In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.

Isaías mokõipaapy ocho-pe, umi “kuimbaʼe puka rei oporomandáva” “Jerusalén”-pe oñerrepresenta “Efraín kaʼu reívakue” ramo, ha avei “ñemombaʼeguasu akã rehegua” ramo. “Akã rehegua” orrepresenta mburuvicharã, ha “ñemombaʼeguasu” orrepresenta peteĩ carácter satánico.

The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law. The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living began.

Umi ka’u térã oka’u vaíva oñembojoavy pe hembývagui (“residuo”), ha’ekuéra oikógui Tupã “akãngorã” mimbipa ramo; upe ama pahápe ningo Ñandejára omopu’ã I “mburuvicharenda mimbipa” ojehechaukaramoguáicha Ha’e omopu’ãvo pe “mburuvicharenda grásia rehegua” kurusúre. Pe mburuvicharenda grásia rehegua kurusúre ha’e techaukaha pe mburuvicharenda mimbipa rehegua pe léi domingo jave. Pe ama pahápe oñepyrũ 9/11-pe, oñepyrũrõ guare pe sélado umi cien cuarenta y cuatro mil rehegua ha pe juicio umi oikovéva rehegua.

“I saw that all things are intensely looking and stretching their thoughts on the impending crisis before them. The sins of Israel must go to judgment beforehand. Every sin must be confessed at the sanctuary, then the work will move. It must be done now. The remnant in the time of trouble will cry, My God, My God, why hast Thou forsaken me?

“Ahechakuaa opa mba’e oma’ẽ mbareteha ha omoingoveha iñapytu’ũ oñembojere hag̃ua pe apañuãi tuicha oúvape hese kuéra renondépe. Israel angaipa-kuéra oho va’erã tenondeite huísiope. Opa angaipa oñemombe’u va’erã pe santuariope, upéi pe tembiapo oñemongu’éta. Kóva ojejapo va’erã ko’ág̃a. Pe hembýva pe jehasa asy árape osapukáita: Che Tupã, Che Tupã, mba’ére piko chereja rei?”

“The latter rain is coming on those that are pure—all then will receive it as formerly.

“Oky ára pahápe ou hína umi ipotĩvape ári—upe ramo opavave ohupytýta chupe yma guaréicha.

“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.

“Umi irundy ánhel oheja vove, Cristo omopu’ãta Ijyvy marã’ỹ. Avave noñemongaru mo’ãi ama pahápe ndaha’éiramo umi ojapóva opa ikatúva guive. Cristo ñanepytyvõse va’ekue. Opavave ikatu va’erã ñande pu’aka ñaha’ã hag̃ua Tupã gracia rupive, Jesús ruguy rupive. Opa yvága oĩ interesádo ko tembiapóre. Umi ánhel avei oĩ interesádo.” Spalding and Magan, 3.

The four winds of Revelation are also represented by Isaiah as a rough wind that had been stayed during the day of the east wind, as are Revelation’s four winds of strife held in check by the four angels. The four winds are identified as an “angry horse seeking to break loose” bringing “death and destruction” by Sister White. The four winds are progressively released, beginning at 9/11 then greatly amplified at the Sunday law, and then fully loosed when human probation closes.

Apocalipsis pe irundy yvytu ojehechauka avei Isaías peteĩ yvytu hatãramo, ojejoko vaʼekue kuarahyresẽ yvytu ára jave; upéicha avei Apocalipsis pe irundy yvytu ñorairõ rehegua ojejoko umi irundy ánhel rupi. Hermana White omombeʼu umi irundy yvytuha peteĩ “kavaju pochy ohekáva osẽ hag̃ua sãgui”, oguerúva “mano ha ñehundi”. Umi irundy yvytu oñemosãso mbeguekatúpe, oñepyrũvo 9/11-pe; upéi tuichaiterei oñembotuicha arapokõindy ley jave; ha upéi oñemosãsoite yvypóra tiempo de gracia oñemboty vove.

Released and Restrained

Ojehepyre ha Ojokéva hag̃ua hag̃uáicha

The seventh trumpet, which is also the third woe, which announces the finishing of the mystery of God was prophetically sounded at 9/11 when Islam was released and then prophetically restrained by George W. Bush post-911. The mother of Islam, Hagar, Ishmael’s mother is a symbol of restraint and release. She was released by Sarah to procreate with Abraham by Sarah, then because of jealousy she was restrained by Sarah, causing Hagar to run away, until the angel restrained Hagar from running and told her to return. After the birth of Isaac, the strife of Hagar and Sarah continued until Abraham cast out the bondwoman, thus placing another restraint upon her.

Pe séptimo trompéta, ha’éva avei pe tercer ay, omomarandúva Tupã misterio ñemohu’ã, oñembopu profétikamente 9/11-pe, Islam oñemosãso jave ha upéi oñeñapytĩ profétikamente George W. Bush rupive 9/11 rire. Islam sy, Hagar, Ismael sy, ha’e peteĩ símbolo ñemombopyahu ha ñemosãso rehegua. Ha’e oñemosãso Sarah rupive oñemoñare hag̃ua Abraham ndive, Sarah rupi; upéi, envidia rupi, Sarah ojoko chupe, upéicha rupi Hagar okañy, pe ánhel ojoko peve Hagar-pe ani hag̃ua okañy ha he’i chupe tojevy. Isaac rire oiko hague, Hagar ha Sarah joavy oñemotenonde gueteri Abraham omosẽ meve pe tembiguái kuñáme, upéicha omoĩvo hi’ári ambue ñejoko.

The four angels of Islam were released at the beginning of the three hundred and ninety-one year and fifteen-day prophecy of Revelation chapter nine verse fifteen and they were then restrained on August 11, 1840.

Islam irundy yvytu kuéra ojeheja hag̃ua osẽ pe profesía mbohapy sa cien noventa y peteĩ ary ha paapy ára rehegua ñepyrũme, pe oĩva Apocalipsis kapítulo 9, versículo 15-pe, ha upéi oñeñapytĩ jey hikuái agosto 11, 1840-pe.

And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:13–15.

Ha oñembopu pe sexto ánhel, ha ahendu peteĩ ñeʼẽ osẽva umi irundy hatĩgui pe altar óroguápe oĩva Tupã renondépe, heʼíva pe sexto ánhel oguerekóvape pe trompéta: Epoi umi irundy ánhel rehe oñeñapytĩvagui pe ysyry guasu Éufratespe. Ha umi irundy ánhel oñemboi, umi oñembosakoʼíva peteĩ aravópe, ha peteĩ árape, ha peteĩ jasyre, ha peteĩ áñore, ojuka hag̃ua yvyporakuéra mbohapýha pehẽngue. Apocalipsis 9:13–15.

After Islam of the third woe was released to attack at 9/11, George W. Bush initiated his worldwide war on terrorism and put a restraint on Islam. The first mention of Ishmael, the symbol of Islam identifies that Ishmael descendants would be against every man and every man would be against them.

Upéi, Islam pe mbohapyha mba’easy guasúpe ojehejávo osẽ hag̃ua oñorairõ hag̃ua 11 jasyporundy rehe, George W. Bush omoñepyrũ hembiapo ñorairõ mundial terrorismo rehegua ha omoĩ peteĩ jejoko Islam ári. Pe ñe’ẽpyahu peteĩha Ismael rehegua, Islam símbolo, ohechauka Ismael ñemoñarekuéra oĩtaha opavave kuimba’e rehe, ha opavave kuimba’e oĩtaha hesekuéra.

And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

Ha Ñandejára rembiguái he’i chupe: “Ema’ẽ, nde rye guasu, ha reñemoñáta peteĩ ta’ýrape, ha rembohérata héra Ismael; Ñandejára ohendúgui nde jehasa asy. Ha’e katuta peteĩ kuimba’e ñarõ; ipo opu’ãta opa kuimba’ére, ha opa kuimba’e po opu’ãta hese; ha oikóta opa ijoyke’y renondépe.” Génesis 16:11, 12.

Islam is the power at the end of the world that “every man’s hand” will be against, and Islam will be against every man, just as it is being perfectly fulfilled today. The particular work of Islam as a symbol of prophecy is to bring about a world war. This subject is confirmed by the story of Elijah, John the Baptist and is represented as “the angering of the nations” in the book of Revelation.

Islam ha’e hína pe pu’akapavẽ opaha ára rehegua, “opa kuimba’e po” oĩtaha hese, ha Islam avei oĩta opa kuimba’e rehe, péichaite oñekumpli porãmbaitéva ko árape. Pe tembiapo peteĩteĩva Islam rehegua, marandu’ẽ profétika peteĩ techaukaha ramo, ha’e omoheñói hag̃ua peteĩ ñorairõ guasu yvóra tuichakue javeve. Ko mba’e oñemombarete Elías rembiasakue rupive, Juan Bautista rupive, ha ojehechauka “tetãnguéra pochy” ramo Apocalipsis kuatiápe.

“‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

“Pe ‘ñepyrũ upe tiempo de apañuãi rehegua’, oñemombe’úva ko’ápe, ndaha’éi pe tiempo umi plága oñepyrũ hag̃uápe oñeñohẽ; síno peteĩ mbyky peve’i mboyve oñeñohẽ, Cristo oĩ aja pe santuario-pe. Upe tiempo-pe, pe tembiapo salvación rehegua oñembotývo, apañuãi oúta yvy ári, ha umi tetãnguéra ipochýta, upéicharõ jepe oñeñangarekóta hesekuéra ani hag̃ua ojoko pe tercer ángel rembiapo. Upe tiempo-pe pe ‘oky pahápegua’, térã pe piro’y Ñandejára renondégui, oúta ome’ẽ hag̃ua pokatu pe tercer ángel ñe’ẽ hatãme, ha ombosako’i hag̃ua umi santo-kuérape ikatu hag̃uáicha oñembo’y pe periodo-pe umi siete plága paha oñeñohẽta jave.” Early Writings, 85.

In the “days” when the latter rain is falling, Christ sets up His kingdom of glory as represented in the book of Daniel.

Umi “ára” pahápe, ama pyharegua ho’a jave, Cristo omopu’ã Hembiguái mimbipa reino, oñerepresentáva Daniel kuatiañe’ẽme.

And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Daniel 2:44.

Ha umi mburuvicha-kuéra ára-pe yvága Jára omoñepyrũta peteĩ mburuvicharenda, araka’eve noñehundimo’ãi hag̃ua; ha upe mburuvicharenda ndojehejáimo’ãi ambue tetãygua pópe, síno ombyaipa ha ohundipátata opa koʼã mburuvicharenda, ha upéva opytáta opa ára g̃uarã. Daniel 2:44.

In the “days” when Christ sets up His kingdom of glory, those who are Christ’s “crown” of glory are contrasted with the drunkards who wear the “crown” of pride. Habakkuk’s “vision” that was to be written and made plain upon “tables” graphically illustrates the historical witness of the foundational truths of Adventism. In Habakkuk’s testimony Joel’s two classes of either “pride” or “glory” are represented as a class who are—justified by faith or who are—lifted up in pride. Verse four of chapter two addresses the two classes and they parallel the classic illustration of the Pharisee and the Publican. The Publican went home justified and the Pharisee’s “soul” is “not upright” for it is “lifted up.”

Umi “ára”pe Cristo omopuʼã vove Ijypokue mimbipa, umi imbaʼéva Cristo rehegua, haʼéva i“akoróna” mimbipa rehegua, oñembojoavy umi kaʼu oikóva oguerahávagui i“akoróna” jejopy rehegua. Habacuc “jehecha” oñehai vaʼerã ha oñemoesakã porã hag̃ua umi “tabla” ári, ohechauka porã Adventismo añetegua ñepyrũrã rembiapo guasu testimonio histórico. Habacuc testimóniope, Joel mokõi aty, térã “jejopy” térã “mimbipa”, oñerrepresenta peteĩ aty ramo, haʼéva—oñembohekojoja jerovia rupi térã haʼéva—oñemopuʼãva jejopype. Kapítulo mokõi, versíkulo irundy oñeʼẽ umi mokõi aty rehe, haʼekuéra ojoja pe techapyrã ymaite guive ojekuaáva Fariseo ha Publicano rehegua. Pe Publicano oho hógape oñembohekojoja hag̃uáicha, ha pe Fariseo “ánga” ndahaʼéi “hekojoja hag̃uáicha”, pórke “oñemopuʼã” hag̃ua.

Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

Péina, ipy’a oñemomba’eguasúva ndaha’éi hekojojáva ipype; ha pe hekojojáva oikovéta ijerovia rupi. Habacuc 2:4.

In the next verse Habakkuk identifies the class whose hearts are lifted up in pride as drunk, thus connecting Isaiah’s and Habakkuk’s drunks with “pride.”

Pe véso oúva Habaquc ohechauka umi mbaʼeichagua ipyʼa yvate hag̃ua ñemombaʼeguasúpe haʼeha kaʼu, péicha ombojoaju Isaías ha Habaquc kaʼukuérape “ñemombaʼeguasúndi”.

Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:5.

Ha avei, vino rupi oñembohasa haguére, ha’e peteĩ kuimba’e ñembotavyhápe henyhẽva, ndopytái hógape; ombotuicha ivaípe hembipota yvyramby’ỹháicha, ha ojogua ñemanóme, ha ndaikatúi oikuaa mba’eveichagua py’aguapy; upéva rangue ombyaty ijehe opa tetãnguéra, ha omono’õ ijehe opa tavayguakuéra. Habacuc 2:5.

It is worth remembering that these verses in Habakkuk were not only fulfilled in Millerite history, but their fulfillment was a common subject of both Ellen White and the early pioneers of Adventism. Those who were justified by the faith represented in verse four of Millerite history were those who endured the crisis of the first disappointment, which marked both the tarrying time and the arrival of the second angel’s message announcing the fall of Babylon. The Millerites understood within that testing history that the former covenant people, who had been historically Protestants had become the daughters of Babylon. Those Protestants were Protestants represented by the church of Sardis, representing a covenant people, for they had a “name”, symbol of both character and covenant relationship, but they were dead.

Iporãne ñanemandu’a hag̃ua ko’ã versíkulo Habacucpe ndaha’éi ojehupytyva’ekue añónte Millerigua rembiasakuepe, síno avei ijehupyty oiko va’ekue peteĩ tema jepivegua mokõivévape, Ellen White ha Adventismo pionéro ypykuérape. Umi ojejustifikáva pe jeroviáre ojehechaukáva versíkulo irundyhápe Millerigua rembiasakuepe ha’e umi ogueropu’akáva pe apañuãi pe peteĩha ñembyasy guasúpe, upéva omoĩva’ekue techaukaha ramo mokõivévape, pe aravo ipuku hag̃uáicha ha pe marandu mokõiha ángel rehegua oguahẽ hag̃ua, omombe’úva Babilonia ho’a hague. Umi Millerigua oikũmbykuri upe tembiasakue jeha’ãme pe tavayguakuéra kuatiañe’ẽmegua ymaguare, históricamente protestánte va’ekue, oiko hague Babilonia rajykuéra ramo. Umi protestánte ha’e va’ekue protestántekuéra ojehechaukáva Sardis iglésiare, ohechaukáva peteĩ tavayguakuéra kuatiañe’ẽmegua, oguerekógui peteĩ “téra”, peteĩ símboloramo mokõivévape, tekokatu ha pe joaju hag̃ua pe kuatiañe’ẽmegua ndive, ha katu omanóma.

And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Revelation 3:1.

Ha ehai pe tupãóga Sardis pegua remimboupe ehai: Péicha he’i pe oguerekóva Tupã Espíritu sietéva, ha umi siete mbyja; aikuaa nde rembiapokue, reguerekoha téra reikoveha, ha reime hag̃ua omanóvaicha. Apocalipsis 3:1.

In the testing process of 1844 that began on April 19 and thereafter ended on October 22—those who failed the testing process were lifted up in pride, and if we would but read the verses that follow verse five, the characteristic of human pride is there exemplified with an illustration of papal arrogance and self-exaltation. It ends in verse twenty where it is pronounced that the Lord is in His holy temple, let all the earth keep silent.

Pe proceso de prueba ary 1844-pe, oñepyrũ vaekue 19 de abril-pe ha upéi opa 22 de octubre-pe, umi ohasa’ỹva pe proceso de prueba oñemopu’ã orgullo-pe; ha ñande ñamoñe’ẽramo umi versíkulo oúva versíkulo cinco rire, upépe ojehechauka porã yvypóra orgullo rekove, peteĩ techapyrã rupive arrogancia papal ha ijehupi hag̃ua voi. Opa versíkulo veinte-pe, oñemoñe’ẽhápe: Ñandejára oĩ Iñemikotevẽ Marangatupe; opa yvy tokyre’ỹ henondépe.

But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

Ha Ñandejára oĩ itemplo marangatuetépe; tokyta opa yvy henondépe. Habacuc 2:20.

Verse two of Habakkuk chapter two identifies the first disappointment of April 19, 1844 and the chapter ends in verse twenty, which clearly marks October 22, 1844 when the Lord came suddenly to His temple.

Mokõiha versíkulo Habacuc capítulo mokõihápe omombe'u ñembotavy peteĩha 19 de abril de 1844, ha pe capítulo opa versíkulo veintepe, ohechaukáva hesakã porã 22 de octubre de 1844, Ñandejára ou hag̃ua pya'eite Itémplope.

Four Comings on October 22, 1844 (line upon line)

Irundy ouva 22 jasypakõime, 1844-peguápe (ta’ãngamýi ári ta’ãngamýi)

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

“Cristo ou vúrõ guasuha ñande pa’i guasu ramo pe Lugár Santísimo-pe, pe santuario ñemopotĩ hag̃ua, oñemombe’úva Daniel 8:14-pe; Yvypóra Ra’y ou hag̃ua pe Yma Guaréva rendápe, oñepresentaháicha Daniel 7:13-pe; ha Ñandejára ou hag̃ua Itémplope, Malquías he’ihaguéicha yma guive; ko’ãva ha’e peteĩchante mba’e ojehúva rehegua ñemombe’u; ha kóva avei ojehechauka pe novio ou hag̃ua pe ñemendápe, Cristo omombe’uhaguéicha pe pa’ũme umi diez virgen rehegua, Mateo 25-pe.” The Great Controversy, 426.

Verses three and four identify the two classes which are produced in the testing process of verse two through to verse twenty, the testing process of April 19, 1844 unto October 22, 1844. Verse four through nineteen are addressing the papal power with the exception of verse fourteen which addresses the history that follows the descent of the angel of Revelation chapter eighteen at 9/11.

Umi mbohapy ha irundy ohechauka mokõi aty ojejapóva pe jehechajey rape rupive pe mbohapyha peteĩgui pe mokõipa verse guive pe mokõipa verse peve, ha’éva pe jehechajey rape 19 jasyrundy 1844 guive 22 jasypa 1844 peve. Pe irundyha verse guive pe 19ha peve oñeñe’ẽ pe mburuvicha papal rehe, ndaha’éiramo pe 14ha verse añoite, omombe’úva pe tembiasakue oúva pe ánhel Apocalipsis kapítulo 18-pe guare oguejy rire 9/11-pe.

For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea. Habakkuk 2:14.

Yvy henyhẽta Ñandejára mimbipa jeikuaágui, y ogueraháicha guive paráre. Habacuc 2:14.

In the testing process of the second angel in Millerite history two classes of worshippers were developed and thereafter manifested at the crisis of October 22, 1844. The character of the wicked in the passage is the character of the papacy, and in that testing period the faithful Millerites came to proclaim in agreement with the message of the second angel that the Protestant church had become the daughters of Rome through their rejection of the Millerite message. The controversy that unfolded between the starting at April 19 and the ending on October 22 is where character either as a proud drinker of Babylon’s wine as was Belshazzar or as someone who like Daniel before Belshazzar was justified by his faith. That controversy is where the drama unfolds that awakens the world to the eternal realities associated with the third angel’s message. The backdrop of the drunk verses the justified is placed within the context of the argument being how the world is enlightened to the issues, “For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea.” That enlightening began at 9/11.

Pe ángel mokõiha ñeha’ãrõ guive tembiasakue Millerita-pe oñemoheñói mokõi atýicha umi omomba’éva, ha upéi ojehechauka porãva’ekue pe jejopy vaiete ára 22 jasypa 1844-pe. Pe iñaña rekove pe pasáhepe ha’e pe papado rekove, ha upe tiempo ñeha’ãrõme umi Millerita jerovia hag̃ua oúma hag̃ua omombe’u, ojoajúvo pe ángel mokõiha marandu ndive, pe tupao Protestánte oikóma hague Roma rajykuéra ramo iñemboyke rupive pe marandu Millerita. Pe ñorairõ ojehechauka va’ekue oñepyrũvo 19 jasyrundy ha opa 22 jasypa-pe, upépe tekove reko oñemyesakã: taha’e peteĩ oñemomba’eguasúva ha ho’úva Babilonia káguýgui, Belshazzar-icha, térã peteĩ, Daniel-icha Belshazzar renondépe, oñemohenda porãva ijerovia rupi. Upe ñorairõme voi oñemoñepyrũ pe tembiasakue tuicháva omombáyva yvy ape ári oikóvape umi añetegua opa’ỹva rehegua ojoajúva pe ángel mbohapyha marandu ndive. Pe ta’ãngamýi oka’úva rehegua oñembojoja pe oñemohenda porãvandi oñemoĩ pe ñe’ẽjoja ryepýpe, pe mombe’upy ha’évo mba’éichapa ko yvy oñesãmbyhy pehesape rehe umi mba’e vai térã porã ojejepy’apy hag̃ua rehe: “Yvy henyhẽta Ñandejára mimbipa jeikuaa reheve, y ysaja ombytéicha para.” Upe tesape ñemoasãi oñepyrũ 9/11-pe.

At the conclusion of the history represented in Habakkuk chapter two the Lord suddenly came to His temple on October 22, 1844. He did so in fulfillment of the prophecy that He set forth as Palmoni in verse fourteen of Daniel eight.

Umi tembiasakue ojehechaukáva Habacuc kapítulo mokõihápe, Ñandejára pya’e ou vaekue Itupãópe 22 jasypa 1844-pe. Upéva ojapo oikóvo marandu’ypy oñemboaje hag̃ua ha’e omoĩ vaekue Palmoni ramo Daniel ocho, versículo catorce-pe.

Palmoni

Palmoni

On the tenth day of the seventh month of the biblical calendar, which in 1844 fell upon the twenty-second day of the tenth month, Habakkuk 2:20 was fulfilled, and the symbolical number “220” can be seen in the ‘chapter and verse’ which identifies a dispensational change in the work of Christ in the heavenly sanctuary. A prophetic characteristic of the one hundred and forty-four thousand is that they are those who follow the Lamb whithersoever He goeth. To follow Christ means to follow Him in His Word.

Ára pahárape mes 7-ha pe aravo peteĩha calendario bíblico-pe, ha upéva áño 1844-pe og̃uahẽ vaʼekue mes 10-ha pe ára mokõipa mokõiha-pe, oñekumpli Habacuc 2:20, ha pe papapy simbólico “220” ikatu ojehecha pe ‘capítulo ha versículo’-pe omombeʼúva peteĩ cambio dispensacional Cristo rembiapópe pe santuario yvagapeguápe. Peteĩ mbaʼe profético ohechaukáva umi cien cuarenta y cuatro mil haʼeha hikuái umi osegíva pe Cordero-pe oho hag̃uáicha haʼe ohohápe. Oseguir Cristo-pe heʼise osegui chupe Iñeʼẽme.

In His Word, the number “220” symbolically represents the combination of divinity and humanity, and the very work Christ began on that date was the work of combining His divinity with humanity. In 1844 on the twenty-second day of the tenth month, or symbolically twenty-two times ten equaling “220” (22 X 10 = 220) or you might say, on the very date that equates symbolically to “220,” Habakkuk “2:20” was fulfilled as Christ moved from the holy place to the Most Holy Place to begin the investigative judgment.

Iñe'ẽme, papapy “220” ojepuru hag̃ua techaukaháramo pe joaju Tupãnguahã ha yvypóra rehegua, ha upe tembiapoete Cristo omoñepyrũva upe árape ha'eva'ekue pe tembiapo ombojoajúva hag̃ua Itupãnguahã yvypórare. Áño 1844-pe, jasypa pahápe mokõipa mokõiha árape, térã techaukaháicha mokõipa mokõi jey pa ojója “220”-pe (22 X 10 = 220), térã ikatu hag̃uáicha ere, upeite ára techaukaháicha ojójáva “220”-pe, Habacuc “2:20” oñemoañete Cristo ohasávo pe tenda marangatúgui pe Marangatuvéva Renda peve omoñepyrũ hag̃ua pe huísio investigativo.

Palmoni, the Wonderful Number stands within the ‘question and answer’ that is the central pillar of Adventism and most Adventists are fully unaware of that truth.

Palmoni, pe Número Maravilloso, oĩ pe “porandu ha mbohovái” ryepýpe ha’éva pe yvyrakã guasu mbytéva Adventismopegua, ha hetaiterei Adventista ndoikuaái mba’eveite upe añetegua rehe.

“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

“Pe Escritúra, opaite ambue apytépe, oikova’ekue mokõivéva Advento jerovia pyenda ha iykére guasu ramo, ha’e va’ekue ko ñe’ẽme’ẽ: ‘Mokõi mil trescientos ára peve; upéi pe santuario oñemopotĩta.’ [Daniel 8:14.]” The Great Controversy, 409.

Daniel chapter eight verses thirteen and fourteen represent a question in verse thirteen that is followed by an answer in verse fourteen. The Hebrew word Palmoni is translated as “that certain saint” in verse thirteen, and that particular name of Christ means the Wonderful Numberer or the Numberer of Secrets.

Daniel kapítulo poapy, versíkulo trese ha catorce, ohechauka peteĩ porandu oĩva versíkulo tresepe, ha upéi peteĩ mbohovái oúva versíkulo catorcepe. Pe ñe'ẽ hebreo “Palmoni” oñembohasa “pe marangatu peteĩva” ramo versíkulo tresepe, ha upe téra tee Cristo rehegua he'ise Pe Ipypeguaite Papaha térã Pe Mbohapapáva Ñemimbykuéra.

When Ellen White identifies that verse fourteen is the central pillar and foundation of Adventism, she places the divine emphasis upon the question and answer of these two verses which demands that Christ as the Wonderful Numberer must be the primary point of reference. Sister White repeatedly emphasized the importance of viewing Christ as the central truth of any passage, and in verses thirteen and fourteen there is a direct appearance of Christ—“that certain saint,”—who is Palmoni.

Ellen White ohechauka vove pe versíkulo catorceha ha’eha pe yvyra guasu mbytegua ha fundamento Adventismo rehegua, omoĩ énfasis divino pe porandu ha mbohovái ko’ã mokõi versíkulo rehe, ha upéva ojerure Cristo, pe Papahára Maravilloso ramo, toiko pe punto principal de referencia. Hermana White omomba’eguasu jevy jevy pe mba’eichaitépa iñimportánte ojehecha Cristo añetegua mbytegua ramo oimeraẽ pasáhepe, ha umi versíkulo trece ha catorcepe oĩ peteĩ jehechauka directa Cristo rehegua —“that certain saint,”— ha’éva Palmoni.

When Adventism rejected the “seven times” of Leviticus twenty-six in 1863, they closed their eyes to Palmoni, for the prophetic structure of the question and answer is based upon the relationship of Moses’ “seven times” and Daniel’s “twenty-three hundred days.” Moses’ “seven times” or twenty-five hundred and twenty years and Daniel’s “twenty-three hundred evenings and mornings” or twenty-three hundred years prophetic relationship is established by time, which is represented by numbers, and the Wonderful Numberer is right in the center of the question and answer that are the central pillar of Adventism. Those who may have read the writings of Josephus might remember his logical arguments identifying two special things created by God. One was the Hebrew language and the other was measurable time, which in turns requires mathematics.

Adventísmo omboyke jave Leviticus mokõipa poteĩme oĩva “siete tiempos” ary 1863-pe, oñemboty hesakuéra Palmóni renondépe; pe porandu ha pe mbohovái ñeikotevẽ profétika oñemopyenda rupi Moisés “siete tiempos” ha Daniel “dos mil trescientos días” joaju rehe. Moisés “siete tiempos”, térã dos mil quinientos veinte ary, ha Daniel “dos mil trescientas tardes ha mañanas”, térã dos mil trescientos ary, joaju profétiko oñemoĩ porã aravo rehe, ha upéva ojehechauka papapýpe; ha pe Numerador Maravilloso oĩ mbytépe voi pe porandu ha pe mbohovái, ha umíva hína pe yvyra-atã mbytegua Adventísmo-pe. Umi ikatúva omoñe’ẽ ra’e Joséfo jehaipyre, ikatu imandu’a heko hag̃uáicha umi iñe’ẽkuaápe ombojekuaa hag̃ua mokõi mba’e ijojaha’ỹva Tupã ojapova’ekue. Peteĩva ha’e pe ñe’ẽ hebrea, ha ambueva ha’e pe aravo ikatúva oñemedi, ha upéva katu ogueru tekotevẽ hag̃uáicha matemática.

Verse thirteen asks “How long?” The verse does not ask “when,” it asks “how long?” If the question is about duration (how long?) or if the question is about a point in time (when?) is essential to correctly understand. The answer to the question in verse fourteen is either identifying a point in time, or a period of time and possibly both, but whatever the answer may be it must be set within the context of the question of verse thirteen. To rightly divide the word, or that is to say to rightly understand the answer of verse fourteen requires a correct understanding of the context of the question. Is it “when” or “then?”

Pe versíkulo trece oporandu “Mboy araka’e peve?” Pe versíkulo ndoporandúi “araka’e?”, síno oporandu “mboy araka’e peve?” Pe porandu ha’épa iñe’ẽva ipukukuére (mboy araka’e peve?) térã peteĩ ára térã aravoite rehe (araka’e?) tuicha mba’e ikatu hag̃uáicha oñentende hekopete. Pe mbohovái pe porandúpe oĩva versíkulo catorce-pe ikatu hína omombe’u peteĩ ára térã aravoite, térã peteĩ ára pukukue, ha ikatu hag̃uáicha mokõivéva, hákatu taha’e ha’éva pe mbohovái, tekotevẽ oñemoĩ versíkulo trece pe porandu rehegua contexto ryepýpe. Oñemboja hag̃ua hekopete ñe’ẽ, térã he’iséva, oñentende hag̃ua hekopete versíkulo catorce pe mbohovái, tekotevẽ peteĩ entendimiento hekopete pe porandu contexto rehegua. ¿Ha’épa “araka’e” térã “upérõ”?

The drunkards of Ephraim vaguely teach that verse fourteen is identifying a point in time, which they identify as October 22, 1844, and when they do so they may very well refer to the passage we just cited from The Great Controversy, but God’s Word never changes and it never fails. The question of “how long” is identifying duration, not a point in time. October 22, 1844 began the period of the investigative judgment and the truths associated with that work represent the everlasting gospel and are much more important than simply the date it started.

Efraín kaʼuʼỹva omboʼe ndaiporiháicha versíkulo catorce ohechauka hag̃ua peteĩ aravoʼỹme, ha upéva hikuái omoĩ 22 de octubre de 1844 ramo; ha péicha ojapóramo ikatu hag̃uáicha oñeʼẽ pe jehasa rehe ñande ramove rohenóiva The Great Controversy-gui, péro Tupã Ñeʼẽ arakaʼeve ndojepyʼajói ha arakaʼeve ndojejavýi. Pe porandu “mboy puku peve” rehegua ohechauka ipukukue, ndahaʼéi peteĩ aravoʼỹme. 22 de octubre de 1844 omoñepyrũ pe período juicio investigador rehegua, ha umi añetegua ojoajúva upe tembiapo ndive ohechauka pe evangelio opa ára guarã ha tuichave mbaʼéva rangue pe ára omoñepyrũ hague año hag̃uánte.

The Hebrew grammar is clear, and that identical meaning was translated into the King James Version. Not only is the grammar clearly placing the question in the context of duration, but the question “how long” is a symbol of biblical prophecy. It can be demonstrated upon several witnesses that the question “how long” as a symbol represents the history of 9/11 unto the Sunday law. We will first consider the symbol of “how long” before we return to Palmoni and Joel.

Pe gramática hebrea hesakã porã, ha upe he'iséva peteĩchagua oñembohasa vaʼekue pe King James Version-pe. Ndahaʼéi añónte pe gramática ohechauka hesakã hag̃uáicha omoĩha pe porandu pe pukukue ryepýpe, ha pe porandu “arakaʼe peve” haʼe avei peteĩ símbolo profecía bíblica rehegua. Ikatu ojehechauka heta testígo rupive pe porandu “arakaʼe peve”, ramo símbolo, orrepresentaha pe tembiasakue 9/11 guive pe léi domingo peve. Ñahesaʼỹijóta raẽ pe símbolo “arakaʼe peve” rog̃uahẽ mboyve jey hag̃ua Palmoni ha Joel-pe.

How Long? Isaiah Six

Araka’e peve? Isaías 6 Pe áño omano haguépe mburuvicha guasu Uzías, ahecha Ñandejára oguapyha peteĩ tenda guasu ha yvate gotyo; ha ijao ruguái omyenyhẽ pe Templo. Hi’ári oĩva’ekue serafín-kuéra; peteĩteĩ oreko seis pepo; mokõivéva rehe ojaho’íva hova, mokõivéva rehe ojaho’íva ipy, ha mokõivéva rehe oveve. Ha peteĩteĩ oñe’ẽ pe ambuépe, he’i: “Marangatu, marangatu, marangatu, Ñandejára ipu’akapáva; ko yvy tuichakue henyhẽ heko mimbipávagui.” Ha pe okẽ raka guasukuéra osyryry umi osapukáiva ñe’ẽ rupi, ha pe óga henyhẽ tatatĩgui. Upérõ ha’e: “Aikóma! che añehundi, che niko kuimba’e juru ky’águi, ha aikove juru ky’a apytépe; che resa niko ohecha Mburuvicha guasu, Ñandejára ipu’akapávape.” Upéi peteĩva umi serafín apytégui oveve che rendápe, ipópe ogueru peteĩ tatapỹi hendyva, ojapyhy va’ekue pinza reheve pe altar ári. Upéva rehe opoko che jurúre ha he’i: “Ema’ẽ, ko mba’e opoko nde jurúre; nde rembiapo vai oñembohasáma ndehegui, ha nde angaipa oñemopotĩ.” Upémarõ ahendu Ñandejára ñe’ẽ, he’iha: “Mávapa amondóta, ha mávapa oho ñanderehehápe?” Upérõ ha’e: “Ápe aime; chemondo.” Ha he’i: “Tereho, ere ko tavayguakuérape: ‘Pehendu meme, ha ani peikuaa; pema’ẽ meme, ha ani pehechakuaa.’ Embotavy ko tetã py’a, emboty ijapysa, ha emoñembotýta hesa; ani hag̃ua ohecha hesakuéra reheve, ni ohendu ijapysakuéra reheve, ni oikuaa ipy’ápe, ha ani hag̃ua ojere ha oñemonguera.” Upémarõ ha’e: “Ñandejára, araka’e peve?” Ha ha’e ombohovái: “Pe táva oiko meme peve oñehundi hag̃uáicha, opyta hag̃ua avavégui’ỹre; umi óga opyta hag̃uáicha avave’ỹme, ha pe yvy opyta hag̃uáicha oñembyaipaite; Ñandejára omomombyry hag̃ua tapichakuérape, ha heta hag̃ua umi tenda ojehejareíva pe retã mbytépe. Ha jepe opytárõ pype peteĩ pa’ũ diez por ciento, upéva jeýta ha oñehundíta jey; péro peteĩ roble térã encina oñekytĩ vove, opyta hína hapykuere; péicha avei pe ñemoñare marangatu ha’e pe hapykuere.”

In Isaiah chapter six verse three the angels identify that the earth is full of God’s glory.

Isaías capítulo seis, versículo trespe, umi ánhel ohechauka yvy henyhẽha Tupã mimbipágui.

And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

Ha peteĩ osapukái ambuépe ha he'i: “Imarangatu, imarangatu, imarangatu, pe Ñandejára ehérsito kuéra Jára; yvy tuichakue henyhẽ hendy ha heko mimbipávagui”. Isaías 6:3.

Sister White connects the descent of the angel of Revelation eighteen with the angels if verse three.

Hermana White ombojoaju Apocalipsis 18 pegua ánhel oúva yvýpe guive versíkulo mbohapy pegua ánhel-kuéra ndive.

“As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’” Review and Herald, December 22, 1896.

“Ohechaháicha [umi ánhel] ohechárõ tenonderã, opaite yvy henyhẽtaha Iglóriagui, pe purahéi jehayhu porãva pu’aka rehegua oñembojapu peteĩgui ambuépe purahéi he’ẽ asýpe: ‘Marangatu, marangatu, marangatu, hína Ñandejára de los Ejércitos.’” Review and Herald, 22 de diciembre de 1896.

Isaiah is at 9/11 and he asks “how long” he must present the message of 9/11 to a Laodicean people who do not wish to see or hear. He is told he must persevere until the cities are broken down, and the destruction of the cities, which begins at the Sunday law when national apostasy is followed by national ruin.

Isaías oĩ 9/11-pe ha oporandu “araka’e peve” ogueraha vaʼerãha 9/11 marandu peteĩ tetã Laodiceagua ndohechaséi ha nohenduséivape. Haʼe oñemombeʼu chupe tekotevẽha oñehaʼãmbaite peve táva kuéra oñembyaipa, ha umi táva ñehundi, oñepyrũva pe léi domingo guive, tetãygua apostasiarire ou ramo tetãygua ruin.

Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

Upérõ che, Ñandejára, arakaʼe peve piko? Haʼe katu he’i chéve: pe távakue oñehundipa peve, avave oikovéva’ỹre ipypekuéra, ha umi óga avave’ỹre, ha pe yvy opyta hag̃uaite ñehundi ha ñembyahýipe; ha Ñandejára omomombyry yvypórape, ha tuicha hag̃ua pe ñemboyke pe yvy mbytépe. Ha upéicharõ jepe, opytáta ipype peteĩ décima parte, ha upéi jeýta, ha oñemokõta: peteĩ yvyramáta teilicha, ha peteĩ robleicha, umi hogue hoʼáramo jepe, hiʼapytépe opyta iñakãratĩ; upéicha avei pe ñemoñare marangatu haʼéta hiʼapytĩ tee. Isaías 6:11–13.

At 9/11, when the earth was lightened with God’s glory Isaiah is anointed to present the latter rain message and he asks “how long” does he need to present the message of 9/11 to people whose hearts are fat? The answer is “until” the Sunday law, when there will be “a great forsaking in the midst of the land.” The “great forsaking” is accomplished by Laodicean Adventism who Isaiah in chapter twenty-two, represents as Shebna.

9/11-pe, yvy oñesakãmbávo Tupã glóriagui, Isaías oñemoĩ porã pe tembiapo hag̃ua omyasãi hag̃ua ama paha marandu, ha oporandu: “araka’e peve” tekotevẽpa oikuaauka pe 9/11 marandu umi tapicha korasõ ikyrỹivape. Pe mbohovái ha’e: “peve” pe arapokõindy léi peve, upéramo oĩtahápe “peteĩ tuicha ñemombo pe yvy mbytépe.” Pe “tuicha ñemombo” omoañete Adventísmo Laodiceagua, Isaías, mokõipa mokõiha kapítulope, ohechaukáva Sébnaramo.

Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:17–19.

Péina, Ñandejára ndereraháta mombyry peteĩ jejopy mbarete guasúpe, ha katuete ndejaho’íta. Katuete nembojere mbaretépe ha nemboytáta peteĩ pelotaicha peteĩ tetã tuichávape; upépe remanóta, ha upépe nde reko mimbipa kárrokuéra oikóta neñemotĩ hag̃ua nde jarýi róga renondépe. Ha che romosẽta nde tenda guive, ha nde mba’epoguýgui ha’e nemboguejýta. Isaías 22:17–19.

Laodicean Adventism forsake the truth at the Sunday law and are there “overthrown” as represented in Daniel chapter eleven verse forty-one.

Adventismo Laodiceagua ojeya pe añetegua Léi Domingo guive, ha upépe “oñembyai” oñemombeʼuháicha Daniel kuatiañeʼẽ capítulo once, versículo cuarenta y uno-pe.

He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

Ha'e oikevéta avei upe yvy porãitepe, ha heta tetã oñehundíta; ha ko'ãva osẽta ipógui, Edom, Moab ha umi tenondegua Ammón ra'ykuéra apytégua. Daniel 11:41.

When Isaiah asks “how long,” he is told to present the message to Adventism right up to the Sunday law when the “many” of Daniel eleven verse forty-one will be “overthrown,” when they forsake the Sabbath and God. They will then be spewed out of the mouth of the Lord as represented in the book of Revelation, where all the books of the Bible meet and end, and where Isaiah twenty-two Shebna being “violently” tossed “like a ball into a large country” as they are “removed” “far away.”

Isaías oporandu ramo “araka’e peve”, ha’e oje’e chupe toikuaauka hag̃ua pe marandu Adventismo-pe pe léi domingo peve, upéramo Daniel kapítulo once, versículo cuarenta y uno-pe pe “heta” oĩva “oñemomba” vove, ha’ekuéra oheja vove pe sábado ha Tupãme. Upéi ha’ekuéra oñenohẽta Ñandejára jurúgui, oñerrepresentaháicha Apocalipsis-pe, upépe opa umi Biblia aranduka oñembyaty ha opa, ha upépe Isaías veintidós-pe Sebna oñemombo “mbaretepe” “petỹicha peteĩ tetã guasúpe”, oñemboguejýramo “mombyry eterei”.

In that time period the remnant, represented as a “tenth” (which is a tithe) “return”; who in the passage are compared to trees which have “substance” that remains when the leaves are cast off. “Leaves” represent profession in prophetic symbolism. When Adventism comes to the Sunday law and accepts the first day of the week in place of God’s Sabbath, they will cast off their leaves of “profession” and no longer claim to uphold God’s seventh-day Sabbath.

Pe tiempope pe rembyre, oñerrepresentáva peteĩ “décima” ramo (ha upéva hína peteĩ diezmo), “ojevy”; ha upe pasáhepe oñembojoja yvyrakuéra rehe oguerekóva “sustancia” opytáva hoguekuéra ho’apa rire. “Hoguekuéra” orrepresenta profesión símbolo proféticope. Adventismo oguahẽ vove arapokõindy léi peve ha omoneĩ peteĩha ára semanapegua Tupã sábado rendaguépe, omomboíta hoguekuéra “profesión” rehegua ha noñeclaimivemo’ãi ojokoha Tupã sábado, ára pokõiha pegua.

“The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded “nothing but leaves.” The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.

Pe ígo máta ñembyasy ha’e va’ekue peteĩ parábola ojejapóva tembiapópe. Pe yvyra hígo ndaipóriha hi’a, ohechauka hag̃uáicha hogue heta ha guasu Cristo renondetépe, ha’e va’ekue peteĩ símbolo tetã judía rehegua. Pe Salvador oipota kuri omyesakã Hemimbo’épe mba’érepa ha mba’éichapa añetehápe ou va’erã Israel ñehundi. Upévare ome’ẽ pe yvyrápe tekoporãgua mba’e’apo, ha ojapo chugui peteĩ omyesakãva añetegua divina. Umi judío ojehechauka porã va’ekue opa ambue tetãgui iñambuéva, he’ívo oĩha iñe’ẽme’ẽme Ñandejára ndive. Ha’ekuéra oñemomba’eguasu va’ekue hendive hekojojágui opa ambue tavayguakuéragui ári. Péro oñembyai kuri ko yvy arayhu ha viru hag̃ua ñembyaty rehayhúpe. Oñemomba’eguasu iñarandúre, péro ndoikuaái Ñandejára remikotevẽ, ha henyhẽ tekovai mokõihováguigui. Pe yvyra ndaipóriha hi’aicha, omyasãi yvate hogue ha hakã ojehechaukáva rei, henyhẽ porãva ha iporãva ojecháva renondépe, péro nome’ẽi kuri “mba’eve ndaha’éiva hoguénte.” Pe religión judía, itemplo jeguasúvandi, ialtar kuéra marangatu reheve, ipa’i kuéra akãjegua reheve ha iceremonia kuéra omopokãva reheve, añetehápe iporã va’ekue okáguio ojecháramo; péro ndaipóri va’ekue ipype ñeñemomirĩ, mborayhu ha pytyvõ hag̃ua py’a porã.

“All the trees in the fig orchard were destitute of fruit; but the leafless trees raised no expectation, and caused no disappointment. By these trees the Gentiles were represented. They were as destitute as were the Jews of godliness; but they had not professed to serve God. They made no boastful pretensions to goodness. They were blind to the works and ways of God. With them the time of figs was not yet. They were still waiting for a day which would bring them light and hope. The Jews, who had received greater blessings from God, were held accountable for their abuse of these gifts. The privileges of which they boasted only increased their guilt.” The Desire of Ages. 582, 583.

“Mayma yvyramáta oĩva hína pe ígo yvotýpe; ha umi yvyramáta ndorekóiva rogue ndomoheñóikuri mba’eveichagua esperánsa, ha ndoguerúi avei mba’eveichagua ñembyasy. Ko’ã yvyramáta rupive ojehechauka va’ekue umi tetã ambuegua. Ha’ekuéra ndaipórikuri iporã hag̃uáicha Tupã renondépe, judío-kuéraicha avei; ha katu ndoje’ei va’ekue oserviha Tupãme. Ndojapói va’ekue jejerure guasu térã ñembohory he’íva porãha. Oĩ va’ekue pytũmbýpe Tupã rembiapo ha hape-kuéra rehe. Hesekuéra guarã ndoguahẽi gueteri pe ára higo. Ha’ekuéra oha’arõ gueteri peteĩ ára oguerútava chupekuéra tesape ha esperánsa. Umi judío, oguerohory va’ekue Tupãgui tuichavéva jehovasa, ojeguereko va’ekue responsable ramo oipuru vaíre ko’ã mba’e porã. Umi privilegio oñembotuichahápe hikuái ojapo mante va’ekue tuichave hag̃ua ikulpa.” The Desire of Ages, 582, 583.

At the Sunday law Laodicean Adventism’s profession of being God’s covenant people is gone as they accept the mark of the covenant of death and reject the seal of the covenant of life. They then cast off their leaves of profession and what is brought to view is a remnant represented by Isaiah, who at 9/11 “returned” to the old paths, were then humbled into the dust when they (Isaiah) realized his corrupted experience, and was thereafter purified with a coal from off the altar. Sister White informs us the coal from the altar represents purification, but purification is simply what is accomplished by the coal touching Isaiah’s lips.

Pe léi dominikal guive, pe Adventísmo Laodiceagua oñe’ẽva ha’eha Tupã tavayguakuéra pe ñe’ẽme’ẽme ojeipe’a, oguerohorygui hikuái pe marca pe ñe’ẽme’ẽ omano hag̃uáva rehegua ha ombotovévo pe sello pe ñe’ẽme’ẽ tekove rehegua. Upérõ oheja hikuái hogue-kuéra, ha mba’e ojehechaukáva ha’e peteĩ remanente Isaías ohechaukapyréicha, ha’éva 9/11-pe “ojevýva” tape yma guarépe, upéi oñemomirĩva yvy ku’ípe ha’ekuéra (Isaías) ohechakuaávo ijeheguiete heko oñembyaíva, ha upe rire oñemopotĩva peteĩ tatapỹi altar ári guive reheve. Hermana White ñanemomarandu pe tatapỹi altar guive ohechaukaha pe ñemopotĩ, ha pe ñemopotĩ niko hína añónte pe ojejapóva pe tatapỹi opokóramo Isaías rembe’y rehe.

“The live coal is symbolical of purification. If it touches the lips, no impure word will fall from them. The live coal also symbolizes the potency of the efforts of the servants of the Lord.” Review and Herald, October 16, 1888.

“Pe tatatĩ oikovéva ha’e peteĩ símbolo ñemopotĩ rehegua. Oporombojapyhy ramo tembe, ni peteĩ ñe’ẽ ky’a ndoikemo’ãi chugui. Pe tatatĩ oikovéva avei ohechauka mbarete ha pokatu peñeha’ãnguekuéra umi Ñandejára rembiguái kuéra rehegua.” Review and Herald, 16 jasypa 1888.

The “coal” from the altar that are cast to earth in the last days are the coals cast to earth when the seventh and final seal is opened in the first five verses of Revelation chapter eight. Isaiah, and therefore the one hundred and forty-four thousand are purified by the coal touching their lips, but the “coal” is a message. It touches their lips when they take the book out of the angel’s hand and eat.

Umi “tatá rehegua” altar-gui oñemombo yvýpe ára pahápe ha’e umi tatá rehegua oñemombo yvýpe oñepe’ávo pe séllo pokõiha ha pahaite pe kuatiañe’ẽ Apocalipsis capítulo ocho mba’ekuaarã peteĩ guive cinco peve. Isaías, ha upévare umi cien cuarenta y cuatro mil, oñemopotĩ pe tatá rehegua opokóramo iñembyte rehe; hákatu pe “tatá rehegua” ha’e peteĩ marandu. Opoko iñembyte rehe oguenohẽvo pe kuatia pe ánhel po-gui ha ho’úvo.

Sanctify them through thy truth: thy word is truth. John 17:17.

Emongarai chupekuéra nde añetegua rupive: ne ñe’ẽ hína añetegua. Juan 17:17.

Those who “return” and become the remnant (residue) are represented as being the oak and teal trees, and just as Christ had “invested the tree with moral qualities, and made it the expositor of divine truth” Isaiah’s trees have the “moral quality” within them as represented by the “substance.” The substance remains with the trees, even when those who were only leaves of profession are cast off. The “holy seed” is the “substance” and Christ is the “holy seed” of prophecy. Those trees who are represented as the remnant and by Isaiah himself in chapter six represents men and therefore humanity and the holy seed represent divinity. Thus, Isaiah six identifies the purification of Adventism from 9/11 unto the Sunday law, and the details which Isaiah contributes to that prophetic history are all represented by his question of “how long”. For Isaiah the answer to “how long” was from 9/11 unto the Sunday law.

Umi “ojevy jey” ha oikóvo pe hembýva (ta’ỹmby) oñerrepresenta yvyra roble ha teca-ramo, ha Cristo “omonde haguéicha pe yvyráre tekoporãmegua mba’ekuaa, ha ojapo chugui peteĩ oñemyesakãva añetegua divínape” peichaite avei Isaías yvyra-kuéra oguereko ipypekuéra pe “tekoporãmegua mba’ekuaa” oñerrepresentáva pe “mba’e oĩva hyepýpe” rupive. Pe mba’e oĩva hyepýpe opyta umi yvyra ndive, jepe umi oikóva va’ekue kuatia rogue-ramo añónte, he’iséva hembiapoukapy jehechaukarã, oñemosẽ jave. Pe “ñemoñare marangatu” ha’e pe “mba’e oĩva hyepýpe”, ha Cristo ha’e pe profecía “ñemoñare marangatu”. Umi yvyra oñerrepresentáva pe hembývaramo ha Isaías voi rupive capítulo seis-pe, orepresenta kuimba’e ha upévare yvyporakuérape; ha pe ñemoñare marangatu orepresenta divinidad. Upéicha rupi, Isaías seis ohechauka Adventismo ñemopotĩ 9/11 guive pe léi dominical peve, ha umi mba’emimi Isaías ome’ẽva upe tembiasakue proféticape oñerrepresenta hikuái iporandu hag̃uáicha: “araka’e peve”. Isaíaspe g̃uarã, pe mbohovái “araka’e peve” rehegua ha’e va’ekue 9/11 guive pe léi dominical peve.

How Long? 1840–1844

Mboy araka’e peve? 1840–1844

August 11, 1840 typified 9/11 and with the prophetic history of August 11, 1840 unto October 22, 1844 the battle of Mount Carmel between Elijah and Jezebel’s prophets took place. Ultimately the prophets of Baal were demonstrated to be false prophets and executed by Elijah, but at the very outset of the confrontation Elijah asked the question, “how long” halt you between two opinions.

11 jasypoapy 1840 ohechauka hag̃ua 9/11-pe, ha tembiasakue profético 11 jasypoapy 1840 guive 22 jasypa 1844 peve ryepýpe oiko pe ñorairõ Monte Carmelo-pe Elías ha Jezabel profetakuéra apytépe. Ipahápe, Baal profetakuéra ojehechauka hag̃uaha profeta japu ha Elías ojuka chupekuéra; ha katu pe ñembojovake ñepyrũete guive Elías oporandu: “araka’e peve” peiko mokõi ñemoĩmbytépe.

And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.

Ha Elías ou opa tavayguakuérape ha he’i: “Araka’e peve piko peiko mokõi apytu’ũ mbytépe? Ñandejára ha’e ramo Tupã, pemoirũ chupe; ha Baal ramo, pemoirũ chupe”. Ha tavayguakuéra ndohováiri chupe peteĩ ñe’ẽnte jepe. Upéi Elías he’i tavayguakuérape: “Che, che añoite, aikove gueteri proféta ramo Ñandejárape guarã; ha Baal profetakuéra katu irundy sua popa pa ary poteĩ kuimba’e”. 1 Reyes 18:21, 22.

Elijah is at August 11, 1840; asking that generation whether the Millerite message is true or is it false? It is another message to Laodicea, as was Isaiah six.

Elías oĩ 11 jasypoapy, 1840-pe; oporandu hag̃ua upe ñemoñarepe pe marandu Millerita añetetépa térã japu. Ha’e ambue marandu Laodicéape guarã, Isaías seisicha avei.

“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.

“Hetaiterei ojegueraha añetegua William Miller opredikáva, ha Tupã rembiguái oñemopu’ã Elías espíritu ha pokatupe oguerahauka hag̃ua pe marandu. Juanicha, Jesús renonderãicha, umi opredikáva ko marandu pohýi oñandu tekotevẽha omoĩ pe hacha yvyramáta rapópe, ha ohenói hag̃ua yvypórape ogueru hag̃ua yva oñemohendáva ñembyasy rehe. Iñe’ẽtestimónio oreko va’ekue pokatu omombáy ha omyakãratã hag̃uáicha umi tupao, ha ohechauka hag̃ua hesakã porã ichupekuéra pe heko añetegua. Ha ojejapysaka jave pe ñe’ẽmondýi pohýi ohenóiva okañy hag̃ua pe pochýgui oútavagui, heta umi oñembojoajúva’ekue umi tupao rehe oguereko pe marandu pohãnohára; ha’ekuéra ohecha heko vai jevy, ha ñane rasẽ asýpe ñembyasy rehegua ha ánga py’aro pypukúpe, oñemomirĩ Tupã renondépe. Ha Tupã Espíritu opytu’u ramo guare hi’arikuéra, ha’ekuéra oipytyvõ omyasãi hag̃ua pe sapukái: ‘Pekyhyje Tupãgui, ha peme’ẽ chupe mborayhuete; pe ára hi’áravo oporohusgaha oñeg̃uahẽma.’” Early Writings, 233.

In the testing history of 1840 to 1844 the Protestants who rejected the message of Elijah became the daughters of Rome and surrendered the mantle of Protestantism unto Millerite Adventism. With Isaiah and Elijah, we have two witnesses which testify to the fact that the question “how long” is a symbol of the history that begins at 9/11 and ends at the Sunday law. In the Millerite history August 11, 1840 aligns with 9/11, and October 22, 1844 aligns with the Sunday law. When fire came down out of heaven and consumed Elijah’s offering the twelve stones were all illuminated with the offering, thus marking the one hundred and forty-four thousand as an ensign represented as illuminated stones. The false prophets were then slain by Elijah just as the United States, the false prophet is slain as the sixth kingdom at the Sunday law.

Pe tembiasa tekoha py’a’ỹme guare 1840 guive 1844 peve, umi protestánte omboykéva Elías marandu oiko Roma rajykuéra ramo ha ome’ẽ Protestantismo ao yvyraguasu Millerita Adventismo-pe. Isaías ha Elías ndive jaguereko mokõi testígo ombohováiva pe añetegua pe porandu “araka’e peve” ha’eha peteĩ símbolo pe tembiasápe oñepyrũva 9/11-pe ha opa pe léi domingo-pe. Pe tembiasa Millerita-pe, agosto 11 ary 1840 oñembojoja 9/11 rehe, ha octubre 22 ary 1844 oñembojoja pe léi domingo rehe. Araka’e tata oguejy yvágagui ha ho’upa Elías ofrénda, umi doce ita opavave oñesakãmba ofrénda ndive, upéicha oñemarkaha umi cien cuarenta y cuatro mil peteĩ techaukaha ramo ojehechaukáva ita hesakãva ramo. Umi maranduhára japu upéi ojejuka Elías rupive, péicha avei Estados Unidos, pe maranduhára japu, ojejuka pe sexto reino ramo pe léi domingo-pe.

Isaiah six is emphasizing a testing, purging and purification process among God’s people from 9/11 unto the Sunday law. Elijah is addressing the Laodicean attitude of God’s people, but also providing evidence between a true and false prophet and in turn a true or false message. Thus, beginning from August 11, 1840 and ending on October 22, 1844 a prophetic test was brought upon the Protestants of the period of Sardis, and just as the fire at Mount Carmel produced a division into two classes, two classes were manifested in 1844. One class in the testing process was the soon-to-be “former” covenant people, and the other class was Millerite Adventism that God would enter into covenant with on October 22, 1844. The period of testing and division is the story of the vineyard as Millerite Adventism was shown to be the true prophet at the same point that Sardian Protestantism began to fulfill its role as apostate Protestantism. Just as the prophets of Baal were exposed as false, so to was the former covenant people exposed and then identified by the Millerites as a daughter of Rome. The story of Mount Carmel and also the fulfillment of that history in the time of the Millerites provides a second witness to Isaiah six’s that the question, “how long” is a symbol of the period of time from 9/11 unto the Sunday law.

Isaías seis omomba’eguasu peteĩ proceso de prueba, ñemopotĩ ha ñemarangatu Tupã tavayguakuéra apytépe 9/11 guive pe léi domingo peve. Elías oñe’ẽ hína Tupã tavayguakuéra reko Laodiceagua rehe, ha avei ome’ẽ prueba peteĩ maranduhára añeteguáva ha japu hag̃ua apytépe, ha upéicha avei peteĩ mensáhe añeteguáva térã japu hag̃uáre. Upévare, oñepyrũvo agosto 11, 1840-pe ha opa hag̃ua octubre 22, 1844-pe, oguerúva’ekue peteĩ prueba profética umi protestántekuéra ári, Sardis períodope; ha péichaite umi tata Yvyty Carmelo ári ogueru haguéicha peteĩ ñemboja’o mokõi aty-pe, mokõi aty ojehechauka 1844-pe. Peteĩ aty pe proceso de prueba ryepýpe ha’eva’ekue umi tavaygua pe pacto yma guare, oikótava “yma guaréva”; ha ambue aty ha’eva’ekue Adventismo Millerita, ndive Tupã oike va’erãmo’ã pacto-pe octubre 22, 1844-pe. Pe período de prueba ha ñemboja’o ha’e pe parral rembiasakue, Adventismo Millerita ojehechauka haguére maranduhára añeteguáramo upe punto-pe voi Sardis protestantismo oñepyrũ hague omyenyhẽ hembiaporã Protestantismo apóstata ramo. Oiko haguéicha Baal profetakuéra ojehechauka japuha, upéicha avei umi tavaygua pe pacto yma guare ojehechauka ha upéi umi Milleritakuéra ombohéra chupekuéra Roma rajy ramo. Pe rembiasakue Yvyty Carmelo rehegua, ha avei upe tembiasakue oñekumpli hague umi Milleritakuéra tiempope, ome’ẽ peteĩ mokõiha testígo Isaías seis-pe g̃uarã, pe porandu, “araka’e peve”, ha’eha peteĩ símbolo pe período aravo rehegua 9/11 guive pe léi domingo peve.

“‘Lord God of Abraham, Isaac, and of Israel,’ the prophet pleads, ‘let it be known this day that Thou art God in Israel, and that I am Thy servant, and that I have done all these things at Thy word. Hear me, O Lord, hear me, that this people may know that Thou art the Lord God, and that Thou hast turned their heart back again.’

“‘Tupã Ñandejára Abraham, Isaac ha Israel Jára,’ pe maranduhára oñembo’e, ‘tojekuaa ko árape nde ha’eha Tupã Israélpe, ha che ha’eha nde rembiguái, ha ajapo hague opa ko’ã mba’e nde ñe’ẽ rupi. Ehendu cheve, Ñandejára, ehendu cheve, ko tavayguakuéra oikuaa hag̃ua nde ha’eha Ñandejára Tupã, ha nde rembojevýma hague ijurupy’akuéra jey nde rendápe.’”

“A silence, oppressive in its solemnity, rests upon all. The priests of Baal tremble with terror. Conscious of their guilt, they look for swift retribution.

“Peteĩ kirirĩ, hypýiha ha ojopýva ijeheguiete pohýigui, opyta opa mba’e ári. Baal pa’ikuéra oryrýi kyhyjégui. Oikuaávo hikuái iñañakuaa, oha’arõ hikuái pya’e oñeme’ẽ hag̃ua chupekuéra iñembyepotî rehegua ñembojovake.”

“No sooner is the prayer of Elijah ended than flames of fire, like brilliant flashes of lightning, descend from heaven upon the upreared altar, consuming the sacrifice, licking up the water in the trench, and consuming even the stones of the altar. The brilliancy of the blaze illumines the mountain and dazzles the eyes of the multitude. In the valleys below, where many are watching in anxious suspense the movements of those above, the descent of fire is clearly seen, and all are amazed at the sight. It resembles the pillar of fire which at the Red Sea separated the children of Israel from the Egyptian host.

“Elías ñembo’e opa mboyve, tata rendy, overava vaicha aratiri mimbi porãicha, oguejy yvágagui pe altar oñemopu’ã va’ekuépe, ha ohaipa pe mymbajuka oñekuave’ẽva’ekue, oikytĩ pe y trinchéra-pe oĩva, ha ohaipa avei pe altar ita-kuéra. Pe tata hendyverã omyesakã pe yvyty ha ombohesape pe aty guasu resa. Umi ñuime guýpe, heta oĩháme oma’ẽ hag̃uáicha py’atarovápe umi yvategua rembiapo rehe, pe tata oguejyha ojehecha porã, ha maymáva ojepy’amongetaite pe ohechávare. Ojogua pe tata yta hag̃ua pe Yguasu Pytãme omboja’óva’ekue Israel ra’ykuérape pe ehersito Egiptogua-gui.”

“The people on the mount prostrate themselves in awe before the unseen God. They dare not continue to look upon the Heaven-sent fire. They fear that they themselves will be consumed; and, convicted of their duty to acknowledge the God of Elijah as the God of their fathers, to whom they owe allegiance, they cry out together as with one voice, ‘The Lord, He is the God; the Lord, He is the God.’ With startling distinctness the cry resounds over the mountain and echoes in the plain below. At last Israel is aroused, undeceived, penitent. At last the people see how greatly they have dishonored God. The character of Baal worship, in contrast with the reasonable service required by the true God, stands fully revealed. The people recognize God’s justice and mercy in withholding the dew and the rain until they have been brought to confess His name. They are ready now to admit that the God of Elijah is above every idol.” Prophets and Kings, 153.

“Umi tapicha yvyty ári oĩva oñesũ kyhyje ha mbeguépe pe Tupã ojehecha’ỹva renondépe. Ndoikói hikuái osegi hag̃ua oma’ẽ pe tata yvágagui oñemondóva rehe. Okyhyje hikuái ha’ekuéra voi hag̃ua oñehundi; ha, ikorasõme ojekuaa hag̃ua iñepyrũmekuéra rembiapoukapy, omoañete hag̃ua Elías Tupã ha’eha itúva kuéra Tupã, upepe oñeme’ẽva’erã chupekuéra iñe’ẽrendúvo, osapukái hikuái oñondive peteĩ ñe’ẽicha: ‘Pe Ñandejára, ha’e hína Tupã; pe Ñandejára, ha’e hína Tupã.’ Pe sapukái osẽ porãiterei ha hesakãmbaite yvyty rupi ha oñehendu jey ñu guýpe. Ipahápe Israel oñemombáy, ndojejavymo’ãi, ha oñembyasy ipekádore. Ipahápe umi tapicha ohecha mba’éichapa tuichaiterei omotĩ’ỹ hikuái Tupãme. Baal ñemomba’e reko, ojoavy hag̃uáicha pe tembiapo arandupy ojeruréva Tupã añetegua, ojekuaaukapaite. Umi tapicha ohechakuaa Tupã rekoporã ha ipy’a porãha ojoko haguére ysyry’i ha ama peve ombojegueraha chupekuéra omombe’u hag̃ua héra. Ko’ág̃a oĩma hikuái ohechakuaa hag̃uáicha Elías Tupã yvateha opa ta’ãnga gua’u ári.” Profetas y Reyes, 153.

How Long? Moses

Mboy Araka’eve? Moisés

The first time the symbolic question, “how long” is raised in the prophetic Word is in the eighth plague upon the Egyptians in the time of Moses. The eighth plague is “locusts” (a symbol of Islam) that are brought by an “east wind” (a symbol of Islam).

Peteĩha jey oñemoĩ ypyramo pe porandu simbólico, “araka’e peve”, Ñe’ẽ profética-pe, kóva oiko pe irundyha mba’asy guasu Egiptogua kuéra ári Moisés tiémpope. Pe irundyha mba’asy guasu ha’e “tuku” (peteĩ símbolo Islam rehegua) ojeguerúva peteĩ “yvytu kuarahyresẽgua” rupive (peteĩ símbolo Islam rehegua).

And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the Lord God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me. Else, if thou refuse to let my people go, behold, tomorrow will I bring the locusts into thy coast: And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field: And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers’ fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh.

Ha Moisés ha Aarón oike Faraón rendápe, ha he’i chupe: Péicha he’i Ñandejára, pe Tupã hebreokuéra rehegua: Mboy araka’e peve piko reñembotovéta reñemomirĩ hag̃ua che renondépe? Ehejána oho che retãyguakuérape, chéve chemomba’eguasu hag̃ua. Nderehejáisérõ katu oho che retãyguakuérape, péina, ko’ẽrõ aguerúta tuku aty nde yvy rehe: ha ojaho’íta hikuái yvy rovái, ndaikatumo’ãi hag̃uáicha ojehecha yvy; ho’úta pe hembýva okañy va’ekue amandáugui, pe opytáva peẽme g̃uarã; ha ho’úta opaite yvyramáta okakuaáva peẽme g̃uarã ñúgui. Ha omyenyhẽta nde róga, opa ne rembiguái rógakuéra, ha opa Egiptoygua rógakuéra; umíva nde ru kuéra ni nde ypykuéra ru kuéra ndohechái va’ekue, yvy ári oĩ haguére guive ko ára peve. Upéi ha’e ojere ha osẽ Faraón rendágui.

And Pharaoh’s servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the Lord their God: knowest thou not yet that Egypt is destroyed?

Ha Faraón rembiguái he’i ichupe: Mboy araka’e peve piko ko kuimba’e oñemoĩta ñuhã ramo ore rehe? Epoi umi kuimba’ére, ikatu hag̃uáicha omomba’e guasu Tupã, ijarakuéra. Ndereikuaái gueteri piko Egipto oñehundimaha hague?

And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the Lord your God: but who are they that shall go?

Ha Moisés ha Aarón oguerujey jevy Faraón rendápe; ha he'i chupekuéra: Peho, pejerure Tupã pendejárape; péro mávapa umi oho va'erã?

And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the Lord.

Ha Moisés he'i: Jaháta ore mitãnguéra ndive ha ore itujáva ndive, ore ra'ykuéra ha ore rajykuéra ndive, ore ovechakuéra ha ore vaka atykuéra ndive jaháta; ñande niko jajapova'erã peteĩ arete Ñandejárape g̃uarã.

And he said unto them, Let the Lord be so with you, as I will let you go, and your little ones: look to it; for evil is before you. Not so: go now ye that are men, and serve the Lord; for that ye did desire. And they were driven out from Pharaoh’s presence.

Ha he'i chupekuéra: “Ta Ñandejára toĩ péicha pene ndive, che pomboye hag̃ua peẽme ha pende mitãnguérandi: peñatendéke; mba'e vai oĩ pene renondépe. Ndaha'éi upéicha: tapeho ko'ág̃a peẽ kuimba'e-kuéra ha pejerure hag̃ua Ñandejárape; péva niko peẽ peipota va'ekue.” Ha oñemosẽ chupekuéra Faraón renondégui.

And the Lord said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left. And Moses stretched forth his rod over the land of Egypt, and the Lord brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts. And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts as they, neither after them shall be such. For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt.

Ha Ñandejára he’i Moiséspe: Emopu’ã nde po Egipto retã ári umi tuku rehe, ikatu hag̃uáicha ojupi Egipto retã ári ha ho’u opaichagua ka’avo ko retãme, opa mba’e ama yvytu atã ohejáva. Ha Moisés ombojy ijyvyra Egipto retã ári, ha Ñandejára ogueru peteĩ yvytu kuarahyresẽgua upe tetã ári pe ára pukukue ha pe pyhare pukukue; ha ko’ẽmbotávo, upe yvytu kuarahyresẽgua ogueru umi tuku. Ha umi tuku ojupi opaite Egipto retã ári, ha opytu’u opaite Egipto rembe’ýpe; tuicha pohýi va’ekue hikuái; hesekuéra mboyve ndaipóri va’ekue tuku péicha, ha hesekuéra rire ndaiporimo’ãi péicha. Ojaho’i rupi hikuái opaite yvy ape, upéicha rupi pytũmba pe retã; ha ho’u hikuái opaichagua ka’avo pe retãme, ha opa yvyramáta hi’a ama yvytu atã ohejáva; ha ndopytái mba’eve hovyáva yvyrápe térã ñu ka’avópe, opaite Egipto retã pukukue.

Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the Lord your God, and against you. Now therefore forgive, I pray thee, my sin only this once, and intreat the Lord your God, that he may take away from me this death only. And he went out from Pharaoh, and intreated the Lord. And the Lord turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt. Exodus 10:3–19.

Upéi Faraón ohenoika hag̃ua pyaʼe Moisés ha Aarónpe; ha he’i: Che añangaipa Ñandejára pende Jára rovake, ha pene rovake avei. Koʼág̃a guive, aipota chéve peheja hag̃ua ko che angaipa peteĩ jeynte koʼág̃a, ha pejerure Ñandejára pende Járape, togueraha chehegui ko mano añoite. Upémarõ haʼe osẽ Faraón rendágui, ha ojerure Ñandejárape. Ha Ñandejára ombohasa peteĩ yvytu kuarahyreike gotyogua mbarete eterei, ogueraha vaʼekue tuku kuéra, ha omombo Chugui pytãme; ndaipóri vaʼekue ni peteĩ tuku jepe opa Egipto rembeʼýpe. Éxodo 10:3–19.

First “the Lord God of the Hebrews” asks, How long wilt thou refuse to humble thyself before me?” and then Pharaoh’s servants thereafter asked Pharaoh again, “How long shall this man be a snare unto us?” The question is asked during the eighth plague, which aligns with 9/11 for several reasons. The tenth plague is the slaying of the first born, which aligns with the cross and is followed by the disappointment by the Red Sea, which inspiration aligns with the disappointment of the disciples at the cross, which aligns with the great disappointment of the Millerites in 1844. Those three witnesses all align with the Sunday law. The tenth plague is the Sunday law and two plagues earlier the eighth plague brought the “locusts” upon an “east wind.” The “locusts” filled the entire earth, just as Islam is shaking the entire world today as it has spread its darkness through forced immigration. The “desert locust’s” Latin name is “locusta migratoria,” representing the spread of Islam through immigration that is typified in the natural world as migration.

Ñepyrũrã “pe Ñandejára Tupã Hebreo-kuéra rehegua” oporandu: “¿Araka’e peve piko nde reñembotavýta reñemomirĩ hag̃ua che renondépe?”; ha upéi Faraón rembiguái-kuéra avei oporandu jey Faraónpe: “¿Araka’e peve piko ko kuimba’e oikóta ñandéve ñuhãramo?” Pe porandu ojejapo pe mba’asy vai poapyha aja, ha upéva oñembojoja 9/11 rehe heta mba’ére. Pe décimo mba’asy vai ha’e pe ta’ýra ypykuekuéra jejuka, ha upéva oñembojoja kurusúre, ha upéi ou pe ñembyasy Yguasu Pytã ykére, upéva inspiración ombojoja umi temimbo’e ñembyasy rehe pe kurusúre, ha upéva avei oñembojoja pe tuicha ñembyasy Millerita-kuéra rehegua ary 1844-pe. Umi mbohapy testígo ojoaju maymáva pe arapokõindy léi rehe. Pe décimo mba’asy vai ha’e pe arapokõindy léi, ha mokõi mba’asy vai mboyve, pe poapyha ogueru “tuku-kuéra” peteĩ “yvytu kuarahyresẽgua” ári. Umi “tuku-kuéra” omyenyhẽ opaite yvy, Islam omokyre’ỹháicha ko árape opaite yvóra yvy ape ári, omyasãivo iñypytũ mbarete pe inmigración forzosa rupive. Pe “tuku desierto-gua” réra latínpe ha’e “locusta migratoria”, ohechaukáva Islam ñemyasãi inmigración rupive, ha upéva ojehechauka tekopy teéva yvy ape ári migración ramo.

The ninth plague was a darkness that could be felt.

Pe porundy porundyha vaʼekue niko pytũ ojehechakuaáva hag̃ua.

And the Lord said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt. And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days: They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings. Exodus 10:21–23.

Ha Ñandejára he’i Moiséspe: Emopyso nde po yvágare, hag̃ua pytũ oiko Egipto retã ári, peteĩ pytũ ikatúva oñeñandu hag̃ua. Ha Moisés omopyso ipó yvágare; ha oiko pytũ hũmbaite opa Egipto retãme mbohapy ára pukukue: ndohechái ojuehe, ha avave noñembo’yiete ipype guive mbohapy ára pukukue; ha opa Israel ra’ykuéra oguerekókuri tesape hóga kuérape. Éxodo 10:21–23.

In the symbolism of “how long” represented by Mount Carmel and Elijah there is a distinction manifested when the fire comes down out of heaven. Elijah’s God did what Baal cannot do. In Millerite history the distinction was made between fallen Sardian Protestantism and Millerite Adventism. With Moses the distinction was darkness or light. There was light in the Hebrew homes. Isaiah further informs us that those who have no light in Moses line, who are also those destroyed by Elijah, and those who lose the mantle of Protestantism in the Millerite time period are a “people” who “hear” “indeed, but understand not; and see” “indeed, but perceive not.” Then a pronouncement is made of these people which states, “Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”

Pe simbolismo “araka’e peve” ojehechaukáva yvyty Karmelo ha Elías rupive ojehechauka peteĩ joavy tata oguejy jave yvágagui. Elíasjára ojapo mba’e Baal ndaikatúiva ojapo. Millerita rembiasakuepe pe joavy ojejapo vaekue Protestántismo Sardis guigua ho’áva ha Adventísmo Millerita apytépe. Moisés ndive pe joavy ha’e vaekue pytũ térã tesape. Oĩ vaekue tesape umi hógape hebreo-kuéra rehe. Isaías omombe’uve ñandéve umi ndorekóiva tesape Moisés línea-pe, ha’e avei umi oñehundíva Elías rupive, ha umi operdíva pe ao joapy Protestántismo rehegua pe ára Millerita ryepýpe, ha’eha peteĩ “tetã” “ohendúva” “añetehápe, ha noikũmbýi; ha ohecha” “añetehápe, ha ndoikuaái.” Upéi oñeme’ẽ peteĩ ñe’ẽmondo ko’ã tavayguáre he’íva: “Pembotyra ko tetãyguakuéra korasõ, pembohasy iapyte, ha pemboty hesakuéra; ani hag̃ua ohecha hesakuéra reheve, ha ohendu iapysakuéra reheve, ha oikũmby ikorasõme, ha oñekonverti, ha oñemonguera.”

Willing to do the work, but overwhelmed with the assignment to preach to those who will not listen Isaiah “then said,” “Lord, how long?”

Oĩva ojapo hag̃ua tembiapo, ha katu ipochyeterei hag̃ua pe tembiaporã oñemeʼẽva chupe opredika hag̃ua umi nohenduséivape, Isaías “upémarõ heʼi”, “Karai, arakaʼe peve?”

The last three of Egypt’s ten plagues provide a witness of the three steps from 9/11 unto the Sunday law. On August 11, 1840 the first angel’s message was empowered, and on April 19, 1844 the second angel arrived and was empowered at the Exeter Camp Meeting August 12–17, and the third angel arrived on October 22, 1844. The third angel aligns with the Sunday law, and therefore identifies a three-step process for you cannot have a third, without a first and a second.

Egípto rembiapovai pa apytépegua mbohapy ome’ẽ peteĩ testimónio umi mbohapy hag̃uape guare 9/11 guive pe léi domingo peve. Ára 11 jasypoapy 1840-pe pe peteĩha ánhel marandu oñemombarete, ha ára 19 jasyrundy 1844-pe pe mokõiha ánhel oguahẽ ha oñemombarete pe Exeter Camp Meeting-pe, ára 12–17 jasypoapy, ha pe mbohapyha ánhel oguahẽ ára 22 jasypa 1844-pe. Pe mbohapyha ánhel ojoaju pe léi domingo ndive, ha upévare ohechauka peteĩ tembiapo rape mbohapy jepéva ndaikatúi oĩ peteĩ mbohapyha, ndorekóiramo peteĩha ha mokõiha.

“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

“Peteĩha ha mokõiha marandu oñeme’ẽ vaʼekue ary 1843 ha 1844-pe, ha koʼág̃a ñande jaime mbohapyha marandu jeikuaaukápe; péro umi mbohapy marandu oñemombeʼu vaʼerã gueteri. Koʼág̃a avei tekotevẽiterei, yma guaréicha voi, oñeñeʼẽ jey hag̃ua hesekuéra umi ohekáva añetegua hag̃ua. Hai ha ñeʼẽ rupive jaikuaauka vaʼerã ko marandu, jahechaukávo ijojaha, ha umi profesía ñembohovái oguerúva ñandéve mbohapyha ánhel marandúpe. Ndaikatúi oĩ mbohapyha marandu peteĩha ha mokõihaʼỹre. Koʼã marandu ñameʼẽ vaʼerã ko yvy tuichakuepe kuatia ñembokuatia rupive ha ñeʼẽmondópe, jahechaukávo marandu profétika rembiasakue rape rupi umi mbaʼe oiko vaʼekue ha umi oikótava.” Selected Messages, lívro 2, 104, 105.

The tenth plague of Egypt has been aligned by inspiration with the cross and the following disappointment associated with it. The tenth plague is therefore the third message, which of prophetic necessity must be preceded by a first and second message. At 9/11 the Lord asked Pharaoh, “how long” and immediately thereafter Pharaoh’s servants also asked, “how long.” After Moses delivered God’s question of “how long” to Pharaoh, and just before the servants repeat the question of Moses to Pharaoh, Moses marks a turning point as, “he turned himself, and went out from Pharaoh.” Exodus 10:6.

Egíptope décima plaga oñemohenda ñepyrũmby reheve pe kurusu ndive ha pe upe riregua ñembyasy oñembojoajúva hese. Upévare, pe décima plaga ha’e pe marandu mbohapyha, ha pe marandu profético rekotevẽme oñemotenonde va’erã peteĩha ha mokõiha marandu. 9/11-pe Ñandejára oporandu Faraónpe: “araka’e peve”, ha upe rire pya’e Faraón rembiguái kuéra avei oporandu: “araka’e peve”. Moisés ogueraha rire Faraónpe Tupã porandu: “araka’e peve”, ha mboyveite pe rembiguái kuéra ojapo jey hag̃ua pe porandu Moisés rembiguáicha Faraónpe, Moisés omarka peteĩ jevyjey renda he’ívo: “ha’e ojere, ha osẽ Faraón-gui.” Éxodo 10:6.

9/11 was a prophetic turning point, that was typified when Moses delivered the plague of locusts that came on the east wind.

11/9 ha’e vaʼekue peteĩ punto de inflexión profético, oñembojoguáva upe oikóvape Moisés ogueru ramo guare pe táva tukumbo, ouvaʼekue pe yvytu kuarahyresẽ gotyogua reheve.

“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given.” Bible Echo, August 26, 1895.

“Oĩ ára oĩva ha’éva peteĩ punto decisivo tetãnguéra rembiasakuepe ha tupaópe. Tupã providénciape, ko’ã crisis opaichagua og̃uahẽ vove, ome’ẽ pe tesape upe ararã.” Bible Echo, August 26, 1895.

The next plague produced darkness or light depending on which class you were in. 9/11 was a “turning point in the history of nations and of the church.” At that point God’s people were called to return and walk in the old paths, but they refused to walk therein and hearkened not to the sound of the trumpet. A separation between darkness and light was accomplished after Elijah, and Moses asked, “how long?” She further states in the passage:

Pe plaga oúva ogueru pytũ térã tesape, odepende hag̃ua mbaʼe atyguápepa reĩ. 9/11 haʼe peteĩ “momento oikóva heta mbaʼe ári tetãnguéra rembiasápe ha pe iglesia rembiasápe.” Upe jave Tupã tavayguakuéra oñehenói hag̃ua ojevy ha oguata hag̃ua tape yma guarépe, ha katu haʼekuéra ndojaposéi upéicha ha nohenduséi trompéta pu. Peteĩ ñeñembojaʼo pytũ ha tesape apytépe ojejapo Elías rire, ha Moisés oporandu: “arakaʼe peve?” Haʼe avei heʼi upe jehasaʼasýpe:

“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.

“Oĩ ára oĩva ha’éva ñemoambue guasu renda tetãnguéra rembiasápe ha tupão rembiasápe. Tupã providénsia rupive, og̃uahẽvo ko’ã opaichagua apañuãi guasu, upe ára guarã tesape oñeme’ẽ. Ojeguerohory ramo, oĩ ñemotenonde espiritual; oñemboyke ramo, upérire oúta ñemboguejy espiritual ha jejahapa.” Bible Echo, August 26, 1895.

We will continue the subject of “how long” in the next article.

Ñamboguatata pe mba’e “araka’e peve” rehegua pe artíkulo oúvape.

“In May, 1842, a General Conference was convened in Boston, Massachutes. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘Write the vision and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time.’ Habakkuk 2:2.

“Jasy, 1842-pe, oñembyaty peteĩ Amandaje Guasu Boston, Massachutes-pe. Ko aty ñepyrũme, pehẽnguekuéra Charles Fitch ha Apollos Hale, Haverhill-gua, oikuave’ẽ Daniel ha Juan profesía ta’angamýva, ha’ekuéra opinta va’ekue ao rehe, papapy profesiakuéra ndive, ohechaukáva iñemyanyhẽ. Pehẽngue Fitch, omyesakãvo iñesquema guive Amandaje renondépe, he’i, ko’ã profesía oikuaaukávo, ha’e ojepy’amongeta hague ikatu hag̃uáicha oguenohẽ mba’e ko’ãicha ko’ápe oñepresentaháicha, ombohasy’ỹ hag̃ua ko tembikuaa ha ombohape hag̃uáicha chupe oikuaauka hag̃ua peteĩ aty renondépe. Ko’ápe oĩve va’ekue tesape ñande rape ári. Ko’ã pehẽnguekuéra ojapo hína va’ekue Ñandejára ohechaukáva’ekue Habacuc-pe ivisión-pe 2.468 ary mboyve, he’ívo: ‘Ehai pe visión ha emohesakã porã tabla ári, ikatu hag̃uáicha odipara pe omoñe’ẽva. Pe visión niko gueteri peteĩ ára oñemoĩporãva peve guarã.’ Habacuc 2:2.”

“After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

“Oĩ rire oñemongeta mbovymi ko mba’e rehe, peteĩ ñe’ẽme oñevota ojepapo hag̃ua mbohapy sa’yha ojoguáva ko’ápeva ha oñemboguapy hag̃ua litografía rupive, ha upéva pya’e ojejapo. Umíva oñembohéra va’ekue ‘43 gráficos’. Kóva ha’e va’ekue peteĩ Conferencia tuichaitereíva.” The Autobiography of Joseph Bates, 263.

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

“Ahecha vaʼekuaa pe kuatiachapa 1843-gua oñembohape hague Ñandejára po rupive, ha ndojehejavéiva vaʼerã moambue; pe taʼãngaʼikuéra oĩ hague Haʼe oipotaháicha; ha Ipo oĩ hague hiʼári ha omokañy peteĩ jejavy umi taʼãngaʼi apytépe, avave ndaikatúi hag̃uáicha ohecha, pe Ipo ojeipeʼa peve.” Early Writings, 74.

“It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” Second Advent Review and Sabbath Herald, Volume I, Number 2, James White.

“Pe mokõi jeju jeypyrã mbo'ehára ha kuatiahaipyre testimónio joajúva, oñembo'yvo ‘jerovia ypykue’ ári, he'i va'ekue ta'anga osẽmbyreha ha'eha Habacuc 2:2, 3 ñemohu'ã. Pe ta'anga ha'éramo marandupykue rehegua mba'e (ha umi ombotovéva upéva oheja jerovia ypykue), upéicharõ ne'ĩrã ojehecha BC 457 ha'e hague ary oñepyrũ hag̃ua oñemohenda pe 2300 ára. Tekotevẽ kuri 1843 ha'e hag̃ua pe aravo peteĩha oñemoherakuãmbyre, ikatu hag̃uáicha ‘pe visión’ ‘opyta are,’ térã toĩ peteĩ ára paha oñembotavýva, upépe pe aty kuñataĩnguéra opytu'u ha oke hag̃ua pe aravo tuicháva rehe, michĩmi mboyve oñemombáy hag̃ua chupekuéra Pe Sapukái Pyharepytegua rupive.” Second Advent Review and Sabbath Herald, Volume I, Number 2, James White.