We have been addressing the symbolism of Elijah and are now using the histories of Mount Carmel and Mount Sinai to illustrate a progressive testing process for the horn of Protestantism and a progressive political development for the horn of Republicanism that parallels the horn of Protestantism.
Ñande roñe’ẽ hína Elías rehegua simbología rehe, ha koʼág̃a jaiporu Monte Carmelo ha Monte Sinaí rembiasakue hag̃uaicha ñamyesakã peteĩ proceso de prueba oñemotenondéva protestantismo ratĩ rehe, ha avei peteĩ desarrollo político oñemotenondéva republicanismo ratĩ rehe, ojoajúva ha oñembojojáva protestantismo ratĩ ndive.
The last article was working through the rebellion of Numbers chapter thirteen and fourteen which identifies the tenth and final test for ancient Israel after their crossing of the Red Sea. The history aligns with the beginning movement of Millerite history, but also with the history of God’s ending movement. The work of all three angels of Revelation fourteen is accomplished by a movement at the beginning and a movement at the end.
Pe artíkulo paha omba’apova’ekue Números capítulo trece ha catorce-pe ojehechauka hag̃ua pe opu’ãmbýva, ha upéva omombe’u pe décimoha ha paha prueba Israel yma guarépe guarã, ohasa rire Mar Rojo. Pe tembiasakue oñembojoaju pe ñepyrũrã guata rehegua tembiasakue Millerita ndive, ha avei Ñandejára remimo’ã guata paha rehegua tembiasakue ndive. Opa tembiapo umi mbohapy ángel Apocalipsis catorcepegua rehegua oñemboguata peteĩ movimiento rupive iñepyrũme ha peteĩ movimiento rupive ipahápe.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“Pe ánhel ojoaju hag̃ua pe proclamaciónpe pe mbohapyha ánhel marandu rehegua niko omyesakãva’erã opa yvy ape ári heko mimbipápe. Ko’ápe oñemombe’u peteĩ tembiapo oguerekóva alcance mundial ha peteĩ pu’aka jepive’ỹva. Pe movimiento adventista ary 1840–44 pegua niko va’ekue peteĩ jehechauka porãite Tupã pu’aka rehegua; pe peteĩha ánhel marandu og̃uahẽkuri opa tenda misionérape ko yvy ape ári, ha peteĩhápe umi tetãme ojehechakuaa pe tuichavéva interés religioso ojehechava’ekue oimeraẽ tetãme pe Reforma siglo XVI guive; péro ko’ãva oñembohasava’erã pe movimiento mbarete guasu rupive pe última advertencia guýpe pe mbohapyha ánhel rehegua.” The Great Controversy, 611.
Between the history of the beginning movement and the ending movement, we find the history of the church of Laodicea. The angel that lightens the earth with its glory is clearly identified as a movement, not a church.
Ñepyrũmby mombeʼu guasu ha paha pegua apytépe, jajuhu Laodicea iglesiapegua rembiasakue. Pe ánhel omimbipáva yvy iñemimbipa reheve ojehechauka porã peteĩ ñemonguʼeha ramo, ndahaʼéi peteĩ iglesia ramo.
“Of Babylon, at the time brought to view in this prophecy, it is declared: ‘Her sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:5. She has filled up the measure of her guilt, and destruction is about to fall upon her. But God still has a people in Babylon; and before the visitation of His judgments these faithful ones must be called out, that they partake not of her sins and ‘receive not of her plagues.’ Hence the movement symbolized by the angel coming down from heaven, lightening the earth with his glory and crying mightily with a strong voice, announcing the sins of Babylon. In connection with his message the call is heard: ‘Come out of her, My people.’ These announcements, uniting with the third angel’s message, constitute the final warning to be given to the inhabitants of the earth.” The Great Controversy, 604.
“Babilóniagui, ko profesía ohechaukaháicha upe árape, he’i kóicha: ‘Ipekadokuéra oguahẽ yvágape, ha Tupã imandu’a hembiapo vai rehe.’ Apocalipsis 18:5. Hae omyenyhẽma ikulpakuéra medida, ha ñehundi oúta hi’ári. Péro Tupã oguereko gueteri peteĩ itavayguakuérape Babilóniape; ha oñembohovaí mboyve Hi’arandu juicio-kuéra, ko’ã jeroviapyetéva ohenóiva’erã osẽ hag̃ua chugui, ani hag̃ua oike hikuái ipekadokuérape ha ‘ohupyty’ hag̃ua hegui iplagakuéra. Upévare oĩ pe movimiento ojehechauka hag̃ua pe ánhel oguejýva yvágagui, omyesakãvo yvy iñemimbipa reheve ha osapukáivo mbarete porã peteĩ ñe’ẽ hatãme, omombe’úvo Babilonia rembiapo vaikue. Iñe’ẽmondo reheve oñehendu pe ñehenói: ‘Pesẽ chugui, Che retãyguakuéra.’ Ko’ã marandu, oñondive joajúvo pe mbohapyha ánhel ñe’ẽmondo ndive, omoheñói pe ñemomarandu paha oñeme’ẽva’erã yvy arigua kuérape.” The Great Controversy, 604.
All the prophets agree with one another and they all identify more specifically “the last days,” than they identify the days in which the prophecies were proclaimed. As an example of this phenomenon the angel of Revelation eighteen, was and is typified by the angel of Revelation ten. Both lighten the earth with its glory when it descends. Sister White identifies the first angel in the book Early Writings.
Opavave proféta kuéra oñemoĩ peteĩ ñe'ẽme ha enterovéva omombe'u hesakãve “ára paha kuéra” rehe, ohechauka rangue umi ára pe profecía kuéra oñemombe'uhaguépe. Techapyrãramo ko mba'e ojehúva rehegua, pe ánhel Apocalipsis dieciocho-pe oĩ va'ekue ha oĩ oñetypificáva pe ánhel Apocalipsis diez-pe. Mokõivéva omyesakã ko yvy heko mimbipa reheve oguejy vove. Hermana White omombe'ukuaa pe ánhel peteĩha pe lívro Early Writings-pe.
“Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.
“Jesús omondo peteĩ ángel mbarete ipu’aka hag̃ua oguejy ha oikuaauka hag̃ua yvy ape ári oikóvape toñembosako’i hag̃ua Hembijekuaa mokõihápe g̃uarã. Pe ángel osẽvo Jesús renondégui yvágape, peteĩ tesape hesakãitereíva ha glorioso eterei oho tenondete chupe. Oje’e chéve imisiónha omyesakã hag̃ua yvy iñemimbipa rupive ha oikuaauka hag̃ua yvypórape pe Tupaógui ou va’erã pochykue.” Early Writings, 245.
That angel of Revelation eighteen descended on September 11, 2001. It had been typified by the angel that descended on August 11, 1840. In Isaiah chapter six, Isaiah is shown the temple in heaven and God’s glory. In verse three of chapter six it identifies that the whole earth is full of God’s glory. That happens when the angel of Revelation eighteen descends.
Upéva pe ánhel Apocalipsis 18-pe oñemboguejy kuri jasyporundy 11, 2001-pe. Ojehechauka vaʼekue iñykyrãrõ pe ánhel oñemboguejy vaʼekue jasypoapy 11, 1840-pe. Isaías kapítulo 6-pe, Isaías ohecha pe témplo yvágape ha Tupã mimbipa. Versíkulo 3-pe, kapítulo 6-pe, heʼi mayma yvy henyhẽha Tupã mimbipágui. Upéva oiko pe ánhel Apocalipsis 18-pe oñemboguejy vove.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.
Ha upe rire ahecha ambue ánhel oguejy yvágagui, oguerekóva tuicha pokatu; ha yvy henyhẽ tesape hag̃ua iglória reheve. Apocalipsis 18:1.
Verse three of Isaiah six identifies the same history.
Isaías seis pe mbohapyha versíkulo ohechauka pe tembiasakue peteĩchagua.
And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.
Ha peteĩ osapukái ambuépe, ha he’i: Marangatu, marangatu, marangatu hína Ñandejára de los ejércitos; ko yvy tuichakue henyhẽ ijapytepe iglória. Isaías 6:3.
Sister White brings Isaiah’s vision of the sanctuary together with the movement of Revelation eighteen.
Hermana White ombojoaju Isaías pegua visión pe santuario rehegua ndive pe movimiento Apocalipsis dieciocho pegua.
“The seraphim before the throne are so filled with reverential awe in beholding the glory of God that they do not for an instant look upon themselves with self-complacency, or in admiration of themselves or one another. Their praise and glory are for the Lord of Hosts, who is high and lifted up, and the glory of whose train fills the temple. As they see the future, when the whole earth shall be filled with his glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in his presence, beneath his smile of approbation, they wish for nothing more. In bearing his image, in doing his service and worshiping him, their highest ambition is fully reached.
“Umi serafín-kuéra oĩva guapyha renondépe henyhẽ eterei kyhyje marangatúgui ohecháramo Tupã mimbipa, upévare ni peteĩ sapy’aitépe ndojehechái ijehe py’arory jehecha reheve, térã oñemomba’eguasu hag̃ua ijehe térã ojuehe. Ipurahéi ha heko mimbipa niko pe Ñandejára de los Ejércitos-pe g̃uarã, pe yvate ha oñembotuicháva, ha pe ijao puku mimbipa omyenyhẽva pe tupaópe. Ohechávo pe ára oútava, opa yvy ape ári oñemyenyhẽtaha imimbipápe, pe purahéi pu’akapáva ñemomba’eguasu rehegua oñembohasajoa peteĩgui ambuépe peteĩ ñe’ẽporã joajúpe: ‘Santo, santo, santo, ha’e pe Ñandejára de los Ejércitos.’ Ha’ekuéra oñeñandu hag̃ua plenamente ovy’a oñemomba’eguasúvo Tupãme; ha hova renondépe, ipukavy ñemoneĩ guýpe, ndoipotavéi mba’eve ambue. Oguerekóvo ita’anga, ojapóvo iservício ha omomba’eguasúvo chupe, og̃uahẽma hikuái hembipota yvatevévape.”
“The vision given to Isaiah represents the condition of God’s people in the last days.” Review and Herald, December 22, 1896.
“Pe visión oñeme'ẽva Isaíaspe ohechauka Tupã tavayguakuéra rekokatu ára pahápe.” Review and Herald, 22 de diciembre de 1896.
John in Revelation chapter ten and also in chapter eighteen, and with Isaiah in chapter six and including the commentary of Sister White, place all these illustrations of the earth being lightened with God’s glory at the same point in history. The whole earth witnessed the events that took place on September 11, 2001. The progressive history of the Millerite movement that concluded in 1863, typified the history when the mighty angel of Revelation eighteen descends with the history associated with the angel that descended in Revelation chapter ten. With these opening premises in place, we will return to the testing process represented in Numbers chapter fourteen. After Moses interceded for the rebels that wished to return to Egypt and stone Joshua and Caleb, God accepts Moses’ intercession.
Juan, pe Apocalipsis kapítulo diezpe ha pe kapítulo dieciochope avei, ha Isaías ndive kapítulo seispe, Oñemoĩhápe avei Hermana White remimombe’u, omoĩ opa ko’ã ta’angamýi yvy ojehesape’aha Tupã mimbipa rehe peteĩ punto histórico-pe voi. Ko yvy tuichakue ohecha umi mba’e oiko va’ekue 11 jasyporundy 2001-pe. Pe tembiasakue oñemotenondéva movimiento Millerita rehegua, opa va’ekue ary 1863-pe, ohechauka typope pe tembiasakue mbarete ñehẽngatu Apocalipsis dieciochopegua oguejy jave, pe tembiasakue ojoajúva pe ángel oguejy va’ekue Apocalipsis kapítulo diezpe ndive. Ko’ã ñepyrũrã oñemoĩ porã rire, jajevy jeýta pe proceso de prueba Números kapítulo catorcepe ojehechaukáva rehe. Moisés oñepyrũ rire umi opu’ãva rehehápe, umi ojevyse va’ekue Egipto-pe ha ojapise va’ekue ita’api Josué ha Caleb rehe, Tupã omoneĩ Moisés ñeintercede hag̃ua.
And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:20–24.
Ha Ñandejára he'i: Che aiporiahurerekóma nde ñe'ẽ he'iháicha; ha añetehápe aikovéicha, opa yvy henyhẽta Ñandejára glóriagui. Umi kuimba'e ohechava'ekue che glória ha che milágro ajapova'ekue Egíptope ha desiértope, ha ko'ág̃a chepy'ara'ãmava pa jey, ha nohendúiva che ñe'ẽ; añetehápe ha'ekuéra ndohechamo'ãi pe yvy ahura va'ekue itúva kuérape, ha avave umi chembopochýva ndohechamo'ãi upéva. Ha che rembiguái Caleb katu, ambue espíritu orekógui hendive ha che rapykue oho hag̃uaite, chupe aikemo'ãta pe yvýpe oike haguepe; ha iñemoñare ohupytyta upéva. Números 14:20–24.
The history represented here in Numbers fourteen is the final test for ancient Israel and their failure secured for them death in the wilderness over the following forty years. The history is directly associated with Revelation eighteen for God there proclaimed that “as truly as” God lives “all the earth shall be filled with the glory of the Lord.” It’s a very strong statement that God places in this historical record, and in so doing He emphasizes that the history represented in Numbers chapters thirteen and fourteen, pointed forward to the mighty movement of the angel of Revelation eighteen. Because Revelation eighteen is the end of the remnant people of God, the beginning of the remnant people of God is also illustrated in the passage we are considering in the book of Numbers.
Pe tembiasakue ojehechaukáva ko’ápe, Números capítulo catorce-pe, ha’e pe prueba paha Israel yma guarépe g̃uarã; ha iñembyai ogueru chupekuéra ñemano yvy ojeiko’ỹháme umi irundypa áño oúvape. Ko tembiasakue ojoaju hag̃ua Revelación dieciocho rehe, upépe Tupã omoherakuãgui: “che aikoveháichaete, opa yvy henyhẽta Ñandejára mimbipa reheve.” Kóva ha’e peteĩ ñe’ẽ mbarete eterei Tupã omoĩva ko tembiasakue rembiasakuepe; ha ojapóvo upéicha, Ha’e omomba’eguasu pe tembiasakue ojehechaukáva Números capítulos trece ha catorce-pe ohechaukaha hag̃ua tenonde gotyo pe movimiento tuichaite pe ánhel Revelación dieciocho-gua rehegua. Ha Revelación dieciocho rupi ojehechauka rupi Tupã rembyre tavayguakuéra paha, upéicha avei Tupã rembyre tavayguakuéra ñepyrũha ojehechauka pe pasáhe ñahesa’ỹijohínava Números kuatiañe’ẽme.
On August 11, 1840, at the fulfillment of a prophecy of Islam of the second woe, the former chosen covenant people were tested by the message of Elijah that had just been proven to be correct.
11 jasypoapy 1840-pe, oñekumpli jave peteĩ profesía islam rehegua pe mokõiha ñembyahýi guasu rehegua, umi yma ojeporavo vaʼekue tavayguakuéra konvéniopegua oñehaʼãkuaa Elías marandu rupive, upe ramoite ojehechaukáva añeteha hag̃ua.
On September 11, 2001, at the fulfillment of a prophecy of Islam of the third woe, the former chosen covenant people marked the beginning of the judgment of the living as the message of Elijah that had just been proven to be correct.
11 jasyporundy ary 2001-pe, Islam ñe’ẽmarandu oñemombeʼúva mbohapyha mbaʼevai rehegua oñekumplívo, umi yma Tupã rembiporavokue konvénioygua ombohéra hag̃ua pe juicio oñepyrũha umi oikovévare, Elías marandu ramo, upe ramoite ojehechaukáva añeteha.
The Elijah message of the Millerite history was set within the context of prophetic time. The Elijah message on September 11, 2001 was set within the context of the repetition of history. September 11, 2001 repeated the history of August 11, 1840 for both dates represent a fulfillment of a prophecy of Islam, and both mark the descent of the angel, that Sister White said is “no less a personage than Jesus Christ.” Though Sister White never says the angel of Revelation eighteen “was no less a personage than Jesus Christ” as she does of the angel of Revelation ten, the angel of Revelation eighteen lightens the earth with “his” glory, and the Scriptures are clear that it is the glory of Jesus Christ that lightens the earth.
Pe mensáhe Elías rehegua historia Millerita-pe oñemopyenda vaʼekue ára profético contexto-pe. Pe mensáhe Elías rehegua 11 jasyporundy ary 2001-pe oñemopyenda vaʼekue historia ojerejey hag̃ua contexto-pe. 11 jasyporundy ary 2001 ojerejey August 11, 1840 historia rehe, mokõive ára oguerekógui peteĩ profesía Islam rehegua ñemohuʼãrã, ha mokõivéva omarkágui pe ánhel oguejyha, pe Ermána White heʼi hague “ndahaʼéi avave ambuéva Jesucristo-gui”. Jepe pe Ermána White arakaʼeve ndoʼéi pe ánhel Apocalipsis capítulo 18-gua “ndahaʼéi avave ambuéva Jesucristo-gui” heʼiháicha pe ánhel Apocalipsis capítulo 10-gua rehe, pe ánhel Apocalipsis capítulo 18-gua omyesakã ko yvy “iñmimbipa” reheve, ha Ñandejára Ñeʼẽ omyesakã porã pe Jesucristo mimbipa haʼeha upe omyesakãva ko yvy.
The instrument of judgment that brought about the test of the Protestants in the beginning was the Millerite movement as represented by Elijah. The instrument of judgment that brings about the test of Seventh-day Adventism at the end is the Elijah movement as represented by the one hundred and forty-four thousand. The symbol of Elijah has more than one meaning, and though he represents Miller and the Millerite movement, he also represents the one hundred and forty-four thousand.
Pe mba’e ojerure hag̃ua ojeiporúva omoheñóiva’ekue pe prueba umi protestánte rehe oñepyrũmbýpe ha’e pe movimiento Millerita, ojehechaukaháicha Elías rupive. Pe mba’e ojerure hag̃uáicha ojeiporúva omoheñóiva pe prueba Adventismo del Séptimo Día rehe ipahápe ha’e pe movimiento de Elías, ojehechaukaháicha umi cien cuarenta y cuatro mil rupive. Pe símbolo Elías rehegua oguereko hetave peteĩ he’isévagui, ha, jepe ha’e orepresenta Miller ha pe movimiento Millerita, upéicha avei orepresenta umi cien cuarenta y cuatro mil.
“Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51-53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 412.
“Moisés, pe monte de la transfiguración ári, oiko vaʼekue Cristo puʼakáre angaipa ha ñemanóre. Haʼe orrepresenta umi osẽtavape pe itakuaguygui pe hekojojáva kuéra jeikove jevýpe. Elías, ojegueraháma vaʼekue yvágape omanoʼỹre, orrepresenta umi oikovéva ko yvy ári Cristo jeju mokõihápe, ha upévare ‘oñemoambuetétava, peteĩ sapyʼaitépe, peteĩ tesarái ryrýipe, pe trompéta pahápe’; upe jave ‘ko omano hag̃uáva omoñemondevaʼerã tekove opaveʼỹvagui,’ ha ‘ko ipiru ha ivaíva omoñemondevaʼerã ipotĩ ha ndaijavýivagui.’ 1 Corintios 15:51-53. Jesús oñemonde vaʼekue yvágagui ouva tesape reheve, ojehechataháicha ou vove ‘mokõiha jey angaipaʼỹre ñande pysyrõ hag̃ua.’ Péicha, haʼe ou vaʼerã ‘Itúva mimbipa reheve umi ánhel marangatu ndive.’ Hebreos 9:28; Marcos 8:38. Koʼág̃a oñekumpli pe Salvador opromete vaʼekue umi temimboʼépe. Pe monte ári ojechauka michĩ hag̃uáicha pe mborayhu ha mimbipa reguáva amo gotyove,—Cristo pe Mburuvicha Guasu ramo, Moisés umi marangatu oikove jevy vaʼekue rerekoháramo, ha Elías umi ojegueraháva omanóʼỹre rerekoháramo.” El Deseado de Todas las Gentes, 412.
The covenant people that are passed by are the majority of ten to two. Many are called, but few are chosen. The failure of the tenth test was based upon whether the evil report, or the good report of the Promised Land was rejected or accepted. Thus, the history here illustrated demonstrates that victory or defeat in the progressive testing history is premised upon a choice of two methodologies that interpret the same information.
Pe tavaygua ojeheja hag̃uáicha hína hetave, pa mokõi rehe. Heta ohenóiva, ha mbovymi añoite ojeporavóva. Pe jejavy décimoha prueba-pe oñemopyenda kuri ko mba’ére: pe marandu vai térã pe marandu porã Yvy Oñeprometeva rehegua oñemboyke térã oñemoneĩpa. Upévare, pe tembiasakue ko’ápe ojehechaukáva ohechauka porã pe jehupyty térã pe ñehundi pe tembiasakue prueba mbeguekatúpe oñemopyenda hague mokõi tape aporeko rehe, omoñe’ẽasýva peteĩchagua marandu.
All twelve spies saw the Promised Land, but two different conclusions were drawn concerning what the Promised Land represented. One report was motivated by human fear the other by faith. One manifested a desire to reject the leading of God and return to Egyptian slavery and the other report manifested a desire to trust the leading of God and move forward into the Promised Land.
Opavave mokõi tembiporavoha ohecha vaekue pe Yvy Oñeme’ẽva, ha katu mokõi ñe’ẽmondo iñambuéva osẽ mba’épa pe Yvy Oñeme’ẽva he’isévare. Peteĩ ñe’ẽmondo omongu’e kyhyje yvypóra rehegua; ambue katu jerovia rehe. Peteĩ ohechauka vaekue pe pota oñemboykévo Tupã sãmbyhy ha ojevy hag̃ua jeývo Egipto poguýpe; ha ambue ñe’ẽmondo ohechauka vaekue pe pota ojerovia hag̃ua Tupã sãmbyhýre ha oñemotenonde hag̃ua pe Yvy Oñeme’ẽva gotyo.
In the Millerite movement, the majority also chose to return to the bondage of Babylon and become her daughters, and this was the manifestation of their decision to reject the prophetic message of the first angel. The faithful Millerites chose to follow the prophetic message of the first angel, even after the apparent failure at the first disappointment in the spring of 1844. The history of Numbers sets forth two different “reports” of the twelve spies, representing two different analyses of the same prophetic message. In 1863, Laodicean Adventism did not accept a prophetic message, they rejected a formerly established prophetic message. In 1863, Laodicean Adventism returned to and accepted the biblical methodology that opposed William Miller throughout his ministry. Those that rejected the prophetic message and desired to return to bondage were typified by the rebels of Numbers fourteen, who ultimately died in the wilderness.
Pe movimiento Millerita-pe, hetave avei oiporavo ojevy hag̃ua Babilonia rembiguáipe ha oiko hag̃ua ita'ýra-kuéra, ha upéva ohechauka porãkuri iñemoĩmbarete omboyke hag̃ua peteĩha ánhel marandu profético. Umi Millerita jeroviapýva katu oiporavo osegi hag̃ua peteĩha ánhel marandu profético, jepe pe jehechaukahaicha “fracaso” oikova'ekue peteĩha ñembyasy guasúpe, arapoty 1844-pe. Números rembiasakue omoĩ tenonde mokõi “marandu” iñambuéva umi doce espía rehegua, ohechaukáva mokõi análisis iñambuéva peteĩchagua marandu profético rehe. Ary 1863-pe, Adventismo Laodicense ndogueroviái peteĩ marandu profético; ha'e kuéra omboyke peteĩ marandu profético yma guive oñemopyendáva. Ary 1863-pe, Adventismo Laodicense ojevy ha omoneĩ jey pe metodología bíblica omoĩva'ekue peteĩ oposición William Miller rehe hembiapo pukukue javeve. Umi omboykéva pe marandu profético ha oipotasóva ojevy jey pe ñembiguáipe ojehechauka hag̃ua umi pu'aka'ỹva Números catorce-peguáicha, ipahápe omanóva ñu-me.
The number ten, when considered as a symbol, as with all symbols has more than one meaning. Its symbolic meaning must be understood by the context of the passage where it is located. “Ten” as a symbol can represent persecution. It can represent a test. It can represent the ten-fold union of the kings of Europe, the northern tribes of Israel and the United Nations. In the church of Smyrna God’s people were to have tribulation for ten days.
Pe papapy “pa”, ojehecháramo símbolo ramo, opaite símboloicha oguereko hetave peteĩ he’isévagui. Iñe’ẽtee simbólica oikuaava’erã pe contexto pe pasáhe oĩhápe. “Pa” símbolo ramo ikatu ohechauka jejopy vai. Ikatu ohechauka peteĩ prueba. Ikatu ohechauka pe joaju pa’ýva mburuvichakuéra Európa pegua, Israel rembyre yvate gotyogua ha Tetãnguéra Joaju rehegua. Esmirna iglesia-pe Tupã tavayguakuéra ohasa va’erã jehasa asy pa ára pukukue.
Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.
Ani hag̃ua mba'eve umi mba'e reguerekótavagui rehasa hag̃ua: péina, Aña omoingéta amóvape pende apytégui kárselpe, pejehecha'ỹ hag̃ua; ha peẽ pehasáta jehasa asy pa ára pukukue: eiko jerovia hag̃uáicha pe mano peve, ha che ame'ẽta ndéve tekove akã rehegua. Apocalipsis 2:10.
The historians point to the persecution carried out by Diocletian in the history of Smyrna, for that being the most severe persecution of Smyrna’s history, and it lasted ten years. Other historians identify ten different persecutions in the history of Smyrna. Either way, they were carried out by Imperial Rome, which in Daniel seven is represented by ten horns. Those ten kings were the kings, typified by Ahab who committed fornication with the papacy, and were the tool of persecution the papacy used to accomplish the slaughter during the Dark Ages. “Ten” represents the state power that accomplishes the persecution for Jezebel. In Daniel chapter one “ten” symbolizes a testing period.
Umi historiador-kuéra ohechauka Diocleciano oguerahava’ekue persecución Esmirna rembiasakuepe, upéva hína pe persecución ivaivéva Esmirna rembiasakuepe, ha opyta va’ekue pa ary pukukue. Ambue historiador-kuéra ombojehechakuaa pa persecución iñambuéva Esmirna rembiasakuepe. Oiméramo jepe upéicha térã ambuéicha, umíva ojapo Roma Imperial, ha upéva Daniel siete-pe ojehechauka pa ratĩramo. Umi pa mburuvicha guasu ha’e va’ekue umi mburuvicha, Acab rehe ojehechaukaháicha, oikóva’ekue tekovai papado ndive, ha ha’e kuéra pe tembiporu persecución rehegua papado oiporu va’ekue ojapoukávo jejuka Ára Pytũngy aja. “Pa” ohechauka pe mbarete estatal omboguatáva persecución Jezabel rehehápe. Daniel peteĩha kapítulope “pa” ohechauka peteĩ aravo jeha’ãrã.
Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 1:12–15.
Eiporu nde rembiguáipe, ajerure ndéve, diez ára; ha tome’ẽ oréve so’o’ỹ tembi’u ro’u hag̃ua, ha y ja’u hag̃ua. Upéi tahechapyre ore rova nde renondépe, ha umi mitãrusu rova o’úva mburuvicha guasu rembi’u pehẽngue; ha reikuaa hag̃uáicha, upéicha ejapo nde rembiguáire. Upévare ha’e omoneĩ chupekuéra ko mba’épe, ha oprobá chupekuéra diez ára. Ha umi diez ára paha guive, ijukyta hovyve ha ipyguasuve’o’o rehe opa umi mitãrusu o’úva mburuvicha guasu rembi’u pehẽngue-gui. Daniel 1:12–15.
In Numbers fourteen ancient Israel had provoked God ten times, representing ten tests over a period of time.
Números catorce-pe, yma Israel ypykue ombopochy Ñandejárape diez jey, ohechaukáva diez prueba peteĩ ára pukukue jave.
But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice. Numbers 14:21, 22.
Ha añetetéicha che aikove, opa yvy tuichakue henyhẽta Ñandejára mimbipa rehe. Opa umi kuimba'e ohechava'ekue che mimbipa, ha che mba'eporã hechapyrãva ajapova'ekue Egipto retãme ha pe desiértope, ha ko'ág̃a che ra'ãmbýva pa ary, ha nohenduséiva che ñe'ẽ. Números 14:21, 22.
If you were to search the internet for the understanding of what specific rebellions represent the nine rebellions or failed tests from the deliverance at the Red Sea until the tenth test you will find a few variations of which of the failures of ancient Israel should be marked as one of those ten tests. I contend that the Red Sea deliverance that has been specifically identified as lining up with October 22, 1844, is the beginning of the ten tests, and therefore the place to begin counting the tests that arose from 1844 to 1863. There had been a progressive testing process that began in 1798 when the book of Daniel was unsealed, and that process covered the history of the first and second angel’s messages that concluded at the arrival of the third angel on October 22, 1844.
Oiméramo ramo pe internet reheka hag̃ua mba’e he’isépa umi pororopyrã poravopyre, térã umi porandu ndohupytýiva porã, umi pororopyrã porundy porundy porundy rehegua, pe pysyrõ Yguasu Pytãgui guive pe décimo prueba peve, rejuhúta mbovymi iñambuehápe mba’éichapa umi jejavy Israel ymaguaregua rehegua ojehechava’erã peteĩva umi diez pruebas apytégui. Che aime hag̃ua pe pysyrõ Yguasu Pytãgui, hembiaporã hag̃uáicha oñemombe’úva oñembojoajúva 22 jasypa 1844 rehe, ha’eha pe oñepyrũha umi diez pruebas, ha upévare upépe oñepyrũva’erã oñeñepyrũ hag̃ua ojeipapa umi pruebas osẽva’ekue 1844 guive 1863 peve. Oĩkuri peteĩ proceso de prueba oñembotuicháva mbeguekatúpe, oñepyrũva’ekue 1798-pe araka’eve Daniel aranduka oñeñemboty’ỹ jeyrõ guare, ha upe proceso ojaho’i pe tembiasakue marandu peteĩha ha mokõiha ánhel rehegua, opa hag̃ua pe ángel mbohapyha oguahẽvo 22 jasypa 1844-pe.
“In Minneapolis God gave precious gems of truth to His people in new settings. This light from heaven by some was rejected with all the stubbornness the Jews manifested in rejecting Christ, and there was much talk about standing by the old landmarks. But there was evidence they knew not what the old landmarks were. There was evidence and there was reasoning from the word that commended itself to the conscience; but the minds of men were fixed, sealed against the entrance of light, because they had decided it was a dangerous error removing the ‘old landmarks’ when it was not moving a peg of the old landmarks, but they had perverted ideas of what constituted the old landmarks.
“Minneapolis-pe, Tupã ome’ẽ vaekue ita jeguaka hepyetereíva añetegua rehegua Itavayguápe pyahu ñemohenda rupive. Ko tesape yvágagui, oĩ vaekue omboykeva’ekue opa pe iñakãhatã reheve umi judío ohechauka haguéicha omboykévo Cristope, ha heta oñeñe’ẽ vaekue pe jejejoko rehe umi yma guare techaukaha ypykue rehe. Péro ojehechakuaa vaekue ndoikuaaiha mba’épa hína umi yma guare techaukaha ypykue. Oĩ vaekue prueba ha oĩ vaekue razonamiento Ñandejára Ñe’ẽgui ombojeroviakáva tekovekuérape; péro kuimba’ekuéra apytu’ũ oñemohenda mbarete vaekue, oñemboty tesape oike hag̃ua’ỹre, pórke odesidi vaekue kóva hague jejavy ipeligrosóva omonguévo umi ‘yma guare techaukaha ypykue’, upe ndaha’éiramo jepe omýiva peteĩ yvyra’i jepe umi yma guare techaukaha ypykuegui, ha’ekuéra katu ombyaíva’ekue iñemoidea kuéra mba’épa omoheñói umi yma guare techaukaha ypykue.”
“The passing of the time in 1844 was a period of great events, opening to our astonished eyes the cleansing of the sanctuary transpiring in heaven, and having decided relation to God’s people upon the earth, [also] the first and second angels’ messages and the third, unfurling the banner on which was inscribed, ‘The commandments of God and the faith of Jesus.’ One of the landmarks under this message was the temple of God, seen by His truth-loving people in heaven, and the ark containing the law of God. The light of the Sabbath of the fourth commandment flashed its strong rays in the pathway of the transgressors of God’s law. The nonimmortality of the wicked is an old landmark. I can call to mind nothing more that can come under the head of the old landmarks. All this cry about changing the old landmarks is all imaginary.” The 1888 Materials, 518.
“Pe ára ohasa vaʼekue 1844-pe haʼe vaʼekue peteĩ ára umi mbaʼe tuicháva oikohaguépe, ojehechauka ñande resa mondýipe pe ñemopotĩ oikóva pe santuario-pe yvágape, ha oguerekóva peteĩ relación decisiva Tupã tavayguakuéra ndive ko yvy ape ári, [avei] pe marandu peteĩha ha mokõiha umi ánhelgui ha pe mbohapyha, omosarambi hag̃ua pe poyvi hiʼári ojehaívaʼekue: ‘Tupã mandamientokuéra ha Jesús jerovia.’ Peteĩva umi yvyra marka ko marandu guýpe haʼe vaʼekue Tupã tupão, ojehecha vaʼekue yvágape Iñañetegua rayhuhárape g̃uarã, ha pe árka oguerekóva Tupã léi. Pe tesape pe sábado rehegua, pe irundyha mandamiento-gua, omimbi mbarete umi hendykuéra rehe umi ojehupytyháva Tupã léi mbyaihapekuéra rape ári. Umi iñañáva ndahaʼei hag̃ua omanóramoʼỹva haʼe peteĩ yvyra marka yma guare. Ndachemanduʼái ambue mbaʼére ikatúva oike umi yvyra marka yma guare apytépe. Ko sapukái pukukue oñeʼẽva oñemoambue hag̃ua umi yvyra marka yma guare rehe, opavave ningo peteĩ mbaʼe ojejapóvare iñakãguýpe añoite.” The 1888 Materials, 518.
On October 22, 1844 the third angel arrived with a message in his hand.
Ára 22 jasypa 1844-pe, mbohapyha ánhel oguahẽ peteĩ marandu reheve ipope.
“As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man.” Early Writings, 254.
“Jaháicha Jesús rembiporã huʼũmby oñembotývo pe tenda marangatúpe, ha haʼe ohasávo pe Tenda Marangatúvévape, ha oñemboʼývo pe arca renondépe oguerekóva Tupã léi, omondo ambue ángel mbarete guasúpe peteĩ marandu mbohapyha reheve ko yvy ape ári. Oñemoĩ peteĩ kuatiarogue pe ángel pópe, ha oguejyvo pe yvýpe puʼaka ha mburuvicha guasu reheve, omombeʼu peteĩ ñeʼẽmondo kyhyjepyrãiterei, pe ñeʼẽñemongyhyje vaietéva oñemeʼẽvaʼekue arakaʼeve yvypórape.” Early Writings, 254.
On October 22, 1844 an angel descended with a parchment in his hand that God’s people were to eat. The “landmarks” doctrines that are then identified are to either be eaten and accepted or rejected and not eaten. When the third angel arrived with the parchment in his hand, the message within the parchment represented six testing truths. Those six tests were identified as the “passing of time,” representing the twenty-three hundred year prophecy; the judgment, represented as “the cleansing of the sanctuary”; the three angel’s messages; “the law of God”; “the Sabbath”; and the state of the dead as represented as the “nonimmortality of the soul.”
22 jasypa 1844-pe, peteĩ ánhel oguejy peteĩ pergamíno ipópe, Ñandejára tavayguakuéra okaru hag̃ua chugui. Umi doctrina “hito ypykue” upéramo oñemombe’úva tekotevẽta térã oje’u ha oñemoneĩ, térã oñemboyke ha ndoje’úi. Pe mbohapyha ánhel oguahẽrõ guare pergamíno ipópe, pe marandu oĩva pe pergamíno ryepýpe ohechauka kuri poteĩ añetegua ojehechaukáva omoañete hag̃ua. Umi poteĩ prueba oñemombe’u kuri ko’ãva ha’eha: “ára ohasáva”, ohechaukáva pe profesía mokõi mil trescientos ary rehegua; pe huísio, ojehechaukáva “pe santuario ñemopotĩ” ramo; umi mbohapy ánhel marandu; “Ñandejára léi”; “pe sábado”; ha umi omanóva rekotee, ojehechaukáva “pe alma ndaha’éi omano’ỹva” ramo.
Those six truths are of course interrelated, but they individually were identified as landmarks. Some may not wish to include the passing of time in this list, but obviously many rejected the truth that October 22, 1844 was a genuine fulfillment of prophecy. They failed that test, which of course prevented them from struggling with the tests that followed. God’s testing process has been repeatedly established as a progressive process that requires victory over the test you are first given, before you can be involved with the following test.
Umi seis añetegua, añetehápe, ojoaju ojuehe, ha upéicharõ jepe, peteĩteĩva ojehechakuaa vaʼekue techaukaha ramo. Oĩ ikatúva ndoipotái omoinge ára ñemonguʼe ko tysýipe, péro hesakã porã heta oĩ hague omboykéva pe añetegua heʼíva 22 de octubre de 1844 haʼe hague peteĩ ñemoañete tee maranduhápe. Haʼekuéra ndohasa porãi upe prueba, ha upéva, añetehápe, ojoko chupekuéra ani hag̃ua oñorairõ umi prueba oúva upe rire ndive. Tupã mbaʼeporandu rape ojehechauka jey jeyma peteĩ proceso oñemotenondéva ramo, ha ojeruréva tenonderãite nepuʼaka hag̃ua pe prueba rehe oñemeʼẽva ndéve raẽ, ikatu hag̃uáicha reikekuaa pe prueba oúva upe rirepe.
“When we began to present the light on the Sabbath question, we had no clearly defined idea of the third angel’s message of Revelation 14:9–12. The burden of our testimony as we came before the people was that the great second advent movement was of God, that the first and second messages had gone forth, and that the third was to be given. We saw that the third message closed with the words: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ And we as clearly saw as we now see that these prophetic words suggested a Sabbath reform; but as to what the worship of the beast mentioned in the message was, or what the image and the mark of the beast were, we had no defined position.
“Ñañepyrũrõ guare roikuaauka hag̃ua pe tesape pe sábado rehegua, ndoroguerekói gueteri peteĩ ñemyesakã porãva pe mbohapyha ánhel rembiayúre, Apocalipsis 14:9–12-pe. Pe pohýi ore testimónio rehegua, rohechákaramo tavayguakuéra renondépe, ha’e vaekue pe tuicha mokõiha jeju jerovia ñemongu’e oúva Tupãgui, pe peteĩha ha mokõiha marandu osẽma hague, ha pe mbohapyha oñeme’ẽ va’erãha. Rohecha vaekue pe mbohapyha marandu oñemohu’ãha ko’ã ñe’ẽme: ‘Ko’ápe oĩ umi imbaretekue marangatu kuéra rehegua: ko’ápe oĩ umi oñangarekóva Tupã mandamientokuérare, ha Jesús jerovia rehe.’ Ha upéicha avei, hesakã hag̃uáicha oréve ko’ág̃a rohechaháicha, rohechakuaa vaekue ko’ã ñe’ẽ maranduhára ohechauka hague peteĩ sábado ñemyatyrõ; ha katu mba’épa raka’e pe mymba ñemomba’e oñeñe’ẽva pe marandúpe, térã mba’épa pe ta’anga ha pe mymba marca, upévare ndoroguerekói vaekue peteĩ ñemoĩporã hesakãva.
“God by His Holy Spirit let light shine forth upon His servants, and the subject gradually opened to their minds. It required much study and anxious care to search it out, link after link. By care, anxiety, and incessant labor has the work moved on until the great truths of our message, a clear, connected, perfect whole, have been given to the world.
“Tupã, Ipytyvõhára Marangatu rupive, ojapo hag̃ua tesape ohesape hag̃ua hembiguái kuérape, ha upe tema mbeguekatúpe ojepe’a hag̃ua iñarandukuérape. Oikotevẽkuri heta ñehesa’ỹijo ha py’apy porã ojehekávo ipypuku hag̃uáicha, joaju joapy rupive. Eñangareko, py’apy ha tembiapo meme rupive oñemotenonde pe tembiapo, peve umi tuicha añetegua ñane marandupegua, peteĩ mba’e hesakãva, ojoajúva ha iporãmbáva, oñeme’ẽ peve ko yvy ári.”
“I have already spoken of my acquaintance with Elder Bates. I found him to be a true Christian gentleman, courteous and kind. He treated me as tenderly as though I were his own child. The first time he heard me speak, he manifested deep interest. After I had ceased speaking, he arose and said: ‘I am a doubting Thomas. I do not believe in visions. But if I could believe that the testimony the sister has related tonight was indeed the voice of God to us, I should be the happiest man alive. My heart is deeply moved. I believe the speaker to be sincere, but cannot explain in regard to her being shown the wonderful things she has related to us.’
“Amombe’úma kuri cheikuaa hag̃ua karai guasu Bates rehe. Ajuhu chupe ha’eha peteĩ karaí cristiano añetegua, tekoporã ha py’aporãva. Chetrata porãiterei chéve, ku che imembytee vaicha. Peteĩha jey ohendúrõ guare cheñe’ẽ, ohechauka tuichaitereiha iñinterés. Ajejoko rire añe’ẽgui, ha’e opu’ã ha he’i: ‘Che ha’e peteĩ Tomás ndogueroviáiva. Ndacheroviái visión-kuérape. Péro ikatúrõ aguerovia pe testimonio ko hermana omombe’úva ko pyhare ha’eha añetehápe Ñandejára ñe’ẽ ñandéve ĝuarã, che ha’éta pe kuimba’e ovy’avéva oikovéva apytépe. Che py’a oñemomýi pypuku. Aguerovia pe oñe’ẽva ipy’aite guiveha, péro ndaikatúi amyesakã mba’éichapa ojehechauka chupe umi mba’e hechapyrãite omombe’uva’ekue ñandéve.’”
“A few months after my marriage, I attended, with my husband, a Conference at Topsham, Maine, at which Elder Bates was present. He did not then fully believe that my visions were of God. That meeting was a season of much interest. The Spirit of God rested upon me; I was wrapped in a vision of God’s glory, and for the first time had a view of other planets. After I came out of vision, I related what I had seen. Elder B. then asked if I had studied astronomy. I told him I had no recollection of ever looking into an astronomy. Said he: ‘This is of the Lord.’ I never before saw him so free and happy. His countenance shone with the light of heaven, and he exhorted the church with power.” Testimonies, volume 1, 78–80.
“Mbovy jasy che menda rire, aha che ména ndive apartisipákuri peteĩ Conferencia-pe Topsham, Maine-pe, upépe oĩhaguépe karai Bates. Upe jave guive haʼe ndojeroviái gueteri añetehápe che visión-kuéra ouha Tupãgui. Upe aty niko haʼékuri peteĩ ára tuichaitereíva interés rehegua. Tupã Espíritu oĩ che ári; ajeguapýkuri peteĩ visión-pe Tupã glória rehegua, ha peteĩha jey ahechakuaa ambue planeta-kuéra. Aresẽ rire visión-gui, amombeʼu mbaʼepa ahecha vaʼekue. Upéi karai B. oporandu chéve aikuaápa arakaʼeve astronomía. Haʼe chupe ndachemanduʼaiha arakaʼeve amaña hague peteĩ aranduka astronomía rehe. Haʼe heʼi: ‘Kóva ou Ñandejáragui.’ Arakaʼeve ndahechái chupe upéicha oñemosãsóramo ha ovyʼaitereíramo. Hova resape omimbi vaʼekue yvágagui tesape reheve, haʼe oñeʼẽ mbarete reheve iglesia-pe.” Testimonies, volúmen 1, 78–80.
Certainly, all these doctrinal tests are interconnected, but they are also tests that can be isolated, and they were progressively opened up to God’s servants. There are many churches who observe the seventh-day Sabbath, but who reject the message of the three angels. They reject the truth that judgment began on October 22, 1844, but still observe the Sabbath. These doctrinal tests are interconnected but represent six specific tests.
Añete, opa ko’ã prueba doctrinal ojoaju hag̃ua peteĩrehe, ha upéicha avei ha’e prueba ikatúva oñemboja’o hag̃ua ijehegui, ha oñembotyryry peve oñemyesakãramo mbeguekatúpe Tupã rembiguáipe. Oĩ heta iglesia oñangarekóva sábado ára pokõiha rehe, péro omboykéva umi mbohapy ánhel ñe’ẽmondo. Omboyke hikuái pe añetegua juicio oñepyrũ hague 22 jasypa 1844-pe, ha upéicharõ jepe oñangareko gueteri sábado rehe. Ko’ã prueba doctrinal ojoaju oñondive, péro ohechauka seis prueba específico.
As just illustrated by Joseph Bates, the sea captain that was fully familiar with astronomy accepted the Spirit of Prophecy, which he had previously rejected. In December of 1844, Ellen White received her first vision and the seventh test arrived in the movement.
Ohechauka porã haguéicha José Bates, pe kapitán marítimo oikuaaiteva’ekue astronomía, omoneĩkuri Espíritu de Profecía, upéva yma omboyke vaʼekue. Jasypakõindy ary 1844-pe, Ellen White orrecibíkuri ijehechauka peteĩha, ha pe séptimo prueba oguahẽ pe movimiento-pe.
“The Bible must be your counselor. Study it and the testimonies God has given; for they never contradict his Word. If the Testimonies speak not according to the word of God, reject them. Christ and Belial cannot be united.” Selected Messages, book 3, 33.
“La Biblia toiko ne consehéra. Eikuaauka chupe, ha avei umi testimonio Tupã ome'ẽ vaekue; umíva araka'eve ndojokupytýi iñe'ẽ ndive. Umi Testimonios noñe'ẽiramo Tupã ñe'ẽ he'iháicha, pemboyke chupekuéra. Cristo ha Belial ndaikatúi ojoaju.” Selected Messages, libro 3, 33.
Shortly after the great disappointment Sister White endorsed an article which identified Christ moving from the holy place into the Most Holy Place on October 22, 1844. She recommended the publication to “every saint.”
Mbykymíri rire pe tuicha ñembotavy guasu, Hermana White omoneĩ peteĩ artículo ombojekuaáva Cristo ohasaha pe tenda marangatúgui pe Tenda Santísimo-pe 22 jasypa 1844-pe. Ha’e orekomenda upe ñemoherakuã “opaite marangatupe” guarã.
“I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister. The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.” A Word to the Little Flock, 12.
“Che arovia pe Santuario, oñemopotĩ va’erãva umi 2300 ára pahápe, ha’eha pe Templo Jerusalén Pyahúpe oĩva, upévagui Cristo ha’e peteĩ mburuvicha’ỹhára. Ñandejára ohechauka chéve peteĩ visión-pe, peteĩ áño ári hetave yma, pe hermano Crosier oguereko hague pe tesape añeteguáva pe Santuario ñemopotĩ rehe, &c.; ha upéva ha’eha Ivoluntad, pe hermano C. ohaiva’erã hag̃ua pe jehecha ome’ẽ va’ekue oréve Day-Star, Extra, 7 de febrero de 1846-pe. Añandu añetehápe Ñandejáragui arekoha tekoporãite hag̃ua amombe’u hag̃ua upe Extra, opavave umi imarangatúvape.” A Word to the Little Flock, 12.
Her endorsement was of Crosier’s description of Christ’s movement to the Most Holy Place, but the article contained several erroneous teachings, including apostate Protestantism’s teaching that the “daily” in the book of Daniel represented Christ’s ministry. She therefore penned a clarification that first was published in 1850 and then later included in the book Early Writings. There she identified that “those who gave the judgment hour cry had the correct view of the ‘daily’.”
Ha’e omoneĩkuri Crosier omyesakã haguére Cristo oikeha Tenda Imarangatuvévape, ha katu pe artículo oguerekókuri heta mbo’epy javy, ipype oike pe protestantismo apóstata remimbo’e he’íva pe “áragui ára peve” Daniel arandukápe ohechauka hag̃ua Cristo ministerio. Upévare, ha’e ohai peteĩ ñemyesakã, oñepyrũva’ekue oñemoherakuã 1850-pe ha upéi oikeva’ekue arandukápe Early Writings. Upépe ha’e omombe’u porã va’ekue “umi ome’ẽva’ekue pe huísio aravo sapukái orekova’ekue pe jehecha añetetéva pe ‘áragui ára peve’ rehe.”
“Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed.” Early Writings, 74.
“Upéi ahecha, pe ‘kágada rehegua ára ha ára’ rehe (Daniel 8:12), pe ñe’ẽ ‘sacrificio’ yvypóra arandu omoĩ hague, ha ndaha’éiha pe téxto pegua, ha Ñandejára ome’ẽ hague hese pe jehecha hekopeteva’ekue umi omyasãi vaʼekuépe pe juicio aravo sapukái. Oĩ jave joaju, 1844 mboyve, haimete opavave oĩ joajúpe pe jehecha añetetévare pe ‘ára ha ára’ rehe; ha pe sarambi guive 1844 rire, ambue jehechapyre oñemomba’e, ha pytũ ha sarambi ou hapykuéri.” Early Writings, 74.
The subject of “the daily” in the book of Daniel became a symbol of Adventism’s return to the methodology of apostate Protestantism in the early part of the twentieth century, and today the correct Millerite understanding of “the daily” has been rejected by the theologians of Adventism. It has been rejected, in spite of Sister White clearly identifying that the Millerites were correct in identifying “the daily” as the satanic power of paganism. They rejected the truth of “the daily” not only in contradiction of her inspired endorsement that the Millerites understanding was correct, but also in direct contradiction of her straightly identifying that the false doctrine that teaches that “the daily” represents Christ’s sanctuary ministry was delivered by “angels that were expelled from heaven!”
Pe tema “pe tapia” pe kuatia Daniel-pe oiko vaʼekue peteĩ símbolo Adventismo jevy hag̃ua protestantísmo apóstata rembiaporape arykuéra ñepyrũme siglo veinte-pe, ha ko árape “pe tapia” rehegua entendimiento correcto Millerita-gua oñemboyke Adventismo teólogo-kuéra rupi. Oñemboyke, jepeve Hermana White hesakã porã ohechauka hague umi Millerita-kuéra oĩ porã hague omoĩvo “pe tapia” ramo Satanás pokatu paganismo rehegua. Haʼekuéra omboyke “pe tapia” rehegua añetegua ndahaʼéi añoite oñemoĩvo iñakãrehe hesekuéra pe ñemoneĩ pyʼaguapýpe hembiapoukapy rupive, heʼíva umi Millerita-kuéra entendimiento oĩ porã hague, síno avei oñemoĩvo directamente iñakãrehe haʼe heʼi porãite hague pe doctrina japu omboʼéva “pe tapia” ohechauka Cristo rembiapo pe santuario-pe, oñemeʼẽ hague “umi ánhel-kuéra yvágagui oñemosẽ vaʼekue” rupive!
“And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven.” Manuscript Releases, volume 20, 17.
“Ha upépe oĩ vaekue Hermano Daniells, iñarandupe omba’apóva pe enemigo; ha nde akãguapy ha Elder Prescott akãguapy ojeapo hína vaekue umi ánhel reheve oñemosẽva’ekue yvágagui.” Manuscript Releases, volúmen 20, 17.
Her profound rejection of what Adventism now uses as one of its “dishes of fables” was so severe, because Daniells and Prescott took a symbol of satanic power (paganism) and assigned that symbol to Christ’s (His sanctuary ministry). This makes eight doctrinal tests.
Ha’e kuña omboyke pypukuetépe upe Adventismo ko’ág̃a oipurúva peteĩva umi “tembi’u mombe’ugua’u” apytégui, ipohýieterei va’ekue, Daniells ha Prescott oguerahágui peteĩ símbolo mbarete satániko rehegua (paganismo) ha omoĩgui upe símbolo Cristo-pe (Hembiapo pe Santuario-pe). Péva ojapo poapy prueba doctrinal.
The ninth test in the history leading to 1863 is the production of the second table of Habakkuk in 1850. The 1843 pioneer chart was produced in 1842, and is only called the 1843 chart because it predicted Christ’s return in 1843. The command to produce a second table of Habakkuk was given to Sister White in 1850. The production of Habakkuk’s two tables link the history of the first and second angels to the history of the third. In her grandson’s biography of her life and work, he provides an overview of the events that led to the production of the 1850 chart. He does so by selecting relevant comments of Sister White and adds his commentary in the overview.
Pe porãha porundyha rembiasakue ogueraháva 1863 peve ha’e Habacuc mokõiha távla jejapo ary 1850-pe. Pe távla tenondegua 1843-gua, umi pionéro ojapova’ekue, ojejapo 1842-pe, ha oñembohéra añoite “távla 1843-gua” pórke opredici Cristo jevy 1843-pe. Pe mandamiento ojapo hag̃ua Habacuc mokõiha távla oñeme’ẽ Va’ekue Hermana White-pe ary 1850-pe. Habacuc mokõi távla jejapo ombojoaju pe tembiasakue peteĩha ha mokõiha ánhel rehegua pe mbohapyha rembiasakue ndive. Hembireko ra’y memby ohai hag̃ua hekove ha hembiapo biografía-pe, ome’ẽ peteĩ jehechapa umi mba’e oiko va’ekue ogueraháva’ekue távla 1850-gua jejapo peve. Péva ojapo oiporavóvo Hermana White ñe’ẽmondo iñimportánteva ha omoĩ hag̃ua hi’ári imandu’a ha he’ẽ hag̃uáicha upe jehechapa ryepýpe.
“On our return to Brother Nichols’ the Lord gave me a vision and showed me that the truth must be made plain upon tables and it would cause many to decide for the truth by the third angel’s message, with the two former being made plain upon tables.—Letter 28, 1850.
“Rojevyvo rire hermano Nichols rógape, Ñandejára ome’ẽ chéve peteĩ visión ha ohechauka chéve pe añetegua ojekuaaukava’erãha hesakã porã hag̃uáicha távla ári, ha upéva ombohetáta heta tapicha ojedesidi hag̃ua pe añetegua rehe pe mbohapyha ánhel marandu rupive, umi mokõi tenondegua ojekuaaukáramo hesakã porã hag̃uáicha távla ári.—Kuatiañe’ẽ 28, 1850.
“In this vision she was also shown that which would give James White courage to continue publishing:
“Ko visión-pe avei ojehechauka chupe upéva ome'ẽtava James White-pe py'a guasu hag̃ua osegi hag̃ua omoherakuãvo:”
“I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them containing present truth to put in the hands of those that hear, and then the truth would not fade from the mind. And that the paper would go where the messengers could not go.—Ibid.
“Ahecha avei ahecha pe kuatia osẽva’erãha tekotevẽeterei, umi mensahéro oho hag̃uaicha avei; umi mensahéro niko oikotevẽ peteĩ kuatiareha ogueraha hag̃ua hendivekuéra, oguerekóva pe añetegua ko’ág̃agua, omoĩ hag̃ua umi ohendúvape pópe; upéicha rupi pe añetegua ndogue mo’ãi iñakãgui. Ha pe kuatiareha oguahẽta umi mensahéro ndaikatúihápe oguahẽ.”—Ibid.
“Work on the new chart was begun at once, and opportunity was given to tell the brethren about it in the issue of Present Truth that James got out the next month:
“Oñepyrũ pya’e voi pe kuatiahaipyre pyahu rehe ñemba’apo, ha oñeme’ẽ avei pa’ũ oje’e hag̃ua umi hermano-kuérape ko mba’e rehe pe Present Truth osẽ vaʼekuépe James omoherakuã vaʼekue pe jasy oúvape:
“The Chart. A chronological chart of the visions of Daniel and John, calculated to illustrate clearly the present truth, is now being lithographed under the care of Brother Otis Nichols, of Dorchester, Massachusetts. Those who teach the present truth will be greatly aided by it. Further notice of the chart will be given hereafter.—Present Truth, November, 1850.
“Pe Ta’anga. Peteĩ ta’anga aravo’aty rehegua umi visión Daniel ha Juanpegua, oñecalculáva ohechauka hag̃ua hesakã porã hag̃ua pe añetegua ko’ág̃agua, ko’ág̃a oñelithografiáma pe angirũ Otis Nichols, Dorchester, Massachusetts-pegua, ñangareko guýpe. Umi ombo’éva pe añetegua ko’ág̃agua oñepytyvõta tuicha hese. Oñeme’ẽta ko’ápe upe rire maranduve pe ta’anga rehegua.—Present Truth, noviembre, 1850.”
“By late January, 1851, the chart was ready and advertised for $2. James White was much pleased with it and offered it free to ‘those whom God has called to give the message of the third angel’ (Review and Herald, January, 1851). Some generous donations had helped meet the expense of publication.” Arthur White, Ellen G. White: The Early Years, volume 1, 185.
“Paha enero pahávo, ary 1851-pe, pe tabla oĩma vaʼekue ojejapo hag̃uáicha ha oñemyerakuã hag̃ua 2 dólar rehe. James White ovyʼa eterei hese ha oikuaveʼẽ rei umi ‘Tupã ohenóiva omombeʼu hag̃ua mbohapyha ánhel marandu’ peguarã (Review and Herald, enero, 1851). Oĩ vaʼekue avei jopói pyʼaporã oipytyvõva ojepaga hag̃ua pe osẽ hag̃ua rehe.” Arthur White, Ellen G. White: The Early Years, volúmen 1, 185.
Speaking of the 1843 chart Sister White recorded that it had been directed by God.
Oñe’ẽvo pe kuatia’anga 1843-pegua rehe, Hermana White he’i vaʼekue upéva ojejapo hague Tupã poguýpe.
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.” Review and Herald, November 1, 1850.
“Pe Ñandejára ohechauka chéve pe kuatia’atã 1843 pegua ojejapo hague ipópe oisãmbyhýva rupive, ha ndaikatuiha oñemoambue mba’eve ichugui; umi papapykuéra oĩhague ha’e oipotaháicha. Ha ipóha oĩhague hi’ári ha omokañy peteĩ jejavy oĩva algunos papapýpe, upéicha avave ndaikatúi hag̃uáicha ohecha, peve ipó ojeipe’a.” Review and Herald, 1 de noviembre de 1850.
When recording the light associated with the command to produce another chart in 1850, she provided the same divine endorsement of the 1850 chart as was given concerning the 1843 chart, while also identifying that other charts that were then being produced were not acceptable to the Lord. The command to produce a new chart was incorporated with a command to print a new publication.
Ojehai hag̃ua pe tesape ojoajúva pe mandádo rehe ojeporu hag̃uáicha ambue kuatiaha’anga ary 1850-pe, ha’e ome’ẽkuri upe peteĩchagua ñemoneĩ divína pe kuatiaha’anga 1850-gua rehe, pe oñeme’ẽ haguéicha pe kuatiaha’anga 1843-gua rehe, ha upéicha avei ohechauka porãkuri ambue kuatiaha’anga upe jave ojeporúva ndaha’éi hague Ñandejára oguerohorýva. Pe mandádo ojeporu hag̃uáicha peteĩ kuatiaha’anga pyahu oñembojoajúkuri peteĩ mandádo rehe oñeimprimi hag̃uáicha peteĩ marandu pyahu.
“I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.
“Ahecha umi ta’anga ojejapo hag̃ua rehegua negósio oĩhaguemba vaietereiha. Oñepyrũ vaʼekue pe ermáno Rhodes ndive ha upéi osegi pe ermáno Case. Ojeporu hag̃ua mbaʼerepy ojejapo hag̃ua taʼanga ha oñemoheñói hag̃ua taʼanga vai ha jeguaru hag̃uáicha ojehechauka hag̃ua umi ánhel ha Jesús glorioso. Koʼã mbaʼe ahecha Ñandejárape ndogustaiha. Ahecha Ñandejára oĩhague pe kuatiahaipyre taʼanga rehegua oñemoherakuãva pe ermáno Nichols rupive. Ahecha ko taʼanga rehegua oĩha peteĩ profesía Bíblape, ha ko taʼanga oñembosakoʼíramo Ñandejára tavayguakuérape g̃uarã, haʼe [haʼe] suficiente peteĩme g̃uarãramo, upéicharõ ambuépe g̃uarã avei; ha peteĩ oikotevẽramo peteĩ taʼanga pyahu ojepintáva tuichavéva hag̃ua, opavave oikotevẽ upévaichaite avei.
“I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting.
“Ahecha peteĩ ñandu py’aguapy’ỹva, py’aporã’ỹva, ndovy’áiva ha ndahechakuaáiva mborayhu oĩha Hermano Case-pe, ha upéva oipota ambue ta’anga ypykue. Ahecha ko’ã ta’anga pintádova oguereko hague peteĩ jejapo vai pe kongregasión ári. Upéva omoñepyrũ peteĩ espíritu vevúi, tavyraícha ha ñembohory rehegua oĩ hag̃ua pe atyhápe.
“I saw that the charts ordered by God struck the mind favorably, even without an explanation. There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case’s mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.
“Ahecha hína umi cuadro Tupã omandáva opoko porãha apytuʼũre, jepe ndoñemyesakãiramo. Oĩ mbaʼe tesakã, porã ha yvagagua umi ánhel ojehechaukávape umi cuadrope. Apytuʼũ, hasý hag̃uáicha oñeñandu hag̃uáicha, oñembohape Tupã ha yvágape. Ha umi ambue cuadro oñembosakoʼíva ombojeguaru apytuʼũme, ha omongakuaa hag̃ua apytuʼũ opytave hag̃ua yvy rehe yvágagui. Taʼanga ohechaukáva ánhelpe ojoguave añáme yvagagua tekovekuérape rangue. Ahecha umi cuadro, ára ha semána pukukue, omyenyhẽ hague Hermano Case remiandu, haʼe oñehaʼã vaʼerãmoʼã gui arandu yvagagua Tupãgui, ha okakuaa vaʼerãmoʼã Espíritu grásia kuérape ha añetegua jeikuaápe.”
“I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever.” Manuscript Releases, number 13, 359; 1853.
“Ahecha ramo, pe mbaʼe rechaukaha kuéra rehe oñembyai hag̃ua ojepurúva rire, upéva ojepuru haguérire oñemoherakuã hag̃ua añetegua hesakã porã hag̃uáicha umi joykeʼy kuérape umi folleto ha ambue jehaipy rehegua rupive, ojapóta kuri heta porã ha osalváta kuri ánga kuérape. Ahecha ramo pe tembiapo ojejapóva umi cuadro rehegua oñemosarambi hague akãnunduicha.” Manuscript Releases, número 13, 359; 1853.
She plainly states that “God was in the publishment of the [1850] chart by Brother Nichols,” and that there was “a prophecy [Habakkuk two] of this chart in the Bible.” She also identified that “the charts” [plural; 1843 and 1850] that were “ordered by God struck the mind favorably, even without an explanation.” Habakkuk two commanded the Millerites to make the vision plain upon tables, (in the plural), that he that read the two charts could run to and fro in God’s Word. The divine charts needed no added explanations, as was the case with Uriah Smith’s 1863 counterfeit chart.
Ha’e he’i hesakã porã: “Tupã oĩkuri pe [1850] ta’anga ñemoherakuãme pe hermano Nichols rupive,” ha avei oĩhague “peteĩ profesía [Habacuc mokõi] ko ta’angágui la Biblia-pe.” Avei hechakuaa va’ekue umi “ta’anga kuéra” [heta; 1843 ha 1850] “Tupã omanda va’ekue omoinge porãha apytu’ũme, jepe ñemyesakã’ỹre.” Habacuc mokõi omanda va’ekue umi Millerista-kuérape omyesakã hag̃ua pe visión umi tabla ári, (heta-pe), ikatu hag̃uáicha pe omoñe’ẽva mokõivéva ta’anga oguata joa hag̃ua Tupã Ñe’ẽme. Umi ta’anga divina ndoikotevẽi va’ekue mba’eveichagua ñemyesakã oñembojoapýva, ndaha’éi haguéicha Uriah Smith rembiapokue ta’anga japuva’ekue ary 1863-pe.
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
Ha Ñandejára he’i chéve, ha he’i: Ehai pe visión, ha emoĩ porã yvyrápe, ikatu hag̃uáicha oñani pe omoñe’ẽva upéva. Habacuc 2:2.
The tenth test is the focus of this article. With the ten tests referenced by Moses in Numbers chapter fourteen the Hebrew scholars and other theologians produce a variation of guesses at which events in the history from the Red Sea deliverance to the rebellion of the ten spies might represent. The rebellion of that history provides a few variations to choose from, but it is certain the tenth test marks the beginning of forty years of death by attrition in the wilderness until all the rebels that were of the age of accountability were dead.
Pe décimoha prueba ha’e ko artíkulo mba’eporã. Umi diez prueba Moisés oñe’ẽva Números kapítulo catorce-pe rehe, umi arandu hebreo ha ambue teólogo omosarambi heta jeikuaa hag̃uáicha mba’éichapa umi tembiapo oikóva tembiasakuepe, Yguasu pytãgui jejora guive pe diez espía ñemboyke peve, ikatu oñerrepresenta. Pe ñemboyke oĩva upe tembiasakuépe ome’ẽ mbovymi variación ojeporavokuaáva, ha katu añetehápe pe décimoha prueba omoñepyrũ cuarenta ary omano hag̃ua mbeguekatúpe desierto-pe, opa peve umi opu’ãva orekóva edad de responsabilidad omanóma hag̃ua.
In like manner some may protest over my selection of these ten doctrinal tests, for there may be variations that seem better than what I am here setting forth. That being said, the tenth and final test is as clear as was the rebellion of the ten spies. It was the rejection of the seven times of Leviticus twenty-six. There are several prophetic proofs to uphold this identification.
Upéicha avei oĩ ikatúva oñembopochy che poravóre ko’ã diez prueba doctrinal rehe, pórke ikatu oĩ ambue variante ojoguerohorýva iporãveha ko’ág̃a che amombe’úva-gui. Upéicharõ jepe, pe décimo ha paha prueba hesakãite pe diez espía kuéra ñemoĩ mbaretévaicha. Upéva hína pe rechazo umi siete tiempos Levítico mokõipa poteĩpe guare. Oĩ heta prueba profética omombarete hag̃ua ko identificación.
In the next article we will begin to identify those prophetic witnesses that uphold the identification that the seven times of Leviticus twenty-six is the tenth and final failure of Laodicean Adventism.
Pe artíkulo oúvape ñañepyrũta jahechakuaa hag̃ua umi testígo profétiko ombojeroviapyréva pe jehechakuaa he’íva umi siete tiempo Levítico mokõi-pa poteĩ-meha peveha hína pe pa tavyha ha pahaite jejavy Adventísmo Laodicense-pe.
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No aftersuppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.
“Pe Tupã pu’aka omombeʼu jave mbaʼépa pe añetegua, upe añetegua opytávaʼerã opa ára pe añeteguaramo. Ndojeguerekóivaʼerã mbaʼeveichagua ñemoĩmbyre upe riregua, ojováiva pe tesape Tupã omeʼẽ vaʼekue rehe. Oñemopuʼãta kuimbaʼekuéra Escritura ñemyesakã reheve, haʼekuérape g̃uarã añetegua ramo, ha katu ndahaʼéi añetegua. Ko ára pegua añetegua, Tupã omeʼẽ ñandéve ñande jeroviápe g̃uarã peteĩ fundamento ramo. Haʼe voi ñanemboʼe vaʼekue mbaʼépa pe añetegua. Oñemopuʼãta peteĩ, ha upéi ambue, tesape pyahu reheve ombohováiva pe tesape Tupã omeʼẽ vaʼekue Ijespíritu Santo jehechauka rupive.
“A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard-bearers who have fallen in death, are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.
“Oĩ porãve oikove gueteri, haʼekuéra ohasa vaʼekue upe jeikove jeporu rupive oguenohẽ vaʼekue ko añetegua ñemopyenda-pe. Tupã ipyʼaporãgui oñangareko hekovekuérare ikatu hag̃uáicha omombeʼu jey ha jey, hekove paha peve, upe mbaʼe ohasa hague, Juan apóstol ojapo haguéicha hekove pahaite peve. Ha umi poyvi rerahaha omanóva, oñeʼẽ vaʼerã hikuái ijehaipyre oñembopapajey rupive. Che amboʼepy hag̃ua kóvaicha hendakuéra ñeʼẽ oñehenduvaʼerãha. Haʼekuéra omeʼẽ vaʼerã itestimonio mbaʼépa omoheñói añetegua ko árape guarã.”
“We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.” Selected Messages, book 1, 161.
“Ndovajepyrãiva’erã umi oñe’ẽnguéra oguerúva peteĩ marandu ombohováiva ñande jerovia pehẽngue especial-kuérape. Ha’ekuéra ombyaty heta Escritura, ha ombojoja proof-rã ijerure hag̃uáicha umi teoría ha’ekuéra omoĩva. Kóva ojejapo jevy jevýma ko’ã cincuenta áño ohasávape. Ha jepe umi Escritura ha’e Tupã Ñe’ẽ, ha oñemomba’eguasuva’erã, pe jeporu ojejapóva chugui, ko jeporu omongu’éramo peteĩ pilar pe fundamento-gui Tupã omombaretéva ko’ã cincuenta áño pukukue, upéva ha’e peteĩ jejavy tuicha. Pe ojapóva péicha ndoikuaái pe Espíritu Santo jehechauka hechapyrãite ome’ẽva’ekue pokatu ha mbarete umi marandu yma guarépe oguahẽ va’ekue Tupã tavayguakuérape.” Selected Messages, libro 1, 161.