When Elijah had Ahab summon all Israel to Carmel it prefigured God bringing the church out of the Dark Ages in 1798 after three and a half years of persecution and leading them to 1844 and thereafter to 1863. Those three dates are the final three waymarks of the structure of the “seven times” as set forth by Isaiah in chapter seven.
Elías ojapo rire Acab ohenóika hag̃ua opa Israel-pe Carmelo-pe, upéva ohechauka vaʼekue tenonderãme Tupã oguenohẽtaha pe iglesia-pe Ypykue Pytũmbýgui ary 1798-pe, mbohapy áño ha mbyte javegua jejopy vai rire, ha oguerahataha chupekuéra 1844 peve ha upéi 1863 peve. Umi mbohapy ára papapy haʼe hína pe estructura “siete tiempos” rehegua mbohapy waymark pahague, Isaías omohendaháicha capítulo siete-pe.
The same history of 1798, 1844 and 1863 was also typified when Moses led the children of Israel out of the slavery of Egypt unto Mount Sinai. The history of the first and second angels represent the Millerite movement which began at the time of the end in 1798 and continued until the movement became a church in 1863. Elijah and Moses are the two primary witnesses of the Millerite history, and they are the two primary witnesses in the book of Revelation during the history of the third angel.
Pe tembiasakue 1798, 1844 ha 1863 rehegua ojehechauka avei mba’éichapa Moisés ogueraha Israél ra’ykuérape Egipto poguýgui yvyty Sinaí peve. Peteĩha ha mokõiha ánhel rembiasakue ohechauka pe movimiento Millerita, oñepyrũva ára paha jave ary 1798-pe ha osegíva pe movimiento oiko peve iglesia-rõ ary 1863-pe. Elías ha Moisés ha’e umi mokõi testígo tenondegua pe tembiasakue Millerita-pe, ha ha’ekuéra avei umi mokõi testígo tenondegua Apocalipsis kuatiápe pe tercer ánhel rembiasakue aja.
The Millerite movement marks the beginning of the everlasting gospel of Revelation fourteen and Future for America marks the ending. Between the beginning movement of the Millerites and the ending movement, we find the Seventh-day Adventist church. According to Adventist church historians in 1856, the remnant of the Millerite movement entered into the Laodicean condition, thus ending the Philadelphian period that represented 1798 through 1856.
Pe movimiento Millerita ohechauka ñepyrũrã marandu porã opa'ỹva Apocalipsis catorce pegua, ha Future for America ohechauka ipahápe. Umi Millerita ñepyrũrã movimiento ha pe movimiento paha mbytépe jajuhu pe iglesia Adventista del Séptimo Día. Oje'éicha iglesia Adventista rembiasakuehaihára kuéra rupive áño 1856-pe, pe hembýva movimiento Millerita-gui oike pe condición Laodicea-pe, ha upéicha opa pe período Filadelfia-gua ombojegua va'ekue ary 1798 guive 1856 peve.
In the previous article we demonstrated that inspiration aligned the disappointment of the Red Sea crossing with the great disappointment of 1844. At that point the test of the Sabbath as represented by the manna arrived in the history of Moses. At the same prophetic point, the light that came from the Most Holy Place began a process of testing and purification starting with the Sabbath, for those who had crossed the sea and entered by faith into the Most Holy Place. The testing process that preceded 1844 began in Moses’ history at his birth and for the Millerites in 1798 with the increase of knowledge that Daniel identified would produce a three-step testing process that led to judgment.
Pe artíkulo mboyvegua-pe rohechauka vaʼekue pe inspiración ombojoja hague pe ñembotavy guasu Yguasu Pytã rupi jehasa rehegua pe ñembotavy guasu ary 1844 pegua ndive. Upe punto-pe, pe sábado prueba, pe maná rupive ojehechaukáva, og̃uahẽ Moisés rembiasakuépe. Pe profético punto peteĩme, pe tesape oúva Lugar Santísimo-gui omoñepyrũ peteĩ prueba ha mopotĩrã rape, oñepyrũvo pe sábado-gui, umi yguasu ohasáva ha jerovia rupive oike vaʼekue Lugar Santísimo-pe guarã. Pe prueba rape oikóva 1844 mboyve oñepyrũ Moisés rembiasakuépe iñemoñare jave guive, ha umi Millerita-pe ary 1798-pe pe arandu heta hag̃ua rupive, Daniel ohechauka vaʼekue, omoheñóitaha peteĩ mbohapy paso prueba rape ogueraháva juicio peve.
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 12:10.
Heta oĩta oñemopotĩta, oñemotĩmbáta ha oñeha’ãta; ha umi iñañáva katu ojapóta ivaíva: ha avave umi iñañáva apytégui noikũmbymo’ãi; umi arandu katu oikũmbýta. Daniel 12:10.
The opening of the judgment on October 22, 1844 was typified by the judgment of Pharaoh beginning with the firstborn of Egypt and ending in the waters of the Red Sea. Once the wise entered into the Most Holy Place by faith, or crossed through the Red Sea, the testing process that had begun at the time of the end in 1798 continued on beyond 1844. In the history of Moses, it was represented by ten tests, which Israel failed at every step. The last of the ten tests was when the twelve spies searched out the Promised Land. The first test in Moses’ history was the manna test that represents the Sabbath, and for the Millerites the Sabbath was identified as the first test after October 22, 1844. The first test being the Sabbath in both parallel histories, the following nine tests in the history of Moses identifies that post-1844, there would be a series of tests that would lead to the entrance of either the Promised Land or the wilderness of death. 1863 represents the final test for the Millerite movement. We will begin this consideration when the twelve spies return with their reports of the Promised Land.
Pe huísio ñepyrũva 22 de octubre de 1844-pe ojehechaukaraka’ekue Faraón rehegua huísio rupive, oñepyrũva Egipto ra’y ypykuéra rehe ha opa hag̃ua Mar Rojo yguasúpe. Umi arandu oike rire pe Lugar Santísimo-pe jerovia rupi, térã ohasa rire Mar Rojo rupi, pe jehechapyre rembiapo oñepyrũva’ekue ára paha-pe ary 1798-pe osegi 1844 rire avei. Moisés rembiasakuepe, kóva ojehechaukaraka’ekue pa test rupive, umívape Israel ofalla hag̃ua peteĩteĩva jepýpe. Pe paháva umi pa test apytégui ha’e va’ekue umi doce espía oikundaha jave pe Yvy Oñeme’ẽva’ekue. Pe test peteĩha Moisés rembiasakuepe ha’e va’ekue pe maná test, ohechaukáva pe sábado; ha umi Millerita-kuérape g̃uarã, pe sábado ojekuaa va’ekue peteĩha test ramo 22 de octubre de 1844 rire. Oĩgui pe test peteĩha sábado ramo mokõivéva tembiasakue ojoajúvape, umi porundy ha poapy test oúvape Moisés rembiasakuepe ohechauka 1844 rire oĩtaha peteĩ serie de test oguerahátava jeikérõ hag̃ua térã pe Yvy Oñeme’ẽva’ekuépe, térã pe ñu mano rehegua gotyo. 1863 ohechauka pe test paha pe movimiento Millerita-pe g̃uarã. Ñañepyrũta ko jehecha umi doce espía ou jave hendivekuéra marandu pe Yvy Oñeme’ẽva’ekue rehegua.
And they returned from searching of the land after forty days. And they went and came to Moses, and to Aaron, and to all the congregation of the children of Israel, unto the wilderness of Paran, to Kadesh; and brought back word unto them, and unto all the congregation, and showed them the fruit of the land. And they told him, and said, We came unto the land whither thou sentest us, and surely it floweth with milk and honey; and this is the fruit of it. Nevertheless the people be strong that dwell in the land, and the cities are walled, and very great: and moreover we saw the children of Anak there. The Amalekites dwell in the land of the south: and the Hittites, and the Jebusites, and the Amorites, dwell in the mountains: and the Canaanites dwell by the sea, and by the coast of Jordan. And Caleb stilled the people before Moses, and said, Let us go up at once, and possess it; for we are well able to overcome it. But the men that went up with him said, We be not able to go up against the people; for they are stronger than we. And they brought up an evil report of the land which they had searched unto the children of Israel, saying, The land, through which we have gone to search it, is a land that eateth up the inhabitants thereof; and all the people that we saw in it are men of a great stature. And there we saw the giants, the sons of Anak, which come of the giants: and we were in our own sight as grasshoppers, and so we were in their sight. Numbers 13:25–33.
Ha hikuái yvýre ohechaseka rire mokõi jasy pukukue. Upéi ou ha og̃uahẽ Moisés rendápe, Aarón rendápe ha opa Israel ra’ykuéra aty rendápe, Parán ñu me’ẽhápe, Cadespe; ha ogueru chupekuéra marandu, ha opa aty rendápe avei, ha ohechauka chupekuéra upe yvy'a. Ha omombe’u chupe, he’ívo: Rog̃uahẽ upe yvýpe nde ore mondo hague; ha añetehápe, osyry kamby ha eíra; ha ko’ãva ha’e hi’a. Upéicharõ jepe, imbarete umi tavayguakuéra oikóva upe yvýpe, ha táva kuéra oñembotyguasu murálla reheve, ha tuichaiterei; ha hi’arive, rohecha upépe Anac ra’ykuérape. Amalecita kuéra oiko yvy gotyo peve; hitita kuéra, jebusita kuéra ha amorreo kuéra katu oiko umi yvýtykuérare; ha cananeo kuéra oiko yguasu rembe’ýre ha Jordán ysyry rembe’ýre. Upérõ Caleb omokirirĩ tavayguakuérape Moisés renondépe, ha he’i: Jajupi pya’e ha ñañemomba’e hese; ñande ikatu porãiterei ñande pu’aka hese. Ha umi kuimba’e ojupi va’ekue hendive he’i: Ndajaikatu mo’ãi jajupi upe tavayguakuéra rehe; imbareteve hikuái ñandehegui. Ha umi hikuái omyasãi Israel ra’ykuérape peteĩ marandu vai upe yvy rehegua ohechaseka va’ekue, he’ívo: Upe yvy rohasáva rohechaseka hag̃ua, ha’e peteĩ yvy ho’úva umi oikóvape ipype; ha opa tavayguakuéra rohecha va’ekue ipype ha’e kuimba’e yvate etereíva. Ha upépe rohecha umi gigante kuérape, Anac ra’ykuérape, umi gigante ñemoñare; ha ore jehechahápe ore ha’ete tukumbo’iicha, ha upéicha avei ore hikuái ohecha. Números 13:25–33.
This passage from Numbers has some very important truths to take note of, that might be easily overlooked when not considering the history represented therein as typifying the Millerite movement. One point is that the rebels with the “evil report” were failing their tenth and final test, and at that final test two classes of people were manifested. The two classes which have been developing through the history of the previous nine tests manifested their characters based upon which “report” they choose to accept. In 1863, Millerite Adventism rejected Moses’ report as represented by the prophecy of slavery in Leviticus twenty-six. The report presented by Joshua and Caleb was simply the repetition of God’s “report” throughout the history of their deliverance from slavery. From the birth of Moses onward, God had promised that He would take them out of slavery and into the land that had been promised to Abraham centuries before. Joshua and Caleb represent those who stood upon the foundational report, the other ten spies rejected that God had actually given that report.
Ko pasáhe Números-gui oguereko heta añetegua iñimportantetereíva ñañatende hag̃ua hese, ikatúva hasy hag̃uáicha ojehecha’ỹ hag̃uáicha ndajahecháiramo pe tembiasakue upépe oñerrepresentáva ramo peteĩ tipo ramo pe movimiento Millerita rehegua. Peteĩ punto ha’e umi opu’ãva pe “marandu vai” reheve oityha hikuái ijehegui pe décima ha ipahaitéva prueba, ha upe prueba paha-pe ojehechauka mokõi aty tapicha rehegua. Umi mokõi aty, oñemoheñóiva’ekue pe tembiasakue rupive umi nueve prueba mboyveguápe, ohechauka ikarakter kuéra ojesareko hag̃ua mba’e “marandu” rehepa oiporavóva omoneĩ hag̃ua. Ary 1863-pe, pe Adventismo Millerita ombotove Moisés marandu, oñerrepresentaháicha pe profecía tembiguái reko rehegua Levítico veintiséis-pe. Pe marandu oguerúva Josué ha Caleb ha’eva’ekue añónte Tupã “marandu” jevy pe tembiasakue pukukue javeve iñepysyrõ rehe tembiguái reko-gui. Moisés heñóigui guive, Tupã oprometeva’ekue oguenohẽtaha chupekuéra tembiguái rekógui ha oguerahataha pe yvýpe oñeprometeva’ekue Abraham-pe heta siglo mboyve. Josué ha Caleb orrepresenta umi oñembo’ýva pe marandu ypykuére; ambue diez espía katu ombotove Tupã añetehápe ome’ẽ hague upe marandu.
And all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:1–4.
Ha opavave oñehendu hatã ha osapukái; ha upe pyharekue tavayguakuéra hasẽ. Ha opa Israel ra’ykuéra oñe’ẽ vai Moisés rehe ha Aarón rehe; ha opavave aty he’i chupekuéra: ¡Máva piko ome’ẽta romano haguã Egipto retãme! térã ¡máva piko ome’ẽta romano haguã ko ñu me! Ha mba’ére piko Ñandejára ore reru ko yvýpe, ro’a haguã kysepuku rupi, ore rembireko ha ore ra’ykuéra oiko hag̃ua mba’e ryepýpe? Ndaha’éi piko iporãve ñandéve jahajevy Egíptope? Ha he’i ojuehe: Tañamoĩ peteĩ ñakãrague, ha tajajevy Egíptope. Números 14:1–4.
When in 1863 James White wrote an article in the Review and Herald rejecting Miller’s understanding of the “seven times” and in the same year Uriah Smith published the counterfeit chart that was void of any reference to the “seven times” of Leviticus, both White and Smith set aside the work of William Miller and employed the biblical methodology of apostate Protestantism. The methodology of apostates who they had recently identified as the “daughters of Babylon,” was employed as the argument to reject the message of Miller that had been directed by the angel Gabriel. At the tenth test for ancient Israel they directly said, “Let us make a captain, and let us return to Egypt.” The failure at the tenth and final test is based upon a rejection of the “report” that was consistent with the report from the beginning, and a desire to return to the slavery of Egypt. When Jeremiah symbolically represented those who had been disappointed at the failed prediction of 1843, God specifically called him to return to God and his previous fervor for the message, but also commanded him to never return to those who had been identified as the daughters of Babylon.
Áño 1863-pe, James White ohai peteĩ artíkulo Review and Herald-pe omboykévo Miller ñehesa’ỹijo “paapy ára” rehegua, ha upe aryetepe Uriah Smith omoherakuãvo pe ta’anga japu ndaipóriva pype mba’eveichagua ñe’ẽmbyky Levítico-pegua “paapy ára” rehe, mokõivéva, White ha Smith, omboyke William Miller rembiapo ha oiporu protestantísmo apóstata rembiporu bíblico. Umi apóstata rembiporu, ha’ekuéra ramoite ohenóiva’ekue “Babilonia rajykuéra”, ojeiporu vaekue ramo jehechápe oñemboyke hag̃ua pe marandu Miller rehegua, peteĩva ángel Gabriel oguerahava’ekue. Israel yma guarépe, pe prueba pahápe, ha’ekuéra he’i hag̃uaichaite: “Jajapo ñandéve peteĩ mburuvicha, ha jajevy Egíptope.” Pe jejavy pe prueba décimo ha pahaitepe oñemopyenda pe “marandu” ñemboykére, upéva ojoajúva’ekue pe marandu ndive iñepyrũmby guive, ha pe pota jevy hag̃ua Egipto poguýpe. Jeremías, ta’ãngahái rupive, ohechauka ramo umi oñembotavýva’ekue pe profecía ndoikóiva’ekue 1843-pe, Tupã hesakã porãme ohenói chupe ojevy hag̃ua Tupã rendápe ha heko kyre’ỹ yma guarépe pe marandurã rehe, ha avei omanda hag̃ua chupe ani hag̃ua araka’eve ojevy umi ojehechakuaava’ekue Babilonia rajykuéraramo hag̃uápe.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.
Upévare péicha he'i Ñandejára: Nde rejere jeýramo, che rogueru jeýta, ha reñembo'ýta che renondépe; ha reipe'áramo iporãetéva ivaívagui, nde reiko hag̃ua che juruicha: tojevy hikuái nde rendápe; ani hag̃ua nde rejevy hikuái rendápe. Jeremías 15:19.
In 1863, James White and Uriah Smith appointed a new captain to lead them back to where they had been commanded not to go. Joshua and Caleb represent those who desired to go forward, White and Smith represent those who desired to go back.
Áño 1863-pe, James White ha Uriah Smith omoĩ peteĩ kapitán pyahu omotenonde hag̃ua chupekuéra jey hag̃ua pe tenda oñemandahágui chupekuéra ani hag̃ua oho upépe. Josué ha Caleb ohechauka umi oipota vaʼekue oñemotenonde, White ha Smith katu ohechauka umi oipota vaʼekue ojevy hag̃ua tapykuépe.
Another point that needs to be marked in the passage from the passage in Numbers is that the final rebellion which condemns all the rebels to die in the wilderness over the next forty years, is one of the two primary references that establish the day for a year principle of Bible prophecy, which was perhaps the most essential prophetic rule that Miller was used to open up the message of the everlasting gospel and the first angel. The other biblical witness to the rule is found in the book of Ezekiel.
Ambue punto tekotevẽva oñemombeʼu hag̃ua pe pasáhe Números-pegua haʼe kóva: pe puʼaka paha, ombojovakévape opa umi puʼakárape omano hag̃ua pe desiértope umi irundypa áño oútava ryepýpe, haʼe peteĩ mokõigui umi ñeʼẽmondo tenondegua omopyendáva pe principio ára peteĩ áño rehegua profesía bíblica-pe, ha upéva ikatu hag̃uáicha haʼe kuri pe regla profesíapegua iñimportantevéva Miller oiporúva hag̃ua omyesakã ha omboja hag̃ua pe marandu evangelio opaveʼỹvagui ha pe ánhel peteĩhágui. Ambue testígo bíblico ko regla rehegua ojejuhu Ezequiel kuatiápe.
And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Ezekiel 4:6.
Ha ha reikuaávo umíva, ejyvyjey nde akatúa gotyo, ha regueraháta óga Judá rembiapovaikue irundy pa ára pukukue; peteĩteĩ ára ame’ẽ ndéve peteĩ áño-rã. Ezequiel 4:6.
What is often unnoticed with the two verses that established the day for a year principle is the historical context of both verses.
Pe mba’e heta jey noñehesa’ỹijói umi mokõi versíkulo omopyendáva ára peteĩha ary peteĩha pevarãva rehe, ha’e hína mokõivéva versíkulo rembiasakue ñemohenda araka’épeguáva.
After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. Numbers 14:34.
Peikuaa hag̃ua ára kuéra peikundahague pe yvy, irundy pa ára, peteĩteĩ ára peteĩ áño hag̃ua, peehupytýta pende rembiapo vai, irundy pa áño; ha peikuaáta che ñe’ẽ ñembyai. Números 14:34.
The verse in Numbers occurred at the beginning of ancient Israel and represented the rebellion of God’s covenant people, and the verse in Ezekiel occurred at the end of ancient Israel and represented the rebellion of God’s covenant people. The punishment in the beginning was death in the wilderness and the punishment at the end was slavery in their enemies’ land. The day for a year principle emphasizes the rebellion of a covenant people. Two punishments, one at the beginning and one at the ending, but both different. The first was death by attrition while journeying through the wilderness, the last was captivity and slavery in literal Babylon.
Pe versíkulo oĩva Númerospe oiko Israel yma guaré ñepyrũmbýpe ha ohechauka Tupã ñemoĩmbyregua tavayguakuéra ñepu’ã; ha pe versíkulo oĩva Ezequielpe oiko Israel yma guaré pahaitepe ha avei ohechauka Tupã ñemoĩmbyregua tavayguakuéra ñepu’ã. Pe kastígo ñepyrũme vaʼekue haʼe vaʼekue mano desiértope, ha pe kastígo ipahápe vaʼekue haʼe vaʼekue tembiguái reko iñenemigokuéra retãme. Pe principio peteĩ ára peteĩ áño rehegua omombaʼe guasu peteĩ tavaygua ñemoĩmbyregua ñepu’ã. Mokõi kastígo, peteĩ ñepyrũme ha ambue pahápe, ha katu mokõivéva iñambue. Peteĩha vaʼekue mano mbeguekatúpe ohasakuévo desiérto rupi; pe pahaguéva katu haʼe vaʼekue jejopypyre ha tembiguái reko Babilonia añeteguápe.
Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not. But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. Numbers 14:5–19.
Upéi Moisés ha Aarón oñesũ hova yvýre opa aty Israel ra’ykuéra aty guasúpe renondépe. Ha Josué, Nun ra’y, ha Caleb, Jefone ra’y, umi oĩva’ekue umi ohesa’ỹijova’ekue pe yvy, omondoro ijao. Ha’ẽkuéra oñe’ẽ opa Israel ra’ykuéra aty guasúpe, he’ívo: Pe yvy rohasava’ekue ipype roma’ẽporã hag̃ua hese niko peteĩ yvy iporãitereíva. Ñandejára ñanderehe oguerohorýramo, upéicharõ ha’e ñandegueraháta ko yvýpe ha ome’ẽta ñandéve; peteĩ yvy osyryryhápe kamby ha eirete. Aníke pejepu’ã Ñandejára rehe, ha aníke peñemongyhyje upe yvygua tavayguakuéragui; ha’ekuéra niko tembi’u ñandéve g̃uarã: iñangarekoha ojeipe’a chuguikuéra, ha Ñandejára oĩ ñanendive; ani pekyhyje chuguikuéra. Ha opa pe aty he’i ojejapoi hag̃ua hese kuéra ita. Upérõ Ñandejára mimbipa ojechauka pe tavernákulo aty guasúpe opa Israel ra’ykuéra renondépe. Ha Ñandejára he’i Moiséspe: Mboy araka’e peve ko tetã chembopochýta? ha mboy araka’e peve ndojeroviamo’ãi cherehe, opa umi techaukaha ajapova’ekue hesekuéra apytépe? Ainupãta chupekuéra mba’asy vai reheve, ha ajapo’ỹta chuguikuéra che retã, ha ndehegui ajapóta peteĩ tetã tuichavéva ha mbaretevéva chuguikuéra. Ha Moisés he’i Ñandejárape: Upéicharõ Egiptoygua ohendúta upéva, (ndéko nepu’ãmbýpe reguenohẽ ko tetã ijapytegui;) ha omombe’úta ko yvygua tavayguápe: ha’ekuéra niko ohendu ndéve, Ñandejára, reĩha ko tetã apytépe, nde, Ñandejára, rejechaha rova hag̃ua rova, ne arai opytaha hi’árikuéra, ha rehoha henonderã kuéra ára hag̃ua peteĩ arai yvyráicha, ha pyhare peteĩ tata yvyráicha. Ko’ág̃a, rejukáramo opa ko tetãme peteĩ kuimba’eicha peteĩnte, upéicharõ umi tetãnguéra ohenduva’ekue nde rerakuã oñe’ẽta he’ívo: Ñandejára ndaikatúigui ogueru ko tetãme upe yvyme ome’ẽtaha hag̃ua chupekuéra oñe’ẽme’ẽ hague rupi, upévare ojuka chupekuéra desiértope. Ha ko’ág̃a, ajerure ndéve, che Ruvicha pokatu tojehechauka tuicha, nde ere haguéicha, he’ívo: Ñandejára ipasiénsia puku ha tuicha poriahuvereko, operdonáva tekoañáme ha hembiavy vaípe, ha araka’eve nomopotĩmbáiva upe hembiavy apoha; ohechaukávo túvakuéra rembiavy vaikue ta’yrakuéra rehe pe mbohapýha ha irundyha ñemoñare peve. Eperdona, ajerure ndéve, ko tetã rembiavy vaikue nde poriahuvereko tuichakue he’iháicha, ha nde reperdonaháicha ko tetãme Egiptogui ko’ág̃a peve. Números 14:5–19.
The history represented in these verses became a biblical symbol that is called “the day of provocation.” The “day of provocation” is referenced in Psalm ninety-five, Jeremiah thirty-two and Hebrews three, but we will not address that symbol at this time. There is an important principle identified in the previous passage that must be recognized. The principle is also illustrated by the prophet Samuel, Lucifer, Ellen White and of course Moses in this passage.
Tembiasakue ko’ã versículope oñerrepresentáva oiko peteĩ símbolo bíblico hérava “pe ára ñembopochy rehegua”. “Pe ára ñembopochy rehegua” oñemombe’u Salmo noventa y cinco-pe, Jeremías treinta y dos-pe ha Hebreos tres-pe, péro ko’ág̃a ndajajepy’amongetamo’ãi upe símbolo rehe. Oĩ peteĩ principio iñimportantetereíva ojehechakuaáva pe pasáhe mboyveguápe ha tekotevẽ oñemoneĩ. Upe principio avei ojehechauka proféta Samuel, Lucifer, Ellen White ha, añetehápe, Moisés rupive ko pasáhepe.
And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and show them the manner of the king that shall reign over them. And Samuel told all the words of the LORD unto the people that asked of him a king. And he said, This will be the manner of the king that shall reign over you: He will take your sons, and appoint them for himself, for his chariots, and to be his horsemen; and some shall run before his chariots. And he will appoint him captains over thousands, and captains over fifties; and will set them to ear his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots. And he will take your daughters to be confectionaries, and to be cooks, and to be bakers. And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants. And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants. And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work. He will take the tenth of your sheep: and ye shall be his servants. And ye shall cry out in that day because of your king which ye shall have chosen you; and the Lord will not hear you in that day. Nevertheless the people refused to obey the voice of Samuel; and they said, Nay; but we will have a king over us; That we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles. And Samuel heard all the words of the people, and he rehearsed them in the ears of the Lord. And the Lord said to Samuel, Hearken unto their voice, and make them a king. And Samuel said unto the men of Israel, Go ye every man unto his city. 1 Samuel 8:5–22.
Ha he’i chupe: Nde niko reñembyajéma, ha ne ra’ykuéra ndoikói nde rape rupi; ko’ág̃a eñemoĩ oréve peteĩ mburuvicha guasu orehúsga hag̃ua, opa tetãnguéraicha. Samuel katu ndohecharamói ko mba’e, he’i ramo guare hikuái: Eme’ẽ oréve peteĩ mburuvicha guasu orehúsga hag̃ua. Upémarõ Samuel oñembo’e Ñandejárape. Ha Ñandejára he’i Samuel-pe: Ehendu tavayguakuéra ñe’ẽ opa mba’épe he’íva ndéve; ndaha’éi ndéve la ombotovéva hikuái, chéve katu chembotove, ani hag̃ua che areko mburuvicharã ramo hesekuéra. Opa tembiapo ojapóva hikuái ára ag̃ui guive, aguenohe hag̃ua chupekuéra Egipto-gui ko ára peve, chehejárõ guare ha omomba’eguasúvo ambue tupãnguéra, upéicha avei ojapo nderehe. Ko’ág̃a, upévare, ehendu iñe’ẽ; ha katu emomarandu porãite chupekuéra, ha ehechauka chupekuéra mba’éichapa oikóta pe mburuvicha guasu oguapýtava hesekuéra. Ha Samuel omombe’u opa Ñandejára ñe’ẽ tavayguakuérape, umi ojerurévape chugui peteĩ mburuvicha guasu. Ha he’i: Kóicha oikóta pe mburuvicha guasu oguapýtava pende ári: ogueraháta pene ra’ykuérape ha omoĩta chupekuéra ijeheguirã, ikárrokuérape guarã ha ikavaju ariguápe guarã; ha oĩta osẽva tenonde ikárrokuéra renondépe. Ha omoĩta ijeheguirã mil-soldádo ruvicharã, ha cincuenta-soldádo ruvicharã; ha omoĩta chupekuéra omono’õ hag̃ua itýra, ombyaty hag̃ua ihemitỹngue, ha ojapo hag̃ua iñorairõ rembiporu ha ikárrokuéra rembiporu. Pene rajykuérape ogueraháta hag̃ua perfúme apoha, tembi’u apoha ha mbujape mbojyha. Ha ogueraháta pene kokuekuéra, pene parralkuéra ha pene olivotykuéra, iporãvéva jepe, ha ome’ẽta hembiguáikuérape. Ha oipe’áta pe décimo pende ñemitỹgui ha pene parralkuéragui, ha ome’ẽta hembipota guasukuérape ha hembiguáikuérape. Ha ogueraháta pene tembiguái kuimba’e, pene tembiguái kuña, pene mitãrusu iporãvéva ha pene mburika, ha omoĩta irembiapópe. Oipe’áta pe décimo pene ovechakuéragui; ha peẽ peikóta hembiguáiramo. Ha peẽ pesapukáita upe árape pende mburuvicha guasu rehehápe, peiporavóva pendejehe; ha Ñandejára ndohendumo’ãi peẽme upe árape. Tavayguakuéra katu ndoipotái ohendu Samuel ñe’ẽ, ha he’i: Nahániri; roipota peteĩ mburuvicha guasu ore ári; ore avei hag̃ua roiko opa tetãnguéraicha; ore mburuvicha guasu orehúsga hag̃ua, osẽ hag̃ua ore renondépe, ha ñorairõ hag̃ua ore ñorairõnguéra. Ha Samuel ohendu opa tavayguakuéra ñe’ẽ, ha omombe’u jey umíva Ñandejára apysápe. Ha Ñandejára he’i Samuel-pe: Ehendu iñe’ẽ, ha ejapo chupekuéra peteĩ mburuvicha guasu. Upémarõ Samuel he’i Israel-kuimba’ekuérape: Tohóke káda peteĩ itaópe. 1 Samuel 8:5–22.
In this passage ancient Israel rejected God as their king, and the history points forward to the time when they proclaimed they had no king but Caesar. They rejected God’s theocracy, and insisted that they be given a king from their own people, only to ultimately proclaim that their king was a Roman king. The Roman king in the last days is the pope of Rome.
Ko pasáhepe Israel yma guare omboyke hag̃ua Tupãme ipoguýpe Irúicha, ha ko tembiasakue ohechauka tenonderã pe ára ha’ekuéra opredikárõ guare ndorekoiha ambue mburuvicha guasu César añónte. Omboyke hikuái Tupã rembijokuairã, ha ojerure hatã oñeme’ẽ hag̃ua chupekuéra peteĩ mburuvicha guasu iñemoñaretee apytégui; upéicharõ jepe, ipahápe opredika hikuái imburuvicha guasuha peteĩ mburuvicha guasu romano. Pe mburuvicha guasu romano ára pahápe ha’e Roma papa.
But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. John 19:15.
Ha kuéra katu osapukái: “¡Egueraha chugui!, ¡egueraha chugui!, emombo kurusúre chupe.” Pilato he’i chupekuéra: “Pemoĩta piko kurusúre pene Rréi?” Pa’i ruvicha kuéra ombohovái: “Ndorekói ore rréi César añoite.” Juan 19:15.
The rejection of the theocracy was so offensive and personal to Samuel that he understood it as a rejection of his prophetic office. But God made sure that Samuel understood that their rejection was of God, and not the prophet. These two passages which set forth Moses’ and Samuel’s prophetic relationship to the rebellion of ancient Israel, the punishment for the rebellion that followed was not the end for ancient Israel. There was still a group represented by Joshua and Caleb that would enter the Promised Land, and in the story of Samuel the end of ancient Israel was at the conclusion of Israel’s kings, not the beginning.
Pe teokrásia rejei peteĩ mbaʼe vaieterei ha personalitéva Samuelpe g̃uarã, ha upévare haʼe oikuaa upéva ramoite peteĩ rejeiha imbaʼapo proféticore. Péro Tupã ojapo porã kuri Samuel oikuaa hag̃ua pe ijeheguikuéra rejeiha ndahaʼeiha profétare, síno Tupã rehe. Koʼã mokõi pasáhe omoĩva tenondépe Moisés ha Samuel relación profética yma Israél ñemoĩre, pe kastígo ou vaʼekue upe ñemoĩ rehe rire ndahaʼéi vaʼekue paha yma Israélpe g̃uarã. Oĩ gueteri peteĩ aty oñerrepresentáva Josué ha Caleb rupive, oike vaʼerã pe Yvy Ñemeʼẽmbyrépe, ha Samuel rembiasápe yma Israél paha oĩ vaʼekue Israel ruvicha guasukuéra paha hag̃uáme, ndahaʼéi ñepyrũme.
Moses reasoned with God to continue to work with ancient Israel, for Moses reasoned to bring them to a conclusion at that point would misrepresent the sacred history of the deliverance of His people and His promise to lead them into the land God had promised to Abraham. The point here is that God chooses to allow rebellion to both occur and continue when He intends to use the rebellion as witness of the truth.
Moisés oñemongeta Tupã ndive hag̃ua omba’apo meme hag̃ua Israel ymaguare ndive, Moisés niko ohechakuaa hag̃ua oguahẽ hag̃ua chupekuéra peteĩ paha upe jave omoañetembýta vaiha pe tembiasakue marangatu iñangarekóvape g̃uarã pe ñemosãsóre Itavayguakuéra rehegua ha Iñe’ẽme’ẽ rehe hag̃ua ogueraha chupekuéra pe yvýpe Tupã oprometéva’ekue Abraham-pe. Ko’ápe pe mba’e oje’éva ha’e kóva: Tupã oiporavo oheja hag̃ua pe ñepu’ã oiko ha avei osegi, araka’eve ha’e oipotáramo oipuru pe ñepu’ã añete hag̃uáicha testígo.
The attitude of righteous indignation manifested by Samuel was also manifested by Ellen White.
Pe tekojoja py’aro joja ojehechaukáva Samuel-pe, ojehechauka avei Ellen White-pe.
“Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.
“Araka’eve ndahechái ñande tavayguakuéra apytépe pe ñembovy’a ijehegui hatãite ha pe ndoipotáiva oñemoneĩ ha oñeñandu hag̃ua pe tesape, mba’éicha ojehechauka va’ekue Minneapolis-pe. Ojehechauka chéve ndaipóriha peteĩ jepe upe aty apytégui, umi omomba’e va’ekue pe espíritu ojehechauka va’ekue upe atyhápe, orekóta jeýva tesape hesakã porãva oikuaa hag̃ua pe añetegua hepyetéva, yvágagui oñemondo va’ekue chupekuéra, peve noñemomirĩiramo hikuái iñemomba’eguasúgui ha noñemombe’úiramo hikuái ndaha’éi hague Tupã Espíritu omoñepyrũ va’ekue chupekuéra, síno iñakã ha ikorasõkuéra henyhẽ hague prejuísiogui. Ñandejára oipota kuri oñemboja hi’aguĩ chupekuéra, ohovasa chupekuéra ha omonguera chupekuéra heko vai jevykuéragui, ha katu ha’ekuéra ndohenduséi. Upe espíritu añete voi omoñepyrũ chupekuéra, pe omoheñói va’ekue Coré, Datán ha Abiram-pe. Umi kuimba’e Israelgua oñemoĩ mbaretépe ombohovái hag̃ua opaite mba’e ohechaukátava chupekuéra oĩ vaiha, ha oho meme hikuái upe tape iñemoĩ hag̃uáicha, peve heta oñembotavy hag̃ua ojeity hag̃ua hendápekuéra oñondive hag̃ua hendivekuéra.”
“Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.
“Mávapa ko’ãva? Ndaha’éi ikangýva, ndaha’éi umi ndoikuaáiva, ndaha’éi umi noñehesape’áiva. Upéva pe ñemoĩ vaihápe oĩkuri mokõi sua po ruvicha aty guasúpe herakuã porãva, kuimba’e herakuã guasúva. Mba’épa hína kuri iñe’ẽ? ‘opaite pe aty guasu imarangatu, peteĩteĩva chuguikuéra, ha Ñandejára oĩ ipa’ũme: mba’ére piko upéicharõ peñemboiterei Ñandejára aty guasu ári?’ [Números 16:3]. Coré ha umi iñirũnguéra omanórõ guare Tupã juicio poguýpe, pe tavayguakuéra ha’ekuéra ombotavýva ndohechái kuri Ñandejára po ko milagro-pe. Opaite pe aty guasu ambue ko’ẽme omoĩ kuri Moisés ha Aarón ári ko mba’e, ‘peẽ pejuka va’ekue Ñandejára retãygua’ [versículo 41], ha pe mba’asy vai oguahẽ pe aty guasu ári, ha hetave irundy sua ári mil tapicha omanó.”
“When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.” The 1888 Materials, 1067.
“Ajapo hag̃ua che py’a ambohasávo Minneapolis-gui, Ñandejára ánhel oñembo’y che ykére ha he’i chéve: ‘Ani upéicha; Tupã oguereko peteĩ tembiapo ndéve g̃uarã ko tenda-pe rembiapokuaa hag̃ua. Tavayguakuéra ojapo jey hína Coré, Datán ha Abiram ñemopu’ã. Che romoĩ ne renda porãme, upéva umi ndaha’éiva tesape ryepýpe ndohechakuaamo’ãi; nohendumo’ãi nde testimonio; ha katu che aimeva’erã nendive; Che gracia ha Che pu’aka nepytyvõta. Nde ndaha’éi upe omboykóva hikuái, síno umi mensahéro ha pe marandu Che amondóva Che retãyguakuérape. Ohechauka hikuái ñemomba’eguasu’ỹ Ñandejára ñe’ẽ rehe. Satanás ombohesatũma hesakuéra ha ombojerevai ijapytépekuéra ñeimo’ã; ha ndaha’éiramo mayma anga oñarrepenti ko ipekádo-gui, ko joaju’ỹ marangatu’ỹ oikovéva ombojaru hag̃ua Tupã Espíritu, oguatáta pytũmbýpe. Aipe’áta pe candelero ijatyhágui ndañemboykéiramo hikuái ha noñekonvertírõ, che amonguera hag̃ua chupekuéra. Ombopytũ hikuái hesa pytũmby espiritual. Ndoipotái hikuái Tupã ohechauka Ijespíritu ha Ipu’aka; oguerekógui hikuái peteĩ espíritu puka pohýi ha jeguaru Che ñe’ẽ rehe. Tekorei, tavyrai, ñembohory ha ñe’ẽrei ñembojaru ojejapo ára ha ára. Nomoĩri hikuái ikorasõkuéra chereka hag̃ua. Oguata hikuái umi tataendy oñembohendy va’ekue ijeheguipe, ha noñarrepentíriramo, oñenoíta hikuái ñembyasy reheve. Péicha he’i Ñandejára: Eñembo’y nde puesto de deber-pe; che aime rupi nendive, ha ndorohejamo’ãi ni ndoroheja rei mo’ãi.’ Ko’ã ñe’ẽ Tupãgui ouva’ekue ndajehejáiri amboyke hag̃ua.” The 1888 Materials, 1067.
Sister White paralleled Samuel’s attitude and was told to remain with the rebels and their rebellion and “stand at” the “post” of her “duty.” She was commanded to stand her post, after she (the prophetess) had determined to leave the rebels and their rebellion unto themselves.
Hermana White oñembojoguata Samuel rembipota rehe, ha oñemombe’u chupe opytava’erãha umi opuʼãvandi ha iñepuʼãndive, ha “opyta” hag̃ua i“tenda”pe hembiapopegua. Oñemandáma chupe topyta itendápe, upe rire ha’e (kuña maranduhára) odesidi rire oheja hag̃uánte umi opuʼãva ha iñepuʼãnta ijeheguínte.
The rule of first mention, which is a primary component of the principle of Alpha and Omega, identifies that the first time a subject is mentioned is of supreme importance. Connected with the very beginning of Lucifer’s rebellion was the fact that if God had wanted to, He had all the power necessary to eliminate Lucifer at Lucifer’s very first selfish thought that had originated within Lucifer’s mind. God could have removed Lucifer from the creation and He has the power that had He chosen to do so, He could have done it in such a fashion that no other angels would have even known what had happened. Of course, He did not do that, for among other things it would have been a denial of His character, but He does possess the creative power that would have allowed Him to do that very thing. But he didn’t do it. He patiently allowed the rebellion to become part of the witness of His character, part of the testimony of the controversy that had begun in heaven and was to ultimately come to the earth. This is what Moses’ dialogue accomplished for ancient Israel. God allowed the generation of rebels to die in the wilderness and used that history as a biblical example to further the truths connected with the everlasting gospel.
Pe mba’e oñemombe’u raẽha rehegua, ha’éva peteĩ aty guasu pe principio Alfa ha Omega rehegua, ohechauka mba’éichapa pe jey peteĩha oñemombe’uhápe peteĩ mba’e ha’e tuichaiterei mba’éva. Oñembojoaju pe ñepyrũite Lucifer pu’akápe oĩ va’ekue ndive ko añetegua: Tupã oipotárire, oreko va’ekue opa pu’aka tekotevẽva omboyke hag̃ua Lucifer-pe upe iñemo’ã peteĩha jepe, pe ijeheguínte guarãva, osẽ va’ekue Lucifer apytu’ũgui. Tupã ikatu va’ekue oipe’a Lucifer-pe pe tembiasakuegui, ha oreko pe pu’aka upéicha hag̃ua; ha’e oiporavóirire ojapo hag̃ua upéva, ikatu va’ekue ojapo péichaite, ambue ánhelkuéra ni ndoikuaamo’ãi hag̃uáicha mba’épa oiko ra’e. Añetehápe, ha’e ndajajapói upéva, ambue mba’e apytépe, upéva ikatu hag̃uáicha ha’e va’erãmo’ã peteĩ ñeñembotovéva Ikarakter rehe; upéicharõ jepe, ha’e oguereko pe pu’aka apohare ohejátava chupe ojapo hag̃ua upe mba’e. Péro ndojapói upéva. Py’aguasúpe oheja pe pu’aka oike hag̃ua Ikarakter rehegua testimóniope, oike hag̃ua pe ñe’ẽmondo pe ñorairõ rehegua oñepyrũ va’ekue yvágape ha ipahápe ou va’erã yvy ape ári. Kóva hína upe Moisés ñomongeta ojapo va’ekue Israel yma guarépe g̃uarã. Tupã oheja pe ñemoñare pu’akáva omanóvo pe desiértope ha oiporu upe tembiasakue techapyrã bíblicoramo omotenonde hag̃ua umi añetegua oñembojoajúva pe marandu porã opa ára guarã ndive.
So too, with the rejection of God as king in the days of Samuel. Samuel was instructed to go ahead and stand his post of duty, in spite of Samuel’s personal convictions and prophetic knowledge. This element of God’s prophetic and historical oversight is also recognized in the rebuilding of the temple after the Babylonian captivity. God predicted and governed every element of the seventy years of captivity; the return to Jerusalem, the rebuilding of Jerusalem, the temple and the streets and walls. He set forth the time prophecies that identified when they would be freed from captivity. He identified how many decrees there would be to mark the beginning of the twenty-three hundred years. He identified Cyrus by name, the heathen king that would begin the process with the first decree. All the elements of rebuilding Jerusalem and the temple were specifically identified and He raised up righteous men and prophets to accomplish the work.
Upéicha avei, Tupãre ñemboyke mburuvicha guasu ramo Samuel árape. Samuel oñemomarandu ojapo hag̃ua hembiaporã renda, Samuel remiandu tee ha marandu profétika oikuaáva reheve jepe. Ko mba’e Tupã ñangareko profétika ha histórico rehegua ojekuaa avei tupão ñemopu’ã jeýpe jejopyrã Babilóniagui rire. Tupã oikuaauka va’ekue ha ogoverna va’ekue opaite mba’e setenta ary jejopyrãme; jevy Jerusalén-pe, Jerusalén ñemopu’ã jey, tupão ha tape ha muralla-kuéra. Ha’e omoĩ va’ekue umi profesía ára rehegua ohechauka hag̃ua araka’épa oñemosãsóta jejopyrãgui. Ha’e he’i va’ekue mboy decreto-pa oĩta hag̃ua techaukaha ramo mokõi sua pó cien ary ñepyrũrã. Ha’e ombohéra va’ekue Cirope héra rupi, pe mburuvicha guasu tetã ambuegua oñepyrũtava upe tembiapo peteĩha decreto rupive. Opaite mba’e Jerusalén ha tupão ñemopu’ã jey rehegua ojehechauka porãite va’ekue, ha Ha’e omopu’ã kuimba’e hekojojáva ha profeta-kuérape omohu’ã hag̃ua upe tembiapo.
In spite of all the obvious divine prophetic foreknowledge and intervention, the rebellion that had led to the captivity in Babylon had already brought to a conclusion His personal presence with the people of God. The shekinah glory never returned to the temple that was rebuilt. The entire history was employed to provide prophetic structure to the history at the end of the world, though the temple never again was blessed by the presence of the shekinah in the Most Holy Place. In that sense, the temple that was rebuilt was testimony not of God’s presence, but of Israel’s rebellion. Yet the prophets of that history, like as Samuel and Sister White at Minneapolis continued to serve in the capacity of prophets.
Opaite peikuaa hag̃uáicha mbaʼe maranduhára rehegua Tupãgui ou vaʼekue ha ipytyvõ ojehechakuaapaitéramo jepe, pe puʼakaʼỹ oisãmbyhy vaʼekue pe jejapyhýpe Babilóniape oguahẽma vaʼekue ipahápe Ijapytépe oĩ hag̃ua tapicha Tupã mbaʼévandi. Pe mimbipa shekinah arakaʼeve ndojevéiri pe tupãópe oñemopuʼã jey vaʼekuépe. Ko tembiasakue tuichakue ojeporu vaʼekue omeʼẽ hag̃ua marandu hag̃ua tembiapo rehegua profétikamente pe tembiasakue oikótavape ára paha yvy ape ári, jepe pe tupão arakaʼeve noñemoaguyjevéi pe shekinah oĩgui pe Tenda Imarangatuetéva-pe. Upévare, pe tupão oñemopuʼã jey vaʼekue ohechauka ndahaʼéi Tupã oĩha, síno Israel puʼakaʼỹha. Upéicharõ jepe, umi maranduhára pe tembiasakuepegua, Samuel ha Hermana White Minneapolis-pe guaréicha, osegi oservi proféta ramo.
The rebellion of Lucifer is the first thing mentioned in the great controversy between Christ and Satan, and God allowed the rebellion to continue for His own purposes. Samuel, in spite of his righteous indignation against Israel’s desire to be like the other nations was directed to participate in anointing the first two kings. And the prophets of God participated in rebuilding God’s temple, the temple that would never again have the shekinah presence of God.
Lucifer pu’aka hína pe mba’e peteĩha oñeñe’ẽva pe ñorairõ guasúpe Cristo ha Satanás apytépe, ha Tupã oheja pe pu’aka hína toñemotenonde hag̃ua hembipotápe g̃uarã. Samuel, jepe ipy’arory asy tekojoja rehegua Israel rembipota hag̃ua ojoguase ambue tetãnguérare, oñembohape hag̃ua oike hag̃ua omoĩ porãvo umi mokõi mburuvicha guasu peteĩha. Ha Tupã maranduhára kuéra oike avei omopu’ã jey hag̃ua Tupã róga marangatu, pe tupaópe ndaiporimo’ãvéima araka’eve pe Tupã reko mimbipa shekinah.
Those that employ their “dishes of fables” against the prophetic Word, in an attempt to cover up the rebellion of Adventism in 1863, and who choose to base their argument upon the logic that if anything happened wrong in 1863, the prophetess would have forbidden it, are willfully ignorant of the first principle that is identified in the very first mention of rebellion against God. God allows rebellion for His own purposes and if He chooses for His prophets to remain neutral or silent in the rebellions that might arrive, that is His choice.
Umi oiporúva “ijakuéra tembiasakue rehegua” ñe’ẽ profétika rovái, oñeha’ã hag̃ua omo’ã hag̃ua Adventismo rembipu’a 1863-pe, ha oiporavo hag̃ua omopyenda hag̃ua iñe’ẽmondo ko lógica ári, he’íva ramo oiko hague mba’e vai 1863-pe, upe profetisa oavisa’ỹva’erãmo’ã kuri, umíva ndaikuaaseiete hína peteĩha principio ojehechaukáva pe ñe’ẽ tenondeguaitepe oñe’ẽva Ñandejára rovái rembipu’a rehe. Ñandejára opermiti pe rembipu’a Hembipotápe g̃uarã, ha Ha’e oiporavóramo iprofétakuéra opyta hag̃ua peteĩcha térã okirirĩ hag̃ua umi rembipu’a ikatúva og̃uahẽva apytépe, upéva ha’e Hae ae rembiporavo.
As we begin to consider the testing process of 1844 through 1863, that has been typified by the ten tests ancient Israel failed after they crossed the Red Sea, it is essential to understand this biblical fact. God’s prophets function as His prophets in times of obedience and disobedience, and at times they do not protest issues that would appear on the surface as something a prophet would be expected to protest. At times they are obviously aware of the rebellion but are restrained and at other times the Lord holds His hand over their eyes in regard to the rebellion. When that perspective is recognized, 1863 becomes a significant waymark in the history of the sixth kingdom of Bible prophecy, for both the horn of Protestantism and the horn of Republicanism.
Ñañepyrũvo ñahesa’ỹijo hag̃ua pe proceso de prueba oikova’ekue 1844 guive 1863 peve, ha oñehechauka va’ekue umi diez prueba Israel yma guaréva ndohasái va’ekue ohasa rire hikuái pe Mar Rojo, tekotevẽiterei ñantende ko añetegua bíblico. Tupã maranduhára kuéra omba’apo Iñaranduhára ramo ára ñe’ẽrendu ha ñe’ẽrenduhái jave, ha sapy’ánte ndojepy’apy mo’ãi hikuái umi mba’e ojehecháva yvypóra resa rupive maranduhára oñemoĩ va’erãva oñemoĩ hag̃ua hesekuéra. Sapy’ánte hesakã porã hikuái pe ñemboyke rehe, péro ojejoko chupekuéra; ha ambue jey katu Ñandejára omoĩ Ipo hesa ári ani hag̃ua ohecha pe ñemboyke. Ojehechakuaáramo ko jehecha, 1863 oiko peteĩ techaukaha guasu ramo tembiasakuepe pe sexto rréino marandu’ẽ bíblico-pe, mokõivéva pe Protestantismo ratĩ ha pe Republicanismo ratĩpe guarã.
I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets. Hosea 12:10.
Che aveiñe’ẽ avei umi proféta rupive, ha ambohetave visión-kuéra, ha aiporu ta’anga joja, umi proféta ministerio rupive. Oseas 12:10.