In the “bustle,” which James White identifies as the scattering of the Millerites following October 22, 1844, William Miller experienced a dream in 1847, and two years later he was laid to rest.
Pe “jekarrei”pe, he’iséva James White omyasãiva’ekue umi Millerita isarambíha rire 22 jasypa 1844 rire, William Miller ohasa peteĩ sueño 1847-pe, ha mokõi áño rire oñeñotỹ hag̃ua.
“If William Miller could have seen the light of the third message, many things which looked dark and mysterious to him would have been explained. But his brethren professed so deep love and interest for him, that he thought he could not tear away from them. His heart would incline toward the truth, and then he looked at his brethren; they opposed it. Could he tear away from those who had stood side by side with him in proclaiming the coming of Jesus? He thought they surely would not lead him astray.
“William Miller ikatúramo vaʼekue ohecha pe marandu mbohapyha resape, heta mbaʼe chupe ojehecháva pytũ ha hekopete ndojekuaái vaʼekue oñemyesakã vaʼerãmoʼã kuri. Péro ijoykeʼykuéra omombeʼu rupi peteĩ mborayhu ha interés ipypukuetereíva hese, haʼe oimoʼãkuri ndaikatumoʼãiha ojepeʼa chuguikuéra. Ikorasõ ojeinclina vaʼekue pe añeteguáre, ha upéi omaña ijoykeʼykuérare; haʼekuéra oñemoĩ hese. Ikatúpa raʼe ojepeʼa umi oĩ vaʼekuégui hendive ykére ykére Jesús oumbotaha mokõivéva omombeʼúvo? Haʼe oimoʼãkuri añetehápe ndojeguerahamoʼãiha chupe tape vai rupi.
“God suffered him to fall under the power of Satan, the dominion of death, and hid him in the grave from those who were constantly drawing him from the truth. Moses erred as he was about to enter the Promised Land. So also, I saw that William Miller erred as he was soon to enter the heavenly Canaan, in suffering his influence to go against the truth. Others led him to this; others must account for it. But angels watch the precious dust of this servant of God, and he will come forth at the sound of the last trump.
“Ñandejára oheja chupe ho’a hag̃ua Satanás pu’akápe, mano poguýpe, ha oñomi chupe pe itakuápe umi tapicha akóinte oipe’áva chupe añeteguágui. Moisés ojavy vaekue oike hag̃uáicha pe Yvy Ñeme’ẽmbyrépe. Péicha avei, che ahecha William Miller ojavyhague oike potaitépe pe Canaán yvagapeguápe, ohejávo iñe’ẽnguéra oho hag̃ua añeteguáre. Ambuekuéra ogueraha chupe upéicha hag̃ua; ambuekuéra voi oikuaaukava’erã upéva. Péro umi ánhel oñangareko ko tembiguái Ñandejára rehegua yvyku’i hepyetévare, ha osẽta pe trompéta paha ryapu jave.”
“A Firm Platform
“Peteĩ Pyenda Hatã”
“I saw a company who stood well guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.” Early Writings, 258.
“Ahecha peteĩ aty oĩva porã oñeñangareko hag̃ua ha hatã, nome’ẽi hag̃ua mba’eveichagua ñembopy’a guasu umi oipotasévape omongu’e pe jerovia oñemopyendáva pe tetãguasu rete rehe. Tupã omaña hesekuéra mborayhu hag̃uáicha. Ojehechauka chéve mbohapy pyenda—pe peteĩha, mokõiha ha mbohapyha ánhel marandu. He’i pe ánhel che irũva: ‘Áipe umi omýitavape peteĩ ita térã omokyre’ỹtavape peteĩ taĩmi ko’ã marandu apytégui. Ko’ã marandu jeikuaa añetetéva tuicha mba’e tekove rehegua. Ánga kuéra rembiapo paha oñemoĩ mba’éichapa ojeguerohory térã oñemboguejy hag̃ua.’ Upéi ajegueru jey ko’ã marandu rupive, ha ahecha mba’eichaitépa hepyeterei Tupã tavayguakuérape ijeheguáva. Ojehupyty kuri heta ñembyasy ha ñorairõ pohýi rupive. Tupã ogueraha chupekuéra peteĩteĩ rupi, peve omoĩ chupekuéra peteĩ pyenda hatã ha ndaikatúiva omýi hag̃ua ári. Ahecha tapicha kuéra oñemboja pe pyendápe ha oikuaase pe ipyenda. Oĩva vy’ápe pya’evoi ojupi hese. Ambue katu oñepyrũ ojuhu jejavy pe ipyendápe. Ha’ekuéra oipota oñemyatyrõ, ha upéicha ramo pe pyenda iporãve ha pe tavayguakuéra ovy’ave va’erãmo’ã. Oĩva oguejy pe pyendágui ohecha hag̃ua, ha he’i oñemopyenda vai hague. Ha che ahecha hetaiterei opytaha hatã pe pyenda ári ha omokyre’ỹ umi oguejy va’ekuérape opytu’u hag̃ua iñe’ẽvai rehe; Tupã niko pe Mba’apohára Guasu, ha ha’ekuéra oñorairõ hína Hese. Ha’ekuéra omombe’u jey pe tembiapo hechapyrãva Tupã ojapo va’ekue, ogueraha hague chupekuéra pe pyenda hatãme, ha peteĩ ñe’ẽme omopu’ã hikuái hesa yvágare ha ñe’ẽ hatãme ombojerovia Tupãme. Kóva opoko umi oĩ va’ekue oñe’ẽrei ha oheja va’ekue pe pyenda rehe, ha ha’ekuéra tory’ỹva ha ñemomirĩ reheve ojupi jey hese.” Early Writings, 258.
Miller’s Wonderful Works
Mba’apo Porãite Miller rehegua
The “wonderful work” of William Miller led to “the firm foundation” that was the “solid, immovable platform.” The “foundation” of the “immovable platform,” and the subsequent attack upon both the “platform” and the “foundation” that were introduced after Miller’s death in 1849 is identified in his dream.
Pe “tembiapo hechapyrã” ojapova’ekue William Miller ogueru “pe pyenda hatã” ha’éva “pe plataforma mbarete, ndojeguerovái hag̃uáicha”. Pe “pyenda” upe “plataforma ndojeguerovái hag̃uáicha” rehegua, ha upe rire pe ñemongora mokõivéva rehe—pe “plataforma” ha pe “pyenda” rehe—emoingéva’ekue Miller omano rire áño 1849-pe, ojehechakuaa iqueguýpe.
William Miller is the symbol of the foundations of Adventism.
William Miller ha'e Adventismo pyenda ypykuéra rehegua símbolo.
He is also the symbol of Millerite history from 1798 unto 1863.
Ha’e avei hína pe símbolo tembiasakue Millerita rehegua 1798 guive 1863 peve.
He is also the symbol of Millerite history from 1798 unto 1844.
Ha’e avei hína peteĩ símbolo tembiasakue milleríta rehegua 1798 guive 1844 peve.
He is also the symbol of the history of the three angels from 1798 unto the Sunday law.
Haʼe avei pe símbolo pe tembiasakue rehegua umi mbohapy ánhelgui 1798 guive pe léi domingo peve.
He is represented by the forty-six years from 1798 unto 1844.
Ha’e ojehechauka pe irundy ha poapy ary 1798 guive 1844 peve rupive.
He is represented by the number “220,” in relation to the 2,520 and the 2,300.
Ha’e ojehechauka pe papapy “220” rupive, ojoajúvo 2.520 ha 2.300 rehe.
He is represented by the “seven times”—the 2,520.
Ha’e ojehechauka umi “mokõiha irundy ára” rupive—2.520.
He is represented by the 2,300.
Ha’e oñerrepresenta umi 2.300 rehe.
Miller’s two dreams were typified by Nebuchadnezzar’s two dreams in chapter two and chapter four of Daniel.
Mokõi Miller keray ojehechauka typokuéra Nebucodonosor mokõi kerapyre rupive Daniel pehẽngue mokõiha ha pehẽngue irundyhápe.
The period of 1798 begins with Nebuchadnezzar and ends in 1863 with Belshazzar.
Pe período 1798 rehegua oñepyrũ Nabucodonosor ndive ha opa ary 1863-pe Belsasar ndive.
The period of 1798 to the Sunday law begins with Nebuchadnezzar and ends with Belshazzar.
Pe ára 1798 guive pe léi domingo peve oñepyrũ Nabucodonosor rehe ha opa Belsasar rehe.
As the symbol of the history of the Millerites, he is the symbol of the foundations, which represent the truths that were discovered between the alpha discovery of the 2,520 and the omega discovery of 2,300. Commenting on William Miller’s dream, James White identified that the “key” was Miller’s method of studying the Bible. The methodology is the key of David that was laid upon Miller’s shoulder, for he presented the prophecy of 2300 years that ended when Isaiah 22:22 was fulfilled on October 22, 1844.
Millerita-kuéra rembiasakue ra’anga ramo, ha’e avei umi fundamento-kuéra ra’anga, umíva ohechaukáva umi añetegua ojejuhúva pe alpha jejuhu guive pe 2.520 rehegua ha pe omega jejuhu pe 2.300 rehegua peve. Okomentávo William Miller kerayvoty rehe, James White ohechauka pe “llave” ha’e hague Miller rembiapo tape oñemoaranduhápe la Biblia. Pe metodología hína pe David llave oñemoĩva’ekue Miller ati’y ári, ha’e rupi ha’e opresenta pe profesía 2300 ary rehegua, opa va’ekue oñekumplívo Isaías 22:22 ára 22 jasypa 1844-pe.
The truths that began to be unsealed from 2023 onward, are the truths that were already identified in Habakkuk’s Tables 95 presentations, and those truths are now being set within a new framework of “Truth.”
Umi añetegua oñepyrũva’ekue ojeipe’a hag̃ua 2023 guive, ha’e umi añetegua ojehechakuaáma va’ekue Habakkuk Ñe’ẽmbyrã 95 jehechaukarãme, ha ko’ã añetegua ko’ág̃a oñemohenda peteĩ pyenda pyahúpe “Añeteguá”-pe.
The call of the voice in the wilderness in July 2023 identified that weeping and mourning were necessary for those who were to repent for the proclamation of July 18, 2020. Those who would be among the wise virgins were to repent in agreement with the prayer of Daniel nine, which is the prayer of those in Leviticus 26 that recognize they have been scattered.
Pe ñehenói pe voz pe desiértope julio 2023-pe ohechauka vaʼekue tekotevẽha tasẽ ha ñembyasy umi oñearrepentivaʼerãpe pe proclamación 18 de julio de 2020 rehe. Umi oĩtava apytépe umi vírhen arandu, oñearrepentivaʼerã kuri ojoajúvo Daniel capítulo 9 ñemboʼe rehe, haʼéva pe ñemboʼe umi oĩva Levítico 26-pe umi ohechakuaáva oñemosarambi hague.
When Miller states, “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. 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.”
Miller he’i ramo: “Aime che ahasáva ha añembyasy che pérdida tuichaitére ha che responsabilidad-re, che mandu’a Ñandejárare, ha añembo’e kyre’ỹme Tove chemboúta pytyvõ. Upepete okẽ ojepe’a, ha peteĩ kuimba’e oike pe kotýpe, ha upérõ opa umi tapicha osẽ chugui; ha ha’e, oguerekóvo ipope peteĩ cepíllo yvyku’ípe g̃uarã, oipe’a umi ovetã, ha oñepyrũ omopotĩ pe kotýgui yvyku’i ha mba’e ky’a.”
The door that opened was Miller’s heart when he “prayed earnestly” for “help.” Jesus as the True Witness to Laodicea is knocking on hearts seeking entrance. When the door opened a separation process began. When the door opened, the “windows” also opened, and the “windows” are the windows of heaven.
Okẽ ojepe’áva vaʼekue haʼe Miller korasõ, haʼe “ñemboʼe mbarete” rire ojerure hag̃ua “pytyvõ.” Jesús, pe Testigo Añetéva Laodicea-pe guarã, ombota umi korasõme oike hag̃ua. Pe okẽ ojepeʼávo, oñepyrũ peteĩ proceso jepeʼa rehegua. Pe okẽ ojepeʼávo, umi “ovetã” avei ojepeʼa, ha umi “ovetã” haʼe yvága roveta.
John saw the windows in heaven opened in chapter nineteen of Revelation as the Lord raised up His army of white horses, immediately after the bride had made herself ready. That army, is Ezekiel’s army that stand up in response to the message of the rough east wind. That army is the church triumphant that changes from the church militant unto the church triumphant when the separation of the wheat and tares is accomplished. That separation is also represented as changing from the Laodicean experience unto the Philadelphian experience. Miller opened his heart and let the True witness enter in, as He separated the wheat and tares, thus raising His white horse army to life.
Juan ohecha yvágape umi ovetã ojepe’aha Apocalipsis kapítulo 19-pe, Ñandejára omopu’ãrõ guare Iñehérsito kavaju morotĩ rehegua, pya’evoi pe novia ojejapóma rire oĩ hag̃uáicha. Umi ehérsito hína Ezequiel ehérsito opu’ãva ombohovái hag̃ua pe marandu yvytu kuarahyresẽ gotyogua hatã rehegua. Umi ehérsito hína pe iglesia triunfante, oñemoambuéva iglesia militante-gui iglesia triunfántepe, trigo ha ñana oñemombytévo. Upéva ñemombyte avei ojehechauka peteĩ ñemoambue ramo pe experiencia Laodiceagua-gui pe experiencia Filadelfiagua peve. Miller ombojuruja ikorasõ ha oheja pe Testigo Añeteguápe oike ipype, Ha’e omombytévo trigo ha ñana, péicha omboikovejeyvo Iñehérsito kavaju morotĩ rehegua.
On December 31, 2023 the Dirt Brush man entered into the room after the people left, and began the work of removing the rubbish of error, while placing the old truths of Habakkuk’s Tables in a new framework of truth.
31 jasypakõi 2023-pe kuimba’e Dirt Brush oike kotýpe tapicha kuéra osẽ rire, ha oñepyrũ omba’apo oipe’ávo jejavy ky’a, omoĩ aja Habacuc Mesa-kuéra añetegua yma guaréva peteĩ pyenda pyahu añeteguápe.
“The Saviour had not come to set aside what patriarchs and prophets had spoken; for He Himself had spoken through these representative men. All the truths of God’s word came from Him. But these priceless gems had been placed in false settings. Their precious light had been made to minister to error. God desired them to be removed from their settings of error and replaced in the framework of truth. This work only a divine hand could accomplish. By its connection with error, the truth had been serving the cause of the enemy of God and man. Christ had come to place it where it would glorify God, and work the salvation of humanity.” The Desire of Ages, 287.
“Pe Salvador ndouói omboyke hag̃uáicha pe patriárka ha profetakuéra he’íva’ekue; ha’e voi niko oñe’ẽkuri ko’ã kuimba’e ohechaukáva rupive. Opa umi añetegua Ñandejára Ñe’ẽpegua osẽ va’ekue chugui. Péro ko’ã ita jeguaka hepyetereíva oñemoĩkuri tenda javyvape. Iñaranduka renda porãite ojeporukuri ojepytyvõ hag̃uáicha jejavyme. Ñandejára oipota va’ekue oñenohẽ hag̃ua umi tenda jejavygui ha oñemoĩ jey hag̃ua añetegua ryepýpe. Ko tembiapo peteĩ po divínonte ikatu va’ekue ojapo. Iñembojoaju rupi jejavy ndive, pe añetegua oservíkuri Ñandejára ha yvypóra enemigo rembipotápe g̃uarã. Cristo oukuri omoĩ hag̃ua pe añetegua tenda omomba’eguasútahápe Ñandejárape ha omba’apótahápe yvypórape g̃uarã ñepysyrõrã.” The Desire of Ages, 287.
One of the first truths taught in 2024 was the explanation of the disappointment of July 18, 2020. Line upon line it was recognized that the first disappointments of every reform line identified July 18, 2020 as a primary waymark in the parable of the ten virgins. The subject of the disappointment became the “key” to unlock the truth of the sanctuary; whereas in the great disappointment of 1844, the sanctuary was the “key” that unlocked the disappointment.
Peteĩva umi peteĩha añetegua oñembo’éva’ekue ary 2024-pe ha’e va’ekue pe ñe’ẽasa rehegua 18 jasypokõi, 2020-peguare ñembotavy. Pe línea ári línea ojehechakuaa va’ekue umi peteĩha ñembotavy opaichagua reforma línea-gui ombojekuaa hague 18 jasypokõi, 2020 peteĩ techaukaha tenondegua ramo pe parábola umi pa virgín reheguápe. Pe mba’e ñembotavy rehegua oiko pe “lláve” ramo ombojurujáva pe santuario añetegua; ha katu pe tuicha ñembotavýpe ary 1844-pe, pe santuario ha’e va’ekue pe “lláve” ombojurujáva pe ñembotavy.
The dirt brush man, who is also the Lion of the tribe of Judah began unsealing the message of the Midnight Cry in 2023. We have now reached the place in Miller’s dream that He is placing the larger casket upon the table and casting in the truths that are to shine ten times brighter than the sun. One of those jewels is the revelation of who He is in the prophetic narrative.
Kuimbaʼe yvytĩ mopotĩhára, ha’e avei Judá ñemoñaregua León, oñepyrũ oipe’a hag̃ua pe marandu Pyharepyte Sapy’a Guasu rehegua ary 2023-pe. Ko’ág̃a jahupytyma pe tenda oĩva Miller kerayvoty-pe, upépe Ha’e omoĩ pe ryru guasuve mesa ári ha omombo ipype umi añetegua ohesape va’erã kuarahygui pa jevy hesakãve. Peteĩva umi ita jeguaka apytégui ha’e pe jehechauka máva pa Ha’e hína pe tembiasakue maranduhápe.
When the prophecy is unsealed, He is the Lion of the tribe of Judah, who takes old truths and places them into a new framework of the three steps of “truth.” That framework is held together by Christ as the Alpha and Omega, the first and last. As the Word of God, He orchestrated every element of His Word. As Palmoni He designed every aspect a mathematics.
Pe profesía oñemboty’ỹ vove, Ha’e hína Judá ñemoñareguáva León, oguerúva añetegua yma guaréva ha omoĩva peteĩ pyahu pyndýpe umi mbohapy tape “añetegua” rehegua. Upéva joaju oĩ Cristo rupive Alpha ha Omega ramo, peteĩha ha pahaguéva. Ñandejára Ñe’ẽ ramo, Ha’e ombosako’i opaite mba’e Iñe’ẽmegua. Palmoni ramo, Ha’e ohechauka opaite mba’e matemátikape guare.
When Peter is at Caesarea Philippi, in the third hour, He introduces Himself as Palmoni, with an emphasis upon “prophetic fractals.” One of the final revelations of Christ as the Lord of prophecy, is the emphasis upon prophetic fractals as represented by Peter in Matthew 16:18, which is the symbol of 1.618, called the golden ratio in the natural world, but “prophetic fractals” by Palmoni.
Pedro oĩrõ guare Cesarea de Filipope, mbohapyha aravope, Ha’e ojekuaauka ijehe Palmoni ramo, omomba’eguasúvo “fractal-kuéra profético”-pe. Peteĩva umi pahapyreve ojehechauka hag̃ua Cristope maranduhára Ñemoñe’ẽjararamo, ha’e pe ñe’ẽmomba’e umi fractal-kuéra profético rehegua, Pedro rupive ojehechaukáva Mateo 16:18-pe, upéva hína pe símbolo 1.618, hérava pe cociente áureo ko yvy arapy rehegua mundo naturalpe, ha katu “fractal-kuéra profético” Palmoni he’iháicha.
We have only begun to identify the prophetic fractals that are located within the sacred week of 27 to 34. Before we return there on our way to the book of Joel the emphasis of prophetic fractals needed to be added into our consideration of Miller’s dream.
Ñañepyrũnte rohechakuaa hag̃ua umi fractal profético oĩva pe arapokõindy marangatu apytépe 27 guive 34 peve. Jaha jey mboyve upépe ñande rape rupive Joel kuatiañe'ẽ peve, tekotevẽkuri ñamoĩ ñane ñehesa'ỹijópe pe énfasis umi fractal profético rehegua, Miller kerayvoty ñehesa'ỹijo rehe.
The period from Miller calling people to “come and see,” and Christ, as the dirt brush man calling Miller to “come and see” is 1798 unto the Sunday law, but it contains a fractal within that overall history with the period of 1798 unto 1863. It contains another fractal from 9/11 unto the Sunday law, and another from 2023 unto the Sunday law.
Pe ára oĩva guive Miller ohenói hag̃ua tavayguakuérape “peju ha pehecha”, ha Cristo, peteĩ kuimba’e oheityva yvyra ruguyicha, ohenóiva Miller-pe “eju ha ehecha”, ha’e 1798 guive pe léi domingo peve; ha upéva ryepýpe oguereko peteĩ fractal pe tembiasakue tuichakue ryepýpe, pe ára 1798 guive 1863 peve reheve. Oguereko ambue fractal 9/11 guive pe léi domingo peve, ha ambue 2023 guive pe léi domingo peve.
When Miller closed his eyes in the bustle, he represented the history of 1849, when the Lord was attempting to finish the work, but to no avail. He is resurrected in 2023, for he is Elijah that was slain in the street with Moses. He died in 1849, and then he died again on July 18, 2020.
Miller omboty jave hesa oñemongu’eha rupi, ha’e ohechauka 1849 rembiasakue, upe jave Ñandejára oñeha’ãkuri omohu’ã hag̃ua tembiapo, ha katu ndikatúi. Ha’e oikove jey 2023-pe, ha’e haguére Elías ojejukáva tape mbytépe Moisés ndive. Omanókuri 1849-pe, ha upéi omanó jey 18 jasypokõi ary 2020-pe.
His dream was given in 1847, then the Lord stretched forth His hand a second time and published the 1850 chart. When the Lord stretches forth His hand a second time in the history of the one hundred and forty-four thousand, Miller is resurrected.
Ikeéra oñeme'ẽ vaekue 1847-pe, upéi Ñandejára omyasãi Ipo mokõihápe ha omoherakuã pe ta'anga 1850-gua. Ñandejára omyasãi jave Ipo mokõihápe umi cien cuarenta y cuatro mil rembiasakuepe, Miller oñemopu'ã jevy.
The starting point for the scattering of both Israel and Judah is set forth in Isaiah.
Pe punto ñepyrũha, oñemoaĩva Isaíaspe, Israel ha Judá sarambi hag̃ua.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Siria akãrãngue hína Damasco, ha Damasco akãrãngue hína Rezín; ha sesenta ha cinco ary ryepýpe Efraín oñembyai hag̃ua, ani hag̃ua tetã ramo. Ha Efraín akãrãngue hína Samaria, ha Samaria akãrãngue hína Remalías ra’y. Ndapejeroviáiramo, añetehápe ndañemopyendamo’ãi peẽ. Isaías 7:8, 9.
The prophecy was given in 742 BC, and nineteen years later, in 723 BC Israel was scattered by the Assyrians, and then forty-six years later Judah was scattered by Babylon. The three dates represent a period of nineteen years, followed by forty-six years. When those two prophecies ended in 1798 and 1844 respectively, the nineteen-year period at the beginning from 742 BC unto 723 BC was the alpha nineteen years, that represented the omega nineteen years from 1844 unto 1863.
Pe profesía oñeme’ẽ vaʼekue 742 a.C. ary-pe, ha diecinueve ary rire, 723 a.C. ary-pe Israel oñemosarambi Asiria-gua kuéra rupive, ha upéi cuarenta y seis ary rire Judá oñemosarambi Babilonia rupive. Umi mbohapy áraʼã representakuri peteĩ período diecinueve ary rehegua, ha upéi cuarenta y seis ary. Umi mokõi profesía opa rire 1798 ha 1844-pe peteĩteĩ, pe período diecinueve ary rehegua iñepyrũme, 742 a.C. guive 723 a.C. peve, haʼékuri pe alfa diecinueve ary, ohechaukáva pe omega diecinueve ary 1844 guive 1863 peve.
Miller died five years into the omega nineteen years and seven years later Hiram Edson’s articles on the “seven times,” was published. Seven years later the “seven times” was rejected. 1856 was to be the sealing that preceded the Sunday law of 1863, but it was not to be.
Miller omano cinco áño pe omega-pe, diecinueve áño ha siete áño rire osẽ rire ojekuaauka Hiram Edson rembiapokue “siete tiempos” rehegua. Siete áño rire, umi “siete tiempos” oñemboyke. 1856-pe oikova’erã kuri pe sellamiento omotenondéva pe léi domingo rehegua 1863-pe, ha katu ndaha’éi upéicha va’erã.
The third angel arrived in 1844, 1888 and at 9/11. Sister White identified that when the great buildings of New York City came down, the first three verses of Revelation eighteen would be fulfilled.
Pe ángel mbohapyha oguahẽkuri ary 1844-pe, 1888-pe ha 9/11-pe. Hermana White ohechauka vaʼekue, Nueva York táva guasúpe umi edificio tuichavéva hoʼárõ guare, Apocalipsis 18 ñepyrũmby mbohapy versíkulo oñekumplitaha.
Revelation 18
Apocalipsis 18
Verse ONE—And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.
Verso PETEĨ—Ha upe mba’e rire ahecha ambue ánhel oguejyha yvágagui, oguerekóva tuicha pokatu; ha ko yvy hesakã ijehovasa rupi.
Verse TWO—And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.
Versículo MOKÕI—Ha osapukái hatã peteĩ ñeʼẽ mbaretépe, heʼívo: “Babylon guasu hoʼa, hoʼa, ha oiko aña kuéra róga, opa espíritu kyʼa renda, ha opa guyra kyʼa ha jeguaru kora.”
Verse THREE—For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.
Mbohapy MBOHAPY—opaite tetãnguéra ho'u hague pe vínore hembiapo vai pornikasión rehegua pochy guive, ha yvy ruvicha guasu kuéra oporopornika hendive, ha yvy ñemuhára kuéra oñemboheta mba'erepy rehe hembi'u porãite heta rupi.
The mighty first angel came down with a message in his hand and John was commanded to go and take the little book and eat it. That first angel performs the same work as the angel of Revelation eighteen who lightens the earth with its glory. This is because the first angel is the alpha and the third angel is the omega, and the beginning always illustrates the end.
Pe ánhel peteĩha mbarete oúvo oguerekóma peteĩ marandu ipope, ha Juanpe oñemandáva oho hag̃ua ogueraha pe kuatia’i ha ho’u hag̃ua. Pe ánhel peteĩha ojapo pe tembiapo peteĩchaite pe ánhel Apocalipsis dieciocho pegua ndive, omimbipáva yvy hekomimbipa reheve. Kóva ojehu pórke pe ánhel peteĩha hína pe alfa ha pe ánhel mbohapyha hína pe omega, ha pe ñepyrũ akóinte ohechauka pe paha.
“Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.
“Jesús omondo peteĩ ánhel ipokatúva oguejy hag̃ua ha ohechauka hag̃ua yvy ariguápe toñembosako’i Hembijey mokõiha rehehápe. Pe ánhel osẽvo Jesús renondégui yvágape, peteĩ mba’e rendy hesakãitereíva ha mimbipáva eterei oho henonderã. Oje’e chéve hembiaporãha omyesakã hag̃ua yvy heko mimbipápe ha ohechauka hag̃ua yvypórape Tupã poxy oútava.” Early Writings, 245.
The first angel is verse one of Revelation eighteen.
Pe ánhel peteĩha ha’e Apocalipsis mokoĩpa porundyapy rehegua peteĩha ñe’ẽmby.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.
Ha upe rire ahecha ambue ánhel oguejy yvágagui, oguerekóva tuicha pokatu; ha yvy omimbipa hag̃ua iñemimbýpe.
The second angel is verse two of Revelation eighteen.
Pe mokõiha ánhel ha’e Apocalipsis 18, versíkulo mokõi.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.
Haʼe osapukái mbarete ñeʼẽ hatãme, heʼívo: Babilonia guasu hoʼa, hoʼa; ha oiko vaʼekue anhangakuéra renda, opa ánga kyʼa rerekohápe, ha opa guyra kyʼa ha jeguarúva ryrýipe.
The third angel is verse three of Revelation eighteen.
Pe mbohapyha ánhel ha’e Apocalipsis mokõiha paapyha irundy.
For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.
Opavave tetãnguéra ho’u kuri pe víno he’iséva ipochyha hekovia oporomongakuaáva rehegua; ha yvy ruvicha-kuéra oporomongakuaa hendive, ha yvy ñemuha-kuéra oiko ricoiterei iñembyai porãnguéra heta rupi.
All the kings commit fornication with the whore at the Sunday law, as typified in verse three. The second angel’s message is that Babylon is fallen, and that is verse two. The first angel’s mission was to lighten the earth with his glory and that is verse one. Verse one is 9/11. Verse two is the separation process that has been going on throughout mankind since 9/11, and verse three is the Sunday law. For this reason, 9/11 is the third angel’s message, and so is the Sunday law. 9/11 is the warning of the approaching Sunday law as represented in the first three verses, and the other voice of verse four is the Sunday law. The first voice of Revelation eighteen is the warning of the approaching Sunday law, and that warning changes to a living reality at the Sunday law.
Opavave mburuvichakuéra omoakãratĩ kuña rekovaíndive pe léi domingope, ojehechaukaramoguáicha mbohapyha jeyvéramo. Mokõiha ánhel marandu he’i Babilonia ho’a hague, ha upéva hína mokõiha jeyvéramo. Peteĩha ánhel rembiaporã va’ekue omyesakã hag̃ua yvy tuichakue iglória reheve, ha upéva hína peteĩha jeyvéramo. Peteĩha jeyvéramo ha’e 9/11. Mokõiha jeyvéramo ha’e pe jeipe’a hag̃ua ñembojovake rape oikóva opa tekove yvypóra apytépe 9/11 guive, ha mbohapyha jeyvéramo ha’e pe léi domingo. Upévare, 9/11 ha’e pe mbohapyha ánhel marandu, ha upéicha avei pe léi domingo. 9/11 ha’e pe ñemomarandu pe léi domingo oúvare, ojehechaukaháicha umi peteĩha mbohapy jeyvéramope, ha pe ambue ñe’ẽ mbohapyha jeyvéramo guare ha’e pe léi domingo. Pe peteĩha ñe’ẽ Apocalipsis 18-pe ha’e pe ñemomarandu pe léi domingo oúvare, ha upe ñemomarandu oñemoambue peteĩ añetegua oikovévape pe léi domingope.
9/11 unto the Sunday law is typified by the period of the alpha “come and see” of Miller’s dream unto the omega “come and see.” Between 9/11 and the Sunday law the jewels get placed upon Miller’s table in the center of the room, scattered and buried, and then restored by the dirt brush man. The angel that descended in 1840 with the little book was the first and alpha angel that represented the angel that descended at 9/11. That angel is identified in chapter ten, when John is told that the book would be sweet, but turn bitter.
9/11 guive pe léi dominical peve ojehechauka typológicamente pe periodo oĩva alpha “eju ha ehecha” peve, pe Miller remimbo’epegua, omega “eju ha ehecha” peve. 9/11 ha pe léi dominical mbytépe umi joya oñemoĩ Miller mesa ári, koty mbytépype, isarambíva ha oñeñotỹva, ha upéi oñemyatyrõ jey pe kuimba’e yvy ky’ỹiharakuéra rupi. Pe ánhel oguejýva’ekue 1840-pe pe líbro michĩ ndive ha’eva’ekue pe ánhel peteĩha ha alpha, ohechaukáva pe ánhel oguejýva’ekue 9/11-pe. Upéva pe ánhel ojehechauka capítulo diez-pe, Juanpe oñe’ẽhápe pe líbro he’ũtaha he’ẽ, ha katu upéi opytata ro’ẽ hag̃uáicha.
John was representing the movement of the first angel, represented by the Millerites, and he was also illustrating the movement of the one hundred and forty-four thousand. First and foremost, he represented the latter days, as prophets always do. For this reason, he was told in advance that the book was going to be sweet and then bitter. The Millerites did not know this in advance, but the one hundred and forty-four thousand are required to know this.
Juan ohechauka pe ánhel peteĩha rembiapo, ojehechaukáva umi Millerita rupive, ha avei omombe’upa porã kuri pe atygua cien cuarenta y cuatro mil rembiapo. Tenonderãite, ha’e ohechauka umi ára pahápeguáva, maranduhára kuéra akóicha ojapoháicha. Upévare, oñemombe’u voi chupe upe mboyve pe kuatiañe’ẽ oikótaha he’ẽ ha upéi ro’ẽ. Umi Millerita ndoikuaái kuri ko mba’e upe mboyve, péro umi cien cuarenta y cuatro mil oikotevẽ oikuaa hag̃ua kóva.
Miller, as the messenger of the first angel is the premier symbol of one who ate the little book. As a miller he was to separate the wheat from the chaff, then process the grain into flour, and make the bread that was to be eaten. He shared the bread by placing it in the center of his room and calling all who would to “come and see.” But as a symbol of the one who took the book out of the angel’s hand, Miller like unto John, is addressing the latter days of the third angel, more than the early days of the first angel. In his dream he begins by informing us that he received his message by an unseen hand. The first angel in Revelation ten has a little book in his hand, but the angel of Revelation eighteen, which is the omega to the alpha of 1840, has no book represented in his hand, and that is the book that Miller received—the book from an unseen hand. Miller’s “come and see” is 9/11, and the dirt brush man’s “come and see” is the Sunday law.
Miller, peteĩha ánhel mensaheroramo, ha’e pe techaukaha tenondegua pe o’u va’ekue pe lívro michĩva. Molinéro ramo, oĩva’erã omboja’o hag̃ua pe trígo pe ñuatĩgui; upéi omongu’i hag̃ua pe grano ojapo hag̃ua chugui arína; ha ojapo hag̃ua pe mbujape oje’u va’erãva. Okomparti pe mbujape omoĩvo pe ikotýpe mbytépe ha ohenóivo opavavépe oipotávape: “peju pehecha.” Ha katu, techaukaháramo upe oguenohẽva’ekue pe lívro pe ánhel póguigui, Miller, Juan-icha, oñe’ẽ umi ára paháre pe mbohapyha ánhel rehegua, hetave pe peteĩha ánhel ára ypykuégui. Ikerayvotýpe oñepyrũ ñanemomarandúvo orresivi hague imarandu peteĩ po ndojehecháivagui. Pe peteĩha ánhel Apocalipsis 10-pe oguereko peteĩ lívro michĩ ipópe; ha pe ánhel Apocalipsis 18-pe, ha’éva pe omega pe alfa 1840-gua rehe, ndoguerekói lívro ojehechaukáva ipópe, ha upéva hína pe lívro Miller orresivi va’ekue — pe lívro peteĩ po ndojehecháivagui. Miller ñe’ẽ “peju pehecha” ha’e 9/11, ha pe kuimba’e yvy ky’a mopẽhára ñe’ẽ “peju pehecha” ha’e pe léi dominical.
Between the alpha and omega “come and see” you have the second angel’s message, for the alpha is 9/11, which is verse one of chapter eighteen, and verse two is the second angel that concludes at verse three, which is the Sunday law and the omega “come and see.” In Miller’s dream the second angel, and the fall of Babylon is represented by the seven times the word scatter is employed, while the overall narrative identifies truth being overcome with error.
Pe alfa ha omega “eju ehecha” apytépe reguereko pe mokõiha ánhel rembiague, pe alfa niko 9/11, ha upéva hína capítulo dieciocho peteĩha versíkulo; ha mokõiha versíkulo hína pe mokõiha ánhel oñemohu’ãva mbohapyha versíkulope, upéva hína pe léi domingo ha pe omega “eju ehecha.” Miller kérape pe mokõiha ánhel, ha Babilonia ho’a hag̃ua ojehechauka umi siete jey pe ñe’ẽ scatter ojeporúvo, ha pe narración tuichakue omombe’u añetegua ipu’akapa hag̃ua jejavy rehe.
The first and third angels descended with the message that must be taken and eaten on August 11, 1840 and 9/11 respectively. The two dates correspond to verse one of Revelation eighteen.
Pe ángel peteĩha ha mbohapyha oguejy pe marandu reheve ojejapova’erã ha oñembyai hag̃ua August 11, 1840 ha 9/11-pe, peteĩteĩte. Umi mokõi ára ojoja Apocalipsis 18, versíkulo peteĩme.
The foundational truths were published in May of 1842, with the 1843 pioneer chart as the alpha of Habakkuk’s two tables. In 2012 Habakkuk’s Tables were published, aligning with May of 1842.
Umi añetegua pyenda rehegua oñemoherakuã vaʼekue jasypo 1842-pe, ha pe karaieteha 1843-gua pionérokuéra mbaʼe rechaukaha ramo haʼe hag̃ua pe alfa Habacuc mokõi táva rehegua. Áño 2012-pe oñemoherakuã Habacuc Táva-kuéra, ojoajúvo jasypo 1842 ndive.
The Millerite’s experienced their first disappointment on April 19, 1844, typifying July 18, 2020. At that point the second angel arrived, and his arrival aligned with verse two of Revelation eighteen. That disappointment marked the end of the first angel. There the second angel arrived, the tarrying time in the virgin’s parable began. The history of the first angel is to run parallel with the history of the second, and when applied in this fashion, the arrival of the second angel is aligned with the arrival of the first angel in 1840 and 9/11.
Umi Millerita-kuéra ohasa iñembyasy peteĩha 19 jasyrundy 1844-pe, ohechaukáva 18 jasypokõi 2020. Upérõ pe ángel mokõiha og̃uahẽ, ha iñeguahẽ ojoaju Apocalipsis 18 versíkulo mokõiháre. Upe ñembyasy omarka pe ángel peteĩha rembe’y. Upépe pe ángel mokõiha og̃uahẽ, ha umi kuñataĩ rekoviaha’ãngápe oñepyrũ pe aravo oha’arõha. Pe ángel peteĩha rembiasakue oguata hag̃ua joja pe ángel mokõiháre, ha oñemoĩ jave koicha, pe ángel mokõiha ñeguahẽ oñembojoja pe ángel peteĩha ñeguahẽ rehe 1840-pe ha 9/11-pe.
A tarrying time arrived at 9/11, which was typified by April 19, 1844. At 9/11 the four winds of Islam were released, and then held in check. Those four winds of John are the rough winds of Isaiah, and the east wind of prophecy, and the sealing angel ascends from the east. When He ascends, He cries out “hold, hold, hold, hold” four times according to Sister White. The tarrying time that begins with the arrival of the second angel is represented as the four winds being held in check until the one hundred and forty-four thousand are sealed.
Peteĩ ára opyta hag̃uarã og̃uahẽ 9/11-pe, ha upéva ojehechauka hag̃uaicha 19 de abril, 1844 rupive. 9/11-pe Islam irundy yvytu ojejora, ha upéi ojoko hag̃uaicha oñeñangareko hese. Umi Juan rembiapokue irundy yvytu ha’e Isaías yvytu hatãnguéra, ha profecía yvytu kuarahyresẽgua, ha pe ánhel omoĩva sello ojupi kuarahyresẽgui. Ha’e ojupívo, osapukái: “pejoko, pejoko, pejoko, pejoko” irundy jey, Hermana White he’iháicha. Pe ára opyta hag̃uarã oñepyrũva pe mokõiha ánhel og̃uahẽvo oñerrepresenta umi irundy yvytu ojejokoha pe cien cuarenta y cuatro mil oñemoĩmba peve hikuái sello rehe.
After the first disappointment, Samuel Snow was led to put together the message of the Midnight Cry, thus typifying the voice in the wilderness in July of 2023.
Pe ñembotavy peteĩha rire, Samuel Snow ojeguata hag̃ua ombyaty hag̃ua pe marandu Pyhare Mbytegua Sapy’a, upéicha ohechauka hag̃ua techapyrãramo pe ñe’ẽ osapukáiva desiértope julio ary 2023-pe.
At the Exeter camp meeting, the separation of the virgins based upon the testing oil, purged and also purified the Millerites in agreement with the work of the Messenger of the Covenant. The Exeter camp meeting represented the sealing, for the work then went forward like a tidal wave, or a mighty army, until the third angel arrived on October 22, 1844. The key of the history is the separation.
Exeter pe aty guasupe, kuñataĩnguéra ñemboja’o pe aceite de prueba rehegua ári, omopotĩ ha avei omongy’a’ỹ Millerita-kuérape, pe Mensajero del Pacto rembiapo ndive oñondivepa hag̃uaicha. Pe aty guasu Exeter pegua ohechauka pe sellamiento, upévare upe rire pe tembiapo oñemotenonde peteĩ y guasu joapyicha térã peteĩ ehérsito mbaretépeicha, pe ángel mbohapyha og̃uahẽ meve 22 jasypa 1844-pe. Pe historia ryru yvotyha hína pe ñemboja’o.
The second angel does a work of separating when it arrives, as it did at the first disappointment, and it ended with the separation of October 22. In the middle of the two separations the second angel’s message was proclaimed. The second angel is a progressive separation until the final test of the oil. The final test of oil leads to the litmus test of the third angel. That litmus test was the cross for Jesus, and the Garden of Gethsemane, meaning the “garden of the oil press” preceded the litmus test of the cross, and the test of the virgin’s oil preceded the close door of 1844.
Mokõiha ánhel ojapo peteĩ tembiapo ñemombyrýva og̃uahẽvo, ojapo haguéicha pe ñembyasy peteĩha-pe, ha upéva opa kuri pe ñemombyry 22 jasypa 1844-pe. Mokõive ñemombyry apytépe oñemomarandu pe mokõiha ánhel marandu. Pe mokõiha ánhel ha’e peteĩ ñemombyry oñemotenondéva pe pahápegua ñehesa’ỹijo pe aséite reheve peve. Pe pahápegua ñehesa’ỹijo aséite rehegua ogueraha pe mbohapyha ánhel pehẽngue rechaukahaitepe. Upe rechaukahaite ha’e va’ekue pe kurusu Jesús-pe g̃uarã, ha pe Getsemaní Yvotyty, he’iséva “pe aséite ñamiha yvotyty”, oĩ va’ekue tenonderã pe kurusu rechaukahaitegui, ha pe kuñataĩnguéra aséite ñehesa’ỹijo oĩ va’ekue tenonderã pe okẽ oñemboty va’ekue 1844-pe.
The final test, followed by judgment was the tenth test for ancient Israel. They were then assigned to die in the wilderness. Whether Kadesh, Gethsemane or Exeter; the final test before judgment, where the two classes are separated, identifies a final test post 2023, that precedes the closed-door judgment of the Sunday law. That final test is the sealing. A final or last test infers a first test.
Pe prueba paha, oúvo haguére juicio, ha’eva’ekue pe décima prueba Israel yma guarépe g̃uarã. Upérõ oñemanda chupekuéra omano hag̃ua pe desiértope. Taha’e Kades, Getsemaní térã Exeter; pe prueba paha oĩva juicio mboyve, upépe oñemboja’o mokõi aty, ohechauka peteĩ prueba paha oúva 2023 rire, ha omboykéva pe juicio okẽmboty rehegua pe léi domingo rehe. Upe prueba paha ha’e pe sellamiento. Peteĩ prueba paha térã pahaitéva omoĩ hag̃ua peteĩ prueba peteĩha.
In 2023, the tarrying time ended as the Lion of the tribe of Judah unsealed the vision that was to tarry, by removing His hand. Then began the work of Samuel Snow.
Áño 2023-pe, opa pe aravo oha’arõva, Judá ñemoñaregua León omboja’óramo pe visión opytátava oha’arõ, oipe’ávo Ipo. Upérõ oñepyrũ Samuel Snow rembiapo.
If we align the period of the first and second angels in parallel to one another they identify the descent of an angel with a message that tests God’s people by their response to the command to take and eat the message. The foundational message is then placed into the public, until the foundational message fails. Then the third angel arrives. The period of the third angel is the nineteen years that were the omega nineteen years of 742 BC unto 723 BC.
Ñamohendaitéramo pe ángel peteĩha ha mokõiha aravo peteĩcha oñondive, ojehechakuaa peteĩ ángel oguejyha peteĩ marandu reheve omboyke hag̃ua Tupã retãygua iñe’ẽrendúpe hembiapo hag̃ua pe tembiapoukapy ojeruréva ichupekuéra oipyhy ha ho’u hag̃ua pe marandu. Upéi pe marandu ypykue oñemoĩ tetãyguakuéra renondépe, pe marandu ypykue ndoikovéimaro guare. Upérõ oguahẽ pe ángel mbohapyha. Pe ángel mbohapyha aravo ha’e umi pa ary porundy ha peteĩve, ha’éva omega pa ary porundy ha peteĩve ary 742 a.C. guive 723 a.C. peve.
The period of 1844 unto 1863, and the period of 742 BC to 723 BC run parallel to one another, and also parallel to the periods of the first and second angels. Those four lines of prophetic history align with 9/11 unto the Sunday law. Those five lines are the history of Miller’s alpha “come and see” and Christ’s omega “come and see.”
Pe período 1844 guive 1863 peve, ha pe período 742 a.C. guive 723 a.C. peve oho joja ojuehe, ha avei ojoja peteĩcha umi peteĩha ha mokõiha ánhel rembiasakue ndive. Umi irundy línea tembiasakue profética oñemohenda peteĩcha 9/11 guive pe léi domingo peve. Umi po línea hína Miller alpha “eju ha ehecha” rembiasakue ha Cristo omega “eju ha ehecha” rembiasakue.
Four times Seven
Irundy jevy pokõi hag̃ua hag̃uáicha / Irundy jey Heta?
Rightly understood Leviticus twenty-six identifies the “seven times,” four times, and the “seven times” is a symbol of Miller and his message. In 1842, Miller’s understanding of the “seven times” was enshrined upon the 1843 chart that Sister White states, “was directed by the hand of the Lord,” and “should not be altered.” Seven years later Miller died in 1849, and seven years later the message of the “seven times” is put into the record by Hiram Edson, and seven years later it is rejected.
Ojeikuaa porãramo, Levítico mokoĩpa seis omombeʼu umi “siete tiempos”, irundy jey, ha umi “siete tiempos” haʼeha peteĩ símbolo Miller ha imarandu rehegua. Ary 1842-pe, Miller oikũmbyhague umi “siete tiempos” rehegua oñemoĩ porã vaʼekue pe cuadro 1843-peguápe, pe Hermana White heʼiháicha, “ojegueraha vaʼekue Ñandejára po rupive”, ha “ndoñemoambuéi vaʼerã.” Siete ary rire, Miller omano ary 1849-pe, ha siete ary rire pe marandu umi “siete tiempos” rehegua oñemoĩ kuatiarekópe Hiram Edson rupive, ha siete ary rire oñemboyke.
In 1842 the first table of Habakkuk was published.
1842-pe ojejapo ha oñemoherakuã Habacuc rembiporavorã peteĩha.
In 1849 the alpha messenger of the “seven times” upon the 1843 chart dies.
Áño 1849-pe, omanó pe mensajéro alfa umi “siete tiempos” rehegua, oĩva kuatia’atã 1843-gua ári.
In 1856 the omega messenger of the “seven times” upon the 1850 chart is ignored.
Áño 1856-pe, pe marandu rehegua omega “siete tiempos” rehegua, oĩva pe kuatia’atã 1850-pegua ári, oñemboyke hag̃ua.
In 1863 Habakkuk’s two tables are rejected and the 1863 chart was published.
1863-pe Habacuc mokõi tabla oñemboyke, ha 1863 arýpe pe cuadro oñemoherakuã hag̃ua.
A Divine chart published at the beginning and a human chart published at the end. In the middle, two messengers are identified, for the second message always has a doubling.
Peteĩ kuatiahaipyre Tupãgui osẽva oñemoherakuãva ñepyrũme, ha peteĩ kuatiahaipyre yvypóra guigua oñemoherakuãva pahápe. Mbytépe, mokõi maranduhára ojehechauka, pe marandu mokõiha ningo tapia oguereko peteĩ mokõikõi.
First angel
Ánga peteĩha
In 1842 the first table of Habakkuk was published.
Áño 1842-pe oñemoherakuã peteĩha Habacuc rykue.
Second angel
Mokõiha ánhel
In 1849 the old messenger of the 1843 chart dies.
Áño 1849-pe omanó pe mensahéro yma guare pe kuatia’atã 1843-pegua.
In 1856 the new messenger of the 1850 chart is ignored.
Ary 1856-pe, pe marandu rerahaha pyahu oĩva pe kuatia’atã 1850 guarepe oñemboyke.
Third angel
Mbohapyha ánhel
In 1863 the message is rejected and the 1863 chart was published.
Áño 1863-pe pe marandu oñemboyke, ha oñemoherakuã pe ta’anga 1863 gua.
A twenty-one-year period that represents four symbols of the “seven times,” equally spaced seven years apart. The alpha message is published (1842), the alpha messenger dies (1849), the omega messenger is ignored (1856) and the omega message is rejected (1863), typifying 2012; July 18, 2020; 2023; and the soon-coming Sunday law. Miller’s death in 1849 aligns with July 18, 2020. The messenger, and the message was resurrected in 2023. The omega message is now being unsealed, and it is followed by the Sunday law of 1863.
Peteĩ período mokõipa peteĩ ary pukukue ohechaukáva irundy símbolo “siete tiempo” rehegua, oñemohenda jojaite siete ary pa’ũme. Pe marandu alfa oñemoherakuã (1842), pe mensahéro alfa omano (1849), pe mensahéro omega oñemboyke (1856) ha pe marandu omega oñembotove (1863), ohechauka hag̃ua 2012; 18 de julio de 2020; 2023; ha pe ley dominical oútava pya’e. Miller omanóva 1849-pe ojoja 18 de julio de 2020 rehe. Pe mensahéro, ha pe marandu, oñemoingove jey 2023-pe. Pe marandu omega ko’ág̃a oñembohesakã hína, ha upéi ou hapykuéri pe ley dominical 1863 gua.
In the Millerite movement, the message was established and then the messenger died. In the parallel movement the message was established and then the message died. The message was resurrected in 1856 and 2023. Apostasy is the label of 1863, and victory is the label of its counterpart at the Sunday law. Before the apostasy and victory of the Sunday law and 1863, the unsealing of the capstone omega light of the “seven times” of 1856 is set forth, as it has been since 2023.
Pe movimiento Millerita-pe, pe marandu oñemopyenda raẽ ha upéi pe maranduhára omano. Pe movimiento paralelo-pe, pe marandu oñemopyenda raẽ ha upéi pe marandu omano. Pe marandu oñemopu’ã jevy 1856 ha 2023-pe. Apostasía hína pe téra ojeiporúva 1863 rehe, ha victoria hína pe téra ojeiporúva ijoja hag̃ua pe léi dominical-pe. Oiko mboyve pe apostasía ha pe victoria pe léi dominical ha 1863 rehegua, oñemoĩ tenonderã pe “siete tiempos” 1856-gua omega resape piedra angular rehegua ñemboty’o, ha péicha oĩ hague 2023 guive.
We will continue in the next article.
Ñakontinua pe artíkulo oúvape.
William Miller: 1782–1849
William Miller: 1782–1849
William: “will” and “helmet”— “resolute protector”, “determined guardian”, or “strong-willed warrior.”
William: «tembipota» ha «akã ao ñorairõrã» — «ñangarekoha mbarete py’a guasúva», «ñangarekoha oñembopy’a mbaretéva», térã «guerréro mbarete tembipotáva».
Miller: a person who operates a mill, especially. a mill that grinds grain into flour.
Molíno mboguataha: peteĩ tapicha omongu’éva peteĩ molino, ko’ýte peteĩ molino omongu’íva grano harina hag̃ua.
Strong-willed warrior
Guerrero py’atã voluntad rehegua
“An Upright, honest-hearted farmer, who had been led to doubt the divine authority of the Scriptures, yet who sincerely desired to know the truth, was the man specially chosen of God to lead out in the proclamation of Christ’s second coming. Like many other reformers, William Miller had in early life battled with poverty and had thus learned the great lessons of energy and self-denial. The members of the family from which he sprang were characterized by an independent, liberty-loving spirit, by capability of endurance, and ardent patriotism—traits which were also prominent in his character. His father was a captain in the army of the Revolution, and to the sacrifices which he made in the struggles and sufferings of that stormy period may be traced the straitened circumstances of Miller’s early life.
“Peteĩ kokue ñemitỹhára hekojojáva, ipy’a potĩva, ojeguatahague py’a mokõime hag̃ua Ñandejára Ñe’ẽryru kuéra autorida divína rehe, upéicharõ jepe añetehápe oipota va’ekue oikuaa pe añetegua, ha’eva’ekue pe kuimba’e Ñandejára ojeporavo hag̃uáicha iñambue hag̃uáicha Cristo jeju mokõiha marandu ñemyasãipe. Heta ambue reformadóricha, William Miller imitãme oiko va’ekue mboriahúpe ñorairõme, ha upéicha rupi oaprende va’ekue umi mbo’epy guasu tetã ñeha’ã ha jejoko rehegua. Umi iñemoñare oúva pe ogayguakuéra Miller osẽhágui ojekuaava’ekue peteĩ espíritu ijeheguigua ha pohýi’ỹ rehehayhúva rehe, py’aguasúre ha teta rayhu akã hatã rehe, techapyrã ojehechaukava’ekue avei hesekuéra. Itúva va’ekue peteĩ kapita ejército de la Revolución-pe, ha umi jejopy ha jejahéi ha’e ome’ẽ va’ekue umi ñorairõ ha jehasa asýpe upe ára sarambi ha guasúpe, ikatu oñemohenda hag̃ua pe tekove ijetu’úva Miller imitãme.”
“He had a sound physical constitution, and even in childhood gave evidence of more than ordinary intellectual strength. As he grew older, this became more marked. His mind was active and well developed, and he had a keen thirst for knowledge. Though he did not enjoy the advantages of a collegiate education, his love of study and a habit of careful thought and close criticism rendered him a man of sound judgment and comprehensive views. He possessed an irreproachable moral character and an enviable reputation, being generally esteemed for integrity, thrift, and benevolence. By dint of energy and application he early acquired a competence, though his habits of study were still maintained. He filled various civil and military offices with credit, and the avenues to wealth and honor seemed wide open to him.” The Great Controversy, 317.
“Ha’e oguereko va’ekue peteĩ constitución física hesãiva, ha jepe iñemitỹme ohechauka va’ekue peteĩ mbarete arandu rehegua hetave jepiguágui. Otujavévo, kóva ojekuaa porãve. Ipy’apytu’u omba’apo kyre’ỹ ha porã oñemoheñóiva, ha oguereko peteĩ y’uhéi hãimbeva’ekue arandukáre. Jepémo ndohupytýi va’ekue peteĩ tekombo’e universitario rehegua ñepytyvõ, imborayhu estudio rehe ha jepokuaa oñemoĩ porã hag̃uáicha apytu’ũme, ha oñehesa’ỹijo hag̃ua porãite ha pypukúpe, ojapo chugui peteĩ kuimba’e orekóva juicio hekópeguáva ha peteĩ jehecha guasu. Oguereko va’ekue peteĩ carácter moral iky’a’ỹva ha peteĩ herakuã porã ojehayhu hag̃uáicha, oñemomba’eguasu hag̃uáicha jepiveguáicha tekojojáre, ahorro rehe, ha pytyvõ porã rehe. Ikyre’ỹ ha iñemoĩrã rupi, iñepyrũmby guive ohupyty peteĩ teko porã hekopete hag̃uáicha, jepe upéicha osegi gueteri heko de estudio rehegua. Ombopyahu porã heta tembiapo civil ha militar, ha tape ogueraháva mba’eta ha terakuã porã gotyo ha’ete peichagua ijurujáva tuicha hag̃ua chupe.” The Great Controversy, 317.
“The knowledge of God is not to be gained without mental effort, without prayer for wisdom in order that you may separate from the pure grain of truth the chaff with which men and Satan have misrepresented the doctrines of truth. Satan and his confederacy of human agents have endeavored to mix the chaff of error with the wheat of truth. We should diligently search for the hidden treasure, and seek wisdom from heaven in order to separate human inventions from the divine commands. The Holy Spirit will aid the seeker for great and precious truths which relate to the plan of redemption. I would impress upon all the fact that a casual reading of the Scriptures is not enough. We must search, and this means the doing of all the word implies. As the miner eagerly explores the earth to discover its veins of gold, so you are to explore the word of God for the hidden treasure that Satan has so long sought to hide from man. The Lord says, ‘If any man willeth to do his will, he shall know of the teaching.’ John 7:17, Revised Version.
“Ñandejára rekuaa ndikatúi oñeguenohẽ ñeha’ã mentál’ỹre, ñembo’e’ỹre arandurã rehe, ikatu hag̃uáicha peẽ pehechakuaa ha peipe’a hag̃ua pe trígo potĩ añetegua apytégui pe takuare’ẽicha ivaíva umi kuimba’e ha Satanás ombojeguaru hag̃ua añetegua doctrína-kuérape. Satanás ha imoirũnguéra, yvypóra rembiapokue rupive, oñeha’ã okaru’a hag̃ua pe jejavy ruguái pe añetegua trígo ndive. Tekotevẽ ñañeha’ã kyre’ỹme jaheka hag̃ua pe tesoro oñemíva, ha jajerure arandu yvágagui ikatu hag̃uáicha jahechakuaa hag̃ua yvypóra mba’emoheñói ha Ñandejára mandamiénto divíno apytépe. Espíritu Santo oipytyvõta pe ohekávape umi añetegua tuicha ha hepyetéva rehegua, umíva oñe’ẽva pe pe’a jejopyrã rehe. Aipota ambohovaikuaa opavavépe pe añetegua: peteĩ ñemoñe’ẽ sapy’ami Ñandejára Ñe’ẽgui ndaipóriha porã hag̃uáicha. Tekotevẽ jaheka, ha kóva he’ise jajapo hag̃uáicha opa mba’e pe ñe’ẽ he’íva guive. Umi minera ohapykuehóramo yvy kyre’ỹme ojuhu hag̃uáicha itaju ouro renda, upéicha avei peẽ pehapykuerã Ñandejára Ñe’ẽ pe tesoro oñemíva rehe, Satanás ipukukue hag̃uáicha oñeha’ãva’ekue omokañy hag̃ua yvypórape chugui. Ñandejára he’i: ‘Oimeraẽ ava oipotáramo ojapo ivoluntad, oikuaáta pe mbo’epy rehe.’ Juan 7:17, Revised Version.”
“The word of God is truth and light, and is to be a lamp unto your feet, to guide you every step of the way to the gates of the city of God. It is for this reason that Satan has made such desperate efforts to obstruct the path that has been cast up for the ransomed of the Lord to walk in. You are not to take your ideas to the Bible, and make your opinions a center around which truth is to revolve. You are to lay aside your ideas at the door of investigation, and with humble, subdued hearts, with self hid in Christ, with earnest prayer, you are to seek wisdom from God. You should feel that you must know the revealed will of God, because it concerns your personal, eternal welfare. The Bible is a directory by which you may know the way to eternal life. You should desire above all things that you may know the will and ways of the Lord. You should not search for the purpose of finding texts of Scripture that you can construe to prove your theories; for the word of God declares that this is wresting the Scriptures to your own destruction. You must empty yourselves of every prejudice, and come in the spirit of prayer to the investigation of the word of God.” Review and Herald, September 11, 1894.
“Ñandejára ñe’ẽ ha’e añetegua ha tesape, ha oikova’erã peteĩ aratiri ramo pende py guýpe, pene mboguata hag̃uáicha opaite pende rape pukukue pe táva Ñandejára pegua rokẽmeve. Upévare voi Satanás ojapo hetaite ñeha’ã vaieterei hag̃ua ojokopa hag̃ua pe tape oñembosako’íva’ekue Ñandejára oipysyróvape g̃uarã oguata hag̃uáicha hese. Peẽ ndapeikuaaukáiva’erã pende remiandu Bíblia-pe, ha pejapova’erã’ỹ pende opinión peteĩ mbytépe añetegua ojereva’erã hag̃ua ijerére. Pehejava’erã pende remiandu jehechakuaa rokẽme, ha py’a ñemomirĩ ha ñembo’yke reheve, pejehénte peñomi Cristo-pe, ha ñembo’e kyre’ỹ reheve, peheka hag̃ua arandu Ñandejáragui. Peñanduva’erã tekotevẽha peikuaa Ñandejára rembipota ojehechaukáva, pórke upéva oñe’ẽ pene porãve hag̃ua pendejehegui, tapia hag̃uáicha g̃uarã. Bíblia ha’e peteĩ mohendaha rupi ikatúva peikuaa tape oporogueraháva tekove opave’ỹvape. Opa mba’e ári peipota va’erã peikuaa hag̃ua Ñandejára rembipota ha hapekuéra. Ndapehekava’erãmo’ãi pene rembiaporãrã hag̃uáicha peju hag̃ua tenda Escritúra-gui ikatúva peikutu’ũ pene teoría hag̃ua; Ñandejára ñe’ẽ niko he’i upéicha jajapóramo jaipokarẽha Escritúrape ñande destrucción-rã. Peñemboykeva’erã opaite prejuísiogui, ha pejuva’erã ñembo’e espíritu reheve Ñandejára ñe’ẽ jehechakuaápe.” Review and Herald, 11 de septiembre de 1894.
“William Miller was born at Pittsfield, Massachusetts. His formal schooling consisted of only 18 months, but he became self-taught through his strong habit of reading. He also early began to write, composing poetry and keeping a diary. His reading exposed him to infidel authors who influenced him in the direction of deism. He became a justice of the peace in his late twenties, and fought in the War of 1812. Several experiences during this conflict turned his mind toward a personal God. By 1816 he was converted, and began Bible study in earnest. He wrote, ‘The Scriptures . . . became my delight, and in Jesus I found a friend.’
“William Miller heñói Pittsfield, Massachusetts-pe. Imitãnguere mbo’ehaopegua oikuaa va’ekue ha’e va’ekue 18 jasy añónte, ha upéicharamo jepe ojehekombo’e ijehegui ilee meme hag̃ua rupi. Avei mitã guive oñepyrũ ohai, omoheñóivo ñe’ẽpoty ha oguerekóvo peteĩ ára ha ára kuatiañe’ẽ. Ilee va’ekue omoĩ chupe tapicha ohai va’ekue jerovia’ỹ rehegua poguýpe, ha umíva ohupyty chupe toñemboja hag̃ua deísmo gotyo. Oguahẽvo hi’ára paha mokõipa rire, oiko peteĩ py’aguapy rerekuáiramo, ha oñorairõ 1812 Ñorairõme. Heta mba’e ohasáva upe ñorairõ aja ombojere iñakã peteĩ Tupã ojehechauka porãva gotyo. Áño 1816 peve oñekonverti, ha oñepyrũ oñemoĩ porã hag̃ua Biblia ñehesape’ápe. Ha’e ohai va’ekue: ‘Ñe’ẽporãhaipyrekuéra... oiko che vy’arã, ha Jesúspe ajuhu peteĩ che irũ.’”
“By 1818 in his study of the prophecies he concluded that Jesus would return ‘about 1843.’ In 1831 he began to share his studies in public in small settings, after strong conviction and providential guidance to do so. After meeting J. V. Himes, a prominent editor, in 1839, the way was opened to preach to large groups in major cities. While opposed by many, his preaching, and that of others who caught the Advent message, made a significant impact, with up to 100,000 accepting belief in the soon coming of Christ. Ellen Harmon heard him in Portland, Maine, in March of 1840 when she was 12 years old. She recounted, “Mr. Miller traced down the prophecies with an exactness that struck conviction to the hearts of his hearers. He dwelt upon the prophetic periods, and brought many proofs to strengthen his position. Then his solemn and powerful appeals and admonitions to those who were unprepared, held the crowds as if spellbound.” Life Sketches, 20.
1818-pe, imarangatu marandu ñehesa’ỹijópe oguahẽ peteĩ ñemohu’ãme Jesús ou jeýtaha “1843 rupi.” 1831-pe oñepyrũ okomparti hag̃ua hembikuaa opavavépe aty michĩvape, peteĩ jeroviapy mbarete ha Tupã ñangareko rupive ojapo hag̃ua upéva. Oikuaávo J. V. Himes-pe, peteĩ editor herakuãguasúvape, 1839-pe, ojepe’a tape opredika hag̃ua aty tuichávape táva guasúpe. Heta oĩramo jepe oñemoĩva hesekuéra, ipredikasión, ha ambuekuéra pe oipyhy va’ekue pe Advento marandu, oguereko peteĩ jehupyty tuicha mba’éva, ikatuháicha 100,000 peve oguerovia Cristo ou pya’eteha. Ellen Harmon ohendu chupe Portland, Maine-pe, marzo 1840-pe, ha’e oguerekórõ guare 12 ary. Ha’e omombe’u: “Karai Miller omyesakã porãiterei marandu ñehesa’ỹijo, upéicha rupi oguahẽ hag̃ua jerovia hag̃ua umi ohendúvape. Ha’e oñemomandu’a meme umi ára proféticore, ha ogueru heta prueba omombarete hag̃ua ipojapy. Upéi umi henyhẽva pochy marangatu ha mbarete reheve ñembo’e ha ñe’ẽmondo umi oĩva gueteri oñembosako’i’ỹva gotyo, ojoko umi atyguasu kuérape ku ojejuruhe’ẽ hag̃uáicha.” Life Sketches, 20.