The message of Daniel chapters eight and nine which are represented by the Ulai River were unsealed in 1798. The prophecy of chapter eight was interpreted in chapter nine by Gabriel, but not until Daniel had set forth a prayer, that is considered one of the most significant human prayers in the Bible. In that prayer Daniel identifies that he had recognized that the desolation of Jerusalem would last seventy years according to what he had discovered in the book of Jeremiah.
Pe marandu Daniel kuatiañe’ẽ vore 8 ha 9-gua, ojehechaukáva ysyry Ulai rupive, ojepe’a hag̃ua iñemboty’ỹ 1798-pe. Vore 8-gua profesía omyesakã Gabriel vore 9-pe, ha katu ndaha’éi Daniel oikuave’ẽ mboyve peteĩ ñembo’e, ha’éva ojehechakuaáva peteĩva umi ñembo’e yvypóra rehegua iñimportantevéva Biblia-pe. Upe ñembo’épe Daniel hechauka oikuaa hague Jerusalén ñehundi opytataha setenta ary, he’iháicha ojuhu va’ekue Jeremías kuatiañe’ẽme.
In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:1, 2.
Darío, Asuero ra’y, medokue ñemoñare, oñemoĩ va’ekue mburuvicha guasu ramo caldeokuéra retã ári, ha’e oisãmbyhy ñepyrũha arýpe, che Daniel aikuaa hag̃ua kuatiakuéra rupive mboy arypa, Ñandejára ñe’ẽ og̃uahẽ haguéicha proféta Jeremíaspe, omohu’ãtaha setenta ary Jerusalén ñehundi rehe. Daniel 9:1, 2.
Jeremiah also identified that at the end of those seventy years Belshazzar would die as Cyrus the General of Darius conquered Babylon.
Jeremías avei hechakuaa umi setenta áño pahápe Belshazzar omanoha, Ciro, Darío ruvicha guasu ruvicha ñorairõhára, ogana ramo Babilóniape.
And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.
Ha opaite yvy oikóta ñembyai ha ñemondýi; ha ko'ã tetãnguéra oservíta Babilóniagua mburuvichápe setenta ary. Ha oikóta, ojejapopávo umi setenta ary, che akastigáta Babilóniagua mburuvicha ha upe tetã, he'i Ñandejára, iñangaipa rehe; ha avei Caldeagua retã, ha ajapóta chugui ñembyai opa'ỹva. Jeremías 25:11, 12.
Daniel also identified that the seventy years of desolation was a fulfillment of a prophecy recorded by Moses.
Daniel avei ohechakuaa vaʼekue umi setenta ary ñehundi rehegua haʼe hague peteĩ profesía Moisés ohaivaʼekue ñemohuʼã.
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.
Ha opavave Israel rembiapo vai nde léi rehe, ojei hag̃ua jepe, ani hag̃ua ohendu nde ñe’ẽ; upévare oñeñohẽ ore ári pe ñe’ẽ vai ha pe ñe’ẽ ñemoañete ojehaíva Moisés léipe, Tupã rembiguái, roñangaipa haguére hese. Ha haʼe omboaje iñe’ẽnguéra, heʼivaʼekue ore rehe ha ore huéskuéra rehe, ore hués ombojovake vaʼekue rehe, oguerúvo ore ári peteĩ mbaʼe vai tuicháva; yvága guýpe ndaipóri avave hendápe ojejapóva pe ojejapo haguéicha Jerusalén rehe. Ojehaiháicha Moisés léipe, opa ko mbaʼe vai ou ore ári; upéicharamo jepe ndajajeruréi ñandejára Tupã renondépe, jajevy hag̃ua ore rembiapo vaikuegui ha jaikuaa hag̃ua nde añetegua. Daniel 9:11–13.
The “oath” that Israel had broken which produced the “curse” was the “seven times” of Leviticus twenty-six. The word translated as “seven times” in Leviticus twenty-six is the same Hebrew word that is translated as “oath,” in Daniel nine. Moses’ oath represented by the word translated as “seven times” is the first time-prophecy discovered by William Miller and it was the first of his foundational truths that was set aside in 1863. William Miller represented Elijah, and this is confirmed by the Spirit of Prophecy.
Pe “ñe’ẽme’ẽ” Israel ombyai vaʼekue, ha upéva ogueru vaʼekue pe “jehova py’aguapy’ỹ” térã “mba’epochy”, haʼe vaʼekue umi “siete jey” oĩva Levítico mokõiha paapyteĩme. Pe ñe’ẽ oñembohasáva “siete jey” ramo Levítico mokõiha paapyteĩme, haʼe hína pe mismo ñe’ẽ hebreo oñembohasáva “ñe’ẽme’ẽ” ramo Daniel nueve-pe. Moisés ñe’ẽme’ẽ, ojehechaukáva pe ñe’ẽ oñembohasáva “siete jey” ramo, haʼe pe tenondegua aravo-profesía William Miller ojuhu vaʼekue, ha haʼe avei pe tenondegua umi añetegua iñepyrũmbygua apytégui oñemboykéva’ekue ary 1863-pe. William Miller orrepresenta vaʼekue Elías-pe, ha kóva oñemoneĩ Espíritu de Profecía rupive.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message.” Early Writings, 233.
“Hetaiterei oñemotenonde hag̃ua ojapyhy hag̃ua pe añetegua ombo'éva’ekue William Miller, ha Tupã rembiguái oñemopu’ã Elías espíritu ha ipokatu reheve opredika hag̃ua pe marandu.” Early Writings, 233.
In 1863 the Millerite movement ended as those who had formerly been in the movement started the Seventh-day Adventist church. When they began as a church the movement ended. It ended when they slew Moses as represented in the “seven times” of Leviticus twenty-six, and when they simultaneously slew Elijah, the messenger that had presented the “oath” of Moses to the movement. Moses and Elijah were both slain in 1863 and were not to be resurrected until post September 11, 2001, when God took the movement Future for America back to the old paths.
Áño 1863-pe opa pe movimiento Millerita, umi yma oĩva’ekue pe movimiento-pe omoñepyrũ rupi pe iglesia Adventista del Séptimo Día. Oñepyrũvo hikuái peteĩ iglesia ramo, pe movimiento opa. Opa va’ekue ojukárõ guare Moisés-pe, ojehechaukaháicha umi “siete tiempos” Levítico mokõipa poteĩme, ha upe jave avei ojukávo Elías-pe, pe mensajéro opresenta va’ekue pe “juramento” Moisés rehegua pe movimiento-pe. Moisés ha Elías mokõivéva ojuka va’ekue 1863-pe ha ndohupytýi va’erã jeikove jey peve setiembre 11, 2001 rire, Tupã ogueru jey ramo pe movimiento Future for America umi tape yma guarépe.
Future for America recognized September 11, 2001 as the arrival of the third woe, and what establishes that the identification of Islam’s attack on September 11 was the history of the first two woes as identified by the Millerites which is specifically represented upon both the 1843 and 1850 pioneer charts. By returning to Millerite history to uphold the modern role of Islam, the Lord then opened Future for America’s understanding of the “seven times” of Leviticus twenty-six, which is graphically represented on both charts in the center column. And in both charts, the center of the center column is the cross. When God directed in the production of both of Habakkuk’s tables, He made sure that the “oath” of Moses, the “seven times” of Leviticus twenty-six was the center of all the other prophetic illustrations and that on both tables Christ was placed in the very center.
Future for America ohechakuaa vaʼekue 11 jasyporundy 2001-pe og̃uahẽ hague pe mbohapyha ñembyasýpe, ha pe omoĩva añetépe upe jehechakuaa Islam rembiapo vai 11 jasyporundy-pe haʼeha pe tembiasakue mokõi ñembyasy peteĩha guive, umi Millerita ohechakuaa haguéicha, ha upéva ojehechauka porãite mokõivéva, umi taʼanga 1843 ha 1850 guare pioneer-kuérape. Ojevyvo Millerita rembiasakuépe oñemombaʼe hag̃ua Islam rembiaporã ko árape, Upéi Ñandejára oipeʼa Future for America arandu hag̃ua “pokõi tiempo” Levítico mokõipa poteĩme, ha upéva ojehechauka taʼãngaporãicha mokõive taʼangápe pe columna mbytépe. Ha mokõivéva taʼangápe, pe mbyteite pe columna mbytépe haʼe pe kurusu. Tupã ombohape jave mokõivéva Habacuc mesa apopyre, Haʼe oñangareko porã pe “ñeʼẽmeʼẽ” Moisés rehegua, pe “pokõi tiempo” Levítico mokõipa poteĩme, toiko hag̃ua opa ambue taʼanga profético mbyte, ha mokõivéva mesa ári Cristo oñemoĩ hag̃ua pe mbyteite.
This agreed with a period of time located in another prophecy that was interpreted by Gabriel in chapter nine of Daniel which identified that Christ would confirm the covenant with many for one week.
Kóva oñemohendáva peteĩ aravo’índi ojejuhúva ambue profesía-pe, Gabriel omyesakãva Daniel kapítulo porundýpe, upépe ojehechauka Cristo omombaretetaha pe ñe’ẽme’ẽ heta ndive peteĩ semánarõ.
And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.
Ha haʼe omombaretéta pe ñeʼẽmeʼẽ heta ndive peteĩ semánarã; ha pe semána mbytépente ojapóta hag̃ua opa pe mymbajuka ha pe kuaveʼẽmby, ha pe ñemongyʼa vaiita iñasãi hag̃uére ojapóta chupe ñehundi hag̃uáicha, pe huʼã peve, ha upe ojekuaa hag̃uáicha ojehekuavo pe oñehundívape. Daniel 9:27.
A prophetic week is twenty-five hundred and twenty symbolic days, and the prophecy that Gabriel was explaining identified that in the “midst” or center of those twenty-five hundred and twenty symbolic days Christ would be crucified. Christ is the center of ‘the twenty-five twenty’ on both of Habakkuk’s tables and also the week He confirmed the covenant with many.
Peteĩ semana profétika hína mokõi su ha po mokõi pa ary simbóliko, ha pe profesía Gabriel omyesakãva he'i porã hague “mbytépe” térã centro-pe umi mokõi su ha po mokõi pa ára simbóliko apytépe Cristo oñemosãingotaha kurusúre. Cristo hína pe centro “mokõi su ha po mokõi pa”-pegua mokõive Habacuc táva ári, ha avei pe semana-pe ha’e omombarete hague pe ñe'ẽme'ẽ heta tapichápe guarã.
In 1863 Adventism began as a church and the Millerite movement that had been empowered with the spirit of Elijah was slain. The Millerite movement understood that in the context of the seven churches of Revelation they had been the Philadelphian church. Those that separated from them after the Great Disappointment of 1844, were then identified as Laodiceans. In 1856 James White began a series of articles in the Review and Herald identifying that the movement that began as Philadelphia had become Laodicea and that the members needed then to seek the remedy offered to the Laodicean church. In the same year, in the same publication James White published a series of articles written by Hiram Edson about the twenty-five hundred and twenty year prophecy of Leviticus twenty-six. The articles were never finished.
Áño 1863-pe Adventismo oñepyrũ peteĩ iglesia ramo, ha pe movimiento Millerita, oñemombaretéva’ekue Elías espíritu reheve, ojejukapa. Pe movimiento Millerita ontende porã vaʼekue, Apocalipsis-pe oĩva umi siete iglesia contexto-pe, haʼe hague pe iglesia Filadelfia. Umi ojepeʼavaʼekue chuguikuéra pe Gran Chasco 1844 rire, upévare ojekuaa hag̃ua Laodicea-pegua ramo. Áño 1856-pe James White oñepyrũ peteĩ serie de artículos Review and Herald-pe, ohechauka hag̃ua pe movimiento oñepyrũvaʼekue Filadelfia ramo oiko hague Laodicea, ha umi miembro upérõ oheka vaʼerãha pe pohã oñemeʼẽva iglesia Laodicea-pe. Pe ári peteĩ áñope, upe publicación-pe voi, James White omosarambi peteĩ serie de artículos ohai vaʼekue Hiram Edson, oñeʼẽva profecía mokõi mil quinientos veinte años rehegua, Levítico veintiséis-pe oĩva. Umi artículos noñemohuʼãi arakaʼeve.
When the Lord led the movement of Future for America back unto the old paths post September 11, 2001 the articles by Edson were rediscovered, and for the first time in history both of the periods twenty-five hundred and twenty years were recognized as two curses. One against the northern ten tribes and the other against the southern two tribes. Miller had identified the seven times against the southern kingdom of Judah, but Edson identified the seven times against the northern kingdom of Israel. Future for America saw that they both were to be applied. When the two scatterings are combined, they produce prophetic light that had never been recognized by Miller or Edson.
Ñandejára ogueraha ramo guare pe movimiento Future for America-pe jey hag̃ua tape yma guarépe, 11 de septiembre de 2001 rire, umi artíkulo ohai vaʼekue Edson ojuhu jey hag̃ua, ha upérõ, peteĩhaite jey tembiasakue pukukue javeve, mokõive pe período dos mil quinientos veinte ary rehegua ojekuaa mokõi maldición ramo. Peteĩva umi diez tribu yvate gotyo guaréva rehe, ha ambuéva umi mokõi tribu yvy gotyo guaréva rehe. Miller ohechakuaa vaʼekue umi siete tiempos ojapóva referencia pe reino surpegua Judá rehe, ha Edson katu ohechakuaa umi siete tiempos pe reino nortepegua Israel rehe. Future for America ohechakuaa mokõivéva ojejapo vaʼerãha iporurã hag̃ua. Oñembojoajúramo mokõive ñemosarambi, oguenohẽ hikuái tesape profético arakaʼeve ndojekuaái vaʼekue Miller térã Edson rupive.
When the Lord returned Future for America to the old paths post 2001 the “oath” of Moses came back to life and stood upon its feet. The message connected with the “oath” was then presented by the messengers of the third angel as it had been presented and typified by the messengers of the first angel. Future for America was the movement that proclaimed the message represented by “Moses” in the power of “Elijah,” and Elijah clearly gave the testimony of Moses until the conclusion of a series of presentations titled Habakkuk’s Tables which finished around 2012. When that series of presentations ended, the beast from the bottomless pit ascended to make war upon Moses and Elijah. That warfare began when Future for America determined to stop the work it had been doing since 1996, and begin a school, which in its pride it called, The School of the Prophets. Better it would have been to call the school, the school of the false prophets!
Ñandejára ombojevývo Future for America-pe umi tape yma guarépe ary 2001 rire, Moisés “ñe’ẽme’ẽ” oikove jey ha opu’ã hi’ári. Pe marandu ojoajúva pe “ñe’ẽme’ẽ” rehe upéi oñepresenta umi mbohéraha ángel mbohapyha rehegua rupive, ojehechauka haguéicha ha oñemoha’ãngaháicha umi mbohéraha ángel peteĩha rehegua rupive. Future for America ha’eva’ekue pe movimiento omoherakuãva pe marandu ojehechaukáva “Moisés” rupive “Elías” pokatupe, ha Elías hesakã porãme ome’ẽva’ekue Moisés rembipeju pe serie de presentaciones hérava Habakkuk’s Tables paha peve, ha upéva oñemohu’ãva’ekue ary 2012 rupi. Upe serie de presentaciones opa rire, pe mymba oguẽva pe yvykua pypuku’ỹme ojupi ou hag̃ua oñorairõ Moisés ha Elías rehe. Upe ñorairõ oñepyrũ Future for America odesidírõ guare omboyke pe tembiapo ojapóva’ekue ary 1996 guive, ha oñepyrũ peteĩ mbo’ehao, iñemomba’eguasúpe ombohérava The School of the Prophets. Iporãvéne kuri ombohéra hag̃ua upe mbo’ehao: umi maranduhára japu mbo’ehao!
The chaos and confusion that ensued when the school began allowing those who had never been confirmed by the Lord as His messengers to introduce their own ideas ended with the death of Future for America on July 18, 2020. At that point Moses and Elijah had been slain in the streets.
Pe mba’e vai ha ñembotavy oiko vaekue, pe mbo’ehao oñepyrũrõ guive omoneĩ haguére umi araka’eve ndopavéiva’ekue Ñandejára reheguágui ha’e hag̃ua Imaranduha, omoinge hag̃ua hikuái ijeheguiete iñemoarandu, opa Future for America omanóvo 18 jasypokõi 2020-pe. Upérõ Moisés ha Elías ojejuka vaekue tape rupi.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:7, 8.
Ha oñemohuʼã vove hikuái hepytestimónia, pe mbói guasu osẽva yvykua pypukúgui ojapóta ñorairõ hesekuéra, ipuʼakáta hesekuéra ha ojukáta chupekuéra. Ha hetekuéra omanóva opytáta pe táva guasu rape mbytépe, pe ohenóiva espiritualmente Sodoma ha Egipto, upepe avei ñande Ruvicha oñekurusufika hague. Apocalipsis 11:7, 8.
The testimony that is trustworthy, is the testimony that ended at the conclusion of the series titled Habakkuk’s Tables. Then the beast attacked. I have no idea who is following these current articles, but I assume it is made up as much by the enemies of Future for America as it is by those who are still trying to come to terms with the disappointment of July 18. I therefore expect that those that are in the category I define as enemies will point out how self-serving this application of prophetic history appears to be in their minds. So be it. Time is too short to pretend that the history of Future for America is not clearly identified as the movement that has been typified by the Millerite movement and it is too short to pretend that the flawed Laodicean human messenger that was raised up to lead out in that movement was not typified by William Miller.
Pe testimonio ojeroviakuaáva ha’e pe testimonio opa va’ekue pe serie hérava Habakkuk’s Tables paha-pe. Upéi pe mymba oñorairõ. Ndarekói mba’eveichagua idea máva-pa oikóva ko’ã artículo ko’ág̃agua rapykuéri, péro aimo’ã ijapopyre hetaite pe Future for America rayhu’ỹhára reheve, ha upéicha avei umi gueteri oñeha’ãva oñemohenda hag̃ua pe ñembyasýpe julio 18-guáre. Upévare aha’arõ umi añemomba’éva che rehe enemigo-kuéra ramo ohechaukátaha mba’éichapa ko aplicación historia profética rehegua ojepuru hag̃uáicha ijeheguínte, he’iháicha ha’ekuéra iñakãme. Toikóke upéicha. Aravo mbykyeterei hag̃uáicha jajapose hag̃ua gua’u pe historia Future for America rehegua ndaha’éiha hesakã porã hag̃uáicha pe movimiento ojeporavo va’ekue tipo ramo pe movimiento Millerita rupi; ha avei mbykyeterei hag̃uáicha jajapose hag̃ua gua’u pe mensajéro yvypóra Laodicea-pegua, ikangýva ha ijejavykuaa hag̃uáva, oñembohúva’ekue omotenonde hag̃ua upe movimiento, ndaha’éi hague ojeporavo tipo ramo William Miller rehe.
Miller was a Philadelphian and I came into Adventism from the world in 1975, thus am a certified Laodicean Adventist. My life history testifies to that fact. That being said, the merciful God of heaven has recently instructed me to put the message He is now revealing into writing and send it to the churches. His instruction came with the promise that when He resurrects Moses and Elijah, they will be resurrected as Philadelphians, not as Laodiceans. The movement that began in the Millerite history was the time of Philadelphia, that ultimately transcended into Laodicea in 1856 when it began the process of its rejection of the foundations laid by the Millerites. The rejection began with the setting aside the new development of light offered through the pen of Hiram Edson. Seven years later in 1863 the movement of Elijah which had presented the message of Moses was slain. At the same time the movement was slain, a church was introduced to replace the movement. Moses and Elijah were slain at the beginning of Adventism and they were slain again at the ending of Adventism.
Miller haʼe peteĩ Filadélfiagua, ha che aju Adventísmope yvóra apytégui ary 1975-pe; upévare che haʼe peteĩ Adventista Laodiceagua oñemoneĩmava. Che rekove rembiasakue ohechauka upe añetegua. Upéicha ramo jepe, yvága Tupã poriahuverekóva ramoite omboʼe chéve amoĩ hag̃ua jehaípe pe marandu Haʼe koʼág̃a oikuaaukáva, ha amondo hag̃ua umi iglésiakuérape. Iñemboʼe ndive ou pe ñeʼẽmeʼẽ ndive: Haʼe omoingovejey vove Moisés ha Elíaspe, oñemoingovejeýta Filadélfiagua ramo, ndahaʼéi Laodiceagua ramo. Pe movimiento oñepyrũvaʼekue pe tembiasakue Millerita-pe haʼe vaʼekue Filadélfia ára, ha ipahápe ohasáva Laodíceape ary 1856-pe, oñepyrũvo pe proceso ojepoi hag̃ua umi fundamento umi Millerita omoĩvaʼekuégui. Pe ñemboyke oñepyrũ vaʼekue oñemoĩ hag̃uáicha peteĩ ykére pe pyahu ñemyesakã tesakã rehegua oñemeʼẽva Hiram Edson rembiapykue rupive. Pokõi ary rire, ary 1863-pe, pe Elías movimiento opresentávaʼekue pe Moisés marandu ojejuka. Upe jave avei pe movimiento ojejukárõ guare, oñemoinge peteĩ iglésia omyengovia hag̃ua pe movimiento. Moisés ha Elías ojejuka Adventísmo ñepyrũmbyme, ha ojejuka jey Adventísmo pahaitépe.
At the ending of the prophetic Laodicea, in 1989 the vision of the Hiddekel river was unsealed and a movement began that was born of a Laodicean mother. The Lord was not taken unaware and He knew that He would finish His work of the three angels as He began it. He would end it with a movement of Philadelphians, just as He began it and in order to do this the movement that was Laodicean by birth would need to be slain and resurrected as Philadelphians. In doing so, the movement that was brought out of the Laodicean church would become the eighth that is of the seven, in the very history where the three-fold union would become the eighth that is of the seven. And in the very same history the horn of Republicanism will also experience a resurrection of the eighth that was of the seven and had been slain by the “woke-ism” of Egypt and Sodom, but that line of prophecy will be addressed later in the articles.
Laodicea profética paha opávo, ary 1989-pe ojeipe’a hag̃ua pe visión ysyry Hiddekel rehegua ha oñepyrũ peteĩ movimiento oúva peteĩ sy Laodiceagua-gui. Ñandejára ndaha’éi peteĩ ojejuhúva oñeha’arõ’ỹre, ha Ha’e oikuaa porã va’ekue omohu’ãtaha hembiapo umi mbohapy ánhel rehegua heñepyrũháicha. Omohu’ãta va’erãkuri peteĩ movimiento Filadelfiagua reheve, heñepyrũhaguéicha avei; ha ikatu hag̃uáicha ojapo upéva, pe movimiento ha’éva Laodiceagua heñóigui tekotevẽkuri ojejuka ha oñemoingove jey Filadelfiagua-rõ. Péicha ojapóvo, pe movimiento ojeherenóva Laodicea iglésiagui osẽ va’ekue oikóta pe poapyha ha’éva umi sietegui, upe historiaitepe pe joaju mbohapyvegua oikótahápe avei pe poapyha ha’éva umi sietegui. Ha upe historiaitepe avei, pe hatĩ Republicanismo rehegua ohasa va’erã peteĩ ñemoingove jey pe poapyha rehegua ha’éva umi sietegui ha ojejuka va’ekue “woke-ism” Egipto ha Sodoma reheguápe; ha katu upe línea de profecía oñeñe’ẽta upe rire umi artículo-kuérape.
And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:9–11.
Ha umi tavayguakuéra, ha ñemoñarégui, ha ñe’ẽnguéra, ha tetãnguéragui ohecháta hikuái ijete omanóva mbohapy ára ha mbyte aja, ha ndohejamo’ãi ijete omanóva oñeñotỹ hag̃ua itakuápe. Ha umi oikóva yvy ári ovy’áta hesekuéra, ha ovy’a guasúta, ha omondo hag̃ua jopói ojuehe; ko’ã mokõi maranduhára paje hag̃ua ombohasa asy umi oikóva yvy ári. Ha mbohapy ára ha mbyte rire, Tupãgui ouva’ekue tekove Espíritu oike ipypekuéra, ha opu’ã hikuái ipy ári; ha tuicha kyhyje oguejy umi ohechávare chupekuéra. Apocalipsis 11:9–11.
Future for America did not get put into the grave, it just laid there in the street where it had been slain, while its enemies rejoiced over its apparent death. Yet “after three days and an half the Spirit of life from God entered into them, and they stood upon their feet.” Time is no longer, so the three and a half days is symbolic of twelve hundred and sixty days or years, that in Revelation twelve verses six and fourteen represent the wilderness where the sanctuary and the host were trodden down. If they had been put into the grave, they would not be in a street where they could be trodden down. The treading down of Future for America is not only a symbolic period, but it is the symbolic period of the message of the “seven times” represented by the oath of Moses.
Future for America ndojejatýi pe sepultúrape, opyta rei vaʼekue pe tape ári, upépe ojejuka haguépe, ha iñenemigokuéra ovyʼa hikuái imano raʼangáre. Upéicharõ jepe, “mbohapy ára ha mbyte rire pe Espíritu de vida oúva Tupãgui oike hesekuéra, ha opuʼã hikuái hiʼarikuéra.” Arakaʼe ningo ndaipóri véima; upévare pe mbohapy ára ha mbyte haʼe peteĩ símbolo docecientos sesenta ára térã ary rehegua, pe Apocalipsis capítulo doce, versículo seis ha catorce-pe ohechaukáva pe desiérto, upépe pe santuario ha pe ehérsito ojejopy ha oñembohasa asy haguéicha. Oñemoĩrire chupekuéra pe sepultúrape, ndaikatumoʼãi oĩ peteĩ tape ári ikatuhápe oñembohasa hiʼári. Pe ñembohasa hiʼári ojejapóva Future for America rehe ndahaʼéi peteĩ período simbólico añoite, síno haʼe avei pe período simbólico pe marandu “siete tiempos” rehegua, ojehechaukáva Moisés juraméntope.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Ha haʼekuéra hoʼátane kyse puku rupi, ha oñemondo hag̃ua prisionéroramo opa tetãnguéra apytépe; ha Jerusalén oñemboyke ha ojejopy vaʼerã gentíl kuéra reheve, peve umi ára gentíl kuéra rehegua oñekumpli hag̃ua. Lucas 21:24.
There are three times Jerusalem has been trodden down. First by Babylon from 677 BC until 607 BC. The second trampling down was by pagan Rome from 66 AD until 70 AD. The third time was by spiritual Rome from 538 through to 1798. The treading down of Jerusalem by the Gentiles identified in Luke twenty-one was the twelve hundred and sixty years of papal rule. Revelation eleven, where we find the testimony of Moses and Elijah opens with the identification of that period of time.
Oĩ mbohapy jey Jerusalén ojejopy hag̃ua. Peteĩha, Babilonia rupive ary 677 a.C. guive 607 a.C. peve. Mokõiha jejopy ha’e vaekue Roma pagana rupive ary 66 d.C. guive 70 d.C. peve. Mbohapyha jey katu ha’e vaekue Roma espiritual rupive ary 538 guive 1798 peve. Jerusalén jejopy umi gentil kuéra rupive, ojehechakuaáva Lucas mokõipa peteĩ-pe, ha’e vaekue umi mil mokõi saĩ po ary papakuéra poguýpe. Apocalipsis once-pe, jajuhuhápe Moisés ha Elías rembiapokue, oñepyrũ upe ára pukukue jehechakuaápe.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Ha oñeme’ẽ chéve peteĩ takuára ojoguáva peteĩ yvyrakápe; ha pe ánhel oñembo’y, he’ívo: Epu’ã, ha emedi Tupã templo, pe altar, ha umi upépe omomba’éva. Péro pe korapy oĩva templo okápe eheja hag̃ua, ha ani emedi chupe; oñeme’ẽgui umi tetã ambuépe; ha pe táva marangatu opyrũta hikuái ipýpe mokõi ha irundy jasy pukukue. Apocalipsis 11:1, 2.
The command for John to measure the temple and the worshippers therein represents the opening of the judgment in 1844, for the previous two verses identify John as having experienced the bitterness of the Great Disappointment in 1844, then after he is told that he must repeat the work of proclaiming the message, verse one of chapter eleven identifies that judgment has just begun.
Pe tembiapoukapy Juan-pe omedi hag̃ua pe tupaópe ha umi oporomombaʼéva ipype ohechauka juicio oñepyrũ hague ary 1844-pe, umi mokõi versíkulo mboyvegua niko ohechauka Juan ohasa hague pe pyʼaro vai hérava Great Disappointment ary 1844-pe; upéi, oñemboʼe rire chupe tojapo jey hag̃ua pe tembiapo omoherakuãvo pe marandu, pe versíkulo peteĩha kapítulo oncehápe ohechauka pe juicio oñepyrũ ramoite hague.
“The time has come when everything is to be shaken that can be shaken, that those things that can not be shaken may remain. Every case is coming in review before God; for he is measuring the temple of God, and the worshipers therein. ‘These things, saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks; I know thy works…. I have somewhat against thee, because thou hast lost thy first love; remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove the candlestick out of his place.’ ‘Repent; or else I will come unto thee quickly, and will fight against thee with the sword of my mouth. He that hath an ear, let him hear what the Spirit saith unto the churches: To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving him that receiveth it.’” The 1888 Materials, 1116.
“Oguahẽma ára opa mba’e ikatúva oñembokachipa hag̃ua oñembokachi hag̃ua, opyta hag̃uánte umi mba’e ndaikatúiva oñembokachi. Opa káso ojehechakuaa jeýma hína Tupã renondépe; ha’e niko oha’ãhína Tupã róga marangatu ha umi upépe omomba’éva chupe. ‘Ko’ã mba’e he’i pe oguerekóva umi poapy mbyja ipó akatúape, pe oguatáva umi poapy tataendy renda óroguáva mbytépe; aikuaa nde rembiapo…. Che areko mba’e nderehe chejopy hag̃uáva, reguereko’ỹre hag̃ua pe mborayhu peteĩha; nemandu’a hag̃ua, upévare, moõgui re’a hague, ha ejerovia jeýke, ha ejapo jey umi tembiapo peteĩhaguáva; ndaupéichairamo aju pya’e ne rendápe, ha aipe’áta pe tataendy renda ipype guive.’ ‘Ejerovia jeýke; ndaupéichairamo aju pya’e ne rendápe, ha añorairõta nendive che juru kysepuku reheve. Pe oguerekóva apysa, tohendu mba’épa he’i pe Espíritu umi iglesia-kuérape: Pe ipu’akávape ame’ẽta ho’u hag̃ua pe maná ñemiguáva, ha ame’ẽta chupe ita morotĩ, ha pe itápe oñehai hag̃ua téra pyahu, avave ndoikuaáiva, pe ohupytývante oikuaáva.’” The 1888 Materials, 1116.
As John is representing the opening of the investigative judgment in 1844, he is told to leave off the courtyard of the temple, for it is given to the Gentiles who would trample down the holy city for twelve hundred and sixty years. Luke twenty-one identifies that the Gentiles would trample down Jerusalem until the “times” of the Gentiles was fulfilled. John in chapter eleven has just identified that the time of the treading down of Jerusalem by the Gentiles was the history of 538 until 1798. John identifies this period twice in chapter twelve as the wilderness, a period of time that the church fled into to avoid the persecution being brought by the pope.
Juan ohechauka hag̃ua pe juicio investigativo ñepyrũ 1844-pe, oñemombe’u chupe oheja hag̃ua pe tupaópegua korapy, oñeme’ẽgui upéva umi gentil-kuérape, haʼekuéra opyrũ hag̃ua pe táva marangatu ári mil mokõi saʼi poteĩ ary aja. Lucas mokõi pa peteĩ omombeʼu umi gentil-kuéra opyrũtaha Jerusalén ári pe “ara” umi gentil-kuéragui oñehundipa peve. Juan, capítulo once-pe, omyesakãramoite pe ára Jerusalén oñepyrũha opyrũkue umi gentil-kuéra rupive haʼe hague pe tembiasakue 538 guive 1798 peve. Juan omombeʼu ko período mokõive capítulo doce-pe pe desiérto ramo, peteĩ tiempo pe iglesia okañy hague ipype ojehekýi hag̃ua pe ñemoĩ vai oguerúva pe papa.
When Moses and Elijah are slain and left in the street to be trodden down for a period of three and a half days, the three previous histories when Jerusalem was trodden down are to be understood as typifying that period of time. In Luke twenty-one the Gentiles would tread down the holy city until the “times” of the Gentiles would be fulfilled.
Moisés ha Elías ojejukáramo ha ojehejáramo tapére oñembohérava hag̃ua hese kuimba’e ha kuña py rehe, mbohapy ára mbyte pukukue, umi mbohapy tembiasakue ymave Jerusalén oñembohérava py guýpe ojehechakuaa va’erã upe aravo pukukue rehegua techaukaháicha. Lucas mokõi-pa peteĩ-pe, tetã ambuegua opyrũta táva marangatu ári pe “ára” tetã ambueguakuéra rehegua oñemohu’ã peve.
Thus, Luke identifies more than one time of the Gentiles, but we know the time of the Gentiles being fulfilled was 1798. The first “time of the Gentiles” began in 723 BC when the northern kingdom of Israel was trodden down by Assyria. That treading down began a trampling down by a pagan power and continued until 538 when the papal power carried on the work until 1798. Paganism scattered and trampled down literal Israel and papalism scattered and trampled down spiritual Israel. The “times” of the Gentiles represent the twenty-five hundred and twenty years of Leviticus twenty-six that represents two periods of treading down. The first was carried out by paganism as represented by Assyria, then Babylon, then pagan Rome. Then the second desolating power that Miller identified in the sacred framework of prophecy he employed, was papalism which would continue the treading down until 1798. The treading down of both paganism and papalism is the very question that is raised in the heavenly dialogue that produces the answer that is the foundation and central pillar of Adventism.
Upéicha, Lucas ohechauka oĩha peteĩ “tiempo de los gentiles” ári hetave, ha jaikuaa pe “tiempo de los gentiles” oñembotýva’ekue 1798-pe. Pe peteĩha “tiempo de los gentiles” oñepyrũ 723 a.C.-pe, Israel pe rréino yvate gotyogua ojeapysaka asýramo Asiria poguýpe. Upe jepyrũ guive oñepyrũ peteĩ ñemongu’e ha jejopy vai peteĩ pokatu pagano rupive ha upéva osegi 538 peve, upérõ pe pokatu papal omotenonde jey pe tembiapo 1798 peve. Paganismo omosarambi ha opyrũ literal Israel rehe, ha papalismo omosarambi ha opyrũ espiritual Israel rehe. Umi “tiempos” de los gentiles ohechauka umi mokõi su quinientos veinte ary Levítico veintiséis-peguáva, ohechaukáva mokõi periodo jejopy ha ñemongu’e rehegua. Pe peteĩha ojapo paganismo, ojehechaukaháicha Asiria rupive, upéi Babilonia, ha upéi Roma pagana. Upéi pe mokõiha pokatu ombyaíva, Miller ohechakuaava’ekue profecía marã’ỹmegua marco sagrado-pe ha’e oipurúva’ekue, ha’eva’ekue papalismo, ha upéva osegíta pe jejopy vai 1798 peve. Pe opyrũ ha omongu’e vai rehegua mokõivéva, paganismo ha papalismo rehegua, ha’e voi pe porandu oñemopu’ãva pe ñomongeta yvagapeguápe ha omoheñóiva pe mbohovái oikóva Adventismo pyenda ha columna mbyte ramo.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Upéi ahendu peteĩ marangatu oñeʼẽha, ha ambue marangatu heʼi pe marangatu oñeʼẽvape: Mboy tiémpopa ipukuvaʼerã pe visión oñeʼẽva pe sakrifísio ára ha ára rehe, ha pe ñembyai oporomombyrýva rehe, oñemeʼẽ hag̃uáicha mokõivéva, pe santuario ha pe ehérsito, ojepyrũ hag̃ua ojevyvy hag̃ua ipy guýpe? Ha heʼi chéve: Mokõi mil tres cientos árape peve; upéi pe santuario oñemopotĩta. Daniel 8:13, 14.
The angel Gabriel and other angels led Miller to understand that the “daily” represented paganism and that the “transgression of desolation” represented papalism. Both paganism and papalism would trample down the sanctuary and host. Therefore the “times” of the Gentiles which Luke refers to is the two trampling down periods of twelve hundred and sixty years, that together are the seven times of Leviticus twenty-six.
Anhel Gabriel ha ambue anhelkuéra ogueraha Miller-pe oikuaa hag̃ua pe “ára ha ára” ohechaukaha paganis moha pe “tembiapo vai ñembyai rehegua” katu ohechaukaha papalismo. Mokõivéva, paganis mo ha papalismo, opyrũta guýpe pe tupaópe ha pe aty rehe. Upévare umi “ára” umi tetã ambuegua rehegua Lucas omombeʼúva haʼe mokõi ára opyrũ hag̃ua guýpe, mil mokõi saĩ poteĩ ary pukukue peteĩteĩ, ha oñondivepa haʼe hína umi siete ára Levítico mokõipa poteĩmegua.
The message of the “oath” of Moses was slain in 1863, along with the messenger Elijah who had presented the message of Moses. Both the message of Moses and the Elijah messenger was resurrected post September 11, 2001. After the message of Moses that was once again proclaimed by Elijah, they were both slain and then left in the street and not buried for twelve hundred and sixty days is a direct connection to the message of the “seven times” that Daniel calls the “oath” of Moses. The movement and the messenger that repeats the Elijah message of Moses as typified by Miller and the Millerites will ultimately stand upon its feet and be resurrected.
Pe “ñe’ẽme’ẽ” Moisés rehegua ojejuka kuri 1863-pe, pe mensajéro Elías ndive, ha’e vaekue ogueru vaʼekue pe marandu Moisés rehegua. Mokõivéva, pe marandu Moisés rehegua ha pe mensajéro Elías, oikove jey kuri 11 de septiembre de 2001 rire. Upéi pe marandu Moisés rehegua, Elías omombeʼu jey vaʼekue, mokõivéva ojejuka jey ha oñembojao tape mbytépe, ha noñeñotỹi docecientos sesenta ára pukukue; kóva ojoaju hag̃ua mbarete porã pe marandu “siete tiempos” rehegua ndive, Daniel ohenóiva “ñe’ẽme’ẽ” Moisés rehegua. Pe movimiento ha pe mensajéro ombojevyva pe marandu Elías ogueru vaʼekue Moisésgui, Miller ha umi Millerita ohechauka haguéicha techapyrã ramo, ipahápe opuʼãta hiʼypýpe ha oikove jeýta.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
Ha mbohapy ára ha mbyte rire, pe Espíritu de vida oúva Tupãgui oike hesekuéra, ha opu'ã hikuái ipy ári; ha tuicha kyhyje oguejy umi ohecháva hi'ári. Ha ohendu hikuái peteĩ ñe'ẽ hatã guasu yvágagui he'íva chupekuéra: Pejú yvate ko'ápe. Ha ojupi hikuái yvágape peteĩ arai rupi; ha iñenemigokuéra omaña hesekuéra. Apocalipsis 11:11, 12.
We will address this truth in the next article.
Ñañemoĩ hag̃ua ko añetegua rehe pe artíkulo oúvape.