The parable of the ten virgins illustrates the experience of the Adventist people.
Pe parábola umi diez vírgen rehegua ohechauka porã umi tapicha adventista rembiasakue.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Mateo 25-pe oĩva pa parable diez kuña marangatu rehegua avei ohechauka umi adventista tavayguakuéra rembiasakue.” The Great Controversy, 393.
Millerite Adventists fulfilled the parable to the very letter.
Adventista Miller-gua ojapo pe parábola he’iháichaite.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Py’ỹinte oje’e chéve umi paʼãnga diez kuñataĩ rehegua, cinco iñarandu ha cinco itavyvaʼekue. Ko paʼãnga oñekumpli vaʼekue ha oñekumplíta peve iñeʼẽrupiite, oguerekógui peteĩ aplicación especial ko árape guarã, ha, pe marandu mbohapyha ángel reheguáicha, oñekumpli vaʼekue ha osegíta oĩramo añetegua koʼág̃agua ramo pe ára paha peve.” Review and Herald, August 19, 1890.
The history of the movement of the first angel represents the movement of the third angel, and the ultimate focus of the parable is whether the virgins possess the oil, which is the message of the latter rain.
Pe ánhel peteĩha ñemongu’e rembiasakue ohechauka pe ánhel mbohapyha ñemongu’e, ha pe ñe’ẽtekokuaa ñembojoaju paha oñecentra hag̃ua pe porandu rehe: umi kuñataĩ ikatu piko oguereko pe aséite, upéva hína pe y oký paha marandu.
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.
“Oĩ peteĩ yvy oĩva mba’evai poguýpe, ñembotavy ha tavy añetévape, pe ñemano ta’ãngakúi voi guýpe,—oke, oke. Mávapa oñandu hína angaipa hasýva ipypekuéra omombáy hag̃ua chupekuéra? Mba’e ñe’ẽpa ikatu og̃uahẽ hendápekuéra? Che akãme og̃uahẽ pe ára oútava, pe techaukaha oñeme’ẽ vove, ‘Pema’ẽ, pe Novio ou; pesẽ pejotopa hag̃ua Hese.’ Ha oĩta umi ombotapykue vaʼekue ohupyty hag̃ua pe aséite omyenyhẽjey hag̃ua ilámpara, ha ipahápe oikuaáta hikuái, areeteitereíma rire, pe tekokatu, pe aséite ohechaukáva, ndaikatuiha oñembohasa ambuévape. Upéva pe aséite hína Cristo tekojoja. Ha’e ohechauka pe carácter, ha pe carácter ndaikatúi oñembohasa. Avave kuimba’e ndaikatúi ohupyty ambue rehehápe. Káda peteĩ tekotevẽ ohupyty ijehegui peteĩ carácter oñemopotĩva opaichagua angaipa ky’águi.” Bible Echo, 4 de mayo de 1896.
The “oil” in the parable represents “character,” and also the “righteousness of Christ.” A sanctified character is only produced by those who eat God’s Word.
Pe “aséite” pe parábola ohechauka “tekokatu”, ha avei “Cristo rekopotĩ”. Peteĩ tekokatu oñemomarangatúva ojejapo año umi ho'úva Tupã Ñe'ẽ.
Sanctify them through thy truth: thy word is truth. John 17:17.
Emongarai chupekuéra nde añetegua rupive; nde ñe'ẽ hína añetegua. Juan 17:17.
The “oil” is also the messages of God’s Spirit.
Pe “aséite” ha’e avei Tupã Espíritu marandu kuéra.
“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.” Review and Herald, July 20, 1897.
“Ñandejára oñemomirĩ’ỹ hag̃ua nda jajapói jave upe marandu ha’e omondóva ñandéve. Péicha roñembotove pe aséite órova ha’e ohenoĩséva ñane ánga kuérape, oñembohasávo umi oĩvape pytũmbýpe.” Review and Herald, 20 de julio de 1897.
The “oil” is the messages of God’s Word that conveys the sanctifying presence of Christ’s righteousness. In the parable of the ten virgins, which is also the prophecy of Habakkuk chapter two, the message of the Midnight Cry, which is the message of Christ’s righteousness, as represented by the message of Jones and Waggoner in the rebellion of 1888.
Pe “aceite” ha’e umi marandu Ñandejára Ñe’ẽgua ogueraháva Cristo hekojoja omopotĩva jehechakuaa oĩha. Pa parábola umi diez virgen rehegua, ha upéva avei profecía Habacuc kapítulo mokõiguáva, pe marandu Pyhare Mbytegua Sapy’a Hatãva, ha’éva Cristo hekojoja marandu, ojehechauka haguéicha Jones ha Waggoner marandu rupive pe rebelión ary 1888-pe.
“The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.
“Ñandejára, iporiahuvereko tuichaitévape, omondo peteĩ marandu iporãitereíva Itávayguakuérape umi anciano Waggoner ha Jones rupive. Ko marandu ogueru vaʼekue, peteĩ hendápe ojehechauka hag̃ua ko yvy ape ári Salvádor oñemopuʼãva, pe sakrifísio opaite yvypóra rembiapo vaikue rehehápe. Oikuaauka hag̃ua pe ñemomarangatu jerovia rupive pe Garantía rupi; ohenói hag̃ua tavayguakuérape oguerohory hag̃ua Cristo tekojoja, ojehechaukáva opaite Ñandejára mandamiento ñeʼẽrendúpe. Heta yma ndohechavéima Jesúspe. Tekotevẽ kuri oñembohape chupekuéra hesa hikuái iPersona divina gotyo, hembaʼeporãkuéra gotyo, ha imborayhu ndopytamoʼãiva yvypóra ñemoñare rehe. Opa puʼaka oñemeʼẽ Ipópe, ikatu hag̃uáicha omeʼẽ yvypórape mbaʼe porãeta, ha oikuaauka hag̃ua pe jopói hepyʼỹva, hekojoja tee, pe tembiguái yvypóra ikangývape. Kóva hína pe marandu Ñandejára omanda vaʼekue oñemeʼẽ hag̃ua ko yvy ape ári. Kóva hína pe mbohapyha ánhel marandu, oikuaaukavaʼerã hatã ñeʼẽme, ha oñondive oguahẽva Ijespíritu oñehẽ guasu reheve.” Testimonies to Ministers, 91.
The message is the message of the latter rain.
Pe marandu ha’e pe ama pyharegua paha marandu.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Oky rire paha o’arýva ho’ava’erã Tupã tavayguakuéra ári. Peteĩ ánhel ipokatuetéva oguejyva’erã yvágagui, ha opa ko yvy renyhẽva’erã iñemimbipa reheve.” Review and Herald, 21 de abril de 1891.
When the mighty angel descended on September 11, 2001, the latter rain began to sprinkle and the history of the Millerites as represented in the parable of the ten virgins and Habakkuk chapter two began to repeat. It was then that God’s last day people ate the book that was in the angel’s hand, and in so doing were led back to Jeremiah’s old paths, and thus became the watchmen that were to sound the warning trumpet. The trumpet warning was the Laodicean message represented by Isaiah as a loud cry.
Pe ánhel ipoderósova oguejy vaʼekue 11 jasyporundy 2001-pe, okyrỹi hag̃ua oñepyrũ ama paha, ha oñepyrũ jey oñemboguejy hag̃ua Millerita-kuéra rembiasakue, ojehechauka haguéicha umi paʼãnga diez virgen rehegua ha Habacuc kapítulo mokõihápe. Upérõ Tupã ára pahapegua tavayguakuéra hoʼu pe kuatiañeʼẽ oĩva pe ánhel pópe, ha upéicha rupi oñegueraha jeykuéra Jeremías rape yma guarépe, ha upéicha oiko chuguikuéra umi ñangarekohára ombopu vaʼerãva pe trompéta marandu hag̃ua. Pe ñehenói trompéta rehegua haʼe vaʼekue pe marandu Laodicea guigua, Isaías ohechauka haguéicha peteĩ sapukái hatã ramo.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Esapukái hatã, ani rejoko; emopu’ã nde ñe’ẽ trompétaicha, ha eikuaauka che retãme hembiapo vai, ha Jacob róga-pe ipekádo kuéra. Isaías 58:1.
The reform movement of the first and the third angels begin at a “time of the end.” At that point there is an “increase of knowledge” which will test the generation then living, but only after the knowledge is published as a formalized message. Thereafter the formalized message is “empowered”, and the empowerment is marked by the descent of an angel. The descent of the angel identifies Habakkuk’s debate and two classes begin to identify a message that is either the true or the counterfeit message of the latter rain. The faithful then become God’s watchmen who begin to blow a warning trumpet message.
Pe reforma rekove peteĩha ha mbohapyha ánhel rehegua oñepyrũ peteĩ “ára paha” jave. Upépe oĩ peteĩ “arandu hetave”, ha upéva omboykeko hag̃ua upe generación oikovévape upe jave, péro arandu upevaite oñemoherakuã rire añoite peteĩ marandu oñembohape porãramo. Upe rire, upe marandu oñembohape porãva “oñembopu’akapáva”, ha upe ñembopu’aka ojehechauka peteĩ ánhel oguejy rupi. Pe ánhel oguejyva ohechauka Habacuc ñomongeta, ha mokõi aty oñepyrũ ohechakuaa peteĩ marandu ha’éva térã añetehápe pe ama pahaguápe guare marandu, térã pe japúpeguáva. Upéi umi jeroviapýva oiko Tupã ñangarekohára ramo ha oñepyrũ ombopu peteĩ marandu trompéta de advertencia rehegua.
The true trumpet message is based upon the light represented upon Habakkuk’s two tables. It is the warning to Laodicea, and the warning that identifies the sins of God’s people. The debate escalates until the first disappointment, when the one class becomes the “assembly of mockers,” and the true watchmen are called to return to the zeal for the message they formerly manifested before the disappointment. As the watchmen returned, they recognized that they were in the “tarrying time”, and that the message that had failed, was actually going to be fulfilled, but in God’s order. That message was developed over a brief period of time (but a period of time nonetheless), and when the message arrives it is represented as the message of “the Midnight Cry”, which is simply an increase of the message that began to be empowered when the angel descended.
Pe marandu mimbipa añeteguáva oñemopyenda pe tesape rehe ojehechaukáva Habacuc mokõi tabla ári. Ha’e hína pe ñe’ẽmondo ñe’ẽñemi Laodiceápe g̃uarã, ha pe ñe’ẽñemi omombe’úva Tupã tavayguakuéra angaipa. Pe ñomongeta hatãve ohóvo pe ñembotavy peteĩha peve, upérõ peteĩ aty oiko “pukañyhẽhára aty”, ha pe ñangarekohára añeteguáva oñehenói hag̃ua ojevy jey hag̃ua pe kyre’ỹ pe marandu rehe ohechaukava’ekue yma pe ñembotavy mboyve. Umi ñangarekohára ojevy jey rire, ohechakuaa hikuái oĩha pe “aravo oha’arõha”pe, ha pe marandu ndojehupytýiva’ekue añetehápe ojejapótaha, hákatu Tupã ordenpe. Upéva pe marandu oñemoakãrapu’ã peteĩ aravo mbykymi aja pukukue (háke peteĩ aravo pukukue upéicharõ jepe), ha pe marandu oguahẽ vove ojehechauka pe marandu “Pyharepyte Sapu”ramo, ha upéva niko peteĩ ñembohetave añoite pe marandu oñepyrũva’ekue oñemombarete hag̃ua pe ánhel oguejy rire.
At the arrival of the message, a separation between those who had accepted the position of watchmen at the descent of the angel, and those who refused was fully accomplished. That separation identifies the point where the seal is impressed upon the one hundred and forty-four thousand, in advance of the outpouring of the latter rain without the “measuring” that was placed upon the latter rain that began when the angel descended.
Pe marandu og̃uahẽvo, ojejapo porãmbaite peteĩ ñemboja’o umi omoneĩva’ekue pe tenda ñangarekohára-ramo ángel oguejy jave, ha umi ombotovéva’ekue apytépe. Upéva ñemboja’o ohechauka pe punto oñemoĩhápe pe sell ojejapóva pe cien cuarenta y cuatro mil ári, pe ama paha ñehẽkue oñeñohẽ mboyve, pe “medición” oĩ’ỹre pe ama paha ñehẽ rehe, upe oñepyrũva’ekue ángel oguejy jave.
The history of the Millerites is an illustration of the latter rain during the sealing of the one hundred and forty-four thousand. In that history the debate of Habakkuk was based upon a true and a false latter rain message. Paul identifies one class as those that have a love of the truth, and the other class as those who receive strong delusion for they do not have a love of the truth, and because they have believed a “lie.”
Temimoĩ Marangatu oñemombe’úva umi Millerita rehegua ha’e peteĩ ta’ãngamýi ama pahápe guare rehegua umi cien cuarenta y cuatro mil oñemboty hag̃ua aja. Upe temimoĩme, Habacuc ñomongeta oñemopyenda vaʼekue peteĩ marandu añeteguáre ha peteĩ marandu japu rehe ama pahápe guare rehegua. Pablo omombe’u peteĩ atyha umi oguerekóva mborayhu pe añeteguáre; ha ambue atyha katu umi orresivíva mbotavy hatã, ndoguerekói rupi mborayhu pe añeteguáre, ha oguerovia haguére peteĩ “japu”.
The Millerite movement represents a development of truth that increases in knowledge and power from “the time of the end,” all the way through until the outpouring of the Holy Spirit at the Midnight Cry. The Millerite movement identified certain specific waymarks that are paralleled, such as a “time of the end,” a “formalizing” of the message represented by the “increase of knowledge”, an “empowerment” of the message that is marked by an angel descending, a “first disappointment” that introduces the parable of the ten virgins, an outpouring of the Holy Spirit represented as “the Midnight Cry”, and then a final “second disappointment”, where a dispensational door is “closed” and another dispensational door is “opened”.
Pe movimiento Millerita ohechauka peteĩ ñemotenonde añeteguápe ogueru hetave kuaapy ha pokatu “paha ára guive”, opaite tape rupi pe Espíritu Santo oñeñohẽ pe Sapukái Pyharepyte peve. Pe movimiento Millerita ohechakuaa vaekue ciertos hito térã techaukaha específico oñembojoguáva, ha’eháicha peteĩ “paha ára”, peteĩ “ñemboheko formal” pe marandu rehegua ojehechaukáva “kuaa ñembotuichave” rupive, peteĩ “ñemombarete” pe marandúpe ojehechaukáva peteĩ ánhel oguejyha rupive, peteĩ “primera desilusión” omoñepyrũva pe parábola umi diez vírgenes rehegua, peteĩ ñeñohẽ Espíritu Santo rehegua ojehechaukáva “pe Sapukái Pyharepyte” ramo, ha upéi peteĩ paha “segunda desilusión”, upépe peteĩ okẽ dispensacional “oñemboty” ha ambue okẽ dispensacional “ojepe’a”.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 804.
“Ñandejára ome’ẽ Apocalipsis 14 marandu-kuérape hendaguã marandu’ypy rapepe, ha hembiapo ndaikatúi opa peve ko yvy rembiasakue paha. Peteĩha ha mokõiha ánhel rembiayhu marandu gueteri añetegua ko árape g̃uarã, ha oikova’erã oñondive, peteĩcha, ko upe oúva hapykuéri ndive. Mbohapyha ánhel omoherakuã iñe’ẽmondýi peteĩ ñe’ẽ hatãme. ‘Ko’ã mba’e rire,’ he’i Juan, ‘ahecha ambue ánhel oguejy yvágagui, oguerekóva tuicha pokatu, ha yvy ohesape iñemimbipa rupi.’ Ko tesape’ápe, oñembojoaju opa mbohapy marandu resape.” The 1888 Materials, 804.
The Millerite movement, which typifies the movements of the one hundred and forty-four thousand, was bound up in the prophecies of the twenty-three hundred years and the twenty-five hundred and twenty years of Daniel chapter eight, verses thirteen and fourteen. “The time of the end,” arrived at the conclusion of “seven times” of God’s indignation against the northern kingdom of Israel. The formalization of Miller’s message in 1831, arrived two hundred and twenty years after the production of the King James Bible.
Pe movimiento Millerita, oikuaaukáva umi peteĩ cien cuarenta y cuatro mil rembiapokuéra, oĩva’ekue oñembojoajúvo umi profesía rehe umi mokõi mil trescientos ára ary ha umi mokõi mil quinientos veinte ary rehegua Daniel capítulo ocho, versículos trece ha catorce-pe. “Pe ára paha”, og̃uahẽ va’ekue opa rire “siete tiempos” Tupã pochy peguigua Israel retã yvate gotyo guáre. Miller marandu oñemoañetegua hag̃ua 1831-pe, og̃uahẽ mokõi cientos veinte ary rire oñemoheñói haguére pe Biblia King James.
“Mr. Miller, like those moved out by this message in other countries, first thought to fulfil his commission by writing and publishing in the public journals and in pamphlets. He first published his views in the Vermont Telegraph, a Baptist paper, printed in Brandon, Vt. This was in the year 1831.” John Loughborough, The Great Second Advent Movement, 120.
“Karai Miller, umi ambue tetãme ko marandu rupi oñemongu’évaicha, iñepyrũrãme oimo’ã ikatu hag̃uáicha omohu’ã hembiaporã ohai ha omoherakuãvo tetãygua kuatiakuéra ha panfletokuérape. Ha’e raẽ omoherakuã hembiapo Vermont Telegraph-pe, peteĩ kuatiahaipyre Bautista, oñemboguapýva Brandon, Vt.-pe. Kóva oiko kuri ary 1831-pe.” John Loughborough, The Great Second Advent Movement, 120.
The movement of the third angel’s “time of the end,” arrived in 1989, at the conclusion of one hundred and twenty-six years from the rebellion of 1863. “One hundred and twenty-six” is a symbol of the “seven times.” Both movements began with a fulfillment of the “seven times.”
Pe tercer ánhel remimo’ã “ára paha” rehegua og̃uahẽ 1989-pe, opávo cien veintiséis ary pe ñepu’ãgui 1863-pe guare. “Cien veintiséis” ha’e peteĩ ta’anga “siete tiempos” rehegua. Mokõivéva remimo’ã oñepyrũ peteĩ ñembyatyhupyty “siete tiempos” rehegua ndive.
The message of the movement of the third angel was formalized in 1996, with the production of a series of articles titled, The Time of the End, that had been published in a magazine called, Our Firm Foundation. Those articles were published two hundred and twenty years after the Declaration of Independence in 1776. The message of both movements was formalized two hundred and twenty years after a history that was directly linked to the message that arrived at the end of the two hundred and twenty years.
Mbohapyha angirũ mbohapyha rembiapo rehegua oñemohenda hag̃ua peteĩ tembiapo tee ramo ary 1996-pe, ojeporavóvo peteĩ aty artíkulo hérava, The Time of the End, ojeheguenohẽva’ekue peteĩ revista héravape, Our Firm Foundation. Umi artíkulo ojeheguenohẽ mokõi sa ary ha mokõi pa ary rire pe Declaración de Independencia 1776-gua. Mokõive ku’e’ẽnguérape, imarandu oñemohenda hag̃ua peteĩ tembiapo tee ramo mokõi sa ary ha mokõi pa ary rire peteĩ tembiasakue oĩva’ekue joajúpe hag̃uaicha pe marandu og̃uahẽva’ekue umi mokõi sa ary ha mokõi pa ary pahápe.
The number “two hundred and twenty” represents the connection (a link) between the “seven times,” of God’s indignation against the southern kingdom of Judah that began in 677 BC, and the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen, in 457 BC. The number two hundred and twenty links the two prophecies together, and the two prophecies were presented together in the foundational verses of Adventism, which is Daniel chapter eight, verses thirteen and fourteen. In those verses Christ introduced himself prophetically as “that certain saint,” which is the translation from the Hebrew word “Palmoni,” which means the “Wonderful Numberer”.
Papapy “mokõi sa po” ohechauka joajuha (juaju) oĩva “umi siete tiempo” apytépe, he’iséva Tupã pochy ñemby tetã Judá rehe oñepyrũ va’ekue 677 a.C.-pe, ha ñepyrũme umi mokõi mil trescientos ary Daniel kapítulo ocho, versíkulo catorce-pe, 457 a.C.-pe. Papapy mokõi sa po ombojoaju ko mokõi profesía ojuehe, ha ko mokõi profesía oñepresenta va’ekue oñondive umi versíkulo pyenda Adventísmo-pe, ha’éva Daniel kapítulo ocho, versíkulo trece ha catorce. Umi versíkulope Cristo oñemoinge ijehe profesía rupive “pe marangatú peteĩva” ramo, ha upéva hína traducción pe ñe’ẽ hebreo “Palmoni” rehegua, he’iséva “Pe Papapyhára Hendaitépe Porãitereíva”.
The Wonderful Numberer introduces the two visions that represent the two lines of prophecy, in the very two verses, that Sister White identifies as the central pillar of Adventism. The starting point is joined by the symbolic link of two hundred and twenty years to when they are fulfilled in 1844. Habakkuk chapter two concludes with verse twenty, thus marking the number “two hundred and twenty” with a different expression by the Wonderful Numberer, for the verse identifies a primary characteristic of the antitypical Day of Atonement that began at that date.
Pe Mombapyré Oipapáva omoñepyrũ mokõi visión ohechaukáva mokõi línea profética, umi mokõi versículope voi, Hermana White ohechakuaáva Adventismo rembiapo yvykua mbytéva ramo. Pe ñepyrũha oñembojoaju pe joaju simbólico mokõi sa ary ha mokõi pa ary rupive ára og̃uahẽhápe iñemyenyhẽ 1844-pe. Habacuc capítulo mokõi opáma versículo veinte-pe, upéicha omoñeñemarka hag̃ua pe papapy “mokõi sa ary ha mokõi pa ary” peteĩ ñe’ẽjoavy ambuéva rupive pe Mombapyré Oipapáva reheve, pe versículo ohechauka rupi peteĩ tekotevẽ tee pe Día Expiación antitípico rehegua oñepyrũva’ekue upe arýpe.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Ha Ñandejára oĩ itemplo marangatúpe: tokyreʼỹ opa yvy hese renondépe. Habacuc 2:20.
The two prophetic periods that represent the central pillar of Adventism, which were introduced directly by the Wonderful Numberer are linked together by two hundred and twenty years, and Jesus (the Wonderful Numberer), who always identifies the end of a thing with the beginning of a thing, marked their ending in October 22, 1844, with the number two hundred and twenty.
Mokõi período profétiko ohechaukáva Adventísmo pe pilar mbytegua, oñemoingéva hag̃ua directamente pe Numerador Maravilloso rupive, ojoaju ojupe mokõi sientos veinte ary reheve; ha Jesús (pe Numerador Maravilloso), araka’eve ombojoajúva peteĩ mba’e paha peteĩ mba’e ñepyrũ ndive, omarka ipaha 22 jasypa 1844-pe, pe papapy mokõi sientos veinte reheve.
The movement of the first angel, as with the movement of the third angel, began at a “time of the end” (1798 and 1989 respectively), where the “seven times,” of Leviticus twenty-six is identified. The next waymark in both histories is marked with a conclusion of two hundred and twenty years, also a prophetic characteristic of the “seven times,” for the starting points of the two visions (chazon and mareh), represent a period of two hundred and twenty years that links them together.
Pe ánhel peteĩha rembiapo, pe ánhel mbohapyha rembiapoicha avei, oñepyrũ peteĩ “ára paha”pe (1798 ha 1989, peteĩteĩme), upépe ojehechauka hag̃ua pe “poapy jey,” Levítico 26-pe oñemombe’úva. Pe ambue techaukaha mokõivéva tembiasakuepe oñemohenda peteĩ mokõi sua ha mokõi pa ary paha rehe, avei ha’éva peteĩ mba’e rechaukaha maranduhára pe “poapy jey” rehegua, pórke mokõive visión ñepyrũha (chazon ha mareh) orrepresenta peteĩ mokõi sua ha mokõi pa ary pukukue ombojoajúva chupekuéra.
The production of the King James Bible in 1611, the formalization of Miller’s message as published in the Vermont Telegraph newspaper, the production of the Declaration of Independence, and the publishing of The Time of the End in the Our Firm Foundation magazine, were all publications. The beginning and ending of both two hundred and twenty-year periods represent a publication as the historical waymark. The number “two hundred and twenty” is a symbol of a prophetic link, and all four publications are linked by being publications, and also by the message represented as the “increase of knowledge” in their respective histories.
Pe Biblia Rey Jacobo ñembosako’i ary 1611-pe, Miller marandu ñemohendapyre ha oñemoherakuãva Vermont Telegraph kuatiarogue rupive, Independencia Rekávo ñembosako’i, ha The Time of the End ñemoherakuã Our Firm Foundation revista-pe, opa umíva va’ekue kuatiakuéra oñemoherakuãva. Ñepyrũ ha paha mokõive doscientos veinte ary pukukue rehegua ohechauka peteĩ kuatia oñemoherakuãva ramo pe techaukaha histórico. Papapy “doscientos veinte” ha’e peteĩ símbolo peteĩ joaju profético rehegua, ha umi irundy ñemoherakuã oñembojoaju peteĩcha hag̃ua ha’égui ñemoherakuã, ha avei pe marandu reheve ojehechaukáva “arandu okakuaa” ramo hembiasakue peteĩteĩme.
The Bible in 1611, represents the communication of the gospel from the heavenly courts to mankind. Miller’s message was set within the context of time prophecies, and the two sacred charts of Habakkuk make it easily recognized that Miller’s message was illustrated graphically by lines of history. “Vermont” means “a green mountain”, and according to inspiration “green” is a symbol of faith.
La Biblia de 1611 ohechauka pe marandu porã ñembohasakue yvágagui yvypórape. Miller marandu oñemoĩkuri aravo marandu’ỹ rehegua contexto-pe, ha mokõi ta’anga marangatu Habacuc pegua ombohesakã porã Miller marandu ojehechaukaha ta’anga rupive tembiasakue línea-kuéra rehe. “Vermont” he’ise “yvyty hovyũ”, ha ñemoarandu rupive “hovyũ” ha’e peteĩ símbolo jerovia rehegua.
“This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Christian Experience and Teachings, 28.
“Ko kéva ome’ẽ chéve esperánsa. Pe sã hovyũ ohechauka chéve guarã pe jerovia, ha Tupãre jerovia hag̃ua porãite ha ndahasýiva iporãva oñepyrũ hesakã che ánga ári.” Christian Experience and Teachings, 28.
Miller’s message was formalized and delivered from the faithful church, for a “mountain” in the last days is a “church”.
Miller marandu oñemohenda porã ha oñemyasãi pe tupão jeroviapýgui, peteĩ “yvyty” niko umi ára pahápe ha’e peteĩ “tupão”.
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
Ha oikóta umi ára pahápe, Ñandejára róga yvyty oñemopyenda hag̃ua umi yvyty ru’ã ári, ha oñemomba’eguasúta umi cerro ári; ha opa tetãnguéra osyryta hendápe. Ha heta tavayguakuéra ohóta ha he’íta: Peju, ha jajupi Ñandejára yvytyre, Jacob Jára róga gotyo; ha ha’e ñanembo’éta heko hag̃uare, ha ñande jajapóta haperãnguéra rupi: Sión-gui osẽta niko léi, ha Ñandejára ñe’ẽ Jerusalén-gui. Isaías 2:2, 3.
The formalized testing message of Miller came from the faithful church, and the publication called The Telegraph, represents a message from heaven as did the King James Bible, for the word “telegraph”, which is created from two Greek words, is a message from far off. The first word (tele) means “distant or far off,” and the second word (grapho), “to write or record.” Together they mean “to write or transmit at a distance.” In 1611, God, through the production of the King James Bible transmitted His message from heaven, and at the end of two hundred and twenty years, Miller’s message, as first formalized in 1831 in the Vermont Telegraph, also transmitted God’s message from heaven. That message was the “increase of knowledge” that was opened at “the time of the end” in 1798, which then produced a three-step testing process for that generation. That history typified the history of Future for America.
Pe marandu jehaipyre Miller rehegua ou pe iglesia jeroviapývagui, ha pe kuatiañe’ẽ hérava The Telegraph ohechauka peteĩ marandu yvágagui, ojapo haguéicha pe Biblia King James, pórke pe ñe’ẽ “telegraph”, ojejapóva mokõi ñe’ẽ griegogui, he’ise peteĩ marandu mombyryguáva. Pe ñe’ẽ peteĩha (tele) he’ise “mombyry térã mombyryete”, ha pe mokõiha (grapho), “jehai térã ñembyaty kuatiápe”. Oñondivepa he’ise “jehai térã ñembohasa mombyry guive”. Ary 1611-pe, Tupã, pe Biblia King James jejapo rupive, ombohasa imarandu yvágagui; ha mokõi ciento mokõipa ary rire, marandu Miller rehegua, oñemohenda ypykue 1831-pe Vermont Telegraph-pe, avei ombohasa Tupã marandu yvágagui. Upe marandu hína pe “mba’ekuaarã ñembohetave” ojepe’ava’ekue “paha ára”pe ary 1798-pe, ha upéi omboheñói peteĩ mbohapy jeku’épe oikóva jeha’ãrã upe generaciónpe g̃uarã. Upe tembiasakue ohechauka hag̃ua pe tembiasakue Future for America rehegua.
The Declaration of Independence in 1776, represents the beginning of the earth beast of Revelation thirteen. It represents the beginning of the United States, and in so doing identifies the restriction of independence at the end of the United States. The message of Future for America (as the name suggests), identifies the ending that is typified in the beginning with the publication of the Declaration of Independence. Two hundred and twenty years later in 1996, the ministry that had produced The Time of the End magazine, received the legal entity that had previously been named, Future for America. That year, The Time of the End magazine, that was made up of articles that had been run in the publication called Our Firm Foundation, was published.
Pe Jehechakuaa’ỹre rehegua ñe’ẽmombe’u, ary 1776-pe, ohechauka pe mboypyha umi mymba yvy rehegua oĩva Apocalipsis capítulo 13-pe. Upéva ohechauka tetã Estados Unidos ñepyrũ, ha upéicha ojapóvo ojekuaa hag̃ua pe jejokopyre independencia rehegua ipahápe Estados Unidos rehegua. Pe marandu Future for America rehegua (téra voi ohechaukaháicha), ohechauka pe paha ojehechaukáva pe ñepyrũme, ojehai ha oñemoherakuãvo Pe Jehechakuaa’ỹre rehegua ñe’ẽmombe’u. Mokõi sua ha mokõi pa ary rire, ary 1996-pe, pe tembiapo ministerio rehegua omoheñóiva pe revista The Time of the End, ohupyty pe tekove tee jurídico ymave hérava Future for America. Upe ary-pe oñemoherakuã pe revista The Time of the End, ojejapóva umi artículo osẽ vaʼekue pe ñemoherakuã héravape Our Firm Foundation.
The name of the ministry Future for America, addresses the history of the Declaration of Independence, for that publication marked the beginning of the United States, and Jesus always illustrates the end with the beginning. The title of the publication being The Time of the End, addresses both “the time of the end” in 1989, but also the end of probationary time when Michael stands up. The formalized message in the publication (Daniel eleven, verse forty through forty-five), was unsealed with the collapse of the Soviet Union in 1989 (the time of the end), and the verses that were unsealed present a sequence of history that moves forward from 1989 until verse one of chapter twelve, identifies Michael standing up, and human probation closing.
Pe téra ministerio Future for America rehegua oñe’ẽ pe Declaración de Independencia rembiasakue rehe, upe kuatiañe’ẽgui niko oñemarka Estados Unidos ñepyrũ, ha Jesús akóinte ohechauka pe paha pe ñepyrũ rupive. Pe kuatiañe’ẽ rérava The Time of the End oñe’ẽ mokõivévare: “pe ára paha” rehe ary 1989-pe, ha avei pe ára de gracia paha rehe, Miguel opu’ã vove. Pe marandu oñembohape ha oñemoañeteva’ekue upe kuatiañe’ẽme (Daniel kapítulo once, versículo cuarenta guive cuarenta y cinco peve), oñemboty’ỹ va’ekue Unión Soviética ho’árõ guare ary 1989-pe (pe ára paha), ha umi versículo oñemboty’ỹ va’ekue ohechauka peteĩ tembiasakue rape oñemotenondéva ary 1989 guive, peve capítulo doce versículo peteĩme, upépe ojehechakuaa Miguel opu’ãha, ha yvypóra tiempo de prueba oñembotýha.
From the publication of Declaration of Independence, in 1776, unto the publication of The Time of the End magazine, equates to two hundred and twenty years, and the beginning and ending are addressing the same prophetic subjects. The publication of The Time of the End, was compiled with the chapters which had first being published as articles in the publication Our Firm Foundation, and represents the prophetic truth that without holding to the foundational truths of the Millerite movement (which is “our firm foundation”), it is impossible to understand the “increase of knowledge” at the “time of the end” in 1989.
Pe Ñe’ẽmombe’u Jehepyme’ẽ Ypyguive osẽ hague guive, ary 1776-pe, pe revista The Time of the End osẽ hague peve, ojeguereko mokõisa ha mokõi ary; ha ñepyrũ ha paha mokõivéva oñe’ẽ umi peteĩchagua mba’e profétikore. Pe osẽmby The Time of the End, oñemboaty umi kapítulo reheve, umíva ypykue ojeherakuãkuri artículo-ramo pe osẽmby Our Firm Foundation-pe, ha ohechauka pe añetegua profétika rehegua, ndaikatuiha ojeikuaa pe “arandu hetave” pe “paha ára”pe ary 1989-pe, noñeñongatúiramo umi añetegua ypykue pe movimiento Millerita rehegua (ha’éva “ñande pyenda mbarete”).
The waymark represented as “the time of the end,” and the waymark representing the “formalizing” of the message in the parallel histories of the first and third angel’s movements both contain the prophetic elements of the “seven times” of Leviticus twenty-six. The next waymark in the parallel histories is the empowerment of the message as marked by the descent of either the angel of Revelation ten, on August 11, 1840, or the angel of Revelation eighteen, on September 11, 2001. The fulfillment of the second woe of Revelation chapter nine, brought the angel of Revelation ten down, and the fulfillment of the third woe of Revelation chapter ten, brought the angel of Revelation chapter eighteen down.
Pe hito ojehechaukáva “pe ára paha”, ha pe hito ohechaukáva pe marandu “ñemohendapyre tee” umi tembiasakue joja peteĩha ha mbohapyha ángel rembiapo ryepýpe, mokõivéva oguereko ipype umi elemento profético rehegua “pokõi tiempo” Levítico mokõipa poteĩme. Pe hito oúva upe rire umi tembiasakue joja ryepýpe ha’e pe marandu ñemombarete, ojehechaukaháicha pe ángel Apocalipsis 10-gua oguejývo, 11 jasypoapy ary 1840-pe, térã pe ángel Apocalipsis 18-gua oguejývo, 11 jasyporundy ary 2001-pe. Pe cumplimiento pe mokõiha ñembyasy guasu Apocalipsis kapítulo 9-pe, ogueru pe ángel Apocalipsis 10-gua oguejy hag̃ua; ha pe cumplimiento pe mbohapyha ñembyasy guasu Apocalipsis kapítulo 10-pe, ogueru pe ángel Apocalipsis kapítulo 18-gua oguejy hag̃ua.
In the parallel histories the latter rain begins to “sprinkle” at the point when the angel descends. At that point the message is “empowered” by the confirmation of the predicted event. For the Millerites it was the cessation of the Ottoman supremacy in fulfillment of the time prophecy of Islam of the second Woe in Revelation chapter nine, verse fifteen. For the movement of the one hundred and forty-four thousand it was the “angering of the nations,” a prophecy of Islam of the third Woe which is in the time of the seventh trumpet in Revelation ten, verse seven, that was fulfilled when the great buildings of New York City were brought down.
Umi mokõi tembiasakue joja rupi, ama pahague oñepyrũ “osarambi” upe árape pe ánhel oguejy jave. Upe jave pe marandu “oñemombarete” pe mbaʼe ojeʼekuaa vaʼekue oñemoañetévo. Umi Miller-gua oñondive, kóva haʼe vaʼekue pe Otomano poguýpeguare opa hag̃ua, omoañetévo ára profecía Islam rehegua pe Mokõiha Aigui, Apocalipsis capítulo nueve, versículo quince-pe. Pe aty cien cuarenta y cuatro mil rehegua hag̃ua, kóva haʼe vaʼekue pe “tetãnguéra pochy,” peteĩ profecía Islam rehegua pe Mbohapyha Aigua, oĩva pe trompéta pokõiha ára-pe, Apocalipsis diez, versículo siete-pe, oñemoañetévaʼekue umi óga guasu Nueva York táva pegua hoʼárõ guare.
Each of the major waymarks of the parallel histories have direct links to the work of the Wonderful Numberer, who places His signature on the relationship of the two visions that represent twenty-three hundred years and twenty-five hundred and twenty years. The prophetic watchmen who are raised up at the descent of the angel blow a warning trumpet that includes the message to Laodicea, that in 1856, was directly linked to the unsealing of the greater light of the “seven times.” The waymark of Habakkuk’s two tables, represented by the 1843 and the 1850 pioneer charts, which both graphically represent the “seven times,” arrived between the descent of the angel and the “first disappointment” in each parallel history.
Peteĩteĩ umi tuicha mbaʼe rechaukaha umi tembiasakue oñondiveguápe oguereko joaju hag̃uaite pe Wonderful Numberer rembiapo ndive, haʼe omoĩva Isignatúra pe joaju rehe umi mokõi visión ohechaukáva mokõi mil ha mbohapysa cien áño ha mokõi mil ha po cien ha mokõi pa áño. Umi maranduhára profético oñemopuʼãva ánhel oguejy jave ombopu peteĩ trompéta ñeñangarekorãva oikehápe pe marandu Laodiceape, upéva 1856-pe oñembojoaju hag̃uaite vaʼekue pe unsealing rehe pe tesape tuichavéva “siete tiempos” rehegua. Pe rechaukaha Habacuc mokõi tabla rehegua, ojehechaukáva umi karéta pionéro 1843 ha 1850 rehe, mokõivéva taʼangápe ohechaukáva “siete tiempos,” oguahẽ pe ánhel oguejy rire ha pe “primer desengaño” mboyve peteĩteĩ historia paraléla-pe.
The waymark of the “tarrying time” is directly linked to the failed prediction of 1843, which was a prediction of the fulfillment of both the twenty-three hundred years, and also the twenty-five hundred and twenty years. The message of the Midnight Cry was the identification of the soon-coming fulfillment of those two periods of prophetic time. The closed dispensational “door” at the last waymark identifies the fulfillment of those two prophetic periods, and marks where the seventh or Jubilee trumpet begins to sound. Every waymark in each history is directly linked to the “seven times,” and the “seven times” represents the thread that ties both histories together, and both histories represent the message of the latter rain.
Pe hína “ara pyta” rehegua oĩ joaju hag̃uáicha peteĩchaite pe prediksión ojejavy vaʼekue 1843-pe ndive, ha upéva vaʼekue peteĩ prediksión oñekumpli hag̃uáicha mokõivéva: umi mokõi mil trescientos áño, ha avei umi mokõi mil quinientos veinte áño. Pe marandu Pyhare mbyte Sapukái rehegua vaʼekue pe jehechakuaa oñekumpli pyaʼe hag̃uáicha umi mokõi período ára profétikogua. Pe “okẽ” dispensasional oñembotyvaʼekue pe waymark pahápe ohechauka umi mokõi período profétikogua ñekumplimiento, ha omarka moõpa pe trompéta pokõiha térã Jubileo rehegua oñepyrũ osapukái. Mayma waymark peteĩteĩva káda historia-pe oĩ joaju hag̃ua peteĩchaite umi “siete tiempos” ndive, ha umi “siete tiempos” ohechauka pe hilo ombojoajúva mokõive historia, ha mokõivéva historia ohechauka pe marandu ama kyreʼỹ pahaguéva rehegua.
We will continue this study in the next article.
Jaguatakéta ko ñande estudio ko mba’e rehegua pe artículo oúvape.
“‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: . . . He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.
“‘Umi oñepysanga vaʼekuérape pe ñeʼẽ rehe, naiñeʼẽrendúi rupi,’ Cristo haʼe peteĩ ita ñepysangarã. Ha katu, ‘pe ita umi omopuʼãvakuéra omboyke vaʼekue, upévaite oiko pe akã ita esquina rehegua.’ Pe ita oñemboyke vaʼekuéicha, Cristo, Hembiapo yvy ariguápe, ogueropuʼaka vaʼekue ñemboyke ha jejahéi vai. Haʼe vaʼekue ‘ojehecharamóvaʼỹ ha oñemboykéva yvypóra apytégui; peteĩ kuimbaʼe mbaʼasy rehegua, ha oikuaáva ñembyasy:... ojehecharamóvaʼỹ vaʼekue, ha ore ndorojapói chugui mbaʼeve.’ Isaías 53:3. Ha hiʼag̃uíma kuri pe ára oñemombaʼeguasu hag̃uáicha chupe. Omano vaʼekue apytégui jeikove jey rupive ojeʼe vaʼerã hese haʼeha ‘Tupã Raʼy puʼakápe.’ Romanos 1:4. Ijuvy mokõihápe ojechauka vaʼerã chupe yvága ha yvy Jára ramo. Umi koʼág̃a oĩva kuri ombosarái hag̃uáicha chupe kurusúre, oikuaa vaʼerãkuri hekopete imbaʼeguasu. Arapy tuichakue renondépe pe ita oñemboyke vaʼekue oiko vaʼerã pe akã ita esquina rehegua.”
“And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
“ha oimeraẽva ári hoʼáramo, omonguʼíta ichupe kuimbeʼĩramo”. Umi tavayguakuéra omboykévaʼekue Cristo-pe pyaʼe hag̃uáicha ohecháta kuri itáva ha inasión oñehundiha. Iñemombaʼeguasu oñembyaíta ha oñemosarambíta yvytimboicha yvytu renondépe. Ha mbaʼépa pe ohundíva umi judíokuérape? Haʼe pe ita guasu, hiʼári omopuʼãrire hoga, haʼevaʼerãmoʼã ikyreʼỹrã. Haʼe Ñandejára porã reko ojehecharamóvaʼỹ, tekojoja oñembotovéva, poriahuvereko oñemboykéva. Yvyporakuéra oñemoĩ Ñandejára rehe hag̃ua, ha opa mbaʼe oikovaʼerãvaʼekue isalvasiónrã ojere hag̃ua ohundipáramo. Opa mbaʼe Ñandejára omoĩvaʼekue tekoverã, haʼekuéra ojuhu hag̃ua omanórã. Umi judíokuéra oñemosãingóvo Cristo-re oĩ kuri Jerusalén ñehundi. Tuguy oñeñohẽvaʼekue Calvario ári haʼe vaʼekue pe pohýi ombojuvýva chupekuéra ñehundípe ko yvy ape ári ha pe mundo oútavape guarã. Péicha avei oikóta pe ára paha guasúpe, huísio hoʼáramo umi ombotovéva Ñandejára gracia-pe ári. Upérõ Cristo, haʼéva chupekuéra hag̃ua ita guasu omboʼeʼỹva, ojechaukaíta peteĩ yvyty ñeporombojovakehára ramo. Hova mimbipa, umi hekojojávape guarã tekove, umi iñañávape guarã oikóta tata ohapypáva. Mborayhu oñembotove hag̃uére, gracia oñemboyke hag̃uére, pe angaipa apoha oñehundíta.
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 599, 600.
“Hetaiterei techapyrã ha ñe’ẽñemi jey jey rupive, Jesús ohechauka mba’éichapa oikóta umi judío rehe peẽ omboykéramo Tupã Ra’y. Ko’ã ñe’ẽme Ha’e oñe’ẽ kuri opa umi tapicha rehe opa ára oĩvape g̃uarã ndoguerohorýiva chupe iÑepysyrõhára ramo. Mayma ñe’ẽñemi ha’e chupekuéra g̃uarã. Pe tupaópe oñembojarúva, pe ta’ýra naiñe’ẽrendúiva, umi kokue jára gua’u, umi ombotovéva mboypyhára, oreko ijojaha iñangaipa apohára peteĩteĩ rekove rehe. Ndovyevéramo, pe huísio ha’ekuéra ohechaukava’ekue taimbaretéta hese.” The Desire of Ages, 599, 600.