We ended the last article with a passage that addresses “a lying spirit.” The following is one of the paragraphs from that passage.
Mbohapyre rirepyrue pahápe ñamohu'ã peteĩ jehasa ñe'ẽme oñe'ẽva “añetegua'ỹ espíritu” rehe. Ko'ãva hína peteĩva umi párrafo oĩva upe jehasa ñe'ẽme.
“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.” Testimonies to Ministers, 409.
“Ministrokuéra noñemomarangatúiva oñemoĩ hína Tupã rehe. Haʼekuéra omombaʼe Cristo ha ko yvy arigua tupãpe peteĩ pytuhẽme voi. Jepe heʼívaicha omoneĩha Cristo, oguerohory hikuái Barabáspe, ha hembiapo rupive heʼi: ‘Kóva ndahaʼéi, Barabás katu.’ Opa umi omoñeʼẽva koʼã línea toñatendéke. Satanás oñemombaʼe hína mbaʼépa ikatu ojapo rehe. Haʼe oguereko hag̃ua peteĩ jehupytyrã: ombyaipa hag̃ua pe joaju Cristo ojeruréva oĩ hag̃ua Itupaope. Heʼi: ‘Ahasáta ha aime espíritu japuvéva ramo ambotavývo umi ikatúva, oikuaaukávo hag̃ua, oñekrítika hag̃ua, oñembojovake hag̃ua, ha oñembotavy hag̃ua.’ Pe taʼýra ñembotavy ha testimonio japu rehegua tojeheja hag̃ua peteĩ tupaope oguerekóvape tesape guasu, prueba guasu; ha upe tupao omboykéta pe marandu Ñandejára omondo vaʼekue, ha omoneĩta umi ñeʼẽ hekopeʼỹva, umi ñemoĩ hag̃ua japu, ha umi teoría japu. Satanás opuka ijavy rehe, pórke haʼe oikuaa mbaʼépa añetegua.” Testimonies to Ministers, 409.
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.” In 1863, Millerite Adventism ‘returned’ to the unreasonable and false methodology employed by apostate Protestantism and rejected William Miller’s identification of the seven times of Leviticus twenty-six. The subject of ‘returning’ was represented by the rebels in Numbers fourteen, when they determined to select a captain and return to Egypt.
Tojeheja “pe añembotavy ha ñemombe’u japu ra’y tojererohory peteĩ tupãópe oguerekóvape hague tuicha tesape, tuicha prueba, ha upe tupao omombo vaerã pe marandu Ñandejára omondova’ekue, ha omog̃uahẽ vaerã umi ñe’ẽje’e ndaikatúiva oñemoĩ porã hag̃ua, ha umi ñemoĩmby japu ha teoría japu.” Áño 1863-pe, adventísmo millerita ‘ojevy’ pe metodología ndaikatúi hag̃uáicha ha japu rehe ojeporúva protestantísmo apóstata rupive, ha omboyke William Miller remimoĩmby umi siete tiempos rehegua Levítico mokõipa poteĩme. Pe tema ‘jevy rehegua’ ojehechauka umi opu’ãvape Números catorce-pe, upérõ ha’ekuéra odesidívo poravóvo peteĩ capitán ha ojevy hag̃ua Egíptope.
And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:4.
Ha’e kuéra he’i ojuehe: “Ñamoĩ peteĩ mburuvicha, ha jajevy Egíptope.” Números 14:4.
The subject of “returning” to apostate Protestantism was also represented by Jeremiah, when in chapter fifteen, he was told that the fallen Protestants could return to him, but he was not to “return” unto them.
Pe “jevy jey” Protestantismo apóstata-pe avei ojehechauka Jeremías rupive, araka’e capítulo quince-pe, he’íva chupe umi protestánte ho’áva ikatuha ojevýta hendápe, ha’e katu ndojevýiva’erã “hendápekuéra”.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. Jeremiah 15:17–20.
Ndapytaikuri umi ñembohoryhára aty apytépe, ni ndavy’ái; cheaño aguapy nde po rupi, rehenói rupi: nde chemyenyhẽ pochy reheve. Mba’ére piko che mba’asy opyta tapiaite, ha che jaga ndojekuerái, ndoipotái hag̃ua okuera? Néiko reiko cheve peteĩ ijapu hag̃uáicha, ha y hag̃ua opa hag̃uáicha? Upévare péicha he’i Ñandejára: Rejevýramo, arovy’áta jey ndéve, ha repytáta che renondépe; ha remboykéramo pe hepykue porãva pe vai apytégui, reiko va’erã che juru hag̃uáicha: tojevy hikuái ndéve; ha nde ani rejevýi hendapekuéra. Ha ajapóta ndehegui ko tetãme guarã peteĩ murálla kóvre oñembotýva mbarete; ha oñorairõta nendive, ha katu ndoipu’akamo’ãi nde rehe: che aime nendive rosalva hag̃ua ha roipe’a hag̃ua, he’i Ñandejára. Jeremías 15:17–20.
Perhaps the clearest prophetic illustration of the principle of not returning to apostate Protestantism is found in the story of the disobedient prophet, who delivered a message of rebuke to Jeroboam, the northern ten tribe’s first king.
Ikatu hag̃uáicha pe ta’anga profética hesakãvéva pe principio rehegua, ani hag̃ua ojevy pe Protestantísmo apóstata-pe, ojejuhu pe marandu’i proféta naiñe’ẽrendúivape, oguerahava’ekuépe peteĩ marandu ñembojovake rehegua Jeroboámpe, pe mburuvicha guasu peteĩha umi diez tríbu yvategua rehegua.
And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:7–10.
Ha pe rréi he'i pe kuimba'e Tupãgua-pe: “Eju che rógape chendive, ha embo'ypy'a jevy nde rete, ha ame'ẽta ndéve peteĩ jehepyme'ẽ.” Ha pe kuimba'e Tupãgua he'i pe rréi-pe: “Reime'ẽramo chéve nde róga mbyte peve, ndahaamo'ãi nendive, ha nda'úi mo'ãi mbuja, ni nd'úi mo'ãi y ko tenda-pe; Tupã Ñe'ẽ rupive niko upéicha oje'e chéve, he'ívo: Ani re'u mbuja, ani re'u y, ha ani reju jey pe tape rehe reju hague.” Upévare oho ambue tape rupi, ha ndajajéi pe tape rehe ou hague Betel-pe. 1 Reyes 13:7–10.
The disobedient prophet had been told of God not to return the way he came. Millerite Adventism had come out of Protestantism represented by Sardis, and they were not to return. Though the disobedient prophet knew full well not to return the way he came, a false prophet of Jeroboam’s kingdom, told him that God had said that the disobedient prophet should return to the false prophet’s home and eat with him. In spite of God’s direction, he did that very thing. Once he had begun to eat the false prophet’s food, the Bible plainly states the prophet of Samaria had lied.
Pe proféta naiñeʼẽrendúiva oñemombeʼu vaʼekue Tupãgui ani hag̃ua ojevy tape ou hague rupi. Adventísmo Millerita osẽ vaʼekue protestantísmogui, ojehechaukáva Sardis reheve, ha ndahaʼéi vaʼerã ojevy. Jepe pe proféta naiñeʼẽrendúiva oikuaa porãramo jepe ndojevyi vaʼerãha tape ou hague rupi, peteĩ proféta japu Jeroboam rréinogua heʼi chupe Tupã heʼi hague pe proféta naiñeʼẽrendúiva ojevy vaʼerãha pe proféta japúga rógape ha hoʼu hendive. Tupã rembiapoukapy reheve jepe, haʼe ojapo upeichaite. Oñepyrũ rire hoʼu pe proféta japúva rembiʼu, la Biblia hesakã porã heʼívo pe proféta Samariagua ijapu hague.
Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. 1 Kings 13:11–19.
Ha upérõ guare proféta oguapy Betel-pe; ha itaʼýra-kuéra ou omombeʼu chupe opa mbaʼe pe kuimbaʼe Tupã rehegua ojapovaʼekue upe ára Betel-pe; umi ñeʼẽ heʼivaʼekue mburuvichápe, umíva avei omombeʼu hikuái itúvape. Ha itúva heʼi chupekuéra: Mbaʼe tape rupi piko oho raʼe? Taʼýra-kuéra niko ohecha vaʼekue mbaʼe tape rupi pe kuimbaʼe Tupã rehegua oho, upe ou vaʼekue Judágui. Ha heʼi itaʼýra-kuérape: Peikuavãna chéve pe mburika. Upévare haʼekuéra oikuavã chupe pe mburika; ha haʼe oho hiʼári, ha osegui pe kuimbaʼe Tupã reheguápe, ha ojuhu chupe oguapy hag̃uã peteĩ yvyra guýpe; ha heʼi chupe: Ndépa hína pe kuimbaʼe Tupã rehegua reju vaʼekue Judágui? Haʼe heʼi: Che hína. Upémarõ heʼi chupe: Eju chendive che rógape, ha eʼu mbujape. Ha haʼe heʼi: Ndaikatúi aju jeývo nendive, ni aikévo nendive; ni ndakarumoʼãi mbujape, ni ndʼuʼumoʼãi y, nendive ko tenda-pe; péicha niko oñeñeʼẽ kuri chéve Ñandejára ñeʼẽ rupive: Ani reʼu mbujape, ani reʼu y, ha ani rejevývo pe tape reju hague rupi. Haʼe heʼi chupe: Che avei proféta, ndéicha; ha peteĩ ánhel oñeʼẽ kuri chéve Ñandejára ñeʼẽ rupive, heʼívo: Eru jeýna chupe nendive nde rógape, hag̃ua hag̃ua oʼu mbujape ha toyʼu y. Péro ijapu chupe. Upévare haʼe ojevy hendive, ha hoʼu mbujape hógape, ha hoyʼu y. 1 Reyes 13:11–19.
The disobedient prophet ate and drank with the lying prophet of Samaria, meaning he accepted the message of an apostate prophet, and rejected the message of the Lord. The message he had faithfully delivered the same day. He knew full well he was not to return, but he did it anyway. Sister White informs us that if 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.” In Millerite history the first angel had lightened the earth with its glory. In 1840, the first angel’s message was carried to every mission station in the world.
Marandeko vaiʼỹva karai oñekaru ha hoyʼu marandeko japu rehegua Samariagua ndive, upéva he’ise omoneĩ hague peteĩ marandeko apostata marandu, ha omboyke Ñandejára marandu. Pe marandu haʼe pyʼaguapýpe ogueraha vaʼekue upe áraite. Haʼe oikuaa porãiterei ndaikatuiha ojevy, upéicharõ jepe ojapo upéva. Hermana White omombeʼu ñandéve, pe “taʼýra ñembotavy ha testígo japu rehegua ojeheja hag̃ua peteĩ tupão oguerekóva kuri heta tesape, heta prueba, ha upe tupão omombo vaʼerã pe marandu Ñandejára omondo vaʼekue.” Millerita rembiasakuépe pe ánhel peteĩha omyesakã yvy iñemimbipa reheve. Ary 1840-pe, pe ánhel peteĩha marandu ogueraha akue opaite tenda misionera ko yvy ape ári.
“The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.
“Marandu Ñandejára pya’e ou hag̃uã ore yvy arapýpe ipoder ha ijerovia guasu reheve ha’e añetegua, ha ary 1840-pe heta ñe’ẽ ojepu’ã oñemoherakuã hag̃ua.” Manuscript Releases, volúmen 9, 134.
Shortly thereafter, Millerite Adventism returned to “the lie” of apostate Protestantism’s methodology, and discarded “the message of the Lord” which God had sent through William Miller. They discarded the message of Moses as presented by Elijah, and the “lie” received at the beginning in Millerite history, represents the “lie” that is believed at the end; the “lie” which brings strong delusion upon Laodicean Adventism.
Upéi riremi, Adventísmo Milleríta ojevy jey “japu” rehe, protestantísmo apóstata rembiapokue rape rehe, ha omboyke “Ñandejára marandu” Tupã omondo vaekue William Miller rupive. Ombohovaipa Moisés marandu, Elías ohechauka haguéicha, ha pe “japu” oñemoneĩva’ekue iñepyrũme tembiasakue Milleríta-pe, upéva hína pe “japu” ojeroviáva ipahápe; pe “japu” oguerúva ñembotavy mbarete Adventísmo Laodicea ári.
And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:10–12.
Ha opaichagua hag̃uáicha opaichagua tekojoja’ỹ mbotavýpe umi oñehundi hag̃uávape; ndoguerohorýigui hikuái pe añeteguáre mborayhu, ikatu hag̃uáicha oñesalva. Ha upévare Tupã omondóta chupekuéra peteĩ jejavy mbarete, oguerovia hag̃uáicha peteĩ japu; ikatu hag̃uáicha opavave oñekondenáta umi ndogueroviái vaʼekue pe añetegua, ha ovyʼa vaʼekue tekojojaʼỹme. 2 Tesalonicenses 2:10–12.
We are attempting to demonstrate the role of Elijah as a symbol in connection with the parallel histories of the horn of Protestantism and the horn of Republicanism during the period that the sixth kingdom of Bible prophecy reigns. The difficulty in bringing all the issues of 1863 together prophetically, at least for me, is the various interrelated lines that border on the concept of “circuitous logic”. A straight forward logic is always the best approach, but identifying divine truths and the relationships of those truths to each other is a difficult work, for they are found in the Bible “here a little and there a little.”
Roñeha’ãma hína jahechauka Elías rembiapo peteĩ símbolo-ramo, ojoajúva tembiasakue paralela protestantismo hatĩ ha republicanismo hatĩ rehegua ndive, upe ára pukukue oñorairõ aja pe sexto reino profecía bíblica pegua. Pe hasyvéva, cheve g̃uarã jepe, jaikuatiajo hag̃ua proféticamente opa umi mba’e ojejapóva 1863-pe, ha’e umi heta línea ojoajúva ojuehe, ikatúva oguahẽ pe “lógica circuitous” rehegua apytu’ũme. Peteĩ lógica derecho ha hesakãva ha’e meme tapere iporãvéva tapiaite, ha katu pe tembiapo jaikuaa hag̃ua añetegua divina-kuéra ha mba’éichapa umi añetegua ojoaju ojuehe, hasy; pórke ojejuhu hikuái la Bíblia-pe “ko’ápe michĩmi ha pépe michĩmi.”
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little. Isaiah 28:9, 10.
Mávapepa ohekombo’éta arandu? ha mávapepa oikuaaukáta mbo’epy? Umi kambygui oñemokõi vaʼekuépe, ha umi ñuãgui oñemboguejy vaʼekuépe. Mbo’epy niko va’erã mbo’epy ári, mbo’epy ári mbo’epy; línea ári línea, línea ári línea; ko’ápe michĩmi, ha upépe michĩmi. Isaías 28:9, 10.
It is also a difficult work when your target audience consists of those that are familiar with the primary truths you are addressing, but others are new to it all. Virtually all the truths I intend to give an overview of in this article, can be found in Habakkuk’s Tables. For fear of sounding as if I am using ‘circuitous logic’, I am going to tell you where we are going, in advance of actually going there.
Ha’e avei tembiapo hasýva nehenduharakuéra apytépe oĩrami umi oikuaaporãmava umi añetegua tenondegua reñe’ẽ hag̃uáicha, ha ambuekuéra katu pyahu gueteri opa ko’ã mba’épe. Haimete opaite umi añetegua amyesakãse hag̃uáicha peteĩ jehechapyre ko artíkulope, ikatu ojejuhu Habacuc Táva-kuérape. Ani hag̃ua añehenói che lógica ojere jere hag̃uáicha, ha’éta peẽme moõpa jahátava, peteĩhaite voi, upepe ñaguahẽ mboyve.
In 1863, Laodicean Millerite Adventism set up an image of jealousy. The image of jealousy represents the first of Laodicean Adventism’s four generations.
Ary 1863-pe, Adventísmo Milleríta Laodiceagua omopuʼã peteĩ taʼãnga akãrasy rehegua. Pe taʼãnga akãrasy rehegua ohechauka pe primera umi irundy generación Adventísmo Laodiceagua rehegua.
Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:5.
Upéi he’i chéve: Yvypóra ra’y, ehupi ko’ág̃a nde resa pe tape gotyo yvate gotyo. Upémarõ ahupi che resa pe tape gotyo yvate gotyo, ha péina, yvate gotyo, pe altar rokẽme oikehápe, oĩ pe ta’anga celosía rehegua. Ezequiel 8:5.
The four generations of the Seventh-day Adventist church are represented in various passages of Scripture, but I employ Ezekiel eight as the primary point of reference. The reason for this is that chapter eight leads into chapter nine. In Ezekiel nine, the sealing of the one hundred and forty-four thousand is illustrated, and in Testimonies, volume five, Sister White clearly identifies this fact. In Sister White’s comments she clearly addresses two classes of worshippers in Jerusalem when the sealing takes place. Ezekiel does the same thing, and the class that does not receive the seal are represented in chapter eight.
Pe iglesia Adventista del Séptimo Día remiandu irundy generación-kuéra ojehechauka opaichagua Escritura marangatu pehẽnguépe, ha katu che aipuru Ezequiel kapítulo ocho pe punto principal de referencia ramo. Péva ajapo hag̃ua, kapítulo ocho ogueraha kapítulo nueve-pe. Ezequiel nueve-pe, pe sellamiento umi cien cuarenta y cuatro mil rehegua ojehechauka ta’ãnga rupive, ha Testimonies, volumen cinco-pe, hermana White omyesakã porã ko mba’e. Hermana White ñe’ẽme’ẽme ombohovái porã mokõi aty oporomomba’éva Jerusalén-pe pe sellamiento oikóvo jave. Ezequiel ojapo avei upéicha, ha pe aty ndojapói hag̃ua pe sello, ojehechauka kapítulo ocho-pe.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“Umi noñembyasýiva hag̃ua ijehegui kuéra ykepegua oñemboguejy haguére espiritualmente, ha ndojahe’óiva ambuekuéra angaipa rehe, opytáta Tupã sélorẽ. Ñandejára omondo hembiguái kuérape, umi kuimba’e oguerekóva ipópe tembiporu ojukapáva: ‘Tapeho hapykuéri pe táva rupi, ha pejapi: ani pene resa poriahuvereko, ha ani peiporiahuvereko: pejukaite tuja ha mitãrusu, kuñataĩnguéra, mitã michĩva ha kuñanguéra: ha ani peñemboja avavére oĩháme pe techaukaha; ha peñepyrũ Che santuario guive. Upérõ oñepyrũ hikuái umi kuimba’e tuja-kuéra rehe oĩva’ekue óga renondépe.’
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
“Ko’ápe jahecha pe tupao — Ñandejára renda marangatu — ha’e hague pe tenondegua oñandu hag̃ua Tupã poxy ñembyaju. Umi kuimba’e yma guaréva, umi Tupã ome’ẽ va’ekue chupekuéra tuicháva tesape ha oñemoĩ va’ekue tavayguakuéra mba’e oikovéva espiritu rehegua ñangarekorã, oheja rei ijerovia oñeme’ẽ va’ekue chupekuéra. Ha’ekuéra oguerovia pe ñemoĩha ndaikotevẽiha jahecha milagrokuéra térã pe jehechauka hechapyrãva Tupã pokatu rehegua yma guaréreicha. Ára kuéra iñambue. Ko’ã ñe’ẽ omombarete ijapyte’ỹrejerovia, ha he’i hikuái: Ñandejára ndojapomo’ãi iporãva, ni ndojapomo’ãi ivaíva. Ha’e hetaiterei poriahuverekóva oho hag̃ua ojehechaukávo ihẽnte tavayguakuérape huísio rupive. Péicha “Py’aguapy ha tekove jerovia” ha’e pe sapukái osẽva umi kuimba’égui araka’eve nomopu’ãmo’ãvéimava ijuru trompétaicha ohechauka hag̃ua Tupã tavayguakuérape hembiapo vai kuéra ha Jacob rógape ipekádo kuéra. Ko’ã jagua kirirĩ, ndosapukáiva, ha’e umi oñanduva Tupã oñembopochýva ñembyajupy hekopete. Kuimba’e, kuñataĩ, ha mitã’i kuéra opa oñehundi oñondivepa.” Testimonios, volúmen 5, 211.
Chapter eight is describing those in Jerusalem–“the church” that in the fourth of the four generations–represented as bowing down to the sun.
Pe kapítulo ocho omombe’u umi oĩva Jerusalén-pe — “tupao” — pe irundyha umi irundy ñemoñare apytéguipe, oñerrepresentáva kuarahýre oñesũ hag̃uáicha.
And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.
Ha’e che reru chéve pe róga ryepýpe Ñandejára rógape, ha, péina, Ñandejára tupão rokẽme, okẽmbyte ha altar mbytépe, oĩ vaʼekue peteĩ kuimbaʼe aty, amo mokõi pa po, ijatukupe kuéra oĩ Ñandejára tupão gotyo, ha hova kuéra kuarahyresẽ gotyo; ha omombaʼeguasu hikuái kuarahýpe, kuarahyresẽ gotyo. Upéi heʼi chéve: Rehechápa kóva, yvypóra raʼy? Ndapepa mbaʼe michĩva Judá róga peguarã ojapo hag̃ua umi hag̃uagua vaiete ojapóva koʼápe? haʼe kuéra omyenyhẽgui pe yvy mbaretépe, ha ou jey chembopochy hag̃ua; ha, péina, omoĩ hikuái pe hakã ijurúre. Upévare che avei ajapóta hendivekuéra pochy reheve: che resa ndoporoheja moʼãi, ha ndarekomoʼãi poriahuvereko: ha oñeʼẽramo jepe che apysápe ñeʼẽ hatãme, upéicharõ jepe ndahechamoʼãi chupekuéra. Ezequiel 8:16–18.
Just as with the evil report of the ten spies, the twenty-five leaders of the rebellion that are worshipping the sun have “provoked” the Lord to anger. The Sunday law is the “day of provocation” which the prophets point forward to. Chapter nine describes those that receive the seal of God at the same point in time, for it is simply repeating and enlarging upon chapter eight.
Oikoháicha umi paipa ñaña oguerúva’ekue umi diez espía, umi mokõipa po (25) mburuvicha opu’ãva oadora hína kuarahýpe “ombochy” avei Ñandejárape. Pe léi domingo rehegua ha’e pe “ára ñembopochy” umi maranduha kuéra ohechaukáva tenonderãme. Pe kapítulo nueve omombe’u umi ohupytýva Ñandejára sello upe jave avei, ha’e rupi añónte ojerejey ha ombohetave mba’érepa pe kapítulo ocho.
“This sealing of the servants of God [Revelation seven] is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.
“Ko sellamiento Tupã rembiguái rehegua [Apocalipsis 7-pe] ha’e upechaete ojehechaukáva’ekue Ezequiel-pe visión-pe.” Testimonios para los Ministros, 445.
In 1863, the first generation of Laodicean Adventism began its wandering through the wilderness. The prophetic history that identifies the image of jealousy in 1863, was the golden calf of Aaron. The prophetic characteristics of the golden calf are that it was an image of a beast, and it was gold. Gold is the symbol of Babylon, so Aaron’s golden calf was the image of the beast of Babylon. The image of the beast is only defined as the combination of church and state with the church in control of the relationship.
Áño 1863-pe, pe generación peteĩha Adventismo Laodicéagua oñepyrũ iviaje yvy ojeiko’ỹháre. Pe tembiasakue profético omombe’úva pe ta’anga py’aroha rehegua ary 1863-pe, ha’e va’ekue Aarón vaka ra’anga órogui. Umi mba’e rechaukaha profético pe vaka ra’anga órogui rehegua ha’e: peteĩ ta’anga mymbaguasu rehegua, ha óro. Pe óro ha’e Babilonia símbolo, upévare Aarón vaka ra’anga órogui ha’e pe mymbaguasu Babiloniagua ra’anga. Pe ta’anga mymbaguasu rehegua oñemyesakã añoite iglesia ha Estado joaju hag̃ua, ha pe iglesia oguereko hag̃ua pu’aka pe joaju rehe.
“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.
“Péro mba’épa pe ‘ta’ mymba ka’aguy pegua rehegua’? ha mba’éichapa ojejapóta? Pe ta ojapo pe mymba ka’aguy mokõi hakãva, ha ha’e peteĩ ta pe mymba ka’aguýpe guarã. Avei oñembohéra chupe mymba ka’aguy ra’anga. Upévare, jaikuaa hag̃ua mba’éichapa pe ta ha mba’éichapa ojejapóta, tekotevẽ jahecha porã pe mymba ka’aguy voi rekokuaa—pe papado.”
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.
“Pe iglesia yma guare oñembyai rire ojei hag̃ua pe evangelio isãsóva ha omoneĩ hag̃ua jepokuaa ha tembiaporã kuéra pagã, operde pe Espíritu ha Tupã pokatu; ha, ikatu hag̃uáicha oguereko ipópe tavayguakuéra akãrapu’ã, oheka pe mburuvicha reko yvypóra guigua pytyvõ. Upéva osẽ hag̃uagui pe papado, peteĩ iglesia oisãmbyhýva Estado pokatu ha oipurúva upéva omotenonde hag̃ua ijehupytyrã tee, ko’ýte ‘herejía’ ñembyasy hag̃ua. Ikatu hag̃uáicha Estados Unidos ojapo pe mymba ra’anga, pe pokatu religioso oisãmbyhy va’erã pe gobierno civil péichaite pe Estado autorida avei tojeipuru iglesia rupive omboguata hag̃ua ijehupytyrã tee.” The Great Controversy, 443.
The calf built by Aaron, was built when Moses was receiving the Ten Commandments. The second commandment forbids the worship of idols, and includes a partial description of God’s character, when it identifies God as a jealous God.
Pe vakaraʼi ojapóva Aarón oñemopuʼã vaʼekue Moisés ohupyty aja umi Diez Mandamiento. Pe mokõiha mandamiento ombotove taʼangamýi ñemombaʼe, ha oike ipype peteĩ ñemombeʼu saʼi Tupã rekóre, heʼívo Tupãha peteĩ Tupã imbaʼepóryva.
Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.
Ani rejapomo’ãi ndejehe guarã ta’ãnga oñekytĩpyre, ni mba’eve joguaha oĩva yvágape yvate, térã yvy ári yvýpe guýpe, térã ypekuévo yvýpe guýpe: ani reñesũ hag̃ua henondépekuéra, ni reservi chupekuéra; che niko Tupã nde Jára, Tupã akãhatãva, aha’ãva túvakuéra rembiapo vaikue ta’ýra kuéra ári, pe mbohapyha ha irundyha ñemoñare peve umi che rayhúvape’ỹ; ha ahechauka hag̃ua poriahuvereko hetaiterei umi che rayhúvape ha oñongatúva che mandamiento kuéra. Éxodo 20:4–6.
Aaron’s image of the golden calf, being an idol, represents an image of jealousy, for it produced the righteous indignation that compelled Moses to throw down and break the first two tables of the Ten Commandments. We intend to show that the counterfeit chart of 1863, was represented by Aaron’s golden calf. God’s jealousy was manifested towards Aaron’s golden calf, for the golden calf represented a false god. The calf was the counterfeit representation of God. Aaron proclaimed that it represented the gods that had delivered them from Egyptian bondage. The two tables which Moses broke in that very history, were a “transcript” of the true God’s character, the God that had actually brought them out of Egypt. The counterfeit chart produced in 1863, is an image of jealousy, for it broke the two tables of Habakkuk chapter two by removing the seven times of Moses’ oath.
Ta’ãngamýi Aarón rembiapopyré vaka ra’ãnga óroguigua, ha’évo ta’ãnga gua’u, ohechauka peteĩ ta’ãnga mborayhu asy rehegua, pórke omoheñói pe pochy joja omomýiva’ekue Moiséspe omombo ha omopẽ hag̃ua umi mokõi tabla peteĩha Léi Diez Mandamiento rehegua. Roipota jahechauka pe kuatia’atã japu ojejapova’ekue ary 1863-pe ojehechauka hague Aarón vaka óroguigua rupi. Tupã akãrasy ojehechauka Aarón vaka óroguia gotyo, pórke pe vaka óroguia ohechauka va’ekue peteĩ tupã japu. Pe vaka ha’e va’ekue ta’ãnga gua’u ojoguáva Tupãme. Aarón omoherakuã va’ekue ha’eha umi tupã oguenohẽ va’ekue chupekuéra Egipto poguýgui. Umi mokõi tabla Moisés omopẽ va’ekue upe tembiasakue mismo-pe, ha’e va’ekue peteĩ “transcripción” Tupã añetéva rekokatu rehegua, upe Tupã añetehápe oguenohẽ va’ekue chupekuéra Egiptogui. Pe kuatia’atã japu ojejapova’ekue ary 1863-pe ha’e peteĩ ta’ãnga mborayhu asy rehegua, pórke omopẽ Habacuc kapítulo mokõi rehegua umi mokõi tabla oipe’ávo umi siete tiempos Moisés ñe’ẽme’ẽgui.
“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, 75.
“Ahecha ha’e pe kuatia’aty 1843 pegua oñembohapehague Ñandejára po rupive, ha ndojehejaiva’erã ñemoambue; pe papapykuéra oĩhague Ha’e oipotaháicha; ha Ipo oĩhague hi’ári ha omokañyhẽhague peteĩ jejavy oĩva algunos papapýpe, upéicha avave ndaikatúi hag̃uáicha ohecha, pe Ipo ojeipe’a peve.” Early Writings, 74, 75.
Further Ellen White adds to the command not to altar the 1843 chart, with the qualifications of “except by inspiration.”
Ave Ellen White omoĩve pe tembiapoukapy 1843 guare ndojemoambuéi vaʼerãha rehe, ko mbaʼe ñemboyke reheve: “ndahaʼéiramo inspiración rupive.”
“I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.
“Ahecha ahaumi pe ta’angakué yma guare ojejapo hague Ñandejára poguýpe, ha ndovaléiha oñemoambue peteĩ iñakãrapu’ãmbyte jepe ndaha’éiramo ñehesape Espíritu rehegua rupive. Ahecha avei pe ta’angakuéra oĩhague Ñandejára oipotaháicha, ha ipo oĩ hague hi’ári ha omokañy peteĩ jejavy oĩva amoĩva ta’angakuéra apytépe, avave hag̃ua ndohechái pe ojepysópa peve ipo.” Spalding and Magan, 2.
James and Ellen White were living with Otis Nichol’s family, when Nichol’s prepared and produced the 1850 chart. The only thing that was “altered” with the 1850 chart, was that the year ‘1844’ was used to replace the year ‘1843,’ that had been represented upon the 1843 chart. The only thing “altered” was a correction of the “mistake” that God had held His hand over. The inspiration of the prophetess was in the very home where the 1843 chart was “altered” into the 1850 chart, and the seven times of Leviticus twenty-six remained enshrined upon that chart, as it had been on the 1843 chart.
Santiago ha Ellen White oiko kuri hína kuri Otis Nichol rogayguándi, Nichol-kuéra ombosako’i ha oguenohẽrõ guare pe kuatia’atã 1850 pegua. Pe añoite oñemoambue va’ekue pe kuatia’atã 1850 peguápe, ha’e kuri ojepuruha ary “1844” omyengovia hag̃ua ary “1843”, ojehechaukáva’ekue pe kuatia’atã 1843 peguápe. Pe añoite “oñemoambue” va’ekue ha’e kuri peteĩ ñemyatyrõ pe “jejavy” rehegua, Tupã ojokóva’ekue Ipo hese. Pe maranduhára kuña inspiración oĩkuri upe óga mismope, pe kuatia’atã 1843 pegua “oñemoambue” hague pe kuatia’atã 1850 peguápe, ha Leviticus mokõipa poteĩ ñe’ẽme’ẽ porundy pegua umi siete tiempo opyta oñembohory hag̃ua upe kuatia’atãme, oĩ haguéicha pe kuatia’atã 1843 peguápe.
The second commandment includes another piece of this prophetic puzzle, for it identifies that God counts the generations until He visits the iniquity that occurs. 1863, began the first of four generations of the Seventh-day Adventist church, for the Millerite movement ended at that point.
Pe mokõiha mandamiéntope oike ambue pehẽ ko marandu profétikape guare, péva ohechauka rupi Tupã omboja’oha umi generación peve oñembohovái hag̃ua upe mba’e vai oikóva. 1863-pe oñepyrũ pe peteĩha irundy generación apytégui pe iglesia Adventista del Séptimo Díape, pe movimiento Millerita opa hag̃ua upérõ.
The two tables of the Ten Commandments typify the two tables of Habakkuk, but they also typify the two wave loaves of Pentecost, which were the only offering in the sanctuary service that included sin. The manifestation of God’s power in the giving of the Ten Commandments, the manifestation of God’s power at the Pentecostal outpouring and the manifestation of God’s power in the history of the two charts of the Millerites, all typify the final manifestation of the outpouring of the Holy Spirit in the latter rain. The two wave loaves of Pentecost represent the one hundred and forty-four thousand who are lifted up as an ensign during the latter rain.
Mokõi tavla Léipe Diez Mandamiéntogui rehegua ohechaukarã mokõi tavla Habacuc rehegua, ha avei ohechaukarã mokõi mbujape oñemongu’éva Pentecostéspe, ha’éva pe ofrénda añoite pe tenda marangatúpe ojeguerekóva pype angaipa. Tupã pokatu jehechauka Léipe Diez Mandamiénto ñeme’ẽme, Tupã pokatu jehechauka pe ñehẽgui oñeñohẽ ramo Pentecostéspe, ha Tupã pokatu jehechauka umi mokõi kárta Millerita-kuéra rembiasakuepýpe, opavave ohechaukarã pe paha jehechauka Espíritu Santo ñeñohẽ rehegua ama pahápe. Mokõi mbujape oñemongu’éva Pentecostéspe ohechauka umi cien cuarenta y cuatro mil-pe, oñemopu’ãva peteĩ techaukaha ramo ama pahápe.
The Pentecostal wave loaves were to be prepared with “leaven”, which represents sin, but the leaven was destroyed by the process of baking.
Pentecostés pegua mbujape mokõi oñeñohẽ vaʼerã vaʼekue “levadúra” reheve, upéva ohechauka pe angaipa, ha katu pe levadúra oñehundi pe jykuéi rupive.
In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.
Upe aja oĩ aja, oñembyaty ramo peteĩ aty hetaitereíva, peichahágui ojopy hag̃ua ojuehe, ha’e oñepyrũ he’i iñembo’esyrakuérape tenonderãite: Peñeñangareko fariséokuéra rymbokuégui, ha’éva tekovekatupyry’ỹ. Lucas 12:1.
The wave loaves were a first fruit offering.
Umi mbujape ojepysóva ha’e peteĩ ofrénda yva tenondegua rehegua.
Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the Lord. Leviticus 23:17.
Peguerúta pene róga-gui mokõi mbujape oñemongu’éva, mokõi décima de efa reheve; ha’éta harína porãgui; oñembujapýta levadúra reheve; ha’e kuéra hína ñemono’õ ypykue Ñandejárape guarã. Levítico 23:17.
The one hundred and forty-four thousand are the first fruit offering in the last days.
Umi cien irundy ha irundy mil hína pe yva tenondegua oñekuave'ẽva ára pahápe.
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.
Ha ahecha, ha péina, peteĩ Ovecha Ra’y oĩva yvyty Sion ári, ha hendive cien cuarenta y cuatro mil, oguerekóva itúva réra ojehaíva ipykua kuéra ári. Ha ahendu peteĩ ñe’ẽ yvágagui, y heta guasúicha, ha arapú tuichaitévape ojoguáva; ha ahendu mbaraka mbopuha kuéra ñe’ẽ ombopúvo imbaraka kuéra. Ha opurahéi hikuái ku peteĩ purahéi pyahu ramo guáicha guapyha renondépe, umi irundy mymba renondépe ha karai guasu kuéra renondépe; ha avave ndaikatúi oikuaa upe purahéi, umi cien cuarenta y cuatro mil añónte, umi ojoguapyréva yvygui. Ko’ãva hína umi ndojehe’ái va’ekue kuñanguéra ndive; ha’égui kuéra vírhen. Ko’ãva hína umi oho Ovecha Ra’y rapykuéri mamove ohohápe. Ko’ãva ojoguapy va’ekue yvypóra apytégui, tenonderãite ramo Tupãme ha Ovecha Ra’ýpe guarã. Ha ijurúpe nojejuhúi va’ekue mba’eveichagua japúi; ha’ekuéra niko imarã’ỹva Tupã guapyha renondépe. Apocalipsis 14:1–5.
The class of worshippers in the last days who never die, represented by Elijah will have fully overcome sin, for the fire of purification that is brought upon them by the Messenger of the Covenant, thoroughly bakes out and removes the leaven, from the sons of Levi.
Pe aty guive adoradór-kuéra nomanomo’ãiva, ojehechaukáva Elías rehe, ipahápe oipy’aguapyite va’erã angaipa ári; pe tata mopotĩrã, Ñe’ẽmondohára Pacto-gua oguerúva hi’ári, oñembojy porãite ha omosẽmba pe fermento, Leví ra’ykuéra apytégui.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Péina, che amondóta che mbiguái, ha ha’e ombosako’íta tape che renondépe; ha Ñandejára, peẽ peheka va’ekue, oúta pya’e Itupãópe, upéva hína pe ñe’ẽrerahaha joaju rehegua, peẽ pende vy’a hese va’ekue: péina, ha’e oúta, he’i Ñandejára ipu’akapáva. Ha máva piko ikatu oipyhy hag̃ua ijaju ára? ha máva piko opu’ãta ojehechauka vove? mba’ére piko ha’e ojogua pe tata omopotĩva metál, ha pe jabón omopotĩva ao: Ha’e oguapýta peteĩ omopotĩva ha omongarai hag̃uáicha pláta; ha omopotĩta Leví ra’ykuérape, ha omboguétata chupekuéra óro ha plátaicha, ikatu hag̃uáicha ogueru Ñandejárape peteĩ mymbajuka tekojoja reheve. Upéi Judá ha Jerusalén mba’ejerure’ẽ oguerúva porãta Ñandejárape, yma guaréicha, ha ary ñepyrũmby guaréicha. Malaquías 3:1–4.
The offering that is “as the days of old” is the Pentecostal wave offering of two loaves. It was lifted up as an offering, identifying the two prophets that were slain in the streets, and who are then lifted up to heaven as an ensign, at the beginning of the Sunday law crisis.
Pe ofrénda oĩva “ára yma guaréicha” ha’e pe ofrénda oñemyengoviáva Pentecostéspe mokõi mbujape reheve. Upéva oñemboyvate ofréndarõ, ohechauka hag̃ua umi mokõi maranduhára oñejukáva tape rupi, ha upéi oñemboyvate yvágape peteĩ techaukahárarõ, pe apañuãi Léi Arapokõindygua oñepyrũvo.
When Aaron produced his golden calf, he pronounced that the calf was the gods that had brought them out of Egypt, and then proclaimed a feast to the Lord.
Arón ojapo ramo vaka ra'anga órogui, he'i pe vaka ra'anga ha'eha umi tupã oguenohẽva'ekue chupekuéra Egíptogui, ha upéi omoherakuã peteĩ arete Ñandejárape guarã.
And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord. Exodus 32:4, 5.
Haʼe oipyhy chupekuéra poguýgui, ha ombopypuku peteĩ tembiporu ñeikytĩme, ojapo rire chugui peteĩ vaka raʼy ñemonguʼepy; ha heʼi hikuái: Kóva hína nde kuéra ruʼãnguéra, Israel, oguenohẽ vaʼekue ndéve Egipto retãgui. Ha Aarón ohechávo upéva, omopuʼã peteĩ altar henondépe; ha Aarón ojapo peteĩ marandu hag̃ua, ha heʼi: Koʼẽrõta peteĩ arete Ñandejárape guarã. Éxodo 32:4, 5.
When the northern kingdom of Israel broke away from the southern kingdom of Judah, Jeroboam, the first king of Israel purposely introduced a counterfeit worship service in two cities, made the same pronouncement as Aaron, claiming his two golden calves were the gods that brought them out of Egypt, and ordained a counterfeit feast as had Aaron.
Pe rréino yvategua Israel ojepeʼa ramo guare rréino yvygotyogua Judágui, Jeroboam, Israel ruvicha guasu peteĩha, oikuaávo voi omoinge mokõi távape peteĩ ñemombaʼe guasu japúva; heʼi avei pe marandu peteĩchagua Aarón heʼivaʼekuéicha, oñembojávo imokõi vakaraʼy óroguáva haʼeha umi tupã oguenohẽvaʼekue chupekuéra Egíptogui; ha omoĩ avei peteĩ arete guasu japúva, Aarón ojapo haguéicha.
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
Ha Jeroboam he’i ipy’apýpe: Ko’ág̃a ningo pe rréino jevyta David róga peguápe. Ko tavayguakuéra ojupi ramo oikuave’ẽ hag̃ua mymbajuka Ñandejára rógape Jerusalénpe, upéicharõ ko tavayguakuéra py’a ojere jevýta ijára gotyo, hína Rehoboam Judá ruvicha guasu gotyo; ha che jukáta hikuái, ha ojevy jevýta Rehoboam Judá ruvicha guasu gotyo. Upémarõ mburuvicha guasu oñomongeta, ha ojapo mokõi vaka ra’y óroguigua, ha he’i chupekuéra: Hetaitereíma peẽme g̃uarã pejeupi Jerusalénpe; péina ápe ndejára kuéra, Israel, ne renuhẽva’ekue Egipto yvýgui. Ha peteĩva omoĩ Betelpe, ha ambuéva omoĩ Danpe. Ha ko mba’e oiko angaipa ramo; tavayguakuéra niko oho omomba’e hag̃ua peteĩva renondépe, peve Dan peve. Ha ojapo yvytykuéra ári tupaóicha óga, ha omoĩ pa’i ramo umi tetãygua imboriahuvéva apytégui, ndaha’éiva Leví ra’ykuéra. Ha Jeroboam omoĩ arete poapyha jasýpe, jasypakõime, pe arete oĩva Judápe joguaha, ha oikuave’ẽ altar ári. Péicha ojapo Betelpe, oikuave’ẽvo mymbajuka umi vaka ra’y ojapova’ekuépe; ha omoĩ Betelpe umi pa’i umi yvytykuéra ári guápe ojapova’ekue. Upéicha oikuave’ẽ altar ári, pe ha’e ojapova’ekue Betelpe, poapyha jasýpe, jasypakõime, hína pe jasýpe ha’e voi ipy’apýgui omoheñóiva’ekue; ha omoĩ arete Israel ra’ykuérape g̃uarã; ha oikuave’ẽ altar ári, ha ohapy insiénso. 1 Reyes 12:26–33.
Dan means judgment, and represents a state; Bethel means the house of God. With Aaron’s rebellion as with king Jeroboam’s the symbols identify the combination of church and state that ultimately takes place at the Sunday law in the United States.
Dan he’ise tekojoja, ha ohechauka peteĩ estado; Betel he’ise Tupã róga. Aarón opu’ã haguéicha ha mburuvicha guasu Jeroboam opu’ã haguéicha avei, umi símbolo ohechauka pe joaju tupao ha estado rehegua ipahápe oikóva pe léi domingo-pe Estados Unidos-pe.
The Sunday law occurs at the end of Adventism and in the beginning of Adventism, the movement, which had been identified as the Protestant horn in the summer of 1844, came together legally with the Republican horn. Thus, Aaron and Jeroboam’s rebellion represents both 1863, and the soon-coming Sunday law.
Pe léi dominical oiko Adventismo paha ha, Adventismo ñepyrũmbyme, pe movimiento, ojekuaáva’ekue vaka akã protestante ramo 1844 verano-pe, oñondivepa legalmente pe vaka akã Republicano ndive. Upévare, Aarón ha Jeroboam pu’aka’ẽ ojogueraha mokõivéva 1863, ha pe léi dominical oguahẽmbotávape.
The reason that the messenger of the covenant purifies the “sons of Levi” and not any other of the tribes, is because at the rebellion of Aaron’s golden calf, it was the Levites that stood with Moses. For their faithfulness, they were then made the tribe that represented the priesthood, an honor which had been previously designed to consist of the firstborn of each of the tribes. This is why Jeroboam made sure that his counterfeit priesthood was not of the sons of Levi, and instead made his priesthood “of the lowest of the people, which were not of the sons of Levi.”
Pe mbaʼérepa pe ñeʼẽmondoha pe pacto rehegua omopotĩ umi “Leví raʼykuérape” ha ndahaʼéi ambue ñemoñarekuéra apytégui, haʼe hína, Aarón vakaraʼy óro guigua ñepuʼã aja, umi levítakuéra oĩhague Moisés ndive. Ijeroviapyre rehe, upérõ oñemoĩ chupekuéra pe ñemoñare ohechaukáva saserdócio, peteĩ jehecharamo ojejapovaʼekue yma hag̃ua umi taʼýra ypykue peteĩteĩva umi ñemoñarekuéra apytégui. Upévare Jeroboam oñangareko porã vaʼekue hag̃ua ipaʼikuéra japu rehegua ani hag̃ua umi Leví raʼykuéra apytégua, ha upéva rangue omoĩ ipaʼikuéra “tetãygua ijyvateʼỹvévagui, ndahaʼéiva Leví raʼykuéra apytégua.”
The sons of Levi are those that are purified by fire as an ensign, or wave offering during the Sunday law crisis. The history of the Sunday law crisis in the last days, was typified by the crisis of 1863, when the newly identified Protestant horn became legally attached to the Republican horn. We have one more line of history to address before we begin to work through the passages we have just referenced.
Leví ra’ykuéra hína umi oñemopotĩva tata rupive peteĩ techaukaháramo, térã ofrénda oñemýivaramo, pe arapokõindy léi jejopy vai jave. Pe arapokõindy léi jejopy vai rembiasakue umi ára pahápe, ojehechauka va’ekue peteĩ ta’ãngamýiramo pe jejopy vai oikóva 1863-pe, upe jave pe Protestantekuéra ratĩ pyahu ojekuaaukáva oñembojoaju léi rupive pe Republicano ratĩ rehe. Jarekove gueteri peteĩ ambue rembiasakue ñemboja’o ñamyesakã hag̃ua ñañepyrũ mboyve ñamba’apo hag̃ua umi jehasa hag̃ua ñane’ẽma hague hese.
That line is the year 1856, and we will address that in our next article.
Upe línea ha’e ary 1856, ha upéva ñambohováita ñande artículo oúvape.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Cristo ouju ñande pa’i guasu ramo pe tenda imarangatuvévape, pe santuario ñemopotĩrã rehehápe, ojehechauka haguéicha Daniel 8:14-pe; pe Yvypóra Ra’y ou hag̃ua pe Ijapykatu Véva ykére, ojehechauka haguéicha Daniel 7:13-pe; ha Ñandejára ou hag̃ua Itémplope, Malaquías he’i vaʼekue ramo; umíva opaite ha’e peteĩ mba’e oikóva añónte jehechaukarã; ha kóva avei ojehechauka pe novío ou ramo ñemendápe, Cristo omombe’u haguéicha pe parábola umi diez virgen rehegua, Mateo 25-pe.” The Great Controversy, 426.