We are identifying 1863 as the last testing point in a series of tests that were initiated at the great disappointment of 1844. Our first piece of logic is the fact that the Millerite movement ended when the Seventh-day Adventist church was legally registered with the government of the United States in that very year. The movement that began prophetically in 1798, ended in 1863.
Rohechakuaa 1863 ary ramohaiteha pe punto paha ñehesa’ỹijo paha peteĩ aty pegua ñehesa’ỹijo oñepyrũva’ekue pe tuicha jejavy’ỹ’ỹme 1844-pe. Ore razonami peteĩha ha’e pe añetegua pe movimiento Millerita opa hague pe Iglesia Adventista del Séptimo Día oñeinskrivi legalmente ramo gobierno Estados Unidos pegua renondépe upe aryetepe. Pe movimiento oñepyrũva’ekue proféticamente 1798-pe, opa 1863-pe.
Inspiration informs us the when the mighty angel of Revelation eighteen descended on September 11, 2001, the event had been typified in the Millerite movement when the angel of Revelation ten descended. The Millerites’ movement began at the time of the end in 1798, when the vision of the Ulai river of Daniel chapters eight and nine was unsealed. The movement of the one hundred and forty-four thousand began at the time of the end in 1989, when the vision of the Hiddekel river of the last three chapters of Daniel was unsealed.
Ñe'ẽme'ẽ ñande rovasa hag̃ua oikuaauka ñandéve pe ánhel mbarete Apocalipsis 18-gua oguejy hague 11 jasyporundy 2001-pe, pe mba'e ojehechauka va'ekue yma pe movimiento Millerita-pe, pe ánhel Apocalipsis 10-gua oguejy jave. Pe movimiento Millerita oñepyrũ ára paha-pe 1798-pe, pe visión pe ysyry Ulai-gua Daniel kapítulo 8 ha 9-pe oñeipe'a jave. Pe movimiento umi cien cuarenta y cuatro mil-gua oñepyrũ ára paha-pe 1989-pe, pe visión pe ysyry Hiddekel-gua Daniel rembyre mbohapy kapítulo-pe oñeipe'a jave.
Both time of the ends began a progressive separation of the former chosen people from those in the movement of their respective histories. When the primary rule of each history was publicly confirmed the angel of each respective history descended. The message, movement and messenger were the instruments the Lord employed in each respective history to demonstrate the former chosen people’s sin, for just as Christ taught of His work, if He had not come the quibbling Jews of history would have had no sin. The messenger, message and movement were the instruments of judgment that would hold the former chosen people accountable for rejecting the progressive light of their respective histories, and when the angel descended it marked that the judgment process of the former covenant people was under way. The instrument of judgment is identified when the prophets which illustrate that history eat the message delivered unto them by the Lord. When they eat the message, they then take the message to the former chosen people who are portrayed as a stiff-necked and rebellious people, who will not hear and be converted. Once the angel descends and the message is eaten, judgment of the rebellious people begins.
Mokõivéva ára pyahukue oñepyrũ peteĩ jepe’a mbeguekatúva tavaygua yma ojeporavo va’ekuégui umi oĩvagui pe movimiento-pe, hembiasakue peteĩteĩme. Oñemoneĩ vove tetãygua renondépe peteĩteĩ hembiasakue rembiapoukapy tenondegua, oguejy pe ánhel peteĩteĩ hembiasakue rehegua. Pe marandu, pe movimiento ha pe mensahéro ha’e umi tembiporu Ñandejára oiporúva peteĩteĩ hembiasakuepe ohechauka hag̃ua tavaygua yma ojeporavo va’ekue angaipa; pórke Cristo ombo’éicha Ijapopy rehe, ndoumo’ãirire Ha’e, umi hudío ñorairõ ñe’ẽ rehegua hembiasakuepegua ndoguerekomo’ãi va’ekue angaipa. Pe mensahéro, pe marandu ha pe movimiento ha’e va’ekue umi tembiporu huísio rehegua omoĩ hag̃uáicha tavaygua yma ojeporavo va’ekuépe iñakuã hag̃ua, ombotovére pe tesakã mbeguekatúva hembiasakue peteĩteĩme; ha oguejy ramo pe ánhel, upéva ohechauka pe huísio rape tavaygua pe pacto yma guare rehegua oñepyrũma hague. Pe tembiporu huísio rehegua ojekuaa umi maranduhára omyesakãva upe hembiasakue ho’u jave pe marandu Ñandejára ome’ẽva’ekue chupekuéra. Ho’u rire hikuái pe marandu, upéi ogueraha hikuái upe marandu tavaygua yma ojeporavo va’ekuépe, oñemoha’angáva tavaygua akãhatã ha pu’aka’ỹrõva ramo, nohendumo’ãi ha ndojevymo’ãi hag̃ua. Oguejy rire pe ánhel ha oje’u pe marandu, oñepyrũ pe huísio tavaygua pu’akãre iñakãhatãva rehe.
We are applying the judgment process of ancient Israel as illustrated in the book of Numbers to the history of the Millerite movement and ultimately, we will apply this testing process to the movement of the one hundred and forty-four thousand. The symbolism of the number ‘ten’ is to be determined by the context of the passage where it is employed.
Rojapuru hinaína hína ymaguare Israel rehegua, ojehechaukaháicha Números kuatiañe'ẽme, pe movimiento Millerita rembiasakue rehe; ha ipahápe, rojaplikáta ko proceso jehechaa rehegua pe movimiento ciento cuarenta y cuatro mil rehe. Pe papapy “diez” rehegua simbolismo oikuaava'erã pe contexto pasaje pehẽngue rehegua rupive, upépe ojepuruhápe.
The sequence of ten tests begins at the disappointment, either at the Red Sea for ancient Israel or October 22, 1844 for the Millerites. Sister White identifies the “landmark” truths that were opened up at that time beginning with what she called “the passing of time.” The disappointment for the Hebrews was the threat of Pharaoh’s army. The lack of faith in God’s power for the Hebrews was manifested in response to their fear of the army of their enemies, just as it was at the tenth and final test. Jesus illustrates the end from the beginning, so the fear of the giants in the Promised Land which the ten spies identified was the same fear that had also produced their disappointment by the Red Sea. The tenth and final test for the Millerite movement would be a time prophecy, as was October 22, 1844.
Pe secuencia de diez pruebas oñepyrũ pe ñembyasy guasúpe, taha’e Mar Pytãme Israel yma guarépe g̃uarã térã 22 jasypa 1844-pe umi Millerita-kuérape g̃uarã. Hermana White omombe’u umi añetegua “landmark” oñehechakuaáva upe jave, oñepyrũvo pe ha’e ohenóiva “tiempo ohasáva” reheve. Pe ñembyasy guasu umi Hebreo-kuérape g̃uarã ha’e vaekue Faraón ehérsito ñe’ẽrory. Pe ndaijeroviáiva Tupã pokatu rehe umi Hebreo-kuéra apytépe ojehechauka kuri iñemongyhyjépe umi iñenemiga-kuéra ehérsito-gui, ha upéicha avei oiko pe décima ha paha prueba-pe. Jesús ohechauka ipaháva iñepyrũmby guive, upévare pe kyhyje umi gigante-kuéragui Yvy Ñe’ẽme’ẽmbyrépe, umi diez espía ohechakuaa vaekue, ha’e pe kyhyje peteĩchaite pe oguerúva’ekue avei chupekuéra ñembyasy guasu Mar Pytãme. Pe décima ha paha prueba pe movimiento Millerita-pe g̃uarã ha’éta peteĩ profecía ára rehegua, oikoháicha kuri 22 jasypa 1844-pe.
The great disappointment in the progressive testing of Millerite history marked the beginning of a history that had been clearly typified by ancient Israel’s deliverance from Egypt. Beginning at the Red Sea there was a series of ten tests, and the last test would reflect the first test. The “passing of time” at the great disappointment was produced by a misunderstanding of a time prophecy. The last of the testing process for spiritual Israel would be the same as the first. In 1863, the leaders of literal Israel chose to return to the biblical methodology of those they had just identified as daughters of Rome, and rejected, or you might say, misunderstood the longest time prophecy in the Bible. The end of the ten tests in both literal and spiritual Israel was represented by the beginning. And the end, in both instances the rebels manifested a desire to return to the place that they had just been delivered from.
Tuicha ñembyasy pe prueba progresiva ojehechakuaáva pe historia Millerita-pe omoñepyrũ peteĩ historia ojehechauka porã vaʼekue ymaite guive Israel yma guare ojepeʼa haguére Egipto-gui. Ñepyrũrã Mar Pytãme oĩ vaʼekue peteĩ serie oguerekóva diez prueba, ha pe prueba paha omombeʼuse vaʼerãmoʼã pe primera prueba. Pe “tiempo hasáva” pe tuicha ñembyasy-pe ojejapo vaʼekue peteĩ jejavy rupi oñentendévo vai peteĩ profecía de tiempo. Pe pahaite umi prueba rehegua Israel espiritual-rã ojoguáta vaʼerã pe tenondegua rehe. Ary 1863-pe, umi mburuvicha Israel literal-gua ojeporavo ojevy hag̃ua pe metodología bíblica umi haʼe kuéra voi ramoite ohechakuaa vaʼekue Roma rajykuéra ramo, ha ombotove térã ikatu hag̃uáicha ere, ontende vai pe profecía de tiempo ipukuvéva oĩva la Biblia-pe. Pe pahaitévo umi diez prueba mokõivévape, Israel literal ha espiritual-pe, ojehechauka vaʼekue pe ñepyrũ reheve. Ha pe paha, mokõivéva kásope umi puʼakaʼỹva ohechauka peteĩ deseo ojevy hag̃ua pe tenda haʼe kuéra ramoite ojepeʼa hague chugui.
By rejecting the seven times of Leviticus twenty-six Laodicean Adventism created a prophetic dilemma that they had not foreseen. To this day they have not been able to resolve the dilemma, though they offer up a variety of dishes of fables in an attempt to do so. The dilemma is in the verse that Sister White identifies as the foundation and central pillar of Adventism.
Omboykévo hag̃ua Levítico veintiséispe oñeñeʼẽva umi siete tiempo, pe Adventismo Laodicense omoheñói peteĩ apañuãi profético ndahaʼéiva haʼekuéra ohechakuaávaʼekue yma guive. Ko árape peve ndaikatúi osolusiona upe apañuãi, jepémo omeʼẽ opaichagua tembiʼu mombeʼugua’u rehegua ojapo hag̃ua upéva. Pe apañuãi oĩ pe versículo-pe, pe Hermana White ohechauka vaʼekue Adventismo fundamento ha pilar central ramo.
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
“Pe Escritúra, opaite ambuévagui yvatevéva ha oikóva mokõivéicha cimiento ha pilar mbytegua jerovia Adventista rehegua, ha’e vaekue ko ñe’ẽme’ẽ: ‘Mokõi su mil trescientos ára peve; upéi pe santuario oñemopotĩta.’ [Daniel 8:14.]” The Great Controversy, 409.
Adventism has much to say about verse fourteen, but they never address the very first observation that should be made about the verse. That observation is that verse fourteen is an “answer.” An answer is meaningless, if it does not include the question that elicits the answer. Verse thirteen cannot logically, grammatically or reasonably be separated from verse fourteen, for verse thirteen is the question and verse fourteen is the answer.
Pe Adventismo he’i heta mba’e versíkulo catorce rehe, péro araka’eve ndojepytasói pe jehechakuaa tenondeguaite oñemboguata va’erãva pe versíkulo rehe. Upéva ha’e versíkulo catorceha peteĩ “mbohováiha”. Peteĩ mbohovái ndorekói mba’eveichagua he’iséva, noñemoirũiramo pe porandu oguerúva pe mbohovái. Versíkulo trece ndaikatúi oñemboja’o versíkulo catorcegui lógica, gramática térã razonablemente, versíkulo trece ha’égui pe porandu ha versíkulo catorce pe mbohovái.
The question, when rightly and fairly represented produces a very different meaning to verse fourteen than what Adventism teaches. This does not mean that verse fourteen is not “the foundation and central pillar of the Advent faith,” for it is. It means that when Adventism misunderstood and set aside the seven times in 1863, they were unable to fully define what verse fourteen truly means. In the Scriptures, a half truth is not truth. Rightly understood the question of verse thirteen demands a recognition of the prophecy that marks the cleansing of the sanctuary that had been tread down, and also a recognition of the prophecy that marks the treading down of the host. The twenty-three hundred year prophecy addresses the ‘sanctuary’ and the twenty-five hundred and twenty year prophecy addresses the ‘host’.
Porandu porã ha hekopete hag̃uáicha oñemoĩvo pe porandu, omoheñói peteĩ he’iséva iñambueiterei hag̃ua pe versíkulo catorce-pe umi Adventismo ombo’évagui. Kóva ndaha’éi he’iséva pe versíkulo catorce ndaha’eiha “pe fundamento ha pe yvyra guasu mbytépegua pe jerovia Adventista rehegua”, pórke ha’e upéicha. He’ise katu, Adventismo oikuaa vai ha oheja ykére umi siete tiempos ary 1863-pe, upévare ndaikatúi omyesakãmbaite mba’épa añetehápe he’ise pe versíkulo catorce. Ñandejára Ñe’ẽme, peteĩ kuatia añetegua ndaha’éi añetegua. Ojeikuaa porã hag̃uáicha, pe porandu pe versíkulo trece-pegua ojerure oñemoneĩ hag̃ua pe profesía omarka va’ekue pe santuario oñemopotĩha, upe oñepyrũ va’ekue ojejopy hag̃ua, ha avei oñemoneĩ hag̃ua pe profesía omarka va’ekue pe host oñejejopy hag̃ua. Pe profesía mokõi mil trescientos ary rehegua oñe’ẽ pe ‘santuario’ rehe, ha pe profesía mokõi mil quinientos veinte ary rehegua oñe’ẽ pe ‘host’ rehe.
To address the relationship of the two verses requires a lengthy study, which I do not intend to do at this point in these articles. These points have repeatedly been addressed through the years and can be found in the series Habakkuk’s Tables. I am still addressing the symbolism of Elijah and wish to finish those truths first.
Mokõi versíkulo joaju rehe oñeñe’ẽ hag̃ua oikotevẽ peteĩ estudio ipukúva, ha upéva ndajajapomo’ãi ko’ág̃a ko’ã artíkulope. Ko’ã mba’e ojehechajey jeyma heta ary aja, ha ikatu ojejuhu pe série Habakkuk’s Tables-pe. Che gueteri aime añe’ẽvo Elías simbolismo rehe, ha aipota amohu’ã raẽ umi añetegua.
William Miller was the Elijah of the beginning of Adventism and his first discovery was the seven times of Leviticus twenty-six, so the rejection of that truth in 1863 was a rejection of the Elijah message. At this point I am addressing the characteristic of Alpha and Omega that identifies the end with the beginning. The final test for ancient Israel was represented in the first test. Both tests represent fear that the heathen nations were more powerful than God. The tenth test being the same in principle was much more rebellious than the first test, for the history of the victory of God in the first test should have produced a settled confidence in the rebels. They manifested their rejection of God in spite of much more evidence of His power than they had at the Red Sea. Millerite Adventism by 1863 was already explaining why the great disappointment was a powerful work of God, but they still decided to pick a captain and return to Egypt and reject the message that Daniel calls the “oath” of Moses that had been represented by Elijah.
William Miller ha’e va’ekue pe Elías Adventismo ñepyrũmegua, ha hembikuaa peteĩha va’ekue hína pe siete tiempo kuéra Levítico 26-peguáva; upévare, pe añetegua ñemboyke oikova’ekue 1863-pe ha’e va’ekue peteĩ ñemboyke pe mensáhe Elías rehegua. Ko’ápe ahai hína pe Alpha ha Omega rembiapo tee rehe, pe ombojoajúva paha iñepyrũ ndive. Pe prueba paha Israel yma guarépe g̃uarã oñerrepresenta va’ekue pe prueba peteĩhápe. Mokõivéva prueba ohechauka va’ekue pe kyhyje umi tetã pagano-kuéra ipu’akaveha Ñandejáragui. Pe prueba décimava, peteĩchanteva principio-pe, tuichavéva ñemoĩ vai rehegua va’ekue pe prueba peteĩhágui; pórke pe tembiasakue Ñandejára ipu’aka hague pe prueba peteĩhápe oikova’erã kuri omoheñói peteĩ jerovia mbarete porã umi opu’ãvape. Ha’ekuéra ohechauka imboykeha Ñandejárape hetaiteve prueba Ipu’aka rehegua renondépe umi oguerekova’ekue Yguasu Pytãme. Pe Adventismo Millerita, 1863-pe oguahẽvo, oikuaauka hína va’ekue mba’érepa pe tuicha ñembyasyha peteĩ tembiapo mbarete Ñandejáragui; upéicharamo jepe, ha’ekuéra gueteri odesidi ojeporavo hag̃ua peteĩ capitán ha ojevy hag̃ua Egipto-pe ha omboyke hag̃ua pe mensáhe Daniel ohenóiva “juramento” Moisés rehegua, pe oñerrepresenta va’ekue Elías rupive.
Rather than taking the time to set forth the proofs of the validity of the seven times as a time prophecy, I intend to use some simple logic to prove its validity in another way. For the movement that began in 1798, the final test of 1863 would also represent the final test for the movement of the mighty angel of Revelation eighteen. Inspiration has been very clear what the last test is for both movements.
Upéi rangue, pe ojeiporu hag̃ua ára omyesakã hag̃ua umi jehechaukarã omombaretéva pe pokõi ára ñembohasa proféticoramo valeha, aipota aiporu peteĩ lógica isãsóva amboaje hag̃ua ivaleha ambue hendáicha. Pe movimiento oñepyrũva’ekuépe 1798-pe g̃uarã, pe prueba paha 1863-pe oĩva’erã avei representación ramo pe prueba paha pe movimiento orekóva pe ánhel ipokatuetéva Apocalipsis dieciocho-pe. Pe inspiración hesakã porãiterei va’ekue mba’épa hína pe prueba paha mokõivéva movimiento-pe g̃uarã.
“Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18).” Selected Messages, book 1, 48.
“Satana hína... omoinge meme pe japuva hag̃ua—ombotavy hag̃ua ani hag̃ua ojejoko pe añeteguáre. Pe ñembotavy pahaite Satanás rehegua ha’éta omboyke hag̃uáicha mba’eve hag̃uáicha Tupã Espíritu testimónio. ‘Ndaipórihápe visión, tavayguakuéra oñehundi’ (Proverbios 29:18).” Selected Messages, aranduka 1, 48.
There is no honest way to take the writings of Ellen White and suggest that she did not fully endorse the seven times of Leviticus twenty-six. Sister White, as we have previously identified in these articles and is well documented in the series titled Habakkuk’s Tables directly informs us that God directed both the 1843 and 1850 charts. She directly teaches that those two tables were a fulfillment of Habakkuk chapter two. Both charts identify the seven times of Leviticus twenty-six as the center point of their respective graphical layout. In both charts the line of the seven times has the cross of Christ as the center of the prophetic line of the seven times.
Ndaipóri mba’eveicharõ tekojoja hag̃ua oñeñe’ẽ hag̃ua Ellen White jehaipyre rehe ha oñeikuaaukávo ndaha’éi hague ha’e omoneĩmbaitéva umi siete tiempo Levítico mokõipa poteĩ-gui. Hermana White, roikuaaukaháicha yma ko’ã artíkulope ha oĩ porãiterei kuatiahápe pe série hérava Habakkuk’s Tables, he’i porã ñandéve Tupã oguerohory hague mokõive ta’anga 1843 ha 1850 pegua. Ha’e ombo’e hag̃ua porã mokõive ko’ã mesa ha’eha Habacuc capítulo mokõi ñemyanyhẽ. Mokõive ta’anga ohechauka umi siete tiempo Levítico mokõipa poteĩ-gui oĩha mbyte guive peteĩteĩva ijapopyrã ta’angahápe. Mokõive ta’angápe, pe línea umi siete tiempo rehegua oreko Cristo kurusu ipype mbytépe, pe línea profética umi siete tiempo rehegua mbytépe.
Along with her endorsements of Habakkuk’s two tables, she has recorded multiple times that we are to continue to present the message that was presented from 1840 through 1844, and every Adventist historian that addresses how the Millerites promoted the message they proclaimed, identifies that they employed the 1843 chart. Not only does she endorse the messages represented upon the charts, and counsel God’s people to continue to present the very same messages that were presented in that history, she also provides multiple passages where she warns that those messages would be attacked throughout the history of God’s remnant people. When she warns of those attacks, she repeatedly identifies that it is the work of God’s watchmen to defend those very truths.
Hembie oñemomba’eguasu hag̃ua Habacuc mokõi kuatia rehe, ha’e oheja avei heta jeýma jehaipe ñambohasa meme va’erãha pe marandu oñemombe’u va’ekue 1840 guive 1844 peve; ha opaite Adventista tembiasakuaahára oñe’ẽva mba’éichapa umi Millerigua omyasãi pe marandu ha’ekuéra omomarandúva, ohechauka porã oipuru hague hikuái pe cuadro 1843-gua. Ndaha’éi añoite omoneĩha umi marandu ojehechaukáva umi cuadro ári, ha oñemoñe’ẽ Tupã tavayguakuérape okumpli meme hag̃ua umi maranduete oñemombe’u va’ekue upe tembiasápe, ha’e ome’ẽ avei heta jehaipyre omoñe’ẽhápe umi marandu oñeñorairõtaha Tupã rembyre tavaygua rembiasakue pukukue javeve. Ha’e oikuaauka jave umi ñorairõ, jey jey he’i porã kóva ha’eha Tupã ñangarekohára kuéra rembiapo oñorairõ ha oñangareko hag̃ua umi añeteguaete rehe.
If the charts are incorrect, then the messages they graphically represent are incorrect. If the message the Millerites proclaimed from 1840 through 1844 was incorrect, then Ellen White’s repeated identification that the Millerite message was the foundation is also incorrect. If those messages were incorrect her repeated commands to continue to present those very same truths is false counsel. If the message of the Millerites does not represent the foundations that were to be preserved and guarded from satanic attacks, then those counsels are also erroneous. To reach the conclusion that all these issues associated with the Elijah message of that history is erroneous, would clearly demonstrate that Ellen White was a false prophet.
Umi ta’ãnga’i oĩ vai, upéicharõ pe marandu ha’ekuéra ohechauka hag̃ua ta’ãngamýipe ndaipóri añetegua. Umi marandu umi Millerita okuave’ẽva’ekue 1840 guive 1844 peve noĩriramo añetépe, upéicharõ Ellen White jehechakuaa jey jey va’ekue, he’íva pe marandu Millerita ha’eha pe pyenda, upéva avei ndaipóri añetegua. Umi marandu oĩ vai va’ekue rire, hembiapoukapy jey jey hag̃ua oñekuave’ẽ meme umi añetegua peteĩchagua, ha’e ñemoñe’ẽ japu. Pe marandu umi Millerita rehegua norrepresentáiramo umi pyenda oñeñangareko ha oñeñongatu va’erãha Satanás ñorairõgui, upéicharõ umi ñemoñe’ẽkuéra avei oĩ vai. Ñaguahẽ hag̃ua pe ñemohu’ãme opa ko’ã mba’e, Elías marandu rehegua upe tembiasakuepe, oĩ vaiha, ohechaukáta hesakã porã hag̃ua Ellen White ha’e hague peteĩ maranduhára japu.
Modern Adventism still teaches at their Revelation Seminars that the remnant church would possess the Spirit of Prophecy, which is the testimony of Jesus, but they certainly don’t tell those who they are seeking to draw into church membership that they fully reject Ellen White’s endorsement and warnings connected with those early foundational truths and history. What does the following passage mean to you?
Pe Adventismo ko’ag̃agua gueteri ombo’e Iñembyaty Seminario-kuérape Apocalipsis rehegua-pe tupão hembýva oguerekotaha Espíritu de Profecía, ha’éva Jesús testimonio; péro katuete ndaha’éi omombe’úva umi ohekáva ogueraha hag̃ua tupão membresía-pe ombotoveha hikuái tuichakue hag̃uáicha pe ñemoneĩ ha ñe’ẽmondo Ellen White ome’ẽva’ekue umi ypykue añetegua ha pe tembiasakue rehe oñemopyendáva rehe. Mba’épa he’ise ndéve pe jehasapyre oúva ko’ág̃a?
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Ndajajapói mba’evekyhyje hag̃ua ñane renonderã rehe, ndaha’éiramo ñanderesarái hag̃ua mba’éichapa Ñandejára ñanemboguata ra’e, ha Iñembo’e ñande rembiasakue yma guarépe.” Life Sketches, 196.
In 1863, the Millerite movement reached a conclusion and registered as a legal entity with the government that would ultimately form an image to the papacy, which by Ellen White’s definition is the combination of the church with the state.
Ary 1863-pe, pe ñemongu’e Millerita oguahẽ peteĩ paha ypykuévo ha oñeregistra peteĩ tekove tee ramo mburuvicha guasu renondépe, upéva ipahápe omoheñóita ta’anga papadogui, ha upéva, Ellen White he’iháicha, hína tupão joaju tetã ndive.
“In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the Papacy to regain in Protestant America the supremacy which she has lost in the Old World.” The Great Controversy, 573.
“Umi movimiento ko’ág̃a ojejapóva Estados Unidos-pe, oheka hag̃ua pe estado pytyvõ umi institución ha jeporukuéra iglesia rehegua, umi protestánte oku’e hína umi papista pypore rupi. Ha upéva ári, ha’ekuéra oipe’a hína pe okẽ hag̃ua pe Papado oguerujey hag̃ua América protestánte-pe pe yvatekuete omokañýva’ekue pe Mundo Tuja-pe.” The Great Controversy, 573.
Under the premise that the legal association with the government was part of the necessity for organization, in a time when the youth of the nation were being drafted into the blood bath known as the Civil War, the movement of the Millerites ended. In 1863, both with a printed article and a new chart, the Seventh-day Adventist church rejected the prophecy of slavery which Daniel calls the oath of Moses. In 1850, the Lord had directed His people to make the second table of Habakkuk, and correct the error that He had held his hand over on the 1843 table. The chart ordered in 1850 fully accomplished its purpose, for Ellen White said that she saw “that God was in the publishment of the chart,” while also identifying that the 1850 chart was identified in Habakkuk chapter two.
Oñemopyendáva guáicha pe joaju leiguapýva gobierno ndive ha’eha peteĩ tekotevẽmante oñembosako’i hag̃ua, peteĩ aravo tetã mitãrusu kuéra ojererahahápe mbarete rupi pe tuguy ryru guasu hérava Guerra Civil-pe, opáma pe movimiento Millerita. Áño 1863-pe, peteĩ artículo oñembokuatiáva rupive ha avei peteĩ cuadro pyahu rupive, pe iglesia Adventista del Séptimo Día ombotove pe profesía tembiguáigua rehegua, Daniel ohenóiva Moisés ñe’ẽme’ẽ. Áño 1850-pe, Ñandejára ombohape va’ekue Itavayguakuérape ojapo hag̃ua Habacuc mokõiha cuadro, ha omyatyrõ hag̃ua pe jejavy Ha’e ojoko hague Ipo ári pe cuadro 1843-gua rehe. Pe cuadro oñeordenáva’ekue 1850-pe omohu’ãmbaite hembiaporã, Ellen White he’i haguére ohecha hague “Tupã oĩha pe cuadro ñembokuatia rehe,” ha upe jave avei ohechauka pe cuadro 1850-gua oñemombe’uha Habacuc capítulo mokõihápe.
The purpose of the 1850 chart was the same as the 1843 chart. It was to be the evangelistic tool used to present the message of the third angel to a dying world. In 1863, that message was discarded. The testing process that is typified by the testing process that began at the Red Sea, began with the time prophecy identifying the sanctuary that was to be tread down in verse thirteen of Daniel eight, and the testing process ended with the time prophecy identifying the host that was to be tread down in verse thirteen of Daniel eight.
Pe kuatiachapa 1850-pegua rembipota ha’eva’ekue peteĩchaite pe kuatiachapa 1843-pegua rembipotáicha. Oñeha’arõ va’ekue toiko tembiporu evangelístico ramo ojeporútava oñemombe’u hag̃ua mbohapyha ánhel marandu peteĩ mundo omanombapotávape. Áño 1863-pe, upe marandu oñemboyke. Pe jeha’ãrã rape, ojehechaukaramóva pe jeha’ãrã rapére oñepyrũva’ekue Mar Pytãme, oñepyrũ pe aravo-profesía reheve ohechaukáva pe tupao marangatu oñembohasa va’erãva py rupi Daniel 8, versíkulo 13-pe, ha pe jeha’ãrã rape opa pe aravo-profesía reheve ohechaukáva pe ehérsito oñembohasa va’erãva py rupi Daniel 8, versíkulo 13-pe.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Upéi ahendu peteĩ marangatu oñe’ẽva, ha ambue marangatu he’i pe marangatu oñe’ẽvape: Mboy araka’e pe visión oikótava pe sacrificio ára ha ára rehegua, ha pe ñembyai oporomoñehundi hag̃uáicha, oñeme’ẽ hag̃uáicha mokõivéva pe santuario ha pe ehérsito ojepyrũ hag̃ua oñembohapy hag̃ua pype? Ha ha’e he’i chéve: Mokõi mil trescientos ára peve; upémarõ pe santuario oñemopotĩta. Daniel 8:13, 14.
The testing process that began on October 22, 1844, has the signature of Alpha and Omega. The beginning of that testing process was a time prophecy that represented the sanctuary that was to be trampled down. It was a prophecy that produced great light when fulfilled. The testing process that ended in 1863, has the signature of Alpha and Omega. The ending of that testing process was a time prophecy that represented the host that was to be trampled down. It was a prophecy that was designed to produced great light when fulfilled. It was a time prophecy presented by the Elijah of that history, and when it was rejected and set aside, it produced great darkness.
Pe proceso de prueba oñepyrũva’ekue 22 jasypa 1844-pe oguereko Alfa ha Omega rembiapokue rechaukaha. Upe proceso de prueba ñepyrũrã ha’e va’ekue peteĩ profecía aravo rehegua ohechaukáva pe santuario oñembohasava’erã ha oñembojehe’a va’erã yvýre. Ha’e va’ekue peteĩ profecía oguerúva tesape guasu oñekumplívo. Pe proceso de prueba opa va’ekue 1863-pe, oguereko avei Alfa ha Omega rembiapokue rechaukaha. Upe proceso de prueba pahápe ha’e va’ekue peteĩ profecía aravo rehegua ohechaukáva pe ehérsito oñembohasava’erã ha oñembojehe’a va’erã yvýre. Ha’e va’ekue peteĩ profecía ojeporavo hag̃uáicha ogueru tesape guasu oñekumplívo. Ha’e va’ekue peteĩ profecía aravo rehegua oikuaauka va’ekue upe historia Elías, ha oñemboykévo ha oñembotovévo, ogueru pytũ guasu.
And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. John 3:19.
Ha péva hína pe condenasión: pe tesape ou ko yvy ape ári, ha umi kuimba’e kuéra ohayhu pytũve pe tesapégui, hembiapokuéra ivaígui. Juan 3:19.
The logic that I intend to finish this article with is what I have already noted. Did God through Ellen White endorse the 1843 and 1850 charts?
Pe lógica aipota hag̃ua amohu’ã ko artículo ha’e pe ahai haguéva yma. ¿Tupãpa Ellen White rupive omoneĩ vaʼekue umi tabla 1843 ha 1850 peg̃uarã?
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not 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.” Early Writings, 74.
“Ahecha kuri pe kuatiahaipyre 1843-guápe omboguata hague Ñandejára po, ha noñemoambuéi vaʼerãha; pe taʼãngamýi ha papapykuéra oĩ hague Haʼe oipotaháicha; ha Ipo oĩ hague hiʼári ha omokañy peteĩ jejavy oĩva algunos papapýpe, upéicha avave ndaikatúi ohecha, peve Ipo ojeipeʼa.” Early Writings, 74.
“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.” Manuscript Releases, number 13, 359; 1853.
“Ahecha Tupã oĩhague pe kuatia ta’ãngamýi ñeherakuãme ojapova’ekue hermano Nichols. Ahecha oĩha peteĩ profesía ko kuatia ta’ãngamýi rehegua la Bíblia-pe, ha ko kuatia ta’ãngamýi ojejapo ramo Tupã tavayguakuérape guarã, peteĩme g̃uarã iporãramo, ambuépe g̃uarã avei; ha peteĩ oikotevẽ ramo peteĩ kuatia ta’ãngamýi pyahu oñepinta hag̃ua tuichavéva escala-pe, opavave oikotevẽ upéva péichaite avei.” Manuscript Releases, número 13, 359; 1853.
Did God through Ellen White endorse the message the Millerites presented during the history of 1840 through 1844?
¿Tupãpa Ellen White rupive omoneĩ Millerita-kuéra omyasãiva’ekue pe marandu pe tembiasakue ary 1840 guive 1844 peve?
“God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.
“Ñandejára ndoikói ome'ẽvo ñandéve peteĩ marandu pyahu. Jaikuaaukava'erã pe marandu oguenohẽ va'ekue ñandéve ambue tupãóguikuéragui ary 1843 ha 1844-pe.” Review and Herald, January 19, 1905.
“God bids us give our time and strength to the work of preaching to the people the messages that stirred men and women in 1843 and 1844.” Manuscript Release, Number 760.
“Ñandejára ñanembo’e ñame’ẽ hag̃ua ñane tiempo ha ñane mbarete pe tembiaporã oñemoherakuã hag̃ua tavayguakuérape umi marandu omongu’e va’ekue kuimba’e ha kuñanguérape ary 1843 ha 1844-pe.” Manuscript Release, Number 760.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Opaite marandu oñeme’ẽva’ekue 1840 guive 1844 peve ojejapova’erã koʼág̃a mbarete reheve, heta tapicha niko okañy hekohágui. Umi marandu ohova’erã opaite tupãópe.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Cristo he'i: ‘Ojehovasáva pende resa, ohecha rupi; ha pende apysa, ohendu rupi. Añetéko ha'e peẽme heta maranduhára ha kuimba'e hekojoja ohechasete hague umi mba'e peẽ pehecháva, ha ndohechái; ha ohendusete hague umi mba'e peẽ pehendúva, ha nohendúi’ [Mateo 13:16, 17]. Ojehovasáva umi tesa ohechava'ekue umi mba'e ojehecháva'ekue ary 1843 ha 1844-pe.”
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Pe marandu oñeme’ẽma. Ha ndaiporivaʼerã ñembotavy ijerekuévo pe marandu, pórke umi ára paha rechaukaha oñehundihína; pe tembiapo paha oñembopávaʼerã. Peteĩ tembiapo tuicha oñemboguapýta sapyʼaitépe. Koʼẽrõite oñemeʼẽta peteĩ marandu Tupã omoĩ hag̃uáicha, ha upéva okakuaáta peteĩ sapukái hatãme. Upérõ Daniel opytáta ilótepe, omeʼẽ hag̃uáicha heko hag̃ua.” Manuscript Releases, volúmen 21, 437.
“The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.
“Umi añetegua ñande roguerovia vaekue 1841, ‘42, ‘43 ha ‘44-pe ko’ág̃a oñehesa’ỹijo ha oñemoherakuãva’erã. Umi marandu peteĩha, mokõiha ha mbohapyha angelgua tenonderãme oñemoherakuãta ñe’ẽ hatãme. Oñeme’ẽta kyre’ỹ añetépe ha Espíritu pokatúpe.” Manuscript Releases, volumen 15, 371.
“We understand the present feebleness and smallness of the work. We have had an experience. In doing the work God has given us, we may go trustingly forward, assured that He will be our efficiency. He will be with us in 1906, as He was with us in 1841, 1842, 1843, and 1844.” Loma Linda Messages, 156.
“Ñantende ko tembiapo ko’ág̃agua kangyha ha michĩha. Rohasa peteĩ jehasa. Jajapóvo pe tembiapo Tupã ome’ẽva ñandéve, ikatu jahasa tenonderã jeroviápe, ñaime hag̃ua seguro Ha’eha ñande pytyvõkatuha. Ha’e oĩta ñanendive ary 1906-pe, oĩ haguéicha ñanendive ary 1841, 1842, 1843 ha 1844-pe.” Loma Linda Messages, 156.
“Those who stand as teachers and leaders in our institutions are to be sound in the faith and in the principles of the third angel’s message. God wants His people to know that we have the message as He gave it to us in 1843 and 1844.” General Conference Bulletin, April 1, 1903.
“Umi oĩva mbo’ehára ha mburuvicha ramo ñane institucion-kuérape tekotevẽ imbarete hag̃ua jeroviápe ha mbohapyha ánhel marandu ypykuérape. Tupã oipota Itavayguakuéra oikuaa ñande jaguerekoha pe marandu Ha’e ome’ẽ haguéicha ñandéve ary 1843 ha 1844-pe.” General Conference Bulletin, 1 de abril de 1903.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Oguahẽma pe ñemomarandu: Mba’eve ndojehejái va’erã oike hag̃ua ombopy’a tarova térã omokangy hag̃ua pe jerovia rapykue ypy, hi’ári ñamopu’ã hague ñande rembiapo guive pe marandu oguahẽ ypy guare ary 1842, 1843 ha 1844-pe. Che aimekuri ko marandúpe, ha upe guive aime ajesareko hag̃ua yvy ape ári, añetehápe ha jeroviahápe pe tesape Tupã ome’ẽ va’ekue oréve rehe. Ndorojaposei roipe’a ore py pe plataforma ári omoĩhaguegui, ára ha ára roheka aja Ñandejárape ñembo’e ipy’aite guive rupive, roheka hag̃ua tesape. Peimo’ã piko ikatútaha aheja rei pe tesape Tupã ome’ẽ va’ekue chéve? Upéva opytáta Araka’e Guive Ita Guasúicha. Upéva chemboguata va’ekue upe ome’ẽhague guive.” Review and Herald, 14 de abril de 1903.
Did God through Ellen White warn His people to defend against attacks that would undermine the truths of the Millerite history?
¿Ñandejára piko Ellen White rupive omomarandu vaʼekue Ipuévlopépe oñemo’ã hag̃ua umi ñeha’ã vaígui ombyaítava umi añetegua oĩva pe tembiasakue Millerita-pe?
“The great waymarks of truth, showing us our bearings in prophetic history, are to be carefully guarded, lest they be torn down, and replaced with theories that would bring confusion rather than genuine light.” Selected Messages, book 2, 101, 102.
“Umi mbaʼe tuichavéva añetegua rehegua, ohechaukáva ñandéve ñande rape profecía rembiasakuepe, ñañangareko vaʼerã hese kuéra peteĩ ñeñangarekópe porãite, ani hag̃uáicha oñembyai térã oñembogue, ha oñemyengovia hag̃ua teoría-kuéra rehe, oguerútava hag̃ua ñembotavy ha sarambi, tesapé añetéva rangue.” Selected Messages, libro 2, 101, 102.
“Today Satan is seeking opportunities to tear down the waymarks of truth,—the monuments that have been raised up along the way; and we need the experience of the aged workers who have built their house upon the solid rock, who through evil report as well as good report have been steadfast to the truth.” Gospel Workers, 104.
“Ko árape Satanás oheka juruja ombyaipa hag̃ua umi techaukaha añeteguápegua,—umi mandu’arã oñemopu’ãva tapére; ha ñaikotevẽ umi tembiguái ijedavéva jehasa asa rehe, umi omopu’ãva hóga ita’atã ári, umi ñemombe’u vai rupi avei ñemombe’u porã rupi py’aguasúpe opytáva’ekue añeteguáre.” Gospel Workers, 104.
“God never leaves the world without men who can discern between good and evil, righteousness and unrighteousness. God has men whom he has appointed to stand in the forefront of the battle in times of emergency. In a crisis, he will raise up men as he did in ancient times. Young men will be bidden to link up with the aged standard-bearers, that they may be strengthened and taught by the experience of these faithful ones, who have passed through so many conflicts, and to whom, through the testimonies of his Spirit, God has so often spoken, pointing out the right way and condemning the wrong way. When perils arise, which try the faith of God’s people, these pioneer workers are to recount the experiences of the past, when just such crises came, when the truth was questioned, when strange sentiments, proceeding not from God, were brought in.
“Ñandejára araka’eve ndohejái ko yvy ape ári kuimba’e ikatúva ohechakuaa porã mba’épa iporã ha mba’épa ivaíva, tekojoja ha tekojoja’ỹ. Ñandejára oguereko kuimba’ekuéra ha’e omoĩ va’ekue oñembo’y hag̃ua tenondépe ñorairõme ára ijetu’úva jave. Peteĩ apañuãime, ha’e omopu’ãta kuimba’ekuéra yma guaréicha. Mitãrusu kuérape oñehenóita ojoaju hag̃ua umi yvytu rerahaha tujakue ndive, ikatu hag̃uáicha oñemombarete ha oñembo’e hag̃ua umi hekojerovia hag̃ua arandu rupive, umi heta ñorairõ rupi ohasava’ekue, ha umipe Ñandejára, Ipy’aguapy Espíritu testimonios rupive, heta jeýma oñe’ẽ hague, ohechaukávo tape porã ha ombojavývo tape vai. Oñepyrũvo umi mba’e kyhyje omoñeha’ãva Ñandejára retãygua jerovia, ko’ã tembiapohára tenondegua omombe’u va’erã umi oikova’ekue yma guare, upeichaguaite apañuãi oguahẽ ramo guare, pe añetegua oñeporandu jave, ha ojegueru jave temimo’ã pyahu ndaha’éiva Ñandejáragui osẽva.”
“The experience of those aged workers is needed now; for Satan is watching every opportunity to make of no account the old waymarks,—the monuments that have been raised up along the way.” Review and Herald, November 19, 1903.
“Koʼág̃a umi tembiapohára itujámava oikotevẽ koʼág̃a; Satanás niko omaʼẽ opaite jey oñemeʼẽva chupe hag̃ua omboguejy hag̃ua mbaʼeve ramo umi yma guare techaukaha tape rehegua,—umi manduʼarã oñemopuʼãva’ekue tape pukukue javeve.” Review and Herald, 19 de noviembre de 1903.
In 1863 the Millerite movement ended by rejecting the first truth the Elijah of that history had been led to understand. Its final test was based upon the two verses in Daniel eight that identify the trampling down of the sanctuary and the host. The light of the sanctuary was opened at the first of ten tests and darkness was brought upon the host at the last of ten tests.
Áño 1863-pe pe movimiento Millerita opa omboykévo pe añetegua peteĩha pe Elías upe tembiasakuepegua oñemboguata hague oikuaa hag̃ua. Ipruéva paha oñemopyenda mokõi versículo Daniel 8-pegua ári, omohechauka hag̃ua pe ñemongu’i yvýre pe santuario ha pe hueste rehegua. Pe tesape pe santuario rehegua ojeavri vaʼekue pe peteĩhame umi pa tests-gui, ha pytũ oñemboguejy vaʼekue pe hueste ári pe pahápe umi pa tests-gui.
“One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.
“Peteĩ mbaʼe haʼe añetehápe: umi Adventista del Séptimo Día oñemoĩva Satanás poyvi guýpe, tenonderãite ohejata ijerovia umi ñeñemongetápe ha umi ñemokyreʼỹme oĩva Testimonios del Espíritu de Dios-pe.”
“The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.
“Ñehenói hag̃ua peteĩ ñemboaje hag̃ua ijojaha’ỹvéva ha peteĩ tembiapo marangatuvéva oñehendu hína, ha oñehendúta gueteri. Oĩ umi ko’ágã omombe’úva Satanás je’epyrãva, oikuaaukáta jevy ipekuaápe. Oĩ umi orekóva tembipuruha tuicha jeroviapy rehegua ha ndoikuaáiva pe añetegua ko ára guarã. Chupekuéra tekotevẽ oñeme’ẽ pe marandu. Oñemoneĩ ramo hikuái upéva, Cristo omoneĩta chupekuéra, ha ojapóta chuguikuéra omba’apóva hendive. Ha ohenduse’ỹ ramo hikuái pe marandu, oñemoĩta hikuái pe poyvi hũ guýpe, pe Pytũ Mburuvicha guýpe.”
“I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.
“Añe’ẽmboupyre chéve ha’e hag̃ua pe añetegua iporãetéva ko árape ojehechauka heseve ha hesakãve ohóvo yvypóra apytépe. Peteĩ sentido ijojaha’ỹvape kuimba’e ha kuña-kuéra ho’uva’erã Cristo ro’o ha hoy’uva’erã huguýgui. Oĩta peteĩ ñemoakã porãve, pe añetegua ikatu hag̃uáicha oñembotuicha meme. Pe Añete omoñepyrũva divino oikéta peteĩ joaju hi’aguĩvéva ha hi’aguĩvéva umi oseguívandi chupe oikuaa hag̃ua. Tupã retãygua-kuéra omoguahẽvo iñe’ẽ pe yvágagui ouva mbujape ramo, oikuaáta hikuái iñsẽha oñembosako’iha ko’ẽjuicha. Oguerekóta py’aite guive mbarete espiritual, hete oguerekoháicha mbarete físico tembi’u oje’úrõ.”
“We do not half understand the Lord’s plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.
“Ndajaikuaaporãi mba’éichapa Ñandejára rembipota oguenohẽvo Israel ra’ykuérape Egipto poguýgui, ha oguerahávo chupekuéra pe desiérto rupi Canaánpe.
“As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people.” Spalding and Magan, 305, 306.
“Ñambyatypa ramo umi tesape Tupãgui osẽva pe evanhéliogui, jahechakuaáta hesakãvévo pe sistema judío, ha ñamomba’eguasuvéta umi iñañeteguáva tuicha mba’éva. Ñane rembierekakuaa añetegua rehe guive ne’ĩra oñemohu’ãmba. Ñambyatyma mante mbovymi tesape rendy. Umi ndaha’éiva ára ha ára Ñe’ẽ mbo’ehaára, ndaikatumo’ãi ombohovái pe sistema judío apañuãi kuérape. Nohesakãmo’ãi chupekuéra umi añetegua oñembo’éva pe tembiporu templopegua rupive. Teko arapygua iñakãrapu’ã rupi oñembotove Tupã rembiapo, pe iñangapyhy guasu rehegua. Tekove oútava ohechaukáta umi léi he’iséva Cristo, arai yvytimbo aty ryepýpe oñemoñu’ãvaicha, ome’ẽ va’ekue ipuéblope.” Spalding and Magan, 305, 306.
We will continue our consideration of the symbolism of Elijah in connection with 1863 in the next article.
Rombojapóta ñamongeta hag̃ua Elías rehegua simbología, ojoajúva 1863 rehe, pe artíkulo oúvape.