I have reached the point in this introduction to the book of Joel to briefly summarize some of the points from the first eight articles and identify what we should expect from the book of Joel now that we take it up more directly, and then of course what does that have to do with the battles of Raphia and Panium of Daniel 11:11–16?
Añete ko ñepyrũmby ko Joel kuatiañe’ẽ rehegua-pe ikatu hag̃uáicha amboapu’a mbykymi umi mba’e oje’éva umi poapy artículo peteĩha guive ha ahechauka mba’épa jajuhu va’erã Joel kuatiañe’ẽgui ko’ág̃a ñañepyrũvo jaikuaa hag̃uáicha hesegua hekopeteve, ha upéi katu, añetehápe, mba’éichapa upéva ojoaju umi ñorairõ Raphia ha Panium pegua ndive, Daniel 11:11–16-pe he’iháicha?
We have placed an emphasis upon the song of the vineyard for “experience” is represented by a “song” prophetically. One of the characteristics of the one hundred and forty-four thousand as they sing the song of Moses and the Lamb, which is simply John’s way to represent Isaiah’s vineyard song. Every major prophet begins their books with condemnations against Israel for their rebellion, or you could say that every major prophet first sings the song of the vineyard. I contend that Joel’s song of the vineyard in chapter one is one of the most important revelations about the vineyard song. I could not say if I am correct or not, but the reason I am of this conviction is the prophetic connections that are symbolically represented in the book of Joel appear to be a key, or perhaps an axle for several spokes. Joel’s testimony not only connects with the other parallel lines, but it seems to set a point of reference, especially through the symbolism of the vineyard being destroyed in chapter one, and the next two chapters identifying both the image of the beast testing time in the United States and also the image of the beast testing time for the world. And it is all set within the context of a vineyard, and a vineyard isn’t a living vineyard—if it gets no rain.
Ñamoĩ énfasis pe parral purahéi rehe, “jehasa” niko oñerrepresenta profétikamente peteĩ “purahéi” rupive. Peteĩva umi característica rehegua cien cuarenta y cuatro mil rehegua, opurahéiramo hikuái Moisés ha Cordero purahéi, ha upéva ndaha’éi ambue mba’e síno Juan rembiapo ohechauka hag̃ua Isaías parral purahéi. Opavave proféta guasu oñepyrũ iñe’ẽryru kuéra Israel rehegua condenación reheve, iñepu’ã rehe; térã ikatu hag̃uáicha ere, opavave proféta guasu raẽvete opurahéi parral purahéi. Che adefende Joel parral purahéi, capítulo peteĩme, ha’eha peteĩva umi jehechaukapy iñimportantevéva parral purahéi rehegua. Ndaikatúi ha’e añetehápe che añete térã nahániri, péro mba’érepa areko ko convicción ha’e umi conexión profética, simbólikamente oñerrepresentáva Joel kuatiañe’ẽme, ojehecha hag̃uáicha peteĩ llave ramo, térã ikatu hag̃uáicha peteĩ eje ramo heta radio apytépe. Joel testimonio ndaha’éi añónte oñembojoaju ambue líneas paralelas rehe, síno ojehecha hag̃uáicha omoĩ peteĩ punto de referencia, ko’ýte pe simbolismo rupive pe parral oñehundi hag̃ua capítulo peteĩme, ha umi mokõi capítulo oúva ohechakuaávo mokõivéva mymba ra’anga rehegua prueba ára Estados Unidos-pe ha avei mymba ra’anga rehegua prueba ára yvóra tuichakue javeve. Ha opa ko’ã mba’e oñemohenda peteĩ parral contexto-pe, ha peteĩ parral ndaha’éi peteĩ parral oikovéva—ndorekóiramo ama.
We have also placed an emphasis on the prophetic period that is represented by the symbol of “how long?” I felt the necessity of reminding us of this previously established principle about “how long” to put an emphasis upon the “capstone” that was, and is also the foundation and corner stone. The final full development of the Midnight Cry message that is now under way is the “capstone.” Based upon the foundations that capstone is Miller’s jewels shining ten times brighter than in the beginning.
Avei avei ñamombaʼe guasu pe periodo profético ojehechaukáva pe símbolo “arakaʼe peve?” rehe. Añandu tekotevẽha ñamomanduʼa jey ñandéve ko principio yma guive oñemopyendáva “arakaʼe peve” rehe, ikatu hag̃uáicha ñamombaʼe guasu pe “ita apytépe omoĩvaʼekue paha” vaʼekue ha avei haʼéva pe pyenda ha pe ita esquinapegua. Pe ñemoheñoikuaa paha, henyhẽmbáva, pe marandu Midnight Cry rehegua, koʼág̃a oñepyrũmavoi, haʼe pe “ita apytépe omoĩvaʼekue paha”. Umi pyenda ári, upe ita apytépe omoĩvaʼekue paha haʼe umi Miller joya-kuéra omimbiha pa diez jevyve hag̃ua iñepyrũmby guive.
Based upon God’s “marvelous works” the capstone is when His people transition from a Laodicean experience unto a Philadelphian experience, which is when those people become the 8th that is of the 7 and also when they transition from the church militant to the church triumphant. This transition is the capstone. The transition is accomplished when God’s people hear and see the “capstone” message and it is marvelous in their eyes. The capstone message is the climax for it brings together all of the symbolic “capstone” truths together. The message of “seven times” was Miller’s foundation stone, and it was to be the Millerite capstone. Pentecost was the capstone to the Pentecostal season, just as was the Midnight Cry the capstone of the Millerite movement of the first and second angels.
Tupã rembiapo hechapyrãva rehe oñemopyenda hag̃ua, pe ita apyra guasu ha’e pe ára Itavayguakuéra ohasa jave peteĩ experiencia Laodiceagua guive peteĩ experiencia Filadelfiagua peve, ha upéva avei pe ára umi tavayguakuéra oiko pe 8ha, pe oúva pe 7gui, ha avei ohasa pe iglesia ñorairõháicha guive pe iglesia ipu’akapáva peve. Ko jehasa ha’e pe ita apyra guasu. Pe jehasa oñemboguata Tupã tavayguakuéra ohendu ha ohecha jave pe marandu “ita apyra guasu” rehegua, ha upéva hechapyrã umi hesa renondépe. Pe marandu “ita apyra guasu” rehegua ha’e pe hu’ãite, ogueru hag̃uére oñondivepa opa añetegua simbólica “ita apyra guasu” rehegua. Pe marandu “siete tiempos” rehegua ha’e va’ekue Miller ita pyenda, ha upéva va’erãkuri pe ita apyra guasu Millerita rehegua. Pentecostés ha’e va’ekue pe ita apyra guasu ára Pentecostal-pe guarã, upéicha avei pe Sapukái Pyharepytegua ha’e va’ekue pe ita apyra guasu movimiento Millerita-pe guarã, umi ángel peteĩha ha mokõiha rehegua.
As the climax or capstone of the 46-year period in which Christ built the Millerite temple of the first and second angels, the capstone was to become the foundation stone for Christ’s work of building the temple of the one hundred and forty-four thousand. That foundation stone was set up in 1844 as the light to lighten the path to heaven, and for this reason God’s people at the end of the world are to return to the “old paths” in order to find rest. If and when they return to the pioneer history of the Millerites, they find that the message of the Midnight Cry was the climax of the foundational history. The Midnight Cry was a manifestation of the outpouring of the Holy Spirit. When a soul returns to the “old paths” and finds the “bright light” that was set up at the beginning or foundational point of the path he finds the Midnight Cry, which Jeremiah identifies as “rest.”
Mbojaju térã itaju yvatevévarõ pe ára 46 ary pukukue rehegua, upépe Cristo omopu’ã hague pe témplo Millerita peteĩha ha mokõiha ánhel rehegua, upe itaju yvateve oikova’erã kuri pe ita pyenda ramo Cristo rembiapo rehegua omopu’ã hag̃ua pe témplo umi cien cuarenta y cuatro mil rehegua. Upe ita pyenda oñemopu’ã 1844-pe tesape ramo omyesakã hag̃ua tape yvágape ohóva, ha upévare Ñandejára tavaygua, arapy paha gotyo, ojevyva’erã umi “tape yma guarépe” ikatu hag̃uáicha ojuhu pytu’u. Ojevýramo, ha araka’épa ojevýta umi pionéro Millerita rembiasápe, ojuhúta hikuái pe Marandu Pyhare Mbytegua hague pe mboajepaha pe tembiasakue pyendapýpe. Pe Marandu Pyhare Mbytegua va’ekue peteĩ jehechauka Espíritu Santo ñehẽngue rehegua. Peteĩ ánga ojevýramo umi “tape yma guarépe” ha ojuhúramo pe “tesape hesakãva” oñemopu’ã va’ekue tape ñepyrũme térã ipyendahápe, ojuhu pe Marandu Pyhare Mbytegua, Jeremías ombohéraha “pytu’u”.
“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
“Ogueroguerekóma hikuái peteĩ mba’everesakã joajupyre hapykuéri tape ñepyrũme, ha peteĩ ánhel he’i chéve upéva ha’eha pe ‘sapukái pyhare mbytegua’. Ko tesakã omimbi pe tape pukukue javeve, ha ome’ẽ tesakã iñipykuérape g̃uarã, ani hag̃ua oñepysanga.”
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
“Oñemoĩ ramo hikuái hesakuéra Jesús rehe, oĩva hendápekuéra renondete, omoakãva chupekuéra táva gotyo, haʼekuéra oĩ porãkuri. Péro sapyʼami rire oĩ vaekue ikaneʼõva, ha heʼi pe táva mombyryetereiha, ha ohaʼarõkuri oike hague upépe yma guive. Upérõ Jesús omokyreʼỹvaʼekue chupekuéra omoinge yvatévo Ijykéregua akatúa hechapyrãva, ha Ijyva guive osẽvaʼekue peteĩ tesape ojereva pe advento aty ári, ha haʼekuéra osapukái: ‘Aleluya!’ Ambuekuéra katu pyʼaguasúpe omoneĩ pe tesape oĩva hapykuépe, ha heʼi ndahaʼeiha Tupã pe oguerahávaʼekue chupekuéra peve péicha mombyry. Pe tesape hapykuépe ojehogue, ohejávo ipykuéra pytũmbýpe añetehápe, ha oñepysanga, okañy chuguikuéra pe mbaʼe rechaukaha ha Jesús jehecha, ha hoʼa tape ári guýpe pe mundo pytũ ha añáme.” Christian Experience and Teachings of Ellen G. White, 57.
The capstone of Millerite history is the foundation stone for the history of the one hundred and forty-four thousand. From the beginning of the three angels in 1798 until the church triumphant is raised up in fulfillment of cleansing of the sanctuary at the Sunday law the path is illuminated with the message of the Midnight Cry, for the parable is about Adventism, and how God raises up a people to perfectly reflect His character as probation closes for mankind during the Sunday law crisis.
Millerita rembiasakue apytépe pe ita apykuegua ha’e pe ita pyenda pe rembiasakue rehegua umi cien cuarenta y cuatro mil rehegua. Ñepyrũmby guive umi mbohapy ánhel ñe’ẽmarandu rehegua ary 1798-pe guive pe iglésia ipu’akapáva oñemopu’ã pe ñemopotĩ pe santuario rehegua ñekumplírõ pe léi dominikal jave pe tape oñehesape pe Pyharepyte Sapy’a Hatã marandu rupive, pe ñe’ẽnga ningo oñe’ẽ Adventismo rehe, ha mba’éichapa Tupã omopu’ã peteĩ tetãygua ikatúva ohechauka hag̃ua hendaitépe Ikarakter, oñemboty aja pe tiempo de gracia yvypórape g̃uarã pe léi dominikal krísis aja.
On the path, Jesus is leading and He continues to lighten the path by raising His glorious right arm. There is therefore a bright light at the beginning of the path and a bright light leading to the end of the path. Jesus as Alpha and Omega illustrates the end with the beginning, so the light at both ends of the path is the message of the Midnight Cry.
Tape rehe, Jesús oho ha omotenonde, ha omyesakãve meme tape omopu’ãvo Ijyva akatúa mimbipáva. Upévare oĩ peteĩ tesape hesakãva tape ñepyrũme ha peteĩ tesape hesakãva ogueraháva tape paha peve. Jesús, Alpha ha Omega ramo, ohechauka pe paha pe ñepyrũ ndive; upéicha rupi pe tesape mokõive tape apýrape ha’e pe marandu Pyharepyte Sapukái rehegua.
The first angel arrived in 1798 and announced that the hour of His judgment had arrived, “Saying … the hour of his judgment is come.” The hour of judgment came in 1798 and when it began the marriage between Christ and His new bride—Philadelphian Millerite Adventism began. Christ was to be married on October 22, 1844 and from 1798 to 1844 the bride was made ready. The bride was Philadelphian, for there was no condemnation upon Christ’s bride, for she made herself ready—she was pure. The announcement of the judgment is the announcement of the marriage at the beginning in 1798 that arrived at the end in 1844.
Pe ánhel peteĩha og̃uahẽkuri ary 1798-pe ha omoherakuã kuri og̃uahẽmaha Ijuzgakue aravo, “He’ívo … og̃uahẽma ijuzgakue aravo”. Pe juicio aravo og̃uahẽ 1798-pe, ha upe oñepyrũvo pe ñemendaha Cristo ha Ipyahu tembirekorã ndive—pe adventismo Millerita Filadelfiagua—oñepyrũ. Cristo oñemendava’erãkuri 22 jasypa 1844-pe, ha 1798 guive 1844 peve pe novia oñembosako’i. Pe novia niko Filadelfiagua, ndaipórigui condenación Cristo noviare, ha’e voi oñembosako’ígui—ha’e ipotĩ. Pe juicio ñemoherakuã ha’e pe ñemenda ñemoherakuã iñepyrũme 1798-pe, og̃uahẽva’ekue ipahápe 1844-pe.
The foundational light and the capstone light for the Millerite movement was the message announcing the marriage—the message of the Midnight Cry. The Midnight Cry was the foundation and capstone of the history of the first and second angels as well as Millerite history and the capstone of Millerite history is the foundation stone of the history of the one hundred and forty-four thousand as well as being the capstone. The temple construction is finished when the capstone is placed and the work of placing that final “marvelous” stone began in July 2023.
Pe tesape arandu ha pe tesape hu’ã ita yvatevéva pe ñemyakãrapu’ã Millerita-pe g̃uarã ha’e va’ekue pe marandu omoherakuãva ñemendaha—pe marandu Pyhare Mbyte Sapukái rehegua. Pe Pyhare Mbyte Sapukái ha’e va’ekue pe pyenda ha pe ita hu’ã pe tembiasakue ángel peteĩha ha mokõiha rehegua, avei pe tembiasakue Millerita rehegua; ha pe ita hu’ã pe tembiasakue Millerita rehegua ha’e pe ita pyenda pe tembiasakue cien cuarenta y cuatro mil rehegua, ha avei ha’e pe ita hu’ã. Pe tupão ñemopu’ã opa oñemoĩ jave pe ita hu’ã, ha pe tembiapo oñemoĩ hag̃ua upe ita paha “hechapyrãva” oñepyrũ va’ekue julio 2023-pe.
There are various prophetic fulfillments that will make up the capstone, but the capstone also represents the climax of a message. Pentecost was the capstone of the message of the Pentecostal season, just as the light of the “seven times” that came through the pen of Hiram Edson in 1856, was the intended capstone to Miller’s message, for the first foundational truth Miller discovered was the “seven times.” In 1856, rejecting the new light of the capstone truth equated to choosing to die in the wilderness of Laodicea, as ancient Israel had done over a forty-year period. This identifies July of 2023 as 1856, the turning point from Philadelphia to Laodicea in Millerite history and the reversal from Laodicea unto Philadelphia in the history of the one hundred and forty-four thousand. Christ did not marry an impure woman in 1844, for she was Philadelphian and He will marry a bride from Philadelphia at the Sunday law. But first she must make herself ready. Are you ready?
Oĩ heta cumplimiento profético ombohapeva’erã pe piedra de remate, ha pe piedra de remate avei orrepresenta peteĩ marandu apytegua hu’ãite. Pentecostés ha’eva’ekue pe piedra de remate pe marandu rehegua pe temporada pentecostalpe, upéicha avei pe tesape “siete veces” rehegua oguahẽva’ekue Hiram Edson rembiapokue rupive ary 1856-pe, ha’eva’ekue pe piedra de remate ojepotava’ekue Miller marandúpe g̃uarã, pórke pe añetegua pyenda tenondegua Miller ojuhuva’ekue ha’eva’ekue pe “siete veces”. Ary 1856-pe, ojejokóramo pe tesape pyahu pe añetegua piedra de remate rehegua, upéva he’iseva’ekue ojeporavo hag̃ua omanóvo pe desiértope Laodicea-pe, yma Israel ojapohaguéicha cuarenta ary pukukue. Kóva ohechauka julio ary 2023 ha’eha ary 1856, pe punto de giro Philadelphia-gui Laodicea-pe pe tembiasakue Millerita-pe, ha pe jejere jevy Laodicea-gui Philadelphia peve pe tembiasakue ciento cuarenta y cuatro mil rehegua. Cristo ndosposái va’ekue peteĩ kuña ky’áva rehe ary 1844-pe, pórke ha’eva’ekue Filadelfiagua, ha Ha’e omendáta peteĩ novia Philadelphia-gua rehe pe ley dominicalpe. Ha mboyve upéva, ha’e tekotevẽ oñembosako’i hag̃ua ijehegui. ¿Reimepa resako’íma?
Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom. Luke 12:32.
Ani pekyhyjei, michĩ ovecha aty; pende Ru oguerohorygui ome'ẽ hag̃ua peẽme pe Reino. Lucas 12:32.
On October 22, 1844 the Lord married the bride He had made ready to follow Him into the history of the third angel, and all that the third angel represents, but by 1863 the history of the third angel was diverted into the wilderness of Laodicea. The history of 1844 unto 1863 represents the period of the third angel, thus providing an illustration of the foolish virgins in the time period of the sealing of the one hundred and forty-four thousand. The virgins are wheat and tares who are being separated by messages typified by angels—for it is the angels that do the work of separating.
1844 jasypakõi 22-pe Ñandejára omenda pe novia rehe omoĩporãva’ekue haĝua osegi chupe pe mbohapyha ánhel rembiasápe, ha opa mba’e pe mbohapyha ánhel ohechaukáva; péro 1863 peve pe mbohapyha ánhel rembiasakue ojejere Laodicea desiérto-pe. Pe tembiasakue 1844 guive 1863 peve ohechauka pe mbohapyha ánhel ára, upéicha ome’ẽvo peteĩ ta’anga umi vírgen tarova rehe pe tiémpope oñembotýva hína umi cien cuarenta y cuatro mil. Umi vírgen niko trígo ha cizaña, ojepe’áva ojuhegui marandu reheve ojehechaukáva ánhel-kuéra rupi—añetehápe ánhel-kuéra voi ojapo pe tembiapo ojepe’a hag̃ua ojuhegui.
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.
“Upéi ahecha pe ánhel mbohapyha. Che ánhel che moirũva he’i: ‘Kyhyje hag̃uáicha tuicha hína hembiapo. Tuichaite ha ñemondýi hag̃uáicha hína hembipota. Ha’e hína pe ánhel ojeporavóta hag̃ua pe trígo umi ñana vai apytégui, ha omosẽta hag̃ua séllo, térã ombojoaju hag̃ua, pe trígo pe yvágape g̃uarã ñembyatyhápe. Ko’ã mba’e oguerahaite va’erã opa ñane apytu’ũ, opa ñane atención.’” Early Writings, 119.
The three angel’s messages of Revelation fourteen are the latter rain message that divides and binds the two classes.
Umi mbohapy o umi ánhel oĩva Apocalipsis catorce-pe ha’e pe ama paha marandu omboja’o ha ombojoaju hag̃ua mokõi aty.
“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.
“Juánpe oñejepeʼa umi escena ipypuku ha omokyreʼỹetereíva pe iglesia rembiasakue rehegua. Haʼe ohecha mbaʼéichapa oĩ, umi peligro, umi ñorairõ ha ipahápe pe ñepysyrõ Tupã retãyguápe g̃uarã. Haʼe ohai umi marandu pahagua, omongakuaátava yvy cosecha, térã manójo ramo pe ñembyatyha yvagapeguápe g̃uarã, térã jepe aty ramo pe tata ñehundihápe g̃uarã. Mbaʼe guasuete iñimportánteva ojehechauka chupe, koʼýte pe iglesia pahápe g̃uarã, ikatu hag̃uáicha umi ohejátava jejavy ha ojerévava añetegua gotyo oñemboʼe hag̃ua umi peligro ha umi ñorairõ oútavare. Avave natekotevẽi opyta pytũmbýpe umi mbaʼe oútava yvy ári rehe.” The Great Controversy, 341.
It is “words of truth” which in this generation are “the closing messages which are to ripen the harvest,” and which separate the two classes. That work is also the work of the “dirt brush man” from Miller’s dream.
Ko generación-peguápe umi “ñe'ẽ añetegua” hína “umi marandu paha omongakuaátava pe cosecha hi'arã hag̃ua”, ha umi omboyke mokõi aty. Upéva avei hína pe tembiapo “kuimba'e ky'a johéiha rehegua” ojeguerekóva Miller kerayvotýpe.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Mávapa oĩ ipópe, ha ha’e omopotĩmbaitéta irrejándi, ha ombyatýta itrígo pe tenda oñeñongatuhápe.’ Mateo 3:12. Kóva ha’e peteĩ umi ára ojejohéiha hag̃ua. Añetegua ñe’ẽ rupive, pe táva ojei pe trígogui. Heta ojepe’a Jesús-gui pórke iñañete rei ha ojeroviaiterei ijehekuéra hag̃ua noñemongakuaái hag̃ua ñemoñe’ẽ rupive, ha ohayhueterei ko yvy mba’e hag̃ua ndoaseptái peteĩ tekove michĩ ha jejoko rehegua. Heta gueteri ojapo upe mba’e voi ko árape. Ánga-kuéra ojeprova ko árape, Capernaúm sinagógape umi temimbo’e ojeprova haguéicha. Pe añetegua oguahẽ jave korasõme, ha’ekuéra ohecha hekove ndojoguerahaiha Tupã rembipota ndive. Ohecha tekotevẽha peteĩ ñemoambue tuichaitereíva ipypekuéra; ha katu ndopytái oiporu hag̃ua upe tembiapo ijehegui ojeheja ha jejoko rehegua. Upévare ipochy ijyva angaipa ojekuaaukávo. Oho hikuái ipochy ha oñembopochýva, umi temimbo’e oheja haguéicha Jesúspe, oñe’ẽngurúvo: ‘Kóva ningo peteĩ ñe’ẽ hasýva; máva piko ikatu ohendu?’” The Desire of Ages, 392.
Beginning at the great disappointment of 1844 the waymarks and transactions through to 1863 represent the history of 9/11 unto the Sunday law. Why is 1844 9/11 you ask?
Oñepyrũvo pe tuicha ñembotavy 1844 guive, umi techaukaha ha umi mba’e oikóva 1863 peve ohechauka pe tembiasakue 9/11 guive pe léi domingo peve. Mba’érepa 1844 ha’e 9/11, reporandúramo?
Sister White’s writings are clear that the third angel arrived on October 22, 1844, but also arrived in 1888 which typifies 9/11. More importantly all the prophets isolate the very history of 9/11 unto the Sunday law, so it is not the testimony of two or three, but the united testimony of every witness from God’s Word that 9/11 to the Sunday law is the period where “the effect of every vision” is accomplished.
Kuñakarai White jehaipyrekuéra hesakã porã pe mbohapyha ánhel og̃uahẽ hague 22 jasypa 1844-pe, ha avei og̃uahẽ hague 1888-pe, upéva ohechauka hag̃ua 9/11. Iñimportantevéva katu ha’e opa maranduhára omboyke hag̃ua peteĩchaite pe tembiasakue 9/11 guive pe léi domingo peve, upévare ndaha’éi mokõi térã mbohapy testígo ñemombe’u, síno peteĩchaite opa testígo Ñe’ẽme’ẽ Tupãgua ñe’ẽmombe’u joajuha, 9/11 guive pe léi domingo peve ha’e pe ára paha “opa visión rembiapo” oñemboguatahápe.
The history of the third angel’s arrival and conclusion was from 1844 to 1863 and represents the period of God’s marvelous works from 9/11 unto the Sunday law. That history is also represented by 1840 to 1844, and in that line 1840 is the alpha and 1844 the omega. In the line of 1844 to 1863, 1844 is the alpha and 1863 is the omega. 1844 is both alpha and omega.
Pe mbohapyha ángel og̃uahẽ ha opa hag̃ua rembiasakue niko 1844 guive 1863 peve, ha ohechauka pe ára Tupã rembiapo hechapyrãva 9/11 guive pe léi domingo peve. Upe tembiasakue avei ojehechauka 1840 guive 1844 peve, ha upe línea-pe 1840 hína pe alfa ha 1844 pe omega. Pe línea 1844 guive 1863 pevepe, 1844 hína pe alfa ha 1863 pe omega. 1844 hína mokõivéva, alfa ha omega.
The cross aligns with 1844, and the Alpha and Omega shed His blood at the cross. From 9/11 (1840) we find Revelation ten setting forth the history that begins with John eating the little book in 1840 and then the disappointment in his stomach in 1844. The eating is the beginning; the stomach marks the end. The last verse of chapter ten represents the history being repeated in the history of the one hundred and forty-four thousand.
Kurusu oñemohenda 1844 rehe, ha pe Alfa ha Omega oñohẽ Hembireko ruguy kurusu ári. 9/11-gui (1840) jajuhu Apocalipsis capítulo diez ohechauka hag̃ua pe tembiasakue oñepyrũva Juan okaruvo pe lívro michĩva rehe 1840-pe ha upéi pe ñembyasy hyepýpe 1844-pe. Pe karu ha’e ñepyrũ; pe hyepy ohechauka paha. Pe versíkulo paha capítulo diez-gua orrepresenta pe tembiasakue oñeha’ã jeyha umi cien cuarenta y cuatro mil rembiasakuepe.
And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:10, 11.
Ha ajagarra pe kuatia’i ángel póguigui, ha ha’u; ha che jurúpe he’ẽ eícha: ha ha’upárõ guare, che ryepýpe iro. Ha he’i chéve: Reñe’ẽmaranduva’erã jey heta tetãygua, ha tetãnguéra, ha ñe’ẽnguéra, ha mburuvichakuéra renondépe. Apocalipsis 10:10, 11.
Revelation chapter ten and Habakkuk chapter two represent two chapters that provide witness to the prophetic period of 1840 unto 1844. The history of 1844 unto 1863 begins at a waymark of disappointment, followed by a scattering that is followed by a gathering. In that period the prophetic history of Habakkuk’s two tables concludes when the second table was printed in 1849 and published abroad in 1850. The period of Habakkuk’s tables was from May of 1842 when the 1843 chart was published and the prophetic period ended where it began with the publication of one of Habakkuk’s two tables. The 1843 chart is the alpha and the 1850 chart is the omega.
Apocalipsis capítulo diez ha Habacuc capítulo mokõi ohechauka mokõi capítulo ome’ẽva testimónia pe período profético 1840 guive 1844 peve rehe. Pe tembiasakue 1844 guive 1863 peve oñepyrũ peteĩ señal de paso ñembotavy reheve, upéi peteĩ ñemosarambi oúva rire peteĩ ñembyaty. Upe períodope opa pe tembiasakue profética umi mokõi mesa Habacuc rehegua, pe mokõiha mesa oñeimprimi rire ary 1849-pe ha oñemoherakuã tetã ambuére ary 1850-pe. Pe período umi mesa Habacuc rehegua vaʼekue mayo ary 1842 guive, pe cuadro 1843 rehegua oñemoherakuãrõ guare, ha pe período profético opa pe oñepyrũ haguépe, peteĩva umi mokõi mesa Habacuc rehegua oñemoherakuã reheve. Pe cuadro 1843 rehegua hína pe alfa ha pe cuadro 1850 rehegua hína pe omega.
In 1856 Hiram Edson wrote a series of articles which took William Miller’s understanding of the “seven times” to a new level. Edson’s work was the omega of Miller’s work bringing Miller’s foundation truth to the position of a capstone which was intended to empower God’s people. Miller’s light on the “seven times” was the alpha and Edson’s light on the “seven times” was the omega.
Ary 1856-pe Hiram Edson ohai peteĩ aty marandu kuéra omog̃uahẽva’ekue William Miller remiandu “mokõiha siete ára” rehe peteĩ nivel pyahúpe. Edson rembiapo ha’e va’ekue pe omega Miller rembiapógui, ogueraháva Miller ñepyrũrã añetegua peteĩ ita apytépe guáicha, oñemoĩ va’ekue omombarete hag̃ua Ñandejára tavayguakuérape. Miller resape “mokõiha siete ára” rehe ha’e va’ekue pe alfa, ha Edson resape “mokõiha siete ára” rehe ha’e va’ekue pe omega.
In 1863 the movement changed into the church which would ultimately bring about a movement from its own body, the same way that the Millerites came from Protestants, and just as the disciples came out of Judaism to Christianity and just as Joshua and Caleb came from the former covenant people who were destined to die in the wilderness.
1863-pe pe ñemongu’e ojere tupãórape, ha upéva ipahápe oguerúta peteĩ ñemongu’e osẽva ijehegui voi, peteĩchaite mba’éicha umi Millerita osẽ va’ekue Protestante-kuéragui, ha avei mba’éicha umi temimbo’e osẽ va’ekue Judaísmogui Cristianísmope, ha mba’éicha Josué ha Caleb osẽ va’ekue umi yma guarã ñe’ẽme’ẽgua tavayguakuéragui, umi ojehejava’ekue omano hag̃ua desiértope.
In the very same history, (1844 to 1863) the Republican horn of the earth beast is going through a parallel struggle that ultimately breaks out into the Civil War which all historians agree reached its midpoint in 1863 with Lincoln’s Emancipation Proclamation. Lincoln represents the first Republican president, who took the oath of Presidency following the worst Democratic President in history up to that point. He was later assassinated. All these prophetic characteristics and others are repeated with the last Republican president.
Pe historiaitépe, (1844 guive 1863 peve) yvy mymba rakateĩ pe hatĩ republicano ohasa peteĩ ñorairõ ojoguáva rupi, ha upéva ipahápe osẽ ñorairõ guasúpe, Guerra Civil-pe, upévare opa historiador oñemoĩ peteĩ ñe’ẽme oguahẽ hague mbytepykuépe 1863-pe, Lincoln pe Proclamación de Emancipación rupive. Lincoln orrepresenta pe tenondegua mburuvicha guasu republicano, ojapyhy vaʼekue Presidencia ñeʼẽmeʼẽ, upe mburuvicha guasu demócrata ivaivéva rire pe tembiasakue peve upe jave. Upe rire ojejuka chupe. Opa koʼã mbaʼe rechaukaha profético ha ambuekuéra oñehaʼãjey pe pahaguéva mburuvicha guasu republicano rehe.
1844 unto 1863 included a scattering and gathering. 1863 represents the Sunday law, so the scattering that took place in 1844 is the only scattering until 1863 when the Laodicean Seventh-day Adventists were scattered unto the wilderness of Laodicea. 1844 produced a scattering and 1863 produced a scattering, thus witnessing to the fact that the history is an identified prophetic symbol, for it begins with an alpha scattering in 1844 and ends with an omega scattering in 1863. The first scattering arrived on July 18, 2020 and the final omega scattering is fulfilled at the Sunday law.
1844 guive 1863 peve oike peteĩ ñemosarambi ha ñembyaty. 1863 ohechauka pe léi domingo rehegua, upévare pe ñemosarambi oikova’ekue 1844-pe ha’e pe añoite ñemosarambi 1863 peve, upérõ umi Adventista Ára Poapyha Laodiceagua oñemosarambi pe desiérto Laodiceagua peve. 1844 ogueru peteĩ ñemosarambi ha 1863 ogueru avei peteĩ ñemosarambi; péicha otestifika ko tembiasakue ha’eha peteĩ símbolo profétiko ojehechakuaáva, pórke oñepyrũ peteĩ ñemosarambi alfa rehe 1844-pe ha opa peteĩ ñemosarambi omega rehe 1863-pe. Pe ñemosarambi peteĩha og̃uahẽ 18 jasypokõi 2020-pe, ha pe ñemosarambi omega paha oñembyatyjey pe léi domingo-pe.
“The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.
“Oguahẽta pe ára ñañemboja’óta ha ñañemosarambíta hag̃ua, ha peteĩteĩva ore apytégui oĩva’erãta ijehegui año, ndaikatúi hag̃uáicha oguereko joaju umi ijerovia peteĩchagua iporãitéva ndive; ha mba’éicha piko ikatu reñembo’y Ñandejára ndaha’éiramo ne ykére, ha reikuaa hag̃ua ha’e nde rape’apoha ha nde rerahaha?” Review and Herald, 25 de marzo de 1890.
Its not enough for God to stand “by your side,” you must also “know that he is leading and guiding you.” This fact is a subject of prophecy represented by the various phrases based upon when “ye shall know the Lord.”
Ndaha’éi suficiente Tupã oĩ hag̃uáicha “nde ykére”, tekotevẽ avei “reikuaa ha’eha pe ne mboguata ha ne sambyhýva”. Ko añetegua ha’e peteĩ marandu profético ojehechaukáva opaichagua ñe’ẽjoajúpe oñemopyendáva araka’épa “peẽ peikuaáta Ñandejára”.
And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. … So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 2:26, 27, 3:17.
Ha pe'úta heta, ha peñemyatyrõta, ha pemomba'eguasúta pende Jára Tupã réra, pe ojapo va'ekue penendive mba'e hechapyrãva; ha che retãygua ndojejahymo'ãi araka'eve. Ha peikuaáta che aimeha Israel mbyte, ha cheha hína peẽme guarã Jára Tupã, ha ndaipóri ambue; ha che retãygua ndojejahymo'ãi araka'eve. … Upéicha peikuaáta cheha hína Jára pende Tupã, aikoha Siónpe, che yvyty marangatuetépe; upérõ Jerusalén imarangatúta, ha araka'eve ndohasamo'ãvéi ipype pytaguakuéra. Joel 2:26, 27, 3:17.
When Jerusalem is holy, she is the church triumphant, for the church militant is defined is a church made up of wheat and tares, and when “no strangers pass through” “Jerusalem” “anymore” God’s people “shall know” “that he is leading and guiding.” They know, for they are those who have fulfilled the prayer of “seven times,” which includes confessing that God had not been leading you as a Laodicean, but when your change to a Philadelphian you will know “that he is leading and guiding” and that God is “in the midst of Israel.”
Jerusalén imarangatu vove, ha’e pe iglesia ipu’akáva; pe iglesia oñorãirõva katu ojehechauka peteĩ iglesia oñemohendáva trígo ha ñana apytépe. Ha vove “avave pytagua ndohasavéimo” “Jerusalén” rupi, Ñandejára retãygua “oikuaáta” “ha’e ogueraha ha omotenondeha.” Oikuaa, ha’ekuéra niko umi ombohováiva pe ñembo’e “siete veces” rehegua, upéva oikehápe omombe’u hag̃ua Ñandejára ndoguerahahague ni nomotenondei hague ndéve reime jave peteĩ Laodicense-ramo; ha reñemoambue vove peteĩ Filadelfiagua-rã, reikuaáta “ha’e ogueraha ha omotenondeha” ha Ñandejára oĩha “Israel mbytépe.”
The alpha scattering (disappointment) of April 19 and the omega scattering (disappointment) of October 22 is marked by the first official publication after the great disappointment of October 22. Publishing is a prophetic marker in Millerite history and the prophetic history of the United States, so the first thing officially published after 1844 is a waymark of that history, and the waymark identifies a scattering.
Pe ñemosarãiha alfa (ñembyasy) 19 jasyrundypegua ha pe ñemosarãiha omega (ñembyasy) 22 jasypapegua ojehechauka pe peteĩha marandu oñemoherakuãva oficial hag̃uáicha pe ñembyasy guasu rire, 22 jasypa 1844-pe. Ñemoherakuã ha’e peteĩ techaukaha profético tembiasakue millerítape ha Tetã peteĩ reko Amérika Joaju rembiasakue proféticope; upévare, pe peteĩha mba’e oñemoherakuãva oficial hag̃uáicha 1844 rire ha’e peteĩ tape rechaukaha upe tembiasakuepegua, ha pe tape rechaukaha ohechauka peteĩ ñemosarãiha.
1847—The Remnant Scattered Abroad
1847—Pe Tembyrekue Oñemosarambíva Tetãnguéra rupi
“A Word to the ‘Little Flock.’
“Peteĩ Ñe’ẽ pe ‘Mymba’i Roveve Michĩme’.”
“The following articles were written for The Day-Dawn, which has been published at Canandaigua, New York, by O. R. L. Crosier. But as that paper is not now published, and as we do not know as it will be published again, it is thought best by some of us in Maine, to have them given in this form. I wish to call the attention of the ‘little flock’ to those things which will very soon take place on this earth. . . .
“Koʼã artíkulo ojehai The Day-Dawn-pe g̃uarã, ojeherakuãvaʼekue Canandaigua, New York-pe, O. R. L. Crosier rupive. Péro upe kuatiahaipyre koʼág̃a noñemoherakuãi véima rupi, ha ndajaikuaái jeýpa oñemoherakuãta, ore apytépe oĩva Maine-pe roimoʼã iporãveha oñemeʼẽ hag̃ua ko forma-pe. Aipota ahenói pe ‘aty michĩva’ atención koʼã mbaʼe rehe, oikótava pyaʼeterei ko yvy ári....”
“The reader will have observed that three communications from the pen of Mrs. E. G. White were included in A Word to the ‘Little Flock.’ . . .
“Pe omoñe’ẽva ohechakuaáma mbohapy ñe’ẽmondo kuatia rupive, Mrs. E. G. White rembiapokue, oĩ hague A Word to the ‘Little Flock’-pe...”
“The second communication from Mrs. White, found on pages 14–18, is an account of her first vision under the title, To the Remnant Scattered Abroad. This was written December 20, 1845, as a personal letter to Enoch Jacobs, and was first published by the recipient in The Day-Star of January 24, 1846. Then on April 6, 1846, it was reprinted in broadside form by James White and H. S. Gurney. The statement as it appears in A Word to the ‘Little Flock,’ with the exception of minor editorial changes and added scripture references, is identical with the full account of the vision as first printed.” James White, A Word to the ‘Little Flock’, 25.
“Pe mokõiha marandu kuñakarai White rehegua, ojejuhúva kuatiarogue 14–18-pe, ha’e peteĩ mombe’u ijehegui pe peteĩha visión oguerekova’ekue, ko título guýpe: Pe Remanente Oñemosarambíva Tetã ambuére. Kóva ojehai kuri 20 jasypakõi 1845-pe, peteĩ kuatiañe’ẽ tee ramo Enoc Jacobs-pe guarã, ha peteĩhaite ojepublika pe oguerahaukáva rupive The Day-Star-pe, 24 jasypoapy 1846-pe. Upéi, 6 jasyrundy 1846-pe, ojereimprime jey va’ekue peteĩ kuatia peteĩ tovévape James White ha H. S. Gurney rupive. Pe ñe’ẽmondo ojehechaháicha A Word to the ‘Little Flock’-pe, michĩmi edición rehegua moambue ha Ñandejára Ñe’ẽ rehegua referencia oñembojoapyva’ekue añoite ndojeporúi hag̃ua, peteĩchaite hína pe visión rehegua mombe’u kompletoite oñeimprimi raẽ va’ekuévare.” James White, A Word to the ‘Little Flock’, 25.
1844 marks the arrival of an angel and a disappointment. In 1845 the first vision is written and it is published in 1846. The first vision is to “the remnant scattered abroad.” I doubt that the unmarried teenage prophetess knew when she wrote out her first vision that a prophetic characteristic of the “remnant” is that the remnant would of prophetic necessity need to be “scattered abroad,” as one of the characteristics of the one hundred and forty-four thousand. In 1846 the Whites were married, thus changing Ellen’s last name to White. In the same year the Whites began to keep the seventh-day Sabbath. In 1846 the covenant is marked as finalized, the prophetic marriage that began in 1844 was consummated in 1846, and in 1847 the first official publication is printed and mailed.
1844 ohechauka peteĩ ánhel ouha ha peteĩ ñembotavy guasu. Ary 1845-pe ojehai pe visión peteĩha ha oñemoherakuã ary 1846-pe. Pe visión peteĩha oñeme’ẽ “pe hembývape isarambíva mombyry rupi”. Che ndaroviaiete pe kuñataĩ marã’ỹmby profetísa, ndaikatúigui oikuaa araka’e ohaírõ guare i-visión peteĩha, peteĩ mba’e ohechaukáva profétikamente “pe hembýva” rehegua ha’eha pe hembýva, tekotevẽ profétikagui, toĩva “isarambi mombyry rupi”, peteĩva umi mba’e ohechaukáva umi cien cuarenta y cuatro mil rehegua. Ary 1846-pe umi White omenda, upéicha rupi Ellen réra paha oñemoambue White-pe. Pe arýpe avei umi White oñepyrũ oñangareko hag̃ua pe sábado ára pokõiha rehe. Ary 1846-pe pe pacto ojehechauka oñemohu’ãmbaitéma hag̃ua, pe ñemenda profético oñepyrũva’ekue 1844-pe oñemohu’ã añetetépe 1846-pe, ha ary 1847-pe pe ñemoherakuã oficial peteĩha oñeimprimi ha oñembojegua’ẽ.
May, 1850
Mayo, 1850
“DEAR READER—My object in this review has been to expose error by the light of sacred truth. . . .
“MOÑE'ẼHÁRA AYVU—Che rembipota ko jehecharamípe ha'e va'ekue amosakã hag̃ua jejavy añetegua marangatu resakã rupive....”
“In presenting this little work to the scattered flock, I have discharged my duty to them, in this respect, and may God add his blessing. Amen.” James White, The Seventh-day Sabbath not Abolished, 2.
“Apresentando esta pequena obra ao rebanho disperso, cumpri para com eles o meu dever, neste particular; e queira Deus acrescentar-lhe a sua bênção. Amém.” James White, The Seventh-day Sabbath not Abolished, 2.
The publication by James White is identifying that his audience was still a scattered flock, but it is also the defense of the seventh-day Sabbath. This is the message of the third angel in its infancy in terms of Millerite Adventism understanding of the Sabbath and the third angel. It is published the same year the 1850 chart is published and together they represent the raising up of the Lord’s army for the approaching Sunday law crisis. Jesus always illustrates the end with the beginning and those who presented the message in 1844 who employed the 1843 chart, were typifying those who would present the message employing the 1850 chart. The beginning of the period of Habakkuk’s two tables, men were proclaiming the message of the hour in conjunction with Habakkuk’s table and in 1850 James White is presenting the message of the third angel along with the 1850 chart. The chart was made by Brother Nichols in the 1849 time period, a period of time when James and Ellen White were living with Brother Nichols. James White was directly associated with the 1850 chart’s production and in that year he began to proclaim the third angel’s message.
Umi jehaipyre James White rehegua ohechauka porãiterei ijapoharakuéra gueteri hague peteĩ aty sarambi, ha upéva avei ha’e pe ñe defendéva ára poapyha sábado. Kóva hína pe mbohapyha ánhel marandu imitãme guare, Millerita Adventismo oikuaa haguéicha sábado ha pe mbohapyha ánhel rehe. Oñemoherakuã upe aryetepe oñemoherakuãhápe avei pe kuatia’atã 1850 gua, ha mokõivéva oñondive ohechauka Ñandejára ehérsito oñemopu’ãha pe domingo léi jejopyrã og̃uahẽmbotávape ĝuarã. Jesús tapiaite ohechauka pe paha pe ñepyrũ rupive, ha umi opresentáva’ekue pe marandu ary 1844-pe, oipurúva’ekue pe kuatia’atã 1843 gua, ohechaukaraka umi opresentátava pe marandu oipurúvo pe kuatia’atã 1850 gua. Habacuc mokõi táva ára ñepyrũme, kuimba’ekuéra omyasãiva’ekue pe aravo marandu oñondive Habacuc táva ndive; ha ary 1850-pe James White opresenta pe mbohapyha ánhel marandu oñondive pe kuatia’atã 1850 gua ndive. Pe kuatia’atã ojapo va’ekue pe Hermano Nichols pe ary 1849 rupi, peteĩ aravo James ha Ellen White oikohápe Hermano Nichols ndive. James White ojoaju porãite pe kuatia’atã 1850 gua jejapo rehe, ha upe arype oñepyrũ omyasãi pe mbohapyha ánhel marandu.
“September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.
“23 jasyporundy, [1850] Ñandejára ohechauka chéve ha’e omyasãi jey hague ipo mokõiháicha oguerujey hag̃ua hembyre tavayguakuéra, ha tekotevẽha oñembohetave ñane ñeha’ã ko ñembyaty ára jave. Ñemosarambipa árape Israel ojejapi ha oñembyaipa; ha ko’ág̃a, ñembyaty árape, Tupã omonguera ha ombojoapyjey itavayguakuérape. Ñemosarambipa aja, pe ñeha’ã oñemoasãi hag̃ua pe añetegua oguereko va’ekue sa’i ete jevy, oiko hag̃ua michĩmínte térã mba’eve; ha katu ñembyaty aja, Tupã omoĩvo ipo ombyaty hag̃ua itavayguakuérape, pe ñeha’ã oñemoasãi hag̃uáicha pe añetegua oguerekóta pe tembiaporã oñembosako’i hague. Opavave oñemojoaju ha tokyre’ỹmbe pe tembiapópe. Ahecha va’ekue ha’eha peteĩ mba’e ñemotĩrã oimeraẽva oñe’ẽ hag̃ua pe ñemosarambipáre techapyrãramo ñande reguata hag̃ua ko’ág̃a ñembyaty aja; Tupã ndajajapóiramo g̃uarãve ko’ág̃a pe ojapo va’ekue upe javeguáicha, Israel araka’eve noñembyatymo’ãi. Ha’e tekotevẽiterei pe añetegua oñemoherakuã peteĩ kuatiahápe, oñemombe’úramo guáicha avei.” Review and Herald, 1 de noviembre de 1850.
“The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.
“Pe jehecha Ñandejára ‘oipyso jey hague Ipo mokõiha jey ojehupyty hag̃ua hembyre Itavayguakuéra apytégui,’ kuatia rogue 74-pe, oñe’ẽnte pe joaju ha mbarete peteĩ ára oĩ vaʼekue umi Cristo rehe omañáva apytépe, ha avei pe añetegua rehe Haʼe oñepyrũ hague ombojoaju jey ha omopuʼã jey hag̃ua Itavayguakuérape.” Early Writings, 86.
Sister White in Early Writings is commenting upon the passage from Review and Herald in connection with her employing the prophet Isaiah’s words when she said, “the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people.” He stretched out His hand in 1850. When He gathered those people into the Most Holy Place on October 22, 1844 it was at the conclusion of the scattering from 677 BC until October 22, 1844. Literal Judah residing in the literal glorious land were scattered for 2520 years in agreement with the “seven times” of Leviticus twenty-six in 677 BC. At the conclusion of the 2520 years spiritual Israel was gathered on October 22, 1844 and they were immediately scattered and the scattering concluded when the Lord stretches forth His hand a second time. He gathers them the second time in the passage to accomplish two things; to “bind up his people” and to “raise up” His people.
Pe ermána White, Early Writings-pe, okomenta pe pasáhe oĩva Review and Herald-pe, ojoajúvo ha’e oiporúramo proféta Isaías ñe’ẽ he’ívo: “Ñandejára ohechauka chéve ha’e omyasãi hague ipo mokõiha jey ogueru jeývo hembýva itavayguakuéragui.” Ha’e omyasãi Ipo ary 1850-pe. Ha’e ombyatýrõ guare umi tavayguakuérape Pe Tupa Marangatuetévévape 22 jasypa 1844-pe, upéva oiko sarambi pahaite rire ary 677 a.C. guive peve 22 jasypa 1844. Judá tee oikóva pe yvy tee hechapyrãva ári oñemosarambi 2520 ary pukukue, ojoajúvo “poko mokõi jey” rehe oñe’ẽva Levítico mokõipa poteĩme ary 677 a.C.-pe. Umi 2520 ary opávo, Israel espiritual oñembyaty 22 jasypa 1844-pe ha upepete oñemosarambi jey, ha pe sarambi oñemohu’ã Ñandejára omyasãivo hesekuéra Ipo mokõiha jey. Ha’e ombyaty chupekuéra mokõiha jey pe pasáhepe omoañete hag̃ua mokõi mba’e: “ojokua hag̃ua itavayguakuérape” ha “opu’ã hag̃ua” itavayguakuéra.
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.
“Ahecha upéi pe ánhel mbohapyha. He’i che ángel che moirũva: ‘Kyhyjeha ñandejára ha’e iñe’ẽ, ha iñemimbipaha vaieterei hembiaporã; ha’e pe ánhel oiporavova’erãva trigó kapi’ipe aty apytégui, ha ombyaíva térã oñapytĩva’erã pe trigó pe ñembyatyha yvagagua-rã.’ Ko’ã mba’e oikotevẽ omboja hag̃ua opavave apytu’ũ, opavave ñatentévo. Upéi jey ojehechauka chéve tekotevẽha umi ogueroviáva jahasaha pe marandu paha poriahuvereko rehegua, oĩ hag̃ua oñemboja’o hag̃uáicha umi ára ha ára ohupyty térã omokõva jejavy pyahu. Ahecha ndaikatuiha ni mitã ni tuja oho umi atyhápe umi oĩva jejavy ha pytũmbýpe. He’i pe ánhel: ‘Tojehejarei apytu’ũ oñemoĩ hag̃ua umi mba’e ndoporoprofeséivare.’” Manuscript Releases, volúmen 5, 425.
The second gathering that began in 1850 typified the sealing (binding) of God’s people as they are lifted up “raised” as an ensign. 1850 identifies when the Lord gathers the one hundred and forty-four thousand. Of prophetic necessity they must have been scattered prior to being gathered. Thus, “the three and a half days” of Revelation 11:11 which symbolize 1260, which is half of 2520 and represents the scattering that followed July 18, 2020. Revelation 11:11 is representing the second gathering of those who are to be the one hundred and forty-four thousand and the ensign that is lifted up to the nations as set forth in Isaiah 11:11!
Pe mokõiha ñembyaty oñepyrũ vaʼekue 1850-pe ohechauka typológicamente Ñandejára retãyguakuéra jejokokue (ñeñapytĩ) oñemopuʼãvo chupekuéra “ojehupi” hag̃ua peteĩ techaukaha ramo. 1850 ohechauka arakaʼépa Ñandejára ombyaty umi cien cuarenta y cuatro mil. Tekotevẽ profético rupi, haʼekuéra oĩvaʼerãkuri oñemosarambi raẽ oñembyaty mboyve. Upévare, “umi mbohapy ára ha mbyte” Apocalipsis 11:11-pe, oisimbolisáva 1260, haʼéva mbyte 2520-gui ha ohechaukáva pe ñemosarambi ou vaʼekue 18 de julio de 2020 rire. Apocalipsis 11:11 ohechauka pe mokõiha ñembyaty umi oikótavape cien cuarenta y cuatro mil ha pe techaukaha oñemopuʼãva tetãnguéra renondépe, Isaías 11:11-pe oñemombeʼuháicha!
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.
Ha upe árape oĩta peteĩ rapo Jesse rehegua, opuʼãtava tetãnguéra pype techaukaháramo; hendápe umi Gentil-kuéra ohekátava: ha ipytuʼu glorioso vaʼerãta.
And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.
Ha oikóta upe árape, Ñandejára omoĩta jey ipópe mokõiháicha ogueru hag̃ua jey hetãygua rembyre hembýva, Assýriagui, Egíptogui, Patrósgui, Cúshgui, Elamgui, Shinárgui, Hamátgui ha ypa’ũnguéra guive.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10, 11, 12.
Ha'e omoĩta peteĩ poyvi tetãnguérag̃uarã, ha ombyatýta Israel oñemosẽva'ekuépe, ha omono'õta Judá isarambipávape yvy apýra irundyguio. Isaías 11:10, 11, 12.
In 1850 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. In July of 2023 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. Both 1850 and July 2023 identify the gathering of “the remnant of his people” as Isaiah states in verse 11 of chapter 11. Verse 11 is sandwiched between verses ten and twelve, and both those verses identify the lifting up of the ensign to the world.
Áño 1850-pe Ñandejára omoĩ jey ipo mokõiháicha ombyaty hag̃ua umi tavayguakuérape opredikáva pe marandu mbohapyha ánhel rehegua oñondive pe Marandu Pyhare Mbytegua reheve, ojehechaukaháicha Habacuc mokõi kuatiañe’ẽme. Jasypokõi ary 2023-pe Ñandejára omoĩ jey ipo mokõiháicha ombyaty hag̃ua umi tavayguakuérape opredikáva pe marandu mbohapyha ánhel rehegua oñondive pe Marandu Pyhare Mbytegua reheve, ojehechaukaháicha Habacuc mokõi kuatiañe’ẽme. Mokõivéva, 1850 ha jasypokõi 2023, ohechauka pe ñembyaty “hembýva itavayguakuéragui” rehegua, he’iháicha Isaías iñakã 11 pe versíkulo 11-pe. Pe versíkulo 11 oĩ mbytépe umi versíkulo 10 ha 12 apytépe, ha mokõivéva umi versíkulo ohechauka pe poyvi oñembohupíha yvy tuichakue renondépe.
Each of the three verses are identifying the ensign, though the middle verse identifies them as the “remnant.” The remnant there is gathered a second time and the number of tribes who they are gathered from is eight. “8” represents not only those in the Noah’s ark that went from old world to the new world without seeing death, but “8” also represents those who are the 8th church that is of the seven. The two witnesses of Revelation 11:11 are those who have been resurrected. The number “8” is the symbol of the resurrection, a symbol of the one hundred and forty-four thousand, a symbol of baptism and a symbol of those who transition from Laodicea unto Philadelphia and become Isaiah’s ensign to the nations. The Lord stretches forth His hand a second time in 1850 to 1865 and again in July of 2023.
Mbohapy umi mbohapy versíkulo ohechauka pe poyvi, jepe pe versíkulo mbytegua ohechauka chupekuéra “hembyrekue” ramo. Upépe pe hembyrekue oñembyaty jeýta mokõiha jey, ha umi trívu ojegueruha chuguikuéra papapy ha’e poapy. “8” orrepresenta ndaha’éi añoite umi oĩva’ekue Noé arca-pe, ohasa va’ekue pe mundo tuja guive pe mundo pyahúpe omanoramo’ỹre, síno “8” avei orrepresenta umi ha’éva pe tupaogua poapyha, oúva umi siete apytégui. Umi mokõi testígo Apocalipsis 11:11-pe ha’e umi oikove jeýma va’ekue. Pe papapy “8” ha’e pe símbolo pe jeikove jeýgui, peteĩ símbolo umi cien cuarenta y cuatro mil rehegua, peteĩ símbolo pe bautísmogui, ha peteĩ símbolo umi ohasa va’erã Laodicea guive Filadelfia peve ha oiko Isaías poyvi ramo umi tetãnguéra renondépe. Ñandejára omyasãi Ipo mokõiha jey 1850 guive 1865 peve, ha upéi jeýma julio ary 2023-pe.
In 2023, there was new light upon the seven times just as there had been in 1856. The period of 1856 unto 1863 is representing the history of the one hundred and forty-four thousand when the Lord raises up His remnant people as an army.
Áño 2023-pe, ojehesape pyahu umi siete tiempos rehe, oiko haguéicha 1856-pe. Pe período 1856 guive 1863 peve ohechauka pe tembiasakue umi cien cuarenta y cuatro mil rehegua, pe Señor omopuʼã jave Itavayguakuéra hembyreko peteĩ ehérsito ramo.
Isaiah 11:11 aligns perfectly with Revelation 11:11 which aligns perfectly with Daniel 11:11. Isaiah and John are portraying an internal history and Daniel an external history. Daniel’s external line of 11:11 runs parallel with John’s internal line of 11:11 and Isaiah’s 11:11 presents the ensign of the internal line who calls God’s other flock out of the external line. Palmoni has tied these passages together into a nice bundle that could only be accomplished by the One who is Creator of all things.
Isaías 11:11 oñembojaju porãmbaitépe Apocalipsis 11:11 ndive, ha upéva avei oñembojaju porãmbaitépe Daniel 11:11 ndive. Isaías ha Juan ohechauka peteĩ tembiasakue hyepypegua, ha Daniel katu peteĩ tembiasakue okáguigua. Daniel rembiasakue okáguigua, 11:11-pe, oho oñondive Juan rembiasakue hyepypegua, 11:11-pe, ha Isaías 11:11 ohechauka pe poyvi pe línea hyepypeguápe guarã, pe ohenóiva Tupã ambue ovecha aty osẽ hag̃ua pe línea okáguigui. Palmoni ombojoaju ko’ã pasáhe peteĩ apytépe porãite, ha kóva ikatu hag̃uánte ojejapo pe Oĩva opa mba’e Apoharéva rupive.
We will continue these things in the next article.
Ko’ẽrõgua artículope ñambojoapyta ko’ã mba’e.
Dialogue with Artificial Information:
Ñomongeta Marandu Ypykue Ñe’ẽngue ndive:
Does the math world find any significance in the number “11”?
¿Pe mundo de las matemáticas ojuhu mba’eveichagua he’iséva papapy “11”-pe?
Yes, the number 11 holds several points of genuine mathematical interest and significance (beyond just being a prime number). Here are the main ones that mathematicians and math enthusiasts often highlight:
Heẽ, papapy 11 oguereko heta aspecto añetegua iporãva ha iñimportánteva matemática-pe g̃uarã (ndaha’éi añoite rehe peteĩ papapy primo). Ko’ãva hína umi tenonderãite matemátikokuéra ha umi ohayhúva matemática jepivegua omomba’eguasúva:
11 is fifth prime number, the smallest two-digit prime and the first prime that is a palindrome in base 10. “11” is the smallest repunit (a number consisting of repeated units that is a prime. It is the only two-digit prime where the two digits are the same. 11, 22, 33, 44 ect. Only works with “11.” “11” is a Mersenne prime exponent. The decimal expansion of 1/11 = 0.090909… has a repeating period of just 2, but 1/11 is famous in another way: the sequence of primes 11, 101, 1009, 10007, 100003, etc., shows up in discussions of primes in arithmetic progression. The dihedral group of order 22 (symmetries of a regular 11-gon) is notable because “11” is the smallest prime for which the dihedral group has a non-abelian center-free structure of interest in group theory. In theoretical physics (string theory / M-theory), the universe is often modeled in 11 spacetime dimensions, and physicists and mathematicians who work in that area frequently remark on 11’s appearance. “11” is the only palindromic prime with an even number of digits (all others with even digits greater than 2 are divisible by 11 and hence composite). This is a theorem in recreational number theory.
11 ha’e pe 5ha número primo, pe número primo michĩvéva mokõi cifra rehegua ha pe peteĩha número primo capicúa base 10-pe. “11” ha’e pe repunit michĩvéva (peteĩ número oñemoheñóiva unidad-kuéra oñemboyke jey jey haguére) ha upéva ha’e peteĩ primo. Ha’e pe añoite número primo mokõi cifra rehegua mokõivéva cifra peteĩchagua. 11, 22, 33, 44 hamba’e. “11” añoite oiko upéicha. “11” ha’e peteĩ exponente primo de Mersenne. Pe expansión decimal 1/11 = 0.090909… rehegua oguereko peteĩ período repetitivo 2 añoite, péro 1/11 herakuã ambue hendáicha avei: pe secuencia de primos 11, 101, 1009, 10007, 100003, hamba’e, ojehecha jepi ñomongeta rehegua primos progresión aritmética-pe. Pe aty diedral orden 22 rehegua (simetría-kuéra peteĩ 11-gono regular rehegua) imandu’arãva, “11” ha’égui pe primo michĩvéva ikatuhápe pe aty diedral oguereko peteĩ estructura ndaha’éiva abeliana ha centro’ỹva, iñinteresante teoría de grupos-pe. Física teórica-pe (teoría de cuerdas / teoría M-pe), arai jepi ojemodela 11 dimensión espacio-tiempo-pe, ha umi físico ha matemático omba’apóva upe ámbito-pe py’ỹi omombe’u 11 jehechauka. “11” ha’e pe añoite número primo capicúa oguerekóva peteĩ papapy par de cifras (opaite ambuekuéra oguerekóva cifra-kuéra par ha tuichavéva 2-gui ojedividi 11 rehe ha upévare ha’e compuestos). Kóva ha’e peteĩ teorema teoría recreativa de números-pe.
Bottom line:
Ñemohu’ã paha:
While “11” doesn’t have the same superstar status as π, e, or the golden ratio, it pops up repeatedly as the smallest or first example of many phenomena (first repunit prime, only even-digit palindromic prime, early appearance in many proofs and counterexamples, 11 dimensions in M-theory, etc.). So yes—the math world does consider 11 a significant number.
Jepémo “11” ndorekói pe tetãygua guasuichaite pe “π”, “e”, térã pe proporción áurea, jevy jevýpe ojehechauka pe techapyrã michĩvéva térã peteĩha heta mba’e rehegua (peteĩha repunit primo, pe único primo palíndromo papapy mokõihái dígito rehegua, jehechauka pyhareve heta demostración ha contraejemplo-pe, 11 dimensión M-teoría-pe, hamba’e). Upévare, heẽ—pe mundo matemático ohecha “11” peteĩ papapy iñimportánteva ramo.
“He who inspired the Word was the true expositor of the Word. Christ illustrated his teachings by calling the attention of his hearers to the simple laws of nature, and to the familiar objects which they daily saw and handled. Thus he led their minds from the natural to the spiritual. Many failed of grasping at once the meaning of his parables; but as they day by day came in contact with the objects with which the Great Teacher had associated spiritual truths, some discerned the lessons of divine truth he had sought to impress, and these were convinced of the truth of his mission and converted to the gospel.” Sabbath School Worker, December 1, 1909.
“Pe Ñe’ẽ omokyre’ỹ vaʼekue haʼe vaʼekue pe ñemyesakãhára añetegua pe Ñe’ẽ rehegua. Cristo omyesakã imboʼe hag̃ua ohenói hag̃ua iñehenduhárape ojapóvo hikuái atención umi léi isãsóvare tekohápe, ha umi mbaʼe ojehecháva ha ojepokóva hese ára ha ára. Péicha ogueraha vaʼekue iñapytuʼũnguéra pe tekohagui pe espiritual-pe. Heta ndaikatúi kuri pyaʼe oikũmby hekopete mbaʼépa heʼisevaʼekue iparábola-kuéra; ha katu, ára ha ára oñembojoapy aja umi mbaʼe ndive pe Mboʼehára Guasu ombojoaju hague hendivekuéra añetegua espiritual, oĩ vaʼekue ohechakuaa umi mboʼepy añetegua divina rehegua haʼe oipyso hag̃uáicha ipypekuéra, ha koʼãva oguerovia pe añetegua imisión rehegua ha oñekonverti pe evangelio-pe.” Sabbath School Worker, 1 de diciembre de 1909.
“Leading thus from the natural to the spiritual kingdom, Christ’s parables are links in the chain of truth that unites man with God, and earth with heaven.” Christ’s Object Lessons, 17.
“Omboguata hag̃uáicha péicha pe reino natural-gui pe reino espiritual-pe, Cristo parábola-kuéra ha’e joajuha peteĩ cadena añetegua rehegua ombojoajúva yvypórape Tupã ndive, ha yvy yvágandi.” Christ’s Object Lessons, 17.