The lines of the reformatory movements are a key to understanding the “seven thunders” of Revelation ten. The “seven thunders” represent the history of the empowerment of the first angel’s message on August 11, 1840 until the Great Disappointment on October 22, 1844. Chapter ten provides three internal witnesses within the chapter to support this understanding.
Pe umiẽ reformatorio remimbo’e rehegua ha’e peteĩ clave oñentende hag̃ua Apocalipsis 10-pe “umi poapy árandu guasu”. “Umi poapy árandu guasu” ohechauka tembiasakue mba’éichapa oñemombarete raka’e pe marandu peteĩha ange rehegua, agosto 11, 1840 guive pe Jevy’ỹ Guasu peve, octubre 22, 1844-pe. Pe kapítulo 10 ome’ẽ mbohapy testígo hyepypegua ijehegui, oipytyvõ hag̃ua ko entendimiento.
“The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“Pe movimiento adventista ary 1840–44 ha’e va’ekue peteĩ jehechauka hechapyrãva Tupã pokatu rehegua; pe ánhel peteĩha marandu ogueraha va’ekue opaite tenda misionéro rehe ko yvy ape ári, ha oĩ va’ekue ambue tetãnguérape pe tuichavéva interés religioso ojehecha va’ekue oimeraẽ tetãme pe Reforma siglo dieciséis-gua guive; hákatu ko’ã mba’e ohasáta pe movimiento mbarete guasúpe oúva pe ñe’ẽmondo pahápe pe ánhel mbohapyha guive.” The Great Controversy, 611.
The first angel’s message was carried to the world from 1840 onward. Uriah Smith expresses the pioneer understanding, in agreement with Sister White. Smith recognizes the first angel arrived in 1798 and shows it was the first angel that came down in 1840. Smith and the pioneers had simply not noticed the distinction between the arrival of a message and its empowerment. Smith clearly states that when the angel of Revelation ten placed one foot on the sea and one on the earth it identified the message being carried to the world.
Pe ánhel peteĩha marandu ogueraha hag̃ua ko yvy ape ári guive ary 1840 rire. Uriah Smith omombe’u pe pioneer-kuéra ñemyesakã, ojoajúva Hermana White ndive. Smith ohechakuaa pe ánhel peteĩha oguahẽ hague ary 1798-pe ha ohechauka ha’e hague pe ánhel peteĩha oguejýva ary 1840-pe. Smith ha umi pioneer-kuéra ndohechakuaái kuri pe iñambueha apytépe peteĩ marandu oguahẽ hag̃ua ha pe imbaretekuéra oñeme’ẽ hag̃ua. Smith he’i porã porã, pe ánhel Apocalipsis mokõipa gua omoĩrõ guare peteĩ ipy para ári ha ambue yvy ári, upéva ohechauka hague pe marandu ojegueraháva ko yvy ape ári.
“In 1798, therefore, the restriction against proclaiming the day of Christ at hand ceased; in 1798, the time of the end commenced, and the seal was taken from the little book. Since that period, therefore, the angel of Revelation 14 has gone forth proclaiming the hour of God’s judgment come; and it is since that time, too, that the angel of chapter 10 has taken his stand on sea and land, and sworn that time shall be no more. Of their identity there can be no question; and all the arguments which go to locate the one, are equally effective in the case of the other. We need not enter into any argument here to show that the present generation is witnessing the fulfillment of these two prophecies. In the preaching of the advent, more especially from 1840 to 1844, began their full and circumstantial accomplishment. The position of this angel, one foot upon the sea and the other on the land, denotes the wide extent of his proclamation by sea and by land. Had this message been designed for only one country, it would have been sufficient for the angel to take his position on the land only. But he has one foot upon the sea, from which we may infer that his message would cross the ocean, and extend to the various nations and divisions of the globe; and this inference is strengthened by the fact that the Advent proclamation, above referred to, did go to every missionary station in the world. More on this under chapter 14.” Uriah Smith, Thoughts on Daniel and the Revelation, 521.
“Upévare, ary, ary 1798-pe opa pe jejoko oĩ vaʼekue anítei hag̃ua oñemombeʼu Cristo ára hiʼaguĩha; 1798-pe oñepyrũ ára paha, ha ojeipeʼa pe sello pe lívro michĩvagui. Upéva guive, upévare, pe ánhel Apocalipsis 14-gua osẽ omombeʼu hag̃ua Ñandejára juicio aravo oguahẽma hague; ha upéicha avei upe guive pe ánhel kapítulo 10-gua oñemboʼy y ári ha yvy ári, ha oñeʼẽ jehérõ reheve ndaiporimoʼãveha tiempo. Iñemoĩ peteĩchagua hag̃ua ndaikatúi oĩ porandu; ha opa umi argumento oservíva oñemoĩ hag̃ua peteĩme, upéicha avei ipyahúva ambuévape g̃uarã. Natekotevẽi jaike koʼápe mbaʼeveichagua argumento-pe jahechauka hag̃ua ko generación koʼag̃agua ohechaha koʼã mokõi profesía ñembyahýi. Pe advento ñemombeʼúpe, koʼýte 1840 guive 1844 peve, oñepyrũ iñemoañete ha hekopete opa mbaʼe reheve. Ko ánhel ñemoĩ, peteĩ ipy y ári ha ambue yvy ári, ohechauka iñemombeʼu tuichakue y rupi ha yvy rupi. Ko mensaje ojejapórire peteĩ tetã añoite rehe g̃uarã, ikatúne vaʼerãmoʼã pe ánhel oñemoĩ yvy ári añoite. Péro haʼe oguereko peteĩ ipy y ári, upévare ikatu ñambohovái iñemombeʼu ohasataha pe océano ha og̃uahẽta opa tetã ha umi división iñambuéva ko yvy ape ári; ha ko ñemoĩmbyre oñemombareteve pe Advento ñemombeʼu, ymave oñeñeʼẽ haguéicha, og̃uahẽ hague opa estación misionera ko yvy ape ári. Hetave ko mbaʼe rehe kapítulo 14 guýpe.” Uriah Smith, Thoughts on Daniel and the Revelation, 521.
Therefore, verse one of chapter ten is identifying August 11, 1840, for at that time the predicted end of the Ottoman supremacy ceased in agreement with the prediction in Revelation nine. Sister White states:
Upévare, pe versíkulo peteĩva kapítulo diez-pe ohechauka agosto 11, 1840, upe jave opa haguére pe supremasía otomana oñe’ẽháicha pe profecía he’ihápe Apocalipsis nueve-pe. Hermana White he’i:
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“Áño 1840-pe ambue cumplimiento profético hechapyrãite omokyre’ỹ ipyahúva heta tapichápe. Mokõi áño mboyve, Josiah Litch, peteĩva umi ministro tenondegua omyasãiva pe segundo advenimiento, omoherakuã peteĩ exposición Apocalipsis 9 rehegua, opredesíva pe Imperio Otomano ho’ataha. He’ikuaa hag̃uáicha, ko mbarete oñembyaíta... “11 jasypoapy 1840-pe, araka’e pe poder otomano Constantinopla-pe ikatu oñeha’arõ oñembyai hag̃ua. Ha kóva, che aguerovia, ojehechataha añetehápe péicha.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Pe aravoitépe ojehechaukáva, Turquía, umi hembiguái rupi, omoneĩ umi tetã joaju Europa-guápe oñangareko hag̃ua hese, ha upéicha omoĩ ijehe umi tetã cristiana poguýpe. Ko mba’e oikóva ombohovái hendaitépe pe profecía. Ojekuaávo upéva, hetaiterei tapicha oguerovia Miller ha iñirũnguéra omopyenda hague añetete hag̃ua umi principio profético remyesakãme oiporúva, ha peteĩ py’a guasu hechapyrãva oñeme’ẽ pe jeju hag̃uáicha movimiento-pe. Kuimba’e arandu ha mba’eporãme ijyvatevéva ojoaju Miller ndive, mokõivéva opredika ha opublikávo hemiandu, ha 1840 guive 1844 peve tembiapo pya’e oñemyasãi.” The Great Controversy, 334, 335.
Verse one of chapter ten is 1840 and in verse ten we see John bitterly disappointed on October 22, 1844. John represented those that took the message of the little book to the world, only to suffer the bitter disappointment on October 22, 1844. Verse one to verse ten represents the history of 1840 to 1844. That is one internal witness within chapter ten.
Pe versíkulo peteĩha kapítulo diez-pegua ha’e 1840, ha pe versíkulo diez-pe jahecha Juan-pe oñembyasy asýva 22 de octubre 1844-pe. Juan ohechauka umi ogueraha vaʼekuépe pe marandu pe lívro michĩgui ko múndope, ha upéi oñandu hag̃ua pe ñembyasy ro’y asýva 22 de octubre 1844-pe. Pe versíkulo peteĩ guive pe versíkulo diez peve ohechauka tembiasakue 1840 guive 1844 peve. Upéva hína peteĩ testígo hyepypegua kapítulo diez ryepýpe.
The other witness is John who eats the little book and it is sweet in his mouth, representing his acceptance of the message of August 11, 1840 and then it turned bitter in his stomach at the Great Disappointment of October 22, 1844.
Ambue testígo ha’e Juan, ho’úva pe lívro michĩva, ha iporã he’ẽva ijurúpe; upéva orrepresenta iñemboguata pe marandu 11 de agosto de 1840-pegua rehe, ha upéi oiko chyryry ipy’apýpe pe Tuicha Ñembotavy 22 de octubre de 1844-pe.
And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:10.
Ha che ajapyhy pe kuatia’i pe ánhel po-gui, ha’u hag̃ua; ha che jurúpe he’ẽ eícha; ha ha’upyrépe, che rye oiko ro’ỹ. Apocalipsis 10:10.
Verse ten represents the very history of 1840 to 1844 in one verse. That is the second internal witness within the chapter that the “seven thunders” represent that history. Sister White has already identified that the “seven thunders” represent a delineation of events that transpired under the first and second angel’s messages. The second angel’s message ended at the great disappointment, so the “seven thunders” represent the very same history. Three internal witnesses to support the truth that the history of August 11, 1840 through the Great Disappointment on October 22, 1844 is the prophetic history that is being emphasized in Revelation chapter ten.
Pe versíkulo diez ohechauka pe tembiasakue tee 1840 guive 1844 peve peteĩ versíkulo-pe. Péva hína mokõiha testígo hyepypegua ko kapítulo ryepýpe ohechaukáva “siete trueno” ohechauka hague upe tembiasakue. Hermana White ma voi omombe’u porãma “siete trueno” orepresenta hague peteĩ ñemohesakã guasu umi mba’e oikova’ekue peteĩha ha mokõiha ánhel marandu guýpe. Pe mokõiha ánhel marandu opa kuri pe ñembyasy guasúpe, upévare “siete trueno” orepresenta upe tembiasakueete voi. Mbohapy testígo hyepypegua omombaretéva pe añetegua, pe tembiasakue 11 jasypoapy 1840 guive pe Ñembyasy Guasu 22 jasypa 1844 peveha pe tembiasakue profetika oñemomba’eguasúva Apocalipsis kapítulo diez-pe.
Then in the last verse, in agreement with the truth connected with the “seven thunders” a command is given for the presentation of the message and that the very history must be repeated.
Upéi, pe versíkulo pahápe, “siete truénos” rehegua añetegua ndive oñemoĩ peteĩ tembiapoukapy oñepresenta hag̃ua pe marandu ha pe historia voi ojejapo jey vaʼerãha.
And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:11.
Ha he'i chéve: Reñemoñe'ẽva'erã jey heta tavayguakuéra, tetãnguéra, ñe'ẽnguéra ha mburuvichakuéra renondépe. Apocalipsis 10:11.
The seven thunders are identifying that the beginning of Adventism, beginning when the message that was unsealed at the “time of the end” was empowered would illustrate the end of Adventism when the message that was unsealed in 1989 would be empowered by the descent, not of the angel of Revelation ten, but by the descending angel of Revelation eighteen. The angel of Revelation eighteen descended on September 11, 2001 and we are now approaching the conclusion of the historical repetition of 1840 to 1844.
Pe siete trueno ohechauka hína pe oñepyrũha Adventismo, ha oñepyrũvo pe marandu ojeipe’áva’ekue “paha ára”pe oñemombarete jave, ohechaukáta Adventismo paha, pe marandu ojeipe’áva’ekue ary 1989-pe oñemombaretétahápe pe oguejy rupi, ndaha’éi Apocalipsis 10 pegua ánhel rupive, síno pe ánhel oguejýva Apocalipsis 18-pe rupive. Pe ánhel Apocalipsis 18 pegua oguejy va’ekue septiembre 11, 2001-pe ha ko’ág̃a ñande jahupytymbotaitéma pe jehupytyjey histórico 1840 guive 1844 peve paha.
These observations of chapter ten have been in the public domain for years. What was never recognized until recently is that with that sacred history is another sacred history that is embedded within. The history will only be recognized by those who accept the Alpha and Omega principle that identifies the end of a thing with the beginning of a thing. The embedded history within the sacred history begins with a disappointment and ends with the Great Disappointment. The history of 1843 to 1844 is a special line of history within but distinct from the history of 1840 to 1844. Sister White and Christ both address this line of history.
Koʼã ñeñangareko kapítulo diez rehegua oĩma áraeta pukukue pe dominio público-pe. Pe noñemoakãrapuʼãiva rakaʼe koʼág̃a peve haʼe hague, upe tembiasakue marangatu ndive oĩha ambue tembiasakue marangatu ipype oñemoingevaʼekue. Ko tembiasakue ojekuaa hag̃uáicha umi omoneĩva añónte pe principio Alfa ha Omega ombojekuaáva mbaʼe paha peteĩ mbaʼére oñembojoajuha iñepyrũ rehe. Pe tembiasakue oñemoingéva tembiasakue marangatu ryepýpe oñepyrũ peteĩ ñembyasy reheve ha opa pe Gran Desilusión-pe. Pe tembiasakue 1843 guive 1844 peve haʼe peteĩ línea especial tembiasakue rehegua oĩva hyepýpe, ha katu iñambuéva pe tembiasakue 1840 guive 1844 peve-gui. Sister White ha Cristo mokõivéva oñeʼẽ ko línea tembiasakue rehe.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Mayma ñe’ẽmondo oñeme’ẽva’ekue 1840–1844 guive oñembopy’a guasuva’erã ko’ág̃a, oĩgui heta tapicha okañyva’ekue ijehegui. Umi ñe’ẽmondo ohova’erã opaite tupãópekuéra.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matt. 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Cristo he’i: ‘Ojehovasáva pene resa, ohechágui; ha pene apysa, ohendúgui. Añetehápe ha’e peẽme heta maranduhára ha kuimba’e hekojojáva ohechaseterei hague umi mba’e peẽ pehecháva, ha ndohechái; ha ohendusete hague umi mba’e peẽ pehendúva, ha nohendúi’ [Matt. 13:16, 17]. Ojehovasáva umi resa ohecháva’ekue umi mba’e ojehecháva’ekue 1843 ha 1844-pe.”
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Pe marandu oñeme’ẽma. Ha ndaipóri vaʼerã ñembotavy jejapo jey hag̃ua pe marandu, pórke pe ára rechaukaha-kuéra oñekumplíma ohóvo; pe tembiapo paha ojejapopa vaʼerã. Peteĩ tembiapo tuicha oñemboguata vaʼerã sapyʼaitépe. Pyaʼeite Ñandejára omanda hag̃uáicha oñemeʼẽta peteĩ marandu okakuaáva hag̃ua hatã osapukái peve. Upéi Daniel opuʼãta ilótepe, omeʼẽ hag̃ua itestimonio.” Manuscript Releases, volúmen 21, 437.
The “prophets and righteous men have desired to see those things” that “were seen in 1843 and 1844.” Jesus referenced this sacred history in two gospels, but each reference was in a different context.
“Proféta ha kuimba’e hekojojáva ohechase vaʼekue umi mbaʼe” “ojecha vaʼekue 1843 ha 1844-pe.” Jesús oñeʼẽ ko tembiasakue marangatu rehe mokõi evangeliope, ha katu káda ñeʼẽmbyre oĩ vaʼekue peteĩ contexto iñambuévape.
And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear. And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:3–17.
Ha’e oñe’ẽ heta mba’e chupekuéra parávola rupive, he’ívo: Péina, peteĩ ñemitỹhára osẽ oñemitỹ hag̃ua; ha oñemitỹ aja, umi ta’ỹi oĩva’ekue peteĩva ho’a tape ykére, ha umi guyra ou ha ho’u. Ambuekuéra katu ho’a itatýva ári, ndahetái hag̃uére yvy; ha pya’e okakuaa, ndahypýigui pe yvy. Ha kuarahy osẽ vove, haku rupi ojehapypa; ha ndoguerekóigui hapo, ipiru. Ambue ta’ỹi katu ho’a ñuatĩ apytépe; ha umi ñuatĩ okakuaa ha ojopy chupekuéra. Péro ambuekuéra ho’a yvy porãme, ha ogueru yva, peteĩ cienkue, ambue sesentakue, ambue treinta. Pe oguerekóva apysa ohendu hag̃ua, tohendu. Upéi umi temimbo’e oñemboja hese ha he’i chupe: Mba’érepa reñe’ẽ chupekuéra parávola rupive? Ha’e ombohovái ha he’i chupekuéra: Peẽme ningo oñeme’ẽ peikuaa hag̃ua yvagagua Reino ñemimbykuéra, péro chupekuéra noñeme’ẽi. Oimeraẽ oguerekóvape, oñeme’ẽvéta ha oguerekóta hetave; péro pe ndoguerekóivagui, jepe pe oguerekóva, ojeipe’áta chugui. Upévare añe’ẽ chupekuéra parávola rupive; ohechávo ndohechái hag̃ua, ha ohendúvo nohendúi hag̃ua, ni noikũmbýi hag̃ua. Ha hesekuéra oñekumpli Isaías profesía, he’íva: Pehendúta katu, ha ndapeikũmbymo’ãi; ha pehecháta katu, ha ndapehechakuaamo’ãi. Ko tetãygua korasõ niko hatãmbaitéma, ha ijapysa ndaikatuvéi ohendu porã, ha hesakuéra ombotypa; ani hag̃ua araka’eve ohecha hesa kuéra rupive, ha ohendu ijapysa rupive, ha oikũmby ikorasõme, ha ojevy, ha che amonguera chupekuéra. Péro ovy’aite pende resa, ohecha haguére; ha pende apysa, ohendu haguére. Añetehápe ha’e peẽme, heta proféta ha kuimba’e hekojojáva oipota va’ekue ohecha umi mba’e pehecháva, ha ndohechái; ha ohendu umi mba’e pehendúva, ha nohendúi. Mateo 13:3–17.
Jesus in Matthew while speaking of the effect of the Word of God, and calling on men to “hear,” identifies that the Laodiceans who reject the message which the prophets desired to see, were represented in Isaiah chapter six. Future for America has repeatedly presented Isaiah six in the context of September 11, 2001, for with the attack of Islam on that date the mighty angel of Revelation eighteen descended and lightened the earth with his glory. The prophets all agree with one another and in verse three of Isaiah six we find the direct reference to that very angel.
Jesús, en Mateo, al hablar acerca del efecto de la Palabra de Dios y al llamar a los hombres a “oir”, identifica que los laodicenses que rechazan el mensaje que los profetas desearon ver, fueron representados en Isaías capítulo seis. Future for America ha presentado repetidamente Isaías seis en el contexto del 11 de septiembre de 2001, porque con el ataque del islam en esa fecha descendió el ángel poderoso de Apocalipsis dieciocho y alumbró la tierra con su gloria. Todos los profetas concuerdan entre sí, y en el versículo tres de Isaías seis hallamos la referencia directa a ese mismo ángel.
In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:1–3.
Pe áño mburuvicha guasu Uzías omano haguepe, che ahecha avei Ñandejára oguapyha peteĩ tróno ári, yvate ha oñemopuʼã porãva; ha ijao puku omyenyhẽ pe tupão. Hiʼári oñemboʼy umi serafín; peteĩteĩ oguereko poteĩ pepo; mokõivéva rupive ojahoʼi hova, ha mokõivéva rupive ojahoʼi ipy, ha mokõivéva rupive oveve. Ha peteĩ osapukái ambuépe, heʼívo: Marangatu, marangatu, marangatu, hína Ñandejára de los ejércitos; ko yvy tuichakue henyhẽ iglóriagui. Isaías 6:1–3.
The earth is lightened with his glory when the angel of Revelation eighteen descends, and Isaiah provides another important key when he informs us that his vision of the sanctuary took place in the year King Uzziah died. King Uzziah had attempted to do the work of a priest within the temple. Eighty priests and the high priest resisted him from doing so until the Lord struck him with leprosy in his forehead. He received the mark of the beast for attempting to combine his state authority with church authority. He did not immediately die, he was removed from the throne and replaced and over a period of time he finally died on September 11, 2001. The Adventist church progressively dies as did the Jewish church in the time of Christ. But September 11, 2001 Adventism who had already rejected the message of the last six verses of Daniel eleven came to an end as the Protestant horn of the United States, and those represented by Isaiah were then called to take the message represented by the first voice of Revelation eighteen.
Yvy oñesape’a iglória reheve pe ánhel Apocalipsis mokõi paapyha oguejýrõ guare, ha Isaías ome’ẽ ñandéve ambue clave iñimportánteva omombe’úvo ñandéve pe ivisión pe santuario rehegua oiko hague pe ary rréi Uzías omanohápe. Rréi Uzías oñeha’ãkuri ojapo hag̃ua peteĩ pa’i rembiapo pe témplo ryepýpe. Poapy pa’i ha pe pa’i guasu oñemoĩ hese ani hag̃ua ojapo upéva peve Ñandejára oinupã ichupe lepra reheve isýva renondépe. Ha’e ohupyty pe mymba marka oñeha’ã haguére ombojoaju hag̃ua iautorida estatal pe iglesia autorida ndive. Noñemanói pya’evoi, oñemboyke chupe pe trónogui ha oñemyengovia, ha peteĩ tiempo pukukue rire ipahápe omano 11 de septiembre de 2001-pe. Pe iglesia Adventista omano mbeguekatúpe, ojapohaguéicha pe iglesia judía Cristo tiempo-pe. Ha katu 11 de septiembre de 2001-pe Adventismo, ymaite guive ombotovéva pe marandu Daniel once pahápe seis versículo rehegua, oguahẽ ipahápe Estados Unidos pe kuatia protestante ramo, ha umi Isaías rupive ojehechaukáva oñehenói upérõ ogueraha hag̃ua pe marandu ojehechaukáva Apocalipsis mokõi paapyha ñe’ẽ peteĩha rupive.
And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God. Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the kings house, judging the people of the land. 2 Chronicles 26:17–21.
Ha Azarías, pe pa’i, oike hapykuéri, ha hendive oho ochenta pa’i Jehová rehegua, kuimba’e py’aguasu: ha ha’ekuéra ombohovái mburuvicha guasu Uzíaspe, ha he’i chupe: Ndaha’éi nde rembiaporã, Uzías, rehapy hag̃ua inciensso Jehovápe; upéva katu pa’ikuérape guarã, Aarón ra’ykuérape, oñembosako’íva inciensso hag̃ua. Esẽ pe tupaógui; rehasa hag̃ua ndéve noñeme’ẽi kuri, ha ndereguerekomo’ãi ñemomba’e Jehová Ñandejáragui. Upérõ Uzías ipochy, ha oguereko ipope peteĩ paháva inciensso hag̃ua; ha ha’e ipochy aja pa’ikuéra ndive, ai vai osẽ voi isyvápe pa’ikuéra renondépe Jehová rógape, pe altar inciensso rehegua ypýgui. Ha Azarías, pe pa’i guasu, ha opa pa’ikuéra oma’ẽ hese; ha péina ápe, oguereko ai vai isyvápe, ha omosẽ pya’e chupe upégui; ha ha’e voi pya’e osẽ hag̃ua, Jehová nupã haguére chupe. Ha mburuvicha guasu Uzías oiko lepróso ramo omanó meve, ha oiko peteĩ óga peteĩchapa guápe, lepróso rupi; ojepe’a haguére Jehová rógagui. Ha ita’ýra Jotam oisãmbyhy mburuvicha guasu róga, ohusga hag̃ua yvy retãygua tavayguakuérape. 2 Crónicas 26:17–21.
It is important to recognize that the Protestant horn was removed from the Seventh-day Adventist church on September 11, 2001, for there are three primary elements to the unsealing of the message of Revelation in the last days. One is the parallel history of the horn of Republicanism and the horn of Protestantism. The other element that must be recognized is the significance of the seven churches, and of course the third is the “seven thunders.” All three prophetic elements make up the message that is being unsealed, and it is necessary to recognize that just as the Jewish church was passed by in the time of Christ, Adventism is passed by in the “last days.”
Tuicha hag̃ua mbaʼeichaitépa pe akãratĩ protestánte oñemboguejy vaʼekue pe iglesia Adventista del Séptimo Día-gui 11 jasyporundy 2001-pe, pórke oĩ mbohapy elemento tenondegua pe marandu Apocalipsispegua oñembojaʼo jeývape ára pahápe. Peteĩva haʼe pe tembiasakue joja pe akãratĩ Republicanismo rehegua ha pe akãratĩ Protestantismo rehegua. Ambue elemento tekotevẽva ojehechakuaa haʼe pe porãite orekóva umi siete iglesia, ha upéi, katuete, pe mbohapyha haʼe umi “siete truenos”. Koʼã mbohapy elemento profético omoheñoipa pe marandu oñembojaʼo jeýva, ha tekotevẽ ojehechakuaa, péicha avei pe iglesia judía ojeheja hag̃uáicha ykére Cristo árape, upéicha avei pe Adventismo ojeheja ykére umi “ára pahápe”.
Isaiah volunteers to take a message to God’s unfaithful chosen people in his history and Jesus uses the same words to address the same situation in His history. A covenant chosen people are being passed by, and they refuse to “hear” and be healed.
Isaías oñemoĩ ijehegui ogueraha hag̃ua peteĩ marandu Tupã retã ojeporavopyréva naiñe'ẽrendúivape hi'asarambipe, ha Jesús oipuru umi ñe'ẽ peteĩchagua ombohovái hag̃ua pe situación peteĩchagua Hembiasakuepe. Peteĩ tavayguakuéra ojeporavopyréva ñe'ẽme'ẽ rupive ohasáva rehe, ha ha'ekuéra ndoipotái “ohendu” ha oñepohãno.
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.
Ha he’i: Tereho, ha ere ko tavayguakuéra-pe: Pehendu añetehápe, ha ani peikuaa; pehecha añetehápe, ha ani peikũmby. Embotavy ko tavayguakuéra korasõ, embopohýi ijapysakuéra, ha emboty hesa; ani hag̃ua ohecha hesa rupive, ha ohendu ijapysa rupive, ha oikũmby ikorasõme, ha ojere, ha toñemonguera. Isaías 6:9, 10.
The work Isaiah takes up is the work that John and Ezekiel took up when they ate the little book. They take a message of rebuke to a covenant chosen people that are in the process of being spewed out of the mouth of the Lord. The second time Jesus refers to the history that prophets and righteous men desired to see is recorded by Luke.
Pe tembiapo Isaías ojapyhyva ha’e pe tembiapo Juan ha Ezequiel ojapyhyva’ekue ho’úvo pe kuatia’i michĩva. Ha’ekuéra ogueraha peteĩ marandu ñemongeta’atã rehegua peteĩ tavayguakuéra ojeporavo va’ekuépe pe ñemoñare’ẽme’ẽrã rupi, ha oĩva hína ojeity hag̃uáicha Ñandejára jurúgui. Pe mokõiha jevy Jesús oñe’ẽvo pe tembiasakue rehe, umi proféta ha kuimba’e hekojoja va’ekue ohechase hague, ojehai Lucas-pe.
And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me. And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. And he said unto them, I beheld Satan as lightning fall from heaven. Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you. Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven. In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight. All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him. And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Luke 10:15–24.
Ha nde, Capernaum, yvágape yvágape peve, reitypáta añaretãme. Pe ohendúva penderehe, che ohendu; ha pe penderehe omboykéva, che mboyke; ha pe che mboykéva, omboyke pe che mbou vaʼekuépe. Ha umi setenta ou jey vyʼápe, heʼívo: Karai, umi aña voi ore rendápe oñemoĩ ne rérape. Ha Haʼe heʼi chupekuéra: Ahecha kuri Satanás hoʼárõ guáicha ára vera yvágagui. Péina, ameʼẽ peẽme pokatu pemoĩ hag̃ua pende py guýpe mbói ha japeusa, ha opa taʼanga mbarete ñenemboʼeha rehe: ha mbaʼeve ndojapomoʼãi peẽme ivaíva. Upéicharõ jepe, ani pevyʼa pende yvypóraha umi espíritu ipoguýpe peẽme; pevyʼave uvei pende réra ojehaihaguére yvágape. Upe aravópe Jesús ovyʼa Espíritupe, ha heʼi: Aguyje ndéve, che Ru, yvága ha yvy Jára, remokañyhague koʼã mbaʼe umi arandu ha iñakãguapývagui, ha remombeʼuhague mitãicha guápe; upéichaite, che Ru, péicha niko nde reipotágui. Opa mbaʼe che Ru omeʼẽ chéve; ha avave ndoikuaái mávapa pe Taʼýra, pe Túva añoite; ha mávapa pe Túva, pe Taʼýra añoite, ha upe pe Taʼýra oikuaaukasevape. Ha ojere hemimboʼekuéra gotyo, ha heʼi chupekuéra ñemihápe: Ojehovasáva umi tesa ohecháva peẽ pehecháva: che haʼe peẽme, heta proféta ha mburuvicha guasu ohechaseterei peẽ pehecháva, ha ndohechái; ha ohendusete peẽ pehendúva, ha nohenduái. Lucas 10:15–24.
Again, the context of a blessing associated with those who have the privilege of seeing what the righteous have desired to see is concerning a covenant chosen people who are being passed by and are unwilling to “hear.” Sister White refers to Christ’s condemnation of Capernaum, which is a symbol of the rejection of great light, and she emphasized Adventism by placing the rebuke against Adventism in [brackets.]
Jey, pe bendisión rehegua oñembojoajúva umi oguerekóva pe privilehio ohechávo umi hekojojáva oipotava'ekue ohecha hag̃ua rehe, oñeñe'ẽ peteĩ tavayguakuéra pe ñe'ẽme'ẽgui ojeiporavova'ekue rehe, ojehejávo ykére ha ndohenduséiva “ohendu.” Hermana White oñe'ẽ Cristo oñembotovehague Capernaúmpe rehe, ha upéva ha'e peteĩ símbolo pe tuicha tesape ñemboyképeguarã; ha omomba'eguasu Adventismo omoĩvo pe ñembojovake Adventismo rehe [corchetes] ryepýpe.
“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’
“Umi oñemombeʼúva Tupã raʼykuéra apytépe, mboýpa michĩ paciencia ojehechauka, mboýpa heta ñeʼẽ roʼyete ojeʼe, mboýpa heta condenación oñemoĩ umi ndahaʼéiva ñande jeroviapýpe. Heta oĩ omañáva ambue tupãopegua rehe oimoʼã hag̃uáicha pekador guasu, ha Ñandejára katu ndohechái chupekuéra upéicha. Umi omañáva upéicha ambue tupãopegua rehe, oikotevẽ oñemomirĩ Tupã po mbarete guýpe. Umi haʼekuéra ombojevýva ikatu hag̃uáicha oreko raʼe tesape michĩmi año, saʼive oportunidad ha privilegio. Oguerekóramo raʼe hikuái pe tesape heta ñande tupãopegua miembro oguerekóva raʼe, ikatu raʼe oñemotenonde mombyryve, ha iporãve ohechauka ijerovia ko yvy ariguápe. Umi oñemombaʼeguasúva itesape rehe, ha upéicharamo jepe ndoikóiva ipype, Cristo heʼi hesekuéra: ‘Che katu haʼe peẽme: pe ára huísiope Tiro ha Sidónpe g̃uarãta ivevyive hag̃ua peẽme g̃uarãgui. Ha nde, Capernaum [Adventista del Séptimo Día, peẽ peguerekóva tesape guasu], yvága peve reñemoirũva [privilegio rehegua rupi], añaretã peve reguejyta; pórke umi tembiapo mbarete ojejapóva nderehe, ojejapóramo raʼe Sodómape, opytáta raʼe ko árape peve. Che katu haʼe ndéve, huísio árape Sodoma retãme g̃uarãta ivevyive hag̃ua ndéve g̃uarãgui.’ Upérõ Jesús ombohovái ha heʼi: ‘Roguerohory ndéve, Che Ru, yvága ha yvy Jára, remokañýgui koʼã mbaʼe umi arandu ha iñentendídovagui [haʼekuéra voi oimoʼãháicha], ha remyesakãgui mitãʼípe.’”
“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.” Review and Herald, August 1, 1893.
“‘Ha ko'ág̃a, peẽ pejapo haguére opa ko'ã tembiapo, he'i Ñandejára, ha che añe'ẽ peẽme, apu'ã pyhareve voi ha añe'ẽ jey jey, péro peẽ napehendúi; ha ahenói peẽme, péro peẽ nambohovái; upévare ajapóta ko óga rehe, oñembohérava che rérape, peẽ pejeroviáva hese, ha pe tenda ame'ẽ va'ekue peẽme ha pende ru kuérape, ajapo haguéicha Silo rehe. Ha pomosẽta che renondégui, amosẽ haguéicha opa pene pehẽngue kuérape, Efraín ñemoñare pukukue.” Review and Herald, August 1, 1893.
The “mighty works” that had been done in Adventism were the works that righteous men and prophets desired to see and hear. Those mighty works were represented in the history of 1843 and 1844 when the message of the Midnight Cry was proclaimed. Adventism has rejected their history, and especially the history of 1843 and 1844. A history that begins and ends with a disappointment, and also a history that was intended to guide them into the earth made new.
Umi “tembiapo guasu” ojejapovaʼekue Adventismo-pe haʼe umi tembiapo kuimbaʼe hekojojáva ha profetakuéra ohechase ha ohendusévaʼekue. Umi tembiapo guasu ojehechauka 1843 ha 1844 rembiasakuepe, marandu Pyhare Pyte Sapukái rehegua oñemomarandúrõ guare. Adventismo ombotove ihistória, ha koʼýte 1843 ha 1844 rembiasakue. Peteĩ tembiasakue oñepyrũ ha opa peteĩ ñembotavýpe, ha avei peteĩ tembiasakue ojejapovaʼekue omboguata hag̃ua chupekuéra yvy pyahúvape.
“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
“Oreko peteĩ tesape hendýva moñepyrũrã tape rapykuépe, ha peteĩ ánhel he’i chéve upéva hague pe ‘sapukái pyhare mbytépe’. Ko tesape omimbi pe tape pukukue javeve, ha ome’ẽ tesape ipykuérape, ani hag̃ua oñepysanga.”
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Early Writings, 15.
“Omoĩ ramo hesa Jesús rehe, oĩva tenonderãite chupekuéra, ogueraháva chupekuéra pe táva peve, haʼekuéra oĩkuri tekove hag̃uáicha. Péro sapyʼami oĩ vaʼekue ikaneʼõva, ha heʼi pe táva mombyryetereiha, ha ohaʼarõ hikuái oike vaʼerãmoʼã hague ipype ymaite guive. Upérõ Jesús omokyreʼỹ chupekuéra omopuʼãvo Ijyva akatúa mimbipáva, ha Ijyvágui osẽ peteĩ tesape ojere vaʼekue pe aty adventista ári, ha osapukái hikuái: ‘Aleluya!’ Ambuekuéra katu pyʼaguasúpe omoneĩ pe tesape oĩva hapykuéri, ha heʼi ndahaʼeiha Tupã pe oguenohẽ vaʼekue chupekuéra péichaite peve. Pe tesape hapykuéri ojepeʼa, ohejávo ipykuéra pytũmbýpe añetehápe, ha oitypa, okañy chugui pe mbaʼe rechaukaha ha Jesús, ha hoʼa tape ári guive yvy ape gotyo, pe mundo pytũ ha añáme henyhẽvape.” Early Writings, 15.
What the Lion of the tribe of Judah is now unsealing is the history of 1843 and 1844. The “seven thunders” represent 1840 to 1844, but that period contains a very special history that has been typified since the beginning of covenant history. Each of the reformatory movements parallel each other, possessing the identical waymarks. If they were different from one another Satan would create a different plan of attack for each reformatory movement, but he never does.
Pe mbaʼe pe León Judá ñemoñaregua koʼág̃a oipeʼáva hína iñeñotỹgui haʼe hína pe tembiasakue ary 1843 ha 1844 rehegua. “Poapy ára ryapu” ohechauka ary 1840 guive 1844 peve, péro upe ára-kuéra ryepýpe oĩ peteĩ tembiasakue ijojahaʼỹva, ojehechauka hag̃ua techapyrãramo ymaite guive joaju ñeʼẽmeʼẽ rembiasakue ñepyrũmby guive. Káda umi ñemyatyrõ ñemonguʼe ojoavyʼỹ oñondive, ha oguereko umi techaukaha peteĩchaitéva. Oĩrire ojoavy peteĩva ambuégui, Satanás omoheñói vaʼerãmoʼã peteĩ plan iñambuéva peteĩteĩva umi ñemyatyrõ ñemonguʼe rehe g̃uarã; péro arakaʼeve ndojapói upéicha.
“But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.
“Péro Satanás ndoikói vaʼekue opytuʼu hag̃uáicha. Koʼág̃a oñehaʼã vaʼekue upe mbaʼe haʼe ohaʼã vaʼekue opaite ambue movimiento reformadorpe: ombotavy ha ohundi hag̃ua tavayguakuérape omoĩvo hiʼárikuéra peteĩ mbaʼe japu añetegua rendaguépe. Oĩ haguéicha Cristokuéra japu siglo peteĩhápe pe iglesia cristiana-pe, upéicha avei osẽ proféta japu siglo dieciséis-pe.” The Great Controversy, 186.
The essential point in this passage in terms of the overall message we are sharing is that when Adventism ceased to uphold the mantle of Protestantism and had it fully removed on September 11, 2001, they still insist that they are the remnant movement that proclaims the loud cry of the third angel. Yet they are the counterfeit. If you don’t recognize which movement is now carrying the horn of Protestantism it is virtually impossible to understand the parallel between the two horns in the United States.
Pe punto esencial ko pasáhepe, pe marandu general ñande rombohasáva rehegua, ha’e kóva: Adventismo opytárõ guare ndoguerekovéima hag̃ua Protestantismo ao jehechaukarã ha oñemboipe’apaitérõ chugui 11 jasyporundy 2001-pe, upéicharõ jepe osegínte he’i hikuái ha’ekuéraha pe aty hembýva omombe’úva pe sapukái hatãva mbohapyha ánhel rehegua. Péro ha’ekuéra ningo pe japu ra’ãnga. Nde ndereikuaáiramo mba’e atypa ko’ág̃a ogueraha Protestantismo hatĩ, hasyetereíta ndéve rentende hag̃ua pe joja mokõi hatĩ apytépe Estados Unidos-pe.
The history of 1843 and 1844 is represented in every reform movement and we will now use the beginning of ancient Israel as God’s chosen people and the ending of Israel as God’s chosen people to illustrate the same of modern Israel, with the focus on 1843 and 1844 as represented in each of the lines of reformatory movements.
Pe tembiasakue 1843 ha 1844 rehegua ojehechauka opaite movimiento de reforma-pe, ha koʼág̃a jaipurúta Israel yma guare ñepyrũ, Tupã retã ojeporavóva ramo, ha Israel paha, Tupã retã ojeporavóva ramo, jahechauka hag̃ua upeichaite avei Israel moderno rehegua, ñamoĩ hag̃ua ñande ñemañaha 1843 ha 1844 rehe, ojehechaukaháicha peteĩteĩva umi línea umi movimiento reformatorio rehegua-pe.
Moses prophesied that the Lord would raise up a prophet like unto himself, and that prophet was Jesus. Luke in Acts confirms that Jesus fulfilled Moses’ prophecy.
Moisés oprofetisa va’ekue Ñandejára omopu’ãtaha peteĩ proféta ha’eichagua, ha upe proféta hína Jesús. Lucas, Hechos-pe, omoneĩ Jesús omoañete hague Moisés profecía.
The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Deuteronomy 18:15.
Ñandejára nde Jára omopuʼãta ndéve peteĩ Proféta nde apytégui, nde reindykuéragui, cheichagua; chupe pehendu vaʼerã. Deuteronomio 18:15.
Jesus is the prophet we are to listen to.
Jesús ha’e pe proféta ñahenduva’erã.
For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities. Acts 3:22–26.
Moisés niko he'i vaʼekue túvakuérape: Ñandejára pende Jára omopuʼãta peẽme pene ermánokuéra apytégui peteĩ maranduhára chéicha; chupe pejapysakavaʼerã opa mbaʼépe heʼíva peẽme. Ha oikóta, maymáva anga nohenduséiva upe maranduhárape, oñehundíta tavayguakuéra apytégui. Ha péicha avei opa maranduhára Samuel guive ha umi ouvaʼekue hapykue, maymáva oñeʼẽ vaʼekue, omomarandu avei koʼã ára rehe. Peẽ hína maranduharakuéra raʼy, ha pe ñeʼẽmeʼẽ Ñandejára ojapo vaʼekue ñande ru ypykuéra ndive, heʼívo Abraham-pe: Nde ñemoñare rupi ojehovasáta opa yvy arigua atykuéra. Peẽme raẽvete Ñandejára, omopuʼã rire Itaʼýra Jesúspe, omondo chupe penehovasa hag̃ua, ombojere hag̃ua peteĩteĩva pende apytégui iñañáva rapégui. Hechos 3:22–26.
The reform line of Christ begins at the time of the end, as all reform lines do. The “time of the end” in the days of Christ was His birth. Scripture identifies that at His birth there was an increase of knowledge in agreement with the definition of the “time of the end” in the book of Daniel. Whether it was the shepherds, the wise men from the east, angry Herod, or Anna and Simeon in the temple there was an increase of knowledge when He was born. At that point the leadership of the Jewish church was passed by. The divorce was progressive, but began by their rejection of the message that was unsealed at the time of the end.
Cristo reformakue rape oñepyrũ ára paha-pe, opaite reformakue rape ojapoháicha. “Ára paha” Cristo rembiapo ára-pe ha’e vaekue Hembiapo’ypy. Ñandejára Ñe’ẽ omombe’u Hembiapo’ypy jave oĩ hague peteĩ arandu ñembohetave, ojoajúva “ára paha” he’iséva rehe Daniel kuatiañe’ẽme. Taha’e umi ovecha ñangarekoha, umi aranduka kuarahyresẽguagua, Herodes pochy, térã Ana ha Simeón tupãópe, oĩ peteĩ arandu ñembohetave Ha’e onase jave. Upérõ umi mburuvichakuéra judiokuéra tupãópegua oñemboyke. Pe divorcio oho mbeguekatúpe, ha katu oñepyrũ ijapytepekuéra omboykévo pe marandu ojepe’áva’ekue árape pahápe.
“Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.” The Desire of Ages, 47.
“Oikuaa'ỹramo jepe kuimba'ekuéra, upe marandu omyenyhẽ yvága vy'águi. Peteĩ pya'eve ha porayhuve ipypukúvape, umi mba'e marangatu tesapégua yvygui oñemog̃uahẽ ko yvy gotyo. Ko yvy tuichakue hesakãve Ijapytépe. Belén yvyty ári oñembyaty peteĩ aty hetaiterei ángel-kuéragui. Ha'ekuéra oha'arõ pe techaukaha omombe'u hag̃ua pe marandu porã yvóra kuérape. Israel ruvicha kuéra oime rire peteĩcha hekojeroviapýpe, ikatuva'erãmo'ã okomparti pe vy'a omoherakuãvo Jesús heñoikue. Ha ko'ág̃a katu oñemboyke chupekuéra.” The Desire of Ages, 47.
The leadership of Adventism was passed by in 1989 when Daniel eleven verse forty was fulfilled. The “time of the end” in the history of Moses, who typified Jesus, was his birth, where his family and thereafter Pharaoh’s daughter received an increase of knowledge about baby Moses. His name of course means “saved out of the water” and Jesus means “Jehovah saves.”
Adventismo rembiapokuéra ojeheja ypýpe ary 1989-pe, Daniel capítulo 11, versíkulo 40 oñekumpli jave. “Paha ára” Moisés rembiasakuepe, pe ohechauka hag̃ua Jesúspe, ha’e kuri iñemoñare, upépe hogaygua ha upéi Faraón rajy oguereko peteĩ tuichave kuaapy mitã’i Moisés rehegua. Héra, añetehápe, he’ise “ojehesalva ygui”, ha Jesús he’ise “Jehová oporosalva.”
After the “time of the end” all the reform lines demonstrate a point when the knowledge that is increased in that particular history is formalized into a message that can be held up as a witness to the generation who are to be held accountable for the light that was unsealed at the time of the end.
Pe “ára paha” rire opaite umi línea reforma rehegua ohechauka peteĩ punto ikatuhápe pe conocimiento oñembohetavéva upe tembiasápe oñemohenda hag̃ua peteĩ mensáheramo ikatúva oñemopuʼã testígoramo upe generación renondépe, haʼekuéra ojejapovaʼerãva responsable pe tesape rehe oñembotyʼoʼỹ vaʼekue pe árape ojehuvaʼekue “ára paha”.
John the Baptist formalized the message of Christ, and Moses’ message was formalized in his fortieth year, when he attempted to deliver Israel from Egypt in his own strength. The message of the deliverance of Egypt was now in the public record.
Juan el Bautista ombohape mbarete Cristo marandu, ha Moisés marandu katu oñemboguapy mbarete ijary paha irundyha áñope, ha’e oha’ãrõkuri omoñepyrũ hag̃ua Israel ñemosẽ Egiptogui ijeheguiete imbarete rupive. Pe marandu Egipto ñemosẽ rehegua ko’ág̃a oĩma va’ekue kuatia ñemombe’upy hag̃ua hag̃uáicha.
Forty years later Moses’ message was empowered at the burning bush and was accompanied with two signs of God’s divinity as represented by the rod which turned into a snake and the leprous hand that Moses withdrew from his bosom. Jesus’ message was empowered at His baptism that was accompanied with two signs of divinity, the Father’s voice and the Holy Spirit. The next waymark in both histories represent the first disappointment, the tarrying time, the arrival of the second angel or 1843.
Irundy ary rire, Moisés marandu oñembarete pe yvyramáta hendyhápe, ha ojehechauka mokõi techaukaha Tupã rekojojaha rehegua, ojehechaukáva pe yvyra oikóva mboípe ha pe po ai Moisés oguenohẽva ijyva guýgui. Jesús marandu oñembarete Ivautísmope, ha upépe ojehechauka avei mokõi techaukaha rekojojaha rehegua: Túva ñe'ẽ ha Espíritu Santo. Pe ambue waymark mokõive tembiasakuepe ohechauka pe ñembyasy peteĩha, pe arõ are, pe ánhel mokõiha oguahẽha térã 1843.
The disappointment in the line of Moses was illustrated by his wife when the angel descended to slay Moses for not circumcising his son. In fear Zipporah performed the rite on their son herself. Moses had forgotten to circumcise his son! The very sign of the covenant that was given to Abraham was forgotten by Moses. Father Abraham had set forth the prediction of the Hebrews captivity and deliverance in and from Egypt, and his prophecy was to be specifically fulfilled through Moses, and Moses forgot to circumcise his son. At that point Moses sent Zipporah back to stay with her father until after the deliverance. She tarried in Midian until Moses led the children of Israel through the water of the Red Sea, which the apostle Paul informs us is typifying baptism, the very rite that replaced circumcision. Do not miss that point. The arrival of the waymark representing the second angel in the history of Moses, the waymark that produces the first disappointment in that history was a rejection of the primary rule of Abraham’s covenant relationship with God.
Pe ñembyasy Moisés lináhepe ojehechauka hembireko rupive, pe ánhel oguejy hag̃ua ojukávo Moiséspe, ndocircuncidái rupi ita’ýrape. Kyhyjépe, Séfora voi ojapo pe rito ita’ýrare. ¡Moisés hesarái ra’e ocircuncida hag̃ua ita’ýrape! Pe pacto techaukaha voi, oñeme’ẽva’ekue Abrahámpe, Moisés hesarái hese. Túva Abrahám omoĩ porã va’ekue hebreokuéra jejapyhy ha ipe’a Egíptope ha Egíptogui, ha iprofesía oñekumpli va’erãkuri peteĩteĩháicha Moisés rupive; ha Moisés hesarái ocircuncida hag̃ua ita’ýrape. Upe jave Moisés omondo jey Séforape opyta hag̃ua itúvandi pe jejora rire peve. Ha’e opyta Madiánpe peve Moisés ogueraha hag̃ua Israel ra’ykuérape Yguasu Pytã y rupi, upéva apóstol Pablo he’i ñandéve ohechaukaha hag̃ua pe bautísmo, upe rito voi omyengovia va’ekue circuncisiónpe. Ani reperde upe punto. Pe waymark oguahẽvo, orepresentáva pe mokõiha ánhelpe Moisés rembiasakuepýpe, pe waymark omoheñóiva pe ñembyasy peteĩha upe tembiasakuepýpe, upéva va’ekue peteĩ ñemboyke Abraham pacto joaju rehegua Ñandejára ndive, iporãvéva ha tenondegua léi rehegua.
The first disappointment in the line of Christ was the death of Lazarus, which Martha and Mary were certain would not have happened if Jesus had not tarried until Lazarus had already been dead for four days. The disappointment of Jesus allowing his close friend Lazarus to die and rot in the tomb was immense, for not only the two sisters, but also the disciples. Yet the resurrection of Lazarus became the seal of Christ’s entire ministry.
Pe peteĩha ñembyasýpe Cristo líniape oĩ vaʼekue Lázaro mano, upe mbaʼe Marta ha María oikuaa porã vaʼekue ndoikomoʼãi hague Jesús ndopytairire peve Lázaro omano rire irundy ára. Pe ñembyasy tuichaite vaʼekue Jesús ohejágui imbaʼerãite angirũ Lázaro omano ha ipiru pe sepultúrape, ndahaʼéi umi mokõi ermánape g̃uarã añónte, síno avei umi disípulope g̃uarã. Upéicharõ jepe, Lázaro jeikove jey oiko Cristo ministerio pukukue pe sello ramo.
“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.
“Ombotave hag̃ua Lázaro rendápe, Cristo oguereko vaʼekue peteĩ propósito poriahuverekópe guarã umi nohenduporãivaʼekuépe chupe. Haʼe opyta hag̃ua, ikatu hag̃uáicha, omoingove jeývo Lázaro omanóva apytégui, omeʼẽ hag̃ua hetãme, iñakãhatã ha ndogueroviáivape, ambue prueba haʼeha añetehápe ‘pe jeikove jevyha, ha pe tekove.’ Ndohesãi vaʼekue oheja hag̃uáicha opaite esperanza umi tavayguakuérare, umi ovecha mboriahu, oikóva okañy hag̃uáicha, Israel róga peguáre. Ikorasõ ojekytĩmbáma hína kuri iñañeteʼỹgui ha noñemoambuéigui. Iporiahuverekópe oipota vaʼekue omeʼẽ chupekuéra peteĩ prueba ambueve haʼeha pe Moĩjeyhára, pe peteĩ añoite ikatúva ogueru hesakãme tekove ha omanoʼỹ hag̃ua. Kóva vaʼerã peteĩ prueba umi paʼikuéra ndaikatumoʼãi hag̃ua omyesakã vai. Kóva vaʼekue pe mbaʼére ombotarete ijeho Betániape. Ko milagro guasuvéva, Lázaro ñemoingove jevy, omoĩ vaʼerã Ñandejára sello hembiapóre ha heʼívare haʼeha divino.” The Desire of Ages, 529.
The sealing of God’s one hundred and forty-four thousand is illustrated in the history of 1843 and 1844, for we are informed that it was Lazarus who led Christ into Jerusalem at the triumphal entry. The history of the triumphal entry is the history Sister White uses to illustrate the Midnight Cry of 1843 and 1844. It was a misunderstanding of Christ having the power to resurrect the dead by God’s creative power. Mary and Elizabeth confessed that they knew Jesus had the power to resurrect Lazarus at the final trump, but could not see that He actually had the power to resurrect then and there. They were in denial of the very truth He came to demonstrate at His baptism and death, the beginning and ending of His personal three-and-a-half-year ministry. They could not see until the stone was removed from the tomb, just as His hand would later be removed from a mistake in some of the figures on the 1843 chart.
Ñasella Ñandejára cien cuarenta y cuatro mil rehegua ojehechauka pe tembiasakue 1843 ha 1844-pe, pórke ñandejárañeʼẽme ñandéve oñemombeʼu vaʼekue Lázaroha pe ogueraha vaʼekue Cristope Jerusalénpe pe oike porã ha ñemombaʼeguasúpe. Pe tembiasakue pe oike porã ha ñemombaʼeguasúpe rehegua haʼe pe tembiasakue hermana White oipurúva ohechauka hag̃ua pe Pyhare Mbyte Sapyʼa 1843 ha 1844 rehegua. Upéva haʼe vaʼekue peteĩ jeikuaa vai Cristo oguerekoha puʼaka omoingove jeývo omanóva Ñandejára puʼaka apohare rupive. María ha Elisabet omombeʼu vaʼekue oikuaa hikuái Jesús oguerekoha puʼaka omoingove jey hag̃ua Lázarope pe trompéta pahápe, ha katu ndahechakuaái hikuái haʼe añetehápe oguerekoha puʼaka omoingove jey hag̃ua upepete ha upe tendaete. Haʼekuéra oĩ vaʼekue ombotovévo pe añeteguaete haʼe ou vaʼekue ohechauka hag̃ua ivautísmope ha imanope, iñepyrũ ha ipaha ramo imbaʼapo tee mbohapy ary ha mbyte pukukue. Ndaikatúi vaʼekue ohecha hikuái pe ita oñemboyke pe itakuágui peve, péicha avei ipo oñemboykéta rire peteĩ jejavygui oĩva peteĩva umi papapykuérape pe kuatia raʼanga 1843 guápe.
Moses, after he sent Zipporah away from the upcoming struggle with Pharaoh, was met by his older brother Aaron and the two messengers proceeded to Egypt representing the second angel’s message. Before any plagues were brought upon Egypt Moses warned Pharaoh that if he would not let Israel, God’s firstborn, go out and worship, then God would slay Egypt’s firstborn.
Moisés, ojeipe’ávo Ziporápe pe ñorairõ oútavagui Faraón ndive, ojuhu hague iñermáno tuichavéva Aarónpe, ha mokõivéva maranduhára oho Egíptope ohechaukávo mokõiha ánhel remimondorã. Mbove oúta hag̃ua umi mba’asy guasu Egípto ári, Moisés omomarandu Faraónpe ndahejáiramo Israélpe, Tupã ra’y ypykue, osẽ ha omomba’eguasu hag̃ua, upéicharõ Tupã ojukataha Egípto ra’y ypykue.
And the Lord said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go. And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:21–23.
Ha Ñandejára he'i Moiséspe: reho jeývo Egíptope, ema'ẽ porã rejapo hag̃ua Faraón renondépe opa umi techaukaha che amoĩva nde pópe; ha che ahatãta ikorasõ, ani hag̃ua oheja tavayguakuéra oho. Ha ereva'erã Faraónpe: Péicha he'i Ñandejára: Israel ha'e che ra'y, che ypykue; ha ha'e ndéve: Eheja che ra'y oho, cheservi hag̃ua; ha nerembotovéiramo reheja hag̃ua chupe oho, péina, ajukáta nde ra'y, nde ypykue. Éxodo 4:21–23.
The Midnight Cry was a prediction that in the future would be fulfilled.
Pyhare mbytegua sapukái niko peteĩ profesía, tenonderãme oñekumplitaha.
“In the deliverance of Israel from Egypt, the dedication of the first-born was again commanded. While the children of Israel were in bondage to the Egyptians, the Lord directed Moses to go to Pharaoh, king of Egypt, and say, ‘Thus saith the Lord, Israel is My son, even My first-born: and I say unto thee, Let My son go, that he may serve Me: and if thou refuse to let him go, behold, I will slay thy son, even thy first-born.’ Exodus 4:22, 23.
“Israel ñemosẽ Egíptoguipe, oñemanda jey ta’ýra ypykue oñemboyke hag̃ua Tupãme guarã. Israel ra’ykuéra oĩ aja Egipcio kuéra poguýpe, Ñandejára ombo’e Moiséspe oho hag̃ua Faraón rendápe, Egipto rréi, ha he’i hag̃ua chupe: ‘Péicha he’i Ñandejára: Israel ha’e Che Ra’y, Che ypykue voi; ha ha’e ndéve: Epoi Che Raýgui, ikatu hag̃uáicha chemomba’e guasu; ha ndaipotáiramo repoi chugui, ehecha, ajukáta nde ra’y, nde ypykue voi.’ Éxodo 4:22, 23.”
“Moses delivered his message; but the proud king’s answer was, ‘Who is the Lord, that I should obey His voice to let Israel go? I know not the Lord, neither will I let Israel go.’ Exodus 5:2. The Lord worked for His people by signs and wonders, sending terrible judgments upon Pharaoh. At length the destroying angel was bidden to slay the first-born of man and beast among the Egyptians. That the Israelites might be spared, they were directed to place upon their doorposts the blood of a slain lamb. Every house was to be marked, that when the angel came on his mission of death, he might pass over the homes of the Israelites.” The Desire of Ages, 51.
«Moisés omombe’u pe marandu oguerúva; ha pe mburuvicha guasu jejapo rei ombohovái he’ívo: “Máva piko pe Ñandejára, ahendu hag̃ua Iñe’ẽ ha amondo hag̃ua Israél oho? Che ndakuaái pe Ñandejárape, ha ndahejáimo’ãi Israél oho.” Éxodo 5:2. Ñandejára omba’apo Itavayguakuéra rehehápe techaukaha ha hechapyrã rupive, omondo hag̃ua ára vaiete Faraón ári. Ipahápe pe ánhel ohundíva oñeme’ẽ chupe tembiapo ojuka hag̃ua pe ypykue ra’ykuéra yvypóra ha mymba Egipciogua apytépe. Ikatu hag̃uáicha umi Israelgua oñeñangareko hag̃ua chuguikuéra, oñemomarandu chupekuéra omoĩ hag̃ua hokẽ ykére pe ovecha ra’y ojeporojukáva ruguy. Opa óga va’erã ojehechakuaa hag̃ua upe techaukaha rupive, ikatu hag̃uáicha pe ánhel oguahẽvo hembiaporã manogua rehe, ohasa hag̃uánte umi Israelgua róga ykére.» The Desire of Ages, 51.
The Midnight Cry message unto Pharaoh was identifying the death of the firstborn in response to Pharaoh’s rebellion. Once the message was put into the record the plagues, representing the power of the Midnight Cry in the summer of 1844 was brought upon Egypt. The message of the Midnight Cry swept across the land like a tidal wave in the summer of 1844. The plagues swept across Egypt and when the promised death of the firstborn arrived a cry was heard at midnight throughout Egypt.
Pe Marandu Pyhare Mbytegua Faraón-pe hechauka vaʼekue taʼýra ypykue omanotaha, Faraón opuʼã haguére. Ojekuaa rire upe marandu ha oñemoĩ rire kuatiápe, umi mbaʼasy vai, ohechaukáva pe Marandu Pyhare Mbytegua puʼaka 1844 roʼykuére, ou Egipto ári. Pe Marandu Pyhare Mbytegua omyasãi pe tetã rupi peteĩ y guasu rembeʼyicha 1844 roʼykuére. Umi mbaʼasy vai ojepyso Egipto ári, ha oguahẽvo pe taʼýra ypykue ñemano oñepromete vaʼekue, peteĩ sapukái oñehendu pyhare mbyte jave opa Egipto pukukue.
And Moses said, Thus saith the Lord, About midnight will I go out into the midst of Egypt: And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn of beasts. And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more. Exodus 11:4–6.
Ha Moisés he’i: Péicha he’i Ñandejára: Pyharepyte rupi asẽta Egipto mbytépe; ha maymáva ita’ýra ypykue Egipto retãme omanóta, Faraón ra’y ypykue oguapýva itróno ári guive pe tembiguái kuña oĩva molino rapykuéri ra’y ypykue peve; ha avei mymba ra’y ypykuekuéra. Ha oikóta peteĩ jahe’o tuichaitereíva opa Egipto retã tuichakue javeve, ndaipóriva’ekue hichagua yma, ha araka’eve ndoikovéimo’ãi peteĩ ijoguáva. Éxodo 11:4–6.
The triumphal entry of Christ into Jerusalem led to the cross of Calvary, and the disciples of Christ and his other followers experienced a Great Disappointment.
Cristo oike triumfálpe Jerusalénpe ogueraha Calvario kurusúpe, ha Cristo remimbo’e kuéra ha ambue hapykueriguakuéra ohasa peteĩ Tuicha Ñembyasy.
“Our disappointment was not so great as that of the disciples. When the Son of man rode triumphantly into Jerusalem, they expected Him to be crowned king. The people flocked from all the region about, and cried: ‘Hosanna to the Son of David.’ And when the priests and elders besought Jesus to still the multitude, He declared that if they should hold their peace even the stones would cry out, for prophecy must be fulfilled. Yet in a few days these very disciples saw their beloved Master, whom they believed would reign on David’s throne, stretched upon the cruel cross above the mocking, taunting Pharisees. Their high hopes were disappointed, and the darkness of death closed about them.” Testimonies, volume 1, 57, 58.
“Ore ñembyasy ndaipóri gueteri tuichaiterei umi temimbo’e rembiaságui. Yvypóra Ra’y oike hag̃ua triunfante Jerusalénpe, ha’ekuéra oha’arõ chupe oñemoĩ hag̃ua mburuvicha guasu ramo. Tavayguakuéra oñembyaty opa rupi upe tetãygua jerére, ha osapukái: ‘Hosanna David Ra’ýpe.’ Ha umi pa’i ha karai kuéra ojerure ramo Jesúspe omokirirĩ hag̃ua pe aty, Ha’e he’i va’ekue, ko’ãva okirirĩramo, umi ita voi osapukáita, maranduhai ñe’ẽ oñekumpli va’erãgui. Upéicharõ jepe, mbovymi ára rire ko’ã temimbo’e voi ohecha Ijára ohayhuetéva, pe ha’ekuéra oguerovia va’ekue oguapytaha David guapyhápe, oñemyasãi hag̃ua pe kurusu vaietereíre, umi fariséo ñembohory ha ñe’ẽreity ári. Umi jerovia guasu oguereko va’ekue oñembyai, ha mano pytũ omboty ijerérekuéra.” Testimonies, volúmen 1, 57, 58.
The great disappointment of the disciples and Millerites is also represented by the Hebrews being stuck between Pharaoh’s army and the Red Sea.
Pe tuicha ñembyasy ohasáva’ekue umi temimbo’e ha umi Millerigua rehegua avei ojehechauka umi hebreo-kuéra ojejuhu hag̃ua jejokope Faraón ehérsito ha pe Mar Pytã apytépe.
“Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.
“Ñande ári omimbi pe tesape oñemboatyvaʼekue umi ára ohasavaʼekuépe. Israel ñanderesarái hague rehegua jehaipyre oñeñongatu ñane mbohesape hag̃ua. Ko árape Tupã omoĩ Ipo ombyaty hag̃ua Hendápe peteĩ tetãygua opa tetãgui, opa ñemoñarégui ha opa ñeʼẽgui. Pe jeju ñemonguʼérape Haʼe ombaʼapo Ihéritage rehehápe, peteĩchaite umi mbaʼe ojapohaguéicha umi Israelgua rehe ogueraha jave chupekuéra Egíptogui. Pe tuicha ñembyasyetépe 1844-pe, Itavayguakuéra jerovia oñehaʼãkuaa vaʼekue, peteĩcha umi hebreo-kuéra jerovia Yguasu Pytãme.” Testimonies, volúmen 8, 115, 116.
It is important to see that when Christ entered Jerusalem the inspiration of the hour produced an outburst of praise, which the Pharisee’s sought to silence. The heart of the chorus of praise was the reference to Jesus being the son of David, the very symbol Christ used to mark the end of his verbal interactions with the quibbling Jews. Most irritating to the Jews was the recognition that when calling Jesus, the Son of David they were by inference referencing King David’s triumphal entry into Jerusalem.
Tuichaite guasúva ojehechakuaa hag̃ua, Cristo oike jave Jerusalén-pe, upe aravo ñepyrũha omboguata peteĩ ñembotuicháva jerovia rehegua, umi Fariséokuéra oha’ãva omo’ã hag̃ua. Pe ñe’ẽjoaju mbytegua upe ñembotuicha rehegua ha’e va’ekue pe ñe’ẽ Jesús ha’eha David ra’y, upe ta’angaete voi Cristo oipurúva omark hag̃ua ipaha hag̃ua iñe’ẽjoaju kuéra umi judío oñe’ẽ rei ha oporomoñepy’apyvandi ndive. Pe mba’e ojahéivéva umi judíope ha’e va’ekue pe ojehechakuaa, ohenóirõ Jesúspe David Ra’y, upéva rupive oje’eha hikuái, mba’éichapa mburuvicha guasu David oike va’ekue ñemomba’eguasúpe Jerusalén-pe.
In the history of David’s work of bringing the ark to Jerusalem, the empowerment of the message was represented by David’s empowerment.
David rembiapokue rekopeg̃ua pe ogueru ramo guare pe árka Jerusalénpe, pe marandu mbarete oñetechauka David mbaretéva rupive.
And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.
Ha David osegi tapére ha tuichave ohóvo, ha Ñandejára Tupã ehérsito kuéra Jára oĩ hendive. 2 Samuel 5:10.
Thereafter David determined to bring the ark unto Jerusalem. In bringing the ark to the city of David, there was to be a disappointment, as in every reform line. Uzzah, whose name means strength, knowing full well that he was not authorized to touch the ark, did so anyway. The very issue that took the ark into captivity in the first place, was disobedience unto the Lord’s revealed will, and presumption concerning the power associated with the ark of God. Yet Uzzah, a strong man of David disobeyed, just as Moses disobeyed the command of circumcision. Uzzah was struck dead, and the ark tarried outside of Jerusalem until David understood that those watching over where the ark had remained after Uzzah’s death were being blessed. David then set forth again to bring the ark into Jerusalem. As David danced into Jerusalem his wife saw his nakedness and was greatly disappointed.
Upéi David omohenda ogueru hag̃ua pe ára Jerusalénpe. Ojeguerúvo pe ára táva David-pe, oĩ vaʼerã peteĩ ñembyasy, oĩháicha opaite línea de reforma-pe. Uza, héra heʼiséva mbarete, oikuaáramo jepe porãiterei ndoguerekoiha autorización opoko hag̃ua pe ára rehe, upéicharõ jepe ojapo. Pe mbaʼeete voi oguerahavaʼekue pe ára ñeñapytĩme ypykuete, haʼe vaʼekue ñaneñeʼẽrenduʼỹ Ñandejára rembipota ojehechaukávape, ha ñemombaʼeguasu pe puʼaka rehegua joajúva Tupã ára ndive. Upéicharõ jepe Uza, peteĩ kuimbaʼe mbarete David rehegua, naiñeʼẽrendúi, Moisés naiñeʼẽrendúi haguéicha pe tembiapoukapy ñemongarai rehegua. Uza oñenupã omano hag̃uáicha, ha pe ára opyta Jerusalén okápe peve David ontende porã pe umi omañangarekóva pe tenda rehe, pe ára opytahague Uza omanó rire, oñevendesiha hikuái. Upéi David osẽ jey ogueru hag̃ua pe ára Jerusalénpe. David ojerokývo oike aja Jerusalénpe, hembireko ohecha iñakãity, ha tuicha oñembyasy.
Three lines of reformatory movements that all address 1843 and 1844, the period of time that righteous men and prophets desired to see and hear. The characteristics of the arrival of the second angel, thus marking a tarrying time and disappointment are all easy to see. The deeper truths identify that the disappointment was not simply a misunderstanding on the part of Moses, or Uzzah or Martha and Mary, but a disappointment that was connected with rejecting a foundational principle connected to the very history where the disappointment was accomplished. For Moses it was the sign of circumcision, for Uzzah it was presumption about God’s commands concerning the ark, for Martha and Mary it was a lack of faith in Christ’s creative power to resurrect.
Mbohapy reformador rehechauka hag̃ua, opavave oñe’ẽva 1843 ha 1844 rehe, upe ára pukukue umi kuimba’e hekojojáva ha proféta kuéra ohechasese ha ohenduse va’ekue. Pe ángel mokõiha oguahẽvo rehegua mba’e rechaukaha, upéicha ojehechakuaaukávo peteĩ are hag̃ua ha peteĩ ñembyasýpe, nda hasýi ojehecha hag̃ua. Umi añetegua ipypukuvéva ohechauka pe ñembyasy ndaha’éi hague añónte peteĩ jejavy Moisés, térã Uza, térã Marta ha María-gui; ha katu peteĩ ñembyasy ojoajúva peteĩ principio fundamental, ojoajúva pe tembiasakue voi rehe, upe ñembyasy oñemboguata hague pype, oñemboykévo. Moisés-pe g̃uarã upéva va’ekue pe circuncisión techaukaha; Uza-pe g̃uarã, peteĩ jejapo rei Ñandejára mandamiento-kuéra rehegua pe arca rehe; Marta ha María-pe g̃uarã, peteĩ jerovia’ỹ Cristo pu’aka apoha rehe omoingove jey hag̃ua.
With Moses the very central theme of his ministry was establishing a covenant relationship with a chosen people, and Moses forgot the sign of that covenant. With Uzzah it was the very principle of the sacredness of God’s law, which was embodied in the ark. With Martha and Mary, it was the very center of Christ’s ministry, beginning with His baptism, and ending with His death, burial and resurrection as typified in the beginning of His ministry. The first disappointment of 1843 was brought about through a mistake in some of the figures upon the chart that was a fulfillment of the prophecy of Habakkuk. The mistake involved the premier principle of the movement of Miller’s—the day for a year principle.
Moisés ndive, imba’eapopy tee iñembiaporãme va’ekue ha’e va’ekue omopyenda hag̃ua peteĩ joajúpe ñe’ẽme’ẽgua tavayguakuéra ojeporavóva ndive, ha Moisés hesarái va’ekue pe techaukaha upe ñe’ẽme’ẽ rehegua. Uzza ndive katu, ha’e va’ekue Ñandejára léi marangatuha rembipota tee, oñemoañetéva pe árka-pe. Marta ha María ndive, ha’e va’ekue Cristo rembiapo mbyte tee, oñepyrũva Iñemongarai reheve, ha oñemohu’ãva Imano, iñotỹ ha Ijeikovejey reheve, oñemoheñóiva techaukaháicha iñepyrũrã iñembiapópe. Pe ñembyasy peteĩha ary 1843-pe oiko va’ekue peteĩ jejavy rupi umi papapykuéra apytépe pe ta’angápe, upéva omoañete va’ekue Habacuc marandu hag̃uáicha. Pe jejavy oike va’ekue pe tembiapo Miller mba’éva rembipota tenondeguaite rehe: peteĩ ára peteĩ áño-rãva pe rembipota.
The “seven thunders” represent the Advent movement of 1840 to 1844, but within that movement is the history of 1843 to 1844 which begins and ends with a disappointment, thus placing the signature of Alpha and Omega on that history. And that history is the very history Jesus and Ellen White point to as the sacred history that the righteous have always longed to see.
“Pa thunders” ohechauka pe movimiento Adventista guive 1840 guive 1844 peve, ha katu upe movimiento ryepýpe oĩ pe tembiasakue 1843 guive 1844 peve, oñepyrũ ha opa peteĩ ñembotavýpe, upéicha omoĩvo pe firma Alpha ha Omega upe tembiasakuére. Ha upe tembiasakue hínaite pe tembiasakue Jesús ha Ellen White ohechaukáva pe tembiasakue marangatu ramo, umi hekojoja vaʼekue akóinte ohechasetereíva.
Those four lines; Moses, David, Christ and the Millerites teach that when the parable of the ten virgins is repeated at the end of the world there will be an empowerment, not of the second, but of the third angel’s message that is followed by a disappointment, that starts a tarrying time.
Umi irundy línea; Moisés, David, Cristo ha umi Millerita ombo’e mba’éramo pe parábola umi diez vírgen rehegua oñeñe’ẽjey vove ko yvy pahaitepe, oĩtaha peteĩ ñemombarete, ndaha’éi pe mokõiha ánhel mensáhe rehegua, síno pe mbohapyha ánhel mensáhe rehegua, ha upéva rire oúta peteĩ ñeñembotavy, omoñepyrũva pe aravo opyta hag̃ua oha’arõ.
When the first angel descended on August 11, 1840 it confirmed the premier prophetic rule of the Millerites, and their first disappointment would be specifically connected to that rule. When that disappointment and tarrying time ended at the Midnight Cry, that message would also relate to the day for a year principle, as would the identification that Christ would come on October 22, 1844. All four waymarks of 1840 to 1844 were associated with the day for a year principle.
Pe ánhel peteĩha oguejy ramo guare 11 jasypoapy 1840-pe, omboaje umi Millerita-kuéra rembiporu profético tenondetéva, ha iñembyasy peteĩha ojoajúta vaʼekue hekoitépe upe tembiapokue ndive. Upe ñembyasy ha upe arõ puku opa ramo guare Pyhare Mbytegua Sapyʼápe, upe marandu avei ojoajúta vaʼekue pe principio peteĩ ára peteĩ ary rehegua ndive, péicha avei pe jehechakuaa Cristo outaha 22 jasypa 1844-pe. Opa irundy waymark 1840 guive 1844 peve ojoaju vaʼekue pe principio peteĩ ára peteĩ ary rehegua ndive.
The Jews were made the depositaries of the law of God, and the issue that is represented in Moses line is the law of God and the statutes. In David’s history it was again the law of God. In Christ’s history it was the law of God, for without the shedding of blood there is no remission of the sin that has been revealed to the sinner by the law of God. But Adventism was made the depositaries of not only the law of God but the prophetic Word.
Umi judío-kuérape oñemoĩ vaʼekue Tupã léi ñongatuháraramo, ha pe asunto oñerrepresentáva Moisés línea-pe haʼe Tupã léi ha umi estatúto. David rembiasakuepe, upéva jey haʼe vaʼekue Tupã léi. Cristo rembiasakuepe avei haʼe vaʼekue Tupã léi, pórke tuguy oñeñohẽʼỹre ndaipóri ñyrõ pe angaipa rehegua, pe oñemombeʼúva pe angaipávarape Tupã léi rupive. Péro Adventismo oñemoĩ vaʼekue ñongatuháraramo ndahaʼéi Tupã léinte, síno avei Ñeʼẽ Profétika.
Therefore, the theme in the line of Millerite history is the prophetic rules of God. At the end of Adventism, it will once again be about the rules of prophetic interpretation, but since 1844 prophetic time is no longer to be applied. The rules at the end are premised on Alpha and Omega illustrating the end from the beginning.
Upévare, pe tema pe línea tembiasakue Millerita rehegua ha’e Ñandejára regla profétika-kuéra. Adventismo pahápe, peteĩ jey jeýta ha’e hag̃ua pe regla-kuéra interpretación profétikape guarã rehegua, péro ary 1844 guive araka’eve noñemoĩvéima hag̃ua tiempo profétiko. Umi regla ipahapeguáva oñemopyenda Alpha ha Omega rehe, ohechaukáva pe pahápe oñepyrũha guive.
When the Ottoman supremacy ceased in fulfillment of the second woe, representing the prophetic activity of Islam, the three hundred ninety-one year and fifteen-day prophecy of Revelation 9:15 was fulfilled and the “day for a year principle,” which is the very heart of Miller’s work was confirmed.
Pe supremasia otomana opávo, mokõiha ñembyasy mokõihápe oñecumplívo, ohechaukáva Islam profética rembiapo, oñecumpli pe profesía mbohapyciento noventa y peteĩ ary ha quince ára pegua Apocalipsis 9:15-pe, ha oñemoañete pe “ára peteĩ ary rehegua principio”, ha’éva pe mba’e iñimportantevéva Miller rembiapópe.
When Islam struck on September 11, 2001 the arrival of the third woe in fulfillment of Revelation 8:13 was fulfilled, and the principle that was the very heart of the work of Future for America was confirmed; that principle being simply stated as the repetition of history. A prophecy of a woe trumpet representing Islam was confirmed when both the angel of Revelation ten in 1840 and the angel of Revelation eighteen in 2001 was fulfilled. History had repeated. What would be expected next is a disappointment.
Islam oinupyrõ guare 11 jasyporundy 2001-pe, mbohapyha ñembyasy ou hag̃ua, Apocalipsis 8:13 ñemohu’ãrãicha, ojehu; ha upe principio ha’éva voi Future for America rembiapo mbyte tee, oñemombarete. Upe principio he’ise hag̃ua peteĩ ñe’ẽme, ha’e hína tembiasakue jejey jey. Peteĩ profesía peteĩ trompéta ñembyasy rehegua ohechaukáva Islam, oñemoneĩkuri mokõivéva: pe ánhel Apocalipsis 10-pe, ary 1840-pe, ha pe ánhel Apocalipsis 18-pe, ary 2001-pe, oñemohu’ã haguére. Tembiasakue ojere jeýma. Upéi ojeha’arõva ha’e peteĩ ñembotavy guasu.
The disappointment would usher in a tarrying time. The disappointment would dishearten and scatter those involved with the work. The disappointment would be accomplished by a disregard of a primary law of prophecy, in fact the primary rule of prophecy established in the beginning of Adventism. The empowerment of September 11, 2001 was associated with Islam and the disappointment of July 18, 2020 was about Islam. We are informed that what allowed Samuel Snow and others thereafter to recognize the date of October 22, 1844 was that the Lord removed his hand from a mistake in some of the figures on the 1843 chart. Then Snow and the Millerites saw that the same evidence that had led them to predict the year 1843 for the fulfillment of the twenty-three-hundred-year prophecy was then recognized to be the very same evidence that allowed them to identify October 22, 1844.
Pe ñembyasygua omoingéta peteĩ ára oñeha’arõveha. Pe ñembyasygua omokangýta py’a ha omosarambíta umi oikeva’ekue tembiapópe. Pe ñembyasygua ojejapóta peteĩ ley profética tenondegua jehecharamói rupi, añetehápe, pe regla profética tenondegua oñemopyendava’ekue iñepyrũme Adventísmope. Pe ñemombarete 11 jasyporundy 2001-pe oñembojoaju va’ekue Islam ndive ha pe ñembyasygua 18 jasypokõi 2020-pe rehegua va’ekue Islam rehe. Ñañemomarandu kuri mba’épa omboheko Samuel Snow ha ambuekuérape upe rire ohechakuaa hag̃ua ára 22 jasypa 1844 ha’e hague Ñandejára omboguejyha ipo peteĩ jejavygui oĩva’ekue peteĩva umi papapýpe pe kuatia’atã 1843-gua ári. Upéi Snow ha umi Millerita ohecha pe evidenciaete omoakãrakúva’ekue chupekuéra oporomoñe’ẽ hag̃ua ary 1843 rehe, oñekumpli hag̃ua profecía mokõi mil trescientos ary rehegua, upe jave ojekuaa hague ha’eha pe evidenciaete omoneĩva’ekue chupekuéra ohechakuaa hag̃ua 22 jasypa 1844.
“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.” Early Writings, 236, 237.
“Jesús ha opaite pe ehérsito yvagagua oma’ẽ porãsývo mborayhúpe umi oha’arõmbaitéva vy’arory asýpe ohecha hag̃ua chupe, pe ohayhúva iãngue. Umi ánhelkuéra ojere meme hikuái ijerére, omombarete hag̃ua chupekuéra pe ára ijetuʼuetévape. Umi omboykéva ohupyty hag̃ua pe marandu yvagaguáva ojeheja pytũmbýpe, ha Ñandejára pochy hendypa hese kuéra, ndohupytýigui pe tesape Haʼe omondovaʼekue chupekuéra yvágagui. Umi jeroviaha ha oñembotavýva, ndaikatúiva ontende mbaʼérepa ndojúi ijára, ndojehejái pytũmbýpe. Jey ojereraha chupekuéra Biblia-kuérape ohekávo umi ára marandu hag̃ua profétikova. Ñandejára po ojeipeʼa umi papapýgui, ha pe jejavy oñemyesakã. Haʼekuéra ohechakuaa umi ára profétikova og̃uahẽha 1844 peve, ha upeichaite avei pe kuatiahaipyre oipuruvaʼekue ohechauka hag̃ua umi ára profétikova opa hague 1843-pe, ohechauka avei opa hag̃ua 1844-pe. Tesape Ñandejára Ñeʼẽgui ohesape hag̃ua iposición, ha ojuhu hikuái peteĩ ára ojepyta hag̃uáicha—‘Jepe itarĩ, ehaʼarõ chupe.’ Cristo ou pyaʼe hag̃uáre mborayhúpe, haʼekuéra ndohechakuaái pe visión itarĩha, oñemoĩva ojekuaauka hag̃ua mávapa añetehápe ohaʼarõva. Jey oguereko hikuái peteĩ ára. Upéicharõ jepe, ahecha heta umíva ndaikatuiha opuʼã pe oñembyasýgui eterei hag̃ua oguereko pe kyreʼỹ ha mbarete omoñemombaʼéva ijerovia 1843-pe.” Early Writings, 236, 237.
We should expect that the evidence that led to a prediction of Islam attacking the United States on July 18, 2020, would confirm that at the soon-coming Sunday law, Islam is the judgment that is brought against the United States, with the element of time no longer associated with the event.
Jaha’arõ va’erã umi mba’e ojehechaukáva ogueraháva’ekue peteĩ ñe’ẽmarandúpe Islam oattackátaha Estados Unidos rehe 18 jasypokõi 2020-pe, omombaretetaha ko’ág̃aite ou hag̃uáicha pe léi domingo rehegua, Islam ha’eha pe juicio oguerúva oñemoĩ hag̃ua Estados Unidos rehe, ha pe mba’e orekóva tiempo ndive joaju noñembojokupytýi véima upe mba’e oikótavandi.
Four primary waymarks in the history of 1840 until 1844. Every waymark is associated with the application of Miller’s primary rule—the day for a year principle.
Irundy ohechaukaha tenondegua pe tembiasakue 1840 guive 1844 peve. Káda ohechaukaha ojoaju Miller rembiapokue tenondegua jeporu rehe — pe ára peteĩ ary-rãva principio rehe.
Four primary waymarks in the history of 2001, until the Sunday law. September 11, 2001 was Islam. The failed prediction of July 18, 2020 was about Islam. Every waymark is associated with the application of Future for America’s primary rule—the repetition of history. The “seven thunders” represent future events that will be disclosed in their order. The first of the four waymarks were September 11, 2001 identifying an attack of the United States by Islam in fulfillment of the third woe. The last waymark, representing the Sunday law in our history must be about Islam for the Alpha and Omega always illustrates the end from the beginning, and the Alpha and Omega is He who sealed up the “seven thunders” for this very history. Islam will attack the United States at the Sunday law.
Irundy ñemombeʼurã tenondegua 2001 rembiasakuepe, pe léi domingo peve. 11 jasyporundy ary 2001-me haʼe vaʼekue Islam rehegua. Pe maranduʼypy ndojehupytýiva 18 jasypokõi ary 2020-me haʼe vaʼekue Islam rehegua. Opaite ñemombeʼurã ojejoaju Future for America rembiapoukapy tenondegua ñemoĩporã rehe—tembiasakue jevy jey rehe. “Paʼũ porundy” ohechauka mbaʼe oikótava tenonderã, ojekuaaukátava iñemohenda hekopetehápe. Pe peteĩha umi irundy ñemombeʼurãgui haʼe vaʼekue 11 jasyporundy ary 2001, ohechaukáva peteĩ jeity Estados Unidos rehe Islam rupive, pe mbohapyha aña guasu ñehundípe oñembyaty hag̃ua. Pe pahague ñemombeʼurã, ohechaukáva pe léi domingo ñande rembiasakuepe, tekotevẽvaʼerã oĩ Islam rehegua, pórke Alpha ha Omega tapiaite ohechauka paha ñepyrũmby guive, ha Alpha ha Omega hína pe ombotyvaʼekue “paʼũ porundy” koʼãite rembiasápe g̃uarã. Islam ojeityta Estados Unidos rehe pe léi domingo jave.
This is one of three primary elements of the unsealing of the seven thunders that is now being opened up. Once Moses announced the message typifying the Midnight Cry in his line of history the final movements were rapid. Ten supernatural devastating plagues until the prophecy of the firstborn was fulfilled creating the cry at Midnight in Egypt. Once Christ entered Jerusalem the rapid steps to the cross were under way. When the message was announced there was no turning back. From the Exeter camp meeting on August 12, 1844, less than two months later the prediction was fulfilled.
Kóva hína peteĩva umi mbohapy elemento principal oĩva pe ñemboty’o hag̃ua umi siete trueno ko’ág̃a oñepyrũva ojehechauka. Moisés omoherakuã rire pe marandu ohechaukáva pe Clamor de Medianoche ipahague guive, umi movimiento pahague oho pya’eterei. Pa plaga sobrenatural ombyaíva peve oñekumpli hag̃ua pe profesía ta’ýra ypykue rehegua, ha upévagui oiko pe sapukái pyhare mbyteve Egipto-pe. Cristo oike rire Jerusalén-pe, umi pytu’u’ỹme oúva pe kurusú peve oñepyrũma kuri. Oñemoherakuã rire pe marandu, ndaipóri véima jevy hapykuévo. Exeter camp meeting guive, 12 de agosto de 1844-pe, sa’ivéma mokõi jasy rire, pe predicción oñekumpli.
And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.
Ha Ñandejára ñeʼẽ ou che rendápe, heʼívo: Yvypóra raʼy, mbaʼépa upe ñeʼẽnga peẽ peiporúva Israel retãme, peje hag̃ua: Ohasa are ára, ha opa visión ndojepysói? Upévare ere chupekuéra: Péicha heʼi Ñandejára Tupã; ajapóta ko ñeʼẽnga opa hag̃ua, ha noiporumoʼãvéi chupe ñeʼẽnga ramo Israel-pe; ha ere chupekuéra: Hiʼag̃uíma ára, ha oikóta opa visión rembipota. Ndaiporimoʼãvéima visión rei ni adivinación mbotavy Israel róga apytépe. Che haʼe hag̃ua Ñandejára: che añeʼẽta, ha upe ñeʼẽ che haʼéva oikóta; ndohasamoʼãvéima are hag̃uáicha: pende ára pukukue, peẽ peteĩ ogaygua rebelde, che haʼéta upe ñeʼẽ, ha ajapóta chupe, heʼi Ñandejára Tupã. Jey hag̃ua Ñandejára ñeʼẽ ou che rendápe, heʼívo: Yvypóra raʼy, ehecha, umi Israel róga guáva heʼi: Pe visión haʼe ohecháva haʼe heta ára hag̃ua tenonderãme guarã, ha omarandu hag̃ua umi ára mombyryetereíva rehe. Upévare ere chupekuéra: Péicha heʼi Ñandejára Tupã; ndaiporimoʼãvéi mbaʼeve che ñeʼẽgui oñembotapykue hag̃ua, ha upe ñeʼẽ che haʼéva ojejapóta, heʼi Ñandejára Tupã. Ezequiel 12:21–28.