It is essential in understanding the message that is being unsealed in the book of Revelation, to recognize the roots, development and significance of the Protestant Reformation. Three primary lines within the history of that Reformation address the Bible, and the correct methodology to be used in studying the Bible and also that the chosen messengers through that history are waymarks of that history. As always is the case Satan attempted to hide the King James Bible with several counterfeits, and he sought to hide the correct methodology for understanding the Bible with several counterfeits and he also sought to hide the correct messengers (waymarks) that were raised up along the way in that history.

Tekotevẽiterei, ñantende hag̃ua pe marandu ojepe’áva Apocalipsis lívrope, jahechakuaa hag̃ua pe Reforma Protestánte rap aff aff? Wait.

“But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

“Péro Satan noĩri opytu’u hag̃uáicha. Ko’ág̃a oñeha’ã va’ekue upe ha’e oñeha’ãva’ekue opaite ambue ñemyatyrõrã guasúpepe—ombotavy ha ohundívo tavayguakuérape omoĩ hag̃ua hi’ári kuéra peteĩ japu ojoguáva añeteguápe, añetehápe ojejapova’erãva rendaguépe. Oĩ haguéicha Cristo japu peteĩha sa’ỹpe pe tupao cristiana ryepýpe, upéicha avei opu’ã maranduhára japu kuéra peteĩteĩha siglo potýpe.” The Great Controversy, 186.

In the Millerite history from 1840 through 1844 the mantle of Protestantism, (which is one of two horns on the earth-beast that is the United States), Millerite Adventism became the Protestant horn. At the same time, the churches who had previously professed to be Protestant became apostate Protestantism, or as the Millerites identified them, “the daughters of Rome.” When the Protestants rejected the first angel’s message in 1843, they fell and the Millerites carried on with the mantle of Protestantism. The Millerite history was the climax of God’s work in bringing His “church in the wilderness” up to the full understanding of the Word of God.

Millerita rembiasakue 1840 guive 1844 peve, protestantismo ao, (ha’éva mokõi akã peteĩva yvy mymbakuéra rehegua Estados Unidos rehegua), adventismo millerita oiko protestante akãramo. Upe jave avei, umi iglesia ymave oje’e va’ekue ijehe protestanteha, oiko protestantismo apóstata, térã, umi Millerita ombohér haguéicha chupekuéra, “Roma rajykuéra”. Umi protestante-kuéra omboykévo peteĩha ánhel marandu ary 1843-pe, ho’a hikuái ha umi Millerita oku’eguasu protestantismo ao reheve. Pe rembiasakue millerita ha’e va’ekue hu’ãngue Tupã rembiapo rehegua oguerúvo Iglésia “desierto-pe” oĩva pe Ñe’ẽ Tupã rehegua kuaapy kompleto peve.

The opening of the investigative judgment brought the test of the law of God and especially the Sabbath. To proclaim the third angel’s message required a church that upheld the law of God, which had been buried under papal traditions and customs during the Dark Ages. Christ brought the Protestants to the history of 1840 to 1844 and presented the test of Elijah, of whom William Miller was typified, and when the Protestants rejected Miller’s message they returned to Rome. The test of the first angel’s message as delivered by Miller was typified by Elijah at Mount Carmel.

Pe juicio investigativo ñepyrũ ogueru Tupã léi prueba ha, ko’ýte, pytu’u ára. Ojeikuaauka hag̃ua mbohapyha ánhel ñe’ẽmondo tekotevẽ vaekue peteĩ iglesia omopu’ãva Tupã léi, ojejaty vaekue papa reko ha jepokuaa guýpe pytũmbýpe guare. Cristo ogueru vaekue umi protestántepe tembiasakue 1840 guive 1844 peve ha ohechauka Elías prueba, upe oñembojoja hague William Miller rehe, ha umi protestánte omboyke rire Miller ñe’ẽmondo, ojevy jey Roma-pe. Peteĩha ánhel ñe’ẽmondo prueba, Miller rupive oñeme’ẽ haguéicha, oñembojoja vaekue Elías rehe Carmelo yvyty ári.

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. 1 Kings 18:21.

Ha Elías oupa opa tetãygua aty pa, ha he’i: Mboy araka’e peve pende py’a mokõi hag̃ua mokõi apytépe? Ñandejára ha’e ramo Tupã, tapehóke hapykuéri; ha Baal ramo, upéicharõ tapehóke hapykuéri. Ha tetãyguakuéra nombohovái chupe peteĩ ñe’ẽnte jepe. 1 Reyes 18:21.

In 1840, when confronted with the message of Elijah, represented by Miller and the first angel, the Protestants chose Baal!

Áño 1840-pe, oñembohováirõ guare hikuái Elías marandu ndive, ojehechaukáva Miller ha pe ánhel peteĩha rupive, umi protestánte oiporavo Baal-pe!

The Protestant Reformation was an unsealing of the truths of the Bible that began with the “morning star,” which was promised to be given during the history represented by the church of Thyatira. The direct attack against the Bible began centuries earlier and is clearly presented in The Great Controversy, especially with the history of the Waldensians. In 1930, Benjamin Wilkerson published the book, Our Authorized Bible Vindicated. The book documents the warfare against the sacred original texts that were ultimately used to translate the King James Bible and the various satanic counterfeit texts that were and still are promoted by Catholics, apostate Protestantism and Laodicean Adventists. The warfare began well before the history of the Waldensians, but they are the waymark and symbol of those who gave their lives to testify to the importance of the correct manuscripts that were ultimately translated into the 1611 King James Bible.

Pe Reforma Protestánte ha’e va’ekue peteĩ ojeipe’áva umi añetegua Biblia rehegua, oñepyrũva’ekue pe “mbyja ko’ẽmeguápe”, oñeprometéva oñeme’ẽtaha pe tembiasakue ojejapo hag̃ua pe tupão Tiatira reheve. Pe ataque directo Biblia rehe oñepyrũ kuri heta sa’ary mboyve ha ojehechauka porãiterei The Great Controversy-pe, tenonderãite umi Valdense kuéra rembiasakue rupive. Áño 1930-pe, Benjamin Wilkerson omoherakuã aranduka hérava Our Authorized Bible Vindicated. Pe aranduka ohechauka hag̃ua pe ñorairõ umi texto marangatúva ypykue rehe, ipahápe ojeporúva’ekue oñembohasa hag̃ua pe Biblia King James, ha avei umi opáichagua texto japu satanikogua, ojeherakuãva’ekue ha ko’ág̃a peve oñemotenondéva Católicokuéra, Protestantismo apóstata ha Adventistakuéra Laodiceagua rupive. Pe ñorairõ oñepyrũ kuri mombyry umi Valdense kuéra rembiasakue mboyve, ha’ekuéra katu hína pe techaukaha ha ta’anga umi ome’ẽva’ekue hekove hag̃ua otestifika hag̃ua pe iñimportanteha umi manuscrito hendapeguápe, ipahápe oñembohasáva’ekue pe Biblia King James 1611-pe.

The production of the King James Bible in 1611 went through a very specific translation process. The process of translating and publishing the Bible was accomplished through seven steps of production. It also took seven years to accomplish, and seven biblical years is twenty-five hundred and twenty days. That is of course the same number of prophetic days in which Jesus confirmed the covenant with many in fulfillment of Daniel nine. In the center of that sacred week Christ was crucified, and of course Christ crucified is the center of the Bible. Those seven steps to produce the pure Word of God were as follows.

Pe Biblia King James ojeporavo hag̃ua ary 1611-pe ohasa peteĩ proceso de traduksión hekoitépe ñemoĩmbyre. Pe proceso ojejapo hag̃ua ha oñemoherakuã hag̃ua la Biblia oñemboguata kuri poapy’apýpe, siete tembiapo rupive. Upéva avei ogueraha kuri siete ary hag̃ua oñembotýva, ha siete ary bíblico ha’e mokõi su cincuenta ha veinte ára. Upéva, añetehápe, ha’e pe peteĩchagua papapy ára profético rehegua Jesús omboajehague pe ñemoĩmby peteĩ heta tapichápe ndive, oñekumpli hag̃ua Daniel nueve-pe. Pe semana marangatu mbytépe Cristo ojejukáma kurusúre, ha añetehápe Cristo kurusúre ojejukáva ha’e pe Biblia mbyte. Umi siete paso ojegueraha hag̃ua tenonderã Ñandejára Ñe’ẽ potĩ ha’e ko’ãva.

  • First: Initial Translation by Individuals: Around 50 translators were divided into six committees, each responsible for different sections of the Bible. These individuals worked on translating from the original languages (Hebrew, Aramaic, and Greek) into English.

    Peteĩha: Ñepyrũrã Ñe’ẽasa Tapicha Kuéra Rupive: 50 rupi ñe’ẽasahára oñemboja’o vaʼekue poteĩ aty-pe, peteĩteĩva oguerekóva responsabilidad Biblia pehẽngue iñambuéva rehe. Koʼã tapicha ombaʼapo vaʼekue oñe’ẽasa hag̃ua umi ñe’ẽ ypykuéragui (hebreo, arameo ha griego) inglés-pe.

  • Second: Committee Review: After each committee completed their translation of a section, the work was reviewed by the committee members themselves. This allowed for collective input and correction of errors.

    Mokõiha: Komité ñehesa’ỹijo: Peteĩteĩ komité omohu’ã rire iñemoñe’ẽasa peteĩ pehẽngue rehegua, upe tembiapo ojehecha jey komité miembro-kuéra voi rupive. Kóva ome’ẽ va’ekue pa’ũ oñondive hag̃uáicha ome’ẽ hikuái hemiandu ha omyatyrõ hag̃ua jejavykuéra.

  • Third: General Committee Review: The individual committee translations were then submitted to a larger group of scholars, referred to as the General Committee. This committee consisted of representatives from each of the six translation committees. They reviewed the entire work, comparing and harmonizing the different committee translations.

    Mbohapyha: Komité Guasu Ñehesa’ỹijo: Upéi, umi ñembohasakue komité peteĩteĩgua oñeme’ẽ peteĩ aty guasuve arandupýpe, hérava Komité Guasu. Ko komité oĩkuri ipype umi representante peteĩteĩ umi poteĩ komité ñembohasa-gua rehegua. Ha’ekuéra ohecha jey ha ohesa’ỹijo pe tembiapo tuichakue, ombojoja ha ombojoavy’ỹ hag̃ua umi ñembohasakue opaichagua umi komitégui.

  • Forth: Additional Review and Revision: The General Committee’s revised version was sent back to the individual committees for further review and refinement. This iterative process helped ensure that the translation was consistent and accurate.

    Irundyha: Jehecha ha Ñemyatyrõve: Pe Comité General omoambue pyahu vaʼekue oñembou jey umi comité peteĩteĩvape ojehechajey hag̃ua ha oñemyatyrõve hag̃ua. Ko tembiapo oñembojere jeýva oipytyvõ ojeasegura hag̃ua pe ñemoñeʼẽasa oĩha peteĩchapa ha hekopete.

  • Fifth: Final Review and Approval: Once the individual committees completed their revisions, the final draft was submitted to the General Committee for a final review and approval.

    Po peteĩha: Ñehesa’ỹijo paha ha ñemoneĩ: Umi komité peteĩteĩ omohu’ã rire hikuái ijehechajeykuéra, pe kuatia paha oñeme’ẽ Komité General-pe ojehechajey hag̃ua pahaite ha oñemoneĩ hag̃ua.

  • Sixth: Royal Approval and Publication: The approved translation was then presented to King James I for his approval.

    Mbohapyha: Moneĩrã Mburuvicha guasu ha Ñemoherakuã: Upéi, ñembohasapyre ojehechakuaáva oñemoĩkuri Mburuvicha Guasu James I renondépe ikatu hag̃uáicha omoneĩ.

  • Seventh: Once he granted his royal approval, the translation was published in 1611 as the King James Version (Authorized Version) of the Bible.

    Séptimo: Oĩ rire ome'ẽva'ekue mborayhu guasu mburuvicha guasu rehegua, ñe'ẽasa oñemoherakuã 1611-pe peteĩcha “King James Version (Authorized Version)” Biblia rehegua ramo.

The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Thou shalt keep them, O Lord, thou shalt preserve them from this generation forever. Psalms 12:6, 7.

Ñandejára ñe'ẽnguéra ningo ñe'ẽ ipotĩva: plátaicha oñemopotĩva yvyguýpe tatakuápe, ojehechájeýva siete jey. Nde reñangarekóta hesekuéra, Ñandejára; nde remimbóta ko ñemoñaregui opa ára g̃uarã. Salmos 12:6, 7.

In the warfare of Satan against God’s word, and against the waymarks represented by the various messengers of that unfolding history and of the correct methodology to be used in rightly dividing His Word the King James Bible of 1611, is a waymark that is specifically identified in Psalm twelve. None of the various counterfeit Bibles that have been produced through corrupted Catholic manuscripts meets the criteria of Psalm twelve. The purification process that took seven steps and the period of twenty-five hundred and twenty days identify that the King James Bible is God’s “pure words.” God promises to keep the King James Bible as His pure Word forever, and He therefore promises to uphold the methodology of “historicism” that was employed by the Protestant reformers, including William Miller.

Satanás ñorairõ Tupã ñe’ẽ rehe, ha umi tape rechaukaha rehe ojehechaukáva umi opaichagua mensahéro rupi ko tembiasakue ojepyso ohóvape, ha avei pe metodología añetetéva oiporu hag̃uáicha hekopete oñemboja’o hag̃ua Iñe’ẽ, pe King James Bible ary 1611-gua ha’e peteĩ tape rechaukaha ojehechakuaa hag̃uáicha porã Salmo doce-pe. Ndaipóri ni peteĩva umi opaichagua Biblia japuva’ekue ojejapóva manuscrito católico oñembyaíva rupi omoañetéva Salmo doce rembiapoukapy. Pe ñemopotĩ rape oguerekóva siete paso ha pe ára papapy mokõi mil quinientos veinte ohechauka porã pe King James Bible ha’eha Tupã “ñe’ẽ potĩ.” Tupã opromete oñongatútaha pe King James Bible Iñe’ẽ potĩramo opa ára g̃uarã, ha upévare avei opromete omombaretetaha pe metodología “historicismo” hérava oiporuva’ekue umi reformador protestante, oimehápe William Miller.

In the fourteenth century John Wycliffe, who is identified as “the morning star of the Reformation” in the book The Great Controversy was used by God to translate the Bible into a language that even a common man would understand. He is the messenger that marks the waymark of the beginning of the Protestant Reformation.

Pe siglo catorce-pe, Juan Wycliffe, ojehechaukáva “pe mbyja ko’ẽmbýva pe Reforma rehegua” arandukápe The Great Controversy, Tupã oipuru vaʼekue ombohasa hag̃ua la Biblia peteĩ ñeʼẽme ikatútavape jepe peteĩ kuimbaʼe común oikũmby. Haʼe hína pe mensajero omarkáva pe hito ohechaukáva pe oñepyrũhague pe Reforma Protestante.

“The great movement that Wycliffe inaugurated, which was to liberate the conscience and the intellect, and set free the nations so long bound to the triumphal car of Rome, had its spring in the Bible. Here was the source of that stream of blessing, which, like the water of life, has flowed down the ages since the fourteenth century. Wycliffe accepted the Holy Scriptures with implicit faith as the inspired revelation of God’s will, a sufficient rule of faith and practice. He had been educated to regard the Church of Rome as the divine, infallible authority, and to accept with unquestioning reverence the established teachings and customs of a thousand years; but he turned away from all these to listen to God’s holy word. This was the authority which he urged the people to acknowledge. Instead of the church speaking through the pope, he declared the only true authority to be the voice of God speaking through His word. And he taught not only that the Bible is a perfect revelation of God’s will, but that the Holy Spirit is its only interpreter, and that every man is, by the study of its teachings, to learn his duty for himself. Thus he turned the minds of men from the pope and the Church of Rome to the word of God.

“Pe tuicha mba’e guasu Wycliffe omoñepyrũva, opytátava omoĩ hag̃ua sãso pe akãrapu’ã ha pe apytu’ũme, ha oipe’a hag̃ua tetãnguéra ñapytĩmby puku rire Roma kárro triunfál rehe, oguereko iñepyrũha Ñandejára Ñe’ẽme. Upépe oĩkuri pe yvu pe tysy porãite rehegua, y rekove reheguáicha, osyryva ára pukukue rupi siglo catorce guive. Wycliffe omoneĩ vaekue Ñandejára Ñe’ẽ Marangatu jerovia añetépe, oñeme’ẽva’ekue chupe revelación inspirada ramo Ñandejára rembipota rehegua, peteĩ tembiapoukapy ha teko rehegua regla suficiente ramo. Oñembo’e vaekue ohecha hag̃ua pe Iglesia de Roma pe autoridad divina ha ndaikatúiva ojavy ramo, ha omoneĩ hag̃ua ñemomba’e guasu ñeporanduve’ỹ reheve umi mbo’epy ha jepokuaa oñemopyendáva mil ary pukukue rehe; ha’e katu ojei opa ko’ãvagui ohendu hag̃ua Ñandejára Ñe’ẽ Marangatu. Kóva hína pe autoridad ha’e omokyre’ỹ vaekue tavayguakuérape oñemoĩ hag̃ua hese. Tupaópe ñe’ẽ hag̃ua pápapa rupive rangue, ha’e he’i vaekue pe autoridad añetetéva añoiteha Ñandejára ñe’ẽ oñe’ẽva Iñe’ẽ rupive. Ha ombo’e vaekue ndaha’éi añoiteha la Biblia peteĩ revelación perfecta Ñandejára rembipota rehegua, síno avei pe Espíritu Santo añoiteha iñemyesakãhára, ha mayma kuimba’e oikuaava’erãha, ijehegui, hembiaporã, oikundaha rupi iñemoarandu umi imbo’epy rehe. Péicha ombohasa yvypóra kuéra apytu’ũ pápagui ha pe Iglesia de Roma-gui Ñandejára Ñe’ẽ gotyo.”

“Wycliffe was one of the greatest of the Reformers. In breadth of intellect, in clearness of thought, in firmness to maintain the truth, and in boldness to defend it, he was equaled by few who came after him. Purity of life, unwearying diligence in study and in labor, incorruptible integrity, and Christlike love and faithfulness in his ministry, characterized the first of the Reformers. And this notwithstanding the intellectual darkness and moral corruption of the age from which he emerged.

“Wycliffe ha’e vaekue peteĩva umi Tuichavéva apytépe umi Reformadór kuéra. Iñarandu py guasu rehe, iñemoakã porã rehe, mbarete orekóvape oñongatu hag̃ua pe añetegua, ha py’a guasu rehe oñedefende hag̃ua upéva, mbovymi umi ou vaekue hapykue ikatu ojogua chupe. Tekove potĩ, kyre’ỹ’ỹme’ẽ hag̃ua tekoporãme ha tembiapópe, joja ikangy’ỹva, ha mborayhu ha jerovia Cristo-icha hembipotápe, omombe’u porã vaekue pe peteĩha umi Reformadór kuéra apytépe. Ha péva, jepe upe arapýpe oĩ haguére pytũ arandu rehegua ha teko añáva oporombojovakeva’ekue upe ára ha’e osẽ haguegui.”

“The character of Wycliffe is a testimony to the educating, transforming power of the Holy Scriptures. It was the Bible that made him what he was. The effort to grasp the great truths of revelation imparts freshness and vigor to all the faculties. It expands the mind, sharpens the perceptions, and ripens the judgment. The study of the Bible will ennoble every thought, feeling, and aspiration as no other study can. It gives stability of purpose, patience, courage, and fortitude; it refines the character and sanctifies the soul. An earnest, reverent study of the Scriptures, bringing the mind of the student in direct contact with the infinite mind, would give to the world men of stronger and more active intellect, as well as of nobler principle, than has ever resulted from the ablest training that human philosophy affords. ‘The entrance of Thy words,’ says the psalmist, ‘giveth light; it giveth understanding.’ Psalm 119:130.” The Great Controversy, 93, 94.

“Wycliffe reko ohechauka hag̃ua mba’éichapa Ñandejára Ñe’ẽ Marangatu ikatu ombo’e ha omoambue. La Biblia voi ojapo chupe mba’éichapa ha’e oiko hag̃ua. Pe ñeha’ã oñeha’ãva hag̃ua oñentende umi tuicha añetegua ojekuaaukáva rupive ome’ẽ pyahu ha mbarete opaite katupyryme. Ombohetave pe akã, ombopy’arã porãve pe ñeikũmby, ha omongakuaa pe jehechakuaa porã. La Biblia ñehesa’ỹijo ombokatupyryta ha ombojeguarúta opaite pensamiento, sentimiento ha jehupytyrã ambue estudio ndaikatúiháicha. Ome’ẽ py’a guasu ha tekopyrã hatã, paciencia, py’aguasu ha mbarete; omopotĩ teko ha omomarangatu pe ánga. Peteĩ estudio kyre’ỹ ha kyhyje marangatúpe ojejapóva Ñandejára Ñe’ẽre, ombojávo pe temimbo’e akã directamente pe Arandu Pave’ỹva ndive, ome’ẽta ko yvy ape ári kuimba’e kuéra iñarandu mbaretevéva ha omba’apove hag̃uáva, ha avei ijojaha’ỹvéva yprincipio porãme, opa mba’e oúva’ekue pe ñembokatupyry iporãvévagui oñeme’ẽva arandu yvypóra rehegua rupive. ‘Nde ñe’ẽ oike vove’, he’i pe salmista, ‘ome’ẽ tesape; ome’ẽ arandu.’ Salmo 119:130.” The Great Controversy, 93, 94.

Following the testimony concerning John Wycliffe in The Great Controversy, Sister White provides a list of faithful reformers (waymarks), that ultimately reaches the reformer John Knox. She identifies a significant question posed to John Knox from Mary the Queen of Scotland.

Pe testimonio oñemeʼẽva Juan Wycliffe rehegua rire *The Great Controversy*-pe, Hermana White omeʼẽ peteĩ lista reformador-kuéra jerovia hag̃uare (waymarks) rehegua, ipahápe og̃uahẽva reformador Juan Knox peve. Haʼe ohechauka peteĩ porandu tuicha mbaʼéva María, Escocia Rréina, ojapovaʼekue Juan Knox-pe.

“John Knox had turned away from the traditions and mysticisms of the church, to feed upon the truths of God’s Word, and the teaching of Wishart had confirmed his determination to forsake the communion of Rome, and join himself to the persecuted reformers. . . .

“Juan Knox ojeheʼa vaʼekue pe tupaogua ñemboʼe ypykue ha ipyahúvaʼỹva ñemimbygui, okaru hag̃ua Tupã Ñeʼẽ añeteguáre, ha Wishart mboʼepykue omombarete hekopyta hag̃uáicha oheja hag̃ua Roma joajuha, ha ojoaju hag̃ua umi reformador ojepysóvare ndive....”

“When brought face to face with the queen of Scotland, in whose presence the zeal of many a leader of the Protestants had abated, John Knox bore unswerving witness for the truth. He was not to be won by caresses; he quailed not before threats. The queen charged him with heresy. He had taught the people to receive a religion prohibited by the State, she declared, and had thus transgressed God’s command enjoining subjects to obey their princes. Knox answered firmly:—‘As right religion received neither its origin nor its authority from princes, but from the eternal God alone, so are not subjects bound to frame their religion according to the tastes of their princes. For oft it is that princes, of all others, are the most ignorant of God’s true religion. If all the seed of Abraham had been of the religion of Pharaoh, whose subjects they long were, I pray you, madam, what religion would there have been in the world? And if all in the days of the apostles had been of the religion of the Roman emperors, I pray you, madam, what religion would there have been now upon the earth? … And so, madam, you may perceive that subjects are not bound to the religion of their princes, although they are commanded to give them reverence.’

“Ojejuhúvo Escocia rréina rovake, heta umi protestánte ruvicha kyre’ỹ ojehesa’ỹijómava’ekue hendápe, Juan Knox oguerovia mbarete ha ndojevy’ái hag̃ua añetegua rehe. Ndaikatúi ojegana chupe mborayhu’ẽ reheve; ndokyhyjéi avei ñe’ẽmondýigui. Pe rréina omoĩ hese herejía. He’i ha’e ombo’e hague tavayguakuérape oguerovia hag̃ua peteĩ religión Estado oiporavóva’ỹ, ha upéicha ohasa hag̃ua Tupã mandamiénto omandáva umi súhdito kuérape iñe’ẽrendu hag̃ua iprínsipekuérape. Knox ombohovái hatã porã:—‘Pe religión añete ndojapói ypy ni noñemombaretei umi prínsipekuéragui, síno Tupã opa’ỹvagui año; upévare umi súhdito kuéra ndaha’éi ojejokóva omohenda hag̃ua irreligión iprínsipekuéra rembipota he’iháicha. Heta jey niko umi prínsipekuéra, opa ambue apytépe, ha’e umi ndoikuaavéiva Tupã religión añetéva. Oimérire opa Abraham ñemoñare oiko hague Faraón religiónpe, ha’eva’ekue hikuái isúhdito are pukukue, ajerure ndéve, che rréina, mba’e religión piko oiméneva’ekue ko yvy ape ári? Ha oimérire opa umi apóstol ára pegua oiko hague umi emperador romano religiónpe, ajerure ndéve, che rréina, mba’e religión piko oiméne ko’ág̃a ko yvy ape ári? … Upéicha rupi, che rréina, ikatu rehechakuaa umi súhdito kuéra ndojejokóiha iprínsipekuéra religión rehe, jepe oñemandáramo chupekuéra ome’ẽ hag̃ua chupekuéra jerovia ha mboete.’”

“Said Mary, ‘You interpret the Scripture in one way, and they [the Romish teachers] interpret it in another; whom shall I believe, and who shall be judge?’

María he’i: “Peẽ peikuaauka hag̃ua pe Escritura peteĩ hendáicha, ha ha’ekuéra [mbo’ehára Romaguáicha] oikuaauka ambue hendáicha; mávapa agueroviáta, ha mávapa oikóta hués ramo?”

“‘You shall believe God, who plainly speaketh in his Word,’ answered the reformer; ‘and farther than the Word teaches you, ye shall believe neither the one nor the other. The Word of God is plain in itself, and if in any one place there be obscurity, the Holy Ghost, who never is contrary to himself, explains the same more clearly in other places, so that there can remain no doubt but unto such as are obstinately ignorant.’ Such were the truths that the fearless reformer, at the peril of his life, spoke in the ear of royalty. With the same undaunted courage he kept to his purpose, praying and fighting the battles of the Lord, until Scotland was free from popery.” The Great Controversy, 250, 251.

“‘Pejeroviáta Tupãme, ha’e oñe’ẽ porãva hesakã hag̃uáicha Iñe’ẽme,’ he’i mbyky hag̃ua pe reformadór; ‘ha pe Ñe’ẽ penembo’éva peve añoite, ani pejerovia ni peteĩre ni ambuévare. Tupã Ñe’ẽ hesakã ijehegui, ha oĩramo peteĩ hendápe mba’e iñypytũmíva, pe Espíritu Santo, araka’eve ndojováiva ijehe, omyesakã porãve upe mba’e ambue hendápekuéra, upéicha rupi ndaikatúi opyta marandu’ỹ, síno umi oĩva añoite iñakãhatã hag̃ua iñarandupa’ỹme.’ Ko’ãva hína umi añetegua omombe’úva’ekue pe reformadór kyhyje’ỹva, hekove oñemoĩ hag̃uáicha ñehundi hag̃uápe, mburuvicha guasu rovake. Upe py’aguasu ndojekýiva reheve avei akóinte opyta hag̃ua hembiaporãme, oñembo’e ha oñorairõvo Ñandejára ñorairõme, peve Escocia osẽ hag̃ua popery poguýgui.” The Great Controversy, 250, 251.

The interaction between the reformer and the queen highlights the third thread in the reformation history that identifies Satan’s effort to counterfeit the Bible, the reformers and the methodology of biblical study. John’s answer to the Queen was that the correct methodology is “historicism” which is premised upon a line of prophetic history being explained by the Holy Spirit with another line of prophetic history.

Pe interacción oĩva pe reformador ha pe rréina apytépe omomba’e guasu pe mbohapyha hilo oĩva pe tembiasakue reformación rehegua, ohechaukáva Satanás ñeha’ã ombojojaha hag̃ua añetegua’ỹme pe Biblia, umi reformador-kuérape ha pe tape porã oñehesa’ỹijohápe pe ñemoarandu bíblico. Juan rembiapo’ỹrã pe Rréinape ha’e va’ekue pe metodología hekopeteha “historicismo”, oñemopyendáva peteĩ línea tembiasakue profética rehe ojehesakãva Espíritu Santo rupive ambue línea tembiasakue profética reheve.

The light had been opened in the darkness. Wycliffe and the early reformers all the way through the Millerite history employed a method of biblical study labelled “historicism.” The history of the biblical method of Bible study is often overlooked, but is essential to recognize if one truly will see the significance of the rules of prophetic interpretation adopted by Miller and thereafter by Future for America.

Pe tesape ojepe’akuri pytũmbýpe. Wycliffe ha umi reformador ypykue, peve pe tembiasakue Millerita pegua, oiporavokuri peteĩ tape oñehesa’ỹijo hag̃ua Ñandejára Ñe’ẽ hérava “historicismo”. Hetaiterei jey noñemomba’éi porã pe tembiasakue pe método bíblico oñehesa’ỹijo hag̃ua la Biblia, ha upéicharõ jepe, tekotevẽiterei ojekuaa hag̃ua añetehápe oñehechakuaa hag̃ua umi mbojojaha profético rehegua Miller omoneĩva’ekue ha upéi Future for America avei.

There are only two churches Sister White identifies as God’s denominated people. That being ancient Israel and the Seventh-day Adventist church.

Mokõi añoite tupaope oĩ Sister White omombe'úva Tupã retã hérava ramo. Umíva hína Israel yma guaréva ha pe Tupao Adventista del Séptimo Día.

“The reasons why we are denominated people of God are to be repeated and repeated. Deuteronomy 4:1–13” Manuscript Releases, volume 8, 426.

“Umi mba’érepa ñande réra oñemoĩha Ñandejára retãygua ramo, upéva oñemombe’u va’erã jey jey. Deuteronomio 4:1–13” Manuscript Releases, volúmen 8, 426.

The church of the apostles,’ the church in the wilderness during the papal darkness were never called God’s denominated people, for the term (meaning to be named) represents a church that is given the responsibility of being the depositaries of God’s law, and with Adventism they were also to be the depositaries of God’s prophetic truths.

“Apóstolkuéra iglesiakuéra”, pe iglésia oĩva desiértope pe pytũmbýpe papal aja, araka’eve nohenóiri Ñandejára tavayguakuéra héraramo; pe ñe’ẽ (he’iséva oñembohéra hag̃ua) ohechauka peteĩ iglésia oñeme’ẽva’ekue ichupe pe tembiapo oñangareko hag̃ua Ñandejára léire, ha Adventismo ndive avei ha’eva’erãkuri Ñandejára añetegua profétika ñongatuhára.

“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

“Tupã ohenói ipehengue iglesia ko árape, mba’éichapa ohenoiva’ekue yma Israél yma guarépe, oĩ hag̃uáicha tesape ramo yvy ári. Pe kysepuku mbarete añetegua rupive, umi marandu peteĩha, mokõiha ha mbohapyha ángel rehegua rupi, omboja’o chupekuéra umi iglésiagui ha arapýgui, ogueru hag̃ua chupekuéra peteĩ ag̃uiete marangatu Hendápe. Ha’e ojapo chupekuéra I léi ñongatuhára ramo ha omoĩ ipópekuéra umi tuicha añetegua profesía rehegua ko tiempope g̃uarã. Ojoguaháicha umi ñe’ẽ marangatu oñeme’ẽva’ekue Israél yma guarépe, ko’ãva ha’e peteĩ jerovia marangatu oñembohasáva’erã ko yvy ape ári. Umi mbohapy ángel Apocalipsis 14-pe oñete hag̃ua umi tavayguakuéra omoneĩva Tupã marandu tesape ha osẽva Hemimbiporu ramo omyasãi hag̃ua pe ñe’ẽmondo ñemongyhyjejáva ko yvy pukukue ha ipekue javeve.” Testimonies, volúmen 5, 455.

William Miller represented the chosen messenger to open God’s prophetic truths, and when those truths led a people to the open door of the Most Holy Place in 1844, God then opened up the law of God. Wycliffe is a waymark in opening up the Bible and producing the beginnings of the Protestant Reformation, but he is also a waymark of God’s work to establish “the great truths of prophecy.” John Wycliffe was the morning star identified in the history of the twelve-hundred and sixty year rule of the papacy. His work began in the fourteenth century, then in the seventeenth century another waymark of that prophetic line was the production of the King James Bible in 1611. On that line we ultimately reach the waymark of Miller’s rules of prophetic interpretation. Miller is a waymark in that line of truth, and so are his rules. His rules give witness to a waymark at the end of Adventism represented by the publication of Prophetic Keys.

William Miller ohechauka pe maranduha ojeporavopyréva ombotypa hag̃ua Ñandejára añetegua profétika, ha umi añetegua ogueraha rire peteĩ tetãme pe okẽ ojepe’áva Santísimo-pe 1844-pe, upémarõ Ñandejára oipe’a hag̃ua pe Ñandejára léi. Wycliffe ha’e peteĩ techaukaha ojeipe’ávo hag̃ua la Biblia ha oñemoheñóivo pe Reforma Protestante ñepyrũmby, ha avei ha’e peteĩ techaukaha Ñandejára rembiapo rehe omopyenda hag̃ua “umi tuicha añetegua profecía rehegua”. Juan Wycliffe ha’e va’ekue pe mbyja ko’ẽmegua ojehechakuaáva pe tembiasakue pe papado poguýpe oikóva mil mokõi ciento sesenta ary aja. Hembiapo oñepyrũ pe siglo catorce-pe, upéi pe siglo diecisiete-pe ambue techaukaha upe línea profétika rehegua ha’e va’ekue pe King James Bible jejapo ary 1611-pe. Upe línea rehe ñaguahẽ ipahápe pe techaukaha Miller mbojojaha profecía ñehesa’ỹijo rehegua. Miller ha’e peteĩ techaukaha upe línea añetegua rehe, ha upéicha avei iregla-kuéra. Iregla-kuéra ome’ẽ testimonio peteĩ techaukaha rehe Adventismo paha gotyo, ojehechaukáva pe Prophetic Keys ñemoherakuã rupive.

If we do not understand that Miller’s rules were a waymark in a line of prophetic history representing the work to preserve the original and correct texts of the Bible and also the work of the opening up the true understanding of the Bible, which required that the reformers were led to understand and employ the sacred methodology of study called “historicism,” we lack the information necessary to recognize prophetic truths associated with the work of presenting and preserving the light of the third angel at the end of Adventism. For this reason, it is important to take a small survey of that line of history.

Ndajaikuaáiramo Miller rembiporurãnguéra ha’e hague peteĩ techaukaha peteĩ línea tembiasakue proféticope, ohechaukáva pe tembiapo oñeñongatu hag̃ua umi texto ypykue ha hekopeteva’ekue la Biblia rehegua, ha avei pe tembiapo ojepe’a hag̃ua pe añetegua entendimiento la Biblia rehegua, upéva oikotevẽva umi reformador-kuérape oñemboguata haĝua oikuaa ha oiporu hag̃ua pe tape marangatu ñehesa’ỹijo rehegua hérava “historicismo,” ndaikatúi jarekóvo marandu tekotevẽva jahechakuaa hag̃ua umi añetegua profética ojoajúva pe tembiapo rehe ojehechauka ha oñeñongatu hag̃ua pe tesape pe mbohapyha ánhel rehegua Adventismo paha gotyo. Upévare, tuicha mba’e ñañeha’ã hag̃ua peteĩ michĩmínte jehecha hag̃ua upe línea tembiasakue rehe.

The only genuine definition of the word “Protestant” is to protest Rome. If a church ceases to protest Rome, it is no longer Protestant and it then becomes a daughter of Rome, as did the Protestants who rejected the first angel’s message. The premier understanding that became the “motto” of the Protestants that came out of the Catholic church was “the Bible and the Bible alone.” Yet history attests to the fact that the Bible needed to be rightly divided.

Pe ñe’ẽ “Protestante” rehegua añoite hekopete añetehápe ha’e protestár Roma rehe. Peteĩ tupao ndojejokovéiramo protestár Roma rehe, ndaha’éi véima protestante ha upérõ oiko Roma rajy ramo, oikohaguéicha umi protestante omboykéva’ekue pe ánhel peteĩha marandu. Pe ñehesakã tenondegua oikova’ekue “lema” ramo umi protestante osẽva’ekue tupao católico-gui hína va’ekue “la Biblia ha la Biblia añoite.” Upéicharõ jepe, tembiasakue ohechauka añetehápe tekotevẽ hague la Biblia oñemboja’o porã.

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

Eñeha'ã ejejuhu hag̃uáicha Ñandejára renondépe neporã hag̃uáicha, tembiapohára ndoikotevẽiva oñemotĩ hag̃ua, omboja'o porãva añetegua ñe'ẽ. Ha eñemboyke ñe'ẽ ky'áva ha rei guive; umíva niko ogueraháta hetave hag̃ua tekoaña'ỹme. 2 Timoteo 2:15, 16.

The method of biblical study that the Protestants were led to use in their efforts to rightly divide the word of truth is “historicism.” That method was a specific and serious target for Satan to attack, and attack he did.

Pe método de estudio bíblico rehe oiséramo hag̃ua umi Protestante ikatú hag̃uáicha omboja’o porã pe ñe’ẽ añetegua ha’e “historicismo”. Upéva ha’e va’ekue peteĩ mba’e ojehechaukáva porã ha ipohýiva Satanás ojapo hag̃ua hese iñembyai, ha upéicha ojapo.

“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.

“Ñaikotevẽ jaikuaa hag̃ua ñandejehegui mbaʼépa omoheñói pe kristianismo, mbaʼépa pe añetegua, mbaʼépa pe jerovia ñande roguerohory vaʼekue, mbaʼéichapa hína umi norma bíblica—umi norma oñemeʼẽva ñandéve pe autorida yvateve guive.” The 1888 Materials, 403.

The undermining of the biblical methodology used by the Reformers all the way to and including William Miller is specifically identified as beginning in the fifteenth century with a Jesuit scholar named Francisco Ribera (1537–1591), who is credited with popularizing the futurist interpretation. He wrote a commentary on the book of Revelation that proposed a futuristic interpretation of the prophecies, distancing them from the historical context. Ribera invented this methodology for the purpose of resisting the truth which the methodology of historicism always produced. That truth was that the pope of Rome is the antichrist of Bible prophecy.

Pe método bíblico umi Reformador-kuéra oiporúva guive pe ára peve ha oikehápe William Miller, oñemombe’u porãháicha oñepyrũ hague siglo quince-pe peteĩ aranduhára jesuíta hérava Francisco Ribera (1537–1591) rupive, ha’e ojehechakuaáva omyasãihaguére pe interpretación futurista. Ha’e ohai peteĩ comentario Apocalipsis rehe, upépe omoĩva peteĩ interpretación futurista umi profesía rehegua, omomombyry hag̃ua umíva pe contexto histórico-gui. Ribera omoheñói ko metodología hag̃ua oñemoĩ hag̃ua pe añetegua rehe, pe metodología historicismo rehegua akóinte oguenohẽva. Pe añetegua ha’e va’ekue kóva: Roma pope ha’eha pe anticristo oñeprofetisáva Biblia-pe.

In the seventeenth and eighteenth centuries it can be documented that Protestantism knew that Ribera’s false methodology was satanic and unsound. The Protestants in that history wrote books and tracts opposing the “profane and vain babblings” of the Jesuit scholar. But in 1909, the Trojan horse, the Scofield Reference Bible was published, and the references inserted into the footnotes of the Bible were based upon the teachings of Ribera and another Jesuit named Manuel Lacunza (1731–1801). Lacunza wrote under the pen name Juan Josafat Ben-Ezra, and published a book titled The Coming of the Messiah in Glory and Majesty. As Ribera before him, the book was a direct attack upon the fulfillment of the prophecies in the book of Revelation.

Siglo XVII ha XVIII-pe, ikatu ojehechauka hag̃ua kuatia rupive Protestantismo oikuaa hague Ribera rembiapokue japuha peteĩ metodología satánica ha ndovaléiha. Umi protestánte upe tembiasakuepe ohai vaʼekue aranduka ha folleto ombojovake hag̃ua pe “ñeʼẽ reiete ha kyʼaʼỹva” pe aranduha jesuíta rehegua. Péro ary 1909-pe osẽ pe kavaju Troya, pe Scofield Reference Bible, ha umi referencia oñemoinge vaʼekue la Biblia py rehegua nota-pe oñemopyenda kuri Ribera remboʼekuére ha ambue jesuíta hérava Manuel Lacunza (1731–1801) remboʼekuére. Lacunza ohai kuri peteĩ téra guaʼu guýpe, Juan Josafat Ben-Ezra, ha omyasãi peteĩ aranduka hérava The Coming of the Messiah in Glory and Majesty. Ribera ojapo haguéicha mboyve chupe, upe aranduka peteĩ ataque directo vaʼekue peñemohuʼãre umi profesía oĩva pe aranduka Apocalipsis-pe.

Satan knew the message he needed to cloud with confusion was the final warning message that comes from the book of Revelation. Incorporating the profane and vain babblings of the two Jesuit priests into the references within the Scofield Reference Bible allowed Satan to lead apostate Protestants into accepting the Jesuit methodologies, thus blinding them to the truth. Satan accomplished by introducing several Catholic prophetic models which removed the possibility to clearly identify who the antichrist of Bible prophecy is. It was not a difficult deception for Satan, for the Protestants had already returned to the Roman church with their rejection of Miller’s message in 1843.

Satanás oikuaa vaʼekue pe marandu oikotevẽva omoheñói hag̃ua pype apañuãi ha ñembotavyha, haʼevaʼerãha pe marandu pahaite ñemomarandu rehegua oúva Apocalipsis kuatiágui. Oñemoinge rupi umi ñeʼẽ marangatuʼỹ ha reiete umi mokõi paʼi jesuita rehegua umi ñeʼẽjoaju ryepýpe pe Scofield Reference Bible-pe, Satanás omboguata hag̃ua umi protestánte apóstata-pe oguerovia hag̃ua umi jesuita rembiapokue metodokuéra, ha upéicha ojapysakaʼỹ hag̃ua chupekuéra pe añeteguáre. Satanás ohupyty upéva omoinge rupi heta modelo profético católico omboguejyvaʼekue pe ikatukuaa hag̃ua ojehechakuaa porã máva hína pe anticristo maranduʼypy marangatúpe heʼiháicha. Ndaipóri vaʼekue mbaʼe hasy hag̃ua Satanás-pe ko ñembotavy, umi protestánte niko ymaite guive ojevyma vaʼekue pe tupão romano rendápe omboyke rupi Miller marandu ary 1843-pe.

There have been several books and articles published through the years that document Satan’s attack upon the Bible, that began in the first few centuries after Christ was crucified. That attack reached a point where counterfeit manuscripts were introduced to produce counterfeit Bibles. Satan also attacked the reformers that were raised up to uphold God’s word while they lived and even after those Reformers died.

Oĩ heta aranduka ha kuatiañe’ẽ oñemoherakuãva arýpe ohasávo, omombe’úva mba’éichapa Satanás ojapo ñorairõ Biblia rehe, oñepyrũva’ekue umi mbovymi siglo peteĩha rire Cristo ojejuka kurusúre. Upéva og̃uahẽ peteĩ puntope oñemoinge hague manuskríto japu hag̃ua oñemoheñói hag̃ua Biblia japu. Satanás avei ojapo ñorairõ umi reformadór rehe oñembohupytyva’ekue oipytyvõ hag̃ua Ñandejára ñe’ẽ aja oikove jave hikuái ha avei umi Reformadór omanómaramo jepe.

Just consider how modern Seventh-day Adventist historians and theologians treat the subject of William Miller. It is as if they dug up his bones and cast them into the Mississippi River.

Pehecháke mba’éichapa umi historiadór ha teólogo Adventista del Séptimo Día ko’ẽrõgua ombohape William Miller rehegua. Ha’ete ku ojejo’o va’ekue iñakanguekuéra ha oñemombo va’ekue ysyry Mississippi-pe.

“William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself. As Father Miller made a practical application of Scripture truth to the hearts of his hearers, the rage of professed Christians was kindled against him, even as the anger of the Jews was excited against Christ and his apostles. Church-members stirred up the baser classes, and upon several occasions enemies plotted to take his life as he should leave the place of meeting. But holy angels were in the throng, and one of these, in the form of a man, took the arm of this servant of the Lord, and led him in safety from the angry mob. His work was not yet done, and Satan and his emissaries were disappointed in their purpose.” Spirit of Prophecy, volume 4, 219.

“William Miller omomarã hína kuri Satanás rréino, ha pe enemigo guasu oheka ndaha’éi añónte omboyke hag̃ua pe marandu rembiapo rapykue, síno avei ohundise hag̃ua pe maranduhára voi. Túva Miller ojapóvo peteĩ aplicación práctica pe Ñandejára Ñe’ẽgui umi ohendúva korasõ rehe, umi oje’eva cristiano-kuéra pochy hendy hese, péichaite umi hudío-kuéra pochy haguéicha Cristo ha hemimbo’e apóstol-kuéra rehe. Tupao-pegua kuéra omokyre’ỹ umi tavaygua vaivévape, ha heta jey umi iñenemigo-kuéra oñemoĩ ñemihápe ojuka hag̃uáicha chupe osẽvo pe aty renda-gui. Péro umi ánhel marangatu oĩ kuri pe aty apytépe, ha peteĩva umívagui, kuimba’e joguáicha, ojapyhy ko Ñandejára rembiguái jyváre, ha ogueraha chupe tekorosãme pe aty pochyetévagui. Hembiapo noñemohu’ãi gueteri kuri, ha Satanás ha hembipota rapykuegua kuéra oñembotavy iporã hag̃uáicha ojaposéva.” Spirit of Prophecy, volume 4, 219.

Look at how those same two categories of Adventism (theologians and historians) have downplayed and covered up the validity of the rules of Miller, which Sister White informs us will be used by all who actually proclaim the three angel’s messages.

Pehecha mba’éichapa umi mokõi categoría Adventismo-gua peteĩchaguaite (teólogo ha historiadór-kuéra) omboguejy ha oñeha’ã ojaho’i hag̃ua umi regla Miller-pegua validez, umi he’íva Hermana White ñandéve ojeporutaha opa umi añetehápe omombe’úva umi mbohapy ánhel marandu.

“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:—

“Umi oñemoñe’ẽva marandu mbohapyha ánhel rehegua ñemyasãirãme oikuaase hag̃ua Escritura-kuéra upe tembiaporã rupive Túva Miller omoñepyrũ haguéicha. Pe aranduka michĩ hérava Views of the Prophecies and Prophetic Chronology-pe, Túva Miller ome’ẽ ko’ã mbojojaha’ỹva, arandu rehegua ha iñimportánteva tembiapoukapy Biblia ñemoarandu ha iñinterpretaciónrã:—

“[Rules one through five quoted.]

“[Mbojoja peteĩ guive po peve oñecita va’ekue.]”

“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.” Review and Herald, November 25, 1884.

“Pe oĩva yvate niko ko’ã tembiapoukapy peteĩ vore; ha ñande jaikuaaporãvo la Biblia, maymáva jajapóta porã ñahendúramo umi principio oñemoĩva’ekue.” Review and Herald, 25 de noviembre de 1884.

Without reviewing the three threads of the line of prophetic history associated with the development and establishment of God’s Word it is impossible to see the significance of a major testimony to uphold William Miller as the messenger that was typified by Elijah in his presentation of the message, and as Moses in the promise of Miller being raised up in the resurrection of the righteous, and as Elisha in his willingness to leave his farm and serve the Elijah message. Sister White identifies all three of the biblical heroes as typifying William Miller, who is now treated by modern Adventist theologians and historians as if he was simply some “poor farm boy” from the eighteenth century.

Ojehechájeýre’ỹre umi mbohapy hilo oguerekóva tembiasakue profético rehegua, ojoajúva Tupã Ñe’ẽ ñemongakuaa ha ñemopyenda rehe, ndaikatúi ojehecha mba’éichapa tuicha mba’e peteĩ testimonio guasu oñemoĩ hag̃ua yvate William Miller-pe maranduhára ramo, oñetypificáva Elías rehe imarandu oguerahaukávo pe mensaje, ha Moisés rehe pe ñe’ẽme’ẽme Miller oñemopu’ãtaha umi hekojojáva jeikove jevy-pe, ha Eliseo rehe ikyre’ỹme oheja hag̃uáicha ifínka ha oservi hag̃ua pe mensaje Elías rehegua. Hermana White ohechauka umi mbohapy héroe bíblico peteĩteĩva otipificaha William Miller-pe, ha ko’ág̃a umi teólogo ha historiador adventista moderno ombohape chupe ku oikórõguáicha peteĩ “mitã’i mboriahu ñemitỹhára”nteva’ekue siglo dieciocho-gui.

William Tyndale was one of the many reformers raised up in this line of prophetic history. If I might say it this way, his ‘mission statement’ against the pope’s ambassadors he interacted with was, “I will cause the boy that drives the plow to know more of the Scriptures than you do.” William Miller was the farm boy, who drove the plow and fulfilled Tyndale’s prophecy.

William Tyndale ha’e va’ekue peteĩ umi heta reformadór oñemopu’ãva ko línea tembiasakue proféticape. Ikatúrõ ha’e ko’áicha, i“declaración de misión” umi embahadór papal ombohováiva renondépe ha’e va’ekue: “Ajapóta pe mitã okondusíva pe arado oikuaa hag̃ua umi Escritura peẽ peikuaávagui hetave.” William Miller ha’e va’ekue pe mitã okakuaa va’ekue ñúme, omondóva pe arado ha omboajeva’ekue Tyndale profesía.

This introduction has been greatly simplified in terms of all the history that could be brought to bear in support of what we have presented up until now. We will now consider some signatures of Alpha and Omega in order to lead back to the consideration of Miller as a waymark and a messenger.

Ko ñepyrũmby oñembohasa hetaiteve hag̃ua iñesakã hag̃ua, ojeheja hag̃uáicha peteĩ hendápe opa tembiasakue ikatúva oñemoĩ pytyvõrã upe rohechauka vaʼekuépe koʼág̃a peve. Koʼág̃a ñahesaʼỹijóta peteĩha Alpha ha Omega rehegua, ikatu hag̃uáicha jajerovia jey hag̃ua Miller rehe peteĩ techaukaha ha peteĩ maranduhára ramo.

The book of Daniel is the beginning of a book that consists of two books. The end of that book is the book of Revelation. Though they are two distinct books, together they represent one book.

Pe lívro Daniel rehegua ha’e ñepyrũ peteĩ lívro mokõive lívro oguerekóva. Upe lívro paha ha’e Revelación lívro. Jepe mokõivéva ha’e lívro iñambuéva peteĩteĩ, oñondivepa ohechauka hikuái peteĩnte lívro.

Years ago, I had a public interaction with a well-known Seventh-day Adventist theologian who worked at the Biblical Research Institute of the General Conference of the Seventh-day Adventist Church. The theologian was attempting to correct my understanding of the last six verses of Daniel eleven, and also my understanding of the “daily” in the book of Daniel. In our interaction which took place over a period of time, for it consisted of his producing an article which I responded to, which he then answered back, and then of course I returned my thoughts, and so on and so forth. In the interaction he informed me that in the committee he worked in at the General Conference, he was considered the expert on the book of Daniel, and that a coworker of his was considered the resident expert on the book of Revelation. In our interactions he did not want to address points in the book of Revelation, but rather refer them to his colleague. He wanted to keep the discussion in the book of Daniel alone.

Años yma, areko peteĩ ñe’ẽjey hag̃ua opavave renondépe peteĩ teólogo Adventista del Séptimo Día ojekuaáva ndive, omba’apóva Instituto de Investigación Bíblica-pe, Conferencia General Iglesia Adventista del Séptimo Día rehegua. Pe teólogo oñeha’ã kuri omohenda hag̃ua che entendimiento Daniel capítulo once pegua seis versículo pahapegua rehe, ha avei che entendimiento “diario” rehegua Daniel lívrope. Ore ñe’ẽjey, oikóva peteĩ tiempo pukukue aja, péva oguerekógui ha’e ohaíva peteĩ artículo che ambohováiva, upéi ha’e ombohovái jey, ha upéi katu, añetehápe, che ajapo jey che remiandu, ha upéicha meme. Upe ñe’ẽjýpe ha’e chemomarandu kuri pe comité-pe omba’apohápe Conferencia General-pe, ha’eha pe oñeconsideráva experto Daniel lívrore, ha peteĩ ikompañero omba’apóva hendive oñeconsideraha pe experto oĩva Apocalipsis lívrore. Ore ñe’ẽjeykuérape ha’e ndoipotái kuri ombohovái puntos oĩva Apocalipsis lívrope, síno omondo hag̃ua umívape ikolega rendápe. Ha’e oipota kuri oñemantene pe discusión Daniel lívrope año hag̃uáicha.

Sister White is clear that Daniel and Revelation are one book. At that level they represent the Bible, which is one book made up of two books, the old and the new. Sister White also comments on the Jewish church, that only considers the old book to be the one book, and she also comments on those who disregard the old book for they only understand or are only willing to understand the new book. Her inspired testimony is that if you only accept the new, then you reject the old, and vice versa. For the theologian to claim he was the expert of Daniel, but not of Revelation is repeating the Jewish concept of only accepting the Old Testament, and we know where that narrow view led the Jews. Taking either side of the issue; accepting the old and not the new, or accepting new, but not the old is to reject the entire testimony.

Hermana White he’i hesakã porã Daniel ha Apocalipsis ha’eha peteĩ kuatiañe’ẽ añónte. Upe nivel-pe umíva orrepresenta la Biblia, ha’éva peteĩ kuatiañe’ẽ añónte ojejapóva mokõi kuatiañe’ẽgui, pe tuja ha pe pyahu. Hermana White omombe’u avei pe iglesia judíare, pe omoneĩva añoite pe kuatiañe’ẽ tuja ha’e hag̃ua pe kuatiañe’ẽ peteĩete, ha omombe’u avei umi omboykévare pe kuatiañe’ẽ tuja, pórke ontende térã oĩnte dispuesto ontende hag̃ua pe kuatiañe’ẽ pyahu. Itestimonio inspirado he’i kóicha: remoneĩramo añoite pe pyahu, upéicharõ remboyke pe tuja, ha péicha avei viceversa. Pe teólogo oje’évo ha’e hague experto Daniel rehe, ha ndaha’éi Apocalipsis rehe, oime ojevyjey hína pe concepto judío oguerovia hag̃uánte pe Antiguo Testamento; ha jaikuaa moõ peve ogueraha va’ekue umi judío-pe upe jehecha iñapytĩva. Oñemoĩvo peteĩ lado térã ambue lado ko asunto-pe; oñemoneĩ pe tuja ha ndaha’éi pe pyahu, térã oñemoneĩ pe pyahu, ha ndaha’éi pe tuja, ha’e hína oñemboyke hag̃ua pe testimonio tuichakue jave.

“The Saviour inquired of his disciples if they understood these things. They answered, ‘Yea, Lord. Then said he unto them, Therefore every scribe which is instructed unto the kingdom of Heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.’ In this parable, Jesus presented before his disciples the responsibility of those whose work it is to give to the world the light which they have received from him. The Old Testament was all the Scripture then in existence; but it was not written merely for the ancients; it was for all ages and for all people. Jesus would have the teachers of his doctrine diligently search the Old Testament for that light which establishes his identity as the Messiah foretold in prophecy, and reveals the nature of his mission to the world. The Old and the New Testament are inseparable, for both are the teachings of Christ. The doctrine of the Jews, who accept only the Old Testament, is not unto salvation, since they reject the Saviour whose life and ministry was a fulfillment of the law and the prophecies. And the doctrine of those who discard the Old Testament is not unto salvation, because it rejects that which is direct testimony of Christ. Skeptics begin with discounting upon the Old Testament, and it takes but another step to deny the validity of the New, and thus both are rejected.

“Pe Salvador oporandu hemimbo’épe oikuaápa ko’ã mba’e. Ha’ekuéra ombohovái: ‘Hẽe, Ñandejára.’ Upéi he’i chupekuéra: ‘Upévare opa kuatiahaihára oñembo’éva Yvágagui Rréino rehegua ojojogua peteĩ kuimba’épe hógayguápe, oguenohẽva hembiayhúgui mba’e pyahu ha itujáva.’ Ko ñe’ẽjoajúpe, Jesús omoĩkuri hemimbo’épe renondépe umi oñemomba’apóva ome’ẽ hag̃ua yvórape pe tesape ha’ekuéra orresivíva chugui rembiaporã. Pe Testaménto Tuja añoite niko ha’eva’ekue upe jave opa Escritúra oĩva; hákatu ndojehaíriva’erãnte yma guarépe g̃uarã, ha’eva’ekue opa ára ha opa tavayguápe g̃uarã. Jesús oipota va’ekue idoktrína mbo’ehárape ohekakuaa kyre’ỹme pe Testaménto Tuja-pe upe tesape omopyendáva ha’eha Mesías marandu’ypyme’ẽme oñemombe’u va’ekue, ha ohechaukáva imisión rekove yvórape. Pe Testaménto Tuja ha pe Pyahu ndaikatúi oñemboja’o, mokõivéva niko Cristo ñembo’ekuéra. Umi judío doktrína, omoneĩva pe Testaménto Tuja añoite, ndaha’éi salvaciónrã, oheja hag̃uére pe Salvadorpe, hekove ha hembiapo ministerio rupive omohu’ãva’ekue léi ha marandu’ypyme’ẽnguéra. Ha umi omboykéva pe Testaménto Tuja doktrína avei ndaha’éi salvaciónrã, oheja hag̃uére upe ha’éva testimonio directo Cristo rehegua. Umi escéptico oñepyrũ omomichĩvo pe Testaménto Tuja, ha peteĩ tembiapo’ínte oikotevẽ odeny hag̃ua pe Testaménto Pyahu validez, ha péicha mokõivéva oñemboyke.”

“The Jews have little influence over the Christian world in showing them the importance of the commandments, including the binding law of the Sabbath, because in bringing forth the old treasures of truth, they throw aside the new ones in the personal teachings of Jesus. On the other hand, the strongest reason why Christians fail to influence the Jews to accept the teachings of Christ as the language of divine wisdom, is because, in bringing forth the treasures of his word, they treat with contempt the riches of the Old Testament, which are the earlier teachings of the Son of God, through Moses. They reject the law proclaimed from Sinai, and the Sabbath of the fourth commandment, instituted in the garden of Eden. But the minister of the gospel, who follows the teachings of Christ, will gain a thorough knowledge of both the Old and the New Testament, that he may present them in their true light to the people an inseparable whole—the one depending upon and illuminating the other. Thus, as Jesus instructed his disciples, they will bring forth from their treasure ‘things new and old.’” Spirit of Prophecy, volume 2, 255.

“Umi hudío ndoguerekói mbarete tuicháva pe mundo cristiano ári ohechauka hag̃ua chupekuéra umi mandamiénto iñimportanteha, oikehápe pype pe léi joajúva sábado rehegua, pórke oguenohẽvo umi yma guaréva añetegua mba’e porã, omboykéma umi pyahuva Jesús mbo’epy teepe. Ambue hendáicha, pe razón imbaretevéva umi cristiano ndaikatúigui oguereko influénsia umi hudío ári hag̃ua oguerovia Cristo mbo’epyha ha’eha arandu divína ñe’ẽ, ha’e pórke, oguenohẽvo iñe’ẽ mba’e porãnguéra, ohecha vai ha ojererovia’ỹ umi Tetamento Tuja mba’e hepykue rehe, umíva niko pe Ta’ýra Tupã mbo’epy ypykue, Moisés rupive. Ha’ekuéra omboyke pe léi oñemomarandúva Sinaí guive, ha pe sábado pe cuarto mandamiénto pegua, oñemopyendáva Edén yvotytyme. Péro pe maranduhára evanhélio rehegua, oseguíva Cristo mbo’epy, oguerekóta peteĩ kuaapy ipypukúva mokõivéva rehe, pe Tetamento Tuja ha pe Pyahu, ikatu hag̃uáicha oikuave’ẽ umi héntepe hesakã porãháicha, peteĩmba ojeheja’ỹ hag̃uáicha — peteĩva ojekytéva ambuévare ha omyesakãva pe ambuévape. Péicha, Jesús ombo’e haguéicha hemimbo’épekuéra, ha’ekuéra oguenohẽta hogaguigua mba’e porãgui ‘mba’e pyahu ha yma guaréva.’” Spirit of Prophecy, volume 2, 255.

The previous counsel has another application for Laodicean Adventists. To profess to believe the Bible in its entirety, both the Old and the New Testaments, yet reject the Spirit of Prophecy is the identical ditch of accepting only one testimony. Two witnesses are required to establish truth, so it is impossible to establish truth with one witness, and if any attempt to do so they are rejecting both witnesses, they are basing their faith upon what is referred to as ‘half-truths.’

Pe konsého mboyvegua oreko ambue jeiporu Laodicea pegua Adventista-kuérape g̃uarã. Ojejapo hag̃ua peteĩ ñe’ẽjehe’a he’íva ojeroviaha Ñandejára Ñe’ẽ rehe ha’e hag̃ua iteĩmba, mokõivéva, Antiguo ha Nuevo Testamento, ha upéicharõ jepe oñemboyke hag̃ua Espíritu de Profecía, upéva hína pe yvykua peteĩchagua oñemoneĩ hag̃uáicha peteĩ testimonio añoite. Mokõi testígo oñekotevẽ oñemoañete hag̃ua añetegua; upévare ndaikatúi oñemoañete añetegua peteĩ testígo rehe añoite, ha oĩramo oimeraẽva ojapo hag̃ua upéicha, omboyke hikuái mokõivéva testígo, ha omoĩ hikuái ijerovia upe oñehenóivare “mbyte añetegua-kuéra.”

I will now repeat a question that was in one of the initial articles that have been coming out since July, 2023. The question is, “What new light has come out of Adventism since 1863?” The answer is simply, “None.”

Koʼág̃a ambojevýta peteĩ porandu oĩva peteĩva umi artíkulo ñepyrũgua osẽva hína guive jasypokõi, 2023 guive. Pe porandu haʼe: “Mbaʼe tesape pyahu piko osẽ Adventísmogui ary 1863 guive?” Pe mbohovái ningo hasyʼỹeterei: “Mavave.”

“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” Seventh-day Adventist Bible Commentary, volume 7, 971.

“Daniel ha Apocalipsis arandukuéra peteĩnte hína. Peteĩva ha’e peteĩ profesía, ambuéva katu peteĩ revelación; peteĩva ha’e peteĩ aranduka oñembotýva, ambuéva katu peteĩ aranduka ojepe’áva. Juan ohendu umi misterio umi aratiri he’íva, péro oñemandávo chupe ani hag̃ua ohai umíva.” Seventh-day Adventist Bible Commentary, volumen 7, 971.

The Alpha and Omega therefore identifies that Daniel is the first and Revelation the last. Daniel represents the beginning and Revelation represents the end of Adventism.

Upévare, pe Alfa ha Omega ohechauka Danielha ha’eha pe peteĩha ha Revelación pe paha. Daniel orrepresenta pe ñepyrũ ha Revelación orrepresenta pe paha Adventismo rehegua.

“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

“Apocalipsis ha’e peteĩ kuatiañe’ẽ oñemboty hag̃ua, ha katu avei ha’e peteĩ kuatiañe’ẽ ojepe’áva. Ipype ojehai umi mba’e hechapyrãva oikótava ko yvy rembiasakue ára pahápe. Ko kuatiañe’ẽ mbo’epykuéra hesakã porã, ndaha’éi mba’e kañymby ha ndaikatúiva ojeikuaa. Ipype ojegueraha jey pe profecía rape peteĩcha Daniel-peguáicha. Oĩ profecía Ñandejára omombe’u jeyva’ekue, upéicha ohechauka hag̃ua tekotevẽha oñeme’ẽ chupekuéra tuicha importancia. Ñandejára nomombe’úi jey umi mba’e ndaha’éiva tuicha mba’e.” Manuscript Releases, volúmen 9, 8.

In the beginning of Adventism, in the very verses that are the central pillar of Adventism, the verses that were unsealed in 1798; Jesus introduced Himself as “Palmoni,” the Wonderful Numberer. At the end of Adventism, Jesus introduces Himself as “Alpha and Omega,” the wonderful linguist—the Word of God. For this reason, the beginning of Adventism and the first angel’s message was “hung upon time.” At the end of Adventism, the third angel’s message will be hung upon His Word.

Adventísmo ñepyrũme, umi téxtope voi ha’éva Adventísmo pe tenda guasu mbytegua, umi téxto ojepe’áva’ekue ary 1798-pe; Jesús oñemoherakuã ijehegui “Palmoni” ramo, Pe Oñeporanduha Maravilloso. Adventísmo paha gotyo, Jesús oñemoherakuã ijehegui “Alfa ha Omega” ramo, pe ñe’ẽkuaaha maravillosóva—Tupã Ñe’ẽ. Upévare, Adventísmo ñepyrũ ha pe peteĩha ánhel marandu “ojejokóva’ekue ára rehe”. Adventísmo paha gotyo, pe mbohapyha ánhel marandu ojejokóta Iñe’ẽ rehe.

The beginning and ending of Adventism take place during the history of the sixth kingdom of Bible prophecy, therefore they occur during the beginning and ending of the United States. The prophetic history of the United States is the history of the two horns of Republicanism and Protestantism. At the conclusion of that history those two horns will have changed from a lamb to a dragon. Republicanism will change to a democracy and Protestantism will change to apostate Protestantism. When the cup of probationary time for the United States begins to come to its close, as is happening right now, the two horns of apostate Republicanism and apostate Protestantism will form an image to the beast, thus merging church and state into one horn that speaks as a dragon. But God will not be left without a witness, for in the process of bringing a conclusion to the United States, He will raise up the genuine horn of Protestantism to protest both the image of the beast in the United States, and thereafter the image of the beast that confronts the entire world. The raising up of the Protestant horn at the end of the United States will be accomplished within the same historical structure as was the Protestant horn raised up in the beginning of the United States. A former covenant people will be passed by, and a new people will become the new covenant people. There is nothing new under the sun.

Adventismo ñepyrũ ha ipaha oiko pe mburuvicha guasu poteĩha profecía bíblicape oñemombe’úva rembiasakue aja; upévare oiko avei Tetã peteĩ reko Amérikagua ñepyrũ ha ipahápe. Tetã peteĩ reko Amérikagua rembiasakue proféticova ha’e pe mokõi ratĩ: Republicanismo ha Protestantismo rembiasakue. Upe rembiasakue pahápe, umi mokõi ratĩ oñemoambue va’erã ovecha ra’ygui dragónpe. Republicanismo oñemoambue va’erã democracia-pe, ha Protestantismo oñemoambue va’erã Protestantismo apóstata-pe. Pe yvyraty ára de prueba rehegua Tetã peteĩ reko Amérikaguápe oñepyrũvo oguahẽ ipahápe, ko’ág̃a oikoháicha, umi mokõi ratĩ Republicanismo apóstata ha Protestantismo apóstata rehegua omoheñói va’erã ta’anga mymbápe g̃uarã; péicha ombojoaju joja tupao ha Estado peteĩ ratĩme, ha upéva oñe’ẽ dragónicha. Hákatu Tupã ndopytamo’ãi testígo’ỹre; Tetã peteĩ reko Amérikagua rembiapo paha oguahẽ hag̃ua, Ha’e omopu’ãta Protestantismo ratĩ añeteguáva, oñemoĩ hag̃ua protestávo mokõive rehe: pe ta’anga mymba rehegua Tetã peteĩ reko Amérikaguápe, ha upéi pe ta’anga mymba rehegua ombohováiva opa yvy ape ári. Pe ñemopu’ã Protestantismo ratĩ rehegua Tetã peteĩ reko Amérikagua pahápe ojejapóta upe estructura histórica peteĩchaitépe, ha’éichaite umi Protestantismo ratĩ oñemopu’ãkuri Tetã peteĩ reko Amérikagua ñepyrũme. Peteĩ tetã yma guaréma’va pe pacto rehegua ojehejáta ykére, ha ambue tavayguakuéra oikóta pe tetã pyahu pacto rehegua. Ndaipóri mba’e pyahu kuarahy guýpe.

When we use the time prophecies understood and presented in the Millerite history to evaluate the Alpha and Omega, we find they are one in the same. Every time prophecy begins with a history when the prophecy is proclaimed, and that history always typifies the history when the prophecy is fulfilled.

Japururaháicha jahechakuaa hag̃ua Alpha ha Omega, jaiporúrõ umi profecía aravo rehegua oñentendéva ha oñemombe'úva historia Millerita-pe, jajuhu ha'ekuéra peteĩchanteha. Mayma profecía aravo rehegua oñepyrũ peteĩ historia guive, upépe upe profecía oñemomarandu jave; ha upe historia tapiaite ohechauka peteĩ techaukarã ramo pe historia, upe profecía oñekumpli jave.

The history of the twenty-three hundred year prophecy began on the third decree in 457 BC and ended at the third angel’s message on October 22, 1844. Leading up to, but before the arrival of the third decree the work of erecting the temple and Jerusalem was accomplished. In like manner the history, leading up to the arrival of the third angel, the foundational truths of the Millerite temple was established.

Mokõipa tembiasa ñe’ẽmondo veintitrés ciento ary rehegua oñepyrũkuri mbohapyha decretope áño 457 Cristo mboyve ha opa mbohapyha ánhel marandupe 22 jasypa 1844-pe. Oguahẽ mboyve, ha katu mbohapyha decreto oguahẽ mboyve, ojejapókuri tembiapo oñemopu’ã hag̃ua pe tupaó ha Jerusalén. Upéicha avei, pe tembiasakue ogueraháva mbohapyha ánhel oguahẽ peve, oñemopyendákuri pe tupaó Millerita añetegua ñepyrũrã.

In 1798, the twenty-five hundred and twenty year prophecy that began in 723 BC with the scattering of the northern ten tribes was fulfilled. That prophecy identified two periods of twelve hundred and sixty years, marking the trampling down of the literal temple and literal Jerusalem by literal pagan Rome, that was followed by twelve hundred and sixty years of papal Rome trampling down the spiritual city and temple. The prophecy began with the destruction of the northern kingdom and the scattering of the kingdom’s citizens. Half way through the prophecy in 538, marks the end of the trampling down of God’s people by pagan Rome, the fourth kingdom of Bible prophecy and produces the scattering of God’s church into the wilderness of the Dark Ages. The end of that time prophecy in 1798 marks the end of the fifth kingdom of Bible prophecy. The scattering of the northern ten tribes, and of the Christian church that fled into the wilderness represents the gathering of those destined to become the horn of Protestantism. Waymarks are often represented by opposites and a scattering can represent a gathering, just as Elijah represents John the Baptist. In the same prophetic confrontation Elijah does not die, and John the Baptist does.

Áño 1798-pe oñembotýkuri pe marandu aranduka mokõi su cincuenta ha mokõi arýpeg̃uarã, oñepyrũva’ekue 723 Cristo mboyve guive pe ñemosarambípe umi diez tribu yvategua rehe. Upe marandu aranduka omombe’u mokõi ára ñembyaty mil doscientos sesenta ary pukukue, ohechaukáva pe jejopy ha ñemongu’e yvýre pe témplo tee ha Jerusalén tee rehe Roma pagana tee rupive; ha upéi oúva ambue mil doscientos sesenta ary, Roma papal ojopy ha omongu’e hag̃ua pe táva espiritual ha pe témplo espiritual. Pe marandu aranduka oñepyrũ pe mburuvicha guasu yvategua ñehundípe ha umi tavayguakuéra upe mburuvichagua ñemosarambípe. Mbyte rupi pe marandu aranduka, 538-pe, ohechauka opa hague Ñandejára tavayguakuéra jejopy Roma pagana rupive, pe irundyha mburuvicha guasu marandu aranduka Bíblico-pe, ha ogueru Ñandejára iglésia ñemosarambi pe desiértope, pe Yma Pytũmbýpe. Upe marandu aranduka ára paha 1798-pe ohechauka opa hague pe poha mburuvicha guasu marandu aranduka Bíblico-pe. Pe ñemosarambi umi diez tribu yvategua rehe, ha avei pe iglésia cristiana okañýva’ekue pe desiértope, ta’anga ramo ohechauka pe ñembyaty umi oñemoĩmbapyrévape hag̃ua pe protestantismo ratĩ. Umi señal profética heta jey ojehechauka mba’e ojoavyva rupive, ha peteĩ ñemosarambi ikatu ta’anga ramo ohechauka peteĩ ñembyaty, Elías ohechaukaháicha Juan el Bautista-pe. Upe confrontación profética peteĩchape, Elías ndoemanói, ha Juan el Bautista katu omano.

In 677 BC the southern tribe of Judah, (also identified as the glorious land in the Scriptures) was scattered for twenty-five hundred and twenty years, ending on October 22, 1844. That prophecy was identifying the trampling down of God’s people, who Daniel identifies as the “host” in Daniel 8:13, 14.

Áño 677 a.C.-pe Judá ñemoñare yvy gotyo guáva, (ojejuhu avei kuatiañe’ẽ marangatúpe pe yvy porãite ramo), oñemosarambi mokõi mil quinientos veinte ary pukukue, opa hag̃ua 22 jasypa 1844-pe. Upe profesía ohechauka Ñandejára tavayguakuéra jejapyrã vai, umi Daniel omombe’úva “ehérsito” ramo Daniel 8:13, 14-pe.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Upéi ahendu peteĩ marangatu oñe’ẽha, ha ambue marangatu he’i pe marangatu oñe’ẽvape: Mboy arakaʼe pe pecha umi mbaʼe ojehecháva pe sacrificio ára ha ára rehegua, ha pe angaipa ñehundi rehegua, omeʼẽ hag̃uáicha mokõivéva pe tupaópe ha pe aty guasúpe ojejapyrara hag̃ua py guýpe? Ha haʼe he’i chéve: Mokõi mil ha mbohapy sua ára peve; upérõ oñemopotĩta pe tupaó. Daniel 8:13, 14.

The twenty-three hundred year prophecy which ended at the same time as the twenty-five hundred and twenty year prophecy that began in 677 BC was identifying the trampling down of the sanctuary as identified in Daniel 8:13, 14. The prophecy of the scattering of Judah in 677 BC was preceded by three attacks from Nebuchadnezzar and that prophecy ended on the arrival of the third message on October 22, 1844.

Pe profesía mokõipa sa’y ha mbohapy sua ary rehegua, opa vaekue peteĩ jave pe profesía mokõi mil po ciento veinte ary rehegua ndive, oñepyrũ vaekue 677 a.C.-pe, ohechauka hína pe ñemonguarahy guýpe jejopy pe santuario rehegua, he’iháicha Daniel 8:13, 14-pe. Pe profesía Judá ñemosarambipa rehegua 677 a.C.-pe oñemotenonde vaekue mbohapy jejopy Nebucodonosor-gui, ha upe profesía opa vaekue pe marandu mbohapyha og̃uahẽvo 22 jasypa 1844-pe.

The two twenty-five hundred and twenty year prophecies ending respectively in 1798 and 1844 identify the forty-six years of building the Millerite temple foundation. Moses was forty-six days in receiving instructions on building the temple, Herod’s temple remodeling in the time of Christ took forty-six years, which ended the year of Christ’s baptism. From the baptism He went to the wilderness for forty days, and when He returned, he cleansed the temple the first time and the quibbling Jew’s wanted to know by what authority He did such a thing.

Mokõi profesía mokõipa po tekorundy ary mokõipa (2520) ary opa hag̃uáva peteĩva 1798-pe ha ambuéva 1844-pe ohechauka umi irundypa seis ary oñemopu’ãhague Millerita tupão pyenda. Moisés opyta irundypa seis ára ohupyty hag̃ua umi mbo’epy oñemopu’ã hag̃ua pe tupão; Herodes rembiporumoambue pe tupão rehe Cristo ára-pe ogueraha irundypa seis ary, ha upéva opa Cristo ñemongarai arýpe. Pe ñemongarai guive Ha’e oho pe desiértope irundypa ára, ha ojevývo, omopotĩ pe tupão peteĩha jey, ha umi judío oikóramo hag̃ua ñe’ẽreity poranduse máva pokatu rupípa ojapo upéicha.

And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.

Ha umi judíokuéra ñembyasýha Páskua hi’aguĩma, ha Jesús ojupi Jerusalénpe. Ha otopa pe témplope umi ovendéva vaka, ovecha ha pykasu, ha umi ombyekovia hag̃ua viru oguapýva upépe. Ha ojapo rire peteĩ tejuruguái sã michĩnguégui, omosẽ opavavépe témplogui, umi ovecha ha vaka avei; ha omosarambi umi ombyekovia hag̃ua viru rembiapo, ha ombojere umi mesa. Ha he’i umi ovendéva pykasúpe: Pegueraha ko’ã mba’e ko’águi; ani pejapo Che Ru róga peteĩ óga ñemuharã. Ha hemimbo’ekuéra imandu’a ojehaiha: Nde róga rehe che kyre’ỹ che mokõ. Upérõ umi judíokuéra ombohovái ha he’i chupe: Mba’e techaukaha piko rehechauka oréve, rejapógui ko’ã mba’e? Jesús ombohovái ha he’i chupekuéra: Pembyai ko témplo, ha mbohapy ára ryepýpe amopu’ã jeýta. Upémarõ umi judíokuéra he’i: Irundy pa poteĩ ary ohasa oñemopu’ã hag̃ua ko témplo, ha nde piko remopu’ã jeýta mbohapy ára ryepýpe? Ha’e katu oñe’ẽva’ekue hete témplore. Upévare, opu’ã jeývo omanóva apytégui, hemimbo’ekuéra imandu’a he’i hague kóva chupekuéra; ha oguerovia hikuái pe Escritura, ha pe ñe’ẽ Jesús he’iva’ekue. Juan 2:13–22.

The Millerite temple was erected in forty-six years from 1798 at the conclusion of the first twenty-five hundred and twenty year prophecy and ended forty-six years later at the fulfillment of the second twenty-five hundred and twenty year prophecy in 1844. Those forty-six years began with the arrival of the first angel and ended with the arrival of the third angel, for Christ said His temple would be raised up in three days. If you are unwilling to see these facts it is because of two primary problems beyond the problems that may exist in an unwilling and unconverted heart. The first problem is you are unwilling to approach the prophetic Word from the perspective that history repeats. You are not a historicist. The other problem is an inability to apply symbolic words that have been recorded within the Word of God by the Word of God. The beginnings of all these prophecies identify the end, and they always identify much more than simply histories which repeat.

Pe témplo milleríta oñemopuʼã cuarenta y seis áño aja 1798 guive, opa rire peteĩha profesía mokõi mil quinientos veinte áño rehegua, ha opa cuarenta y seis áño rire, mokõihápe ojekumpli vove profesía mokõi mil quinientos veinte áño rehegua ary 1844-pe. Umi cuarenta y seis áño oñepyrũ vaʼekue peteĩha ánhel oguahẽ rupi ha opa mbohapyhápe ánhel oguahẽvo, Cristo heʼi haguére Itémplo oñemopuʼãtaha mbohapy ára peve. Nde nereipotáramo rehecha koʼã mbaʼe añetehápe, upéva oiko mokõi apañuãi tenondegua rupi, umi apañuãi ikatúva oĩ peteĩ korasõ ndopotaséiva ha ndojeconvertriva ári. Peteĩha apañuãi haʼe nde nereipotái reñemoaguĩ Ñeʼẽ profética rehegua gotyo pe jehecha hag̃ua tembiasakue ojerejeyha. Nde ndahaʼéi peteĩ historicista. Ambue apañuãi haʼe ndikatúi hag̃uáicha rembohovái ñeʼẽ simbólica oñeñongatúva Tupã Ñeʼẽme, Tupã Ñeʼẽ rupive. Opa koʼã profesía ñepyrũrã ohechauka ipaha, ha arakaʼeve ndohesakái tembiasakue ojerejývante.

The Bible says we are a temple for the Holy Spirit and the body temple is made up of forty-six chromosomes. The scientists who study those forty-six chromosomes inform us that the twenty-three male chromosomes and the twenty-three female chromosomes are wrapped around a protein that is shaped as a cross.

La Biblia he’i ñande ha’eha peteĩ témplo Espíritu Santo rehegua, ha pe témplo tetegua ojejapo cuarenta y seis cromosómogui. Umi científico ohesa’ỹijóva umi cuarenta y seis cromosóma oikuaauka ñandéve umi veintitrés cromosóma kuimba’egua ha umi veintitrés cromosóma kuñanguégua oñembojeréva peteĩ proteína jerére oguerekóva kurusu ra’anga.

In Daniel twelve there are three connected time prophecies, the first is referencing the scattering of the power of the holy people, which represents the “seven times” of Leviticus twenty-six. The scattering of the power of the holy people that was fulfilled by them was twenty-five hundred and twenty years, yet in Daniel twelve it only references the last half of that period. It portrays Daniel as not understanding what was meant by the pronouncement.

Daniel 12-pe oĩ mbohapy profesía de tiempo ojoajúva; peteĩha ohechauka pe “iñemondoro marangatu retã pu’aka”, ha upéva orrepresenta umi “siete tiempos” Levítico 26-pe. Pe iñemondoro marangatu retã pu’aka, ha’eva’ekue oñekumplíva hesekuéra, mokõi mil quinientos veinte ary, upéicharõ jepe Daniel 12-pe oñeñe’ẽnte upe período mbyte paha rehe. Upépe ojehechauka Daniel-pe ndoikuaaiha mba’épa he’iseva’ekue upe ñe’ẽmosẽ.

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? Daniel 12:7, 8.

Ha ahendu pe kuimba’e ao líno rehegua, oĩva ysyrýpe hi’ári, ojupi jave ijyva akatúa ha ijyva asu yvágape, ha ojurávo pe Oikovévare opa ára guarã rehe, ko’ã mba’e oikótaha peteĩ ára, ára nguéra ha mbyte; ha ha’e omohu’ã vove omyasãi hag̃ua ipoder pe tavayguakuéra marangatu rehegua, opa ko’ã mba’e oñemohu’ãta. Ha ahendu, hákatu ndaikuaái mba’épa he’ise; upérõ ha’e: Che Ruvicha, mba’épa pe ipaha ko’ã mba’e rehegua? Daniel 12:7, 8.

Daniel twelve is illustrating the message that is unsealed at the time of the end, which was 1798. In the passage Daniel represents William Miller, the primary symbol of the wise in that history. Miller was first led to the twenty-five hundred and twenty year prophecy of Leviticus twenty-six, and in verses seven and eight he represents the wise who must reconcile the truth that the twenty-five hundred and twenty year scattering is most definitely identified as God’s scattering of His people.

Daniel mokõiha orechauka pe marandu ojepe’áva ára pahápe, ha upéva va’ekue 1798-pe. Pe jehasa’ípe Daniel ohechauka William Miller-pe, pe techaukaha tenondegua umi arandupegua upe tembiasakuepe. Miller raẽvete oñemboguata va’ekue pe profesía dos mil quinientos veinte años rehegua Levítico veintiséis-pe, ha versículos siete ha ocho-pe ha’e ohechauka umi arandu oikotevẽva ombojoaju hag̃ua pe añetegua omoneĩva pe ñemosarambi dos mil quinientos veinte años rehegua añetehápe ojehechakuaa hag̃ua Tupã ñemosarambi ramo Ipuévlo rehe.

And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.

Ha nda pehenduséi chéve opa ko mba’ére, upéicharõ che pembyasyvéta siete jeyveve pene angaipa rehe. Ha che amopẽta pene mbarete jejapo; ha ajapóta pende yvága pe kuatia hag̃ua iñerróramo guáicha, ha pende yvy brónseicha. Levítico 26:18, 19.

The “pride” of ancient Israel was when they were allowed to reject God as their king and choose a human king. Their pride, which precludes a fall (Proverbs 16:18) was their desire to be like all the idolatrous kingdoms around them. Removing first the northern kingdom and then the southern kingdom was the scattering of the power (king) in 723 BC and 677 BC respectively.

Yma Israel yma guaregua “jejy” ha’e va’ekue oñeme’ẽrõ guare chupekuéra permiso oipe’a hag̃ua Tupãgui pe mburuvicha guasu ramo, ha oiporavo hag̃ua peteĩ mburuvicha guasu yvypóra. Ijejy, pe ogueraháva ho’a mboyve (Proverbios 16:18), ha’e va’ekue iñe’ẽrendu’ỹse ha oiko hag̃uáicha opa umi mburuvichakuéra ta’anga reko rehegua ojeréva ijerére. Ojeipe’a raẽvo pe reino yvate gotyogua ha upéi pe reino yvývo gotyogua, upéva ha’e va’ekue pe pu’aka (mburuvicha guasu) sarambi 723 a.C. ha 677 a.C.-pe peteĩteĩ hag̃uáicha.

Miller represented the wise who understood the increase of knowledge that was unsealed in the previous verses of Daniel twelve, and in verses seven and eight he is represented as not understanding the connection of twelve hundred and sixty years with the twenty-five hundred and twenty years of the scattering of God’s people. Daniel is representing God’s people at the end of Adventism, as well as Miller at the beginning of Adventism. At the end of Adventism, the same dilemma exists, for as Adventism set aside Miller’s understanding of the “seven times” they were forced to only identify the twelve hundred and sixty years as the Dark Ages. The wise at the end had a similar problem to resolve as Daniel and Miller illustrate. Why is the terminology of Leviticus twenty-six employed to illustrate three and a half times instead of seven times?

Míller ohechauka umi arandúva oikũmby vaʼekue pe mbaʼekuaarã hetave hag̃ua oñemyesakãvaʼekue Daniel mokõiha ryrúpe, capítulo docepe, umi versíkulo mboyveguápe; ha umi versíkulo siete ha ocho-pe ojehechauka chupe ndaikũmbyiha pe joaju oguerekóva mil doscientos sesenta áño umi mokõi mil quinientos veinte áño ndive, tupãygua tavayguakuéra ñemosarambí rehegua. Daniel ohechauka Tupã tavayguakuérape Adventismo pahápe, ha avei Míllerpe Adventismo ñepyrũme. Adventismo pahápe, upe apañuãi peteĩchagua oĩ jey; Adventismo ohejáramo guare Míller entendimiento “siete tiempos” rehegua, oñembopyʼaguapy hag̃uánte ikatu hag̃uáicha ojehechakuaa mil doscientos sesenta áño añoiteha pe Época de Tinieblas. Umi arandúva pahápe oguereko vaʼekue peteĩ apañuãi ojoguáva pe oñesolusionavaʼerã Daniel ha Míller ohechaukaháicha. Mbaʼérepa oñeipuru Levítico veintiséis ñeʼẽkuaa hag̃ua ojehechauka hag̃ua mbohapy ha mbyte tiempos, ha ndahaʼéi siete tiempos?

Miller never fully reconciled this dilemma, but in 1856 the last “new prophetic light” was presented in a series of six articles that were never concluded identifying the seven times as representing three and a half years of pagan Rome trampling down God’s literal Israel, followed by three and a half years of papal Rome trampling down spiritual Israel. Seven years later Adventism outright rejected all of the light of the seven times, preparing the dilemma for the wise at the time of the end in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

Miller araka’e ndoikói ombojoaju hag̃uáicha hekopete ko apañuãi, ha katu ary 1856-pe oñepresenta pe pahague “tesakã pyahu profético” peteĩ aty seis artículope, araka’eve noñemohu’ãiva, ohechaukáva umi siete tiempo ohechaukaha mbohapy ary ha mbyte Roma pagana opyrũmbáva Tupã Israel literal ári, ha upéi mbohapy ary ha mbyte Roma papal opyrũmbáva Israel espiritual ári. Siete ary rire, pe Adventismo ombotove hag̃ua hesakã hag̃uáicha opaite pe tesakã umi siete tiempo rehegua, ombosako’ívo pe apañuãi umi arandupeg̃uarã ára paha jave ary 1989-pe, upe jave, Daniel capítulo once, versículo cuarenta-pe oñemombe’uháicha, umi tetã orepresentáva pe Unión Soviética yma guare oñemopotĩmba pe papado ha Estados Unidos rupive.

The first light given to Miller was rejected in 1863, and the last light on the subject was given by Hiram Edson in those six articles. Those articles were discontinued and seven years (times) later the power of modern Israel was set aside in order to imitate the idolatrous churches that had a few years before been correctly identified as the daughters of Babylon. The seven times of Leviticus twenty-six as a prophetic doctrine became the stone of stumbling, and the pride of ancient Israel as represented by their desire to have Saul rule over them as king was repeated. Jesus represents the end with the beginning.

Pe tesape oñeme'ẽ vaekue Miller-pe oñemboyke 1863-pe, ha pe tesape paha ko mba'ére oñeme'ẽ Hiram Edson rupive umi seis artículo-pe. Umi artículo ojehejareívo, ha siete ary (tiempo) rire, Israel moderno pokatu oñembo'yke ikatu hag̃uáicha oha'ã umi tupã'anga rehegua iglesia-kuérape, mbovymi ary mboyve ojehechakuaa porã vaekue Babilonia rajykuérarõ. Leviticus mokõipa poteĩmegua siete tiempos, doctrina profética ramo, oiko hag̃ua ita ñepysangaha, ha Israel yma guare ñemomba'eguasu, ojehechauka vaekue ijeheguiete oipotágui Saúl toisãmbyhy hese kuéra mburuvicha guasu ramo, ojerejey. Jesús ohechauka pe paha oñembojoajúvo pe ñepyrũ rehe.

The book of Daniel also identifies a twelve hundred and ninety year prophecy along with a thirteen hundred and thirty-five year prophecy that both begin at the taking away of “the daily” in 508. The taking away of “the daily” represents the removal of pagan Rome’s resistance to the rise of the papal power in 538. There was a thirty-year transition period before the papal power was placed upon the throne of the earth in 538, then the remaining twelve hundred and sixty years ends in 1798. The thirty years of transition from one kingdom to the next identifies the final years of papal rule that lead to the sixth kingdom of Bible prophecy being placed on the throne of the earth in 1798. The beginning of the twelve hundred and ninety year prophecy identifies a transition from one kingdom of Bible prophecy unto the next kingdom of Bible prophecy, as does the ending of that prophecy.

Daniel kuatia avei ohechauka peteĩ profesía mil mokõi sa noventa ary rehegua, ha avei ambue mil mbohapy sa treinta y cinco ary rehegua, mokõivéva oñepyrũvo oñemboykévo “mba’e ára ha ára gua” ary 508-pe. Oñemboykeha “mba’e ára ha ára gua” ohechauka oñeipe’a hague Roma pagana rembiapo ojokóva pu’aka papal ñemopu’ã hag̃ua ary 538-pe. Oĩ kuri peteĩ ára paha transición rehegua, treinta ary pukukue, mboyve pu’aka papal oñemoĩ hag̃ua yvy guive guapyhápe ary 538-pe; upéi umi mil mokõi sa sesenta ary hembýva opa ary 1798-pe. Umi treinta ary transición peteĩ mburuvichagua guive ambuévape ohechauka umi ary pahápe oñeme’ẽva gobierno papalpe, ogueraháva pe sexto mburuvichagua profesía bíblica rehegua oñemoĩ hag̃ua yvy guive guapyhápe ary 1798-pe. Pe profecía mil mokõi sa noventa ary rehegua ñepyrũ ohechauka peteĩ transición peteĩ mburuvichagua profesía bíblica rehegua guive pe ambue mburuvichagua profesía bíblica rehegua peve, ha péicha avei pe profesía opaha.

The thirteen hundred and thirty-five year prophecy that began at the removal of “the daily” in 508 ends in 1843.

Pe profesía mil trescientos treinta y cinco arýpe guare, oñepyrũva’ekue “pe ára ha ára guare” oñemboykévo 508-pe, opa 1843-pe.

And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.

Ha guive pe ára oñemboykévo pe mymbajuka ára ha ára rehegua, ha oñemoĩvo pe mba’e ñanemongyhyjéva omoĩva ñembyai, oĩta mil mokõi sientos noventa ára. Ojehovasáva upe oha’arõva, ha oguahẽva pe mil tres sientos treinta y cinco ára peve. Daniel 12:11, 12.

The prophecy of thirteen hundred and thirty-five years ended in 1843, and Daniel says those that “waited” when that prophecy would be fulfilled would be blessed. Sister White says it this way.

Pe profesía mil trescientos treinta y cinco ary oñemohuʼã 1843-pe, ha Daniel heʼi umi “ohaʼarõ vaʼekuépe” pe profesía oñekumpli jave oñevendesiha. Hermana White heʼi kóicha.

“Blessed are the eyes which saw the things that were seen in 1843 and 1844.

“Ojehovasa umi tesa ohecháva umi mbaʼe ojehecháva’ekue ary 1843 ha 1844-pe.

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

“Oñeme’ẽ ome’ẽmava’ekue. Ha ndaipóri va’erã demora oñembojey hag̃ua pe oñeme’ẽva’ekue, umi ára paha rechaukaha oñekumpli rupi; pe tembiapo paha ojejapo va’erã. Peteĩ tembiapo tuicha ojejapóta mbykymi tiémpope. Ko’ẽrõitéma Tupã omoĩtava peteĩ ñe’ẽmondo, ha upéva okakuaáta sapukái hatãme. Upéi Daniel opu’ãta ilótrape, ome’ẽ hag̃ua hepykue.” Manuscript Releases, volume 21, 437.

Therefore, the beginning of the thirteen hundred and thirty-five year prophecy identifies a transition from the religion of paganism unto the religion of papalism, thus identifying a transition from Protestantism unto Millerite Protestantism.

Upévare, pe ñeporandu araka’e rehegua mil trescientos treinta y cinco ary rehegua ñepyrũ ohechauka peteĩ jerova paganisimo jerovia guive papalismo jerovia peve, upéicha avei ohechaukávo peteĩ jerova Protestantismo guive Protestantismo Millerita peve.

Those Adventists that reject the foundational truths of Adventism, reject all the time prophecies the Millerites presented, even the twenty-three hundred years of Daniel 8:14. They may very well deny this fact, but it can be logically shown that this fact is true, but my point now is different, so I will leave that off for now as we attempt to bring this article to a conclusion.

Umi Adventista omboykéva umi añetegua ypykue Adventismo rehegua, omboykéva opaite marandu ára rehegua umi Millerita oikuaveʼẽ vaʼekue, jepe umi mokõi sua ha mbohapy saʼary “twenty-three hundred years” Daniel 8:14-pegua. Ikatu porã hikuái onega ko mbaʼe añeteguaha, ha katu ikatu ojehechauka hekópe porãha ko añetegua, upéicharõ jepe, che punto koʼág̃a iñambue; upévare ahejáta ko tema koʼág̃arõ, jajaposeháicha ko artículo ñemohuʼã.

The scattering of the “glorious land” of Judah in 677 BC represents the trampling down of the “host” in Daniel 8:13, 14, and points to the establishment of the modern glorious land, the United States. The twenty-three hundred years of the same verses began in 457 BC, and represents the trampling down of the “sanctuary.”

Pe “yvy hechapyrã” Judá rehegua oñemosarambi hague ary 677 a.C. peve ohechauka pe “aty guasu” oñemboguejyha guýpe Daniel 8:13, 14-pe, ha ohechauka pe yvy hechapyrã ko’ág̃agua oñemopyenda hag̃ua, Estados Unidos. Umi mokõi sua ary ha mbohapy sua ary sa’i térã dos mil trescientos ary umi peteĩchagua versículo-gui oñepyrũ 457 a.C.-pe, ha ohechauka pe “tupão marangatu” oñemboguejyha guýpe.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Upéi ahendu peteĩ marangatu oñeʼẽha, ha ambue marangatu heʼi upe marangatu oñeʼẽvape: Mboy arakaʼe peve piko pe visión oñeʼẽva pe sacrificio ára ha ára rehe, ha pe ñembohasa asy omoñehundi hag̃uáicha rehe, oñemeʼẽ hag̃uáicha mokõivéva, pe santuario ha pe ehérsito, oñepyrũ hag̃ua oñemboi hag̃ua hiʼári? Ha heʼi chéve: Mokõi mil ha mbohapycientos ára peve; upérõ pe santuario oñemopotĩta. Daniel 8:13, 14.

677 BC and 457 BC are dates connected by the relationship of God’s people and God’s sanctuary. God brought both the host and the sanctuary back together at the same time on October 22, 1844. The two hundred and twenty years between 677 BC and 457 BC symbolize a period when God establishes a waymark representing an increase of light. On October 22, 1844 the light of the third angel arrived, the light of the sanctuary began to shine and a host was there to proclaim the light.

677 a.C. ha 457 a.C. ha’e ára ojoajúva Tupã tavayguakuéra ha Tupã tupaóndi. Tupã omoĩjey mokõivéva, pe aty ha pe tupaópe, oñondive peteĩ jave 22 jasypa ary 1844-pe. Umi mokõi ciento mokõipa ary oĩva 677 a.C. ha 457 a.C. apytépe ohechauka peteĩ periodo Tupã omoĩhápe peteĩ techaukaha ohechaukáva tesape ñembohetave. 22 jasypa ary 1844-pe oguahẽ mbohapyha ánhel rembiape tesape, pe tupaópegua tesape oñepyrũ omimbi, ha peteĩ aty oĩ upépe omombe’u hag̃ua pe tesape.

In the prophetic line which identifies the three-fold warfare that Satan and Christ engaged in, the King James Bible of 1611 was produced. Exactly two hundred and twenty years later in 1831, William Miller published his message for the first time:

Pe línea profética omombeʼúva mbohapy hendáicha pe ñorairõ guasu Satanás ha Cristo oikehaguépe, osẽkuri pe Biblia King James 1611-pegua. Mokõi sua mokõipa ary rireite, ary 1831-pe, William Miller omoherakuãkuri hembiayvu peteîha jey:

“For nine years William Miller was convinced that he ought to give his message to the churches; but he waited, hoping that some recognized authority would proclaim the glad news of a soon-coming Saviour. In thus waiting, he but proved the truth of the message; there was a name that they lived, but they were fast dying. In 1831 Miller gave his first discourse on the prophecies.” Steven Haskell, The Seer of Patmos, 77.

“Por nueve años, William Miller estuvo convencido de que debía dar su mensaje a las iglesias; pero esperó, con la esperanza de que alguna autoridad reconocida proclamara la buena nueva de un Salvador que pronto vendría. Al esperar así, no hizo sino demostrar la verdad del mensaje; tenían nombre de que vivían, pero estaban muriendo rápidamente. En 1831, Miller pronunció su primer discurso sobre las profecías.” Steven Haskell, The Seer of Patmos, 77.

God protected the sacred and correct original texts used to produce the Bible. He then produced His Bible in 1611. He then raised up a messenger that would employ the rules located, derived and established within the Bible to produce the message of the first angel. In 1831, Miller’s message was formalized as was the message in Christ’s history formalized by John the Baptist, as the message has been formalized in every reformatory movement. The message of Miller, the first angel’s message announcing the opening of the judgment is directly upheld by the application of the prophetic time period of two hundred and twenty years. It was the message of warning at the beginning of the sixth kingdom of Bible prophecy—the United States.

Tupã oñangareko hag̃ua umi peteĩha kuatiañe’ẽ marangatu ha hekopete ojeiporúva ojejapo hag̃ua la Biblia. Upéi Ha’e omoheñói I-Biblia ary 1611-pe. Upéi omopu’ã peteĩ mensahéro oiporútava umi tembiapoukapy ojejuhúva, oñeguenohẽva ha oñemopyendáva la Bíblia ryepýpe, ojejapo hag̃ua pe ángel peteĩha marandu. Ary 1831-pe, Miller marandu oñemohenda porã, upéicha avei pe marandu Cristo rembiasakuepe oñemohenda porã haguéicha Juan el Bautista rupive, ha pe marandu oñemohenda porã haguéicha opaite movimiento reformatorio-pe. Miller marandu, pe ángel peteĩha marandu omombe’úva huicio ñepyrũ, oñemopyenda porãite mba’e’ete hag̃uáicha pe ára profético pukukue mokõi sientos veinte ary rehegua jeporu rupi. Upéva va’ekue pe marandu ñemomandu’a hag̃ua pe sexto reino oñepyrũ jave, Biblia profecía ryepýpe—Estados Unidos.

In 1996, the ministry of Future for America began, and the message of the third angel that had been unsealed in 1989, the message identifying the healing of the deadly wound of the papacy and the soon coming Sunday law was published in a magazine titled, The Time of the End. The message at the end of Adventism had been formalized just as the message at the beginning had been formalized. In the beginning the message was hung upon time and represented a further development of the truths contained within God’s Word. In 1996, two hundred and twenty years after the birth of the United States in 1776, the message at the end of Adventism was formalized and represented a further development of the three angels’ messages.

Áño 1996-pe oñepyrũ Future for America rembiapo, ha pe mbohapyha ánhel rembiasakue ojeipe’áva’ekue 1989-pe, pe marandu ohechaukáva papado ñemano vai ojehecha’ỹrõ guare jehepyme’ẽ ha pya’e hag̃uáicha ou hag̃ua pe léi domingo rehegua, oñemoherakuã peteĩ revista héravape, The Time of the End. Pe marandu adventismo paha gotyo rehegua oñemohenda porãkuri, péicha avei pe marandu ñepyrũmbymeguáva oñemohenda porã haguéicha. Ñepyrũmbyme, pe marandu ojepytaso aravo ári ha ohechauka peteĩ ñemotenondeve umi añetegua Ñandejára Ñe’ẽme oĩvape. Áño 1996-pe, mokõisientos mokõi-paha ary Estados Unidos heñoihaguére 1776-pe rire, pe marandu adventismo paha gotyo rehegua oñemohenda porã ha ohechauka peteĩ ñemotenondeve umi mbohapy ánhel marandu rehegua.

As we address the parallel history of the Republican horn and the Protestant horn in the history of the sixth kingdom of Bible prophecy it must be understood who the Protestant horn is and who it is not.

Jaguereko aja ñembyatyguasu paralelo apytépe pe kavaju ratĩ Republicano ha pe kavaju ratĩ Protestante rembiasakue, pe mbohapyha poteĩha mburuvicha guasu Bíblia maranduhaipegua rembiasakuepe, tekotevẽ jaikuaa porã máva pe ratĩ Protestante ha máva ndaha’éi.

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

Eñehaʼãkena rejekuaauka hag̃ua Ñandejárape neporã hag̃uáicha, peteĩ tembiapohára ndaikatúiva otĩ, ombojaʼo porãva añetegua ñeʼẽ. Ha ani reñemoirũ ñeʼẽ vai ha rei reheve; umíva niko okakuaave hag̃ua tekovaipe. 2 Timoteo 2:15, 16.