In 1844, the doctrine of the seventh-day Sabbath was unsealed and then emphasized to Sister White when she looked into the ark of the covenant. She also recorded that in the last days the doctrine of the incarnation possessed the same heavenly emphasis. The seventh-day Sabbath, represents the special light from the ark when the antitypical Day of Atonement began, and the seventh-year Sabbath represents the special light from the ark when the antitypical Day of Atonement reaches its conclusion.

Áño 1844-pe, pe doctrina ára pokõigui pegua sábado rehegua ojeipe’a hag̃ua, ha upéi oñemomba’eguasu Sister White-pe oñema’ẽ jave pe ñe’ẽme’ẽ karameguáre. Ha’e avei ohai va’ekue umi ára pahápe pe doctrina ñemongakuaáre rehegua oguerekohague peichagua énfasis yvagágui. Pe sábado ára pokõigui pegua orrepresenta pe tesape especial osẽva karameguágui, oñepyrũ jave pe Ára Antitípico Ñemoñyrõ rehegua; ha pe sábado ary pokõigui pegua orrepresenta pe tesape especial osẽva karameguágui, pe Ára Antitípico Ñemoñyrõ rehegua oguahẽ jave ipahápe.

The doctrine of the incarnation is typified in the last holy convocation of Leviticus twenty-three; it is the omega to the seventh-day Sabbath, which is the first holy convocation at the beginning of Leviticus twenty-three. That first Sabbath represents God’s creative power and the last Sabbath represents His recreative power. That first Sabbath is represented by the number “23” and the last by the number “252.”

Pe doctrina ñemboguata ñandejára oiko yvypórape rehegua oñeha’ãnga Leviticus mokõipa mbohapy pe aty marangatu pahápe; ha’e hína pe omega pe sábado ára poapyha rehegua, ha’éva pe aty marangatu peteĩha oñepyrũvo Leviticus mokõipa mbohapy. Pe sábado peteĩha ohechauka Tupã pu’aka apohára, ha pe sábado paha ohechauka Ipu’aka omoheñói jey hag̃uáicha. Pe sábado peteĩha ojehechauka papapy “23” rupive ha pe paha papapy “252” rupive.

Those two symbols are the bookends of Leviticus twenty-three and they are also the bookends for the Millerite history. 1798 was the fulfillment of the 2,520 years against the northern kingdom of Israel and the 2,300 years was fulfilled October 22, 1844. When Sister White was led into the sanctuary and gazed upon the Ten Commandments, she was typifying God’s latter-day people who follow Christ into the Most Holy Place when He is finishing His work of at-one-ment. The temple test is the test of following the Lamb whithersoever He goeth.

Mokõi ta’ãnga hína Levítico mokõipa mbykymi mbytépegua apo’y rehegua, ha avei hína Millerita rembiasakue rembe’ykuéra. 1798-pe oñekumpli va’ekue umi 2.520 ary Israel retã yvate gotyo peguáre; ha umi 2.300 ary katu oñekumpli va’ekue 22 jasypa 1844-pe. Hermana White oñegueraha ramo guare pe santuario-pe ha oma’ẽ ramo guare umi Diez Mandamiento rehe, ha’e ohechauka Tupã tavayguakuéra ára pahápeguáva ojapóva Cristo rapykuéri pe Tenda Imarangatuvévape, Ha’e omohu’ã aja hembiapo joaju hag̃ua. Pe templo prueba hína pe prueba oñemoirũ hag̃ua pe Cordero-pe mamove ohohápe.

These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

Ko'ãva hína umi noñemongy'áva kuñanguéra ndive; ha'ekuéra niko virhen. Ko'ãva hína umi oseguíva Pe Ovecha Ra'yme mamove ohohápe. Ko'ãva ojepyrupyréva yvypóra apytégui, tenonde yva Ñandejárape ha Pe Ovecha Ra'ýpe guarã. Apocalipsis 14:4.

Sister White, as a prophet was illustrating the faithful at the beginning who entered the Most Holy Place by faith, and in so doing she was providing an example of the faithful at the end who enter by faith into the Most Holy Place and then gaze into the ark. What they see illuminated there is the doctrine of the incarnation, the finishing of the at-one-ment. They see the two covering cherubs representing the two Sabbaths of creation and re-creation. They see the 252 on one side of the ark and the 23 on the other and recognize that in agreement with creation and re-creation; 23 represents the marriage of Divinity with humanity, and they see 252 as the symbol of a human’s transformation into a human that is combined with Divinity.

Hermana White, peteĩ proféta ramo, ohechauka vaʼekue umi jeroviapy rekóvape iñeʼepyrũme, oike vaʼekuépe pe Tenda Santísimo-pe jerovia rupive; ha upéicha ojapóvo, omeʼẽvaʼekue peteĩ techapyrã umi jeroviapy rekove pahápe guará, oikeva jerovia rupive pe Tenda Santísimo-pe ha upéi omaña hag̃ua pe arca-pe. Pe ohecháva hikuái upépe hesakãmbyréva hína pe encarnación doctrina, pe at-one-ment ñemohuʼã. Ohecha hikuái umi mokõi querubín oñemoʼãva, orepresentáva umi mokõi sábado creación ha re-creación rehegua. Ohecha hikuái pe 252 peteĩ ykére pe arca rehe ha pe 23 ambue ykére, ha ohechakuaa hikuái creación ha re-creación ndive joajúpe; 23 orepresenta pe Tupã reko ñemenda yvypóra rekóndi, ha ohecha hikuái pe 252 peteĩ símbolo ramo pe yvypóra ñemoambue hag̃ua peteĩ yvypórape oñembojoajúva Tupã rekóndi.

The mercy seat was not to be removed, so for Sister White to look inside was a special revelation, and prophetically the illustration is more for the latter days, than the days in which she lived. By beholding we are changed. The temple test is Christ leading His virgin people into His temple, step by step. Prophetic truths represent the steps along the path that is lightened by the message of the Midnight Cry.

Pe tenda poriahuverekoha ndojeipeʼái vaʼerã, upévare Hermana White omaña hag̃ua hyepýpe haʼe vaʼekue peteĩ revelación especial; ha profétikamente pe taʼanga oñemombeʼúva ojeporavove ára paha rehe, ndahaʼéi umi ára haʼe oikovévape. Ñamañávo ñande jajerovia. Pe prueba templo rehegua haʼe Cristo ogueraha hag̃ua Itavayguakuérape, virgen-kuérape, Itemplope, peteĩteĩ rupi. Umi añetegua profétika ohechauka umi paso tapekuére, pe tape omimbipáva pe Marandu Pyharepyte Sapyʼa reheve.

The Millerite temple of forty-six years is a step.

Pe témplo Millerita ojejapóva irundypa poteĩ ary peteĩ paso.

The human temple of “23,” (male and female, He created them) is a step.

Pe témplo yvypóra “23”-gua (kuimba’e ha kuña, Ha’e omoheñói chupekuéra) ha’e peteĩ py.

Christ raising His temple in three days is a step.

Cristo omopuʼãvo Itupao mbohapy ára pukukue haʼe peteĩ tape’ẽ.

The storehouse is the temple of Malachi.

Pe mba’e oñeñongatuhápe ha’e Malaquías pegua tupão.

Nehemiah cleansed the storehouse from the profanation of Tobiah.

Nehemías omopotĩ vaʼekue pe almacén gui Tobías profanación.

That temple was where the high priest Hilkiah discovered the writings of Moses during the revival of king Josiah.

Upéva pe tupaópe pa’i guasu Hilcías ojuhu vaʼekue Moisés kuatiakuéra mburuvicha guasu Josías ñembopyahu aja.

The temple Nehemiah cleansed from profanation is the same temple Christ twice cleansed from it’s “sacrilegious profanation” as Sister White states.

Pe témplo Nehemías omopotĩ vaʼekue ñemongyʼa hag̃uagui haʼe hína upe témplo voi Cristo mokõi jey omopotĩ vaʼekue iñemongyʼa marangatúva apañuãiha gui, heʼiháicha Hermana White.

The casket of Miller’s dream was a step.

Miller kerayvotýpe pe mba’e oñemondéva peteĩ pyterereko.

Once Christ has led His faithful in the Most Holy Place, He leads them, as represented by Sister White to the ark, raises the mercy seat and allows them to look inside. When they look inside they see both the doctrine of the incarnation and the seventh-day Sabbath is invested with a soft halo. Line upon line those who recognize the doctrines that are “invested with a soft radiance” align with Sister White entering the Most Holy Place by faith and looking into the ark.

Peteĩ jey Cristo omoakã porã rire Hembiayhuetéva pe Tenda Marangatúvépente, ogueraha chupekuéra, Hermana White ohechaukaháicha pe árka peve, omopu’ã pe mbyasy renda, ha ome’ẽ chupekuéra permiso oma’ẽ hag̃ua ipype. Oma’ẽvo ipype, ohecha hikuái mokõivéva, pe doctrina de la encarnación ha pe sábado ára sieteha, ojeguerekóva peteĩ aura kangýpe. Línea ári línea, umi ohechakuaáva umi doctrína “ojeguerekóva peteĩ resape kangýpe” oñemohenda Hermana White ndive, oike hag̃ua pe Tenda Marangatúvépente jerovia rupi ha oma’ẽ hag̃ua pe árka ryepýpe.

The ancient prophets spoke more specifically for the latter days than the days in which they lived. When those ancient prophets themselves become part of the testimony, they represent God’s people in the latter days, and God’s people in the latter days are the one hundred and forty-four thousand. Sister White is perhaps the most important ancient prophet, for all her illustrations represent the alpha history of the omega history of the one hundred and forty-four thousand. All the prophets illustrate the remnant, but Sister White also represents a beginning history that is fulfilled in the ending history—to the very letter.

Umi maranduhára yma guare oñe’ẽ porãve ha peteĩchaiteve umi ára pahápe g̃uarã, ndaha’éi umi ára oikove haguepe g̃uarã. Umi maranduhára yma guare voi oike jave pe testimóniope, ha’ekuéra orrepresenta Ñandejára retãyguakuérape umi ára pahápe, ha Ñandejára retãyguakuéra umi ára pahápe ha’e umi cien cuarenta y cuatro mil. Hermana White ikatu hag̃uáicha ha’e pe maranduhára yma guare iñimportantevéva, opaite herakuãnga orepresentágui pe historia alfa pe historia omega rehegua umi cien cuarenta y cuatro mil-gui. Opaite maranduhára ohechauka pe remanéntepe, ha Hermana White avei orrepresenta peteĩ historia ñepyrũgua oñekumplíva pe historia paha hag̃uáicha—pe letraite peve.

In the alpha foundational history, Sister White in vision, is taken into the Most Holy Place of the heavenly sanctuary. Once there, the mercy seat upon the ark of the covenant, a seat that was not to be removed, was raised so that Sister White could gaze inside where she saw the Ten Commandments.

Pe historia fundacional alfa-pe, Hermana White, peteĩ visión-pe, ojereraha pe Tenda Marangatúvaitepe pe santuario yvagaguápe. Upépe, pe tenda poriahuvereko rehegua oĩva pe árka paktogua ári, peteĩ tenda ndajei va’erãva oñemongu’e hag̃ua, oñemopu’ã va’ekue ikatu hag̃uáicha Hermana White oma’ẽ hyepýpe, ha upépe ha’e ohecha va’ekue umi Diez Mandamiento.

“In the holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with its wings spread out over it. Their faces were turned toward each other, and they looked downward. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark, and as the saints’ prayers came up to Him, the incense in the censer would smoke, and He would offer up their prayers with the smoke of the incense to His Father. In the ark was the golden pot of manna, Aaron’s rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the Ten Commandments written on them with the finger of God. On one table were four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God’s holy name. The holy Sabbath looked glorious—a halo of glory was all around it. I saw that the Sabbath commandment was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to break them all, as well as to break the fourth. I saw that God had not changed the Sabbath, for He never changes. But the pope had changed it from the seventh to the first day of the week; for he was to change times and laws.” Early Writings, 32.

“Pe Iporãvévape ahecha peteĩ arca; hi’ári ha ijykére oĩ óro ipotĩvéva. Káda extremo-pe oĩ peteĩ querubín porãiterei, ipepokuéra ojepyso hese. Hova kuéra ojere ojovake, ha oma’ẽ yvývo. Umi ánhel kuéra mbytépe oĩ peteĩ incensario óroguigua. Arca ári, upépe umi ánhel oĩháme, oĩ peteĩ mimbipa hendýva eterei, ojoguáva peteĩ tróno Tupã oikoha. Jesús oĩ arca ykére, ha umi santo ñembo’e ojupi aja Hendápe, pe insiénso pe incensario-pe osẽ tatatĩramo, ha Ha’e omoĩ yvate umi ñembo’e pe insiénso ratatĩ ndive Itúvape. Arca ryepýpe oĩ pe mba’yru óroguigua maná rehegua, Aarón yvyra hokýva, ha umi ita tabla oñembyatyva’ekue peteĩ kuatiañe’ẽrãicha. Jesús oipe’a umíva, ha ahecha umi Diez Mandamiento ojehaipyre ipype Tupã kuãme. Peteĩ tabla ári oĩ irundy, ha ambuépe seis. Umi irundy peteĩha tabla ári overa hesakãve ambue seis-gui. Péro pe irundýha, pe mandamiénto sábado rehegua, overa opaite ári; pe sábado niko oñembojoja hag̃ua oñeñangareko hag̃ua Tupã réra marangatu ñemomba’épe. Pe Sábado Marangatu ojehecha hechapyrãmbaitéramo—peteĩ mimbijere tee ojerepa hese. Ahecha pe mandamiénto sábado rehegua noñeclavairiha pe kurusúre. Upéicha rire, umi ambue nueve mandamiénto avei oñeclaváva’erãmo’ã kuri; ha ñande ñaiméta kuri lívre jajavy hag̃ua hesekuéra opavavére, jaity haguéicha pe irundýha. Ahecha Tupã ndomoambueihague pe sábado, Ha’e araka’eve ndojemoambuéigui. Péro pe papa omoambue pe sábado pe séptimo áragui pe primero árape semánapegua; ha’e niko omoambueva’erã kuri ára ha léi kuéra.” Early Writings, 32.

The doctrine of the seventh-day Sabbath was the alpha doctrine of the foundational history of the Millerite movement that began as the Philadelphian Millerite movement, then transformed unto the Laodicean Millerite movement in 1856, and then unto the Laodicean Seventh-day Adventist Church in 1863. Sister White also identifies the omega doctrine in the history of the latter days, when the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand. The alpha and omega lights are represented by the doctrine of the seventh-day Sabbath and the doctrine of the incarnation.

Pe pytuʼumbaʼe ára pokõiha sábado rehegua haʼe vaʼekue pe doctrina alfa pe tembiasakue pyendaguasupe pe movimiento Millerita rehegua, oñepyrũvaʼekue ramo pe movimiento Millerita Filadelfiagua, upéi oñemoambue hag̃ua pe movimiento Millerita Laodiceagua-pe ary 1856-pe, ha upéi pe Iglesia Adventista del Séptimo Día Laodiceagua-pe ary 1863-pe. Hermana White avei ohechauka pe doctrina omega pe tembiasakue ára pahápe, arakaʼe pe movimiento Laodiceagua umi cien cuarenta y cuatro mil rehegua oñemoambue pe movimiento Filadelfiagua umi cien cuarenta y four mil rehegua. Umi tesape alfa ha omega ojehechauka pe doctrina sábado ára pokõiha rehegua ha pe doctrina encarnación rehegua rupive.

“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

“Umi oñomongetáva Tupã ndive oguata tekojoja Kuarahy resapepe. Ndoikói omongy’árõ guare Ijopóiha rehe, ombyaívo hapekuéra Tupã renondépe. Arapegua resape ohesape hese kuéra. Oñembojávo hikuái ko yvy rembiasakue paha gotyo, tuichaiterei okakuaa iñarandúvo Cristo rehe ha umi profesía hesegua rehe. Tupã resa renondépe ha’e kuéra hína mba’e iporãitereíva opa’ỹva repy; peteĩntegui oĩgui Ita’ýra ndive. Chupekuéra guarã Tupã Ñe’ẽ hína iporãiterei ha hechapyrãiterei. Ohecha hikuái iñimportanteha. Añetegua ojehechauka chupekuéra. Pe tekombo’e Tupã Oiko Yvypóraramo rehegua oñemonde peteĩ overa kangýpe. Ohecha hikuái Ñandejára Ñe’ẽryruha pe llave omboty’ỹva opaite ñemimby ha omyesakãva opaite apañuãi. Umi ndoipotái va’ekue orresivi pe tesape ha oguata pe tesapepe ndaikatumo’ãi oikũmby pe teko marangatu ñemimby; umi katu ndopyrỹiva’ekue ogueraha hag̃ua kurusu ha osegui hag̃ua Jesúspe, ohecháta tesape Tupã resapépe.” The Southern Watchman, 4 jasyrundy, 1905.

The “doctrine of the incarnation” is also called the “mystery of godliness.”

Pe “doctrina de la encarnación” oñembohéra avei pe “misterio de la piedad”.

And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.

Ha opa’ẽ’ỹre tuicha hína pe temimimby tupao rehegua: Tupã ojechauka vaʼekue soʼópe, ojehechauka hekojojaha Espíritu-pe, umi ánhel ohecha chupe, oñemombeʼu hag̃ua umi tetã ambuegua apytépe, ojerovia hese ko yvy ape ári, ha ojegueraha yvate mimbipápe. 1 Timoteo 3:16.

The “mystery” is hidden until the final generation, when the faithful see that the doctrine of the incarnation is the omega of the seventh-day Sabbath.

Pe “misterio” oñemokañy peve pe generación paha, umi jerovia hag̃ua ohechakuaa jave pe doctrina ñemongu'e rehegua ha'eha pe omega pe sábado ára poapyha rehegua.

Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory. Colossians 1:26, 27.

Pe mbyamíva ojegueroky va'ekue arykuéragui ha ñemoñarekuéragui, ha ko'ágã ojehechauka porãma hekojojaha kuérape: umívape Tupã oikuaaukase mba'éichapa tuicha pe mbyamíva mimbipa tetã ambuegua apytépe; ha upéva hína Cristo pende pype, pe mimbipa jeroviaha. Colosenses 1:26, 27.

It is fitting that it is Colossians 1:26 that speaks of a “mystery” that “hath been hid,” but that mystery is “made manifest” in the latter days. Prophetic light is made manifest when prophecy is unsealed, as represented in Daniel twelve where at the end of 1,260 days, at the time of the end a prophecy is unsealed. The prophecy that has been hid for generations is unsealed, and the prophecy is the truth which when unsealed is the “glory” that is made known unto the Gentiles at the Sunday law. That mystery is Christ in you the hope of glory, which is accomplished in the days of the sounding of the seventh trumpet.

Iporãite pe Colosenses 1:26 oñe’ẽ hag̃ua peteĩ “misterio” rehe, “okañymíva’ekue”, ha upéva misterio “oñemombe’u porã” ára pahápe. Tesape profético oñemombe’u porã oñemboja’o’ỹvo profecía, ojehechaukaháicha Daniel 12-pe, moõ 1.260 ára paha rire, ára paha jave, peteĩ profecía oñemboja’o’ỹ. Pe profecía okañymíva’ekue heta generación pukukue oñemboja’o’ỹ, ha pe profecía hína pe añetegua, ha oñemboja’o’ỹvo ha’e pe “gloria” oikuaaukáva umi gentil-kuérape pe léi dominical-pe. Upéva misterio hína Cristo pende pype, pe gloria jeroviaha, ha upéva ojehupyty pe séptimo trompeta oñehendu jave.

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

Ha umi ára pe séptimo ánhel ñeʼẽme, oñepyrũ vove ombopu hag̃ua, Ñandejára remimimbyvaʼekue oñemohuʼãta, heʼiháicha haʼe omombeʼu vaʼekue hembiguáipe, umi maranduhárape. Apocalipsis 10:7.

It is only fitting that the voice of the seventh angel began to sound on the tenth day of the seventh month as represented in Revelation 10:7. The seventh angel is also represented as the third woe, and the first two woes were Islam, thus providing two witnesses that the third woe is Islam. The mystery of God is finished when the trumpet of Islam is blowing.

Oĩporãiterei pe ángel poapyha ñe'ẽ oñepyrũ haguére osapukái jasy poapyha ára pahápe, ojehechaukaháicha Apocalipsis 10:7-pe. Pe ángel poapyha avei ojehechauka pe mbohapyha ñembyasýramo, ha umi mokõi ñembyasy peteĩha ha mokõiha va'ekue Islam, upéicha ome'ẽvo mokõi testígo pe mbohapyha ñembyasy ha'eha Islam. Ñandejára remikuaa kañymby oñemohu'ã Islam trompéta hyapu jave.

In the history of the seventh trumpet the doctrine of the incarnation, which is the mystery of Christ in you, or the combination of Divinity with humanity, as represented by Christ when He took upon Himself human flesh; the candidates to be among the one hundred and forty-four thousand will be tested as to whether they have the necessary oil and faith to enter into the Most Holy Place. If they hesitate darkness falls upon them, if they follow the Lamb withersoever He goeth, they will be led to look into the ark. In the ark they will find the doctrines of the seventh-day Sabbath and the doctrine of the incarnation.

Pe trompéta séptimo rembiasakuepe, pe doctrina oñe’ẽva pe encarnación rehe, ha’éva Cristo misterio pende pype, térã pe Tupãrekotee oñembojoaju hag̃ua yvypóra rekóre, Cristo ohechaukaháicha oguerekórõ guare hi’ári so’o yvypóra rehegua; umi ojehechakuaáva oike hag̃ua umi cien cuarenta y cuatro mil apytépe oñeha’ãta ojehecha hag̃ua oguerekópa pe aséite tekotevẽva ha pe jerovia ikatu hag̃uáicha oike pe Lugar Santísimo-pe. Oĩrõ hésita, pytũ ho’a hi’árikuéra; ha osegíramo pe Cordero-pe ohohárupi, ojereraháta ohecha hag̃ua pe arca ryepýpe. Pe arca ryepýpe ojuhúta hikuái pe doctrina sábado ára sieteha rehegua ha pe doctrina encarnación rehegua.

As significant as these two doctrines are, what I am focusing on is not the alpha and omega lights, but that the prophetess illustrated God’s people entering into the heavenly sanctuary and looking into the ark of the covenant. There must be a point in the history of the one hundred and forty-four thousand, during the latter days, where the one hundred and forty-four thousand are taken into the Most Holy Place to gaze upon the opened ark.

Ko'ã mokõi doctrina tuichaiterei mba'éichapa iñimportánte ramo jepe, che ajesareko hína ndaha’éi umi tesape alfa ha omega rehe, síno profetisa ohechauka hague Tupã retãyguápe oikeha pe santuario yvagapegua ryepýpe ha oma’ẽha pe arca del pacto ryepýre. Oĩva’erã peteĩ punto umi cien cuarenta y cuatro mil rembiasakue pukukue ryepýpe, umi ára pahápe, upépe umi cien cuarenta y cuatro mil oguerahaha pe Lugar Santísimo-pe ohechamína hag̃ua pe arca ojepe’áva.

If you possess the faith to believe the prophets illustrate God’s people in the latter days, along with the faith that Sister White was as much inspired, in every way, as every other prophet in the Bible—then the application I just set forth must be accepted as true. The one hundred and forty-four thousand must follow Christ, by faith into the Most Holy Place, as Sister White says the faithful did on October 22, 1844. There were then two classes manifested, those who refused to enter in by faith, and those who entered in.

Rejeroviéramo pe jerovia rerovia hag̃ua umi proféta ohechauka hag̃ua Tupã tavayguakuérape ára pahápe, ha avei pe jerovia Hermana White oñeinspira hague péichaite, opa mba’épe, ambue proféta kuéra Biblia-peguáicha — upéicharõ pe aplicación amombe’u vaʼekue ko’ág̃aite vaʼerã oñemoneĩ añete hag̃ua. Umi cien cuarenta y cuatro mil osegiva’erã Cristo-pe, jerovia rupive, pe Tenda Santísimope, Hermana White heʼiháicha umi jerovia hag̃ua opytáva ojapo hague 22 de octubre de 1844-pe. Upérõ ojehechauka mokõi aty: umi omboykéva oike hag̃ua jerovia rupive, ha umi oike vaʼekue.

“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

“Che amombe’u jevy hag̃ua Cristo peteĩha oukue rehegua marandu. Juãnpe oñembou Elías espíritu ha pokatupe ombosako’i hag̃ua Jesús rape. Umi omboykéva Juãn rembiasakue ndohupytýi mba’eve porã Jesús mbo’epykuéragui. Ijoparáva pe marandu rehe, omombe’úva Iju hag̃ua, omoĩ chupekuéra peteĩ tenda ndikatuhápe pya’e oguerovia umi mbaretevéva jehechauka Ha’eha pe Mesías. Satanás omotenonde umi omboykéva Juãn marandu hag̃ua ohóvo mombyryvéma, omboyke ha hag̃ua omosãingo Kurusúre Cristope. Péicha ojapóvo, omoĩ ijehekuéra peteĩ tenda ndikatuhápe ohupyty pe jehovasa Pentecostés árape, ombo’éva’erã chupekuéra tape oike hag̃ua pe yvágape pe tenda marangatuetéva gotyo. Pe tupão ao jo’o ñembyai ohechauka umi hudío mymbajuka ha tekorãnguéra noñemoneĩmo’ãveimaha. Pe Mymbajuka Tuicháva oñekuave’ẽma ha oñemoneĩma, ha pe Espíritu Santo oguejýva Pentecostés árape oguerova umi temimbo’e kuéra apytu’ũ pe tenda marangatu yvy ariguágui pe yvágape oĩvape, upépe Jesús oike hague Iñuguy tee rupive, omoheñói hag̃ua Itupãrape umi mba’eporã oguerúva Ijopói ñemyatyrõ. Ha umi hudío opyta pytũmbýpe ite. Operde opa pe tesape ikatúva oreko pe salvación rape’apỹi rehe, ha upéicharõ jepe ojerovia gueteri umi mymbajuka ha kuave’ẽ inútil rehe. Pe tenda marangatu yvágapegua omyengoviáma pe yvy arigua rendaguépe, ha’e kuéra katu ndoikuaái mba’eve pe ñemoambue rehe. Upévare ndaikatúi oipytyvõ chupekuéra Cristo ñemoĩ porã pe tenda marangatupe.”

“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

“Heta oĩva kyhyje guasu rehe umi judío rape rehe, ojerekuévo omboykévo ha omosãingóvo Cristo-pe; ha omoñe'ẽvo hikuái pe tembiasakue mba'éichapa oñemotĩ ha oñembyai chupe, opensa hikuái ohayhuha chupe, ha ndonemoneĩmo'ãiha chupe Pedro ojapo haguéicha, ni nomosãingomo'ãiha chupe umi judío ojapo haguéicha. Péro Tupã, omoñe'ẽva opa tapicha korasõ, ogueru prueba-pe pe mborayhu oje'e va'ekue oguerekóva hikuái Jesús rehe. Opa yvága omaña'akue pypukuete reheve mba'éichapa oñemoguahẽ pe marandu peteĩha ángel rehegua. Péro heta umi he'íva ohayhuha Jesús-pe, ha osẽ y oshẽva tesay omoñe'ẽvo kurusu rembiasakue, opuka vai pe marandu porã rehe ijúvo. Ovy'a hag̃uáicha omoguahẽ rangue pe marandu, he'i hikuái ha'eha peteĩ jejavy. Oñemoĩ hikuái umi ohayhúva ijehechauka rehe, ha omosẽ chupekuéra umi tupãógui. Umi omboykéva pe marandu peteĩha ndaikatúi oipytyvõkuaa pe mokõiha rupive; ni noñepytyvõi hikuái pe pyhare mbyte sapukái rupive, oĩ va'ekue ombosako'i hag̃ua chupekuéra oike hag̃ua Jesús ndive jerovia rupive pe tenda imarangatuvévape pe tupaópe yvagapegua. Ha omboykévo umi mokõi marandu tenondegua, omopytũiterei hikuái iñentendimiento, upévare ndahechái mba'eve tesape pe marandu mbohapyha ángel reheguápe, ohechaukáva tape pe tenda imarangatuvévape. Ahecha umi judío omosãingoháicha Jesús-pe, upéicha avei umi tupao réra año guáva omosãingo ko'ã marandu; ha upévare ndoguerekói hikuái arandu pe tape rehegua pe tenda imarangatuvévape, ha ndaikatúi oñepytyvõ Jesús ñemombe'upy rehe upépe. Umi judíoicha, oikuave'ẽva iñekuave'ẽ inutil, ha'ekuéra oikuave'ẽ avei iñembo'e inútil pe koty Jesús ohejáva peve; ha Satanás, ovy'áva pe ñembotavy rehe, oñemoĩ peteĩ tekotevẽ religioso rehe, ha ogueraha ko'ã kristiano he'ínteva ijupe voi, omba'apóvo ipokatu reheve, techaukaha reheve ha hechapyrã japu reheve, hag̃ua omboja pypuku chupekuéra iñuhãme.” Early Writings, 259–261.

Sister White identifies the progressive testing process of John the Baptist and Christ’s history that ended with the Jews being in total darkness in order to illustrate the same history in the time of the Millerites, which is the alpha history of Sister White; the ancient prophetess of the latter days. The life-or-death test in the beginning was over entering into the Most Holy Place or refusing to do so. To refuse to do so produced the same darkness upon the rebels of Millerite history that had come upon the rebellious Jews in the history of Christ.

Hermana White identifica el proceso progresivo de prueba en la historia de Juan el Bautista y de Cristo, que terminó con los judíos en completa oscuridad, a fin de ilustrar esa misma historia en el tiempo de los milleritas, la cual es la historia alfa de la Hermana White, la antigua profetisa de los postreros días. La prueba de vida o muerte al principio consistía en entrar en el Lugar Santísimo o rehusar hacerlo. Rehusar hacerlo produjo la misma oscuridad sobre los rebeldes de la historia millerita que había sobrevenido a los judíos rebeldes en la historia de Cristo.

Jesus always illustrates the end of a thing, with the beginning of a thing; so, when Sister White was taken into the Most Holy Place and gazed upon the open ark, in connection with the test of October 22, 1844, it identifies that the one hundred and forty-four thousand will be tested upon following the Lamb into the Most Holy Place or going into perfect eternal darkness. This fact is premised upon a faith that understands the ancient prophets are illustrating God’s latter-day people when they themselves become part of the recorded testimony. Sister White illustrates both classes.

Jesús tapia py’ỹi peteĩ mba’e paha rehe, upe mba’e ñepyrũ reheve; upévare, Hermana White ojegueraha ramo guare Pe Tupa Marangatuvévape ha oma’ẽvo pe árka ojepe’áva rehe, joajúpe pe prueba 22 de octubre de 1844 rehegua ndive, upéva ohechauka umi cien cuarenta y cuatro mil ojeprobarátaha pe Ovecha Ra’y rapykuéri oike hag̃ua Pe Tupa Marangatuvévape térã oike hag̃ua pytũmbýpe iporãite hag̃ua opa’ỹva. Ko añetegua oñemopyenda peteĩ jeroviáre oikuaáva umi proféta yma guare ohechaukaha Ñandejára tavayguakuéra ára pahapegua, ha’ekuéra voi oike jave pe testimonio ojehaipyréva ryepýpe. Hermana White ohechauka mokõive aty.

“While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.

“Che py’aro vai jave aĩva’ekue ko’ã mba’épe, ake jave areko peteĩ ke’ẽ oheja va’ekue peteĩ impresión pypuku che akãme. Ahecha che ke’ẽpe peteĩ tupaópe, ha heta tapicha oñembyaty ha oho hese gotyo. Umi oike ha okañyva’erãnte upe tupaópe ojesalváta ára oñembotývo. Opavave opytáva okápe okañy hag̃ua’ỹre, opyta hag̃uáicha oñehundíta opa ára g̃uarã. Umi aty guasu okapegua, oiko hag̃ua hikuái ijeheguiete ha tapérekuéra rupi, oñembohory ha ombohovaipa umi oikeva’erãre upe tupaópe, ha he’i chupekuéra ko tembiaporã jejoko’ỹ rehegua ha’eha peteĩ ñembotavy porã ojejapóva akatúa hag̃uáicha, ha añetehápe ndaiporiha mba’eveichagua mba’apu’a térã ñehundígui ñañangareko hag̃ua. Oĩ voi ojagarra va’ekue peteĩteĩme ani hag̃ua pya’e oike umi murálla ryepýpe.”

“Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.

“akyhyjégui hag̃ua, aimo’ã iporãvéha aha’arõ hag̃ua pe atyguasu oñemosarambi peve, térã ikatu hag̃uáicha aike ha’e kuéra ohechakuaa’ỹre cherehe. Hákatu umi hetakue okakuaa meme oñembovykyvéva rangue, ha chekyhyjégui ajuhu hag̃ua are hag̃ua, pya’eterei asẽ che rógagui ha añembotyryry pe aty rupi. Che py’apype aguahẽ hag̃uáicha pe tupãópe, ndahechakuaái ni ndajepy’apýi umi hetaitereíva che jerére. Aikévo pe óga ryepýpe, ahecha pe tupão tuichaitéva oñemoĩha peteĩ yvyra guasu peteĩnte rehe, ha upévare oñeñapytĩ peteĩ ovecha ra’y oñembyaipaite ha huguy osyryva. Ore, roĩva upépe, oreko hag̃uáicha roikuaa ko ovecha ra’y oñembyaíhague ha oñemokangypahague ore rehehápe. Mayma oikéva pe tupãópe ohasava’erã henondépe ha omombe’u hag̃ua hembiapo vaikue.”

“Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.

“Pe Ovecha renonderãimi oĩkuri guapyha yvatevéva, ha hi’ári oguapy peteĩ aty ojehecha hag̃ua ovy’aitereíva. Yvágagui pe tesape ha’etevaicha omimbiha hova kuérare, ha omomba’eguasu hikuái Tupãme ha opurahéi vy’aha guasu ha aguyje purahéi, ha’etevaicha umi ánhel kuéra purahéi. Ko’ãva hína umi oúva’ekue pe Ovecha renondépe, omombe’u va’ekue ipekadokuéra, ohupyty hag̃ua ñyrõ, ha ko’ág̃a oha’arõ hikuái vy’apópe peteĩ mba’e oikótava oguerúva vy’a guasu.”

“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.

“Jepe amoinge peikéma aikéma upe óga ryepýpe, okẽ che ári kyhyje, ha peteĩ ñemotĩ añandúva ajejapova’ẽrã che michĩ hag̃ua ko’ã tavayguakuéra renondépe. Upéicharõ jepe, ha’ete ku añemomýi hag̃uáicha tenonde gotyo peteĩ mbaretépe, ha mbeguekatu aime aha peteĩ yta guasu jerére ikatu hag̃uáicha añemboja ovécha ra’y rovái, upérõ osẽ peteĩ turu ipu, pe tupão oryrýi, osapukái jehory reheve umi marangatu atyguasupegua, peteĩ tesape mondýi hag̃uáva omimbipa pe óga, ha upéi opa mba’e oiko pytũmbýpe eterei. Umi vy’aha’ẽva opaite okañy pe tesape ndive, ha che añeja cheaño pe pyhare kirirĩ ha ñemondýi vaietépe. Apáy py’arasy eterei reheve, ha hasy chéve aguerovia hag̃ua aikóha kuri akehápe año. Ha’ete chéve che hu’ãha oñemohendáma hague, ha Ñandejára Espíritu ohejáma hague chéve, araka’eve hag̃ua ndoujeýi.”

“Soon after this I had another dream. I seemed to be sitting in abject despair with my face in my hands, reflecting like this: If Jesus were upon earth, I would go to Him, throw myself at His feet, and tell Him all my sufferings. He would not turn away from me, He would have mercy upon me, and I would love and serve Him always. Just then the door opened, and a person of beautiful form and countenance entered. He looked upon me pitifully and said: ‘Do you wish to see Jesus? He is here, and you can see Him if you desire it. Take everything you possess and follow me.’

“Kóyte rire upéi areko ambue kéra. Che aime hag̃uaicha guapýpe peteĩ ñeñandu vaietereípe, che rova mokõi po apytépe, ha apensa péicha: Jesús oĩrire ko yvy ári, aháta hendápe, ajeityta Ipy gotyo, ha amombe’úta chupe opa che jehasa asy. Ha’e ndojei mo’ãi chégui, poriahuvereko chéve, ha che ahayhúta ha aservíta chupe opa ára. Upe jave pe okẽ ojepe’a, ha oike peteĩ tapicha iporãitereíva hete ha hova reheve. Ha’e oma’ẽ cherehe poriahuverekópe ha he’i: ‘¿Reipotapa rehecha Jesúspe? Ha’e oĩ ko’ápe, ha ikatu rehecha chupe reipotáramo. Egueraha opa mba’e reguerekóva ha esegíke che rapykuéri.’”

“I heard this with unspeakable joy, and gladly gathered up all my little possessions, every treasured trinket, and followed my guide. He led me to a steep and apparently frail stairway. As I commenced to ascend the steps, he cautioned me to keep my eyes fixed upward, lest I should grow dizzy and fall. Many others who were climbing the steep ascent fell before gaining the top.

“Ahendu kóva vy’a ndaikatúiva oñemombe’úvape, ha py’arory reheve ambyaty opa che mba’emi michĩva, peteĩteĩ mba’e porãiterei añongatúva, ha asegi che mboguatahárape. Ha’e che reraha peteĩ tape yvate hag̃uava rupi, ijypýva ha ojehechaháicha ikangy hag̃uápe. Añepyrũvo ajupi umi grádore, ha’e chemomarandu ahecha meme hag̃ua yvatévo, ani hag̃ua akãrasy ha’a hag̃ua. Heta ambue, ojupíva upe jeupi ijyvate ha hasývape, ho’a oguahẽ mboyve yvateve peve.

“Finally we reached the last step, and stood before a door. Here my guide directed me to leave all the things that I had brought with me. I cheerfully laid them down; he then opened the door and bade me enter. In a moment I stood before Jesus. There was no mistaking that beautiful countenance. That expression of benevolence and majesty could belong to no other. As His gaze rested upon me, I knew at once that He was acquainted with every circumstance of my life and all my inner thoughts and feelings.

“Ipahápe ñaguahẽ pe paha jupírupi, ha ñaimé peteĩ okẽ renondépe. Ko’ápe che moirũhára he’i chéve aheja hag̃ua opa mba’e agueru va’ekue che ndive. Vy’ápe amoĩ yvýpe; upéi ha’e oipe’a pe okẽ ha he’i chéve aiké hag̃ua. Sapy’aitépe aime Jesús renondépe. Ndaikatúi ojejavy upe hova porãite rehe. Upe jehechauka py’aporã ha mburuvicha guasu rehegua ndaikatúi oiko ambue mba’épe g̃uarã. Ijesareko oguejy ramo che ári, pya’eterei aikuaa ha’e oikuaa porãha opa che rekove rehegua ha opa che py’apýpe ahayhu ha añandu va’ekue.”

“I tried to shield myself from His gaze, feeling unable to endure His searching eyes, but He drew near with a smile, and, laying His hand upon my head, said: ‘Fear not.’ The sound of His sweet voice thrilled my heart with a happiness it had never before experienced. I was too joyful to utter a word, but, overcome with emotion, sank prostrate at His feet. While I was lying helpless there, scenes of beauty and glory passed before me, and I seemed to have reached the safety and peace of heaven. At length my strength returned, and I arose. The loving eyes of Jesus were still upon me, and His smile filled my soul with gladness. His presence filled me with a holy reverence and an inexpressible love.

“Añeha’ã ñañomi hag̃ua Ijesareko guýgui, añandu ndaikatuiha aguata Iresa ohekáva renondépe; ha’e katu oñemboja peteĩ pukavýpe, ha omoĩvo Ipo che akã ári, he’i: ‘Ani rekyhyje.’ Iñe’ẽ he’ẽ asy pu rory omokyre’ỹ che korasõ peteĩ vy’ápe araka’eve ndohasáiva’ekue hese. Tuicha che roryiterei rupi ndaikatúi ha’e peteĩ ñe’ẽ jepe, ha che py’apy tuicha rupi aity henondépe, ajepysoite Ipy guýpe. Aime aja upépe, che kangypaite reheve, ta’ãngamýi porã ha mimbipa rehegua ohasa che renondépe, ha chéve ku aha’ete aguahẽma yvágape oĩháme tekove ñangareko ha py’aguapy. Ipahápe che mbarete oujey, ha apu’ã. Jesús resa mborayhu rehegua oĩ gueteri che ári, ha Ipukavy omyenyhẽ che ánga vy’aguasúpe. Ijapytépe aime rupi añandu peteĩ kyhyje marangatu ha peteĩ mborayhu ndaikatúiva oñemombe’u.”

“My guide now opened the door, and we both passed out. He bade me take up again all the things I had left without. This done, he handed me a green cord coiled up closely. This he directed me to place next my heart, and when I wished to see Jesus, take it from my bosom and stretch it to the utmost. He cautioned me not to let it remain coiled for any length of time, lest it should become knotted and difficult to straighten. I placed the cord near my heart and joyfully descended the narrow stairs, praising the Lord and telling all whom I met where they could find Jesus. This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Testimonies, volume 1, 27–29.

“Che mboguataha koʼág̃a oipeʼa pe okẽ, ha mokõivéva rohasáma okápe. Heʼi chéve ajapyhyjey hag̃ua opa mbaʼe aheja vaʼekue okápe. Upéi omeʼẽ chéve peteĩ sã hovyũ oñemama porãva. Heʼi chéve amoĩ hag̃ua che pyʼa ykére, ha aikose vove ahecha Jesúspe, anohẽ hag̃ua che jyvágui ha amyasãi hag̃ua ipukukue peve. Oñeʼẽ mbarete chéve ani hag̃ua aheja oñemamaiterei arakaʼeve, ani hag̃ua oñeñapytĩ ha hasy hag̃ua ojeipyso jey. Amoĩ pe sã che pyʼa ykére ha vyʼápe aguejy umi eskaléra poʼígui, amombaʼeguasúvo Ñandejárape ha amombeʼúvo opaite upe ajuhúvape moõpa ikatu ojuhu Jesúspe. Ko sueño omeʼẽ chéve esperánsa. Che akãme pe sã hovyũ orrepresenta vaʼekue jerovia, ha pe porã ha pe isensilléz ojerovia hag̃ua Tupãre oñepyrũ ojekuaa che ángape.” Testimonios, volúmen 1, 27–29.

From the end of the Exeter camp meeting on August 17 unto October 22 in 1844 was sixty-six days. Those sixty-six days represent the period of the proclamation of the Midnight Cry, and in the context of the parable of the ten virgins those that then proclaimed the message represent those who had oil, and those who did not then proclaim the message had no oil.

Pe aty Exeter pegua aty guasu paha guive, 17 jasypoapy ary 1844-pe, 22 jasypa ary upéva peve, oĩ kuri sesenta ha seis ára. Umi sesenta ha seis ára ohechauka pe ára pukukue pe Marandu Pyhare Mbytegua oñemoherakuã hague, ha pe contexto pe ñe’ẽnga umi diez virgen rehegua ryepýpe, umi upérõ omyerakuã vaʼekue pe marandu ohechauka umi oguerekóva aceite; ha umi ndomyerakuãivaʼekue upérõ pe marandu ndoguerekói aceite.

In the parable, the marriage took place at the beginning of the tarrying time. The legal marriage took place and then everyone went home and waited until the groom’s father decided if it was acceptable to consummate the marriage. Infidelity between the first marriage and the second ceremony at midnight was considered adultery. The tarrying time was based upon the father of the groom waiting to see what happened to the bride over a period of time. Was she pregnant?

Pe parávolape, ñemendakuaa oiko pe are tarýi ñepyrũme. Pe ñemendakuaa leiháicha ojejapo raẽ, ha upéi maymáva oho hógape ha ohaʼarõ pe ména ramóva ru odesidi peve iporãpa oñemohuʼã hag̃ua pe ñemendakuaa. Tekorei pe ñemendakuaa peteĩha ha pe mokõiha aty pyhare mbytepegua apytépe ojehecha vaʼekue tekovai hag̃ua, adulterio ramo. Pe are tarýi ojekuaa vaʼekue pe ména ramóva ru ohaʼarõgui ohecha hag̃ua mbaʼépa oiko pe kuñataĩ rehe peteĩ are pukukue jave. Hyeguasúmapa?

When the father decided all was well, the midnight procession began, and it began at night to avoid the oppressive heat in the daytime of Palestine. For this reason, the bride’s attendants, the virgins of the parable, were required to have their own lantern and supply of oil waiting for the midnight cry announcing that the procession to the marriage was under way, for it was to take place at night. At Exeter the midnight cry arrived and you either had enough oil ready for the procession or you didn’t.

Upe túva ojuhu opa mbaʼe oĩ porãha, oñepyrũ pe pyhare mbyte guata aty, ha oñepyrũ pyhare hag̃ua ani hag̃ua haku eterei ára pukukue Palestina-pe. Upévare, pe novia rembiguái kuñanguéra, umi parábola pegua vírgen, orekovaʼerãkuri peteĩteĩ i lámpara tee ha i aséite ñongatupyre, ohaʼarõ hag̃uáicha pe pyhare mbyte sapukái omombeʼúva pe guata aty ñemenda gotyo oñemoñepyrũma hague; ko mbaʼe ningo oikovaʼerãkuri pyharépe. Exeter-pe og̃uahẽ pe pyhare mbyte sapukái, ha térã reguereko suficiente aséite pe guata atýpe guarã, térã ndereguerokéi.

When they left Exeter with the message they were illustrating a people who were sealed. Some had enough oil to make into the marriage on October 22, 1844, and some didn’t. Those sixty-six-days represent a period of time when God’s people are sealed unto the closed door of the Sunday law. If they had the proper amount of oil they entered by faith into the Most Holy Place. Sister White illustrated God’s people entering into the Most Holy Place in the latter days, and in her alpha history it was a life-or-death test that was involved with entering into the Most Holy Place by faith. In the latter days the one hundred and forty-four thousand will be tested as to whether they will enter into the Most Holy Place by faith. It is once again a life-or-death test.

Osẽvo hikuái Exeter-gui pe marandu reheve, ohechauka hikuái peteĩ tavayguakuéra oñembotýva’ekue. Oĩ vaʼekue oguerekóva aceite hekopete ikatu hag̃uáicha oike pe ñemendápe 22 de octubre de 1844-pe, ha oĩ vaʼekue ndoguerekóiva. Umi sesenta y seis ára ohechauka peteĩ ára pukukue Tupã tavayguakuéra oñembotýhaguépe pe okẽ ñemboty pe léi dominical rehegua peve. Oguerekórõ guare hikuái pe aceite hekopete, oike hikuái jeroviápe pe Tenda Marangatuetereýpe. Hermana White ohechauka Tupã tavayguakuéra oikeha pe Tenda Marangatuetereýpe umi ára pahápe, ha hembiasakue alfa-pe kóva vaʼekue peteĩ prueba tekove térã mano rehegua, oike hag̃ua pe Tenda Marangatuetereýpe jeroviápe. Umi ára pahápe pe cien cuarenta y cuatro mil oñehaʼãta ojehecha hag̃ua oikepa hag̃ua pe Tenda Marangatuetereýpe jeroviápe. Jey hag̃ua, kóva haʼe peteĩ prueba tekove térã mano rehegua.

We will continue these things in the next article.

Ñambojoapyta koʼã mbaʼe pe artíkulo oútavape.

“In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts.

“Pe témplo ñemopotĩme, Jesús oikuaauka kuri Imisiónha pe Mesías ramo, ha oike hína Hembiapópe. Upéva témplo, oñemopu’ãva pe Presencia divina róga ramo, ojejapo vaekue peteĩ mbo’epyrechaukaha ramo Israelpe g̃uarã ha ko yvy ape ári guarã avei. Ára opa’ỹguive Tupã rembipota vaekue opa mba’e ojejapóva, pe serafín hendy ha marangatu guive yvypóra peve, toiko peteĩ témplo pe Moheñóihare oikóva ipype hag̃ua. Angaipa rupi, yvyporakuéra ndoikovéi Tupã témplo ramo. Iñypytũmbýva ha oñemongy’áva mba’e vai rupi, yvypóra py’a ndohesakãvéi pe Tupãitéva glorya. Hákatu Tupã Ra’y oiko yvypóra ramo rupi, yvágape ojeipotáva ojehupyty. Tupã oiko yvyporakuéra apytépe, ha ñande salvación rehegua gracia rupi yvypóra py’a oiko jey Chugui témplo. Tupã oipota kuri pe témplo Jerusalénpe toiko peteĩ testígo tapia hag̃uáicha pe destino yvate ojehejava’ekue opavave ánga renondépe. Hákatu umi hudío ndoikuaái porãi pe mba’e he’iséva pe óga oma’ẽ hikuái tuicha hag̃ua ñemomba’eguasúpe. Ndoñemoingéi hikuái ijehegui témplo marangatu ramo pe Espíritu Divínope g̃uarã. Pe témplo korapykuéra Jerusalénpe, henyhẽva pe jepy’apy ha sarambi ñemu marangatu’ỹvagui, ohechauka añetehápeiterei pe py’a témplo, oñemongy’áva mba’epota sensuál ha pensamiento marangatu’ỹva oĩgui upépe.”

“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

“Omopotĩvo pe tupaógui umi ko yvy arigua joguaha ha ñemuhára, Jesús oikuaauka Imisión omopotĩ hag̃ua pe korasõ pe angaipa kyʼágui,—umi yvy arigua mbaʼepota, umi mbaʼe potase ijeheguínteva, umi jepokuaa vai, omongyʼáva pe ánga. Malaquías 3:1–3 oñecita.” The Desire of Ages, 161.

“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

“Pe proféta he’i: ‘Ahecha ambue ánhel oguejy yvágagui, oguerekóva tuicha pokatu; ha yvy omimbipa ijaguyjégui. Ha osapukái mbaretépe ñe’ẽ hatãme, he’ívo: Ho’a, ho’a Babilonia guasu, ha oiko hag̃ua aña kuéra renda’ (Revelation 18:1, 2). Kóva hína pe marandu peteĩchagua ome’ẽ va’ekue pe mokõiha ánhel. Ho’a Babilonia, ‘ha’e omongaru haguére opa tetãnguérape pe víno ivaíva heko vai rehegua’ (Revelation 14:8). Mba’épa hína upe víno?—Iñembo’epy japu kuéra. Ha’e ome’ẽ yvórape peteĩ sábado japu pe cuarto mandamiénto Sábado rendaguépe, ha ombojevy pe japu Satanás tenonderãite he’i va’ekue Evape Edénpe—ãngue rekove opave’ỹ hag̃uáicha ijeheguiete. Heta jejavy oñondivegua omosarambi mombyry mombyry, ‘ombo’évo tembiapoukapyrõ yvypóra kuéra rembiapoukapy’ (Matthew 15:9).

“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

“Oñepyrũrõ guare Jesús hembiapoha opavavépe ojekuaáva, omopotĩ pe Templo iñemongy’a marangatu’ỹgui. Ha umi tembiapo paha apytépe hembiapoha rehegua oĩ pe mokõiha ñemopotĩ Templo rehegua. Péicha avei, pe tembiapo paha ojejapóvape hag̃ua ñehenduka ko yvy ape ári, mokõi ñehenói iñambuéva ojegueraha umi iglesia-kuérape. Pe marandu mokõiha ángel rehegua he’i: ‘Babylonia ho’a, ho’a pe táva guasu, ha’e omongaru opa tetãnguéra pe víno ipochyva’ekue heko vai kuña rekópe guare’ (Apocalipsis 14:8). Ha pe sapukái hatãva pe marandu mbohapyha ángel reheguápe, oñehendu peteĩ ñe’ẽ yvágagui he’íva: ‘Pesẽ chugui, che retãyguakuéra, ani hag̃ua peike hendive hembiapo vaípe, ha ani hag̃ua pehupyty umi mba’asy oguerútava hi’ári. Pórke hembiapo vai oguahẽ yvágape, ha Tupã imandu’a hembiapo vaikuére’ (Apocalipsis 18:4, 5).” Selected Messages, libro 2, 118.