The Spirit of Prophecy: Leading and Teaching | English and Guarani Side by Side

Habakkuk's Two Tables 3 of 95

Mokõi tábla Habacuc rehegua 3, 95-gui

Introduction: The Foundation of Habakkuk's Two Tables

Ñepyrũmby: Habacuc Mokõi Táva Ypykuepyre

This series is called Habakkuk's Two Tables. So far, we have been taking certain truths from the 1843 and 1850 Charts, not to defend them biblically at this point, but to establish that Ellen White endorses these truths. Our contention is that if you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. We want to put that in the record first.

Ko série hérava héra Habacuc Mokõi Tabla. Koʼág̃a peve, roguenohẽ hína ciertas añetegua umi Cuadro 1843 ha 1850-gui, ndahaʼéi koʼág̃a defendérõ hag̃ua bíblicamente, síno hag̃ua ñamopyenda Ellen White omoneĩha koʼã añetegua. Ore roʼe hína, remboykéramo koʼã añetegua fundacionales, upe jave avei remboyke hína Espíritu de Profecía. Roipota upéva ñamoĩ raẽ registro-pe.

Review of Millerite History and the Midnight Cry

Jehechajey Millerita Rekove ha pe Pyhare Mbytegua Sapukái

In our first presentation, we outlined the history of the Millerites, the waymarks from 1798 to 1844. In our last presentation, we looked more closely at the history from the tarrying time to the closing of the door on October 22, 1844, identifying that time as the Midnight Cry. The Midnight Cry entered history at the Exeter Camp Meeting, August 12–17, 1844, and continued until October 22, 1844. The tarrying time, which began in March 1844, is part of the Midnight Cry and the purging process that prepared a people to proclaim its message.

Ñane presentación peteĩha-pe, roñemombeʼu Millerita-kuéra rembiasakue, umi techaukaha 1798 guive 1844 peve. Ñane presentación pahápe, rohesaʼỹijo porãve pe rembiasakue pe ára ñembotavy guive pe okẽ ñemboty peve 22 jasypa 1844-pe, ha roikuaa upe ára haʼeha pe Sapukái Pyhare Mbytegua. Pe Sapukái Pyhare Mbytegua oike rembiasakuepe Exeter Camp Meeting-pe, 12–17 jasypoapy 1844-pe, ha osegi 22 jasypa 1844 peve. Pe ára ñembotavy, oñepyrũvaʼekue marzo 1844-pe, haʼe peteĩ parte pe Sapukái Pyhare Mbyteguágui ha pe ñemopotĩ rape oĩva omoĩ hag̃uáicha peteĩ tetãygua oñembosakoʼíva omombeʼu hag̃ua imarandu.

We hoped to establish this in your hearts and minds yesterday. All the illustrations in God's Word of tarrying times speak about the end of the world. Ellen White, commenting on 1 Corinthians 10:11, says, "Each of the ancient prophets spoke more for our day than the days in which they lived." 1 Corinthians 10:11 states, "Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come." The history of the Millerites is a history of what will take place at the end of the world. All these biblical histories of the tarrying time and what follows illustrate what would take place in the Millerite tarrying time and the Midnight Cry. We need to understand these things because history is to be repeated.

Kuehe roñemopyenda hag̃ua kóva pene korasõ ha pene apytépe kuehe. Opa umi ta’anga Ñandejára Ñe’ẽme ohechaukáva pe aravo oha’arõha rehegua oñe’ẽ ko yvy paha rehe. Ellen White, omombe’úvo 1 Corintios 10:11 rehe, he’i: “Káda umi maranduhára yma guare oñe’ẽve ñande ára rehe, ndaha’éi umi ára ha’e kuéra oikohague rehe.” 1 Corintios 10:11 he’i: “Ko’ã mba’e ojehu chupekuéra techapyrãrã; ha ojehai ñanembo’éva’erã, ñande ári oguahẽmava ko yvy paha.” Pe tembiasakue umi Millerita rehegua ha’e peteĩ tembiasakue umi mba’e oikótava ko yvy paha gotyo. Opa ko’ã tembiasakue bíblica pe aravo oha’arõha rehegua ha umi mba’e upe rire oikóva rehegua ohechauka porã umi mba’e oikótava pe aravo oha’arõhague umi Millerita apytépe ha pe Pyharepyte Sapy’a ryepýpe. Tekotevẽ jaikuaa ko’ã mba’e, tembiasakue ojejey hag̃ua.

The 2520: Ellen White's Endorsement

Pe 2520: Ellen White Omoneĩ hag̃ua

We have been dealing with the first issue on these Charts, though we haven't mentioned it much. The first doctrine we want to show that Ellen White clearly endorses is the 2520. The first two presentations were designed to lead us here. Tomorrow morning, we'll begin considering the Daily on this Chart.

Roñembo’e kuri ko’ẽva umi Cuádro-pe ojekuaaukávare, jepémo ndoro’ei hese heta mba’e. Pe tenondegua doctrina rohechaukaseha Ellen White omoneĩ porãha hína hína pe 2520. Umi mokõi ñemombe’u tenondete guive oñembosako’i va’ekue ñanegueraha hag̃ua ko’ápe. Ko’ẽrõ pyhareve ñañepyrũta jajepy’amongeta hag̃ua pe Daily rehe ko Cuádro-pe.

Remembering the Lord's Leading and Teaching

Ñanemanduʼa hag̃ua Ñandejára sãmbyhy ha mboʼe hag̃uare

Let's begin with Life Sketches, page 196: "We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history." The only thing a Christian has to fear for the future is falling off the path and being lost. The thing to be fearful about is not obtaining eternal life. Here, Sister White says we have nothing to fear for the future except for two things. This is a common passage in the Spirit of Prophecy in Adventism, but rarely do you hear anyone elaborate on what leading and what teachings she is referring to.

Ñañepyrũkena Life Sketches, página 196-gui: “Ndarekói mba’eve ñakyhyjéva tenonderãrã rehe, ndaha’éiramo ñanderesarái hag̃ua pe tape rehe Ñandejára ñanemboguata hague, ha Itembo’e ñane rembiasakue yma guarépe.” Pe mba’e añoite peteĩ kristiáno oguerekóva ikyhyje hag̃ua tenonderãrã rehe ha’e ho’a hag̃ua tapégui ha okañy hag̃ua. Pe mba’e ñamondýiva ndaha’éi jahupyty’ỹ hag̃ua tekove opave’ỹva. Ko’ápe, Hermana White he’i ndarekóiha mba’eve ñakyhyjéva tenonderãrã rehe, mokõi mba’e añoite ndaha’éiramo. Kóva ha’e peteĩ jehasa ñe’ẽ ojepurúva jepi Espíritu de Profecía-pe Adventismo ryepýpe, hákatu sa’i eterei rehendu avavépe omyesakãva mba’eichagua mboguata ha mba’eichagua ñembo’e rehepa ha’e oñe’ẽ.

We will show that the leading she refers to is the history of the Midnight Cry. In the history of the Midnight Cry, Christ was leading in the tarrying time, the arrival and proclamation of the Midnight Cry, and the closing of the door on October 22, 1844. He designed that history to produce a people who could enter by faith into the Most Holy Place with Him. We should be fearful to forget that particular history, as well as His teachings.

Rojhechaukáta pe ñemotenonde ha’eha pe historia ojejapóva Midnigth Cry rehegua. Pe historia Midnigth Cry reheguápe, Cristo omotenondekuri pe ára oha’arõ pukukue jave, pe Midnight Cry og̃uahẽ ha oñemoherakuãrõ guare, ha pe okẽ oñemboty ramo guare 22 de octubre de 1844-pe. Ha’e omoheñóikuri upe historia ikatu hag̃uáicha osẽ peteĩ tetãygua oike hag̃ua jeroviápe Hendive pe Lugar Santísimo-pe. Ñande kyhyje va’erã ñanderesarái hag̃ua upe historia peteĩteĩvare, ha avei Iñembo’ekuéra rehe.

We will show that there is a specific teaching that produced the Midnight Cry. That teaching was not the collapse of the Ottoman Empire on August 11, 1840, nor the state of the dead, which came in the history of the Second Angel's Message in the Millerite History. It was a specific teaching in the Millerite History that produced the Midnight Cry, where the Lord led, and we have nothing to fear for the future except that we forget His leading and His teaching.

Jahechaukáta oĩha peteĩ mbo’epy específico omoheñóiva’ekue pe Sapukái Pyharepytépe guaréva. Upe mbo’epy ndaha’éi va’ekue pe Imperio Otomano ho’áva’ekue 11 jasypoapy ary 1840-pe, ni umi omanóva rekotee, oúva’ekue pe historia-pe pe Maranduhára Mokõiha Mensáhe rehegua, pe Historia Millerita-pe. Ha’e va’ekue peteĩ mbo’epy específico pe Historia Millerita-pe, omoheñóiva’ekue pe Sapukái Pyharepytépe guaréva, upépe Ñandejára ogueraha haguépe, ha mba’eve ndajaikytĩséi va’erã ñane renonderãgui ndaha’éiramo ñande resarái hag̃ua Ijeguata rehe ha Imbo’epy rehe.

We suggest that the symbol of both His leading and His teaching is the Midnight Cry. Let's read this passage from Ellen White's first vision again:

Roikuaase pe ta'anga omombe'úva mokõive Ijeguataha ñanerenondépe ha Iporombo'éva ha'eha pe Pyhare Pyte Sapy'a. Jaikuaajevy ko jehasa Ellen White jehechakuaa peteĩha guive:

"On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the midnight cry. This light shone all along the path, and gave light for their feet, so that they might not stumble. If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted 'Alleluia!' Others rashly denied the light behind them, and said that it was not God that had led them out so far."

Ko tape rupi umi tavaygua adventista oguatáva pe táva gotyo oĩva tape pahápe. Hapykuéri, tape ñepyrũme, oĩ peteĩ tesape porã oñemoĩva; peteĩ ánhel he’i chéve upéva ha’eha pe sapukái pyhare mbytegua. Ko tesape omimbi opaite tape pukukue ha ome’ẽ tesape iñipyrũme hag̃ua, ani hag̃ua oñepysanga. Ohecha meméramo hikuái Jesús rehe, oĩva hendivekuéra renondépe, ogueraháva chupekuéra pe távape, oĩ hag̃ua py’aguapýpe. Péro sapy’ami rire oĩ he’ẽvéva ha he’íva pe táva mombyryetereiha, ha ha’ekuéra oha’arõkuri oike hag̃ua ipype ymaite guive. Upérõ Jesús omokyre’ỹ chupekuéra omopu’ãvo Ipo akatúa glorioso; ha Ipo gui osẽ peteĩ tesape ojerejereva pe aty adventista ári, ha ha’ekuéra osapukái: “¡Aleluya!” Ambue katu py’aguasu rei reheve oñembotove pe tesape oĩva hapykuéri, ha he’i ndaha’éi hague Tupã omoñeñepyrũva chupekuéra péicha mombyry peve.

They are denying the Midnight Cry, and in connection with the Midnight Cry, they are arguing that the Lord was not leading them in the Midnight Cry. They are denying the leading of God in the Midnight Cry.

Ha’ekuéra oñemomba’e’ỹ hína pe Pyhare Mbyte Sapukái, ha pe Pyhare Mbyte Sapukái reheve, he’i hikuái Ñandejára ndoisãmbyhyihague chupekuéra pe Pyhare Mbyte Sapukáipe. Ha’ekuéra oñemomba’e’ỹ hína Tupã sãmbyhy pe Pyhare Mbyte Sapukáipe.

"The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below."

Pe tesape gotyo oĩ vaʼekue ogue, ha upéicha opyta hikuái ipykuéra pytũmbýpe, ha oñepysanga ha okañy chuguikuéra pe jehecharã ha Jesús-gui, ha hoʼa tape ári guive yvy ape gotyo, pe pytũ ha tekoaña arapýpe oĩvape.

The Midnight Cry in Context

Pe Sapukái Pyharepytepegua Mbojere rehegua

We will look once more at the history of the Midnight Cry to put it in context before we deal with the 2520.

Jajepy’áta peteĩ jevy Pyharepyte Sapy’a ñembo’e ruguáre, ñamoĩ hag̃ua ipypekue porã porã mboyve ñañe’ẽ hag̃ua 2520 rehe.

From The Great Controversy, pages 391–395: "When the time passed at which the Lord's coming was first expected, in the spring of 1844,"—this is the tarrying time, the first disappointment—"those who had looked in faith for His appearing were for a season involved in doubt and uncertainty. While the world regarded them as having been utterly defeated and proved to have been cherishing a delusion, their source of consolation was still the word of God. Many continued to search the Scriptures, examining anew the evidences of their faith and carefully studying the prophecies to obtain further light."

Pe libro *The Great Controversy*, kuatiakuéra 391–395-gui: “Ohasa rire pe ára oñeha’arõhague raẽ Ñandejára jeju, ára pyahu 1844-pe”—kóva hína pe ára oñembotapykuéva, pe peteĩha jejavy’apo—“umi oha’arõ vaʼekue ijeroviápe Ijehechauka oñemoinge sapyʼami pyʼa mokõime ha ndaikatúi hag̃ua oikuaa porã mbaʼépa oikóta. Ha arapy tuichakue ohecháramo jepe chupekuéra oñehundi hag̃uáichaite ha ojehechauka hag̃ua oikohague peteĩ ñembotavy rehe, iñembopyʼaguasu renda gueteri vaʼekue Tupã Ñeʼẽ. Heta osegi oikundaha hag̃ua Ñandejára Ñeʼẽme, ohechajey jey umi mbaʼe ohechaukáva ijerovia ha oikuaa porã porã hag̃ua umi profesía, ojuhu hag̃ua tesapeve.”

If many did this, that means there were some who were not. It doesn't say "they"; it says "many"—two classes here.

Oĩramo heta ojapo upéicha, upéva he’ise oĩ hague ambuekuéra ndojapóiva. Noñe’ẽi “ha’ekuéra” rehe; he’i “heta” — ko’ápe oĩ mokõi aty.

"The Bible testimony in support of their position seemed clear and conclusive. Signs which could not be mistaken pointed to the coming of Christ as near. The special blessing of the Lord, both in the conversion of sinners and the revival of spiritual life among Christians, had testified that the message was of Heaven. And though the believers could not explain their disappointment, they felt assured that God had led them in their past experience.

Pe testimónio bíblico oĩva hikuái ikatu hag̃uáicha oñemombarete ipojýpe ha'e vaicha, ojehecha porã ha peteĩchapaite. Techaukaha ndaikatúiva oñembojevy térã oñentendeka vai he'íva porã Cristo ouha hi’aguĩma. Pe jehovasa especial Ñandejára rehegua, mokõive pekadór kuéra ñemoambuépe ha tekove espiritual ñembopyahúpe cristiano kuéra apytépe, ohechauka porãva'ekue pe marandu ouha Yvágagui. Ha jepémo umi ogueroviáva ndaikatúi omyesakã iñembyasy guasu, oikuaa porã hikuái Tupã oguerahahague chupekuéra ipykuaapy ohasava’ekuépe.

"Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain."

Umi profesía, ha’ekuéra ohechava’ekue ojeporuha mokõiha jeju ára rehe, oñembojoaju va’ekue mbo’epy hendaitépe oñemohenda hag̃ua pe estado de incerteza ha py’atarovápe oĩhaguéicha, ha omokyre’ỹva chupekuéra oha’arõ hag̃ua paciencia reheve jeroviápe, pe ko’ág̃a iñypytũva iñentendimientópe oñemyesakãtaha hekópe ára og̃uahẽvo.

In that paragraph, it says, "Interwoven with prophecies which they had regarded as applying to the time of the second advent . . . ." What prophecies did they believe applied to the Second Advent? The 2520, the 2300, and the 1335. They believed all three of these time prophecies ended in 1843, and that was the Second Advent.

Pe párrafo-pe he’i: “Oñembojoaju hag̃ua umi profesía ha’ekuéra ohecháva’ekue ojeporuháicha pe mokõiha jeju ára rehe . . . .” ¿Mba’e profesíapa ha’ekuéra oguerovia va’ekue ojeporuha pe Mokõiha Jeju rehe? Pe 2520, pe 2300 ha pe 1335. Ha’ekuéra oguerovia va’ekue ko’ã mbohapyite profesía ára rehegua opa 1843-pe, ha upéva hína pe Mokõiha Jeju.

"Among these prophecies was that of Habakkuk 2:1–4: 'I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. 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. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.'"

Koʼã profesía apytépe oĩvaʼekue pe Habacuc 2:1–4 pegua: “Che aime hag̃ua che ñangarekohápe, ha añemoĩ hag̃ua pe tórre ári, ha amaña hag̃ua ahecha hag̃ua mbaʼépa Haʼe heʼíta chéve, ha mbaʼépa haʼéta ajejahéivo. Upéi Ñandejára chembohovái ha heʼi: Ehai pe visión, ha emyesakã porã itávarãme, ikatu hag̃uáicha odipara pe omoñeʼẽva. Pe visión ningo gueteri hína peteĩ ára oñemoĩmavaʼekuépe g̃uarã, ha ipahápe oñeʼẽta, ha ndijapumoʼãi; jepe ipuku hag̃uáicha, ehaʼarõ chupe; haʼe katuete ou hag̃uére, ndipukumoʼãi. Péina ápe, pe iñalmapa oñemomorãva ndahaʼéi hekojojáva ipype: pe hekojojáva katu oikovéta ijerovia rupi.”

As early as 1842, the direction given in this prophecy to "write the vision, and make it plain upon tables, that he may run that readeth it," suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: 'The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. . . . The just shall live by his faith.'

Aty guive guive 1842-pe, ko profesía ohechaukáva “ehai pe visión, ha embopyahu porã yvyrarupápe, omoñani hag̃ua pe omoñeʼẽva” omeʼẽ Charles Fitch-pe ñemotenonde hag̃ua peteĩ taʼanga profético omyesakã hag̃ua Daniel ha Apocalipsis visión-kuéra. Ko taʼanga osẽ hag̃ua oñekonsiderákuri peteĩ ñemohuʼãramo pe tembiapoukapy omeʼẽva Habacuc. Upéicharõ jepe, upe jave avave ndohechakuaái pe misma profesía-pe ojehechaukaha peteĩ jehasaveʼỹ peteĩ tiémpope pe visión ñemoañetépe—peteĩ arakaʼeve hag̃uáicha guare. Pe jejavy rire, ko escritura ojehechauka iñimportántereiha: “Pe visión niko gueteri peteĩ ára oñemoĩmava hag̃ua; ha ipahápe oñeʼẽta, ha ndijapumoʼãi: jepe hag̃ua, ehaʼarõ ichupe; ha katu añetehápe outa, ndijehasamoʼãi. . . . Pe hekojojáva oikóta ijerovia rupi.”

The 1843 Chart and the Spirit of Prophecy

1843 Aryry ha Espíritu de Profecía

It does not matter whether you do regular work or irregular work—terms Ellen White uses for conference work and self-supporting work, respectively. Whether you go to leading self-supporting ministries in Adventism or to the General Conference or the Biblical Research Institute, if you ask them about the 1843 Chart, they will say, "There are lots of mistakes on this Chart." They disagree with Ellen White, who says the Lord held His hand over "a mistake" in some of the figures on this Chart.

Ndaipóri mba’éichapa rejapo tembiapo jepiguáva térã tembiapo ndaha’éiva jepiguáva—ñe’ẽ Ellen White oipurúva oñeñe’ẽ hag̃ua conferencia rembiapo rehe ha tembiapo ojejokupytýva ijehegui rehe, peteĩteĩrõ. Tereho hag̃ua ministeriokuéra tenondegua ojejokupytýva ijehegui Adventismo ryepýpe térã General Conference-pe térã Biblical Research Institute-pe, rejeruréramo chupekuéra 1843 Chart rehegua, he’íta hikuái: “Heta jejavy oĩ ko Chart-pe.” Ha’ekuéra ndojoguái Ellen White ndive, he’íva Ñandejára ojoko hague ipo “peteĩ jejavy” ári umi papapy oĩvape ko Chart-pe.

But they also place themselves in opposition to the Word of God. In Habakkuk, it says that this vision "shall . . . not lie." The vision the Pioneers were to put on the 1843 Chart, which they did, is a fulfillment of Habakkuk 2. This is the vision they were to place on this Chart, and Habakkuk 2 says this vision "shall . . . not lie." So, when you say this Chart is "full of mistakes," you are opposing both the Spirit of Prophecy and the Bible.

Haʼekuéra katu avei oñemoĩ Ñandejára Ñeʼẽ rehe. Habacucpe heʼi ko visión “ndojapomoʼãi japu”. Pe visión umi Pionero-kuéra omoĩvaʼerã kuri pe Cuadro de 1843-pe, ha upéva hikuái ojapo vaʼekue, haʼe peteĩ ñemohuʼã Habacuc 2-pe. Kóva hína pe visión omoĩvaʼerã hikuái ko Cuadro-pe, ha Habacuc 2 heʼi ko visión “ndojapomoʼãi japu”. Upévare, ere ramo ko Cuadro “henyhẽha jejavygui”, reñemoĩ hína pe Espíritu de Profecía ha avei la Biblia rehe.

"A portion of Ezekiel's prophecy also was a source of strength and comfort to believers: 'The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.' 'They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done.' Ezekiel 12:21–25, 27, 28."

Peteĩ parte Ezequiel profesíagui avei oiko vaekue mbarete ha py’a guasu moĩha umi ogueroviávape g̃uarã: “Ñandejára ñe’ẽ ou chéve, he’ívo: Yvypóra ra’y, mba’épa upe ñe’ẽnga peiporúva Israel retãme, pejehápe: Ohasave ára, ha opaite visión ndojepói? Upévare ere chupekuéra: Péicha he’i Tupã Ñandejára. . . . Hi’aguĩma umi ára, ha opaite visión rembiapo. . . . Che añe’ẽta, ha upe ñe’ẽ che ha’éva oikóta; ndohasamo’ãvéima.” “Israel róga he’i: Pe visión ha’e ohecháva niko heta ára rire g̃uarã, ha omombe’u profétaicha umi ára mombyrypegua rehe. Upévare ere chupekuéra: Péicha he’i Tupã Ñandejára; ndaiporimo’ãvéima che ñe’ẽnguéra apytépe mba’eve ohasáva; upe ñe’ẽ che ha’éva ojejapóta.” Ezequiel 12:21–25, 27, 28.

Two Classes of Worshippers

Mokõi Mba’eichagua Oñemomba’eguasúva hag̃ua Tupãme

Notice that she is talking about two classes of worshippers. She says many, when this disappointment came, continued to study the prophecies, indicating there was a class that did not continue. We will get more light on the distinction of the two classes.

Eñatendéke ha’e oñe’ẽha mokõi aty omomba’eguasúva rehe. Ha’e he’i heta oĩha, ko ñembotavyguasu og̃uahẽrõ guare, osegi hague ohesa’ỹijo umi profesía, ohechauka hag̃uáicha oĩ hague peteĩ aty ndosegíiva. Jahupytýta tesapeve hetave ko mokõi aty joavy rehe.

The fulfillment of Habakkuk 2:1–4 is this 1843 Chart and the 1850 Chart. Even in Habakkuk, verse 4 says that the just shall live by his faith and he whose heart is lifted up. It is describing two classes of worshippers. The history of the Midnight Cry produces two classes of worshippers, and those two classes are addressed in Habakkuk.

Pe cumplimiento Habacuc 2:1–4 rehegua ko ta’anga 1843-pegua ha pe ta’anga 1850-pegua. Habacuc-pe jepe, pe versíkulo 4 he’i umi ijoja oikótaha ijerovia rupi, ha avei upe ipy’a oñemopu’ãva. Oñemombe’u hína mokõi atýra ñemomba’eguasuhára rehegua. Pe tembiasakue “Midnight Cry” rehegua omoheñói mokõi atýra ñemomba’eguasuhára, ha umi mokõi atýra oñeñe’ẽ hesekuéra Habacuc-pe.

In the next paragraph, after referencing Habakkuk 2 and Ezekiel, she identifies one of the classes: "the waiting ones." Who are the waiting ones? They are those fulfilling Daniel 12, "Blessed is he who waiteth, and cometh to the 1335." This class is the waiting ones.

Pe párrafo oúvape, Habacuc 2 ha Ezequiel rehe oñeñe'ẽ rire, ha'e omohu'ã peteĩva umi aty apytégui: “umi oha'arõva”. Mávapa umi oha'arõva? Ha'ekuéra hína umi ombohováiva Daniel 12-pe he'íva: “Ojehovasáva hína pe oha'arõva, ha oguahẽva pe 1335-pe.” Ko aty hína umi oha'arõva.

"The waiting ones rejoiced, believing that He who knows the end from the beginning had looked down through the ages and, foreseeing their disappointment, had given them words of courage and hope."

Umi oha'arõva ovy'a, ogueroviávo pe Oikuaáva opa mba'e paha iñepyrũmby guive omañaha hague yvy ape ári umi ára ohasáva rupi ha, ohechaukávo voi pe oikótava ichupekuéra ñeñembyasy, ome'ẽ hague ichupekuéra ñe'ẽ py'a guasu ha jeroviapy rehegua.

We had a sister call who had been working in one of the Eastern European countries for a few years. She was from there, moved to the United States, and when she understood this message, moved back. She has faced resistance, with her former church family reaching out to leadership in her country to "close the door on her." Recently, the Lord opened the door for her to share this message with groups.

Oreko peteĩ hermana ohenóiva'ekue, ojapóva'ekue tembiapo peteĩva umi tetã Europa Kuarahyreikéguape pegua apytépe mbovymi ary aja. Ha'e niko upégua va'ekue, oho oiko hag̃ua Estados Unidos-pe, ha oikuaa rire ko marandu, oho jey va'ekue upe tetãme. Ombohovái va'ekue jepe ñemboyke ha resistencia, ha umi oiko va'ekue hendive itupaopegua yma guare oñemboja va'ekue mburuvichakuérape itetãme hag̃ua “omboty okẽ hese.” Ko'ág̃arupi, Ñandejára oipe'a okẽ chupe hag̃ua omosarambi ko marandu atykuérape.

She called early this morning, sharing that one obstacle was transportation. They needed a car to travel and teach this message, but lacked the funds. As soon as they reached this place, friends from the United States, convicted by the Lord, sent enough money to buy a car.

Ohenói ko’ẽjuete, omombe’úvo peteĩ mba’e ojokóva hikuái ha’eha jehasa hag̃ua guataha. Oikotevẽkuri peteĩ mba’yrumýre oho hag̃ua ha ombo’e hag̃ua ko marandu, ha ndoguerekói va’ekue viru upévarã. Oguahẽ hag̃uáicha ko tenda-pe, angirũnguéra Estados Unidos-gua, Ñandejára omoĩva’ekue ikorasõme, omondo peteĩ suma oguerekóva hag̃ua hikuái viru ojogu hag̃ua peteĩ mba’yrumýre.

This is the type of experience that was happening for the disappointed ones. They were disappointed, but the Lord led them to the Scriptures to encourage them, saying, "This disappointment was at my direction. Just keep moving forward."

Kóva ha’e peichagua jehasa oiko vaekue umi oñembotavývape g̃uarã. Haʼekuéra oñembotavy vaekue, péro Ñandejára omboguata chupekuéra Escritúrape omokyreʼỹ hag̃ua chupekuéra, heʼívo: “Ko ñembotavy oiko che poguýpe. Peho tenonde gotyo año hag̃uánte.”

"Had it not been for such portions of Scripture, admonishing them to wait with patience and to hold fast their confidence in God's word, their faith would have failed in that trying hour."

Noiméirire amo peichaguaichávaicha Escritura rehegua, omoñe’ẽva chupekuéra toha’arõ hag̃ua paciencia reheve ha tojoko mbarete hag̃ua ijerovia Ñandejára ñe’ẽre, hi’jerovia okanýma va’erãmo’ã upe aravo de prueba-pe.

The Parable of the Ten Virgins and the Tarrying Time

Ñe’ẽnga’u umi Pa’i Kuñataĩ Pa’ẽ ha pe Aravo Oñembotapykue hag̃ua hag̃ua

Notice how Sister White ties the parable of the Ten Virgins with Habakkuk 2, as both discuss a tarrying time and two classes of worshippers.

Ema’ẽ mba’éichapa Hermana White ombojoaju pe káso ñemombe’u Diez Vírgenes rehegua Habacuc 2 ndive, mokõivéva oñe’ẽgui peteĩ tiempo de demora rehe ha mokõi aty adoradorkuéra rehe.

"The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people. In Matthew 24, in answer to the question of His disciples concerning the sign of His coming and of the end of the world, Christ had pointed out some of the most important events in the history of the world and of the church from His first to His second advent; namely, the destruction of Jerusalem, the great tribulation of the church under the pagan and papal persecutions, the darkening of the sun and moon, and the falling of the stars. After this He spoke of His coming in His kingdom, and related the parable describing the two classes of servants who look for His appearing. Chapter 25 opens with the words: 'Then shall the kingdom of heaven be likened unto ten virgins.' Here is brought to view the church living in the last days,"

Pe parábola umi diez virgen rehegua Mateo 25-pe ohechauka avei pe pueblo adventista rembiapokue. Mateo 24-pe, ombohovái hag̃ua idiscípulo kuéra porandu ipy’aguapy rehegua Ijuvy rehegua ha ko mundo paha rehegua, Cristo ohechauka va’ekue peteĩha umi tembiapo iñimportantevéva mundo rembiasakue ha iglesia rembiasakue ryepýpe, iñepyrũ guive pe mokõiha adviento peve; péva hína, Jerusalén ñehundi, pe jehasa asy guasu iglesia rehegua umi persecución pagana ha papal guýpe, kuarahy ha jasy pytũmbýva, ha mbyja kuéra ho’áva. Upéi oñe’ẽ Ijuvy rehe Itetãme, ha omombe’u pe parábola omyesakãva mokõi atýpe tembiguái kuéra oha’arõva Ijehechauka. Capítulo 25 oñepyrũ ko’ã ñe’ẽme: “Upérõ yvágape pe Reino ojoguáta diez virgen rehe.” Ko’ápe ojehechauka pe iglesia oikóva ára pahápe,

Now, she is applying this to the Millerite History, but notice what she is saying—"Here is brought to view the church living in the last days,"—who is "the church living in the last days"? That is us.

Koʼág̃a, haʼe omoĩ ko mbaʼe pe Historia Millerita rehe; péro pehecha mbaʼépa heʼi: “Koʼápe ojehechauka pe iglesia oikovéva umi ára pahápe” — mávapa “pe iglesia oikovéva umi ára pahápe”? Upéva ñande.

"The same that is pointed out in the close of chapter 24. In this parable their experience is illustrated by the incidents of an Eastern marriage. 'Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.'"

Upéva ojehechauka capítulo 24 paha opávo. Ko techaukaha rupive ijehasa ojehechauka peteĩ ñemendaha orientegua rembiasakue rupive. “Upéramo yvágapegua rréino oñembojojáta diez kuñataĩ rehe, ogueraha vaʼekue hikuái ilámpara ha osẽ ojojuhu haguã noviorã ndive. Ha cinco ijapyka porã ha cinco itavýkuri. Umi itavýva ogueraha ilámpara, ha ndoguerahái hendivekuéra aséite; ha umi iñarandúva ogueraha aséite ivásokuérape ilámpara ndive. Ha noviorã ipuku aja og̃uahẽ hag̃ua, opavave okehyi ha oke. Ha pyhare mbyte jave ojejapóvo sapukái, Péina, noviorã ou; pesẽ pejotopa hag̃ua chupe.”

"The coming of Christ, as announced by the first angel's message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming corresponded to the going forth of the virgins. In this parable, as in Matthew 24, two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while the foolish took their lamps without oil, the wise took oil in their vessels. The wise had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which made His word a lamp to their feet. They studied the Scriptures to learn the truth and earnestly sought purity of heart and life. These had a personal experience and faith in God and His word, which could not be overthrown by disappointment and delay. Others moved from impulse, depending on the faith of their brethren, satisfied with good emotions but lacking a thorough understanding of the truth or a genuine work of grace. They were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.

“Cristo oúva, oñemomaranduháicha pe ánhel peteĩha marandu rupive, oñentende vaʼekue ojehechauka hag̃ua pe novio ou ramo. Pe ñemoambue guasu oikóva pe marandu ojeguerahápe Hae pyaʼe oútaha, okorresponde vaʼekue pe kuñataĩnguéra osẽ hag̃ua ohug̃uaitĩvo pe noviope. Ko ñeʼẽngaʼúpe, Mateo 24-peguáicha avei, mokõi aty ojehechauka. Maymáva oguereko vaʼekue ilámpara, haʼéva la Biblia, ha upéva tesape rupive osẽ ohug̃uaitĩvo pe Noviope. Péro umi itavýva ogueraha ilámpara aceiteʼỹre, umi iñarandúva katu ogueraha aceite ivasópe. Umi iñarandúva ohupyty vaʼekue Tupã gracia, pe Espíritu Santo puʼakapyrã omoheñóiva pyahu ha omyesakãva, ojapóva Iñeʼẽgui peteĩ lámpara ipýpe g̃uarã. Haʼekuéra oikuaase hag̃ua añetegua ohesaʼỹijo vaʼekue Ñandejára Ñeʼẽ, ha kyreʼỹme oheka vaʼekue ipyʼa ha hekove potĩ. Koʼãva oreko vaʼekue experiencia tee ha jerovia Tupãre ha Iñeʼẽre, ndaikatúiva oñembyaívo jejavyʼỹ ha are hag̃ua rupi. Ambuekuéra katu omýi vaʼekue impulso rehe, ojeroviávo iñermáno kuéra jeroviare, ovyʼa sentimiento porã reheve, péro oikuaa porãʼỹre pe añetegua térã ndohasái hag̃ua peteĩ tembiapo añetetéva gracia rehegua. Haʼekuéra ndojejapói vaʼekue are hag̃ua ha jejavyʼỹpe g̃uarã. Oguahẽvo umi prueba, ijerovia ikangy, ha itesape oñepyrũ ogue hag̃ua.”

"While the bridegroom tarried," When did the Bridegroom tarry? March 22, 1844. He tarries. What is going to happen now? These two classes are going to be manifested.

“Oime pe novio opyta are,” ¿araka’e pe Novio opyta are? 22 jasypakõi 1844-pe. Ha’e opyta are. ¿Mba’e piko oikóta ko’ág̃a? Ko’ã mokõi aty ojehechaukáta.

When we forget the Midnight Cry and fall off the path to the wicked world below, we show we do not understand the Gospel. The Everlasting Gospel is the work of Christ in producing two classes of worshippers, based on a testing prophetic message. From the tarrying time to the closing of the door, this is the climax of the Everlasting Gospel. Here, the Lord takes two classes in the tarrying time, seeking to lead them into the Judgment with Himself, and puts them through a testing process to prove whether they genuinely have oil or not. This is the climax of Christ's work of separating the gold from the dross, the wheat from the tares, the wise from the foolish.

Ñanderesarái jave pe Pyhare mbyte Sapy’a ha ja’a tape guive yvy apýpe oĩva umi ñaña gotyo, jahechauka ndajaikuaaiha pe Evahélio. Pe Evahélio Opave’ỹva ha’e Cristo rembiapo omoheñóivo mokõi aty oñemomba’eguasúva, peteĩ marandu profético ohechaukáva ha oiporavóva rehe oñemopyenda hag̃ua. Pe aravo oñearóta guive pe okẽ oñembotýpeve, kóva hína pe Evahélio Opave’ỹva hu’ãite. Ko’ápe, Ñandejára ogueraha mokõi aty pe aravo oñearótavape, oheka hag̃ua omboguata chupekuéra Hendive pe Juísiope, ha ombohasa chupekuéra peteĩ proceso ojehechaukahápe hag̃ua añetehápe oguereko hag̃ua aséite térã nahániri. Kóva hína Cristo rembiapo hu’ãite omboykévo pe óro pe ky’águi, pe trígo umi ñana apytégui, umi arandu umi tavygui.

"While the bridegroom tarried, they all slumbered and slept.' By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. 'They all slumbered and slept;' one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself."

“Oĩrõ pe novio opyta hag̃ua hína, opavave oke ha opytuʼu.” Pe novio ojapyhy puku hag̃ua rehe ojehechauka pe ára ohasáva pe Ñandejára ojehaʼarõ hague, pe ñembyasy ha pe ijareteha guaʼu. Ko tiempo de incertidumbre-pe, umi yvategua ha pyʼaguapyʼỹva interes pyaʼe oñepyrũ oguejy hag̃ua, ha hembiapo-kuéra opytuʼu hag̃ua; ha umi ijerovia oñemopyenda vaʼekue peteĩ kuaapy tee rehegua la Biblia rehe, oguereko peteĩ ita guasu ipy guýpe, umi ola ñembyasy rehegua ndaikatúiva ogueraha. “Opavave oke ha opytuʼu”; peteĩ aty oñemombaʼeguasuʼỹre ha oheja hag̃ua ijerovia, ambue aty katu paciencia reheve ohaʼarõ pe tesape hesakãvéva oñemeʼẽ meve. Upéicharõ jepe, pe pyhare jehasa asýpe koʼãva ipahapegua ojehecha, peteĩ grado peve, operde hague ikyreʼỹ ha iñemomarangatu. Umi pyʼa mokõi ha yvategua ndaikatúi véima oñemopyenda ijoykeʼykuéra jerovia rehe. Káda peteĩ tekotevẽ opyta térã hoʼa ijehegui hag̃uáicha.

When the disappointment came, two classes began to sleep differently; but even the wise virgins lost some of their zeal. The Lord was leading in this, so that when the Midnight Cry message came at the Exeter Camp Meeting, He would accomplish a work among them.

Oguahẽvo pe jejavy’atỹ, mokõi aty oñepyrũ oke iñambuévo; ha umi kuñataĩ arandu jepe operde michĩmi peteĩ hendáicha iñakãrapu’ãrã. Ñandejára oguata va’ekue ko’ã mba’épe, ikatu hag̃uáicha, ou jave pe marandu Pyhare Mbytegua Exeter Camp Meeting-pe, ha’e ojapo tembiapo ijapytepekuéra.

The Testing Process: The Tarrying Time and the Midnight Cry

Pe Proceso de Prueba: Pe Aravo Riregua ha pe Sapukái Pyhare Mbytepegua

From Spirit of Prophecy, volume 4, page 228: Remember that this process—the Midnight Cry, from the Tarrying Time to the closing of the door—is the Lord testing His people. The Midnight Cry at the Exeter Camp Meeting, in its proclamation until October 22, 1844, is just one part of that history. It cannot be separated from the tarrying time, which prepares for the effect of the Midnight Cry among the two classes of worshippers. You must understand the Midnight Cry, because if you do not, you fall off the path.

Espíritu de Profecía, volúmen 4, página 228-gui: Penemanduʼáke ko tembiapo—Pe Sapukái Pyhare Mbytegua, pe Aravo Oñembotardágui pe okẽ oñemboty peve—haʼeha Ñandejára oporomoñeʼẽha Itavayguakuérape. Pe Sapukái Pyhare Mbytegua pe Exeter Camp Meeting-pe, iñemoherakuãme 22 de octubre de 1844 peve, haʼe año peteĩ parte upe tembiasakuegui. Ndaikatúi oñembojaʼo pe aravo oñembotardágui, og̃uahẽva ombosakoʼi hag̃ua pe Sapukái Pyhare Mbytegua rembiporu mokõi aty ñemombaʼeguasuhárape g̃uarã. Tekotevẽ peikuaa Pe Sapukái Pyhare Mbytegua, pórke ndoikuaáiramo, pejeity tape ári.

"God designed to prove his people. His hand covered a mistake in the reckoning of the prophetic periods. His hand, the Lord's hand, covered a singular mistake in the reckoning of the prophetic periods", in the plural. "Adventists did not discover the error, nor was it discovered by the most learned of their opponents. The latter said, 'Your reckoning of the prophetic periods is correct. Some great event is about to take place; but it is not what Mr. Miller predicts; it is the conversion of the world, and not the second advent of Christ.'"

“Tupã ojapo hag̃ua peteĩ prueba ipuévlo rehe. Ipo ojaho’i peteĩ jejavy umi ára profétikova jeipapápe. Ipo, Ñandejára po, ojaho’i peteĩ jejavy ijojaha’ỹva umi ára profétikova jeipapápe”, hetaetévape. “Umi Adventista ndoikuaái pe jejavy, ha umi iñaranduvéva ijoparerekuárape voi ndojuhúi upéva. Ko’ãva he’i: ‘Pende jeipapa umi ára profétikova rehegua oĩ porã. Peteĩ mba’e guasu oikótama; ha katu ndaha’éi pe karai Miller he’íva; ha’e hína ko yvy tuichakue ñekonverti, ha ndaha’éi Cristo jeju mokõiha.’”

The time of expectation passed, and Christ did not appear for the deliverance of His people. Those who had looked for their Saviour with sincere faith and love experienced a bitter disappointment. Yet the Lord had accomplished His purpose: He had tested the hearts of those who professed to be waiting for His appearing. Among them were many who had been motivated by fear rather than love for the truth. When the expected event failed to take place, these persons declared they were not disappointed; they had never believed that Christ would come. They were among the first to ridicule the sorrow of the true believers.

Pe tiempo ojeha’arõrõva ohasa, ha Cristo ndojehechaukái ogueru hag̃ua pe jejora Itavayguárape g̃uarã. Umi oha’arõva’ekue Iporiahurãme jerovia ha mborayhu añeteguápe ohasa peteĩ ñembyasy rova. Upéicharõ jepe, Ñandejára omohu’ã Ikatupyryrã: Ha’e oipy’amongeta umi oje’eva’ekue oha’arõha Ijehechauka. Umíva apytépe heta oĩva’ekue omýiva kyhyjégui, ndaha’éi pe mborayhu añeteguáre. Pe mba’e ojeha’arõva ndoikói ramo, ko’ã tapicha he’i ndaha’eiha oñembyasy; araka’eve ndogueroviái hikuái Cristo outaha. Ha’ekuéra apytépe oĩva’ekue tenonderãite oñembohory haguã umi jeroviaha añeteguávape ñembyasýre.

This was the Lord's purpose. We have nothing to fear for the future, except as we forget how the Lord has led us in our past experience, and nothing to fear except we forget the Lord's teachings in our past experience. We are suggesting you cannot separate this leading from His teaching.

Kóva ningo pe Señor rembipota. Ndajarekói mba’eve jajerokyhyje hag̃ua tenonderãre, ndaha’éiramo ñanderesarái mba’éichapa pe Señor ñaneguenohẽ ha ñandeisãmbyhy va’ekue ñane rembiasakuerépe, ha ndaipóri mba’érepa jajerokyhyjéta ndaha’éiramo ñanderesarái pe Señor mbo’epykuéra ñane rembiasakuerépe. Ro’e hag̃uáicha ndikatúi peẽ peipe’a ko ñesãmbyhy iñembo’e ha’e hag̃ua peteĩ mba’e ijeheguíva.

Life Sketches of James White and Ellen G. White 1888, pages 186–187: "God tested and proved his people by the passing of the time in 1843. The mistake—a singular mistake—they made in reckoning the prophetic periods was not at once discovered even by learned men who opposed the views of those who were looking for Christ's coming. These profound scholars declared that Mr. Miller was right in his calculation of the time, though they disputed him in regard to the event that would crown that period. But they, and the waiting people of God, were in a common error on the question of time.

Life Sketches of James White and Ellen G. White 1888, páhyna 186–187: “Tupã oha’ã ha omboaje ipuévlope ára ohasávo ary 1843-pe. Jejavy — peteĩ jejavy ijojaha’ỹva — ojapóva hikuái umi ára profétika ñemohendápe, ndojehechakuaái pya’e umi kuimba’e arandu jepe, oñemoĩva umi oha’arõva Cristo jeju rehegua remiandu rovái. Koʼã aranduka guasu heʼi vaʼekue karai Miller oĩ porãha ára ñepapápe, jepe oñemoĩ hese hikuái upe mbaʼe omohuʼãtava pe ára pukukue rehegua. Háke haʼekuéra, ha Tupã retãygua ohaʼarõva, oĩ kuri peteĩ jejavy comúnpe ára porandúpe.”

"We fully believe that God, in His wisdom, designed that His people should meet with a disappointment, which was well calculated to reveal hearts and develop true characters—not only to reveal their hearts but to develop their characters, bringing it to a point where it would be demonstrated in the crisis that comes at the Midnight Cry. Those who embraced the first angel's message through fear of God's judgments, not because they loved the truth and desired an inheritance in the kingdom of heaven, now appeared in their true light. They were among the first to ridicule the disappointed ones who sincerely longed for and loved the appearing of Jesus. This most searching test of God revealed the true characters of those who would shirk responsibility and stigma by denying their faith in the hour of trial.

Rojeroviaite ñandeguerovia Tupã, Iñarandúpe, omohenda hague Itavayguakuéra tohasávo peteĩ ñembotavy’ỹ guasu, ojejapóva porãiterei hag̃ua ojekuaauka hag̃ua py’akuéra ha oñemoakãrapu’ã hag̃ua tekokue añeteguáva—ndaha’éi añoite ojekuaauka hag̃ua ipy’akuéra, síno oñemoakãrapu’ã hag̃ua hekokue, oguerahávo upéva pe punto peve ojehechaukatahápe pe apañuãime oguahẽva Pyhare Mbyte Sapy’ápe. Umi omoguahẽ vaekue pe ánhel peteĩha marandu okyhyjégui Tupã jehusgakuéragui, ndaha’éi ohayhúgui pe añetegua ha oipotágui peteĩ herencia yvágape pe rréinope, ko’ág̃a ojechauka hesakã hag̃uáicha mba’éichapa añetehápe hikuái. Ha’ekuéra voi umi tenondete ojojahéiva umi oñembotavy’ỹ vaekuépe, umi añetehápe ohecharamóva ha ohayhúva Jesús jehechauka. Ko Tupã prueba ipukukuevéva oikuaaukava’ekue tekokue añeteguáva umi ojehekýita umi tembiaporãgui ha tĩndýgui oñembotovévo ijerovia pe aravo jehasa asýpe.

Those who had been disappointed were not left in darkness; for in searching the prophetic periods with earnest prayers, the error was discovered—the singular error—and the tracing of the prophetic pencil down through the tarrying time. In the joyful expectation of the coming of Christ, the apparent tarrying of the vision had not been taken into account, and was a sad and unlooked-for surprise. Yet this very trial was highly necessary to develop and strengthen the sincere believers in the truth. The tarrying time was highly necessary. It not only was going to demonstrate the two classes and begin to develop their characters that would be demonstrated in the history of the Midnight Cry to the closing of the door, but it was necessary to strengthen those who would come out on the right side of the issue. You cannot separate the tarrying time from the Midnight Cry or the closing of the door.

Umi oikovéva’ekue ndopytái pytũmbýpe; profecía rehegua ára ha ára jeporavo oñehesa’ỹijo hag̃ua ñembo’e py’aite guive reheve, jejavy ojejuhu—upe jejavy peteĩnteha—ha profecía ryruha rapykuere oñemoha’anga hag̃ua pe are hag̃uarã rupi. Cristo ou hag̃uáre vy’ápe ojeha’arõ jave, pe visión guapykue ojehechakuaa hag̃uarã ndajeiporiahuverekoiva’ekue, ha upéva oiko ñembyasy ha ñesorprende vai hag̃ua, ndojeha’arõiva’ekue. Upéicharõ jepe, ko jehasa’asy tekotevẽiterei va’ekue oñemboguata ha oñemombarete hag̃ua umi oguerovia añetéva pe añetegua. Pe are hag̃uarã tekotevẽiterei va’ekue. Ndaha’éi añónte ohechaukátava mokõi aty ha oñepyrũ hag̃ua oñemboguata ikaraktermimi, ojehechaukátava Pe Sapukái Pyharepyte guive pe okẽ ñembotýpe peve, ha katu tekotevẽ kuri avei omombarete hag̃ua umi osẽtava pe lado porã gotyo ko mba’e rehegua apopyrãme. Ndaikatúi remboyke pe are hag̃uarã Pe Sapukái Pyharepytegui térã pe okẽ ñembotýgui.

When you deny the Midnight Cry, you are denying that very history. The Midnight Cry is not just the message of Samuel Snow at the Exeter Camp Meeting; it is the experience of the tarrying time. This is where the Lord was leading. We have nothing to fear for the future, except as we forget the Lord's leading in our past history—this history of the tarrying time and the Midnight Cry, where He brings to a climax the Everlasting Gospel in the Millerite History, producing two classes of worshippers.

Reñemo’ãvo pe Pyharepyte Sapy’a, reñemo’ã hína upe tembiasakue voi rehe. Pe Pyharepyte Sapy’a ndaha’éi pe marandu añoite Samuel Snow ombohasáva Exeter Camp Meeting-pe; ha’e hína pe jehasa pe araka’e hag̃ua pe ára ñembotavy rehegua. Kóva niko upe tenda Ñandejára ogueraha hague. Ndaipóri mba’eve ñande mongyhyjéva tenonderãme, ndaha’éiramo ñanderesarái Ñandejára ñanemotenonde hague ñane rembiasakue yma guarépe—ko tembiasakue pe araka’e hag̃ua pe ára ñembotavy rehegua ha pe Pyharepyte Sapy’a rehegua, upépe Ha’e ogueraha hu’ãme pe Marandu Porã Opave’ỹva pe Tembiasakue Millerita-pe, omoheñóivo mokõi aty omomba’éva.

Early Writings, page 74: "I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed."

Escritos Tempranos, página 74: “Ahecha vaʼekue pe kuatia 1843-pegua oñemboguataha Ñandejára po rupive, ha ndovaléi oñemoambue; umi papapy oĩhague Haʼe oipotaháicha; Haʼe po oĩhague hiʼári ha omokañy peteĩ jejavy umi papapy apytépe, avave ndaikatúi hag̃uáicha ohecha, pe Ipo ojeipeʼa peve.”

The Mystery of Iniquity and the Testing Process

Pe Mba’e Mymba Tekovai’ỹ rehegua ha Pe Proceso de Prueba hag̃ua hag̃uáicha

If we had time, we could discuss the mystery of iniquity. The mystery of iniquity can have more than one correct definition, but here it refers to the work of Satan in mixing evil with good, truth with error, in the sacred histories where the Lord tests His people. In the sacred histories of Scripture where the Lord brings His people to a testing process, you will always see the mystery of iniquity—the activity of Satan in mixing truth with error. When people come to this testing point, the mystery of iniquity has clouded the issues.

Oreko arakaʼe ñane tiempo, ikatúne ñañemongeta pe tembiayhu ñemimby mbaʼe vai rehegua rehe. Pe tembiayhu ñemimby mbaʼe vai rehegua ikatu oguereko hetave peteĩ tekomboʼe hekopeteva, ha koʼápe katu oñeñeʼẽ Satanás rembiapo rehe, omoheñóiva jejopara ivaíva iporãva ndive, añetegua jejavy ndive, umi marandu marangatupe Ñandejára ohaʼã hag̃ua Itavayguakuérape. Umi marandu marangatu Escritura-pe, Ñandejára ogueraha jave Itavayguakuérape peteĩ proceso jehaʼãrãme, tapiaite rehechátane pe tembiayhu ñemimby mbaʼe vai rehegua—Satanás rembiapo ombojoparáva añetegua jejavy ndive. Tapicha kuéra oguahẽvo ko punto jehaʼãrãme, pe tembiayhu ñemimby mbaʼe vai rehegua omopytũma umi mbaʼe ojehechavaʼerã.

When Noah's testing time came, the Bible tells us the seed of Satan had been mixed with the seed of God prior to that. This is what caused the mystery of iniquity to be fulfilled in the time of Noah, expressed in Genesis as the sons of God taking the daughters of men as wives—the mixing of the two seeds, the mystery of iniquity that precedes the test of Noah.

Oguahẽvo Noé ára oñeha’ã haguã, la Biblia he’i ñandéve Satanás ñemoñare oñembojehe’aha’ekue Tupã ñemoñare ndive upe mboyve. Kóva ha’e upe omboguapy va’ekue tembiapo vai ñemimby oñemohu’ã haguã Noé árape, oñemombe’úva Génesis-pe Tupã ra’ykuéra ojapyhy hague kuña yvypóra rajykuérape tembirekorãramo—mokõi ñemoñare ñembojehe’a, upe tembiapo vai ñemimby oúva tenondete Noé jehechapyrã renondépe.

At the test of Moses and the Red Sea, Scripture describes how Israel, who would be tested at the Red Sea and at Sinai, had been corrupted by the teachings of Egypt after being there so long. That was the mystery of iniquity—being influenced by satanic teachings.

Moisés ha Pe Yguasu jejopyrãme, Ñandejára Ñe’ẽ omombe’u mba’éichapa Israel, ojehechaukátava Pe Yguasúpe ha Sinaípe, oñembyaikuri Egipto mbo’epykuéra rupive, upépe opytágui aréma rire. Upéva ha’e vaekue tekoañáme guare pe ñemimby—ojejokóva mbo’epy sataniko rupive.

In the time of the Jews, it was Greek teachings that prepared the way for the Sanhedrin to reject their testing process.

Umi judío-kuéra ára-pe, griego mbo’epykuéra hína vaʼekue umi ombosakoíva tape pe Sanedrín ohejare hag̃ua yke gotyo pe prueba rembiapo rape.

In the Millerite history, the Millerites in the Protestant churches had just come out of 1260 years of Papal influence, which corrupted the pure seed with the impure seed, producing a mystery of iniquity that preceded the test of the Millerite History.

Tembiasakue Millerita rembiasakuepe, umi Millerita oĩva umi tupão protestántepe osẽmbaitéma kuri 1260 ary pukukue influénsia Papal guive, ombyai va’ekue pe ñemoñare potĩ pe ñemoñare ky’a ndive, omoheñóiva peteĩ temimikõi aña rehegua omotenondéva pe prueba Tembiasakue Millerita rehegua.

That is the mystery of iniquity that is always present.

Upéva hína pe mba’e ñemimby tekoañágui, oĩva tapiaite.

If you study how the mystery of iniquity works, go to Patriarchs and Prophets, the first chapter. Sister White tells us how Satan accomplished the mystery of iniquity in Heaven. There was going to be a test in Heaven about which angels would stay and which would be removed, and Satan was accomplishing the mystery of iniquity right there in Heaven prior to that testing process.

Reikuaáramo mba’éichapa omba’apo pe tembiapokue ñemimby tekovaíre, tereho Patriarcas y Profetas, pe capítulo peteĩháme. Hermana White he’i ñandéve mba’éichapa Satanás omohu’ãkuri pe tembiapokue ñemimby tekovaíre Yvágape. Oĩ va’erãkuri peteĩ prueba Yvágape mba’épa umi ánhel oĩta gueteri ha mávapa oñemboykéta, ha Satanás ojapokuri pe tembiapokue ñemimby tekovaíre upépe Yvágape pe proceso de prueba mboyve.

Satan did this by insinuating doubt, placing his word above God's Word, and more importantly, by leading others to express his false teachings—a sinister activity. He would place doubt in your mind, and then you would go out and express that doubt to a group. If anyone complained about the doubt, they would complain about you, not about him.

Satanás ojapo kóva omoinge hag̃ua py’a mokõi, omoĩvo iñe’ẽ Tupã Ñe’ẽ ári, ha, iñimportantevéva, oguerahávo ambuépe ohechauka hag̃ua ijeheguiete umi japu ombo’évape—tembiapo añaite. Ha’e omoĩta py’a mokõi nde akãme, ha upéi nde resẽta remombe’u hag̃ua pe py’a mokõi peteĩ aty renondépe. Oiméramo avave oñe’ẽ vai pe py’a mokõire, oñe’ẽ vaíta nde rehe, ndaha’éi hese.

Recently, a pastor in Spokane, Washington, commented on Early Writings, page 74, saying, "I went to the dictionary of Ellen White's day and age, the Webster's Dictionary, and figures does not mean anything to do with arithmetic." Most people who heard that would not check it out and would believe him. At minimum, that pastor was sowing doubt about what the figures represent in this passage; in reality, he was lying. Webster's 1828 Dictionary says: FIGURE, n. In arithmetic, a character denoting a number, as 2, 7, 9.

Ko’ag̃aite, peteĩ pastor Spokane, Washington-pe oñe’ẽ Early Writings, página 74 rehe, he’ívo: “Aho Ellen White ára ha tiémpope ojepurúva ñe’ẽryrupe, Webster’s Dictionary-pe, ha figures ndaha’éi mba’eve orekóva relación aritmética ndive.” Hetave umi ohendúva upéva ndohechamo’ãi añetépa upéicha ha ogueroviáne chupe. Sa’ive jepe, upe pastor oñotỹva’ekue py’a mokõiha mba’épa umi figures he’iséva ko pasáhepe; añetépe, ijapu hína. Webster’s 1828 Dictionary he’i: FIGURE, n. In arithmetic, a character denoting a number, as 2, 7, 9.

He was expressing doubt, doing the work represented as the mystery of iniquity. He was identifying for Adventists, if they are willing to see, that in this time in Earth's history, you must understand the truth for yourself and not listen to human beings; because, ". . . the mystery of iniquity doth already work: . . . ."

Haʼe ohechauka hína kuri pyʼa mokõi, ojapóvo pe tembiapo ojehechaukáva tembiapo vai ñemimbyramo. Haʼe oikuaaukáva kuri umi Adventístape, ohechase ramo, ko árape ko yvy rembiasápe, tekotevẽha rentende pe añetegua ndejehegui voi ha ani rehendu yvypórape; pórke, “. . . pe tembiapo vai ñemimbyra oiko voi hínama: . . . .”

Early Writings, page 74: ". . . that the figures were as He wanted them, that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed."

Jehaipyre Ypykue, kuatia rogue 74: “. . . umi ta’ãnga ha’eha’ekue Ha’e oipotaháicha, ha Ipo oĩ hague ári ha omokañy hag̃ua peteĩ jejavy umi ta’ãnga apytépe, avave ani hag̃ua ohecha upéva, peve Ipo ojeipe’a rire.”

It is misdirection, and theologians often do it. If you want to understand what a word means in the Bible or the Spirit of Prophecy, you do not look to the dictionaries first; you look to the prophet. For example, Daniel uses the Hebrew word rum in Daniel 8:11, translated as "taken away." People think it means "removed," but Daniel uses rum five other times, and it never means "take away"—it means "to lift up and exalt." So, to think rum in Daniel 8:11 means "take away" is to follow tradition, not how Daniel used the word.

Ha’e peteĩ jembotavy, ha umi teólogo heta jey ojapo upéva. Reikuaaséramo mba’épa he’ise peteĩ ñe’ẽ Bíbliahpe térã Espíritu de Profecíape, nderehechái va’erã umi diccionario-pe tenonderã; rema’ẽ va’erã proféta rehe. Techapyrãrõ, Daniel oipuru ñe’ẽ hebreo rum Daniel 8:11-pe, oñembohasáva “taken away” ramo. Umi hénte oimo’ã he’iseha “ñemboyke” térã “jeipe’a”, péro Daniel oipuru rum ambue po jey, ha araka’eve ndaha’éi “to take away” he’iséva; he’ise “to lift up and exalt”. Upévare, ojejepy’amongetáramo rum Daniel 8:11-pe he’iseha “take away”, upéva hína ojepysóva tradición rapykuéri, ndaha’éi Daniel oipuru haguéicha upe ñe’ẽ.

Similarly, with Ellen White: If you want to claim that in Early Writings, 74, "figures" means art figures or graphics, you might say, "The dictionary in Ellen White's day does not say figures mean arithmetic," trusting that most people will not check. But if they did, they would find that figures do mean arithmetic.

Péicha avei, Ellen White rehegua ndive: reipotáramo remombe’u hag̃ua Early Writings, 74-pe, “figures” he’iseha ta’anga aty térã gráfico, ikatu ere: “Ñe’ẽryru ojejeporúva Ellen White árape ndo’éi figures he’iseha aritmética”, rejeroviávo hetave tapicha ndohesape’amo’ãiha upéva. Péro ojeporandúramo hikuái, ohechakuaáta figures añetehápe he’iseha aritmética.

But the first place you go is to Ellen White herself: What does she mean by figures? In Early Writings, page 74, she says, "His hand was over and hid a mistake in some of the figures," and on page 236 she says, "His hand covered a mistake in the reckoning of the prophetic periods." The prophetess identifies that her terminology, figures, represents the prophetic periods—the arithmetic, not the artwork.

Ha katu pe tenda peteĩha reho hag̃uáicha ha’e Ellen White voi rendápe: mba’épa he’ise ha’e cifras rehe? Early Writings, página 74-pe, he’i: “Ipo oĩva’ekue hi’ári ha omokañy peteĩ jejavy umi cifras apytépe”, ha página 236-pe he’i: “Ipo ojaho’i peteĩ jejavy pe cálculo-pe umi período profético rehegua.” Pe profetisa ohechauka porã iñe’ẽme, cifras, orepresentaha umi período profético-pe — pe aritmética, ndaha’éi pe ta’anga apo.

So, what did the Lord hold His hand over? He held His hand over a mistake in the reckoning of the prophetic periods—the figures.

Upéicharõ, mbaʼe rehepa Ñandejára omoĩ ipó? Haʼe omoĩ ipó peteĩ jejavýre pe jeipapápe umi ára profétikogua — umi papapy rehe.

Ellen White's Endorsement of the 2520

Ellen White omoneĩ vaʼekue 2520 hag̃ua

This is the punch line. Many are presenting the same message we are, and I support them. But when it comes to the 2520 and whether Ellen White believed it was a valid prophecy, this is the argument—this is the proof and where you should start. All other arguments are valid and true, but this is the starting point.

Kóva hína pe mba’e iñimportantevéva. Heta oĩ oikuaaukáva pe tembiapo peteĩcha ore roikuaaukaháicha, ha che amoneĩ chupekuéra. Péro oñeñe’ẽvo pe 2520 rehe ha mba’éichapa Ellen White oguerovia vaʼekueha kóva haʼeha peteĩ profesía añeteguáva, ko’ápe oĩ pe argumento—kóva hína pe prueba ha upépe reikotevẽ reñepyrũ. Opaite ambue argumento añete ha iporã, péro kóva hína pe ñepyrũha renda.

In Early Writings, page 74, where it says the Lord held His hand over a mistake in some of the figures, she defines what that means in the same book, on page 236: "I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them." She is talking about the Tarrying Time, the first disappointment.

Jehaipyre Ypykuépe, kuatia 74-pe, he’ihápe Ñandejára ojoko hague Ipo peteĩ jejavýre oĩva algunos papapyapýpe, ha’e voi omyesakã mba’épa upéva he’ise upe aranduka peteĩteĩme, kuatia 236-pe: “Ahecha Ñandejára retãyguakuéra vy’ápe oha’arõva, oma’ẽvo Ijára rehe. Péro Tupã oipota va’ekue oha’ã hag̃ua chupekuéra.” Ha’e oñe’ẽ hína pe Aravo Otarývare, pe ñembyasy peteĩha rehe.

She is not talking about the Disappointment on October 22, 1844, because they are going to be proved there too; but here she is talking about the tarrying time: "God designed to prove them." "His hand covered a mistake in the reckoning of the prophetic periods." How was He going to prove them by the tarrying time? By holding His hand over their understanding of the prophetic periods. You have nothing to fear for the future, except as we forget how the Lord has led us in the past, in the history of the Millerites and His teachings.

Ha’e ndaha’éi oñe’ẽhína pe Jejavy Guasúre 22 jasypa 1844-pe, pórke upépe avei ojehechaukáta chupekuéra; ha ko’ápe katu oñe’ẽ hína pe are hag̃ua rehe: “Tupã oipota va’ekue ohechauka chupekuéra.” “Ipo omo’ã peteĩ jejavy pe papapy rehegua marandu aranduka ára pukukuegua ñemyesakãme.” Mba’éicha piko Ha’e ohechaukáta chupekuéra pe are hag̃ua rupive? Oñangarekóvo Ipo rupive iñentendimiento ári umi marandu aranduka ára pukukuegua rehe. Ndaipóri mba’eve pendejukyhyjéva tenonderãrã, ndaha’éiramo ñanderesarái mba’éichapa Ñandejára ñandereraha va’ekue yma, umi Millerita rembiasápe ha Itekombo’épe.

These prophetic periods are the teachings that produced the tarrying time. "His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake,"—singular mistake—"and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

Ko'ã período profétiko ha'e umi enseñánsa omoheñóiva’ekue pe tiempo de demora. “Ipo ojaho’i peteĩ jejavy pe cómputo-pe umi período profétiko rehegua. Umi oha’arõva’ekue Ijárape ndoikuaái kuri ko jejavy,” — peteĩ jejavy añoite — “ha umi kuimba’e iñaranduvéva omoĩva’ekue oposición pe tiempo rehe avei ndohechái kuri. Tupã oipota va’ekue Itavayguakuéra ohasa peteĩ desengaño rupi. Pe tiempo ohasa, ha umi oma’ẽva’ekue vy’apópe oha’arõvo Ijára Pysyrõhárape oñembyasy ha ikangy py’a, ha umi ndohayhúiva’ekue Jesús jehechauka, síno omoneĩva’ekue pe marandu kyhyjégui, ovy’a va’ekue ndoúi haguére pe tiempo oñeha’arõhaguépe. Ijerovia rekovépe jehechauka ndoguahẽi va’ekue ikorasõme ha nomopotĩi va’ekue hekove. Pe tiempo jehasa oĩ porãite va’ekue ohechauka hag̃ua ko’ãichagua korasõ. Ha’ekuéra voi raẽvete ojere ha oñepyrũ oñembohory umi oñembyasýva ha oñedesengaño va’ekuére, umi añetehápe ohayhúva’ekue Ijára Pysyrõhára jehechauka. Ahecha Tupã arandu porãha oñeha’ãvo Itavayguakuérape ha ome’ẽvo chupekuéra peteĩ prueba ipypuku hag̃uáicha ojekuaa hag̃ua umi okyhyjéta ha ojere jeýta pe hora de prueba-pe.

Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God's anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake—singular—was explained.

Jesús ha opaite pe ehérsito yvagagua ohecha poriahuvereko ha mborayhúpe umi, tory asýpe oha’arõ aréma vaʼekue ohecha hag̃ua pe haʼekuéra ánga ohayhuvétava. Umi ánhel oikoveve ijerérekuéra, omombarete hag̃ua chupekuéra iñehovasaʼỹha ára aja. Umi omboykéva oguereko hag̃ua pe marandu yvagagua ojeheja pytũmbýpe, ha Tupã pochy hendy hesekuéra, ndojapyhýigui pe tesape Haʼe omondo vaʼekue chupekuéra yvágagui. Umi jeroviaha, oñembotavývaʼekue, ndaikatúiva ontende mbaʼérepa ijára ndouéi, noñehejaíriva pytũmbýpe. Jey hag̃ua, oisãmbyhy chupekuéra haʼekuéra Biblia-kuérape oheka hag̃ua umi ára profétika. Ñandejára po oñemboi umi papapýgui, ha pe jejavy — peteĩnteva — oñemyesakã.

Here she explains the mistake in the figures on the 1843 Chart, and she has already defined that the figures represent the prophetic periods. "They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844." End of discussion! Ellen White places her seal of approval on the 2520.

Ko’ápe ha’e omyesakã pe jejavy oĩva umi papapykuérape pe Cuadro 1843-gua rehe, ha ha’e voi ymaite guive omyesakãma umi papapy ohechaukaha umi período profético. “Ha’ekuéra ohechakuaa umi período profético oguahẽ hague pe ary 1844 peve, ha pe evidencia voi ha’ekuéra oikuave’ẽ va’ekue ohechauka hag̃ua umi período profético opa hague 1843-pe, ohechauka avei opataha 1844-pe.” Opa pe ñemongeta! Ellen White omoĩ imonéĩrã pe 2520 rehe.

There are only three prophetic periods on the 1843 Chart that they understood ended in 1843: The 1335, the 2520, and the 2300. God held His hand over a mistake in some of the figures—the prophetic periods on this Chart—until His hand was removed. When He removed His hand, the faithful waiting ones were led to study the prophetic periods again and found that the same evidence that led them to present that the prophetic periods closed in 1843 was then recognized to prove that two ended in 1844.

Oĩmboyve mbohapy añónte umi período profético oĩva pe Tabla 1843-pe ha haʼekuéra oikuaa vaʼekue opaha 1843-pe: pe 1335, pe 2520 ha pe 2300. Tupã omoĩ Ipo jejoko peteĩ jejavy ári oĩva algunos cifra-kuérape—umi período profético oĩva ko Tabla-pe—peve Ipo oñemboyke. Ha haʼe oñemboykévo Ipo, umi jerovia hag̃ua ohaʼarõ vaʼekue oñemotenonde jey hag̃ua ohesaʼỹijo umi período profético, ha ojuhu hikuái pe evidencia peteĩchagua ogueraha vaʼekue chupekuéra opresenta hag̃ua umi período profético oñemboty hague 1843-pe, upéi ojekuaa hague ohechauka hag̃ua mokõi opaha 1844-pe.

The 1335 begins in 508 and ends in 1843. The 2520 begins in 677BC and is impacted by the fullness of the year. The Pioneers thought it ended in 1843, but later understood that the same evidence that led them to predict 1843 proved that the 2520 prophecy ended in 1844. The 2300 prophecy begins in 457BC, and they had thought it ended in 1843, but after the disappointment, through their study of the prophetic periods, they realized it ended in 1844.

Pe 1335 oñepyrũ 508-pe ha opa 1843-pe. Pe 2520 oñepyrũ 677 a.C.-pe ha ojehepyme’ẽ pe ary henyhẽva rehe. Umi Pionéro oimoʼã kuri opa hague 1843-pe, péro upe rire ontende porãve hikuái pe peteĩchagua testimónio ogueraha vaʼekue chupekuéra opredesi hag̃ua 1843 ohechauka hague avei pe profesía 2520 opa hague 1844-pe. Pe profesía 2300 oñepyrũ 457 a.C.-pe, ha haʼekuéra oimoʼã kuri opa hague 1843-pe, péro pe ñembyasy guasu rire, iñemoarandu rupive umi ára profético rehe, ohechakuaa hikuái opa hague 1844-pe.

There are only three prophecies they predicted would end in 1843, and one of them does: the 1335. This prophecy is not the one the Lord held His hand over. It identifies the history of the Millerites from the Tarrying Time, through the Midnight Cry, up to October 22, 1844.

Oĩ mbohapy añónte umi profesía haʼekuéra heʼíva opa vaʼerãha ary 1843-pe, ha peteĩva umívagui opáma: pe 1335. Ko profesía ndahaʼéi pe Ñandejára ojoko hague ipo hiʼári. Haʼe omombeʼu porã umi Millerita rembiasakue pe Tarrying Time guive, pe Midnight Cry rupive, peve 22 jasypa 1844.

In yesterday's presentation, we ended with this quote from Ellen White: "Blessed are the eyes which saw the things that were seen in 1843 and 1844." This is "Blessed is he who comes to 1843." In the next paragraph, she says, "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.

Kuehe peteĩha ára ñane presentación-pe, japytu'u vaʼekue ko ñeʼẽme Ellen White-gui: “Ojehovasáva umi tesa ohecha vaʼekue umi mbaʼe ojehecha vaʼekue 1843 ha 1844-pe.” Kóva hína: “Ojehovasáva pe oguahẽva 1843-pe.” Pe párrafo oúva upe rire, haʼe he'i: “Pe marandu oñeme'ẽma. Ha ndaikatúi oĩ ñembotavy pe marandu jevy momarandúpe g̃uarã, pórke umi ára rechaukaha oñekumplíma hína; pe tembiapo paha ojejapopa vaʼerã. Peteĩ tembiapo guasu ojejapóta sapyʼaitépe. Pyaʼete oñemeʼẽta peteĩ marandu Tupã omoĩ hag̃uáicha, ha upéva okakuaáta peteĩ sapukái hatãme. Upérõ Daniel opuʼãta ilótepe, omeʼẽ hag̃ua itestimonio.” Manuscript Releases, volumen 21, 437.

Daniel standing in his lot is verse 13 of Daniel 12. "Blessed are the eyes which saw the things that were seen in 1843 and 1844" is verse 12. Ellen White is giving divine commentary on Daniel 12:12–13, saying that these verses are not about a time prophecy, but about an experience that includes 1843 and 1844, produced by a misunderstanding of 1843 that produces a tarrying time. When the tarrying time comes, "Blessed is he who waiteth." Though the vision tarry, wait for it. Blessed is the one who faithfully waits from the Tarrying Time until the door is closed. What the faithful see in 1843 and 1844 is a blessing that leads him into the Most Holy Place.

Daniel oñembo’yvo ilótepe ha’e Daniel 12 pe versíkulo 13. “Ojehovasáva hína umi tesa ohecháva umi mba’e ojehechava’ekue 1843 ha 1844-pe” ha’e versíkulo 12. Ellen White ome’ẽ hína peteĩ comentario divíno Daniel 12:12–13 rehe, he’ívo ko’ã versíkulo ndaha’éiha peteĩ profesía ára rehegua, síno peteĩ jehasa hag̃ua rehegua oguerekóva 1843 ha 1844, oúva peteĩ jejavygui 1843 rehegua ha upéva oguerúva peteĩ tiempo de demora. Oguahẽ vove pe tiempo de demora, “Ojehovasáva hína pe oha’arõva.” Jepe pe visión ipuku hag̃uaicha, eha’arõ chupe. Ojehovasáva hína pe oha’arõva jerovia hag̃uáicha pe Tiempo de Demora guive pe okẽ oñemboty peve. Pe umi jerovia hag̃uaichagua ohecháva 1843 ha 1844-pe ha’e peteĩ jehovasa ogueraháva chupe pe Tenda Santísimo-pe.

The 1335 prophecy ended in 1843, marking the arrival of the Midnight Cry. The 2520 and 2300 prophetic periods end in 1844. Ellen White says that the same evidence that led them to proclaim that the 2520, 2300, and 1335 ended in 1843 was then recognized to prove that they would terminate in 1844.

Pe profesía 1335 opa vaʼekue ary 1843-pe, ohechauka hag̃ua Pyhare Mbyte Sapyʼa. Pe 2520 ha 2300 arange profesiagua opa ary 1844-pe. Ellen White heʼi pe peteĩchagua mbaʼe rechaukaha ogueraha vaʼekue chupekuéra oporomoherakuã hag̃ua pe 2520, 2300 ha 1335 opa hague ary 1843-pe, upéi ojehechakuaa hague ohechauka hag̃ua opataha ary 1844-pe.

"Light from the Word of God shone upon their position, and they discovered a tarrying time—'Though it [the vision] tarry, wait for it.' In their love for Christ's immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.

Tupã Ñe’ẽgui osẽva tesape ohesape hag̃ua iñemohenda, ha ohechakuaa hikuái oĩha peteĩ ára opytáva hag̃ua—“Jepe [pe visión] ojere hag̃ua, eha’arõ chupe.” Ijapytepekuéra Cristo pya’e ou hag̃uáre mborayhúpe, ndohechakuaái hikuái pe visión ojere hag̃uáva, ojehechakuaa hag̃uáicha umi añetehápe oha’arõvape. Jey peteĩ jey oreko hikuái peteĩ ára kuaapy. Upéicharõ jepe, ahecha heta ijapytepegua ndaikatuiha ojupi iñembyasy pohýigui oguereko hag̃ua upe kyre’ỹ ha mbarete omarkáva’ekue ijerovia ary 1843-pe.

"Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God's people, who were living out the heaven-sent message."

Satanás ha iángelkuéra ipu'aka hesekuéra, ha umi ndojapóiva pe marandu oñemomba'eguasu ijehe voi, ohechaukávo hikuái oikuaa mombyryha ha iñarandúha ndojapyhýi haguére pe jejavy, péicha hikuái oñehenóiva. Ndoikuaái hikuái ha'eha oikotevẽ'ỹvo Tupã ñe'ẽmondo hesekuéra voi, ha omba'apohína hikuái joajúpe Satanás ha iángelkuéra ndive omboguevipa hag̃ua Tupã tavayguakuérape, umi oikovéva pe marandu yvágagui ou vaekue reheve.

In this history, there are two classes of worshippers. The unfaithful class ridicules the waiting ones, but the waiting ones are led back to the prophetic periods and come to understand that the same evidence that led them to identify the conclusion of the 2520 and the 2300 in 1843 proved that they ended in 1844.

Ko tembiasakuepe, oĩ mokõi aty omomba'éva. Pe aty ndopysóiva oñembohory umi oha'arõvare, ha umi oha'arõva katu oñemoguahẽ jey peve umi aravo proféticokuérape ha oikuaa hag̃ua pe jehechauka peteĩchavaite ogueraháva’ekue chupekuéra ohechakuaa hag̃ua pe 2520 ha pe 2300 paha og̃uahẽ hague 1843-pe, upéva voi ohechauka hague opa hague 1844-pe.

Even though the waiting ones recognized this, they were not as on fire for the Lord as before the first disappointment. They would be rekindled at the message of the Midnight Cry. The waiting ones had already understood 1844, the end of the prophecies, before the Midnight Cry.

Jepémo jepe umi oha'arõva ohechakuaákuri ko mba'e, ndaha'éi hikuái yma guaréicha hendy asýva Ñandejárape g̃uarã peteĩha ñembotavy guasu rire. Ha'ekuéra oñemby rekove jeýta Pyhare Mbyte Sapukái marandu rupive. Umi oha'arõva oikuaáma va'ekue 1844, umi profesía paha, Pyhare Mbyte Sapukái mboyve.

The Midnight Cry message allowed the waiting ones to identify October 22, 1844. With that information, it was not just somewhere in 1844; it was on this very day, and that empowered the message.

Pe marandu Sapyʼa Pyharegua omeʼẽ vaʼekue umi ohaʼarõvape ikatu hag̃uáicha ohechakuaa 22 jasypa 1844. Upe marandu reheve, ndahaʼéi vaʼekue añónte peteĩ hendápe 1844-pe; haʼe vaʼekue ko áraitepe, ha upéva omombarete pe marandu.

Do you see the process? The teachings that produce this experience are three prophecies: the 1335, the 2300, and the 2520.

¿Rehechápa pe proceso? Umi mbo’epy omoheñóiva ko experiencia ha’e mbohapy profecía: pe 1335, pe 2300 ha pe 2520.

After realizing this, they began proclaiming, "Come out of Babylon." This is the Second Angel's Message.

Oikuaávo ko mba’e, oñepyrũ hikuái opredika: “Pesẽ Babilóniagui”. Kóva hína Pe Mokõiha Ángel Marandu.

Let us be clear: What ends at the tarrying time? The use of the 1843 Chart. They set this Chart aside because they now understood the Lord was coming in 1844, while the Chart said 1843. So, they set the Chart aside for the history of the Second Angel's Message.

Tañañemyesakã porã: Mba’épa opa pe aravo oñeha’arõ pukukue opávo? Pe kuatiachaukaha 1843 jeporu. Ha’ekuéra omboyke ko Kuatiachaukaha pórke ko’ág̃a oikũmbyma hikuái Ñandejára outaha 1844-pe, ha pe Kuatiachaukaha he’i 1843. Upévare, omboyke pe Kuatiachaukaha Mokõiha Ángel Marandu rembiasakue rehegua hag̃ua.

What becomes their message in the history of the Second Angel? The last paragraph explains.

Mba’épa oiko iññe’ẽrã pe Mokõiha Ángel rembiasakuepe? Pe párrafo paha omyesakã.

"The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844."

Umi oguerovia ko marandupegua ojepopyhy vai vaʼekue umi tupaópe. Peteĩ sapyʼami aja, umi ndojapyhýi vaʼekue pe marandu, kyhyjégui ojoko ijehe anítei ohechauka umi temimoʼã oĩva ikorasõme; ha pe ára hasávo oikuaaukáma mbaʼéichapa añetehápe oñandúva hikuái. Haʼekuéra oipotavaʼekue omokirirĩ pe testimonio umi ohaʼarõvape oñeñandu hag̃uáicha ogueraha hag̃ua, pe heʼíva umi ára proféticova ojepyso hague pe ary 1844 peve.

What prophetic periods? The 2520 and the 2300. That is their message in this history. Now they are saying, "We get it! These prophecies extend to 1844." Their message in the history of the Midnight Cry is the 2520 and the 2300-year prophecies.

Máva ára profétikopa? Pe 2520 ha pe 2300. Upéva hína iñe'ẽmondo ko tembiasápe. Ko'ág̃a he'i hikuái: “Roikuaa porãma! Ko'ã profesía oguahẽ 1844 peve.” Iñe'ẽmondo pe historia Cry de Medianoche-pe ha'e pe profesía 2520 ha 2300 ary rehegua.

"For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake—singular mistake—and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it."

Peteĩ tiémpope, umi nohenduséivape pe marandu ojejoko kyhyjégui ani hag̃ua ohechauka umi temimoĩmby oĩva ikorasõme; ha pe ára ohasáva oikuaaukákuri hesakã porã hag̃ua mba’éichapa añetehápe oñandúva hikuái. Haʼekuéra oipotá kuri okirirĩmbo pe testimónio umi ohaʼarõvape oñandu vaʼekue tekotevẽha omeʼẽ, pe heʼíva umi período profétiko ohupyty hague 1844 peve. Hesakã porãme umi creyénte omyesakã ikuaaveʼỹ—jejavy ijojahaʼỹva—ha omeʼẽ umi mbaʼérepa haʼekuéra ohaʼarõ vaʼekue Ijárare 1844-pe. Umi omoĩva chupekuéra rovake ndaikatúi ogueru mbaʼeveichagua argumento umi mbarete mbaʼe’ẽme oñemeʼẽ vaʼekue rovái. Upéicharõ jepe, umi tupão pochy oñembyaku; haʼekuéra oñemoĩ atã ani hag̃ua ohendu mbaʼeveichagua prueba, ha omboty hag̃ua pe testimónio umi tupãogui, ani hag̃ua ambuekuéra ikatu ohendu upéva.

What happens when you present the 2520 in connection with the 2300 days? In the Millerite History, you get shut out of the churches, and there is an effort to silence that message.

Mba’épa oiko rejapo ramo pe 2520 rehegua oñondive pe 2300 ára ndive? Pe Historia Millerita-pe, peẽ peñemboty umi tupãogui okápe, ha ojejapo peteĩ ñeha’ã oguerekóva upe marandu kirirĩ hag̃ua.

"Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel." Early Writings, 235–237.

Umi ndopytáiva'ekue ndojokói hag̃ua ambuévagui pe tesape Tupã ome'ẽ va'ekue chupekuéra, oñemosẽ umi iglésiagui; ha Jesús oĩ hendivekuéra, ha hikuái ovy'a pe tesape Hova resape rehe. Oñembosako'i hikuái ohupyty hag̃ua pe marandu ángel mokõihágui. *Early Writings*, 235–237.

Without going into a study on the 2520, what we are trying to show is that Ellen White places her seal of approval on the 2520. If you cannot see this, you need to pray that Jesus will remove the scales from your eyes. Ellen White said that the same evidence that led them to predict 1843 was then seen to prove that these prophetic periods ended in 1844. She always identifies the prophetic periods, or the figures, in the plural. There are only three prophetic periods on the 1843 Chart that ended in 1843.

Jeike hag̃ua peteĩ estudio pe 2520 rehe, roñehaʼã jahechauka hag̃ua Ellen White omoĩ hague imbaʼeteéva moneĩ hag̃ua pe 2520. Nde ndaikatúiramo rehecha kóva, tekotevẽ reñemboʼe Jesúspe hag̃ua oipeʼa nde resa-gui umi escama. Ellen White heʼi vaʼekue pe evidencia peteĩchagua ogueraha vaʼekuéva chupekuéra oikuaauka hag̃ua 1843 upérõ ojehecha hague ohechauka hag̃ua koʼã período profético opa hague 1844-pe. Haʼe akóinte ombojoaju umi período profético, térã umi cifra, plural-pe. Oĩ mbohapy añoite período profético pe Tabla de 1843-pe opa vaʼekue 1843-pe.

The one that does end in 1843, the 1335, requires, for grammatical correctness, at least two prophetic periods for her to say "figures" and "prophetic periods." If there are three and you take away one, then the two she endorses are the 2520 and the 2300, regardless of what anyone else may say.

Pe oĩva ipaha 1843-pe, 1335, oikotevẽ, ñe’ẽtekorã porã rehehápe, sa’ive hag̃ua mokõi ára profético ikatu hag̃uáicha ha’e he’i “ta’ãngamýi” ha “ára profético”. Oĩramo mbohapy ha rejoi peteĩ, upéicharõ mokõi ha’e omoneĩva hína 2520 ha 2300, taha’e ha’éva ambue tapicha he’íva jepe.

In this history, including the Adventists' Great Disappointment on October 22, 1844, the Lord was producing an experience where they were being shut out of the churches so they could stand not upon the influence of men but upon the Word of God. They needed that experience to have the faith to move into the Most Holy Place with Jesus Christ. He was perfecting them to bring to a conclusion the Everlasting Gospel.

Ko tembiasakuepe, oikevétava umi Adventista-kuéra “Gran Chasco” oikova’ekue 22 jasypa 1844-pe, Ñandejára omoheñói va’ekue peteĩ jehasa asy ha jepokuaa ikatu hag̃uáicha oñemosẽ iglesia-kuéragui, ikatu hag̃uáicha opyta hag̃ua ndaha’éi yvypóra-kuéra influencia ári, síno Tupã Ñe’ẽ ári. Ha’ekuéra oikotevẽkuri upe jehasa asy ha jepokuaa oguereko hag̃ua pe jerovia omýi hag̃ua Jesús Cristo ndive Santísimo-pe. Ha’e oaperfecciona hína kuri chupekuéra ogueru hag̃uáicha hu’ãme pe Evangelio Opave’ỹva.

Testimony of the Pioneers: James White and Uriah Smith

Testimonio umi Pionéropegua: James White ha Uriah Smith

Next, we have two Pioneers, James White and Uriah Smith. These are the primary men modern theologians reference to claim that James White rejected the 2520 in 1863 and Uriah Smith rejected it in his writings in the 1870s and 1880s.

Upéi, jaguereko mokõi Pionéro, James White ha Uriah Smith. Ko’ãva hína umi kuimba’e tenondegua umi teólogo moderno omoñe’ẽ ha ojeporu hag̃ua he’i hag̃ua James White ombotove hague pe 2520 ary 1863-pe, ha Uriah Smith ombotove hague upéva ijehaipýpe umi ary 1870 ha 1880 jave.

We are going back to 1844 and shortly thereafter to see how James White and Uriah Smith describe this identical history that Ellen White has just described. She talks about the prophetic periods and the Lord removing His hand and seeing the mistake, and so do these two Pioneers.

Jajevy jeyvy 1844-pe ha upe riremi jahecha hag̃ua mba’éichapa James White ha Uriah Smith omombe’u ko tembiasakue peteĩchaitéva Ellen White omombe’úva ramoite. Ha’e oñe’ẽ umi periodo profético rehe, ha Ñandejára oipe’a hag̃ua Ipo ha ohecha hag̃ua pe jejavy, ha upéicha avei ko’ã mokõi Pionero.

Ellen White does not say "2520" or "seven times," but Uriah Smith and James White do. They make it clear that the prophetic periods recognized in this history were the 2520 and the 2300.

Ellen White nde’i “2520” térã “siete vése”, ha Uriah Smith ha James White katu he’i. Ha’ekuéra omyesakã porã umi período profético ojehechakuaáva ko tembiasápe hague pe 2520 ha pe 2300.

James White, Review and Herald, volume 1, July 9, 1851: "Says an objector, 'I do not believe that the midnight cry has yet been given.' Neither do we believe that the midnight cry has been heard by us, or that it ever will be. The cry of Matthew 25:6, 'Behold the bridegroom cometh,' is in the history of an eastern marriage. But that a cry was given, and fully received by the entire Advent body in the autumn of 1844, that compares well with the midnight cry of the parable, should not be denied by those who had an experience in it."

James White, Review and Herald, volumen 1, 9 de julio de 1851: “He’i peteĩ oñemoĩva, ‘Che ndaroviaíri pe sapukái pyhare mbytegua oñeme’ẽma hague gueteri.’ Ore avei ndoroviái pe sapukái pyhare mbytegua ñande ñahendúma hague, térã araka’eve ojehendu hag̃uáicha. Pe sapukái Mateo 25:6-pe, ‘Péina ou pe noviogua,’ oĩ peteĩ ñemendakuaa oriental rembiasápe. Péro peteĩ sapukái oñeme’ẽ hague, ha ojegueroviaite ha ojeguerohorypa hague opaite cuerpo Adventista rehe otoño ary 1844-pe, ha upéva ikatu hag̃uáicha oñembojoja porã pe parábola pe sapukái pyhare mbytegua rehe, ndoñembotovéi va’erã umi oikuaa va’ekuépe iñexperiénsia rupive upépe.”

James White is dealing with a history where people are rejecting the Midnight Cry and falling off the path. He is responding to this and will discuss this history.

James White oñembohovái peteĩ tembiasakue rehe, upépe umi tapicha omboykéva pe Sapukái Pyharepytegua ha ho’áva tape árigui. Ha’e ombohovái ko mba’e ha oñe’ẽta ko tembiasakue rehe.

"It came in the right time. The cry of the parable immediately followed the delay, and the slumbering and sleeping. This followed our delay, having been disappointed, and reached our ears while in a dormant state. That cry waked up the ten virgins, and led them to trim their lamps. This, attended by the power of the Spirit, aroused the Advent people, and led them to search the Bible as never before, and to consecrate themselves and their worldly possessions wholly to the Lord. Those who gave the cry that the Lord would come at the seventh month, 1844, clearly saw that the prophetic periods reached to that time, therefore, the evidence that had been presented from the periods to prove that the Advent would be in 1843, proved that it would be in 1844. We then saw an error in that manner of reckoning which terminated the 2300 days in 1843. None of those who wrote against the Advent saw it. The hand of Providence—capital 'P'—covered the mistake—singular—until the time came for it to be seen. The error was in taking 457 full years from the 2300, which left 1843, without making any account of the fraction of the year 457 B.C., that had passed, when the commandment went forth, from which the 70 weeks are reckoned."

“Oguahẽ ára porãme. Pe sapukái pe parábola pegua ou pya’e pe ñembotavy rire, ha pe oke vai ha pe oke rire. Kóva ou ñande ñembotavy rire, ñañembotavýgui, ha oguahẽ ore apysápe roĩ aja peteĩ tekove kangýpe. Upe sapukái omombáy umi diez kuñataĩ marangatupe, ha ogueraha chupekuéra omopotĩ hag̃ua ilámpara. Kóva, oĩvo Espíritu pokatu reheve, omombáy umi Advento-pegua tavayguápe, ha ogueraha chupekuéra ohesa’ỹijo hag̃ua la Biblia araka’eve’ỹ hag̃uáicha mboyve, ha oñekonsekra hag̃ua ijehe ha opa mba’e yvy arigua oguerekóva Ñandejárape añoite. Umi ome’ẽva’ekue pe sapukái Ñandejára outaha jasy porundyha-pe, 1844-pe, ohecha porã kuri umi ára profétikova oguahẽha upe ára peve; upévare, umi prueba ojehechauka va’ekue umi período-gui ojehechauka hag̃ua pe Advento oikotaha 1843-pe, ohechauka kuri oikotaha 1844-pe. Upérõ ahecha peteĩ jejavy upe tape de cómputo-pe omohu’ãva’ekue umi 2300 ára 1843-pe. Avave umi ohai va’ekue pe Advento rehe oñemoĩ hag̃ua ndohechái kuri upéva. Providencia po—“P” guasu reheve—ojaho’i pe jejavy—peteĩnteva—pe ára oguahẽ peve ojehecha hag̃uáicha. Pe jejavy oĩkuri ojeguerahápe 457 ary kompleto umi 2300-gui, upéicha opyta 1843, ojehechakuaa’ỹre mba’eve pe ary 457 a.C. pehẽngue ohasava’ekue rehe, osẽ jave pe tembiapoukapy, upégui oñeñepyrũ oñeha’ãvo umi 70 semána.”

"Our minds were directed to that point of time, [1843,] from the fact that dating the several prophetic periods from those years in which the best chronologers assign the fulfillment of those events which were to mark their commencement, they all seemed to terminate that year.'"

“Ore apytuʼu ojegueraha upe ára pukukue gotyo, [1843,] pe mbaʼére, oñepyrũvo oñemohenda hag̃ua umi opaichagua ára profétikokuéra umi ary umi mejor cronologokuéra omeʼẽhápe oñekumpli hague umi mbaʼe ojehu vaʼekue ohechaukavaʼerãva ijepyrũrã, opavave haʼete opaha upe arýpe.”

Now he tells us the prophetic periods they thought terminated in 1843.

Koʼág̃a ñandéve omombeʼu umi período profético haʼekuéra oimoʼãva opa hague ary 1843-pe.

"This was, however, only apparent." Only apparent that they ended in 1843. They would find that they ended in 1844.

“Péva katu, upéicharõ jepe, peteĩ jehechauka añónte.” Jehechauka añónte umi ára opa hague 1843-pe. Oikuaáta hikuái opa hague 1844-pe.

"We date the 'seven times,' or 2520 years, from the captivity of Manasseh, which is, with great unanimity, placed by chronologers BC677.' These are the prophetic periods that they were dealing with. 'This date is the only one we have ever reckoned from, for the commencement of this period; and subtracting 677 BC from 2520 years there remained AD1843. We, however, did not observe that as it would require 677 full years BC and 1843 full years AD to complete 2520 years, that it would also oblige us to extend this period as far into 1844 as it might have commenced after the beginning of 677 BC.'

“Ñamoĩ pe ‘poapy jey’, térã 2520 ary, Manasés jejopyrã guive, ha upéva, tuicha peteĩ ñe’ême, ára papahára kuéra omoĩ Cristo mboyve 677-pe.” Kóvape hína umi ára pukukue marandu’ypy rehegua ha’ekuéra omyesakãva’ekue. “Ko ára añoite roipapava’ekue araka’eve ko ára pukukue ñepyrũrã ramo; ha ñaipe’a rire 677 Cristo mboyve 2520 ary-gui, opyta Cristo rire 1843. Ore katu, nañakãguapýi upévare, ndojekuaáigui oréve oikotevẽha 677 ary kompleto Cristo mboyve ha 1843 ary kompleto Cristo rire omyenyhẽ hag̃ua 2520 ary, ha upéicha avei orekova’erãha ñamyasãi ko ára pukukue 1844 peve, ikatuháicha oñepyrũ rire 677 Cristo mboyve ñepyrũmby rire.”

The prophetic periods that "the hand of Providence kept his hand over the mistake," included the 2520.

Umi período proféticope, “la mano de la Providencia orekóva ipo pe jejavýre”, oike avei pe 2520.

Uriah Smith: "As time continued beyond 1843, many began to inquire the reasons of their disappointment respecting the year of their expected deliverance. It was then seen, that commencing all the prophetic periods in the years BC, where we had always dated their commencement, they would not be respectively completed, even upon the supposition that our chronology and date of their commencement were correct, until sometime within the year 1844. Thus, of the seven times, or 2520 years, commencing in BC677—the great jubilee, or 2450 years [not represented on either the 1843 or 1850 charts.], commencing in BC607—and the 2300 years of Daniel, commencing in BC457—as a portion of each of those years, from which the prophetic periods were respectively dated, had expired before the occurrence of the several events which marked their commencement, it would be necessary that they should extend as far into 1844, as they respectively commenced after the beginning of the years BC from which they are severally reckoned, in order, either to complete the number of years in each, or to test the correctness of our chronology. But there was no clue to the time, in the respective years BC, at which the several periods began; and consequently the time in the year of their termination, could not be accurately marked."

Uriah Smith: “Ohasávo ohóvo 1843 rire, heta oñepyrũ oporandu mba’érepa ojevy’a’ỹ hikuái upe áñope oñeha’arõhaguéicha ijepe’a. Upérõ ojehechakuaa, ñamoñepyrũramo opaite período profétiko umi áño a.C.-pe, ha’éva upe tenda roñepyrũmiva’ekue voi meme, ndaikatumo’ãi peteĩteĩ oñemohu’ã, jepe ñaiméramo upe ñande cronología ha umi iñepyrũha ára hekoitépe, peteĩ momento rupi pe áño 1844 ryepýpe peve. Péicha, umi siete tiempos, térã 2520 áño, oñepyrũva a.C. 677-pe—pe jubileo guasu, térã 2450 áño [ndojehechaukái va’ekue ni peteĩva umi ta’anga 1843 térã 1850-pe.], oñepyrũva a.C. 607-pe—ha Daniel rembipapakuévo pe 2300 áño, oñepyrũva a.C. 457-pe—oĩgui peteĩ parte peteĩteĩva umi áño-gui, upégui oñemohenda hag̃ua umi período profétiko peteĩteĩva, ohasáma va’ekue mboyve oiko umi mba’e ohechaukáva iñepyrũ, tekotevẽva’erã kuri oñepysyrõ 1844 ryepýpe peve, peteĩteĩva hekopete, mokõivéva hag̃ua: ikatu hag̃uáicha oñemohu’ã pe papapy áño peteĩteĩme, térã ojehechaháicha ñande cronología añetegua. Ha katu ndaipóri va’ekue mba’eve omyesakãva pe aravo, umi áño a.C. peteĩteĩme, araka’épa oñepyrũ umi período opáva; ha upévare, pe aravo upe áño oñemohu’ãhápe, ndaikatúi va’ekue oñemarka hekopete.”

Uriah Smith and James White both testify that the prophetic periods recognized to conclude in 1844 were the 2520 and the 2300 years, using the same expressions as Ellen White in Early Writings, page 236 and onward.

Uriah Smith ha James White mokõivéva omoneĩ porã hikuái umi período profético ojekuaa vaʼekue opa hag̃ua 1844-pe haʼeha pe 2520 ha pe 2300 ary, oipurúvo umi ñeʼẽjoaju peteĩcha Ellen White oipurúva Early Writings, página 236 ha umi oúvape.

The Chain of Truth: William Miller's Commencement Points

Pe Añetegua Joaju: William Miller Ñepyrũha Kyta-kuéra

Early Writings, page 230: "God sent His angel"—the angel Gabriel—"to move upon the heart of a farmer"—William Miller—"who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God's people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another,"

Escritos Primeros, página 230: “Tupã omondo Ijára remimbou” — pe ánhel Gabriel — “omokyre’ỹ hag̃ua peteĩ kokuejárа py’a” — William Miller — “ndogueroviáiva’ekue la Biblia, ogueraha hag̃ua chupe oheka hag̃ua umi profesía. Tupã remimboukuéra oho jevy jevýpe ohecha hag̃ua upe ojeporavo vaʼekuépe, omboguata hag̃ua iñapytuʼũ ha oipeʼa hag̃ua iñentendimiento-pe umi profesía akóinte iñypytũvaʼekue Tupã tavayguakuéra renondépe. Ñepyrũrãme oñemeʼẽ chupe pe añetegua joajuha ñepyrũ, ha oñegueraha chupe toheka hag̃ua joajuha rire joajuha, peve omaña hag̃ua ñemondýi porã ha mbaʼeporã reheve Tupã Ñeʼẽre. Upépe ohecha peteĩ añetegua joajuha perfecta. Upe Ñeʼẽ, haʼe yma omoneĩvaʼekue ndahaʼeiha Tupã ñeinspira pyre, koʼág̃a ojepeʼa ijehecha renondépe iporã ha heko mimbipa reheve. Ohecha peteĩva Escritura pegua omyesakãha ambue hag̃ua hag̃ua,”

Gabriel showed him the method we call proof-texting, line upon line, here a little and there a little.

Gabriel ohechauka chupe pe método ñande ja’éva proof-texting, peteĩ línea ári ambue línea, ko’ápe michĩmi ha amo michĩmi.

Gabriel gave him the commencement of the chain of truth and the method of proof-texting.

Gabriel ome'ẽ chupe añetegua joapy ñepyrũha ha mba'éichapa ojeporu va'erã ñe'ẽryru jehechaukarã hag̃ua.

William Miller, Advent Review and Sabbath Herald, April 18, 1854: "From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B.C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B.C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, [Daniel 12:11] were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about 508."

William Miller, Advent Review and Sabbath Herald, 18 de abril de 1854: “Peteĩ estudio ipukuvéva rupive Ñandejára Ñe’ẽme, ajuhu vaʼekue umi poapy ára pegua tetã ambuekuéra ñesãmbyhyha oñepyrũvaʼerãha umi judío ohejárõ guare ijeheguiete peteĩ tetã ijeheguíva ramo, Manasés jegueraha hag̃ua prisionéroramo jave, upe mbaʼe umi cronólogo iporãvéva omoĩ vaʼekue Cristo mboyve 677-pe; ha umi 2300 ára oñepyrũ hague umi setenta semana ndive, upe mbaʼe umi cronólogo iporãvéva omboyke vaʼekue Cristo mboyve 457-gui; ha umi 1335 ára, oñepyrũva pe ára pegua ñemboguejei rehe, ha ñemopuʼã rehe pe ñemongyhyje omombyai hag̃uáva, [Daniel 12:11], ojeipapavaʼerãha pe ñemopuʼã guive pe papado ñesãmbyhy guasu, ojeipeʼa rire umi ñemongyhyje pagana-kuéra, ha upéva, umi historiador iporãvéva ikatúva amoporandu heʼiháicha, ojedata vaʼerã 508 rupi hag̃ua.”

Ellen White says Gabriel gave William Miller the commencement to the chain of truth, and William Miller testifies that the three commencement points he was given are 508, 677BC, and 457BC. He was given the commencement points of these prophecies that produced the history of the Midnight Cry by the Angel Gabriel.

Ellen White he'i Gabriel ome'ẽ hague William Miller-pe ñepyrũrã pe joajuha añetegua rehegua, ha William Miller voi omombe'u umi mbohapy ñepyrũrã ome'ẽva'ekue chupe ha'eha 508, 677 A.C. mboyve, ha 457 A.C. mboyve. Ome'ẽmava'ekue chupe umi ñepyrũrã ko'ã profesía rehegua, oguenohẽva'ekue Pe Sapukái Pyhare Mbytepegua rembiasakue, pe ánhel Gabriel rupive.

The Last Deception: Rejecting the Spirit of Prophecy

Pe Ñembotavy Paha: Oñemboykévo Espíritu de Profecía hag̃ua

Selected Messages, book 1, page 48: "Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God." The last deception of Satan is to destroy the Spirit of Prophecy.

Mensajes Selectos, aranduka 1, kuatia 48: “Satanás oĩ . . . tapiaite ombohasávo mba’e japu — ogueraha hag̃ua tapichakuérape mombyry añetegua-gui. Satanás ñembotavy pahague eterei ha’éta ojapo hag̃ua mba’eve’ỹrõ Tupã Espíritu rembipyre.” Satanás ñembotavy pahague ha’e hína ohundi hag̃ua Espíritu de Profecía.

If you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. Ellen White places her endorsement on the 2520. Reject the 2520, and you are throwing out both the baby and the bath water.

Nde rerrecháramo koʼã añetegua ypykue, upévo peteĩchaite rejapo hína rerrechasa Espíritu de Profecía. Ellen White omoĩ ijehechauka porãva 2520 ári. Rerrecháramo pe 2520, reity hína okápe mokõivéva pe mitãraʼy ha pe y jahu hag̃uáicha.

"Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. 'Where there is no vision, the people perish' (Proverbs 29:18)." She is talking about rejecting the Spirit of Prophecy and, in connection, says that if you reject the Spirit of Prophecy, where there is no vision the people perish. What is the vision? If you reject the Spirit of Prophecy, what is the vision you lack?

“Satana hína . . . opyta meme oikemo hag̃ua pe japúva pe añetegua rendaguépe, omomombyry hag̃ua tapichápe pe añeteguágui. Pe ñembotavy pahaite Satana ojapótava ha’éta oheja hag̃ua mba’eve’ỹicha Tupã Espíritu rembiporã rechaukaha. ‘Ndaipórihápe visión, upépe tavayguakuéra oñehundi’ (Proverbios 29:18).” Ha’e oñe’ẽ hína pe Espíritu de Profecía ñemboykére ha, upévare, he’i avei rejapyhýramo’ỹ pe Espíritu de Profecía, ndaipórihápe visión pe tavayguakuéra oñehundiha. Mba’épa pe visión? Remboykéramo pe Espíritu de Profecía, mba’épa pe visión ndereguerekóiva?

"Write the vision, and make it plain upon tables, that he may run that readeth it." Habakkuk 2:2 (KJV).

“Emoĩ kuatiare pe visión, ha emyesakã porã tablero-kuéra ári, ikatu hag̃uáicha oñani pe omoñeʼẽva chupe.” Habacuc 2:2 (KJV).

If you reject the Spirit of Prophecy, you are going to reject the 1843 Chart; and, if you reject this Chart, you are rejecting the Spirit of Prophecy.

Recháiramo pe Espíritu de Profecía, recháta vaʼerã pe Cuadro 1843-gua; ha, remboykéramo ko Cuadro, rembovyʼahaína Espíritu de Profecíape.

"Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God's remnant people in the true testimony. There will be a hatred kindled against the Testimonies which is satanic." Sometimes we think of "satanic" as sinister deeds, but in Patriarchs and Prophets we are told that Satan works by insinuating doubts. That is the satanic attack against the Spirit of Prophecy and these foundational truths. It is by men we are supposed to trust who insinuate these doubts.

“Satana omba’apóta iñarandúva hag̃uáicha, opaichagua tape rupive ha opaichagua tembipuru rupive, omongu’e hag̃ua Tupã rembyre tavayguakuéra jerovia pe testimónio añeteguáre. Oñemoendyta peteĩ ñemotĩ Testimonies rehegua ha’éva satánico.” Sapy’ánte ñapensa “satánico” he’iséha tembiapo vai ha iñaña, péro Patriarcas y Profetas-pe ñañembo’e hag̃ua oje’e ñandéve Satana omba’apoha omoingikóvo py’a mokõi. Upéva hína pe ataque satánico Espíritu de Profecía rehe ha ko’ã añetegua pyenda ypykuéra rehe. Ha’e kuimba’ekuéra rupive, umi ñande jajeroviava’erãva rehe, omoingikóva ko’ã py’a mokõi.

"There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded." Selected Messages, book 1, 48.

“Oĩta peteĩ ñemborayhu’ỹ oñemyendyva’erã Testimonios rehe, ha upéva ha’e satánico. Satanás rembiapo ha’éta omongu’e hag̃ua umi iglesia jerovia hesekuéra, ko mba’ére: Satanás ndaikatumo’ãi oguereko peteĩ tape hesakã porãva omoinge hag̃ua hembotavykue ha ojokua hag̃ua umi ánga ijapu’ãme, Ñandejára Espíritu ñe’ẽmondýi, ñe’ẽreko vai ha ñe’ẽporãmbyre oñehendúramo.” Selected Messages, libro 1, 48.

As we bring this to a conclusion, when Sister White says we have nothing to fear for the future except that we forget the Lord's leading, I am saying the Lord's leading she speaks of is the history from the Tarrying Time to the closed door—the history represented by the term, The Midnight Cry. We have nothing to fear for the future except that we forget how the Lord led us in the experience of the Midnight Cry, and also the teachings connected to this leading. The teachings that produced this experience are the three time prophecies, which commence with dates given to William Miller by the Angel Gabriel. We have nothing to fear for the future except we forget these teachings, including the 2520, that produced the experience of the Midnight Cry as the Lord led the Millerites through the climax of the Everlasting Gospel.

Ñamohu’ã hag̃ua ko’ẽme ko ñe’ẽ, Sister White he’i jave ndaiporiha mba’eve jahekyjétava tenonderãme ndajaikuaavéiramo mante mba’éichapa Ñandejára ñanepytyvõ va’ekue, che aime a’évo pe ñanepytyvõ Ñandejára rehegua ha’eha pe tembiasakue Tarrying Time guive pe okẽ oñemboty peve—pe tembiasakue ojehechaukáva ko ñe’ẽme, The Midnight Cry. Ndaipóri mba’eve jahekyjétava tenonderãme ndajahechakuaavéiramo mante mba’éichapa Ñandejára ñanepytyvõ va’ekue pe experiencia The Midnight Cry-pe, ha avei umi mbo’epy ojoajúva ko ñanepytyvõ rehe. Umi mbo’epy omoheñóiva ko experiencia ha’e umi mbohapy profecía ára rehegua, oñepyrũva umi ára ome’ẽ va’ekue William Miller-pe pe ánhel Gabriel. Ndaipóri mba’eve jahekyjétava tenonderãme ndacheresaráiramo mante ko’ã mbo’epy rehe, oikehápe avei pe 2520, omoheñói va’ekue pe experiencia The Midnight Cry rehegua, Ñandejára oguerahárõ guare umi Millerita-kuérape pe Everlasting Gospel hu’ãme.

"One thing is certain: those Seventh-day Adventists who take their stand under Satan's banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God's spirit."

Peteĩ mbaʼe katu oĩ porãite: umi Adventista del Séptimo Día oñemoĩva Satanás poyvi guýpe, tenonderãite ohejáta ijerovia umi ñe’ẽmondýi ha ñemoñe’ẽasýpe oĩva Testimonios del Espíritu de Dios-pe.

You reject the Foundations, you are rejecting the Spirit of Prophecy. If you reject the Spirit of Prophecy, you are rejecting the Foundations. They go together. Where there is no Spirit of Prophecy, there is no vision.

Rerechávo umi Fundamento, rerechahína pe Espíritu de Profecía. Recháramo pe Espíritu de Profecía, rechahína avei umi Fundamento. Oho oñondive. Moõ ndaipórihína Espíritu de Profecía, ndaipóri visión.

"The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan's suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.

Pe ñehenói peteĩ consagración tuichavéva ha peteĩ servicio imarangatuvévape ojejapo hína, ha osegíta ojejapo. Oĩ vaʼekue koʼág̃a omyasãiva Satanás ñeʼẽnguéra, oikuaa jeýta hikuái mbaʼépa oiko. Oĩ umi oĩva tenda iñimportántevape, jerovia oñemoĩ hag̃uápe, ndoikuaáiva ko tiempopegua añetegua. Chupekuéra tekotevẽ oñemeʼẽ pe marandu. Oñemoneĩ ramo hikuái chupe, Cristo oguerohoryta chupekuéra, ha ojapóta chuguikuéra mbaʼapohára ombaʼapóva hendive. Ha nohenduséi ramo hikuái pe marandu, oñemoĩta hikuái pe poyvi hũ guýpe, Mburuvicha Pytũmegua guýpe.

"I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ's flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God's people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.

“Aime niko hag̃uáicha ha’e hag̃ua pe añetegua hepyetevéva ko ára guarã ojehechauka hag̃ua hetave ha hesakãve hag̃ua yvypóra apytu’ũme. Peteĩ sentido especial-pe kuña ha kuimba’e okaru va’erã Cristo ro’óre ha ho’u hag̃ua huguy. Oĩta peteĩ ñembotuichave ñehesakãgui, pe añetegua ikatu rupi oñembotuicha meme. Pe Añetejárã omoñepyrũva pe añetegua oguahẽta peteĩ joaju hi’aguĩvéva ha hi’aguĩvévape umi osegívandi oikuaa hag̃ua chupe. Ñandejára tavayguakuéra oguerohoryvo iñe’ẽ yvágagui oúva mbujape ramo, oikuaáta hikuái ijeguata osẽha oñembosako’i pyhareveicha. Oguerekóta hikuái mbarete espiritual, pe tete oguerekoháicha mbarete físico tembi’u oje’úvo.”

"We do not half understand the Lord's plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.

“Ndajaikuaaporãi mba’éichapa Ñandejára rembipota oguenohẽvo Israel ra’ykuérape Egipto poguýgui, ha oguerahávo chupekuéra desiérto rupi Canaán peve.

"As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people." Spalding and Magan, 305, 306.

“Jajaty ñamboatývo umi tesape divínova osẽva evangelio-gui, jahechakuaáta hesakãve pe economía judía, ha ñamombaʼéta pypukuvévo umi añetegua iñimportánteva. Ñane rembiapokue jaheka hag̃ua pe añetegua gueteri ndojepamói. Ñamboatýma mante mbovymi tesape rendy. Umi ndahaʼéiva ára ha ára Ñeʼẽ rehegua temimboʼe ndaikatumoʼãi omyesakã pe economía judía rehegua apañuãi. Noikũmbymoʼãi hikuái umi añetegua omboʼéva pe templo pegua tembiapo. Tembiapo Tupã rehegua ojokopyre peteĩ entendimiento yvyrupigua rupi hembiapo guasu rehegua. Tekove oútava oikuaaukáta umi léi heʼiséva Cristo, oñeñuãva pe arai ñemonguʼe ryrupe, omeʼẽ vaʼekue hetãme.” Spalding and Magan, 305, 306.

Those Adventists who receive the mark of the beast, standing under Satan's banner, first reject the Spirit of Prophecy.

Umi adventista oguerohorýva pe mymba ka’aguy rechaukaha, oĩva Satanás poyvi guýpe, raẽvete omboyke Profecía Espíritu.

There are two classes in this passage: those who follow on to know the Lord, continue to eat His flesh and drink His blood, and continue to study God's Word, and those who do not. The development of truth is not finished; they will have things to say about the Sanctuary service that have not been said yet. They will emphasize the change of dispensation in the time of Christ, prefiguring the change in the Millerite time, pointing forward to the dispensation when Christ changes from the Judgment of the Dead to the Judgment of the Living. They will have things to say about the Sanctuary and how the Lord marks His movements in these changes of dispensations by the outpouring of His Spirit.

Ko pasáhepe oĩ mokõi aty: umi oseguíva oikuaave hag̃ua Ñandejárape, oseguíva hoʼu hag̃ua Ijuhéicha Hete ha hoʼu hag̃ua Huguy, ha oseguíva omboʼe hag̃ua Tupã Ñeʼẽ, ha umi ndojapóiva upéva. Pe añetegua ñemongakuaa ndopáiramo gueteri; haʼekuéra oguerekóta mbaʼépa heʼíva pe Tupaópegua tembiapo rehe, umi mbaʼe gueteri noñeʼẽiva hese. Haʼekuéra omombaʼeguasúta pe ára rembiapo ñemoambue Cristo tiempope, ohechauka hag̃ua pe ñemoambue oikótava pe Millerita tiempope, ha ohechaukáta tenonderãme pe ára rembiapo ágã Cristo oñemoambuévo Omano Vaʼekuekuéra Juísiogui Umi Oikovéva Juísiope. Haʼekuéra oguerekóta mbaʼépa heʼíva pe Tupaópegua rehe ha mbaʼéichapa Ñandejára omboyke Imýi koʼã ára rembiapo ñemoambuépe Ijespíritu oñehẽvo.

A couple more quotes and we are almost done.

Mokõi ñe’ẽryruve ha hi’aguĩma ñamohu’ã hag̃ua.

Those Seventh-day Adventists who reject the Midnight Cry fall off the path, rejecting the Lord's leadings and doctrinal teachings that produce the history of the Midnight Cry. That is what we have to fear—rejecting those teachings and not understanding that experience. In so doing, we are rejecting the Spirit of Prophecy.

Umi Adventista Áraapy-Poapyhagua mokõiha árapegua ombotovéva pe Sapukái Pyharepytegua hoʼa tape ári, ombotovévo Ñandejára rembiapokue ñesãmbyhy ha umi ñemboʼepy doctrinal ojapóva pe tembiasakue Sapukái Pyharepytegua rehegua. Upéva hína pe ñandéve jajerokyhyjevaʼerã—ñambotovévo umi ñemboʼepy ha ndaikatúi ñantende pe jehasa. Péicha jajapóramo, ñambotove hína Espíritu de Profecía.

Sister White places her seal of approval on the 2520. We will show how she places her seal of approval on other truths on the 1843 Chart.

Hermana White omoĩ hi’ãkue moneĩrã 2520 rehe. Rohechaukáta mba’éichapa omoĩ hi’ãkue moneĩrã ambue añetegua 1843 Chart-pe avei.

At the end of the world, when this all comes to the climax of the Everlasting Gospel in our history, Adventism will be confronted with the three-step testing process that has been prefigured, as seen in the experience of William Miller.

Arapy pahápe, opa ko mba’e oguahẽvo pe Evangelio Puku’ỹva apoguaitepe ñane rembiasápe, pe Adventismo oñembohováita pe mbohapy jeygua prueba rape rehe, oñemombe’upyre yma guive ta’ãngaháicha, ojehechaháicha William Miller jehasakuépe.

William Miller made three mistakes: (1) He rejected the Midnight Cry and fell off the path to the wicked world below. (2) He trusted in human influence after that, Joshua Himes. (3) He rejected the Sabbath.

William Miller ojapo mbohapy jejavy: (1) Omboyke pe Midnigth Cry ha ho’a tape ári guive pe mundo aña yvýpe oĩvape. (2) Upe rire ojerovia influencia humana rehe, Joshua Himes rehe. (3) Omboyke pe sábado.

A question arose: "Did he reject the Sabbath or the Sanctuary?" The teaching that changed from the sanctuary on Earth to the Sanctuary in Heaven in that time period may not have been fully grasped by Miller. When Ellen White was led into the Most Holy Place, she saw the Ten Commandments in the ark of the covenant, and the Sabbath Commandment had a holy glow around it.

Oñeporandu peteĩ porandu: «¿Ombohovái piko pe sábado térã pe Santuario?» Pe mbo’epy oñemoambuéva pe santuario yvýpe oĩvágui pe Santuario Yvágape oĩvape upe aravo pukukue javeve ikatu ndaha’éi ra’e Miller ombyhupypaite hague. Ellen White oñemboguata jave pe Tenda Marangatúvape, ha’e ohecha pe arkápe pe ñe’ẽme’ẽ marangatu ryepýpe umi Diez Mandamientos, ha pe mandamiento del sábado oreko va’ekue ijerére peteĩ resape marangatu.

The thing Miller rejected was the Law of God—the Sabbath. So, Miller rejected the Midnight Cry, then leaned upon flesh, and then received the mark of the beast. That is repeated at the end of the world.

Miller omboykévaʼekue haʼe vaʼekue Ñandejára Léy — pe Sábado. Upévare, Miller omboykékuri Pyharepyte Sapukái, upéi ojepytaso yvypóra rehe, ha upéi orresivi pe mymba ñaña marka. Upéva ojerejey ko yvy paha hag̃uápe.

Testimonies, volume 5, page 211: "Here we see that the church—the Lord's sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust."

Testimonies, volumen 5, página 211: “Ko’ápe jahecha pe iglesia — pe Ñandejára santuario — ha’eha upe tenonderãva ohupyty hag̃ua pe ñenupã Tupã pochy rehegua. Umi kuimba’e yma guare, umi Tupã ome’ẽ vaʼekuépe tuicha tesakã ha opyta vaʼekue tavayguakuéra interes espiritual rehe ñangareháramo, opuʼã ijerovia rupi oñemoĩ vaʼekue rehe.”

She is commenting on Ezekiel 8 and 9, the sealing. Sister White says the sealing in Ezekiel 9 is the same as the sealing of Revelation 7. She is talking about the time period of the sealing of the 144,000. She says those who were to be the guardians had betrayed their trust.

Ha’e oikuaauka Ezequiel 8 ha 9 rehe, pe sellamiento rehe. Hermana White he’i pe sellamiento oĩva Ezequiel 9-pe ha’eha upe sellamiento peteĩchagua oĩva Apocalipsis 7-pe. Ha’e oñe’ẽ hína upe tiempo rehe oikoha pe sellamiento umi 144.000 rehegua. He’i umi oikóva’erã va’ekue ñangarekorã otradisiona hague pe jerovia oñeme’ẽ va’ekue chupekuéra.

"They had taken the position that we need not look for miracles and the marked manifestation of God's power as in former days. Times have changed." Their first mistake was to oppose the Midnight Cry, saying, "What took place in this history of the Midnight Cry does not get repeated."

“Haʼekuéra ojagarra pe tenda ndaikatuiha jaheka milágro ha pe jehechauka porãite Tupã pokatu rehegua yma guaréicha. Ára kuéra iñambuéma.” Ijejavy peteĩha vaʼekue hína ombohovái hag̃ua pe Sapukái Pyharepytegua, heʼívo: “Umi mbaʼe oikovaʼekue ko tembiasakue Sapukái Pyharepyteguápe ndojejapói jey hag̃ua.”

They are falling off the path.

Haʼekuéra hína ojei tapégui.

"These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus 'Peace and safety' is the cry from men who will never again lift up their voice like a trumpet to show God's people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together." Testimonies, volume 5, 211.

“Koʼã ñeʼẽ omombarete ijeroviaʼỹ, ha heʼi hikuái: Ñandejára ndojapomoʼãi mbaʼeve porã, ni ndojapomoʼãi ivaíva. Haʼe niko heta poriahuvereko hag̃ua oho hag̃ua ojehecha hag̃ua ipuévlope ñembojovake rupive. Péicha ‘Pyʼaguapy ha tekorosã’ haʼe hína pe sapukái osẽva umi kuimbaʼégui arakaʼeve nohendumoʼãvéimavagui iñeʼẽ trompétaicha ohechauka hag̃ua Ñandejára puévlope hembiapo vaikuekuéra ha Jacob rógape ipekadokuéra. Koʼã jagua kirirĩ ndoñapysẽséivakue hína umi oikotevẽva oñandu hag̃ua Ñandejára oñembojarúva ñembyai joja. Kuimbaʼe, kuñataĩnguéra ha mitã michĩnguéra opavave oñehundi oñondive.” Testimonies, volumen 5, 211.

Jeremiah, speaking of William Miller's second failure, said, "Thus saith the Lord; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord." Jeremiah 17:5. If you trust in a man, your heart departs from the Lord.

Jeremías, oñeʼẽvo William Miller mokõiha jejavy rehe, heʼi: “Péicha heʼi Ñandejára; Tojehayhuʼỹ pe kuimbaʼe ojeroviáva yvypórare, ha omoĩva soʼópe imbareterã, ha ikorasõ ojei hag̃ua Ñandejáragui.” Jeremías 17:5. Rejeroviáramo peteĩ kuimbáere, nde korasõ ojei Ñandejáragui.

The first rejection at the end is the Midnight Cry, a repeat of the manifestation of the power of God. The second is leaning upon flesh. The third is the Sunday Law.

Pe rechazokue peteĩha paha gotyo ha’e Pe Sapukái Pyharepytegua, peteĩ jehechauka jey Tupã pu’aka rehegua. Pe mokõiha ha’e oñemopyenda so’o rehe. Pe mbohapyha ha’e pe Léi Arapokõindy rehegua.

"There can be only two classes. Each party is distinctly stamped, either with the seal of the living God, or with the mark of the beast or his image. Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan's black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory." Review and Herald, January 30, 1900.

Mokõi aty añoite ikatu oĩ. Káda aty ojehechauka porãite peteĩ techaukaha reheve: térã Tupã oikovéva selloréve, térã mymba ñaña térã ta’ãngarã techaukahápe. Káda Adán ra’y ha rajy oiporavo Cristo térã Barrabáspe iñakãraháraramo. Ha opa umi oñemoĩva iñe’ẽrendu’ỹva ykére, oĩ Satanás poyvi hũ guýpe, ha oñekonsidera hikuái Cristope omboykéva ha oñemomba’eguasu’ỹ hag̃uáicha oiporúva. Oñekonsidera avei hikuái, ñemohatãme, oikutu hag̃uáicha kurusúre Tekove ha Mimbipa Ruvichápe. Review and Herald, January 30, 1900.

One thing is certain: those Seventh-day Adventists who take their stand under Satan's banner will first give up their confidence in the Spirit of Prophecy.

Peteĩ mba’e oĩ porãete: umi Adventista Ára 7-pegua oñemoĩva Satanás poyvi guýpe, tenondete ohejátane ijerovia Espíritu de Profecía rehe.

Adventism repeats the three-step testing process that William Miller failed. But angels are waiting to raise Miller up and take him home with his Savior. For Adventists who receive the mark of the beast, those are not the angels waiting for them.

Adventismo ombojeyvy jeývo mba’e peteĩha, mokõiha ha mbohapyha ñehesa’ỹijo rapere William Miller ndohasái va’ekue. Hákatu umi ánhel oha’arõ hína omopu’ã hag̃ua Miller-pe ha ogueraha hag̃ua chupe hógape Ijára Pysyrõhára rendápe. Umi Adventista oguerohory térã orresiviáva mymba ñaña mba’e rechaukaha, ndaha’éi umíva umi ánhel oha’arõva chupekuéra.

"Again and again I have been shown that the past experiences of God's people are not to be counted as dead facts. We are not to treat the record of these experiences as we would treat a last year's almanac. The record is to be kept in mind, for history will repeat itself." Publishing Ministry, 175.

Jey jevy che ahecha ojechauka chéve kuéra rembiasakue yma guare ndojehechavaʼerãi mbaʼekuaarã omanóvape guáicha. Ndaikatúi jajapo koʼã tembiasakue rehe ñamombaʼe hag̃uáicha peteĩ arapapaha ohasavaʼekue ko arýpegua. Ko tembiasakue ñañongatuvaʼerã ñane akãme, tembiasakue jevy hag̃ua. Publishing Ministry, 175.

Why do we need to remember the Midnight Cry? Because history is going to be repeated. In this history, the message that will cause the shaking is the 2520 and the 2300; it will drive people out of the churches over this.

Mba’érepa tekotevẽ ñanemandu’a hag̃ua pe Pyharepyte Sapy’a? Pórke pe tembiasakue ojejapóta jey. Ko tembiasakuepe, pe marandu omoñepyrũtava pe ryryi ha’éta pe 2520 ha pe 2300; ko’ãre oĩta umi tapicha osẽva umi iglésiagui.

But is this history, the Midnight Cry, actually going to be repeated or is it just some history? Notice this next quote:

Péro, ¿ko tembiasakue, pe Pyhare Mbyte Sapy’a, añetépe oñembojevy jeýta térãpa peteĩ tembiasakue añónte? Ehechakuaa ko ñe’ẽnguéra oúva upe rire:

"There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. 'Behold, the Bridegroom cometh; go ye out to meet him.' But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable." Review and Herald, February 11, 1896.

Oĩ peteĩ mundo oĩva ñemonda vaípe, ñembotavýpe ha jejavyetépe, pe mano’ã guýpe voi,—oke, oke. Mávapa oguereko ánga remiandu pohýi omombáy hag̃ua chupekuéra? Mbaʼe ñe’ẽpa ikatu oguahẽ hendápekuéra? Che apytuʼũ ogueraha pyʼaguapýpe tenonderã gotyo, pe techaukaha oñemeʼẽtahápe. “Péina, ou pe Novio; pesẽ pejotopa hag̃ua hese.” Péro oĩta umi ombotardátava ojogua hag̃ua pe aséite omyenyhẽ jey hag̃ua ilámparakuéra, ha ipahápe oikuaáta ijáraʼỹ hag̃ua pe tekokatu, pe aséite reheve oñerrepresentáva, ndaikatuiha oñembohasa ambuépe. Review and Herald, 11 de febrero de 1896.

The history of the Midnight Cry is repeated to the very letter.

Pyhare mbyte Pytũgui Jepukáva rembiasakue ojejapo jey pe kuatiañe’ẽ peve.

Ellen White understood that the 2520 was a valid time prophecy and that it was used by the Lord to produce the tarrying time, the disappointment which created the experience that prepared men and women to move by faith into the Most Holy Place with Christ.

Ellen White ontende vaʼekue pe 2520 haʼeha peteĩ profesía ára rehegua añeteguáva ha Ñandejára oiporu hague upéva omoheñói hag̃ua pe tiempo de demora, pe desengaño omoheñóiva pe experiencia ombosakoʼíva kuimbaʼekuéra ha kuñanguérape oguata hag̃ua jerovia rupi Cristo ndive pe Lugar Santísimo-pe.

We have not tried to prove the 2520 from the Bible yet. In this study of Habakkuk's Two Tables, we first want to be clear that Ellen White endorses these doctrines that are being rejected by Adventism today; then we will move into the Biblical study.

Ndoroñehaʼãi gueteri rohechauka hag̃ua pe 2520 la Bíbligui. Ko estudiope Habacuc Mokõi Tabla rehegua, ñepyrũrã roipota tojekuaa porã Ellen White omoneĩha koʼã doctrina, ko árape Adventismo omboykéva; upéi oike hag̃uáicha ñemoarandu Bíblicope.