru mbujape hógape, ha hoʼu y. Ha oiko aja oguapy jave mesápe, Ñandejára ñeʼẽ ou pe proféta ogueru jey vaʼekuépe; ha haʼe osapukái pe kuimbaʼe Tupã reheguápe, pe ou vaʼekue Judágui, heʼívo: Péicha heʼi Ñandejára: Reikuaaʼỹgui Ñandejára rembiapoukapy, ha nereñangarekói pe tembiapoukapy ndejára Tupã omeʼẽ vaʼekue ndéve, síno reju jey, ha reʼu mbujape ha reʼu y upe tenda Ñandejára heʼi hague ndéve: Ani reʼu mbujape, ani reʼu y; nde rete omanóva ndoikemoʼãi nde ru kuéra yvyraʼãme.
And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. And he spake to his sons, saying, Saddle me the ass. And they saddled him. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: For the saying which he cried by the word of the Lord against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 1 Kings 13:11–32.
Ha oiko rire, ho’u rire ha hoy’u rire, ombojokuáka hag̃ua chupe mburika, pe maranduhára ojererúva jey vaʼekuépe g̃uarã. Ha oho rire, peteĩ león ojuhu chupe tape rehe ha ojuka chupe; ha hete omanóva opyta pe tape ári, ha pe mburika oĩ ijykére, ha pe león avei oĩ pe hete omanóva ypýpe. Ha péina ápe, kuimbaʼekuéra ohasa upérupi ha ohecha pe hete omanóva oĩva tape ári, ha pe león oĩva pe hete omanóva ypýpe; ha ou hikuái ha omombeʼu upéva pe távape, upépe pe maranduhára tuja oiko haguépe. Ha pe maranduhára ogueru jey vaʼekue chupe tape guive ohendu rire upéva, heʼi: Kóva hína pe kuimbaʼe Tupã rehegua, naiñeʼẽrendúiva Ñandejára ñeʼẽme; upévare Ñandejára omeʼẽ chupe pe león pópe, haʼe omondoro ha ojuka chupe, heʼi hag̃uáicha Ñandejára ñeʼẽ, haʼe oñeʼẽ vaʼekue chupe. Upérõ heʼi itaʼýrape: Pembosálla chéve pe mburika. Ha haʼekuéra ombosálla chupe. Ha oho ha ojuhu hete omanóva oĩva tape ári, ha pe mburika ha pe león oĩ pe hete omanóva ypýpe; pe león ndoʼúi vaʼekue pe hete omanóva, ha nomondorói pe mburika. Ha pe maranduhára ohupi pe kuimbaʼe Tupã rehegua rete omanóva, omoĩ pe mburika ári, ha ogueru jey; ha pe maranduhára tuja ou pe távape, hasẽ hag̃ua hese ha hag̃ua oñotỹ chupe. Ha omoĩ hete omanóva ijyvyraty teepe; ha ojaheʼo hese hikuái, heʼívo: ¡Mbyasy, che ryvy! Ha ojehu, oñotỹ rire chupe, oñeʼẽ itaʼýrakuérape, heʼívo: A mano vove, peñotỹ cheve pe sepúlcrope oñeñotỹ haguépe pe kuimbaʼe Tupã rehegua; pemboja che kangue ikanguékue ykére. Pe ñeʼẽ haʼe osapukái vaʼekue Ñandejára ñeʼẽ rupi pe altar Betel-pegua rehe, ha opa umi óga yvategua renda rehegua oĩva Samaria távakuérape, añetehápe oñekumplíta. 1 Reyes 13:11–32.
We will continue this study in the next article.
Jaseguíta ko estudio pe artíkulo oúvape.
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light, which contradicts the light that God has given under the demonstration of His Holy Spirit. A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat, and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard bearers who have fallen in death are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.
“Pe Tupã pu’aka ohechauka hag̃ua mba’épa pe añetegua, upéva opytáva’erã opa ára guarã añeteguaramo. Ndojegueroviái va’erã umi marandu pyahu térã ñeimo’ã upe riregua oñemoĩva pe tesape Tupã ome’ẽ va’ekue rovái. Oĩta kuimba’e opu’ãva Ñandejára Ñe’ẽ ñemyesakã reheve, ha chupekuérape g̃uarã upéva añetegua; hákatu ndaha’éi añetegua. Pe añetegua ko ára guarã Tupã ome’ẽ ñandéve ñande jerovia pyendáramo. Ha’e voi ñanembo’e va’ekue mba’épa pe añetegua. Peteĩ opu’ãta, ha upe rire ambue avei, “tesape pyahu” reheve, ombotovéva pe tesape Tupã ome’ẽ va’ekue Itupã Marangatu jehechauka rupive. Mbovymínte gueteri oikove umi ohasa va’ekue pe mba’e ojeikuaa ha oñehasa asy hague oñemopyendávo ko añetegua. Tupã ipy’a porãgui oñongatu va’ekue ijehegui hekovekuéra ikatu hag̃uáicha omombe’u jevy ha jevy, ipahaite peve hekove, pe experiencia ohasa va’ekue, Juan apóstol ojapo haguéicha hekove pahaite peve. Ha umi poyvi rerahaha omanóma va’ekue oñe’ẽva’erã jey hembiapo kuatiakuéra oñembokuatiajevy rupive. Che amongeta rupi aikuaa péicha hendúva’erãha, ha péicha hendúta iñe’ẽnguéra. Ha’ekuéra ome’ẽva’erã he’ẽ peteĩteĩva testimonio mba’épa pe añetegua ko tiempo guarã.”
“We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.
“Ndajajapyséi vaʼerã umi ñeʼẽ umi ouva peteĩ marandu reheve ombohováiva umi punto especial ñande jeroviágui. Haʼekuéra ombyaty heta Escritura rembipuru, ha omoĩ yvyra atyicha prueba-rã iñemoaranduʼỹva teoría ojeʼéva jerére. Péva ojejapo jevy jevyma koʼã cincuenta ary pukukue aja. Ha jepémo umi Escritura haʼe Ñandejára Ñeʼẽ, ha oñemombaʼe vaʼerã, pe jeporu ojejapóva hese, péicha pe jeporu omýi ramo peteĩ yta guasu pe fundamento-gui Ñandejára omombaretéva koʼã cincuenta ary aja, upéva haʼe peteĩ jejavy tuicha. Pe ojapóva péicha ndohuaʼãi pe techaukaha hechapyrãva Espíritu Santo rehegua omeʼẽva pokatu ha mbarete umi marandu yma guare ou vaʼekue Ñandejára retãyguápe.”
“Elder G’s proofs are not reliable. If received, they would destroy the faith of God’s people in the truth that has made us what we are.
“Karai G rembiapokue ndikatúi oñemopyenda hag̃ua hese. Ojeguerovia hag̃ua, ombyaietéta Tupã tavayguakuéra jerovia upe añetegua rehe, upe ñandeapo vaʼekue ñande reko hag̃ua ko ñaimévaicha.
“We must be decided on this subject; for the points that he is trying to prove by Scripture, are not sound. They do not prove that the past experience of God’s people was a fallacy. We had the truth; we were directed by the angels of God. It was under the guidance of the Holy Spirit that the presentation of the sanctuary question was given. It is eloquence for everyone to keep silent in regard to the features of our faith in which they acted no part. God never contradicts Himself. Scripture proofs are misapplied if forced to testify to that which is not true. Another and still another will arise and bring in supposedly great light, and make their assertions. But we stand by the old landmarks. [1 John 1:1–10 quoted.]
“Tekotevẽ ñañemohendavaʼerã mbarete ko mbaʼére; umi punto haʼe ohechaukaseva Ñandejára Ñeʼẽ rupive, ndahaʼéi hesãi. Ndohechaukái Ñandejára retãyguakuéra rembiasakue yma guaréva hague peteĩ jejavy. Ore roguereko vaʼekue pe añetegua; Tupã remimboukuéra oreisãmbyhy. Espíritu Santo poguýpe oñemeʼẽ vaʼekue pe ñemyesakã santuario rehegua. Haʼe peteĩ ñeʼẽ porã opavavépe g̃uarã okirirĩ hag̃ua umi mbaʼe ijerovia reheguáva renondépe, umi oikekuaaʼỹ vaʼekue pype mbaʼeve. Tupã arakaʼeve ndojokói ijehe. Ñandejára Ñeʼẽgui jehechaukapy ojeporu vai ojejopy ramo omombeʼu hag̃ua mbaʼe ndahaʼéiva añetegua. Oñepuʼãta peteĩ ha ambue avei, oguerúvo guaʼu tesape tuicháva, ha omyasãivo iñeʼẽmbyre. Péro ore rojepytaso umi ypykue techaukaha ykére. [1 Juan 1:1–10 quoted.]”
“I am instructed to say that these words we may use as appropriate for this time, for the time has come when sin must be called by its right name. We are hindered in our work by men who are not converted, who seek their own glory. They wish to be thought originators of new theories, which they present claiming that they are truth. But if these theories are received, they will lead to a denial of the truth that for the past fifty years God has been giving to His people, substantiating it by the demonstration of the Holy Spirit.” Selected Messages, book 1, 161.
“Che ambo’e hag̃ua a’e ko’ã ñe’ẽ ikatuha jaipuru oñemohenda porãháicha ko tiempope g̃uarã, pórke og̃uahẽma pe ára angaipa oñehenói hag̃ua héra tee reheve. Oĩ mba’e ojokóva ñande rembiapo kuimba’e ndojevyjepáiva rupi, ohekáva ijeheguigua mbytépe tekomimbipa. Ha’ekuéra oipotaiterei oñeñeñandu hag̃ua hesekuéra ku teoriakuéra pyahu moñepyrũhára ramo, ha umívape oikuave’ẽ he’ívo ha’eha pe añetegua. Péro ko’ã teoriakuéra oñemoneĩramo, ogueraháta oñembotove hag̃ua pe añetegua Tupã ome’ẽva’ekue Itavayguakuérape ko’ã cincuenta ary pukukue, omombarete hag̃ua pe Espíritu Santo jehechauka rupive.” Selected Messages, libro 1, 161.