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 oiko hag̃ua ka’aru mymbajuka kuave’ẽrã, Elías maranduhára oñemboja ha he’i: Ñandejára Tupã Abraham, Isaac ha Israelgua, tojekuaa ko árape nde ha’eha Tupã Israélpe, ha che ha’eha nde rembiguái, ha ajapo hague opa ko’ã mba’e nde ñe’ẽ rupi. 1 Reyes 18:36.
We have been identifying the characteristics of Elijah as a symbol. One of those characteristics is that the ministry and message of Elijah, John the Baptist and William Miller were instruments of judgment. Their message was used by the Lord to test their respective histories. Jesus said that if He had not come, then the quibbling Jews would have had no sin.
Roime hína ojejuhu hag̃ua Elías rekove rechaukaha peteĩ símbolo ramo. Peteĩ umi rechaukaha apytégui ha’e pe ministerio ha pe marandu Elías, Juan el Bautista ha William Miller rehegua oikohague tembipuru juicio-rã. Iñe’ẽmondo ojeporu vaʼekue Ñandejára rehegui ojehecha hag̃ua ha oñehaʼã hag̃ua umi iñarandupykuéra mbaʼekuaarã. Jesús heʼi vaʼekue ndaúririre ou, umi judío oñembotavy ha omoañeteʼỹva ndoikuaamoʼãiha pekádo.
If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. John 15:22.
Che aju ndajúirire ha añe’ẽ rire chupekuéra, ndoikói vaʼerãmoʼã angaipa hiʼarikuéra; koʼág̃a katu ndoguerekovéima mbaʼeve omoʼã hag̃ua iñangaipa. Juan 15:22.
Ezekiel identifies the same principle for the quibbling Jews of his history.
Ezequiel ohechauka upe principio peteĩchagua umi judío oñemoĩva ñe’ẽreíva itembiasakuepe g̃uarã.
For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:4, 5.
Ha’ekuéra niko mitã tie’ỹ ha py’a hatãva. Ha che romondo hendápekuéra; ha ere va’erã chupekuéra: Péicha he’i Ñandejára Tupã. Ha ha’ekuéra, ohendúta térã ndohendusemo’ãi, (ha’ekuéra niko peteĩ ogaygua pu’akáva), upéicharõ jepe oikuaáta oĩ hague peteĩ maranduhára tupãgui ouva’ekue ijapytépekuéra. Ezequiel 2:4, 5.
The symbolism of Elijah includes his role as an instrument of judgment.
Elías simbolismo oikeve avei ha’eha peteĩ tembiporu tekombojovake rehegua.
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:
“Umi oñemomba’éva omyasãi hag̃ua pe mbohapyha ánhel rembiapoukapy oikundaha Ñandejára Ñe’ẽme upe tembiaporã rapére túva Miller omoguahẽ haguéicha. Pe aranduka michĩ héravape Views of the Prophecies and Prophetic Chronology, túva Miller ome’ẽ ko’ã tembiapoukapy isãsóva, iñarandúva ha iñimportánteva oñemoarandu hag̃ua Biblia rehe ha oñehesa’ỹijo hag̃ua hekopete:
“‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’
“‘1. Opaite ñe’ẽ oguerekova’erã hekopete pe mba’e oñehenóiva rehe Biblia-pe; 2. Opa Ñandejára Ñe’ẽ tekotevẽ, ha ikatu oñentende tembiapo kyre’ỹ ha estudio rupive; 3. Mba’eve ojehechaukáva Ñandejára Ñe’ẽme ndaikatúi ni noñemokañymo’ãi umi ojerurévagui jerovia reheve, py’a mokõive’ỹre; 4. Oñentende hag̃ua doctrina, embyaty peteĩ hendápe opaite escrituras pe mba’e rehe reikuaase hag̃uáicha, upéi eheja ta peteĩteĩva ñe’ẽ oguereko hekopete imbarete; ha ikatúramo remohenda ne teoría peteĩ contradicción’ỹre, ndaikatúi reime jejavýpe; 5. Ñandejára Ñe’ẽ voi va’erã oñemyesakã ijehegui, ha’e hag̃uére peteĩ regla ijeheguigua. Che ajeroviáramo peteĩ mbo’ehárape omyesakã hag̃ua chéve, ha ha’e oikuaáguinte ramo he’iséva, térã oipota hag̃uánte upéicha ikatu hag̃uáicha omombarete icredo sectario, térã oñeñandu hag̃ua arandu hag̃uáicha, upéicharõ pe ijekuaa’ỹmegua, pe ipota, pe icredo, térã pe iarandu, upéva ha’e che regla, ha ndaha’éi la Biblia.’”
“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.
“Pe oĩva yvate gotyo ha’e peteĩ porción ko’ã mbojojaha rehegua; ha ñande ñahesa’ỹijóvo la Biblia, maymáva jajapóta porã jajapysakáramo umi principio oñemohenda hag̃uáicha.”
“Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’
Jerovia tee oñemopyenda umi Escritura ári; ha Satanás oiporu heta mba’e ha tembiapo hag̃ua ombojere hag̃ua umi Escritura ha omoingévo jejavy, upévare tekotevẽ eñangareko eterei oikuaaséramo peteĩ tapicha mba’épa añetehápe ombo’e hikuái. Peteĩva umi tuicha ñembotavy ko ára rehegua apytépe hína oñemomba’e heta pe sentimiento rehe, ha oñeclaima hag̃ua tekojoja oñemboykévo Tupã Ñe’ẽ he’íva hesakã porãgui, pórke upe ñe’ẽ ndojoajúi pe sentimiento ndive. Heta tapicha ndorekói ijerovia hag̃ua peteĩ pyenda ambuéva emoción-gui. Ijerovia rembiasakue oguereko hyepýpe vy’aguasu ha kyre’ỹ rei; ha upéva opa vove, oho avei ijerovia. Pe sentimiento ikatu hína hína kapi’i piru, péro Tupã Ñe’ẽ hína trígo. Ha “mba’e,” he’i proféta, “piko pe kapi’i piru pe trígo ndive?”
“None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.
“Avave ndojekastigáiri ndoikuaái haguére pe tesape ha arandu araka’eve ndorekóiva, ha ndaikatúi va’ekue ohupyty. Hákatu heta oĩ ombotovéva iñe’ẽrendu pe añetegua ojehechaukáva chupekuéra Cristo rembiguái rupive, oipotágui omoĩ porã ijehe pe mundo rembiapo ykére; ha pe añetegua oguahẽva’ekue iñakãrapu’ãme, pe tesape omimbi va’ekue ánga ryepýpe, upéva voi ohuasakáta chupekuéra pe Huísiope. Ko’ã ára pahápe ñande jaguereko pe tesape oñembyatýva oĩva’ekue omimbi opa ára pukukue rupi, ha ñande jajekáta upéichaite rupi ñande reko hag̃ua jejopy. Marã’ỹ rapy ndaha’éi peteĩ tape ojokupytýva mundo ndive; ha’e peteĩ tape ojegueropu’ãva. Jaguatávo ko tape rupi, ñañanivõvo Ñandejára mandamiénto rape rupi, jajuhúta pe ‘hekojoja rekove rape ha’eha tesape hendyvaicha, overavéva ohóvo pe ára perfecto peve.’” Review and Herald, 25 de noviembre de 1884.
We are not “condemned for not heeding light and knowledge that” we “never had, and” we “could not obtain.” The important aspect of this statement is the expression “could not obtain.” Elijah, John and Miller represent light for their respective generations that could be attained. The presence of their message removed the cloak of what is legally called in the United States “plausible deniability.” The Elijah message in any generation where it is manifested removes any “plausible deniability,” thus holding the entire generation accountable for the light that is then presented.
Ndajaipóri “ñaneñembojovakéva ndajaikuaaséi haguére pe tesape ha arandu” “araka’eve ndarekóiva, ha” “ndaikatúiva jahupyty.” Pe mba’e iñimportantevéva ko ñe’ẽme ha’e pe je’éva “ndaikatúiva jahupyty.” Elías, Juan ha Miller ohechauka tesape umi generación orekóva hikuái-pe guarã, peteĩ tesape ikatúva oñehupyty. Iñe’ẽmondo oĩ haguére oipe’a pe ao guýpe oñemokañýva pe mba’e Estados Unidos-pe léi rupive ojeheróva “plausible deniability.” Pe marandu Elías rehegua, oimeraẽ generación-pe ojehechauka jave, oipe’a opaichagua “plausible deniability,” ha upéicha rupi omoĩ opaite pe generación guýpe tembiapoukapy, tojapo hag̃ua mba’e hag̃ua pe tesape upérõ oñepresentáva rehe.
“My brother said at one time that he would not hear anything concerning the doctrine we hold, for fear he should be convinced. He would not come to the meetings, or listen to the discourses; but he afterward declared that he saw he was as guilty as if he had heard them. God had given him an opportunity to know the truth, and He would hold him responsible for this opportunity. There are many among us who are prejudiced against the doctrines that are now being discussed. They will not come to hear, they will not calmly investigate, but they put forth their objections in the dark. They are perfectly satisfied with their position. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent’ (Revelation 3:17–19).
“Che ryke’y he’i peteĩ jey ndohendusemo’ãiha mba’eve umi ñembo’e ha mbo’epy rehe ñande jaguerekóva, okyhyjégui ikatúne hag̃ua oguerovia. Ndoumo’ãi kuri umi atyhápe, ni nohenduséi umi ñe’ẽmondo; ha upéi katu he’i va’ekue ohechakuaa hague ha’eha culpáble péichaite voi ku ohendu rireguáicha. Tupã ome’ẽ kuri chupe peteĩ oportunidad oikuaa hag̃ua pe añetegua, ha Ha’e ojeruréta chupe cuenta ko oportunidad rehe. Heta oĩ ñande apytépe orekóva prejuísio umi doctrina rehe ko’ág̃a oñemombe’u ha oñehesa’ỹijóva. Ndoúi ohendu hag̃ua, ndohesa’ỹijo porã ha py’aguapýpe hag̃ua, ha katu omosẽ hikuái hembiapo’ỹre he’íva pytũmbýpe. Oĩ porãite hikuái ipozícionpe. ‘Nde ere: Che niko che rico, hetave mba’e areko, ha ndaikotevẽi mba’eve; ha nde reikuaa’ỹ pe ndeha’eha angaipa guasu, ñembyasyete, mboriahu, pytũ, ha opívo; che romongeta rejogua hag̃ua chehegui óro tata’ypy rupi oñeha’ãmbyréva, ikatu hag̃uáicha reiko rico; ha ao morotĩ, reñemonde hag̃ua, ha ani hag̃ua ojekuaa nde opívo ñemotĩ; ha emoĩ nde resa rehe pohã, ikatu hag̃uáicha rehecha. Opa umi ahayhúva, añemoñe’ẽ ha ambo’e hag̃ua chupekuéra; eñemomba’e guasu upévare, ha eñembyasy nde angaipakuérare’ (Revelation 3:17–19).”
“This scripture applies to those who live under the sound of the message, but who will not come to hear it. How do you know but that the Lord is giving fresh evidences of His truth, placing it in a new setting, that the way of the Lord may be prepared? What plans have you been laying that new light may be infused through the ranks of God’s people? What evidence have you that God has not sent light to His children? All self-sufficiency, egotism, and pride of opinion must be put away. We must come to the feet of Jesus, and learn of Him who is meek and lowly of heart. Jesus did not teach His disciples as the rabbis taught theirs. Many of the Jews came and listened as Christ revealed the mysteries of salvation, but they came not to learn; they came to criticize, to catch Him in some inconsistency, that they might have something with which to prejudice the people. They were content with their knowledge, but the children of God must know the voice of the True Shepherd. Is not this a time when it would be highly proper to fast and pray before God? We are in danger of variance, in danger of taking sides on a controverted point; and should we not seek God in earnestness, with humiliation of soul, that we may know what is truth?” Selected Messages, book 1, 413.
“Ko Escritura oñemoĩ umi oikovévape pe marandu ryepýpe, ha katu ndoúi hikuái ohendu hag̃ua. Mba’éicha piko reikuaa ndaha’éi hag̃ua Ñandejára ome’ẽva pyahu hag̃ua techaukaha Iñañetegua rehegua, omoĩvo upéva peteĩ ñemohenda pyahúpe, ikatu hag̃uáicha oñembosako’i Ñandejára rape? Mba’e plan piko peẽ peñemoĩ ra’e, ikatu hag̃uáicha pe tesape pyahu oñemoinge Tupã tavayguakuéra atýpe? Mba’e techaukaha piko reguereko ndaha’éi hag̃ua Tupã omondo tesape Ita’yrakuérape? Opa jejeporavo tee, ñembotuichase, ha jeikuaa hag̃ua ijehegui tekotevẽ oñemboyke. Ñañemboja va’erã Jesús py gotyo, ha jajapo va’erã ñaaprende chugui, ha’éva ipy’aguapy ha iñakãguapyva. Jesús ndombo’éi va’ekue hemimbo’ekuérape umi rabí-kuéra ombo’éicha umi imba’évape. Heta judío ou ha ohendu Cristo oikuaaukávo pe salvasión rembikuaa kañymby; upéicharõ jepe ndoúi hikuái oaprende hag̃uáicha; ou ocriticávo, ojuhu hag̃ua hese peteĩ mba’e ndojojavéiva, ikatu hag̃uáicha oguereko mba’eve tapicha-kuérape omoakãratĩ hag̃ua. Ha’ekuéra ovy’a va’ekue umi oikuaáva reheve, katu Tupã ra’ykuéra oikuaa va’erã pe Pastor Añetéva ñe’ẽ. Ndaha’éi piko ko’aĝa peteĩ ára iporãitereíva hag̃ua oñe’ayuno ha oñembo’e Tupã renondépe? Ñaiméko pe joavy apytépe, ñaiméko peteĩ kuatiañe’ẽ ojejoavyhápe rehe japyhy hag̃uáicha peteĩ lado; ha ndaikatúi piko jaheka Tupãme py’aite guive, ñañemomirĩvo ñande pype, ikatu hag̃uáicha jaikuaa mba’épa pe añetegua?” Selected Messages, libro 1, 413.
Those that represent the Elijah message are instruments of judgment in a process of purification that prepares the way for the messenger of the covenant to cleanse the temple. In accomplishing the work of cleansing the temple the light of present truth is revealed. If it were not to be revealed, those Christ was and is seeking to cleanse would retain their Laodicean cloak of self-deception. Elijah symbolizes a ministry that presents the truth as an instrument of judgment. That is why we are informed that those who rejected the message of John the Baptist could not be benefitted by the teaching of Jesus.
Umi ohechaukáva pe marandu Elías rehegua ha’e tembipuru kuéra juiciopegua peteĩ ñemopotĩ rapepe ombosako’íva tape pe mensajéro pe pactopegua hag̃ua omopotĩ pe témplo. Oñemboajévo pe tembiapo omopotĩ hag̃uáicha pe témplo, ojehechauka pe tesape añetegua ko’ág̃agua. Nojehechaukáirire, umi Cristo ohekáva’ekue ha ohekáva gueteri omopotĩ hag̃ua opytáta ikueráipe Laodicea-pegua ñembotavy ijehegui rehegua. Elías ohechauka peteĩ ministerio opresentáva pe añetegua tembipuru ramo juiciopegua. Upévare ñañemomarandu umi omboykéva’ekue Juan el Bautista marandu ndaikatuihague oipytyvõ chupekuéra Jesús mbo’epy.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus.” Early Writings, 258.
“Ojehechauka jey hag̃ua che mandu’a Cristo peteĩha ou hague marandu ñemombe’úre. Juan ojehaukáraka Elías espíritu ha pokatu reheve ombosako’i hag̃ua Jesús rape. Umi omboykéva Juan testimonio ndojeporuporãi Jesús mbo’epykuéragui.” Early Writings, 258.
In the prophetic histories that typify the cleansing of God’s people a present truth message is unsealed that holds the generation accountable for either choosing darkness or light.
Umi tembiasakue profética ohechaukáva Ñandejára retãygua ñemopotĩ rehe, ojepe’a peteĩ marandu añetegua ko’ág̃agua ojeruréva ko ñemoñarépe toiporavo hag̃ua pytũ térã tesape.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased…. And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4, 9, 10.
Ha nde katu, Daniel, emboty ko'ã ñe'ẽ ha emosẽva'ekue aranduka pe ára paha peve: heta oguata hag̃ua ko'ápe ha pépe, ha arandu oñembohetavéta…. Ha he'i: Tereho nde rape, Daniel; ko'ã ñe'ẽ niko oñembotypa ha oñesella ára paha peve. Heta oñemopotĩta, ojejapéta morotĩ, ha oñeha'ãmbaitéta; ha umi heko añáva ojapóta ivaíva; ha avave umi heko añávagui noikũmbymo'ãi; katu umi iñarandúva oikũmbýta. Daniel 12:4, 9, 10.
Those who represent the Elijah message for their respective generations are identified by Christ as His ambassadors in order to use them as instruments of judgment. This is what Elijah was identifying when he said, “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.”
Umi ogueraháva pe marandu Elías rehegua heta generación orekóvape g̃uarã, Cristo ohechauka chupekuéra Iñamandárramo ikatu hag̃uáicha oipuru chupekuéra tembiporu ramo juicio-rã. Kóva hína pe Elías oikuaaukáva he’i jave: “tojekuaa ko árape nde ha’eha Tupã Israel-pe, ha che ha’eha ne rembiguái, ha ajapohague opa ko’ã mba’e nde ñe’ẽ rupi.”
This truth is also set forth by Jesus concerning John the Baptist.
Ko añetegua Jesús voi omyesakã Juan el Bautista rehegua.
And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Matthew 11:7–10.
Ha oho rire, Jesús oñepyrũ he’i umi aty guasúpe Juan rehegua: “Mba’épa peẽ pesẽ va’ekue pe desiértope pema’ẽ hag̃ua? Peteĩ takuararogue yvytu omyengoviáva? Upéicharõ, mba’épa pesẽ va’ekue pema’ẽ hag̃ua? Peteĩ kuimba’e ao iporã ha isãso hag̃uápe oñemondeva? Péina ápe, umi oñemonde porãva ha iporãitereíva oĩ mburuvichakuéra rógape. Upéicharõ, mba’épa pesẽ va’ekue pema’ẽ hag̃ua? Peteĩ proféta? Héẽ, ha ha’e peẽme, ha hetave peteĩ profétagui. Ko’ẽva niko pe ha’e, upévare ojehai va’ekue: ‘Péina ápe, che amondo che mensahéro nde renondépe, ombosako’ítava nde rape nde renondépe.’ Mateo 11:7–10.
John was more than a prophet, he was an instrument of judgment, and his ministry was identified to his generation, for they had went out into the wilderness to see him, just as surely as all Israel came to Carmel at Ahab’s command. William Miller understood the increase of knowledge that was unsealed in 1798. He represented those that ran to and fro in God’s Word as the knowledge increased. His message was based upon prophetic time and in 1840 his message and ministry were placed into his generation in such a fashion that all the Protestant world watched to see if his methodology worked. When it was confirmed, his message was carried around the world.
Juan niko peteĩ maranduhára añoite, ha’e vaekue peteĩ tembiporu juicio rehegua, ha hembiapo ojekuaa porã ita’ãirãme; ha’ekuéra osẽ vaekue pe desiértope ohecha hag̃ua chupe, upéichaite avei opa Israel ou haguéicha Carmelo-pe Acab mandádo rupive. William Miller oikuaa pe arandu hetave oñemboja’o’ỹva’ekue 1798-pe. Ha’e ombohechauka umi oguata hag̃ua ko’ápe ha pépe Tupã Ñe’ẽme, arandu hetave ojehechauka aja. Imarandu oñemopyenda vaekue tiempo profético rehe, ha 1840-pe imarandu ha hembiapo oñemoĩ ita’ãirãme péichaite, upévare opa mundo protestánte oma’ẽ ohecha hag̃ua ipa’ũrã omba’apópa. Oñemoneĩ rire, imarandu ojegueraha mundo pukukue javeve.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“Áño 1840-pe ambue profecía ñemyenyhẽ hechapyrãva omokyre’ỹ tuichaháicha pe interés. Mokõi áño mboyve, Josiah Litch, peteĩva umi ministro tenondegua opredikáva pe mokõiha advento, omoherakuã peteĩ jehechakuaa Apocalipsis 9 rehegua, oporomoarandu hag̃ua pe Imperio Otomano ho’ataha. Ipapapy rupive, ko pu’aka oñembotyrýta... 11 jasypoapy 1840-pe, ára pe pu’aka otomana Constantinopla-pe ikatútava oñeha’arõ oñembyai hag̃ua. Ha kóva, che aikovia, ojehechakuaáta upéicha hague.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Pe aravoite ojehechaukápe, Turkía, imaranduhára rupive, omoneĩ umi tetãnguéra Európa peguagua joaju vaʼekuépe ipytyvõ hag̃ua chupe, ha upéicha omoĩ ijehe umi tetã cristiano poguýpe. Pe mbaʼe oikóva oñembyaty porãite pe profecía heʼíva ndive. Ojekuaávo upéva, hetaiterei tapicha oguerovia Miller ha umi irũnguéra omoguahẽ vaʼekue profecía ñehesaʼỹijo rembiapokue añeteguaha, ha peteĩ pyʼarory guasu oñemeʼẽ pe advenimiento rembiapópe. Kuimbaʼe arandúva ha temimboéva, ha avei umi oñemombaʼeguasúva, ojoaju Miller ndive, mokõivéva opredika ha omosarambívo hemiandu, ha 1840 guive 1844 peve pe tembiapo pyaʼe oñemyasãi.” The Great Controversy, 334, 335.
From “1840 to 1844” represents the history of the “seven thunders” of Revelation chapter ten. In that history a purification process that was represented in Malachi chapter three, and the two temple cleansings of Christ was initiated. The process of purification was a progressive testing process, based upon Miller’s understanding of the day for a year principle. Those who represent the Elijah message prepare the way for the messenger of the covenant to come suddenly to His temple, and they are the symbol of an instrument of judgment that is employed by the messenger of the covenant to sweep out those who choose darkness rather than light.
“1840 guive 1844 peve” ohechauka pe tembiasakue “pa siete trueno” Apocalipsis kapítulo diez-peguáva. Upe tembiasakuepe oñepyrũ peteĩ ñemopotĩ rape ojehechaukáva Malaquías kapítulo mbohapy-pe, ha Cristo omopotĩ jey mokõi jey itupaópe. Pe ñemopotĩ rape ha’e va’ekue peteĩ prueba rape oñemboguata mbeguekatúpe, oñemopyendáva Miller oikuaaháicha pe ára peteĩ áño hag̃ua. Umi ohechaukáva pe marandu Elías rehegua ombosako’i tape pe mensajéro pe pacto rehegua ou hag̃ua pya’eterei Itupaópe, ha ha’ekuéra hína pe techaukaha peteĩ tembipuru juicio rehegua oipurúva pe mensajéro pe pacto rehegua omosẽ hag̃ua umi oiporavóva pytũmby tesape rangue.
I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:11, 12.
Che añetehápe pomongarai ype penembyasyrõrã: ha upe ouva che rire katu imbaretevéva chégui, ha ndaha’éi che tekoporãva voi araha hag̃ua ipepó sapatu; ha’e pene mongaraíta Espíritu Santo rupive, ha tata rupive avei: ipópe oguereko iaventadóra, ha omopotĩmbaitéta hekohápe oñemongu’ihápe trígo, ha ombyatyta itrígo pe ogayguápe; pe takuare’ẽ katu ohapypaitéta tata ndaikatúiva ogue. Mateo 3:11, 12.
In Christ’s day represented in John 6:66 he lost more disciples than any other time. In The Desire of Ages where this passage of John is addressed the methodology of prophetic application was the very reason the disciples left. They could not understand that the literal represented the spiritual, and according to the apostle Paul the literal comes before the spiritual.
Cristo árape, oñerrepresentáva Juan 6:66-pe, haʼe operde hetave temimboʼe ambue ára oimeraẽvagui. The Desire of Ages-pe, ko pasáhe Juan-pegua oñeñeʼẽhápe, aplicación profética metodologíaite hína vaʼekue pe mbaʼeite umi temimboʼe ohejavaʼekue hag̃ua chupe. Haʼekuéra ndaikatúi ontende pe literal oguerrepresentaha pe espiritual, ha apóstol Pablo heʼiháicha, pe literal ou raẽ pe espiritual mboyve.
And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:45, 46.
Ha péicha ojehai: “Pe kuimbaʼe peteĩha, Adán, ojejapo vaʼekue peteĩ alma oikovévaramo”; pe Adán pahaguéva katu ojejapo peteĩ espíritu omeʼẽva tekove. Upéicharõ jepe, ndahaʼéi raẽ vaʼekue pe espiritual, síno pe natural; ha upéi pe espiritual. 1 Corintios 15:45, 46.
Unwilling and therefore unable the Jews refused to understand Christ when he identified that He was the bread of heaven that needed to be eaten. Customs and traditions overruled the methodology that was exercised by Christ himself. Concerning this history Sister White recorded:
Ndoipotaséi ha upévare ndaikatúigui, umi judío omboyke oikuaa hag̃ua Cristo-pe ha’e ohechauka jave ha’eha pe yvága mbuja tekotevẽva oñekaru hag̃ua hese. Teko jepokuaa ha tradición-kuéra ogana pe tape oiporúva’ekue Cristo voi. Ko tembiasakue rehegua, Hermana White ohai va’ekue:
“By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice, had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.
“Umi temimbo’e oñemoĩve mombyryve gueteri Jesús-gui ojehekombo’e hag̃ua tetãygua renondépe ijerovia’ỹre. Tuicha ndojapohorýi hikuái, ha oipy’apo hag̃ua pe Salvador-pe ha omby’aguapy hag̃ua fariséo-kuéra mba’evaípe, ojere hikuái hapykuére Hese, ha oheja chupekuéra ñemomirĩ’ỹme. Ojapo hikuái hekove jeporavo, oipyhy pe forma añónte espíritu’ỹre, pe ape ra’ỹi’ỹre. Upe hembiapo araka’eve noñemoambuéi upe rire; ndoguatái véima Jesús ndive.”
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Mávapa orekóva ipope, ha omopotĩmbáta porã hekoharã, ha ombyatýta he’ỹi trígope oñongatuhápe.’ Mateo 3:12. Kóva va’ekue peteĩ umi ára ñemopotĩrãgui. Añetegua ñe’ẽ rupive, pe ñiru ojepe’ahína pe trígogui. Oĩgui heta itavyetereíva ha ijeheguigua tekojojápe oñemombaretevéva ndojapysakáiva hag̃ua pe ñemoñe’ẽ, ha yvóra rayhupáre ndoaseptaséiva peteĩ tekove ñemomirĩ rehegua, heta ojei Jesús-gui. Heta gueteri upéicha ojapo ko’ág̃a. Ánga-kuéra ojehecha porã ko ára, umi temimbo’e Capernaum sinagógape ojehecha haguéicha. Añetegua oguahẽ jave pe korasõme, ha’ekuéra ohecha hekove ndaijojaiha Tupã rembipotáre. Ohecha tekotevẽha peteĩ ñemoambue tuichaitereíva ijehekuérape; hákatu ndoipotái ojapyhy pe tembiapo jejopy’ỹ rehegua. Upévare ipochy ipekádo ojekuaaukávo. Oho ofendídoramo, umi temimbo’e oheja haguéicha Jesúspe, oñe’ẽngururuvo: ‘Kóva ha’e peteĩ ñe’ẽ hasýva; máva piko ikatu ohendu?’” The Desire of Ages, 392.
It is Malachi’s messenger of the covenant that purges the sons of Levi with fire. He thoroughly purges his floor, separating the wheat from the chaff. He does this work with a fan. The fan is what accomplishes the separation, and the fan is the message of present truth for each respective history where He purifies the sons of Levi. The fan is the Elijah message and messengers, who represent an instrument of judgment.
Ha’e Malaquías pe marandu rehegua Ñe’ẽme’ẽmegua omopotĩva Leví ra’ykuérape tata rupive. Ha’e omopotĩ porãite hóga pegua, omboja’óvo trígo pe ñana piru-gui. Ko tembiapo ojapo peteî aventador rupive. Pe aventador ha’e upe omboja’óva peteĩgui ambue, ha pe aventador ha’e pe marandu añeteguágui ko’ág̃agua peteĩteĩ historia rehegua oĩhápe Ha’e omopotĩ Leví ra’ykuérape. Pe aventador ha’e Elías marandu ha hemimondokuéra, umíva ohechaukáva peteĩ tembiporu juicio rehegua.
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 mensahárape, ha haʼe ombosakoʼíta tape che renondépe; ha Ñandejára, peẽ peheka vaʼekue, outa sapyʼaitépe itemplópe, jepe pe ñeʼẽmeʼẽ maranduhára, peẽ pevyʼáva hese: péina, haʼe outa, heʼi Ñandejára ipuʼakapáva. Ha máva piko ikatúta ogueropuʼaka ijuʼuha ára? ha máva piko opyta hag̃ua ojekuaávo haʼe? mbaʼérepa haʼe ojogua peteĩ omopotĩva tata rehe, ha ao jojahára jabón rehe: Haʼe oguapýta peteĩ omopotĩva ha omarangatúva plátaicha; ha omopotĩta Leví raʼykuérape, ha omarangatúta chupekuéra óro ha plátaicha, ikatu hag̃uáicha ogueru Ñandejárape peteĩ ofrénda tekojoja reheve. Upéi Judá ha Jerusalén ofrénda iporãta Ñandejárape, yma guaréicha, ha ary kuéra yma vaʼekuéicha. Malaquías 3:1–4.
The one who comes after John the Baptist is He who purges His floor with a fan, and is like a refiner’s fire. The purification process is accomplished by the messenger of the covenant, and therefore identifies a history where the Lord is entering into covenant with a new chosen covenant people. When ancient Israel was delivered from the slavery of Egypt, a theme of that sacred history was the issue of the “firstborn.” Whether it was the death of Egypt’s firstborn, or God’s identification of Israel as His firstborn.
Pe oúva Juan el Bautista rire ha’e upe omopotĩva Iñongatupy hũ peteĩ aventadór rupive, ha ha’e peteĩ tatáicha oñemopotĩ hag̃ua itakuéra guasu. Pe apopy ñemopotĩ rehegua ojejapo pe ñe’ẽ rerahaha joajupy rehegua rupive, ha upévare ohechauka peteĩ tembiasakue pe Ñandejára oikeha joajupýpe peteĩ tavaygua pyahu poravo pyre ndive, pe joajupýpe. Israel yma guare oñemosẽrõ guare Egipto poguýgui tembiguáiramo, peteĩ tema upe tembiasakue marangatúpe va’ekue hína pe “ta’ýra ypykue” rehegua. Taha’e Egipto ra’y ypykuekuéra ñemano, térã Tupã ombohéraguapývo Israel-pe Ta’ýra Ypykuramo.
And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:22, 23.
Ha ere hag̃ua Faraónpe: Péicha he'i Ñandejára: Israel ha'e che ra'y, che ypykue. Ha ha'e ndéve: Emondo che ra'ýpe, cheservi hag̃ua chéve; ha neremondoséiramo chupe, ehecha, ajukáta ne ra'ýpe, nde ypykuépe. Éxodo 4:22, 23.
When God entered into covenant with Israel in the deliverance from Egypt the divine plan was that every firstborn son of each of the tribes would be dedicated to the work of the priesthood. But at the rebellion of the golden calf, it was only the tribe of Levi that stood on Moses’ side of the rebellion. For their faithfulness, God disannulled His plan that each firstborn from every tribe would be dedicated to the priesthood and he passed by the other tribes and gave the tribe of Levi the exclusive right of the priesthood. When the messenger of the covenant purifies the sons of Levi it is representing a history where a former covenant people are being set aside for a new covenant people. This was the case with John the Baptist, the Millerites and will be with the one hundred and forty-four thousand. From 1840 to 1844 a purification process was initiated by the testing issue of the prophetic message that had been given to William Miller. It led to the Lord suddenly coming to his temple on October 22, 1844, but the process of purification did not end until 1863.
Ha Isrél oñemoinge hag̃ua pe ñe'ẽme’ẽme Egipto-gui ñemosãsópe, pe plan divíno ningo vaʼekue káda trívu raʼy ypykue oñembojerovia hag̃ua saserdósio rembiapópe. Péro pe vaka raʼanga óro rehegua puʼakápe, pe trívu Leví añónte opyta vaʼekue Moisés ykére upe puʼaka mboyképe. Ijeroviaháre, Tupã omboyke pe tembiaporã orekóva vaʼekue, haʼéva káda trívu guive káda ypykue oñemeʼẽvaʼerãha saserdósio-pe, ha ohasa hag̃ua ambue trívu kuérape ha omeʼẽ Leví trívupe pe derécho ijojahaʼỹva saserdósio rehegua. Pe ñe'ẽme’ẽ maranduhára omopotĩ vove Leví raʼy kuérape, upéva ohechauka peteĩ tembiasakue peteĩ tetã yma guare oĩva pe ñe'ẽme’ẽme oñemboykéva peteĩ tetã pyahu hag̃ua pe ñe'ẽme’ẽme guarã. Péicha oiko vaʼekue Juan el Bautista ndive, umi Milleríta ndive, ha péicha avei oikóta umi cien cuarenta y cuatro mil ndive. Ary 1840 guive 1844 peve oñepyrũ peteĩ ñemopotĩ rape pe marandu profétiko oñehaʼã hag̃ua rupi, upe oñemeʼẽ vaʼekue William Miller-pe. Upéva ogueru pe Ñandejára ou hag̃uáicha pyaʼe itémplope 22 jasypa 1844-pe, péro pe ñemopotĩ rape ndopái arakaʼeve peve 1863-pe.
“Both the prophecy of Daniel 8:14, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed,’ and the first angel’s message, ‘Fear God, and give glory to Him; for the hour of His judgment is come,’ pointed to Christ’s ministration in the most holy place, to the investigative judgment, and not to the coming of Christ for the redemption of His people and the destruction of the wicked. The mistake had not been in the reckoning of the prophetic periods, but in the event to take place at the end of the 2300 days. Through this error the believers had suffered disappointment, yet all that was foretold by the prophecy, and all that they had any Scripture warrant to expect, had been accomplished. At the very time when they were lamenting the failure of their hopes, the event had taken place which was foretold by the message, and which must be fulfilled before the Lord could appear to give reward to His servants.
“Mokõivéva Daniel 8:14-pe, ‘Mokõi mil ha mbohapy sa ary rire upéi oñemopotĩta pe tupaópegua marangatu renda,’ ha pe ánhel peteĩha marandu avei, ‘Pekyhyje Tupãgui, ha peme’ẽ chupe mborayhu ha jeguerovia; og̃uahẽma niko ijuício aravo,’ ohechauka Cristo rembiapo pe lugár santísimope, pe huísio investigativo rehe, ha ndaha’éi Cristo jeju rehe ojoguá hag̃ua ipuévlope ha oñehundi hag̃ua umi iñañávape. Pe jejavy ndaha’éi kuri pe aravo profétiko kuéra jeipapápe, síno pe mba’e oikova’erãva umi 2300 ára paha-pe. Ko jejavy rupi umi ogueroviáva ohasa vaʼekue ñembyasy guasu; upéicharõ jepe, opa mba’e heʼíva profecía, ha opa mba’e haʼekuéra ikatúva ohaʼarõ Ñandejára Ñeʼẽme oñemopyendáva rupive, oñekumplíma vaʼekue. Pe aravoite haʼekuéra ojaheʼóramo ijerovia ha ihaʼarõrã ndoikói haguére, upérõ voi oiko pe mbaʼe marandu heʼíva vaʼekue, ha tekotevẽva oñekumpli mboyve Ñandejára ojehecha hag̃ua oúva omeʼẽ hag̃ua hepymeʼẽ hembiguáipe.”
“Christ had come, not to the earth, as they expected, but, as foreshadowed in the type, to the most holy place of the temple of God in heaven. He is represented by the prophet Daniel as coming at this time to the Ancient of Days: ‘I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came’—not to the earth, but—’to the Ancient of Days, and they brought Him near before Him.’ Daniel 7:13.
«Cristo ou vaʼekue, ndahaʼéi yvy ári, haʼekuéra ohaʼarõ haguéicha, síno, pe tipo ohechauka haguéicha, pe tenda imarangatuetéva tupao Tupã yvagapeguápe. Maranduhára Daniel ohechauka chupe ouha upe jave pe Ymaguaréva rendápe: “Ahecha pyhare visiónpe, ha péina, peteĩ yvypóra Raʼy-icha ou arai yvagapegua reheve, ha oguahẽ” —ndahaʼéi yvy ári, síno— “Ymaguaréva rendápe, ha ogueru chupe henondépe.” Daniel 7:13.»
“This coming is foretold also by the prophet Malachi: ‘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.’ Malachi 3:1. The coming of the Lord to His temple was sudden, unexpected, to His people. They were not looking for Him there. They expected Him to come to earth, ‘in flaming fire taking vengeance on them that know not God, and that obey not the gospel.’ 2 Thessalonians 1:8.
Ko ou oúvape oje’e avei proféta Malaquías: “Pe Ñandejára, peẽ peheka va’ekue, outa pya’e Itupãópe, ha pe Ñe’ẽmondo ñemboguata rehegua, peẽ pevy’aha hese: péina ápe, ha’e outa, he’i Ñandejára de los ejércitos.” Malaquías 3:1. Ñandejára ou hag̃ua Itupãópe ha’e va’ekue peteĩ mba’e pya’e, ojeha’arõ’ỹva, Ipuévlope g̃uarã. Ha’ekuéra ndoha’arõi chupe upépe. Oha’arõ hikuái ou hag̃ua yvy ári, “tatápe hendy hag̃uáicha ojapo hag̃ua vendesión umi ndoikuaáiva Tupãme ha umi nohendúiva pe evangelio.” 2 Tesalonicenses 1:8.
“But the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.
“Péro pe tavayguakuéra noĩ gueteri preparado ombyatývo hag̃ua Ijára ndive. Oĩ gueteri peteĩ tembiapo ñembosako’i rehegua ojapova’erãva hesekuéra. Ome’ẽva’erã kuri tesape, omoĩ porã hag̃ua iñakãme kuéra Tupã tupaogua yvágape; ha ha’ekuéra, jeroviápe, oseguívo Ipa’i Guasupe hembiapope upépe, oñehesakãta chupekuéra tembiaporã pyahu. Ambue marandu ñe’ẽmondýi ha mbo’epyrã rehegua va’erã ome’ẽ pe iglesia-pe.”
“Says the prophet: ‘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.’ Malachi 3:2, 3. Those who are living upon the earth when the intercession of Christ shall cease in the sanctuary above are to stand in the sight of a holy God without a mediator. Their robes must be spotless, their characters must be purified from sin by the blood of sprinkling. Through the grace of God and their own diligent effort they must be conquerors in the battle with evil. While the investigative judgment is going forward in heaven, while the sins of penitent believers are being removed from the sanctuary, there is to be a special work of purification, of putting away of sin, among God’s people upon earth. This work is more clearly presented in the messages of Revelation 14.
He'i proféta: “Máva ikatu oikove Ijupe oúvo ára? ha máva opyta hatãta ojehechaukávo? ha’e niko ku tatatĩ omopotĩva refinador mba’éicha, ha ku jabón omopotĩva ao fuller mba’éicha; ha’e oguapýta peteĩ refinador ha mopotĩhára plátaicha: ha omopotĩta Leví ra’ykuérape, ha ombohasa hag̃ua chupekuéra óro ha plátaicha, ikatu hag̃uáicha oikuave’ẽ Ñandejárape peteĩ ofrénda tekojoja reheve.” Malaquías 3:2, 3. Umi oikovéva ko yvy ape ári Cristo oñeintercedéva opa vove pe santuario yvagapeguápe, oĩva’erã Tupã marangatu renondépe peteĩ mediador’ỹre. Ijao kuéra oĩva’erã mba’e ky’a’ỹre, ha ikarakterkuéra oñemopotĩva’erã angaipágui pe tuguy ñehypyñã rupive. Tupã gracia rupive ha iñeha’ãmbarete tee rupive, ha’ekuéra oiko va’erã ñorairõhára ipu’akáva ivaíva ndive ñorairõme. Oguata aja pe juicio investigador yvágape, ha oñembogue jave pe santuariogui umi angaipa umi creyente arrepentídova rehegua, oĩva’erã peteĩ tembiapo especial ñemopotĩ rehegua, angaipa ñemomombyry rehegua, Tupã tavayguakuéra apytépe ko yvy ape ári. Ko tembiapo ojehechauka hesakãve peve umi marandu Apocalipsis 14-pe.
“When this work shall have been accomplished, the followers of Christ will be ready for His appearing. ‘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 3:4. Then the church which our Lord at His coming is to receive to Himself will be a ‘glorious church, not having spot, or wrinkle, or any such thing.’ Ephesians 5:27. Then she will look ‘forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners.’ Song of Solomon 6:10.
“Ojejapóta vove ko tembiapo, Cristo rapykuerakuéra oĩta oñembosako’íma hag̃ua Hembyajupe g̃uarã. ‘Upérõ Judá ha Jerusalén ofrénda iporãta Ñandejárape, yma guaréicha ha ary yma guaréicha.’ Malaquías 3:4. Upérõ pe iglesia ñande Ruvicha ojapyhýta hag̃ua ijehe ou vove, ha’éta peteĩ ‘iglesia gloriosa, ndorekóiva ky’a, térã arruga, térã mba’eichagua mba’eichagua upéicha.’ Efesios 5:27. Upérõ ha’e ojehechaukáta ‘ko’ẽmimbi ramo guáicha, iporã jasyicha, hesakã kuarahýicha, ha kyhyje hag̃uáicha peteĩ ehérsito poyvi reheve.’ Cantares 6:10.”
“Besides the coming of the Lord to His temple, Malachi also foretells His second advent, His coming for the execution of the judgment, in these words: ‘And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not Me, saith the Lord of hosts.’ Malachi 3:5. Jude refers to the same scene when he says, ‘Behold, the Lord cometh with ten thousands of His saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds.’ Jude 14, 15. This coming, and the coming of the Lord to His temple, are distinct and separate events.
“Karai pe Ñandejára oútagui Itémplope, Malaquías avei oñe’ẽmavoi Ijuvy mokõiháre, Iju oúvo omoañete hag̃ua pe juicio, ko’ã ñe’ẽme: ‘Ha che aguahẽta pene rendápe pe juicio-rã; ha che aiméta testígo pya’e hag̃ua umi paje apoháre, umi adulterio apoháre, umi jura japu apoháre, ha umi ojopy vaívare tembiapohára rembiapoukapy rehe, viúda rehe, ha mitã’ỹva rehe, ha umi omboykévare pytagua hekópeguarãgui, ha ndokyhyjéiva chehegui, he’i Ñandeyára ipu’akapáva.’ Malaquías 3:5. Judas oñe’ẽ avei upe escena rehe he’ívo: ‘Pema’ẽ, Ñandejára ou hína hetaiterei imarangatu ndive, oikuaaukávo juicio opaite ári, ha ohechaukávo maymávape heko hag̃ua vaiha opa umi amongue apytépe, opa umi hembiapo heko vaíva rehe.’ Judas 14, 15. Ko jeju, ha Ñandejára jeju Itémplope, ha’e mba’e oiko hag̃uáva iñambuéva ha oñemboja’óva peteĩgui ambue.”
“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, 424–426.
“Cristo ouju hag̃ua ñande pa’i guasu ramo pe tenda imarangatuvévape, pe santuario ñemopotĩrã rehehápe, ojehechaukaháicha Daniel 8:14-pe; Ava Ra’y ou hag̃ua pe Ymaguare Árape, ojehechaukaháicha Daniel 7:13-pe; ha Ñandejára ou hag̃ua Itémplope, oikuaauka vaʼekue Malquías, umíva hína peteĩchante mbaʼe ojehechaukáva; ha kóva avei ojehechauka pe novio ou hag̃ua ñemendápe, Cristo omombeʼuháicha pe parábola umi diez virgen rehegua, Mateo 25-pe.” The Great Controversy, 424–426.
Four “comings” are referred to in the last paragraph and they are all the same coming symbolized four different ways. One of those “comings” is the parable of the ten virgins.
Irundy “ju” oñeñe’ẽva pe párrafo pahápe ha’e hikuái peteĩnte jeju, oñembohechaukáva irundy hendáicha iñambuéva. Peteĩva umi “jeju” apytégui ha’e pe parábola umi diez virgen rehegua.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Py’ỹi ojehechauka chéve umi pa’ũmbyre rehegua parávla, diez kuñataĩnguéra rehegua, po apytégui iñarandu ha po ambuéva itavy. Ko parávla oñekumpli vaʼekue ha oñekumplíta pe letraite peve, oguerekógui peteĩ aplicación especial ko tiempope; ha, pe ángel mbohapyha maranduicha, oñekumpli vaʼekue ha osegíta añetegua koʼag̃agua ramo pe tiempo paha peve.” Review and Herald, agosto 19, 1890.
If the four “comings” “are descriptions of the same event,” then those four “comings” that were fulfilled in the beginning of Adventism in the Millerite movement, “will be fulfilled” again “to the very letter” in the Elijah movement at the end of Adventism.
Umi irundy “ju” “ha’e peteĩ mba’e oiko hag̃uáva añónte jehechauka”, upéicharõ umi irundy “ju” ojejapóva’ekue Adventismo ñepyrũme, pe movimiento Millerita-pe, “ojejapóta” jey pe “letra peve” pe movimiento Elías-pe Adventismo paha gotyo.
William Miller and the Millerites were the representatives of the first angel’s message, and in the same passage from Early Writings that we recently cited, the message of the first angel possessed the identical characteristics of John the Baptist. We cited the passage that says those who rejected the message of John the Baptist could not be benefited by the teachings of Jesus. In the next paragraph she says, “Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary.” Both William Miller and John the Baptist represent instruments of judgment.
William Miller ha umi Millerita-kuéra ha’e va’ekue pe ánhel peteĩha marandu rehegua representantekuéra, ha pe pasáhe peteĩchaguápe Early Writings-gui ñañe’ẽma hague rehe, pe ánhel peteĩha marandu oguereko va’ekue umi característica peteĩchaitéva Juan el Bautista rehegua. Rombohéra va’ekue pe pasáhe he’íva umi omboykéva’ekue Juan el Bautista marandu ndaikatuihague oipytyvõ chupekuéra Jesús mbo’epykuéra. Pe párrafo oúva upe rirepe ha’e he’i: “Umi omboykéva’ekue pe marandu peteĩha ndaikatúi oipytyvõ chupekuéra pe mokõiha; ni ndoipytyvõi chupekuéra pe pyhare mbyte sapukái, oĩva’ekue ombosako’i hag̃ua chupekuéra oike hag̃ua Jesús ndive jeroviápe pe lugár santísimope pe santuario yvagaguápe.” Mokõivéva, William Miller ha Juan el Bautista, orrepresenta tembiporu ára paha juicio rehegua.
Had neither of them appeared, their respective generations would not be held accountable for rejecting light. God used those two messengers to remove the Laodicean cloak of sin, and thus demonstrated the Laodicean nakedness of the former chosen people, by introducing a message that whether accepted or rejected would be used in judgment as a symbol that a prophet had been among them. The history of 1840 to 1844 was typified by the fire coming down on Elijah’s offering on Mount Carmel. The true prophet had been distinguished from the false prophets.
Mokõivéva ndojekuaáirire, umi henerasión orekóva ijojaha’ỹva noñemonguaáimo’ãi pe tesape omboykére. Tupã oipuru mokõiha mensahérope oipe’a hag̃ua pe Laodiceagua angaipa ao’i, ha péicha ohechauka umi ymagua tetã ojeporavo va’ekue Laodiceagua opívo, omoingévo peteĩ marandu, taha’e oñemoneĩ térã oñemboyke, ojeporútava huísiope techaukaha ramo peteĩ proféta oĩ hague ijapytepekuéra. Pe tembiasakue ary 1840 guive 1844 peve ojeporavo’aka pe tata oguejýva Elías mymbajukapy ári Karmelo yvýry. Pe proféta añetegua oñembojoavykuri umi proféta japupegua-gui.
We are at the point where we should outline the purification process that continued after October 22, 1844. Sister White stated that after October 22, 1844 “the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.”
Ñaime hína pe punto-pe tekotevẽ hag̃uáicha ñamyesakã hag̃ua pe ñemopotĩ rape ojepysóva’ekue 22 de octubre de 1844 rire. Hermana White he’i va’ekue 22 de octubre de 1844 rire “pe tavayguakuéra ndaikatúi gueteri ojejuhu oñembosako’íva hag̃ua ojotopa hag̃ua Ijára ndive. Oĩ gueteri peteĩ tembiapo ñembosako’i rehegua ojapo va’erãva hesekuéra. Tekotevẽ va’ekue oñeme’ẽ tesape, ombohapéva iñakãrapu’ã kuéra Tupã templo yvágape oĩvape; ha ha’ekuéra jerovia rupi oseguívo Ipa’i Guasupe Iministerio-pe upépe, tembiapo pyahu ojekuaaukáta va’erã. Ambue marandu ñemomarandu ha mbo’e hag̃ua va’erãva oñeme’ẽ va’erã kuri pe iglesia-pe.”
When Adventism rejected the “seven times” of Leviticus twenty-six that Daniel called the “oath” of Moses, they lost their ability to recognize that the process of purification continued beyond their initial work of understanding the truths connected with the opening of the judgment.
Adventismo omboykérõ guive Levítico mokoĩpa poteĩpe oĩva “siete tiempo”, Daniel ohenóiva Moisés “ñe'ẽme'ẽ”, okañy chuguikuéra ikatu hag̃uáicha ohechakuaa pe ñemopotĩ rape oseguiha tenonderãve umi rembiapo ypykue rire, oñeikũmby hag̃ua umi añetegua ojoajúva huísio ñepyrũ ndive.
We will address the continued purification process in the next article, and begin to align the horn of true Protestantism that Millerite Adventism received in the 1840’s with the horn of Republicanism.
Ñañe’ẽta pe mboyvegua artículope pe ñemopotĩrã rape oñemboguata meme rehe, ha ñañepyrũta ñamohenda hag̃ua pe hatĩ Protestantismo añeteguágui, pe Adventismo Millerita oguerovaʼekue 1840-kuéra arykuépe, pe hatĩ Republicanismo ndive.