In the previous article we were aligning Elijah with the history of 1798 through 1844. Elijah symbolically enters that history when William Miller was raised up to proclaim the first angel’s message. The widow of Sarepta represents a faithful church that is gathering two sticks, or two nations that would become one nation on October 22, 1844.
Pe artíkulo mboyveguápe rombojoja vaʼekue Elíaspe pe tembiasakue 1798 guive 1844 peve ndive. Elías oike simbólikamente pe tembiasápe Guillermo Miller oñemopuʼã ramo guare omomarandu hag̃ua pe maranduhára peteĩha mensáhe. Pe viúda Sarepta gua ohechauka peteĩ tupao jeroviapýva, ombyatyva mokõi yvyra, térã mokõi tetã, oikótava peteĩ tetã ramo 22 jasypa, 1844-pe.
And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:21–28.
Ha he’i chupekuéra: Péicha he’i Ñandejára Tupã: Péina ápe, che aguerúta Israel ra’ykuérape umi tetã ambue apytégui, moõpa oho hikuái, ha ambyatyta chupekuéra opa hendáguio, ha aguerúta chupekuéra ijyvýpe. Ha ajapóta chupekuéra peteĩ tetãnte pe yvýpe, Israel yvytýru ári; ha peteĩ rréi añoite oisãmbyhýta chupekuéra opavavépe; ha noikovéima mokõi tetãramo, ni ndojepe’amo’ãvéima mokõi rréinorã araka’eve. Ndaikuaavéima oñemongy’ávo ta’ãnga tupãnguéra rehe, ni umi mba’e jeguarúva rehe, ni peteĩve hembiapo vai rehe; ha che aipe’áta chupekuéra opa hendágui, umi hogaikuéra apytégui, moõpa opeka hikuái, ha amopotĩta chupekuéra; upéicha hag̃ua ha’ekuéra che retãgua, ha che ha’éta Ijára kuéra. Ha David, che rembiguái, oisãmbyhýta chupekuéra; ha opavave oguerekóta peteĩ ovecha rerekua; ha oguatáta che rembipota hekópe, ha oñongatúta che léi kuéra, ha ojapóta umi mba’e. Ha oikóta hikuái pe yvýpe che ame’ẽ va’ekue Jacob, che rembiguáipe, pe yvýpe pende ru kuéra oiko hague; ha oikóta upépe, ha’ekuéra, ha ita’ýra kuéra, ha ita’ýra ra’y kuéra tapia hag̃ua; ha David, che rembiguái, ha’éta huvicha guasu chupekuéra opa ára g̃uarã. Avei ajapóta hendivekuéra peteĩ joaju py’a guapy rehegua; ha’éta peteĩ ñe’ẽme’ẽ opa’ỹva hendivekuéra; ha amopyendáta chupekuéra, ha ambohetáta chupekuéra, ha amoĩta che tupaópekuéra mbytépe opa ára g̃uarã. Che tabernákulo avei oĩta hendivekuéra; heẽ, che ha’éta Ijára kuéra, ha ha’ekuéra ha’éta che retãgua. Ha umi tetã ambue oikuaáta che, Ñandejára, amomarangatuha Israel, che tupaópe oĩ ramo ipa’ũme opa ára g̃uarã. Ezequiel 37:21–28.
There are several blessings Ezekiel identifies that are promised to the two sticks, that are two nations that become one nation. We will begin by considering four of those blessings that Sister White has marked as four “comings,” which were all fulfilled at the same time, on October 22, 1844.
Oĩ heta jehovasa Ezequiel omombeʼúva oñeprometevaʼekue umi mokõi yvyra rehe, haʼéva mokõi tetã oikóva peteĩ tetã ramo. Ñañepyrũta jahechahápe irundy umi jehovasa apytégui, Sister White omarkavaʼekue irundy “ju” ramo, ha opa umíva oñekumpli peteĩchaitépe, 22 jasypa 1844-pe.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Cristo ouju hag̃ua ñande pa’i guasu ramo pe tenda imarangatuvévape, pe santuario ñemopotĩrã, oñemombe’úva Daniel 8:14-pe; pe Yvypóra Ra’y ou hag̃ua pe Ymaguaréva ára kuérape, oñepresentaháicha Daniel 7:13-pe; ha pe Ñandejára ou hag̃ua Itémplope, Malakías he’iháicha yma guive, opa ko’ãva ha’e peteĩchante tembiapo jehu rehegua ñemombe’u; ha kóva avei oñerrepresenta pe novio ou hag̃ua pe ñemendápe, Cristo omombe’uháicha pe parábola umi pa’i virgen rehegua, Mateo 25-pe.” The Great Controversy, 426.
The first “coming” Sister White references, is the coming of the high priest for the “cleansing of the sanctuary,” that was to take place at the end of twenty-three hundred years. That verse provides the answer, to the question of Daniel eight and verse thirteen which asks, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?” Verse fourteen identifies that the cleansing of the sanctuary would begin at the end of twenty-three hundred years. Ezekiel says that God will “take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, … and the nation that is gathered will no longer defile themselves” for God would “cleanse them: so shall they be my people, and I will be their God.”
Peteĩha “juvy” Ermána White omombe’úva hína, ha’e pe pa’i guasu ou hag̃ua pe “santuario ñemopotĩrã,” oikótava mokõi mil trescientos ary pahápe. Upe versíkulo ome’ẽ mbohovái pe porandu oĩva Daniel kapítulo 8 versíkulo 13-pe, oporandúva: “Mboy arýpa pe visión oikóta pe sacrificio ára ha ára rehegua, ha pe ñembyai omongu’ávare ñehundi, oñeme’ẽ hag̃uáicha mokõivéva, santuario ha ehérsito, ojepyrũ hag̃ua oñembohapy hag̃ua ipýpe?” Pe versíkulo 14 he’i pe santuario ñemopotĩ oñepyrũtaha mokõi mil trescientos ary pahápe. Ezequiel he’i Tupã “oipe’ata Israel ra’ykuérape umi tetã ambuegua apytégui, oho haguehágui, ha ombyatýta chupekuéra opa hendáguio, … ha pe tetã oñembyaty va’ekue ndojeky’amo’ãvéima ijehe,” Tupã “omopotĩtaháre chupekuéra; upéicha hag̃ua hikuái che retã, ha che ha’éta iTupã.”
On October 22, 1844, the second “coming” Sister White referred to, was the fulfillment of Daniel chapter seven, verse thirteen, which identifies that the Son of man would come to the Ancient of days, to receive a kingdom. Ezekiel says that God “will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all.” Ezekiel represents Christ as king with the name of “David,” when he says that “David my servant shall be king over them.” He also identifies Christ, as David, would be their “one shepherd” and that His “servant David shall” also “be their prince forever.” A king by definition needs his title as king, and he needs a dominion to rule over and citizens of his kingdom. If there are no citizens, there would be no kingdom.
1844 jasypakõi 22-pe, pe mokõiha “ju” Hermana White oñe’ẽ hague rehegua, ha’eva’ekue Daniel kapítulo siete, versículo trece ñekumplimiénto, upépe ojehechauka Yvypóra Ra’y ouha pe Ñemomba’eguasu Ymaguaréva rendápe, ohupyty hag̃ua peteĩ reino. Ezequiel he’i Tupã “ojapótaha chuguikuéra peteĩ tetã año pe yvýpe, Israel yvytykuéra ári; ha peteĩ mburuvicha guasu oisãmbyhýta chupekuéra opavavépe.” Ezequiel ohechauka Cristo-pe mburuvicha guasu ramo “David” téra rupive, he’ívo “Che rembiguái David oisãmbyhýtaha chupekuéra.” Avei omombe’u Cristo, David ramo, ha’etaha hikuái “peteĩ ovecha rerekuaha año”, ha “hembiguái David” avei “ha’etaha i-príncipekuéra opa ára guarã.” Peteĩ mburuvicha guasu, he’iséva voi, oikotevẽ itítulo mburuvicha guasu ramo, ha oikotevẽ peteĩ dominio oisãmbyhy hag̃ua, ha tavayguakuéra irreinopegua. Ndaipóriramo tavayguakuéra, ndaiporimo’ãi va’erã peteĩ reino.
I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.
Ahecha pyharekue-pe ahecha, ha péina peteĩ ojoguáva Yvypóra Ra'y-pe ou yvága arai kuéra reheve, ha og̃uahẽ Ymaveguáva rendápe, ha ogueru chupe henondépe. Ha oñeme'ẽ chupe pokatu, ha mimbipa, ha peteĩ mburuvicha guasu, opa tetãygua, tetãnguéra ha ñe'ẽnguéra oservi hag̃ua chupe; ipokatu niko ha'e peteĩ pokatu opa'ỹva, ndohasamo'ãiva araka'eve, ha imburuvicha guasu ndohundimo'ãi araka'eve. Daniel 7:13, 14.
The third “coming” identified by Sister White was when Christ, as “the messenger of the covenant” suddenly came to His temple to purify the sons of Levi. Ezekiel says that Christ “will cleanse them: so shall they be my people, and I will be their God,” and that “moreover” He would make “a covenant of peace with them,” which will “be an everlasting covenant.” The covenant would be accomplished when God would “set” His “sanctuary in the midst of them,” and that the “heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them.”
Pe mbohapyha “ju” ohechaukáva Hermana White haʼe vaʼekue Cristo, “pe marandu reroasýva pe ñeʼẽmeʼẽgua” ramo, sapyʼaitépe ouha Itupãópe omopotĩ hag̃ua Leví raʼykuérape. Ezequiel heʼi Cristo “omopotĩtaha chupekuéra: upéicha hag̃ua haʼekuéra che retã, ha che haʼéta Ijára”; ha avei “ojapótaha hendivekuéra peteĩ ñeʼẽmeʼẽ pyʼaguapýva”, ha upéva “haʼetaha peteĩ ñeʼẽmeʼẽ opaʼỹva”. Pe ñeʼẽmeʼẽ oñemyenyhẽta Tupã “omoĩ vove” Isantuario “ijapytepekuéra”, ha “umi tetã ambue oikuaáta che hague Ñandejára amomarangatuha Israel, che santuario oĩ jave ijapytepekuéra.”
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Péina, che amondo che mensahára, ha ha’e ombosako’íta tape che renondépe; ha Ñandejára, peẽ peheka va’ekue, oúta sapy’aitépe itemplópe, pe ñe’ẽ rerahaha joaju rehegua, peẽ pevy’aha hese: péina, ha’e oúta, he’i Ñandejára de los Ejércitos. Ha máva piko ikatúta oikove hag̃ua ijaju ára? ha máva piko opu’ãta ojehecha vove chupe? Ñande ha’e niko tata omopotĩvaicha, ha ao ky’a joheihára jabónicha: Ha’e oguapýta pláta omopotĩ ha omongy’a’ỹ hag̃uáicha; ha omopotĩta Leví ra’ykuérape, ha omongy’a’ỹta chupekuéra óro ha plátacha, ikatu hag̃uáicha oikuave’ẽ hag̃ua Ñandejárape peteĩ ofrénda tekojoja reheve. Upéicharõ Judá ha Jerusalén ofrénda iporãta Ñandejárape, yma guaréicha, ha ary kuéra yma guarérõ guáicha. Malaquías 3:1–4.
The messenger that prepared the way for Christ, the “messenger of the covenant” in the history of 1798 through 1844, was Elijah, as represented by William Miller. When Christ, suddenly came to His temple, He purified the “sons of Levi” as a “refiner’s fire.”
Pe mensahéro ombosakoíva’ekue tape Cristo renonderã, “pe ñomongeta ñe’ẽrerahaha” pe tembiasakue 1798 guive 1844 peve, ha’e Elías, ojehechauka haguéicha William Miller rupive. Ha Cristo, sapy’aitépe, og̃uahẽvo Itémplope, omopotĩ “Leví ra’ykuérape” peteĩ “mopotĩhára tatáicha.”
The other “coming” that was fulfilled on October 22, 1844, was the coming of the bridegroom. Twice Ezekiel identifies that the nation that was gathered from two sticks would be God’s “people, and” that He “will be their God.” This was accomplished with the marriage. On October 22, 1844, the four prophecies that were fulfilled which Sister White refers to, are all identified by the testimony of Ezekiel’s two sticks.
Pe “ju” ambue ojehuva’ekue 22 jasypa 1844-pe, ha’e va’ekue pe novio ouha. Mokõi jey Ezequiel oikuaauka pe tetã oñembyatýva mokõi yvyrágui ha’eha Tupã “retã, ha” Ha’e “oikóta i-Tupãramo”. Kóva ojejapo pe ñemendápe. 22 jasypa 1844-pe, umi irundy profesía oñekumpliva’ekue, Hermana White oñe’ẽ reheháicha, opavave ojehechakuaa Ezequiel rembipy’a guasu mokõi yvyra rupive.
Elijah represents the messenger that prepares the way for the messenger of the covenant. Christ identified John the Baptist as the messenger that prepared the way for his first coming. Sister White identified William Miller as Elijah, and Miller prepared the way for Christ to come as the “high priest,” the “Son of man,” the “messenger of the covenant” and the “bridegroom.”
Elías ohechauka pe mensajero ombosako’íva tape pe mensajero pe pactopegua rerã. Cristo ohechakuaa Juan el Bautista-pe pe mensajeroramo ombosako’íva haperã Iñe’ẽrã peteĩha ou hag̃ua. Hermana White ohechauka William Miller-pe Elías ramo, ha Miller ombosako’i tape Cristo ou hag̃ua “pa’i guasu” ramo, “Yvypóra Ra’y” ramo, “pe mensajero pe pactopegua” ramo ha “novio” ramo.
After three and a half years, Elijah came from Sarepta, where he had stayed with the widow and her son and commanded Ahab to call all Israel to Carmel. Ezekiel says the heathen would know that God was God, when He placed his sanctuary in the midst of the nation that was gathered together from the two sticks. At Mount Carmel Elijah told Israel to choose whether God was God or Baal was God, but he placed the question in the context of not only who was the true God, but also in the context of who was the true prophet.
Mbohapy rire ha mbyte rupive, Elías ou Sarepta-gui, upépe opytákuri viúda ha imembýndi, ha omanda Acab-pe ohenói hag̃ua opa Israel-pe Carmelo-pe. Ezequiel he’i umi tetã ambuegua oikuaátaha Tupã ha’eha Tupã, ha’e omoĩ vove isantuario pe tetã mbytépe, pe oñembyaty va’ekue mokõi yvyra-gui. Yvyty Carmelo ári Elías he’i Israel-pe toiporavo hag̃ua Tupãpa ha’e Tupã térã Baalpa ha’e Tupã; hákatu omohenda pe porandu peteĩ contexto-pe ndaha’éiva añónte mávapa pe Tupã añetegua, síno avei mávapa pe proféta añetegua contexto-pe.
And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.
Ha Elías ou opa tavayguakuérape, ha he'i: Mboy araka'e peiko mokõi pensamiento apytépe? Ñandejára ha'e ramo Tupã, pesegíke chupe; ha Baal ramo, pesegíke chupe. Ha tavayguakuéra nombohováiri chupe peteĩ ñe'ẽ jepe. Upéi Elías he'i tavayguakuérape: Che añoite, che añoite aheja hag̃ua proféta Ñandejárape guarã; Baal profetakuéra katu irundy sua popa po yvypóra. 1 Reyes 18:21, 22.
All Israel, including Ahab, knew Elijah’s God was God, when fire came down from heaven and consumed Elijah’s offering. The descent of the fire on mount Carmel marks when God placed His sanctuary in the midst of the nation made of two sticks. The miracle of fire at Mount Carmel demonstrated that God was God, and Baal was a false god.
Israel tuichakue, Acab jepe, oikuaa Elías Járahaʼe hague Tupã, yvága guive oguejy ramo guare tata ha ohapypa Elías mymbajuka. Umi tata oguejyva’ekue yvyty Carmelo ári ohechauka araka’e Tupã omoĩ hague Isantuario tetã mbytépe, pe tetã ojejapóva mokõi yvyra guive. Pe milagro tata rehegua Yvyty Carmelo ári ohechauka Tupã ha’eha Tupã, ha Baal ha’eha tupã japu.
The miracle in Sarepta, when Elijah laid upon the widow’s dead son three times, proved to her that Elijah was a man of God, and the miracle at Carmel accomplished the same thing. Not only did the fire of Carmel prove God was God, but it demonstrated that Elijah was God’s true prophet, in contrast with the prophets of Baal and the prophets of the groves. In the history of 1840 through 1844, Miller and the Millerites were demonstrated to be the true prophets, in contrast with the false prophets of apostate Protestantism, who in that very history had manifested that they were the daughters of Jezebel.
Pe milágro oikovaʼekue Sarepta-pe, Elías oñeno haguére umi mbohapy jey kuña viuda raʼy omanóvare, ohechauka chupe Elías haʼe hague peteĩ kuimbaʼe Tupãgua, ha pe milágro Carmel-pe oiko vaʼekue ojapo avei upéicha. Ndahaʼéi pe tata Carmel-gua añoite ohechaukáva Tupã haʼeha Tupã, síno ohechauka avei Elías haʼe hague Tupã proféta añeteguáva, ojoavy hag̃ua umi proféta Baalgua ha umi proféta kaʼaguy atyguakuéragui. Pe tembiasakue 1840 guive 1844 pevepe, Miller ha umi Millerita ojehechauka vaʼekue profetakuéra añeteguáva ramo, ojoavy hag̃ua umi proféta japu protestantismo apóstata-gua rehe, haʼekuéra upe tembiasápe voi ohechauka hague haʼeha Jezabel rajykuéra.
Elijah at Carmel represents the work of identifying the true Protestant horn, for the sixth kingdom of Bible prophecy, the earth beast of Revelation thirteen, has a horn of Protestantism and a horn of Republicanism, and it had just started its reign in 1798. In 1798, at the end of three and a half years of Jezebel’s rule, Elijah came from Sarepta to make a clear distinction of which church was the horn of Protestantism on the earth beast.
Elías, Carmel yvyty ári, ohechauka pe tembiapo ojekuaaukávo máva hína pe asta protestante añetegua; pórke pe sexto rréino profesía bíblicape guare, pe mymba yvy rehegua Apocalipsis trece-pe, oguereko peteĩ asta protestantismo rehegua ha peteĩ asta republicanismo rehegua, ha upérõnte oñepyrũ kuri hembiguái ára 1798-pe. Ary 1798-pe, mbohapy ary ha mbytépe Jezabel gobiernogui opa rire, Elías ou Sareptágui ojapo hag̃ua peteĩ jehechauka hesakãva máva iglesia hína pe asta protestantismo rehegua pe mymba yvy reheguápe.
The widow of Sarepta was traveling from the history of Thyatira to the marriage, where her widowhood was to be removed. Her resurrected son represents those that were murdered by Jezebel during the three and a half years of drought. The two sticks she was gathering for a fire was the two houses of literal Israel that were to be gathered together as one nation, and that nation was spiritual Israel. The widow was going to use the two sticks to build a fire, which took place at Carmel and on October 22, 1844, when the messenger of the covenant purified the sons of Levi with a “refiner’s fire.”
Sarepta viuda oho hína Thyatira rembiasakue guive pe ñemendápe, upépe oñembogue hag̃ua imena’ỹreko. Ita’ýra oikove jey va’ekue orrepresenta umi ojeporukáva Jezabel po rupive umi mbohapy áño ha mbyte y’ỹre aja. Mokõi yvyra’i ha’e ombyaty va’ekue tata rehegua hag̃ua hína umi mokõi óga Israel tee rehegua, oñembyaty va’erã va’ekue peteĩ tetãramo, ha upe tetã ha’e Israel espiritual. Pe viuda oiporu va’erã kuri umi mokõi yvyra’i ojapo hag̃ua tata, ha upéva oiko Carmel-pe ha 22 jasypa 1844-pe, upe ñe’ẽrerahaha joajupyre omopotĩrõ guare Leví ra’ykuérape peteĩ “mboykuha tata” rupive.
Fire is a symbol of the outpouring of God’s Spirit, which took place at Carmel and at the Midnight Cry that climaxed on October 22, 1844.
Tata ha’e peteĩ símbolo Ñandejára Espíritu oñehẽ hag̃ua, oikova’ekue Carmelo-pe ha Pe Sapukái Pyhare Mbytegua-pe og̃uahẽva’ekue ijapýrape 22 jasypa 1844-pe.
And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. Acts 2:1–4.
Ha og̃uahẽmba rire pe ára Pentecostés rehegua, opavave oĩ peteĩ ñe'ẽme peteĩ hendápe. Ha sapy'aitépe oúma yvágagui peteĩ tyapu, yvytu hatã pya'e oipeju'ỹvaicha, ha omyenyhẽ pe óga tuichakue oĩháme hikuái oguapy. Upéi ojehechauka chupekuéra ku lengua kuéra ojepe'áva tataicha, ha peteĩteĩ ári oguapy. Ha opavave henyhẽ Espíritu Santo-gui, ha oñepyrũ oñe'ẽ ambue ñe'ẽme, Espíritu ome'ẽ haguéicha chupekuéra ñe'ẽrã. Hechos 2:1–4.
The outpouring of the Spirit represents the proclamation of a message, and the widow was going to make a fire, so she could prepare some food to eat, which is a message.
Espíritu ñehẽrykuavo he’ise peteĩ marandu ñemombe’u, ha pe viuda oikóta kuri ojapo tata, ikatu hag̃uáicha ombosako’i tembi’u okaru hag̃uáicha, upéva ha’e peteĩ marandu.
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.
Ha aháta pe ánhel rendápe ha ha'e chupe: Eme'ẽ chéve pe kuatia'i. Ha he'i chéve: Ejapyhy ha'u hag̃ua; nde ryepe ombohýita, nde jurupe katu he'ẽta eícha. Ha ajapyhy pe kuatia'i pe ánhel po guive ha ha'u; ha che jurúpe he'ẽ eícha; ha aime hag̃uáicha ha'upa rire, che rye ombohýi. Apocalipsis 10:9, 10.
The message that was immediately proclaimed to Jezebel by Ahab was that Elijah’s God was the true God, for Ahab had just witnessed Elijah’s God answer by fire. The message that was immediately opened up on October 22, 1844 was the third angel’s message. In either case, the message delivered by Ahab or the third angel’s message infuriates Jezebel.
Pe marandu Ahab omoĩva’ekue pya’e Jezabel-pe ha’e va’ekue Elías Jára ha’eha pe Jára añetéva, Ahab ohechágui kuri upe mboyve Elías Jára ombohováiha tata rupive. Pe marandu ojehechauka pya’e va’ekue 22 jasypa 1844-pe ha’e va’ekue pe mbohapyha ánhel remimombe’u. Mokõivéva kásope, pe marandu Ahab ogueraháva térã pe mbohapyha ánhel remimombe’u ombopochyeterei Jezabel-pe.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.
Ha marandu kuarahyresẽ gotyo ha yvate gotyo guive ombojetyvyro chupe; upévare osẽta pochy eterei reheve ohundi hag̃ua, ha omomba hag̃ua hetaite. Daniel 11:44.
Daniel’s “tidings out of the east and north” represents the message that enrages the king of the north, who is Jezebel, and she initiates the final persecution of earth’s history. That message was represented by Ahab’s message to Jezebel, and the arrival of the third angel’s message at the opening of the judgment in 1844.
Daniel “marandu kuarahyresẽ ha yvate guive” ohechauka pe marandu ombopochýva mburuvicha yvategua, ha’eva Jezabel, ha upéi ha’e omoñepyrũ pe jehasa asy paha ko yvy rembiasakuepe. Upe marandu ojehechauka vaʼekue Acab marandu Jezabel-pe, ha pe mbohapyha ángel marandu og̃uahẽvo huísio ñepyrũme ary 1844-pe.
And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. 1 Kings 19:1, 2.
Ha Acab omombe'u Jezabélpe opa mba'e Elías ojapova'ekue, ha avei mba'éichapa ojuka va'ekue kysepuku rupive opa umi maranduhára. Upémarõ Jezabél omondo peteĩ mensahéro Elías rendápe, he'ívo: Péicha ta che castigakena umi tupãkuéra, ha hetave jepe, ko'ẽrõ ko aravo peve ndaikóiramo nde rekove peteĩva umi mba'éichaicha. 1 Reyes 19:1, 2.
Elijah, as a symbol, is represented through the wilderness time period of 538 through 1798. Then in 1798, Elijah appears in history as William Miller. In 1844, Elijah is calling the fire of the Midnight Cry down from heaven. Then in 1863, Elijah and his message were rejected. His message was Moses’ message of the “seven times,” represented also by the message of Ezekiel’s two sticks. The gathering of the two sticks at the conclusion of their scattering was the message of the widow of Sarepta, and she gathered the two sticks in advance of preparing a meal.
Elías, peteĩ símbolo ramo, ojehechauka pe ára ñu rupi, 538 guive 1798 peve. Upéi, 1798-pe, Elías ojehechauka tembiasakue ryepýpe William Miller ramo. 1844-pe, Elías ohenói yvága guive oguejy hag̃ua tata Pyhare Mbyte Sapukái rehegua. Upéi, 1863-pe, Elías ha imarandu oñemboyke. Imarandu ha’e va’ekue Moisés marandu “pokõi jey” rehegua, ojehechaukáva avei Ezequiel mokõi yvyra marandu rupive. Umi mokõi yvyra ñembyaty iñesarambi pahaite jave ha’e va’ekue Sarepta viuda marandu, ha’e ombyatyva’ekue umi mokõi yvyra tembi’u mbosako’i mboyve.
Millerite Adventism, according to James and Ellen White, became Laodicean Adventism in 1856, and when they thereafter rejected Elijah’s message of Moses’ “seven times” in 1863, they removed the logical ability to understand the increase of knowledge of the “seven times” that God had sought to bring forth in 1856 (through the eight unfinished articles of Hiram Edson.) They were forced by logic to begin to tear down the foundational system of truths the angels led William Miller to assemble. The first ‘stone’ that was discovered by Miller, was the foundation stone that Laodicean Adventism would stumble over throughout its entire history. The rejection of that first stone of truth produced the blindness of Laodicea, a symptom that is curable, but rarely pursued.
James ha Ellen White he’iháicha, Miller-gua Adventísmo ojepapo Adventísmo Laodicéagua ramo ary 1856-pe, ha upe rire, ojerovia’ỹvo hikuái Elías marandu rehe, he’iséva Moisés “siete tiempos”, ary 1863-pe, omboyke hikuái pe katupyry lógico ikatúva rupi oñentende hag̃ua pe “siete tiempos” rehegua arandu okakuaáva, Tupã ohekava’ekue oguenohẽ hag̃ua ary 1856-pe (Hiram Edson rembiapokue poapy jehaipyre opa’ỹva rupive). Lógicagui ojepokuaa hag̃uáicha, oñepyrũva’erã kuri hikuái ohundi hag̃ua umi añetegua ypykue sistema, umi ánhel oku’eva’ekue William Miller-pe ombyaty hag̃ua. Pe peteĩha “ita” Miller ojuhu va’ekue, ha’e kuri pe ita pyendaite, Adventísmo Laodicéagua opysyrõ’ỹ hag̃uáicha hese opa iñaranduka tuichakue javeve. Upe peteĩha añetegua ita oñemboykévo, ogueru Laodicea ára yvytu’ỹ, peteĩ mba’asy rechaukaha ikatúva oñepohãno, hákatu sa’ieterei oñeheka hag̃ua upéva.
The cleansing of the temple that began on October 22, 1844, involved the cleansing of the “host” that had been trampled down along with the sanctuary in Daniel 8:13. The host was represented by the “two sticks” that the widow of Zarephath had gathered for the fire. The two sticks were the two houses of literal ancient Israel. Literal Ephraim and Judah, were to be gathered into one spiritual nation, and purified by the messenger of the covenant at the opening of the judgment. Those two nations were the “host,” that had been trampled down.
Pe ñemopotĩ oñepyrũva’ekue pe témplope 22 jasypa 1844-pe, oike avei pe “ehérsito” ñemopotĩme, oñembojyva’ekue pe santuario ndive Daniel 8:13-pe he’iháicha. Pe ehérsito ojehechauka va’ekue umi “mokõi yvyra’i” rupive, pe viuda Sareptagua ombyaty va’ekue tatápe g̃uarã. Umi mokõi yvyra’i ha’e va’ekue mokõi óga Israel yma guaréva tee. Efraín ha Judá tee, oñembyaty va’erã peteĩ tetã espiritual-pe, ha oñemopotĩ va’erã pe marandu reruhára pe pacto rehegua rupive pe huísio ñepyrũme. Umi mokõi tetã ha’e va’ekue pe “ehérsito”, oñembojy va’ekue.
Ezekiel’s promise was that God would “take the children of Israel from among the heathen, whither they be gone”, and would “gather them” “and bring them into their own land.” The land of literal Israel was the glorious land, or the promised land, or Judah. The spiritual glorious land in 1798, was the land of the two-horned earth beast of Revelation thirteen.
Ezequiel ñepromete vaʼekue Tupã “oipenotẽtaha Israel raʼykuérape tetã ambuegua apytégui, oho haguépe hikuái”, ha “ombyatytaha chupekuéra” ha “oguerútaha chupekuéra ijyvýteépe”. Israel tee yvy haʼe vaʼekue pe yvy mimbipa, térã pe yvy oñepromete vaʼekue, térã Judá. Pe yvy mimbipa espiritual áño 1798-pe, haʼe vaʼekue pe mymba yvyguigua mokõi hatĩva Apocalipsis trece pegua.
In the day that I lifted up mine hand unto them, to bring them forth of the land of Egypt into a land that I had espied for them, flowing with milk and honey, which is the glory of all lands. . . . Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands. Ezekiel 20:6, 15.
“Upe ára ahupi che po hesekuéra ári, rogueraha hag̃ua chupekuéra Egipto retãgui peteĩ yvýpe che aiporavóvape chupekuéra guarã, osyry kamby ha eirete reheve, ha’éva opa yvykuéra mimbipa.... Upéicharõ jepe, ahupi avei che po hesekuéra ári pe desiértope, ndaipotáigui rogueraha chupekuéra pe yvýpe ame’ẽ vaʼekuépe chupekuéra, osyry kamby ha eirete reheve, ha’éva opa yvykuéra mimbipa.” Ezequiel 20:6, 15.
The two literal houses of Israel lived in the land that was the “glory of all lands,” the land that “flowed” with “milk and honey.” When the two literal houses of Israel were gathered together as spiritual Israel, they were promised to be placed in their own land. The spiritual “glorious land” is where the movement of the Millerites at the beginning and the movement of the one hundred and forty-four thousand at the ending are located during the reign of the earth beast. The movement that represents the one hundred and forty-four thousand could only be raised up in the land of the earth beast. A movement claiming to be the movement of the third angel from any other land is a counterfeit, for the Alpha and Omega always illustrates the end with the beginning.
Mokõi óga Israel rehegua oiko vaʼekue pe yvýpe haʼéva “opa yvykuéra mimbipa”, pe yvy “osyryha” “kamby ha eirete” reheve. Umi mokõi óga tee Israel rehegua oñembyaty jey ramo Israel espiritual ramo, oñepromete chupekuéra oñemoĩtaha ijyvýteépe. Pe “yvy mimbipa” espiritual haʼe hína pe tenda oĩháme pe movimiento Millerita ñepyrũrãme ha pe movimiento umi cien cuarenta y cuatro mil rehegua pahápe, pe mymba yvy rehegua poguýpe. Pe movimiento ohechaukáva umi cien cuarenta y cuatro mil-pe ikatu vaʼekue oñemopuʼãnte pe mymba yvy rehegua retãme. Peteĩ movimiento heʼíva haʼeha pe mbohapyha ánhel movimiento ambue yvýgui, haʼe peteĩ japu, pórke pe Alfa ha Omega akóinte ohechauka pe paha pe ñepyrũ rupive.
“The unrivaled mercies and blessings of God have been showered upon our nation, it has been a land of liberty, and the glory of the whole earth. But instead of returning gratitude to God, instead of honoring God and his law, the professed Christians of America have become leavened with pride, covetousness, and self-sufficiency. . . .
“Ñandejára poriahuvereko ha jehovasa ijojaha’ỹva oñehẽ hetaite ñane retã ári, ha’e va’ekue peteĩ yvy sãso rehegua, ha opa ko yvy ape ári mimbipa. Péro, ñambojevy rangue aguyje Ñandejárape, ñamomba’e rangue Ñandejárape ha hembiapoukapýpe, umi oñembohéra cristiano-kuéra Amérikape oñembojehe’a peteĩ levadúra py’aguasu, mba’erayhu rei ha ijeheguínte ojeroviáva reheve....”
“The time has come when judgment is fallen in the streets, and equity cannot enter, and he that departeth from evil maketh himself a prey. But the Lord’s arm is not shortened that it cannot save, and his ear is not heavy that it cannot hear. The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.
“Oguahẽma pe ára ipype tekombo’e’a oguejy tape rupi, tekojoja ndaikatúi oike, ha pe ojepe’áva ivaígui ojapo ijehe peteĩ mba’e ojeity hag̃ua. Ha Ñandejára po ndopyta mbykyi hag̃uáicha ndaikatúi oporopysyrõ, ha iapysa ndohasýi hag̃uáicha ndaikatúi ohendu. Tetãygua Estados Unidos-pegua oiko va’ekue peteĩ tetã oñembojeroviapyre; ha katu oipykúi jave jerovia rehegua sãso, omboykévo Protestantismo, ha ome’ẽvo pytyvõ papismo-pe, henyhẽmbaitéta hembiapo vai ra’anga, ha ‘apostasía nacional’ ojehaíta yvágape umi kuatiañe’ẽme. Ko apostasía rembiapo paha ha’éta tetã ñehundi.” Review and Herald, May 2, 1893.
Daniel chapter eight, verses thirteen and fourteen identify the treading down of both the sanctuary and the host. The host was the two houses of literal Israel. Jerusalem was trampled down during the twelve hundred and sixty years of the Dark Ages.
Daniel capítulo ocho, versículos trece ha catorce, omombeʼu pe ñemboguejy yvýre mokõivéva pe santuario ha pe ehérsito rehegua. Pe ehérsito hína umi mokõi róga Israel tee rehegua. Jerusalén ojehupi vaʼekue yvýre pe mil mokõi saʼi poapy ary pukukue pe Yvy Pytũ Arakuérape.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Ha oñeme’ẽ chéve peteĩ takua ojoguáva peteĩ yvyra poguasúpe; ha pe ánhel opyta, he’ívo: Epu’ã ha emedi Tupã róga marangatu, pe altar, ha umi omomba’éva upépe. Ha pe korapy oĩva pe tupaógui okápe eheja hag̃uáicha, ha ani remedi; oñeme’ẽgui umi tetã ambuépe; ha pe táva marangatu opyrũmbýta hikuái mokõi ha irundy jasy pukukue. Apocalipsis 11:1, 2.
John in chapter eleven of Revelation is told to measure not only the temple, but also “them that worship therein.” John was prophetically located at October 22, 1844, when he was commanded to measure the temple and the worshippers therein.
Juanpe, Apocalipsis kapítulo once-pe, oñemandu’a omedi hag̃ua ndaha’éi pe témplo añónte, ha avei “umi upépe omomba’éva Tupãme”. Juan oĩ vaʼekue profétikamente 22 jasypa 1844-pe, oñemandárõ guare chupe omedi hag̃ua pe témplo ha umi upépe omomba’éva Tupãme.
And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:10.
Ha ajapy pe kuatia’i pe ánhel poguýgui, ha ha’u; ha che jurúpe he’ẽ eícha; ha upe rire, ha’u rire, che rye py’aro. Apocalipsis 10:10.
In verse ten of chapter ten of Revelation, John represented the bitter disappointment of October 22, 1844, and he was immediately told to measure both the sanctuary and the host. The subject of the question of Daniel eight and verse thirteen, is the trampling down of both the sanctuary and the host. John informs us that “the Gentiles” were to “tread under foot” the “holy city” for “forty and two months.” The forty-two months was Elijah’s three and a half years. It was the Dark Ages from 538 through 1798. Prophetically standing in October 22, 1844, John was told to leave off the court and “measure it not, for it was given to the Gentiles, and the holy city shall they tread under foot forty and two months.”
Apocalípsis kapítulo diezpe pe versíkulo diezpe, Juan ohechauka pe py’arasy ro’ysã’ỹ oikova’ekue 22 jasypa 1844-pe, ha upe pya’evoi oñemandu’a chupe tomedi hag̃ua mokõivéva pe santuario ha pe host. Pe mba’e oñeñe’ẽha Daniel ocho versíkulo trecepe niko hína pe oñemboguejy ha oñepyrũ hag̃ua mokõivéva pe santuario ha pe host. Juan ñanembo’e porã “umi Gentiles” ombohasava’erãha “ipy guýpe” pe “táva marangatu” “irundypa mokõi jasy” aja. Umi irundypa mokõi jasy niko Elías rembiasakue mbohapy áño ha mbyte. Upéva hína pe Yma Pytũmby Arykuéra 538 guive 1798 peve. Profétikamente oñembo’yvo 22 jasypa 1844-pe, Juan-pe oñeñandu hag̃ua oheja hag̃ua pe korapy ha “ani remedi chupe, oñeme’ẽgui umi Gentiles-pe, ha pe táva marangatu ombohasáta hikuái ipy guýpe irundypa mokõi jasy.”
When John was told to measure the “temple, and the altar, and them that worship therein;” in the words of Daniel eight and verse thirteen, he was told to measure the sanctuary and the host. If John was told ‘not’ to count the twelve hundred and sixty years, then he was to measure from 1798 to where he was standing in 1844. 1798 to 1844, when measured, represents forty-six years. The beginning of the forty-six years was in 1798, when Moses’ “seven times” against the northern house of Israel was fulfilled. The ending of the forty-six years was in 1844, when Moses’ “seven times” against the southern house of Israel was fulfilled. John’s measurement equates to forty-six years. The number forty-six symbolizes the temple. Jesus said destroy this temple, and in three days I will raise it up, but the quibbling Jews argued the temple had been erected in forty-six years.
Oje’e hag̃ua Juánpe omedi hag̃ua pe “tupão, ha pe altar, ha umi ipype omomba’éva;” Daniel 8:13 ñe’ẽme, oje’e chupe omedi hag̃ua pe santuario ha pe ehérsito. Oje’éva’ekuérõ Juánpe ani hag̃ua oipapa umi mil mokõi sa pochy ary, upéicharõ omedi va’erã kuri 1798 guive pe oñembo’yhápe 1844-pe peve. 1798 guive 1844 peve, oñemedi jave, orrepresenta irundy pa poteĩ ary. Umi irundy pa poteĩ ary ñepyrũme oĩ 1798-pe, upérõ oñekumpli Moisés “pokõi jey” Israel róga yvate gotyo rehegua. Umi irundy pa poteĩ ary paha oĩ 1844-pe, upérõ oñekumpli Moisés “pokõi jey” Israel róga yvy gotyo rehegua. Juán remediakue ojoja irundy pa poteĩ ary rehe. Pe papapy irundy pa poteĩ osimbolisa pe tupão. Jesús he’i va’ekue: pehundi ko tupão, ha mbohapy árape amopu’ã jeýta; hákatu umi hudío oñemoñe’ẽ vai va’ekue he’i pe tupão oñemopu’ã hague irundy pa poteĩ ary pukukue.
Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:19–21.
Jesús ombohovái ha he’i chupekuéra: Peity ko templo, ha mbohapy ára pukukue ajapóta jevy. Upévo umi judío he’i: Ko templo oñemopu’ã hag̃ua ohasáma irundypa ha 6 ary, ha nde piko remopu’ã jevýta mbohapy árape? Ha’e katu oñe’ẽkuri hete templo rehe. Juan 2:19–21.
Jesus took the flesh of Adam after Adam fell, with all of its inherited degenerations, in order to set an example that we might overcome as He overcame. Upon two witnesses, to teach that Christ’s flesh did not contain the inherited degeneracies of four thousand years of sin, is to promote the wine of Babylon, for to teach that Christ did not accept those inherited weaknesses is a primary doctrine of Catholicism.
Jesús ogueraha Adán ro’o Adán ho’a rire, opaite hembyrekatupyry vaikuére oúva hese iñemoñare rupive, omoĩ hag̃ua peteĩ techapyrã ikatu hag̃uáicha ñande ñaporohupyty ñande pu’aka hag̃ua ha’e opu’aka haguéicha. Mokõi testígo ári, mbo’e hag̃ua Cristo ro’ópe ndaiporiha umi ñembyai ñemoñare rehegua irundy su mil áño angaipa rehegua, upéva hína oñemoherakuã hag̃ua Babilonia víno; ko mbo’e ningo, Cristo nomoneĩri hague umi kangy ñemoñare rehegua, ha’e peteĩ doctrina principal catolicismopegua.
And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. 1 John 4:3.
Ha opaite espíritu ndojeroviáiva Jesucristo ou hague yvypóra retepe, ndaha’éi Tupãgui; ha kóva hína pe espíritu anticristo rehegua, pehendu vaʼekue ou vaʼerãha; ha koʼág̃a voi oĩma ko yvy ape ári. 1 Juan 4:3.
For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. 2 John 1:7.
Oĩgui heta mbotavyporã omoirũva ko yvy ape ári, ndojekuaaukái Jesús Cristo ou hague ñandete retepe. Kóva hína pe mbotavyha ha pe anticristo. 2 Juan 1:7.
The temple of Christ’s body was the temple of every human being’s body.
Cristo rete tee ha’e va’ekue opaite yvypóra rete rehegua pe tupaóicha.
“Christ was not in as favorable a position in the desolate wilderness to endure the temptations of Satan as was Adam when he was tempted in Eden. The Son of God humbled Himself and took man’s nature after the race had wandered four thousand years from Eden, and from their original state of purity and uprightness. Sin had been making its terrible marks upon the race for ages; and physical, mental, and moral degeneracy prevailed throughout the human family.
“Cristo ndahaʼéi peteĩ ñemohenda iporãvévape pe desiérto ojeheja hag̃uáme hag̃uáicha ogueropuʼaka hag̃ua Satanás rembiʼu, Adán oĩ haguéicha oñemoñeʼẽmbotávo Edénpe. Tupã Raʼy omomichĩ ijehe ha oguereko yvypóra rekove pe ñemoñare oho vai rire irundy mil áño Edéngui, ha iñepyrũmby estado potĩ ha tekojoja guive. Angaipa ojapo vaʼekue imaʼerã vaiete pe ñemoñare ári heta ára pukukue; ha teko kangyete tetépe, apytuʼũme ha tekoporãme ojepyso opaite yvypóra rogayguápe.”
“When Adam was assailed by the tempter in Eden he was without the taint of sin. He stood in the strength of his perfection before God. All the organs and faculties of his being were equally developed, and harmoniously balanced.
“Oĩ Adán oñemongyhyje ramo guare pe tentadór rehe Edénpe, haʼe oĩ vaʼekue angaipa kyʼaʼỹre. Haʼe opyta vaʼekue Tupã renondépe iperfección mbaretépe. Maymáva iñorganokuéra ha ikatupyrykuéra oĩ vaʼekue peteĩcha oñemoakãrapuʼãmbyre, ha joajúpe oñembojoja porã.”
“Christ, in the wilderness of temptation, stood in Adam’s place to bear the test he failed to endure. Here Christ overcame in the sinner’s behalf, four thousand years after Adam turned his back upon the light of his home. Separated from the presence of God, the human family had been departing, every successive generation, farther from the original purity, wisdom, and knowledge which Adam possessed in Eden. Christ bore the sins and infirmities of the race as they existed when He came to the earth to help man. In behalf of the race, with the weaknesses of fallen man upon Him, He was to stand the temptations of Satan upon all points wherewith man would be assailed.” Selected Messages, book 1, 267, 268.
“Cristo, pe ñu temtasiõ rehegua desiértope, oñembo’y Adán rendaguépe ogueropu’aka hag̃ua pe prueva ha’e ndaikatúiva ohasa. Ko’ápe Cristo ipu’aka pe pekadór rehehápe, irundy mil ary rire Adán ojere rire pe tesape ógaguagui. Ojepe’ávo Tupã renondégui, yvypóra ñemoñare oho va’ekue, peteĩteĩ generación rire, mombyryve pe potĩ ypykue, arandu ha kuaa Adán oguerekova’ekue Edénpe. Cristo ogueraha pe ñemoñare angaipa ha ikangykuéra oĩ haguéicha ha’e ou jave ko yvy ári oipytyvõ hag̃ua yvypórape. Pe ñemoñare rehehápe, oguerekóvo hi’ári yvypóra ho’ava’ekue rekangy, ha’e oñembo’y va’erã kuri Satanás ñemoñare’ỹme opaite puntope yvypóra oñemongakuaatahápe.” Selected Messages, libro 1, 267, 268.
In John chapter two Christ was speaking of His body as a temple, and His body-temple was that of a human being with the degeneracies of four thousand years of compounded weakness. The human temple that Christ referred to is made up of forty-six chromosomes. When Moses went upon Sinai to receive the law and instruction for erecting the temple, he was on the mount forty-six days. Ezekiel refers to Christ placing His temple in the “midst” of the two sticks. The period of time from the conclusion of the seven times of the northern kingdom and the southern kingdom that John was told to measure was forty-six years, and it represented the “midst” or period of time between 1798 and 1844. In those forty-six years, Jesus erected the spiritual temple that he would suddenly cleanse when He came as the messenger of the covenant. As the messenger of the covenant, He would write his law upon his people’s hearts. That law is represented by two tables. The first table has four commandments, the second table has six. Together they represent the number forty-six.
Juan kapítulo mokope Cristo oñe’ẽ hína Ikuére peteĩ témplo ramo, ha hete-témplo va’ekue peteĩ yvypóra rekopegua, oguerekóva irundy su ary pukukue oñembohetavéva kangy ha mba’evai oguerekóva. Pe témplo yvypóra rehegua Cristo oñe’ẽ hague oguereko irundypa seis cromosoma. Moisés ojupi rire Sinaí ári ohupyty hag̃ua pe léi ha pe ñe’ẽmondo omopu’ã hag̃ua pe témplo, opyta pe yvyty ári irundypa seis ára. Ezequiel oñe’ẽ Cristo omoĩtaha Itémplo mokõi yvyra “mbytépe”. Pe aravo pukukue umi siete tiempos opávo, pe tetãnguéra yvategua ha pe tetãnguéra yvy gotyogua gui, Juanpe oñemandáva tomedi hag̃ua, ha’e va’ekue irundypa seis ary, ha upéva orrepresenta pe “mbytépe” térã pe aravo pukukue oĩva 1798 ha 1844 apytépe. Umi irundypa seis ary aja, Jesús omopu’ã pe témplo espiritual, upéi pya’e omopotĩtava ou vove pe pacto maranduha ramo. Pacto maranduha ramo, Ha’e ohaíta Iléi Itavayguakuéra korasõme. Upéva pe léi ojehechauka mokõi tabla rupive. Pe tabla peteĩha oguereko irundy mandamiénto, pe mokõiha oguereko poteĩ. Oñondivepa orrepresenta hikuái pe papapy irundypa seis.
The gathering of spiritual Israel from 1798 through 1844, represents the gathering of spiritual Israel, but it also represents the establishment of a temple.
Pe aty aty oñembyaty hague Israel espiritual 1798 guive 1844 peve ohechauka Israel espiritual ñembyaty, ha avei ohechauka peteĩ témplo ñemopu’ã.
To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.
Pejuju hag̃ua hese, peteĩ ita oikovévaramo, yvypórakuéra omboykéva añetehápe, ha katu Tupã oiporavova’ekue ha hepyetereíva; peẽ avei, itakuéra oikovévaramo, peñemopu’ã peteĩ óga espiritual ramo, peteĩ saserdósi marangatu ramo, peikuave’ẽ hag̃ua sacrificiokuéra espiritual, Tupãme oguerohorýva Jesucristo rupive.
Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.
Upévare avei oĩ kuatiañe’ẽme he’íva: Péina ápe, amoĩ Siónpe peteĩ ita akã yvyra’ã guasu, poravopyre, hepyetereíva; ha upe hese ojeroviáva noñemotĩmo’ãi.
Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.
Upévare, peẽ pejeroviáva hag̃ua, haʼe hepyete; ha umi naiñeʼẽrendúivape katu, pe ita umi omopuʼãvape omboykéva, upevaite oiko pe ángulo akãrã, ha peteĩ ita ñepysangáva, ha peteĩ ita guasu omoñepyrũva ñepysanga, umi oñepysangávape ñeʼẽ rehe, naiñeʼẽrendúigui; upévarã voi oñemoĩkuri hikuái.
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:4–10.
Peẽ katu ha’e peteĩ ñemoñare poravopyre, peteĩ saserdósi rréi rehegua, peteĩ tetã marangatu, peteĩ tetãgua ijojaha’ỹva; péicha hag̃uáicha peikuaauka hag̃ua peẽme ohenóiva’ekue pytũmbýgui pe tesape hechapyrãvape imba’éva mborayhu ha jeguerohory. Ymave ndapeikói va’ekue peteĩ tetãicha, ko’ágã katu peẽ hína Tupã retãgua; ndapehupytýi va’ekue poriahuvereko, ko’ágã katu pehupytyma poriahuvereko. 1 Pedro 2:4–10.
The temple that was erected from 1798 to 1844 includes a class that were “appointed” to disobedience. Their disobedience was manifested in their rejection of the “seven times,” “the corner stone,” “the stone which the builders disallowed” which is the “rock of offence” and the “stone of stumbling.”
Pe témplo oñemopu’ãva’ekue 1798 guive 1844 peve oguereko peteĩ aty oñemoĩva’ekue “oñeapunta hag̃ua” ñe’ẽrendu’ỹme. Iñe’ẽrendu’ỹ ojehechauka iñemboyképe hikuái umi “siete tiempo”, “ita akã yvyra esquina pegua”, “pe ita umi omopu’ãva ombotoveva’ekue”, ha’éva “ñepysanga ita” ha “jeity ita”.
The class that was “chosen of God,” recognized the “stone” that had been “disallowed of men” as the “living stone,” and as the “stone” that had been “chosen of God, and” was “precious.” The “chosen of God,” the “chosen generation” were in “times past” “not a people, but were” then to be “the people of God.” When God gathered the two sticks, He brought them out from the “heathen.” They were to become His people when he brought the two nations together as one during the forty-six years from 1798 until 1844.
Pe aty oñehenói vaʼekue “Tupã oiporavo vaʼekue”, ohechakuaa pe “ita” oñemboyke vaʼekue “yvypóra kuéra rehe”, pe “ita oikovéva” ramo, ha pe “ita” “Tupã oiporavo vaʼekue, ha” “hepyetereíva” ramo. “Tupã oiporavo vaʼekue”, pe “ñemoñare oiporavo pyre”, “ára ymave” guive “ndahaʼéi vaʼekue peteĩ tetã, ha katu” upérõ oikóta vaʼerã “Tupã retã.” Tupã ombyaty jave mokõi yvyra, oguenohẽ chupekuéra umi “tetã ambuegua” apytégui. Haʼekuéra oikóta vaʼerã Hembiguái retã ramo ombojoaju jave umi mokõi tetã peteĩ ramo umi irundy pa poteĩ ary pukukue 1798 guive 1844 peve.
There is only one foundation, and that foundation is Jesus Christ, but the “stone of stumbling” that was the foundation of the history that was rejected by the disobedient, was Moses’ seven times. When the “seven times” was rejected in 1863, it was a rejection of Jesus Christ.
Oĩ peteĩnte pyenda, ha upe pyenda ha’e Jesucristo; ha “ita ñepysanga” oikóva’ekue historia pyendarã, ha upéva umi naiñe’ẽrendúiva omboykékuri, ha’e Moisés “siete tiempo”. Umi “siete tiempo” oñemboykérõ guare ary 1863-pe, upéva ha’eva’ekue Jesucristo ñemboyke.
The dish of fables that infers that the cleansing of the sanctuary that began on October 22, 1844 was a fulfillment of the twenty-three hundred year prophecy alone, identifies an empty sanctuary, a sanctuary without a host, a kingdom without citizens. There is no purpose for the sanctuary provided by inspiration, that is of higher priority, than what God said the purpose of the sanctuary is.
Pe tembi’u mombe’ugua’u ombojekuaa hag̃uáicha pe ñemopotĩ tupaópegua oñepyrũva’ekue 22 jasypa 1844-pe ha’e hague peteĩ ñemboyke añónte pe profesía mokõi mil trescientos ary rehegua, ohechauka peteĩ tupaópe nandi, peteĩ tupaópe oguereko’ỹva aty, peteĩ mburuvicharenda tetãygua’ỹre. Ndaipóri mba’eve ñepyrũrã pe tupaópe g̃uarã ome’ẽva inspiración, tuichavéva térã tenondegua pe he’íva Tupa ojapoha pe tupaópe g̃uarã.
And let them make me a sanctuary; that I may dwell among them. Exodus 25:8.
Ha tojejapo chéve peteĩ tenda marangatu, ikatu hag̃uáicha aime ijapytépekuéra. Éxodo 25:8.
In the Scriptures, God’s sanctuary is always associated with His people, who are the host. Ezekiel’s two sticks, that are identified as two nations, were to become one nation and God’s sanctuary would be in their midst. To misrepresent the question of verse thirteen of Daniel eight, in order to hide what is actually asked by the question, is simultaneously also rejecting the “certain saint” in verse thirteen, who was asked to answer the question.
Tupã Ñandejára róga marangatu, Ñandejára Ñe’ẽme, tapiaite oñembojoaju Itavayguakuéra ndive, ha’ekuéra hína pe ehérsito. Ezequiel mokõi yvyra, ojehechaukáva mokõi tetãramo, oikova’erã peteĩ tetãramo, ha Tupã Ñandejára róga marangatu oĩva’erã ijapytepekuéra. Oñembotavy hag̃ua pe porandu Daniel 8:13-pe oĩva rehe, oñemo’ã hag̃ua mba’épa añetehápe pe porandu oporandu, upéva peteĩ jave avei hína oñemboyke hag̃ua pe “marangatu peteĩ” Daniel 8:13-pe oĩvape, oñehenóiva’ekue ombohovái hag̃ua pe porandu.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Upéi ahendu peteĩ marangatu oñeʼẽva, ha ambue marangatu heʼi pe marangatu oñeʼẽvape: Mboy arakaʼe peve piko pe visión oñeʼẽva pe sacrificio ára ha ára rehe, ha pe ñeʼẽvai ñembyai rehegua, omeʼẽ hag̃ua mokõivéva pe santuario ha pe ehérsito ojeapyrũ hag̃ua yvýre? Ha haʼe heʼi chéve: Mokõi mil ha mbohapy saʼary ara peve; upérõ pe santuario oñemopotĩta. Daniel 8:13, 14.
The heavenly being who was asked the question is called “that certain saint,” and the expression is translated from the Hebrew word “Palmoni”, which means the wonderful numberer, the numberer of secrets. In the passage, which is the central pillar and foundation of Adventism, Christ represents himself as the wonderful numberer. He does so right where He identifies the relationship between the longest time prophecy in the Bible and also the time prophecy of the twenty-three hundred days. The longest time prophecy is Moses’ oath, which is the seven times of Leviticus twenty-six. It is the prophecy that identifies the scattering and enslavement of both houses of Israel, who are identified as the “host” that will be trampled down in verse thirteen, whereas, verse fourteen identifies the prophecy of trampling down of the sanctuary. Both prophecies were fulfilled on October 22, 1844, after the widow of Zarephath gathered the two sticks for the fire of the messenger of the covenant.
Yvagapegua oje’e hag̃ua chupe pe porandu héra “pe marangatúva peteĩteĩva”, ha upe ñe’ẽ oñembohasa hebreo ñe’ẽgui “Palmoni”, he’iséva pe papaha hechapyrãva, pe papaha umi mba’e ñemiguáva. Pe jehasápe, ha’éva pe yvyra guasu mbytegua ha pyenda Adventismo rehegua, Cristo ohechauka ijupe voi ramo pe papaha hechapyrãva. Péva ojapo upe hendápe voi omoĩ porãhápe pe joaju oĩva Biblia-pe pe marandu aranduka pukuve hag̃ua aravo rehegua ha avei pe marandu aranduka mokõipa mbohapy sa ypykuéra rehegua. Pe marandu aranduka pukuvéva aravo rehegua ha’e Moisés ñe’ẽme’ẽ, ha’éva umi siete tiempo Levítico veintiséis-pe. Ha’e pe marandu aranduka ohechaukáva mokõive Israel róga ñemosarambi ha tembiguáirõ jeiko, umi oñembohérava “pe aty guasu” oñembohapéva hag̃ua guýpe versíkulo trece-pe, ha upéicha avei versíkulo catorce ohechauka pe marandu aranduka pe santuario oñembohapéva hag̃ua guýpe rehegua. Mokõivéva marandu aranduka oñekumpli 22 de octubre de 1844-pe, Sarepta viuda ombyaty rire mokõi yvyra’i pe tata hag̃ua pe marandu rerahaha pe ñe’ẽme’ẽ rehegua.
When Adventism rejected the very first truth of prophetic time which the angels led William Miller to understand, they blinded themselves. In 1856, with the eight articles of Hiram Edson, Palmoni attempted to increase the light of the seven times, but to no avail. They rejected the message to Laodicea, and accepted the five malignant manifestations of Laodicea, thus identifying themselves as the five foolish virgins.
Adventismo omboyke pe añetegua peteĩha profetíka ára rehegua umi ánhel kuéra ogueraha vaʼekue William Miller-pe oikũmby hag̃ua, haʼekuéra voi oñemokañy ijehegui. Áño 1856-pe, Hiram Edson rembiapokue poapy artículo reheve, Palmoni oñehaʼã ombohetave hag̃ua pe tesape umi siete tiempos rehegua, ha katu ndovaléi mbaʼeverã. Omboyke hikuái pe marandu Laodicea-pe g̃uarã, ha omoneĩ umi po mbaʼe vaiete ojehechaukáva Laodicea-pe; upéicha rupi ojehechauka hikuái haʼeha umi po kuñataĩ aranduʼỹva.
The sixty-five years of Isaiah seven, that identifies 742BC, 723BC and 677BC in its beginning, was repeated in the ending history of 1798, 1844 and 1863. That ending history is represented by the gathering of the two sticks in Ezekiel chapter thirty-seven, and the widow of Sarepta (as she is called in the Greek of the New Testament), is the history of God establishing a covenant relationship with spiritual Israel in spiritual Judah (the glorious land) during the history of the sixth kingdom of Bible prophecy. That history being the end of the prophecy of sixty-five years, also represents the beginning of the earth beast of Revelation thirteen. At the beginning of the sixth kingdom of Bible prophecy, the joining of two sticks illustrates the ending of the sixth kingdom of Bible prophecy. That history contains a parallel history of the horn of Protestantism and the horn of Republicanism.
Umi sesenta y cinco aryos Isaías siete-pe ojehechaukáva 742 a.C., 723 a.C. ha 677 a.C. iñepyrũme, oñembojevy avei ipahápe oikóramo 1798, 1844 ha 1863-pe. Upe tembiasakue paha oñerrepresenta mokõi yvyra’i ñembyaty rehe Ezequiel capítulo treinta y siete-pe, ha Sarepta viuda (upéicha oñehenóiva griego-pe Nuevo Testamento-pe), ha’e pe tembiasakue Tupã omopyendahápe peteĩ relación de pacto Israel espiritual ndive Judá espiritual-pe (yvy porãite) pe tembiasakue rehegua sexto reino de la profecía bíblica aja. Upe tembiasakue, ha’égui pe profecía sesenta y cinco aryos pahávo, orrepresenta avei pe ñepyrũ pe mymba yvy rehegua Apocalipsis trece-pe. Pe sexto reino de la profecía bíblica ñepyrũme, mokõi yvyra’i joaju ohechauka pe sexto reino de la profecía bíblica paha. Upe tembiasakue oguereko ipype peteĩ tembiasakue jojaha pe cuerno del Protestantismo ha pe cuerno del Republicanismo rehegua.
Prophetically a power, or a horn, or a nation, or a kingdom, or a king or a head are interchangeable symbols, depending upon the context where they are used. All these symbols also refer to the two sticks which Ezekiel identifies as two nations. In the beginning of the earth beast’s prophetic history, the Protestant horn was gathered into one nation, or one horn. At the end of that very same history the Republican horn will come together with the horn of apostate Protestantism to make one nation. That nation will be an image to the sea beast of Revelation thirteen. Logically, if we refuse to see the testimony of the curse of the seven times (that was carried out against both houses of literal Israel), we certainly will not be able to see how those two literal houses of ancient Israel became the nation of spiritual Israel in 1844. If we cannot see that history, we are absolutely “clueless” about how that history at the beginning of the United States identifies the history at the end, when the Republican horn repeats the gathering process and the joining together that was illustrated in the beginning with the Protestant horn.
Marandu profétiko ramo peteĩ mbarete, térã peteĩ hatĩ, térã peteĩ tetã, térã peteĩ reino, térã peteĩ mburuvicha guasu, térã peteĩ akã, ikatu ojeporu ojoavy’ỹ hag̃uáicha peteĩchante techaukaha ramo, odependeháicha pe contexto ojeipuruhápe. Ko’ãichagua techaukaha maymáva avei oñe’ẽ umi mokõi yvyra rehe, Ezequiel omombe’úva mokõi tetãha. Ypyetépe pe mymba yvy rehegua rembiasakue profétikope, pe hatĩ protestante oñembyaty peteĩ tetãme, térã peteĩ hatĩme. Ha pe rembiasakue peteĩchaitépe ipahápe, pe hatĩ republicano oñondiveju jeýta pe hatĩ protestantismo apóstata ndive ojapo hag̃ua peteĩ tetã. Upéva pe tetãta pe mymba yguasúpe guarã ta’ãnga, Apocalipsis trece-pe oñemombe’uháicha. Iporãite ojehechakuaa hag̃ua, ñande jarrefusáramo jahecha hag̃ua pe ñe’ẽmondo pe ñembohoryrã guive umi siete tiempo rehegua (ojejapova’ekue mokõive Israel róga literal rehe), katuete ndaikatumo’ãi jahecha mba’éichapa umi mokõi óga literal Israel ymaguaregui oiko va’ekue pe tetã Israel espiritual rehegua ary 1844-pe. Ñande ndaikatúiramo jahecha upe rembiasakue, añetehápe “ndajaikuaái mba’eve” mba’éichapa upe rembiasakue Estados Unidos ñepyrũme ohechauka pe rembiasakue ipahápe, upe jave pe hatĩ republicano ojapo jey vove pe aty ñembyaty rape ha pe joaju oñembojoaju hag̃ua, oñemyesakã haguéicha iñepyrũme pe hatĩ protestante reheve.
We will continue to consider these truths in the next article.
Rojepy jajepy’apyupe ñamyesakãvéta ko’ã añetegua.