In the beginning of ancient literal Israel and also the beginning of modern spiritual Israel, at the Red Sea crossing, and then at the great disappointment, a series of progressive tests began that ultimately arrived at the final test. The failure of that last test in the book of Numbers and in Millerite history marks the beginning of a wilderness wandering.
Ypykue Israél yma guare ypykue ñepyrũme, ha avei Israél moderna espiritual ñepyrũme, Yguasu Pytã ohasa jave, ha upéi pe ñembotavy guasupe, oñepyrũ peteĩ aty jehechaa oho hag̃ua mbeguekatúpe tenonde gotyo, ipahápe oguahẽva pe jehechaa pahaitepe. Pe jehavyrã upe jehechaa pahaitepe, Números kuatiápe ha historia Millerita-pe, omboja pe ñepyrũ peteĩ tavy reko yvy marã’ỹme.
“For forty years did unbelief, murmuring, and rebellion shut out ancient Israel from the land of Canaan. The same sins have delayed the entrance of modern Israel into the heavenly Canaan. In neither case were the promises of God at fault. It is the unbelief, the worldliness, unconsecration, and strife among the Lord’s professed people that have kept us in this world of sin and sorrow so many years.
“Cuarenta ary aja ogueropu’aka ijerovia’ỹ, ñe’ẽngue’ẽ ha pu’aka’ỹ oñembotove hag̃ua yma guare Israel-pe oike hag̃ua Canaán yvýpe. Umi angaipa peteĩchagua voi ombotapykuéra Israel ko’ág̃agua jeike Yvágape pe Canaán yvagaguápe. Mokõivéva kásope ndaha’éi Tupã ñe’ẽme’ẽkuéra ojavy va’ekue. Ha’e ñande jerovia’ỹ, ñande reko yvyrigua, ñande ñemomarangatu’ỹ, ha ñorairõ ñande apytépe, ñandejára retãygua jehechakuaa hag̃uáicha oje’e va’ekuéva apytépe, upevarãma ñanembopyta ko angaipa ha ñembyasy yvy ape ári heta ary.”
“We may have to remain here in this world because of insubordination many more years, as did the children of Israel; but for Christ’s sake, His people should not add sin to sin by charging God with the consequence of their own wrong course of action.” Evangelism, 696.
“Ikatúne jahepy hag̃ua ko yvy ape ári heta hetave ary, umi Israel ra’ykuéra ojapo haguéicha, iññe’ẽrendu’ỹ hag̃ua; ha katu Cristo rehehápe, Itavayguakuéra ndojoapyiva’erãi angaipa ári angaipa, omoĩ hag̃ua Tupã ári hembiapo vai rape rupive oúva consecuencia.” Evangelism, 696.
At the end of ancient Israel’s history, as in the beginning there was a progressive testing process which ended when ancient literal Israel was taken into captivity in Babylon. At the end of modern spiritual Israel, they too will face a progressive testing process. That process ends when Laodicean Adventists are overthrown at the Sunday law. As with ancient Israel, modern Israel will be taken captive by spiritual Babylon.
Israel yma guarépe rembiasakue paha gotyóvo, iñepyrũme oiko haguéicha peteĩ proceso de prueba oñemotenondéva mbeguekatúpe, ha upéva opa vaʼekue Israel ymaite guive, literalva, ojegueraha jave jejopyrãme Babilonia-pe. Israel moderno espiritual paha gotyóvo, haʼekuéra avei ombohovái vaʼerã peteĩ proceso de prueba oñemotenondéva mbeguekatúpe. Upe proceso opa, Adventista Laodicense-kuéra oñemonguʼaity jave léi dominicalpe. Oiko haguéicha Israel yma rehe, Israel moderno ojegueraháta jejopyrãme Babilonia espiritual poguýpe.
The Millerite movement that began prophetically in 1798, and ended officially in 1863, typifies the movement of the one hundred and forty-four thousand that began in 1989 and ends at the close of human probation and the Second Coming of Christ. Between the ending of the Millerite movement and the arrival of the mighty movement of the third angel, is the history of the legally registered Laodicean Seventh-day Adventist church.
Pe movimiento Millerita oñepyrũ vaekue proféticamente ary 1798-pe, ha oñemohu’ã oficialmente ary 1863-pe, ohechauka pe movimiento umi cien cuarenta y cuatro mil rehegua oñepyrũva 1989-pe ha opa yvypóra tiempo de gracia ñemohu’ãme ha Cristo Jeju Mokõiha-pe. Pe Millerita movimiento ñemohu’ã ha pe mbarete movimiento ángel mbohapyha ñeguahẽ apytépe, oĩ pe tembiasakue pe iglesia Adventista del Séptimo Día Laodicea-pegua, legalmente registrada.
“A distance of only eleven days’ journey lay between Sinai and Kadesh, on the borders of Canaan; and it was with the prospect of speedily entering the goodly land that the hosts of Israel resumed their march when the cloud at last gave the signal for an onward movement. Jehovah had wrought wonders in bringing them from Egypt, and what blessings might they not expect now that they had formally covenanted to accept Him as their Sovereign, and had been acknowledged as the chosen people of the Most High?” Patriarchs and Prophets, 376.
“Papyri once rupi doce día guata rehegua mante oĩvaekue Sinaí ha Cades mbytépe, Canaán rembeʼýpe; ha pe yvy porãitepe pyaʼe hag̃uáicha oike hag̃ua raʼarõ reheve Israel atykuéra omoñepyrũ jey iñemboguata, arai ipahápe omeʼẽvo techaukaha oñemotenonde hag̃ua. Jehová ojapo vaʼekue mbaʼe hechapyrãva oguenohẽvo chupekuéra Egíptogui, ha mbaʼeichaitépa ndahaʼéi taheta jehovasa ikatúva ohaʼarõ koʼág̃a, peteĩ ñeʼẽme oñemoĩ rire hikuái omoneĩ hag̃ua Chupe Ijararã, ha ojehechakuaa rire chupekuéra Yvatevéva retã ojeporavopyréicha?” Patriarcas y Profetas, 376.
Their short journey ended up being forty years, due to their unbelief and disobedience. Had they manifested a faith that was based upon their mighty deliverance out of slavery, they would have soon crossed over the Jordan river and entered into the Promised Land. Their first obstacle thereafter would have been the same obstacle that Joshua later took up. After forty years, literal Israel left the wilderness for the Promised Land, and Jericho was their first step, and it stands as a symbol of the power of God unto salvation unto everyone that believes. Jericho is also the symbol of the work that the Millerite movement was to confront in 1863, but they retreated into the wilderness. The symbolism of Elijah is directly connected with the symbolism of Jericho, and it is informative to consider Elijah’s historical connection with Jericho.
Iguata mbykymi opa oiko hag̃ua mokõipa arýpe, ijerovia’ỹ ha iñe’ẽrendúi rupi. Ohechauka rire vaʼekue peteĩ jerovia oñemopyendáva ipuʼakaite hag̃ua osẽ haguére tembiguáigui, pyaʼe voi ohasa vaʼerãmoʼã kuri ysyry Jordán ha oike vaʼerãmoʼã pe Yvy Oñemeʼẽ Vaʼekuépe. Upéi, iñepyrũrã guare umi mbaʼe ojokóva chupekuéra haʼe vaʼerãmoʼã kuri upe mbaʼe ojokóva Josué upéi ombohovái vaʼekue. Mokõipa ary rire, Israel tee osẽ pe desiértogui oike hag̃ua pe Yvy Oñemeʼẽ Vaʼekuépe, ha Jericó haʼe kuri iñepyrũha, ha opyta techaukaha ramo Ñandejára pokatu rehegua oporosalva hag̃ua opa umi ogueroviávape guarã. Jericó avei haʼe pe tembiapo techaukaha pe movimiento Millerita ombohovái vaʼerã vaʼekue ary 1863-pe, haʼekuéra katu ojere jey pe desiértope. Elías rehegua simbolismo ojoaju hag̃uaichaite Jericó rehegua simbolismo ndive, ha iporã jahecha Elías rembiasakue ojoaju hag̃uáicha Jericó ndive.
Now the rest of the acts of Omri which he did, and his might that he showed, are they not written in the book of the chronicles of the kings of Israel? So Omri slept with his fathers, and was buried in Samaria: and Ahab his son reigned in his stead. And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years. And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:27–17:1.
Ha umi hembiapokue Omri rembiapo vaʼekue, ha ipokatu ohechauka vaʼekue, ndaipóri piko ojehai hag̃ua Israel ruvichakuéra crónica kuatiañeʼẽme? Upémarõ Omri oke itúva kuéra ndive, ha oñeñotỹ Samáriape; ha Ahab, itaʼýra, oguapy mburuvicha guasu ramo hendaguépe. Ha Judá ruvicha guasu Asa arýpe mbohapy pa ary poapyhápe, Ahab Omri raʼy oñepyrũ oguapy mburuvicha guasu ramo Israel ári; ha Ahab Omri raʼy oguapy mburuvicha guasu ramo Israel ári Samáriape mokõi pa mokõi ary. Ha Ahab Omri raʼy ojapo ivaíva Ñandejára renondépe, opa umi mburuvicha guasu oĩ vaʼekue hendyve kuéra apytégui. Ha ojehu, ku Jeroboam Nabat raʼy angaipápe oguata hag̃ua chéveʼỹrõ guare mbaʼeve guasúicha, omenda hag̃ua Jezabel rehe, Ethbaal, sidonio-kuéra ruvicha guasu rajy rehe; ha oho oservi Baal-pe ha oñesũ henondépe. Ha omopuʼã peteĩ altar Baal-pe g̃uarã Baal róga ryepýpe, pe haʼe omopuʼã vaʼekue Samáriape. Ha Ahab ojapo avei peteĩ kaʼaguy marangatu; ha Ahab ojapo hetave mbaʼe ombopochy hag̃ua Ñandejára Israel Járape opa Israel ruvicha guasu oĩ vaʼekue hendyve kuéra apytégui. Ijára yvotykuépe Hiel, pe betelgua, omopuʼã Jericópe; omoĩ hekoviápe iñepyrũmby Abiram, itaʼýra ypykue rehe, ha omoñepyrũ hokẽnguéra Segub, itaʼýra pahague rehe, Ñandejára ñeʼẽ heʼi haguéicha Josué Nun raʼy rupive. Ha Elías, pe tisbita, Galaad yvypóra apytégua, heʼi Ahabpe: Oikovéva Ñandejára Israel Jára, pe che aime henondépe, koʼã áño pukukue ndokymoʼãi ni okyʼỹi moʼãi, ndahaʼéi che ñeʼẽ heʼiháicha añoite. 1 Reyes 16:27–17:1.
The confrontation that Elijah had with the gods of Ahab and Jezebel at Mount Carmel was in response to the apostasy of the northern kingdom of Israel’s seventh king who “did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him.” The word ‘provoke’ in the passage, is a reference to the “day of provocation” that was represented by the tenth test in Numbers fourteen. Ahab’s provoking of God represented the last of ten tests that was brought about by the evil report of ten spies in Numbers fourteen. Therefore, it represents the last test for the Millerite movement and the last test for the one hundred and forty-four thousand.
Pe ñorairõ guasu Elías oguerekova’ekue Acab ha Jezabel tupãnguéra ndive Karmelo yvýty ári, oukuri ñembohováiramo Israel réino yvate gotyo pe pokõiha mburuvicha guasu renegadokuére, upe “ojapova’ekue hetave mba’e ombopochýva hag̃ua Israel Jára Tupãme opa umi mburuvicha guasu Israelgua hembiapo va’ekue mboyvegui”. Pe ñe’ẽ “mombopochy” ojeipurúva upe jehaipyrepe, oñe’ẽ hína pe “ára mombopochy rehe” ojehechaukáva pe pa távaha Ñúmeros 14-pe. Acab ombopochývo Tupãme ohechauka pe pahápe umi pa távagui, ou va’ekue umi pa espía marã marandu vaígui Ñúmeros 14-pe. Upévare, kóva ohechauka pe prueba paha pe movimiento Millerita-pe g̃uarã ha pe prueba paha umi cien cuarenta y cuatro mil-pe g̃uarã.
Wherefore as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness. Hebrews 3:7, 8.
Upévare, pe Espíritu Santo he'iháicha: Ko árape, pehendu ramo Iñe'ẽ, ani pembopy'ahatã pene korasõ, pe ñemonguerái guáicha, pe ára jejopyhy rehegua pe desiértope. Hebreos 3:7, 8.
In the prophetic “day of provocation” represented by Ahab, the prophet Elijah prayed that if it was necessary, God would bring judgments upon Israel that His people might repent from the sins they were participating in.
Pe ára profética “ára mokyre’ỹ” ojehechaukáva Acab rupive, proféta Elías oñembo’e va’ekue, tekotevẽramo, Tupã ogueru hag̃ua Israel ári juicio-kuéra, Itavayguakuéra oñembyasy ha oñearrepenti hag̃ua umi angaipa oikéva hikuái pype.
“The people of Israel had gradually lost their fear and reverence for God until His word through Joshua had no weight with them. ‘In his [Ahab’s] days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his first-born, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun.’
Pe Israelgua ndohasavéi mbeguekatúpe okyhyje ha omombaʼe guasu Ñandejárape, peve iñeʼẽ Josué rupive ndaipóri hag̃ua mbaʼevete chupekuéra g̃uarã. “Hiʼárape [Acab] Hiel, pe Betelgua, omopuʼã Jericó: omoĩ ijypy pe ipyʼaguapy ári Abiram, itaʼýra ypykue, ha omopuʼã okẽnguéra itaʼýra imitãvéva Segub rehe; Ñandejára ñeʼẽ heʼívaicha, haʼe vaʼekue Josué Nun raʼy rupive.”
“While Israel was apostatizing, Elijah remained a loyal and true prophet of God. His faithful soul was greatly distressed as he saw that unbelief and infidelity were fast separating the children of Israel from God, and he prayed that God would save His people. He entreated that the Lord would not wholly cast away His sinning people, but that He would by judgments if necessary arouse them to repentance and not permit them to go to still greater lengths in sin and thus provoke Him to destroy them as a nation.
“Israel ojehejávo jave ijeroviaha’ỹme, Elías opyta peteĩ maranduhára Ñandejárapegua jeroviaha ha añetegua ramo. Iñe’ẽme’ẽpyre rekove ohasa asy eterei ohechávo mba’éichapa jerovia’ỹ ha tekovai pya’e omomombyry Israel ra’ykuérape Ñandejáragui, ha oñembo’e Ñandejárape tosalva hag̃ua Itavayguápe. Ojerure asy Ñandejárape ani hag̃ua ohejaite Ipuéblo angaipávape, ha tekotevẽramo tekombo’e rupi tomombáy chupekuéra oñembyasy ha ojevy hag̃ua, ha ani hag̃ua oheja chupekuéra oikeve angaipápe, upéicha rupi ombopochy hag̃ua Ichupe ha ombogue hag̃ua chupekuéra peteĩ tetã ramo.”
“The message of the Lord came to Elijah to go to Ahab with the denunciations of His judgments because of the sins of Israel. Elijah traveled day and night until he reached the palace of Ahab. He solicited no admission, and waited not to be formally announced. All unexpectedly to Ahab, Elijah stands before the astonished king of Samaria in the coarse garments usually worn by the prophets. He makes no apology for his abrupt appearance, without invitation; but, raising his hands to heaven, he solemnly affirms by the living God, who made the heavens and the earth, the judgments which would come upon Israel: ‘There shall not be dew nor rain these years, but according to my word.’
“Ñandejára ñe'ẽ ou Elíaspe oho hag̃ua Acab rendápe ogueraha hag̃ua henondépe Ijovakekue ñe'ẽ vai Israel angaipa rehe. Elías oguata ára pyhare pukukue peve og̃uahẽ meve Acab rógaguasúpe. Ndojeruréi oike hag̃ua, ha noha'arõi hag̃ua oñemombe'u chupe hekoitépe. Acab noha'arõiete jave, Elías oñembo'y Samaria ruvicha guasu mburuvicha renondépe, pe mburuvicha oñemondýi ha ohecha hag̃ua chupe, ao pohýi marã'ỹva profetakuéra jepiveguáicha oiporúva reheve. Ndojapói mba'eveichagua ñemombe'u térã ñyrõ mba'érepa pya'e ha ojepive'ỹ hag̃uáicha ou, ojeinvita'ỹre; upéicha rangue, omopu'ã ipo yvágape ha peteĩ ñe'ẽ pohýi ha marangatu reheve omoneĩ Tupã oikovéva rupive, pe ojapo va'ekue yvága ha yvy, umi jehovasa'ỹ Israel ári og̃uahẽtahápe: ‘Ndopokomo'ãi ysapy térã ama ko'ã áño pukukue jave, che ñe'ẽ rupive añoite.’”
“This startling denunciation of God’s judgments because of the sins of Israel fell like a thunderbolt upon the apostate king. He seemed to be paralyzed with amazement and terror; and before he could recover from his astonishment, Elijah, without waiting to see the effect of his message, disappeared as suddenly as he came. His work was to speak the word of woe from God, and he instantly withdrew. His word had locked up the treasures of heaven, and his word was the only key which could open them again.” Testimonies, volume 3, 273.
“Ko ñe’ẽ vaiete omombe’úva Ñandejára juicio-kuéra Israel angaipakuéra rehe oguejy peteĩ aravera ryapuicha pe mburuvicha guasu apostata ári. Ha’e ojehecha ku oĩvaicha oñemongu’e’ỹva ñemondýi ha kyhyjégui; ha, mboyve ikatu hag̃uáicha ojere jeýva iñemondýigui, Elías, oha’arõ’ỹre ohecha hag̃ua mba’éichapa og̃uahẽ hemimbe’u, okañy pya’e ete ojú haguéicha. Hembiapo niko kuri he’i hag̃ua Ñandejáragui pe ñe’ẽ vai, ha pya’evoi ojepe’a. Iñe’ẽ omboty kuri yvágagui umi mba’eta ñongatupyre, ha iñe’ẽ añoite pe lláve ikatúva ombojuruja jey hag̃ua umíva.” Testimonios, volumen 3, 273.
Israel had forgotten that Joshua had strictly commanded them not to associate with the heathen nations, and to never rebuild Jericho. Though the battle of Jericho was a tremendous demonstration of God’s power and a symbol of God’s promise to lead His people into the Promised Land, there was also a sin, a curse and a deliverance associated with Jericho. The ‘sin’ was that of Achan who coveted the wealth and influence of Jericho, the ‘curse’ was upon any man that would rebuild Jericho and the harlot Rahab represented the ‘deliverance’. Achan wanted the beautiful Babylonian robe. He thought he could hide his sin, as Adam and Eve sought to hide their sin with a garment of fig leaves. Achan wanted the prosperity that Jericho represented, and he wished to be associated with Babylon.
Israel oreja’ákuri va’ekue Josué omanda porãite hague chupekuéra ani hag̃ua ojoaju umi tetã pagano ndive, ha araka’eve ani hag̃ua omopu’ã jey Jericó. Jepémo Jericó ñorairõ ha’e va’ekue peteĩ jehechauka tuichaite Ñandejára pu’aka rehegua ha peteĩ ta’anga simbóliko Ñandejára promésa rehegua, ogueraha hag̃ua Itavayguakuérape Yvy Ñeme’ẽmbyme, upéicharõ jepe, oĩ avei peteĩ pekádo, peteĩ maldición ha peteĩ jepe’a ojoajúva Jericó rehe. Pe “pekádo” ha’e va’ekue Acán rembiasakue, ha’e oipotaiterei va’ekue Jericó mba’eta ha pu’aka; pe “maldición” katu oĩ va’ekue maymáva kuimba’e ári omopu’ã jeýtava Jericó; ha kuña rekovéva Rahab ohechauka pe “jepe’a”. Acán oipotava’ekue pe ao porã Babiloniagua. Ha’e oimo’ãkuri ikatuha omokañy ipekádo, Adán ha Eva oheka haguéicha omokañy ipekádo peteĩ ao rogue higo reheve. Acán oipotava’ekue pe tekoporã Jericó ohechaukáva, ha oipotava’ekue ojoaju Babilonia ndive.
Jericho is set forth as a symbol of the work of carrying the third angel’s message to the world, but it possesses a warning about the sin of loving and trusting in the world. The symbol of Jericho also contains a curse against the rebuilding of Jericho and Rahab represents those still in Babylon that come out when the loud cry of the third angel is proclaimed.
Jericó oñemotenonde peteĩ símbolo ramo tembiapo rehegua ogueraháva mbohapyha ánhel rembiguái marandu ko yvy ape ári; ha katu oguereko peteĩ ñe’ẽmondo rehegua angaipa ojehayhu ha oñejeroviáva ko yvy ári. Jericó símbolo avei oguereko peteĩ ñe’ẽñemoĩ ijeheguíva Jericó jeymopu’ã rehe, ha Rahab ohechauka umi oĩva gueteri Babilóniape osẽva upégui oñemoherakuã jave hatãme mbohapyha ánhel ñe’ẽsapukái guasu.
“Elijah’s faithful soul was grieved. His indignation was aroused, and he was jealous for the glory of God. He saw that Israel was plunged into fearful apostasy. And when he called to mind the great things that God had wrought for them, he was overwhelmed with grief and amazement. But all this was forgotten by the majority of the people. He went before the Lord, and, with his soul wrung with anguish, pleaded for Him to save His people if it must be by judgments. He pleaded with God to withhold from His ungrateful people dew and rain, the treasures of heaven, that apostate Israel might look in vain to their gods, their idols of gold, wood, and stone, the sun, moon, and stars, to water and enrich the earth, and cause it to bring forth plentifully. The Lord told Elijah that He had heard his prayer and would withhold dew and rain from His people until they should turn unto Him with repentance.
“Elías ánga ipy’a jeroviaha oñembyasýkuri. Ipochy eterei, ha oñembyesarái’ỹva’ekue Tupã reko mimbipa rehe. Ohecha Israel ojahapa hague peteĩ apostasía kyhyjepýpe. Ha ogueromandu’ávo umi mba’e guasu Tupã ojapova’ekue hesekuéra rehe, oñembohasa mbarete chupe ñembyasy ha jehecharamo. Péro ko’ã mba’e opaite ningo hetavépe ojehejaresaráima. Ha’e oho Ñandejára renondépe, ha, ipy’a ojopypa asyeterei hag̃ua, oñembo’e py’aguasu hag̃ua Ha’e osalva hag̃ua Itavayguakuérape, tekotevẽramo jepe ta’anga ñembojovake rupive. Ojerure asy Tupãme ani hag̃ua ome’ẽ Itavayguakuéra aguyje’ỹvape ysapy ha ama, yvága mba’e porãnguéra, ikatu hag̃uáicha Israel ojei’iva’ekue oha’arõ rei itupãnguéra rehe, ta’ãnga óro, yvyra ha ita guigua rehe, kuarahy, jasy ha mbyjakuéra rehe, omyakỹ hag̃ua ha omoporãve hag̃ua yvy, ha omoheñói hag̃ua hi’a hetaiterei. Ñandejára he’i Elíaspe ohenduhague iñembo’e, ha ojokótaha ysapy ha ama Itavayguakuéragui peve ha’ekuéra ojevy jey peve Hendápe ñembyasy rupive.”
“God had specially guarded His people against mingling with the idolatrous nations around them, lest their hearts should be deceived by the attractive groves and shrines, temples and altars, which were arranged in the most expensive, alluring manner to pervert the senses so that God would be supplanted in the minds of the people.
“Tupã oñangareko porãite vaekue Ipuéblo rehe ani hag̃ua oñembojehe'a umi tetãnguéra ijerére oikóva ta'anga rekovéva ndive, ani hag̃ua ikorasõ oñembotavy umi ka'aguy porãicháva ha tupaópeguáicha, umi tupao ha altar-kuéra rehe, oñemohenda vaekue mba'e hepyetereíva ha iporãitereíva rupi ombotavy hag̃ua umi sentido, upéicha hag̃uáicha Tupã oñemboyke hag̃ua tavayguakuéra apytépe.”
“The city of Jericho was devoted to the most extravagant idolatry. The inhabitants were very wealthy, but all the riches that God had given them they counted as the gift of their gods. They had gold and silver in abundance; but, like the people before the Flood, they were corrupt and blasphemous, and insulted and provoked the God of heaven by their wicked works. God’s judgments were awakened against Jericho. It was a stronghold. But the Captain of the Lord’s host Himself came from heaven to lead the armies of heaven in an attack upon the city. Angels of God laid hold of the massive walls and brought them to the ground. God had said that the city of Jericho should be accursed and that all should perish except Rahab and her household. These should be saved because of the favor that Rahab showed the messengers of the Lord. The word of the Lord to the people was: ‘And ye, in anywise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it.’ ‘And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his first-born, and in his youngest son shall he set up the gates of it.’
Táva Jericó oñeme’ẽkuri pe ta’anga ñemomba’eguasu ijepypegua ha ijetu’uvévape. Umi oikóva upépe heta mba’e oguerekókuri, péro opa mba’erepy Ñandejára ome’ẽva’ekue chupekuéra, ha’ekuéra ohechakuaa va’ekue ijarakuéra ru’ãnguéra me’ẽramo. Oguerekókuri heta iterei óro ha pláta; ha katu, yvytu guasu mboyvegua tavayguakuéraicha, oñembyaikuri ha oñe’ẽvai Ñandejára rehe, ha iñañáva tembiapokuéra rupive omboyke ha ombochy Tupã yvagapegua. Ñandejára huísio oku’ẽkuri Jericó rehe. Ha’e va’ekue peteĩ mbarete renda. Péro Ñandejára ehérsito Ruvicha voi oguejy yvágagui omotenonde hag̃ua yvagapegua ehérsitokuérape peteĩ jejopyrãme upe táva rehe. Tupã ángelkuéra ojoko umi murálla tuichaitévape ha ogueru yvýpe. Ñandejára he’i va’ekue táva Jericó oiko va’erãha jehupyty’ỹramo, ha opa mba’e oĩva upépe oñehundi va’erãha Rahab ha hóga pegua kuérapente. Ko’ãva oñesalva va’erãkuri pe poravorã Rahab ohechaukágui Ñandejára marandu rerahahárape. Ñandejára ñe’ẽ tavayguakuérape he’íkuri: ‘Ha peẽ, peñangareko porãke penejehe ani hag̃uáicha pejapyhy mba’e jehupyty’ỹva, ani hag̃uáicha peiko jehupyty’ỹramo peñemoĩvo mba’e jehupyty’ỹva rehe pende po, ha pejapo hag̃ua Israel campaménto oiko hag̃ua maldísion ramo, ha peipy’apy hag̃ua chupe.’ ‘Ha Josué ombojoaju chupekuéra upe jave, he’ívo: Toñemaldesi pe kuimba’e Ñandejára renondépe opu’ã ha omopu’ã jeýva ko táva Jericó; ita’ýra ypykuépe omoĩta hína iñepyrũmby, ha ita’ýra pahaguépe omopu’ãta hokẽnguekuéra.’
“God was very particular in regard to Jericho, lest the people should be charmed with the things that the inhabitants had worshiped and their hearts be diverted from God. He guarded His people by most positive commands; yet notwithstanding the solemn injunction from God by the mouth of Joshua, Achan ventured to transgress. His covetousness led him to take of the treasures that God had forbidden him to touch because the curse of God was upon them. And because of this man’s sin the Israel of God were as weak as water before their enemies.
“Ñandejára ohechauka porãiterei mba’éichapa ojapo vaʼerã Jericó rehegua, ani hag̃ua tavayguakuéra ojeguerohory umi mbaʼe umi upépe oikóva omombaʼeguasúva rehe, ha ikorasõkuéra oñemomombyry hag̃ua Ñandejáragui. Haʼe oñangareko Itavayguáre mandamiénto hesakã porã ha mbaretevévape; upéicharõ jepe, pe ñeʼẽmondo marangatuite Ñandejáragui Josué juru rupive oñemeʼẽ vaʼekue rire, Acán oñembopyʼaguasu hag̃ua hembiapo vai hag̃ua. Ijepyʼapy rei ogueraha chupe ogueraha hag̃ua umi mbaʼe repykuéra Ñandejára ombotove vaʼekue chupe opoko hag̃ua hese, Ñandejára ñeʼẽvai oĩgui hiʼári. Ha ko kuimbaʼe angaipa rupi, Ñandejára Israel oiko ysyryʼỹ hag̃uáicha y reheguaicha ikangy hag̃ua hikuái hovaigua renondépe.”
“Joshua and the elders of Israel were in great affliction. They lay before the ark of God in most abject humility because the Lord was wroth with His people. They prayed and wept before God. The Lord spoke to Joshua: ‘Get thee up; wherefore liest thou thus upon thy face? Israel hath sinned, and they have also transgressed My covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff. Therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies, because they were accursed: neither will I be with you any more, except ye destroy the accursed from among you.’
“Josué ha umi karai guasu Israelgua oĩkuri tuicha jehasa asýpe. Haʼekuéra oñeno Tupã ára ryrú renondépe pe ñemomirĩ ipyahuvéva reheve, Ñandejára ipochýgui Itavayguakuéra ndive. Oñemboʼe ha hasẽ hikuái Tupã renondépe. Upérõ Ñandejára heʼi Josuépe: ‘Epuʼã; mbaʼére piko reñeno péicha nde rova ári? Israel opeka, ha avei ombohasa che ñeʼẽmeʼẽ ajapoukáva chupekuéra; ogueraha hikuái pe mbaʼe oñemaldesíva, omonda avei, oñembotavy avei, ha omoĩ jepe imbaʼekuéra apytépe. Upévare Israel raʼykuéra ndaikatúi opyta hatã iñenemigokuéra renondépe, síno ojere hikuái iñenemigokuéra renondégui, oĩgui hikuái maldisión guýpe; ha ndahaʼemoʼãvéima pene ndive, ndapehundíri pe mbaʼe oñemaldesíva pende apytégui.’”
“I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded.” Testimonies, volume 3, 263, 264.
“Ojehechauka chéve ko Tupã ko’ápe ohechauka mba’éichapa He’e oma’ẽ angaipa rehe umi he’íva ha’eha Ipuévlo oñangarekóva Hembiapoukapy rehe. Umi He’e omomba’e hag̃ua ijojaha’ỹva rupi ohechakuaa hag̃ua ipoder rembihechauka hechapyrãva, yma guare Israel ojapohaguéicha, ha upéicharõ jepe oñembopy’aguasúva omboyke hag̃ua Hembipota he’íva hesakã porã hag̃uáicha, ha’éta Ira ypykuéra. Ha’e ombo’ese Ipuévlope ñe’ẽrendu’ỹ ha angaipa tuichaite hag̃uáicha ombojeguaruha chupe ha ndaha’éi hag̃ua mba’e ikatúva oñemomichĩ térã oñeñangareko’ỹ hag̃uáicha.” Testimonies, volúmen 3, 263, 264.
The story of Jericho includes the warning to not trust in the perceived strength and glory of the wicked and affluent city. A “city” in Bible prophecy is a kingdom, and Achan took a Babylonian garment. A garment prophetically represents character, so in the “last days,” Achan’s hiding of the Babylonish garment represents a hidden desire to possess the character of spiritual Babylon. The character, or image of spiritual Babylon is what the United States covets when it brings together church and state.
Jericó rembiasakue oikecha avei pe ñe’ẽmondýi ani hag̃ua ojerovia pe mbarete ha mimbipa ojehechávare pe táva añáme ha ipirapire hetávape. Peteĩ “táva” maranduhai profetikuéra Bíblape he’ise peteĩ reino, ha Acán ogueraha kuri peteĩ ao Babiloniagua. Peteĩ ao, sentido profétikope, orrepresenta tekokatu, upévare, umi “ára pahápe”, Acán oñomi haguére pe ao Babiloniagua orrepresenta peteĩ deseo ñemiguáva orekose hag̃ua Babilonia espiritual rekokatu. Pe tekokatu térã ta’anga Babilonia espiritualgua ha’e upe Estados Unidos oipotaitéva oñondive oguerúvo tupao ha estado.
Confronted with the possibility of the youth of the Millerite movement being drafted into the Civil War, and recognizing the need of organization, the leaders of the movement became legally connected with the affluent nation that they were never to assimilate unto. Even the Constitution of that affluent country designed that it was never necessary for a church to be connected with the state. There were denominations that existed during the Millerite time period, that still exist today; some of those denominations have never entered into the legal relationship with the United States government, and their choice to not establish that relationship, never in any way prevented them from organizing their respective churches.
Oñemoĩvo hikuái peteĩ mbaʼe ikatúva oiko hag̃ua pe mitãrusu kuéra pe movimiento Millerita-gua oñembyaty hag̃ua pe Ñorairõ Civil-pe, ha ohechakuaávo tekotevẽha organización, umi tendota pe movimiento-pe ojoaju legalmente pe tetã ipirápente rehe, pe ndive arakaʼeve ndohupytymoʼãi hag̃ua ojupe. Jepe pe Constitución voi upe tetã ipirápentepegua oñemoheñói vaʼekue ohechauka hag̃ua arakaʼeve natekotevẽiha peteĩ iglesia ojoaju pe estado ndive. Oĩ kuri denominación-kuéra oikóva vaʼekue pe tiempo Millerita aja, ha koʼág̃a peve gueteri oĩ; umi denominación apytépe oĩ vaʼekue ndaikatúi hag̃uáicha arakaʼeve oike pe relación legal-pe Tetã peteĩ reko Estados Unidos rekove ndive, ha iñeporavo hag̃ua nomopyendái hag̃ua upe relación, arakaʼeve mbaʼevéicharõ noñemoĩ impedimento hag̃ua oñorganisa hag̃ua umi iglesia peteĩteĩ rehegua.
Long after Joshua fought the battle of Jericho, in the time of Ahab, all the warnings of Achan’s apostasy and the destruction of Jericho had been forgotten by God’s apostate people. Elijah prayed to God, requesting if necessary that God’s judgments would be exercised to bring His people to repentance. When Malachi records the final words of the Old Testament the promise is set within the context of the Lord striking the world with a curse. The curse associated with Jericho, was upon any man who would rebuild Jericho. The curse was upon any who would like Achan, desire to trust in the wealth and affluency associated with Jericho. Achan’s “sin” represents the hidden unsanctified inward desire to wear the Babylonish garment. The ‘curse’ was for the work of acting out those inward desires.
Are guive Josué oñorairõ rire Jericó ñorairõme, Acab tiempope, opaite ñemomarandu Acán apostasía rehegua ha Jericó ñehundipa rehegua oñembyesarái vaʼekue Tupã retãgua apostata apytépe. Elías oñemboʼe Tupãme, ojerure hag̃ua, tekotevẽramo, Tupã juicio-kuéra ojeporu hag̃ua ogueru hag̃ua Itavayguakuérape ñembyasy ha jevy hag̃ua hendápe. Malaquías omboguapy jave Antiguo Testamento ñeʼẽ paha, pe promésa oñemoĩ Ñandejára oinupã hag̃ua ko yvy ári peteĩ maldición reheve. Pe maldición ojoajúva Jericó ndive, oĩ vaʼekue oimeraẽ kuimbaʼe omopuʼã jeývare Jericó. Pe maldición oĩ vaʼekue oimeraẽva ári, Acánicha, oipotávare ojerovia pe mbaʼeta ha teko porãgua rehe ojoajúva Jericó ndive. Acán “angaipa” orrepresenta pe deseo ñemiguáva, hyepypegua, noñembosantifikáiva, oipota hag̃uáicha omonde pe ao Babiloniagua. Pe “maldición” katu haʼevaʼekue pe tembiapo ojejapóva amo hyepypegua deseo-kuéra rehehápe.
Miller’s message was the Elijah message for his time and the Civil War represented the judgments that accompany the Elijah message. In the middle of the Civil War in 1863, Millerite Adventism rebuilt Jericho, as witnessed by the details of Joshua’s curse upon any man who did so.
Miller marandu ha’e va’ekue pe marandu Elías rehegua iára guarã, ha pe Ñorairõ Tetãygua ohechauka va’ekue umi juicio omoirũva pe marandu Elías rehegua. Pe Ñorairõ Tetãygua mbytetepe, ary 1863-pe, pe Adventismo Millerita omopu’ãjey Jericó, ojehechaháicha Josué ñe’ẽvai rehegua umi detalle pe oimeraẽ kuimba’e ojapóvare upéva ári.
And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.
Ha Josué oikytĩ chupekuéra upe jave, he’ívo: “Toñemaldesi pe kuimba’e Ñandejára renondépe, opu’ã ha omopu’ãva ko táva Jericó; ita’ýra ypykue rehe omoĩta ipyenda, ha ita’ýra pahague rehe omopu’ãta hokẽnguéra.” Josué 6:26.
The word “adjured” in the command of Joshua is both an oath and a curse. Cursed if you break Joshua’s command, and blessed if you keep the oath. The word translated as “adjured” is also translated as “seven times” in Leviticus twenty-six. The oath and curse of Moses as Daniel expresses it in chapter nine, is connected with the rebuilding of Jericho.
Pe ñe’ẽ “omoñe’ẽva’ekue juraméntope” Josué mandátope oreko mokõivéva, peteĩ juraménto ha peteĩ ñe’ẽvai. Oiko hag̃ua ñe’ẽvai nderejapóiramo Josué mandáto, ha jehovasa reñongatúramo pe juraménto. Pe ñe’ẽ oñembohasáva “omoñe’ẽva’ekue juraméntope” ramo oñembohasa avei “siete jey” ramo Levítico mokõipa poteĩme. Moisés juraménto ha ñe’ẽvai, Daniel he’iháicha capítulo porundyme, ojoaju Jericó ñemopu’ã jeýre.
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.
Heẽ, opaite Israel ohasáma nde léi, ojei hag̃ua chugui, ani hag̃ua ohendu nde ñeʼẽ; upévare oñeñohẽ ore ári pe maldisión, ha pe ñeʼẽmeʼẽ ojehaíva Moisés, Tupã rembiguái, léipe, roñangaipa rupi hese. Daniel 9:11.
Sister White said, “God was very particular in regard to Jericho, lest the people should be charmed with the things that the inhabitants had worshiped and their hearts be diverted from God.” God was very particular in accomplishing the destruction of Jericho and therefore He was very particular in recording the warning represented by Achan. He was careful in recording the curse associated with rebuilding Jericho and also careful in defining the divine tactics employed in bringing the walls down.
Hermana White he’i vaekue: “Tupã oñangareko porãiterei Jericó rehe, ani hag̃ua tavayguakuéra ojehecharamo umi mba’e umi upépe oikóva omomba’eguasúvare, ha ikorasõkuéra oñemboyke Tupãgui.” Tupã oñangareko porãiterei Jericó ñehundípe; upévare avei oñangareko porãiterei omoĩ hag̃ua kuatiáre pe ñemomarandu Acán ohechaukáva. Ha’e oñatende porã vaekue omoĩ hag̃ua kuatiáre pe ñe’ẽ pohýi oĩva Jericó jeyjejapo rehe, ha avei oñatende porã vaekue omyesakã hag̃ua umi táktika divína ojeporúva oguejy hag̃ua umi tápia.
It was most certainly Jesus, as the Captain of the Lord’s host that directed the angels to bring Jericho’s walls down, and nothing is done by accident in God’s Word, but in this instance, we have the prophetess telling us that “God was very particular in regard to Jericho.” Seven days the ark was carried around the city, and a day is a year in prophecy. That principle was recorded at the beginning of the forty years of wilderness wandering and at the end of those forty years they compassed Jericho for seven days.
Kóva porãite Jesús, pe Señor ehérsito Ruvicha ramo, pe ombohapéva umi ánhelpe ombogue hag̃ua Jericó murálla; ha Tupã Ñe’ẽme mba’eve ndojejapói accidentalmente, ha ko kásope ñande profetisa he’i ñandéve “Tupã oñangareko porãiterei hague Jericó rehe.” Siete ára pukukue pe ára ojerére pe táva jerére pe arká, ha peteĩ ára ha’e peteĩ áño profesíape. Upéva pe principio ojehai va’ekue umi cuarenta áño desierto rupi jeguata ñepyrũme, ha umi cuarenta áño pahápe ombojere hikuái Jericópe siete ára pukukue.
After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. Numbers 14:34.
Peikuaa vaʼekue yvýre peẽ peporeka hague mboy ára pukukue, mokõipa arapa ha upéi mokõipa ára, peteĩteĩ ára peteĩ áño hag̃ua, peẽ pegueraha vaʼerã pene rembiapo vai, mokõipa áño pukukue; ha peikuaáta che ñeʼẽ mbykyha. Números 14:34.
Seven days the ark was carried around the city and on the seventh-day it was taken around the city “seven times.” This provides two prophetic witnesses that Jericho is associated with the “seven times” of Moses’ oath. God’s covenant people are priests, and seven priests blew seven trumpets.
Siete ára pe arca ogueraha ijerére táva rehe, ha pe ára sietehápe ojeguereko ijerére pe táva rehe “siete jey”. Kóva ome’ẽ mokõi testígo profétiko ohechaukáva Jericó ojoajuha Moisés juraménto “siete jey” rehe. Ñandejára tavayguakuéra iñe’ẽme’ẽguigua ha’e pa’i kuéra, ha siete pa’i ombopu siete trompéta.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Peẽ avei, ita oikovévaicha, peñemopu’ã peteĩ óga espiritual ramo, peteĩ saserdóte aty marangatu ramo, peikuave’ẽ hag̃ua mymbajuka espiritual, Ñandejárape oguerohorýva Jesucristo rupive. 1 Pedro 2:5.
A trumpet represents either a warning message, or a judgment or a call to a holy convocation depending on the context where it is located. In the last days a trumpet is to be blown by the watchmen, as it was blown by the Millerites in their history. The priests represent the watchmen on the walls of Zion that blow a trumpet, warning God’s people of a coming judgment, while also calling those very same people unto a holy convocation.
Peteĩ turu he’ise peteĩ marandu ñe’ẽmondýiha, térã peteĩ juicio, térã peteĩ ñohenói aty marangatúpe g̃uarã, oĩháicha pe contextope. Ipahápe ára pe turu oñembopu va’erã umi ñangarekoháre rupive, oñembopuhaguéicha umi Millerita-kuéra rehe hembiasakuepe. Umi pa’i-kuéra ohechauka umi ñangarekoha Sión murálla ári oĩva, ombopúva peteĩ turu, oñe’ẽmondýivo Ñandejára retãygua-kuérape peteĩ juicio oúvagui, ha upekuévo avei ohenóivo umi mismo tavayguápe peteĩ aty marangatupe.
Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand … Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet. Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare thy people, O Lord, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God? Joel 2:1, 15–17.
Pembopu pe trompéta Siónpe, ha pembotý peteĩ sapukái che yvyty marangatu ári: toñemondýi opa umi oikóva upe tetãme; Ñandejára ára niko oguahẽma, hi’aguĩeterei … Pembopu pe trompéta Siónpe, pemarangatu peteĩ ayuno, pehenói peteĩ aty marangatu: Pembyaty tavayguakuérape, pemarangatu pe kongregasión, pembyaty umi myakãhára, pembyaty mitãnguéra, ha umi okambu gueteríva: tosẽ pe novioména ikotýgui, ha pe noviakuña ikotýgui. Tauja umi pa’i, Ñandejára rembijokuái, tojahe’o pe óga rokẽ ha pe altar mbytépe, ha ta’e hikuái, Eiporiahuvereko ne retãygua, Ñandejára, ha ani reme’ẽ ne erénsia jeja’o hag̃ua, ani hag̃ua umi tetã ambue ogoverna hese kuéra: mba’ére piko he’íta tavayguakuéra apytépe, Moõpa oĩ Ijára? Joel 2:1, 15–17.
The trumpet message is the Elijah message. All the various usages of the word “seven” in Joshua chapter six, is the same word or a related derivative of the word which is translated as “seven times” in Leviticus twenty-six. Yet the dish of fables handed out by the Laodicean theologians claim that the word translated as “seven times” in Leviticus twenty-six only represents fullness of power, or completeness or some other foolish variation of their denial that Miller was correct in applying a numerical value to the word translated as “seven times.” The priests led the people around the city seven times, not fully or completely around Jericho. The word translated as “seven times” represents a numerical value!
Pe marandu trompéta rehegua ha’e pe marandu Elías rehegua. Opaite jeiporu iñambuéva ñe’ẽ “siete” rehegua Josué capítulo seis-pe, ha’e pe ñe’ẽ peteĩcha térã peteĩ ypykue ojoajúva pe ñe’ẽ rehe oñembohasáva “siete veces” ramo Levítico veinte y seis-pe. Upéicharõ jepe, pe tembi’u mombe’ugua’u rehegua ome’ẽva teólogo-kuéra Laodiceagua he’i pe ñe’ẽ oñembohasáva “siete veces” ramo Levítico veinte y seis-pe oñetehápe ohechauka añoite mbarete henyhẽva, térã tekoveguáicha opaite, térã ambue ñemoambue tavyrónte pe negación rehegua hikuái ndogueroviáiha Miller oĩ porã hague omoĩvo peteĩ valor numérico pe ñe’ẽ oñembohasáva “siete veces” ramo. Pa’i-kuéra ogueraha tavayguakuérape pe táva jerére siete veces, ndaha’éi henyhẽháicha térã opaiteháicha Jericó jerére. Pe ñe’ẽ oñembohasáva “siete veces” ramo oguereko peteĩ valor numérico!
At Jericho, when the people shouted, it represented the loud cry of the one hundred and forty-four thousand, who are cut out of the mountain without hands in Daniel chapter two, who strike and break in pieces the image.
Jericópe, umi tavayguakuéra osapukái jave, upéva ohechauka pe sapukái hatãite umi cien cuarenta y cuatro mil rehegua, ojejohéiva pe yvýgui po’ỹre Daniel capítulo mokõihápe, ha’ekuéra ombota ha omopẽmbyaipa pe ta’anga.
And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. Daniel 2:44, 45.
Ha umi mburuvicha guasu árape, yvága Jára omopuʼãta peteĩ rréino arakaʼeve ndojehundiʼamoʼãi hag̃uáicha; ha upe rréino ndojehejáimoʼãi ambue tavayguakuérape, haʼe katu ombyaipaitéta ha ohundipaitéta opa koʼã rréino, ha opytáta opa ára g̃uarã. Rehecháguinte pe ita oñekytĩ hague yvýtygui poʼỹre, ha upéva ombyaipaite hague pe hierro, pe vrónse, pe ñaiʼũ, pe pláta ha pe óro; pe Tupã guasu oikuaauka mburuvicha guasúpe mbaʼépa oikóta koʼág̃a rire; ha pe kéra añete, ha iñehesaʼỹijo katu ojeroviakuaa hag̃uáicha. Daniel 2:44, 45.
God was careful to list the precious metals that were found in Jericho as gold, silver, brass and iron. Prophetically, clay represents God’s people as typified by Rahab. Jericho represents the end of all earthly kingdoms during the loud cry of the one hundred and forty-four thousand.
Tupã oñangareko porã vaekue omoĩ hag̃ua peteĩ lista umi metal hepyete ojejuhúva Jericópe: óro, pláta, brónse ha fiérro. Ñe’ẽmarandu hekopete guive, ñai’ũ ohechauka Tupã tavayguakuérape, Rahab ohechauka haguéicha chupekuéra. Jericó ohechauka opa yvy arigua mburuvicharenda pahápe, pe sapukái hatã aja umi cien cuarenta y cuatro mil rehegua.
But all the silver, and gold, and vessels of brass and iron, are consecrated unto the Lord: they shall come into the treasury of the Lord. Joshua 6:19.
Ha opaite pe pláta ha óro, ha avei umi mba’yru kóvre ha iérropegua, oñemomarangatu Ñandejárape g̃uarã; ha’éta oike hag̃ua Ñandejára tesorope. Josué 6:19.
Jericho represents the work of conquering the Promised Land, which typifies the work of the mighty movement of the third angel. That work includes a warning, a curse and the saving of those outside the priesthood, as represented by the harlot, Rahab.
Jericó orrepresenta pe tembiapo oñegana hag̃ua pe Yvy Oñeprometéva, ha upéva omyesakã pe tembiapo oguatáva mbarete reheve pe ánhel mbohapyha movimiento guasu rehegua. Upe tembiapo oikehápe peteĩ ñe’ẽmondýi, peteĩ ñemoĩ vai ha ñesalva umi oĩvape sacerdocio okápe, ojehechaukaháicha kuña reko vai, Rahab, rupive.
Joshua’s prophetic “curse” was later fulfilled in the days of Ahab and Elijah. The curse against rebuilding Jericho contained the specific prediction that the man that did so, would lose his youngest son when he set up the gates of Jericho, and he would lose his oldest son when he laid the foundations thereof. In the time of Elijah, Hiel the Bethelite fulfilled that prophecy, and his youngest son died when he set up the gates and his oldest son died when he laid the foundations. The “curse” which is associated with the Elijah message was represented by the work of rebuilding Jericho.
Josué ñe’ẽ marandu rehegua “maldición” oñekumpli upe rire Acab ha Elías ára-pe. Upe maldición oñemoĩva Jericó jeymopu’ã rehe oguereko va’ekue peteĩ marandu he’iséva porã: pe kuimba’e ojapóva upéva, okañyta chugui ita’ýra imitãvéva omoĩ jave Jericó rokẽnguéra, ha okañyta chugui ita’ýra ypykue omoĩ jave upéva ypykuepy. Elías tiempo-pe, Hiel pe betelita okumpli upe profesía, ha ita’ýra imitãvéva omano omoĩ jave rokẽnguéra, ha ita’ýra ypykue omano omoĩ jave ypykuepy. Pe “maldición” oñembojoajúva Elías marandu ndive ojehechauka kuri Jericó jeymopu’ã rembiapópe.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Péina ápe, che amondóta peẽme Elías, proféta, ou mboyve Ñandejára ára guasu ha kyhyje hag̃uaiteva’ekue; ha’e omoambue jeýta túvakuéra korasõ ta’ýra ha tajýra gotyo, ha ta’ýra ha tajýra korasõ túvakuéra gotyo, ani hag̃ua aju ha ainupã yvy peteĩ jehovasa’ỹ reheve. Malaquías 4:5, 6.
The curse of Millerite history that was associated with Miller’s Elijah message was predicted by Joshua and fulfilled in the time of Elijah and Ahab.
Miller rembiasakue oñembojoajúva Miller pe marandu Elías rehegua ndive, oikuaaukáva’ekue Josué ha oñekumpli Elías ha Acab tiémpope.
In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. 1 Kings 16:34.
I árape Hiel, pe Betelgua, omopuʼã Jericó; omoñepyrũ iñapytĩrã Abiram, itaʼýra ypykuépe, ha omoĩ hag̃ua hokẽnguéra itaʼýra pahaguéva Segub rehe, Ñandejára ñeʼẽ heʼíva guáicha, haʼe vaʼekue Josué, Nun raʼy, rupive. 1 Reyes 16:34.
The curse of rebuilding Jericho cannot be separated from the manifestation of power that God exercised in bringing the walls of Jericho down. Sister White said, “Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath.” The Millerites had just participated in the manifestation of God’s power that climaxed with the Midnight Cry, yet they rejected Moses’ oath of the seven times which Daniel also identifies as the curse of Moses.
Pe maldisión oñemoingovejey hag̃ua Jericó ndaikatúi oñemboja’o pe jehechauka pokatu rehegua Ñandejára ojapova’ekue omboguejy hag̃ua Jericó murálla. Hermana White he’i va’ekue: “Umi ha’e omomba’eguasu hag̃uáicha ijojaha’ỹ hag̃uáicha ohecha hag̃ua umi jehechauka hechapyrãva Ipokatu rehegua, yma Israél yma guaréicha, ha upéi jepe oñembopy’aguasu hag̃ua oheja rei hag̃ua Iñe’ẽme’ẽ porãite, ha’ekuéra oikóta Ipochy mba’éramo.” Umi Millerita ramoitéma oike va’ekue pe jehechauka Ñandejára pokatu rehegua og̃uahẽva’ekue hu’ãme pe Sapukái Pyhare Mbytepe, upéicharõ jepe omboyke hikuái Moisés ñe’ẽme’ẽ pochy rehegua umi siete tiempo rehe, Daniel avei ombohérava pe maldisión Moisés rehegua.
Names are a symbol of character in God’s Word, and the name of the man who rebuilt Jericho, along with the names of his oldest and youngest son are very informative. Hiel means the living God of strength and suggests that Hiel was a follower of the living God. The fact that he is identified as a Bethelite identifies him with the church. Abiram, his firstborn means the father of height, in terms of being exalted and lifted up. His youngest son Segub means lofty and to exalt and lift up. All three names represent elements of God’s character, but in the context of the prophecy which they fulfilled, they represent a man who was lifting up and exalting himself above the Almighty God who had brought Jericho down. A “gate” in prophecy represents a church.
Téra hína peteĩ símbolo tekove reko rehegua Tupã Ñe’ẽme, ha pe kuimba’e omopu’ã jeýva Jericó réra, avei hendy ypykue ha ta’ýra pahague réra, oporombo’e heta mba’ére. Hiel he’ise pe Tupã oikovéva mbarete rehegua, ha upéva ohechauka Hiel ha’eha pe Tupã oikovéva rapykuehára. Pe mba’e oje’eha hese ha’eha peteĩ betelita, upéva ombojoaju chupe tupaóndi. Abiram, ita’ýra ypykue, he’ise pe túva yvate rehegua, ojehupi ha oñemomba’eguasu hag̃uáicha. Ita’ýra pahague Segub he’ise yvate ha jehupi térã ñemomba’eguasu. Ko mbohapy téra ohechauka Tupã reko pehẽnguekuéra, hákatu pe profesía omoañetéva contexto-pe, ohechauka hikuái peteĩ kuimba’épe ojahupívape ha oñemomba’eguasúvape ijehegui Ñandejára Ipu’akapáva ári, pe oguerúva’ekue Jericó yvýre. Peteĩ “okẽ” profesía-pe orrepresenta peteĩ tupaópe.
“To the humble, believing soul, the house of God on earth is the gate of heaven. The song of praise, the prayer, the words spoken by Christ’s representatives, are God’s appointed agencies to prepare a people for the church above, for that loftier worship into which there can enter nothing that defileth.” Testimonies, volume 5, 491.
“Ánima oñemomirĩ ha ogueroviávape guarã, Tupã róga ko yvy ape ári ha’e yvága rokẽ. Purahéi ñemomba’eguasurã, ñembo’e, ñe’ẽ Cristo remimondokuéra he’íva, umíva hína Tupã omoĩva’ekue tembiporu peteĩ tavayguakuéra oñembosako’i hag̃ua pe iglésia yvateguápe guarã, pe ñemomba’eguasu ijyvatevévape guarã, upépe ndaikatúi oike mba’eve omongy’áva.” Testimonies, volume 5, 491.
The beginning of the work to start a church began in 1860, as testified to by Adventist historians such as Arthur White, Ellen White’s grandson.
Pe tembiapo ñepyrũ oñepyrũ hag̃ua peteĩ tupão oñepyrũ vaʼekue ary 1860-pe, ohechaukaháicha upéva umi historiadór Adventista, Arthur White-icha, haʼéva Ellen White remimboʼe.
“While Ellen White had written and published at some length on the need of order in managing the work of the church (see Early Writings, 97–104), and while James White had kept this need before the believers in addresses and Review articles, the church was slow to move. What had been presented in general terms, was well received, but when it came to translating this with something constructive there was resistance and opposition. James White’s brief articles in February aroused not a few from complacency, and now a great deal was being said.
“Ellen White ohaiva ha ombosarãi porã mbaretekue rehe mba’éichapa tekotevẽ oñemohenda porã tembiapo tupaopegua ñemboguata hag̃ua (ehecha Early Writings, 97–104), ha James White avei omoĩ meme vaʼekue ko tekotevẽha umi ogueroviáva renondépe ñeʼẽmondópe ha umi artículo Review-pe, upéicharõ jepe tupao mbeguekatu oñemomýi hag̃ua. Pe oñepresentáva’ekue ñeʼẽnguéra guasúpe, oñemoguahẽ porã vaʼekue; ha katu og̃uahẽvo pe momento oñembohasa hag̃ua upéva mba’eichaite peve ojepytasóva peteĩ mbaʼe hekopete ha omopu’ãvape, oĩ vaʼekue ñemoĩ hag̃ua ha ñemoĩ vai. James White artículo mbykykuéra febrerope omoingove jey ndaha’éi mbovy tapichápe iñangarekoveʼỹgui, ha koʼág̃a hetaite oñeñeʼẽ hese.”
“J. N. Loughborough, working with White in Michigan, was the first to respond. His words were in the affirmative, but on the defensive:
“J. N. Loughborough, omba'apóvo White ndive Michigan-pe, ha'e vaekue pe tenonderã ombohovái va'ekue. Iñe'ẽ he'íva oĩ vaekue pe ñe'ẽme'ẽme, ha katu oñeñangarekóvo:”
“‘Says one, if you organize so as to hold property by law, you will be a part of Babylon. No; I understand there is quite a difference between our being in a position that we can protect our property by law and using the law to protect and enforce our religious views. If it is wrong to protect church property, why is not wrong for individuals to hold any property legally?—Review and Herald, March 8, 1860.’
“‘He’i peteĩva, peñembyatýramo ikatu hag̃uáicha peguereko mba’e teerã léi rupive, peikóta Babilonia rehegua. Nahániri; aikuaa oĩha tuicha joavy ñande ñaimévo peteĩ tenda ikatuhápe ñañangareko ñande mba’e teerãre léi rupive ha jaipurúvo léi ñañangareko ha ñamombarete hag̃ua ñande jerovia rehegua ñemoñare. Oĩramo vai tupão mba’e teerã ñañangareko hag̃ua, mba’ére piko ndojehechakuaái avei vaiha umi tapicha peteĩteĩ ome’ẽ hag̃ua mba’e teerã léi rupive?—Review and Herald, 8 de marzo de 1860.’”
“James White had closed his statement in the Review, laying the matter of the need of organization of the publishing interests before the church with the words ‘If any object to our suggestions, will they please write out a plan on which we as a people can act?’—Ibid., February 23, 1860. The first minister laboring out in the field to respond was R. F. Cottrell, a stalwart corresponding editor of the Review. His immediate reaction was decidedly negative:
“Tiago White ombotypa vaʼekue ipahaite peve heʼíva pe Review-pe, omoĩvo tupao renondépe pe mbaʼe oguerekoha tekotevẽ oñemohenda hag̃ua pe tembiapo marandu omyasãiva, koʼã ñeʼẽme: ‘Oĩramo avave ombohováiva ore ñemoñeʼẽ, ikatúpa ojehai peteĩ plan ikatu hag̃uáicha ñande, peteĩ tetãicha, jajapo hese?’—Ibid., 23 de febrero de 1860. Pe ministro peteĩha ombaʼapóva ñúme ombohovái hag̃ua upéva haʼe vaʼekue R. F. Cottrell, peteĩ editor pytyvõhára mbarete pe Review-pe oñembohasáva kuatiáre. Ijapysaka pyaʼe voi haʼe vaʼekue añetehápe ndojaposei hag̃uáicha:”
“‘Brother White has asked the brethren to speak in relation to his proposition to secure the property of the church. I do not know precisely what measure he intends in this suggestion, but understand it is to get incorporated as a religious body according to law. For myself, I think it would be wrong to ‘make us a name,’ since that lies at the foundation of Babylon. I do not think God would approve of it.—Ibid., March 22, 1860.” Arthur White, Ellen G. White, volume 1, 420, 421.
“‘Pe ermáno White ojerure umi ermánope oñe’ẽ hag̃ua haʼe oporandu hag̃uáicha omoakã hag̃ua pe tupão mba’e tee. Che ndaikuaái añetehápe mbaʼe medida-pa haʼe he’iséva ko ñe’ẽme, péro aikuaa ko’ãga ha’eha oñemoingese hag̃ua peteĩ tetãygua jerovia rehegua aty ramo léipe he’iháicha. Chejeheguínte, che aime hag̃ua vaíha “ñanembohéra hag̃ua”, upéva niko oĩ Babilonia pyenda ári. Ndachemo’ãiva Tupã omoneĩtaha upéva.—Ibid., 22 de marzo de 1860.” Arthur White, Ellen G. White, volumen 1, 420, 421.
James White began his effort to become a church in 1860, and a church is represented by a “gate”. Ellen White says this about the year 1860.
Santiago White oñepyrũ iñeha’ã omoheñói hag̃ua peteĩ iglesia ramo ary 1860-pe, ha peteĩ iglesia ojehechauka peteĩ “okẽ” rupive. Ellen White he’i kóva ary 1860 rehegua.
“In 1860 death stepped over our threshold, and broke the youngest branch of our family tree. Little Herbert, born September 20, 1860, died December 14 of the same year.” Testimonies, volume 1, 103.
“Áño 1860-pe ñemano ohasa ore róga rokẽ rupi, ha omopẽ ore rogaygua yvyrarogue imitãvéva. Mitã’i Herbert, heñóiva 20 jasyporundy 1860-pe, omanóma 14 jasypakõi upe arýpe voi.” Testimonies, volumen 1, 103.
In 1863, the Whites also lost their eldest son. After playing and becoming overheated, he went into the room where the cloth charts were prepared and took a nap upon some damp cloths that were used in preparation of the charts. The 1843 and 1850 charts represent the foundations of the Millerite movement. The chart produced in 1863, represent a rejection of the “seven times” of Leviticus twenty-six as previously represented upon the two tables of Habakkuk. It presents a counterfeit foundational message.
Áño 1863-pe, umi White-kuéra avei operde hikuái iñemoñare ypykue. Oñembosarái rire ha hakueterei rire, oike pe kotýpe oñembosako’ihápe umi aochartakuéra ha oke sapy’ami hi’ári umi ao húmedo ojeporúva pe preparación-pe umi chartakuéra rehegua. Umi chartakuéra 1843 ha 1850-pegua ohechauka umi pyenda pe movimiento Millerita rehegua. Pe chart ojejapóva 1863-pe ohechauka peteĩ ñemboyke pe “siete tiempos” Levítico 26-pe guare, yma ojehechaukaháicha umi mokõi tabla Habacuc rehegua ári. Upéva oikuave’ẽ peteĩ marandu pyenda japu.
“When on Friday, November 27, [1863] the parents reached Topsham, they found their three sons and Adelia waiting for them at the depot. They were all apparently in good health, except for Henry, who had a cold. But the next Tuesday, December 1, Henry was very ill with pneumonia. Years later Willie, his youngest brother, reconstructed the story:
“Araka’e viernes, 27 de noviembrepe, [1863] tuvakuéra og̃uahẽrõ guare Topsham-pe, ojuhu hikuái mbohapy ita’ýra ha Adelia oha’arõha chupekuéra estación-pe. Opavave ojehecha kuri hesãi porãramo guáicha, Henry añoite ndaha’éi upéicha, ha’e rasy’i va’ekue peteĩ resfriado reheve. Péro upe martes oúvape, 1 de diciembre-pe, Henry hasy eterei va’ekue neumonía rehe. Heta ary rire, Willie, ityvýra imitãvéva, omopu’ãjey péicha upe tembiasakue:”
‘During the absence of their parents, Henry and Edson, under the supervision of Brother Howland, were busily engaged in mounting the charts on cloth, ready for sale. They worked in a rented store building about a block from the Howland home. At length they had a respite for a few days while they were waiting for charts to be sent from Boston. . . . Returning from a long tramp by the river, he [Henry] thoughtlessly lay down and slept on a few damp cloths used in backing the paper charts. A chilly wind was blowing in from an open window. This indiscretion resulted in a severe cold.’” Arthur White, Ellen G. White, volume 2, 70.
“Isykuéra túva ha sy ndaipórirõ guare, Henry ha Edson, hermano Howland ñangarekópe, oñehaʼãmbaitépe omoĩ hag̃ua umi lámina ao ári, oĩ hag̃uáicha ojehepymeʼẽ hag̃uáicha. Ombaʼapo hikuái peteĩ tenda ojerentávape, peteĩ kuádra rupi Howland róga-gui. Ipahápe oguereko hikuái peteĩ pytuʼu mbovymi ára pukukue, ohaʼarõ aja umi lámina ou hag̃ua Boston-gui.... Ojevyvo peteĩ guata puku rire ysyry rembeʼýpe, haʼe [Henry] oñemoĩ rei ha oke sapyʼami unos kuatia ao hũmido ári, ojepurúva ojejoko hag̃ua umi lámina kuatiapeguáva. Peteĩ yvytu roʼysã oikevaʼekue peteĩ ovetã jurúgui. Ko aranduʼỹme ojapo haguére, ou hese peteĩ tĩasy vai.” Arthur White, Ellen G. White, volúmen 2, 70.
In 1863, the Millerite movement ended with the formation of a church and the rejection of the foundational truths represented upon the two tables of Habakkuk. The primary leader, as typified by Hiel the Bethelite had begun the work of setting up the gates in 1860 and lost his youngest son for doing so. In 1863, the counterfeit charts became the resting place where Hiel’s oldest son took a nap. He caught a chill and died the same year. His death was directly connected to sleeping on the charts that were then being produced. But the chart that was being produced in 1863, was the counterfeit of the foundation that Elijah, represented by Miller had raised up.
Áño 1863-pe, pe movimiento Millerita opa oñemopyendávo peteĩ iglesia ha oñemboykévo umi añetegua ypykue ojehechaukáva mokõi tabla Habacuc rehegua ári. Iñakãrapu’ãha tenondegua, Hiel pe betelita omoheñóivaicha, oñepyrũma vaʼekue pe tembiapo omoĩ hag̃ua umi okẽ 1860-pe ha operde itaʼýra imitãvéva upévare. Áño 1863-pe, umi kuatiañeʼẽ taʼanga japu oguereko hag̃ua henda peteĩ pytuʼu renda ramo upépe Hiel raʼy ypykue oke hag̃ua sapyʼami. Ojejapi roʼysãgui ha omano upe arýpe voi. Imano ojoaju hag̃uáicha directamente pe oke rehe umi kuatiañeʼẽ taʼanga ári upérõ ojeporavo ha oñemoheñóivaʼekue. Ha pe kuatiañeʼẽ taʼanga oñemoheñóivaʼekue 1863-pe, haʼe vaʼekue pe japu pe fundamento rehegua Elías, Miller ojehechaukaramóva rupive, omopuʼã vaʼekue.
The command of Joshua against rebuilding Jericho, was expressed with the word “adjure.” It represents an oath and a curse, and is the same word translated as “seven times” in Leviticus twenty-six. It is the curse that accompanies the Elijah message, and that curse was accomplished in 1860 and 1863 as Millerite Adventism rebuilt Jericho with the formation of a legal church and the rejection of Miller’s stone of stumbling. Hiel was a Bethelite, thus prophetically emphasizing the work of Hiel in rebuilding Jericho, as the work of building a church.
Josué ñe’ẽmandu’a ani hag̃ua oñemopu’ã jey Jericó, oje’e hag̃ua pe ñe’ẽ “adjure” rupive. Upéva orrepresenta peteĩ juramento ha peteĩ maldición, ha ha’e upeichaite pe ñe’ẽ oñembohasáva “siete veces” ramo Levítico mokõipa poteĩme. Upéva hína pe maldición omoirũva pe mensáhe Elías rehegua, ha upe maldición oñemboaje 1860 ha 1863-pe, Adventísmo Millerita omopu’ã jey rupi Jericó peteĩ tupao legal oñemoheñóivo ha oñemboykévo ita ñepysanga Miller rehegua. Hiel ha’e va’ekue peteĩ Betelgua, upévare marandu proféticorõ omomba’eguasu Hiel rembiapo Jericó ñemopu’ã jeýpe, peteĩ tupao jejapo rembiaporõ.
The “curse” of Joshua was proclaimed in conjunction with the story of the battle of Jericho, a battle that cannot be told without repeatedly identifying “seven times.”
Pe “mba’evai” Josué rehegua oñemoherakuã Jericó ñorairõ rembiasakue ndive, peteĩ ñorairõ ndaikatúiva oñemombe’u oñehechakuaa’ỹre jey jey “siete jevy.”
In 1863, the message or “oath” of Moses, as presented by Elijah, and represented by William Miller produced a “curse.” Both the message of Moses and the work of Elijah were rejected. Elijah returned in 1989, but was not reconnected with Moses until post September 11, 2001. That information is yet to be defended, but it is air tight.
Áño 1863-pe, Moisés marandu térã “ñe’ẽme’ẽ”, Elías ohechauka haguéicha, ha William Miller ohechaukáva ramo, oguenohẽ peteĩ “maldición”. Mokõivéva, Moisés marandu ha Elías rembiapo, oñemboyke. Elías ojevy 1989-pe, ha ndojejokupytýi jeýi Moisés ndive pe 11 de septiembre de 2001 rire peve. Upe marandu gueteri tekotevẽ oñeñangareko ha oñemoneĩ, hákatu ipu’akapáva ha ndaikatúi oñembyai.
“Unsanctified ministers are arraying themselves against God. They are praising Christ and the God of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.
“Minístrokuéra noñemomarangatúiva oñemoĩ hikuái Tupã rehe. Omomba’eguasu hikuái Cristo-pe ha ko yvy ruópe peteĩ pytuhẽme jepe. Jepe he’ívaicha ogueroviaha Cristo-pe, omoguahe hikuái Barrabáspe, ha hembiapokuéra rupive he’i: ‘Kóva ndaha’éi, síno Barrabás.’ Opa umi omoñe’ẽva ko’ã línea toñatendéke. Satanás ojapo hekorei mba’épa ikatu ojapo rehe. Ha’e oimo’ã omboykéta pe joaju Cristo oñembo’e va’ekue oĩ hag̃ua Itupaope. He’i: ‘Ase jeýta ha aime espíritu japúva ramo ambotavy hag̃ua umi ikatúva ambotavy, ikatu hag̃uáicha aikuaa hag̃ua, akondena hag̃ua ha ambojapu hag̃ua.’ Toñemoneĩ pe ta’ýra ñembotavy ha testígo japu peteĩ tupao oguerekóvape heta tesape, heta mba’e rechaukaha; ha upe tupao omomboíta pe marandu Ñandejára omondo va’ekue, ha oguerohoryta umi ñe’ẽ ikatu hag̃uáicha hag̃ua ñeimo’ã’ỹre, umi ñemoĩ peteĩcha’ỹva ha umi teoría japu. Satanás opuka hovy umi hembotavy rehe, oikuaágui mba’épa añetegua.”
“Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. ‘If thou hadst known,’ said Christ, ‘even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’
“Heta oĩta opuʼãta ñane púlpito-kuérape profesía japu rendyreko reheve ipopekuéra, hendyvaʼekue Satanás rendy añaretãgua-gui. Oñembohetáramo pyʼa mokõi ha ndogueroviáiramo, pe tavayguakuéra oimoʼãva oikuaa hetaitereiha oñemboykéta chuguikuéra umi ministro jerovia hag̃ua. ‘Reikuaárire,’ heʼi Cristo, ‘nde jepe, ko nde árape, umi mbaʼe oguerekóva nde pyʼaguapy rehegua! koʼág̃a katu okañy nde resa-gui.’”
“Nevertheless, the foundation of God standeth sure. The Lord knoweth them that are His. The sanctified minister must have no guile in his mouth. He must be open as the day, free from every taint of evil. A sanctified ministry and press will be a power in flashing the light of truth on this untoward generation. Light, brethren, more light we need. Blow the trumpet in Zion; sound an alarm in the holy mountain. Gather the host of the Lord, with sanctified hearts, to hear what the Lord will say unto His people; for He has increased light for all who will hear. Let them be armed and equipped, and come up to the battle—to the help of the Lord against the mighty. God Himself will work for Israel. Every lying tongue will be silenced. Angels’ hands will overthrow the deceptive schemes that are being formed. The bulwarks of Satan will never triumph. Victory will attend the third angel’s message. As the Captain of the Lord’s host tore down the walls of Jericho, so will the Lord’s commandment-keeping people triumph, and all opposing elements be defeated. Let no soul complain of the servants of God who have come to them with a heaven-sent message. Do not any longer pick flaws in them, saying, ‘They are too positive; they talk too strongly.’ They may talk strongly; but is it not needed? God will make the ears of the hearers tingle if they will not heed His voice or His message. He will denounce those who resist the word of God.
“Upéicharamo jepe, Ñandejára fundamento opyta hatã. Ñandejára oikuaa umi imba'éva. Pe ministro oñemomarangatúva ndorekói vaʼerã mbaʼeveichagua ñembotavy ijurúpe. Tekotevẽ ojehechauka hag̃ua tesakã hag̃uáicha ára, potĩ hag̃ua opaichagua aña kyʼágui. Peteĩ ministerio ha prensa oñemomarangatúva oguerekóta pokatu omimbi pyaʼe hag̃ua añetegua resa ko generación jeroviaʼỹ ha ivaívape ári. Tesakã, che ermanokuéra, tesakãve ñaikotevẽ. Pembopu trompéta Sión-pe; pehenduuka sapukái de alarma yvyty marangatu ári. Pembyaty Ñandejára ehérsito, korasõ oñemomarangatúva reheve, ohendu hag̃ua mbaʼépa Ñandejára heʼíta ipuéblope; haʼe niko ombohetave tesakã opavavépe g̃uarã, umi ohendusevape. Toñemoarmáke ha toñembosakoʼi, ha tojupi ñorairõme—oipytyvõ hag̃ua Ñandejárape umi mbarete rehe. Ñandejára voi ombaʼapóta Israel rehehápe. Opa ku ñeʼẽ japu okirirĩta. Ángel kuéra po omboguejýta umi ñembotavy apopy oñemoheñóiva. Satanás rembipypeʼa mbaretéva arakaʼeve ndopuʼakamoʼãi. Teko porã oñondive oikóta pe mbohapyha ánhel marandu ndive. Oiko haguéicha Ñandejára ehérsito Ruvicha omboguejy Jericó murálla, upéicha avei Ñandejára mandamiénto ñongatuhára tavayguakuéra opuʼakáta, ha opa mbaʼe oñemoĩva hese kuéra rehe oñemboykéta. Ani avave anga oñeʼẽ vai Ñandejára rembiguái kuéra rehe, umi og̃uahẽ vaʼekue hendápe peteĩ marandu yvágagui ouva reheve. Ani pemaña vaivéima hesekuéra, peje hag̃ua, ‘Haʼekuéra ijyvateiterei heʼívape; oñeʼẽ mbareteiterei.’ Ikatu oñeʼẽ mbarete; péro ndahaʼéi piko upéva tekotevẽva? Ñandejára ombotyguatauka umi ohendúva apysakuéra nohenduseiramo Iñeʼẽ térã Imarandu. Haʼe omombeʼúta huʼãme umi oñemoĩva Ñandejára Ñeʼẽ rehe.”
“Satan has laid every measure possible that nothing shall come among us as a people to reprove and rebuke us, and exhort us to put away our errors. But there is a people who will bear the ark of God. Some will go out from among us who will bear the ark no longer. But these cannot make walls to obstruct the truth; for it will go onward and upward to the end. In the past God has raised up men, and He still has men of opportunity waiting, prepared to do His bidding—men who will go through restrictions which are only as walls daubed with untempered mortar. When God puts His Spirit upon men, they will work. They will proclaim the word of the Lord; they will lift up their voice like a trumpet. The truth will not be diminished or lose its power in their hands. They will show the people their transgressions, and the house of Jacob their sins.” Testimonies to Ministers, 409–411.
“Ñañasẽgui omoĩma opa mba’e ikatúva ani hag̃ua ojehecha ñande apytépe, ñande tavayguakuéra apytépe, mba’eve ñandereko hag̃ua ñemoñe’ẽ ha ñembyasy reheve, ha ñanemokyre’ỹ hag̃ua ñamboyke hag̃ua ñanejejavykuéra. Péro oĩ peteĩ tavayguakuéra oguerahátava Tupã pe karameguã. Oĩta umi osẽva ñande apytégui ha ndoguerahamo’ãvéima pe karameguã. Péro ko’ãva ndaikatúi omopu’ã murokuéra ojoko hag̃ua pe añetegua; Ñandejárape, upéva oseguíta tenonderã ha yvate gotyo pe paha peve. Yma Tupã omopu’ã kuimba’ekuéra, ha ko’ág̃a gueteri oguereko kuimba’ekuéra peteĩ juruja rehegua oha’arõva, oñembosako’íma hag̃ua ojapo hag̃ua hembipota—kuimba’ekuéra ohasátava umi jejoko rupive, umi ha’éva ku murokuéra oñemoĩva yvyjykue rehegua yryvu’ỹ reheve. Tupã omoĩ vove Ipy’aguasu kuimba’ekuéra ári, ha’ekuéra omba’apóta. Ha’ekuéra omoherakuãta Ñandejára ñe’ẽ; omopu’ãta ijayvu turu ñe’ẽicha. Pe añetegua nda’iveimo’ãi ni ndoperdemo’ãi ipokatu ha’ekuéra pópe. Ha’ekuéra ohechaukáta tavayguakuérape hembiapo vaiha, ha Jacob rógape iñangaipakuéra.” Testimonies to Ministers, 409–411.