The Millerite movement was represented in Isaiah chapter seven by a sixty-five year prophecy, that began in 742 BC. Those sixty-five years that took place in the history of Isaiah represent the sixty-five years from 1798 until 1863. Alpha and Omega will always portray the end, with the beginning. The sixty-five year prophecy identifies the curse of seven times against the northern and the southern kingdoms of Israel. The first seven times against the northern kingdom began in 723 BC, nineteen years after Isaiah presented the prediction to king Ahaz. The last seven times against the southern kingdom, began at the end of the sixty-five years in 677 BC.
Pe movimiento millerita ojechauka Isaías kapítulo siete-pe peteĩ profesía sesenta y cinco ary rehegua rupive, oñepyrũva 742 a.C. Umi sesenta y cinco ary oikóva Isaías rembiasakue-pe orrepresenta umi sesenta y cinco ary 1798 guive 1863 peve. Alfa ha Omega akóinte ohechauka pe paha, ñepyrũ ndive. Pe profesía sesenta y cinco ary rehegua omyesakã pe maldición siete veces rehegua oúva pe reino yvate gotyo ha pe reino yvýpe gotyo Israelgua ári. Pe peteĩha siete veces pe reino yvate gotyo rehegua oñepyrũ 723 a.C.-pe, diecinueve ary rire Isaías ome'ẽ hague pe predicción mburuvicha guasu Acaz-pe. Pe paha siete veces pe reino yvýpe gotyo rehegua oñepyrũ umi sesenta y cinco ary opávo, 677 a.C.-pe.
The first curse of seven times against Ephraim ended in 1798, which was the time of the end when the vision of the Ulai River of chapters eight and nine of Daniel was unsealed. It prophetically marked both the arrival of the first angel’s message and the prophetic beginning of the Millerite movement. The last curse of seven times against Judah ended in 1844, which was the arrival of the third angel’s message. Nineteen years later in 1863, the sixty-five years represented in the beginning of the prediction marked the end of the Millerite movement, and the beginning of the Laodicean Seventh-day Adventist church. Seven years prior to 1863, in 1856, James White began to identify that the Millerite movement had ceased to be the church of Philadelphia and had become the church of Laodicea. His grandson, when writing Ellen White’s biography, writes about the history of 1856, and the Laodicean message.
Pe peteĩha ñe’ẽvai siete vése ohóva Efraín ári opa vaʼekue ary 1798-pe, ha upéva haʼe pe ára paha, arakaʼépa ojepeʼa vaʼekue pe visión ysyry Ulai rehegua, oĩva Daniel kapítulo ocho ha nueve-pe. Upéva, marandu arandupy rehehápe, ohechauka mokõivéva: pe marandu ángel peteĩhaguegua oguahẽha, ha pe ñepyrũ marandupy rehegua pe movimiento Millerita rehegua. Pe pahaite ñe’ẽvai siete vése ohóva Judá ári opa vaʼekue ary 1844-pe, ha upéva haʼe pe oguahẽ hag̃ua pe marandu ángel mbohapyhaguegua. Diecinueve ary rire, ary 1863-pe, umi sesenta y cinco ary ojehechaukáva pe predicción ñepyrũme ohechakuaa pe movimiento Millerita paha, ha pe iglesia Adventista del Séptimo Día Laodicea-pegua ñepyrũ. Siete ary mboyve 1863-gui, ary 1856-pe, Santiago White oñepyrũ ohechakuaa pe movimiento Millerita ndoikovéimaha hag̃ua iglesia Filadelfia ramo ha oikóma hague iglesia Laodicea ramo. Iñemoñare kuimbaʼe, ohai jave Ellen White biografía, ohai ary 1856 rembiasakue rehe, ha pe marandu Laodicea-pegua rehe.
“The Laodicean Message
“El Mensaje a Laodicea”
“The Sabbathkeeping Adventists had taken the position that the messages to the seven churches in Revelation 2 and 3 pictured the experience of the Christian church down through the centuries. It was their conclusion that the message to the Laodicean church applied to those they now termed nominal Adventists, those who had not accepted the seventh-day Sabbath. In a short editorial in the Review of October 9, James White raised some thought provoking questions that he introduced by stating:
“Umi Adventísta oñangarekóva pytuʼu ára rehe oguereko vaʼekue pe ñemoĩmbyrã umi marandu umi siete tupãope oĩva Apocalipsis 2 ha 3-pe ohechauka hague pe jehasa’asyrã térã experiencia tupão cristianogua rehegua siglo-kuéra pukukue javeve. Haʼekuéra og̃uahẽ vaʼekue ko conclusión-pe pe marandu oñemeʼẽva tupão Laodiceaguápe ojeporuha umi haʼekuéra upérõ ohenóiva adventísta téra-reínte, umi noñemoĩri vaʼekue ára pokõiha pytuʼu ári. Peteĩ editorial mbykyvévape Review-pe 9 jasypa, James White omopuʼãkuri peteĩteĩ porandu omonguʼéva apytuʼũ, ha omboyke’ẽvo heʼívo:”
“The inquiry is beginning to come up afresh, ‘Watchman, What of the night?’ At present there is space for only a few questions, asked to call attention to the subject to which they relate. A full answer, we trust, will soon be given.—Review and Herald, Oct. 9, 1856.
“Pe porandu oñepyrũ jey ojekuaa hag̃ua ko porandu: ‘Ñangarekohára, mbaʼépa pyhare rehegua?’ Koʼág̃a gueteri oĩ tenda mbovymi porandurãnte hag̃ua, ojejapóva hag̃uáicha ojehechakuaa hag̃ua pe mbaʼe oñeʼẽha hese. Peteĩ mbohovái henyhẽva, jerovia hag̃uáicha, pyaʼe hag̃uáicha oñemeʼẽta.—Review and Herald, 9 jasypa 1856.
“Of the eleven questions he asked, it is the sixth that zeroed in on the Laodiceans.
“Umi once porandu apytégui, pe po poranduapy ha’e upe ohechakuaava’ekue porãite umi Laodiceagua rehe.”
“6. Does not the state of the Laodiceans (lukewarm, and neither cold nor hot) fitly illustrate the condition of the body of those who profess the third angel’s message?—Ibid.
“6. ¿No ilustra adecuadamente el estado de los Laodicenses (tibios, y ni fríos ni calientes) la condición del cuerpo de aquellos que profesan el mensaje del tercer ángel?—Ibid.
“The last question lays the matter open:
“Pe porandu paha oheja mba’e ojekuaa porã hag̃uáicha:
“11. If this be our condition as a people, have we any real grounds to hope for the favor of God unless we heed the ‘counsel’ of the True Witness? I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. Revelation 3:18–21.—Ibid.
“11. Ko ha’e ñande rekove peteĩ tetãicha, ¿jaguerekópa añetehápe mba’eve ñañemoĩ hag̃uáicha jarovia Tupã favor ndoguerohorýi hag̃ua ñandéve, ndajajapóiramo pe ‘ñe’ẽporã’ pe Testígo Añeteguágui? Aconseha ndéve rejogua hag̃ua chehegui óro tata rupive oñemboypyre, ikatu hag̃uáicha reikove rico; ha ao morotĩ, ikatu hag̃uáicha reñemonde, ha ani hag̃ua ojehecha nde reko opívo ñemotĩ; ha emoĩ nde resa rehe pohã, ikatu hag̃uáicha rehecha. Opa umi ahayhúva, amongetaha ha ambohasa hag̃ua chupekuéra ñembyasy: eñemoaguĩ hag̃ua upévare, ha eñembyasy. Péina ápe, aime okẽme ha ambota: oĩramo avave ohendúva che ñe’ẽ, ha oipe’áva okẽ, aikéta hendápe, ha akarúta hendive, ha ha’e che ndive. Pe oganáva, ame’ẽta chupe oguapy hag̃ua che ndive che trónope, che avei aganáhagueicha, ha aguapy che Ru ndive Itrónope. Apocalipsis 3:18–21.—Ibid.
“It is clear that the truth of the matter was just dawning on the mind of James White. The next issue of the Review carried a seven-column presentation of the seven churches, under that title. In his opening remarks he declared:
“Ojekuaa porã mba’e añetéva oñepyrũramoite ohesape hag̃ua James White akãme. Pe edición oúvape pe Review ogueru peteĩ jehechauka siete kolúmna pukukue rehegua umi siete iglesia rehe, upe título guýpe. Iñepyrũrãme he’i:
“We must agree with some modern expositors that these seven churches should be understood as representing seven conditions of the Christian church, in seven periods of time, covering the ground of the entire Christian age.—Ibid., Oct. 16, 1856.
“Jaikuaa vaʼerã umi heʼiháicha algunos expositores modernos ndive, koʼã siete iglesia ojehechakuaa vaʼerãha ohechauka hag̃ua siete condición iglesia cristiana rehegua, siete período de tiempo-pe, ojahoʼi hag̃ua pe terreno opaite época cristiana rehegua.—Ibid., Oct. 16, 1856.”
“He then took up the prophecy, dealing with each church separately. Coming to the seventh, the Laodicean, he declared:
Upéi ogueraha pe profesía, ombohovái hag̃ua peteĩteĩva tupão rehegua peteĩteĩme. Oguahẽvo pe séptima peve, pe Laodiceaguápe, he’i va’ekue:
“How humbling to us as a people is the sad description of this church. And is not this dreadful description a most perfect picture of our present condition? It is; and it will be of no use to try to evade the force of this searching testimony to the Laodicean church. The Lord help us to receive it, and to profit by it.—Ibid.
“Mbovy ñemomirĩva ñandéve g̃uarã, peteĩ tetãyguáicha, ko ñemombe’u ñembyasýva ko iglesia rehegua. Ha ndaha’éi piko ko ñemombe’u kyhyjepyrãite peteĩ ta’ãnga iporãmbaitéva ñane teko ko’ág̃agua rehe? Péicha voi; ha ndaipóri mba’eve ñanepytyvõtava jahecha hag̃ua mba’éichapa ñañeha’ãta jajei ko techaukarã oike porãva ha pypukúva pe iglesia Laodiceagua-pe g̃uarãgui. Ñandejára toñanepytyvõ ñamoneĩ hag̃ua, ha jahupyty hag̃ua iporãva chugui.—Ibid.
“After he devoted two columns to the Laodicean church, his closing remarks made a strong appeal:
“Omokõi columna rire ombohasávo pe iglesia Laodiceagua rehe, iñe’ẽ paha-kuéra ojapo peteĩ ñehenói mbarete:”
“Dear brethren, we must overcome the world, the flesh, and the devil, or we shall have no part in the kingdom of God. . . . Lay hold of this work at once, and in faith claim the gracious promises to the repenting Laodiceans. Arise in the name of the Lord, and let your light shine to the glory of His blessed name.—Ibid.
“Che irũnguéra ahayhúva, ñandejára katuete ñande rekovete hag̃ua ko yvy arigua, ñande rete rembipota, ha Aña rehe, ndaha’éiramo upéicha ndaikatumo’ãi jaguereko peteĩ parte Tupã rréinope.... Pejapyhy ko tembiapo pya’e, ha jeroviápe pejerure pene mba’erã hag̃ua umi ñe’ẽporã porã oñeme’ẽva umi Laodiceagua oñembyasývape. Pepu’ã Ñandejára rérape, ha pende resape tohendy héra jehovasapýva mborayhúpe.—Ibid.
“The response from the field was electrifying. Wrote G. W. Holt from Ohio on October 20:
“Ñembohovái ñúgui ouva’ekue ha’eva’ekue mbarete porãite. G. W. Holt ohai Ohio-gui 20 jasypa 20-pe:
“Yes, I do believe that we who are in the third message with the commandments of God and the faith of Jesus are the church this language is addressed to; and we cannot be too soon in applying for tried gold and white raiment, and eyesalve, that we may see.—Ibid., Nov. 6, 1856.
“Ñete, che arovia umi ñande jaiméva pe mbohapyha marandupe, Ñandejára mandamientokuéra ha Jesús jerovia reheve, ha’eha pe iglesia ko ñe’ẽ oñeñe’ẽha chupe; ha ndikatúi ñañembotavy araka’eve pya’e hag̃ua ñaheka hag̃ua óro oñeha’ãmbyre, ao morotĩ ha ñanderechapy, ikatu hag̃uáicha jahecha.—Ibid., Nov. 6, 1856.”
“From the Northeast a new voice was heard on the subject, that of Stephen N. Haskell, of Princeton, Massachusetts. As a first-day Adventist he had begun to preach at the age of 20; now three years later he was in the third angel’s message. A thorough Bible student, after having seen White’s brief initial editorial introducing the question of the seven churches, he chose to write an extended piece for the Review:
“Noreste-gui ojehendu peteĩ ñe’ẽ pyahu ko mba’ére, ha upéva vaʼekue Stephen N. Haskell mbaʼe, Princeton, Massachusetts-gua. Haʼe, peteĩ adventista ára peteĩha-pegua ramo, oñepyrũ kuri opredika 20 ary orekóramo; ha koʼág̃a, mbohapy ary rire, oĩma kuri pe mbohapyha ánhel rembiapoukapýpe. Haʼe ningo peteĩ temimboʼe Biblia rehegua iporãmbajepéva; ha ohechávo White rembiapokue mbykymi ñepyrũgua omoingovéva porandu umi siete iglesia rehegua, oiporavo ohai hag̃ua peteĩ hai pyahu pukuve Review-pe:”
“The subject referred to has been one of deep interest to me for some months past. . . . I have for some time been led to believe that the message to the Laodiceans belongs to us; i.e., to those who believe in the third angel’s message, from many reasons which I consider to be good. I will mention two.—Ibid.
“Pe mba’e oñeñe’ẽva rehe ha’e va’ekue chéve guarã peteĩ mba’e tuichaiterei areko hag̃uáicha che py’ápe heta jasy guive.... Sapy’aite guive añemongu’e hag̃ua arovia hag̃ua pe marandu oñeme’ẽva Laodiceayguápe ñandéve oñeme’ẽha; he’iséva, umi ogueroviáva mbohapyha ánhel rembiguái marandu, heta razón rehehápe ha che ahecha umi razón iporãha. Amombe’úta mokõi.—Ibid.
“This he does, devoting two columns to his conclusions. As he closed he declared:
“Kóva ojapo, omoĩvo mokõi kolúmna hembiapo ñemohu’ãme g̃uarã. Oñemohu’ãvo he’i:
“A theory of the third angel’s message never, no never, will save us, without the wedding garment, which is the righteousness of the saints. We must perfect holiness in the fear of the Lord.—Ibid.
“Peteĩ teoría pe ánhel mbohapyha marandu rehegua araka’eve, araka’eve ndorojesalvamo’ãi, pe ao mendágui’ỹre, ha’éva umi santo-kuéra tekojoja. Tekotevẽ jajapopa marangatúpe Ñandejára kyhyjépe.—Ibid.
“As James White continued his editorials on the message to the Laodicean church the concepts the Sabbathkeeping Adventists were now reading in the Review were startling, but on thoughtful, prayerful consideration they were seen to be applicable. The letters to the editor showed quite general agreement and indicated that a revival was under way. That the stirring message was not the outgrowth of excitement was attested to by the first article in Testimony No. 3, published in April, 1857, titled Be Zealous and Repent. It opens, “The Lord has shown me in vision some things concerning the church in its present lukewarm state, which I will relate to you.”—1T, p. 141. In this Ellen White presented what was shown to her of Satan’s attacks on the church through earthly prosperity and possessions.” Arthur White, Ellen G. White: The Early Years, volume 1, 342–344.
“Tiago White osegi hag̃ua mokõi hag̃ua hembiapokuéra editorial pe marandu oñeme'ẽva pe iglesia Laodiceapeguápe, umi concepto umi Adventista oñangarekóva sábado rehe ko'ág̃a omoñe'ẽva hikuái pe Review-pe ha'eva'ekue mba'e omondýiva; ha katu, oñehesa'ỹijo porã ha ñembo'e reheve rire, ojehechakuaa va'ekue ikatuha ojeporu hesekuéra. Umi kuatiañe'ẽ editor-pe guarã ohechauka va'ekue peteĩ ñe'ẽme'ẽ joaju casi general ha ohechauka hag̃ua peteĩ ñemoingove jey oñepyrũma hague. Pe marandu omokyre'ỹva ndaha'éi hague peteĩ py'arory térã vy'apavẽgui osẽva, upéva ojehechauka porã va'ekue pe artículo peteĩha Testimony No. 3-pe, oñepublika va'ekue abril ary 1857-pe, hérava Be Zealous and Repent. Iñepyrũme he'i: “Ñandejára ohechauka chéve visión-pe algunas cosas pe iglesia rehegua iñakỹ'ỹ, haku'ỹvéva ko estado oĩhápe ko'ág̃a, ha amombe'úta peẽme.”—1T, p. 141. Ko'ápe Ellen White omombe'u va'ekue upe ojehechaukáva chupe Satanás rembiapo vai rehegua iglesia rehe, yvy arigua prosperidad ha mba'e oguerekóva rupive.” Arthur White, Ellen G. White: The Early Years, volumen 1, 342–344.
The Millerite movement began prophetically as the Philadelphian church, and in 1856 it became the Laodicean church. Seven years later the movement ended, and the Seventh-day Adventist church began as the Laodicean church and will remain so, until it is spewed out of the mouth of the Lord. The movement of the one hundred and forty-four thousand came out of the fold of the Laodicean church, just as the Millerite movement came out of the fold of the church of Sardis. The movement of the one hundred and forty-four thousand parallels the Millerite movement in that the first movement changed from Philadelphia to Laodicea and the last movement changes from Laodicea to Philadelphia. The point of transition from Philadelphia unto Laodicea in Millerite history is specifically marked as 1856, so the point of transition must also be marked in the last movement, for God never changes. The point of transition is identified in Revelation eleven with the two prophets that are slain in the streets.
Pe movimiento Millerita oñepyrũ profétikamente pe iglésia Filadélfia ramo, ha ary 1856-pe oiko chugui pe iglésia Laodicéa. Siete ary rire pe movimiento opa, ha pe iglésia Adventista del Séptimo Día oñepyrũ pe iglésia Laodicéa ramo ha opytáta upéicha, oñemombo peve Ñandejára jurúgui. Pe movimiento umi cien cuarenta y cuatro mil rehegua osẽ pe aty Laodicéa iglésia guive, peteĩchaite mba’éichapa pe movimiento Millerita osẽ vaekue pe aty Sardis iglésia guive. Pe movimiento umi cien cuarenta y cuatro mil rehegua ojoja pe movimiento Millerita ndive ko mba’épe: pe movimiento peteĩha oñemoambue Filadélfiagui Laodicéape, ha pe movimiento pahague oñemoambue Laodicéagui Filadélfiape. Pe punto de transición Filadélfiagui Laodicéape pe historia Millerita-pe ojehechauka porãitereiha ary 1856 ramo, upévare pe punto de transición tekotevẽ avei ojehechauka pe movimiento pahápe, Ñandejára araka’eve ndopytaietéigui. Pe punto de transición ojekuaa Apocalipsis capítulo once-pe umi mokõi proféta ojepykáva umi calle-pe rupive.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:7, 8.
Ha oikopávo rire hikuái he’ẽ ñemombe’u, pe mymba ojupíva yvykua pypukúgui oñorairõta hesekuéra, ipu’akáta hese kuéra ha ojukáta chupekuéra. Ha hetekuéra omanóva opytáta pe táva guasu tape mbytépe, pe ohenóiva espiritualhápe Sodoma ha Egipto, upépe avei ñande Ruvicha ojejukava’ekue kurusúre. Apocalipsis 11:7, 8.
The last movement would die, then stand and thereafter be resurrected as the ensign. In so doing it would align with the Republican horn. The Republican horn forms an image to the beast, and the beast that it forms the image of is addressed in Revelation seventeen, and that beast is identified as the fifth head that received a deadly wound, that would be resurrected as the eighth head. It would be resurrected as the eighth that was of the seven.
Pe pahávo pe movimiento omanóta vaʼerã, upéi opuʼã ha upe rire oikove jeýta poyvi ramo. Péicha ojapóvo oñembojoajúta pe kuatĩ republicano ndive. Pe kuatĩ republicano omoheñói peteĩ taʼanga pe mymbaguasúpe g̃uarã, ha pe mymbaguasu upe taʼanga oñemoheñóiva hese oñeñeʼẽ Apocalipsis diecisiete-pe, ha upe mymbaguasu ojekuaa pe akã poha oikéva peteĩ herida omano hag̃uáicha, ha oikove jeýta hag̃ua pe akã porundyapyha ramo. Oikove jeýta pe porundyapyha ramo, upevaʼekuevaʼerã umi siete apytégui.
And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.
Ha pe mymba vai oĩva’ekue, ha ko’ág̃a ndaiporivéimava, ha’e voi hína pe poapyha, ha ou pe siete apytégui, ha oho ñehundihápe. Apocalipsis 17:11.
The Republican horn would form an image of that beast, and it therefore would be killed and then resurrected. When it was resurrected it would be the eighth head that was of the seven previous heads. The Protestant horn, rides upon the same earth beast as the Republican horn and would need to possess the same prophetic dynamics. The transition from Philadelphia to Laodicea in the Millerite movement prefigures the transition from the Laodicea to Philadelphia in the last movement.
Pe káso republicano omoheñóitava’erã ta’ãnga upe mymbápe, ha upévare ojejukáta ha upéi oñemoingove jeýta. Oñemoingove jey rire, ha’éta pe akã poapyha oúva umi siete akã mboyveguágui. Pe káso protestante oguata upe mymba yvy rehegua ári peteĩchaite pe káso republicano ndive, ha tekotevẽta oguereko avei umi dinámica profética peteĩchagua. Pe ñembohasa Filadelfiágui Laodicéape pe movimiento millerita ryepýpe ohechauka raẽ pe ñembohasa Laodiceágui Filadelfiápe pe pahague movimientope.
When the last movement received a deadly wound on July 18, 2020, it died as Laodicea. When, as represented in Revelation eleven it transitioned to Philadelphia, it would represent the eighth church, that is of the seven. The death in the year 2020, was paralleled by the Republican horn, for since the time of the end in 1989, there had been six presidents. The sixth president received a deadly wound, that will be healed in 2024. That head will then be the eighth head of the United States since the time of the end in 1989, and it will be of the seven. Both horns were the sixth that becomes the eighth. This truth is a large part of the message of the Revelation of Jesus Christ that is unsealed just before the close of probation.
Pe movimiento pahápe oguereko ramo peteĩ herida omano hag̃uáva 18 jasypokõi 2020-pe, omano Laodicea ramo. Ha, Apocalipsis capítulo 11-pe ojehechauka hag̃uáicha, ojetransisiona ramo Filadelfia-pe, upéva orepresentáta pe tupao poapyha, he’iséva umi siete apytéguiha. Pe ñemano ary 2020-pe, oñembojoja va’ekue pe kũatia republicano rehe, pe ára paha guive ary 1989-pe, oĩma rupi seis presidente. Pe sexto presidente oguereko peteĩ herida omano hag̃uáva, ha upéva oñemongueráta 2024-pe. Upe akã upéi ha’éta pe akã poapyha Estados Unidos-pegua pe ára paha guive ary 1989-pe, ha ha’éta umi siete apytégui. Mokõivéva kũatia ha’eva’ekue pe sexto oikóva poapyhápe. Ko añetegua ha’e peteĩ parte tuicháva pe marandu Jesucristo Revelación rehegua, ojeipe’áva sapy’aitemi mboyve pe gracia ñemboty.
For this reason, it is important to be clear about the Millerite history that typifies our current history. Sister White confirmed James White’s application of Laodicea upon the movement in 1856, so this is not an application that is derived by human logic. Seven years before the Seventh-day Adventist church was legally connected with the Republican horn, it was identified by inspiration as the Laodicean church. This means there has never been one day in the history of the Seventh-day Adventist church when it was anything other than naked, poor, blind, miserable and wretched. This prophetic reality provides the context and justification for recognizing the four escalating abominations of Ezekiel chapter eight as the four generations of Adventism.
Upévare tuicha mba’e jaikuaa porã hag̃ua pe tembiasakue Millerita ojoguáva ñande rembiasakue ko’ág̃agua rehe. Hermana White omoneĩ James White rembiapokue omoĩvo Laodicea pe movimiento ári ary 1856-pe, upévare ndaha’éi ko peteĩ aplicación osẽva yvypóra lógica-gui. Siete ary mboyve pe iglesia Adventista del Séptimo Día oñembojoaju hag̃ua legalmente pe kuatia republicanokuéra apýra rehe, pe inspiración rupive ojekuaa hag̃ua iglesia Laodicea-ramo. Kóva he’ise ndaipori hague ni peteĩ ára jepe pe iglesia Adventista del Séptimo Día rembiasakue pukukue jave ha’e hag̃ua ambue mba’e ndaha’éiramo opívo, mboriahu, ohecha’ỹva, hasy asýva ha ñembyasyapýva. Ko añetegua profético ome’ẽ pe contexto ha pe tekojojaha ojehechakuaa hag̃ua Ezequiel capítulo ocho-pe umi irundy ñembojeguaru ojupívaha umi irundy generación adventista.
When the Millerite history is approached from the structure of Isaiah seven’s sixty-five years, it is to be recognized that the prophecy of the seven times is the prophetic umbrella that covers the entire history of the Millerite movement. In 1856, the message to the Laodicean church became present truth for Millerite Adventism. The one who presents the message of Laodicea was not James or Ellen White, it was the Faithful and True Witness.
Ojeikéma ramo peve Isaías siete peve sesenta y cinco ary rehegua ñemohenda guive, ojekuaa vaerã “siete tiempos” profecía ha’eha pe profético ao guasu omo’ãva opaite pe tembiasakue Millerita movimiento rehegua. Áño 1856-pe, pe marandu iglesia Laodicea-pe guarã oiko añetegua ko árape guarã Adventismo Millerita-pe. Pe oikuave’ẽva pe marandu Laodicea rehegua ndaha’éi va’ekue James térã Ellen White, ha’e kuri pe Testigo Fiel ha Añetegua.
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.
Ha ehaíke pe tupao Laodiceagua ánhelpe: Péicha he’i pe Amén, pe testígo jeroviaha ha añeteguáva, Tupã rembiapokue ñepyrũmby: Che aikuaa nde rembiapokue, ndaha’éi hag̃ua ro’ysã térã haku. Ahayhúta ningo reime hag̃ua ro’ysã térã haku. Upévare, ne akú-porã’ỹgui, ha ndaha’éigui ro’ysã ni haku, rombojeguarúta che juruégui. Nde re’égui: Che niko ipirapire hetáva, areko heta mba’e, ha ndaikotevẽi mba’eve rehe; ha nde reikuaa’ỹgui nde rehegua ha nde niko nde poriahuverekóva, rehasa asyva, mboriahúva, ára’ỹva ha opívo. Añe’ẽ ndéve rejogua hag̃ua chehegui óro tata rupi oñembykuáva, rerikove hag̃uáicha; ao morotĩ, reñemonde hag̃uáicha, ha ani hag̃ua ojekuaa nde opívo ñemotĩ; ha emoĩ nde resa rehe pohã, rehecha hag̃uáicha. Opa umi che ahayhúva, amongeta asy ha amongyhyje; eñemoag̃ui hag̃ua upévare, ha eñembyasy nde angaipágui. Péina, aime okẽ renondépe ha ambota; oĩramo avave ohendúva che ñe’ẽ ha oipe’a pe okẽ, aikéta hendápe ha akarúta hendive, ha ha’e chendive. Pe ipu’akávape ame’ẽta oguapy hag̃ua chendive che guapyha mburuvichavetepe, che avei apu’akárõ guare ha aguapy hag̃ua che Ru ndive itaĝuapyha mburuvichavetepe. Pe oguerekóva apysa, tohendu pe Espíritu he’íva umi tupaope. Apocalipsis 3:14–22.
The True Witness identifies that if any man would “hear” His voice, He would come in and “sup with him.” If Laodicea would open the door, Christ would come in and sup with them. If Christ is allowed to enter, he brings a message, for the symbolism of eating represents the reception of a message. The message can be generalized as simply the Laodicean message, but that is a shallow consideration of what the message He offers represents. In 1856, Hiram Edson set forth a series of eight articles that contained the prophetic information that expands the understanding of the very first “time prophecy” the angels of God led William Miller to recognize and proclaim. In those eight articles, Edson correctly identifies the sixty-five years of Isaiah seven.
Pe Testigo Añeté ohechauka peteĩ kuimba’e ohendúséramo Iñe’ẽ, Ha’e oikeha ha “okarutaha hendive”. Laodicea oipe’áramo pe okẽ, Cristo oikéta ha okarúta hendivekuéra. Ojehejáramo Cristo oike hag̃ua, ogueru peteĩ marandu, pe tembi’u jehechaukarã niko ohechauka peteĩ marandu jeguerohoryha. Pe marandu ikatu oñemombe’u hag̃uáicha peteĩcha añoite ramo Laodiceagua marandu, ha upéva katu peteĩ ñehesa’ỹijo pypuku’ỹva mba’épa he’ise añete pe marandu Ha’e oikuave’ẽva. Ary 1856-pe, Hiram Edson omoherakuã peteĩ aty ocho artíkulogui orekóva marandu profesiagua omyasãiva ñane ñentendekuaa pe “aravo profesía” peteĩhaite umi ánhel Ñandejáragui ogueraha va’ekue William Miller-pe ohechakuaa ha omombe’u hag̃ua. Umi ocho artíkulope, Edson hekopete ohechakuaa umi sesenta y cinco ary Isaías 7-pe.
The beginning of Miller’s work was the discovery of the seven times, and seven years before the movement named after his service was to end, a deeper revelation of that very prophecy was offered to Millerite Adventism. It was offered in the same year they were identified by inspiration as Laodiceans. Prophetically, twenty-five hundred and twenty days later in 1863, Miller’s first discovery of prophetic time was rejected. The Laodicean message for the Advent movement arrived in 1856, and the Lord knocked on the door eight times, with eight articles to see if He could find entrance. At the ending of the movement, the True Witness wished to sup together with His people by dining upon the very first message of time from the beginning of the movement. His people refused to eat, and seven years, or twenty-five hundred and twenty prophetic days later, His people shut the door that had been opened with the key of David that had been placed into the hand of William Miller. They returned to an old Samaritan prophet who fed them a lie, sealing their fate to die between an ass and a lion.
Miller rembiapo ñepyrũ ha’e vaekue umi siete tiempo jejuhu, ha siete ary mboyve pe movimiento oñembohérava hembiapo rehegua ohu hag̃ua ipaha, peteĩ revelación ipypukuvéva upe misma profecía rehegua oñeme’ẽ vaekue Adventismo Millerita-pe. Oñeme’ẽ vaekue upe mismo áñope, inspiración rupive oñehenoihápe chupekuéra Laodicense-kuéra. Proféticamente, mokõi mil quinientos veinte ára rire, 1863-pe, Miller rembiapo peteĩha, tiempo profético rehegua jejuhu, oñemboyke. Pe marandu Laodicense pe movimiento adventista-pe g̃uarã oguahẽ 1856-pe, ha Ñandejára ombota okẽre ocho jey, ocho artículo rupive, ohecha hag̃ua ikatu hag̃uáicha oike. Pe movimiento pahápe, pe Testigo Añetegua okaruse vaekue hendivekuéra, ho’úvo pe marandu peteĩhaite tiempo rehegua pe movimiento ñepyrũmby guive. Itavayguakuéra ndo’úi, ha siete ary, térã mokõi mil quinientos veinte ára profético rire, itavayguakuéra omboty pe okẽ oñepe’ava’ekue pe llave de David rupive, oñemoĩmbyre vaekue William Miller pópe. Ojevýkuri hikuái peteĩ profeta samaritano yma guarépe omongarúva chupekuéra peteĩ japu, omboty hag̃ua hikuái hekoha, omano hag̃ua peteĩ vúrro ha peteĩ león apytépe.
In 1856, the Protestant horn was in the crisis of the valley of vision, for where there is no vision, the people perish. In 1856, the Republican horn was also in a crisis.
Áño 1856-pe, pe vaka protestánte oĩkuri pe visión ñu krísis-pe; pórke ndaipórihápe visión, upépe tavayguakuéra oñehundi. Áño 1856-pe, pe vaka republicána avei oĩkuri peteĩ krísis-pe.
1856, marked a continuation of the violent conflict known as Bleeding Kansas, the Kansas-Missouri Border War. The struggle was over whether Kansas would enter the Union as a free state or a slave state. The conflict included violent clashes between pro-slavery and anti-slavery settlers.
1856-pe ohechauka peteĩ ñeñorairõ vaiete oñembyasýva hérava Bleeding Kansas, pe Kansas-Missouri Border War. Pe ñorairõ ojejapo vaʼekue rehegua kuri tahaʼe hag̃ua Kansas oike Unión-pe peteĩ estado libre ramo térã peteĩ estado esclavista ramo. Pe conflicto oikehaguépe umi ñorairõ vaiete umi colono oĩva esclavitud rehehápe ha umi colono oĩva esclavitud rehe.
On May 22, 1856, a violent incident also occurred in the United States Senate chamber, when Congressman Preston Brooks, a pro-slavery advocate from South Carolina, brutally attacked Senator Charles Sumner of Massachusetts with his cane. Sumner had delivered an anti-slavery speech titled The Crime Against Kansas, which deeply offended Brooks. The caning incident highlighted the growing tensions between North and South over the issue of slavery.
1856 jasypo 22-pe, peteĩ mba’e vaietereíva oiko avei Tetã peteĩ reko Amérika retã Senado koty guasúpe, upérõ representante Preston Brooks, esclavitud rehe oĩva ykére, Carolina del Sur-gua, ivaíeterei oinupã ñarõ senador Charles Sumner-pe, Massachusetts-gua, ijysã reheve. Sumner ome’ẽ vaʼekue peteĩ ñeʼẽ anti-esclavitud hérava The Crime Against Kansas, upéva ombojeguarueterei Brooks-pe. Pe oinupãhague ijysã reheve ohechauka porã kuri umi tensión okakuaáva Norte ha Sur apytépe esclavitud rehegua káusare.
In 1856, the Republican Party was founded as a response to the political turmoil caused by the Kansas-Nebraska Act, passed in 1854, which produced the growing opposition to the spread of slavery into new territories. The party’s first national convention was held in Philadelphia, and John C. Fremont was chosen as their first presidential candidate in the 1856 election.
Ary 1856-pe, Partido Republicano oñemopyenda vaʼekue oñembohovái hag̃ua pe apañuãi polítiko oguerúva pe Kansas-Nebraska Act, oñemoneĩvaʼekue ary 1854-pe, ha upéva omokyreʼỹ pe ñeʼẽvai ojupíva hína pe tembiguái reko oñemosarambi hag̃ua yvy pyahúpe. Pe partido ruvicha aty guasu peteĩha ojejapo Filadelfia-pe, ha John C. Fremont ojeporavo chupekuéra rérarã peteĩha tendota-rã pe jeiporavorã 1856-pe.
The Kansas-Nebraska Act organized the territories of Kansas and Nebraska and allowed the settlers in those territories to decide whether they would allow slavery within their borders. This concept, known as “popular sovereignty,” effectively repealed the Missouri Compromise of 1820, which had prohibited slavery north of the 36°30’ parallel in the Louisiana Territory. The act had a profound impact on the issue of slavery in the territories. It reignited sectional tensions because it opened the possibility that slavery could expand into areas that were previously considered free soil, such as Kansas. The passage of the Kansas-Nebraska Act led to a rush of pro-slavery and anti-slavery settlers into the Kansas Territory, each hoping to influence the outcome of the popular sovereignty vote. This competition for control of the territory led to violent clashes and a period of lawlessness known as Bleeding Kansas in 1856.
Pe Acta Kansas-Nebraska omohenda hag̃ua umi territorio Kansas ha Nebraska ha ome’ẽ umi upépe oñemoĩvape pu’aka hag̃ua odesidi hag̃ua ohejátapa tembiguái rembiapo ijyvyryepýpe. Ko mba’e, ojekuaáva “pueblo ruvicha guasu” ramo, añetehápe ojapo hag̃ua ndoikovéima hag̃ua Missouri Compromise ary 1820-pe, ombotovéva’ekue tembiguái rembiapo 36°30’ paralelo yvate gotyo Territorio Louisiana-pe. Pe acta oguereko va’ekue peteĩ jehupyty pypuku tembiguái rembiapo rehe umi territorio-pe. Omokyre’ỹ jey va’ekue umi joavy hatãva región-kuéra apytépe, pórke oipe’a va’ekue pe ikatu hag̃uáicha tembiguái rembiapo oñemyasãi umi tenda yma ojehecháva yvy isãsóva ramo, Kansas-icha. Pe Kansas-Nebraska Act oñemoneĩ haguére, heta oñeñemotenonde va’ekue Kansas Territorio-pe umi oipytyvõva tembiguái rembiapo ha umi ombotovéva upéva, káda peteĩ oha’arõ hag̃uáicha oguereko hag̃ua ñe’influénsia pe voto “pueblo ruvicha guasu” rehe. Ko ñorairõ territorio rehegua sãmbyhy hag̃ua ogueru va’ekue ñorairõ vai ha peteĩ arapokõindy léi’ỹre ojekuaáva Bleeding Kansas ramo ary 1856-pe.
The presidential election of 1856 was a significant political event. It featured a three-way race between Democrat James Buchanan, Republican John C. Fremont, and former President Millard Fillmore of the American Party. James Buchanan won the election and became the 15th President of the United States.
1856-pe ojejapóva mburuvicharã jeporavo ha’e va’ekue peteĩ mba’e polítikape tuicha mba’éva. Upépe oiko va’ekue peteĩ ñorairõ mbohapy hendáicha ojejuhuhápe Demócrata James Buchanan, Republicano John C. Fremont, ha Mburuvicha’ekue yma Millard Fillmore, pe Partido Americano-gua. James Buchanan ogana pe jeporavo ha oiko hag̃ua Estados Unidos retã Mburuvicha 15ha.
James Buchanan’s presidency is primarily known for its failure to effectively address the growing tensions and divisions between the North and the South, ultimately culminating in the outbreak of the American Civil War shortly after he left office. His presidency is often viewed as one of the least successful presidency in American history, due to these significant failures in leadership and crisis management.
James Buchanan presidénsia ojekuaa hag̃ua tenonderãite ndoikuaái haguére ombohovái hekopete umi tensión ha ñemboja’o okakuaáva Norte ha Sur apytépe, ha ipahápe ogueru hag̃ua pe Guerra Civil Americana oñepyrũ hag̃ua sapy’ami rire oheja rire hembiapo. Hembiasakue presidénte ramo ojehecha jepi peteĩva umi presidénsia sa’ive osẽporãva historia estadounidense-pe, ko’ã tuicha jejavy mburuvicha guasu rekópe ha krísis ñangarekópe hag̃uére.
The infamous Dred Scott Decision in 1857, declared that slaves whether enslaved or free were not citizens and could not sue in federal courts. It also declared that Congress could not prevent slavery in the territories of the United States. The Democrat Buchanan publicly endorsed the pro-slavery Dred Scott Decision.
Pe mbaʼe vaiete ojekuaáva hérava **Dred Scott Decision** ary 1857-pe heʼi vaʼekue umi tembiguái, tahaʼe oĩva tembiguáiramo térã isãsóva, ndahaʼeiha tavayguakuéra ha ndaikatuiha omboyke hag̃ua demanda umi kortekuéra federal-pe. Avei heʼi vaʼekue Congreso ndaikatuiha ojoko tembiguái reko umi territorio-kuérape Tetã peteĩ reko Amérika Joajupegua. Pe demócrata Buchanan ohechauka hag̃ua opávo renondépe iñemoneĩ pe Dred Scott Decision oipytyvõva tembiguái reko.
Not only did the pro-slavery position of the Democrat Buchanan allow tensions to escalate into Civil War, but his inability to manage the economics of the country led to the Panic of 1857, which was one of the greatest economic downturns in American history prior to the great depression. The Panic of 1857 resulted in a severe economic depression that lasted several years. Businesses and banks closed, unemployment increased and the stock market declined.
Ndaha’éi año umi mba’e oĩva tembiguái rekovépe omopyenda hag̃ua pe demócrata Buchanan oheja hag̃ua umi tensión okakuaa ha og̃uahẽ pe Guerra Civil-pe, sino avei he’imbaretée’y tetã viru rekove reko ñangareko hag̃uáicha ogueru pe Pánico de 1857, peteĩva umi tuichavéva apañuái económico apytépe historia estadounidense-pe pe Gran Depresión mboyve. Pe Pánico de 1857 ogueru peteĩ depresión económica pohýi ohasáva heta ary aja. Umi negocio ha banco oñemboty, pe mba’apo’ỹ ojupi ha pe mercado de acciones oguejy.
During Buchanan’s presidency the Southern states began their process of seceding from the Union, and they broke away in response to the election of the Republican Abraham Lincoln, in 1860. Buchanan took a passive approach to the secession crisis, arguing that the federal government lacked the authority to forcibly prevent secession. This lack of decisive action allowed the secession movement to gain momentum. His lack of strong leadership and his reluctance to take decisive action to address the secession crisis contributed to the South’s perception that it could leave the Union without facing military opposition.
Buchanan presidénsia aja umi jave, umi tetãvore Ñemby gotyoguáva oñepyrũ iñemboyke hag̃ua Unión-gui, ha ojepe’a hikuái, 1860-pe, ombohovái hag̃ua republicano Abraham Lincoln jejeporavo. Buchanan oguereko peteĩ ñembo’y kirirĩ umi mba’e vai ojepóva pe ñemboyke rehe, he’ívo pe gobierno federal ndoguerekoiha pokatu omboyke hag̃ua mbaretépe upe ñemboyke. Ko falta tembiapo mbarete ha hekopete hag̃ua ohejákuri pe ñemboyke ñemongu’e oguerohoryve ha toguahẽ mbaretevévo. Ijapysaka’ỹ mburuvicha guasu ramo ha ndipy’aguasúi oiporu hag̃ua tembiapo hekopete ombohovái hag̃ua pe ñemboyke apañuãi, oipytyvõkuri Ñemby gotyo ohecha hag̃ua ikatuha osẽ Unión-gui ndahetái hag̃ua ñorairõ mbarete oñemoĩ hese hag̃ua.
In 1860, Abraham Lincoln the first Republican president, was elected. On January 1, 1863, President Lincoln signed and issued the final Emancipation Proclamation, which declared that all enslaved people in Confederate-held territory were to be set free. This executive order had a significant impact on the Civil War as it turned the conflict into a struggle not only to preserve the Union, but also to end slavery. The Emancipation Proclamation did not immediately free all enslaved individuals. It applied specifically to Confederate-held territory, where the Union had limited authority. As Union forces advanced and gained control over Confederate territory, the proclamation was enforced, and enslaved people in those areas were set free. The Emancipation Proclamation was a crucial step toward the eventual abolition of slavery in the United States and paved the way for the passage of the Thirteenth Amendment to the U.S. Constitution, which was passed and ratified on December 6, 1865.
Áño 1860-pe, Abraham Lincoln, peteĩha tendota republicano, ojeporavo. Ára 1 jasyporuapy 1863-pe, tendota Lincoln omboguejy ha omosarambi pe Proclamación de Emancipación paha, he’íva opaite tapicha tembiguái oĩva territorio Confederado poguýpe ojehejáva’erã sasõ. Ko tembiapoukapy ejecutiva oguereko peteĩ mba’e tuicháva Guerra Civil rehe, omoambuévo pe ñorairõ peteĩ jeiko’ỹme ndaha’éi añoite hag̃ua oñeñongatu pe Unión, ha avei hag̃ua opa tembiguái reko. Pe Proclamación de Emancipación ndosãsoi pya’e opaite umi tapicha tembiguáipe. Ojepuruva’ekue específicamente umi territorio Confederado poguýpe añoite, upehápe pe Unión ndoguerekói rupi mbarete tuicháva. Umi fuerza Unióngua oñemotenondévo ha ojapyhyvo control territorio Confederado rehe, pe proclamación oñemboguata, ha umi tapicha tembiguái oĩva umi tenda rupi oñehejapa sasõ. Pe Proclamación de Emancipación ha’eva’ekue peteĩ tembiapo iñimportantetereíva tape hag̃ua tembiguái reko ñemboguejy pahaite Tetã peteĩre Estados Unidos-pe, ha ombohape pe Decimotercer Enmienda Constitución de los Estados Unidos-pe, ojehasákuri ha oñemoneĩmbáva 6 jasypakõi 1865-pe.
The Republican horn from the 1850’s onward was in the crisis of the issue of slavery. Two primary divisions in the country represented by two primary classes of political thought. A separation process began in 1856 as anti and pro slavery groups moved into the Kansas territory in attempt to uphold their views of slavery, at the very time Philadelphia was being separated from Laodicea. Democrats were pro-slavery and Republicans were anti-slavery.
Pe kuatia Republicano rehegua, ary 1850 guive tenonderã, oĩkuri pe apañuãi tembiguái ñeporúre. Mokõi jepe’a tenondegua tetãme ojehechauka mokõi clase tenondegua pensamiento político rehegua rupive. Peteĩ proceso jepe’a rehegua oñepyrũ 1856-pe, umi aty oñemoĩva tembiguái rehe ha umi oñemoĩva hese oike jave Kansas retãygua territoriópe oñeha’ãvo omombarete hag̃ua ijehechapyra tembiguáire, upe javeite Filadelfia ojepe’ávo Laodiceágui. Umi Demócrata-kuéra oĩkuri tembiguái ñeporúre, ha umi Republicano-kuéra katu oñemoĩkuri hese.
In 1856, Bleeding Kansas represented a microcosm of the impending war. In that year a pro-slavery Democrat was elected as head of the Republican horn, and his ineffective leadership became the symbol of an ineffective presidency, until these recent last days. He preceded the first Republican president that was forced to clean up the mess left by Buchanan’s presidency.
Ary 1856-pe, Kansas Osyryry ohechauka peteĩ michĩhaicha pe ñorairõ oútavape. Upe arýpe, peteĩ Demócrata tembiguái-reigua ojeiporavo hag̃ua mburuvicha pe kornu Republicano rehe, ha hembiapokue ndovaléiva oiko chugui techaukaha peteĩ presidénsia ndovaléiva rehegua, ko’ã ára paha ko’ag̃agua peve. Ha’e ohenonde pe peteĩha presidente Republicanope, oñemboykéva omopotĩ hag̃ua pe sarambi oheja va’ekue Buchanan presidénsia.
By 1863, the Republican horn made the most significant executive order in the history of the earth beast of Revelation thirteen. The executive order was addressing slavery. One paragraph of the proclamation states, “That on the first day of January, in the year of our Lord one thousand eight hundred and sixty-three, all persons held as slaves within any State or designated part of a State, the people whereof shall then be in rebellion against the United States, shall be then, thenceforward, and forever free; and the Executive Government of the United States, including the military and naval authority thereof, will recognize and maintain the freedom of such persons, and will do no act or acts to repress such persons, or any of them, in any efforts they may make for their actual freedom.” Though the resolution of the problem of slavery was historically incomplete at that point, the essence of the Constitution is recognized when Lincoln wrote, “all persons held as slaves within any state … shall be then, thenceforward, and forever free.”
Ary 1863-pe, pe kuatia republicanova ojapo pe tembiapoukapy ejecutivo iñimportantevéva ko yvy apytépe mymba yvyguigua Apocalipsis capítulo trece-pe ojehecháva rembiasakue pukukue jave. Pe tembiapoukapy ejecutivo oñe’ẽ vaekue tembiguáire. Peteĩ párrafo pe proclamación-pe he’i: “That on the first day of January, in the year of our Lord one thousand eight hundred and sixty-three, all persons held as slaves within any State or designated part of a State, the people whereof shall then be in rebellion against the United States, shall be then, thenceforward, and forever free; and the Executive Government of the United States, including the military and naval authority thereof, will recognize and maintain the freedom of such persons, and will do no act or acts to repress such persons, or any of them, in any efforts they may make for their actual freedom.” Jepémo upe jave pe tembiguái rape oñesoluciona hag̃ua historikoháicha ne’ĩrava gueteri opaite hag̃uáicha, Constitución rape tee ojekuaa porã Lincoln ohai ramo guare: “all persons held as slaves within any state … shall be then, thenceforward, and forever free.”
Lincoln was returning to the foundational principle expressed in the Constitution, which identifies that “all men are created equal.” Lincoln was returning to the foundational truths at the same time the Protestant horn was rejecting its foundational prophecy, which is the prophecy of slavery. Therefore, at the very time the Republican horn was making its most significant “executive order” in history concerning slavery, the Protestant horn made the most significant executive order in its prophetic history concerning the prophecy of slavery, represented by Moses’ oath and curse. The Republican horn chose to return to the foundations, the Protestant horn chose to reject its foundation and return to those it had been instructed to never return unto.
Lincoln ojevy jey hína pe principio fundacional oje’éva Constitución-pe, omombe’úva “opaite kuimba’e ojejapoha joja.” Lincoln ojevy jey hína umi añetegua fundacional-kuérape upe javeite pe akãratĩ protestante omboykévo iprofesía fundacional, ha’éva tembiguái re rehegua profesía. Upévare, upe áraite pe akãratĩ republicano ojapóvo hembiapo “orden ejecutiva” iñimportantevéva hembiasakue pukukue jave tembiguái rehe, pe akãratĩ protestante ojapo avei pe orden ejecutiva iñimportantevéva iprofesía rembiasakue pukukuépe tembiguái rehegua profesía rehe, ojehechaukáva Moisés ñe’ẽme’ẽ ha jehayhu’ỹ rupive. Pe akãratĩ republicano oiporavo ojevy jey hag̃ua umi fundamento-kuérape; pe akãratĩ protestante katu oiporavo omboyke hag̃ua ifundamento ha ojevy jey hag̃ua umi gotyo oñembo’ékuri chupe araka’eve ani hag̃ua ojevy.
In 1863, the Republican horn had been divided into two camps, as was ancient Israel’s kingdom divided in the time of Jeroboam and Rehoboam. In 1863, the Protestant horn became legally attached to the Republican horn, as represented by Jeroboam’s two altars at Bethel and Dan. The two horns move through history in parallel to each other, and the history of 1863, especially represents the history of the last days.
Áño 1863-pe, pe kómpa republicáno oñemboja’o mokõi aty-pe, yma Israél rréino oñemboja’ohaguéicha Jeroboam ha Rehoboam tiémpope. Áño 1863-pe, pe kómpa protestánte oñembojoaju léi rupive pe kómpa republicáno rehe, ojehechauka haguéicha Jeroboam mokõi altar rupive Betel ha Dan-pe. Mokõivéva kómpa oguata tembiasakue rupi peteĩchaguáicha ojupe ndive, ha pe tembiasakue 1863-pegua, ko’ýte, ohechauka umi ára pahápegua rembiasakue.
Millerite history is repeated in the history of the one hundred and forty-four thousand with a few prophetic caveats. One of those caveats is that the target audience in Millerite history was first those outside the movement, and thereafter the movement itself. In the movement of the one hundred and forty-four thousand the two voices of Revelation eighteen, identify two target audiences, but those targets are in reverse of Millerite history. The first target is God’s people and the second voice is God’s other flock, that are still in Babylon.
Pe historia Millerita oñembojevy pe historia umi cien cuarenta y cuatro mil rehe, mbovymi ñe’ẽmondo profétikova reheve. Peteĩva umi caveat apytégui ha’e pe audiencia objetivo pe historia Millerita-pe, ypyete voi umi okapegua pe movimiento-gui, ha upéi pe movimiento voi. Pe movimiento umi cien cuarenta y cuatro milpe, umi mokõi ñe’ẽ Apocalipsis dieciochopegua ohechauka mokõi audiencia objetivo, ha umi objetivo upéva oĩ ojere Millerita rembiaságui. Pe primer objetivo ha’e Tupã tavaygua, ha pe mokõiha ñe’ẽ ha’e Tupã ambue ovecha aty, oĩ gueteri Babilonia-pe.
Another prophetic caveat is that though both histories transcend from one church unto another, the Millerites moved from Philadelphia to Laodicea, and the mighty movement of the third angel moves from Laodicea unto Philadelphia. This identifies that the Millerites went from the sixth unto the seventh church and the one hundred and forty-four thousand go from the seventh church unto the eighth church, which is of the seven.
Ambue profétiko ñeñangareko ambuéva hína kóva: mokõivéva tembiasakue ohasáramo jepe peteĩ iglésiagui ambuépe, umi Millerita-kuéra ohasa Filadélfiagui Laodiséape, ha pe tuicha ñemyakãha mbarete pe ánhel mbohapyha rehegua ohasa Laodiséagui Filadélfiape. Kóva ohechauka umi Millerita-kuéra oho hague pe sexta iglésiagui pe séptima iglésiape, ha umi cien cuarenta y cuatro mil oho pe séptima iglésiagui pe octava iglésiape, pe oĩva umi siete apytépe.
The Republican horn began its movement from a pro-slavery nation unto an anti-slavery nation in the history surrounding 1863. The crisis of that history established two political parties that are the same antagonists in these “last days.” Just as the first Republican president from that history was assassinated just days after the war ended, the last Republican president was symbolically assassinated and left in the street as dead while the world rejoiced. He was assassinated, not just days after the Civil War ended, but just before the final civil war begins.
Pe káva republicano oñepyrũ imýi tetã esclavitud-re oĩva guive peteĩ tetã anti-esclavitud-pe, pe tembiasakue ojeréva 1863 áripe. Pe apañuái oĩva upe tembiasakuépe omopyenda mokõi partido político ha’éva umi mismo antagonista ko’ã “ára pahápe”. Yma guaréicha, pe peteĩha mburuvicha republicano upe tembiasakue rehegua ojejuka haguéicha mbovymi ára rire pe ñorairõ opa rire, péicha avei pe pahague mburuvicha republicano ojejuka simbólicamente ha ojeheja tapére omanóvaicha, aja yvy tuichakue ovy’a. Ojejuka chupe, ndaha’éi añónte mbovymi ára rire pe Guerra Civil opa rire, síno pe guerra civil paha oñepyrũ mboyve.
The first Republican president was preceded by the most ineffective president of American history, and the last Republican president will be preceded by the same. The ineffectiveness of the Democratic president that preceded the first Republican president precipitated the crisis that evolved into the civil war, and the same ineffectiveness is now taking place. The Democratic president that precedes the last Republican president managed the economy in such a fashion that it produced the greatest economic crash in American history up until that point in time. The two horns run parallel unto the Sunday law. In 1863, the first generation of both horns began, and for both horns the fourth and final generation will be facing the east, and bowing down to the sun.
Pe peteĩha presidente republicano mboyve oĩkuri pe presidente ipokatuvéva’ỹ América rembiasakue pukukuepe, ha pe paháta presidente republicano mboyve avei oĩta upeichagua peteĩ. Pe presidente demócrata ndaikatúiva omba’apo hekopete, oĩva’ekue pe peteĩha presidente republicano mboyve, omoñepyrũ pe apañuãi tuicháva oguahẽva’ekue pe ñorairõ civil peve, ha upe ndaikatúiva omba’apo hekopete ko’ág̃a avei ojehu hína. Pe presidente demócrata oĩtava pe paháta presidente republicano mboyve omyakãkuri pe economía peteĩichagua tape rupive, upéva ogueru haguã pe tuichavéva ñehundi económico América rembiasakuepe pe ára peve. Mokõi hatĩ oho oñondive pe léi domingo peve. Áño 1863-pe oñepyrũkuri pe peteĩha generación mokõive hatĩme g̃uarã, ha mokõive hatĩme g̃uarã pe irundyha ha paháta generación oĩta kuarahyresẽ gotyo, ha oñesũta kuarahýpe.
The Elijah message is always accompanied with the judgments of God confirming the message of warning. The society of the world is now living as the people before the flood. They are eating, drinking and expecting the globalist techno-giants to solve any problem that might arise. God’s Word is identifying that the world is now on the verge of a tremendous crisis.
Pe marandu Elías rehegua ojehupyty meme Tupã juicio-kuéra ndive, omboaje hag̃ua pe marandu ñe’ẽmondýi rehegua. Ko’ág̃a, ko yvy arigua atykuéra oiko umi tapicha y peteĩ guasu mboyveguaicha. Ha’ekuéra okaru, ho’u ha oha’arõ umi tekno-tuicha globalista-kuéra osolusiona hag̃ua oimeraẽ apañuãi ikatúva osẽ. Tupã Ñe’ẽ ohechauka hína ko yvy oĩha ko’ág̃a peteĩ apañuãi tuichaitereíva rembe’ýpe.
“‘What of the night?’ Do I discern the import of these messages? Do I understand the place they occupy in the closing work of the great remedial system? Am I so familiar with the ‘sure word of prophecy’ that I can see in the events transpiring around me positive evidence that the coming King is even at the door? Do I sense the responsibility that rests upon me, in view of the light God has given? Am I using every talent entrusted to me as his steward, in well-directed effort to rescue the perishing? or am I lukewarm and indifferent, partly mixed up with a wicked world, using the means and ability God has given me, largely in self-gratification, caring more for my own ease and comfort than for the advancement of his cause? Am I by my course strengthening ‘the conviction that has been gaining ground in the world that Seventh-day Adventists are giving the trumpet an uncertain sound, and are following in the path of worldlings’?
“‘Mba’épa pyhare rehegua?’ Aikuaa piko ko’ã marandu he’iséva? Aikuaa piko mba’e tenda oguerekoha hikuái pe tembiapo pahápe pe tuicha sistema pohãnohára rehegua? Aikuaa porãiterei piko pe ‘ñe’ẽ marangatúpe guare añetetéva’, ikatu hag̃uáicha ahecha umi mba’e oikóva che jerére ramoite jehechauka hesakãva pe Mburuvicha Guasúta ou hag̃uáicha oĩma hag̃ua okẽme? Añandu piko pe tembiapo vaietéva opytáva che ári, pe tesape Tupã ome’ẽ va’ekue rehechávo? Aiporu piko opaite talento oñemoĩ va’ekue che pópe Ijapohare ramo, ñeha’ã porãme ha oisãmbyhy porãvape, asẽ hag̃ua añangareko umi oñehundítavare? térãpa ha’e che akú’ỹ ha ndaiporandúiva, peteĩ hendáicha ajehe’a pe yvy arapýre ivaívape, aiporúvo umi mba’e ha pe katupyry Tupã ome’ẽ va’ekue chéve, hetave che vy’arã voi hag̃ua, añangareko hetave che pytu’u ha che tekove porã rehe, ha ndaha’éi Irembiapo ñemotenonde rehe? Che rape rupive amombarete piko pe ‘jerovia va’ekue oñemombaretéva ohóvo ko yvy ape ári, umi Adventista Ára Pokõiha-pegua ombopuha pe turuñe’ẽ ndaiporãiva hesakã hag̃uáicha, ha ohoha umi yvypóra arapýgua rape rupi’?”
“We hear the footsteps of an approaching God to punish the world for their iniquity. The end of time is close upon us. The world’s inhabitants are being bound in bundles to be burned. Shall you be bound up with the tares? Do you realize that every year thousands and thousands and ten times ten thousand souls are perishing, dying in their sins? The plagues and judgments of God are already doing their work, and souls are going to ruin because the light of truth has not been flashed upon their pathway.” General Conference Daily Bulletin, April 1, 1897.
“Ñahendu pe Tupã oguahẽva py ruguái, oporombojovake hag̃ua ko yvy ape ári heko aña rehe. Aravo paha hi’aguĩetereíma ñanderehe. Yvy ape ári oikóva kuéra oñembyatypa hína atýpe ojehapy hag̃ua. Reñeñapytĩta piko umi ñana vai ndive? Reikuaa piko káda áño miles ha miles ha diez mil hetave almas oñehundiha, omanóva ipekádokuérape? Umi mba’asy guasu ha Tupã juicio-kuéra oĩmavoi omba’apo hína, ha almas ohóma ñehundi hag̃uáme pe añetegua resape nohesapéigui haperã.” General Conference Daily Bulletin, 1 de abril de 1897.
With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:9.
Che ánga ndive rombota pyharekue; ha che pytu che ryepýpe ndéve roheka ko'ẽmbávo: nde juicio-kuéra oĩ vove ko yvy ári, yvy ape arigua-kuéra oikuaáta tekojoja. Isaías 26:9.