The Spirit of Prophecy: The Tarrying Time and the Midnight Cry

Habakkuk's Two Tables 2 of 95

Mokõi Mesa Habacuc rehegua 2/95

Understanding the Millerite Calendar and the Tarrying Time

Mba’éichapa hag̃ua Calendario Millerita ha pe Tiempo de Demora

In our last presentation, the question arose about how October 22, 1844, can be the tenth day of the seventh month if March 22, 1844, is the first day of the first month. The Millerites in March 1844 misunderstood what they believed to be the end of 1843. After that disappointment, they re-examined the biblical reckoning of time. This is explained in Gerhard Damsteegt's book, Foundations of the Seventh-day Adventist Message and Mission, particularly on pages 89 and 92. When they believed 1843 ended, they reevaluated two components of their time understanding: the change from 1843 to 1844, and the days that mark the beginning and ending of the years, so they could calculate the tenth day of the seventh month.

Ñane presentación pahápe oñeporandu mba’éichapa ikatu 22 jasypa 1844 ha’e pe ára pahápeha séptimo jasypegua, oimérõ 22 jasypoapy 1844 ha’e pe ára peteĩha peteĩha jasypegua. Umi Millerita-kuéra jasypoapy 1844-pe ontende vai va’ekue pe ha’ekuéra ogueroviáva hague 1843 paha. Upe ñembyasy rire, ha’ekuéra ohecha jey pe aravo ñemohenda bíblico. Kóva oñemyesakã Gerhard Damsteegt arandukápe, Foundations of the Seventh-day Adventist Message and Mission, ko’ýte kuatiarogue 89 ha 92-pe. Oimo’ãvo hikuái 1843 paha hague, ohecha jey mokõi mba’e iñimportánteva pe aravo ñentendérape: pe jehasa 1843 guive 1844-pe, ha umi ára ohechaukáva ary ñepyrũ ha paha, ikatu hag̃uáicha okalkula pe ára pahápeha séptimo jasypegua.

I often emphasize that from March 22nd to October 22nd is seven months. I am not suggesting that this is the Seventh Month Movement, but it is interesting that the Millerites believed March 22nd was significant, and it's a helpful mental marker—seven months later brings you to October 22nd. This is factual.

Py’ỹinte amomba’e guasu jepi va’ekue, jasypoapy 22 guive jasypa 22 peve oĩha siete jasy. Ndaha’éi aikuaaukáva kóva ha’eha “Seventh Month Movement”, ha katu iporã ñamomandu’a hag̃ua umi Millerita oguerovia hague jasypoapy 22 iñimportanteha, ha upéva ikatu nepytyvõ peteĩ techaukaha akãme hag̃ua—siete jasy rire reguahẽ jasypa 22 pe. Kóva ha’e añetegua.

The disappointment and the tarrying time were not fulfillment's of a time prophecy, but rather the result of a misunderstanding by the Millerites. Their misunderstanding fulfilled the tarrying time and the disappointment; there was no specific prophecy stating that the tarrying time would begin at a certain point. Their belief that 1843 had passed on March 22, 1844, produced the disappointment.

Pe ñembyasy ha pe tiempo de tarrying ndaha’éi cumplimiento peteĩ profecía de tiempo rehegua, síno upéva oiko peteĩ entendimiento vai rupi umi Millerita-kuéra apytépe. Iñentendimiento vai omboaje pe tiempo de tarrying ha pe ñembyasy; ndaipóri va’ekue profecía específica he’íva pe tiempo de tarrying oñepyrũtaha peteĩ punto determinado-pe. Ijerovia hikuái 1843 ohasáma hague marzo 22, 1844-pe, omoheñói pe ñembyasy.

Damsteegt says:

Damsteegt he’i:

'Although the Karaite reckoning which indicated the end of the Jewish year at the new moon on April 17, 1844, was favored in the major Millerite periodicals, the majority of believers looked to March 21, 1844 as the time for Christ's return. Outside the Millerite movement March 21 was well known and there was a very general expectation of an entire overthrow of the whole system of Adventism on that date.'

Jepénte umi kuatiahaipyre guasu Millerita-kuéra rehegua omombaʼe kuri pe cálculo Karaita ohechaukáva pe ary judío paha oñepyrũha pe jasy pyahu 17 jasyrundy 1844-pe, hetave umi creyénte ohaʼarõ 21 jasypoapy 1844-pe Cristo ou jeýta hag̃ua. Pe movimiento Millerita okápe, 21 jasypoapy ojekuaa porãiterei vaʼekue, ha oĩ kuri peteĩ ñehaʼarõ tuichaitereíva oñembyaipaitévo upe árape sistema Adventismo rehegua tuichakue.

We read yesterday that Miller was expecting that date. The majority of the Millerites were looking at that date, and even their opponents knew it and were watching for it as proof that the Millerites were false. This was the standard understanding. After it passed, they began to investigate the time prophecies more closely, which led them to October 22, 1844. This provides a point of reference for the question that came up yesterday.

Kuehe ñamoñe’ẽ hague Miller oha’arõ hague upe ára. Hetave umi Millerita-kuéra ojesareko hína kuri upe árare, ha jepe umi iñorairõhára oikuaa upe mba’e ha oma’ẽ hína kuri hese, ohechauka hag̃ua umi Millerita-kuéra japuha ramo. Kóva ha’e va’ekue pe entendimiento jepiveguáva. Ohasávo upe ára, oñepyrũ hikuái ohesa’ỹijove porã hag̃ua umi profecía ára rehegua, ha upéva ogueraha chupekuéra 22 jasypa 1844-pe. Kóva ome’ẽ peteĩ punto de referencia pe porandu rehegua osẽ va’ekue kuehe.

The Tarrying Time and Ellen White’s First Vision

Pe Aravo Araka’e ha Ellen White Jehecha Peteĩha

Today, I want to spend more time looking at the tarrying time. This is important because we are dealing with Ellen White's first vision, where she says the bright light at the beginning of the path to Heaven was the Midnight Cry, and if you deny that light, you fall off the path to Heaven. I am trying to demonstrate that the Midnight Cry in her vision includes the entire history of the Second Angel's Message.

Ko árape, aipota aimeve ñamaña pukuve pe tiempo de demora rehe. Kóva iñimportanteterei, ñande jajapo rupi Ellen White pe visión peteĩha rehegua, upépe ha’e he’i pe tesakã omimbipáva tapére yvága gotyo ñepyrũhápe ha’e hague pe Clamor de Medianoche; ha remoneĩrõ upe tesakã, re’a pe tape oho hag̃uáre yvágape. Che ahechaukase pe Clamor de Medianoche oĩva hembiéramope oguerekoha ipype pe historia tuichakue pe Mensaje del Segundo Ángel rehegua.

Personally, I have no problem saying that the Midnight Cry in that vision, which is at the beginning of the path and sheds light all along the way, represents the history of the Millerites from 1840 to 1844. The dynamics of that history must be rightly understood. The fulfillment of the Midnight Cry itself was from August 12th through 17th, when the message was presented at the Exeter Camp Meeting, and then they carried the message for about two months—September and October, two months and five days. Before October 22nd, they were preparing for the Lord's return. This two-month period is the history of the Midnight Cry. However, you cannot understand this period without understanding the steps that led into it. For me, the Midnight Cry is, more specifically, the history of the tarrying time, continuing through October 22, 1844.

Che añe’ẽ hag̃uáicha, ndaipóri chéve apañuãi hag̃ua ha’e hag̃ua pe Sapukái Pyhare Mbytegua upe visión-pe, oĩva tape ñepyrũme ha omyesakãva opa tape pukukue, ohechauka hag̃ua umi Millerita rembiasakue ary 1840 guive 1844 peve. Upe rembiasakue rembiapo rape ojeporavo vaʼerã añetehápe. Pe Sapukái Pyhare Mbytegua ñemohuʼã tee niko oikókuri agosto 12 guive 17 peve, upe marandu oñepresentárõ guare Exeter Camp Meeting-pe, ha upéi ogueraha hikuái pe marandu mokõi jasy rupi—setiembre ha octubre, mokõi jasy ha po ára. Octubre 22 mboyve, oĩkuri hikuái oñembosakoʼívo Ñandejára ou jeýpe g̃uarã. Ko mokõi jasy pukukue haʼe pe Sapukái Pyhare Mbytegua rembiasakue. Upéicharõ jepe, ndaikatúi reikũmby ko período reĩrõkatuʼỹre reikũmby umi mbaʼe rapykuere oguerúvaʼekue chupe. Chéve g̃uarã, pe Sapukái Pyhare Mbytegua haʼe, hesakãvéva hag̃uáicha, pe tarrying time rembiasakue, oñemotenondévo octubre 22, 1844 peve.

Locating the Three Angels’ Messages

Ojehupyty Moĩhaapy Ángel Marandu-kuéra Renda

Here is the history of 1840 to 1844. There are several passages in the Spirit of Prophecy where Sister White tells us we need to know where to locate the messages. When you begin to locate the messages, you realize that all the messages arrive at a certain point in time and are thereafter empowered.

Kóva hína pe tembiasakue 1840 guive 1844 peve. Oĩ heta jehasa Espíritu de Profecía-pe, upépe Hermana White he’i ñandéve tekotevẽha jaikuaa moõpa ñamoĩva’erã umi marandu. Reñepyrũ vove remoĩ hag̃ua umi marandu hendápe, rehechakuaa opa umi marandu og̃uahẽha peteĩ ára peteĩha’ápe ha upe rire oñembareteveha.

The First Angel arrived in 1798 at the Time of the End, when the Book of Daniel is unsealed and there was an increase of knowledge. The First Angel's Message is empowered on August 11, 1840, when the year-day principle is confirmed for the whole world, bringing down the Angel of Revelation 10, which symbolizes the empowerment of the First Angel's Message.

Pe Ángel peteĩha og̃uahẽ 1798-pe, Paha Árape, Daniel Aranduka oñemboty’ỹ jave ha oĩrõ guare peteĩ mba’ekuaa jehepyme’ẽ. Pe Ángel peteĩha Marandu oñembarete agosto 11 ary 1840-pe, ára-ary principio oñemoneĩmbávo opaite yvóra renondépe, oguerúvo yvýpe pe Ángel Apocalipsis 10-pe guare, upéva ohechauka hag̃ua pe Ángel peteĩha Marandu ñembarete.

The Second Angel arrived in June of 1842. We read yesterday that in June of 1842, Mr. Miller gave his second course of presentations at the Casco Street church. With few exceptions, the Protestant churches closed their doors. So, in June of 1842, the Second Angel's Message arrived, because when a Protestant church closes its door against the First Angel's Message, it becomes part of Babylon. The Second Angel's Message is a call out of Babylon. It is progressive.

Pe Mokõiha Ángel og̃uahẽ vaʼekue junio ary 1842-pe. Kuehe ñamoñeʼẽ vaʼekue, junio ary 1842-pe, karai Miller omeʼẽ hague imokõiha aty jehechaukarã Casco Street tupãope. Mbovymi oñeexceptuávo, umi tupão protestánte omboty hokẽ. Upévare, junio ary 1842-pe, og̃uahẽ vaʼekue pe Mokõiha Ángel Mensáhe, pórke peteĩ tupão protestánte omboty jave hokẽ pe Peteĩha Ángel Mensáhe rovái, oiko Babilonia rehegua. Pe Mokõiha Ángel Mensáhe haʼe peteĩ ñehenói osẽ hag̃ua Babilóniagui. Haʼe peteĩ mbaʼe ohóvo tenonderãme.

Sister White tells us that even though the Protestants began to close their doors in June of 1842, the call out of Babylon—the content of the Second Angel's Message—did not actually begin until the Summer of 1844.

Hermana White he’i ñandéve, jepe umi protestánte oñepyrũma omboty hokẽkuéra junio ary 1842-pe, pe ñehenói osẽ hag̃ua Babilóniagui—pe marandu oguerekóva Mokõiha Ángel Marandu—ndaikatúi oñepyrũ añetépe pe Verano ary 1844 peve.

The Second Angel's Message arrived in June of 1842 and is empowered with the message of the Midnight Cry, August 12th–17th, 1844, at the Exeter Camp Meeting.

Pe mokõiha ánhel remimombe’u oguahẽ 1842 jasypoteĩme ha oñemombarete Pyharepyte Sapukái remimombe’u reheve, 12–17 jasypoapy 1844-pe, Exeter Camp Meeting-pe.

The Third Angel arrived on October 22, 1844, because on that day the way into the Most Holy Place is opened, where men can understand that Christ is now the High Priest in the Most Holy Place. There, the ark of the covenant is recognized, and in the ark are the Ten Commandments. When Sister White was taken into the Most Holy Place and looked at the Ten Commandments, she saw that the Sabbath Commandment shone above the others, marking the significance of the Sabbath in the Third Angel's Message. It will be a test over Sabbath or Sunday. On October 22, 1844, the content of the Third Angel's Message arrived.

Mbohapy Ángel Mbohapy oúvo 22 jasypa 1844-pe, upe árape ojepeʼágui tape pe Tenda Marangatúvévape, upépe yvyporakuéra ikatu hag̃uáicha ontende Cristo koʼág̃a haʼeha Paʼi Guasu pe Tenda Marangatúvévape. Upépe ojekuaa pe ñeʼẽmeʼẽ arca, ha pe arca ryepýpe oĩ pe Diez Mandamiento. Hermana White oguerahahápe chupe pe Tenda Marangatúvévape ha omañárõ guare pe Diez Mandamiento rehe, haʼe ohecha pe Mandamiento del Sábado omimbiha umi ambue ári, ohechaukávo pe sábado mbaʼeichaitépa tuicha mbaʼe pe Mensaje del Tercer Ángel-pe. Oikóta peteĩ prueba sábado térã domingo rehegua. 22 jasypa 1844-pe og̃uahẽ pe contenido pe Mensaje del Tercer Ángel rehegua.

One characteristic of all three messages is that when the First Angel's Message arrived in 1798, no one understood it. The Lord raised up William Miller to be the messenger of the First Angel, but it was not until 1818—twenty years later—that Miller began to understand the message. The message arrived, but it takes time before God's people recognize it, and then it is empowered.

Peteĩ mba’e ohechaukáva umi mbohapy marandu rehegua ha’e, pe Marandu Ángel Peteĩha og̃uahẽrõ guare ary 1798-pe, avave ndoikuaái va’ekue. Ñandejára omoñepyrũ William Miller-pe toiko hag̃ua Ángel Peteĩha remimondorã, ha ndaha’éi peve ary 1818—mokõi pa ary rire—Miller oñepyrũ hag̃ua ontende pe marandu. Pe marandu og̃uahẽkuri, ha katu oikotevẽ tiempo Tupã tavayguakuéra ohechakuaa mboyve, upéi katu oñemombarete.

The Second Angel's Message arrived in June of 1842, but no Millerites in 1842 began calling the Protestant churches Babylon. They did not recognize it yet. It was not until the Summer of 1844 that they began to recognize it and call people out of the churches. The message arrives, then it is understood, and then it is empowered.

Marandu Mokõiha pegua og̃uahẽ kuri junio ary 1842-pe, ha katu ni peteĩva umi Millerista 1842-pe ndoñepyrũi kuri ohenói Babilonia umi tupão protestánte-pe. Ndohechakuaái gueteri upéva. Ndaha’éi pe verano ary 1844 peve oñepyrũ hague ohechakuaa upéva ha ohenói hag̃ua tavayguakuérape osẽ hag̃ua umi tupãogui. Pe marandu og̃uahẽ, upéi ojekuaa porã, ha upéi oñemombarete.

On October 22, 1844, when Hiram Edson had his vision of Christ moving from the Holy Place to the Most Holy Place, they received some light on Christ's change of ministration. But on October 23, 1844, Hiram Edson was not prepared to write an article or preach a sermon about Sunday being the mark of the beast. They did not understand the Third Angel's Message until after that time period.

Ára 22 jasypa 1844-pe, Hiram Edson oreko jave pe visión Cristo ohasaha pe Tenda Marangatúgui pe Tenda Marangatuvévape, haʼekuéra ohupyty michĩmi tesape Cristo rembiapo ñemoambue rehe. Péro árare 23 jasypa 1844-pe, Hiram Edson noĩri kuri preparado ohai hag̃ua peteĩ artículo térã opredika hag̃ua peteĩ sermón domingo haʼeha pe mymba ñaña marka rehegua. Haʼekuéra noikũmbýi pe Mbohapyha Ángel Marandu upe ára rire añoite.

The Third Angel's Message is empowered, as Seventh-day Adventists know, when the Fourth Angel of Revelation 18 joins it. For those watching this on LiveStreaming or later on DVDs, you may want to argue about the timing of the Fourth Angel joining the Third on September 11, 2001. At this point, we are not making any arguments about that, but we are not denying it either: The Fourth Angel joins the Third Angel with the Twin Towers coming down, and this is where the Third Angel's Message is empowered.

Pe mbohapyha angél marandu oñemombarete, oikuaaháicha umi Adventista del Séptimo Día, áraha pe irundyha angél Apocalipsis 18-gua oñondive hag̃ua ichupe. Umi omañáva ko mba’ére LiveStreaming rupive térã upéi umi DVD rupive, ikatu hag̃uáicha peñemoĩ peñe’ẽ hag̃ua pe ára rehe pe irundyha angél oñembojoajúvo pe mbohapyha ndive 11 jasyporundy 2001-pe. Ko’ág̃a peve, ndaipóri ñorairõ ñandejapóva upe mba’e rehe, péro ndoroñemboykéi avei: Pe irundyha angél oñembojoaju pe mbohapyha angél ndive umi Torres Gemelas ho’áramo guare, ha kóva hína pe hendápe pe mbohapyha angél marandu oñemombareteveha.

All three Angels' Messages have these characteristics: they arrive, are understood, and then are empowered.

Opavave Mbohapy Marandu oguereko ko'ã mba'e rechaukaha: ou, ojekuaa hag̃ua, ha upéi oñemombarete.

The Two Door Closings and Temple Cleansings

Mokõi Okẽ Ñemboty ha Templo Ñemopotĩ hag̃ua

In June of 1842, a door began to close, marked by the Protestant churches closing their doors against the First Angel's Message. At the beginning of this history, we see a door closing, and at the end of this history—the history of the Second Angel—the door closes again, the door into the Holy Place, the door in the parable of the Ten Virgins.

Jasypoteĩ ary 1842-pe, peteĩ okẽ oñepyrũ oñemboty, ojehechaukáva umi iglesia protestánte omboty hikuái hokẽ kuéra peteĩha Ángel Marandu rovake. Ko tembiasakue ñepyrũme jahecha peteĩ okẽ oñembotýva, ha ko tembiasakue pahápe—mokõiha Ángel rembiasakue pahápe—pe okẽ oñemboty jey, pe okẽ oikeha pe Tenda Marangatúpe, pe okẽ oĩva paʼũme umi Paʼũ Porundy Vírgen rehegua.

These two door closings are important to mark, especially if you are going to deal with the two temple cleansings. Christ cleansed the temple twice when He was on Earth, and Sister White tells us there will be two temple cleansings at the end of the world, as there were in the time of the Millerites. The temple cleansings in the Millerite time can be marked at the closing of the door in June 1842—the first door of the temple, Protestantism—and at the second temple cleansing, when the Millerites' temple cleansing is finished.

Ko'ã mokõi okẽ ñemboty iñimportánte ojehechakuaa hag̃ua, ko'ýte remba'apóramo umi mokõi tupão ñemopotĩ rehe. Cristo omopotĩ va'ekue pe tupão mokõikue yvy ári oĩrõ guare, ha Hermana White he'i ñandéve oĩtaha mokõi tupão ñemopotĩ ára pahápe, ojeguerekohaguéicha umi Millerita tiémpope. Umi tupão ñemopotĩ Millerita tiémpope ikatu ojehechakuaa pe okẽ ñembotýpe junio 1842-pe — pe peteĩha tupão rokẽ, Protestantismo — ha pe mokõiha tupão ñemopotĩme, oñemohu'ãvo umi Millerita tupão ñemopotĩ.

We are going to look at the tarrying time. In this history of the Second Angel, the tarrying time comes in at March 22, 1844, and is bookended by two temple cleansings. That is the Second Angel's Message.

Jahecháta pe ára umi ára ñembotavyrõ rehe. Ko tembiasakuepe pe Mokõiha Ángel rembiguáipe, pe ára ñembotavyrõ oñepyrũ 22 jasypoapy ary 1844-pe, ha oñemohu’ã mokõi ñemopotĩ Tupãopegua mbytépe. Kóva hína pe Mokõiha Ángel Marandu.

This is also the story of Gideon. There were two cleansings in the story of Gideon, which is one of the symbols of the two temple cleansings and the Second Angel's Message.

Kóva avei hína Gedeón rembiasa. Gedeón rembiasápe oĩ mokõi ñemopotĩ, ha upéva hína peteĩva umi símbolo mokõi templo ñemopotĩ rehegua ha pe Mokõiha Ángel Marandu rehegua.

The Tarrying Time and the Midnight Cry in Prophecy

Pe Aravo ha pe Pyhare Mbytegua Sapy’a ñehendu Maranduhápe

Let us begin our study with a quote from Spiritual Gifts, volume 1, pages 195, 196. We are looking at the tarrying time to understand its connection with the Midnight Cry, because we do not want to reject the light of the Midnight Cry; if we do, we fall off the path to the wicked world below.

Ñañepyrũkena ñane estudio peteĩ ñe’ẽnguéra *Spiritual Gifts*, volumen 1, páhina 195, 196-gui. Jahecháta pe ára jegueraha hag̃ua ñantende hag̃ua ijoajuha pe *Midnight Cry* ndive, ndoroipotái rupi rejecha vai pe tesape *Midnight Cry* rehegua; upéicha jajapóramo, ñande’a ho’áta tape ári guive pe mundo aña oĩva yvýpe gotyo.

Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message,"—Now, she just quoted Revelation 18:4, "Come out of her, my people, . . . ." And she says, "This message seemed to be an addition to the third [Angel's] message and joined it, as the midnight cry joined the second angel's message in 1844."

Umi ánhelkuéra oñemondo hag̃ua oipytyvõ pe ánhel mbarete yvágagui, ha ahendu ñe’ẽnguéra ha’etéva osẽva opa hendárupi: “Pesẽ chugui, che retãyguakuéra, ani hag̃ua peikekuaa hendive iñangaipakuérape, ha ani hag̃ua pehupyty iplagakuéra; pórke iñangaipakuéra og̃uahẽma yvágape, ha Tupã imandu’áma hekojoja’ỹrekuére.” Ko marandu ha’etéva peteĩ jehe’a pe marandu mbohapyha rehe, —Ko’ág̃a, ha’e ramoite ohechauka Apocalipsis 18:4, “Pesẽ chugui, che retãyguakuéra, . . . .” Ha he’i: “Ko marandu ha’etéva peteĩ jehe’a pe marandu mbohapyha [Ángelpegua] rehe ha oñembojoaju hese, pe sapukái pyhare mbytegua oñembojoaju haguéicha pe ángel mokõiha marandúre ary 1844-pe.”

The Second Angel's Message arrives in June of 1842, and the Midnight Cry joins it in August of 1844. This outpouring of the Spirit upon this message—the call out of Babylon—is the history Sister White uses to describe the history of September 11, 2001, when the Third Angel's Message is joined by the Fourth Angel. The Fourth Angel is when the Mighty Angel of Revelation 18 descends.

Pe Ángela Mokõihára marandu og̃uahẽ junio ary 1842-pe, ha Pe Sapukái Pyhare Mbytegua oñembojoaju hese agosto ary 1844-pe. Ko Espíritu ñehẽ, oñeñohẽva ko marandu ári—pe ñehenói osẽ hag̃ua Babilóniagui—ha’e pe tembiasakue Hermana White oiporúva omombe’u hag̃ua septiembre 11 ary 2001 rembiasakue, upérõ Pe Ángela Mbohapyhára Marandu oñembojoajúramo Pe Ángela Irundyhára ndive. Pe Ángela Irundyhára ha’e upe jave pe Ángela Mbaretéva Apocalipsis 18-gua oguejy ramo.

"This message seemed to be an addition to the third message and joined it, as the midnight cry joined the second angel's message in 1844. The glory of God rested upon the patient, waiting saints,"—Who did the glory of God rest upon? The patient—what? Waiting. The patient, waiting saints. Okay? The waiting saints; because, we are in the history now where prophecy says, "Blessed is he who waiteth, and cometh to the 1335. Though the vision tarry, wait for it." The people who are going to receive the outpouring of the Holy Spirit are the waiting saints.

“Ko marandu ojechauka ha’e hag̃ua peteĩ joapyha pe marandu mbohapyhápe ha ojoaju hese, péicha pe sapukái pyhare mbytegua ojoaju haguéicha pe ángel mokõihápe 1844-pe. Tupã mimbipa opyta umi marangatu ipasiénteva, oha’arõvape ári,”—Máva ári piko opyta va’ekue Tupã mimbipa? Umi ipasiénteva—mba’e? Oha’arõva. Umi marangatu ipasiénteva, oha’arõva. Añete piko? Umi marangatu oha’arõva; ñande ningo ko’ág̃a ñaime pe tembiasakue ryepýpe, mo’ãha he’i: “Ojehovasáva pe oha’arõva ha oguahẽva 1335-pe. Jepe pe visión ojapyhyve, eha’arõ chupe.” Umi tavaygua ohupytytava pe Espíritu Santo ñehẽme’ẽtuicha hína umi marangatu oha’arõva.

"The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God's people to come out of her; that they might escape her fearful doom."—Of course, this is in our day and age; but, the waiting saints in our day and age are prefigured by the waiting saints in the Millerite History which we are looking at.

“Pe Tupã glória opytu'u umi santo ipasiénsia ha oha'arõvape ári, ha ha'ekuéra kyhyje'ỹre ome'ẽ pe pahápegua adverténsia solemne, omoherakuãvo Babilonia ho'apa hague, ha ohenóivo Tupã retãguápe osẽ hag̃ua chugui; ikatu hag̃uáicha okañy iñehundi vaiete guasúgui.” — Añetehápe, kóva ojehu ñande ára ha tiempope; ha umi santo oha'arõva ñande ára ha tiempope oñembohechauka yma hag̃ua umi santo oha'arõva Historia Milleritape jahechaháicha.

"The light that was shed upon the waiting ones penetrated everywhere, and those who had any light in the churches, who had not heard and rejected the three messages, answered to the call, and left the fallen churches."—This is the "Come out of her, my people!" This is talking about those that come out of the churches of Babylon in our day and age once the Sunday Law arrives in the United States. They are the fallen churches, the churches of Babylon.

“Pe tesapeva’ekuére oñehesape vaekue oike opa hendárupi, ha umi oguerekóva mba’eve peve tesape umi iglésiakuérape, nohendúiva ha noñemboykéiva umi mbohapy marandu, ombohovái pe ñehenói, ha osẽ umi iglésia ho’áva-gui.”—Kóva hína pe “Pesẽ chugui, che retayguakuéra!” Kóva oñe’ẽ umi osẽvare Babilonia iglésiakuéragui ñane ára ha ñane tiémpope, og̃uahẽ vove pe Léi Domingo Estados Unidos-pe. Umíva hína umi iglésia ho’áva, Babilonia iglésiakuéra.

"Many had come to years of accountability since these messages had been given, and the light shone upon them, and they were privileged to choose life or death."—Now she is saying that there are people in the Protestant churches today that have come to the age of accountability since October 22, 1844; and, this is so. The people in the Protestant churches today were not alive when the Third Angel's Message arrived in Millerite History. They are not held accountable to the rejection that the Protestant churches did in their time period, and this is a key point to take note of if you ever study how the history of Christ illustrates the end of the world; because, technically, prophetically Jerusalem could have, should have been destroyed in AD34.

«Heta oĩ oguahẽma responsabilidad ary pe ko’ã marandu oñeme’ẽ haguépe guive, ha tesape omimbi hi’ári kuéra, ha oreko kuri privilegio oiporavo hag̃ua tekove térã mano.»— Ko’ág̃a ha’e he’i oĩha tapicha kuéra iglesia protestántepe ko árape oguahẽva’ekue responsabilidad arýpe 22 jasypa 1844 guive; ha, péva añete. Umi tapicha oĩva iglesia protestántepe ko árape ndorekovéi kuri pe Mensáhe Mbohapyha Ángel oguahẽ jave Historia Millerítape. Ndojehechakuaái chupekuéra responsable ramo pe rechazo umi iglesia protestánte ojapova’ekue ijára pukukuepe, ha kóva ha’e peteĩ punto iñimportánteva ojehechakuaa hag̃uáicha rembo’e ramo mba’éichapa Cristo rembiasakue ohechauka ko yvy paha; péicha ramo, técnicamente, proféticamente Jerusalén ikatuva’ekue, va’erãmo’ã kuri oñehundi AD34-pe.

There were 490 years of probationary time cut off for the Jews out of the 2300 years marked in Daniel 8 and Daniel 9. Those 490 years ended in AD 34 with the stoning of Stephen. At that point, Jerusalem, prophetically, was to be destroyed, but it was not destroyed until 70. In The Great Controversy, Sister White says the same thing about that history. She says there were children and others who had not heard the message of Christ and the disciples before 34, and God in His mercy gave them time to be confronted with the message before the destruction of Jerusalem. She identifies, as does Christ, the destruction of Jerusalem as illustrating the end of the world.

Oĩkuri 490 ary de prueba oñeikytĩva umi hudíogui umi 2300 arýgui ojehechaukáva Daniel 8 ha Daniel 9-pe. Umi 490 ary opa AD 34-pe Esteban ojejapírõ itatypa. Upe jave, Jerusalén, ñe’ẽmarandu rehegua ypykue rupi, oñehundiva’erã kuri; ha upéicharamo jepe, ndohundíri pe ary 70 peve. The Great Controversy-pe, hermana White he’i upe mba’e peteĩcha upe tembiasakue rehe. Ha’e he’i oĩhague mitãnguéra ha ambuekuéra ndoikuaáiva’ekue Cristo ha umi temimbo’e marandu 34 mboyve, ha Tupã, Iporiahuverekópe, ome’ẽ chupekuéra tiempo ojuhúvo pe marandu Jerusalén ñehundi mboyve. Ha’e omombe’u, Cristo ojapoháicha avei, Jerusalén ñehundi ohechauka hag̃ua ára paha, térã ko mundo paha.

That history prefigures the very history she is speaking about. When the Sunday Law comes to the United States and the message finally goes to the fallen churches, God's children now in Babylon will not be held accountable for the rejection their churches or ancestors made in the 19th Century.

Upe tembiasakue ohechauka ymaite voi pe tembiasakue ha’e oñe’ẽ hag̃uére. Oguãhẽvo pe Léy Domingo Estados Unidos-pe ha pe mensáhe ipahápe ohóvo umi iglésia ho’ávape, Ñandejára ra’ykuéra ko’ág̃a oĩva Babilóniape ndoguerekomo’ãi responsabilidad pe mbohovái hag̃ua pe ñemboyke ojapo va’ekue ijiglésia térã iñemoñarekuéra siglo 19-pe.

"Many had come to years of accountability since these messages had been given, and the light shone upon them, and they were privileged to choose life or death. Some chose life, and took their stand with those looking for their Lord, and keeping all his commandments. The third message was to do its work; all were to be tested upon it, and the precious ones were to be called out from the religious bodies. A compelling power moves the honest, while the manifestation of the power of God holds in fear and restraint relatives and friends, and they dare not, neither have they power to, hinder those who feel the work of the Spirit of God upon them. The last call is carried even to the poor slaves, and the pious among them, with humble expressions, pour forth their songs of extravagant joy at the prospect of their happy deliverance, and their masters cannot check them; for a fear and astonishment keep them silent. Mighty miracles are wrought, the sick are healed, and signs and wonders follow the believers. God is in the work, and every saint, fearless of consequences, follows the convictions of his own conscience, and unites with those who are keeping all the commandments of God; and they sound abroad the third message with power. I saw that the third message would close with power and strength far exceeding the midnight cry."

“Heta heta oikéma kuimba’e guasu kuéra ko’ã marandu oñeme’ẽ hague guive, ha pe tesape omimbi hi’ári kuéra, ha oñeme’ẽ chupekuéra pe jehecha porã oiporavóvo tekove térã mano. Oĩ oiporavóva tekove, ha oñemoĩ porã umi oha’arõva Ijára ou hag̃ua ndive, ha ojapóva opa hembiapoukapy. Pe mbohapyha marandu ojapova’erã ikatupyry; opavave oñeha’ãva’erã hese, ha umi hepyetereíva oñehenóiva’erã osẽ hag̃ua umi aty ñemomba’eguasupegua apytégui. Peteĩ pu’aka mbopy’aguasu omongu’e umi iñe’ẽrendúva añetehápe, ha Tupã pu’aka jehechauka omoĩ kyhyje ha jejoko reheve hogaygua ha iñirũnguéra ári, ha ndaikatúi hikuái, ha ndorekói avei pu’aka, ojoko hag̃ua umi oñandúva hi’ári kuéra Tupã Espíritu rembiapo. Pe pahague ñehenói oguahẽ jepe umi tembiguái mboriahúpe, ha umi Tupã rehegua ipy’a potĩva apytépe, ñe’ẽ ñemomirĩ reheve, osẽ okaruãvo iñehẽnguekuéra vy’a tuichaitéva purahéi reheve pe oha’arõva’erãgui isãsõvy vy’apavẽ. Ha ijára kuéra ndaikatúi ojoko chupekuéra; kyhyje ha ñemondýi guasu niko omokirirĩ chupekuéra. Milágro tuicháva ojejapo, hasýva okuera, ha techaukaha ha mba’e hechapyrãva oho umi ogueroviáva rapykuéri. Tupã oĩ ko tembiapópe, ha mayma marangatu, ndojepy’apýiva mba’épa oikóta rehe, osegi ipy’apy remiandu tee, ha oñembojoaju umi ojapóva opa Tupã rembiapoukapy ndive; ha omyasãi hikuái pe mbohapyha marandu pu’akápe. Ahecha pe mbohapyha marandu oñembotýta hague pu’aka ha mbarete reheve, tuichave pe sapukái pyhare mbytegua-gui.”

In these two paragraphs, this is the second time she has compared our history at the Sunday Law at the end of the world with the history of the Midnight Cry. The first time, she says the Mighty Angel of Revelation 18 joins the Third Angel as the Midnight Cry joined the Second Angel. Even though she is addressing the history of the Sunday Law crisis, she is clearly using the history of the Second Angel as a point of reference. They are parallel histories.

Ko’ã mokõi párrafope, kóva hína mokõiha jey ha’e ombojoja ñande rembiasakue pe Léy del Domingo rehegua, ko mundo paha opávo, pe pyhare mbyte sapukái rembiasakuére. Peteĩha jey, ha’e he’i pe Ángel Poderoso Apocalipsis 18 pegua oñembojoajuha pe Mbohapyha Ángel ndive, pe pyhare mbyte sapukái oñembojoaju haguéicha pe Mokõiha Ángel ndive. Jepémo ha’e oñe’ẽ hína pe Léy del Domingo apañuái rembiasakue rehe, hesakã porã oipurúha pe Mokõiha Ángel rembiasakue peteĩ techapyrãramo. Umíva ha’e tembiasakue ojoguáva.

"Servants of God, endowed with power from on high, with their faces lighted up, and shining with holy consecration, went forth fulfilling their work, and proclaiming the message from heaven. Souls that were scattered all through the religious bodies answered to the call, and the precious were hurried out of the doomed churches, as Lot was hurried out of Sodom before her destruction."

Tupã rembijokuái, oñeme'ẽva pokatu yvate guive, hova kuéra hendy ha omimbipáva ñembojerovia marangatúpe, osẽ ojapóvo hembiapo, ha omyasãivo pe marandu yvágagui. Umi ánga isarambíva opaite atyguasu religioso rupi ombohovái pe ñehenói, ha umi hepyetereíva oñeguenohẽ pya'e umi tupão oñehundítavagui, Lot oñeguenohẽhague pya'e Sodoma-gui ikañymbota mboyveicha.

When it comes to the call out of Babylon, whether at the end of the world or in the Second Angel's Message, Lot is a symbol of that history and the destruction of Sodom.

Oñeñe’ẽrõ Babilóniagui osẽ hag̃ua pe ñehenói rehe, taha’e arapaha opávo térã Mokõiha Ángel Marandupe, Lot ha’e peteĩ ta’ãnga upe tembiasakue rehegua ha Sodoma ñehundíre.

If you understand Daniel 11 correctly, in verse 41 the King of the North enters the glorious land and many are overthrown, but "these shall escape his hand, even Edom, Moab, and the chief of the children of Ammon." Moab and Ammon are the children of Lot's two daughters. Lot's family represents those who escape the hand of the papacy at the Sunday Law crisis.

Reikuaáramo porã Daniel 11, versíkulo 41-pe Mburuvicha Yvateguágui oike pe yvy porãme ha heta oñehundi, ha katu “ko’ãva osẽta ipo guýgui, Edom, Moab ha umi tenondegua Ammón ra’ykuéra apytégui”. Moab ha Ammón ha’e Lot rajy mokõive membykuéra. Lot rogaygua ohechauka umi ojesalvátava papado po guýgui pe Léi Domingo apañuãi guasu jave.

Sister White uses this symbolism. The fallen churches are represented by Lot, and the precious were hurried out of the doomed churches, as Lot was hurried out of Sodom before her destruction. God's people were fitted up and strengthened by the excellent glory which fell upon them in rich abundance, preparing them to endure the hour of temptation. A multitude of voices were heard everywhere, saying, "Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus."

Ermana White oipuru ko simbolismo. Umi iglesia hoʼáva ojehechauka Lot rupive, ha umi iporãvéva ojehupi pyaʼe umi iglesia oñehunditavágui, Lot ojehupi pyaʼe haguéicha Sodoma-gui okañy mboyve. Tupã tavayguakuéra oñembosakoʼi ha oñemombarete pe mimbipa porãite oguejýva hiʼarikuéra hetaite mbaʼeporã reheve, ombosakoʼívo chupekuéra ohasa hag̃ua pe aravo ñemohaʼãnga. Heta ñeʼẽ oñehendu mamove, heʼíva: “Koʼápe oĩ umi imarangatúva paciencia; koʼápe oĩ umi oñongatúva Tupã mandamiénto ha Jesús jerovia.”

While she is talking about the call out of Babylon at the end of the world, she uses the history of the Second Angel's Message in the Millerite time period to describe that call. The Second Angel's Message is a call out of Babylon, and this history typifies the history of the Sunday Law crisis.

Ha’e oñe’ẽ aja pe ñehenói osẽ hag̃ua Babilóniagui ko mundo paha jave, ha’e oipuru pe historia pe Marandu Mokõiha Ángel rehegua pe tiempo Millerita-pe omombe’u hag̃ua upe ñehenói. Pe Marandu Mokõiha Ángel rehegua ha’e peteĩ ñehenói osẽ hag̃ua Babilóniagui, ha ko historia ohechauka typorãite pe historia pe crisis Léi Domingo rehegua.

One of the biblical references Ellen White uses to describe this history is the story of Sodom and Gomorrah. We will read from Genesis 19:1-11, which is part of the story of Lot.

Peteĩva umi ñe’ẽjoaju bíblicagui Ellen White oipurúva omombeʼu hag̃ua ko tembiasakue haʼe hína pe tembiasakue Sodoma ha Gomorra rehegua. Jalee hag̃ua Génesis 19:1-11-gui, ha’éva peteĩ parte pe tembiasakue Lot rehegua.

And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground; And he said, Behold now, my lords, turn in, I pray you, into your servant's house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. And they said, Nay; but we will abide in the street all night. And he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat. But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both old and young, all the people from every quarter: And they called unto Lot, and said unto him, Where are the men which came in to thee this night? bring them out unto us, that we may know them. And Lot went out at the door unto them, and shut the door after him, And said, I pray you, brethren, do not so wickedly. Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof. And they said, Stand back. And they said again, This one fellow came in to sojourn, and he will needs be a judge: now will we deal worse with thee, than with them. And they pressed sore upon the man, even Lot, and came near to break the door. But the men put forth their hand, and pulled Lot into the house to them, and shut the door. And they smote the men that were at the door of the house with blindness, both small and great: so that they wearied themselves to find the door.

Ha mokõi ánhel oguahẽ Sodóma-pe ka’aru jave; ha Lóto oguapy Sodóma rokẽme. Ha Lóto, ohechávo chupekuéra, opu’ã ombohovái hag̃ua chupekuéra; ha oñesũ hova yvýre. Ha he’i: Péina ko’ág̃a, che ruvicha kuéra, peike, ajerure peẽme, pende rembiguái róga-pe, ha pepyta upépe pyhare pukukue, pejohéi pende py, ha pevyta ko’ẽmba hag̃uáicha, ha pesegíta pene rape. Ha ha’e kuéra he’i: Nahániri; ore ropytáta tape ári pyhare pukukue. Ha ha’e ojerure hatãiterei chupekuéra; upévare ha’e kuéra oike hendápe, ha oike hógape; ha ha’e ojapo chupekuéra guarã peteĩ karu guasu, ha ombojy mbujape ilévadura’ỹva, ha ho’u hikuái. Ha oñoeno mboyve, tavayguakuéra, ha’éva Sodóma kuimba’e kuéra, ojere pe óga jerére, imitãva ha itujáva, opa tavaygua opa henda guive. Ha ohenói Lóto-pe, ha he’i chupe: Moõpa oĩ umi kuimba’e oike va’ekue nde rendápe ko pyhare? Egueru chupekuéra ore rendápe, roikuaa hag̃ua chupekuéra. Ha Lóto osẽ okẽme hendápekuéra, ha omboty okẽ hapykuéri, ha he’i: Ajerure peẽme, che joyke’y kuéra, ani pejapo ko mba’e vaiete. Péina ko’ág̃a, areko mokõi che rajy, kuimba’e ndoikuaái gueteri va’ekue; ajerure peẽme, taunohẽ chupekuéra pene rendápe, ha pejapo hesekuéra pejaposéva pende resa renondépe; ko’ã kuimba’ére katu ani pejapo mba’eve, upévare niko ou hikuái che róga guýpe. Ha ha’e kuéra he’i: Ejei orehegui. Ha he’i jey: Ko kuimba’e ou va’ekue ko’ápe pytaguáicha, ha ko’ág̃a oikosete ñane mburuvicháramo; ko’ág̃a rojapóta nderehe ivaivéva chuguikuéra rehe. Ha ombohasa asyeterei hikuái kuimba’e, ha’éva Lóto, ha oñemboja omboty hag̃ua okẽ. Umi kuimba’e katu omyasãi ipo, ogueraha Lóto-pe óga ryepýpe hendápekuéra, ha omboty okẽ. Ha umi kuimba’e oĩva óga rokẽme oinupã hikuái pytũmba reheve, michĩva ha tuicháva, ha upéicha ikane’õ hikuái ohekávo okẽ.

Progressive Testing and the Tarrying Time

Jehechapyrã Mbeguekatúpe ha Aravo Oñembohasáva hag̃ua hag̃uáicha

Sister White talks about a progressive testing process in the time of Christ and in the time of the Millerites, illustrating a progressive testing process for us. In Early Writings, page 259, she says:

Hermana White oñe’ẽ peteĩ prueba progresíva rehe Cristo tiémpope ha umi Millerita-kuéra tiémpope, ohechauka hag̃ua ñandéve peteĩ proceso de prueba progresíva. Early Writings, página 259-pe, haʼe he’i:

"Those who would not receive the message of John the Baptist could not be benefitted by the teachings of Jesus, neither could they be benefitted by the ministration of Christ in the Sanctuary above." She then says, "Those that did not receive the First Angel's Message could not be benefitted by the Second Angel's Message, neither could they be benefitted by the Midnight Cry."

“Umi ndoguerohorýiva Juan el Bautista marandu ndaikatúi ojepy’aty porã Jesús mbo’epykuéra reheve, ha upéicha avei ndaikatúi ojepy’aty porã Cristo ministerio rehe yvágape pe Santuario-pe.” Upéi he’i: “Umi ndojapóiva pe Ángel Peteĩha Marandu ndaikatúi ojepy’aty porã pe Ángel Mokõiha Marandu reheve, ha upéicha avei ndaikatúi ojepy’aty porã pe Pyharepyte Sapukái rehe.”

In that passage in Early Writings, 259, when the door is closed in the time of Christ, the Jews are in perfect darkness, blindness.

Pe pasáhe oĩva Early Writings, 259-pe, oñemboty jave pe okẽ Cristo tiémpope, umi judío oĩ pytũmbýpe añetehápe, áraípe.

The Millerite history of the Second Angel is the history of Lot. The two angels come to town (June 1842), the Second Angel's Message arrives, and Lot has them tarry for the night (the Tarrying Time). There is a judgment, and then a door closes (October 22, 1844).

Miller-ygua rembiasakue Ángel Mokõiháva rehegua ha’e Lot rembiasakue. Mokõi ánhel og̃uahẽ távape (junio de 1842), og̃uahẽ pe marandu Ángel Mokõihápegua, ha Lot ojoko chupekuéra opyta hag̃ua pyharekue (pe Aravo Oha’arõha). Oiko peteĩ huísio, ha upéi peteĩ okẽ oñemboty (22 de octubre de 1844).

We will look at another biblical history where a tarrying time lines up with the Millerite History before pulling this together.

Jahecháta ambue tembiasakue bíblicope, peteĩ ára ñembohasa hag̃ua oñembojoajúva Historia Millerita reheve, ko mba’e ñambyaty mboyve.

Moses, the Sanctuary, and the Tarrying Time

Moisés, pe Santuario, ha pe ára oñeha’arõva hag̃ua

The next history is Moses receiving instructions on building the sanctuary and the Law.

Pe historia oúva hína Moisés oguerekóvo instrukciónkuéra oñemopuʼã hag̃ua pe santuario ha pe Léi.

"Upon the seventh day, which was the Sabbath, Moses was called up into the cloud. The thick cloud opened in the sight of all Israel, and the glory of the Lord broke forth like devouring fire. 'And Moses went into the midst of the cloud, and gat him up into the mount; and Moses was in the mount forty days and forty nights." Patriarchs and Prophets, 313, 314.

Ára peteĩha poapyha, ha’éva sábado, Moisés oñehenói hag̃ua ojupi hag̃ua arai ryepýpe. Pe arai hũ ijyvatetereíva ojepe’a opa Israel renondépe, ha Ñandejára mimbipa osẽ okápe tata ohundívaicha. “Ha Moisés oike pe arai mbytépe, ha ojupi yvýrape; ha Moisés opyta pe yvýrape mokõi pa ary ha mokõi pa pyhare.” Patriarcas y Profetas, 313, 314.

The forty days' tarry in the mount did not include the six days of preparation.

Umi irundy ára opytákuri yvyty ári ndoikéi umi poteĩ ára ñembosako’i rehegua.

During this history, Moses spent 46 days receiving instructions on building the temple, paralleling the 46 years from 1798 to 1844 when the Lord raised up the Millerite temple, and the 46 years of Herod's reconstruction of the temple noted in John 2:20, as well as the 46 chromosomes of the human temple. During the six days, Joshua was with Moses, and together they ate manna and drank from the brook that descended out of the mount. Joshua did not enter the cloud with Moses but remained outside, eating and drinking daily while awaiting Moses' return, while Moses fasted during the forty days.

Ko tembiasakue jave, Moisés opyta 46 ára ohupyty hag̃ua ñe'ẽmondo pe tupao ñemopu'ã rehegua, ombojojáva umi 46 ary guive 1798 guive 1844 peve, upe jave Ñandejára omopu'ã haguépe pe tupao Millerita, ha avei umi 46 ary Herodes omyatyrõ jeýhague pe tupao, he'iháicha Juan 2:20-pe, ha avei umi 46 cromosoma oguerekóva yvypóra rekove, pe tupao yvypóra rehegua. Umi seis ára aja, Josué oĩ Moisés ndive, ha mokõivéva okaru maná rehe ha hoy'u y pe ysyrýgui oguejýva pe yvytýgui. Josué ndoikéi pe araípe Moisés ndive, síno opyta okápe, okaru ha hoy'u ára ha ára oha'arõ aja Moisés jevy, ha Moisés katu oñembyahýi umi cuarenta ára aja.

During his stay in the mount, Moses received directions for building a sanctuary in which the divine presence would be specially manifested. 'Let them make Me a sanctuary; that I may dwell among them' (Exodus 25:8), was the command of God.

Oĩ aja jave yvytype, Moisés ohupyty mbaʼeichaitépa oñemopuʼãvaʼerã peteĩ santuario, upépe ojehechaukáta hag̃ua iñambuéva pe Tupã reko oĩha. “Tochemopuʼã chéve peteĩ santuario, aikóvo hag̃ua ijapytepekuéra” (Éxodo 25:8), upéva vaʼekue Tupã mandamiento.

This is where we find the number 46 associated with the building of the sanctuary.

Ko’ápe jajuhu pe papapy 46 oñembojoajuha pe tenda marangatu ñemopu’ã rehe.

We will read from Exodus and note a tarrying time in this story, as it prefigures the tarrying time in the time of Christ, the Millerites, and at the end of the world. The tarrying time produces the environment that allows the Midnight Cry to be proclaimed and to produce two classes of worshippers. Without the tarrying time, the dynamics of that history would not be in place for what the Lord wants to accomplish at the Midnight Cry. We must see what the tarrying time represents.

Rohecháta Éxodo-gui ha ñañatendéta peteĩ ára opytave hag̃ua ko tembiasápe, ko mba'e ohechauka hag̃ua pe ára opytave hag̃ua oikótava Cristo ára, Millerita-kuéra tiempope, ha ko yvy pahápe. Pe ára opytave hag̃ua omoheñói pe tekohápe ohejáta hag̃ua pe Pyharepyte Sapu'ái oñemoherakuã ha omoheñói mokõi aty oñemomba'éva. Ndaha'éiramo pe ára opytave hag̃ua, umi mba'e oikóva upe tembiasápe ndohupytymo'ãi pe tenda tekotevẽva Ñandejára oipotáva ogueru hag̃ua pe Pyharepyte Sapu'ái jave. Tekotevẽ jahecha mba'épa he'ise pe ára opytave hag̃ua.

And he said unto Moses, Come up unto the Lord, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off. . . . And Moses took half of the blood, and put it in basons; and half of the blood he sprinkled on the altar. And he took the book of the covenant, and read in the audience of the people: and they said, All that the Lord hath said will we do, and be obedient. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words. Exodus 24:1, 6-8.

Ha’e he’i Moiséspe: Ejupi Ñandejára rendápe, nde, ha Aarón, Nadab ha Abiú, ha pokõi pa Israel myakãhára kuéragui; ha peñesũ mombyry guive. . . . Ha Moisés ojapyhy tuguy mbyte, ha omoĩ mba’yru kuérape; ha ambue mbyte tuguy rehe osapymi altar ári. Ha ojapyhy pe ñe’ẽme’ẽ aranduka, ha omoñe’ẽ tavayguakuéra renondépe; ha ha’ekuéra he’i: Opa mba’e Ñandejára he’íva rojapóta, ha roñe’ẽrendúta. Ha Moisés ojapyhy pe tuguy, ha osapymi tavayguakuéra ári, ha he’i: Péina pe ñe’ẽme’ẽ ruguy, Ñandejára ojapóva penendive opa ko’ã ñe’ẽ rehehápe. Éxodo 24:1, 6-8.

This 46-day period, this Tarrying Time, is when the Lord is entering into covenant with a people.

Ko 46 ára pukukue, ko Araro’a Ára, ha’e pe ára Ñandejára oike hag̃ua peteĩ tavayguakuéra ndive ñe’ẽme’ẽme.

Did the Lord enter into covenant with the Millerites in this history? Yes.

¿Pe Señor oike Kuarái ombojoaju pendejepére umi Millerita ndive ko tembiasakuepe? Heẽ.

Did He enter into covenant with the Christian church at Pentecost in the time of Christ? Yes.

¿Ojapo piko pe ñe’ẽme’ẽ joaju pe iglésia kristiána ndive Pentecostéspe Cristo tiémpope? Heẽ.

So, this tarrying time is one of the waymarks of the Lord entering into covenant with a people.

Upévare, ko ára opyta hag̃uáva ha’e peteĩva umi techaukaha apytégui ohechaukáva Ñandejára oikeha ñe’ẽme’ẽme peteĩ tetã ndive.

And the Lord said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them. And Moses rose up, and his minister Joshua: and Moses went up into the mount of God. And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them. And Moses went up into the mount, and a cloud covered the mount. And the glory of the Lord abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. And the sight of the glory of the Lord was like devouring fire on the top of the mount in the eyes of the children of Israel. And Moses went into the midst of the cloud and gat him up into the mount: and Moses was in the mount forty days and forty nights. Exodus 24:12-18.

Ha Ñandejára he'i Moiséspe: Eju che rendápe yvytýpe, ha epyta upépe; ha che ame'ẽta ndéve ita tavlakue, léi ha mandamiéntokue che ahai va'ekue, ikatu hag̃uáicha rembo'e chupekuéra. Ha Moisés opu'ã, ha hendive hembiguái Josué; ha Moisés ojupi Tupã yvytýpe. Ha he'i umi myakãhárape: Pepyta ko'ápe ore rehehápe, peve rojey peẽme; ha péina, Aarón ha Hur oĩ penendive: oiméramo avave oguereko mba'eve hag̃ua, toúke hendápekuéra. Upérõ Moisés ojupi yvytýpe, ha peteĩ arai ojaho'i pe yvyty. Ha Ñandejára mimbipa opyta yvyty Sinaí ári, ha pe arai ojaho'i chupe seis ára pukukue; ha ára sietehápe ha'e ohenói Moiséspe pe arai mbytégui. Ha Ñandejára mimbipa jehecha va'ekue ojoguákuri tata ohapypávaicha pe yvyty ru'ã ári, Israel ra'ykuéra renondépe. Ha Moisés oike pe arai mbytépype ha ojupi pe yvytýre; ha Moisés opyta pe yvytýpe cuarenta ára ha cuarenta pyhare. Éxodo 24:12-18.

In the history of Moses, we see a tarrying time. During this time, the two tables symbolize the covenant, and the Lord is entering into covenant and giving Moses instructions on building the temple.

Moisés rembiasakuepe jahecha peteĩ are oha’arõha. Ko arépe, mokõi tabla ohechauka pe ñemoĩmbyre, ha Ñandejára oike ñemoĩmbyrépe ha ome’ẽ Moiséspe mbo’epy pe templo jejapo rehegua.

From 1798 to 1844, those 46 years, the Lord was raising the Millerite temple so He might enter into covenant with modern Israel.

1798 guive 1844 peve, umi 46 ary pukukue, Ñandejára omopu’ãhína kuri pe tupão Millerita ikatu hag̃uáicha oike ñe’ẽme’ẽme Israel ko’ag̃agua ndive.

The period we just read about with Moses and the tarrying time of the 70 elders is called Pentecost in biblical history—fifty days after Passover. The Lord instructed Israel to commemorate Pentecost forever. In the New Testament, Pentecost is a focus of the early Christian church, commemorating this very history. We find the same components at Pentecost in the time of Christ, in the history of the Millerites, and these components will be repeated at the end of the world.

Pe pehẽngue ñamoñeʼẽ ramóva Moisés rehegua ha umi 70 karai guasu ohaʼarõ hague arekue oñembohéra Pentecostés tembiasakue bíblico-pe—mokõipa ára rire Páskua-gui. Ñandejára omboʼe Israel-pe omanduʼa hag̃ua Pentecostés rehe opa ára g̃uarã. Testamento Pyahu-pe, Pentecostés haʼe peteĩ mbaʼe ojehechakuaáva tenonderãite pe iglesia cristiana yma guarépe, ojegueromanduʼávo ko tembiasakueetéva. Jahecha umi componente peteĩchagua Pentecostés-pe Cristo tiempo-pe, umi Millerita-kuéra rembiasakue-pe, ha koʼã componente ojerepetíta yvy paha opávo.

Pentecost and the Tarrying Time in the New Testament

Pentecostés ha pe tenda’arõ ára Testamento Pyahúpe

Let us look at Pentecost from Luke 24:44-52, during the story of the road to Emmaus.

Tahechamíkena Pentecostés rehe Lucas 24:44-52 guive, Emaús rapére ojehuva’ekue rembiasakue aja.

Earlier in Luke, the two disciples walking with Jesus ask Him to tarry with them. The Bible uses the word 'tarry.' There is a tarrying time marked there, but we want to mark a different tarrying time in this same history.

Yma Lukápe, umi mokõi temimbo'e oguatáva Jesús ndive ojerure Chupe opyta hag̃ua hendivekuéra. La Biblia oipuru pe ñe'ẽ “opyta”. Oĩ upépe peteĩ ára opyta hag̃uáicha oñemarka vaekue, péro ñande jahechaukase ambue ára opyta hag̃uáicha ko tembiasakue peteĩchape.

And he [Jesus] said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Then opened he their understanding, that they might understand the scriptures. And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things. And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.

Ha he’i chupekuéra: Kóvango umi ñe’ẽ che ha’éva peẽme, aime guive gueteri penendive, opa mba’e ojehaíva’ekue che rehe Moisés léipe, umi profétape ha salmo kuérape, oñekumpli hag̃uáicha. Upémarõ oipe’a chupekuéra iñarandu hag̃ua ontende hag̃ua umi Escritura. Ha he’i chupekuéra: Péicha niko ojehai, ha péicha tekotevẽ Cristo ohasa asy, ha opu’ã jey hag̃ua omanóva apytégui mbohapyha árape; ha péicha avei oñemoherakuã va’erã héra rupi opa tetãnguéra apytépe, oñepyrũvo Jerusaléngui, pe arrepentimiento ha angaipa ñeñyrõ. Ha peẽ hína ko’ã mba’e rehegua testígo. Ha péina ápe, che amondo pende ári che Ru ñe’ẽme’ẽ; ha peẽ pepyta Jerusalén táva ryepýpe peñemonde peve pu’aka yvágagui ouvagui.

The tarrying time is marked by the command to tarry in Jerusalem for power. This is where the empowerment of the message takes place for the Millerites.

Pe ára de espera ojehechauka pe mandádo rupive opyta hag̃ua Jerusalénpe oñeme’ẽ hag̃ua pu’aka. Upépe oiko marandu ñemombarete umi Millerita-pe g̃uarã.

To tarry means to wait. "Blessed is he that waiteth." For what? The empowerment.

Pyta hag̃ua he'ise oha'arõ hag̃ua. “Ojehovasa pe oha'aróva.” Mba'épe hag̃ua? Pe mbaretekuaa rehe.

You cannot correctly understand the empowerment of the Midnight Cry unless you understand the tarrying time, where they are commanded to wait for that power. It is part of the story. To have the light set up behind you continue to shine, you must understand the whole history.

Ndikatúi reikuaa porã hag̃ua pe Mbytépygua Sapukái mbaretekue oñeme’ẽva, ndereikuaáiramo pe aravo oha’arõ hag̃uápe, upépe oñemandahápe chupekuéra oha’arõ hag̃ua upe mbarete. Kóva ha’e peteĩ parte pe tembiasakue rehegua. Ikatu hag̃uáicha pe tesape oñemopyenda vaʼekue nde rapykuéri osegi hendy, tekotevẽ reikuaa pe tembiasakue tuichakue.

You may not yet see where this is going, but tomorrow it will become clear.

Nde ikatu gueteri rehecha moõpa ko mba’e ohohína, péro ko’ẽrõ ojekuaáta hesakã hag̃uáicha.

The Three Prophecies and the Tarrying Time

Mbohapy Profecía ha pe Aravo Araka’e G̃uarã hag̃uáva

Three prophecies led the Millerites to a misconception that caused the tarrying time and the first disappointment. These prophecies are the same three that William Miller said he was given the commencement for: the 1335, the 2520, and the 2300 days.

Mbohapy profecía ogueraha umi Millerita-kuérape peteĩ jejavy hag̃ua oheja vaʼekue pe are hag̃ua ha pe peteĩha ñembyasy guasu. Koʼã profecía hína umi mbohapy William Miller heʼi vaʼekue oñemeʼẽ hague chupe ñepyrũrãramo: pe 1335, pe 2520 ha pe 2300 ára.

If you understand that the tarrying time is a specific component of the Midnight Cry, you must ask what produced the tarrying time. It was these three time prophecies: the 1335, the 2520, and the 2300.

Nde rentendéramo pe tiempo de demora ha’eha peteĩ componente específico del Clamor de Medianoche, tekotevẽ reporandu mba’épa omoheñói pe tiempo de demora. Ha’e va’ekue ko’ã mbohapy profesía de tiempo: pe 1335, pe 2520 ha pe 2300.

If you reject the prophecy of the 2520 and the 1335, you are denying the Midnight Cry and fall off the path to the wicked world below.

Recháramo pe profesía 2520 ha pe 1335 rehegua, rejechaukahína reñemboykeha Pe Sapukái Pyharepytepegua-gui ha reguejýta tape ári yvy arigua ñaña gotyo.

That is where we are heading with all this.

Upépe peve jaháta opa ko mba’e reheve.

They tarry because they are to wait for power from on high, and in the Millerite History, that power was the Midnight Cry.

Opyta pórke ohaʼarõvaʼerã mbareterã yvate guive; ha pe Historia Millerita-pe, upe mbarete vaʼekue haʼe vaʼekue pe Sapukái Pyharepytegua.

But tarry ye in the city of Jerusalem, until ye be endued with power from on high. And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. And they worshipped him, and returned to Jerusalem with great joy. Luke 24:49-52.

Peẽ katu pepyta Jerusalén távape, peñemonde peve pu’aka yvateguágui. Ha ogueraha chupekuéra Betania peve; ha omopu’ã ipo, ha ohovasa chupekuéra. Ha oiko aja ohovasárõ guare chupekuéra, ojepe’a chuguikuéra, ha ojegueraha yvágape. Ha ha’ekuéra omomba’e guasu chupe, ha ojevy Jerusalén-pe tory guasúpe. Lucas 24:49-52.

Bethany is a suburb of Jerusalem, about a mile and a half outside the city. In Jesus' day, this was a significant distance, as people walked everywhere.

Betania ha’e peteĩ táva’i Jerusalén jerére, amo peteĩ milla y media rupi okápe pe távagui. Jesús árape, kóva ha’e va’ekue peteĩ mombyry tuicha mba’éva, yvypóra opavave oguatágui opa hendárupi.

Bethany means 'House of the Poor.'

Betania he’ise “Mboriahú Róga”.

Jesus' favorite place to be was Bethany, where Lazarus, Mary, and Martha lived.

Jesús rembiporavovéva oĩ hag̃ua vaʼekue hína Betánia-pe, upépe oiko haguépe Lázaro, María ha Marta.

It is worth noting that the Triumphal Entry is the history Sister White uses to describe the Midnight Cry.

Ojehechakuaa va’erã pe Jeike Triunfalha ha’eha pe tembiasakue Hermana White oipurúva omombe’u hag̃ua pe Sapukái Pyharepytepegua.

Before Jesus entered Jerusalem for the Triumphal Entry, He tarried in Bethany, the House of the Poor. There is a tarrying time that precedes the Triumphal Entry, just as there is a tarrying time that precedes the Midnight Cry. They are parallel histories, but we are still dealing with Luke 24:44-52 and waiting and tarrying in Jerusalem.

Jesús oike mboyve Jerusalénpe pe Jeike Jehechaukapyrãme, opyta sapy’aitemi Betániape, Mboriahukuéra Rógape. Oĩ peteĩ tiempo de demora oñemotenondéva pe Jeike Jehechaukapyrãme, péicha avei oĩ peteĩ tiempo de demora oñemotenondéva pe Sapukái Pyharepytegua. Mokõivéva tembiasakue ojoguáva, ha katu ñande gueteri jaiko Lucas 24:44-52 reheve ha jaha’arõ ha japyta Jerusalénpe.

In Early Writings, page 247, speaking of the Millerite History, Sister White says:

**Yvypóra Ypykuépe**, kuatia rogue 247-pe, oñe’ẽvo pe **Historia Millerita** rehe, **Hermana White** he’i:

"The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844."

Umi oñembotavy vaʼekue ohechakuaa hag̃ua Ñandejára Ñeʼẽgui haʼekuéra oĩha pe aravo ñembotavy pyʼaguasúpe, ha tekotevẽha ohaʼarõ pyʼaguasúpe pe visión ñekumpli. Pe evidence peteĩchagua oguerahávaʼekue chupekuéra ohaʼarõ hag̃ua Ijára rehe 1843-pe, ogueraha avei chupekuéra ohaʼarõ hag̃ua Chupe 1844-pe.

At the Midnight Cry, the Millerites had their understanding of the Scriptures opened.

Pyhare mbytepegua-pe, umi Millerita-kuéra ojepe’a hag̃ua iñentendimiento Escritura-kuéra rehe.

"The disappointed ones" from the first disappointment saw from the Scriptures that they were in the tarrying time, and the same evidence that led them to predict 1843 as the return of the Lord now proved 1844.

“Umi oñembotavýva” pe ñembotavy peteĩha guive ohechakuaa hag̃ua Escritura-kuéragui oĩha hikuái pe aravo oñembotardahápe, ha upe tembiporu peteĩteĩ voi omboguatáva chupekuéra opredesi hag̃ua 1843-pe ou jeytaha pe Ñandejára, koʼág̃a ohechauka 1844.

What had the Lord done for them? He opened their understanding. This is a parallel history to the disciples.

Mbaʼe piko ojapo vaʼekue pe Ñandejára hesekuéra? Haʼe oipeʼa hag̃ua iñentendimiento. Kóva haʼe peteĩ tembiasakue ojoja hag̃ua umi temimboʼekuéra rehegua ndive.

Jacob’s Tarrying Time and the Covenant

Arakaʼe Opyta Araháre ha Pe Ñeʼẽmeʼẽ Ñeʼẽmbyre

There is a tarrying time in the story of Jacob. This tarrying time illuminates many prophetic truths, though we will only touch on some of them.

Oĩ peteĩ ára opyta hag̃ua Jacob rembiasakuépe. Ko ára opytaha omyesakã heta añetegua profétika, jepe ñande japokóta michĩnte peteĩvaʼekue rehe.

Genesis 28, beginning with verse 10, shows that the story of Jacob prefigures the end of the world. Jacob's sons represent the 144,000 at the end of the world.

Génesis 28-pe, oñepyrũvo pe versíkulo 10-gui, ohechauka Jacob rembiasakue ohechauka hag̃ua mba’éichapa ko mundo paháta. Jacob ra’ykuéra orrepresenta umi 144.000 oĩva ko mundo paha aja.

Jacob had sons from four women—two wives, Rachel and Leah, and two concubines. He had to work for his wives: 2520 days for Leah and 2520 days for Rachel. In Jacob's story, we see both 2520s, representing the Northern and Southern Kingdoms.

Jacob oguereko vaʼekue taʼýra irundy kuñágui—mokõi hembireko, Raquel ha Lea, ha mokõi tembirekorã. Haʼe ombaʼapo vaʼerãkuri hembirekokuéra rehehápe: 2520 ára Lea rehehápe ha 2520 ára Raquel rehehápe. Jacob rembiasakuepe jahecha mokõivéva 2520, ohechaukáva Reino del Norte ha Reino del Sur.

Jacob is a symbol of the Millerite History and the 144,000. His story should provide light for us at the end of the world.

Jacob ha’e peteĩ símbolo pe historia Millerita ha umi 144.000-gui. Iñe’ẽasa oikova’erã ome’ẽ hag̃ua ñandéve tesape ko mundo pahaitepe.

And Jacob went out from Beersheba, and went toward Haran. And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place and put them for his pillows, and lay down in that place to sleep. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it. And, behold, the Lord stood above it, and said, I am the Lord God of Abraham thy father, and the God of Isaac; the land whereon thou liest, to thee will I give it, and to thy seed: And thy seed shall be as the dust of the earth, and thou shall spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed. And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of. Genesis 28:10-15.

Ha Jacob osẽ Beersebágui ha oho Harán gotyo. Ha oguahẽ peteĩ tenda-pe, ha opyta upépe pyhare pukukue, kuarahy oike haguére; ha ojapyhy upe tenda ita kuéragui ha omoĩ iñakãngyta ramo, ha oñeno upe tenda-pe oke hag̃ua. Ha ohecha peteĩ kepe, ha péina peteĩ eskaléra oñembo’y yvy ári, ha iñakã oguahẽ yvágape; ha péina Tupã remimbou kuéra ojupi ha oguejy hese. Ha péina Ñandejára oĩ hi’ári, ha he’i: Che hína Ñandejára, nde ru ypykue Abraham Jára, ha Isaac Jára; ko yvy reñenohápe, ndéve ame’ẽta, ha ne ñemoñarépe. Ha ne ñemoñare heta etáta yvy ku’iicha; ha reñemosarambíta kuarahyreike gotyo, kuarahysẽ gotyo, yvate gotyo ha yvývo gotyo; ha nde pype ha ne ñemoñarépe ojehovasáta opa yvy ape arygua ñemoñarekuéra. Ha péina, che aime nendive, ha roñangarekóta opa rupi rehohápe, ha roguerujeyta ko yvýpe; ndoroheja mo’ãi, ajapopa peve opa mba’e ha’éva’ekue ndéve. Génesis 28:10-15.

The Lord is entering into covenant with Jacob. When the Lord enters into covenant with Moses and Israel, there is a tarrying time; when He enters into covenant with Jacob, there is a tarrying time; when He enters into covenant with modern Israel in the Millerite History, there is a tarrying time; and when He enters into covenant with the Christian church at Pentecost, there is a tarrying time.

Ñandejára oike pe joaju ñemboguata hag̃ua Jacob ndive. Ñandejára oike vove pe joaju ñemboguatápe Moisés ha Israel ndive, oĩ peteĩ ára oñeha’arõva; oike vove pe joaju ñemboguatápe Jacob ndive, oĩ peteĩ ára oñeha’arõva; oike vove pe joaju ñemboguatápe Israel moderno ndive pe Historia Millerita-pe, oĩ peteĩ ára oñeha’arõva; ha oike vove pe joaju ñemboguatápe tupao cristiana ndive Pentecostés-pe, oĩ peteĩ ára oñeha’arõva.

In this story, during the tarrying time, the Lord opens the understanding of His people to His Word, symbolized by the ladder with angels ascending and descending—a symbol of communication between God and man.

Ko tembiasakuepe, pe arrekuerái aja, Ñandejára oipe’a iñentendimiento ipuévlope Iñe’ẽrã, ojehechauka hag̃ua pe eskaléra ángelkuéra ojupi ha oguejýva rupive — peteĩ símbolo ohechaukáva ñomongeta Tupã ha yvypóra apytépe.

And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! This is none other but the house of God, and this is the gate of heaven. Genesis 28:16, 17.

Ha Jacob opáyvo ikérape, ha he'i: Añetehápe Ñandejára oĩ ko tenda rupi; ha che ndaikuaái va'ekue. Ha okyhyje, ha he'i: Mba'eichaitépa ñemondýi ko tenda! Kóva ndaha'éi ambue mba'e, Ñandejára róga añoite, ha kóva hína yvága rokẽ. Génesis 28:16, 17.

At the Midnight Cry, the Millerite virgins are waking up and becoming the House of God. He is entering into covenant with them, making them modern Israel.

Pyhare mbytepe guare, umi kuñataĩ Millerita-kuéra opáy hína ha oiko hína Tupã Róga. Ha’e oike hína ñe’ẽme’ẽme hendivekuéra, ha ojapo chuguikuéra Israel ko’ag̃agua.

And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel: but the name of that city was called Luz at the first. Genesis 28:18, 19.

Ha Jacob opu’ã pyhareve voi, ha ojapyhy pe ita omoĩ va’ekue iñakãguýpe, ha omopu’ã yvyra’anga ramo, ha oñohẽ aséite hese ñandy pe iñakã ári. Ha ombohéra upe tenda Betel; ha upe táva réra yma ningo va’ekue Luz. Génesis 28:18, 19.

"Luz" is changed. The Millerites were not God's people in 1798. The history of the Millerites is the history of how He enters into covenant with them and makes them His people, changing them from "Luz" to "Bethel."

“Luz” oñemoambue. Umi Millerita ndaha’éi vaʼekue Tupã tavaygua ary 1798-pe. Umi Millerita rembiasakue ha’e pe tembiasakue mba’éichapa Ha’e oike hendivekuéra ñe’ẽme’ẽme ha ojapo chupekuéra Itavayguarã, omoambuévo chupekuéra “Luz” guive “Betel”-pe.

And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, So that I come again to my father's house in peace; then shall the Lord be my God: And this stone, which I have set for a pillar, shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee. Genesis 28:20-22.

Ha Jacob ojapo peteĩ ñe’ẽme’ẽ, he’ívo: Oĩramo Tupã che ndive, ha che ñangarekóramo ko tape ahahápe, ha ome’ẽramo chéve mbujape ha’u hag̃ua, ha ao añemonde hag̃ua, upéicha rupi aju jeýramo py’aguapýpe che ru róga peve; upéicharõ Jehová ha’éta che Tupã; ha ko ita, amoĩva peteĩ yvyrarãicha, oikóta Tupã róga; ha opa mba’e reme’ẽtava chévegui, katuete ame’ẽta ndéve pa’ẽha. Génesis 28:20-22.

Jacob's vow is entering into covenant. He asks God to keep him in the way—the Old Paths—and to give him bread to eat. The Millerites are to eat their own bread and not return to Protestant foolishness.

Jacob ñe’ẽme’ẽ oike pacto-pe. Ha’e ojerure Tupãme tañangareko hese tape rehe—Tapekue Ymaguare—ha tome’ẽ chupe mbuja ho’u hag̃uáicha. Umi Millerita ho’uva’erã imbuja tee ha ndojevéiva’erã protestante reíre.

If we continue to eat the bread God gives us, He will maintain His covenant with us. The bread and raiment in Jacob's vow symbolize the truths on the 1843 Chart, which Ellen White calls the Rock of Ages—the Old Paths and the bread.

Jaiporamo ñandejára ome'ẽva ñandéve pe mbuja, Ha'e omombaretéta Ijoguapy ñanendive. Pe mbuja ha ao oĩva Jacob ñe'ẽme'ẽme oguerovia umi añetegua oĩva pe 1843 Chart-pe, Ellen White ohenóiva pe Rock of Ages—umi Tape Yma ha pe mbuja.

"The ladder which Jacob saw in the night vision, the base of it resting upon the earth and the topmost round reaching unto the highest heavens; God himself above the ladder, and His glory shining upon every round; angels ascending and descending upon this ladder of shining brightness, is a symbol of constant communication kept up between this world and heavenly places. God accomplishes His will through the instrumentality of heavenly angels in continual intercourse with humanity. This ladder reveals a direct and important channel of communication with the inhabitants of this earth. The ladder represented to Jacob the world's Redeemer, who links earth and heaven together. Everyone who has seen the evidence and light of truth and accepts the truth, professing his faith in Jesus Christ, is a missionary in the highest sense of the word. He is the receiver of heavenly treasures, and it is his duty to impart them, to diffuse that which he has received." Fundamentals of Christian Education, 270.

“Pe eskaléra Jacob ohecháva’ekue pyhare jehecha’ýpe, henda yvýpe oñemoĩva ha hi’ári guataha oguahẽva yvága ijyvatevévape; Tupã voi pe eskaléra ári, ha Iglória omimbi opaite henda rehe; ánhelkuéra ojupi ha oguejy ko escalerá omimbipávare, ha’e peteĩ techaukaha ñomongeta tapiaite hag̃ua ko yvy arapýpe ha umi tenda yvagapeguándi. Tupã omohu’ã Ivolunta umi ánhel yvagapegua rembiapopyre rupive, joaju tapiaitépe yvyporakuérandi. Ko escalerá ohechauka peteĩ tape joajurã directa ha iñimportánteva ko yvy arigua ndive. Pe escalerá ohechauka Jacob-pe Mundo Redentor, ombojoajúva yvy ha yvága peteĩcha. Maymáva ohechava’ekue añetegua rehegua techaukaha ha tesape, ha omoneĩva pe añetegua, he’ívo oguerekoha ijerovia Jesucristo rehe, ha’e peteĩ misionéro ñe’ẽ he’isévape ijyvatevévaicha. Ha’e ohupytyva yvagapegua mba’erepy, ha hembiaporãte hína ome’ẽ hag̃ua umíva, omyasãi hag̃ua upe ohupytyva’ekue.” Fundamentals of Christian Education, 270.

When He opens up their understanding in the tarrying time, He does so by sending angels up and down the ladder.

Ha’e oipe’ávo iñentendimiento-kuéra pe tiempo de espera-pe, ojapo upéva omondo hag̃ua ánhel kuérape ojupi ha oguejy hag̃ua pe eskaléra rupive.

If you have received the truth, you have the responsibility to share it. If you fulfill your responsibility, you become the ladder—the channel of communication. We are called to be that channel.

Rehupytýramo pe añetegua, reguereko tembiapo porã rembohasa hag̃ua ambuépe. Remboajepáramo nde rembiaporã, nde reiko pe eskaléra ramo—pe tape oñembohasaha marandu. Ñande ñañehenói jaiko hag̃ua upe tape ramo.

"The ladder represented Christ; he is the channel of communication between heaven and earth, and angels go to and fro in continual intercourse with the fallen race. The words of Christ to Nathanael were in harmony with the figure of the ladder, when he said, 'Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.' Here the Redeemer identifies himself as the mystic ladder, that makes communication possible between heaven and earth." Review and Herald, November 11, 1890.

“Pe eskaléra ohechauka Cristo-pe; ha’e hína pe tape rupive oĩva joaju hag̃ua yvágagui yvy peve, ha umi ánhel oho ha ou meme joaju tapia hag̃uáicha pe yvypóra ho’ava’ekue ndive. Cristo ñe’ẽ he’iva’ekue Natanaélpe ojokupyty pe ta’anga eskaléra rehegua ndive, he’i ramo guare: ‘Añete, añete, ha’e peẽme, ko’ág̃a guive peẽ pehechátama yvága ojepe’áva, ha Tupã ánhelkuéra ojupi ha oguejy Yvypóra Ra’y ári.’ Ko’ápe pe Redentor omoañete ijehe voiha pe eskaléra místico, ojapóva ikatu hag̃uáicha pe joaju yvága ha yvy apytépe.” Review and Herald, 11 de noviembre de 1890.

Jacob has a tarrying time; he tarries and dreams of the ladder, which represents the Lord opening the understanding of His Word to His people during the tarrying time. In this history, the Lord is entering into covenant with His people, taking them from Luz and making them Bethel—the House of God.

Jacob oguereko peteĩ araka’e opyta hag̃uáicha; opyta ha ohecha ikepe pe escalera, upéva orrepresenta Ñandejára oipe’aha Iñe’ẽ ñehesa’ỹijo Itavayguakuérape pe araka’e opyta hag̃uáicha aja. Ko tembiasakuepe, Ñandejára oike pacto-pe Itavayguakuéra ndive, oguenohẽvo chupekuéra Luz-gui ha ojapóvo chuguikuéra Betel—Tupã Róga.

The channel of communication represented by the angels ascending and descending on the ladder, who is Christ, is also represented in Zechariah. Sister White comments on this in Review and Herald, July 20, 1897, though she uses a different symbol.

Pe marandu rape ojehechaukáva umi ánhel ojeupi ha oguejýva pe eskaléra ári, ha upéva hína Cristo, ojehechauka avei Zacarías-pe. Hermana White oñe’ẽ ko mba’ére Review and Herald, 20 de julio de 1897-pe, jepémo ha’e oipuru ambue símbolo.

"The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne."

“Umi oñemoĩporã vaekue, oĩva Ñandejára yvy tuichakue javeve Jára ykére, oguereko pe tenda yma oñeme'ẽ vaekue Satanáspe querubín oñuãramóvaramo. Umi tekove marangatu oguerekóva ijere guive itróno.”

What are the "holy beings"? Angels. "By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth." That is the ladder. Only, here Sister White is not going to use the ladder as the symbol.

Mba’épa umi “tekove marangatúva”? Umi ánhel. “Umi tekove marangatúva ojerevãva Ijyke rehe, Ñandejára omantene peteĩ ñomongeta tapiaite yvy ári oikóva ndive.” Upéva hína pe eskaléra. Añetehápe, ko’ápe Hermana White ndoipurumo’ãi pe eskaléra símbolo ramo.

"The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God's Spirit, the agencies of evil would have entire control over men.

Pe asýva ohechauka Tupã ñanderovasa hag̃ua, ha upéicha oñembosako’i meme hag̃ua umi lámpara umi ojeroviáva rehegua, ani hag̃ua ojepyso ha ogue. Ndaha’éirire ko asýva marangatu oñehẽva yvágagui umi marandu Tupã Espíritu rehegua rupive, umi mbarete vaígui ojejapóva oguerekótaite pe mba’eveichagua ñesãso’ỹre opaite kuimba’e ári.

"God is dishonored when we do not receive the communications He sends us. Thus we refuse the golden oil He would pour into our souls to be communicated to those in darkness. When the call comes, 'Behold, the bridegroom cometh; go ye out to meet him,' those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God's Holy Spirit is asked for, if we plead, as did Moses, 'Show me thy glory,' the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. 'Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.' By receiving the bright beams of the Sun of Righteousness, God's children shine as lights in the world." Review and Herald, July 20, 1897.

Tupã oñemomarangatu’ỹ ñande ndajajapyhýiramo umi marandu Ha’e ome’ẽva ñandéve. Péicha rojoko pe aséite óro ome’ẽséva ñane ángape, ikatu hag̃uáicha oñembohasa umi oĩvape pytũmbýpe. Oguahẽvo pe ñehenói, “Pema’ẽ, pe novio ouma; pesẽ pejotopa haguã hese,” umi ndohupytýiva pe aséite marangatu, umi noñongatúiva Cristo grásia ipy’apýpe, ohechakuaáta, umi virgen iñakãhatã’ỹvaicha, noĩriha oĩporã hag̃uáicha ojotopa hag̃ua Ñandejárare. Ndojapóiri ijehegui pe pokatu ohupyty hag̃ua pe aséite, ha hekove oñehundi. Ha katu ojejeruréramo Tupã Espíritu Santo rehe, ñañembo’éramo Moisés ojapo haguéicha, “Ehechauka chéve nde gloria,” upéramo Tupã mborayhu oñeñohẽta ñane korasõme. Umi tubo óro rupive, pe aséite óro oñembohasáta ñandéve. “Ndaha’éi mbarete rupive, ni pokatu rupive, che Espíritu rupive katu, he’i Jehová de los Ejércitos.” Ojehupytyvo umi tesape rendy porã Kuarahy Tekoporãgui, Tupã ra’ykuéra omimbi tesapéramo ko yvy ape ári. Review and Herald, July 20, 1897.

In the story of Jacob, we have the story of the Millerite History. There is a tarrying time, and he sees the ladder representing communication between Heaven and Earth.

Jacób rembiasakuepe jareko pe tembiasakue Historia Millerita rehegua. Oĩ peteĩ aravo opyta hag̃uarã, ha’e ohecha pe eskaléra ohechaukáva jeikuaauka Yvága ha Yvy apytépe.

Zechariah tells us about two golden pipes. A ladder has two primary rails, but Zechariah calls them two golden pipes.

Zacarías ñandehechauka mokõi tubo óroguigua rehegua. Peteĩ eskaléra oguereko mokõi yke tenondegua, ha Zacarías ohenói umívape mokõi tubo óroguigua.

We are to receive the messages that come down from the ladder of Heaven and communicate them to others. If we do that, we become part of the ladder, part of the communication process.

Ñandejára yvágagui oguejyva léra rupive ñamoguahẽva’erã umi marandu, ha upéi ñambohasa hag̃ua ambuekuérape. Péicha jajapóramo, ñande voi ñaime pe léra rehegua, pe marandu ñembohasakuaa rembiapo rehegua.

Sister White ties this into the parable of the Ten Virgins.

Hermana White ombojoaju ko mba’e umi Pa’i Porã Diez Vírgenes rehegua ndive.

In the Millerite History, they were fulfilling the parable of the Ten Virgins. Jacob's tarrying time is the tarrying time of Matthew 25 and Habakkuk 2: "Though the vision tarry, wait for it."

Tembiasakue Millerita rembiasakuepe, ha’ekuéra omboajevy hína kuri pe parábola Umi Diez Vírgenes rehegua. Jacob pyta are hag̃ua ára ha’e pe pyta are hag̃ua ára Mateo 25 ha Habacuc 2-pe guáicha: “Pe visión ipukáramo jepe, eha’arõ chupe.”

The story of Jacob and Zechariah are the same tarrying times.

Jacob ha Zacarías rembiasakue ha’e peteĩcha umi ára ñemboare rehegua.

The tarrying time marks, among other things, that the Lord is about to increase His followers' understanding of the Word of God. If you do not receive that Holy Oil, you are a foolish virgin.

Pe aravo ojehechauka, ambue mba’e apytépe, Ñandejára oĩma hag̃uáicha ombohetave hag̃ua hemimbo’e kuérape iñentendimiento Tupã Ñe’ẽ rehe. Nde nderehupytýiramo upe Aseite Marangatu, nde ha’e peteĩ kuñataĩ vírhen tavy.

When you reach this history, when the door closes and you are a foolish virgin, Sister White says, "The saddest words that were ever heard, 'I knew you not.'"

Reguahẽvo ko tembiasakue peve, okẽ oñemboty ha nde reiko peteĩ kuñataĩ arandukaʼỹva ramo, Hermana White he’i: “Umi ñe’ẽ ipyahuvéva ojehendu vaʼekue apytépe, ‘Ndaikuaái pende rehe.’”

You cannot separate the tarrying time from the Midnight Cry. The tarrying time produces the outpouring of the Holy Spirit, which opens God's people's understanding to the Word at the Midnight Cry and provides the oil that distinguishes the wise from the foolish virgins.

Ndikatúi peikytĩ hag̃ua pe ára jeguereko hag̃ua pe Sapukái Pyharepytegua-gui. Pe ára jeguereko hag̃ua ogueru pe Espíritu Santo ñehẽkue, ombojuruja Tupã retãygua kuérape iñakãrapu’ã hag̃ua pe Ñe’ẽ rehe pe Sapukái Pyharepyteguápe ha ome’ẽ pe asýte ombojoavýva umi vírhen arandu umi vírhen itavývagui.

The Tarrying Time and Christ’s Crowning Miracle

Pe Aravo Raka’e ha Cristo Milágro Tuichavéva oñemoakãjegua jave

There is a tarrying time when Christ performed His crowning act—raising Lazarus.

Oĩ peteĩ tiempo de demora Cristo ojapo jave pe tembiapo ijojaha’ỹvéva—omoingove jeývo Lázarope.

Jesus received the message, "Lazarus is sick. Come, take care of him." But Jesus did not go immediately.

Jesús oguereko pe marandu: “Lázaro hasy. Eju, eñangareko hese”. Ha Jesús ndohói pyaʼe hag̃uáicha upepete.

Sister White says the disciples stumbled over this. They wondered why He was not going to help His friend, or prove His power as the Messiah. But He tarried.

Hermana White he’i umi temimbo’e opyta hag̃ua ojepy’apy ko mba’ére. Oñeporandu hikuái mba’érepa Ha’e ndohói oipytyvõ hag̃ua Iñangirũme, térã ohechauka hag̃ua ipokatu Mesías ramo. Péro Ha’e opyta hag̃ua upépe.

"In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed 'the resurrection, and the life.' He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany." The Desire of Ages, 529.

“Omboare hag̃ua Lázaro rendápe, Cristo oreko vaʼekue peteĩ propósito poriahuverekópe umi nohendúivape chupe. Haʼe opyta hag̃uáicha, omoingove jeývo Lázaro omanóva apytégui, ikatu hag̃uáicha omeʼẽ hetã iñakãhatã ha ndogueroviáivape ambue prueba haʼe añetehápe ‘pe ñemoingove jey ha pe tekove’. Ndahaʼéi kuri pyaʼe hag̃ua omboyke opa esperanza pe tetã rehe, umi ovecha mboriahu okañýva Israel róga pegua. Ipyʼa ojeka hag̃uaicha hikuái noñembyasýigui ipekádore. Iporiahuverekópe oipota omeʼẽ chupekuéra peteĩ prueba hag̃uave haʼeha pe Moĩjeyhára, pe peteĩ añoite ikatúva ogueru tesapépe tekove ha omanoʼỹ hag̃ua. Kóva vaʼerã peteĩ prueba umi paʼi ndaikatumoʼãi hag̃ua ombohasa vai térã omyesakã vai. Kóva hína vaʼekue mbaʼérepa omboare oho hag̃ua Betániape.” The Desire of Ages, 529.

He tarried to give them one more evidence that He had the ability to bring the dead to life. This crowning miracle, the raising of Lazarus, set the seal of God on His work and claim to Divinity. At the Midnight Cry, the Lord is raising up the wise virgins. This is an illustration of the sealing process. The Millerites were being sealed, providing an illustration of the sealing of the 144,000. The lesson of Lazarus is that Christ can take someone dead in trespasses and sins and bring them to life. In the passage of Lazarus, Christ defines death as sleep. They are all sleeping. He is tarrying. He will resurrect Lazarus, bringing them to life and placing His seal upon them. This is His crowning miracle. In our history, when He seals the 144,000, He lifts them up as an ensign. Zechariah says that ensign is as jewels in a crown. This is His crowning act.

Ha’e opyta hag̃ua ome’ẽ hag̃ua chupekuéra peteĩ jehechaukarãve gueteri oguerekohague pu’aka omoingove jey hag̃ua omanóva. Ko milágro ijyvatevéva, Lázaro ñemopu’ã jeýpe, omoĩ Tupã sello Hembiapóre ha iñe’ẽre omombe’úva Ha’eha Divino. Pe Pyharepyte Sapy’ápe, Ñandejára omopu’ã araka’eve umi kuñataĩ arandu. Kóva ha’e peteĩ ta’anga pe proceso de sellado rehegua. Umi Millerita ojejoko hína kuri sello rupive, ome’ẽvo peteĩ ta’anga pe sellado rehegua umi 144,000-pe g̃uarã. Pe mbo’epy Lázaro rehegua ha’e Cristo ikatuha ojapyhy peteĩva omanóva hembiapo vai ha angaipápe, ha omoingove jey chupe. Pe pasáhe Lázaro reheguápe, Cristo omyesakã manoha’eha ke. Opavave oke hína. Ha’e opyta. Omoingove jeýta Lázarope, oguerúvo chupekuéra jeikovépe ha omoĩvo hese kuéra Isello. Kóva ha’e Imilágro ijyvatevéva. Ñane rembiasápe, osella jave umi 144,000-pe, omopu’ã chupekuéra peteĩ poyvi ramo. Zacarías he’i pe poyvi ha’ehaicha umi ita jeguaka peteĩ akãrejegua ryepýpe. Kóva ha’e Hembiapo ijyvatevéva.

With the outpouring and opening up of truth in the Millerite history, the tarrying time marks when the Lord opens up the truth. The ladder, with angels ascending and descending, is where the sealing process takes place.

Millerita rembiasakuepe oñehẽ ha oñeñepyrũvo pe añetegua, pe are oñeha’arõva ohechauka araka’e Ñandejára oipe’a pe añetegua. Pe eskaléra, umi ánhel ojupíva ha oguejýva hese, upépe oiko pe proceso oñesevahápe.

The Triumphal Entry and the Midnight Cry

Pe Jeike Triunfal ha pe Sapukái Pyharepytegua

Now we look at the Triumphal Entry. Notice what Sister White compares the Triumphal Entry to in the Spirit of Prophecy, volume 4, page 250.

Koʼág̃a ñamaʼẽ pe Jeike Triunfal rehe. Eñatendéke mbaʼérepa Hermana White ombojoja pe Jeike Triunfal Espíritu de Profecía-pe, volumen 4, página 250-pe.

"The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ's triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, 'Blessed is he that cometh in the name of the Lord!' [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, 'Behold, the Bridegroom cometh!'"

“Pe pyhare mbyte pe sapukái noñemoguahẽi vaʼekue argumentación rupive añónte, jepe Ñandejára Ñeʼẽgui pe prueba hesakã ha opa mbaʼére ombohováiva. Oho hendive peteĩ mbarete oporomyañáva omonguʼéva pe ánga. Ndaipóri vaʼekue duda, ni porandu. Cristo oike hag̃ua triunfante Jerusalénpe, umi tavayguakuéra oñembyatýva tetã tuichakue guive arete hag̃ua pe ñemongaru, osyry atyhápe Olivoty Yvytýpe, ha oikevo hikuái pe aty omoirũvape Jesúspe, ojapyhy pe aravo inspiración, ha oipytyvõ ombotuicha hag̃ua pe sapukái: ‘Tojehovasa pe oúva Ñandejára rérape!’ [Matthew 21:9.] Péicha avei umi ndogueroviáiva, osyryvaʼekue umi Adventista atyhápe—oĩva curiosity rehe, ha oĩva añónte hag̃ua pukarã—oñandu pe mbarete ogueroviaukáva omoirũva pe marandu: ‘Pemaʼẽ, pe Novio ou!’”

The Triumphal Entry represents the Midnight Cry.

Pe Jeike Triunfal ohechauka Pe Sapukái Pyharepytegua.

Let us read what Sister White says about the Triumphal Entry in The Youth Instructor, February 21, 1901.

Ñamoñe’ẽ hag̃ua Hermana White he’íva pe Jeike Triunfál rehegua The Youth’s Instructor-pe, 21 de febrero de 1901-pe.

"The time of Christ's entry into Jerusalem was the most lovely season of the year. The mount of Olives was carpeted with green, and the groves were beautiful with varied foliage. From the regions round about Jerusalem many people had come to the feast with an earnest desire to see Jesus."

Cristo oike Jerusalénpe oikéma hína ary pe arýpe iporãvéva. Yvyty Olivos hovyũ hũme oñemoĩmba, ha ka’aguykuéra iporã opaichagua rogue reheve. Hetave tendágui ijerére Jerusaléngui heta tapicha ou vaekue areterãme, py’aguapyha ichugui ohechase eterei hag̃ua Jesúspe.

Why? Because, they heard about Lazarus.

Mba’érehe piko? Péva, ohendu rupi Lázaro rehegua.

"The crowning miracle of the Saviour, in raising Lazarus from the dead, had had a wonderful effect upon the people, and a large and enthusiastic multitude was drawn to the place where Jesus was tarrying."

“Pe Salvador rembiapo hechapyrãvéva oiporomondýiva, omoingove jeývo Lázarope omanóva apytégui, oguereko vaʼekue peteĩ efecto hechapyrãva umi hénte rehe, ha peteĩ aty guasu, heta ha kyreʼỹme henyhẽva, oñembyaty upe tenda Jesús opytahápe.”

So, He is tarrying in Bethany before the Triumphal Entry.

Upéicha, Ha’e oha’arõ hína Betániape pe Jeike Triunfál mboyve.

This refers to the Tarrying Time.

Kóva oñe’ẽ pe Tarrying Time rehe.

"The afternoon was half spent when Jesus sent his disciples to the village of Bethphage, saying: 'Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them.'

Ka’aru pytã asaje mboyve Jesús omondo hembiapo’yrakuérape táva Betfagépe, he’ívo: “Tapeho pe táva pene renondépe oĩvape, ha pya’eterei pejuhúta peteĩ mburika oñeñapytĩva, ha peteĩ ta’ýra imemby ndive; pejoráke chupekuéra, ha pegueru chéve. Ha oĩramo avave he’íva pendehegui mba’eve, peje: Ñandejára oikotevẽ hese; ha pya’eterei omondóta chupekuéra.”

"This was the first time during His ministry that Christ consented to ride, and the disciples interpreted this as a sign that He was about to assert His kingly power and authority, and take His position on David's throne. Joyfully they executed the commission. They found the colt, loosed him, and brought him to Jesus, who sat upon him. As Jesus took His seat upon the animal, the air was filled with acclamations of praise and triumph. He bore no outward sign of royalty, wore no dress of state, nor was He followed by soldiers. But He was surrounded by a company excited with expectancy. He had just raised the dead. The people thought He was coming to be the Savior of Israel. Who were these people?

Kóva ha’e vaekue pe primera vez, Iministerio aja, Cristo oñemoneĩ hag̃ua ojupi hag̃ua peteĩ mymba ári; ha umi temimbo’e ombohasa upéva peteĩ techaukaha ramo, ha’e hag̃uáicha ohechauka hag̃uáicha ipu’aka mburuvicha guasu rehegua ha heko mburuvicha guasu rehegua, ha oipyhy hag̃ua hendaguã David guapyha guasu ári. Vy’apópe ojapo hikuái pe tembiapo oñeme’ẽ vaekue chupekuéra. Ojuhu hikuái pe mburika ra’y, oipe’a chugui iñapytĩha, ha ogueru chupe Jesús rendápe, ha’e oguapy hague hi’ári. Jesús oguapývo pe mymba ári, pe yvytu henyhẽ ñemomba’eguasu ha jehory ñehendu reheve. Ndoguerekói vaekue mba’eve techaukaha okáguio mburuvicha guasu reko rehegua, ndoiporúi vaekue ao teete mba’eteerã, ha ndohupytýi chupe soldádo kuéra. Péro oĩ vaekue ijerére peteĩ aty oñembopy’arory ha oha’arõmbaitéva. Ha’e ramove omopu’ã vaekue omanóva. Umi tavayguakuéra oimo’ã vaekue ha’e ouha hag̃ua Israel Salvador-rã. Mávapa ko’ãva tavayguakuéra?

"Many flatter themselves that the hour of Israel's emancipation is at hand. In imagination they see the Roman army dispersed, and driven from Jerusalem, and the Jewish nation once more free from the yoke of the oppressor. From lip to lip the question passes, 'Will he at this time restore again the kingdom to Israel?' Many in the throng recall the word of the prophet: 'Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy king cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass.' Each strives to excel the other in responding to the prophetic past. The shout echoes from mountain and valley, 'Hosanna to the Son of David:'—the Midnight Cry—'Blessed is he that cometh in the name of the Lord; hosanna in the highest.'

Heta rupi heta oñembotavy ijehe voi, oimo’ãvo og̃uahẽmaha Israel ñemosãso aravo. Ipy’a guýpe ohecha hikuái pe ehérsito romano oñemosarambipa, ha oñemosẽha Jerusaléngui, ha umi judío tetã oĩ jeyha sãsope pe oporojopy va’ekue júgogui. Juru guive jurúpe ohasa pe porandu: “¿Péicha piko ko árape ombojevy jeýta pe rréino Israélpe?” Heta umi atyguasu apytépe imandu’a maranduhára ñe’ẽre: “Evy’a eterei, Sión rajy; esapukái, Jerusalén rajy: ehecha, nde Rréi ouha ndéve: ha’e hekojoja, ha ogueru ñepysyrõ; ñembyasy’ỹme, ha oĩ peteĩ vúrro ári.” Káda peteĩ oñeha’ã oñembojoja hag̃ua ambuépe pe ombohováivo pe maranduhára yma guarépe. Pe sapukái osẽ jey yvyty ha ñu guýpe: “¡Hosána David Ra’ýpe!”—pe Pyharepyte Sapy’a—“¡Ojehovasa toúvape Ñandejára rérape; hosána yvatevévape!”

No mourning or wailing was heard in that procession. Those who had once been blind, but whose eyes had been healed by the Son of God, led the way.

Ndahendúi ñembyasy térã jahe’o upe ñemotenondépe. Umi yma oikova’ekue hesa’ỹijáicha, ha ikesakuéra omonguera va’ekue Tupã Ra’y, omotenonde hikuái.

Who leads the way? Those who used to be Laodicean's.

Máva oguata tenondépe? Umi oikovaʼekue vaʼekue Laodicea-gua.

"They pressed close to Jesus, while one whom He had raised from the dead led the animal He rode. Those once deaf and dumb, now healed, helped to swell the glad hosannas. Cripples, now walking, broke down palm branches and strewed them in His path.

Ojapyhy Jesús rehe, ha peteĩ ha’e omoingove jevy vaekue omanóva apytégui ogueraha pe mymba ha’e ohoha hi’ári. Umi yma ijapysaka’ỹva ha iñe’ẽnguvaekue, ko’ág̃a oñemonguera rire, oipytyvõ ombotuichave hag̃ua umi vy’apópe osapukáiva hosána. Umi ikarẽva, ko’ág̃a oguatáva, omopẽ yvyrarakã pindo rehegua ha omyasãi iñirũrape.

"The leper, once shut out from society, was there, cleansed by the Saviour's power. He laid his garment in the path of the Saviour, exclaiming, 'O give thanks unto the Lord; for he is good: for his mercy endureth forever.'

Umi lepróso, yma guare peteĩ jave tekove atygui, oĩ upépe, oñemopotĩva Pe Salvador pokatu rupive. Haʼe omoĩ ijao Pe Salvador rape ári, osapukáivo: “Peagradese Ñandejárape; iporãgui ha hemiandu porã opyta opa ára g̃uarã.”

"The healed demoniac was there, now in his right mind, adding his testimony: 'The Lord hath done great things for me, whereof I am glad.'

Pe kuimba'epyréva oĩ upépe, ko'ágã iñarandú porã jey, omoĩvo avei hepykue mombe'upy: “Ñandejára ojapo chéve guarã mba'e tuichaitéva, upévare avy'a.”

"The restored dead were there, praising Him. The widow and the orphan told of His wonderful works. Little children, those healed of diseases, and those brought back from the grave, bestrewed the path of the Redeemer with palm branches and flowers."

Umi omanóva ojevy vaʼekue oĩ upépe, omombaʼeguasu hag̃ua Chupe. Kuña iména omanóva ha mitã tyreʼỹ omombeʼu Hembiapo hechapyrãva. Mitãʼi, umi mbaʼasygui oñemonguera vaʼekue, ha umi yvyraity guive ojegueru jey vaʼekue, omyasãi pe Redentor rape ári pindo rogue ha yvotykuéra.

So, Jesus tarries in the House of the Poor, referring to the Tarrying Time.

Upéicha, Jesús opyta arekue Mba’e’asyguakuéra Rógape, oje’éva pe Arémaha Ára rehe.

Why? Because He is about to pour out His Holy Spirit and open their understanding, referring to the Midnight Cry.

Mba'érehe? Ha'e oĩma oñembosako'ívo oñohẽ hag̃ua Ipy'aguapy Marangatu ha oipe'a hag̃ua iñarandupy, oñe'ẽvo Pe Sapy'a Pyharepytegua rehe.

In this story, He is coming as a King, referring to October 22, 1844. Does Jesus come to receive a kingdom on October 22, 1844? Yes.

Ko tembiasakuepe, Haʼe ou mburuvicha guasu ramo, oñeʼẽvo 22 jasypa 1844 rehe. ¿Jesús piko ou oguerohory hag̃ua peteĩ rréino 22 jasypa 1844-pe? Héẽ.

This is the Triumphal Entry, and there are those who will raise the Midnight Cry.

Kóva ha’e Jeike Triunfal, ha oĩ umi omopuʼãtava Pyharepyte Sapy’a Hatã.

Who are these people? They are those transformed by the power of Christ.

Mávapa koʼã tapicha? Haʼekuéra hína umi oñemoambuéva Cristo pokatu rupive.

The message of Christ's righteousness, His power to change us from blind to seeing, from dead to living, from leper to pure, is carried in the history of the Triumphal Entry, prefiguring the Midnight Cry. What carries that message?

Pe marandu Cristo tekojoja rehegua, ipokatu ñandemoambuévo ñande rehe ohecha’ỹvagui ohechávape, omanóvagui oikovévape, leproso-gui potĩvape, ojehupyty pe historia Jeike Triunfal reheguápe, oñemotenondévo Pyharepyte Sapukái. Mávapa ogueraha upe marandu?

What is Christ riding upon? An ass. It is the Message of Islam that carries the message of Christ's righteousness.

Mba’e rehepa Cristo oguata hína? Peteĩ mburika ári. Islam marandu hína pe ogueraháva Cristo tekojoja marandu.

In 1840, the empowerment of the First Angel's Message was connected to the restraint of Islam. The First Message leads to the Second Message; they cannot be separated.

Áño 1840-pe, pe Ñe’ẽmondoha Peteĩha Marandu ñemombarete oñembojoaju vaʼekue islam ñejoko rehe. Pe Marandu Peteĩha ogueraha Marandu Mokõiha-pe; ndaikatúi oñembojaʼo.

The First Message carries the Second Message.

Pe Marandu Peteĩha ogueraha Pe Marandu Mokõiha.

The First Message was confirmed when Islam was restrained, fulfilling prophecy. This confirmation empowered the First Angel's Message and led to the Protestants closing their doors against it.

Pe Marandu Peteĩha oñemombarete Islam ojejoko jave, oñekumpli hag̃ua pe profecía. Ko ñemombarete omombarete pe Ángel Peteĩha Marandu ha ogueraha umi protestántepe omboty hag̃ua hokẽkuéra hese.

The closing of the doors by the Protestant churches was the rejection of the Message of Islam.

Okẽ ñemboty umi tupãóga protestánte rupive ha’e va’ekue pe marandu Islam rehegua ñemboyke.

The Millerite history prefigures our history.

Millerigua rembiasakue oñemombe’u ñande rembiasakue rehegua tenonderãramo.

The message of Christ's righteousness in the sealing time of the 144,000, when the Lord pours out His Holy Spirit and opens the Scriptures to the Laodicean's and lepers of Adventism, is again carried by the ass—the Message of Islam.

Cristo tekojoja marandu, 144.000 oñembyasýva ára pegua, Ñandejára ohẽvo Ijespíritu Santo ha oipe’ávo Ñandejára Ñe’ẽ Laodiceagua ha Adventismo leproso-kuérape, ojegueraha jey mburika rupive — Islam Marandu.

"In the summer and autumn of 1844 the proclamation, 'Behold, the Bridegroom cometh,' was given. The two classes represented by the wise and foolish virgins were then developed—one class who looked with joy to the Lord's appearing, and who had been diligently preparing to meet Him; another class that, influenced by fear and acting from impulse, had been satisfied with a theory of the truth, but were destitute of the grace of God. In the parable, when the bridegroom came, 'they that were ready went in with him to the marriage.' The coming of the bridegroom, here brought to view, takes place before the marriage. The marriage represents the reception by Christ of His kingdom. . . ." The Great Controversy, 427

“Ára ha araro’y 1844-pe, oñemoherakuã vaekue pe marandu: ‘Péina, ou pe novío’. Upérõ ojehechauka mokõi aty ohechaukáva umi kuñataĩ arandu ha nda’arandúivape—peteĩ aty ovy’áva oha’arõvo pe Ñandejára jevy, ha oĩva’ekue kyre’ỹme oñembosako’ívo oñembyte hag̃ua hese; ambue aty katu, okyhyjégui ha omba’apóva impulso rehe, oñekontentárõ guare peteĩ teoría añetegua rehe, ha ndoguerekóiva Tupã grásia. Pe parávolape, oguahẽvo pe novío, ‘umi oñembosako’íva oike hendive pe ñemendáme’. Pe novío ouha, ko’ápe oñeñe’ẽva hese, oiko pe ñemenda mboyve. Pe ñemenda ohechauka Cristo orresiviha Itavusu. . . .” The Great Controversy, 427

The Triumphal Entry is the King coming. On October 22, 1844, He receives the Kingdom. This is the Triumphal Entry.

Jeike guasuha rupi oikeha hína pe Mburuvicha Guasu oúva. 22 jasypa, ary 1844-pe, Ha’e oguereko pe Reino. Kóva hína pe Jeike guasuha.

It is in this time period that the two classes are being sealed into their fate.

Ko araka’e mokõi aty oñemohenda hag̃ua hikuái peteĩ-teĩ ijapopyrãme.

"The proclamation, 'Behold, the Bridegroom cometh,' in the summer of 1844, led thousands to expect the immediate advent of the Lord. At the appointed time the Bridegroom came, not to the earth, as the people expected, but to the Ancient of Days in heaven, to the marriage, the reception of His kingdom. 'They that were ready went in with Him to the marriage: and the door was'—what?—'shut.' They were not to be present in person at the marriage; for it takes place in heaven, while they are upon the earth. The followers of Christ are to 'wait for their Lord, when He will return from the wedding.' Luke 12:36. But they are to understand His work, and to follow Him by faith as He goes in before God. It is in this sense that they are said to go in to the marriage." The Great Controversy, 427.

Pe ñe’ẽñehẽ, “Pema’ẽ, pe Novio ouma”, ary 1844 pe verano-pe, ogueru hetaiterei tapicha oha’arõ hag̃ua pe Ñandejára jeju pya’e hag̃ua. Pe ára ojeporavóva guive pe Novio og̃uahẽ, ndaha’éi yvy ári, umi tapicha oha’arõ haguéicha, síno pe Ijapykakue Ymaguarépe yvágape, pe ñemendápe, ha’e hag̃ua oguereko hag̃ua Irreino. “Ha umi oĩva’ekue oñembosako’íva oike hendive pe ñemendápe, ha pe okẽ” —mba’épa?— “oñemboty.” Ndoikova’erãi hikuái upépe hetepy rupive pe ñemendápe; peva ningo oiko yvágape, ha’ekuéra katu oĩ aja gueteri yvy ári. Cristo rapykuehóvape “toha’arõ iva’erã Ijára, ou jey vove pe ñemendágui.” Lucas 12:36. Péro tekotevẽ oikuaa hikuái hembiapo, ha ipy’aguapy rupi tohapykueho chupe oike aja Ñandejára renondépe. Ko sentido-pe he’íva oikévo hikuái pe ñemendápe.” El Gran Conflicto, 427.

Scriptural References to the Tarrying Time

Mandu’a Arandú Marangatu rehegua ára oha’arõha hag̃ua

A few Scriptures highlight the tarrying time. We will go through them quickly and close with a statement by Sister White.

Mbovymi Escritura omomba’e poravopyre ohechauka pe aravo ñembotavýva. Jahasáta hesekuéra pya’e ha ñamohu’ãta peteĩ ñe’ẽme’ẽ Hermana White rehegua.

While the bridegroom tarried, they all slumbered and slept. Matthew 25:5.

Ha pe novio opyta aja, opavave oke ha opytuʼu. Mateo 25:5.

Right here, March 22, 1844, referring to the Tarrying Time.

Ko’ápe voi, 22 jasypoapy 1844-pe, oñeñe’ẽvo pe Aravo Oha’arõha rehe.

March 22, 1844, is not a prediction of Bible prophecy. It is the date the Millerites misunderstood, but it produced the first disappointment and marked the tarrying time.

22 jasypakõi ary 1844 ndaha’éi peteĩ prediksión profétika oĩva Biblia-pe. Ha’e hína pe fecha umi Millerita-kuéra ontende vai va’ekue, ha upéva ogueru pe ñembyasy peteĩha ha omarka pe aravo oñembotapykuéva.

The Scriptures do not claim that God produces the tarrying time. It is the people's misunderstanding that produces it: 'Though the vision tarry, wait for it, for it will not tarry, it does not lie.'

Pe Escritura-kuéra ndái he’i Tupã omoheñóiha pe aravo ojepytasoha. Tavayguakuéra jeikuaa vai voi hína pe omoheñóiva upéva: “Jepe pe visión ojepytaso ramo, eha’arõ chupe, pórke ndojepytasomo’ãi, ndijapúi.”

Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:12, 13.

Ojehovasa pe oha'arõ ha oguahẽva mil mbohapy sa cienco ha treinta y cinco ára peve. Ha nde katu eho nde rapére pe paha peve; reñembopy'aguapýta, ha repu'ãta nde rupi'a pe ára paha jave. Daniel 12:12, 13.

You can read this two ways. Either way:

Ikatu remoñe’ẽ ko’ãva mokõi hendáicha. Oimeraẽ hendáicha:

Blessed is he that waiteth, and blessed is he that cometh to the 1335. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.

Ojehovasáva pe oha’arõva, ha ojehovasáva pe oguahẽva 1335-pe. Ha nde katu tereho nde rapére pe paha peve; nde repytáta pytu’úpe, ha repu’ãta nde porãnguére umi ára paha opávo.

The blessing of coming to the 1335 is not just about reaching the end of the time prophecy. The 1335 ends in 1843 on the Chart. The blessing is not just the end of the prophecy, but the experience of the tarrying time. The blessing takes place between the Tarrying Time and October 22, 1844. This is where you are to wait. "Blessed is he who waiteth."

Pe jehovasa og̃uahẽ hag̃ua 1335-pe ndaha’éi añoite rehegua og̃uahẽ hag̃ua ára-profesía pahápe. Pe 1335 opa 1843-pe pe Kuatia’atãme. Pe jehovasa ndaha’éi añoite pe profesía paha, ha’e avei pe experiencia pe ára de demora rehegua. Pe jehovasa oiko pe Tiempo de Demora ha 22 de octubre de 1844 mbytépe. Kóva hína pe tenda reha’arõ va’erã. “Ojehovasáva hína pe oha’arõva.”

And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. Isaiah 30:18.

Ha upévare pe Ñandejára oha’arõta, pene poriahuvereko hag̃ua; ha upévare ha’e oñemomba’eguasúta, pene rehe oiporiahuvereko hag̃ua; mba’érepa pe Ñandejára ha’e peteĩ Tupã tekojoja rehegua: ojehovasáva opavave umi hese oha’arõva. Isaías 30:18.

The waiting is from the Tarrying Time to October 22, 1844. If you are waiting for Him, you will be blessed.

Pe ñeha’arõha hína pe Tarrying Time guive 22 jasypa 1844 peve. Reha’arõramo Chupe, reñevendesiáta.

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; because it will surely come, it will not tarry. Habakkuk 2:3.

Pe visión niko gueteri peteĩ ára oñemohendavaʼekuépe g̃uarã; ha ipahápe oñeʼẽta, ha ndijapumoʼãi: jepe itĩarõ, ehaʼarõ chupe; mbaʼére pórke katuete ou, ndaitĩaromoʼãi. Habacuc 2:3.

It was the misunderstanding of the Millerites that brought about the tarrying time. The vision is for an appointed time—October 22, 1844. It is not going to lie, but you will think it tarries because of misunderstanding.

Umi Millerita-kuéra oñentende vai rupi ou pe aravo oñearõ hag̃uáva. Pe visión niko peteĩ ára oñemboykévare g̃uarã—22 jasypa 1844-pe. Ndaijapumo’ãi, ha katu peẽ peimo’ãta iñaretaha pe ñentende vai rupi.

Did the Lord design the misunderstanding? Yes. Sister White says so.

¿Pa Ñandejára omoheñói ra’e pe ñentendekuaa vai? Héẽ. Hermana White he’i upéicha.

The Lord produced the misunderstanding through the 1843 Chart. William Miller said he never conclusively stated 1843, but in 1843 the brethren asked him to remove the 'if' and mark 1843 as a waymark. Sister White says this is a prophetic waymark, a fulfillment of Habakkuk 2. This waymark, dogmatically marking 1843, produced the tarrying time.

Ñandejára omoheñói pe jejavy 1843 Chart rupive. William Miller he’i vaekue araka’eve ndoe’eha peteĩchaite 1843, ha katu ary 1843-pe umi ermáno ojerure chupe toipe’a pe “if” ha tomarka 1843 peteĩ señal profética ramo. Hermana White he’i kóva ha’eha peteĩ señal profética, peteĩ cumplimiento Habacuc 2-pe. Ko señal, oñemarka dogmáticamente 1843, omoheñói pe tiempo de demora.

"Blessed are the eyes which saw the things that were seen in 1843 and 1844. The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God's appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony." Manuscript Releases, volume 21, 437.

“Ojehovasa umi tesa ohecháva’ekue umi mba’e ojehechava’ekue 1843 ha 1844-pe. Pe marandu oñeme’ẽkuri. Ha ndaipóri va’erã ñembotapykuéri oñeñe’ẽjey hag̃ua pe marandu rehe, pórke umi ára paha rechaukaha oñehundipa ohóvo; pe tembiapo paha ojejapo va’erã. Peteĩ tembiapo tuicháva ojejapóta mbykymi aravo ryepýpe. Ko’ẽrõitéma oñeme’ẽta peteĩ marandu Tupã omoĩ hag̃uáicha, ha upéva okakuaáta oñemomba’eguasu peve sapukái hatãramo. Upérõ Daniel opu’ãta ilótepe, ome’ẽ hag̃ua itestimónio.” Manuscript Releases, volúmen 21, 437.

Notice Daniel 12:12, 13: "Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days."—"Blessed is he that comes to the 1335. Blessed is he that comes to 1843," that is verse 12.

Eñatendéke Daniel 12:12, 13-pe he’íva: “Ojehovasáva pe oha’arõva ha oguahẽva mil mbohapy sa cienco treinta y cinco ára peve.”—“Ojehovasáva pe oguahẽva 1335 peve. Ojehovasáva pe oguahẽva 1843 peve”; upéva hína pe versíkulo 12.

Verse 13:

Versículo 13:

But go thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:12, 13.

Ha nde raperã pe paha pehu hag̃ua ára pahápe: nde repytáta pytuʼúpe, ha repuʼãta ne rérape umi ára paha opávo. Daniel 12:12, 13.

Sister White ties together verses 12 and 13, saying the blessing of the 1335 is fulfilled in 1843 and 1844. It is not about a point in time, but about those who wait for the Triumphal Entry into Jerusalem by Christ, recognize the angels ascending and descending on the ladder, and enter into covenant with the Lord as He gives them the two tables of the covenant.

Hermana White ombojoaju umi versíkulo 12 ha 13, he'ívo pe jehovasa 1335 rehegua oñemoañeteha ary 1843 ha 1844-pe. Ndaha'éi peteĩ ára térã aravo añónte rehegua, síno umi oha'arõvaguáre Cristo Jeike Triunfal Jerusalén-pe, ohechakuaáva umi ánhel ojupíva ha oguejýva pe eskála rehe, ha oikeva ñemboguataha ñemoĩme Ñandejára ndive, ha'e ome'ẽvo chupekuéra mokõi tavla pe ñemoĩmbyre rehegua.