In the previous article we identified Elijah as a symbol. In agreement with William Miller’s rules, “symbols” may have more than one meaning. Therefore, Elijah as a symbol may also represent one part of the two-fold symbol of Elijah and Moses. The two-fold symbol of Elijah and Moses runs through the entire book of Revelation, and to be uncertain about what the two-fold symbol represents is to be uncertain about the message in the book of Revelation that is unsealed just before probation closes. For this reason, we will now specifically address certain prophetic characteristics that are identified with the symbol of Elijah.
Pe artíkulo mboyveguápe jahechakuaa Elías ha’eha peteĩ símbolo. Oĩháicha peteĩ ñe’ẽme’ẽ William Miller rembiapópe, “símbolo-kuéra” ikatu oguereko hetave peteĩ he’iséva. Upévare, Elías, símbolo ramo, ikatu avei ohechauka peteĩ vore pe símbolo mokõiháicha guápe, Elías ha Moisés rehegua. Pe símbolo mokõiháicha gua Elías ha Moisés rehegua ohasa pe Revelación pukukue tuichakue javeve, ha ndojekuaaporãiramo mba’épa he’ise pe símbolo mokõiháicha gua, upéva hína ndajaikuaaporãiha pe marandu oĩva Revelaciónpe ha ojepe’áva sello-gui mbovymi probation oñemboty mboyve. Ko mba’ére, ko’ág̃a ñañe’ẽ porãvéta peteĩteĩ mba’e poravorã profétikore ojekuaauka hag̃ua pe símbolo Elías reheve.
We have three primary witnesses to establish those prophetic characteristics. Those witnesses are the prophet Elijah, John the Baptist and William Miller who inspiration identifies as interchangeable symbols.
Oreko mbohapy testígo tenondegua omopyendáva hag̃ua umi tekopy profétika. Umi testígo hína proféta Elías, Juan el Bautista ha William Miller, pe inspiración ohechauka hag̃ua techaukaha oñembohekopyréva oñondive hag̃ua.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.
“Hetaiterei ojegueraha añetegua omombe'úva William Miller, ha Tupã rembiguái oñemoñepyrũva'ekue Elías espíritu ha pu'aka reheve omosarambi hag̃ua pe marandu. Juan-icha, Jesús renonderã, umi omombe'úva ko marandu pohýi oñandu va'ekue tekotevẽha omoĩ pe hacha yvyra rapópe, ha ohenói hag̃ua yvypórape ogueru hag̃ua yva oñemohenda porãva ñembyasy rehe. Iñe'ẽrendu ikatupyry va'ekue omombáy ha mbarete hag̃uáicha oityvyro umi iglesia ha ohechauka hag̃ua hikuái mba'éichapa añetehápe hikuái. Ha pe ñe'ẽmondo pohýi oñehenduka ramo, okañy hag̃ua pe pochy oútavagui, heta umi oĩva iglesia ndive oguereko pe marandu pohãnohára; ohecha hikuái ijapuhaikuéra ha guevi jey, ha tesay ro'y asýpe ñembyasy rehegua ha py'a ñembyasýpe ipypuku hag̃uáicha, oñemomirĩ Tupã renondépe. Ha Tupã Espíritu opytu'u ramo hese kuéra, ha'ekuéra oipytyvõ omyasãi hag̃ua pe sapukái: ‘Pekyhyje Tupãgui, ha peme'ẽ chupe mborayhu ha tetãgua; oguahẽma niko ihustísia ára.’” Early Writings, 233.
Elijah, John the Baptist and Miller were given a specific spirit that guided and defined their work. Their testimony was “calculated to arouse and powerfully affect the churches and manifest” those churches’ “real character.” Whether it was in the time of Ahab, John the Baptist or William Miller the churches they were addressing all possessed a Laodicean blindness that was so deep and dark that the message needed to be as direct as laying an “ax at the root of the tree.” It included the announcement of the close of probation, which with John the Baptist’s was the warning of “the wrath” that was about “to come.” Miller’s message of proclaiming “Fear God and give glory to Him; for the hour of His judgment is come,” was also a warning of the wrath to come.
Elías, Juan el Bautista ha Miller oñeme’ẽ peteĩ espíritu específico omboguatáva ha omyesakãva hembiapo. Itestimónio “ojejapo vaʼekue omombáy ha ombopokatu hag̃ua tuichaiterei umi iglésia ha ohechauka hag̃ua” umi iglésia “teko tee.” Tahaʼe Acab tiempope, Juan el Bautista térã William Miller tiempope, umi iglésia haʼekuéra oñeʼẽhaguépe oguerekopa peteĩ pytũndy ha áraity Laodiceagua ipypuku ha iñypytũiterei hag̃uáicha pe marandu tekotevẽ vaʼekue hag̃ua peteĩchaite pe oñemoĩva “yvyra rapópe hacha.” Upéva oike avei pe aravo de gracia ñemboty marandu, ha Juan el Bautista rehegua-pe upéva vaʼekue pe ñemomarandu “pochy” rehegua “ou hag̃uáva.” Miller marandu, omoherakuãvo “Pekyhyje Tupãgui ha peme’ẽ chupe gloria; pe hora ijuicio rehegua og̃uahẽma rupi,” upéva avei vaʼekue peteĩ ñemomarandu pe pochy oútavare.
“The voice of John was lifted up like a trumpet. His commission was, ‘Shew my people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). He had obtained no human scholarship. God and nature had been his teachers. But one was needed to prepare the way before Christ who was bold enough to make his voice heard like the prophets of old, summoning the degenerate nation to repentance.” Selected Messages, book 2, 148.
“Juan ñe'ẽ oñehupi peteĩ trompétaicha. Hembiapo peteĩva va'ekue kóicha: ‘Ehechauka che retãme hembiavy, ha Jacob rógape ipekadokuéra’ (Isaías 58:1). Ndohupytýi va'ekue mba'eveichagua arandu yvypóra rehegua. Tupã ha tekove yvagapeguáva voi va'ekue hembo'ehára. Péro oikotevẽmava'ekue peteĩ ombosako'íva tape Cristo renondépe, ipy'a guasúva ikatu hag̃uáicha oñehendu iñe'ẽ yma guare profetakuéraicha, ohenóiva tetã oñembyaipávape oñembyasy ha hag̃ua hekoviápe.” Selected Messages, libro 2, 148.
Elijah commanded that his generation choose that day whether they would serve God or Baal, and that generation answered not a word, which equates to choosing Baal.
Elías omanda hag̃ua igenerasión oiporavo upe árape mávapa oservíta, Tupãpe térã Baálpe, ha upe generasión nombohováiri peteĩ ñe’ẽnte jepe, upéva he’iséva oiporavo hague Baálpe.
“Never was there greater need of faithful warnings and reproofs, and close, straight dealing, than at this very time. Satan has come down with great power, knowing that his time is short. He is flooding the world with pleasing fables, and the people of God love to have smooth things spoken to them. Sin and iniquity are not abhorred. I was shown that God’s people must make more firm, determined efforts to press back the incoming darkness. The close work of the Spirit of God is needed now as never before. Stupidity must be shaken off. We must arouse from the lethargy that will prove our destruction unless we resist it. Satan has a powerful, controlling influence upon minds. Preachers and people are in danger of being found upon the side of the powers of darkness. There is no such thing now as a neutral position. We are all decidedly for the right or decidedly with the wrong. Said Christ: ‘He that is not with Me is against Me; and he that gathereth not with Me scattereth abroad.’” Testimonies, volume 3, 327.
“Araka’eve ndaipóri kuri tekotevẽ tuichavéva ñe’ẽmondýi ha reproche jeroviapývape g̃uarã, ha ñembohasa porã, hekojojáva ha añeteguáva, ko áraitepe guive ko’ág̃a peve. Satanás oguejy kuri pu’aka guasúpe, oikuaágui hi’ára mbykymiha. Ha’e omyenyhẽ hína ko yvy ape ári mombe’ugua’u iporã hag̃uáicha, ha Tupã tavayguakuéra ohayhu oñeñe’ẽ hag̃uáicha chupekuéra mba’e he’ẽva rehe. Pekádo ha tekoañáva ndojehechagiái ñandegustaháicha ñañembyasy hag̃ua hese. Ojehechauka chéve Tupã tavayguakuérape tekotevẽha ojapo ñeha’ã hatãve, oĩporã ha py’a guasúpe hag̃ua ombotove hag̃ua pytũ oikéva hína. Ko’ág̃a tekotevẽ Espíritu Tupã rembapo hi’aguĩ ha heseitéva, araka’eve rangue. Tekotevẽ ñamombo arandu’ỹ ha py’a ñembotavy. Tekotevẽ ñañemombáy upe tekovejave’ỹgui oguerútava ñande ñehundi, ndajaikói ramo hese. Satanás oguereko peteĩ influencia mbarete ha oisãmbyhyva apytu’ũkuéra ári. Predikadorkuéra ha tavayguakuéra oĩ peligro-pe ojejuhu hag̃ua pytũ pokatu ykére. Ko’ág̃a ndaipóri mba’eichagua tenda mbytegua. Maymáva jaime añetehápe pe oike hag̃uáicha tekopotĩ ykére térã añetehápe pe ivaíva ndive. Cristo he’i va’ekue: ‘Pe ndaha’éiva Che ndive, Che rehe oñemoĩ; ha pe ndombyatýiva Che ndive, omyasãi.’” Testimonies, volúmen 3, 327.
John called “the degenerate nation” of his history “a generation of vipers.” The Millerites ultimately identified the degenerate nation of their history as the daughters of Babylon. Whether Elijah, John or Miller none of the three were theologians. They were all called from the common walks of life.
Juan ohenói “pe tetã ivaívape” hembiasakuepegua “mbói ra’ykuéra ñemoñare”. Umi Millerita ipahápe ohechakuaa pe tetã ivaíva hembiasakuepegua ha’eha Babilonia rajykuéra. Taha’e Elías, Juan térã Miller, avavete umi mbohapy apytégui ndaha’éi va’ekue teólogo. Opavave niko oñehenói va’ekue tekove ára ha ára guive.
“The truth as it is in Jesus, as it was proclaimed by Him when He was enshrouded by the pillowy cloud, is verity and truth in this our day, and will just as surely renovate the mind of the receiver as it has renovated minds in the past. Christ has declared, ‘If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead.’ (Luke 16:31).
“Pe añetegua oĩháicha Jesúspe, ha’éicha oñemoherakuã vaekue Hese rupive oĩ jave oñemama hag̃ua pe arai araiũ mbeguépe, ha’e añetegua ha tekópe añetegua ko ñane ára jave, ha upeichaite avei omoambuepyta pe ohupytýva akãme, ha’e haguéicha omoambue vaekue akãnguéra yma. Cristo he’i vaekue: ‘Ha’ekuéra nohendúiramo Moisés ha Profetakuérape, ndaijeroviamo’ãi hikuái peteĩ oikove jeýramo jepe omanóva apytégui.’ (Lucas 16:31).”
“As a people, we must prepare the way of the Lord, under the overruling guidance of the Holy Spirit, for the spread of the gospel in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow, and from the more common commercial business vocations that largely occupy the mind, and will become educated in connection with men who have had experience—men who understand the truth. Through most wonderful workings of God, mountains of difficulty will be removed and cast into the sea. Let us labor as those who have experienced the virtue of truth as it is in Jesus.
“Peteĩ tetãicha, ñamopotĩva’erã Ñandejára rape, Espíritu Santo ñesãmbyhy yvatevéva guýpe, oñemyasãi hag̃ua evangelio ipotĩháicha. Y hypykuéva oikovéva pypuku ha tuichaveva’erã hape rupi. Opa hendápe, hi’aguĩ ha mombyry, kuimba’éta oñehenóita arádogui, ha umi tembiapo ñemuha jepiveguáguio, umi tuichavéva omyakãrakuéva apytu’ũ, ha oñembokatupyryta umi kuimba’e orekómava experiencia ndive—kuimba’e oikuaáva pe añetegua. Tupã rembiapo hechapyrãitereíva rupive, yvytykuéra mba’e’asy rehegua oñemboguetéta ha oñemombo yguasúpe. Ñamba’apóke umi ohasámava pe añetegua mbarete oĩháicha Jesúspe.”
“There is to be, at this period, a series of events which will reveal that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. Those who preach the truth will strive to demonstrate the truth by a well-ordered life and godly conversation. And as they do this, they will become powerful in advocating the truth, and in giving it the sure application that God has given it.
“Oĩ vaʼerã, ko ára-pe, peteĩ aty mbaʼe oikótava ohechaukáva Tupã haʼeha pe omyakãva opa mbaʼe. Pe añetegua oñemoherakuãta ñeʼẽ hesakã ha ndaikatúiva oñentende vai hag̃uáicha. Umi omboʼéva pe añetegua oñehaʼãta ohechauka hag̃ua pe añetegua peteĩ tekove porã, oñemohenda porãva, ha peteĩ jepokuaa Tupã rehegua rupive. Ha péicha ojapóvo, imbaretevéta hikuái oñemoĩ porã hag̃ua pe añetegua rehehápe, ha omeʼẽ hag̃ua chupe pe porupyrã añetetéva Tupã omeʼẽ haguéicha.”
“When the men, who have known and taught the truth, turn aside to human understanding, and mete out to deceived minds their own dish of fables, it is high time for those who have once been laborers in evangelistic work, but who have been drawn away into the management of restaurants, food stores, and other commercial lines of work, to come into line, study their Bibles diligently, and with the word of God in hand, dispense the Bible truth, the spiritual food, in cooperation with the heavenly angels. This work now calls loudly for workmen of divine appointment. Omnipotence will then say to the mountains of difficulty, Be thou removed and cast into the sea.” Paulson Collection, 73, 74.
“Umi kuimba'e, oikuaáva ha ombo'éva pe añetegua, ojei rire yvypóra arandu gotyo, ha ome'ẽ umi akã oñembotavývape ijykuéra voi yvyra mombe'upykuéra, upéicharõ og̃uahẽma ára umi peteĩ jey omba'apóva'ekue tembiasakue porã marandurãme, ha upéi ojehekýi va'ekue tembi'u renda, tembi'urã ñemuha, ha ambue mba'apo comercial rehegua ñangarekópe, oike hag̃ua pe tenda porãme, toikuaaporã hag̃ua Ivaikuéra, ha Tupã Ñe'ẽ ipópe, tome'ẽ hag̃ua pe añetegua Bíblica, pe tembi'u espiritual, omba'apo joápe umi ánhel yvagagua ndive. Ko tembiapo ko'ág̃a ohenói hatã tembiguái Tupã omoĩ va'ekuépe. Upérõ pe Ipu'akapaite he'íta umi yvyty ijetu'úvape: Ejei, ha ejeity para mbytépe.” Paulson Collection, 73, 74.
Elijah, John and Miller were and thus represent men that are called from the “more common” “vocations,” for “the men” who had formerly taught the truth ultimately “turn aside to human understanding, and mete out to deceived minds their own dish of fables.” The common men that are called will give “the sure application” of biblical prophecy as “God has given it.” Twice, in the passage Sister White identified “mountains” as “mountains of difficulty.” The work of these men included laying low “every mountain.” The work that is accomplished by the common men that were called from the plow of humble circumstances represents the work of identifying the correct biblical methodology in contrast with the dishes of human fables that is handed out by the theologians of the time.
Elías, Juan ha Miller ha upéicha rupi orrepresenta kuimba’e ohenóiva umi “tembiapo” “jepiveguágui”, pórke “umi kuimba’e” yma ombo’éva’ekue pe añetegua, ipahápe “ojevía yvypóra arandukápe, ha ome’ẽ tekove oñembotavývape hi’upyrã tee mombe’ugua’u rehegua.” Umi kuimba’e jepivegua ohenóiva ome’ẽta “pe aplicación katuetéva” profesía bíblica rehegua “Tupã ome’ẽ haguéicha.” Mokõi jey, pe pasáhepe Hermana White ombohéra “yvytykuéra” “yvytykuéra apañuãigui.” Koʼã kuimba’e rembiapo oikeva’ekue omboguejy hag̃ua “opaite yvyty.” Pe tembiapo ojejapóva umi kuimba’e jepiveguáre, ohenóiva’ekue arádogui tekove humilde reheve, orrepresenta pe tembiapo ojehechakuaa hag̃ua pe metodología bíblica hekopeteva, ojoavyhápe umi hi’upyrã mombe’ugua’u yvypóra rehegua umi teólogo upe árape ome’ẽvagui.
“The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same. His work is a type of the work that must be done in this age. Christ is to come the second time to judge the world in righteousness. The messengers of God who bear the last message of warning to be given to the world, are to prepare the way for Christ’s second advent, as John prepared the way for his first advent. In this preparatory work, ‘every valley shall be exalted, and every mountain shall be made low; and the crooked shall be made straight, and the rough places plain’ for history is to be repeated, and once again ‘the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it.’” Southern Watchman, March 21, 1905.
“Juan el Bautista rembiapo, ha umi ára pahápe osẽva Elías espíritu ha pu’akápe omombáy hag̃ua tavayguakuérape iñapátigui rembiapo, heta mba’épe peteĩcha. Hembiapo ha’e peteĩ ta’anga pe tembiapo ojejapova’erã ko árape. Cristo ouva’erã mokõiha jevy ohusga hag̃ua ko yvy tekojoja reheve. Tupã remimbou, oguerúva pe marandu pahaguéva ñemomarandu rehegua oñeme’ẽva’erã ko yvy ári, ombosako’iva’erã tape Cristo jeju mokõiha rehegua, Juan ombosako’i haguéicha tape ijeju peteĩha rehegua. Ko tembiapo ñembosako’ípe, ‘opa valle oñemopu’ãta, ha opa yvyty ha cerro oñemomichĩta; ha umi tape ikarẽva oñembojeguátata, ha umi tenda iñañaiteva oñemoĩta sãso’ỹre’ tembiasakue oñeha’arõ jey hag̃ua, ha jey peteĩve ‘Jehová mimbipa ojehechaukáta, ha opa so’o ohechata oñondive; Jehová juru voi he’i haguére upéicha.’” Southern Watchman, 21 de marzo de 1905.
The characteristics of the three reformers which was identified by Isaiah are that every valley shall be exalted, every mountain made low, the crooked shall be made straight and the rough places made plain. The way of the Lord that is prepared by exalting the valleys, laying low the mountains and making the crooked straight and rough places plain is the old paths.
Mbohapyhára reformadór rekoguete ohechakuaa vaʼekue Isaías haʼe koʼãva: opaite ñu rugua oñemopuʼãvaʼerã, opaite yvyty oñemomichĩvaʼerã, umi tape karẽ oñemboguata porãvaʼerã, ha umi tenda ikangy ha iñakãhatãva oñembojojávaʼerã. Pe Ñandejára rape oñembosakoʼíva ñu rugua mopuʼã rupive, yvyty momichĩ rupive, umi tape karẽ moĩ porã rupive ha umi tenda ikangy ha iñakãhatãva mbojoja rupive, haʼe umi tape yma guare.
The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:3–5.
Pe ñe'ẽ osapukáiva desiértope: Pembosako'i pe tape Ñandejárape guarã, pembyko porã pe tape guasu ñande Járape guarã yvy ojeiko'ỹhápe. Opa ñu rugua oñemopu'ãta, ha opa yvyty ha cerro oñemboguejyta; pe ikarẽva oñembyko porãta, ha umi tape iñakã'ỹva oiko hag̃ua peve. Ha Ñandejára mimbipa ojekuaaukáta, ha opa tekove ohecháta oñondivepa: Ñandejára juru niko upéicha he'i. Isaías 40:3–5.
When the quibbling Jews asked John the Baptist if he was the Elijah to come, he answered that he was not, but he then identified himself with the passage from Isaiah.
Umi judío kuéra oñeʼẽ rei ha oñemoñeʼẽ hag̃ua Juan el Bautista-pe haʼe hag̃ua pe Elías oútava, haʼe ombohovái ndahaʼeiha haʼe; upéi katu haʼe voi oñemoĩ porã Isaías pehẽngue reheve.
And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not; but confessed, I am not the Christ. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. John 1:19–23.
Ha kóva hína Juan rehegua, umi judío omondo jave pa’i ha levíta Jerusaléngui oporandu hag̃ua chupe: “Máva piko nde?” Ha’e omombe’u porã, ndoñembotovéi; síno omombe’u: “Che ndaha’éi pe Cristo”. Upéi oporandu hikuái chupe: “Mba’éiko upéicharõ? Nde piko Elías?” Ha he’i: “Nahániri”. “Nde piko pe maranduhára?” Ha’e ombohovái: “Nahániri”. Upémarõ he’i hikuái chupe: “Máva piko nde, rombohovái hag̃ua umi ore mbou va’ekuépe. Mba’épa ere ndejehe?” Ha’e he’i: “Che hína peteĩ osapukáiva yvy marãme: Pembosako’i porã Ñandejára rape, he’i haguéicha maranduhára Isaías”. Juan 1:19–23.
The preparation of the “way of the Lord” identifies the methodology that the angels guided Miller to understand and employ in order to prepare the biblical understanding of the “way” that men were to walk in. Every “mountain” was to be made low, for the mountains of biblical prophecy represents truths that at first glance are apparently too difficult to understand. To understand the glorious holy mountain of Daniel chapter eleven verse forty-five that the king of the north is attempting to conquer is understood by first identifying the literal glorious holy mountain in Jerusalem which prophetically defines the spiritual glorious holy mountain. To explain the mountain that is identified as Armageddon, which means mountain of Megiddo, one must go to literal Megiddo. The prophetic difficulties that are represented as difficult are removed when the principle that the beginning of a thing illustrates the end of a thing is employed.
Pe “tape Ñandejára” ñembosako’i ohechauka pe metodología umi ánhel kuéra omboguata hag̃ua Miller-pe ikatu hag̃uáicha ontende ha oiporu, ombosako’i hag̃ua pe entendimiento bíblico pe “tape” rehegua umi kuimba’e oguata va’erã hague pype. Opaite “yvyty” oñemomichĩ va’erã, pórke umi yvyty profecía bíblica-pe ohechauka añetegua kuéra, peteĩ jehecha tenondegua rupi, ha’etéva ijetu’ueterei hag̃uáicha oñentende. Oñentende hag̃ua pe yvyty marangatu ha mimbipáva Daniel kapítulo once, versíkulo cuarenta y cinco-pe, pe mburuvicha yvate gotyogua oñeha’ãva oñemomba’e hese, tekotevẽ ñepyrũrã ojehechakuaa pe yvyty marangatu ha mimbipáva literal Jerusalén-pe, upéva proféticamente omyesakãva pe yvyty marangatu ha mimbipáva espiritual. Oñemyesakã hag̃ua pe yvyty ojehechaukáva Armagedón ramo, he’iséva Meguído yvyty, tekotevẽ ojeho pe Meguído literal-pe. Umi mba’e ijetu’úva profecía rehegua ojehechaukáva hasy hag̃uáicha oñentende hag̃ua, ojeipe’a jave oñembohapévo pe principio he’íva peteĩ mba’e ñepyrũha ohechaukaha upe mba’e paha.
The methodology represented by Isaiah and referenced by John and set forth by Miller exalts every valley. Whether it be the “valley of vision” in Isaiah twenty-two, the “valley of dead bones” in Ezekiel or the “valley of Jehoshaphat” in the book of Joel the methodology that is based upon the correct understanding of Christ’s character as represented as Palmoni the Wonderful Numberer in Millerite history, or as Alpha and Omega the wonderful linguist in our history is what exalts the prophetic truths that are represented in the “valleys” of God’s Word.
Pe metodología ojehechaukáva Isaías ha oñeñe'ẽva rehe Juan ha omyesakãva Miller omopu'ã yvate opa valle. Taha'e pe “valle de visión” oĩva Isaías mokõipa mokõi-pe, pe “valle de huesos secos” Ezequiel-pe térã pe “valle de Josafat” Joel kuatiañe'ẽme, pe metodología oñemopyendáva Cristo reko porã añeteguápe, ojehechaukaháicha Palmoni ramo, pe Papaha Hechapyrãva, tembiasakue Millerita-pe, térã Alpha ha Omega ramo, pe ñe'ẽnguéra rehegua hechapyrãva, ñane rembiasakuépe, ha'e upe omopu'ã yvate umi añetegua profétika ojehechaukáva umi “valle” Tupã Ñe'ẽme.
The crooked things that are to be made straight and the rough places that are made plain represents the work of correcting the customs and traditions that are employed by a Laodicean priesthood to uphold their poisoned dishes of fables. The work of Elijah is specifically identified as representing the correct biblical methodology in opposition to the fables of the theologians and priests. That work is accomplished by “common men,” not by the educated priests and theologians. Within the prophetic characteristics of these three witnesses is also the simple fact that the Elijah to come will be a man.
Umi mba’e ikarẽva ojejapova’erã hag̃ua peteĩcha ha umi tenda ijetu’úva ojejapóva hag̃ua sãso he’ise pe tembiapo oñemyatyrõ hag̃ua umi jepokuaa ha tekotevẽ yma guaréva oipurúva peteĩ saserdósio Laodiceagua omombarete hag̃ua iña’ẽngatu ñanembyai hag̃uáicha umi tembiasakue ky’ávape. Elías rembiapo ojehechauka porãite hag̃uaha upéva hína pe tape porã Bíblicopegua, oñemoĩva umi teólogo ha saserdóte rembiguái tembiasakue’i rehe. Upéva ojejapo “kuimba’e kuéra común” rupive, ndaha’éi umi pa’i ha teólogo oñemoarandúva rupive. Ko’ã mbohapy testígo profétiko rechaukaha apytépe oĩ avei pe añetegua isensíllova: pe Elías oútava ha’eva’erã peteĩ kuimba’e.
That observation might seem unimportant, but as the theologians of Adventism seek to uphold their fables, they have taken a passage from Sister White where she speaks in the future tense about a man that would come in the spirit and power of Elijah and they add their own fable of explanation and insist that Sister White was speaking of herself.
Pe jehechakuaa ikatu ojehecha ndahaʼéiha tuichaiterei mbaʼe, péro Adventismo remimboʼehára teológokuéra, oñehaʼãvo omopuʼã hag̃ua iñeʼẽngúra, ojapyhy peteĩ pasáhe Sister White rembiapokuégui, upépe haʼe oñeʼẽ hag̃ua tenonderãme peteĩ kuimbaʼe rehe, oútava Elías espíritu ha pokatu reheve, ha hiʼarikuéra omoĩ hikuái imbaʼeteéva ñeʼẽngúra peteĩ myesakãrã ramo, ha opyta hatã heʼívo Sister White oñeʼẽ hague ijehe voi.
“Prophecy must be fulfilled. The Lord says: ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord.’ Somebody is to come in the spirit and power of Elijah, [See appendix.] and when he appears, men may say: ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’
“Marandu porã ojehupytyva’erã. Ñandejára he’i: ‘Péina, che amondo peẽme Elías maranduhára guasu, oúta mboyve Ñandejára ára guasu ha kyhyjéva.’ Oĩ va’erã peteĩ oúva Elías espíritu ha pokatupe, [Ehecha apéndice.] ha ha’e ojehechauka vove, tapicha ikatu he’i: ‘Nde ndekyre’ỹeterei, ndereikuaái remyesakã hag̃ua Ñandejára Ñe’ẽ hendaitépe. Tachejána amombe’u ndéve mba’éichapa rembo’e va’erã ne marandu.’”
“There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth. Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now.’ They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them.
“Oĩ heta ndaikatúiva ombojoavy Tupã rembiapo yvypóra rembiapógui. Che amombeʼúta pe añetegua Tupã omeʼẽháicha chéve, ha koʼág̃a haʼe, peẽ pesegíramo pejejavykuaa hag̃ua, perekóramo peteĩ espíritu joavy rehegua, arakaʼeve ndapeikuaamoʼãi pe añetegua. Jesús heʼi vaʼekue Hemimboʼekuérape: ‘Aguereko gueteri heta mbaʼe haʼéva peẽme, ha koʼág̃a ndaikatúi pegueroja.’ Haʼekuéra noĩri vaʼekue peteĩ tekópe omombaʼeguasu hag̃ua umi mbaʼe marangatu ha opaʼỹva; péro Jesús opromete omondotaha pe Consolador, omboʼétava chupekuéra opa mbaʼe, ha omanduʼátava chupekuéra opa mbaʼe Heʼi vaʼekue chupekuérare.”
“Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of heaven guide into all truth.” Testimonies to Ministers, 475, 476.
“Che pehẽnguéra, ndajahekorãi ñamoĩ hag̃ua ñande jerovia yvypórape. ‘Peheja pe yvypórape, ipytu oĩva itĩnguápe; mba’ére piko oñemomba’eguasu va’erã?’ Peẽ peñemoĩva’erã pende ánga ikangýva Jesús rehe. Ndaikatúi ñandéve ja’u pe yvu pe ñu guýpegua-gui, oĩ aja peteĩ yvu yvytýpe. Ñajaheja umi ysyrýi yvýre ohasáva; jajerovia pe yvu yvateveguáre. Oĩramo peteĩ punto añetegua rehegua ndapeikuaaporãiva, pende apytu’ũ ndojogueraháiva hese, pehapykuerigua, pemoñondive Tupã Ñe’ẽme Tupã Ñe’ẽ ndive, peguerojy pe añetegua yvykua pypuku Tupã Ñe’ẽ itáita ryepýpe. Peẽ peñemoĩva’erã pendejehe ha pene remiandu Tupã altar ári, peipe’a umi pene remiandu yma guive pejokopyre, ha peheja hag̃ua yvága Espíritu pende reraha opaite añetegua gotyo.” Testimonies to Ministers, 475, 476.
“Somebody is to come in the spirit and power of Elijah: These words have been mistakenly applied by some to some individual who it was thought would appear with a prophetic message subsequent to Mrs. White’s life and work. The three paragraphs comprising this article titled ‘Let heaven Guide’ are only a small portion of a talk given by Ellen White in Battle Creek, Michigan, the morning of January 29, 1890. As this was published in the the Review and Herald of February 18, 1890, it carried the title of ‘How to meet a Controverted Point of Doctrine.’ Other excerpts drawn from this article and used largely to fill out certain pages of this volume, may be found on pages 23, 104, 111, 119, 158, 278, and 386. The article has been reproduced in its entirety in Selected Messages 1:406–416, with the portion comprising the excerpt entitled ‘Let Heaven Guide’ appearing on pages 412 and 413. When the article is read in its entirety it becomes apparent that Ellen White, in this statement made just a little more than a year after the Minneapolis Conference to a group in Battle Creek, was speaking of her own ministry. Some had grown critical of her work. Note that in the paragraph preceding that which appears in this volume on page 475, Ellen White states:
“Oĩ oúta vaʼerã Elías espíritu ha pokatu reheve: Koʼã ñeʼẽ ojejapo vai rakaʼe peteĩ tapicháre, ojehechávo ojepensahaʼe hese ojehechaukáta hag̃ua peteĩ marandu profético Señora White rekove ha tembiapo rire. Umi mbohapy párrafo ojapóva ko artíkulo hérava ‘Toheja Yvága Toguata’ haʼe peteĩ michĩmínte peteĩ ñeʼẽmeʼẽgui Ellen White omeʼẽ vaʼekue Battle Creek, Michigan-pe, pyhareve jave 29 jasypateĩ 1890-pe. Kóva oñemoherakuãrõ guare Review and Herald 18 jasykõi 1890-pe, ogueraha vaʼekue pe título ‘Mbaʼéichapa oñembohovái vaʼerã peteĩ punto doctrinal ojepyʼapývape’. Ambue pehẽngue ojeipeʼáva ko artíkulogui ha ojeporúva heta hag̃ua omyenyhẽ hag̃ua ciertos kuatia rogue ko volúmenpe, ikatu ojejuhu kuatiarogue 23, 104, 111, 119, 158, 278 ha 386-pe. Pe artíkulo oñemoinge jey henyhẽmbaitépe Selected Messages 1:406–416-pe, ha pe pehẽngue oguerekóva pe excerpto hérava ‘Toheja Yvága Toguata’ ojehecha kuatiarogue 412 ha 413-pe. Oñemoñeʼẽvo pe artíkulo henyhẽmbaitépe, ojehechakuaa porã Ellen White, ko ñeʼẽmeʼẽme ojapóva saʼimi añoite peteĩ ary rire pe Conferencia de Minneapolis-gui peteĩ aty Battle Creek-pegua renondépe, oñeʼẽ hague imbaʼeteéva ministerio rehe. Oĩ vaʼekue okakuaáva crítica reheve hembiapo rehe. Emaña mbaʼéichapa pe párrafo oĩva mboyve upe osẽva ko volúmenpe kuatiarogue 475-pe, Ellen White heʼi:”
“‘We should come into a position where every difference will be melted away. If I think I have light, I shall do my duty in presenting it. Suppose I consulted others concerning the message the Lord would have me give to the people, the door might be closed so that the light might not reach the ones to whom God had sent it. When Jesus rode into Jerusalem, `the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; saying, blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. And some of the Pharisees from among the multitude said unto Him, master, rebuke thy disciples. And He answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out’ (Luke 19:37–40).
“‘Jaikuaava’erã peteĩ ñemoĩmbytépe opaichagua joavy oñemboyku hag̃ua. Che aikuaa ramo aguerekoha tesape, ajapóta che rembiaporã ahesakãvo upéva. Ñamoĩna che añemongeta ambuekuéra ndive pe marandu rehe Ñandejára oipotáva ame’ẽ tavayguakuérape, ikatu pe okẽ oñemboty hag̃ua pe tesape ani hag̃ua oguahẽ umi tapichápe Ñandejára omondo hague chupe. Jesús oike ramo guare Jerusalénpe, “opa umi temimbo’e aty oñepyrũ ovy’a ha omomba’eguasu Ñandejárape ñe’ẽ hatãme opa umi tembiapo tuicháva ohecha va’ekue rehe; he’ívo: Tojehovasa pe Mburuvicha guasu ouva Ñandejára rérape; py’aguapy yvágape, ha mbyte yvatevévape tekomimbipa. Ha oĩ fariséokuéra aty apytégui he’íva chupe: Mbo’ehára, eja’o nde remimbo’épe. Ha Ha’e ombohovái ha he’i chupekuéra: Ha’e peẽme, ko’ãva okirirĩ ramo, ita kuéra voi osapukáita pya’e” (Lucas 19:37–40).
“‘The Jews tried to stop the proclamation of the message that had been predicted in the word of God.’
«“Umi hudío oha’ã ojoko pe marandu ñemyasãi oñeprofetisa va’ekue Ñandejára Ñe’ẽme.”»
“Then she makes reference again to her own experience:
Upéi upévo ha’e ojapo jey ñe’ẽñemi heréva ijeheguiete hembiasakue rehe:
“‘Prophecy must be fulfilled. The Lord says, “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord” (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, “You are too earnest, you do not interpret the Scriptures in the proper way.”—Selected Messages, volume 1, 412.
“‘Oñehẽngue marandu ojejapopava’erã. Ñandejára he’i: “Péina, che amondo peẽme Elías maranduhárape Ñandejára ára guasu ha kyhyjehýpe ou mboyve” (Malaquías 4:5). Oĩva’erã peteĩ oúva Elías espíritu ha pokatupe, ha ojehechaukávo, tapicha ikatu he’i: “Nde ningo ndekyre’ỹeterei, ndereikuaaukái hag̃ua Ñandejára Ñe’ẽryru hekopete.”—Selected Messages, volumen 1, 412.
“That she was referring to her own experience is also made clear from the paragraph which follows, in which she declares:
“Ha’e oñe’ẽ hague avei imba’eteete rehe ojekuaaukave porã pe párrafo upe rire ouvévape, upépe ha’e he’i:
“‘I shall tell the truth as God gives it to me….’” Appendix to Testimonies to Ministers.
“‘Amombeʼúta pe añetegua Ñandejára omeʼẽháicha chéve….’” Apéndice de Testimonies to Ministers.
The fact that Ellen White had to address the fables of the theologians and leaders of her time period provides no evidence that she was identifying herself as the “man” that would come in the future in the spirit and power of Elijah. Where is any evidence of Ellen White’s many opponents within Adventism that attack the method of biblical application she employed? Where was she ever told “you do not interpret the Scriptures the proper way”? She clearly identifies that there would be a movement of people at the end of the world that would be empowered by the spirit and power of Elijah, and there is no legitimate way to suggest that she thought that movement of the loud cry of the third angel was happening at the time she prophesied of the future manifestation of the power of Elijah. The Laodicean Adventist theologians would have their flock believe that Sister White was “making reference” to “her own experience” as a fulfillment of the prophet Elijah that would be sent before the great and dreadful day of the Lord.
Pe hechakuaa Ellen White oikotevẽ hague ombohovái hag̃ua umi mombe’ugua’u umi teólogo ha mburuvichakuéra imba’éva itiempope nome’ẽri mba’eveichagua prueba ha’eha ojehechakuaáva ijehe “kuimba’e” ramo ou va’erãva tenonderãme, Elías espíritu ha pokatu reheve. Moõpa oĩ mba’eveichagua prueba umi heta Ellen White rovái Adventismo ryepýpe oguerekóva, ha ombohováiva pe tape ojeporúva chupe Escritura-kuéra aplicación bíblica rehe? Araka’e piko oñeñe’ẽ kuri chupe: “nde nereinterpretái umi Escritura hekoitépe”? Ha’e hesakã porã omombe’u oĩtaha peteĩ movimiento tapicha rehegua ko yvy paha gotyo, oñemombaretétava Elías espíritu ha pokatu rupive, ha ndaipóri tape legítimo ikatúva oñemoĩ hag̃ua ha’e opensaha kuri pe movimiento tercer ángel sapukái hatãva rehegua oikoha upe tiempope, ha’e oprofetisa ramo guare pe ojehechaukátava tenonderãme Elías pokatu. Umi teólogo adventista Laodiceagua oipota ijatykuéra oguerovia Hermana White “ojapo hague referencia” “hembiasakue tee rehe” peteĩ cumplimiento ramo profeta Elías rehegua, pe oñemondótava pe ára guasu ha kyhyjepáva Ñandejára mba’éva mboyve.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord. Malachi 4:5.
Péina, amondóta peẽme Elías maranduhára, ou mboyve Ñandejára ára guasu ha kyhyjevéva. Malaquías 4:5.
One prophetic characteristic of Elijah as a symbol is that he presents a biblical methodology that opposes the fables of a priesthood that dishes out fables of customs and traditions. His work of preparing the way (this is the way, walk ye in it) is accomplished with the biblical methodology that opposes the teachings of a corrupted priesthood. And according to the three witnesses of Elijah, John the Baptist and Miller; accompanied with Sister White’s testimony of the then future appearing of Elijah, he will be a man, not a woman. When the methodology of Palmoni and Alpha and Omega is correctly understood, it is recognized not simply a set of biblical rules for interpreting the Scriptures, but as a transcript of Christ’s character, which is His glory.
Peteĩ característica profética Elías rehegua, símbolo ramo, haʼe hína ohechauka peteĩ metodología bíblica oñemoĩva umi fábula rehegua peteĩ sacerdocio omeʼẽva fábula-kuéra jepokuaa ha tradición rehegua. Hembiapo tape mboyve ñembosakoʼi rehegua (“kóva hína pe tape, peguata ipype”) ojejapo pe metodología bíblica rupive oñemoĩva peteĩ sacerdocio oñembyaíva mboʼepy rehe. Ha Elías, Juan el Bautista ha Miller rehegua mbohapy testígo heʼíva rupive, oñondive pe testimonio Hermana White omeʼẽva upe guive oúta vaʼekue Elías jehechauka rehegua, haʼe vaʼerã peteĩ kuimbaʼe, ndahaʼéi peteĩ kuña. Ág̃a pe metodología Palmoni ha Alfa ha Omega rehegua oñentende porã jave, ojekuaa ndahaʼéi añónte peteĩ aty tembiapoukapy bíblica Escritura-kuéra ñemyesakãrã, síno peteĩ transcripción Cristo rekokatu rehegua, ha upéva hína Igloria.
And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:5.
Ha ojekuaaukáta Ñandejára mimbipa, ha opa yvypóra ohecháta oñondivepa: Ñandejára juru niko upéicha he'i. Isaías 40:5.
Christ’s very character is represented by the methodology to be employed in understanding His Word, for He is the Word.
Cristo reko tee ojehechauka pe tape ojeporavova’erã ojeikuaa hag̃ua Iñe’ẽ, ha’e niko pe Ñe’ẽ.
“The law of God in the sanctuary in heaven is the great original, of which the precepts inscribed upon the tables of stone and recorded by Moses in the Pentateuch were an unerring transcript. Those who arrived at an understanding of this important point were thus led to see the sacred, unchanging character of the divine law. They saw, as never before, the force of the Saviour’s words: ‘Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law.’ Matthew 5:18. The law of God, being a revelation of His will, a transcript of His character, must forever endure, ‘as a faithful witness in heaven.’ Not one command has been annulled; not a jot or tittle has been changed. Says the psalmist: ‘Forever, O Lord, Thy word is settled in heaven.’ ‘All His commandments are sure. They stand fast for ever and ever.’ Psalm 119:89; 111:7, 8.” The Great Controversy, 434.
“Pe Léi Ñandejára rehegua pe santuario yvágape oĩva ha’e pe tenondegua tuichavéva, upévagui umi mbo’eapopyre ojehaíva’ekue itápe, ha Moisés omboguapýva’ekue Pentateuco-pe, ha’e peteĩ kuatiañe’ẽ hekopete ha ndojavýiva. Umi oguahẽva’ekue ko punto iñimportantetereívape hesakã hag̃ua, upéicha ojejegueraha ohecha hag̃ua pe teko marangatu ha ndojepokomo’ãiva pe léi divina rehegua. Ha’ekuéra ohechakuaa, araka’eve’ỹ ramo guáicha, pe Mbohapehára ñe’ẽ mbarete: ‘Ohasa peve yvága ha yvy, ni peteĩ jota térã peteĩ tĩtulo ndohasamo’ãi araka’eve pe léigui.’ Mateo 5:18. Pe léi Ñandejára rehegua, ha’égui peteĩ jehechauka Ivoluntad rehegua, peteĩ kuatiañe’ẽ Ikarakter rehegua, opytáta opa ára g̃uarã, ‘ojeguerekóva testígo jerovia hag̃ua yvágape.’ Ni peteĩ mandamiénto jepe ndojeipe’ái; ni peteĩ jota térã tĩtulo jepe ndemoambuéi. He’i pe salmista: ‘Pára siémpre, Jehová, nde ñe’ẽ oñemopyenda yvágape.’ ‘Maymáva Imandamiénto oĩ porã. Oñemombarete opa ára g̃uarã ha tapiaite.’ Salmo 119:89; 111:7, 8.” The Great Controversy, 434.
Just as the ten commandments are an unchangeable transcript of Christ’s character, so too are the rules of prophetic interpretation a transcript of His character.
Oîcha umi mandamiénto pa peteĩ ñeʼẽmondoha ndaikatúiva iñemoambue Cristo rekove rechaukaha, upéicha avei umi tembiapoukapy marandu profétikova ñemyesakãrã rehegua haʼe peteĩ rechaukaha Hekovegua.
“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.
“Jaikuaava’erã ñandejehegui voi mba’épa pe cristianismo, mba’épa pe añetegua, mba’épa pe jerovia ñande jajapopyréva, ha mba’éichapa umi regla oĩva Biblia-pe — umi regla ñandéve ome’ẽva pe mburuvicha guasuvéva. Heta oĩ ogueroviáva ndaipóri hag̃ua peteĩ razón omoĩ hag̃ua ipyenda ijereoviápe, ha ndaipóri porã hag̃ua prueba suficiente pe añeteguáre. Oñepresentáramo peteĩ idea oñemoĩporãva hendivekuéra remimo’ã yma guarépe, pya’e voi oĩ omoneĩ hag̃uáicha. Ndaikatúi oñemoarandu mba’érehepa oiko peteĩ mba’e ha mba’éichapa upéva ogueru ambue mba’e, ha ijerovia ndorekói peteĩ pyenda añetehápe guare; ha pe ára jehasa’asy jave, ojuhúta hikuái omopu’ã hague hoga yvyku’íre.
“He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced his own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.
“Pe oĩva hekopete iñarandumi ko’áĝagua ndojekupytyporãiva Ñandejára Ñe’ẽme, ha oimo’ãvo kóva ha’eha iñesalvasión-pe ĝuarã iporãva, opytu’u peteĩ ñembotavýpe oporojukávape. Heta oĩ ndojehekombo’éiporãiva Ñandejára Ñe’ẽme oĩva apañuãi rehegua rupi, ikatu hag̃uáicha ohechakuaa jejavy, ha okastiga opaite tekokatu’ỹ ha jerovia reí oñemboguapýva añetéicha. Satanás omoinge ijeheguiete umi temimo’ã ñemomba’eguasúpe Ñandejárape, ombyai hag̃uáicha pe marandu porã Cristo rehegua isãsõ ha ndahasýiva. Hetaite umi he’íva ogueroviaha ko’áĝagua añetegua, ndoikuaái mba’épa pe jerovia oñeme’ẽ va’ekue peteĩ jeýnte umi marangatupe ĝuarã—Cristo pende pype, pe tesape’arã tekove mimbipáva rehegua. Oimo’ã hikuái oñangarekoha umi ypykue rembiasakue rechaukaha rehe, ha katu haku’ỹ ha ndopytái mba’ére. Ndoikuaái mba’épa he’ise ombojoaju hag̃ua ijehupytyrãme ha oreko hag̃ua pe mborayhu ha jerovia rekoporã añete. Ndaha’éi hikuái umi omboja’aróva ipyahúva Ñandejára Ñe’ẽ rehe, síno ate’ỹ ha noñatendéiva. Oñepyrũ jave iñambue hag̃ua temimo’ã Ñandejára Ñe’ẽ ayvu rehe, ko’ãva ndohapykuehóiva estudio peteĩ mba’erãme ĝuarã ha ndojekuaaporãiva mba’érepa oguerovia, ojehekýi añeteguágui. Jaikotevẽ ñamoĩ hatã opaite tapicha renondépe pe tekotevẽ ojekuaase hag̃ua kyre’ỹme pe añetegua yvagagua, ikatu hag̃uáicha oikuaa añetehápe pe ha’éva añetegua. Oĩ he’íva oguerekoha heta kuaa, ha oñandu porã ijeheguiete heko rehe, péro ndaipórivéima ipypekuéra kyre’ỹ tembiapópe ĝuarã, ndaipórivéima mborayhu hakuáva Ñandejára rehe, ni umi ánga Cristo omanóva hesekuéra rehehápe, ha’ete ku araka’eve ndoikuaáiva’ekue Ñandejárape. Noleéi hikuái la Biblia [ikatu hag̃uáicha] omoañete ijeheguietepe pe iporãvéva ha hekove porãvéva iñangakuérape ĝuarã. Noñandúi hikuái kóva ha’eha Ñandejára ñe’ẽ oñe’ẽva hína chupekuéra. Péro, ñantende porãse ramo pe tape ñesalvasión rehegua, jahechase ramo pe kuarahy tesape porãme tekojoja rehegua rendyta kuéra, tekotevẽ jahecha hag̃ua Ñandejára Ñe’ẽ peteĩ mba’erãme ĝuarã, mba’ére piko umi promésa ha profesía oĩva la Bíbliape omyesakã porã pe mimbipa pe plan divíno ñepysyrõ rehegua ári, umi añetegua tuicháva ndontendeporãiva gueteri.” The 1888 Materials, 403.
To genuinely be a Christian means to be like Christ. The passage identifies that we “should know for ourselves what constitutes Christianity.” It says we “should know” “what is truth.” We “should know” “what is the faith that we have received.” We should know “what are the Bible rules—the rules given us from the highest authority.” To be Christlike requires knowing what the Bible rules are that were given us from the highest authority. Without those rules we cannot be Christlike, for the rules given by the highest authority are a transcript of His character.
Añetépe hag̃ua peteĩ cristiano he’ise jaiko Cristo-icha. Ko pasáhe ohechauka tekotevẽha “jaikuaa hag̃ua ñandete voi mba’épa omoheñói cristianismo”. He’i “jaikuaava’erã” “mba’épa añetegua”. “Jaikuaava’erã” “mba’épa pe jerovia ñande ñamog̃uahẽ va’ekue”. Jaikuaava’erã “mba’éichapa umi regla bíblica—umi regla ñandéve oñeme’ẽva’ekue pe autorida ijyvatevévagui”. Jaiko hag̃ua Cristo-icha tekotevẽ jaikuaa mba’éichapa umi regla bíblica oñeme’ẽva’ekue ñandéve pe autorida ijyvatevévagui. Umi regla’ỹre ndaikatúi jaiko Cristo-icha, umi regla pe autorida ijyvatevéva ome’ẽva’ekue ningo ha’e peteĩ ñemboguapy ijekopia hag̃ua Hekokatu.
Another characteristic of Elijah is the work of preparing the way for the messenger of the covenant. Elijah represents the work that is accomplished during a history when a former chosen people are being passed by and a new chosen people are simultaneously being chosen. The history represents a purification process that produces a people who are represented as a pure offering, in contrast with the former impure chosen people.
Ambue tekoete Elías rehegua ha’e pe tembiapo ombosako’íva tape pe maranduha ñe’ẽme’ẽ rehegua peguarã. Elías ohechauka pe tembiapo ojejapóva peteĩ tembiasakue aja, upérõ peteĩ tetã yma ojeiporavo va’ekue ojehasávo ykére, ha peteĩ tetã pyahu ojeiporavo jey hína upe jave avei. Pe tembiasakue ohechauka peteĩ ñemopotĩ rape, oguenohẽva peteĩ tetã ojehechaukáva peteĩ ofrénda ipotĩ hag̃uáicha, ojoavy hag̃uáicha pe tetã yma ojeiporavo va’ekue, ky’a va’ekue rehe.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Péina, che amondóta che mensahára, ha haʼe ombosakoʼíta tape che renondépe; ha Ñandejára, peẽ peka hag̃ua, oúta pyaʼe hekoty marangatuhápe, upéva haʼe pe ñeʼẽmeʼẽ maranduhára, peẽ pevyʼaha hese: péina, haʼe oúta, heʼi Ñandejára ipuʼakapáva. Péro máva ikatúta opyta hag̃ua ijajúrape ára? ha máva opuʼãta ojehechaukávo? Haʼe niko ojogua tata omopotĩvape, ha ojogua avei jabón omopotĩva aope. Ha oguapýta omopotĩ hag̃ua ha omarangatu hag̃uáicha pe pláta; ha omopotĩta Leví raʼykuérape, ha omopotĩmbáta chupekuéra óro ha plátaicha, ikatu hag̃uáicha omeʼẽ Ñandejárape ofrénda tekojoja reheve. Upéi Judá ha Jerusalén ofrénda ogustáta Ñandejárape, yma guaréicha, ha ary ymaguaréicha. Malaquías 3:1–4.
John the Baptist prepared the way for Christ to suddenly come and cleanse His temple. The cleansing of the temple at the beginning and ending of Christ’s ministry was a fulfillment of Malachi chapter three. John was the messenger that prepared the way for the messenger of the covenant to purify the sons of Levi.
Juan Bautista ombosakojera Cristo ou mboyve ou hag̃ua pya’e ha omopotĩ hag̃ua Itupaópe. Pe ñemopotĩ ojejapo vaekue tupaope Cristo ministerio ñepyrũme ha ipahápe, upéva ha’e peteĩ ñembyaje Malaquías mbohapyha kapítulopegua. Juan ha’e vaekue pe mensahéro ombosakojeráva tape pe pacto Mensahéro ou hag̃ua omopotĩ hag̃ua Leví ra’ykuérape.
“In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts. In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘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.’ Malachi 3:1–3.” The Desire of Ages, 161.
“Pe tupaó ñemopotĩme, Jesús oikuaaukáva’ekue Imba’apoha Mesías ramo, ha oike hag̃ua hembiapópe. Pe tupaó, oñemopu’ãva’ekue Ñandejára Reñoi Marangatu renda-rã, oñemoĩva’ekue temimbo’erã Israel-pe g̃uarã ha avei ko yvy arapýpe g̃uarã. Araka’e guive, opa ára guive, Ñandejára rembiapoukapy va’ekue opa mba’e ojejapova’ekue, pe serafín hesakã ha marangatu guive yvypóra peve, toiko hag̃ua peteĩ tupaó Oikovéva Ipype hag̃ua pe Apohare. Angaipa rupi, yvypóra ndoikovéi véima tupaó ramo Ñandejárape g̃uarã. Ipyhũmby ha iky’a va’ekue mba’e vai rupi, yvypóra korasõ ndahechaukavéi pe Tupãgua Gloria. Ha Tupã Ra’y oñemoandúva’ekue yvypórape rupi, yvágape guarã rembipota oñehupyty. Ñandejára oiko yvypórape, ha poriahuvereko salvadora rupi yvypóra korasõ oiko jey Chupe g̃uarã Itupaó. Ñandejára oipotava’ekue pe tupaó Jerusalénpe toiko meme hag̃ua techaukaha pe poravopyre yvate ojepe’áva opa ángape g̃uarã. Ha umi judío noikũmbýi va’ekue pe óga he’iséva, ha’e kuéra oma’ẽ hag̃uáicha hese tuicha jejopy reheve. Ndojeme’ẽi hikuái ijehegui tupaó marangatu ramo pe Espíritu Divínope g̃uarã. Umi korapy tupaópegua Jerusalénpe, henyhẽva pe ñemuharã kyre’ỹ ha sarambi ñe’ẽryru reheve, ohechauka añetépe pe korasõ tupaó, iky’áva tembiasakue vai ha ñemimo’ã ky’a oĩgui ipype. Omopotĩvo pe tupaó umi ohupytyséva ha ovendéva ko yvy arigua-gui, Jesús oikuaauka Imba’apoha omopotĩ hag̃ua korasõ angaipa ky’agui,—umi yvy arigua mba’epota, umi ojehayhúva voi rembipota vai, umi jepokuaa ivaíva, ombyaíva pe ánga. ‘Pe Ñandejára, peẽ pehekáva, sapy’aitépe outa Itupaópe, pe Maranduhára Ñe’ẽme’ẽmegua, peẽ pende rorýva hese: péina, Ha’e ou, he’i Ñandejára ipu’akapáva. Ha máva piko ikatúta oĩ mbarete Ijuha ára? ha máva piko opu’ãta ojehechaukávo Ha’e? Ñandejára niko ojogua pe tata omopotĩvape ha pe jabõ omopotĩva aopeguáicha: ha oguapýta peteĩ omopotĩva ha omongy’áva plátaicha: ha omopotĩta Leví ra’ykuérape, ha omongy’áta chupekuéra óro ha plátaicha.’ Malaquías 3:1–3.” The Desire of Ages, 161.
John the Baptist was the messenger that prepared the way for Christ to suddenly come and cleanse His temple, and William Miller accomplished the same work of preparation for Christ to suddenly come to the Most Holy Place on October 22, 1844.
Juan el Bautista vaekue pe mensahéro ombosako’íva tape Cristo ou hag̃ua sapy’aitépe ha omopotĩ hag̃ua Itémplo; ha William Miller ojapo avei upe tembiapo ñembosako’i rehegua Cristo ou hag̃ua sapy’aitépe Pe Tenda Santísimope 22 de octubre de 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 Santísimope, pe santuario ñemopotĩrã rehehápe, ojehechaukaháicha Daniel 8:14-pe; pe Yvypóra Ra’y ou hag̃ua pe Ára Ymaguaréva rendápe, ojehechaukaháicha Daniel 7:13-pe; ha Ñandejára ou hag̃ua Itémplope, oikuaaukava’ekue Malaquías, ha’e umi peteĩchagua tembiapokue jehechauka; ha kóva avei ojehechauka pe noviotaha ouháicha pe ñemendápe, Cristo omombe’uháicha umi diez kuñataĩ parábolape, Mateo 25-pe.” The Great Controversy, 426.
John and Miller typified the cleansing represented by Malachi that is now being accomplished in our current history.
Juan ha Miller ohechauka typifíkamente pe mopotĩrã ojehechaukáva Malaquíaspe, ko'ág̃a ojejapohína ñane rembiasakue ko'ãgaguápe.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
“Pe proféta he’i: ‘Ahecha ambue ánhel oguejy yvágagui, oguerekóva tuicha pokatu; ha yvy henyhẽ ijáraresape rehe. Ha osapukái mbarete peteĩ ñe’ẽ hatãme, he’ívo: Ho’a, ho’a Babilonia guasu, ha oiko ñaña-ángelkuéra róga’ (Apocalipsis 18:1, 2). Kóva hína pe marandu voi oñeme’ẽva’ekue pe mokõiha ánhel rupive. Ho’a Babilonia, ‘ha’e omongaru haguére opa tetãnguérape pe víno ipochyva hekovia vai rehegua’ (Apocalipsis 14:8). Mba’épa upe víno?—Iporavovaíva’ỹva hembo’epykuéra. Ha’e ome’ẽ va’ekue yvórape peteĩ sábado japu pe cuarto mandamiento Sábado rendaguépe, ha ombojoapy jey pe japu Satanás peteĩhaite omombe’u va’ekue Evape Edénpe—pe ánga omanóva’ỹha ijehegui. Heta ambue jejavy ojepyso mombyry ha tuicha, ‘ombo’évo tembiapoukapyrãramo yvyporakuéra mandamiénto’ (Mateo 15:9).”
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Oñepyrũvo Jesús hembiapo público, omopotĩ pe Templo iñemongy’ápe sacrílega-gui. Hembiapo pahápe apytépe oĩ pe mokõiha ñemopotĩ Templo rehegua. Upéicha avei, pe tembiapo pahápe oñeme’ẽ hag̃ua mundo-pe pe ñemomarandu, mokõi ñehenói iñambuéva oñeme’ẽ umi iglesia-kuérape. Pe marandu mokõiha ánhel rehegua he’i: ‘Babylonia ho’a, ho’a, upe táva guasu, oporombo’u rupi opa tetãnguérape itavykuéra pochy vino-gui’ (Revelation 14:8). Ha pe sapukái hatãme pe marandu mbohapyha ánhel rehegua, oñehendu peteĩ ñe’ẽ yvágagui he’íva: ‘Pesẽ chugui, che retãyguakuéra, ani hag̃ua peike hendive hembiapo vaípe, ha ani hag̃ua pehupyty umi mba’asy vai oúva hi’ári. Ipekadokuéra niko oguahẽ yvágape, ha Tupã imandu’a hembiapo vaikuére’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
The two temple cleansings of Christ’s ministry, and the two temple cleansings of the Millerite history, were fulfillments of Malachi chapter three and point forward to the two temple cleansings that began on September 11, 2001 when the great buildings of New York City were thrown down by a touch of God, and the mighty angel of Revelation eighteen descended to lighten the earth with his glory. Among other things this disproves the dish of fables offered by Adventism’s Laodicean theologians who claim Ellen White was the Elijah prophet that would come before the great and dreadful day of the Lord. The temple cleansing that takes place when the angel of Revelation eighteen descends began eighty-six years after Ellen White was laid to rest.
Mokõi ñemopotĩ Tupaópe Cristo ministerio-pe, ha mokõi ñemopotĩ Tupaópe tembiasakue Millerita-pe, ojehu vaʼekue hína Malaquías kapítulo mbohapy ñembotuichaháicha ha ohechauka tenonderã mokõi ñemopotĩ Tupaópe oñepyrũ vaʼekue 11 jasyporundy 2001-pe, umi óga tuichaitéva Táva Nueva York-pegua oñembyaírõ guare Tupã pokatu rupive, ha pe ángel mbarete Apocalipsis dieciocho-pegua oguejy hag̃ua omyesakã yvy tuichakue heko mimbipáva reheve. Ambue mbaʼe apytépe, kóva ombotove pe tembiʼu mombeʼuguaʼu rehegua oikuaveʼẽva Adventismo teólogo-kuéra Laodicea-pegua, heʼíva Ellen White hague pe proféta Elías oútava Ñandejára ára guasu ha kyhyje hag̃ua mboyve. Pe ñemopotĩ Tupaópe oikóva pe ángel Apocalipsis dieciocho-pegua oguejy vove, oñepyrũ kuri ochenta y seis ary rire Ellen White oñeñotỹ rire.
John the Baptist and his disciples, Miller and the Millerites and Future for America represent the messengers that prepare the way for the messenger of the covenant to suddenly come to His temple and cleanse it from its sacrilegious profanation.
Juan el Bautista ha idisipulokuéra, Miller ha umi Millerita, ha Future for America ohechauka umi maranduhára ombosako’íva tape pe maranduhára pe pactopegua ou hag̃ua sapy’aitépe Itémplope ha omopotĩ hag̃ua ichugui iprofanasión sacrílega.
Elijah as a symbol represents a man. He represents a man called from the common walk of life and not a priestly theologian. His ministry presents the correct biblical methodology, which are the rules given by the highest authority. His ministry is in confrontation with the current Laodicean priesthood’s methodology of fables, customs and traditions. He prepares the way for a cleansing process that raises up a new chosen people from the remains of a chosen people that are passed by. The cleansing process is set within the context of happening suddenly.
Elías, peteĩ símbolo ramo, ohechauka peteĩ kuimba’épe. Ha’e ohechauka peteĩ kuimba’e oñehenóiva tekove jepiveguápe guive ha ndaha’éi peteĩ teólogo saserdotál. Iministerio ohechauka pe metodología bíblica añetéva, ha’éva umi norma ome’ẽva pe autoridad ijyvatevéva. Iministerio oĩ ñorairõme pe metodología rehe ko’ág̃agua sacerdocio Laodiceagua rehegua, umi mombe’ugua’u, jepokuaa ha tradición rehegua. Ha’e ombosako’i tape peteĩ proceso ñemopotĩrãme g̃uarã, omoñepyrũva peteĩ tetã pyahu ojeporavóva umi hembýva apytégui peteĩ tetã ojeporavóvagui ojehejareívagui. Pe proceso ñemopotĩ rehegua oñemoĩ pe contexto-pe oikótaha pya’eterei hag̃uáicha.
Elijah also represents a ministry and a work that God specifically establishes and identifies as the exclusive ministry of God.
Elías avei ohechauka peteĩ ministerio ha peteĩ tembiapo Tupã omopyenda ha ombojoaju hag̃ua hekoitépe ministerio ijojahaʼỹva Tupãgui.
We will demonstrate this in the history of the Millerites in the next article.
Rombohechaukáta kóva umi Millerita rembiasakue rupive pe artíkulo oúvape.
And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. 1 Kings 18:36.
Ha ojehuvo ka’aru mboyve ojeikuave’ẽ jave pe sacrificio ka’arupegua, Elías maranduhára oñemboja ha he’i: Ñandejára Tupã Abraham, Isaac ha Israel Jára, tojekuaáke ko ára ndehaeha Tupã Israélpe, ha chehaeha nde rembiguái, ha ajapo hague opa ko’ã mba’e ne ñe’ẽ rupive. 1 Reyes 18:36.