“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.
“Jaikuaava’erã ñandejehegui mba’épa omoheñói pe kristianismo, mba’épa hína pe añetegua, mba’épa hína pe jerovia ñande jajapyhy va’ekue, mba’éichapa hína umi norma bíblica—umi norma ñandéve oñeme’ẽva pe autorida yvatevévagui.” The 1888 Materials, 403.
For several years Future for America has identified that the seven churches of Revelation not only represent the history of modern Israel from the time of the apostles until the end of the world, but that the seven churches also represent ancient Israel from the time of Moses until the stoning of Stephen. The pioneers of Adventism did not teach this truth, but they understood and employed the principles that establish this truth. Jesus identifies the end from the beginning and ancient Israel represents modern Israel. Therefore, any truth that is part of the prophetic characteristics of modern Israel also existed in ancient Israel.
Heta ary ohasávo, Future for America ohechauka kuri umi siete tupao Apocalipsis-pegua ndaha’éi añónte ohechaukáva Israel moderno rembiasakue apóstol-kuéra ára guive pe mundo paha peve, ha avei umi siete tupao ohechauka Israel yma guare Moisés ára guive Esteban ñembo’itávo itápe peve. Umi pionero Adventismo-pegua nombo’éi va’ekue ko añetegua, péro oikuaa ha ojeporu umi principio omopyendáva ko añetegua. Jesús ohechauka pe paha iñepyrũmby guive ha Israel yma guare ohechauka Israel moderno-pe. Upévare, oimeraẽ añetegua oĩva Israel moderno rekove profético reko tee apytépe, oĩmava’erã avei Israel yma guarépe.
Before Millerite history the traditional Christian view of the seven churches was that they represented the actual churches in Asia minor during the time of John. The traditional view also understood that the counsel to the individual churches may also be understood to represent specific counsel to various churches throughout Christian history, and also that the very same counsel and warnings is for individual Christians. They also understood that the seven churches represent seven periods of church history from the time of the disciples until the end of the world. These perspectives pre-dated the Millerite history. Those four recognitions of the seven churches that make up the traditional view that pre-dated William Miller were and are based upon the “historicist” interpretation of the Bible. It is that methodology that God’s angels led William Miller to adopt.
Millerita rembiasakue mboyve, karaiete cristiano yma guare ohechakuaa umi poapy tupão ohechauka hague umi tupão añetegua Asia Menor-pe oĩva Juan tiémpope. Pe jehechakuaa yma guare avei ombohape vaʼekue pe ñemoñeʼẽ térã ñeʼẽmondo umi tupão peteĩteĩme guarã ikatu hag̃uáicha oñentende avei ñeʼẽmondo específico ramo umi tupão opaichaguápe g̃uarã tembiasakue cristiana pukukue javeve, ha avei peichaite pe ñeʼẽmondo ha ñemomaranduha oñemeʼẽha cristiano peteĩteĩme g̃uarã. Haʼekuéra avei oikuaa vaʼekue umi poapy tupão ohechaukaha poapy periodo tupão rembiasakuepegua, umi temimboʼe kuéra ára guive peve ko yvy paha. Koʼã jehechakuaa Millerita rembiasakue mboyve voi oĩma vaʼekue. Umi irundy jehechakuaa rehegua umi poapy tupãore, omoheñóiva pe jehechakuaa yma guare William Miller mboyve guare, oĩ vaʼekue ha koʼág̃a avei oñemopyenda pe Biblia “historicista” ñehesaʼỹijópe. Upévaite pe método Tupã ángel kuéra ogueraha vaʼekue William Miller-pe tomoneĩ hag̃ua.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“Umi siete tupãoĩva Ásiape ha’e peteĩ tembiasakue Cristo iglesia rehegua, umi siete hekópe, opa hekojeguatápe ha ijere ha jerekuépe, opa iporãve ha jehasa asýpe, apóstol-kuéra ára guive pe yvy ape ári opa peve. Umi siete sello ha’e peteĩ tembiasakue umi mba’e oikóva umi mburuvicha ha ruvicha guasu yvy arigua rupive iglesia rehe, ha Tupã ñangareko hag̃ua ipuévlo rehe upe aravo pukukue javeve. Umi siete trompéta ha’e peteĩ tembiasakue siete juicio ijojaha’ỹva ha pohýiva rehegua, oñemondóva yvy ári, térã pe Róma retã guasu ári. Ha umi siete kagua ha’e umi siete plague paha oñemondóva Róma Papal ári. Ko’ãva ndive oñembojehe’a heta ambue mba’e oikóva, oñembojeguáva pype ysyry michĩnguéraicha oikeháicha, ha omyenyhẽvo pe ysyry guasu maranduhára rehegua, opa peve ha oguahẽ ñandeve pe para guasu opa’ỹ hag̃uáme.”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“Kóva, chéve guarã, ha’e Juan marandu’ypy rembipota pe libro Apocalipsis-pe. Ha kuimba’e oipotáva ontende ko aranduka, tekotevẽ oikuaa porãiterei ambue hendáicha Ñandejára ñe’ẽme. Ta’ãnga ha ñe’ẽjoaju ojeporúva ko marandu’ýpe, ndaha’éi opaite oñemyesakãva upe mismo-pe, síno tekotevẽ ojejuhu ambue proféta kuérape, ha oñemyesakã ambue Escritura pehẽnguérape. Upévare hesakã porã Ñandejára omohenda hague oñehesa’ỹijo hag̃ua pe tuichakue, jepe hag̃ua ojeguerohorykuaaporã peteĩva rehe.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
Sister White agrees with and upholds the “historicist” view held by Miller, but she added a deeper insight to the book of Revelation than Miller saw, for Miller had not recognized the sanctuary as it truly is. He understood the sanctuary to be the earth. Sister White recognized that when Jesus presented the predictions represented in the book of Revelation, that Christ was doing so in conjunction with His work as the heavenly High Priest.
Hermana White omoneĩ ha omombarete pe jehecha “historicista” orekóva Miller, ha katu ombojuapy peteĩ kuaapy ipypukuvéva pe Apocalipsis arandúpe umi mba'e Miller ndohecháikuegui; Miller ningo ndoikuaái kuri pe santuario añetegua mba'éichapa hína. Haʼe ontende pe santuario haʼeha yvy. Hermana White ohechakuaa rakaʼe Jesús opresenta jave umi profecía ojehechaukáva pe Apocalipsis arandúpe, Cristo ojapoha upéva ojoajúvo hembiapo rehe Sacerdote Guasu yvágagua ramo.
When John turns and sees Christ, He is walking among the candlesticks in priestly garments, and the candlesticks are located in the holy place, and therefore in the history after His ascension, but before He moved into the Most Holy Place in 1844. Miller could not have understood the significance of this reality. Neither would have Tyndale, Luther or John Wycliffe or any of the early reformers. Truth is progressive, shining brighter and still brighter unto the perfect day.
Juan ojere rire ha ohecha Cristo-pe, Ha’e oguata hína umi candelabro apytépe ao pa’i rehegua reheve; ha umi candelabro oĩ pe tenda marangatupe, ha upévare ojehechauka pe tembiasakuepe Ijupi rire yvágape, ha ohasávo pe ára oike mboyve pe Tenda Marangatuvévape ary 1844-pe. Miller ndaikatúi kuri ontende ko añetegua rembiapo guasu mba’épa he’iseha. Tyndale, Luther térã John Wycliffe, ni peteĩ umi reformador yma guaréva avei, noikũmbymo’ãi kuri upéva. Pe añetegua oñemotenonde ohóvo, omimbipáva hesakãvévo ha hesakãvévo pe ára perfecto peve.
“The great principle so nobly advocated by Robinson and Roger Williams, that truth is progressive, that Christians should stand ready to accept all the light which may shine from God’s holy word, was lost sight of by their descendants. The Protestant churches of America,—and those of Europe as well,—so highly favored in receiving the blessings of the Reformation, failed to press forward in the path of reform. Though a few faithful men arose, from time to time, to proclaim new truth and expose long-cherished error, the majority, like the Jews in Christ’s day or the papists in the time of Luther, were content to believe as their fathers had believed and to live as they had lived. Therefore religion again degenerated into formalism; and errors and superstitions which would have been cast aside had the church continued to walk in the light of God’s word, were retained and cherished. Thus the spirit inspired by the Reformation gradually died out, until there was almost as great need of reform in the Protestant churches as in the Roman Church in the time of Luther. There was the same worldliness and spiritual stupor, a similar reverence for the opinions of men, and substitution of human theories for the teachings of God’s word.” The Great Controversy, 297.
“Pe principio tuichaitéva Robinson ha Roger Williams py’aguasúpe, pe añetegua oñembojoapyha ohóvo, ha umi kristiáno oĩva’erãha tapiaite oñembosako’ívo omoneĩ hag̃ua opaite tesape osẽva’ekue ikatúva Tupã ñe’ẽ marangatu gui, okañy heságui iñemoñarekuéra apytépe. Umi tupão protestánte Amérikape —ha Európapegua avei—, tuicha oñemoag̃uĩ hag̃uáicha oñemohu’ãvo Reforma jehovasa rupive, ndoikovéi tenonderãme pe tape ñemyatyrõme. Jepémo sapy’ánte, ára ha ára, opu’ã va’ekue mbovymi kuimba’e jerovia hag̃ua, omombe’u hag̃ua añetegua pyahu ha ohechauka hag̃ua jejavy yma guive oñangarekóva, hetave umi hénte, judío-kuéraicha Cristo árape térã papista-kuéraicha Lutero tiémpope, ovy’a rei oguerovia hag̃uánte itúva-kuéra oguerovia haguéicha ha oiko hag̃uánte ha’ekuéra oiko haguéicha. Upévare pe religión oñembyai jeýma formalísmo-pe; ha umi jejavy ha jerovia pytu, oñemombo va’erãmo’ãva’ekue ykére pe tupão osegíramo guare oguata Tupã ñe’ẽ tesape rehe, oñembyatypy ha oñeñangareko hese. Péicha pe espíritu oñemoingovéva’ekue Reforma rupive mbeguekatúpe omanombávo ohóvo, ha upéicha peve peikotevẽ añetehápe ñemyatyrõ umi tupão protestántepe, ha’éichaite voi pe Tupão Románope Lutero tiémpope. Oĩkuri upe jey avei pe arandukuaa yvyragua ha pe kyhyje’ẽ’ỹ espiritual, peteĩchaite jehechakuaa yvypóra remimo’ãre, ha umi teoría yvypóra rehegua oñemoĩ Tupã ñe’ẽ mbo’epy rendaguépe.” The Great Controversy, 297.
If the fact that truth develops progressively throughout history is not recognized, then the significance of any new light in this final generation may very well be impossible to recognize. Once a person ceases to understand the progressive nature of “truth,” they automatically begin to rely upon traditions, customs and fallen human guidance.
Noñemombeʼúiramo añeteha oñemoakãrapuʼãha mbeguekatúpe tembiasakue pukukue javeve, upéicharõ ikatuete ndojekuaái mbaʼéichapa tuicha heʼise oimeraẽ tesape pyahu ko ñemoñare paha-pe. Peteĩ tapicha ndontendeporãvéima vove pe “añete” rekotee oñemoakãrapuʼã mbeguekatúpeha, upepete voi oñepyrũ ojerovia hag̃ua jepokuaa kuérare, teko yma guarépe ha yvypóra hoʼa vaʼekue poguýpe ñesãmbyhyre.
The methodology that Miller employed is a waymark that runs through the entire prophetic line which presents a testimony of the development of biblical truth that began with the apostles. Yet in the waymark represented by Miller, we find a beginning that demands a counterpart at the end. Most never understand these realities, but not so with Satan.
Pe metodología ojeporúva’ekue Miller ha’e peteĩ marca de camino ohasa hag̃ua peteĩchaite pe línea profética tuichakue javeve, ha upéva ohechauka peteĩ testimonio pe añetegua bíblica ñemoakãrapu’ã rehegua, oñepyrũ va’ekue apóstolkuéra ndive. Upéicharõ jepe, pe marca de camino ojehechaukáva Miller rupive, jajuhu peteĩ ñepyrũ ojeruréva peteĩ ijojaha ipahápe. Hetaiterei araka’eve ndoikuaái ko’ã mba’e añetegua, péro ndaha’éi upéicha Satanás rehe.
Satan has resisted the truth and its development from his rebellion in heaven onward. When it reached the point in history that the reformers began to distinctly understand how to study the Bible, Satan did as he always does and he introduced counterfeits. The historical evidence of his work of counterfeiting the truth identifies that Jesuits such as Ribera and Louis de Alcazar focused their counterfeit methodology specifically against the book of Revelation. The corrupted methodology that is called “preterism” began in the second and third centuries with two primary representatives of that false methodology. One was Eusebius of Caesarea (260–339), and Victorinus of Pettau (died circa 304). Both of these early historical figures promoted the methodology suggesting the book of Revelation was fulfilled during the time of the Roman Empire by such historical figures as the infamous emperor Nero.
Satanás opu’ãkuri pe añetegua rehe ha iñakãrapu’ã rehe, oñepyrũ guive iñepu’ã yvágape. Oguahẽvo pe tembiasakue-pe umi reformador-kuéra oñepyrũ hag̃ua oikuaa porã mba’éichapa oñemoarandu va’erã pe Biblia rehe, Satanás ojapo pe ojapóva meme, ha omoinge umi mba’e japu omyengoviáva pe añetegua. Pe evidencia histórica hembiapo rehegua, omyengoviáva pe añetegua, ohechauka umi jesuita-kuéra, Ribera ha Louis de Alcazar-icha, ombohapehague imetodología japu específicamente pe libro de Apocalipsis rehe. Pe metodología oñembyaíva, hérava “preterismo”, oñepyrũ va’ekue pe siglo mokõiha ha mbohapyha-pe, mokõi representante principal rupive upe metodología japu rehegua. Peteĩva ha’e va’ekue Eusebio de Cesarea (260–339), ha Victorino de Pettau (omanóva ary 304 rupi). Mokõivéva ko’ã ta’anga histórica yma guare omyasãi pe metodología he’íva pe libro de Apocalipsis oñekumpli hague Imperio Romano tiempo-pe, umi personaje histórico ojehechakuaáva rupive, emperador Nero vaietereíva-icha.
In the nineteenth century John Darby (1800–1882) from the United Kingdom introduced another satanic methodology which was also inserted to the foot notes of the Trojan horse Bible called the Scofield Reference Bible which we have previously identified. “Dispensationalism” is a theological framework that divides history and God’s interaction with humanity into distinct periods, or ‘dispensations,’ in which God administers His plan in different ways. I note this at this point for this is one of the falsehoods that was introduced to the movement of Future for America by voices from the same area Darby had propagated his satanic ideas. Darby’s ideas that attacked Future for America were accompanied by the philosophy of the so-called modern-day “woke” movement which promotes the same anarchy represented by the French Revolution and the same licentiousness represented by Sodom and Gomorrah.
Siglo XIX-pe, John Darby (1800–1882), Reino Unido-gua, omoinge ambue metodología satánica, ha upéva avei oñemoinge pe Biblia kavaju Troya-icha héravape Scofield Reference Bible, ñande jahechakuaa vaʼekuépe yma. “Dispensacionalismo” haʼe peteĩ marco teológico ombojaʼóva tembiasakue ha Tupã rembiapo yvypóra ndive opaichagua periodo iñambuévape, térã “dispensación”-pe, upépe Tupã omotenonde hag̃ua Iplan hendáicha opaichagua tape rupi. Ahechakuaa ko mbaʼe koʼápe, pórke kóva hína peteĩ umi japu oñemoingéva pe movimiento Future for America-pe umi ñeʼẽnguéra rupive upe tenda guive Darby omoherakuã hague iñemoarandu satánico. Umi idea Darby rehegua oataka vaʼekue Future for America-pe oúkuri oñondive pe filosofía pe movimiento koʼág̃arupi ojeʼéva “woke” ndive, omokyreʼỹva upe anarquía peteĩchaite pe Revolución Francesa ohechaukáva ndive ha upe tekovai joavyʼỹ peteĩchaite pe Sodoma ha Gomorra ohechaukáva ndive.
Today the theologians of modern Adventism employ a system of dissecting the truths of the Bible based upon a two-fold system of biblical interpretation they employ to undermine and deny both the Bible and the Spirit of Prophecy. They identify men as either experts in biblical languages or as experts in biblical history. Thus, the theologians of Adventism today control the minds of Laodicean Adventism either by interpreting God’s Word based upon a fallen man’s understanding of history or fallen man’s understanding of language. These modern manifestations of error which have been often used to attack the message you are now reading will be addressed further in these articles when we consider the symbolism of the French Revolution. Satan is alive, and he knows his time is short. The last rule of Miller’s rules, number fourteen concludes with the following paragraph.
Ko árape peve Adventismo moderno rembiapokue teólogo-kuéra oipuru peteĩ sistema omboja’o hag̃ua la Biblia añetegua peteĩ mokõi hendáicha sistema de interpretación bíblica rehe, ha’ekuéra oipurúva oñembyai hag̃ua ha oñembotove hag̃ua mokõivéva, la Biblia ha pe Espíritu de Profecía. Ha’ekuéra ombohéra kuimba’ekuérape térã ñe’ẽnguéra bíblica rehegua experto ramo, térã historia bíblica rehegua experto ramo. Upéicha rupi, ko árape Adventismo pegua teólogo-kuéra ojoko Laodicea-pegua Adventismo apytu’ũnguéra, térã omyesakãvo Ñandejára Ñe’ẽ peteĩ yvypóra ho’áva historia rehegua entendimiento rupive, térã peteĩ yvypóra ho’áva ñe’ẽ rehegua entendimiento rupive. Ko’ã jejavy moderno jehechauka, heta jey ojepurúva oñeñorairõ hag̃ua pe marandu rehe ko’ág̃a nde re’ẽva, oñehesa’ỹijóta hag̃ua tenondeve ko’ã artículope ñahesa’ỹijóramo pe simbolismo Revolución Francesa rehegua. Satanás oikove gueteri, ha’e oikuaa haimete opaha hag̃ua itiémpo. Pe regla paha Miller rembiapokue reglaguikuéra apytépe, número catorce, omohu’ã ko párrafo reheve.
“The divinity taught in our schools is always founded on some sectarian creed. It may do to take a blank mind and impress it with this kind, but it will always end in bigotry. A free mind will never be satisfied with the views of others. Were I a teacher of youth in divinity, I would first learn their capacity and mind. If these were good, I would make them study the Bible for themselves, and send them out free to do the world good. But if they had no mind, I would stamp them with another’s mind, write bigot on their forehead, and send them out as slaves!” William Miller, Miller’s Works, volume 1, 24.
“Pe divinidad oñembo’éva ñane mbo’ehao kuérape oñemopyenda meme peteĩ credo sectario ári. Ikatu ovale ojegueraha hag̃ua peteĩ akã nandi ha oñemoĩ hag̃ua hese koichagua impresión, ha katu upéva opa jeyta fanatismo-pe. Peteĩ akã sãsõ araka’eve ndovy’amo’ãi ambuekuéra remimo’ẽ rehe. Che ramo va’erãmo’ã mitãrusu mbo’ehára divinidad-pe, tenonderãite aikuaáta imba’ekuaa ha iñarandu. Ko’ãva iporã ramo, ajapóta toñemoarandu hikuái la Biblia rehe ijehegui, ha amondo chupekuéra osẽ hag̃ua sãsõ hag̃uáicha ojapo hag̃ua porã ko yvy ape ári. Ha katu ndaipóri ramo ipypekuéra akã, ambue akãgui ambohasáta chupekuéra peteĩ akã, aháita ‘fanático’ hova renondépe, ha amondo chupekuéra osẽ hag̃ua tembiguáiramo!” William Miller, Miller’s Works, volume 1, 24.
In the period just after John the Revelator lived, and in the days of the Reformation, Satan was actively producing false prophetic methodology to confuse and destroy true biblical analysis. What is sometimes missed in these historical facts is that all those satanic methodologies were aimed directly at no other book than the book of Revelation. That was the subject of each of these promoters of satanic confusion. The book of Revelation has always been Satan’s target. Satan knows it is the book of Revelation that he must war against. When we recognize this fact, we can then recognize another unseen reality, that is obscured by another significant truth.
Pe período oúvape Juan el Revelador oikove rire, ha pe Reforma árape, Satanás oñehaʼãmbaite kuri omoheñói hag̃ua tape vai profético japu hag̃ua, ombopochy ha ohundívo pe análisis añetegua bíblico. Umi mbaʼe añetegua histórico rehegua sapyʼánte ndojehechakuaái, ha upéva hína opavave umi metodología satánica ojejapo hague directamente ndahaʼéi ambue kuatia rehe, síno pe Apocalipsis kuatia rehe. Upéva voi kuri peteĩteĩva koʼã omyasãiha satánica ñembotavy rehegua rembiapo. Pe Apocalipsis arakaʼeve vaʼekue Satanás rembipotaʼỹhaʼỹva. Satanás oikuaa porã haʼeha pe Apocalipsis kuatia katuete hag̃ua omopuʼã ñorairõ hese. Jahechakuaávo ko añetegua, upéicharõ ikatu avei jahechakuaa ambue añetegua ndojehechái vaʼekue, oñemokañýva ambue añetegua tuicha mbaʼéva rupive.
The false methodology of the Jesuits was intended to prevent a clear understanding that the pope of the Roman church is the antichrist of Bible prophecy. Every single Protestant reformer came to recognize and identify this truth. Therefore, when the accurate history of men such as Ribera and Louis de Alcazar have been publicly presented in the past through word and publication the history men such as Ribera and Louis de Alcazar was used for the purpose of demonstrating the satanic efforts to prevent a correct understanding of the “man of sin.” The written or spoken testimonies exposing the purpose of the introduction of these satanic methodologies are correct as far as they go, but Satan was attempting to cover up more than simply the biblical proofs that identify the antichrist as the pope of Rome.
Pe metodología japu umi jesuíta-kuéra rehegua oñemoheñói hag̃ua ani hag̃ua ojekuaa hesakã porãva pe papa tupao romanopegua ha’eha pe anticristo profecía bíblica rehegua. Káda peteĩva umi reformador protestante ohechakuaa ha ombojekuaa ko añetegua. Upévare, yma, oñemoherakuãvo opavave renondépe ñe’ẽ rupive ha kuatiañe’ẽ rupive pe tembiasakue añetetéva kuimba’e kuéra Ribera ha Louis de Alcazar-icha rehegua, upe tembiasakue ojepuru vaekue ojehechauka hag̃ua umi ñeha’ã satanikokuéra ani hag̃ua ojeikuaa hekopete pe “kuimba’e angaipa rehegua”. Umi testimonio jehaipyre térã ñe’ẽme’ẽ ohechaukáva mba’épa raka’e pe propósito ogueru hag̃ua ko’ã metodología satanikokuéra oike hag̃ua, hekoitépe, añete peve oguahẽháicha; hákatu Satanás oha’ãkuri oñomi hetave mba’e ndaha’éi añoite umi prueba bíblica ombojekuaáva pe anticristo ha’eha pe papa Roma-gua.
There are truths in the book of Revelation that have been covered up with the confusion produced by these false systems of biblical interpretation that are outside the subject of the man whose number is six, six, six. One of those truths is most definitely the truth represented when the seven churches are understood in their fullest development. There are truths located within the seven churches that speak directly to the history that got under way on September 11, 2001 and ends in the Sunday law crisis. Satan has been seeking to keep this light buried, and he invented the satanic methodologies to obscure several gems of truth located in the book of Revelation, not only the identification of the pope of Rome as the antichrist.
Oĩ añetegua oĩ Apocalipsis kuatiápe oñeñotỹva’ekue pe javy ha ñembotavy omoheñóiva umi sistema japuva interpretación bíblica rehegua, oĩva pe kuimba’e ipapapyva seis, seis, seis mba’e rehegua tema okápe. Peteĩva umi añetegua apytégui ha’e, añetehápe, pe añetegua ojehechaukáva umi siete iglesia oñentendéramo hikuái iñemoakãrapu’ã tuichavéva rupive. Oĩ añetegua umi siete iglesia ryepýpe oñe’ẽva peteĩchaite pe tembiasakue oñepyrũ va’ekue 11 jasyporundy ary 2001-pe ha opa pe ley dominical jejopy vaipe. Satanás oheka hína akóinte ko tesape oñeñotỹ hag̃uáicha, ha’e inventa va’ekue umi metodología satánica omokañy hag̃ua heta ita porãite añetegua rehegua oĩva Apocalipsis kuatiápe, ndaha’éi añoite Roma pegua pápape oñemoĩva anticristo ramo jeikuaa.
Before “the man of sin” was revealed in 538, men such as Eusebius and Victorinus attacked the book of Revelation in an attempt to obscure the rise of the papal power. Later in history Christ fulfilled His promise to Thyatira and brought forth the morning star of the reformation (Wycliffe), and Satan thereafter brought forth two prominent historical figures to champion and carry on his satanic work. The long-drawn-out war over the development of truth that reaches its climax when the secret of the book of Revelation is unsealed, (just before the close of probation) includes light from the seven churches that Miller never recognized, nor did Sister White, but it can be easily shown that both Miller and the Spirit of Prophecy uphold the new light, for new light never contradicts old light.
“kuimba’e angaipa rehegua” ojekuaauka mboyve ary 538-pe, kuimba’ekuéra Eusebius ha Victorinus-icha omboyke Apocalipsis aranduka, oñeha’ãvo omokañy hag̃ua mbarete papal pu’aka jehechauka. Upéi, tembiasakue ryepýpe, Cristo omohu’ã Iñe’ẽme’ẽ Thyatira-pe ha oguenohẽ ñemoambue pyhareve mbyja (Wycliffe), ha upéi Satanás oguenohẽ mokõi tapicha tembiasakuepegua ojeguerohoryetéva, oñorairõ hag̃ua ha omotenondévo hembiapo satánico. Pe ñorairõ puku añetegua añetegua ñemopyenda añetegua rehegua, oguahẽva hu’ãme Apocalipsis aranduka ñemimby ojeipe’ávo, (mba’e porã ára paha mboyve), oike ipype tesape umi siete tupão-gui Miller araka’eve ndohechakuaáiva, ha ni Hermana White; upéicharõ jepe, ikatu hesakã porã ojehechauka hag̃ua mokõivéva, Miller ha Espíritu de Profecía, omombareteha pe tesape pyahu, tesape pyahu araka’eve ndojokupytýigui tesape tujáre.
“It is a fact that we have the truth, and we must hold with tenacity to the positions that cannot be shaken; but we must not look with suspicion upon any new light which God may send, and say, Really, we cannot see that we need any more light than the old truth which we have hitherto received, and in which we are settled. While we hold to this position, the testimony of the True Witness applies to our cases its rebuke, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Those who feel rich and increased with goods and in need of nothing, are in a condition of blindness as to their true condition before God, and they know it not.” Review and Herald, August 7, 1894.
“Peteĩ añetegua ningo ñande jaguerekoha pe añetegua, ha tekotevẽ jajoko mbarete ha py’aguasúpe umi ñemopyenda ndaikatúiva oñembokacha; hákatu ndajajehesa vai va’erã mba’eveichavérõ peteĩ tesape pyahu rehe Tupã ikatúva omondo, ha ja’e hag̃ua: Añetehápe, ndorohechái roikotevẽha peteĩ tesapeve pyahu pe añetegua tuja yvatevegui pe ñande roñemog̃uahẽva’ekue ko’ág̃a peve, ha pype ñañemopyenda. Japyta aja ko ñemopyendápe, pe Testígo Añeteguágui pe testimónio omoĩ ñande káso rehe iñe’ẽ vaiha: ‘Ha nde reikuaa’ỹha nde reimeha jehasa asyete, ñembyasyetépe, mboriahúpe, pytũmby ryepýpe ha reí peteĩ opívoicha.’ Umi oñanduáva ijehegui imba’ereta ha oñembohetave hag̃ua mba’e reheve, ha ndoikotevẽiha mba’eve, oĩ peteĩ pytũmby rekópe oñe’ẽva hína heko añetévare Tupã renondépe, ha ha’ekuéra voi ndoikuaái upéva.” Review and Herald, August 7, 1894.
The primary test for new light is whether it contradicts established truth, and whether it upholds the foundational truths.
Pe mba’e ra’e oñeha’ã hag̃ua tesape pyahu hína ñemoĩ hag̃ua oĩramo oñombojavy hag̃ua pe añetegua oñemopyenda vaʼekue ndive, ha oĩramo omombarete hag̃ua umi añetegua ypykue.
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.” Selected Messages, book 1, 162.
“Pe Tupã pokatu ohechauka hag̃ua mba’épa pe añetegua, upéva añetegua opytava’erã opa ára hag̃uaicha pe añeteguaramo. Ndojehejáiva’erã mba’eveichagua ñemimo’ã upe riregua, oñembohováiva pe tesape Tupã ome’ẽ va’ekuépe. Oñemoĩta kuimba’e kuéra oguerekóva Escritura ñemyesakã ha’éva chupekuéra g̃uarã añetegua, ha katu ndaha’éi añetegua. Pe añetegua ko ára g̃uarã, Tupã ome’ẽ va’ekue ñandéve ñande jerovia pyendáramo. Ha’e voi ñanembo’e va’ekue mba’épa pe añetegua. Oñemoĩta peteĩ, ha upéi ambue, oguerúva tesape pyahu ombohováiva pe tesape Tupã ome’ẽ va’ekue Itupã Marangatu jehechauka rupive.” Selected Messages, lívro 1, 162.
Satan has had the book of Revelation as his target of attack from the time John recorded the messages contained therein. Jesus said:
Satanás ojapytá vaʼekue pe lívro Apocalipsis rehe ojapo hag̃ua hese iñembyaiha guive Juan ohaírõ guare umi marandu ipype oñemboguapýva. Jesús heʼi vaʼekue:
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:16, 17.
Ha ojehovasáva pene resa, ohecha rupi; ha pene apysa, ohendu rupi. Añetehápe ha’e peẽme, heta proféta ha kuimba’e hekojojáva ohechaseterei hague umi mba’e peẽ pehecháva, ha ndahechái hague; ha ohendusete hague umi mba’e peẽ pehendúva, ha nohendúi hague. Mateo 13:16, 17.
The blessing attached to seeing and hearing is the blessing of understanding the message of the Revelation of Jesus Christ. When John represented those in the “last days” who see and hear the message he fell down to worship the angel Gabriel, who immediately informed John not to do it.
Pe jehovasa ojehupytýva ohechávo ha ohendúvo ha’e pe jehovasa oikuaáva hag̃ua pe marandu Jesucristo Ñemombe’upy guasúgui. Juan ohechaukárõ guare umi oĩvape “ára pahápe” ohechá ha ohendúva pe marandu, ha’e oñesũ hag̃ua omomba’eguasu hag̃ua pe ánhel Gabrielpe, ha upéi pya’e Gabriel oikuaauka Juánpe ani hag̃ua ojapo upéva.
And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. Revelation 22:8, 9.
Ha che, Juan, ahecha ha ahendu ko'ã mba'e. Ha ahendu ha ahecha rire, añesũ amomba'eguasu hag̃ua pe ánhel ohechaukávape chéve ko'ã mba'e renondépe. Upéi he'i chéve: “Ani rejapo upéicha; che niko ne irũnguéra rembiguái, ne ermanokuéra maranduhára kuéra ndive, ha umi oñongatúva ko aranduka ñe'ẽnguéra ndive: emomba'eguasu Tupãme”. Apocalipsis 22:8, 9.
Gabriel and John are both created beings, who are only to worship the Creator. Many prophets and righteous men, including angels have desired to “see” and “hear” the message of the Midnight Cry when it is repeated at the end of the world.
Gabriel ha Juan mokõivéva niko mba’e ojejapóva, ha pe Creadór añónte voi hikuái omomba’eguasu va’erã. Heta proféta ha kuimba’e hekojojáva, umi ánhel jepe, ohechase ha ohenduse va’ekue pe marandu Pyhare Mbyte Sapukái rehegua, oñembojevývo oñemombe’u hag̃ua ára pahápe.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Cristo he’i: ‘Ovy’a pende resa, ohechágui; ha pende apysa, ohendúgui. Añetehápe ha’e peẽme, heta maranduhára ha kuimba’e hekojojáva ohechaseterei hague umi mba’e peẽ pehecháva, ha ndohéchai; ha ohendusé hague umi mba’e peẽ pehendúva, ha nohendúi’ [Mateo 13:16, 17]. Ovy’a umi resa ohecháva’ekue umi mba’e ojehechava’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.
“Pe marandu oñeme’ẽma. Ha ndaiporiva’erã mba’eveichagua puku hag̃ua oñemombe’u jevy hag̃ua pe marandu, pórke umi ára rechaukaha ojehupytyhína; pe tembiapo paha ojapova’erã. Peteĩ tembiapo guasu ojejapóta sapy’aitépe. Koʼẽrõitéma Tupã omoĩva’ekue rupive oñemeʼẽta peteĩ marandu okakuaátava peteĩ sapukái hatãme. Upéi Daniel oñemboʼytáta ilóterãme, omeʼẽ hag̃ua hekovépe guare testimónio.” Manuscript Releases, volume 21, 437.
What righteous men (John) and their fellow servants (angels) desired to see was the final fulfillment of the Midnight Cry at the end of Adventism when the earth would be lightened by God’s glory. That final manifestation of power in the latter rain is brought about by the unsealing of the Revelation of Jesus Christ.
Pe mba’e umi kuimba’e hekojojáva (Juan) ha iñirũnguéra tembiguái (ángelkuéra) ohechase va’ekue ha’e pe ñemohu’ã paha Pe Sapukái Pyhare Mbytegua rehegua, Adventismo pahaite jave, yvy oñesakãta haguére Tupã mimbipa rupive. Upe jehechauka paha pokatu rehegua ama pahápe ojejapo Jesucristo Revelación ojeipe’a jey rupi.
Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ. 1 Peter 1:10–13.
Upéva rehegua pytyvõ rehegua marandu rupi, maranduhára kuéra oporandu ha ohekáma kyre’ỹme, umi oñe’ẽma vaʼekue pe mborayhu porã oútava pene rendápe rehe: oheka hag̃ua mbaʼe ára térã mbaʼeichagua ára pe Espíritu de Cristo oĩva ipypekuéra ohechauka kuri, omombeʼu mboyve Cristo ñembyasykuéra ha pe mimbipa ou vaʼerã upe rire. Ha chupekuérape ojehechauka vaʼekue ndahaʼei hag̃ua ijeheguikuéra guarã, síno ñandéve guarãha ombaʼapo hikuái umi mbaʼe rehe, koʼág̃a oñemombeʼúva peẽme umi opredikáva peẽme evangelio Espíritu Santo yvágagui oñembou vaʼekue rupive; umi mbaʼe rehe umi ánhel kuéra jepe ohechaseiterei. Upévare, peñembosakoʼi pene akãgui, peikove hag̃ua pyʼaguapýpe ha pene jerovia hag̃ua ipahápe pe mborayhu porã oguerúva peẽme Jesucristo jehechaukarãme. 1 Pedro 1:10–13.
The prophets, righteous men and angels have desired to live in the time when the “grace” or the power of God, is poured out during the final fulfillment of the Midnight Cry. That “grace,” which is God’s creative power is brought to men when the Revelation of Jesus Christ is unsealed. Satan knows that the avenue to convey the creative power of God unto His people is accomplished by the message that is unsealed in the book of Revelation, and it has therefore been his supreme effort to confuse, suppress and cover up the light contained in the book of Revelation. That light is not simply the identification of the man of sin, for that truth has been fully documented by all the Protestant reformers centuries ago.
Umi proféta, kuimbaʼe hekojojáva ha umi anhelkuéra ohecha hag̃uáicha heta oikose vaʼekue pe ára pe “grásia”, térã Tupã puʼaka, oñehenói hag̃ua ári pe ñeʼẽsorohápe pyhare mbytegua ñembotýpápe pahápe. Upe “grásia”, haʼéva Tupã puʼaka omoheñóiva, ogueru yvyporakuérape pe Jesucristo Revelación oñembotyvaʼekue ojepeʼávo. Satanás oikuaa pe tape rupive oñembohasaha Tupã puʼaka omoheñóiva Itavayguakuérape, ha upéva ojejapo pe marandu ojepeʼáva Revelación kuatiañeʼẽme rupive; upévare haʼe oñehaʼãite meme vaʼekue ombojavy, omokañy ha ojahoʼi hag̃ua pe tesakã oĩva Revelación kuatiañeʼẽme. Upe tesakã ndahaʼéi año pe kuimbaʼe angaipa rehegua jeikuaa hag̃ua, pe añetegua ningo opaite umi reformadór protestánte ohechauka porãma vaʼekue heta siglo mboyve.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:10–19.
Aime vaʼekue pe Espíritupe pe Ñandejára árape, ha ahendu che rapykuéri peteĩ ñeʼẽ tuicháva, trompétaicha, heʼíva: Che hína Alfa ha Omega, pe peteĩha ha pe pahápe guáva; ha: Ehai peteĩ kuatiápe pe rehecháva, ha emondo umi siete iglésia oĩvape Asiape; Éfesope, ha Esmirnápe, ha Pérgamope, ha Tiatírape, ha Sárdispe, ha Filadélfiape, ha Laodicéape. Ha ajevy ahecha hag̃uáicha pe ñeʼẽ oñeʼẽva chendive. Ha ajevy rire, ahecha siete kandélavro óroguágui; ha umi siete kandélavro mbytére oĩ peteĩ ojoguáva Yvypóra Raʼýpe, ao puku ipy peve reheve, ha ipytiʼa jerére ojokua peteĩ kuʼakuaha óroguáva. Iñakã ha hiʼáva morotĩ vaʼekue ovecha ragueicha, nieveicha morotĩ; ha hesa tata rendýicha; ha ipykuéra ojoguáva brónse porãitépe, tatakuápe oñemboguejy hag̃uáicha; ha iñeʼẽ heta y osunúva ryapúicha. Ha ipo akatúape oguereko siete mbyja; ha ijurúgui osẽ peteĩ kyse puku hãimbe mokõiva; ha hova kuarahy ojopeʼéva imbarete javeicha. Ha ahechávo chupe, haʼa hoʼa hag̃ua ipy renondépe omanóvaicha. Ha haʼe omoĩ ipo akatúa che ári, heʼívo chéve: Ani rekyhyje; che hína pe peteĩha ha pe pahápe guáva: che hína pe oikovéva, ha amanókuri; ha péina ápe, aikove opa ára g̃uarã, Amén; ha areko Añaretã ha Mano pegua llávekuéra. Ehai umi mbaʼe rehechavaʼekue, ha umi oĩva, ha umi oikótava upe rire. Apocalipsis 1:10–19.
While Adventism upheld the “historicist” methodology they recognized that all the churches of Revelation two and three are repeated in the final church. Unfortunately, at the end of the nineteenth century Satan was already closing Adventism’s eyes to the sacred methodology, the protection of, and the practice of being an essential part of their responsibility as “the depositaries of the great truths of prophecy.” Even as the methodology was being set aside in Adventism, there were still those who applied the sacred methodology. We use the book, Story of the Seer of Patmos as a witness to the fact that applying all the churches to the history of Laodicea is a valid application of prophecy. The following are excerpts from that book that make the point I am referring to.
Adventismo omotenondérõ gueteri pe tembiaporã “historicista”, oikuaa hikuái opa umi iglesia Apocalipsis mokõiha ha mbohapyhápe ojejeyha pe iglesia paha ryepýpe. Ñambyasy hag̃uáicha, siglo diecinueve paha gotyo Satanásma oityma Adventismo resa pe tembiaporã marangatu rehe, pe ñangareko rehe, ha pe teko rehe, ha umíva ningo iñimportánteitéva hembiaporãramo “umi ojeroviapyrã guasu profecía rehegua ñongatuhára” ramo. Jepe pe tembiaporã rape oñemoĩma hag̃ua peteĩ ykére Adventismo ryepýpe, gueteri oĩ vaʼekue umi ombohapéva pe tembiaporã marangatu. Roipuru pe aranduka Story of the Seer of Patmos testígoramo ohechauka hag̃ua peiporúramo opa umi iglesia Laodicea rembiasakue rehe, upéva haʼeha peteĩ jeporu porã profecía rehegua. Koʼãva hína umi pehẽngue osẽva upe arandukágui, omyesakãva pe punto amombeʼuséva.
“It should be remembered that, as the experience of Ephesus, Smyrna, and Pergamos, will be repeated in the last church before the second coming of Christ, so the history of Thyatira will have its counterpart in the last generation.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
“Ñanemanduʼavaʼerã, Éfeso, Esmirna ha Pérgamo rembiasakue ojejapojeytaha pe tupão pahaitépe Cristo ou jey mboyve mokõiha jeýpe, upéicha avei Tiatira rembiasakue oguerekóta ijojaha ipahápe pe generación paha.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
Haskell correctly points out that the experience of the first four churches is repeated, or as he says, “will have its counterpart in the last generation.”
Haskell hekoitépe ohechauka porã pe irundy tupao peteĩha rembiasakue ojejeyha, térã ha’e he’iháicha, “oguerekóta ijojaha pe generación pahápe.”
“He applied the test, but all pointed forward to the year 1843 as the time when the world must welcome its Saviour. The condition of the people at the first advent of Christ was now repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75.
“Haʼe oiporu pe prueba, ha opa mbaʼe ohechauka tenonderã gotyo ary 1843-pe ramo, pe ára ko yvy arigua oguerohoryvaʼerãha Ijasývape. Umi tavayguakuéra rekove peteĩha jeju Cristogua jave oñembopyahu jey koʼág̃a.” Stephen N. Haskell, Story of the Seer of Patmos, 75.
Haskell was speaking of William Miller identifying 1843 as the Second Coming of Christ, and identifies that the conditions of the first advent was repeated in the time of the Millerites. Haskell was correct, and Sister White confirms that Miller himself was represented by John the Baptist.
Haskell oñeʼẽkuri William Miller ohechakuaa hague 1843-ramo Cristo Jeju Mokõiha, ha heʼi umi mbaʼe oiko vaʼekue pe jeju peteĩha jave oñembopyahu jey hague umi Millergua árape. Haskell heʼi porãkuri, ha Hermana White omoneĩ Miller voi ojehechauka hague Juan el Bautista rupive.
“As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229.
“Juan el Bautista oikuaaukáva’ekue Jesús ou ypy hag̃ua ha ombosako’íva’ekue tape Ijeguata hag̃ua, upéicha avei William Miller ha umi oñembojoajúva hese hendive omomarandúva’ekue Ñandejára Ra’y jeju mokõiha.” Early Writings, 229.
Haskel even identifies that during the history of Pergamos, (the third church representing the compromise of Christianity with idolatry), the history of Sardis, the fifth church was repeated.
Haskel jepe ohechakuaa Pergamos rembiasakue aja, (mbohapyha tupão ohechaukáva cristianismo ñemoĩ hag̃ua peteĩ ñe’ẽme ta’ãnga-momba’e reheve), Sardis rembiasakue, poha tupão pegua, oñembopyahu jey hague.
“There was a time in the history of Pergamos, when Christianity thought Paganism was dead; but in reality, the religion which was apparently vanquished, had conquered. Paganism baptized, stepped into the church. In the days of Sardis this history was repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.
“Oĩ vaekue peteĩ ára Pérgamo rembiasakue ryepýpe, cristianismo oimoʼãkuri paganismo omanóma hague; hákatu añetehápe, pe jerovia haʼetéva oñemboguejypyréma, haʼe voi ipuʼakáva. Paganismo, oñemongarai rire, oike pe iglesia-pe. Sardis ára-pe ko tembiasakue ojerejey.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.
Sardis was the church of the Reformation that woke up and protested against the satanic fallacies of the papacy, but before their work was finished, they had already began returning to Rome. They thought as did the church of Pergamos that papalism was dead, but in reality, it was still living. Haskell also identifies that upon the remnant church shines “the accumulated rays of all past ages.”
Sardis ha’e va’ekue pe tupão Reforma rehegua opáy va’ekue ha oñemoĩva’ekue papado rembiapo Satanás guigua jejavykuéra rehe, ha katu hembiapo oñemohu’ã mboyve, ojevy hag̃ua Roma-pe oñepyrũma kuri hikuái. Oimo’ã hikuái, Pérgamo pe tupãoicha, pe papalismo omanóma hague; añetehápe katu, oikove gueteri. Haskell avei he’i pe tupão hembýva ári ohesapeha “opa ára ohasava’ekue tesape remimbypy oñembyatýva.”
“Upon this last church—the remnant,—shine the accumulated rays of all past ages.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
“Ko pahápe ko tupaó ipahaguére—pe remanénte rehe—ohesape umi tesape renda oñembyatýva opa ára ohasava’ekuégui.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
I am not suggesting that Haskell recognized that the progressive history represented by the seven churches, was also fulfilled in the history of ancient Israel, but he certainly upholds that truth when he writes that “the accumulated rays of all past ages” “shine” upon “the last church.” Ancient Israel is included in the “rays of” “past ages.” And though he upholds the principles necessary to recognize the symbolism of the seven churches in ancient Israel’s history, I am uncertain how deeply he recognized the parallels represented in those symbols. I am also certain he did not recognize an even more important aspect of the histories represented by the seven churches, an aspect we are leading to.
Ndaha’éi Haskell ohechakuaa hague pe tembiasakue oñemotenondéva ojehechaukáva umi siete iglesia rupive oñekumpliha avei Israel yma guarépe rembiasápe; ha katu añetehápe ha’e ombojerovia upe añetegua he’ívo “opa umi tesape aty oñembyatýva opa umi ára yma guarégui” “ohesape” “pe iglesia paháre”. Israel yma guare oike umi “tesape” “ára yma guaréva” apytépe. Ha jepe ha’e ombojerovia umi principio tekotevẽva oñehechakuaa hag̃ua umi siete iglesia simbolismo Israel yma guarépe rembiasápe, ndaikuaaporãi mba’e peve pevepa ha’e ohechakuaa umi joja oñerepresentáva umi símbolo rupive. Avei aikuaa porã ha’e ndohechakuaái hague peteĩ aspecto iñimportantetereívape guare umi tembiasakuéra ojehechaukáva umi siete iglesia rupive, peteĩ aspecto rohupytýva hína.
We will address this truth in our next article.
Rohesaháita ko añetegua ore artíkulo oútavape.