A Word of Clarification
Peteĩ Ñemyesakã Ñeʼẽ###
Recently we began to prepare the transcription of Habakkuk’s Two Tables to be translated into the various languages represented on our website. The task of changing a spoken presentation into a written presentation is much more of a task than might be understood if one is not familiar with all the hoops that must be jumped through to turn a spoken presentation into a written presentation, along with the necessary problems of ultimately translating the material into the various languages on the website. We just started our copy-editing of the first of the ninety-five presentations and I discovered another hoop that we must also jump through. It has to do with the progressive development of this message from 1989 until our current history.
Ko’ag̃aite roñepyrũ rombosako’i hag̃ua Habacuc Mokõi Tabla ñembohasarã, oñembohasa hag̃ua umi opaichagua ñe’ẽme ojejuhúva ore página web-pe. Peteĩ tembiapo oñeñehẽmava ñemoambue hag̃ua kuatiajehaipyre-pe tuichave tembiapo hag̃ua pe ikatútava oñentende oikuaa’ỹramo opa umi jere ha mba’ehasarã ojehasava’erã oñemoambue hag̃ua peteĩ ñemombe’u oñeñehẽmava peteĩ jehaipyre-pe, hi’ári umi apañuãi tekotevẽva ipahápe oñembohasa hag̃ua pe material umi opaichagua ñe’ẽme oĩva página web-pe. Romoñepyrũ ramónte ore ñemyatyrõ jehaipy rehegua peteĩha umi 95 ñemombe’úgui ha ahechakuaa ambue jere ñaikotevẽha avei jaiporu. Upéva oguereko relación ko marandu ñemotenonde hag̃ua mbeguekatúpe ary 1989 guive peve ore rembiasakue ko’ág̃agua.
In the presentations of about fifteen years ago there were truths that were in their infant state of understanding. The first of those truths that I must clarify is the arrival of the second angel in Millerite history. I understood at that time that the second angel arrived when the Protestant churches began to close their doors against Miller’s presentation of the first angel’s message, in conjunction with the termination of the year 1843. William Miller worked upon a reckoning of time that he believed identified that the year of 1843 began on March 22, 1843 and ended on March 22, 1844. He had thought the three prophecies that ultimately were placed upon the two sacred charts would terminate in the year of 1843, and he believed that year ended on March 22, 1844. He was wrong on two points.
Umi exposición kuéra amo quince ary rupi ojejapóvape oĩ kuri añetegua kuéra oĩva gueteri iñepyrũmbyrãme jeikuaa rehegua. Pe peteĩha umi añetegua apytégui aikotevẽva amyesakã porã ha’e pe mokõiha ánhel jeguahẽ Miller rembiasakuepe. Upérõ aikuaa vaʼekue pe mokõiha ánhel og̃uahẽ hague umi tupão protestánte okẽmboty ñepyrũvo Miller opresenta haguére pe peteĩha ánhel marandu, oñondivepa pe ary 1843 pahá ndive. William Miller ombaʼapo kuri peteĩ tiempo jeipapa rehe ogueroviáva ohechauka hag̃ua ary 1843 oñepyrũ hague 22 jasypoapy 1843-pe ha opa 22 jasypoapy 1844-pe. Haʼe opensa kuri umi mbohapy profesía ipahaitépe oñemoĩva mokõi taʼanga marangatu ári opa vaʼerãha ary 1843-pe, ha oguerovia kuri upe ary opa hague 22 jasypoapy 1844-pe. Haʼe ojavy kuri mokõi mbaʼépe.
The three prophecies of the 1335 days of Daniel twelve, the 2520 years of the “seven times” of Leviticus twenty-six and the 2300 days of Daniel eight were understood by Miller to conclude in March of 1844. The Lord thereafter guided Samuel Snow to not only understand that the prophecies ended not in 1843, but 1844. Snow applied the Karaite reckoning of time, that was not the time application Miller had been employing. Miller had been using the Rabbinic/equinox-based reckoning of time that based the year upon spring to spring.
Umi mbohapy marandu-profético 1335 ára rehegua Daniel 12-pe, 2520 ary “siete tiempo” rehegua Levítico 26-pe, ha 2300 ára rehegua Daniel 8-pe, Miller ontende vaʼekue opa hag̃ua marzo de 1844-pe. Upéi Ñandejára omboguata Samuel Snow-pe ani hag̃ua añoite ontende umi profesía opa hague ndahaʼéi 1843-pe, síno 1844-pe. Snow omoĩ hag̃ua ára jepapa karaita rehegua, ha upéva ndahaʼéi pe jepapa arakaʼe rehegua Miller oiporu vaʼekue. Miller oiporu hína vaʼekue pe jepapa rabínico/equinoccio rehegua, omoĩva pe ary primavéra guive primavéra peve.
When we were presenting Habakkuk’s Two Tables, we had not understood this historical reality and were using Miller’s experience to mark March 22, 1844 as the arrival of the second angel and the beginning of the tarrying time. I understood, and still do that the arrival of that angel corresponded to when the Protestants rejected Miller’s message of the first angel, and the following passage was my point of reference.
Rojekuaávo guare Habacuc Mokõi Tabla, ndorikuaáikuri ko añetegua histórico ha roiporúkuri Miller rembiasakue romarka hag̃ua 22 jasypoapy 1844 ramo pe ángel mokõiha og̃uahẽ hague ha oñepyrũ hague pe aravo ñembotapykue. Che aikuaa, ha koʼág̃a peve aikuaa, pe og̃uahẽ aguã upe ángel rehegua ojoja hague pe ára umi protestánte okytĩ haguépe Miller marandu pe ángel peteĩha rehegua, ha pe jehaipyre oúva upéi vaʼekue haʼekuri che referénsia.
“In June, 1842, Mr. Miller gave his second course of lectures at the Casco Street church in Portland. I felt it a great privilege to attend these lectures; for I had fallen under discouragements, and did not feel prepared to meet my Saviour. This second course created much more excitement in the city than the first. With few exceptions, the different denominations closed the doors of their churches against Mr. Miller. Many discourses from the various pulpits sought to expose the alleged fanatical errors of the lecturer; but crowds of anxious listeners attended his meetings, and many were unable to enter the house. The congregations were unusually quiet and attentive.” Life Sketches, 27.
“Jasypoteĩ ary 1842-pe, karai Miller ome’ẽ ijaty mokõiha mbo’esyry Casco Street tupãope, Portland-pe. Ahechakuaa upéva peteĩ jehecharamombyrýva ikatu hag̃uáicha ahendu ko’ã mbo’esyry; aikógui chepy’apy ha ndajepreparáiriva aime hag̃ua ajotopa che Salvador ndive. Ko mbo’esyry mokõiha omoheñói hetave jevyvy pe táva ryepýpe pe peteĩha rangue. Mbovymi ndojejapóiva rehe, umi aty guasu iñambuéva omboty itupão rokẽkuéra karai Miller rehe. Heta ñe’ẽmondo opaichagua púlpitogui oñeha’ã ohechauka hag̃ua umi jejavy oje’éva fanátikova mbo’ehára rehegua; hákatu aty guasu ohenduse asýva oho ijatýpe, ha heta ndaikatúi oike pe óga ryepýpe. Umi aty oĩva upépe ikyrỹi’ỹre ha oñatendeiterei.” Life Sketches, 27.
I understood the closing of the doors to Miller’s message marked the beginning of the rejection of the first angel, and in agreement with Miller’s understanding of the Rabbinic/equinox-based reckoning of time I assumed that March 22, 1844 marked the conclusion of 1843. Miller’s presentation in Portland in June of 1842 is actually a waymark that identifies a progressive rejection that ultimately concluded on April 18, 1844, but at the time of the presentations we had not recognized Samuel Snow’s application of the Karaite reckoning of time.
Aikuaa pe ñembotyha okẽnguéra pe marandu Miller rehegua ohechauka hague ñepyrũrã pe rejecha’ỹha peteĩha ánhel rehe, ha, oñembojoajúvo Miller oikuaa haguéicha pe cómputo aravo rehegua rabínico/equinoccio-pe guare, aimo’ã kuri 22 jasypoapy 1844 ohechauka hague pe paha 1843 rehegua. Pe exposición Miller ojapo va’ekue Portland-pe junio jasy 1842-pe ha’e añetehápe peteĩ waymark ohechauka hag̃uáicha peteĩ rejecha’ỹ mbeguekatu oñemotenondéva, ipahápe og̃uahẽva 18 jasyrundy 1844-pe; ha katu umi exposición aja ndorohechakuaái gueteri Samuel Snow omboapliha pe cómputo aravo rehegua karaíta.
In the first presentation that we began to copy-edit, I began to see that what was recorded at that time seems to contradict what we now teach. It does and it doesn’t. It is simply an emphasis upon the progressive arrival of the second angel, and also an illustration of the progressive unsealing of this message, as was the case also in Millerite history. This note of clarification should address those who have stumbled over our identification of April 19, 1844 as the first Millerite disappointment and what was taught in the past.
Pe peteĩha presentación ñañepyrũva’ekue ñamyatyrõ hag̃ua, ahechakuaa upe aravope oñeñongatu vaʼekue haʼeteha ombohovái hag̃ua umi mbaʼe koʼág̃a ñamboʼéva. Oĩ ha ndahaʼéi avei. Haʼe niko peteĩ ñeʼẽmondo ohechaukáva mokõiha ánhel rembiguái ouha mbeguekatúpe ha ojupi hag̃ua peteĩcha, ha avei peteĩ taʼanga ohechaukáva mbaʼéichapa ko marandu ojeipeʼa mbeguekatúpe, upéicha avei oiko haguéicha historia Millerita-pe. Ko kuatia mbyky ñemyesakã rehegua oñembohéravaʼerã umi ojepyʼapy térã opyta vaʼekuépe ñane remombeʼu rehegua, rohechakuaahápe 19 jasyrundy 1844 arakaʼe pe peteĩha jejavy Millerita ha umi mbaʼe yma guive oñemboʼe vaʼekue.
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104.
“Pe marandu peteĩha ha mokõiha oñeme'ẽ va'ekue ary 1843 ha 1844-pe, ha ko'ág̃a ñande ñaimína marandu mbohapyha ñemoherakuã guýpe; hákatu umi mbohapy marandu opavave gueteri oikotevẽ oñemoherakuã. Ko'ág̃a avei tuichaite tekotevẽ, yma guaréichaite, oñembojevy jey hag̃ua umi marandu umi añetegua ohekávape. Hai ha ñe'ẽ rupive ñamyasãi va'erã pe ñemoherakuã, jahechaukávo iñorden, ha umi profesía ñembojoaju oguerúva ñandéve pe ángel mbohapyha marandúpe. Ndaikatúi oĩ mbohapyha, peteĩha ha mokõiha'ỹre. Ko'ã marandu ñame'ẽ va'erã ko yvy tuichakue javeve umi kuatiañe'ẽme, umi ñe'ẽmondópe, jahechaukávo marandu profesiakuéra rembiasakue ryepýpe umi mba'e oikóva va'ekue ha umi oikótava.” Selected Messages, libro 2, 104.
Habakkuk's Two Tables 1 of 95
Mokõi Távla Habacuc rehegua 1 95-gui
Introduction to Habakkuk's Two Tables and the Midnight Cry
Ñepyrũmby Habacuc Mokõi Tabla ha Pyhare Mbytegua Sapyʼa Hatã rehegua
In this series, we will be looking at Habakkuk's two tables—the 1843 and 1850 Charts—over an extended period. We will begin by putting the Midnight Cry in place. As mentioned, much of the initial presentations will be review for those familiar with this message, but since we are preparing a series that may be studied by people new to this message, we must lay out some basic ideas for them. We will start with the Midnight Cry, focusing on an aspect found in Ellen White's first vision. Let's read the first paragraph from Christian Experience and Teachings, page 57.
Ko sériepe, jajepyhyta Habacuc mokõi távare — umi Cuadro 1843 ha 1850 — peteĩ are puku aja. Ñañepyrũta ñamoĩ porãvo pe Clamor de Medianoche hendápe. Oje’e haguéicha, heta umi presentación ñepyrũrãguápe ha’éta jehechajey umi oikuaávape g̃uarã ko marandu, ha katu, jahechauka hag̃uére peteĩ série ikatúva ojestudia umi tapicha pyahúvape g̃uarã ko marandúpe, tekotevẽ ñamoĩ hesakã hag̃ua chupekuéra peteĩ umi idea básica. Ñañepyrũta pe Clamor de Medianoche reheve, ñama’ẽvo peteĩ mba’e ojejuhúva Ellen White visión peteĩhape. Jaikuaauka pe párrafo peteĩha Christian Experience and Teachings, página 57-gui.
"It was not long after the passing of time in 1844 that my first open vision was given me. I was visiting Mrs. Haines in Portland, Maine, a dear sister in Christ, whose heart was knit with mine. Five of us, all women, were kneeling quietly at the family altar. While we were praying, the power of God came upon me as never before."
Nda’aréi araka’e rire pe ára ohasava’ekue 1844-pe, ame’ẽséma chéve che visión peteĩha ojehechaukáva hesakã hag̃uáicha. Aimeva’ekue aju hag̃ua señora Haines rendápe Portland, Maine-pe, peteĩ hermana ahayhuetereíva Cristo-pe, ipy’a oñembojoajuva’ekue che py’ándi. Ore roimeva’ekue po, opa ore kuñanguéra, roñesũ hag̃uáicha kirirĩ hag̃uáicha pe altar hogapeguápe. Roñembo’e aja, Tupã pokatu og̃uahẽ che ári araka’eve ndoikói haguéicha upe mboyve.
These five women, whose hearts were knit with Sister White, were not opposing any manifestation of the power of God. Notably, they were all women, representing the church, and there were five of them, which can be seen as five wise virgins. This is simply an observation.
Ko'ã po kuña, ikorasõ ojoaju porãva'ekue Hermana White ndive, ndaikatúi oñemoĩ hag̃ua mba'eveichagua jehechauka Tupã pu'aka rehegua rehe. Ojehechakuaave hag̃ua, opavave ha'eva'ekue kuña, ohechaukáva pe iglesia, ha po hikuái, ikatúva ojehecha peteĩ techapyrãramo umi po virgen arandu. Kóva niko peteĩ jehechakuaánte.
"I seemed to be surrounded with light and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, 'Look again and look a little higher.' At this, I raised my eyes and saw a straight and narrow path cast up high above the world. On this path, the Advent people were traveling to the city, which was at the farther end of the path. 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. 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."
Aime chéve pe tesape jerére tesakãme ha ajupiha ohóvo yvygui yvateve ha yvateve. Ajerovia jehecha hag̃ua umi adventopegua ko yvy ape ári, ha ndaikatúi ajuhu chupekuéra, upérõ peteĩ ñe’ẽ he’i chéve: “Ema’ẽ jey ha ema’ẽ michĩmi yvateve.” Upérõ ahupi che resa ha ahecha peteĩ tape porã ha ipohyikue’ỹva, oñemopu’ãva yvate ko yvy ári. Ko tape ári umi Adventopegua oguata ohóvo pe táva gotyo, oĩva tape pahápe. Hapykuéri, tape ñepyrũhápe, oñemoĩ peteĩ tesape hendýva, ha peteĩ ánhel he’i chéve upéva hague Pe Sapukái Pyharepytegua. Ko tesape ohesape pe tape pukukue javeve ha ome’ẽ tesape ipykuérape ani hag̃ua oñepysanga. Oñemoĩmbáramo hikuái hesakuéra Jesús rehe, oĩva hesakãmbyky hag̃ua tenondépe, ogueraha chupekuéra pe táva gotyo, ha’ekuéra tekorosãme oĩ. Péro sapy’ami rire oĩ va’ekue ikane’õva ha he’íva pe táva mombyry etereiha, ha oha’arõ va’ekue oike hag̃ua pype ymavéma. Upérõ Jesús omokyre’ỹ chupekuéra omopu’ãvo Ipo akatúa glorióso, ha Ipojágui osẽ peteĩ tesape ojereva Advento aty ári, ha osapukái hikuái: “Aleluya!” Ambuekuéra katu pya’e rei omoneĩ’ỹ pe tesape hapykuéri oĩva ha he’i ndaha’éi hague Tupã upe ogueraháva’ekue chupekuéra peve mombyryete. Upérõ pe tesape hapykuéri oĩva ogue, ohejávo ipykuéra pytũmbýpe opaite hag̃uáicha, ha oñepysanga hikuái, okañy chuguikuéra pe jehechaukarã ha Jesús jehecha, ha ho’a pe tapégui yvýpe, pe pytũ ha aña retã guýpe oĩvape.
William Miller and the Midnight Cry
William Miller ha pe Pyhare Mbytegua Sapy’a Hatã Ñandejára oúva hag̃uáicha hag̃uáicha hag̃ua’ẽ hag̃uáicha William Miller niko ndaha’éi peteĩ kuimba’e iñarandúva térã iñemoarandu porãva ko yvy arigua mba’épe. Ha’e ndorekói arandu tuicháva ko arapy rehegua; upéicharõ jepe, Ñandejára ohenói chupe ojapo hag̃ua peteĩ tembiapo ijojaha’ỹva. Oñemopotĩva ha imarangatúva, ha ojerovia mbarete Ñandejára Ñe’ẽre. Oñepyrũ oikuaa hag̃ua upe kuatia marangatu he’íva, ha ojuhúvo umi profecía henyhẽva tesape ha añetegua rehe, ohupyty mba’épa Ñandejára omombe’u hag̃ua ko yvy rehegua ára pahápe. Miller oikuaa va’ekue, ojesareko porã rire Daniel ha Apocalipsis rehe, peteĩ arange tuicháva oñemoĩva profecíape: “Mokõi sua poapy sua ary pukukue peve; upéi pe tupaópe oñemopotĩta” (Daniel 8:14). Ha’e oimo’ã kuri upe tupaópe oñemopotĩtaha ko yvy, ha upévare oñemohenda kuri ára pahápe Cristo ou jeýtaha. Ohesa’ỹijo rire profecía ára ary rehegua, og̃uahẽ va’ekue pe ary 1844-pe. Upe jave omombe’u kyhyje ha py’aguapy reheve pe jeju mokõiha oikótaha hi’aguĩeterei. Miller ndaha’éi peteĩ proféta omohenda hag̃ua ijehegui umi mba’e oikótava; ha’e ha’e peteĩ tembiguái oñeha’ãva hekoitépe omombe’u hag̃ua upe Ñandejára oñeme’ẽva’ekue chupe oikuaa hag̃ua. Ha’e he’i jepi ndohupytyseihague pe tembiapo, pórke ohechakuaa ijehe ojeroviaha’ỹha ha ndaikatuiha oguerovia umi mba’e tuichaitéva ojeruréva chupe. Upéicharõ jepe, peteĩ convicción iporã ha pypuku rupive, ha’e oñeme’ẽkuaa ombohasávo pe marandu. Pe marandu “Pehendu, pe Novio ou; pesẽ pejuhu chupe” (Mateo 25:6) ohupyty peteĩ pu’aka pyahu pe movimiento adventista ryepýpe pe ara mbytegua sapy’a hatãicha. Oiko peteĩ ñehenói ipoderósova opáichagua tavayguápe, oikéma hag̃ua hag̃ua’ẽ hag̃uáicha hag̃ua’ẽ hag̃uáicha hag̃ua’ẽ hag̃uáicha pe Novio reraháva. Ko ñehenói ndaha’éi peteĩ tĩkora rei yvypóra remiandu rehegua; ha’e kuri peteĩ marandu oñemopyendáva Escritura profética rehe, ha pe Espíritu Santo omoingovéva umi ohendúvape. Hetaiterei ojerovia va’ekue oñembopy’aguapy ha oikove jey espiritualitépe. Umi ohayhúva ko mundo mba’e oñehenói oñembyasývo, oñemomarangatu hag̃ua, ha omaña hag̃ua yvate gotyo. Umi tupão hetápe oikuaa opa mba’e noĩporãiha, ha oñeñandu hikuái peteĩ tesape pyahu omyesakãva Cristo rembiapo pe santuario yvagapeguápe. Upe jeju rehegua marandu ndojeruréi yvypóra opyta hag̃ua kyhyjépente, síno oñembosako’i hag̃ua, oñearrepenti hag̃ua, ha ojerovia hag̃ua pe Salvador rehe. Oĩ katu umi ombohováiva pe marandu. Heta oapysaka’ỹ, oĩ avei oñembohory ha omboykéva umi Escritura porandu porã. Umi oikuaáva hag̃ua añetegua ha ndojapóiva upéva oñemoĩ va’ekue tuichaiterei peligro-pe. Techapyrãicha pe judío kuéra yma guaréicha ndoikuaáiva itiempo rehegua visita, upéicha avei heta “cristiano” ndohechakuaái kuri pe ára oikovéva. Umi py’ahatã ha umi oñembojeroviáva ijehe, peteĩ mesías jerovia’ỹ rupive, ombotove pe tesape oñeme’ẽva’ekue chupekuéra. Ary 1844-pe ndojehupytýi pe mba’e heta oha’arõva. Cristo ndouéi pe yvy ári upérõ. Ko mba’e oñembohéra “pe ñembyasy guasu” umi ojerovia va’ekuépe g̃uarã. Ha katu pe falta ndaha’éi pe Palabra de Dios-pe, ni umi período profético cálculo rehe; pe jejavy oĩ kuri pe mba’e oñeikũmby’ỹhápe santuario rehe. Upe ára, Cristo oike va’ekue pe santuario yvagapegua pe koty imarangatuvévape, ojapo hag̃ua pe tembiapo pahagua intercesión ha juicio rehegua, ndaha’éi ou hag̃ua ko yvy ári. Upéicha, pe ara mbytegua sapy’a hatãicha marandu ndaha’éi peteĩ japu. Ojejapo pe propósito Ñandejára oguerekóva hag̃ua hag̃ua’ẽ hag̃uáicha hag̃ua’ẽ hag̃uáicha pe iglesia, oikuaa hag̃ua iñakãme mba’épa oĩ ipy’apýpe, ha ombosako’i hag̃ua umi hendu ha ojapóva hag̃ua ohasa hag̃ua umi prueba oútava. Omboguevi’ỹre, omyesakãve hag̃ua añetegua, ha ogueru hag̃ua peteĩ pueblo oĩva hag̃uáicha ogueraha hag̃ua Ñandejára rembiapo tenonderã. William Miller ha umi hendive omombe’úva pe marandu ndaha’éi kuimba’e iñambue’ỹva jejavýgui; ha katu ikatu oguerovia porã ojehecha hag̃ua Ñandejára rembiapo osãsoha umi instrumento iñemboriahúvape rupive. Pe poder noúi yvypóragui, síno Ñandejáragui. Ha pe ñehenói ara mbytegua sapy’a hatãicha opyta ko’ág̃a peve peteĩ ñehenói serio ha solemne hag̃ua opavave ojeroviávape: oĩ hag̃ua atentos, oñembosako’i hag̃ua, ha oha’arõ hag̃ua pe Novio jeju.
In this first presentation, after establishing a few points, we will discuss the Low Hampton Conference of Adventists in December 1844. At this conference, some Millerites gathered, and William Miller rejected the understanding of the Midnight Cry. The logic here is that this vision, while for all of us, was especially for William Miller.
Ko peteĩha jehechaukapy-pe, ñamopyenda rire mbovymi punto, ñañe’ẽta pe Aty Guasu Low Hampton pegua Adventista-kuéra rehe, diciembre 1844-pe. Ko aty guasúpe oñembyaty va’ekue algunos Millerita-kuéra, ha William Miller omboyke pe ñehesa’ỹijo Krye Pyhare mbytepegua rehegua. Pe lógica ko’ápe ha’e ko visión, jepémo opa ñandéve guarã, oñeme’ẽ porãve va’ekue William Miller-pe guarã.
In that same month, William Miller denied the light behind them—the Midnight Cry—which would cause him to fall off the path to the wicked world below. We will explore the implications of this. Historical evidence shows that the Millerites all believed they were fulfilling the parable of the ten virgins; it was common knowledge among them. We will show that William Miller had an understanding of what the Midnight Cry was. Miller believed the Midnight Cry was the judgment hour message of Daniel 8:14 and Revelation 14:6-9. He believed the message he began proclaiming in the early 1830s was the Midnight Cry, 'Behold, the bridegroom cometh,' and that Jesus was coming to the world as the bridegroom.
Upe jasyte guive, William Miller oheja pe tesakã oĩva hapykuéri—pe Sapukái Pyharepytegua—ha upéva omoñepyrũta chupe ho’a hag̃ua tape ári guive yvy aña oĩvape iguýpe. Jaikuaaukáta ko mba’épa he’ise. Techapyrã tee hechauka umi Millerita opavave oguerovia hague ha’ekuéra ohupytyha pe ñe’ẽtekovekuaa umi pa’ũ paháva rehegua; kóva niko ojekuaa porã va’ekue apytépekuéra. Jahechaukáta William Miller oguereko hague peteĩ kuaapy mba’épa pe Sapukái Pyharepytegua. Miller oguerovia pe Sapukái Pyharepytegua ha’eha pe marandu aravo jehuskã rehegua oĩva Daniel 8:14 ha Apocalipsis 14:6-9-pe. Ha’e oguerovia pe marandu oñepyrũ va’ekue omoherakuã umi áño ypykue 1830 ryepýpe ha’eha pe Sapukái Pyharepytegua, “Pema’ẽ, pe novio ouma,” ha Jesús oúta ko yvy ári pe novio ramo.
For most of Millerite history, they believed they were fulfilling the parable of the ten virgins, but they thought the Midnight Cry described the message they had been proclaiming. However, by the summer of 1844, a new and correct understanding emerged: the Midnight Cry was the Seventh Month movement, with Jesus expected to come on the tenth day of the seventh month. That was the true Midnight Cry. When Miller rejected the true Midnight Cry in December 1844, he was rejecting the history of the summer of 1844 and reverting to his earlier position that it was just the general message from the 1830s. Understanding the dynamics of the Midnight Cry is crucial. If you do not understand the 2520 as the Millerites did, you cannot understand the Midnight Cry. If you cannot understand the Midnight Cry as the Millerites did, you fall off the path to the wicked world below.
Hetavéva tembiasakue Millerita rembiasakue tuichakue jave, haʼekuéra oguerovia hikuái oikohína hague pe techapyrã umi diez virgen rehegua ñemohuʼãme, péro opensa hikuái pe Sapukái Pyhare Mbytegua omombeʼuha pe marandu haʼekuéra oikuaaukáva kuri. Upéicharõ jepe, ary 1844 verano-pe, osẽ peteĩ entendimiento pyahu ha añetetéva: pe Sapukái Pyhare Mbytegua haʼe kuri pe movimiento Mes Sétimopegua, ha ojehaʼarõ Jesús ou hag̃ua pe ára pahápe pe mes sétimopegua. Upéva voi haʼe vaʼekue pe añete Sapukái Pyhare Mbytegua. Miller omboykérõ guare pe añete Sapukái Pyhare Mbytegua diciembre de 1844-pe, omboykéhína kuri pe rembiasakue verano de 1844 rehegua ha ojevýkuri ijyvyra yma guarépe, heʼíva upéva haʼeha mante pe marandu general umi ary 1830 guivegua. Ñaikũmby porã hag̃ua umi mbaʼe omomýiva pe Sapukái Pyhare Mbytegua ndahasýi hag̃uáicha, upéva tuicha mbaʼe. Nde nentendéiramo pe 2520 umi Millerita-kuéra ontende haguéicha, ndikatumoʼãi rentende pe Sapukái Pyhare Mbytegua. Ha ndereikũmbykuaaʼiramo pe Sapukái Pyhare Mbytegua umi Millerita-kuéra ontende haguéicha, rehoʼa pe tape ári guive pe yvy gotyo oĩháme pe aña mundo iguýpe.
In this presentation, we will start with some truths on the chart that are openly rejected by Adventism today. The Biblical Research Institute of the Seventh-day Adventist Church and most Adventist theologians reject the 2520. We will address this biblically as we proceed, but initially, we will show that Ellen White fully endorses the 2520. The Institute and most theologians also reject the pioneer understanding of the Daily. We will show that rejecting the pioneer understanding of the Daily being paganism is rejecting the Spirit of Prophecy. The Institute also publicly rejects the pioneer understanding of the trumpets—the Fifth and Sixth Trumpet. We will begin by showing that rejecting the pioneer understanding of the trumpets is rejecting the Spirit of Prophecy.
Ko presentación-pe ñañepyrũta algunos añeteguáre umi ta’anga ári ko árape Adventismo hesakã hag̃uáicha omboykéva abiertamente. Pe Instituto de Investigación Bíblica Iglesia Adventista del Séptimo Día rehegua ha hetave umi teólogo adventista omboyke pe 2520. Péva ñambohováita bíblicamente jahávo tenonderã, ha iñepyrũrã rohechaukáta Ellen White oipytyvõmbaitetaha pe 2520. Pe Instituto ha hetave teólogo avei omboyke pe entendimiento pionero rehegua pe Diario rehe, ha’éva hína paganismo. Rohechaukáta pe omboykéva entendimiento pionero rehegua pe Diario ha’égui paganismo, omboykeha Espíritu de Profecía. Pe Instituto avei públicamente omboyke pe entendimiento pionero rehegua umi trompeta—pe Trompeta Po ha pe Trompeta Poteĩha. Ñañepyrũta rohechauka hag̃ua pe omboykéva entendimiento pionero rehegua umi trompeta, omboykeha Espíritu de Profecía.
Today, most Adventists are vague at best about the 1290 and the 1335. Without the pioneer understanding of the 1335, there is no biblical justification for identifying the tarrying time that began on March 22, 1844. Without understanding the tarrying time, one cannot grasp the dynamics of the Midnight Cry. Without understanding the Midnight Cry, one falls off the path to the wicked world below. We will show these truths on the chart in terms of the clear endorsement of the Spirit of Prophecy, and then dissect them from the Word of God. But first, we need to see what surrounded Millerite history and what produced the Midnight Cry.
Ko árape, hetave Adventista-kuéra ndaikatúi heko porãhápe, térã sa’i jepe, oñeikũmby hag̃ua pe 1290 ha pe 1335. Ndorekóiramo pe ñehesa’ỹijo umi pionéro-gui pe 1335 rehegua, ndaipóri mba’eveichagua ñemoneĩ bíblica ojehechakuaa hag̃ua pe ára oñeha’arõ vaekue oñepyrũva’ekue 22 de marzo de 1844-pe. Noñeikũmbýiramo pe ára oñeha’arõ vaekue, ndaikatúi oñentende pe ñemongu’e rehegua pe Midnigth Cry-pe. Noñeikũmbýiramo pe Midnight Cry, ojeity tape ári guive pe mundo aña oĩvape yvýpe. Rohesakãta ko’ã añetegua pe kuatia’atãme, Espíritu de Profecía omoneĩ porãitereihaichaite, ha upéi roikytĩmbyta Ñandejára Ñe’ẽ rupive. Ha mboyve upéva, tekotevẽ jahecha mba’épa ojere vaekue historia Millerita jerére ha mba’épa omoheñói pe Midnight Cry.
Millerite History and the Arrival of the First Angel
Temimbo’e Millerita rehegua ha pe Ánhel peteĩha G̃uahẽ hag̃ua
We begin with Uriah Smith from Thoughts on Daniel and Revelation, page 521, to show the Millerite history and address 1798. Uriah Smith writes, 'The chronology of the events of Revelation 10 is further ascertained from the fact that this angel is identical with the first angel of Revelation 14.' In Revelation 10, a mighty angel comes down from heaven with a little book open in his hand. Ellen White informs us that this mighty angel is Jesus Christ, and the little book is the Book of Daniel. By the end of chapter ten, John is told to eat the little book, which will be sweet in his mouth and bitter in his stomach. John represents the Millerite history, where the message of Daniel is sweet but leads to bitter disappointment. The mighty angel of Revelation 10, according to the pioneers, is the first angel of Revelation 14—they are the same angel.
Ñañepyrũ Uriah Smith reheve, *Thoughts on Daniel and Revelation*, kuatiarogue 521-gui, jahechauka hag̃ua pe tembiasakue Millerita ha ñañe’ẽ hag̃ua 1798 rehe. Uriah Smith he’i: “Pe cronología umi mba’e oikóva Apocalipsis 10-pe ojekuaa porãve avei pe añetegua rupi ko ánhel ha’eha peteĩcha pe peteĩha ánhel Apocalipsis 14-peguáicha.” Apocalipsis 10-pe, peteĩ ánhel mbarete oguejy yvágagui peteĩ aranduka michĩ oñepe’áva ipópe. Ellen White ñanembo’e ko ánhel mbareteha Jesucristo, ha pe aranduka michĩ ha’eha Daniel Aranduka. Pe capítulo 10 paha gotyo, Juanpe oñeñe’ẽ okaru hag̃ua pe aranduka michĩ rehe, ha’éva he’ẽtaha ijurúpe ha ro’ýtaha hyepýpe. Juan orrepresenta pe tembiasakue Millerita, upépe Daniel marandu he’ẽ, ha katu ogueru ñembyasy ro’y. Pe ánhel mbarete Apocalipsis 10-pegua, umi pionero he’iháicha, ha’e pe peteĩha ánhel Apocalipsis 14-pegua — mokõivéva peteĩcha ánhel.
We often do not spend much time being specific about these angels in Revelation, but we should. The mighty angel in Revelation 10 is also the angel that William Miller believed was fulfilling the Midnight Cry by accomplishing the work of the first angel of Revelation 14: 'Fear God and give Him glory, for the hour of His judgment is come.' The hour of His judgment refers to Daniel 8:14. These angels identify different aspects of the work accomplished.
Py’ỹi ndajajapói heta tiempo ñamombe’úvo porã porã ko’ã ánhel rehe Apocalipsis-pe, péro upéicha jajapo va’erã. Pe ánhel mbarete oĩva Apocalipsis 10-pe ha’e avei pe ánhel William Miller oguerovia va’ekue omoañetéva’ekue pe Sapukái Pyhare Mbytegua ojapóvo pe tembiapo pe peteĩha ánhel Apocalipsis 14-pegua: “Pekyhyje Tupãgui ha peme’ẽ chupe mborayhuete, pórke og̃uahẽma pe aravo iñehusgaha rehegua.” Pe aravo iñehusgaha rehegua oñe’ẽ Daniel 8:14-re. Ko’ã ánhel ohechauka opaichagua aspecto pe tembiapo oñemoañetéva’ekue rehegua.
Returning to Uriah Smith: 'The chronology of the events of Revelation 10 is further ascertained from the fact that this angel is identical with the first angel of Revelation 14.' He explains what ties them together: both have a special message to proclaim, both utter their proclamation with a loud voice, both use similar language referring to the Creator, and both proclaim time—one swearing that time should be no more, and the other proclaiming the hour of God's judgment has come. The message of Revelation 14:6 is located on this side of the commencement of the time of the end.
Jevy jeývo Uriah Smith-pe: “Pe cronología umi mba’e oikóva Apocalipsis 10-pe oñemohenda porãve avei pe añetegua rupive ko ánhel ha’eha peteĩchante pe ánhel peteĩha Apocalipsis 14-peguándi”. Ha’e omyesakã mba’épa ombojoaju chupekuéra: mokõivéva oguereko peteĩ marandu especial omoherakuã hag̃ua, mokõivéva he’i iñemoherakuã hatã hag̃uáicha, mokõivéva oipuru ñe’ẽ ojoguáva Omoheñóivare, ha mokõivéva omoherakuã ára—peteĩ oñe’ẽ hag̃ua jurámento rupive aravo ndaiporimo’ãvéimaha, ha ambue katu omoherakuã Tupã huísio aravo oguahẽma hague. Pe marandu Apocalipsis 14:6 pegua oñemoĩ pe lado ko ykére pe ñepyrũrã ára paha rehegua.
Uriah Smith states that the time of the end is 1798, and the message of Revelation 14 comes after that. He writes, 'But the message of Revelation 14:6 is located this side of the commencement of the time at the end. It is a proclamation of the hour of God's judgment come, and hence must have its application in the last generation. Paul did not preach the hour of judgment come. Luther and his coadjutors did not preach it. Paul reasoned of a judgment to come, indefinitely future, and Luther placed it at least three hundred years off from his day. Moreover, Paul warns the church against any such preaching as that the hour of God's judgment has come until a certain time.' In 2 Thessalonians 2:1-3, Paul says that the day of Christ is not at hand until the falling away comes first and the man of sin is revealed. Paul introduces the man of sin, the little horn, the papacy, and covers with a caution the whole period of his supremacy, which continued 1260 years, ending in 1798.
Uriah Smith he’i pe ára paha ohaĩha ñemohu’ãme ha’eha 1798, ha Apocalipsis 14 marandu ou upe rire. Ha’e ohai: “Apocalipsis 14:6 pegua marandu oĩ pe ára ñepyrũ paha rire. Ha’e peteĩ proclamación Ñandejára juicio aravo og̃uahẽmava rehegua, ha upévare tekotevẽ oguereko iporupyrã pahápe oikovéva generación-pe. Pablo ndopredikái juicio aravo og̃uahẽmava. Lutero ha umi irundyhára ndopredikái avei upéva. Pablo oñe’ẽ peteĩ juicio oútava rehe, mombyry gueteri vaicha, ha Lutero omoĩ upéva sa’i’ỹvéva mbohapy cien áño rire iguive. Avei, Pablo oheja peteĩ ñangareko iglesia-pe ani hag̃ua oñepredika peichagua marandu: Ñandejára juicio aravo og̃uahẽmaha, peteĩ ára determinado mboyve.” 2 Tesalonicenses 2:1-3-pe, Pablo he’i Cristo ára ndaha’éi hi’aguĩha pe jehekýi oúva raẽ mboyve ha pe kuimba’e angaipa rehegua ojehechauka mboyve. Pablo omoinge pe kuimba’e angaipa rehegua, pe hatĩ michĩva, papado, ha peteĩ ñeñangareko rupive omoakãrapu’ã opaite período isupremasía rehegua, upéva oikova’ekue 1260 áño pukukue, opa hag̃uáicha 1798-pe.
In 1798, the restriction against proclaiming the day of Christ at hand ceased. The time of the end commenced, and the seal was taken from the little book. Since then, the angel of Revelation 14 has gone forth. Uriah Smith says, 'If you will see it, since 1798, the first angel's message has gone forth. In 1798, the first angel of Revelation 14 arrives in history'—this is the pioneer understanding. 'Since then, the angel of Revelation 14 has proclaimed the hour of God's judgment come, and the angel of chapter ten has taken his stand on the sea and the land, swearing that time should be no more. Their identity is unquestionable. All arguments that locate one are effective for the other. The present generation is witnessing the fulfillment of these two prophecies. In the preaching of the advent, especially from 1840 to 1844, began their full and circumstantial accomplishment.'
Áño 1798-pe, opa pe ñembotove Cristo ára oĩma hag̃uáicha oñemombeʼu hag̃ua. Oñepyrũ arakaʼe paha ára, ha pe aranduka michĩmívagui ojeipeʼa pe sello. Upe guive, Apocalipsis 14-pegua ánhel osẽma. Uriah Smith heʼi: “Rehechaséramo, 1798 guive, pe primer ánhel marandu osẽma. Áño 1798-pe, pe primer ánhel Apocalipsis 14-pegua oguahẽ tembiasakuepe” —kóva hína umi pionero kuéra entendimiento. “Upe guive, pe ánhel Apocalipsis 14-pegua omombeʼu Tupã juicio aravo oguahẽma hague, ha pe ánhel capítulo diez-pegua oñemboʼy y ári ha yvy ári, ohura aravo ndaiporimoʼãveha. Ijoguaha peteĩchagua hague ndaikatúi oñemoĩ hag̃ua duda. Opa argumento omoĩva peteĩva rendápe, iporã avei ambuévape g̃uarã. Ko generación koʼág̃agua ohecha koʼã mokõi profecía ñembotuichakue oñekumpliha. Pe advento ñemombeʼúpe, koʼýte 1840 guive 1844 peve, oñepyrũ ijapopyre tee ha detallado ñekumpli.”
Smith marks 1840 and 1844 in reference to the first angel of Revelation 14 arriving in 1798, but also marks the first angel in 1840, where the message is empowered. In the preaching of the advent, especially from 1840 to 1844, began their full accomplishment. The angel's position with one foot on the sea and one on the land denotes the wide extent of his proclamation. The message would cross the ocean and extend to various nations, and the advent proclamation did go to every missionary station in the world. From 1840, the first angel's message, according to Ellen White, was carried to every mission station in the world. This was accomplished when the year-day principle of Bible prophecy was confirmed with the collapse of the Ottoman Empire. We are not dealing with the details at this point, but setting the stage for the Millerite history and the dynamics of the Midnight Cry.
Smith ombojechauka 1840 ha 1844 pe ñe’ẽasãihára peteĩha Apocalipsis 14-pe oñepyrũvo ou 1798-pe, ha avei ombojechauka ñe’ẽasãihára peteĩha 1840-pe, upe mesáhe oñemombaretéhápe. Jeju jevy rehegua ñemombe’úpe, ko’ýte 1840 guive 1844 peve, oñepyrũ hikuái iñemyanyhẽmbaitépe. Pe ñe’ẽasãihára oĩha peteĩ ipy y ári ha ambue yvy ári he’ise iproklamasiõ oguahẽha mombyry eterei. Pe marandu ohasa va’erãmo’ã para guasu ha oñemyasãi tetãnguéra opaichaguápe, ha pe jeju jevy rehegua marandu añetehápe oguahẽ opa tenda misionéro ko yvy ape ári. 1840 guive, ñe’ẽasãihára peteĩha marandu, Ellen White he’iháicha, ogueraha opa tenda misionéro ko yvy ape ári. Kóva oñemyanyhẽkuri upe ára-ára añoiteha principio maranduhára Bíblico rehegua oñemopyendárõ guare pe Imperio Otomano ho’ávo. Ko’ág̃a ndajajepy’apýi umi mba’e detalle rehe, ñamohenda hag̃uánte pe escenario historia Millerita rehegua ha pe Grito de Medianoche rembiapo ñemongu’e rehegua.
Key Historical Events: 1833 and the Falling of the Stars
Umi mba’e guasu ojehu va’ekue ypykue rehegua: 1833 ha mbyjakuéra ho’a va’ekue
In 1833, the falling of the stars occurred. Ellen White comments in The Great Controversy, page 333: 'In 1833, two years after Miller began to present in public the evidences of Christ's soon coming, the last of the signs appeared which were promised by the Saviour as tokens of His second advent. Said Jesus: "The stars shall fall from heaven." Matthew 24:29. And John in the Revelation declared, as he beheld in vision the scenes that should herald the day of God: "The stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind." Revelation 6:13. This prophecy received a striking and impressive fulfillment in the great meteoric shower of November 13, 1833.'
Áño 1833-pe oiko umi mbyja ho’a hag̃ua. Ellen White he’i The Great Controversy, kuatia rogue 333-pe: “Áño 1833-pe, mokõi ary rire Miller oñepyrũ haguére opresenta hag̃ua tetãygua renondépe umi prueba Cristo pya’e ou jeýtaha rehegua, ojehechauka pe pahápe umi techaukaha oñeprometéva pe Salvador rehegua, ikatu hag̃uáicha ha’e hikuái techaukaha Ijejuvy mokõihápe. Jesús he’i: ‘Umi mbyja ho’áta yvágagui.’ Mateo 24:29. Ha Juan, pe Apocalipsis-pe, omoñe’ẽkuri, ohechávo visión-pe umi mba’e oikótava omomarandúva Ñandejára ára: ‘Umi mbyja yvagapegua ho’a yvy ári, peteĩ ígo máta omomboháicha hi’akuéra pyahuite, oityryrýramo chupe peteĩ yvytu mbarete.’ Apocalipsis 6:13. Ko profecía oreko va’ekue peteĩ ñemohu’ã hesakã porãva ha ipy’aroryvéva pe ama meteórica guasu oikova’ekue 13 jasypateĩ 1833-pe.”
William Miller's testimony recounts:
William Miller rembiasakue omombe’u hag̃ua:
'On Saturday after breakfast—in the summer of 1833, I sat down at my desk to examine some point, and as I rose to go out to work, it came home to me with more force than ever, "Go and tell it to the world." The impression was so sudden and came with such force that I settled down into my chair saying, "I can't go, Lord." "Why not?" seemed to be the response, and then all my excuses came up, my want of ability, but my distress became so great I entered into a solemn covenant with God that if He would open the way, I would go and perform my duty to the world. "What do you mean by opening the way?" seemed to come to me. Why, said I, if I should have an invitation to speak publicly in any place, I will go and tell them what I find in the Bible about the Lord's coming. Instantly all my burden was gone. And I rejoiced that I should not probably be thus called upon, for I'd never had such an invitation, my trials were not known, and I had but little expectation of being invited to any field of labor. In about a half an hour from this time, before I'd left the room, a son of Mr. Guilford of Dresden, about sixteen miles from my residence, came in and said that his father had sent for me and wished me to go home with him, supposing that he'd wish to see me on some business. I asked him what he wanted. He replied that there was to be no preaching in their church the next day, and his father wished to have me come and talk to the people on the subject of the Lord's coming. I was immediately angry with myself for having made the covenant I had. I rebelled at once against the Lord and determined not to go. I left the boy without giving him any answer and retired in great distress to a grove nearby. Then I struggled with the Lord for about an hour, endeavoring to release myself from the covenant I had made with him, but I could get no relief. It was impressed upon my conscience, "Will you make a covenant with God and break it so soon?" and the exceeding sinfulness of thus doing overwhelmed me. I finally submitted and promised the Lord that if He would sustain me, I would go, trusting in Him to give me grace and ability to perform all He should require of me. I returned to the house and found the boy still waiting. He remained till after dinner, and I returned with him to Dresden.'
Sábado, desayuno rire, ára haku jave 1833-pe, aguapy che mesa-pe ahesa’ỹijo hag̃ua peteĩ mba’e, ha apu’ãvo asẽ hag̃ua amba’apo, ou che py’aite peve mbareteve hag̃uáicha araka’eve’ỹramo: “Tereho ha emombe’u ko mba’e yvy tuichakue-pe”. Pe ñeñandu ou sapy’aitépe ha mbarete eterei rupi aguapy jey che apyka-pe ha ha’e: “Ndaha’éi chéve guarã ahávo, che Ruvicha”. “Mba’ére piko nahasi?” ha’etévaicha ou chéve pe mbohovái; upéi opu’ãmbaite che renondépe opa che jeheka hag̃ua ambojoko, chekatupyry’ỹ, ha che ñembyasy tuichaite rupi ajapo Tupã ndive peteĩ ñe’ẽme’ẽ marangatu: ha’e oipe’áramo tape, aháta ha ajapóta che rembiapo yvy tuichakue renondépe. “Mba’épa ere reipe’áramo tape?” ha’etévaicha ou chéve. Upévare, ha’e, oñeinvitaramo chéve añe’ẽ hag̃ua opavave renondépe oimeraẽ hendápe, aháta ha amombe’úta chupekuéra mba’épa ajuhu la Biblia-pe Ñandejára jeju rehegua. Upepete opambaite che pohýi. Ha avy’a, ikatuhaguére ndojejeruréi chéve upéicha; araka’eve ningo ndahupytýi peteĩ invitación péicha, avave ndoikuaái che jehasa asy, ha michĩiterei che esperánsa oñeinvita hag̃ua chéve oimeraẽ tembiapo renda-pe. Ko’ãga media óra rupi upe guive, che ndasẽi gueteri pe kotygui, oike peteĩ karai Guilford ra’y, oúva Dresden-gui, che róga guive papapyso seis millas rupi mombyry, ha he’i chéve itúva ombou hague hese hag̃ua aha hendive hógape, ha’évo ikatu hag̃uáicha oikotevẽ che rehe peteĩ negocio rehe. Aporandu chupe mba’érepa oikotevẽ che. Ha’e ombohovái kóicha: ambue ára ndaiporimo’ãi predikasión itupaópe, ha itúva oipota aha añe’ẽ hag̃ua tavayguakuérape Ñandejára jeju rehegua. Upepete pochy chejehe voi, ajapohaguére pe ñe’ẽme’ẽ. Pya’e apu’ã Ñandejára rehe ha aime decidido ndahamo’ãiha. Aheja pe mitãrusupe ambohovai’ỹre mba’eve, ha ajeity peteĩ ka’aguy’i hi’aguĩvape, tuicha che py’apy reheve. Upépe añorairõ Ñandejára ndive peteĩ óra rupi, añeha’ãvo ajekoi pe ñe’ẽme’ẽ aguerahávagui hendive, hákatu ndaikatúi ahupyty pytu’u. Ojejopy che akãme ha che conciencia-pe: “¿Rejapóta piko peteĩ ñe’ẽme’ẽ Tupã ndive ha repẽta pya’eterei?”; ha pe angaipa tuichaite oĩva péicha jajapóramo che ahojaite. Ipahápe añemoĩ poguýpe ha apromete Ñandejárape, Ha’e che pytyvõramo, ahataha, ajerovia hag̃ua hese tome’ẽ hag̃ua chéve gracia ha katupyry ajapo hag̃ua opa mba’e Ha’e ojeruréva chéve. Ajevývo ógape, ajuhu pe mitãrusu oha’arõ gueteri. Ha’e opyta pe almuerzo rire peve, ha upéi ajevy hendive Dresden-pe.
This is how Miller, in the summer of 1833, began to publicly present the message. In December 1833, the falling of the stars added solemnity to his message.
Kóicha Miller, ára 1833 pe aravo guasúpe, oñepyrũ opredika hag̃ua tetãygua renondépe pe marandu. Jasypakõi 1833-pe, mbyja kuéra ho’áva omoĩve akãguapy ha pohýi pe marandu rehe.
1840: The Fulfillment of Prophecy and the Ottoman Empire
1840: Ñe’ẽngue Oje’eva’ekue Ojehuha ha Imperio Otomano
In 1840, Ellen White comments on a remarkable fulfillment of prophecy. This passage is often controverted in the Spirit of Prophecy, with some arguing that Uriah Smith inserted it into The Great Controversy, but these arguments are unfounded. She is speaking about the sequence of prophetic fulfillment's leading up to 1840, including the falling of the stars and the Dark Day. She writes, 'In the year 1840, another remarkable fulfillment of prophecy excited widespread interest.'
Áño 1840-pe, Ellen White omombe’u peteĩ ñemohu’ã hechapyrãva profesía rehegua. Ko pasaje heta jey oñemoĩ hag̃ua ñorairõme Espíritu de Profecía ryepýpe, oĩgui he’íva Uriah Smith omoinge hague upéva The Great Controversy-pe, péro ko’ã ñe’ẽi ndorekói fundamento. Ha’e oñe’ẽ hína umi ñemohu’ã profétika ojoapýva rehe og̃uahẽ meve 1840-pe, oikehápe umi mbyja ho’áva ha pe Ára Pytũ. Ha’e ohai: “Áño 1840-pe, ambue ñemohu’ã hechapyrãva profesía rehegua omokyre’ỹ tuicha interés oparupiete.”
She refers to biblical prophecy, not merely a human prediction by Josiah Litch.
Haʼe oñeʼẽ marandu hag̃ua ñeʼẽmarandu bíblica rehe, ndahaʼéi peteĩ yvypóra marandu hag̃uánte Josiah Litch rupive.
"Two years before, Josiah Litch, a leading minister 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 August 11, 1840. At the specified time, 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 in preaching and publishing his views, and from 1840 to 1844, the work rapidly extended."
Mokõi ary mboyve, Josiah Litch, peteĩ ministro tenondegua omombeʼúva pe jeju mokõiha, omoherakuã peteĩ ñemyesakã Apocalipsis 9 rehegua, oprediséva pe Imperio Otomano hoʼataha. Hechakuaa hag̃ua rupive, ko puʼaka oñembyaipávaʼerã kuri 11 jasypoapy 1840-pe. Pe ára heʼiháicha, Turquía, iñambasadorkuéra rupive, omoneĩ umi Puʼaka Joaju Europa-pegua ñangareko, ha upéicha omoĩ ijehe umi tetã cristianokuéra poguýpe. Pe oikóva omohuʼã porãite pe prediksión. Ojekuaávo upéva, heta-iterei tapicha oguerovia Miller ha umi irũ omoneĩ vaʼekue umi principio ñemyesakã profética rehegua añeteha, ha peteĩ mbarete porãite oñemeʼẽ pe movimiento Advento-pe. Kuimbaʼe arandu ha yvatekue rehegua ojoaju Miller ndive opredika ha omoherakuã hag̃ua hembiapo ñemyatyrõ, ha 1840 guive 1844 peve, pe tembiapo pyaʼe oñemyasãi.
Uriah Smith had told us that the first angel of Revelation 14 arrived in 1798, but it is the same angel as the angel of Revelation 10. In Revelation 10, John is told to take the little book out of the angel's hand and eat it, and it will become sweet in his mouth. The Millerite message became sweet on August 11, 1840, after two years of predicting the collapse of the Ottoman Empire based on the year-day principle of Bible prophecy. When the event was exactly fulfilled, the message they had been proclaiming became sweet in their mouth.
Uriah Smith he’i kuri ñandéve pe ángel peteĩha Apocalipsis 14 pegua og̃uahẽ hague ary 1798-pe, ha katu ha’e upe ángel voi pe Apocalipsis 10 peguáicha. Apocalipsis 10-pe, Juanpe oñemombe’u ojapyhy hag̃ua pe aranduka michĩva pe ángel po guive ha ho’u hag̃ua, ha upéva he’ẽta ijurúpe. Pe marandu Millerita oiko he’ẽva ágosto 11, 1840-pe, mokõi ary rire oje’e rire pe Imperio Otomano ho’ataha oñemopyendáva pe mba’e’ẽ ara-áño rehe marandu hag̃ua profecía bíblica. Pe tembiapo oñekumpli hag̃uaite rire, pe marandu ha’ekuéra omyasãiva’ekue oiko he’ẽva ijurúpe.
On August 11, 1840, the message became sweet in their mouth. John is told to take the little book out of the angel's hand that has descended. The angel descends on August 11, 1840, and this angel of Revelation 10 is the same as the first angel of Revelation 14. The angel of Revelation 14 arrives in 1798 at the time of the end, but his message is empowered in 1840. Ellen White says that when the event became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates. Since the 1930s, beginning in 1919 but especially in the 1930s, Adventism has rejected the rules of prophetic interpretation adopted by Miller and his associates—those rules being the proof text method of Bible study.
11 jasypakõi 1840-pe, pe marandu he’ẽ asýkuri ijurupekuéra. Juanpe oñemombe’u ojapyhy hag̃ua pe kuatiañe’ẽ michĩva pe ánhel oguejýva póguio. Pe ánhel oguejy 11 jasypakõi 1840-pe, ha ko Apocalipsis 10-pegua ánhel ha’e upeichaite pe ánhel peteĩha Apocalipsis 14-peguáva. Pe Apocalipsis 14-pegua ánhel og̃uahẽ 1798-pe, ára paha jave, ha imarandu oñembaretévo 1840-pe. Ellen White he’i, upe mba’e ojekuaárõ guare, heta tapicha oñekonvensékuri umi principio de interpretación profética Miller ha iñirũnguéra omoĩva’ekue hekopeteha rehe. Umi ary 1930 guive, oñepyrũvo 1919-pe ha ko’ýte umi ary 1930-pe, pe Adventismo omboykekuri umi regla de interpretación profética Miller ha iñirũnguéra omoĩva’ekue—umi regla ha’éva pe método de textos de prueba rupive oñehesa’ỹijo hag̃ua la Biblia.
The 1843 Chart and the Tarrying Time
1843 Arýi ha pe Tardanza Riregua hag̃ua Aravo
The next waymark in history is the 1843 chart, produced in May 1842. Ellen White says, 'I have seen that the 1843 chart was directed by the hand of the Lord and that it should not be altered, that the figures were as He wanted them, and that His hand was over and hid a mistake in some of the figures so that none could see it until His hand was removed.' This chart is a prophetic waymark, produced in May 1842. In June 1842, the Protestant churches began closing their doors and the second angel arrives.
Pe waymark oúva tembiasakue ryepýpe ha’e pe kuatia 1843-pegua, ojejapóva mayo 1842-pe. Ellen White he’i: “Ahecha kuri pe kuatia 1843-pegua oñemboguata hague Ñandejára po rupive ha ndojehechakuaái va’erãha, umi papapy oĩ hague Ha’e oipotaháicha, ha Ipo oĩ hague hi’ári ha omokañy peteĩ jejavy umi papapy apytépe, avave ndaikatúi hag̃uáicha ohecha pe jejavy pe Ipo oñemboguejy peve.” Ko kuatia ha’e peteĩ waymark profético, ojejapóva mayo 1842-pe. Junio 1842-pe, umi tupao protestánte oñepyrũ omboty hokẽkuéra ha pe mokõiha ánhel oguahẽ.
From Testimonies, volume one, page 21: 'In June of 1842, Mr. Miller gave his second course of lectures at the Casco Street Church in Portland, Maine. With few exceptions, the different denominations closed the doors of their churches against Mr. Miller.' Ellen White informs us that as Seventh-day Adventist Christians, we should learn to reason from cause to effect. The cause that led the Protestant churches to close their doors was the introduction of this chart. When the chart was introduced in May, the Protestant churches determined that the Millerites were deluded fanatics.
Testimonies, peteĩha volúmen, kuatia 21-gui: “1842 jasypoteĩme, karai Miller ome’ẽkuri mokõiha aty mbo’esyrã Casco Street Church-pe, Portland, Maine-pe. Mbovymi oĩva ndaha’éirõ, umi peteĩteĩ denominación oñemboty ikapuéra tupãóga rokẽkuéra karai Miller renondépe.” Ellen White ñanemomarandu ñande cristiano adventista ára pokõindy rehegua ramo, jaikuaava’erãha jajepy’amongeta hag̃ua mba’érehegui mba’e oiko peve. Pe mba’e omoñepyrũva’ekue umi tupãóga protestánte omboty hag̃ua hikuái hokẽkuéra ha’e va’ekue ko ta’anga jeike. Ko ta’anga oñemoinge rire mayo-pe, umi tupãóga protestánte odesidi umi millerita-kuéra ha’eha tapicha itavyeterei ha oñembotavyva’ekue.
The first disappointment is next. From The Great Controversy, page 393:
Pe ñembotavy vai peteĩha oúva upe rire. The Great Controversy, página 393-gui:
'As early as 1842, the direction given in this prophecy to write the vision and make it plain upon tables, that he may run that readeth it, had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and Revelation.' Charles Fitch, who died just before the Great Disappointment of October 22, 1844, was used by the Lord in this history. He prepared the chart, which was published in May 1842.
“1842-pe voi yma guive, pe ñembo’e ome’ẽva ko profesíape ojehai hag̃ua pe visión ha ojehechauka hag̃ua hesakã hag̃uáicha yvyraroguerahápe, ikatu hag̃uáicha odipara pe omoñe’ẽva, ombojerovia Charles Fitch-pe ombosako’i hag̃ua peteĩ kuatiahaipyre profesiagua ohechaukáva hag̃ua Daniel ha Apocalipsis visiónkuéra.” Charles Fitch, omanóva michĩmi mboyve pe Jejavy Guasu 22 jasypa 1844-pe, Ñandejára oipuru ko tembiasápe. Ha’e ombosako’i pe kuatiahaipyre, ha upéva oñemoherakuãkuri mayo 1842-pe.
The publication of this chart was regarded as a fulfillment of the command of Habakkuk. No one, however, noticed an apparent delay in the accomplishment of the vision. A tarrying time is presented in the same prophecy. After the disappointment, this scripture appeared significant: 'The vision is yet for an appointed time, but at the end it shall speak and not lie, though it tarry, wait for it, because it will surely come, it will not tarry. The just shall live by faith.
Ko kuatiahaipyre ñemoherakuã ojehechakuaa va’ekue ramo Habacucpe oñeme’ẽ va’ekue tembiapoukapy ñemboyképe. Upéicharõ jepe, avave ndohechakuaái peteĩ jehasa sapy’aʼỹva pe visión ñekumpli rehegua. Peteĩ ára oñeha’arõ hag̃uáicha ojehechauka pe profecía añetehápe voi. Pe jejavy rire, ko Ñandejára Ñe’ẽ ojehechauka iporãetereiha: “Pe visión niko gueteri peteĩ ára oñemoĩmava peguarã; ha ipahápe oñe’ẽta ha ndijapumo’ãi. Jepe ipuku hag̃uáicha, eha’arõ chupe, añetehápe ou hag̃uére, ndarei hag̃ua. Pe hekojojáva oikove va’erã ijeroviáre.”
The tarrying time is the first disappointment, which comes on March 22, 1844. The Millerites were predicting the end of the world in 1843, using the biblical reckoning of time. When the Lord had not come by then, the first disappointment set in on March 22, 1844. That is the tarrying time.
Pe ára de demora ha’e pe peteĩha jevy oñembotavyha, ouva’ekue 22 jasypoapy 1844-pe. Umi Millerita oikuaauka va’ekue mundo paha og̃uahẽtaha 1843-pe, oiporúvo araka’e bíblico. Ha Ñandejára ndoguahẽi rire upe aja peve, pe peteĩha jevy oñembotavyha oñepyrũ 22 jasypoapy 1844-pe. Upéva hína pe ára de demora.
This is the tarrying time in the parable of the ten virgins, in Habakkuk 2, and in Daniel 12. Daniel 12:11 says, 'And from the time that the daily sacrifice shall be taken away...' The pioneers understood that paganism was subdued in 508, with Clovis defeating the Visigoths. From the time that paganism is taken away and the papacy is set up (thirty years later in 538), there shall be 1290 days. The next verse says, 'Blessed is he that waiteth and cometh to the thousand three hundred and thirty-five days.' 508 plus 1335 equals 1843. 'Blessed is he that comes to 1843.' The 1335 marks the tarrying time, saying, 'Blessed is he that waiteth and cometh to 1843.' If you uphold the pioneer understanding of the daily, as Ellen White does, this is clear.
Kóva ha’e pe tiempo de demora pe parábola rehegua umi diez virgen, Habacuc 2-pe, ha Daniel 12-pe. Daniel 12:11 he’i: “Y desde el tiempo que fuere quitado el continuo sacrificio…” Umi pionero oikuaa va’ekue paganismo oñemboguejy hague ary 508-pe, Clovis ogana rupi umi visigodo-kuérape. Pe tiempo guive paganismo ojeipe’a ha papado oñemopu’ã (mokõi pa ary rire, ary 538-pe), oĩta 1290 ára. Pe versíkulo oúvape he’i: “Bienaventurado el que espere, y llegue a mil trescientos treinta y cinco días.” 508 ha 1335 joaju ome’ẽ 1843. “Bienaventurado pe oguahẽva 1843-pe.” Pe 1335 omarka pe tiempo de demora, he’ívo: “Bienaventurado pe oha’arõva ha oguahẽva 1843-pe.” Rejoko ramo pe entendimiento pionero rehegua pe continuo-gui, Ellen White ojapoháicha, kóva hesakã.
To further clarify, Isaiah 30:18 says, 'And therefore will the Lord wait.' Here, the Lord is the bridegroom in the parable of the ten virgins, and He is tarrying. 'And therefore will the bridegroom tarry that he may be gracious unto you, and therefore will he be exalted that he may have mercy on you, for the Lord is a God of judgment. Blessed are all they that wait for Him.' This matches Daniel 12:12: 'Blessed is he who waiteth and cometh to the 1335.' The bridegroom tarries on March 22, 1844. There is a blessing attached to coming to the first disappointment and then waiting. When you get here, you are to wait. What are you waiting for? Habakkuk 2:3 says, 'For the vision is yet for an appointed time, but at the end it shall speak and not lie, though it tarry, wait for it.' The blessing of coming to the 1335 is the blessing of coming to this history, where the Lord will accomplish the Midnight Cry.
Oñemyesakã hag̃ua porãve hag̃ua, Isaías 30:18 he'i: “Ha upévare Jehová oha'arõta.” Ko'ápe, Ñandejára ha'e pe novioména pe techapyrã diez virgen reheguape, ha Ha'e oikove are. “Ha upévare pe novioména oikove areta ikatu hag̃uáicha oporombyasy pende rehe, ha upévare oñemomba'eguasúta ikatu hag̃uáicha oporoporiahuvereko pende rehe, Ñandejára niko peteĩ Tupã tekokuaa rehegua. Ojehovasáva opa umi oha'arõva Hese.” Kóva ojokupyty Daniel 12:12 ndive: “Ojehovasáva pe oha'arõva ha oguahẽva 1335 peve.” Pe novioména oikove are 22 jasyporundy ary 1844-pe. Oĩ peteĩ jehovasa oñembojoajúva pe oguahẽ hag̃ua pe peteĩha ñembotavy guasúpe ha upéi oha'arõ hag̃ua. Reguahẽ vove ko'ápe, reha'arõ va'erã. Mba'épa reha'arõ hína? Habacuc 2:3 he'i: “Pe visión niko gueteri peteĩ ára oñemoĩmava guarã, ha ipahápe oñe'ẽta ha ndijapumo'ãi; imbegue ramo jepe, eha'arõ chupe.” Pe jehovasa oguahẽ hag̃ua 1335-pe ha'e pe jehovasa oguahẽ hag̃ua ko tembiasakuepe, upépe Ñandejára omohu'ãta pe Sapukái Pyharepytegua.
Not everyone will be allowed to participate in the Midnight Cry. Some people traveled along with the Millerites not because of their own personal experience with Jesus Christ or personal study of God's Word, but out of fear. Before the Midnight Cry arrives, the Lord separates these brethren from the movement. The first disappointment is part of the process preparing for the Midnight Cry. According to Ellen White, if we do not understand this, we fall off the path to the wicked world below.
Ndaha’éi opavave oñemoneĩtava oike hag̃ua Pe Sapukái Pyhare Mbytepegua-pe. Oĩ yvypóra oho vaʼekue umi Millerita ndive ndahaʼéi ijeheguiete oikuaágui Jesucristo-pe térã ijeheguiete ohesaʼỹijógui Ñandejára Ñeʼẽ, síno kyhyjégui. Oguahẽ mboyve Pe Sapukái Pyhare Mbytepegua, Ñandejára omboyke koʼã joykeʼy kuérape pe movimiento-gui. Pe ñembyasy peteĩha haʼe peteĩ parte pe proceso ombosakoʼíva Pe Sapukái Pyhare Mbytepeguápe g̃uarã. Ellen White heʼiháicha, ñande nañantendéiramo kóva, jaʼa tape ári guive pe mundo añágui oĩva yvýpe gotyo.
The Empowerment of the Second Angel's Message
Mokõiha Ángel Marandu Mbaretepyre hag̃uáicha
From Early Writings, page 238: 'Near the close of the second angel's message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun, and I heard voices of angels crying, "Behold, the bridegroom cometh."' This was the Midnight Cry, which was to give power to the second angel's message. The pioneers understood that the first angel's message arrived in 1798 but was empowered with the collapse of the Ottoman Empire in 1840. All the messages arrive at a point in time and are thereafter empowered. The second angel's message arrives on March 22, 1844 when the Protestant churches closed their doors against the Millerite message. The Midnight Cry empowers the second angel's message. The third angel's message arrives on October 22, 1844, and is empowered when the mighty angel of Revelation 18 joins it. Every message arrives in history and is thereafter empowered. This is important to understand.
Early Writings, páhina 238-gui: “Mokõiha ángel marandu og̃uahẽ hag̃uáicha ipahávo, ahecha peteĩ tesape guasu yvágagui omimbiha Tupã tavayguakuéra ári. Ko tesape rendykuéra haete kuarahy omimbipa hag̃uáicha, ha ahendu ángel kuéra ñe’ẽ hatãva he’íva: ‘Pema’ẽke, ou pe novio.’” Kóva va’ekue Pe Sapukái Pyharepytegua, ome’ẽva’ekue mbarete pe mokõiha ángel marandúpe. Umi tenonderã oikuaa porã kuri peteĩha ángel marandu og̃uahẽ hague ary 1798-pe, ha ombareteha oñembyai rire Imperio Otomano ary 1840-pe. Opaite umi marandu og̃uahẽ peteĩ aravoite tembiasápe ha upéi oñembarete. Pe mokõiha ángel marandu og̃uahẽ marzo 22 ary 1844-pe, umi tupão protestánte okẽ hag̃ua omboty ramo guare pe marandu Miller rehegua renondépe. Pe Sapukái Pyharepytegua omombarete pe mokõiha ángel marandu. Pe mbohapyha ángel marandu og̃uahẽ octubre 22 ary 1844-pe, ha oñembarete Apocalipsis 18 pegua ángel mbarete ojeaju jave hese. Opaite marandu og̃uahẽ tembiasápe ha upéi oñembarete. Kóva tuicha mba’e ñantende hag̃ua.
The Midnight Cry gave power to the second angel's message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. William Miller was not the first to receive this message; quite the opposite, he was the last to receive it. He was the most talented in understanding the message, while Samuel Snow was the first. Those who had formerly led in the work were the last to receive and help swell the cry. Historically, the last person to accept the message of the Midnight Cry was William Miller.
Pe Sapyhare Pyte guasu ome'ẽ mbarete marandu mokõiha ángel rehe. Umi ánhel oñemondo yvágagui omombáy hag̃ua umi marangatu ikangýva ha ombosako'i hag̃ua chupekuéra pe tembiapo guasurã oĩva henondépekuéra. Umi kuimba'e katupyryvéva ndaha'éi vaekue umi peteĩha ohupytýva ko marandu. William Miller ndaha'éi vaekue pe peteĩha ohupytýva ko marandu; upéva rangue, ha'e vaekue pe pahague ohupytýva. Ha'e vaekue pe ikatupyryvéva oikũmby hag̃ua pe marandu, ha Samuel Snow katu vaekue pe peteĩha. Umi yma guive omotenondéva tembiapo ha'e vaekue umi pahague ohupytýva ha oipytyvõva ombotuicha hag̃ua pe sapukái. Tembiasakue rehehápe, pe tapicha pahague omoneĩva marandu Pe Sapyhare Pyte guasu rehegua ha'e vaekue William Miller.
From The Great Controversy, 376:
Pe Ñorairõ Guasu-gui, 376:
During the empowerment of the Midnight Cry, about 50,000 left the churches. As Miller's work tended to build up the churches, it was initially regarded with favor, but as ministers and religious leaders decided against the Advent doctrine and desired to suppress all agitation on the subject, they opposed it from the pulpit and denied their members the privilege of attending preaching on the second advent or even speaking of their hope in social meetings.
Pyhare pytegua sapukái oñemombarete jave, amo 50.000 rupi osẽ umi tupãónguéragui. Miller rembiapo ojepytasógui omopuʼã hag̃ua umi tupão, iñepyrũrãme oñehecha porã hese; ha katu umi ministrokuéra ha ñemotenondehára religiokuéra odesidi rire oñemoĩ hag̃ua pe doctrina Advento rehe, ha oipotágui ojoko opaichagua ñemyakãrapuʼã ko mbaʼe rehegua, oñemoĩ hikuái hese púlpitogui ha ombotove imiembrokuérape pe derécho ohendu hag̃ua predikasión mokõiha jeju rehegua térã jepe oñeʼẽ hag̃ua iñarõ rehe umi aty joajúpe.
Leaders in the Adventist Church today who forbid the teaching of this message in the church and even in private homes are prefigured here in the Millerite movement.
Ko'ág̃a umi tendota Iglesia Adventísta-pe ombotovéva oñembo'e hag̃ua ko marandu tupao ryepýpe ha jepe umi óga particular-pe, ojejoguahẽ ko'ápe pe movimiento Millerita-pe.
"Believers found themselves in great trial and perplexity. They loved their churches and were reluctant to separate, but as they saw the testimony of God's Word suppressed and their right to investigate the prophecies denied, they felt that loyalty to God forbade them to submit. Those who sought to shut out the testimony of God's Word could not be regarded as constituting the church of Christ. Hence, they felt justified in separating from their former connection. In the summer of 1844, about 50,000 withdrew from the churches."
Umi ojeroviáva ojuhu hekohasa tuicháva ha apañuãi guasúpe. Ohayhu hikuái ijiglésiakuérape ha ndoipotái ojepe’a chuguikuéra; upéicharõ jepe, ohechávo Tupã Ñe’ẽ rembijekuaauka oñemboguejyha ha oñembotoveha chupekuéra iderécho oikuaauka hag̃ua umi profesía, oikuaa hikuái pe jerovia hag̃ua Tupãre ndohejaiha chupekuéra oñemoĩ hag̃ua upe poguýpe. Umi ohekáva omboty hag̃ua Tupã Ñe’ẽ rembijekuaauka ndaikatúi ojehecha Cristo iglesia ramo. Upévare, oñandu hikuái oĩporãha ojepe’a hag̃ua pe joaju yma guaréva chuguikuéra. Ary 1844 verano-pe, amo 50.000 rupi ojepe’a umi iglésiakuéragui.
Miller's Understanding and the True Midnight Cry
Miller Ñeikũmby ha pe Sapukái Añetegua Pyhare Mbytegua rehegua
From Elder Damsteegt's book, Foundation of Seventh-day Adventist Message and Mission, Miller believed that the proclamation of Daniel 8:14 and the first angel of Revelation 14 was the Midnight Cry—'Behold, the bridegroom cometh.' He believed this message was identifying the second coming of Christ. Miller thought the entire history was the Midnight Cry, but Ellen White states the Midnight Cry was accomplished at a specific point. Samuel Snow titled his presentation 'The True Midnight Cry' to distinguish it from the Millerite teaching that the Midnight Cry was the general message.
Karai Damsteegt rembiasakue Foundation of Seventh-day Adventist Message and Mission-gui, Miller oguerovia Daniel 8:14 ha pe ánhel peteĩha Apocalipsis 14-pe oñemoherakuãva ha’e hague pe Sapyʼa Pyhare Mbytegua—“Pema’ẽ, pe novio ou.” Haʼe oguerovia ko marandu ohechauka hague Cristo jeju mokõiha. Miller opensa vaʼekue tembiasakue tuichakue haʼeha pe Sapyʼa Pyhare Mbytegua, ha Ellen White heʼi pe Sapyʼa Pyhare Mbytegua oñekumpli hague peteĩ áraitépe. Samuel Snow ombohéra ipresentación “Pe Sapyʼa Pyhare Mbytegua Añetegua” omboyke hag̃ua pe mboʼepy Millerita heʼíva pe Sapyʼa Pyhare Mbytegua haʼeha pe marandu general.
The most spiritual received the message first, and those who had formerly led in the work were the last to receive and help swell the cry. William Miller, who had led the work from 1833 onward, struggled with the Midnight Cry message when it came in August 1844. He was unsure about separating from the churches and had been teaching another understanding of the Midnight Cry for many years.
Umi orekóva espiritualidad iporãvéva ojapyhýkuri pe marandu tenonderãite, ha umi ymaite guive omoakãva’ekue tembiapo hikuái ipahápe ojapyhy ha oipytyvõ ombotuicha hag̃ua pe sapukái. William Miller, omoakãva’ekue tembiapo ary 1833 guive tenondépe, oñorairõkuri pe Pyhare Mbytegua Sapukái rehegua marandu ndive oguahẽrõ guare agosto 1844-pe. Haʼe ndaikatúi vaʼekue oikuaa porãpa oñembojaʼóva umi iglesia-gui, ha heta ary aja omboʼe vaʼekue ambue entendimiento pe Pyhare Mbytegua Sapukái rehe.
William Miller wrote:
William Miller ohai:
'I'd never been positive as to any particular day for the Lord's appearing, believing that no man could know the day and hour. In all my published lectures, it will be seen on the title page, about the year 1843. In all my oral lectures, I invariably told my audiences that the periods would terminate in 1843 if there were no mistake in my calculation, but that I could not say the end might not come even before that time, and that they should be continually prepared. In 1842, some of the brethren preached with great positiveness, the exact year, and censured me for putting in an "if."'
Araka’e ni peteĩ ára mba’évarepa añetehápe añemoĩ vaʼekue porã pe Ñandejára ojehechauka hag̃uápe, aguerovia rupi avave ndikatuiha oikuaa pe ára ha pe aravo. Mayma che mbo’ejeroviaha aipapapyrépe, ojehecháta pe kuatiarogue tenondetépe, “ara 1843 rehegua”. Mayma che ñe’ẽmondópe, tapiaite ha’e vaʼekue che renduhárape umi ára pukukue opáta hague ary 1843-pe ndaipóri ramo jejavy che papapy rupive, ha katu ndaikatuiha ha’e pe paha ndikatuiha ou jepe upe mboyve, ha tekotevẽha oĩ meme oñembosako’ipyréva. Ary 1842-pe, oĩ vaʼekue umi joyke’ykuéra ombo’éva tuicha mbarete reheve pe arýnte, ha che jopy vai vaʼekue amoinge haguére peteĩ “if”.
In May 1842, the 1843 chart was published, and the brethren told Miller to remove the 'if' from his presentation.
Máyo 1842-pe, oñemoherakuã vaʼekue pe kuatia 1843 rehegua, ha umi ermáno heʼi Miller-pe toipeʼa hag̃ua pe “if” ipresentasióngui.
Miller continued, 'The public press had also published that I'd fixed upon a definite day, the twenty-third of April, for the Lord's advent. Therefore, in December of that year, as I could see no error in my reckoning, I published my belief that sometime between March 21, 1843, and March 21, 1844, the Lord would come.' Miller had already concluded the tenth day of the seventh month, and long before Samuel Snow used this conclusion to proclaim the Midnight Cry, Miller had written about it. Miller was the one the Lord used to put together the logic that Samuel Snow employed to identify October 22, 1844.
Miller osegi he’i, “Prensa pública avei omoherakuã kuri che amohenda hague peteĩ ára añeteguáva, abril 23, Ñandejára jeju hag̃ua. Upévare, upe ary diciembre-pe, ndahechái rupi mba’eveichagua jejavy che cálculo-pe, ambojekuaa kuri che jerovia, 1843 ary marzo 21 guive 1844 ary marzo 21 peve, peteĩ ára, Ñandejára ou va’erãha.” Miller oikuaa vaʼekue ymaite guive jasy pokõiha ára paha, ha mboyve Samuel Snow oipuru hag̃ua upe conclusión omomarandu hag̃ua Pe Sapukái Pyharepytépe, Miller ohai kuri hese. Miller voi pe Ñandejára oiporu va’ekue ombyaty hag̃ua pe lógica Samuel Snow oipurúva ohechakuaa hag̃ua octubre 22, 1844.
Miller wrote, 'During the year 1843, the most violent denunciations were heaped upon me and those associated with me by the press and some pulpits. Our motives were assailed, our principles misrepresented, our characters traduced.' Time passed, and March 21, 1844, went by without the Lord's appearing. The disappointment was great, and many walked no more with them. Before this time, from 1840, there were an estimated 200,000 Millerites, but by this point, only 50,000 remained.
Miller ohai vaʼekue: “Ary 1843 aja, umi ñemomarandu vai ipohýivévape ojeporu che rehe ha umi oĩva che ndive rehe kuatiakuéra rupive ha algunos púlpito guive. Ore remiandu ha roipota vaʼekue oñeñorairõ hese, ore principio-kuéra oñembohasa vai, ha ore rekove térã ore réra oñemongyʼa.” Arakaʼeve ohasa ára, ha 21 jasypoapy 1844 ohasa Ñandejára ndojehechaukái hag̃uáicha. Tuichaite pe ñembyasy, ha heta ndoguatái véima hendivekuéra. Ko mboyve, ary 1840 guive, ojehayhu vaʼekue oĩ hague 200.000 Millerista rupi, péro koʼág̃aite peve, 50.000 añoite opyta.
Miller continued, 'Previously to this, in the fall of 1843, some of my brethren began to call the churches Babylon and to urge that it was the duty of Adventists to come out of them. With this, I was much grieved. Not only was the effect very bad, but I regarded it as a perversion of the Word of God, a wresting of the Scriptures.' Miller struggled with the second angel's message, making it more difficult for him to accept the true Midnight Cry message. The practice spread, and the churches were closed against them, creating hostility and separating most Adventists from their respective churches.
Miller osegi vaʼekue: “Kóva mboyve, ary 1843 paha jave, oĩ che ryvykuéra oñepyrũvaʼekue ohenói umi tupãóga Babilonia ha omomýivaʼekue Adventista-kuérape osẽ hag̃ua ipypekuéragui. Kóva rehe che pyʼarasyeterei vaʼekue. ndahaʼéi vaʼekue añoite ipaháva vaieterei, ha katu ahechakuaa vaʼekue kóva Tupã Ñeʼẽ jere vaíramo, peteĩ Escritura-kuéra jeguerova vaíramo.” Miller oñorairõ vaʼekue pe ángel mokõiha marandu ndive, ha upéva ombohasyve chupe omoneĩ hag̃ua pe añetegua Pyharepyte Sapyʼa marandu. Upe jepokuaa isarambi, ha umi tupãóga oñemboty hesekuéra, omoheñói hag̃ua ñembyasy ha ombojaʼo hetavéva umi Adventista-kuérape hekopegua tupão-kuéragui.
After his published time passed, Miller acknowledged his disappointment regarding the exact period but maintained his faith. He continued his labors in the West during the summer of 1844 until the Seventh Month movement. He had no participation in this movement except for a letter written eighteen months earlier about the Mosaic Law observances pointing to that month. He did not expect that such a use would be made of those topics or that belief in such evidence would become a test of salvation. He had no fellowship with the movement until two or three weeks before October 22, 1844. In a letter to Himes on October 6, 1844, Miller wrote, 'I see a glory in the seventh month which I never saw before... Now, blessed be the name of the Lord, I see a beauty, a harmony, an agreement in the scriptures, for which I've long prayed but did not see until today. Thank the Lord, O my soul. Brother Snow, Brother Storrs, and others, be blessed for their instrumentality in opening my eyes. I'm almost home. Glory, glory, glory, glory.'
Ojepasávo rire pe ára ha’e omoherakuã va’ekue, Miller omoneĩ iñembyasy pe aravo añeteguáre, ha katu omantene ijerovia. Osegíkuri hembiapokuéra Kuarahyreike gotyo ary 1844 verano aja pe Sétimo Mes ñemongu’e peve. Ndoikéi mba’eveichavérõ ko ñemongu’épe, peteĩ kuatiañe’ẽnte ohaíva’ekue dieciocho jasy mboyve pe Léi Mosaica ñemboajáre ohechaukáva upe méspe. Ndoha’arõi va’ekue umi mba’e ojepurúta péicha, térã upeichagua prueba rehe jerovia oikótaha peteĩ prueba de salvación ramo. Ndojoajúi mba’eveichavérõ pe ñemongu’éndive mokõi térã mbohapy semana mboyve 22 de octubre de 1844-gui. Peteĩ kuatiañe’ẽme Himes-pe, 6 de octubre de 1844-pe, Miller ohai: “Ahecha peteĩ gloria pe séptimo mespe che ndahechái va’ekue araka’eve yma... Ko’ág̃a, toñemomba’e Tupã réra, ahecha peteĩ porãite, peteĩ joaju, peteĩ ñe’ẽme’ẽ peteĩcha Escrituras-pe, upévare are arema oñembo’e ha ndahechái va’ekue ko ára peve. Aguyje Tupãme, che ánga. Hermano Snow, Hermano Storrs, ha ambuekuéra, tojehovasa pene rembiapo rupive pejepe’a hag̃ua che resa. Haimete aime che róga peve. Gloria, gloria, gloria, gloria.”
Afterward, Miller rethought the Midnight Cry, calling it fanaticism. Damsteegt notes that Snow got his basic outline of the Midnight Cry message from Miller's earlier work.
Upéi, Miller ojepy’amýi jey Pyhare Mbyte Sapy’a ryrýi rehe, ha ohenói upéva itavyetereiha. Damsteegt he’i Snow oguereko hague ijysaja mboyvegua marandu Pyhare Mbyte Sapy’a ryrýi rehegua Miller rembiapo yma guaréguigui.
Snow's calculations, published in March 1844, aroused little attention until the Exeter camp meeting, August 12–17, 1844. There, his exact date for Christ's return stirred many Millerites, bringing their missionary endeavor to a peak. Their response became known as the Seventh Month movement. Although Millerite leaders were initially skeptical, some weeks before the expected event, they joined the movement and allowed Snow's views to be printed and supported.
Snow rembipapapy, ojeheropyréva’ekue marzo 1844-pe, ndohechaukái heta atención Exeter aty guasúpe peve, 12 guive 17 peve agosto 1844-pe. Upépe, ha’e omoĩva’ekue ára hekopete Cristo ou jeýta hag̃ua omokyre’ỹ heta Millerita-kuérape, ha ogueraha ijatyhína misionero rembiapo ijyvatevévape. Iñeñandukuaa ojekuaa “Mes Pokõi Mongu’e” ramo. Jepe umi mburuvicha Millerita-kuéra ñepyrũrãme ndogueroviái upéva, mbovymi semána pe oha’arõva’ekue mba’e ojehútava mboyve, oike hikuái upe mongu’épe ha omoneĩ oñembokuatia ha ojejoko hag̃ua Snow remiandu.
The Midnight Cry and Its Aftermath
Pyhare Mbyte Mbytépegua Sapukái ha Upe rire oúva hag̃ua hag̃uéra
Ellen White's first vision shows God's people on a path to heaven, with a light behind them called the Midnight Cry. The message Samuel Snow presented needs to be understood. In May 1842, 300 charts were printed for 300 preachers. By March 22, 1844, after the first disappointment, the chart was set aside, and many left the movement. Those who remained were to wait. At the Exeter camp meeting, Snow showed that the Lord would come on October 22, 1844, the Day of Atonement. This impelled them to proclaim the message.
Ellen White visión peteĩha ohechauka Tupã tavayguakuérape peteĩ tape yvágape ohóva ári, peteĩ tesape oĩva hapykuéri hérava Pyhare Mbyte Sapukái. Samuel Snow opresenta vaekue pe marandu tekotevẽ oñentende. Mayo 1842-pe, oñeimprimi 300 cuadro 300 predicador-pe g̃uarã. Marzo 22, 1844 peve, pe ñembyasy peteĩha rire, pe cuadro oñemoĩ ykére, ha heta oheja pe movimiento. Umi opyta vaekue ohaʼarõ vaerã kuri. Exeter camp meeting-pe, Snow ohechauka Ñandejára outaha octubre 22, 1844-pe, pe Ñemoĩporã Árape. Kóva omomýi chupekuéra omosarambi hag̃ua pe marandu.
Joseph Bates recounted that after the Exeter camp meeting, as he walked through the train cars, he heard voices repeating, 'Behold, the bridegroom cometh!' This movement swept over the United States in two months, leading to the Great Disappointment on October 22, 1844.
José Bates omombeʼu kuri, pe aty guasu Exeter-pe oikóvagui rire, oguata aja umi vagón de tren rupive, ohendu hague ñeʼẽnguéra ojerejeyvaʼekue heʼíva: “Pemaʼẽ, pe noviomáva ou!” Ko movimiento ojepyso Estados Unidos pukukue mokõi jasy aja, ogueru hag̃ua pe Tuicha Ñembotavyasy guasu 22 jasypa 1844-pe.
Damsteegt comments on the Low Hampton Conference of Adventists, December 28–29, 1844, involving Himes and Miller. Himes urged comforting the saints, arousing the Christian world, and proclaiming salvation to sinners. A few weeks later, the Advent Press resumed, and Himes declared the door of salvation open. Miller gradually gave up the extreme shut door concept and returned to his original view of the Midnight Cry. In that same month, Ellen White had her first vision, showing that those who reject the Midnight Cry fall off the path. That vision was for William Miller as much as anyone else.
Damsteegt oñe’ẽ pe aty guasu adventista-kuéra Low Hampton-pe, 28–29 jasypakõi 1844-pe, oĩháme Himes ha Miller. Himes omokyre’ỹ oñembohovái hag̃ua py’aguapy umi santo-kuérape, omombáy hag̃ua mundo cristiano-pe, ha ojeikuaauka hag̃ua salvación umi angaipa-apohárape. Mbovymi arapokõindy rire, Advent Press oñepyrũ jey, ha Himes he’i salvación rokẽ ojepe’a hag̃uáicha. Miller mbeguekatúpe oheja pe jerovia ipyahúva pe okẽ oñembotýva rehegua, ha ou jey hembiapo yma guarépe pe Midnight Cry rehe. Upe jasyteépe voi, Ellen White oguereko iñepyrũrã visión, ohechaukáva umi omboykéva pe Midnight Cry ho’aha tape ári guive. Upe visión ndaha’éi va’ekue ambuépe guarãnte, ha’e William Miller-pe guarã avei.
William Miller's Final Test and Legacy
William Miller arange paha ha hérava’ẽ hag̃ua opa rire hag̃uáicha ha heko rehegua hag̃ua hag̃ua hag̃uáicha
From Early Writings, page 257:
Escritos Primerizos, páhina 257-gui:
"My attention was then called to William Miller. He looked perplexed and was bowed with anxiety and distress for his people. The company who had been united and loving in 1844 were losing their love, opposing one another, and falling into a cold, backslidden state. As he beheld this, grief wasted his strength. I saw leading men watching him, primarily Joshua Himes, and fearing lest he should receive the third angel's message."
Upéi oñemboguata che atención William Miller gotyo. Ha’e ojehecha va’ekue iñapytĩmbáva ha oñesũ py’apy ha jehasa asýpe ipuéblore rehe. Pe aty oĩ va’ekue joajúpe ha mborayhúpe ary 1844-pe, operde hína kuri imborayhu, oñemoĩ peteĩ ojuehe, ha ho’a peteĩ tekotevẽ ro’ysãme ha ojevy va’ekue tapégui. Ohechávo ko’ã mba’e, ñembyasy omokangypa chupe imbarete. Ahecha kuimba’e tenondegua ojesarekóramo hese, tenonderãite Joshua Himes, ha okyhyjévo anítei ha’e oguereko pe ñee marandu mbohapyha ánhel rehegua.
The third angel's message in this context is the Sabbath. As Miller leaned toward the light from heaven, these men would lay plans to draw his mind away. Human influence kept him in darkness and retained his influence among those who opposed the truth. Eventually, Miller raised his voice against the light from heaven—the Sabbath. He failed to receive the message that would have explained his disappointment and cast light and glory on the past. He leaned on human wisdom instead of divine. Being broken by labor and age, he was not as accountable as those who kept him from the truth. The sin rests upon them. If Miller could have seen the light of the third angel, many things would have been explained. But his brethren professed such deep love for him that he thought he could never tear away from them. God allowed him to fall under the power of death and hid him in the grave from those who drew him from the truth. Moses erred before entering the Promised Land; likewise, Miller erred as he was soon to enter the heavenly Canaan. Others led him to do this; others must account for it. But angels watch the precious dust of this servant of God and will come forth at the sound of the last trumpet.
Pe mbohapyha ángel marandu ko contexto-pe ha’e pe sábado. Miller oñemoag̃uivévo pe tesape yvágagui rehe, ko’ã kuimba’e omohenda va’ekue peteĩ plan iñakãgui ogueraha hag̃ua chupe mombyry pehegui. Yvypóra influencia oñongatu chupe pytũmbýpe ha omboarete iinfluencia umi añetegua rehe oñemoĩva apytépe. Ipahápe, Miller omopu’ã iñe’ẽ pe tesape yvágagui rehe—pe sábado rehe. Nohupytyi pe marandu omyesakã va’erãmo’ãva idesengaño ha omoĩva’erãmo’ãva tesape ha glória pe ohasava’ekue ári. Ojerovia yvypóra arandu rehe Tupã arandu rangue. Oñembyai hag̃ua tembiapo ha ary rupi, ndahetái mba’ére ndojeikovéi hag̃ua ichupe umi chupe ojokóva añeteguágui. Pe angaipa opyta hesekuéra. Miller ikatu va’erãmo’ã rire ohecha pe mbohapyha ángel tesape, heta mba’e oñemyesakã va’erãmo’ã. Péro ijoyke’y kuéra he’i rupi ohayhu pypukuha chupe, ha’e oguerovia va’ekue araka’eve ndaikatumo’ãiha oñemboja’o chuguikuéra. Tupã oheja chupe ho’a mano pokatu guýpe ha oñomi chupe pe tyvýpe umi chupe oguerahávagui mombyry añeteguágui. Moisés ojavy pe Yvy Oñeme’ẽva’ekuepe oike mboyve; upéicha avei Miller ojavy, hi’aguĩma rupi oike hag̃ua yvágape pe Canaán-pe. Ambuekuéra ogueraha chupe ojapo hag̃ua kóva; ambuekuéra ohechaukava’erã upévare. Péro umi ángel oñangareko ko Tupã rembiguái yvy ku’i hepyetereívare ha osẽta pe trompeta paha hyapu jave.
Conclusion: Lessons for Today
Mohu’ã: Mbo’epykuéra Ára Ko’ag̃aguápe
In conclusion, William Miller typifies Seventh-day Adventists at the end of the world. Ellen White's first vision is more for our day than for her own. At the end of the world, Seventh-day Adventists will reject the light of the Midnight Cry. The light of the Midnight Cry can only be understood by understanding this history. The first disappointment purged the Millerite movement of those there for the wrong reasons and prepared the people for the testing experience that would lead them into the Most Holy Place. Those who come to the first disappointment are blessed only if they wait for October 22, 1844. This time is designed by God to produce a people He will gather into the Most Holy Place. To reject the Midnight Cry and fall off the path is to reject this entire history.
Oñemohu’ãvo, William Miller ohechauka porã umi Adventista del Séptimo Día-pe ára pahaite yvóra rembiasakuepe. Ellen White jehecha tenondegua ha’e hetave ñande árape g̃uarã hag̃ua pe imba’évarãrangue voi. Yvóra rembiasakue pahaitepe, umi Adventista del Séptimo Día omboykéta pe tesape Pyhare Mbytegua Sapukáigui. Pe tesape Pyhare Mbytegua Sapukáigui ikatu hag̃uánte oñentende, oñentendéramo ko tembiasakue. Pe ñembyasy peteĩha omopotĩ pe movimiento Millerita umi oĩvagui upépe mba’e vai rehehápe, ha ombosako’i pe tavayguakuérape pe jehecha’ã rupive oguerahátavape chupekuéra pe Tupaópe Marangatúvévape. Umi og̃uahẽva pe ñembyasy peteĩhápe ojehovasáta añoite oha’arõramo 22 jasypa 1844 peve. Ko ára ñembyatypyre Tupã rehegua ojeporavo hag̃ua oiko hag̃ua peteĩ tetãygua ha’e ombyatýtava pe Tupaópe Marangatúvévape. Oñemboykéramo pe Pyhare Mbytegua Sapukái ha oje’a hag̃ua tape ári, upéva he’ise oñemboykeha ko tembiasakue tuichakue.
William Miller made three mistakes, and we are always tested by three tests. His first error was rejecting the Midnight Cry in December 1844. His second was listening to men instead of God, which led to his third mistake: rejecting the Sabbath. At the end of the world, Seventh-day Adventists will reject the history of the Midnight Cry and the call to return to the old paths because they listen to their leaders. In so doing, they prepare themselves for the mark of the beast, repeating Miller's three-step testing process, which begins with how they relate to the message and history of the Midnight Cry.
William Miller ojapo mbohapy jejavy, ha ñande ñaime tapiaite ñañeha’ã hag̃ua mbohapy prueba rupive. Ijejavy peteĩha va’ekue ombotove hague pe Midnight Cry diciembre 1844-pe. Ijejavy mokõiha va’ekue ohendu hague kuimba’ekuérape Tupã rangue, upéva ogueraháva chupe ijejavy mbohapyha peve: ombotove hag̃ua pe Sábado. Arapy pahápe, Adventista del Séptimo Día-kuéra ombotovéta pe tembiasakue Midnight Cry rehegua ha pe ñehenói ojere jey hag̃ua umi tape yma guarépe, ohendúgui hikuái umi mburuvichakuérape. Péicha ojapóvo, oñembosako’i hikuái pe mymba ñaña marka rehe, ojapo jeývo Miller rembiasakue prueba rehegua mbohapy paso rupive, oñepyrũva mba’éichapa ojoaju hikuái pe mensaje ha pe tembiasakue Midnight Cry rehegua ndive.
There are only two prophecies that deal with the history from the first disappointment to the second disappointment: the 2300 days ('Though the vision tarry, wait for it') and the 2520. To reject the 2520 is to reject the Midnight Cry. To reject the Midnight Cry is to fall off the path to the wicked world below.
Mokõi profesía añoite oĩva oñe’ẽva tembiasakue rehe peteĩha ñembyasy guasu guive mokõiha ñembyasy guasu peve: umi 2300 ára (“Jepe pe visión oĩramo are, eha’arõ chupe”) ha umi 2520. Oñemboykérõ umi 2520, oñemboyke pe Pyharepyte Sapy’a. Oñemboykérõ pe Pyharepyte Sapy’a, oñeguejy tape ári guive yvy ape ári oĩva mundo añáva gotyo.
We will address this further in the next presentation.
Ñañeʼẽvéta ko mbaʼe reheveve ambue presentación oútavape.