The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Thirty-Five

On page 81 of Early Writings (and “81” is a symbol of one divine High Priest and eighty priests), William Miller’s second dream is recorded. Like unto Nebuchadnezzar, William Miller had two dreams. Nebuchadnezzar’s second dream in chapter four of Daniel, is set within the context of Moses’ “seven times” of Leviticus 26. Miller employed Daniel chapter four to illustrate Leviticus twenty-six’s “seven times” when he taught the 2,520, though he called it the “seven times.” Miller did not recognize that he had been typified by Nebuchadnezzar, but Nebuchadnezzar’s 2,520 days in chapter four, is represented by both the word “scatter” and the fact that it occurs ‘seven times,’ before the dirt brush man arrived in Miller’s dream.

Kuati 81-pe *Early Writings*-pe (ha “81” peteĩ símbolo peteĩ Sumo Sacerdote divínore ha ochenta pa’í rehegua), ojehai William Miller keraypy mokõiha. Ojejoguaháicha Nabucodonosor-pe, William Miller oreko va’ekue mokõi kéra. Nabucodonosor keraypy mokõiha, Daniel kapítulo irundy-pe, oñemohenda Moisés “siete tiempo” contexto ryepýpe, Levítico 26-pe. Miller oiporu Daniel kapítulo irundy omyesakã hag̃ua Levítico veintiséis “siete tiempo” ombo’évo 2,520, jepémo ha’e ohenói chupe “siete tiempo.” Miller ndohechakuaái hague ojehechaukaraka hague ichupe Nabucodonosor rupive, ha katu Nabucodonosor 2,520 ára kapítulo irundy-pe, oñerrepresenta mokõivévante ñe’ẽ “esparcir” rupive ha upe oiko haguére ‘siete tiempo,’ yvytycha apoha kuimba’e oguahẽ mboyve Miller kerápe.

Miller is called “Father Miller” by Sister White, but not in the pagan way as Catholics do, but in a patriarchal way, like unto father Abraham. Miller is a symbol, he is a covenant man, representing the chain of biblical symbols along the path to the final covenant with the one hundred and forty-four thousand. Joel informs us that in the last days, the old men would dream dreams, and William Miller is the old man of our history, and also the farmer that fulfilled William Tyndale’s prophecy that states, “If God spare my life, ere many years I will cause a boy that driveth the plough shall know more of the Scripture than thou dost.”

Millerpe oñehenói “Túva Miller” Sister White rupive, péro ndaha’éi peichaite pagánoicha ojapoháicha católicokuéra, ha katu peteĩ tape patriarcalpe, ojoguáva túva Abraham rehe. Miller ha’e peteĩ símbolo; ha’e peteĩ kuimba’e pe pacto rehegua, orepresentáva pe cadena de símbolos bíblicos tape rupi pe pacto paha gotyo umi cien cuarenta y cuatro mil ndive. Joel ñanemomarandu umi ára pahápe umi karai tujakue ohechatyha kerapy, ha William Miller ha’e pe karai tuja ñane rembiasakuepegua, ha avei pe chokokue omboajéva William Tyndale profesía he’íva: “Tupã cheresape ramo che rekove, mbovymi ary mboyve ajapóta peteĩ mitã arador ogueraháva pe arado oikuaave hag̃ua Ñandejára Ñe’ẽgui nde reikuaávagui.”

“God sent His angel to move upon the heart of a farmer 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, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

“Ñandejára omondo iángel peteĩ chokokue, ndogueroviáiva’ekue la Biblia, korasõ rehe omba’apo hag̃ua, omotenonde hag̃ua chupe ohekávo umi profesía. Ñandejára ánhelkuéra py’ỹi ovisita jey jey upe poravopyrepe, omboguata hag̃ua iñapytuʼũ ha oipeʼa hag̃ua iñentendimientorã umi profesía arakaʼeve iñypytũvaʼekue Ñandejára retãguápe g̃uarã. Ipehẽngue ñepyrũrã pe joaju añetegua rehegua oñemeʼẽ chupe, ha ojehupi chupe toheka hag̃ua peteĩ joaju rire ambue, peve omañávo ñemondýi porã ha mbaʼeporãrecha reheve Ñandejára Ñeʼẽre. Upépe ohecha peteĩ joaju añetegua perfecto. Upe Ñeʼẽ, haʼe yma oguerekóva ndahaʼeiha ñandejára pytu rehevegua, koʼág̃a ojepeʼa ijatýpe hechapyrãme iporã ha heko mimbipápe. Ohecha peteĩ Tupã Ñandejára Ñeʼẽ pehẽngue omyesakãha ambuépe, ha peteĩ pasáhe oñemboty ramo iñentendimientógui, ojuhu ambue hendápe pe Ñeʼẽme upe omyesakãva chupe. Ohecha Ñandejára Ñeʼẽ marangatu vyʼápe ha peteĩ mboete pypuku ha kyhyje marangatu reheve.” Early Writings, 230.

Miller was the farmer who fulfilled Tyndale’s prophecy, and his first publication of the prophetic knowledge he had assembled from the unsealing of Daniel 8:14 was in 1831, two hundred and twenty years after the publication of the King James Version of the Bible. John Wycliff, William Tyndale and the publication of the King James Bible in 1611, represent three waymarks that begins the two-hundred-and-twenty-year prophecy that ends when Tyndale’s plow boy would open God’s Word to the first angel’s message, that was to be followed by two other angels. That first angel arrived in 1798 and the third in 1844. Wycliff, Tyndale and King James connect to the farmer who would fulfill Tyndale’s prediction, and who would symbolize the history of three angels from 1798 unto 1844.

Miller ha’e va’ekue pe chokokue omboaje va’ekue Tyndale profecía, ha iñepyrũrã jehaipyre oguenohẽhápe pe marandu profético ombyatýva’ekue Daniel 8:14 jepe’a rire, ojehupyty 1831-pe, mokõi sientoveinte ary rire oñemoherakuã hague pe Biblia King James Version. John Wycliff, William Tyndale ha pe King James Bible oñemoherakuãva 1611-pe, orrepresenta mbohapy techaukaha oñepyrũhápe pe profecía mokõi sientoveinte ary pukukue, opa hag̃ua araka’épa pe mitã kokueregua Tyndale rehegua oipe’áta Tupã Ñe’ẽ pe ángel peteĩha marandu-pe g̃uarã, upéva rire oúta va’erã mokõi ambue ángel. Pe ángel peteĩha oguahẽ 1798-pe ha pe mbohapyha 1844-pe. Wycliff, Tyndale ha King James ojoaju pe chokokue omboajéva’erã Tyndale ñe’ẽmombyrýva, ha upéva ohechauka hag̃ua pe tembiasakue umi mbohapy ángel rehegua 1798 guive 1844 peve.

William Miller’s alpha discovery was the 2,520 years of Leviticus twenty-six and his omega discovery was the 2,300 years of Daniel 8:14. The 2,520 scattering of Judah began in 677 BC and ended in 1844. The 2,300 years of Daniel 8:14 ended in 1844. Both ended together in 1844, and the starting point of the alpha and omega discoveries of William Miller were separated by two hundred and twenty years. “Two hundred and twenty” is a symbol of William Miller, upon two witnesses. The alpha and omega discoveries of Miller are represented by 1798 and 1844. The 2,520 scattering against the northern kingdom ended in 1798, and forty-six years later in 1844 the 2,300 years ended.

Uilliam Míller rembikuaakue alfa va’ekue hína pe 2.520 ary Levítico mokõipa poteĩgui, ha hembikuaakue omega va’ekue hína pe 2.300 ary Daniel 8:14-pe. Pe ñemosarambi 2.520 Judá rehegua oñepyrũkuri 677 ary Kirito mboyve ha opa 1844-pe. Pe 2.300 ary Daniel 8:14-peguáva opa 1844-pe. Mokõivéva opa oñondive 1844-pe, ha pe ñepyrũha umi rembikuaakue alfa ha omega Uilliam Míller rehegua mbytépe oĩ mokõi sientos mokõipa ary. “Mokõi sientos mokõipa” hína peteĩ techaukaha Uilliam Míller rehegua, mokõi testígo ári. Umi rembikuaakue alfa ha omega Míller rehegua ojehechauka 1798 ha 1844 rupive. Pe ñemosarambi 2.520 pe tetãnguéra yvate gotyogua rehegua opa 1798-pe, ha irundypa poteĩ ha 6 ary rire, 1844-pe, opa pe 2.300 ary.

The 2,520 years that ended in 1798, marks that date and the 2,520 years against Judah, which ended in 1844 produces a two-hundred-and-twenty-year period. This means the 2,520 against Israel produces the prophetic period of forty-six years, and the 2,520 against Judah produces the prophetic period of two hundred and twenty years. The alpha of that period is 677 BC and the omega is 457 BC, which means the alpha of the forty-six-year period and of the two-hundred-and-twenty-year period is represented by the 2,520, and the omega of both of the lines is the 2,300. The two “scatterings” of 2,520 years provide two witnesses of a period that begins with the 2,520 and ends with the 2,300. Both of those lines identify the alpha and omega discoveries of William Miller.

Pe período 2.520 ary oñemohu’ãva’ekue 1798-pe ombojegua upe ára, ha pe período 2.520 ary Judá rehegua, oñemohu’ãva’ekue 1844-pe, ogueru peteĩ período mokõi-siento veinte ary rehegua. Kóva he’ise pe 2.520 Israel rehegua ogueruha pe período profético cuarenta y seis ary rehegua, ha pe 2.520 Judá rehegua ogueruha pe período profético mokõi-siento veinte ary rehegua. Pe alfa upe período rehegua ha’e 677 a.C. ha pe omega ha’e 457 a.C., upéva he’ise pe alfa pe período cuarenta y seis ary rehegua ha pe mokõi-siento veinte ary rehegua ojehechauka hag̃ua pe 2.520 rupive, ha pe omega mokõive línea rehegua ha’e pe 2.300. Mokõive “ñemosarambi” 2.520 ary rehegua ome’ẽ mokõi testígo peteĩ período rehegua oñepyrũva pe 2.520 rehe ha opa pe 2.300 rehe. Mokõive umi línea ohechauka umi descubrimiento alfa ha omega William Miller rehegua.

“William Miller’s Dream

“William Miller Kerayvoty”

“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.

“Che ake kerayvópe Tupã, peteĩ po ojehecha’ỹvare, chemondoha peteĩ arca’i porãiterei ojepoyvyva’ekue, ipukukue haimete diez pulgada ha ipo’i seis cuadrado, ojejapóva ébano ha perla reheve, porãiterei oñembojegua hag̃ua ipype. Pe arca’íre oĩva’ekue peteĩ llave oñembojoapyva’ekue. Pya’e aiporu pe llave ha aipe’a pe arca’i; upérõ, che rembipota’ỹ ha che mondýipe, ajuhu henyhẽha opaichagua ha opa tuichakuéra rehegua joya, diamánte, ita hepyetegua, ha viru óro ha pláta opaichagua tuichakue ha tepykue rehegua, porãiterei oñemohenda hag̃ua peteĩteĩva hendaguépe pe arca’ípe; ha upéicha oñemohendávo, omimbipa peteĩ tesape ha peteĩ mimbipa oguereko hag̃uáicha, kuarahýnte ikatu hag̃uáicha oñembojoja hese.”

“I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.

“Aimo’ã ndaha’eiha che rembiaporã avy’a hag̃ua che añoite ko hechapy porãite rehe, jepe che py’a henyhẽmbaitéva tory rehe iresãi, iporã, ha iporãiterei hag̃ua umi mba’e oĩva ipype. Upévare amoĩ peteĩ mesa mbytegua ári che kotýpe ha amombe’u maymávape, opa oipotávape ikatu hag̃uáicha ou ohecha hag̃ua pe hechapy ijojaha’ỹva ha hendyvéva araka’eve yvypóra ohechava’ekue ko tekovépe.

“The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table.

“Umi hénte oñepyrũ oike, ñepyrũrã michĩmi papyhyhápe, ha upéi heta hetave oiko peve aty guasu. Ypy jave oma’ẽvo pe kaja ryepýpe, opyta ñemondýipe ha osapukái vy’águi. Péro heta hag̃ua umi oma’ẽva, maymáva oñepyrũ ombohasa asy umi joya, oguenohẽvo pe kaja ryepýgui ha omyasãivo mesa ári.

“I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.

“Che aju akãme oñepyrũ apensa pe ijára ojerurejeýneha chehegui pe ryru'i ha umi joya; ha ajerure'ỹramo oisarái hag̃ua, araka'eve ndaikatumo'ãi amoĩjey hendápekuéra pe ryru'ípe yma guaricha; ha añandu ndaikatumo'ãiha araka'eve ambohovái pe tekome'ẽ hag̃ua, ipohýiterei rupi. Upéi añepyrũ ajerure asy umi tapichápe ani hag̃ua opoko hesekuéra, ni oguenohẽ hag̃ua pe ryru'ígui; ha che ajerure asyve aja, hetaveve oisarái. Ha ko'ág̃a ha'ete omyasãingopaiteha hikuái pe kotýre, yvýpe ha opaichagua tembiporu oĩvare pe kotýpe.

“I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.

Upéi ahecha umi ita jeguakaete ha viru añetéva apytépe ha’ekuéra omosarambi hague peteĩ hetaiterei papapy’ỹva ita jeguakaete japúva ha viru gua’u. Che pochy eterei ikuérape iñeko vai ha iñingratitud rehe, ha añe’ẽ mbarete ha ambojovake chupekuéra upévare; hákatu hetave ajejahéi aja, hetaveve omosarambi hikuái umi ita jeguakaete japúva ha viru japu umi añetéva apytépe.

“I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.

“Upéi che py’aro eterei che ánga yvýrava ryepýpe ha añepyrũ aiporu mbarete yvyráva amosẽ hag̃ua chupekuéra koty guive; ha che amosẽ aja peteĩme, mbohapy ambue oike ha ogueru ky’a ha yvyra ku’i ha yvyku’i ha opaichagua mba’e ky’a, peve ojaho’ipaite opa umi añetegua jeguaka, diamánte ha viru’i, opytávo opaite ojehecha’ỹre. Ha’ekuéra avei ombyaipa che ryru’i ha omyasãi pe ky’a apytépe. Aimo’ã avave ndohechakuaáiha che mbyasy térã che pochy. Apytaite kyre’ỹ, che py’a kangypa ha aguapy ha cherasẽ.”

“While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help.

“Aikóramo che asẽ ha aĩta che mba’e guasu okañývare ha che rembiapo hag̃ua rekovére, amandu’a Tupãre, ha py’aite guive añembo’e va’ekue Tóvape ombou hag̃ua chéve pytyvõ.”

“Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.

“Upepete voi pe okẽ, ha peteĩ kuimbaʼe oike pe kotýpe; upérõ umi tapicha opavave osẽ chugui; ha haʼe, oguerekóvo ipope peteĩ cepíllo yvytĩ mopotĩrã, oipeʼa umi ovetã, ha oñepyrũ omopotĩ pe kotygui yvytĩ ha kyʼa.”

“I cried to him to forbear, for there were some precious jewels scattered among the rubbish.

“Ajerure chupe topytuʼu hag̃ua, oĩgui umi joya hepyetereiva isarambíva umi yty apytépe.

“He told me to ‘fear not,’ for he would ‘take care of them’.

“He’i chéve: ‘ani rekyhyjeʼỹ hag̃ua’, haʼe ‘ojangarekóta hesekuéra’.”

“Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.

“Upéi, ajaity pe jave yvyku’i ha mba’e ky’a, ita jeguaka japu ha viru japu, opa umíva opu’ã ha osẽ ovetã rupi peteĩ araícha, ha yvytu ogueraha mombyry. Pe jepy’apy guasúpe amboty che resa sapy’ami; aipe’ávo, opaite pe mba’e ky’a okañyma. Umi ita jeguaka hepyetéva, umi diamánte, umi viru óro ha pláta rehegua, oñemosarambi hetaiterei pe koty tuichakue javeve.”

“He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.

“Upéi omoĩ mesa ári peteĩ káha, tuichavéva ha iporãvéva pe oĩ vaʼekue mboyvegui, ha ombyaty umi joya, umi diamánte, umi viru, ipo renyhẽme, ha omombo umíva pe káhape, ndopytái peve ni peteĩ, jepe umi diamánte apytépe oĩ vaʼekue nda-tuichái peteĩ akãrapuʼã akãicha hag̃uáicha.”

“He then called upon me to ‘come and see.’

“Upéi ohenói chéve aju hag̃ua ‘ahecha hag̃ua.’”

“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, everyone in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

“Ama’ẽ pe káhõ ryepýpe, ha che resa omimbi eterei pe ahechávare. Ohesapevepa kuri diez jevyve ivevéva ypykue guive. Aimoʼã vaʼekue ojejohéi hague yvykuʼípe umi iñañáva py rupive, umi omyasãivaʼekue ha opyrũvaʼekue hesekuéra yvytimbópe. Oñemohenda porãiterei kuri pe káhõme, peteĩteĩ ipypehendaitépe, ndaipóri mbaʼeve ohechauka hag̃uáicha pe kuimbaʼe omoinge vaʼekue chupekuéra ñembyasýpe. Asapukái vyʼágui, ha upe sapukái chembopáy.” Early Writings, 81–83.

Beginning on page “81,” a symbol of the priests, the dream identifies the history of the Laodicean Seventh-day Adventist church’s work of destroying the foundational truths assembled by Divinity through the humanity of William Miller. The history ends when Miller “shouted with very joy” and the shout “awoke” him. The history represented in the dream concludes at the loud cry of the third angel, which is the climax of the Midnight Cry. The historical narrative of Miller’s dream also represents the waymarks of the Millerite history, and it therefore also represents the parallel history of the movement of the one hundred and forty-four thousand. Just as significant is that the dream’s historical representation also contains a prophetic fractal of the history that began to repeat in 2023.

Roguehahápe “81” guive oñepyrũvo, peteĩ símbolo pa’i kuéra rehegua, pe kérape ojehechauka pe tembiasakue pe iglesia Adventista del Séptimo Día Laodiceagua rembiapo rehegua, ombyai hag̃ua umi añetegua pyenda Divinidad ombyatýva’ekue William Miller yvypóra reko rupive. Pe tembiasakue opa Miller “osapukái rory eterei reheve” jave ha pe sapukái “ombopáy” chupe. Pe tembiasakue ojehechaukáva pe kérape oñemohu’ã pe angel mbohapyha sapukái hatãme, ha upéva hína pe Clamor de Medianoche yvatevéva. Pe mombe’ugua’u histórico Miller kéra rehegua avei ohechauka umi waymark pe tembiasakue Millerita rehegua, ha upévare avei ohechauka pe tembiasakue joja pe movimiento cien cuarenta y cuatro mil rehegua. Péicha avei iñimportanteterei pe representación histórica pe kérape oguerekógui avei peteĩ fractal profético pe tembiasakue rehegua oñepyrũva’ekue ojerejey 2023-pe.

The jewels of truth that were recognized in the history of the one hundred and forty-four thousand were placed into the public record in 2004 and then again in 2012, when the presentation of Habakkuk’s Tables gathered a group that was destined to be scattered. Those truths were set upon the table in 2004, with the first presentation of the truths which had been unsealed in 1989. A “few” considered the message then, but in 2012, the series of 95 presentations titled Habakkuk’s Tables brought in a crowd, for the “people began to come in, at first few in number, but increasing to a crowd.”

Añetegua mba’erepykuéra ojekuaa vaʼekue tembiasakuepe umi cien cuarenta y cuatro mil rehegua oñemoĩ vaʼekue kuatia hag̃ua opavave renondépe ary 2004-pe, ha upéi jey 2012-pe, arakaʼe Habacuc Táva-kuéra jehechauka ombyaty peteĩ aty ojehechapyrã vaʼekue hag̃ua isarambi. Umi añetegua oñemoĩ vaʼekue mesa ári 2004-pe, peteĩha jehechauka rupive umi añetegua oñembotyʼoʼỹ vaʼekue 1989-pe. Mbovymínte upérõ ohechakuaa pe marandu; hákatu 2012-pe, pe atygua 95 jehechauka hérava Habacuc Táva-kuéra ogueru peteĩ aty guasu, “tapicha kuéra oñepyrũgui oike, tenonderãrupi mbovymi, ha upéi okakuaa oñemoĩ hag̃ua peteĩ aty guasuicha.”

From 2012 unto July 18, 2020 those truths were progressively scattered and covered with rubbish. On July 18, 2020, the proponents of the message of Habakkuk’s Tables were scattered for a period of three and a half days.

Ary 2012 guive 18 de julio de 2020 peve, umi añetegua oñemosarambi mbeguekatúpe ha oñeñotỹ yty guýpe. 18 de julio de 2020-pe, umi omyasãiva pe marandu Habacuc mesakuéra rehegua oñemosarambi peteĩ ára mbohapy ha mbyte pukukue.

And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:7–10.

Ha oñemohuʼã vove hikuái hekojerovia ñeʼẽrendu, pe mymba ojupi vaʼekue yvykua pypukúgui ojapóta hendivekuéra ñorairõ, ipuʼakáta hesekuéra ha ojukáta chupekuéra. Ha hetekuéra omanóva opytáta pe táva guasu rape mbytére, espirituálmente hérava Sodoma ha Egipto, upépe avei ñande Ruvicha ojejukavaʼekue kurusúre. Ha umi tavayguakuéra, ñemoñarekuéra, ñeʼẽnguéra ha tetãnguéra ohecháta hetekuéra omanóva mbohapy ára ha mbyte pukukue, ha ndoherejamoʼãi oñeñotỹ hag̃ua hetekuéra omanóva. Ha umi oikóva yvy ári ovyʼáta hesekuéra, ovyʼapáta ha omondo hag̃ua jopói ojuehe; koʼã mokõi maranduhára piko ombohasa asy vaʼekue umi oikóva yvy ári. Apocalipsis 11:7–10.

On Sabbath, December 30, 2023 Future for America joined a zoom meeting for its first public meeting since July 18, 2020. December 30, 2023 is 1,260 days after July 18, 2020, or “three days and an half.” While Elijah and Moses were dead in the street, the other class is “rejoicing.” Future for America had returned to publishing the prophetic message in July of 2023, for the message that was then to go to the entire earth, would of prophetic necessity need to come from the “wilderness.” Three and a half days, or 1,260 days are a wilderness.

Sábado, 30 de diciembre de 2023, Future for America oñembojoaju peteĩ aty Zoom-pe, ha upéva hína iñomongeta público peteĩha guive 18 de julio de 2020. 30 de diciembre de 2023 ha’e 1.260 ára rire 18 de julio de 2020-gui, térã “mbohapy ára ha mbyte.” Elías ha Moisés oĩ aja omanóva tape rupi, ambue aty katu “ovy’a hína.” Future for America ojevykuri marandu profético omoherakuãvo julio ary 2023-pe, pe marandu upérõ ohova’erãva yvy tuichakue pukukue rehe, tekotevẽ profética rupi, osẽ hag̃ua “desierto”-gui. Mbohapy ára ha mbyte, térã 1.260 ára, ha’e peteĩ desierto.

And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

Ha upe kuña okañy ñu-me’ẽme, upépe oguerekohápe peteĩ tenda Ñandejára ombosako’iva’ekue chupe g̃uarã, upépe oñangarekó hag̃ua hese mil mokõi ciento sesenta ára pukukue. Apocalipsis 12:6.

The “wilderness” is “a thousand two hundred and threescore days,” which is 1,260 days, which is also “three days and a half,” and is represented in Revelation 12:6, and “126” is a tithe of 1,260. One of the amazing truths that was then unsealed was the need of repentance in fulfillment of the prayer of the “seven times” in Leviticus twenty-six.

Pe “desiérto” ha’e “mil mokõi sa cien ára”, ha upéva hína 1.260 ára, ha avei “mbohapy ára ha peteĩ mbyte”, ha ojehechauka Apocalipsis 12:6-pe, ha “126” ha’e peteĩ décima 1.260-gui. Peteĩva umi añetegua hechapyrãva upérõ oñemboty’ỹ va’ekue ha’e pe tekotevẽ oñearrepenti hag̃ua, oñembotývo pe ñembo’e “siete veces” rehegua Levítico 26-pe.

1,260 days is also a symbol of 2,520 days. The “seven times” against the northern kingdom began in 723 BC and ended in 1798. The midpoint is 538, thus creating 1,260 years that paganism trampled down the sanctuary and host followed by 1,260 that papalism trampled down the sanctuary and host. This prophetic structure is aligned with the 1,260 days from Christ’s baptism to the cross, that is followed by 1,260 prophetic days unto 34 AD, when the gospel went to the Gentiles. Thus, upon two witnesses 1,260 is part of 2,520 days, or Moses’ “seven times” of Leviticus twenty-six.

1.260 ára avei ha’e peteĩ símbolo 2.520 ára rehegua. Umi “siete tiempo” oñemoĩva’ekue pe tetãnguéra yvate gotyo rehe oñepyrũ 723 a.C.-pe ha opa 1798-pe. Ijapytepeguáva hína 538, ha upéicha ojejapo 1.260 ary, umi paganismpo opyrũ ha omongu’i hag̃ua pe santuario ha pe ehérsito, ha upéi ambue 1.260 ary, umi papalismo opyrũ ha omongu’i hag̃ua pe santuario ha pe ehérsito. Ko estructura profética oñemohenda porã umi 1.260 ára rehe, Cristo ojevautiságui pe kurusu peve, ha upéi osegi 1.260 ára profético 34 d.C. peve, upe jave pe evangelio oho va’ekue gentil-kuérape. Upéicha rupi, mokõi testígo rehe, 1.260 ha’e peteĩ parte 2.520 ára rehegua, térã Moisés remiandu “siete tiempo” Levítico mokõipa poteĩ-pe.

The voice in the wilderness period beginning on Sabbath, July 18, 2020 unto Sabbath, December 30, 2023 began to cry in July of 2023, and when the “wilderness” period ended on Sabbath, December 30, 2023 the resurrection of Moses and Elijah arrived. The message of the voice identified that the waymark of the parallel first disappointments in every reform movement explained the false prediction of July 18, 2020, in the context of the parable of the ten virgins. It called men and women to the repentance represented by the Leviticus twenty-six prayer. Miller’s dream represents that very repentance when he records, “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help.”

Pe período ñe'ẽ oĩva desiértope, oñepyrũva sábado 18 de julio de 2020 guive peve sábado 30 de diciembre de 2023, oñepyrũ osapukái julio de 2023-pe; ha pe período “desiérto” opa rire sábado 30 de diciembre de 2023-pe, og̃uahẽ Moisés ha Elías ñemopu'ã jevy. Pe ñe'ẽ marandu ohechauka vaekue pe techaukaha umi ñembyasy peteĩha jojaha opa movimiento de reforma-pe omyesakãha pe marandu vai 18 de julio de 2020 rehegua, umi diez virgen parábola contexto-pe. Ohenói kuimba'e ha kuñanguérape pe arrepentimiento ojehechaukáva pe ñembo'e Levítico veinte y seis-pe. Miller kerayvoty ohechauka upe arrepentimientoete, ha'e ohaírõ guare: “Aja ha'eháicha che rasẽ ha añembyasy che ñehundi guasu ha che responsabilidad rehe, che mandu'a Tupãre, ha añembo'e mbarete chupe toñemondo chéve pytyvõ.”

Come and See

Eju ha Ehecha

Miller’s dream is divided by two expressions of “come and see.” The first time Miller invites people to “come and see,” and the second time the “dirt brush man” invites Miller to come and see. “Come and see” is a prophetic symbol that identifies a prophetic truth that is unsealed. The first four seals each contain the command to “come and see.”

Miller kéra ojeheko mokõi ñe’ẽjoja “eju ha ehecha” reheve. Peteĩha jey Miller oinvita tapichápe “peju ha pehecha” hag̃ua, ha mokõiha jey “kuimba’e yvyky’a mopotĩhára” oinvita Miller-pe oúvo ha ohecha hag̃ua. “Eju ha ehecha” ha’e peteĩ símbolo profético ohechauka hag̃ua peteĩ añetegua profética oñemboty’ỹva. Umi irundy sello peteĩha peteĩteĩ oguereko pe mandamiento “eju ha ehecha.”

And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. … And when he had opened the second seal, I heard the second beast say, Come and see. … And when he had opened the third seal, I heard the third beast say, Come and see. … And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. Revelation 6:1, 3, 5, 7.

Ha ahecha ha'e gui oipe'ávo peteĩva umi sello-gui, ahendúkuri, peteĩ arapupu ryapu-ramo guáicha, peteĩva umi irundy tekove apytégui he'íva: Eju ha ehecha. … Ha oipe'ávo mokõiha sello, ahendu mokõiha tekove he'iha: Eju ha ehecha. … Ha oipe'ávo mbohapyha sello, ahendu mbohapyha tekove he'iha: Eju ha ehecha. … Ha oipe'ávo irundyha sello, ahendu irundyha tekove ñe'ẽ he'íva: Eju ha ehecha. Apocalipsis 6:1, 3, 5, 7.

The “come and see” in the beginning of Miller’s dream is the alpha and the ending “come and see” is the omega. The dream identifies the unsealing in the beginning of the dream as jewels that when “arranged they reflected a light and glory equaled only to the sun.” When Christ invited Miller to “come and see” the omega, Miller says, “my eyes were dazzled with the sight. They shone with ten times their former glory.” The alpha light was as the sun and the omega light was ten times the sun.

Pe “eju ha ehecha” oĩva iñepyrũme Miller kérape ha’e pe alfa, ha pe “eju ha ehecha” pahaitegua ha’e pe omega. Pe kéra omombe’u pe jeipe’a hag̃ua pe ñemboty iñepyrũme, ha upéva ha’e ita jeguaka porã, ha oñemohenda rire “omimbipa hikuái peteĩ tesape ha mimbipa ndikatúiva oñembojoja mba’evére, kuarahýnte hi’ãva.” Cristo oinvitárõ guare Miller-pe “eju ha ehecha” hag̃ua pe omega, Miller he’i: “che resa ojere ha ojerepa pe ahechávare. Omimbi hikuái pa jevy hetave pe mimbipa orekova’ekue yma.” Pe tesape alfa rehegua ha’e va’ekue kuarahyicha, ha pe tesape omega rehegua ha’e va’ekue pa jevy kuarahýgui.

Scatter

Moisarãi

Miller’s mourning and repentance is represented at the end of the period that began with the first “come and see,” and the last “come and see.” In the period which begins with Miller’s unsealing a message to the people and then ends with Christ unsealing a message to Miller, the word “scatter” is represented “seven times.” Miller will use the word again, but between the first and last unsealing, “scatter” is expressed “seven times.” The Bible identifies the judgment of the “seven times” with the word, “scatter.”

Miller rembiasy ha ipy’apy ha ñembyasýpe ojehechauka pe período pahaitepe, oñepyrũva’ekue pe peteĩha “eju ha ehecha” ha pe pahague “eju ha ehecha” ndive. Pe período oñepyrũhápe Miller oipe’ávo peteĩ marandu tavayguakuérape g̃uarã ha upéi opa Cristo oipe’ávo peteĩ marandu Miller-pe g̃uarãme, pe ñe’ẽ “mosarambi” ojehechauka “pokõi jey.” Miller oipurujeyta upe ñe’ẽ, ha katu pe peteĩha ha pe pahague jeipe’a apytépe, “mosarambi” oje’e “pokõi jey.” La Biblia ombojoaju pe juicio “pokõi jey” rehegua pe ñe’ẽ, “mosarambi,” ndive.

And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Leviticus 26:33.

Ha chemosarambáta peẽme umi tetã ambuére, ha amongu'éta peteĩ kyse puku pende rapykuéri; ha pende yvy opytáta ñehundi rehe, ha pende tavakuéra opytáta oñembyai. Levítico 26:33.

The very first truth Miller discovered was the “seven times” of Leviticus twenty-six, and in his dream the period between Miller’s message being published and Christ’s message being published, all the foundational truths represented by the work of William Miller were to be covered with the rubbish and counterfeit coins of the theologians of Laodicean Seventh-day Adventism. That rejection of the foundational truths is represented as seven scatterings within the history between the alpha and omega. The “seven times” is a symbol of the work of William Miller, which in turn are the foundations of Seventh-day Adventism, of which; the 2,300 days of Daniel 8:14 are the central pillar of that very foundation. What this identifies is that the 2,520 years of scattering that was the first, or alpha discovery of William Miller marks the beginning of a period, that ended with the omega discovery of William Miller, which was the 2,300 days.

Peteĩ añetegua ypykueite Miller ojuhu vaʼekue haʼe vaʼekue “umi siete tiempo” Levítico mokõipa poteĩme, ha iquépe pe ára mbytépe oĩva Miller marandu oñemoherakuã guive ha Cristo marandu oñemoherakuã peve, opaite umi añetegua fundamentopegua ojehechaukáva William Miller rembiapo rupive oñeñotỹ vaʼerãmoʼã kuri theologokuéra Adventista del Séptimo Día Laodiceagua yty ha moneda japu guýpe. Upe ñemboyke umi añetegua fundamentopegua rehegua ojehechauka siete ñemondopa ramo pe tembiasakue ryepýpe oĩvape alfa ha omega mbytépe. Pe “siete tiempo” haʼe peteĩ símbolo William Miller rembiapo rehegua, ha upéva katu haʼe Adventismo del Séptimo Día fundamento-kuéra; umíva apytépe, Daniel 8:14-pegua 2.300 ára haʼe pe yta guasu mbytépegua upe fundamentoete rehegua. Kóva oikuaauka pe 2.520 ary ñemondopaha rehegua, haʼéva William Miller peteĩha térã alfa jejuhu, omarkaha peteĩ aravoʼi ñepyrũ, opáva William Miller omega jejuhúpe, upéva haʼéva pe 2.300 ára.

When Laodicean Seventh-day Adventism set aside the “seven times” in 1863, they set aside William Miller’s first discovery, which would be his alpha discovery and his foundational discovery. The last of Miller’s discoveries was the 2,300 days, which was his omega discovery and his capstone discovery. The “seven times” that concluded in 1798 marked the 2,520 and the 2,300 days were marked in 1844.

Pe adventismo laodicense mokõiha-apyha ára pegua omoĩ ykére “umi siete tiempo” ary 1863-pe, omoĩ ykére avei William Miller rembiikuaa peteĩha, ha’éva ijalepha rembiikuaa ha iñepyrũrã rembiikuaa. Miller rembiikuaa paha vaekue hína umi 2.300 ára, ha’éva iomega rembiikuaa ha iñemohu’ãite rembiikuaa. Umi “siete tiempo” opa vaekue ary 1798-pe ohechauka vaekue umi 2.520, ha umi 2.300 ára ojehechauka ary 1844-pe.

It is the dirt brush man who assembles the jewels after they are scattered for seven times. Then the casket is larger and more beautiful and shines ten times brighter than the sun. Ten is a symbol of a test, and those jewels therefore shine at the test over the day of the sun, so Miller’s dream begins in 1798 and ends at the loud cry of the third angel at the Sunday law.

Pe kuimba’e oityvy’ombéva pe ombyatýva umi ita jeguaka oñesỹi rire siete jey. Upéi pe ryru tuichavévo ha iporãve, ha omimbi pa jeyve kuarahýgui. Pa niko peteĩ símbolo peteĩ prueba rehegua, ha upévare umi ita jeguaka omimbi pe prueba ári kuarahy ára rehe, upévare Miller rembiu oñepyrũ 1798-pe ha opa pe tercer ánhel ñe’ẽ hatãme pe léi domingo-pe.

The history of the Millerites from 1798 unto 1863 is also the history from 1798 until the soon-coming Sunday law. The history represented in William Miller’s dream that occurs between Miller saying “come and see” unto the Dirt Brush man saying “come and see,” is both the period of 1798 unto 1863, and also the period of 1798 unto the Sunday law. The line that ends in 1863 is a prophetic fractal of the line that begins in 1798 and ends at the Sunday law. Both those lines are represented in Miller’s dream.

Millerigua rembiasakue 1798 guive 1863 peve ha’e avei pe tembiasakue 1798 guive pe Léi Dominikal oútavape peve. Pe tembiasakue ojehechaukáva William Miller kerayvotýpe, oikóva Miller he’ígui “eju ehecha” guive pe kuimba’e Yvy Ky’a Ryru’ípe guáva he’íha “eju ehecha” peve, ha’e mokõivéva pe ára 1798 guive 1863 peve, ha avei pe ára 1798 guive pe Léi Dominikal peve. Pe línea opaáva 1863-pe ha’e peteĩ fractal profético pe línea oñepyrũva 1798-pe ha opa pe Léi Dominikal-pe. Mokõivéva umi línea ojehechauka Miller kerayvotýpe.

The closed door on October 22, 1844 typifies the closed door at the Sunday law. The prophecy of 2,300 years that was fulfilled in 1844, typifies the Sunday law.

Okẽ oñembotypýva 22 jasypa 1844-pe ohechauka hag̃ua okẽ oñembotypýva pe léi domingo jave. Pe profesía 2.300 ary rehegua oñekumplíva 1844-pe ohechauka hag̃ua pe léi domingo.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

“Cristo ou mbou hag̃ua ñande pa’i guasu ramo pe tenda marangatúvape, pe santuario ñemopotĩrã rehehápe, ojehechaukaháicha Daniel 8:14-pe; pe Yvypóra Ra’y ou hag̃ua pe Ymaguare Árape, ojehechaukaháicha Daniel 7:13-pe; ha pe Ñandejára ou hag̃ua Itémplope, Malaquías he’ihaguéicha voi; ko’ãva ha’e peteĩchante mba’e oikóva ñemombe’u; ha kóva avei ojehechauka pe novío ou hag̃ua ñemendápe, Cristo omombe’uhaguéicha umi paary 10 rehegua parávolape, Mateo 25-pe.” The Great Controversy, 426.

Lines

Líneas

The omega of Miller’s discoveries was the 2,300-year prophecy, so both 1844 and the Sunday law are represented by the 2,300 years. This means that the 2,520 is the alpha and the 2,300 is the omega of both lines; one line concludes in 1863, and the other line concludes at the Sunday law. On both lines the 2,520 prophecy is the alpha, and or the foundation stone. The fractal of 1798 unto 1863 in the foundational history of the Millerites, also aligns with another fractal in the omega, capstone history of the one hundred and forty-four thousand.

Míller ojuhu hag̃ua umi mba’e ohechakuaáva pe omega ha’eva’ekue pe profecía 2.300 ary rehegua; upévare, mokõivéva 1844 ha pe arapokõindy léi ojehechauka pe 2.300 ary rupive. Kóva he’ise pe 2.520 ha’eha pe alfa ha pe 2.300 ha’e pe omega mokõive línea-pe; peteĩ línea oñemohu’ã 1863-pe, ha ambue línea oñemohu’ã pe arapokõindy léi-pe. Mokõive línea-pe pe profecía 2.520 rehegua ha’e pe alfa, térã pe ita pyenda. Pe fractal 1798 guive 1863 peve, umi Míllerigua rembiasakue pyendaguasúpe, avei oñembojoaju ambue fractal ndive pe omega-pe, pe capstone rembiasakue rehegua umi cien cuarenta y cuatro mil-pe.

At 9/11 God called His people to return to Jeremiah’s old paths, which are the foundations, which are in turn represented by the messenger of the foundational history, who is in turn represented by his foundational alpha discovery of the “seven times.” The “seven times” is the symbol of the foundations of the one hundred and forty-four thousand, and at 9/11 the sealing of that group began with the testing message of the foundations, represented by the very first foundational truth of William Miller and Adventism. At 9/11 the sealing time began and at the soon-coming Sunday law the sealing time of the one hundred and forty-four thousand concludes.

9/11-pe Tupã ohenói Itavayguakuérape ojevy hag̃ua Jeremías tape yma guarépe, ha’éva umi fundamento, ha umíva katu ojehechauka umi mensahéro historia fundacional rehegua rupive, ha upéva katu ojehechauka jeýma iñepyrũha alpha guigua jejuhu “siete tiempos” rehegua rupive. “Siete tiempos” ha’e pe símbolo umi fundamento rehegua umi cien cuarenta y cuatro mil-pe g̃uarã, ha 9/11-pe oñepyrũ pe sellamiento upe aty rehegua pe marandu prueba reheve umi fundamento rehegua, ojehechaukáva pe añetegua fundacional peteĩhaite William Miller ha Adventismo rehegua rupive. 9/11-pe oñepyrũ pe tiempo de sellamiento, ha pe ley dominical hi’aguĩvape oñemohu’ã pe tiempo de sellamiento umi cien cuarenta y cuatro mil rehegua.

That history is a fractal that begins with 2,520 and ends with 2,300, and that history is therefore the third line of prophetic history represented in William Miller’s dream. The 2,520 was fulfilled in 1798 and the 2,300 in 1844. The work represented by the two lines is the work of Christ in combining His divinity with our humanity. It is the work of changing a sinner into a saint, restoring the higher nature to its rightful throne over the lower nature. For this reason, the human body takes 2,520 days to totally reproduce every cell in the body, and that very same body is based upon 23 male chromosomes combined with 23 female chromosomes. Together they produce a living temple, which is represented as the number “46,” which is the period of 1798 to 1844, which is the period of William Miller’s dream from the 2,520 in 1798 unto the 2,300 in 1844.

Upe tembiasakue ha’e peteĩ fractal oñepyrũva 2.520 rehe ha opa hag̃ua 2.300-pe, ha upevare upe tembiasakue ha’e mbohapyha línea tembiasakue profética ojehechaukáva William Miller képe. Pe 2.520 oñehundi 1798-pe ha pe 2.300, 1844-pe. Pe tembiapo ojehechaukáva umi mokõi línea rupive ha’e Cristo rembiapo ombojoajúvo Idiosidad divína ñande rekove yvypóra reheve. Ha’e pe tembiapo omoambuéva peteĩ angaipáva marangatu hag̃ua, omyengoviávo pe tekove yvateve oĩ hag̃ua peteĩ tróno legítimo ári pe tekove iguývagui. Upévare, pe tete yvypóra oikotevẽ 2.520 ára ombohérajeypaite hag̃ua opaite célula oĩva tetépe, ha upeete pe mismo tete oñemopyenda 23 cromosoma kuimba’éva rehe oñembojoajúva 23 cromosoma kuñáva rehe. Oñondivepa omoheñói hikuái peteĩ tupao oikovéva, ojehechaukáva papapy “46”-ramo, ha’éva pe aravo 1798 guive 1844 peve, ha’éva pe aravo William Miller képe guare pe 2.520-gui 1798-pe peve pe 2.300 1844-pe.

William Miller’s dream also contains another fractal of note. From 9/11 unto the Sunday law is a fractal of 1798 unto the Sunday law, as in 1798 unto 1863. 2023 unto the Sunday law is a fractal of 9/11 unto the Sunday law, and this is the history that all of the lines within Miller’s dream point to as the omega of them all. This is the period where the original truths are magnified ten times the sun.

William Miller kérape oguereko avei ambue fractal ojehechakuaáva. 11 jasyporundy guive pe léi domingo peve ha’e peteĩ fractal 1798 guive pe léi domingo pevegua, 1798 guive 1863 peveicha. 2023 guive pe léi domingo peve ha’e peteĩ fractal 11 jasyporundy guive pe léi domingo pevegua, ha kóva hína pe tembiasakue opaite umi línea oĩva Miller kérape ohechaukáva ha’éva opavave umívagui pe omega. Kóva hína pe aravo’ỹme umi añetegua ypykue oñembotuicháva kuarahypa jey hag̃ua.

The Two Bustles

Mokõi Amanda Guasu

In the 1840’s, the word “bustle” (as a noun) commonly meant energetic, busy, or noisy activity—often with a sense of fuss, excitement, hurry, or agitation. It referred to lively movement, commotion, or bustling about, whether in a crowd, a household, a marketplace, or during a particular event. The “bustle” of Miller’s dream would thus describe the immediate flurry of activity, excitement, or urgent business happening right then—the transient stir or commotion of the present situation or occasion.

Umi 1840 ary rupi, ñe’ẽ “bustle” (téra ramo) jepivegua he’iseva’ekue tembiapo kyre’ỹ, heta mba’e ojapóva térã sarambi ryapu reheve—heta jey oñemoirũva apuro, vy’aguasu, pya’e térã py’atarova rendive. Ohechauka va’ekue jeývo guata kyre’ỹ, sarambi térã oñemoĩ hag̃ua oñemongu’e meme, taha’e tapichakuéra atyhápe, peteĩ ógape, ñemuharendápe, térã peteĩ mba’e oikóva upe jave. Upévare pe “bustle” oĩva Miller kérape omombe’u va’erã pe oñepyrũramoite sarambi tembiapópe, vy’aguasu térã tembiapo pya’eete oikóva upe jave—pe jeity pya’e térã sarambi sapy’aguáva pe situación térã upe oñepresentáva ko’áĝa rehegua.

Miller states, “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone.”

Miller he’i: “Upéi, ha’e omopotĩ aja yvyku’i ha mba’e ky’a, ita jeguaka japu ha viru gua’u, opa umíva opu’ã ha osẽ ovetã rupi peteĩ arai ramo, ha yvytu ogueraha mombyry. Pe sarambi apytépe amboty che resa sapy’ami; ha ajupe’i rire, opaite pe ky’a ndojepytavéi.”

The “bustle” identifies two points in Miller’s dream; The first when the crowd is scattering the jewels, and then when the dirt brush man opens the windows and begins to sweep out the false jewels. The first and alpha bustle is the covering up of the jewels and the second and omega bustle is the restoration of the jewels. During the bustle, Miller closed his eyes. Miller was laid to rest in 1849, the very point that Christ was stretching forth His hand a second time to gather the remnant of His people. Miller then closed his eyes, and in 1850 his truths were again placed upon a table in fulfillment of Habakkuk’s command to write the vision and make it plain. That bustle period, Miller closes his eyes and when he awakes the jewels are in the process of being restored.

Pe “ajetreo” omombe’u mokõi punto pe sueño Miller-pe; peteĩha, atygua omyasãi jave umi joya, ha upéi, kuimba’e cepillo yvy rehegua oipe’a jave umi ovetã ha oñepyrũ omopotĩ hag̃ua umi joya japu. Pe ajetreo peteĩha ha alfa ha’e umi joya ñemo’ã, ha pe mokõiha ha omega ajetreo ha’e umi joya ñemyatyrõ jey. Pe ajetreo aja, Miller omboty hexa. Miller oñemoĩkuri pytu’u hag̃uáicha ary 1849-pe, upe momentoite Cristo omoĩ jeyha Ipo mokõiha hag̃ua ombyaty hembýva Itavayguakuéragui. Upémarõ Miller omboty hexa, ha ary 1850-pe hekojerovia añeteguakuéra oñemoĩ jey peteĩ mesa ári, oñekumpli hag̃ua Habacuc rembiapoukapy ojehai hag̃ua pe visión ha oñemyesakã porã hag̃ua. Upe periodo ajetreo-pe, Miller omboty hexa, ha opáy jave umi joya oĩ hína oñemyatyrõ jey hag̃uáicha.

The second bustle in his dream takes place when the ensign of the one hundred and forty-four thousand is being resurrected, purged and purified as the ensign which Zechariah identifies as jewels upon a crown.

Mokõiha oñembo’eñói hag̃ua iñemongu’e ipépe oiko jave oñemopu’ã jeýva, oñemopotĩva ha oñemboyke hag̃ua teko ky’a gui pe poyvi umi cien cuarenta y cuatro milgua, upe poyvi Zacarías ohechauka hag̃ua ita jeguakaicha peteĩ akãmboja ári.

And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd. Mine anger was kindled against the shepherds, and I punished the goats: for the Lord of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle. Zechariah 9:16–10:3.

Ha Tupã ijára oguerovia hag̃ua chupekuéra upe árape, haʼekuéra tavayguakuéra atyicha; haʼekuéra niko haʼéta peteĩ koróna ita kuéraicha, oñemopuʼãva poyvi ramo ijyvy ári. Mbaʼeichaitépa tuicha iporãmba, ha mbaʼeichaitépa tuicha iporãite! pe trígo ombovyʼáta kuimbaʼe pyahukuérape, ha kaguy pyahu kuñataĩnguérape. Pejerure Tupãme ama ára pahápe; upéicharõ Tupã ojapóta arai hesakãva, ha omeʼẽta chupekuéra ama okyryrýva, peteĩteĩme kapiʼi ñúme. Taʼangakuéra guaʼu niko heʼi mbaʼevaiʼỹva, ha mbaʼekuaahára kuéra ohecha japu, ha omombeʼu kerayvoty japu; oñembopyʼaguapy rei hikuái: upévare oho hikuái peteĩ atyicha, ohasa asy, ndaipóri rupi pastor. Che pochy hendy vaʼekue umi pastor kuéra rehe, ha akastiga umi kavara kuérape; Tupã ehérsito kuéra Jára niko oikuaase hague hymba aty, Judá róga, ha ojapo chupekuéra kavaju porãite ramo ñorairõme. Zacarías 9:16–10:3.

The “flock of His people” are both an ensign and stones (jewels) upon a crown. The flock of His people are identified during the latter rain, for the command is to ask for the latter rain in the time of the latter rain. The flock is contrasted with the “flock” that went their own way, rather than the way of Jeremiah’s old paths. In the time of the latter rain the jewels that are His flock will be His goodly horse in the battle. That “goodly horse” is the church triumphant, represented in the first Christian bride, symbolized by Peter who, as a white horse in the period of the first seal went forth conquering and to conquer.

“iñehẽnguéra Itavaygua” hína mokõivéva peteĩ techaukaha ha ita kuéra (mbojeguarurã) peteĩ koróna ári. Iñehẽnguéra Itavaygua ojekuaa ama pyahu pahápe, pe tembiapoukapy niko ha’e ojejerure hag̃ua ama pyahu paháre ama pyahu pahaha ára jave. Pe ñehẽngue oñembojoavy pe “ñehẽngue” reheve oho vaʼekue ijeheguínte, ndahaʼéi Jeremías tape yma guaréicha rupi. Ama pyahu pahaha ára jave, umi mbojeguarurã haʼéva Iñehẽngue haʼéta Hembiguái kavaju porã ñorairõme guarã. Upe “kavaju porã” ha’e pe tupao ipuʼakáva, ojehechaukáva pe novia cristiana peteĩha rupive, oñemombeʼúva Pedro rupive, haʼéva peteĩ kavaju morotĩ peteĩha sello ára jave osẽ vaʼekue opuʼaka hag̃ua ha opuʼaka hag̃ua.

And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. Revelation 6:1, 2.

Ha ahecha mba’e pe Ovecha Ra’y oipe’ávo peteĩ umi siete apytégui, ha ahendu peteĩva umi irundy tekove apytégui he’íva, ára sununu ryapu-icha: Eju ha ehecha. Ha ama’ẽ, ha péina peteĩ kavaju morotĩ; ha pe hi’ári oguapývape oguereko peteĩ hu’y rupa; ha oñeme’ẽ chupe peteĩ akã rehegua jeguaka; ha osẽ ipu’aka hag̃uáicha, ha ipu’aka hag̃ua. Apocalipsis 6:1, 2.

Peter therefore is the symbol of the first Christian church of the apostles during the Pentecostal outpouring of the rain, and the symbol of the last Christian church during the latter rain, that was typified by the Pentecostal outpouring.

Upévare Pedro ha’e pe símbolo pe primera iglésia cristiana apóstolkuéragui pe ñehẽse Pentecostés pe ama ñehẽme, ha avei pe símbolo pe pahaguéva iglésia cristiana pe ama paha aja, upéva oñembojoguáva pe ñehẽse Pentecostéspe.

And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. Revelation 19:11–14.

Ha ahecha yvága ojepe’áva, ha péina ápe peteĩ kavaju morotĩ; ha pe hi’ári oguapýva héra va’ekue Jeroviaha Añetegua, ha tekojoja rupi ombohovaipa ha oñorairõ. Hesa kuéra va’ekue tata rendyicha, ha iñakã ári oĩ heta akãngora; ha oguereko peteĩ téra ojehaíva, avave ndoikuaáiva, ha’e añónte. Ha ao rehe omonde va’ekue tuguype oñemakỹva; ha héra hína Ñe’ẽ Tupã rehegua. Ha umi ehérsito yvágape oĩva osegi chupe kavaju morotĩ ári, ao líno iporãva rehe oñemonde, morotĩ ha potĩ. Apocalipsis 19:11–14.

The white horses represent Christ’s army that are resurrected in Ezekiel 37, and they are the church triumphant, and they are stones in a crown, for Christ establishes His kingdom of glory in the time of the latter rain. As representatives of His kingdom the one hundred and forty-four thousand are jewels upon the crown which is the symbol of the kingdom he receives at the conclusion of the 2,300 days, which was both October 22, 1844 and will be again at the Sunday law. That kingdom of white horses is raised up during the latter rain, when the windows of heaven are opened, for John saw the white horse when heaven was opened.

Kavaju morotĩ kuéra ohechauka Cristo ehérsito oñemoingove jeýva Ezequiel 37-pe, ha haʼekuéra hína pe iglesia ipuʼakaitéva, ha haʼekuéra hína ita kuéra peteĩ akãmbojaʼýpe, Cristo omopyenda hag̃ua Itavusu teko mimbipa ára ama paha jave. Irrepresentánte ramo pe Itavusu rehe, umi cien cuarenta y cuatro mil hína jewél kuéra pe akãmbojaʼýpe, upéva haʼéva pe símbolo pe Tavusu oguerekótava pe 2.300 ára paha hag̃uápe, upéva vaʼekue mokõiha octubre 22, 1844-pe ha oikóta jeýta pe léi domingo jave. Upe tavusu kavaju morotĩ rehegua oñemopuʼã ama paha aja, yvága rovái kuéra ojepeʼa jave, Juan ohecha haguére pe kavaju morotĩ yvága ojepeʼa jave.

In the alpha bustle of 1849, Miller closed his eyes in death, for a little moment. Miller was Elijah, and Elijah died on July 18, 2020, and he laid in the street for 1,260 days until he reached the omega bustle and was then awakened. His awakening is marked as arriving when the dirt brush man opened the window of heaven to sweep out the rubbish. The army of white horses is raised when heaven’s window is opened, and when that occurs a separation of true and false is identified. That separation is also identified in the book of Malachi.

Pe ajetreo alfa ary 1849-pe, Miller omboty isaykuéra omano hag̃uáicha, sapy’amínte. Miller ha’e va’ekue Elías, ha Elías omano 18 jasypokõi, 2020-pe, ha ojepyso tape ári 1.260 ára pukukue peve og̃uahẽ meve ajetreo omega-pe ha upérõ oñemombáy jey. Iñemombáy jey ojehechauka og̃uahẽ ramo guare pe kuimba’e yvytyru ombojuruja yvágapegua ovetã ikatu hag̃uáicha omopotĩ hag̃ua pe mba’e ky’a. Kavaju morotĩ aty oñemopu’ã yvága roveta ojeavri vove, ha upéva oiko jave ojekuaa peteĩ jepe’a añetegua ha japu apytépe. Upéva jepe’a ojehechauka avei Malaquías kuatiápe.

Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. Malachi 3:10.

Pegueru opaite pe diezmo ñembyatyhaópe, taĩ hag̃ua tembi’u che rógape, ha pehecha ko’ág̃a upévare, he’i Ñandejára de los ejércitos, ndaikatuvéipa aipe’a peẽme yvága ventána ha añohẽ pende ári peteĩ jehovasa, peẽ ndaipóriha hag̃ua tenda pehupyty hag̃ua. Malaquías 3:10.

The spirits of the prophets are subject unto the prophets, and John in Revelation, Miller’s dream and Malachi provide three witnesses of the time when the windows of heaven are opened. In Miller’s dream it is at the omega of the call to “come and see.” The bustle in the alpha was when the scattering began, and the omega is when the gathering begins.

Umi marãngatu profétakuéra rehegua oĩ profétakuéra poguýpe, ha Juan Revelación-pe, Miller rembikéra ha Malaquías ome'ẽ mbohapy testígo yvága ovetãnguéra ojepe'aha ára rehegua. Miller rembikérape upéva oiko pe omega-pe pe ñehenói “eju ha ehecha” rehegua. Pe jehe'a guasu alpha-pe niko raka'e pe ñemosarambi oñepyrũrõ guare, ha pe omega niko pe ñembyaty oñepyrũha ára.

Before we proceed further into Miller’s dream we want to include James White’s commentary on the dream. James White identifies the true jewels as God’s true people and the counterfeit jewels as the wicked. I identify the jewels as truths contrasted with error. The jewels and the counterfeit jewels are both the message and the messengers contrasted with error and false messengers.

Miller kérape ñande syryve hag̃ua mboyve, roipota romoinge James White remimoĩmby pe sueño rehegua. James White ohechauka umi joya añeteguáva ramo Tupã tavayguakuéra añeteguáva, ha umi joya japúva ramo umi hekoañáva. Che ahechakuaa umi joya ramo añetegua, oñembojojáva jejavy ndive. Umi joya ha umi joya japúva mokõivéva hína pe marandu ha umi maranduhára, oñembojojáva jejavy ha umi maranduhára japu ndive.

“BROTHER MILLER’S DREAM

“KYVY MILLER KÉGUA”

“The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past second advent experience, and that God gave the dream for the benefit of the scattered flock.

“Ko’ẽ tembihecha ojehechauka vaʼekue Advent Herald-pe, mokõi áño ári rasa yma guive. Upe rire ahechakuaa porãitereiha upéva omombeʼuha hesakã hag̃uáicha ñande jehasa vaʼekue pe segunda venida rehegua, ha Tupã omeʼẽ hague pe tembihecha pe aty myakãmbypývape guarã.”

“Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastes 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.

“Umi techaukaha apytépe ohechauka hag̃ua Ñandejára ára guasu ha kyhyje’ẽva og̃uahẽmbotaitémaha, Tupã omoĩ raʼe umi ke. Ehecha Joel 2:28–31; Hechos 2:17–20. Umi ke ikatu ou mbohapy hendáicha; peteĩha, ‘tembiapo heta rupi.’ Ehecha Eclesiastés 5:3. Mokõiha, umi oĩva espíritu ky’a ha Satanás ñembotavy poguýpe, ikatu oreko ke ijeheguiete haʼe omba’apóramo hesekuéra. Ehecha Deuteronomio 8:1–5; Jeremías 23:25–28; 27:9; 29:8; Zacarías 10:2; Judas 8. Ha mbohapyha, Tupã akóinte ombo’e, ha koʼág̃a peve avei omboʼe hetave térã saʼive ipuévlope umi ke rupive, oúva umi ánhel rembiapo ha Espíritu Santo rupive. Umi oĩva añetegua hesakã porãme oikuaáta arakaʼépa Tupã omeʼẽ chupekuéra peteĩ ke; ha umiichagua ndaikatúi oñembotavy térã ojereraha tape vai rupi umi ke japu rupive.”

“‘And he said, Hear now my words; if there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream.’ Numbers 12:6. Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, [Genesis 37:5–9,] and then the interesting story of their fulfilment in Egypt. ‘In Gibeon the Lord appeared to Solomon in a dream by night.’ 1 Kings 3:55. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.

“‘Ha he’i, pehendúke ko’ág̃a che ñe’ẽnguéra; oĩramo pene apytépe peteĩ proféta, che, Jehová, ajehechauka hag̃uáicha chupe peteĩ visión-pe, ha añe’ẽta hendive peteĩ kérape.’ Números 12:6. He’i Jacobo: ‘Jehová remimbou oñe’ẽ kuri chendive peteĩ kérape.’ Génesis 31:11. ‘Ha Tupã ou Labán sirio rendápe peteĩ pyharekérape.’ Génesis 31:24. Pejapo lectura José kerayvotygui, [Génesis 37:5–9,] ha upéi peñe’ẽmi pe tembiasakue iporãitévare imboaje rehe Egipto-pe. ‘Gabaón-pe Jehová ojehechauka Salomónpe peteĩ pyharekérape.’ 1 Reyes 3:5. Pe ta’anga guasu tuichaitéva Daniel capítulo mokõihápe ojejuhu peteĩ kérape, avei umi irundy mymba ka’aguygua, ha ambueve capítulo sietehápe. Herodes oheka jave ohundi hag̃ua pe Mitã Salvador, José oñemomarandu peteĩ kérape okañy hag̃ua Egipto-pe. Mateo 2:13.”

“‘And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.’ Acts 2:17.

“‘Ha oikóta rire, umi ára pahápe, he’i Tupã, añohẽta che Espíritu opa yvypóra ári: ha pene ra’ykuéra ha pene rajykuéra oprofetizáta, ha pene mitãrusu kuéra ohecháta visión, ha pene karai itujáva kuéra orekóta ke’ẽ.’ Hechos 2:17.

“The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.

“Maranduhára ryru, kerayvoty ha visión rupive, ko’ápe hína pe Espíritu Santo yva, ha umi ára pahápe ojehechaukáta hetaite hag̃ua ikatu hag̃uáicha omboheko peteĩ techaukaha. Ha’e peteĩva umi donkuéra iglesia evangélica peguápe.”

“‘And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.’ Ephesians 4:11, 12.

“‘Ha ha’e ome’ẽ va’ekue ambuépe apóstol-rã; ha ambuépe PROFÉTA-rã; ha ambuépe evangelista-rã; ha ambuépe pastor ha mbo’ehára-rã; umi imarangatúva oñembosako’i hag̃ua, pe ministerio rembiaporãrã, Cristo rete ñemopu’ãrã.’ Efesios 4:11, 12.

“‘And God hath set some in the church, first apostles, secondarily PROPHETS,’ etc. 1 Corinthians 12:28. ‘Despise not PROPHESYINGS.’ 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 7:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I can not have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.

“‘Ha Tupã omoĩ mbovymi pe iglesia-pe, tenonderã apóstol-kuéra, mokõiha katu PROFÉTA-kuéra,’ h.a. 1 Corintios 12:28. ‘Ani pe desprecia umi PROFESÍA.’ 1 Tesalonicenses 5:20. Ehecha avei Hechos 13:1; 21:9; Romanos 7:6; 1 Corintios 14:1, 24, 39. Umi proféta térã profesía niko oĩ Cristo iglesia ñemopu’ãrã; ha ndaipóri peteĩ jehechauka ikatúva oñeguenohẽ Tupã Ñe’ẽgui, he’íva ko’ãva opátaha evangelista-kuéra, pastor-kuéra ha mbo’ehára-kuéra opa mboyve. Péro he’i pe oñemoĩva ko’ã mba’ére: ‘Oĩgui heta visión ha sueño japu, ndaikatúi ajerovia mba’eveichagua ko’ãichare.’ Añetehápe Satanás oguereko imba’e japu ojoguáva añetévare. Ha’e akóinte oguereko vaekue proféta japu, ha añetehápe ikatu jaha’arõ umíva ko’ág̃a avei, ko hora pahápe imbotavy ha itriumfo rehegua. Umi omboykéva ko’ã revelación especial oĩgui pe mba’e japu ojoguáva, ikatu avei, peteĩcha peẽme, osẽ michĩmi tenondéve ha onega Tupã araka’eve ojehechauka hague yvypórape peteĩ sueño térã visión rupive, pe mba’e japu ojoguáva akóinte oĩgui.”

“Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.

“Kerayvoty ha techapykuéra hína pe mba’e rupive Tupã oikuaauka hague ijehe yvypórape. Ko mba’e rupive Ha’e oñe’ẽ vaekue umi maranduhára kuérape; omoĩ pe maranduhára jerovia mba’e porã apytépe pe iglesia evanhélikape, ha omboja’o kerayvoty ha techapykuéra ambue techaukaha ndive umi ‘ÁRA PAHÁPEGUA’ rehegua. Amén.

“My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.

“Che rembipota ko’ã ñe’ẽ mboyveguápe ha’e va’ekue aipe’a hag̃ua mba’e vai oñemoĩva Ñandejára Ñe’ẽ rupive, ha ambosako’i hag̃ua omoñe’ẽvape akã py’a umi mba’e oútavape g̃uarã.

“WM. MILLER,

“Low Hampton, N. Y. Dec. 3, 1847.” James White, Brother Miller’s Dream, 1–6.

“Low Hampton, N. Y. 3 de diciembre de 1847.” James White, Pe sueño hermano Miller rehegua, 1–6.

“1. The ‘casket’ represents the great truths of the Bible, relative to the second advent of our Lord Jesus Christ, which were given Brother Miller to publish to the world.

“1. Pe ‘karameguã’ ohechauka umi tuicha añetegua Biblia-pegua, oñe’ẽva ñande Ruvicha Jesucristo jeju mokõiháre, umi oñeme’ẽva’ekue Hermáno Miller-pe omboherakuã hag̃ua ko yvy ape ári.”

“2. The ‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.

“2. Pe ‘llave oñembojoapy va’ekue’ ha’e va’ekue imba’éicha omyesakãva Ñe’ẽ Marandu profético—Omojojáva peteĩ Escritura ambuéva Escritúra ndive—la Biblia ijehegui voi imyesakãha. Ko llave reheve pe Hermano Miller oipe’a pe ‘arca’, térã pe tuicha añetegua Advento rehegua yvórape g̃uarã.

“3. The ‘jewels, diamonds, etc.’ of ‘all sorts and sizes’ so ‘beautifully arranged in their several places in the casket’ represent the children of God, [Malachi 3:17,] from all the churches, and from almost every station, and situation of life, who received the advent faith, and were seen to take a bold stand in their several stations, in the holy cause of truth. While moving in this order, each attending to his own duty, and walking humbly before God, ‘they reflected a light and glory’ to the world, equaled only by the church in the days of the apostles. The message, [Revelation 14:6,7,] went as it were, upon the wings of the wind, and the invitation, ‘Come, for all things are now ready,’ [Luke 14:17.] went abroad with power and effect.

“3. Umi ‘itaju, diamánte, ha mba’e ambuéva’ opaichagua ha opaichaitépe, ‘iporãite oñemohenda hag̃ua hekoitépe peteĩteĩva renda pe ryru’i ryepýpe’, ohechauka Tupã ra’ykuérape, [Malachi 3:17,] opa umi iglesia-gui, ha haimete opaichagua tekove renda ha tembiapo rekoháigui, umi ohupytýva’ekue pe adviento jerovia, ha ojehecháva’ekue ojagarraha peteĩ ñemoĩ mbarete hag̃ua hikuái peteĩteĩva hendápe, añetegua marangatu rembiapópe. Oguata aja ko ñemohendápe, peteĩteĩ oñatende irembiaporãitére, ha oguata ñemomirĩme Tupã renondépe, ‘ha’ekuéra omimbipa hag̃ua peteĩ tesape ha mimbipa’ ko yvy ariguápe, upeichaite umi apóstol ára pe iglesia añoite ikatúva oñembojoja hese. Pe marandu, [Revelation 14:6,7,] osẽva’ekue, ku yvytu pepo ári guáicha, ha pe ñeinvita, ‘Eju, opa mba’e ko’ág̃a oñembosako’íma,’ [Luke 14:17,] oñemyasãi mbarete ha pokatu reheve.”

“4. ‘The people began to come in, at first few in number, but increased to a crowd.’ When the advent doctrine was first preached by Brother Miller, and a very few others, it had but little effect, and but very few were waked up by it; but from 1840 to 1844, wherever it was preached, the whole community was aroused.

“4. ‘Umi hénte oñepyrũ og̃uahẽ, tenonderã mbovymi, ha upéi okakuaa peteĩ aty guasúpe.’ Pe doctrina jeju rehegua oñembo’e ramo guare ñepyrũrã Hermano Miller ha mbovymi ambue rupive, sa’i eterei orekókuri efecto, ha mbovymínte oñemombáy hese; ha katu 1840 guive 1844 peve, mamópa oñembo’e hague, pe tekohagua tuichakue oñemokyre’ỹ ha oñemombáy.

“5. When the flying angel [Revelation 14:6–7] first began to preach the everlasting good news, ‘Fear God, and give glory to him; for the hour of his judgment is come,’ many shouted for joy in view of the coming of Jesus, and the restitution, who afterwards opposed and scoffed and ridiculed the truth that a little before filled them with joy. They troubled and scattered the jewels. This brings us to the autumn of 1844, when the scattering time commenced.

“5. Upe ánhel ovevéva [Apocalipsis 14:6–7] oñepyrũ ramo guare peteĩha opredika pe marandu porã opa’ỹva, ‘Pekyhyje Tupãgui, ha peme’ẽ chupe teko mimbipa; oguahẽma niko hi’ára ojehusgaha hag̃ua’, heta osapukái vy’águi ohechávo Jesús jeju, ha pe jevyjey hag̃ua opa mba’e, ha upéi umi ojepytaso’ỹva hese, oñemoĩva iñakãre ha oñembohorýva pe añetegua rehe, mbovymi mboyve omyenyhẽ va’ekue chupekuéra vy’águi. Ha’ekuéra ombohasa asy ha omosarambi umi joya. Kóva ñanegueraha pe araro’y 1844-pe, upe jave oñepyrũ haguépe pe ára ñemosarambi rehegua.

“Mark this: It was those who once ‘shouted for joy’ that troubled and scattered the jewels. And none have so effectually scattered the flock, and led them astray since 1844, as those who once preached the truth, and rejoiced in it; but have since denied the work of God, and the fulfillment of prophecy in our past advent experience.

“Péva kóva: umi yma guare ‘osapukái vy’ porã rupi’ vaekue hína umi ombohasa asy ha omosarambi vaekue umi joya. Ha avave ndoimosarambivéigui pe aty, ha nopenavei chupekuéra tape vai rupi ary 1844 guive, umi yma guare ombo’e vaekue pe añetegua, ha ovy’a hese; péro upéi omoneĩ’ỹ vaekue Tupã rembiapo, ha pe profesía ñemyenyhẽ ñande jeju rehegua jehasa yma guarépe.”

“6. The ‘spurious jewels and counterfeit coin’ that were scattered among the genuine, clearly represent false converts, or ‘strange children,’ [Hosea 5:7] since the door was shut in 1844.

“6. Umi ‘mbojegua gua’u ha viru vaiete’ oñemosarambíva umi añeteguáva apytépe, hesakã porã ohechaukaha umi jere gua’u térã ‘ta’ýra pytagua’, [Oseas 5:7] oñemboty hague rire pe okẽ ary 1844-pe.

“7. The ‘dirt and shavings, sand and all manner of rubbish,’ represent the various and numerous errors that have been brought in among second advent believers, since the autumn of 1844. Here I will notice a few of them.

“7. Yvyku’i ha ytaky, yvyku’i guasu ha opaichagua mba’e ky’a,” ohechauka umi jejavy opaichagua ha hetaiteva’ekue oike va’ekue umi mokõiha jeju rehe ogueroviáva apytépe, 1844 ararogue guive. Ko’ápe amombe’úta mbovymi umívagui.

“1. The stand that some of the ‘shepherds’ presumptuously took immediately after the Midnight cry was given, that the solemn melting power of the Holy Ghost that attended the seventh month movement was a mesmeric influence. George Storrs was among the first to take this stand. See his writings in the latter part of 1844, in the Midnight-Cry, then published in New York City. J. V. Himes, at the Albany Conference in the spring of 1845, said that the seventh month movement produced mesmerism seven feet deep. This I am told by one who was present, and heard the remark. Others who took an active part in the seventh month cry, have since pronounced that movement the work of the Devil. Attributing the work of Christ and the Holy Ghost to the Devil was in the days of our Savior, blasphemy, and it is blasphemy now. 2. The many experiments on definite time. Since the 2300 days ended in 1844, quite a number of times have been set, by different individuals, for their termination. In doing this they have removed the ‘landmarks,’ and have thrown darkness and doubt over the whole advent movement. 3. Spiritualism with all its fancies and extravagances. This wile of the Devil, which has accomplished an awful work of death, is very fitly represented by ‘shavings,’ and ‘all manner of rubbish.’ Many of those who drank down the poison of spiritualism admitted the truth of our past advent experience, and from this fact many have been made to believe that spiritualism was the natural fruit of believing that God conducted the great advent movements in 1843 and 1844. Peter, speaking of those who should ‘bring in damnable heresies, even denying the Lord that bought them,’ says ‘BY REASON OF WHOM THE WAY OF TRUTH SHALL BE EVIL SPOKEN OF.’ 4. S. S. Snow professing to be ‘Elijah the Prophet.’ This man in his strange and wild career, has also acted his part in this work of death, and his course has had a tendency to bring the true position for the waiting saints into disrepute, in the minds of many honest souls.

“1. Pe py’aguasu oĩ vaekue oĩva apytépe umi ‘pastore’ oñembotuicháva reheve ojapyhy vaekue pya’evoi pe sapukái Pyhare Mbytegua rire, ha he’íva pe pokatu marangatu omboguejy ha omboaku pe Espíritu Santo omoĩva pe movimiento jasypokõigua ári, hague peteĩ influencia mesmerismo rehegua. George Storrs oĩvaekue umi tenondegua apytépe ojapyhy hag̃ua ko py’aguasu. Ehecha hembiakuéra jehaipyrekuépe ary 1844 paha gotyo, pe Midnight-Cry-pe, upérõ oñemoherakuãva táva Nueva York-pe. J. V. Himes, pe Conferencia de Albany-pe, ára pytũ’ỹme ary 1845-pe, he’i pe movimiento jasypokõigua ogueru hague mesmerismo siete pies puku hag̃uáicha. Kóva oñemombe’u chéve peteĩ oĩ vaekuére upepe ha ohendúvaekue upe ñe’ẽ. Ambuekuéra, oikevaekue kyre’ỹme pe sapukái jasypokõigua rehe, upe rire he’i pe movimiento ha’e hague Aña rembiapo. Ojeatribui hag̃ua Cristo rembiapo ha Espíritu Santo rembiapo Aña-pe, ñande Salvador ára peguápe, ha’e vaekue ñe’ẽvai marangatu rehegua, ha ko’ág̃a avei ha’e upéicha. 2. Heta ñeha’ã ára katu hag̃uáre. Umi 2300 ára opa rire ary 1844-pe, hetaite ára oñemoĩma, opaichagua tapicha rupive, hag̃ua hag̃ua hi’opa. Péicha ojapóvo hikuái omongu’e umi ‘marca ypykue’, ha omboity pytũ ha mba’e’ỹrõ guasu opaite movimiento advento ári. 3. Espiritualismo opaite imba’e ra’ãnga ha heko hekoita ndive. Ko ñuhã Aña rehegua, ojapóva peteĩ tembiapo manomba kyhyjepáva, ojehechauka porãiterei ‘yvyra kytymby’ ha ‘opaichagua yty’ rupive. Heta umi ho’u vaekue espiritualismo veneno omoneĩ vaekue pe añetegua ñane experiencia advento yma guare rehegua, ha ko mba’e rupive heta oñemboguerovia hag̃ua espiritualismo ha’eha pe yva tee oúva ojeroviágui Tupã omoakã hague umi movimiento advento guasu ary 1843 ha 1844-pe. Pedro, oñe’ẽvo umi ‘omoingétavare herejía omboguejýva, ha omoneĩ’ỹva pe Ñandejára ohepyme’ẽ vaekue hesekuéra,’ he’i: ‘UMÍVA REHEKÁVO PE TAPE AÑETEGUA REHEGUA OÑEÑEʼẼTA VAI.’ 4. S. S. Snow oñembojeroviáva ha’eha ‘Elías Profeta.’ Ko kuimba’e, heko extraño ha sarambípe, avei ombohovaikéma hembiapo ko tembiapo manomba reheguápe, ha hape oguata vaekue omoheñói ñemotĩ hag̃ua heta angapyhy hekopotĩvape pe posición añetegua umi santo oha’arõvape g̃uarã.”

“To this catalogue of errors I might add many more, such as the ‘thousand years’ of Revelation 20:4, 7, in the past, the 144,000 of Revelation 7:4; 14:1, those who ‘arose and came out of the graves’ after Christ’s resurrection, the no-work doctrine, the doctrine of the destruction of infants, etc. etc. These errors were so industriously propagated, and urged upon the waiting flock that, at the time Brother Miller had the dream the true jewels were ‘excluded from sight,’ and the words of the prophet were applicable—‘And judgment is turned away backward, and justice standeth afar off,’ etc. etc. See Isaiah 56:14.

“Ko jejavykuére javykuéra ryrupe ikatu amoĩ heta ambue mba’eve, ha’etéva pe ‘mil ary’ Apocalipsis 20:4, 7-pe, yma guaréva ramo, umi 144,000 Apocalipsis 7:4; 14:1-pe, umi ‘opu’ã ha osẽva umi tyvýgui’ Cristo jeikove jey rire, pe tembiapo’ỹ mbo’e, mitãnguéra ñehundipa rehegua mbo’e, h.a. h.a. Ko’ã javy oñemoherakuãmbaite kyre’ỹme, ha oñembopy’aguasu pe aty oha’arõvape, upévare, pe jave Hermano Miller oguereko pe kerayvoty, umi joya añetéva ‘oñemoĩ mombyry jehechágui,’ ha proféta ñe’ẽ ojeporu porã kuri—‘Ha tekojoja oñembojere tapykue gotyo, ha hustísia opyta mombyry asy,’ h.a. h.a. Ehecha Isaías 56:14.”

“At that time there was not an advent paper in the land that advocated the cause of present truth. The ‘Day-Dawn,’ was the last to defend the true position of the little flock; but that died a number of months before the Lord gave Brother Miller this dream; and in its last dying struggle pointed the weary sighing saints to 1877, then thirty years in the future, as the time of their final deliverance. Alas! alas! No wonder that Brother Miller in his dream, ‘sat down and wept’ over this sad state of things.

“Upérõ guive ndaipóri vaʼekue pe tetãme peteĩ kuatiahaipyre adventista omoherakuãva añetegua koʼág̃agua rembikuaareka. Pe ‘Day-Dawn’ haʼe vaʼekue pe pahague odefendéva pe aty michĩva añetegua ñemohenda; ha upéva omanóma heta jasy mboyve Ñandejára omeʼẽ mboyve pe soñópe Hermano Millerpe; ha iñembyahýi paha ha omanombotaitépe ohechauka umi marangatu kaneʼõ ha pyʼaro asývape 1877-pe, upérõ guare mbohapy ary pukukue tenonderãme, ramo guare pe ára ojepeʼatahague ipahápe. ¡Ai! ¡Ai! Ndaipóri mbaʼéichapa ñañemondýi hag̃ua Hermano Miller, isueñope, ‘oguapy ha hasẽ’ hague ko mbaʼe ñembyasýre.”

“8. The casket, represents the advent truth that Brother Miller published to the world, as is marked out by the parable of the ten virgins. Matthew 25:1–11. First the time, 1843, second, the tarrying time, third the midnight cry, at the seventh month, 1844, and fourth, the shut door. No one who has read the Second Advent papers since 1843, will deny that Brother Miller has advocated these four important points in advent history. This harmonious system of truth or ‘casket’ has been torn in pieces, and scattered among the rubbish by those who have rejected their own experience, and have denied the very truths that they, with Brother Miller so fearlessly preached to the world.

“8. Pe arkón, ohechauka pe añetegua advento rehegua pe Ermano Miller omoherakuã vaekue ko yvy ape ári, ojehechaukaháicha umi paary pahápe die virhen reheguápe. Mateo 25:1–11. Peteĩha, pe ára araka’eve, 1843; mokõiha, pe are oñeha’arõva; mbohapyha, pe sapukái pyhare mbytepegua, pe séptimo mes-pe, 1844; ha irundyha, pe okẽ oñembotyva’ekue. Avave omoñe’ẽ vaekue umi kuatia Advento Mokõiha rehegua ary 1843 guive, ndaikatúi onega hag̃ua Ermano Miller oñemoĩ hague ko’ã irundy punto tuicha mba’éva advento rembiasápe. Ko sistema joajúva añetegua rehegua térã “arkón” oñembyai hag̃uaicha, oñembosarambi hag̃ua umi yty apytépe umi ohejáva’ekue ijehasa tee, ha onegáva pe añeteguaete ha’ekuéra, Ermano Miller ndive, kyhyje’ỹ reheve ombo’e ha omoherakuã vaekue ko yvy ape ári.”

“9. The man with the ‘dirt-brush’ represents the clear light of present truth, as brought to view by the third angel’s message, [Revelation 14:9–12,] which is now purging the errors away from the remnant. The cause of present truth began to revive in the spring of 1848, and has been rising and gaining strength from that time to the present. The ‘dirt-brush’ has been moving, and the errors have been passing away before the clear light of truth, and some of the precious jewels, who but a short time since were covered up and excluded from sight by darkness and error, now stand in the clear light of present truth.

“9. Pe kuimba'e oguerekóva pe ‘ñakytĩha yvyky’a rehegua’ ohechauka pe tesakã porã añetegua ko ára guápe g̃uarã, oñemoherakuãva pe mbohapyha ánhel rembiapo rupive, [Apocalipsis 14:9–12,] ha ko'ág̃a oipe'a hína umi jejavy umi hembývagui. Pe tembiapo añetegua ko ára guápe g̃uarã oñepyrũ oikove jey pe arapokõindy ary 1848-pe, ha upe guive ko'ág̃a peve okakuaa ha oñemombarete ohóvo. Pe ‘ñakytĩha yvyky’a rehegua’ omba'apo hína, ha umi jejavy oho va'ekue okañývo pe añetegua tesakã porã renondépe, ha oĩ umi ita jeguaka iporãitéva apytégui, mbovymi arýramo guare oñemo'ã va'ekue ha oñemboyke jehechágui pytũ ha jejavy rupi, ko'ág̃a oĩma pe añetegua ko ára guápe g̃uarã tesakã porãme.

“This work of bringing out the jewels, and purging away error is fast increasing, and is destined to move on with increasing power, until the saints are all searched out, and receive the seal of the living God. Compare this with the thirty-fourth chapter of Ezekiel, and you will see that God has promised to gather his flock that have been scattered in this dark and cloudy day, since 1844. Before Jesus comes, the ‘little flock’ will be gathered into the ‘unity of the faith.’ Jesus is now purifying ‘unto himself a peculiar people, zealous of good works,’ and when he comes he will find his ‘church not having spot, or wrinkle, or any such thing.’ ‘Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner, etc.’ Matthew 3:12.

“Ko tembiapo ojeguenohẽ hag̃ua umi joya, ha oñemopotĩ hag̃ua jejavykuéra, pya’e oikove ohóvo, ha oñemohendáva hag̃ua oñemotenonde hag̃ua ipokatuvévo meme, peve umi santo-kuéra oñehesa’ỹijoite peve, ha ohupyty pe tekovéva Ñandejára sella. Embojoja kóva Ezequiel kapítulo treinta y cuatro ndive, ha rehecháta Ñandejára opromete hague ombyaty hag̃ua ivovecha aty, oñemosarambíva’ekue ko ára pytũ ha arai hũme, ary 1844 guive. Jesús ou mboyve, pe ‘aty michĩva’ oñembyatýta pe ‘jerovia joajúpe’. Jesús ko’ág̃a omopotĩ hína ‘ijeheguarã peteĩ tetã ijojaha’ỹva, kyre’ỹva tembiapo porãme’; ha vove ou, ojuhúta ‘itupao ndorekóiha mba’e ky’a, térã karẽ, térã mba’eichagua péicha mba’eve’. ‘Ipope oguereko pe aventador, ha omopotĩmbaitéta ikorapy, ha ombyatyta itrígo pe mba’eñongatuhápe, h.a.é. Mateo 3:12.”

“10. The second ‘casket much larger and more beautiful than the former’ into which the scattered ‘jewels,’ ‘diamonds’ and coins were gathered, represents the broad field of living present truth into which the scattered flock will be gathered, even 144,000, all of them having the seal of the living God. Not one of the precious diamonds will be left in the dark. Although some are not bigger than the point of a pin, they will not be overlooked, and left out in this day when God is making up his jewels. [Malachi 3:16–18] He can send his angels and haste them out as he did Lot out of Sodom. ‘A short work will the Lord make upon the earth.’ ‘He will cut it short in righteousness.’ See Romans 9:28.” James White, Footnotes to Brother Miller’s Dream.

“10. Mokõiha “karameguasu tuichavéva ha iporãveva pe tenondeguágui”, pype oñembyaty haguépe umi “júya”, “diamánte” ha viru oñeñohẽ vaʼekue, ohechauka pe tembiporu guasu añetegua koʼág̃a oikovéva, pype oñembyaty hag̃uáicha pe aty isarambíva, jepe 144,000, maymáva oguerekóva Tupã oikovéva sello. Ni peteĩ diamánte hepyeteva ndojehejáimoʼãi pytũmbýpe. Oĩramo jepe oĩva ndatuichavéiva peteĩ akũ rakãʼỹi apytégui, noñemboykemoʼãi, ha ndojehejáimoʼãi okápe ko ára Tupã ombyatyhápe ijúya kuéra. [Malaquías 3:16–18] Haʼe ikatu omondo iñángel kuérape ha ombohasa pyaʼe hag̃ua chupekuéra, ojapo haguéicha Lot rehe Sodoma guive. “Mbykymi tembiapo ojapóta Ñandejára yvy ári.” “Omohuʼãta upéva pyaʼe tekojoja rupi.” Ehecha Romanos 9:28.” James White, Footnotes to Brother Miller’s Dream.