As Isaiah presents the message represented by the sixty-five years (chapter seven, verse eight), to the wicked leader of Jerusalem, he does so by the “fuller’s field” and the “end of the conduit of the upper pool,” in the year 742 BC. 742 BC represents 1863, for Jesus always illustrates the end with the beginning. The rebellion of 1863 in turn represents the Sunday law in the United States, for Jesus always illustrates the end of a thing with the beginning of a thing. 1863 was the beginning of the legally registered Laodicean Adventist church, and that church is left desolate at the “great earthquake” of the Sunday law. How could a corporation that is legally governed by the State (not the reverse of the Church controlling the State), continue to uphold the seventh-day Sabbath, at the time when that very same government is legally forbidding worship on the seventh day?
Isaías oikuaaukaháicha pe marandu ojehechaukáva umi sesenta y cinco ary rupive (capítulo siete, versículo ocho) pe mburuvicha aña Jerusalén pegua-pe, ojapo upéva pe “fuller’s field” ykére ha pe “end of the conduit of the upper pool”pe, ary 742 a.C.-pe. Ary 742 a.C. ohechauka 1863, Jesús akóinte ohechauka hag̃ua pe paha pe ñepyrũme. Pe opu’ã 1863-pe guare katu ohechauka pe léi dominical Estados Unidos-pe, Jesús akóinte ohechauka rupi peteĩ mba’e paha peteĩ mba’e ñepyrũ rupive. Ary 1863 ha’e va’ekue pe ñepyrũ pe iglesia adventista laodicense ojeinskrivi va’ekue legalmente, ha upe iglesia ojeheja tyaípe pe “great earthquake” pe léi dominical guive. Mba’éicha piko peteĩ corporación oisãmbyhýva legalmente Estado (ndaha’éi pe iglesia oisãmbyhy Estado-pe), ikatúta osegi omomba’e pe sábado ára pokõiha, upe jave voi upe gobierno peteĩchagua legalmente ombotovévo ñemomba’e ára pokõiha-pe?
At the beginning and ending of Christ’s ministry, He cleansed the temple. At the first temple cleansing Christ identified that the leaders had made “his father’s house” a den of thieves, but in the last cleansing of the temple He had identified that “their house” was left to them desolate. Ancient Israel illustrates modern Israel. He erected and cleansed the Millerite temple in the beginning of Adventism, but at the final cleansing, the cleansing of the one hundred and forty-four thousand, Laodicean Adventism is spewed out of His mouth, and “their house” is then left desolate.
Cristo rembiapo ñepyrũme ha opa hag̃uáme, Ha’e omopotĩ pe tupão. Peteĩha jeýpe omopotĩrõ guare pe tupão, Cristo ohechauka umi mburuvichakuéra ojapo hague “Itúa róga” peteĩ mondahakuéra kuáicha; ha pe pahápe omopotĩrõ guare pe tupão, Ha’e ohechauka “hoga kuéra” ojeheja hague chupekuéra oĩ hag̃uáicha nandi ha oñehundi hag̃uáicha. Israel yma guare ohechauka Israel ko árape guápe. Ha’e omopu’ã ha omopotĩ pe tupão Millerita adventismo ñepyrũme; ha pe pahápe omopotĩrõ guare, pe ñemopotĩ cien cuarenta y cuatro mil rehegua, Adventismo Laodiceagua oñemosẽ Ijuruégui, ha upéi “hoga kuéra” ojeheja nandi hag̃uáicha.
Isaiah is by the fuller’s field when he confronts king Ahaz. The fuller’s field represents the cleansing accomplished by the Messenger of the Covenant who suddenly comes to His temple, and cleanses the sons of Levi as with “fuller’s soap.” This cleansing was accomplished at the beginning of Adventism, and it is accomplished again at the end.
Isaías oĩ ñemopotĩhára ñúme oñembohovái jave mburuvicha guasu Acazpe. Pe ñu ñemopotĩhára rehegua ohechauka pe ñemopotĩ ojapóva Pe Marandu Rerahára Pacto rehegua, ou sapy’aitépe Itupãópe, ha omopotĩ Leví ra’ykuérape “ñemopotĩhára jabón” rupive. Ko ñemopotĩ ojejapo va’ekue Adventismo ñepyrũmbýpe, ha ojejapo jey avei ipahápe.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Péina, che amondóta che mensahéro, ha ha’e ombosako’íta tape che renondépe; ha Ñandejára, peẽ peheka va’ekue, sapy’aitépe oúta itemplópe, jepe pe ñe’ẽme’ẽ mensahéro, peẽ pevy’a hese va’ekue: péina, ha’e oúta, he’i Ñandejára ipu’akapáva. Ha máva piko ikatúta ogueropu’aka iju’ára? ha máva piko opytáta oñembo’y ha’e ojepysóramo? yvytimbo mopotĩhára tatáicha ha ao joheihára jabóncha; ha oguapýta pláta mopotĩhára ha omongy’a’ỹhára ramo; ha omopotĩta Leví ra’ykuérape, ha omongy’a’ỹta chupekuéra óro ha plátacha, ikatu hag̃uáicha ome’ẽ Ñandejárape peteĩ ofrénda tekojoja reheve. Upéicharõ Judá ha Jerusalén ofrénda porãta Ñandejárape, yma guarérõ guáicha, ha ary ymaite guaréicha. Malaquías 3:1–4.
Isaiah meets Ahaz, with the sign of his son, whose name symbolizes that in the last days “a remnant will return.” The remnant is those that “return.” Isaiah meets with wicked king Ahaz during the history of the cleansing of the temple, which began in Millerite history in 1844, and was brought to a conclusion by disobedience in 1863. In the last days the cleansing is the history of the sealing of the one hundred and forty-four thousand. Had the Millerites followed the opening providence of God that followed 1844, they would have finished the work.
Isaías oñembyaty Acaz ndive, ta’ýra techaukaha reheve, héra he’iséva umi ára pahápe “peteĩ hembýva ojevýtaha”. Pe hembýva ha’e umi “ojevýva”. Isaías oñembyaty mburuvicha vai Acaz ndive pe tembiapo marangatu ñemopotĩ rembiasakue aja, oñepyrũva’ekue historia Millerita-pe ary 1844-pe, ha ñe’ẽrendu’ỹ rupive oñemohu’ãva’ekue ary 1863-pe. Umi ára pahápe pe ñemopotĩ ha’e pe historia oñeselláva rehegua umi cien cuarenta y cuatro mil. Umi Millerita kuéra oikóramo kuri hapykuéri Tupã providencia ojehechaukáva’ekue 1844 rire, omohu’ãva’erãmo’ã kuri pe tembiapo.
“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.
«Umi adventista-kuéra, pe jehayhu’ỹ guasu rire ary 1844-pe, opyta mbaretépe ijeroviápe ha omoirũrire peteĩ ñe’ẽme Tupã ñangareko ojehechaukávape, ojapyhývo mbohapyha ánhel rembiapoukapy ha Espíritu Santo pokatu rupive omoherakuãvo upéva ko yvy tuichakue javeve, haʼekuéra ohechavakue kuri Tupã salvación, Ñandejára ombaʼapóne kuri tuicha pokatúpe hendivekuéra ñehaʼãnguéra rehe, tembiapo oñembotýma vaʼerãmoʼã, ha Cristo oumavaʼerãmoʼã koʼág̃a peve ogueraha hag̃ua Itavayguakuérape hepymeʼẽrãme. Ha katu pe ára pyʼatarova ha ndaikatúi hag̃uáicha oñeikũmby porã mbaʼépe ojerovia vaʼekue rire, heta umi ojeroviáva pe jeju rehe ohejarei ijerovia.... Péicha pe tembiapo ojoko hag̃ua, ha ko yvy opyta pytũmbýpe. Opaite Adventista rete oñemoĩmérire peteĩ ñeʼẽme Tupã mandamientokuéra ha Jesús jerovia rehe, mbaʼeichaitépa iñambuéne vaʼekue ñande rembiasakue!» Evangelism, 695.
The failure to “follow on unitedly in the opening providence of God,” led them into a Laodicean condition by 1856, and the ensuing rebellion of 1863, marked the beginning of the wandering in the wilderness that had been illustrated by ancient Israel when they failed their tenth and final test, and were then condemned to die in the wilderness over the following forty years.
Pe ndojehói hag̃ua joajuhápe “oñemotenondévo peteĩcha Ñandejára providénsia ojepe’ávape”, ogueru chupekuéra peteĩ condición Laodicea-pe ary 1856 peve, ha pe ñepu’ã vai oúva upéi ary 1863-pe, ohechauka hag̃ua ñepyrũha pe guata ñemondýi yvy marã’ỹme, ojehechauka haguéicha Israel yma guarépe, okañýramo hikuái ijehegui pe décimo ha paha prueba, ha upéicha rire oñekondena hag̃ua omano hag̃ua yvy marã’ỹme umi irundypa ary oúva pukukue javeve.
Isaiah’s son provides the promise that at the final temple cleansing of the last days “a remnant shall return.” Their “return” is illustrated by Jeremiah, who was promised that if he would “return,” he would become God’s watchman. The one hundred and forty-four thousand are those who have returned from a disappointment.
Isaías ra’ykuéra ome’ẽ pe promésa pe templo ñemopotĩ paha ára pahápe “peteĩ hembýva ojevytaha”. Ijevy ojehechauka Jeremías rupive, oñeprometéva chupe ikatúrõ “ojevy” hag̃ua, ha’e oikotaha Tupã ñangarekohára ramo. Umi cien cuarenta y cuatro mil ha’e umi ojevy va’ekue peteĩ ñembotavy guasu rire.
Those that are the one hundred and forty-four thousand have experienced a disappointment and waited for their Lord. They have been typified by the wise virgins in Millerite history, and in both the beginning and ending histories two sticks are joined into one nation, during the outpouring of the Holy Spirit during the time of the Midnight Cry.
Umi oĩva peteĩciento cuarenta y cuatro mil-pe ohasa vaʼekue peteĩ ñembyasy guasu ha ohaʼarõ vaʼekue Ijára. Haʼekuéra ojehechauka vaʼekue umi kuñataĩ arandu rupive historia Millerita-pe, ha mokõivéva, ñepyrũ ha paha historia-pe, mokõi yvyra oñembojoaju peteĩ tetãme, Espíritu Santo oñehẽ aja Pyhare Pyte Sapyʼa jave.
Wicked king Ahaz represents the leadership of Judah that will have heard the message, but who reject the message presented by Isaiah, and in so doing they “stumble, and fall, and be broken, and be snared, and be taken.” They are those who “seek unto them that have familiar spirits, and unto wizards that peep, and that mutter,” representing the experience of spiritualism they succumb to as they receive the strong delusion of 2 Thessalonians. Ahaz’s rejection of the message of Isaiah in 742 BC, aligns with 1863, when the message of Miller was rejected. Isaiah typifies Miller, and the message of both Isaiah and Miller was based upon the “seven times,” which find their anchor point in verse eight, of Isaiah chapter seven. Miller’s son (Isaiah’s son) represents the Elijah movement that comes in the last days.
Mburuvicha aña Acaz ohechauka Judá ruvicha kuérape, ohendútava pe marandu, ha katu ombotovéva pe marandu Isaías oguerúva, ha upéicha rupi “opyta hag̃ua kyhyjépe, ho’a, oñembyai, oñembojere ñuhãme ha ojapyhy.” Ha’e kuéra hína umi “ohekáva umi espíritu oikuaaukáva mba’e kañymby, ha umi paje apoha osapukái mbegue ha oñe’ẽ ñemihápe”, ohechaukáva pe experiencia espiritismo rehegua ipypekuéra ho’áva, oguerohoryvo pe jejavy mbarete 2 Tesalonicenses-pe oñembo’eva’ekue. Acaz ombotovévo Isaías marandu ary 742 a.C.-pe, ojoajúma 1863 rehe, upe jave Miller marandu oñembotove hague. Isaías ohechauka Miller-pe, ha mokõivéva—Isaías ha Miller—marandu oñemopyenda va’ekue umi “siete tiempos” ári, oguerekóva iñepyrũha versículo 8-pe, Isaías capítulo 7-pe. Miller ra’y (Isaías ra’y) ohechauka pe movimiento Elías rehegua ouva’erãva ára pahápe.
The pronouncement against Ahaz for his rejection included the prediction of being conquered by the king of the north, who in the last days is the threefold union of Modern Rome, that is ruled over by the papacy.
Pe mbaʼe oñemoĩva Ahaz rehe, iñemboyke haguére, oike avei pe marandu profético ojeity hag̃ua chupe mburuvicha guasu yvate gotyo pegua pópe, ha peva’e, umi ára pahápe, ha’e pe joaju mbohapyvegua Roma Koʼag̃agua rehegua, oĩva papado poguýpe.
The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.
Ñandejára oñeʼẽ jey avei chendive, heʼívo: “Ko tetã omboykére umi y Shiloah pegua osyry mbeguekatúvape, ha ovyʼáre Rezín ha Remalías raʼýre; upévare, péina ápe, Ñandejára oguerúta hiʼárikuéra ysyrýgui umi y mbarete ha heta, hína pe Asiria ruvicha guasu ha opa ijejopykue; haʼe ojupíta opa umi hiʼyvu rape ári, ha ohasáta opa umi hembembeʼy ári; ha ohasáta Judá rupi; oñembotyryrýta ha ojerepáta hiʼári, oguahẽta pe ajúra peve; ha ipepo kuéra ojepyso hag̃ua omyenyhẽta nde retã ipe, Emmanuel”. Isaías 8:5–8.
Isaiah met with wicked king Ahaz at the end of the conduit of the upper pool, and although there is uncertainty among the biblical historians and archeologists as to whether the upper pool, was the same pool as the pool of Siloam in the time of Christ, the context of Isaiah’s prophecy removes all doubt, for Isaiah identifies that the king of the north was to come upon Ahaz, because he had rejected the waters of Shiloah, that goes softly. “Shiloah” is the Old Testament’s name for “Siloam” in the New Testament.
Isaías oñembohovái mburuvicha guasu añáme Ahaz ndive y yvategua ryruguasúgui osẽva apýrape, ha jepe oĩ ndojekuaaporãiha umi historiador bíblico ha arqueólogo apytépe pe y ryru guasu yvategua ha’épa pe y ryru guasu Siloam rehegua voi Cristo tiémpope, Isaías profesía contexto omboyke opaichagua marandu’ỹ, pórke Isaías he’i pe mburuvicha guasu yvate gotyogua ou va’erãha Ahaz ári, ha’e omboykére y Shiloah rehegua osyry mbeguekatuva. “Shiloah” ha’e Antiguo Testamento réra “Siloam”-pe g̃uarã Nuevo Testamento-pe.
It was at the pool of Siloam that Jesus healed the blind man, and wicked king Ahaz represents the blind Laodicean leadership, both in 1863, and at the soon-coming Sunday law who refuse to be healed. “Shiloah” and “Siloam” both mean “sent,” and a message was sent from the Father, to the Son, who then gave it to Gabriel and the holy angels to convey to Isaiah, who brought the message that was “sent” from heaven to a blind Laodicean leader.
Pe estanque de Siloampe Jesús omonguera kuimba’e ohecha’ỹvape, ha mburuvicha vai Acaz ohechauka pe liderazgo Laodicea rehegua ohecha’ỹvape, mokõivéva 1863-pe, ha avei pe léi domingo pya’e oútavape omboykékuaáva pe ñemonguera. “Shiloah” ha “Siloam” mokõivéva he’ise “mondopyre”, ha peteĩ marandu oñemondo Túvagui Ta’ýrape, ha upéi ha’e ome’ẽ Gabriel ha umi ángel marangatupe ogueraha hag̃ua Isaíaspe, ha’e oguerúva pe marandu “mondopyre” yvágagui peteĩ líder Laodicea rehegua ohecha’ỹvape.
The conduit from the upper pool where Isaiah presented the message represents the place where the rain of the Holy Spirit is conveyed to God’s people, as also represented by the golden pipes of Zechariah’s vision, or the ladder of Jacob’s dream.
Pe ysyry guasupegua guive, Isaías omyasãiva’ekue pe marandu, ohechauka pe tenda rupi oñembohasa hag̃ua Espíritu Santo ama Ñandejára retãygua kuérape; upéva avei oñemboja pe visión Zacarías pegua yryru kuarepotiju reheve, térã pe escálara Jacob kerayvotýpe ohechava’ekue.
“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.’
“Pe Tupã ombosako’íva ñandéve g̃uarã ojehechauka Zacaríaspe, capítulo 3 ha 4, ha 4:12–14-pe: ‘Ha ambohovái jey ha ha’e chupe: Mba’épa ko’ã mokõi yvyra olívo rakã, umi mokõi tubo óro rupive oñohẽva pe aséite óro ijehegui? Ha ha’e chembohovái ha he’i chéve: Ndereikuaái piko mba’épa ko’ãva? Ha che ha’e: Nahániri, che Ruvicha. Upéi he’i ha’e: Ko’ãva hína umi mokõi oñeñohẽva’ekue aséite reheve, 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.
“Pe Ñandejára henyhẽ mba’e porurãgui. Ndoikói hese mba’eveichagua sa’iha tembiporu térã tape. Ñande jerovia’ỹgui, ñande rekove yvyrupigua rehe ñañemboja rupi, ñande ñe’ẽ rei rupi, ñande jerovia’ỹ, ojehechaukáva ñane ñe’ẽme, upévare umi pytũmby guasu oñembyaty ñande jerére. Cristo ndojehechaukái ñe’ẽme térã tekokápe pe Oĩmbáva porãmbaite ramo, ha pe ijojaha’ỹvéva pa’ẽ su apytépe. Pe ánga ovy’áramo oñemopu’ã hag̃ua ijehegui mba’e reípe, Ñandejára Espíritu ndaikatúi ojapo heta mba’e hese. Ñande resa mbyky ohecha pe kuarahy’ã, ha ndahechái pe mimbipa oĩva upe rire. Umi ánhel ojoko hína umi irundy yvytu, ojehechaukáva peteĩ kavaju pochy oñeha’ãva ojepoipa hag̃ua ha osẽ pya’e hag̃ua ohasa opa yvy ape ári, oguerahávo ñehundi ha mano hape.”
“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, 216, 217.
“Japytátapa pe mundo opave’ỹva rembe’ýpe voi? Ñaime piko kangy, ro’y ha omanóvaicha? ¡Aichejáranga, ñande tupaópe toĩ Espíritu ha Tupã pytu oipejúva Ipuévlope, ikatu hag̃uáicha oñembo’y hikuái ipy rehe ha oikove! Tekotevẽ jahecha tape ipo’imiha, ha okẽ hasy hag̃uaha jejepyrã. Péro jahasávo pe okẽ hasy hag̃uáicha jejepyrã rupi, ipypuku ha ipekuévo ndorekói límite.” Manuscript Releases, volumen 20, 216, 217.
The “golden oil,” is the messages of God’s Spirit that comes down from the upper pool through the conduit that is the two golden pipes that are the two witnesses of the Bible and Spirit of Prophecy, or the Old and New Testament, or the law and the prophets, or Moses and Elijah.
Pe “aséite óro”, ha’e hína Ñandejára Espíritu marandu oguejýva ykuá yvate guive, osẽ hag̃ua pe ysyryrã rupive, ha upéva hína mokõi tuyukuéra órogui, ha umíva hína mokõi testígo oĩva Biblia ha Espíritu de Profecía-pe, térã Antiguo ha Nuevo Testamento, térã léi ha profétakuéra, térã Moisés ha Elías.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Umi oñemoingy jehe'a mburuvicha opa yvy arigua ykére oĩva, oreko pe tenda yma oñeme'ẽ va'ekue Satanás-pe keruvín oñangarekóva ramo. Umi tekove marangatu ijerére oĩva itrónogui, rupi Ñandejára omantene peteĩ ñe'ẽmondo tapiaite yvygua kuéra ndive. Pe aséite óro rehegua ohechauka pe gracia reheve Tupã omyenyhẽha umi creyente lámpara, ani haguã overa kangy ha oñembogue. Ndorĩrire ko aséite marangatu oñeñohẽva yvágagui Tupã Espíritu marandu rupi, umi mba'evai rembiapo rehegua oreko va'erãmo'ãmbaitépe kuimba'e kuéra ári.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Ñamomboyke Diospe ñande ndorojapyhýiramo umi marandu ha’e omoĩva ñandéve. Péicha rojokóvo pe aséite óro ha’e oñohẽsévagui ñane ánga ryepýpe oñembohasávo umi oĩvape pytũmbýpe. Ha pe ñehenói oguahẽ vove, ‘Pema’ẽ, ou pe noviomendaha; pesẽ pejotopa haguã hese,’ umi ndohupytýiva’ekue pe aséite marangatu, umi noñongatúiva’ekue Cristo gracia ipy’ápekuéra, ojuhúta, umi virgen itavývaicha, ndaikatuiha oĩ oñembosako’íma hag̃ua ojotopa hag̃ua Ijára ndive. Ha’ekuéra ndoguerekói ijehegui pe pu’aka ohupyty hag̃ua pe aséite, ha hekovekuéra oñehundi. Péro ojejeruréramo Tupã Espíritu Santo, ñañembo’éramo, Moisés ojapohaguéicha, ‘Ehechauka chéve nde gloria,’ upéicharõ Tupã mborayhu oñeñohẽta ñane korasõme. Umi taño óro rupive, pe aséite óro oñembohasáta ñandéve. ‘Ndaha’éi mbarete rupi, ni pu’aka rupi, che Espíritu rupi katu, he’i Ñandejára de los Ejércitos.’ Oñehupytývo kuarahy resape porãite pe Tekopotĩ Kuarahy rehegua, Tupã ra’ykuéra overa ko yvy ári tesapeháicha.” Review and Herald, July 20, 1897.
The message that Ahaz was rejecting was the message of the Midnight Cry, that would have climaxed into the second coming of Christ, if the leadership of Laodicea had received the message to Laodicea that was “sent” to them in 1856. That message would have then swelled to a loud cry, and God’s people would have finished the work and been at peace. Instead, they returned to the vomit they had been delivered from.
Pe marandu Acaz omboykéva hína pe Sapukái Pyharepytegua marandu, ha upéva oguahẽ vaʼerãmoʼã kuri Cristo jeju mokõihápe, pe mburuvichakuéra Laodicea-pegua oñemoneĩ rire kuri pe marandu Laodiceápe oñemondóva chupekuéra ary 1856-pe. Upérõ pe marandu okakuaa vaʼerãmoʼã kuri sapukái hatãramo, ha Tupã retãygua omohuʼãvaʼerãmoʼã pe tembiapo ha opytávaʼerãmoʼã pyʼaguapýpe. Upéva rangue, haʼekuéra ojevýjey pe vómito-gua oĩhágui oñemosãsopyre kuri.
Isaiah and Ahaz are represented as being in the purification process of the fuller’s field, which is accomplished by the Messenger of the Covenant in Malachi chapter three. They are symbolically located where the “oil” (a message) is being poured out in Zechariah’s vision, and in the last days, Isaiah’s message to Ahaz is the message of Islam of the third Woe; it is the message of the hidden history of the seven thunders; it is the message that the eighth is of the seven; it is the message of the vineyard; it is the message of “Truth,” that are all elements of the Revelation of Jesus Christ, which in the last days produces the purification represented by the fuller’s field.
Isaías ha Acaz ojehechauka oĩha mbopotĩrã rape pe lavandero ñúme, upéva ojejapóva Pe Mensajéro del Pacto rupive Malaquías capítulo mbohapy-pe. Haʼekuéra oĩ simbólikamente upe tenda pe “aceite” (peteĩ marandu) oñeñohẽhápe Zacarías visión-pe, ha umi ára pahápe, Isaías marandu Acaz-pe guarã haʼe Islam marandu pe mbohapýha Aña hag̃ua; haʼe umi siete truenos rembiasakue kañymby marandu; haʼe pe poapyha haʼeha umi siete-gui marandu; haʼe pe viñedo marandu; haʼe pe “Añetegua” marandu, haʼéva opavave elemento Jesucristo Revelación rehegua, umi ára pahápe oguerúva upe mbopotĩrã ojehechaukáva lavandero ñúme.
It was and is also the message of the “seven times,” that changes from Miller’s foundation stone, to the head of the corner, for it was the first truth, and it must therefore be the last truth. 1863 marked the conclusion of a purification process that began with the arrival of the third angel on October 22, 1844, and ultimately reached the light of the “seven times” in 1856. In 1844 the light of the twenty-three hundred years marked a beginning that led to the ending that was marked by the twenty-five hundred and twenty years. Yet, Laodicean blindness in the beginning and the ending, refuses to see the relationship of the two visions. 1863 represents the conclusion of a purification process that always occurs when a message is unsealed, and the message of the third angel was unsealed on October 22, 1844.
Ha’e ha’ékuri ha ko’ág̃a avei pe marandu “mokõi poapy jey” rehegua, ojereva’ekue Miller ita pyenda guive, pe akã ykére guáva peve, peteĩha añetegua rupi, ha upévare tekotevẽ avei ha’e hag̃ua pe paháva añetegua. 1863 ohechauka peteĩ ñemopotĩ rape paha, oñepyrũva’ekue pe mbohapyha ánhel og̃uahẽrõ guare 22 jasypa 1844-pe, ha ipahápe og̃uahẽva pe tesape “mokõi poapy jey” rehegua 1856-pe. Ary 1844-pe pe tesape mokõi sua poapy sa ary rehegua ohechauka peteĩ ñepyrũ, ogueraháva pe paha gotyo ojehechaukáva mokõi sua po poapy ary rehe. Upéicharõ jepe, Laodicea-gua pytũ ymaite guive ñepyrũme ha pahápe, ndohechaséi umi mokõi visión joaju. 1863 ohechauka pe ñemopotĩ rape paha, oikóva meme peteĩ marandu ojeipe’a jave, ha pe mbohapyha ánhel marandu ojeipe’a va’ekue 22 jasypa 1844-pe.
The light of the third angel which was unsealed in 1844, was not a singular light, it was what Sister White refers to as “the advancing light of the third angel.” The advancing light of the third angel began in 1844, and continues to advance until probation closes, but when it first arrived, and when it ultimately ends, there is a specific testing period of the third angel. Those testing periods, at the beginning and ending, also represent a testing process represented by Daniel as an “increase of knowledge,” that is also the advancing light of the third angel.
Pe mbojapyha mbohapyha ánhel rehegua ojeipe’a va’ekue 1844-pe ndaha’éi peteĩ tesape año; upéva hína pe Hermana White omombe’úva “pe tesape tenonde gotyo oguatáva mbohapyha ánhel rehegua”. Pe tesape tenonde gotyo oguatáva mbohapyha ánhel rehegua oñepyrũ 1844-pe, ha osegi oho tenonde gotyo pe ára de gracia oñemboty peve; hákatu og̃uahẽ ypy jave, ha avei opa pahaite jave, oĩ peteĩ período específico de prueba mbohapyha ánhel rehegua. Umi período de prueba, iñepyrũme ha ipahápe, avei ohechauka peteĩ proceso de prueba Daniel ohechaukaháicha peteĩ “aumento de conocimiento” ramo, upéva avei hína pe tesape tenonde gotyo oguatáva mbohapyha ánhel rehegua.
The testing process at the beginning began in 1844, and the advancing light increased in knowledge until it reached its conclusion in 1856. The beginning light and the ending light of the testing period are the two visions of Daniel chapter eight, verses thirteen and fourteen, which represent the foundation and the central pillar of Adventism.
Pe proceso de prueba oñepyrũvo oñepyrũkuri ary 1844-pe, ha pe tesape tenondegua okakuaave arandúpe peve og̃uahẽ hag̃ua hu’ãme ary 1856-pe. Pe tesape ñepyrũgua ha pe tesape paha pe período de prueba rehegua ha’e mokõi visión Daniel kapítulo 8, versíkulo 13 ha 14-pe, umíva ohechauka hag̃ua Adventismo pyenda ha ipilar mbytegua.
The testing period of the first angel began on August 11, 1840 and ended at the first disappointment on April 19, 1844. The testing period of the second angel then began, and continued until October 22, 1844. At that point the third angel arrived and the testing period of the third angel continued until Laodicean Adventism rejected the light of the third angel in 1863.
Pe peteĩha ánhel pruevarã ñepyrũrã oñepyrũ kuri 11 jasypoapy 1840-pe ha opa pe jehejavýpe peteĩha 19 jasyrundy 1844-pe. Upéi oñepyrũ pe mokõiha ánhel pruevarã ára, ha osegui 22 jasypa 1844 peve. Upérõ pe mbohapyha ánhel oguahẽ, ha pe mbohapyha ánhel pruevarã ára osegui pe Adventísmo Laodicense omboyke meve pe mbohapyha ánhel resape 1863-pe.
The testing period of the third angel for Millerite Adventism had a beginning and an ending, and the beginning and ending must represent the same thing, for Jesus always illustrates the end of a thing with the beginning of a thing. The opening of the advancing light of the third angel was the light of the appearance (the “mareh” vision), of verse fourteen of chapter eight of Daniel. The ending of the advancing light of the third angel was the light of the trampling down of the sanctuary and host (the “chazon” vision), of verse thirteen. The two visions are prophetically intertwined.
Pe período de prueba pe tercer ánhelrã guarã adventísmo millerita-pe oguereko peteĩ ñepyrũ ha peteĩ paha, ha pe ñepyrũ ha pe paha tekotevẽ ohechauka peteĩchante mba’e, Jesucristo akóinte ohechauka hag̃ua peteĩ mba’e paha pe mba’e ñepyrũ rupive. Pe jehesape oho hag̃ua tenonderã pe tercer ánhel rehegua ha’e va’ekue pe jehesape pe jehechauka rehegua (pe visión “mareh”), Daniel capítulo ocho versículo catorce-pe. Pe paha pe jehesape oho hag̃ua tenonderã pe tercer ánhel rehegua ha’e va’ekue pe jehesape pe oñembohuguapy rehegua pe santuario ha pe ehérsito rehe (pe visión “chazon”), versículo trece-pe. Mokõive visión oĩ oñembojoaju hag̃uáicha marandu profético-pe.
Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.
Upéi rembopúta pe turu jubileo rehegua, jasypa poapyha ára pahápe; pe ñemoingo porã ára guasúpe pembopúta pe turu opa pene retã pukukue javeve. Levítico 25:9.
The trumpet that was to be sounded on the Day of Atonement, which was October 22, 1844, was the Jubilee trumpet, which represents the sacred cycle of seven years, which adds up to twenty-five hundred and twenty days. The Lord intended to lead ancient Israel directly into the Promised Land, but their rebellion prevented that from happening. The Lord intended to lead modern Israel directly into the Promised Land, but rebellion prevented that from happening. If modern Israel would have been obedient to the advancing light of the third angel, they would have warned the world and the Lord would have returned over one hundred years ago.
Pe trompéta oñembopu vaʼerã vaʼekue Ára Moñyrõhápe, haʼéva 22 de octubre de 1844, haʼe vaʼekue pe trompéta Jubileo rehegua, ohechauka hag̃ua pe ciclo marangatu siete ary rehegua, ombohetáva dos mil quinientos veinte ára. Ñandejára oipota vaʼekue ogueraha hag̃ua Israel yma guarépe directamente pe Yvy Oñepromete vaʼekuépe, péro iñepuʼãvai ojoko upéva oiko hag̃ua. Ñandejára oipota vaʼekue ogueraha hag̃ua Israel koʼág̃agua directamente pe Yvy Oñepromete vaʼekuépe, péro iñepuʼãvai ojoko upéva oiko hag̃ua. Israel koʼág̃agua ohendu ha ojapo rire vaʼerãmoʼã pe tesape oñembojoapýva mbohapyha ánhel rembiapópe, haʼekuéra omomarandu vaʼerãmoʼã ko yvy ape ári ha Ñandejára ojevy vaʼerãmoʼã kuri hetave cien ary mboyve.
In order for that to happen the Lord would have needed to work a transformation among the Millerites, and that transformation is identified as the mystery of God in the Scriptures. If Adventism had followed the advancing light of the third angel, then the trumpet of the Jubilee would have sounded all the way through to the end, for it is in the days that the seventh trumpet sounds, that the mystery of God is finished. In Revelation ten, that trumpet, which is the Jubilee trumpet, and also the trumpet of the third woe, began to sound on October 22, 1844.
Upéva oiko hag̃ua, Ñandejára oikotevẽva’erã kuri omba’apo peteĩ ñemoambue umi Millerigua apytépe, ha upe ñemoambue ojehechakuaa hag̃ua Ñandejára ñemimby Escritúrape. Adventismo omoirũ rire pe tesape oñemotenondéva ángel mbohapyha reheve, upéicharõ Jubileo trompéta ipu va’erãmo’ã oñepyrũ guive opa peve, mba’érepa pe séptimo trompéta osẽ jave ára kuérape, Ñandejára ñemimby oñemohu’ã. Apocalipsis capítulo diez-pe, upe trompéta, ha’éva Jubileo trompéta, ha avei pe mbohapyha jehasa asy guasu trompéta, oñepyrũ okororõ 22 jasypa octubre ary 1844-pe.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.
Ha umi ánhel che ahecha vaekue oñembo'y hag̃ua yguasu ári ha yvy ári omopu'ã ipo yvágape, ha oñe'ẽ ñehẽme upe oikovéva opa ára g̃uarã, pe ojapóva yvága, ha umi mba'e ipype oĩva, ha yvy, ha umi mba'e ipype oĩva, ha yguasu, ha umi mba'e ipype oĩva, ndaiporimo'ãvéimahaha ára: ha katu umi ára pe ánhel sieteháva ñe'ẽme, ha'e oñepyrũ vove ombopu hag̃ua, Tupã remimbo'e kañymby oñemohu'ãta, he'i haguéicha hembiguái profétakuérape. Apocalipsis 10:5–7.
The testing purification process that began on October 22, 1844, which was the advancing light of the third angel, began with the light of Daniel chapter eight, verse fourteen, and it ended with the light of Daniel chapter eight, verse thirteen. It began with the answer of verse fourteen, and ended with the question of verse thirteen.
Pe purificación de prueba oñepyrũ vaekue 22 jasypa 1844-pe, ha’éva pe tesape oñemotenondéva ángel mbohapývagui, oñepyrũ Daniel capítulo ocho, versículo catorce pe tesape reheve, ha opa Daniel capítulo ocho, versículo trece pe tesape reheve. Oñepyrũ versículo catorce mbohovái reheve, ha opa versículo trece porandu reheve.
Those nineteen years were typified by the arrival of Isaiah’s warning message to Ahaz the king of literal Judah during a civil war between the north and south. Those nineteen years ended with the king of the north, taking Israel into slavery. Those nineteen years typified the arrival of the third angel in 1844, through to the rebellion of 1863. The advancing light of the third angel was represented by Isaiah’s message.
Umi diecinueve ary ojehechauka kuri Isaías ñe’ẽmondo kyhyje’ẽrã oguahẽvo Acaz mburuvichápe, Judá añeteguápe, peteĩ ñorairõ tetãygua ryepýpe oikóva guive yvate ha yvy gotyo mbytépe. Umi diecinueve ary opa kuri mburuvicha yvate guáre, oguerahávo Israel tembiguáiramo. Umi diecinueve ary ohechauka kuri mbohapyha ánhel oguahẽha ary 1844-pe, pe pu’ã jevýpe 1863-pe peve. Pe tesape oñemotenondéva mbohapyha ánhel rehegua ojehechauka kuri Isaías ñe’ẽmondópe.
The rejection of that advancing light brought an end to the Millerite movement, and in that testing period the Philadelphian Millerite Movement transitioned into the Laodicean Church. The nineteen years that began in 742 BC, and the nineteen years that began in 1844, both represent a testing and purification process in the last days, that is the final testing period of the advancing light of the third angel.
Pe tesape hag̃ua pe tesakã oho hag̃ua tenonderã omoĩ opa Millerita ñemongu’épe, ha upe aravo jehecha hag̃uame pe Movimiento Millerita Filadelfiagua oñembohasa pe Iglesia Laodiceagua-pe. Umi diecinueve ary oñepyrũ va’ekue 742 a.C.-pe, ha umi diecinueve ary oñepyrũ va’ekue 1844-pe, mokõivéva orrepresenta peteĩ proceso jehecha ha ñemopotĩ rehegua umi ára pahápe, kóva hína pe paha aravo jehecha hag̃ua pe tesakã oho hag̃ua tenonderã mbohapyha ánhel rehegua.
In that final testing process the mystery of God will be finished. The one hundred and forty four thousand are those who wait, return and are sealed.
Upéva pe prueba paha ipahaitépe oñemohuʼãta Ñandejára remikuaa yvypóra ndoikuaáiva. Umi ciento cuarenta y cuatro mil haʼe hína umi ohaʼarõva, ojevýva ha oñembyasýiva sélorupi.
Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:16–18.
Embojoaju pe testimónio, emboty pe léi che remimbo'éra apytépe. Ha che aha'arõta Ñandejárare, omokañýva hova Jacob róga-gui, ha che ama'ẽta hese. Péina ápe, che ha umi mitã Ñandejára ome'ẽ vaekue chéve roĩ techaukaha-rã ha mba'eporã hechapyrãrã Israélpe Ñandejára ipu'akapáva guive, oikóva Sión yvýpe. Isaías 8:16–18.
The ending testing period of the advancing light of the third angel in the last days, began where the beginning testing period began. It began when Jesus raised His hand up to heaven and proclaimed “that there should be time no longer.” That pronouncement occurred on October 22, 1844, when the seventh trumpet, announced the Jubilee at the conclusion of the sacred cycle of seven. The cycle of seven years, repeated seven times was literally forty-nine years, or twenty-five hundred and twenty days.
Pe período paha ojehecháva hag̃ua tesape oñemotenondéva ángel mbohapyha rehegua ára paha kuérape, oñepyrũ kuri upe pe período ypykue ojehecháva hag̃ua oñepyrũhaguehápe. Oñepyrũ kuri Jesús omopuʼãvo Ipo yvágape ha oikuaaukávo: “ndaiporimoʼãvéima tiempo.” Upéva ojehu kuri 22 jasypa 1844-pe, trompeta 7ha, omomarandúrõ guare pe Jubileo pe ciclo marangatu siete rehegua ñemohuʼãme. Pe ciclo siete ary rehegua, oñembojey siete jey, añetetehápe haʼe kuri cuarenta y nueve ary, térã mokõi su cincuenta ha veinte ára.
1989 marks the “time of the end” in the movement of the one hundred and forty-four thousand, and 1989 marks the conclusion of the one hundred and twenty-six years that began at the rebellion of 1863. The movement of the one hundred and forty-four thousand began at the “time of the end,” with a symbol of the “seven times,” for one hundred and twenty-six is a tithe of twelve hundred and sixty, which in turn is half of twenty-five hundred and twenty.
1989 ohechauka “paha ára” pegua peguataha umi cien cuarenta y cuatro mil-pe, ha 1989 avei ohechauka paha umi cien veintiséis ary oñepyrũva’ekue pe pu’aka’ỹme 1863-pe. Pe peguataha umi cien cuarenta y cuatro mil rehegua oñepyrũ “paha ára”pe, peteĩ techaukaha reheve umi “siete tiempos” rehegua, pórke cien veintiséis ha’e peteĩ décima parte docecientos sesenta-gui, ha upéva katu peteĩ mbyte veinticinco ciento veinte-gui.
Jesus always represents the end of a thing with the beginning of a thing, and the beginning of the movement of the one hundred and forty-four thousand was marked by a symbol of the “seven times,” just as it is at the end of the movement. The days of the sounding of the seventh angel, when the mystery of God is finished, began at the conclusion of the “three-and-a-half” days of Revelation chapter eleven. The Seventh Trumpet, which is also the third Woe, sounded its second note on October 7, 2023, and the mystery of God is now finishing, as “he hath declared to his servants the prophets.” The ending of the movement is marked by a symbol of “seven times,” as was the beginning of the very same movement.
Jesús akóinte ohechauka peteĩ mba’e paha peteĩ mba’e ñepyrũ reheve, ha pe ñemongu’e umi cien cuarenta y cuatro mil rehegua ñepyrũ ojehechakuaa va’ekue peteĩ símbolo “siete tiempos” rehegua rupive, péicha avei oiko pe ñemongu’e paha gotyo. Umi ára pe séptimo ánhel ombopuha, jave pe misterio de Dios opa hag̃uáicha, oñepyrũ Apocalipsis capítulo once-pe pe “mbohapy ára mbyte” opa rire. Pe Séptima Trompeta, ha’éva avei pe tercer Ay, ombopu ikõiha nota 7 jasypa 2023-pe, ha ko’ág̃a pe misterio de Dios ohopa hag̃uáicha, he’iháicha ha’e “oikuaauka va’ekue hembiguái kuérape, umi proféta-pe”. Pe ñemongu’e paha ojehechakuaa peteĩ símbolo “siete tiempos” rehegua rupive, péicha avei pe ñepyrũ peteĩchaguaite pe ñemongu’e rehe.
At the time of the end in 1798, the “seven times,” of God’s indignation against the northern kingdom ended, and at the end of the movement of the Millerites, the rejection of the truths associated with the “seven times,” marked the rebellion of 1863. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel (the Millerites), illustrates the movement of the third angel (the one hundred and forty-four thousand). Both movements begin with and end with the “seven times.” You cant make these things up.
Paha opaha hag̃ua ára 1798-pe, opa vaekue “umi siete tiempo”, Tupã pochy reino yvategua rehegua; ha Millerita-kuéra ñemongu’e opa jave, umi añetegua ojoajúva “umi siete tiempo” rehe ñemboyke ohechauka pe ñemoĩre 1863-pe. Jesús akóinte ohechauka peteĩ mba’e paha peteĩ mba’e ñepyrũ rupive, ha pe ánhel peteĩha ñemongu’e (Millerita-kuéra), ohechauka pe ánhel mbohapyha ñemongu’e (umi cien cuarenta y cuatro mil). Mokõivéva ñemongu’e oñepyrũ ha opa “umi siete tiempo” reheve. Ndaikatúi rejapo nde akãgui ko’ã mba’e.
We will continue this study in the next article.
Ko’ápe jajapóta ko ñehesa’ỹijo ñemotenonde hag̃ua pe artíkulo oútavape.
“Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.
“Umi oĩva tembiapoukapy mombyry hag̃uápe ndohova’erãi oñemoambue hag̃ua ko yvy arigua mba’epota rehegua, oñembovy’áva ijehegui ha hepyetereíva ykére, ndaikatúigui ohepyme’ẽ upéva; ha ikatu ramo jepe, Cristo-icha tekoporã ndohejáimo’ãi upéicha ojejapo. Tekotevẽ oñeme’ẽ heta mbo’epy. ‘Mávape piko Ha’e ombo’éta arandu? ha mávape piko ombokatúta oikũmby hag̃ua mbo’epy? umi kámbagui ojepe’áva ha kambuchi ári oĩ haguégui oguejýva. Mbo’epy ningo va’erã mbo’epy ári, mbo’epy mbo’epy ári; línea línea ári, línea línea ári; ko’ápe michĩmi, ha amo michĩmi.’ Péicha Tupã Ñe’ẽ va’erã oñemoĩ mbeguekatu mitãnguéra renondépe ha oñemboguata meme henondépe, túva ha sy Tupã Ñe’ẽ ogueroviáva rupive. ‘Pende jurupy ryrýi ha ñe’ẽ ambuéva rupive Ha’e oñe’ẽta ko tavayguakuérape. Umipe he’i vaekue: Kóva hína pytu’u ikatuhápe pembopytu’u pe kane’õvape; ha kóva hína piro’y: upéicharõ jepe, ndoikuaaséi ohendu. Ha Tupã Ñe’ẽ oiko chuguikuéra hag̃ua mbo’epy mbo’epy ári, mbo’epy mbo’epy ári; línea línea ári, línea línea ári; ko’ápe michĩmi, ha amo michĩmi; ikatu hag̃uáicha oho, ho’a hapykuévo, ojekuaa hag̃ua oñembyaiha, ojepokose hag̃ua chupekuéra, ha ojepokuaa hag̃uáicha.’ Mba’ére piko?—ndojapysakáigui Tupã Ñe’ẽ oguahẽ vaekuére chupekuéra.”
“This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.
“Kóva he’ise umi ndohupytýivape mbo’e, ha katu omomba’éva iñarandu tee, ha oiporavóva omba’apo hag̃ua ijehegui voi hekópe umi iñemoarandu tee reheháicha. Ñandejára ome’ẽ chupekuéra pe prueba, hag̃ua hag̃ua omoĩ hag̃ua hikuái ipuesto oho hag̃ua Hembiapokue rape, térã ombotovévo ha ojapo hag̃ua hekoitépe umi iñemoarandu tee reheháicha, ha upéi Ñandejára ohejáta chupekuéra pe resultado añetépe og̃uahẽ hag̃uáicha. Opavave ñande rape kuérape, opavave ñane rembiapópe Ñandejárape guarã, Ha’e oñe’ẽ ñandéve: ‘Eme’ẽ chéve nde py’a.’ Pe espíritu oñemoĩva guýpe ha ikatúva oñembo’e ha oñembo’e hag̃ua, upéva hína Ñandejára oipotáva. Pe ome’ẽva ñembo’épe imba’eporãite hag̃ua hína pe añetegua ojeheja hag̃ua osẽ peteĩ py’a ohayhúva ha iñe’ẽrendúva guive.”
“God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.
“Ñandejára ojerure heta mbaʼe Itavayguakuérape; haʼekuéra heʼíramo: Ndaikatúi ameʼẽ che pyʼa ajapo hag̃ua ko mbaʼe, upéicharõ Ñandejára oheja chupekuéra toiko hag̃ua tenonderãite iñaranduháramo oimoʼãva rupi, arandu yvagapeguaʼỹre, pe Escritura [Isaías 28:13] oñekumpli peve. Ndovaléi peje: Asegíta Ñandejára ñemoakãrapuʼã peteĩ peve che akãgui oĩ porãhápe, ha upéi pejoko mbarete pene remiandu tee, peñembotovévo pemoheñói hag̃ua pende rekove Ñandejára joguaháicha. Toñeporandu kóva: Kóva piko Ñandejára rembipota? haʼete hag̃uaʼỹre: Kóva piko —– remiandu térã iñemoĩ?” Testimonies to Ministers, 419.