The aspect which I pointed out that Stephen Haskell probably did not see, though he upheld by his recognition of the truths which bring to light this fact, is that in the history at the end of ancient Israel, you simultaneously find the beginning of modern Israel overlapping the same historical period. When Christ was confirming the covenant with many for one week (twenty-five hundred and twenty days), ancient Israel was living out the experience of Laodicea, on the verge of being spewed out of the mouth of the Lord. Simultaneously modern Israel was living out the experience of Ephesus. Laodicea of ancient Israel was being scattered and Ephesus of modern Israel was being gathered in the very same history.
Pe mba’e amombe’úva, ha Esteban Haskell ikatu hag̃uáicha ohecha’ỹramo jepe, ha’e katu omombarete ijehechakuaa rupive umi añetegua omoheñóiva tesape ko mba’e rehe, ha’e kóva: Israel yma guaréva rembiasakue paha-pe, upekuévo peteĩchaite avei rejuhu Israel pyahu ñepyrũha, ojoajúva upe tembiasakue peteĩchagua ndive. Cristo omboaje aja pe pacto heta tapichápe guarã peteĩ semánarõ (mokõi su cincuenta ary ha mokõipa ára), Israel yma guare ohasa hína kuri Laodicea jehasakue, hi’aguĩma oñemombo hag̃ua Ñandejára jurúgui. Upe ajaite Israel pyahu ohasa hína kuri Éfeso jehasakue. Laodicea, Israel yma guaréva rehegua, oñemosarambi hína kuri; ha Éfeso, Israel pyahu rehegua, oñembyaty hína kuri pe tembiasakue peteĩchaguápe voi.
And “yes” if you are wondering, I am aware that the week that Christ confirmed the covenant in fulfillment of Daniel chapter nine, which began at His baptism and ended with the stoning of Stephen was not a literal twenty-five hundred and twenty days, but prophetically it most definitely was, for prophetically a year equals three hundred and sixty days. Three hundred and sixty days multiplied by seven is twenty-five hundred and twenty days, and “the dead center” of that prophetic week is the cross. Prophetically Christ placed the cross, dead center of the prophetic period of twenty-five hundred and twenty days, thus showing that the “seven times” of Leviticus twenty-six is established and upheld by the cross of Christ. It is not an accident that when Sister White teaches, as she does that both of Habakkuk’s sacred tables; the 1843 and 1850 chart have the twenty-five hundred and twenty year prophecy in the very center of the chart, and both charts have the cross dead center of that illustration.
Ha “héẽ”, reñeporandúramo, aikuaa pe semána Cristo omombaretéva’ekue pe ñe’ẽme’ẽ, oñekumpli hag̃ua Daniel kapítulo nueve he’iháicha, oñepyrũva’ekue Ijevautísmope ha opa Esteban ojejapi’íta upe ita rehe, ndaha’éi hague peteĩ mil doscientos cincuenta ha veinte ára literal; hákatu proféticamente katuete upéicha vaekue, pórke profecíape peteĩ áño ojoja trescientos sesenta árare. Trescientos sesenta ára oñembohetávo siete rehe, ome’ẽ mokõi mil quinientos veinte ára, ha pe “mbytéteete” upe semána profética pegua ha’e pe kurusu. Proféticamente Cristo omoĩ pe kurusu mbytéteete pe período profético mokõi mil quinientos veinte ára pegua, upéicha ohechaukávo pe “siete tiempos” Levítico veintiséis pegua oñemopyenda ha oñemombareteha Cristo kurusu rupive. Ndaha’éi peteĩ accidente pe Hermana White ombo’évo, ojapoháicha, Habacuc rembiapokue mokõi tabla marangatu; pe kuádro 1843 ha 1850 pegua oguerekoha pe profesía mokõi mil quinientos veinte áño pegua pe kuádro mbytépe voi, ha mokõivéva kuádro oguereko pe kurusu mbytéteete upe ta’ãnga jehechaukapy rehe.
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
“La Biblia oguereko opaite umi principio tekovekuéra oikotevẽva oikuaa hag̃ua, oñembosako’i hag̃ua térã ko tekovépe g̃uarã térã pe tekove oútavape g̃uarã. Ha koʼã principio ikatu oñentende opavavéva rehe. Avave ndoguerekóiva peteĩ espíritu omombaʼetéva iñemboʼepy, ndaikatúi omoñeʼẽ peteĩ páso jepe pe Bíblagui ohechakuaaʼỹre ipype peteĩ pensamiento porã oipytyvõva. Péro pe ñemboʼepy iporãvéva oĩva pe Bíblape ndojehupytýi jepi peteĩ estudio sapyʼagua térã joavyetévagui. Ijapytuʼũ guasu añetegua ndaijesarekói upéicha, ikatu hag̃uáicha pe omoñeʼẽ pyaʼe térã ñemboykehápe ohechakuaa. Heta umi imbaʼeta guasu oĩ mombyry pe ape ári guive, ha ikatu oñeguenohẽ mante jehekaha kyreʼỹ rupive ha ñehaʼã tapia hag̃uáicha. Umi añetegua ombohekopyréva pe tuichakue guasu tekotevẽ oñeheka hag̃ua ha oñembyaty hag̃ua, ‘koʼápe michĩmi, ha pépe michĩmi.’ Isaías 28:10.”
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
“Ojeheka hag̃uaicha ha oñembojoaju rire upéicha, ojehechakuaáta hikuái ojoajuha peteĩchaite porãme ojupe. Káda Evangelio ombohetave ambuévape, káda profecía ha’e ambue profecía ñemyesakã, káda añetegua katu ha’e ambue añetegua ñemoakãrapu’ã. Umi tipo sistema judíopegua ojekuaa porã Evangelio rupive. Káda principio Ñandejára Ñe’ẽme oguereko hendaguã, káda hecho oguereko he’iséva. Ha pe estructura completa, ijejapo hag̃uáicha ha ñemboguata hag̃uáicha, ome’ẽ testimonio Ijára rehe. Peteĩichagua estructura niko ndaikatúi oimo’ã térã ojapo avave apytu’ũ, pe Infinito mba’évante.” Education, 123.
Along with the principle that each of the seven churches are repeated in Millerite history and also our history is another important principle early Adventism acknowledged. That principle demonstrates that “internal and external” prophetic lines of the same history is employed by the Holy Spirit to convey truth. Miller recognized this and directly taught it. He correctly taught that the seven seals of Revelation represent a parallel history to the churches, but in that parallel illustration the seals represent an external and the churches an internal truth of the identical history. Uriah Smith also addresses this principle and employs the words “internal” and “external” which seems to me to be the best way to express the two parallel lines.
Pe principio peteĩteĩva umi siete iglesia oñembojevy jeyha historia Millerita-pe ha avei ñane rembiasakuepe oĩ ambue principio iñimportánteva Adventismo yma guare ohechakuaa vaʼekue. Pe principio ohechauka umi línea profética “hyepypegua ha okápeguáva” peteĩ historia rehegua ojeporuha Espíritu Santo rupive añetegua omombeʼu hag̃ua. Miller ohechakuaa kóva ha omboʼe hag̃ua voi directamente. Haʼe omboʼe hekopete Apocalipsis-pe umi siete sello ohechauka hag̃ua peteĩ historia paralela umi iglesia rehegua, ha upe taʼãnga paralela-pe umi sello orrepresenta peteĩ añetegua okápeguáva ha umi iglesia peteĩ añetegua hyepypegua, peteĩchagua historia rehegua. Uriah Smith avei oñeʼẽ ko principio rehe ha oiporu ñeʼẽ “hyepypegua” ha “okápeguáva”, ha chéve g̃uarã kóva haʼe pe tape iporãvéva oñemombeʼu hag̃ua umi mokõi línea paralela.
“The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.
“Umi séllo oñemoinge ñande jehechakuaápe Apocalipsis 4, 5 ha 6-pe. Umi escena ojehechaukáva koʼã séllo guýpe oñembyaty Apocalipsis 6-pe, ha Apocalipsis 8 pe versíkulo peteĩháme. Hesakã porã umi mbaʼe oikóva upépe oikeha umi mbaʼe ndojejokói vaʼekue tupao reheve ko dispensación ñepyrũm guive peve Cristo ou peve.
“While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.
“Oguerekóramo pe umi siete tupao ohechauka pe tupao rembiasakue hyepypegua, umi siete sello katu omoĩ jehechápe umi mba’e guasu ojehu va’ekue hembiasakue okápeguápe.” Uriah Smith, The Biblical Institute, 253.
We will now begin our consideration of the seven churches. It is important to recognize that the first two churches and then again, the third and fourth church have a “cause and effect” relationship that demands that they be considered together. Smyrna is the church that represents those that are persecuted by Rome, and Ephesus was the church that carried the gospel to the entire world.
Ko'ág̃a ñañepyrũta ñahesaʼỹijo hag̃ua umi siete tupao. Tuicha mbaʼe jahechakuaa hag̃ua mokõiha peve umi peteĩha ha mokõiha tupao, ha upéi jey pe mbohapyha ha irundyha tupao oguerekoha peteĩ joaju “mbaʼévare ha mbaʼe oiko” rehegua, upéva ojeruréva oñehesaʼỹijo hag̃ua oñondive. Esmirna haʼe pe tupao ohechaukáva umi Roma omuña vaʼekuépe, ha Éfeso haʼe pe tupao ogueraháva pe evangelio opaite yvy ape ári.
“It was in Antioch that the disciples were first called Christians. The name was given them because Christ was the main theme of their preaching, their teaching, and their conversation. Continually they were recounting the incidents that had occurred during the days of His earthly ministry, when His disciples were blessed with His personal presence. Untiringly they dwelt upon His teachings and His miracles of healing. With quivering lips and tearful eyes they spoke of His agony in the garden, His betrayal, trial, and execution, the forbearance and humility with which He had endured the contumely and torture imposed upon Him by His enemies, and the Godlike pity with which He had prayed for those who persecuted Him. His resurrection and ascension, and His work in heaven as the Mediator for fallen man, were topics on which they rejoiced to dwell. Well might the heathen call them Christians, since they preached Christ and addressed their prayers to God through Him.
“Antioquíape niko umi discípulo oñembohéra raẽ vaʼekue cristiano-kuéra. Ko téra oñemeʼẽ chupekuéra Cristo haʼe haguére tema principal ipredikasiónpe, iñemboʼépe ha ikomongetápe. Tapiaite omombeʼu jey hikuái umi mbaʼe oikovaʼekue umi ára-pe haʼe ombaʼapo aja ko yvy ári, ha idiscípulo-kuéra ovyʼa haguépe hese oĩgui hendivekuéra personalmente. Kaneʼõʼỹre oñeʼẽ meme hikuái iñemboʼekuérare ha umi milágro pohãno rehegua ojapovaʼekuére. Jurutĩ ryryipápe ha tesay renyhẽme oñeʼẽ hikuái iñembyasýre jardínpe, iñetraisionare, iñemoĩ hag̃ua huísiope ha ijejukáre, pe paciencia ha humildad reheve ogueropuʼakavaʼekue umi ñeʼẽ vai ha tortura ojejapovaʼekue hese iñenemigo-kuéra rupive, ha pe poriahuvereko Tupãicha reheve oñemboʼe hague umi omuña vaʼekuérape guarã. Iñemoingove jey ha ijehupi yvágape, ha hembiapo yvágape pe Mediador ramo yvypóra hoʼa vaʼekuérape guarã, haʼe vaʼekue umi tema ovyʼa hag̃uáicha oñeʼẽ hese hikuái. Porãite ningo umi tetã ambuegua ikatu vaʼekue oñembohéra chupekuéra cristiano-kuéra, Cristo rehe ae opredika haguére ha chupe rupive ojapo hag̃ua iñemboʼe Tupãme.
“It was God who gave to them the name of Christian. This is a royal name, given to all who join themselves to Christ. It was of this name that James wrote later, ‘Do not rich men oppress you, and draw you before the judgment seats? Do not they blaspheme that worthy name by the which ye are called?’ James 2:6, 7. And Peter declared, ‘If any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.’ ‘If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you.’ 1 Peter 4:16, 14.” Acts of the Apostles, 157.
“Ha’e Tupã voi ombohéra chupekuérape cristiano. Kóva hína peteĩ téra mburuvicha guasu rehegua, oñeme’ẽva opa umi ojoajúva Cristo rehe. Ko téra rehe ae Santiago ohai vaekue upe rire: ‘Ndaha’éi piko umi ipirapire hetáva penembyasyha, ha pendegueraha hag̃ua mburuvicha rendápe? Ndaha’éi piko ha’ekuéra oñe’ẽvai pe téra porãite pende rerekóva rehe?’ Santiago 2:6, 7. Ha Pedro he’i: ‘Oiméramo peteĩ kuimba’e ohasa asy cristiano ramo, ani hag̃ua otĩ; toñemomba’eguasu katu Tupãme ko mba’ére.’ ‘Peẽme oñembohory ramo Cristo réra rehehápe, pevy’a; Tupã ha mimbipa espíritu opytu’u pende ári.’ 1 Pedro 4:16, 14.” Hechos de los Apóstoles, 157.
The Ephesus church represented the early church that lived “godly in Christ Jesus” which is a “cause” that always produces an “effect.”
Pe iglesia Éfesopegua ohechauka pe iglesia ypykue oikovéva “Tupãrayhúpe Cristo Jesúspe”, ha upéva ha’e peteĩ “káusa” tapiaite oguerekóva peteĩ “efékto” osẽva chugui.
Yea, and all that will live godly in Christ Jesus shall suffer persecution. 2 Timothy 3:12.
Ha opa umi oikovéva Tupã rehehápe Cristo Jesúspe ohasa asýta jehecha vai rehe. 2 Timoteo 3:12.
The godliness of the Ephesian church brought about the persecution represented by the church of Smyrna. The two churches represent a cause and an effect relationship, and the effect demands to be preceded by a cause. The persecution of the Sunday law crisis is instigated by a manifestation of what Sister White calls “primitive godliness.” A godliness that has been illustrated in past, or primitive histories.
Pe iglesia Efeso-pegua ñandejárare oñemomba’e porãva ogueru pe jejopy vai ojehechaukáva pe iglesia de Esmirna rehe. Mokõi iglesia ohechauka peteĩ joaju orekóva mba’e omoñepyrũva ha mba’e osẽva upe rire, ha upe mba’e osẽva oikotevẽ tenonderãite peteĩ mba’e omoñepyrũva rehe. Pe jejopy vai oúva pe “ley dominical” rekove vai guasúpe oñemoñepyrũ peteĩ jehechauka rehegua Sister White ohenóiva “primitive godliness.” Peteĩ ñandejárare ñemomba’e porã ojehechaukava’ekue yma guarére, térã historia ymaguarépe.
“Notwithstanding the widespread declension of faith and piety, there are true followers of Christ in these churches. Before the final visitation of God’s judgments upon the earth there will be among the people of the Lord such a revival of primitive godliness as has not been witnessed since apostolic times. The Spirit and power of God will be poured out upon His children. At that time many will separate themselves from those churches in which the love of this world has supplanted love for God and His word. Many, both of ministers and people, will gladly accept those great truths which God has caused to be proclaimed at this time to prepare a people for the Lord’s second coming. The enemy of souls desires to hinder this work; and before the time for such a movement shall come, he will endeavor to prevent it by introducing a counterfeit. In those churches which he can bring under his deceptive power he will make it appear that God’s special blessing is poured out; there will be manifest what is thought to be great religious interest. Multitudes will exult that God is working marvelously for them, when the work is that of another spirit. Under a religious guise, Satan will seek to extend his influence over the Christian world.” The Great Controversy, 464.
“Jepe oĩramo jerovia ha teko marangatu oguejy hetaiterei, koʼã tupãópe oĩ Cristo rapykuehára añetegua. Oguahẽ mboyve pe jehecha paha Tupã rembiapoukapy ñehundi rehegua yvy ári, Ñandejára tavayguakuéra apytépe oĩta peteĩ jevyjey yma guare teko marangatuetepe, ha upéva ndojehechái vaʼekue apóstol-kuéra ára guive. Tupã Espíritu ha ipokatu oñohẽta Itaʼyrakuéra ári. Upe jave heta oñembojaʼóta umi tupão-gui, upépe ko yvy arayhu omyengovia Tupã rayhu ha Iñeʼẽ rayhu. Heta, ministro ha tavaygua apytégui, vyʼápe oguerohorýta umi añetegua tuichaite Tupã omoĩ vaʼekue oñemoherakuã hag̃ua ko tiempope, oñembosakoʼi hag̃ua peteĩ tavaygua Ñandejára jeju mokõiha rehe. Ánga-kuéra enemigo oipota ojoko ko tembiapo; ha oguahẽ mboyve ára peteĩ kuatiaicha guasu koʼãva rehegua oñepyrũ hag̃ua, haʼe oñehaʼãta ojoko hag̃ua upéva omoinge rupi peteĩ mbaʼe japu ojoguáva pe añetévare. Umi tupão oikekuaahápe chupe ipuʼakapýpe ombotavývape, haʼe ojapóta ojehecha hag̃ua Tupã jehovasa especial oñohẽha hese kuéra; ojekuaáta upépe mbaʼe ojeʼéva tuicha interés religiosoha. Hetaite ovyʼapáta heʼívo Tupã ombaʼapo hechapyrã hag̃uáicha hesekuéra, ha pe tembiapo katu ambue espíritu mbaʼe. Peteĩ tova religioso guýpe, Satanás oñehaʼãta omyasãi hag̃ua ipuʼaka mundo cristiano ári.” The Great Controversy, 464.
The Midnight Cry of the “last days” is the revival of “primitive godliness” identified in the passage. It’s a revival that occurs in a movement, not a church. The history Sister White employs to describe the revival is the history of “apostolic times,” which is represented by the church of Ephesus. That revival will produce “persecution.”
Pe “Sapukái Pyhare Mbytegua” umi “ára pahápe”gua ha’e pe ñemombarete jey “teko marangatu yma guaréicha” ojekuaa hag̃uáicha pe pasáhepe. Ha’e peteĩ ñemombarete oikóva peteĩ movimientope, ndaha’éi peteĩ iglésiape. Pe tembiasakue Sister White oipurúva omombe’u hag̃ua pe ñemombarete ha’e pe tembiasakue “tiempo apostólico” rehegua, ha upéva ojehechauka pe iglésia Éfeso rupive. Upe ñemombarete oguerúta “jehasa asy”.
“Many will be imprisoned, many will flee for their lives from cities and towns, and many will be martyrs for Christ’s sake in standing in defense of the truth.” Selected Messages, book 3, 397.
“Heta oĩta oñemboty hag̃uáicha kárselpe, heta oĩta okañyva’erã hekove rehehápe táva guasúgui ha táva michĩnguigui, ha heta oĩta ojejukáva Cristo rehehápe, oñembo’y rupi añeteguápe ñemo’ãrã.” Selected Messages, libro 3, 397.
The “life of Christ on earth” in the next passage represents the beginning of the church of Ephesus, but it also typifies the history of Laodicean Adventism at the end of the world.
Pe jehasa Cristo rehegua ko yvy ári” pe pasáhe oúvape ohechauka pe iglesia Éfeso ñepyrũ, ha avei ohechaukahína, ta’ãnga profétika ramo, Adventismo laodiceagua rembiasakue arapaha opávo.
“‘Judgment is turned away backward, and justice standeth afar off; for truth is fallen in the street, and equity cannot enter. Yea, truth faileth; and he that departeth from evil maketh himself a prey.’ Isaiah 59:14, 15. This was fulfilled in the life of Christ on earth. He was loyal to God’s commandments, setting aside the human traditions and requirements which had been exalted in their place. Because of this He was hated and persecuted. This history is repeated.” Christ’s Object Lessons, 170.
“‘Mbojovake ojejere jey hapykuéri, ha tekojoja opyta mombyrygui; añetegua ho’a tape mbytére, ha tekojojáva ndaikatúi oike. Héẽ, añetegua okañy; ha pe ojere vaígui oiko ñemonda hag̃uaicha.’ Isaías 59:14, 15. Kóva oñekumpli Cristo rekovépe ko yvy ári. Ha’e iñe’ẽrendúkuri Tupã mandamientokuérape, omboykévo umi tradición ha mba’ejerure yvyporakuéra rehegua oñemomba’eguasuva’ekue hendaguépe. Upévare oñembotýry ha oñemoñare’ẽ asýkuri hese. Ko tembiasakue ojejapo jey.” Cristo Ñembo’epy Omombe’úva, 170.
The experience represented by Ephesus takes place simultaneously to the experience of Laodicea. The quibbling Jews were the Laodiceans of ancient Israel and Christ and His disciples were Ephesians of modern Israel. John the Baptist introduced the church of Ephesus, and he represents the church in the “last days” which is opposed by Laodiceans, who call themselves Jews, but they are not.
Pe jehasa ojehechaukáva Éfeso rehegua oiko peteĩchaite Laodicea pegua jehasa ndive. Umi judío oikóva oiko hag̃ua ñe’ẽreíre ha oñorãirõva ha’e va’ekue Laodiceagua Israel yma guarépe, ha Cristo ha Idisipulokuéra katu Éfeso-ygua Israel pyahupegua. Juan el Bautista omoñepyrũkuri pe tupao Éfeso pegua, ha ha’e ohechauka pe tupao oĩva “ára pahápe”, umi Laodiceagua oñemoĩva hese, ha oñehenóiva ijeheguiete judío, ha judío ndaha’éi.
“The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same. His work is a type of the work that must be done in this age. Christ is to come the second time to judge the world in righteousness. The messengers of God who bear the last message of warning to be given to the world, are to prepare the way for Christ’s second advent, as John prepared the way for his first advent. In this preparatory work, ‘every valley shall be exalted, and every mountain shall be made low; and the crooked shall be made straight, and the rough places plain’ for history is to be repeated, and once again ‘the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it.’” Southern Watchman, March 21, 1905.
“Juan el Bautista rembiapo, ha umi ipahápe ára osẽva Elías espíritu ha pokatupe omombáy hag̃ua tavayguakuérape iñapátia-gui rembiapo, heta mba’épe peteĩcha. Hembiapo ha’e peteĩ ta’anga pe tembiapo ojapova’erã ko tiémpope. Cristo ouva’erã mokõiha jey ohusga hag̃ua ko yvy tekojoja reheve. Tupã maranduharakuéra oguerúva pe marandu paha ñe’ẽñemi rehegua oñeme’ẽva’erã ko yvy pukukuepe, ombosako’iva’erã tape Cristo mokõiha jeju-rã, Juan ombosako’i haguéicha tape ijeju peteĩha-rã. Ko tembiapo ñembosako’ípe, ‘opa yvytykue ijyvate’ỹva oñemopu’ãta, ha opa yvyty ha cerro oñemomichĩta; ha umi tape ikarẽva ojejapóta derecho, ha umi tenda iñahatãva oñemoĩta sỹi’ỹ hag̃uáicha’, tembiasakue ojejeyta hag̃ua, ha peteĩ jeyve ‘Ñandejára gloria ojehechaukáta, ha opa to’o ohecháta oñondive; Ñandejára jurúgui osẽgui upéva.’” Southern Watchman, 21 de marzo de 1905.
Ephesus is the “cause” and Smyrna is the “effect.” Pergamos and Thyatira also represent a cause-and-effect relationship. Pergamos is the church of compromise that corrupted Christianity by combining it with paganism. The Christian church fell when it accepted the premise that it was possible for the idolatry of paganism to co-exist within its borders. The emperor Constantine is the symbol of that compromising history, and his prophetic role was to produce the falling away of true Christianity in advance of the papacy being revealed.
Éfeso ha’e pe “káusa” ha Esmirna ha’e pe “efékto”. Pérgamo ha Tiatira avei ohechauka peteĩ joaju káusa ha efékto rehegua. Pérgamo ha’e pe tupão ñemoĩmbyky rehegua, omongy’áva Cristianismo ombojoajúvo paganismo ndive. Pe tupão cristiano ho’a oguerohoryrõ guare pe ñe’ẽñepyrũ oje’eha ikatuha pe paganismo ta’anga ñemomba’e oiko oñondive ipype. Emperador Constantino ha’e pe símbolo upe tembiasakue ñemoĩmbyky rehegua, ha iprofétiko tembiaporã ha’e va’ekue omoheñói hag̃ua pe jehekýi añetegua Cristianismo-gui, mboyve pe papado ojekuaaukárõ guare.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming. 2 Thessalonians 2:3–8.
Ani avave pende mbotavýi mba’eveichavérupi; pe ára ndoumo’ãi, oúta hag̃uáicha raẽ ndoikói ramo pe jehekýi guasu, ha ojehechauka ramo pe kuimba’e angaipa rehegua, pe ñehundi ra’y; ha’e oñemoĩva ha oñemomba’eguasúva opa mba’e oñembohérava Tupã térã oñemomba’eguasúva ári; upéicha hag̃uáicha, ha’e Tupãicha oguapy Tupã róga guýpe, ojehechaukávo ijehe hag̃ua ha’eha Tupã. ¿Ndapeñemandu’ái piko, che aime gueteri pene ndive ramo, ha’emaha peẽme ko’ã mba’e? Ha ko’ág̃a peikuaa mba’épa ojoko ichupe ikatu hag̃uáicha ojehechauka hi’árape. Pe angaipa ñemimby niko ko’ág̃ama omba’apo hína; peteĩnte oĩ pe ojokóva ko’ág̃a, ojokóta peve ojeipe’a pe tapegui. Ha upéi ojehechaukáta pe Añáme, upe vaípe, pe Ñandejára ohundítava ijuru pytu rupive, ha omboguepátava ijuaju resakãngue rupive. 2 Tesalonicenses 2:3–8.
The Pergamos church was the “cause” and Thyatira was the “effect.” The prophet Daniel often presents the history of paganism giving way to papalism, and the falling away that preceded the establishment of the papacy that Paul identified is addressed in Daniel eleven.
Pe iglesia Pérgamo-gua ha’e va’ekue pe “mba’érepa”, ha Tiatira ha’e va’ekue pe “oikóva upe rire”. Maranduhára Daniel heta jey omombe’u mba’éichapa paganismo ome’ẽ tenda papado-pe, ha pe jeheja tape porãgui oiko va’ekue mboyve oñemopyenda pe papado, Pablo ohechauka haguéicha, oñeñe’ẽ hese Daniel kapítulo once-pe.
For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:30–31.
Umi Chîtim pegua outa hese; upévare haʼe oñembyasýta, ha ojevyta, ha ipochyta pe ñemoĩmby marangatúre; péicha ojapóta; ha ojevy jeýta avei, ha oñemoarandúta umi oheja hag̃uáre pe ñemoĩmby marangatúpe. Ha ñorairõhára kuéra opuʼãta ipártegui, ha omongyʼáta pe tenda marangatu mbareteha, ha oipeʼáta pe mymbajuka ára ha ára oñekuaveʼẽva, ha omoĩta pe mbaʼe jeguaru omombovaipa hag̃uáva. Daniel 11:30–31.
The church of compromise that fell away before the papal power was revealed into history is represented by Daniel as “them that” forsook “the holy covenant.” After they forsook the covenant, then the papacy, represented by Daniel as the “abomination that maketh desolate,” was placed upon the throne of the earth. Sister White identifies the last six verses of Daniel eleven when she states, the “prophecy in the eleventh of Daniel has nearly reached its complete fulfillment.” The last six verses are the final fulfillment of Daniel eleven, and she teaches that the history represented by those final verses was typified by Daniel 11:30–36, which identifies the historical “cause and effect” represented by Pergamos and Thyatira.
Pe kompromíso rehegua tupaópe, oñemomombyrýva’ekue ho’a mboyve pe poder papal ojehechauka hag̃ua tembiasakue ryepýpe, Daniel ohechauka “umi” oheja vaʼekuéva “pe ñeʼẽmeʼẽ marangatu”. Haʼekuéra oheja rire pe ñeʼẽmeʼẽ, upéicharõ pe papado, Daniel ohechaukaháicha pe “mbaʼe ñanembojaʼo hag̃ua oporomonguʼévape”, oñemoĩ yvy guasu tróno ári. Hermana White omombeʼu Daniel 11 pahape peve umi poteĩ versíkulo paha rehe, heʼívo pe “profesía oĩva Daniel kapítulo once-pe og̃uahẽma hiñemohuʼãmbaiterãrõ”. Umi poteĩ versíkulo paha haʼe hína Daniel 11 ñemohuʼã pahaite, ha haʼe omboʼe pe tembiasakue ojehechaukáva umi versíkulo paha rupi ojehechauka raẽ hague Daniel 11:30–36-pe, upéva ohechauka pe “mbaʼérepa oiko ha mbaʼépa osẽ chugui” histórico ojehechaukáva Pérgamo ha Tiatíra rupive.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.
“Ndajaikovéi tiempo ñaperde hag̃ua. Oĩ ñane renondépe ára ijetu’úva. Ko yvy tuichakue ojeipy’apy ñorairõ espíritu reheve. Pya’eterei oikóta umi mba’e vai rehegua oñe’ẽva profesíakuérape. Pe profesía oĩva Daniel kuatiañe’ẽ capítulo 11-pe haimete oguãhẽma ijehupytymbápe. Heta tembiasakue oikova’ekue ko profesía ñehupytyrãme oñembopyahúta.”
“In the thirtieth verse a power is spoken of that ‘verses 30 through thirty-six quoted.’
“Pe mbohapy pa ary verse-pe oñeñe’ẽ peteĩ pokatu rehe ‘versículos 30 guive 36 peve oñecita.’”
“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.
“Umi escena ojoguáva ko’ã ñe’ẽme oñemombe’úva rehe oikóta.” Manuscript Releases, número 13, 394.
The cause-and-effect relationship of Pergamos and Thyatira, as well as the cause-and-effect relationship of Ephesus and Smyrna are repeated in the “last days.” The Protestants of the United States will compromise with idolatry, as represented by Pergamos (the premier sign of idolatry is the worship of the sun), and when they fall away the way is prepared for the man of sin, to once again be prophetically revealed. While the falling away and placing of the papacy on the throne is repeated God will simultaneously be raising up a church typified by Ephesus to carry the message of Daniel and Revelation to the world and the persecution represented by Smyrna will be repeated.
Pe relación causa ha efecto oĩva Pergamo ha Tiatira apytépe, ha avei pe relación causa ha efecto oĩva Éfeso ha Esmirna apytépe, oñembopyahu jeyta umi “ára pahápe”. Umi protestánte Estados Unidos-pegua ojapóta peteĩ ñe’ẽme’ẽ ñemongu’e ta’ãnga ñemomba’e ndive, Pergamo ohechauka haguéicha (pe techaukaha tenondegua ta’ãnga ñemomba’épe ha’e kuarahy ñemomba’e), ha okañývo hikuái jerovia-gui, oñembosako’íta tape pe kuimba’e angaipa rehegua hag̃ua, oñemombe’u jey hag̃ua profétikamente. Oñembopyahúvo pe jehekýi ha pe papado oñemoĩ jey hag̃ua guapyhápe, Tupã peteĩ jave omopu’ãta hína peteĩ iglesia Éfeso ohechauka haguéicha, ogueraha hag̃ua Daniel ha Apocalipsis marandu yvy tuichakue javeve, ha pe jehasa asy Esmirna ohechaukáva oñembopyahu jeyta.
I will address the last three churches after we consider the truth that the first four seals of Revelation are an external line of truth that runs parallel to the internal line of truth represented by the first four churches. As already noted, Uriah Smith states it this way:
Añe’ẽta umi mbohapy tupao paháre, rire ñahesa’ỹijo pe añetegua ohechaukáva Revelación pegua irundy sello peteĩha ha’eha peteĩ línea añetegua okapeguáva ohóva oñondive peteĩ línea añetegua hyepypegua ndive, ojehechaukáva umi irundy tupao peteĩha rupive. Oje’e haguéicha yma, Uriah Smith he’i kóicha:
“While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.
“Oguahẽramo jepe umi siete tupão ohechauka pe tupão rembiapokue hyepypegua, umi siete sello ogueru jehechápe umi mba’e guasu oikova’ekue hembiasakue okápegua.” Uriah Smith, The Biblical Institute, 253.
We have shown that the first four churches represent two “cause and effect” relationships that are repeated in the “last days.” Based upon the pioneers of Adventism, but more importantly upon the authority of God’s Word, those four internal histories of the church should have a parallel external history represented by the first four seals. The first and second seals echo the same characteristics of Ephesus and Smyrna, but use a white horse to represent the work of carrying Christianity to the world. It represents the external work of the church, and the second seal represents the blood bath of Smyrna with a red horse.
Jahechauka kuri pe irundy peteĩha tupao ohechauka mokõi joaju “mba’ére ha mba’e rapykuéri” rehegua, ojejapo jeýva umi “ára pahápe”. Oñemopyenda Adventismo pionéro kuéra rehe, ha iñimportantevéva, Tupã Ñe’ẽ poguy rehe, umi irundy tembiasakue hyepypegua tupao rehegua oguerekova’erã peteĩ tembiasakue okapegua ojokupytýva, ojehechaukáva umi irundy peteĩha sélore. Peteĩha ha mokõiha séllo ombojevy jey Éfeso ha Esmirna rembiapo rechaukaha peteĩchagua, ha katu oipuru peteĩ kavaju morotĩ ohechauka hag̃ua tembiapo ogueraháva cristianismo ko yvy ape ári. Upéva ohechauka tupao rembiapo okapegua, ha mokõiha séllo ohechauka Esmirna ryguere ñohẽ guasu peteĩ kavaju pytã rupive.
And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. And when he had opened the second seal, I heard the second beast say, Come and see. And there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword. Revelation 6:1–4.
Ha ahecha ramo pe Ovecha oipe’a peteĩva umi sello-gui, ha ahendu, áraicha ára guasúicha, peteĩva umi irundy mymba apytégui he’iha: Eju ha ehecha. Ha ama’ẽ, ha péina ápe peteĩ kavaju morotĩ; ha pe oguapýva hi’ári oguereko peteĩ hu’yha; ha oñeme’ẽ chupe peteĩ koróna; ha osẽ ipu’akapáva, ha ipu’aka hag̃ua. Ha oipe’ávo pe mokõiha sello, ahendu pe mokõiha mymba he’iha: Eju ha ehecha. Ha osẽ ambue kavaju pytã; ha pe oguapývape hi’ári oñeme’ẽ pu’aka oipe’a hag̃ua py’aguapy yvy ári, ha ojuehe hag̃ua ojojuka; ha oñeme’ẽ chupe peteĩ kyse puku guasu. Apocalipsis 6:1–4.
Zechariah contains a few passages that directly identify the four horses represented in the first four seals of Revelation. In one of those passages in chapter ten, Zechariah identifies that when the latter rain is poured out “the flock of Judah” which is God’s “house” will be turned into “his goodly horse in the battle.”
Zacarías oguereko mbovymi pasaje omombeʼúva hag̃ua mbaʼépa hína umi irundy kavaju ojehechaukáva umi irundy sellokuéra peteĩha Apocalipsispe. Peteĩva umi pasaje apytégui, capítulo diez-pe, Zacarías heʼi vove oñehẽramo pe ama riregua, “Judá ovecha aty” haʼéva Tupã “róga” oñemoambuetaha “ikavaju porãite ñorairõme”.
Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd. Mine anger was kindled against the shepherds, and I punished the goats: for the Lord of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle. Zechariah 10:1–3.
Pejerure Ñandejárape ama ára pahápe; ha Ñandejára ojapóta arai hendyva, ha ome'ẽta chupekuéra ama ára, peteĩteĩme kapi'i ñúme. Ta'ãnga gua'u niko oñe'ẽ reipa, ha mba'ekuaa reíva ohecha japu, ha omombe'u kerayvoty gua'u; oreko py'a guapy reínte: upévare oho hikuái ovecha atyicha, oñembyasy, ndaipórigui pastor. Che pochy hendy kuri umi pastor kuéra rehe, ha aikastiga umi kavara kuérape: Ñandejára ipu'akapáva niko ohecha hag̃ua hógape, Judá róga rehe, ha ojapo chupekuéra kavaju porãite ramo ñorairõme. Zacarías 10:1–3.
Ellen White repeatedly identifies that the outpouring of the Holy Spirit at Pentecost typifies the latter rain that is now falling. The work done for the world at Pentecost is represented by the church of Ephesus, and Ephesus causes the persecution represented by Smyrna, which John represents as the “red horse” of the second seal. The first two seals run parallel to the first two churches and they illustrate the “last days,” when the latter rain is being poured out.
Ellen White heta jey jeyve ohechauka porã pe Espíritu Santo oñeñohẽ hague Pentecostéspe ohechaukaha pe ama pyahu koʼág̃a hoʼáva. Pe tembiapo ojejapóvaʼekue mundo rehehápe Pentecostéspe ojehechauka pe iglesia de Éfeso rupive, ha Éfeso omoñepyrũ pe jejopy vai ojehechaukáva Esmirna rupive, upéva Juan ohechaukáva “kavaju pytã” ramo mokõiha sello-pe. Umi mokõi sello peteĩha ha mokõiha ojokupyty umi mokõi iglesia peteĩha ha mokõiha ndive, ha ohechauka umi “ára pahápe”, pe ama pyahu oñeñohẽ aja.
The Spirit of Prophecy also selects both the end of the third seal and beginning of the fourth seal thus tying them together (cause and effect), and in doing so she places the history represented as existing in her day and in the “last days.”
Espíritu de Profecía avei oiporavo mokõivéva, pe mbohapyha sello paha ha irundyha sello ñepyrũ, upéicha ombojoaju hag̃ua chupekuéra (mba’ére ha mba’éicha oiko), ha ojapóvo upéva omoĩ pe tembiasakue ojehechaukáva oĩha hi’árape ha “ára pahápe”.
“The same spirit is seen today that is represented in Revelation 6:6–8. History is to be repeated. That which has been will be again.” Manuscript Releases, volume 9, 7.
“Upe espíritu ojehecha avei ko árape, pe ojehechaukáva Apocalipsis 6:6–8-pe. Tembiasakue ojejevýta. Pe oikómava oikojeyta.” Manuscript Releases, volumen 9, 7.
In Sister White’s personal history, (penned in 1898) the spirit of compromise that prepares the way for the papacy to once again be enthroned was already alive and well, for the falling away of Protestantism that began with the rejection of the first angel’s message in the spring of 1844, had already begun (in 1863) to encroach upon the horn of Protestant Adventism.
Karai Vóiter rekove teépe, (oñemoĩva’ekue kuatiare 1898-pe) pe espíritu oñemoĩ hag̃uáicha peteĩ ñeñangareko’ỹme guive omoĩjey hag̃ua tape umi mba’e oñemoĩ hag̃ua papado-pe ikatu hag̃uáicha ojehupi jey pe tenda guasúpe, oikóma vaʼekue mbarete ha hesãi porã; pe jeheja rei Protestantismopegua, oñepyrũvaʼekue oñemboykévo peteĩha ánhel marandu ára pyahúpe ary 1844-pe, oñepyrũmavaʼekue (1863-pe) oike hag̃ua mbeguekatúpe pe hatĩ Protestant Adventismopegua ári.
The compromise of Pergamos is represented as a “pair” of balances in the third seal. Two balances of measuring represent a dishonest measurement. The third seal leads to the fourth seal, represented by a “pale horse” of “death,” thus representing the murder of millions by the papacy during the Dark Ages. “Hell” is what follows the pale horse of the papacy. The history of the third and fourth seals parallel the history of the churches of Pergamos and Thyatira. The compromise of Constantine was a progressive work; thus, the spirit of compromise was already active in Sister White’s personal history, just as it was in the time of Paul when he said the “mystery of iniquity does already work.” The falling away that precedes the papacy’s enthronement is always a progressive history, and that “history is to be repeated. That which has been will be again.”
Pe Pergamos kompromíso ojehechauka peteĩ “par” balánsaramo mbohapyha sello-pe. Mokõi balánsa aña’ẽmeha rehegua ohechauka peteĩ medida heko’ỹva. Pe mbohapyha sello ogueraha irundyha sello-pe, ojehechaukáva peteĩ “kavaju sa’y hovyju” ramo “mano” rehegua, upéicha rupi ohechauka papado ojukahague hetaiterei millón tapicha Pytũmbýpe. “Añaretã” hína pe oúva pe kavaju hovyju papado rehegua rapykuéri. Pe tembiasakue mbohapyha ha irundyha sello rehegua ojokupyty umi iglesia Pergamos ha Tiatira rembiasakuére. Constantino kompromíso ha’e va’ekue peteĩ tembiapo oñemboguata mbeguekatúpe; upévare, pe espíritu kompromíso rehegua omba’apóma kuri Hermana White rembiasakue personal-pe, péicha avei Pablo ára-pe, he’i jave pe “mba’evai ñemimby omba’apóma hína.” Pe jehekýi oúva mboyve papado oñemopu’ã hag̃ua iguapyháramo akóinte ha’e peteĩ tembiasakue oñemboguata mbeguekatúpe, ha upe “tembiasakue oñembopyahúta jey. Pe oikova’ekue oikóta jey.”
And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine. And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth. Revelation 6:6–8.
Ha ahendu peteĩ ñe'ẽ umi irundy mymba mbytépe he'íva: Peteĩ medida trígo rehe peteĩ denário, ha mbohapy medida seváda rehe peteĩ denário; ha eñangareko ani hag̃uáicha rembyai pe aséite ha pe víno. Ha oipe'a rire pe irundyha sello, ahendu pe irundyha mymba ñe'ẽ he'íva: Eju ha ehecha. Ha ama'ẽ, ha péina ápe peteĩ kavaju hovyũ asy; ha pe oguapýva hi'ári héra va'ekue Manoa, ha Añaretã oho hapykuéri hendive. Ha oñeme'ẽ chupekuéra pokatu yvy irundyha peteĩva ári, ojuka hag̃ua kysepuku rupive, ha ñembyahýi rupive, ha manokue rupive, ha umi mymba yvy arigua rupive. Apocalipsis 6:6–8.
James White identified another prophetic anomaly in the seven churches, and seven seals. He identifies a purposeful distinction between the first four churches and the last three churches, and then again, the same phenomenon in the first four seals and the last three seals.
James White ohechakuaa ambue mba’e ijojaha’ỹva profético umi siete iglesia ha umi siete sellope. Ha’e ohechauka peteĩ jehechauka ojejapóva por propósito umi irundy iglesia peteĩha ha umi mbohapy iglesia paha apytépe, ha upéi, upe fenómeno peteĩchagua umi irundy sello peteĩha ha umi mbohapy sello paha apytépe avei.
“We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.
“Koʼág̃a jahecha porãma umi tupao, umi sello ha umi mymba, térã tekove oikovéva, peve ikatuháicha oñembojoja oñeʼẽ hag̃ua peteĩcha umi período de tiempo rehe. Umi sello hína siete papy, umi mymba katu irundy añoite. Ha ikatu hag̃uáicha iporã koʼápe ñañatende hag̃ua, pe peteĩha, mokõiha, mbohapyha ha irundyha sello jepeʼápe, pe peteĩha, mokõiha, mbohapyha ha irundyha mymba oñehendu heʼívo: ‘Eju ha ehecha’; ha katu pe poha, poteĩha ha pokõiha sello jepeʼápe, ndaipóri péicha peteĩ ñeʼẽ oñehendúva. Ndojojavéima avei umi mbohapy tupao paha ha umi mbohapy sello paha, oñeʼẽvo umi mismo período de tiempo rehe, ojapoháicha umi irundy tupao peteĩha ha umi irundy sello peteĩha. Péro, rohechaukaháicha, umi tupao, sello ha mymba oñemoĩ porã oñondive, oñeʼẽvo umi mismo período de tiempo rehe, amo 1800 ary rupi peve, jahupyty meve peteĩ michĩmi hetave mbyte saʼi ary peteĩ siglo guive ko tiempo koʼag̃agua.” James White, Review and Herald, 12 de febrero de 1857.
James White did not include the fact that the same pattern exists in the trumpets, but it does. The first four trumpets are trumpets, but the last three trumpets are three woes. The first four trumpets represent God’s judgment on pagan Rome for Constantine’s Sunday law in the year 321, and the three trumpet woes represent Islam. The first two trumpet woes were judgments against papal Rome for the Sunday law it enacted in 538, and the third trumpet woe is for the Sunday law crisis that is coming in the very near future.
James White nomoĩri pe patrón peteĩchagua oĩha avei umi trompétape, ha katu añetehápe upéicha. Umi irundy trompéta peteĩha ha’e trompéta, ha umi mbohapy trompéta paha ha’e mbohapy gua’u. Umi irundy trompéta peteĩha ohechauka Tupã rembiapoukapy Roma pagána ári, Constantino arapokõindy léi rehe año 321-pe; ha umi mbohapy trompéta gua’u ohechauka Islam. Umi mokõi trompéta gua’u peteĩha ha mokõiha ha’e juicio Roma papal rehe arapokõindy léi rehe omopyendava’ekue 538-pe, ha pe mbohapyha trompéta gua’u ha’e pe arapokõindy léi apañuãi rehegua oútava pya’etereíma amo gotyove.
Joseph Bates employs the pioneer understanding of the last three churches as a singular symbol to describe three contemporary churches in the Millerite time period. All the emphasis in the passage was supplied by Bates.
José Bates oipuru umi pionéro kuéra ñemyesakã umi mbohapy iglesia pahague rehegua peteĩ símbolo ijojaha’ỹva ramo, omombe’u hag̃ua mbohapy iglesia contemporánea oĩva pe época millerita-pe. Maymáva pe énfasis oĩva pe pasáhepe ome’ẽ vaekue Bates.
“‘In all the land saith the Lord; TWO PARTS therein shall be cut off, and die; but the THIRD shall be left therein. God says he will bring the THIRD PART through the fire, and refine them. They shall call upon him, and he will hear them. He will say ‘IT IS MY PEOPLE; and they shall say the LORD IS MY GOD.’ First part, SARDIS, the nominal church or Babylon. Second part, Laodicea, the nominal Adventist. Third part, Philadelphia, the only true church of God on earth, for they are to be translated to the city of God. Revelation 3:12; Hebrews 12:22–24. In the name of Jesus, I exhort you again to flee from the Laodiceans, as from Sodom and Gomorrah. Their teachings are false and delusive; and lead to utter destruction. Death! DEATH!!* eternal DEATH!!! is on their track. Remember Lot’s wife.” Joseph Bates, Review and Herald, volume 1, November 1850.
“‘Opavave yvýpe, he’i Ñandejára; MOKÕI HENDA ipype ojepe’áta ha omanóta; ha PE MBOHAPYHA katu opytáta ipype. Tupã he’i oguerahátaha PE MBOHAPYHA tata rupi, ha omopotĩta chupekuéra. Ha’ekuéra ohenóita hese, ha ha’e ohendúta chupekuéra. Ha’e he’íta: ‘KO’ÃVA CHE RETÃYGUA’; ha ha’ekuéra he’íta: ‘ÑANDEJÁRA HA’E CHE JÁRA TUPÃ.’ Peteĩha henda, SARDIS, pe tupao réra año guáicha térã Babilonia. Mokõiha henda, Laodicea, pe Adventista réra año guáicha. Mbohapyha henda, Filadelfia, pe Tupã tupao añetetéva añoite ko yvy ári, péva ha’ekuéra ojetradusíta hag̃ua Tupã táva-pe. Apocalipsis 3:12; Hebreos 12:22–24. Jesús rérape, romokyre’ỹ jey ndéve rejava hag̃ua Laodiceagua-kuéragui, Sodoma ha Gomorra-gui ojejavaháicha. Iñembo’ekuéra japu ha ombotavyva; ha ogueraha opa hag̃uáicha ñehundípe. Mano! MANO!!* opa’ỹva MANO!!! oĩ hapykuéri. Nemandu’a Ló rembirekóre.” Joseph Bates, Review and Herald, volumen 1, noviembre 1850.
In the Millerite history Sardis, was the church that had a name that claimed to be alive, but it was dead.
Millerita rembiasakuepepe, Sardis ha’e vaekue pe tupao oguerekóva peteĩ téra he’íva oikoveha, ha katu omano vaekue.
And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Revelation 3:1.
Ha pe ánhel peve tupao Sardis-pe ehai: Kóicha he'i upe oguerekóva umi siete Espíritu Tupãgui ha umi siete mbyja; aikuaa nde rembiapokue, reguerekoha téra reikovéva ramo, ha reime hag̃ua omanóva. Apocalipsis 3:1.
God’s people always have a name. The name during the history of Ephesus through Pergamos was Christian. The name during the papal rule was the church in the wilderness. The name from the introduction of the morning star, John Wycliffe was Protestant. At the time of the end in 1798, the Protestants had already begun their return to the Roman communion. All that was needed then was a test that would manifest the fact that in spite of their professed name, they were no longer the chosen church. In the spring of 1844, they reached the test that would manifest that they were no longer the church that carried Christ’s covenant name. The story of Elijah provides a very detailed second witness of this fact. When they manifested their true character, it was difficult for the Millerites to initially identify that the Protestants had demonstrated that they had become the daughters of Babylon. But the Millerites eventually did that very thing, and began to call souls out of those fallen churches in fulfillment of the second angel’s message. Then there was a testing process that would cause the Millerites to manifest their own characters. Were they Philadelphians or Laodiceans?
Tupã tavayguakuéra oguereko meme peteĩ téra. Pe téra Efeso rembiasakue guive Pérgamo peve vaʼekue haʼe vaʼekue Cristiano. Pe téra papakuéra poguýpe oĩ jave haʼe vaʼekue pe iglesia desiértope. Pe téra ko’ẽ mbyja ñemoinge guive, Juan Wycliffe reheve, haʼe vaʼekue Protestante. Arakaʼe pahápe, ary 1798-pe, umi protestántekuéra oñepyrũma kuri ojevy pe comunión romana-pe. Upérõ tekotevẽnte kuri peteĩ prueba ohechauka hag̃ua pe añetegua: hikuái, jepe heʼi hag̃ua oguerekoha pe téra ojeʼéva rehe, ndahaʼevéiha pe iglesia poravopyre. Arapoty ary 1844-pe, oguahẽ pe prueba ohechaukátava ndahaʼevéimaha hikuái pe iglesia ogueraháva Cristo ñeʼẽmeʼẽ réra. Elías rembiasakue omeʼẽ peteĩ mokõiha testígo iporãitereíva ko añetegua rehegua. Ohechaukárõ guare hikuái ikarakter añete, ijetuʼu kuri ñepyrũrã umi Millerita-kuérape ohechakuaa hag̃ua umi protestántekuéra ohechaukaha oikóma hikuái Babilonia rajykuéra ramo. Péro umi Millerita-kuéra ipahápe ojapo upe mbaʼeete, ha oñepyrũ ohenói yvyporakuérape osẽ hag̃ua umi iglesia hoʼavaʼekuégui, oñembotývo pe marandu ángel mokõiha rehegua. Upéi oĩ peteĩ proceso de prueba ombohechaukátava umi Millerita-kuérape ikarakter tee. ¿Filadelfiagua piko hikuái térã Laodiceagua?
The Philadelphians followed Christ into the Most Holy Place and those Millerites who refused to do so manifested the character of Laodiceans. Thus, we find the logic for Bates identification of the three churches as contemporaries of the same history. That history was fulfilled within the prophetic structure of the parable of the ten virgins, which inspiration informs us has been and will be fulfilled to the very letter.
Umi Filadelfiagua osegi Cristo-pe pe Tupaó Marangatuvetépe, ha umi Millerigua ombotovéva ojapo hag̃ua upéva ohechauka umi Laodiceagua reko. Péicha, jajuhu pe lógica omyesakãva mba’ére Bates ohechakuaa umi mbohapy iglesia oĩha contemporáneamente peteĩchagua tembiasakue ryepýpe. Upe tembiasakue oñekumpli pe estructura profética oĩvape pe parábola umi pa virgen rehegua, ha pe inspiración ñanemomarandu oñekumpli hague ha oñekumplítaha pe letraite peve.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Pe parábola umi diez virgen rehegua, Mateo 25-pe, avei ohechauka pe jehasa asy pueblo adventista rehegua.” The Great Controversy, 393.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Py’ỹi oñereferi chéve umi pa’ũ tenondegua rehegua ñe’ẽmondo rehe, pa umi diez kuñataĩ, po iñarandu ha po itavyva’ekue. Ko ñe’ẽmondo oñekumplíma ha oñekumplítaite pe letra peteĩteĩme, oguerekógui peteĩ aplicación especial ko ára-pe g̃uarã, ha, pe marandu mbohapyha ángel reheguaicha, oñekumplíma ha opytáta añetegua ko’ág̃agua ramo pe tiempo paha peve.” Review and Herald, August 19, 1890.
The last three churches represent those outside of the Millerite movement as Sardis, and those within the movement represent either Philadelphia or Laodicea. Those three churches are identified in Revelation chapter three, and the first four churches are in chapter two. Therefore, when Sister White references the history of chapter three of Revelation, she is identifying the very same churches Joseph Bates just identified.
Umi mbohapy iglesia paha ohechauka umi oĩva okápe pe movimiento Millerita-gui, ha Sardis rehegua; ha umi oĩva hyepýpe pe movimiento-pe ohechauka térã Filadelfia térã Laodicea. Umi mbohapy iglesia ojehechakuaa Apocalipsis kapítulo mbohapy-pe, ha umi irundy peteĩha oĩ kapítulo mokõihápe. Upévare, pe Hermana White oñe’ẽvo pe tembiasakue rehe Apocalipsis kapítulo mbohapy pegua, ha’e ohechauka umi iglesia peteĩteĩ Joseph Bates ramoite ohechakuaava’ekue.
“Oh, what a description! How many there are in this fearful condition. I earnestly entreat every minister to study diligently the third chapter of Revelation, for in it is portrayed the condition of things existing in the last days. Study carefully every verse in this chapter, for through these words Jesus is speaking to you.” Manuscript Releases, volume 18, 193.
“¡Mba’eichaitéva peteĩ ñemombe’u! Mboypa oĩ ko tembiasa kyhyjérape. Ajerure mbaretépe opa marangatuhárape toikuaa porã hag̃ua Apocalipsis mbohapyha kapítulo, pype niko oñemombe’u mba’éichapa oĩ opa mba’e umi ára pahápe. Peikuaa porãkena peteĩteĩ versíkulo ko kapítulogui, ko’ã ñe’ẽ rupive Jesús oñe’ẽ niko peẽme.” Manuscript Releases, volumen 18, 193.
The three contemporary churches of Millerite history are repeated at the end of Adventism. Joseph Bates was identifying the dynamics of the Millerite period and identified Sardis as the daughters of Babylon, which was the target audience for the second angel’s message. He was addressing the struggle between the little flock that followed Christ into the Most Holy Place on October 22, 1844 and those who refused to move out of the holy place. He was attempting to call the Laodiceans out of the darkness they had received, and at least part of their Laodicean blindness was due to the fact that William Miller had taken a leading position in the Laodicean movement. This is the same struggle identified in the message to Philadelphia.
Mbohapy tupaopyrã omanoaguĩva rehegua, ojehechauka jey Adventismo pahaitepe. Joseph Bates ohechakuaa kuri umi mba’ekuaarã ha ñemongu’e oikóva pe ára Millerita-pe, ha ohechauka Sardis ramo Babilonia rajykuéra, ha’ekuéra niko umi oñeñe’ẽ hag̃uápe pe marandu mokõiha ánhel rehegua. Ha’e oñe’ẽ kuri pe ñeha’ã ha ñorairõ rehe oĩva pe aty michĩva Cristo rapykue oikéva pe Tupaópe Marangatuhápe 22 jasypa 1844-pe, ha umi ombotovéva osẽ hag̃ua pe tupaógui marangatuvape. Ha’e oñeha’ã kuri ohenói Laodiceagua-kuérape osẽ hag̃ua pe pytũngui oguerekóvagui, ha ijapytépe peteĩ hendáicha pe ike resa’ỹ Laodiceagua rehegua oúmi kuri pe añetegua-gui William Miller ojapyhy haguére peteĩ tenda tenondegua pe ñemongu’e Laodiceagua-pe. Kóva hína pe ñeha’ã ha ñorairõ peteĩchaite ojehechaukáva pe marandu Filadelfia-pe.
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:9.
Péina, ajapóta umi oĩva Satanás sinagógape, he'íva hikuáiha judío ha ndaha'éi upéicha, síno ijapu; péina, ajapóta ou ha oñesũ nde py renondépe, ha oikuaa hag̃ua che rohayhu hague. Apocalipsis 3:9.
A religious crisis always produces two classes of worshippers as it did in the Great Disappointment. The mantle of Protestantism had just been taken from Sardis, as they returned to Rome and officially became Rome’s daughter. The mantle was then held by Millerite Adventism, but a test would soon after produce two classes professing to be the little flock. A true flock and a counterfeit flock. Bates represented the little flock that followed Christ into the Most Holy Place. His struggle was with Laodiceans who professed to be the little flock. As a Philadelphian, Bates’ struggle was with the synagogue of Satan, a group that professed to be God’s people, but did lie and were not Jews.
Peteĩ apañuãi jeroviapy rehegua akóinte omoheñói mokõi aty omomba'eguasúva, oiko haguéicha pe Jejavy Guasupe. Protestantísmo ao joja ojeipe'a ramoite va'ekue Sardis-gui, ha'ekuéra ojevy jey rupi Róma-pe ha oñemoañete hag̃ua Róma rajy ramo. Upéi pe ao joja oĩ Millerita Adventísmo pópe, péro sapy'ami rire peteĩ prueba omoheñóita mokõi aty he'íva ha'eha pe mymba aty michĩva. Peteĩ aty añetegua ha peteĩ aty japu. Bates ohechauka va'ekue pe mymba aty michĩva oho va'ekue Cristo rapykuéri pe Lugar Santísimo-pe. Iñorairõ va'ekue umi Laodicenses ndive, he'íva ha'ekuéraha pe mymba aty michĩva. Filadelfiagua ramo, Bates ñorairõ va'ekue Satanás sinagóga ndive, peteĩ aty he'íva Tupã tavaygua hague, péro ijapu ha ndaha'éi judío-kuéra.
When the parable is fulfilled for the final time at the end of Adventism there will be a chosen covenant people that were passed by at the time of the end in 1989, the same as the Jewish leadership was passed by at Christ birth, which represents the time of the end in that prophetic history. When the history of Christ reached the triumphal entry into Jerusalem, the Midnight Cry history of the Millerite time was typified. Inspiration repeatedly aligns the waymark of the cross with the Great Disappointment of 1844. Judas represents the Laodiceans of Christ’s history, and the apostles were the Philadelphians. For three and a half years after the cross the Philadelphians, represented by Bates, attempted to call the Laodiceans out of a fallen church that was represented by the disciple Judas Iscariot.
Ko mba’emojoja oñehupyty jey vove ipahápe Adventísmo paha gotyo, oĩta peteĩ tavayguakuéra jehovasa peteĩ ñe’ẽme’ẽme oñeiporavo va’ekue ha ojeheja va’ekue ykére “tiempo del fin”-pe ary 1989-pe, péichaite avei umi mburuvichakuéra judío oñeheja haguéicha ykére Cristo heñói jave, upéva ohechauka “tiempo del fin” upe tembiasakue proféticape. Cristo rembiasakue oguahẽrõ guare ijeike jejopy’ỹme Jerusalénpe, ojehechauka typope “Midnight Cry” rembiasakue Millerita arapýpe. Inspiración heta jey ombojoaju kurusu rechaukaha guasu rehegua “Great Disappointment” ary 1844-pegua ndive. Judas ohechauka umi Laodicenses Cristo rembiasakuepegua, ha umi apóstol-kuéra katu umi Filadelfiaguápe. Mbohapy ary ha mbyte rire kurusu rire, umi Filadelfiagua, ojehechaukáva Bates rupive, oñeha’ãkuri ohenói umi Laodicenses-pe osẽ hag̃ua peteĩ tupão ho’ava’ekuégui ojehechaukáva temimbo’e Judas Iscariote rupive.
In 1989 the former chosen covenant people rejected the light that was unsealed and were passed by. When the first disappointment of July 18, 2020 arrived the testing process began among those who formerly had appeared to be of the same movement. Yet one class are Laodicean and the other class Philadelphian. Just as Judas covenanted three times with the Sanhedrin to betray Christ before the cross, the Laodiceans of the history after September 11, 2001 will have failed three opportunities to repent. At the soon coming Sunday law it will be manifested as certainly as Judas hanging from a tree, that the Laodiceans are separate from the Philadelphians. It is at the harvest when the tares are separated from the wheat. We are rapidly approaching that harvest.
Áño 1989-pe pe tavaygua kuéra, yma ojeporavopyréva pe ñe’ẽme’ẽme, omboyke pe tesape ojepe’apyréva ha ojeheja tapykuépe. Oguahẽvo pe peteĩha ñembyasy July 18, 2020-pe, oñepyrũ pe jeha’ã rape umi apytépe yma ojehechava’ekue ku peteĩ movimiento peteĩmeguáicha. Upéicharõ jepe, peteĩ aty ha’e Laodiceagua ha ambue aty katu Filadelfiagua. Oiko haguéicha Judas ojapo kuri ñe’ẽme’ẽ mbohapy jey Sanedrín ndive oñeme’ẽ haguã Cristo-pe kurusu mboyve, upéicha avei umi Laodiceagua pe tembiasápe September 11, 2001 rire, omboykéta hikuái mbohapy oportunidad oñearrepenti haguã. Pe araka’eve’ẽ Sunday law oúvape, ojehechaukáta añetetépe, Judas ojepysóva peteĩ yvyráreichaite, umi Laodiceagua oĩha iñambue ha oñesepara umi Filadelfiaguágui. Ha’e pe cosecha-pe oñemboja’ohápe umi ñana vai trígogui. Pya’eterei jahupytysiína upe cosecha.
These truths are only recognized when and if we are willing to understand that the only biblical methodology that can uncover and establish ‘truth’ is “historicism.” The true methodology is not preterism, futurism, dispensationalism, woke-ism, grammatical or historical expertise or any variation of the many satanic counterfeits. There is a commonly known phrase that is attributed to a seventeenth century philosopher named Jean-Jacques Rousseau that has been restated many ways, but the essence of the thought is, “Error has many roots, but truth has only one.” “Truth” is Alpha and Omega who is as a root out of dry ground.
Koʼã añetegua ojehechakuaa añoite ñande jaime hag̃ua dispuésto ñantende hag̃ua pe peteĩnte metodología bíblica ikatúva oikuaauka ha omopyenda “añetegua” haʼehague “historicism.” Pe metodología añetetéva ndahaʼéi preterismo, futurismo, dispensacionalismo, woke-ismo, jeikuaa gramatical térã histórico, ni mbaʼeveichagua ambue heta falsificación satánica apytégui. Oĩ peteĩ ñeʼẽjoaju ojekuaáva hetáicha ha oñeatribui peteĩ filósofo siglo diecisiete-pegua hérava Jean-Jacques Rousseau-pe, ha oñembojevy heta hendáicha, péro pe pensamiento rekove haʼe: “Jejavy oguereko heta rapo, ha añetegua peteĩnte.” “Añetegua” haʼe Alfa ha Omega, haʼeva peteĩ rapo yvy pirúgui osẽvaicha.
“So with the Bible, the treasure house of the riches of His grace. The glory of its truths, that are as high as heaven and compass eternity, is undiscerned. To the great mass of mankind, Christ Himself is ‘as a root out of a dry ground,’ and they see in Him ‘no beauty that’ they ‘should desire Him.’ Isaiah 53:2. When Jesus was among men, the revelation of God in humanity, the scribes and Pharisees declared to Him, ‘Thou art a Samaritan, and hast a devil.’ John 8:48. Even His disciples were so blinded by the selfishness of their hearts that they were slow to understand Him who had come to manifest to them the Father’s love. This was why Jesus walked in solitude in the midst of men. He was understood fully in heaven alone.” Thoughts from the Mount of Blessing, 25.
“Upéicha avei Ñandejára Ñe’ẽ Tee rehe, ha’éva pe tesoro renda iporãitereíva hína Iporiahuvereko mba’erepy rehegua. Hetaite yvate yvágaicha ha oguereko hag̃ua opávo ára peve umi añetegua ijojaha’ỹva hekoresãi ojehechakuaa hag̃ua. Hetaiterei yvypóra guasupe g̃uarã, Cristo voi ha’e ‘peteĩ rapo yvy secape osẽva guáicha’, ha ha’ekuéra ndohechái Ipype ‘mba’eve porã’ ‘oipotáva chupekuéra’. Isaías 53:2. Jesús oĩrõ guare yvyporakuéra apytépe, Tupã jehechauka yvypórape, umi mbo’ehára kuatia rehegua ha fariséokuéra he’i Chupe: ‘Nde peteĩ Samaritano, ha reguereko aña.’ Juan 8:48. Jepe Ita’yrakuéra voi oĩmbopa ijyva py’aguasu rehegua ñembotavygui, mbeguekatúgui oikuaa hag̃ua chupe upe oúva ohechauka hag̃ua chupekuéra Túva mborayhu. Upévare Jesús oguata hag̃ua iñoháme yvyporakuéra mbytepe. Yvágape añoite ojeikuaa porãmbyre Chupe.” Thoughts from the Mount of Blessing, 25.
The truths we are currently sharing must be recognized in the context that the growth of truth is progressive throughout history, and more importantly our understanding of truth must be placed in the context of the Alpha and Omega, the context of Jesus identifying the end of a thing with the beginning of a thing.
Umi añetegua ko’ág̃a ñakompartíva ojehechakuaava’erã pe contexto-pe añetegua okakuaaha mbeguekatúpe tembiasakue pukukue javeve, ha iñimportantevéva, ñande ñentendekuaa añetegua rehegua omoĩva’erã pe contexto Alpha ha Omega-pe, pe contexto Jesús ombojoaju hag̃ua peteĩ mba’e paha peteĩ mba’e ñepyrũ rehe.
The fourth church is Thyatira and it represents the period that the papacy ruled as the fifth kingdom of Bible prophecy, which is the period that the church in the wilderness was in captivity. The captivity of spiritual Israel by spiritual Babylon for twelve hundred and sixty years was typified by the captivity of literal Israel in literal Babylon for seventy years.
Pe irundyha tupaó héra Tiatira ha ohechauka pe período pe papado oisãmbyhy hague ramo pe quinto rréino marandu’ypy rehegua he’iháicha la Biblia, ha upéva hína pe período pe tupaó ñu-megua oĩ haguépe jejopy poguýpe. Jejopy Israél espiritual rehegua Babilonia espiritual poguýpe mil mokõi sa poapy año pukukue ojehechauka raẽ vaʼekue Israél literal jejopy rupive Babilonia literal poguýpe setenta año pukukue.
“Today the church of God is free to carry forward to completion the divine plan for the salvation of a lost race. For many centuries God’s people suffered a restriction of their liberties. The preaching of the gospel in its purity was prohibited, and the severest of penalties were visited upon those who dared disobey the mandates of men. As a consequence, the Lord’s great moral vineyard was almost wholly unoccupied. The people were deprived of the light of God’s word. The darkness of error and superstition threatened to blot out a knowledge of true religion. God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
“Ko ára peve tupao Tupã rehegua oĩ lívre omotenondévo hu’ã hag̃uáicha pe plan divíno peteĩ yvypóra ñemoñare okañývape guarã. Heta sa’arykuévo Tupã retayguakuéra ohasa peteĩ jejoko iliverta rehegua. Oñembotove pe marandu porã ñemombe’u ipotĩmbaitépe, ha umi ojehejavýva kuimba’e kuéra mandamiénto kuérape ogueropu’aka hag̃ua ojejopy hese kuéra umi mbaretevéva castígo. Upévare, Ñandejára parrál tuicha tekoporã rehegua opyta hag̃uaicha haimete paite oñeñotỹ’ỹre. Tavayguakuéra ojepe’a chuguikuéra Tupã Ñe’ẽ resape. Jejavy ha jerovia’ỹ reindy pytũmby omongyhyje va’ekue ombogue hag̃uáicha pe kuaapy religión añeteguáre. Tupão Tupã rehegua ko yvy ape ári oĩ va’ekue añetehápe jejopy poguýpe ko arapuku pukukue ñemoñare’ỹ hag̃uáicha, peteĩchaite Israel ra’ykuéra ojejokóva Babilóniape pe ñemosẽ aja.” Profetas y Reyes, 714.
The seventy years of captivity in Babylon is represented by the church of Thyatira. The church of Thyatira is the effect that was produced by the cause, which is represented by Pergamos. Pergamos is symbolized by Constantine the emperor that combined idolatry with Christianity. The symbol of his idolatry was the worship of the sun. The biblical reason for ancient Israel being taken into captivity for the seventy years of Thyatira is that their kings formed relationships and alliances with the idolatrous nations around them in direct rebellion against God’s Word. God repeatedly warned Israel not to intermix with the heathen nations around them. The Ten Commandments, the very thing ancient Israel was to be the depositaries of straightly forbids worshipping idols. When the Lord passed by Moses at the cave of Horeb and revealed His character He twice included the very warning we are referring to.
Pe jeikoha pokõi pa Babilóniape jejapyhyha ojehechauka pe iglesia Tiatíra rupive. Pe iglesia Tiatíra ha’e pe mba’e ojejapóva pe mba’e omoñepyrũva rehe, ha upéva ojehechauka Pérgamo rupive. Pérgamo ojehechauka Constantino, pe mburuvicha guasu, rupive, ha’e ombojoajúva ta’ãnga ñemomba’e kristianíndive. Ijapysaka ta’ãngare pe techaukaha ha’e kuarahy ñemomba’e. Pe mba’érepa yma Israel ojereraha jejapyhýpe pe pokõi pa ary Tiatírape g̃uarã, he’i Ñandejára Ñe’ẽme, ha’e rupi umi huvicha kuéra ombojoaju ha ojapo ñemoirũ umi tetã ta’ãnga omomba’éva ijerére oĩvandi, peteĩ ñepu’ã porãite Ñandejára Ñe’ẽ rehe. Ñandejára heta jevy Israel-pe he’i vaekue ani hag̃ua oñembojehe’a umi tetã heko vaietéva ijerére oĩvandi. Umi Diez Mandamiento, upe mba’e voi yma Israel oñangareko hag̃ua hi’ári oñeme’ẽ vaekue, oheja’ỹete ta’ãnga ñemomba’e. Ha Ñandejára ohasávo Moisés renondépe pe itakua Horeb-pe ha oikuaaukávo Icharakter, mokõi jevy ombohéra upe ñe’ẽmondoite ñañe’ẽha hese.
And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Observe thou that which I command thee this day: behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite. Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee: But ye shall destroy their altars, break their images, and cut down their groves: For thou shalt worship no other god: for the Lord, whose name is Jealous, is a jealous God: Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and one call thee, and thou eat of his sacrifice; And thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods. Exodus 34:10–16.
Ha he’i: Péina, ajapo peteĩ ñe’ẽme’ẽ; nde retãyguakuéra renondépe ajapóta mba’e hechapyrãva, araka’eve nojejapóiva opa ko yvy ape ári, ni peteĩ tetãme jepe; ha opa umi tetãygua nde reimeha apytépe ohecháta Ñandejára rembiapo; peteĩ mba’e kyhyje hag̃ua niko pe ajapótava nendive. Eñangareko pe ha’évare che romandáva ndéve ko árape: péina, amosẽta nde renondégui pe Amorreo, pe Cananeo, pe Hitita, pe Ferezeo, pe Heveo ha pe Jebuseo. Eñangareko ndejehe, ani hag̃uáicha rejapo ñe’ẽme’ẽ umi yvy reho hag̃uápe oikóvandi, ani hag̃ua upéva oiko ñuhãramo pende apytépe. Péro peẽ peity vaerãta yvýre i altar-kuéra, pembyaipa vaerãta ta’anga-kuéra, ha peikytĩ vaerãta yvyra marangatu atykuéra. Nde nderejeruréiva’erã ambue tupãme; Ñandejára réra niko Celoso, ha’e niko Tupã imba’epýva. Ani hag̃uáicha rejapo ñe’ẽme’ẽ umi yvy oikóvandi, ha ha’ekuéra toñemoakãratĩ i tupã-kuéra rapykuéri, ha toikuave’ẽ sacrificio i tupã-kuérape, ha peteĩ nderenói, ha re’u isacrificio-gui; ha reme’ẽ hag̃ua ita’yrakuéra nde ra’ykuérape, ha ita’yrakuéra toñemoakãratĩ i tupã-kuéra rapykuéri, ha tombotavy nde ra’ykuérape toñemoakãratĩ hag̃ua i tupã-kuéra rapykuéri. Éxodo 34:10–16.
Twice God warned ancient Israel in this passage alone, and there are many other biblical testimonies of the command to ancient Israel that they were to make no covenants with the idolatrous nations around them. Those compromises began with ancient Israel’s rejection of God and His theocracy. When they desired a king, God allowed them to have a king and from that point on the majority of all the kings, and most certainly every king of the northern ten tribes disregarded that very command. The principle that required that Israel was separate and peculiar from the idolatrous nations around them was rejected and illustrated by the compromise that Constantine would later become a symbol of. Pergamos and Constantine represent the rebellion of Israel’s kings who introduced idolatry into God’s church. The falling away that began with king Saul typified the falling away of the Christian church that led to the captivity in spiritual Babylon. The sacred history beginning with king Saul onward until the captivity in Babylon is symbolized by the church of Pergamos. The captivity of seventy years that followed was the church of Thyatira.
Mokõi jevy Ñandejára omomarandu yma Israélpe ko pasáhe-pe añoite, ha heta ambue testimónio bíblico oĩ avei pe tembiapoukapy yma Israélme guarã, ani hag̃ua ojapo ñe’ẽme’ẽ umi tetãnguéra ñemomba’eguasu ta’ãnga rehe oñemopyendávandi ijerére. Umi kompromíso oñepyrũ yma Israel oikutu jave Ñandejárape ha Itéokrasiape. Ha’ekuéra oipotárõ guare peteĩ mburuvicha guasu, Ñandejára oheja chupekuéra oreko hag̃ua peteĩ mburuvicha guasu, ha upe guive hetave opa mburuvicha guasu apytégui, ha katuete opa mburuvicha guasu umi diez trívu yvateguápegua omboyke upe tembiapoukapyete. Pe principio ojeruréva Israel oĩ hag̃ua ijehegui ha ijojaha’ỹ hag̃uáicha umi tetãnguéra ta’ãnga rehegua ijerére-gui, oñemboyke ha ojehechauka pe kompromíso rupive upéi Constantino oikótava techaukaha ramo. Pérgamo ha Constantino orrepresenta Israel ruvicha guasu kuéra pu’aka’ẽ, omoingéva ñemomba’eguasu ta’ãnga rehegua Tupão Ñandejáragui peve. Pe jeheja vai, oñepyrũva’ekue mburuvicha guasu Saúl reheve, ohechauka joja pe jeheja vai iglesia cristiana-peguáre, ogueraháva ñembyaty espiritual Babilóniape. Pe tembiasakue marangatu oñepyrũva mburuvicha guasu Saúl guive ha oguahẽ pe ñembyaty Babilóniape peve, oñetechauka iglesia Pérgamo rupive. Pe ñembyaty setenta ary pukukue upe riregua, ha’e va’ekue iglesia Tiatíra.
Ephesus, represents the church that goes forth to conquer the Promised Land. Ephesus represents the time of Moses and the deliverance of Israel from the bondage of Egypt.
Éfeso ohechauka pe tupao osẽha ogueraha hag̃ua ipu’aka hag̃ua Yvy Oñepromete Vaʼekue rehe. Éfeso ohechauka Moisés ára ha Israel jejora Egipto poguýgui.
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Ko Biblia ombyaty ha oñembojoaju hag̃ua umi itesóro ko generación pahápe g̃uarã. Opa umi mba’e guasu oikova’ekue ha umi tembiapo solemne Tetãygua Ypykuépe ojehu va’ekue, ha ko’ág̃a ojehu jey hína tupãópe ko’ã ára pahápe.” Selected Messages, libro 3, 338, 339.
The history represented by the deliverance from Egypt is repeated in the last days. It was therefore also repeated in the Millerite history. That is why Sister White repeatedly references that history to describe the Millerite history. She aligns the Great Disappointment of 1844 with the disappointment of the Hebrews as they stood before the Red Sea with Pharaoh’s army approaching them from behind. She also aligns the history of the deliverance from Egypt with the time of Christ, thus the disappointment of the disciples at the cross was typified by the disappointment at the Red Sea, which also typified the Great Disappointment of 1844. The disappointment of the cross represented the beginning of the church of Ephesus. The time of Moses at the beginning of ancient Israel represented by the church of Ephesus which also typified the beginning of modern Israel in the time of Christ. Both histories are represented by the church of Ephesus. The truths we are identifying here have often been publicly presented through the years by Future for America, so I am simply providing an overview.
Pe tembiasakue ojehechaukáva Egíptogui ñemosãsope oñembopyahu ára pahápe. Upévare upéva avei oñembopyahu pe tembiasakue Millerita rehegua. Upevarã Sister White heta jey oñe’ẽ pe tembiasakue rehe omombe hag̃ua pe tembiasakue Millerita rehegua. Ha’e ombojoja pe Jejavy Guasu ary 1844-pe pe hebreo-kuéra jejavy rehe oĩ jave hikuái Mar Pytã renondépe, Faraón ehérsito oguahẽ hag̃uáicha hapykuéri. Ha’e avei ombojoja pe tembiasakue Egíptogui ñemosãso rehegua Cristo ára rehe; upévare pe temimbo’e-kuéra jejavy kurusúre oikóva ojejapo hag̃ua techapyrãramo pe jejavy Mar Pytãme oikova’ekue, ha upéva avei ojejapo hag̃ua techapyrãramo pe Jejavy Guasu ary 1844-pe. Pe jejavy kurusúre oikova’ekue ohechauka vaʼekue pe iglesia de Éfeso ñepyrũ. Moisés ára, Israel yma guarépe iñepyrũme, ojehechaukáva iglesia de Éfeso rupive, ha upéva avei ojapo techapyrãramo Israel moderno ñepyrũ Cristo árape. Mokõive tembiasakue ojehechauka iglesia de Éfeso rupive. Umi añetegua roikuaaukáva ko’ápe heta jeyma oñepresenta hag̃ua opavave renondépe arykuéra pukukue aja Future for America rupive; upévare che ame’ẽnte peteĩ jehechapy guasu.
In the history of Christ, we find the beginning of the new covenant people who are being raised up as the previous covenant chosen people are being passed by. The history of Christ is the end of ancient Israel, and in the history of the deliverance from Egypt at the beginning of ancient Israel there was a previously chosen covenant people that were passed by for a new covenant people.
Cristo rembiasakuepe jajuhu ñepyrũ umi tavayguakuéra pe ñe’ẽme’ẽ pyahu rehegua, oñemopu’ãva ojehejávo ykére umi tavayguakuéra poravopyre pe ñe’ẽme’ẽ yma guare rehegua. Cristo rembiasakue ha’e paha Israel yma guarépe g̃uarã; ha Egipto-gui jepe’a rembiasakuepe, Israel yma guare ñepyrũme, oĩ va’ekue peteĩ tavayguakuéra poravopyre ñe’ẽme’ẽmegua ojehejáva ykére ikatu hag̃uáicha oĩ peteĩ tavayguakuéra pyahu ñe’ẽme’ẽmegua.
In Christ’s history the former chosen people came to their final conclusion in the year 70 with the destruction of Jerusalem. At the beginning in the time of Moses the former chosen people died in the wilderness over a forty-year period, and Joshua and Caleb became the representatives of the new chosen people that were destined to carry the message to the Promised land as did the apostles of the Ephesian church time period carried the gospel to the world.
Cristo rembiasakuepe, yma Ñandejára oiporavo vaʼekue og̃uahẽ ipahaite gotyo ary 70-pe Jerusalén oñehundívo. Ñepyrũrã, Moisés tiémpope, yma Ñandejára oiporavo vaʼekue omano pe desiértope cuarenta ary pukukue, ha Josué ha Caleb oiko umi Ñandejára oiporavo pyahu rembihecharã ramo, umi ojeporavóva ogueraha hag̃ua pe marandu Yvy Oñemeʼẽ Vaʼekuépe, ojapo haguéicha avei pe apóstolkuéra iglesia de Éfeso tiémpope oguerahávo pe evangelio ko yvy ape ári.
The beginning and ending of ancient and also the beginning of modern Israel all identify a transition of a former chosen people unto a new chosen people. Upon the testimony of two or three a thing is established; and each of these three lines of witnesses identify the divorce of the previous chosen people and these witnesses possess the signature of Alpha and Omega, the One who identifies the end from the beginning. There will be a former chosen people that is passed by when God enters into covenant with the one hundred and forty-four thousand. God is not the author of confusion; He never changes and His word never fails.
Ymave Israel ymaguaré paha ha avei Israel pyahu ñepyrũ, mokõivéva ohechauka peteĩ jehasa peteĩ tetã yma ojeporavovaʼekuegui peteĩ tetã pyahu ojeporavóvape. Mokõi térã mbohapy testígo ñeʼẽ rupive peteĩ mbaʼe oñemopyenda; ha koʼã mbohapy línea de testígo peteĩteĩ ohechauka pe tetã yma ojeporavovaʼekue divorcio, ha koʼã testígo oguereko Alpha ha Omega firma, pe Oĩva ohechaukáva opa hag̃uã ñepyrũ guive. Oĩta peteĩ tetã yma ojeporavovaʼekue ojehasátava ykére Tupã oike jave ñeʼẽmeʼẽme umi cien cuarenta y cuatro mil ndive. Tupã ndahaʼéi hag̃ua vai apoha; Haʼe arakaʼeve ndopytái iñambuéva ha Iñeʼẽ arakaʼeve ndojavýi.
The deliverance from Egypt and the triumphs accomplished by God through Joshua are represented by the church of Ephesus, but Ephesus was destined to lose its first love. When Joshua was laid to rest another generation arose marking the period represented by Smyrna. Joshua’s wonderful work of clearing the Promised Land was never fully accomplished, for the people became satisfied with themselves and forsook the work given to Joshua. They lost their first love. That period continued until Israel rejected God and Samuel anointed king Saul, thus ushering in the church of Pergamos.
Pe jepe’a Egíptogui ha umi jehupytyrã porã Tupã ojapova’ekue Josué rupive ojehechauka pe Efeso guigua tupao rehe; hákatu Efeso oĩva’erã okávo iñepyrũmby mborayhu. Oñeno rire Josué, opu’ã ambue ñemoñare, ha upéva omarkáva pe ára ojehechauka hag̃ua Esmirna rupive. Pe tembiapo hechapyrãva Josué ojapova’ekue omopotĩ hag̃ua pe Yvy Ñeme’ẽmbyre araka’eve noñemohu’ãmbái peteĩchaite, pe tavayguakuéra oikógui oñembovy’ávo ijeheguinte ha ohejávo pe tembiapo oñeme’ẽva’ekue Josuépe. Ha’ekuéra operde iñepyrũmby mborayhu. Upéva pe ára oñemboguata Israel omboyke peve Tupãme ha Samuel ohóroguata mburuvicha guasu Saúlpe, ha péicha oñepyrũvo pe Pérgamo guigua tupao.
“The message came to Smyrna, a church in Asia Minor, and likewise to the Christian church as a whole, during the second and third centuries. It was a time when paganism was making its final stand for supremacy in the world. Christianity had spread with wonderful rapidity, until it was known throughout the world. Some embraced the faith of Christ because of heart conversion, others, because of the might of argument brought to bear, and still others, because they could see that the cause of paganism was waning, and policy led them to the side that promised to be victorious. These conditions weakened the spirituality of the church. The Spirit of Prophecy, which characterized the apostolic church, was gradually lost. This is a gift which brings the church to which it is entrusted, into the unity of the faith. When there were no longer true prophets, false teachings spread rapidly; the philosophy of the Greeks led to a false interpretation of the Scriptures, and the self-righteousness of the ancient Pharisees, so often condemned by Christ, again appeared in the midst of the church. The foundation was laid during the two centuries preceding the reign of Constantine for those evils which were fully developed during the two centuries following. During this period, martyrdom became popular in many parts of the Roman Empire. Strange as this may seem, it is none the less true. It was the result of the relationship existing between Christians and pagans.
“Pe marandu ou va’ekue Smirna-pe, peteĩ tupaópe Asia Menor-pegua, ha upéicha avei pe tupaópe cristiana pukukue javeve, mokõiha ha mbohapyha siglo aja. Upérõ niko pagã reko ojapo hína va’ekue iñorairõ paha oguereko hag̃ua yvy ape ári pe tekoveguasu. Cristianismo oñemyasãi porãiterei pya’eterei hag̃uáicha ojekuaa hag̃ua opaite yvy ape ári. Oĩ va’ekue omoneĩva Cristo jerovia py’a ñemoambue rupi; ambuekuéra, umi argumentokuéra pu’aka rehe oñemotenondéva rupi; ha ambuekuéra katu, ikatu hag̃uáicha ohecha pagã reko rembiasakue ndaipukumo’ãveimaha, ha tembiapo arandu rupive ojerovia pe ykére he’íva oñesẽtaha ñepyrũrã. Ko’ã mba’e omboguejy pe tupaópe ipy’aguapy ha ijespiritualidad. Pe Espíritu de Profecía, omarkáva pe tupaópe apostólica, okañy mbeguekatúpe. Kóva hína peteĩ don oguerúva pe tupaópe oñembojeroviapývape peteĩteĩme, jerovia peteĩ rekovépe. Ndopytavéimarõ maranduhára añetegua, umi mbo’epy japu oñemyasãi pya’e; umi griego filosofía ogueru peteĩ ñemyesakã vai Ñandejára Ñe’ẽme, ha pe ojehechaguerohory hag̃ua ijehegui umi fariseo ymaguaregua rembireko, Cristo heta jeýma omboja’o va’ekue, ojehechauka jey pe tupaópe mbytépe. Oñemoĩ pe yvyra rapo, mokõi siglo ohasáva Constantino sãmbyhy mboyve, umi mba’e vai rehe hag̃ua oñakãrapu’ãmbáva mokõi siglo ou hag̃uáme. Ko periodo aja, martirio oiko heta hendápe Imperio Romano ryepýpe peteĩ mba’e ojehecharamóva ramo. Jepémo kóva iñextraño hag̃uáicha, ndaha’éi upévare añetegua’ỹ. Kóva osẽ pe joaju oĩva cristianokuéra ha pagãnguéra apytépe.”
“In the Roman world the religion of all nations was respected, but the Christians were not a nation, they were but a sect of a despised race. When they therefore persisted in denouncing the religion of all classes of men, when they held secret meetings, and separated themselves entirely from the customs and practices of their nearest relatives and most intimate friends, they became objects of suspicion, and often of persecution, by the pagan authorities. Often they brought persecution upon themselves, when there was no spirit of opposition in the minds of the rulers. In illustration of this spirit, history gives the details of the execution of Cyprian, bishop of Carthage. When his sentence was read, a general cry arose from the listening multitude of Christians, who said, ‘We will die with him.’
“Pe múndo romano-pe opa tetãnguéra religión ojerovia ha oñemomba’eguasu vaʼekue, ha umi cristiano katu ndaha’éi vaʼekue peteĩ tetã, síno peteĩ secta año peteĩ ñemoñare oñemboykéva guive. Upévare, haʼekuéra oseguírõ guare okondenávo opavave yvypóra atykuéra religión, ojapóvo ñemongueta ñemi, ha oñembojaʼóramoite por completo umi jepokuaa ha tembiapo ikatupyrýva ijogueraháva iñemoñarekuéra hiʼaguĩvévagui ha iñirũnguéra oikuaavévare guive, oiko hikuái sospecha mbaʼéramo, ha heta jey jepe persecución mbaʼéramo, umi mburuvicha pagano-kuéra renondépe. Heta jey voi ogueru hikuái hiʼári persecución, ndaipóriramo jepe espíritu de oposición umi governante-kuéra akãme. Ko espíritu rehegua techapyrãramo, tembiasakue omeʼẽ umi detalle Cyprian, Cartago obispo, jejuka rehegua. Ijapysaka hína vaʼekue cristiano aty guasu apytépe oñemoñeʼẽmbávo chupe sentencia, osẽ peteĩ sapukái joapy guasu, ha heʼi hikuái: ‘Ñamano hag̃ua hendive.’”
“The spirit with which many professed Christians accepted death, and even needlessly provoked the enmity of the government, probably had much to do with the passage, in 303, a. d., of the edict of persecution, by the emperor Diocletian, and his assistant, Galerius. The edict was universal in its spirit, and was enforced with more or less strenuousness for ten years.” Steven Haskell, The Story of the Seer of Patmos, 50. 51.
“Pe espíritu rehe orekóva heta kristiáno he’íva ijehe cristiano ramo omoneĩrõ guare mano, ha jepe tekotevẽ’ỹre omokyre’ỹ ñaña tekombo’e ruvicha rekovégui, ikatu oime ojapo hague tuicha mba’e 303 d. C.-pe osẽ hag̃ua pe decreto ñembyai rehegua, mburuvicha guasu Diocleciano, ha hepytyvõhára Galerio rupive. Pe decreto opavave rehegua va’ekue ijespíritupe, ha oñemboaje hetave térã michĩve mbarete reheve pa ary aja.” Steven Haskell, The Story of the Seer of Patmos, 50, 51.
Though Smyrna is one of the two churches that receive no rebuke from the Lord, the history testifies that those who were martyred during that period of time represents some whose motivations were based upon human and not divine impulses. The book of Judges opens by identifying the death of Joshua, and there is a verse that is repeated twice in the book which defines the history of the judges. The second time that verse is cited is the final verse of the book. The first verse of the book marks the end of Joshua and the last verse summarizes the history.
Jepémo Smirna ha’e peteĩva mokõi tupaogua apytégui ndojepokuaáiva mba’eveichagua ñe’ẽvai Ñandejáragui, tembiasakue ohechauka umi ojejukáva’ekue mártir ramo upe tiémpope orepresentaha algunos ijapytepegua umi imotivasionkuéra oñemopyendáva’ekue yvypóra impulsokuéra rehe ha ndaha’éi divínova rehe. Jueces kuatia oñepyrũ ohechaukávo Josué omanohague, ha oĩ peteĩ versíkulo oñembojevy mokõi jey upe kuatiápe, ha upéva omyesakã Jueces rembiasakue. Mokõiha jey upe versíkulo oñecitáva ha’e pe versíkulo pahaite pe kuatiágui. Pe versíkulo peteĩha pe kuatia rehegua ohechauka Josué paha, ha pe versíkulo paha omombyky Jueces rembiasakue.
Now after the death of Joshua it came to pass, that the children of Israel asked the Lord, saying, Who shall go up for us against the Canaanites first, to fight against them?… In those days there was no king in Israel, but every man did that which was right in his own eyes… In those days there was no king in Israel: every man did that which was right in his own eyes. Judges 1:1; 17:16; 21:25.
Ha Josué omanó rire, ojehu umi Israel ra’ykuéra oporandu hag̃ua Ñandejárape, he’ívo: Mávapa oho va’erã ñande rehehápe tenonderã umi cananeo-kuéra rehe, oñorairõ hag̃ua hesekuéra?… Umi ára-pe ndaipóri va’ekue mburuvicha guasu Israel-pe, ha peteĩteĩ ojapo upe ohecha hag̃uáicha iporãva ijehegui… Umi ára-pe ndaipóri va’ekue mburuvicha guasu Israel-pe: peteĩteĩ ojapo upe ohecha hag̃uáicha iporãva ijehegui. Jueces 1:1; 17:16; 21:25.
As in the history of Smyrna “self” was a primary theme from the beginning to the end. Because they had no king, they determined to do whatever they chose to do. The lack of guidance was what Haskell identified in the history of Smyrna that was represented by no active Spirit of Prophecy. In both histories a lack of guidance opened the door for decisions to be made based upon a person’s own motivations. Ephesus represents the deliverance from Egypt. The history recorded in the book of Judges is represented by the church of Smyrna. From king Saul until the Babylonian captivity is represented by the church of Pergamos and the captivity in Babylon is represented by the church of Thyatira.
Smyrna rembiasakuepe, “je” vaʼekue peteĩ tema tenonderã guive ipaha peve. Ndorekóigui mburuvicha guasu, ojedetermina hikuái ojapo hag̃ua opa mbaʼe haʼekuéra oiporavóva ojapo hag̃ua. Ñeisãmbyhyʼỹ haʼe vaʼekue upe Haskell ohechakuaa vaʼekue Smyrna rembiasakuepe, oñerrepresentáva peteĩ Espíritu de Profecía ndopysyrýiva rupive. Mokõivéva rembiasakuepe, ñeisãmbyhyʼỹ ombotapykuéra okẽ hag̃ua ojejapo hag̃ua decisiones oñemopyendáva peteĩ tapicha remimoʼã ha rembigota tee ári. Éfeso orrepresenta pe ñepysyrõ Egipto-gui. Upe rembiasakue ojehaíva Jueces kuatiápe oñerrepresenta pe iglesia de Smyrna rehe. Guive mburuvicha guasu Saúl ág̃a peñemondo hag̃ua Babilonia-pe oñerrepresenta pe iglesia de Pérgamo rehe, ha pe ñembotyryry Babilonia-pe oñerrepresenta pe iglesia de Tiatira rehe.
In agreement with the phenomenon identified by the pioneers there is a four and three division in the churches, seals and trumpets, and the first four churches in ancient Israel’s history begin with the Egyptian captivity and end with the Babylonian captivity, for the Alpha and Omega always identifies the end with the beginning. The first four churches in modern Israel’s history begin with the subjection of the Jews to Roman authority and the four churches end with the subjection of the spiritual Jews to spiritual Rome for twelve hundred and sixty years.
Oñemoneĩvo umi tapicha tenondegua ohechakuaáma vaʼekue ndive, oĩ peteĩ paʼũ mbohapy ha irundy pegua umi iglésia, umi sellokuéra ha umi trompétape; ha umi irundy iglésia peteĩha Israel yma guarépe oñepyrũ Egíptope jejopy vaʼekuépe ha opa Babilóniape jejopy vaʼekuépe, pórke pe Alfa ha Omega tapiaite ohechauka ipaháva oñondive iñepyrũ ndive. Umi irundy iglésia peteĩha Israel pyahu rembiasápe oñepyrũ umi judío-kuérape oñemoĩrõ guare Roma poguýpe, ha umi irundy iglésia opa umi judío espiritual-kuérape oñemoĩrõ guare Roma espiritual poguýpe mil mokõi sa pochy ary pukukue.
What followed Thyatira was Sardis, which began when they came out of the Babylonian captivity typified by Thyatira. Sardis is the church which had a name that it lived, but it did not live. Their profession of life was a lie. Interestingly enough, of all the seven churches it is the word Sardis that has no definition. Definitions have been assigned to Sardis based upon the context of the history and verses, but there is no etymological definition of the name. It has a name, but it doesn’t.
Tiatíra rire ou vaekue Sárdis, oñepyrũva’ekue osẽrõ guare Babilonia poguýgui, ojehechaukáva Tiatíra rupive. Sárdis hína pe iglesia oguerekóva téra oikoveha, ha katu ndoikovéi. Ijeheguigua he’íva orekohague tekove ha’e peteĩ japu. Ojehechakuaaháicha, umi siete iglesia apytépe, pe ñe’ẽ Sárdis añoite ndorekói definición. Oñeme’ẽ kuri Sárdispe definiciones pe contexto histórico ha umi versículo rehegua rupi, ha katu ndaipóri peteĩ definición etimológica pe térape g̃uarã. Oguereko peteĩ téra, ha katu ndoguerekói.
“But the second temple had not equaled the first in magnificence; nor was it hallowed by those visible tokens of the divine presence which pertained to the first temple. There was no manifestation of supernatural power to mark its dedication. No cloud of glory was seen to fill the newly erected sanctuary. No fire from heaven descended to consume the sacrifice upon its altar. The Shekinah no longer abode between the cherubim in the most holy place; the ark, the mercy seat, and the tables of the testimony were not to be found therein. No voice sounded from heaven to make known to the inquiring priest the will of Jehovah.” The Great Controversy, 24.
“Péro pe mokõiha tupãóga ndohupytýi vaʼekue peteĩhaicha hechapyrãite hag̃ua ijojahaʼỹ hag̃uáicha; ni ndosãsojejokói vaʼekue umi techaukaha ojehecháva reheve, ohechaukáva Tupã oĩha upépe, ha umíva niko ojeguereko vaʼekue peteĩha tupãógape. Ndaipóri vaʼekue mbaʼeve ohechaukáva pokatu yvateguágui oñemeʼẽ hag̃ua techaukarã ramo ijepytuʼu ñemongaraipe. Ndojehechái vaʼekue mbaʼeveichagua arai mimbipa omyenyhẽva pe tupaóga pyahu oñemopuʼã vaʼekuépe. Noguejyái vaʼekue tata yvágagui ohapypa hag̃ua pe mymbajuka oñekuaveʼẽva altar ári. Pe Shekinah ndopytái vaʼekue véima umi querubín apytépe pe lugár santísimope; pe arca, pe tróno poriahuverekohápe g̃uarã, ha pe testimonio tablakuéra ndaipóri vaʼekue upépe. Ndaipóri vaʼekue ñeʼẽ osẽva yvágagui oikuaauka hag̃ua pe paʼí oporandúva Jehová rembipota.” The Great Controversy, 24.
After the Babylonian captivity they rebuilt Jerusalem and the temple. They then had a name again, for God had promised to put His name in Jerusalem. But His name represents His character, and the lack of His personal presence identified that they had the name that represented life, but in reality, they no longer had the presence that produces life. All they really had was profession and pretense.
Babilóniape ñembyaty rire omopu’ã jey Jerusalén ha pe tupaó. Upéi oguereko jey hikuái téra, Tupã opromete haguére omoĩtaha Héra Jerusalénpe. Ha katu Héra ohechauka Ikaraktekápe, ha Ijepresénsia tee’ỹ ohechauka porã vaekue oguerekoha hikuái pe téra ohechaukáva tekove, ha añetépe ndoguerekovéima pe presénsia omoheñóiva tekove. Oguerekóva añetehápe ha’eva’ekue profesión año ha ñembojerovia rei.
The last voice in Sardis promised of an Elijah who would come before the great and terrible day of the Lord. For ancient Israel the destruction of Jerusalem was the great and dreadful day of the Lord. For this reason, Sister White refers to Jerusalem’s destruction in 70AD as an illustration of the great and dreadful day of the Lord represented as the seven last plagues. The church of Philadelphia began with the voice of John the Baptist crying in the wilderness, thus typifying the voice of William Miller. The voices of John the Baptist and William Miller were presenting the Laodicean message to a people who believed everything was alright, when everything was all wrong. Both John the Baptist and William Miller laid the ax to the root of the tree. The message to Sardis was that there were “a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy.” John the Baptist and William Miller represent those who came out of the time period represented by Sardis and were worthy to walk with Christ.
Pe ñe’ẽ paha Sardis-pe oprometéva’ekue peteĩ Elías rehe, oútava Ñandejára ára guasu ha pohýi mboyve. Israel yma guarã, Jerusalén ñehundipa ha’eva’ekue Ñandejára ára guasu ha kyhyjehápe guare. Upévare, Hermana White oñe’ẽ Jerusalén ñehundipa rehe ary 70 d.C.-pe peteĩ techapyrã ramo Ñandejára ára guasu ha kyhyjehápe guare rehegua, ojehechaukáva umi siete plaga paha ramo. Pe iglesia Filadelfia pegua oñepyrũ Juan el Bautista ñe’ẽ rehe, osapukáiva desierto-pe, upéicha rupi ohechauka hag̃ua William Miller ñe’ẽ. Juan el Bautista ha William Miller ñe’ẽnguéra opresentáva hína pe marandu Laodicea pegua peteĩ tetãme ogueroviáva opa mba’e oĩ porãha, jave opa mba’e oĩ vaiete. Mokõivéva, Juan el Bautista ha William Miller, omoĩ pe hacha yvyramáta rapóre. Pe marandu Sardis-pe guarã he’i va’ekue oĩha “mbovymi téra jepe Sardis-pe noñemongy’ái ivao; ha oguatáta chendive morotĩme: ha’ekuéra niko oĩ porã.” Juan el Bautista ha William Miller orrepresenta umi osẽva’ekue pe aravope ojehechaukáva Sardis ramo ha ha’eva’ekue oĩporãva oguata hag̃ua Cristo ndive.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.
“Hetaiterei ojejopy heta tapicha oguerovia hag̃ua pe añetegua ombo’éva William Miller, ha Ñandejára rembiguái oñemopu’ãva’ekue Elías espíritu ha pokatupe oñemoherakuã hag̃ua pe marandu. Juanicha, Jesús renonderã, umi ombo’éva pe marandu pohýi oñandu va’erãha omoĩ pe hacha yvyramáta rapópe, ha ohenói yvypórape oguenohẽ hag̃ua yva oñemomba’éva hag̃ua arrepentimientorã. Iñe’ẽrendu ikatu hag̃uáicha omombáy ha mbarete hag̃uáicha oity umi iglesia rehe ha ohechauka hag̃ua hikuái añetehápe mba’éichapa hína. Ha oñehendúvo pe ñe’ẽmondo pohýi okañy hag̃ua pe pochy oútavagui, heta umi ojoajúva’ekue umi iglesia ndive orresivi pe marandu pohãno; ohechakuaa hikuái ijapu jeyhague, ha tesay ro’ẽ asýpe arrepentimiento rehegua ha py’a ñembyasy pypukúpe, oñemomirĩ Ñandejára renondépe. Ha Ñandejára Espíritu opytávo hi’ári kuéra, oipytyvõ hikuái oñehendu hag̃ua pe sapukái: ‘Pekyhyje Ñandejáragui, ha peme’ẽ chupe mborayhuete; hi’águi oguahẽma pe hora huísio hag̃ua.’” Early Writings, 233.
The seven churches of Revelation represent the history of the apostles until the Second Coming of Christ, and the seven churches also represent the history of ancient Israel from the prophet Moses until the first coming of Christ.
Umi pokõi tupao Apocalipsis-pe ohechauka apóstol-kuéra rembiasakue Cristo Jeju Mokõiha peve, ha umi pokõi tupao avei ohechauka Israel yma guarépe rembiasakue proféta Moisés guive Cristo jeju peteĩha peve.
“The trials of the children of Israel, and their attitude just before the first coming of Christ, illustrate the position of the people of God in their experience before the second coming of Christ.
“Israel ra’ykuéra ohasa va’ekue py’a’ỹ, ha iñemoĩ porã Cristo ou mboyve peteĩha jey, ohechauka mba’éichapa Ñandejára tavayguakuéra oĩta ijehasa asy ryepýpe Cristo ou mboyve mokõiha jey.”
“Satan’s snares are laid for us as verily as they were laid for the children of Israel just prior to their entrance into the land of Canaan. We are repeating the history of that people.
“Satana ñuhã ojegueraha ñandére añetehápe, ojeguerahaháicha vaʼekue Israel raʼykuérape ijeike mboyve pe yvy Canaánpe. Ñande jahechauka jey hína upe tavayguakuéra rembiasakue.
“Their history should be a solemn warning to us. We need never expect that when the Lord has light for his people, Satan will stand calmly by and make no effort to prevent them from receiving it. Let us beware that we do not refuse the light God sends, because it does not come in a way to please us. . . . If there are any who do not see and accept the light themselves, let them not stand in the way of others.
“Istória orekóva tova ha’e ñandéve peteĩ ñemomarandu pohýi. Araka’eve ani ñaha’arõ, Ñandejára oguerekóramo tesape Ita’ýrape g̃uarã, Satanás opytataha kirirĩhápe ykére ha ndojapomo’ãiha mba’eve ojoko hag̃ua hikuái pehupyty hag̃ua upe tesape. Jañangareko ani hag̃ua jarrejecta pe tesape Tupã omondóva, ndouiramo jepe peteĩ tape ñandéve ogustaháicha.... Oĩramo oimeraẽ ndohecháiva ha noñemoneĩri upe tesape rehe ijehegui, ani hag̃ua opyta ambuekuéra rapépe.”
“‘I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing; therefore choose life, that both thou and thy seed may live; that thou mayest love the Lord thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him; for he is thy life, and the length of thy days; that thou mayest dwell in the land which the Lord sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them.’
“‘Ahenói yvy ndive aipe’a ko árape pene renondépe testígoramo pene rehe, amoĩhaguére pene renondépe tekove ha mano, jehovasa ha ñemaldisión; upévare peiporavo tekove, peikove hag̃uáicha peẽ ha pene ñemoñare; pehayhu hag̃uáicha Ñandejára pende Jára, pehendu hag̃ua iñe’ẽ, ha peñemoĩ hag̃ua hese; ha’e niko pende rekove, ha pende ára pukukue; peiko hag̃uáicha pe yvýpe Ñandejára oñe’ẽ hag̃uáicha pende ru ypykuérape, Abraham, Isaac ha Jacob-pe, ome’ẽ hag̃ua chupekuéra.’”
“This song was not historical but prophetic. While it recounted the wonderful dealings of God with his people in the past, it also foreshadowed the great events of the future, the final victory of the faithful when Christ shall come the second time in power and glory.
“Ko purahéi ndaha’éi va’ekue peteĩ tembiasakue año, síno profétiko. Jepémo omombe’u Ñandejára rembiapo hechapyrãva Itavayguakuéra ndive yma guaréma, avei ohechauka mboyve umi mba’e guasu oikótava tenonderãme, pe ipahapegua jeity jerovia hag̃ua umi ijeroviáva rehegua, Cristo ou jey vove mokõiha kuti pu’aka ha mimbipápe.
“The apostle Paul plainly states that the experience of the Israelites in their travels has been recorded for the benefit of those living in this age of the world, those upon whom the ends of the world are come. We do not consider that our dangers are any less than those of the Hebrews, but greater.” Healthful Living, 280, 281.
“Pe apóstol Pablo he’i hesakã porã umi israelgua rembiasakue, ijehove ha oguata javekuéra, oñemboguapy hague oipytyvõ hag̃uáicha umi oikóva ko arapýpe, umi rehe oguahẽmava ko yvy arapy paha. Ndorojesareko ore apañuãi hag̃ua michĩvéva umi hebreogua mba’égui, ha katu tuichavéva.” Healthful Living, 280, 281.
The deliverance from Egypt is represented by the church of Ephesus, and the symbol of the church of Ephesus in that history was Joshua. After those who God brought out of Egypt failed ten successive tests, the Lord removed the covenant from the rebels and gave it to Joshua and Caleb.
Pe ñemosasõ Egíptogui ojehechauka Éfeso pe iglesia rupive, ha upe tembiasakue-pe pe símbolo Éfeso pe iglesia rehegua vaʼekue Josué. Umi Tupã oguenohẽ vaʼekue Egíptogui ndohasái rire porã paʼũre oikóva diez prueba ojapysaka hag̃ua hese, Ñandejára oipeʼa pe pacto umi opuʼãvahegui ha omeʼẽ Josué ha Caleb-pe.
Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you: Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. Numbers 14:28–30.
Pejeʼe chupekuéra: Che aikove añetéicha, heʼi Ñandejára, peẽ peje haguéicha che apysápe, upéicha ajapóta pendehegui: Pende rete omanóva hoʼáta ko desiértope; ha enterove peẽ pejeipapavaʼekue, pende papapy pukukue rehehápe, mokõi pa ary guive yvate gotyo, peẽ che rehe pengurumurĩ vaʼekue, añetehápe ndapeikemoʼãi pe yvýpe, upévare che ahura vaʼekue pemoĩ hag̃ua pende róga pype, ndaipóri ambue Caleb Jefuné raʼy ha Josué Nun raʼy añoite. Números 14:28–30.
Sister White identifies that Joshua and Caleb represent those “upon whom the ends of the world are come,” who “make a covenant with God by sacrifice.”
Hermana White he’i Josué ha Caleb ohechauka umi “ára paha guive oúva ko yvy ári”, ha umi “ojapo peteĩ ñe’ẽme’ẽ Tupã ndive sacrificio rupive”.
“For our admonition, upon whom the ends of the world are come, was this history recorded. How often the people of God today live over the experience of the children of Israel! How often they murmur and complain! How often they draw back when the Lord bids them go forward! The cause of God is suffering for want of men like Caleb and Joshua, men of fidelity and unshaken trust. God calls for men who will give themselves to him to be imbued with his Spirit. The cause of Christ and humanity demand sanctified, self-sacrificing men, men who will go forth without the camp, bearing the reproach. Let them be strong, valiant men, fit for worthy enterprises, and let them make a covenant with God by sacrifice.” Review and Herald, May 20, 1902.
“Ñande rehekombo’erãrõ, umi árape, ko yvy arapýpe og̃uahẽma hag̃ua hu’ã, oñeñongatu ko tembiasakue. Mboy jeypa Ñandejára retãygua ko árape oiko jey Israel ra’ykuéra rembiasakue rupi! Mboy jeypa oñemurmura ha oñeñembo’e vai! Mboy jeypa oguevi, Ñandejára he’ívo chupekuéra toho tenonderã! Ñandejára rembipota osufri, ndaipórigui kuimba’e Caleb ha Josuéicha, kuimba’e jeroviaha ha jerovia ndopytupyrýiva. Ñandejára ohenói kuimba’épe oñeme’ẽ hag̃ua chupe, henyhẽ hag̃ua Ijespíritugui. Cristo ha yvypóra rembipota oikotevẽ kuimba’e oñembosanto va’ekue, oñeme’ẽ hag̃uáicha ijehegui, kuimba’e osẽ hag̃uáicha táva okápe, ogueraha hag̃ua ñemotĩ. Toiko hikuái kuimba’e mbarete ha py’aguasu, oĩporãva tembiaporã guasúpe g̃uarã, ha tojapo peteĩ ñe’ẽme’ẽ Ñandejára ndive mymbajuka rupive.” Review and Herald, 20 de mayo de 1902.
The covenant that is renewed, as represented by the covenant being renewed with Joshua and Caleb, is the covenant with the one hundred and forty-four thousand and the great multitude. It is renewed after the original covenant chosen people are divorced from God and assigned to die in the wilderness. The covenant with the hundred and forty-four thousand is accomplished in the very same history that a former chosen people is rejected.
Pe ñe’ẽme’ẽ oñembopyahúva, ojehechaukaháicha pe ñe’ẽme’ẽ oñembopyahúva Josué ha Caleb ndive, ha’e pe ñe’ẽme’ẽ umi cien cuarenta y cuatro mil ha pe aty guasu ndive. Oñembopyahu pe ypykuegua ñe’ẽme’ẽ rire umi tapicha ojeiporavo vaʼekue ojedivorsia Tupãgui ha oñemoĩ hag̃ua omanóvo pe desiértope. Pe ñe’ẽme’ẽ umi cien cuarenta y cuatro mil ndive oñekumpli pe tembiasakue peteĩchaitépe, upérõ peteĩ tetã ojeiporavo vaʼekue yma guare oñemboyke.
Ephesus means desirable and the work accomplished by both Joshua and the early church was “desirable.” When Joshua led God’s people into the Promised Land, he went forth conquering. The first seal runs parallel with the church of Ephesus, and is represented by a white horse that goes forth conquering. This was true of Joshua and of the apostolic church. The first seal runs parallel to the church of Ephesus in both ancient and modern Israel.
Éfeso he’ise iporãva, ha pe tembiapo oñemohu’ãva Josué ha pe iglesia ypykue rupive ha’e va’ekue “ipotáramo hag̃uáicha.” Josué oguerahárõ guare Ñandejára retãyguakuérape pe Yvy Oñeprometéva peve, osẽ va’ekue oporojekuaái hag̃ua. Pe peteĩha sello oho oñondive pe iglesia de Éfeso ndive, ha ojehechauka peteĩ kavaju morotĩ osẽva oporojekuaái hag̃ua. Kóva añete va’ekue Josué rehe ha avei pe iglesia apostólica rehe. Pe peteĩha sello oho oñondive pe iglesia de Éfeso ndive, Israel yma guarépe ha Israel ko’ag̃aguápe avei.
Smyrna is derived from the word “myrrh” which is an oil that was used for embalming the dead. The second seal is represented by a red horse who was given “a great sword” and “power” to take “peace from the earth” which meant that men in that history would “kill one another.” The second seal runs parallel to the church of Smyrna and it represents the authority given to God’s enemies allowing them to overcome and kill God’s people. This was fulfilled in the period following the apostolic church and also in the history of the Judges. In both histories God allowed powers outside of God’s people to bring warfare and death upon His people. In the apostolic church that warfare was motivated by the rejection of the religion of Christ, which in the previous period of Ephesus had been invincible as it carried the gospel to the world. The motivation of the enemies of God’s people in the period of the Judges was based upon the previous period of Ephesus, where God demonstrated his power upon Egypt and the following nations that Joshua had been used to conquer. The second seal runs parallel to the church of Smyrna in both ancient and modern Israel.
Esmirna ojepe’a pe ñe’ẽ “mirra” gui, ha’éva peteĩ aséite ojeporúva omanóva rete ñembalsama hag̃ua. Pe mokõiha sello ojehechauka peteĩ kavaju pytã rupive, oñeme’ẽ vaʼekue chupe “kyse guasu” ha “pokatu” oipeʼa hag̃ua “pyʼaguapy yvy ári”, upéva heʼiséva umi kuimbaʼe pe tembiasápe “ojujukataha ojuehe”. Pe mokõiha sello oguata joja pe iglesia de Esmirna ndive, ha ohechauka pe autorida oñeme’ẽ vaʼekue Tupã rapichakuéra rayhuhápe, oheja hag̃ua chupekuéra ipuʼaka ha ojuka Tupã retãygua rehe. Kóva oñemboguata pe ára oúva iglesia apostólica rire, ha avei Jueces rembiasápe. Mokõive tembiasápe Tupã oheja vaʼekue pokatu itaʼýra’ỹva Tupã retãyguakuéra apytégui ogueru ñorãirõ ha mano Ipuéblo ári. Pe iglesia apostólicape upe ñorãirõ omýi Cristo religión rejechaʼỹ rehe, upe período mboyvegua Éfeso-pe niko ndaikatúi vaʼekue oñemboguevi, ogueraha rupi evangelio yvy pukukue. Tupã retãyguakuéra enemigokuéra remiandu Jueces tiémpope oñemopyenda vaʼekue pe período mboyvegua Éfeso rehe, upépe Tupã ohechauka vaʼekue ipokatu Egipto ári ha umi tetã ambuekuéra upéi guáre Josué ojeporu vaʼekue oñemombaʼe hag̃ua. Pe mokõiha sello oguata joja pe iglesia de Esmirna ndive, Israel yma guarépe ha Israel koʼag̃aguápe avei.
Pergamos means a “fortified citadel,” thus representing a castle of a king. The third seal runs parallel to Pergamos and represents the history where human judgment is carried out by the kings of the land in opposition to God’s judgment. Thus, the measurement, or the judgment which is represented by the “two” scales that weigh the “wheat,” “barley,” “oil” and “wine;” identifies royal human authority, which is always flawed in relation to God’s judgment. Remember that an honest measuring or an honest weighing does not require two scales. Two scales represent unequal judgment.
Pérgamo he’ise peteĩ “táva guasu mbarete oñembotykáva”, upévare ohechauka peteĩ mburuvicha guasu róga mbarete. Pe mbohapyha sello oguata joja Pérgamo ndive ha ohechauka pe tembiasakue ojejapohápe yvypóra juicio umi mburuvicha yvy arigua rupive, Tupã juicio rehe oñemoĩ hag̃uáicha. Upévare, pe medida térã pe juicio ojehechaukáva umi “mokõi” balánsa rupive, opesáva pe “trígo”, pe “cebada”, pe “aséite” ha pe “víno”; ohechauka pe yvypóra mburuvicha guasu rekovepokatu, ha’éva tapiaite ivaíva Tupã juicio rehegua ndive oñembojojávo. Penemandu’áke, peteĩ medida hekopete térã peteĩ paje’i hekopete noikotevẽi mokõi balánsa. Mokõi balánsa ohechauka peteĩ juicio ndojojaiva.
The “barley” is a symbol of the Passover festival’s “first fruit” offering, the “wheat” is a symbol of the Pentecostal festival’s offering of the “two wave loaves.” The “oil” is a symbol of the Holy Spirit and the “wine” is a symbol of doctrine. Pergamos in the time of ancient Israel is the period of the compromising kings of Israel who brought judgment upon God’s system of worship represented by the Passover through Pentecostal season. The truths of God’s word are represented by the “wine” and “oil.” In both ancient and modern Israel, the church of Pergamos is the period when Satan attempts to accomplish what he could not do through the shedding of blood in the history represented by Smyrna. In Pergamos Satan attempted to destroy God’s people and God’s truth through compromise, not by the shedding of blood as represented in Smyrna. The compromise of the kings of ancient Israel typifies the compromise of Constantine in modern Israel.
Pe “cebada” ha’e peteĩ símbolo pe ofrénda “yva tenondegua” ojejapóva arete Páskuape; pe “trígo” katu ha’e peteĩ símbolo pe ofrénda mokõi mbuja oñemongu’éva, ojejapóva arete Pentecostéspe. Pe “aceite” ha’e peteĩ símbolo Espíritu Santo rehegua, ha pe “víno” ha’e peteĩ símbolo doctrina rehegua. Pérgamo, Israel yma guarépe, ha’e pe período umi mburuvicha guasu Israelgua oñemoĩva kompromísope, oguerúva juicio Tupã rembiapo jerovia rehegua ári, ojehechaukáva pe temporada Páskua guive Pentecostés peve rupive. Umi añetegua Tupã Ñe’ẽ rehegua ojehechauka pe “víno” ha pe “aceite” rupive. Mokõivéva, Israel yma guarépe ha Israel ko’ágaguápe, pe tupao Pérgamo rehegua ha’e pe período Satanás oñeha’ãhárõ guare omboguata hag̃ua upe ndaikatúiva ojapo pe tuguy ñehẽ rupive pe tembiasakue ojehechaukáva Esmirna rehe. Pérgamope Satanás oñeha’ã va’ekue ohundi hag̃ua Tupã tavayguakuérape ha Tupã añeteguápe kompromíso rupive, ndaha’éi tuguy ñehẽ rupive, ojehechaukaháicha Esmirnápe. Pe kompromíso umi mburuvicha guasu Israel yma guare rehegua ha’e peteĩ tipo pe kompromíso Constantino rehegua Israel ko’ágaguápe.
Thyatira means “sacrifice of contrition” and speaks to the spirit of martyrdom that God provides to His people that are slain for His name. The sacrifice of contrition represents the willingness to serve Christ in severe circumstances as represented by Daniel, Shadrach, Meshach and Abednego during the captivity of the seventy years; and it also represents the sacrifice of the Waldensians, the Huguenots and others who were tortured, imprisoned, slandered and slain by the papal authority during the history of the twelve hundred and sixty years. The fourth seal runs parallel to the church of Thyatira and represents the persecution by ancient Babylon against ancient Israel and the persecution by modern Babylon against modern Israel. The history of both captivities first required a falling away from truth which Israel’s kings and the emperor Constantine accomplished. Both prepared the way for a period represented by Thyatira.
Tiatíra he’ise “ñembyasýgui jejuka” ha oñe’ẽ pe espíritu martirio rehe Tupã ome’ẽva Itavayguápe ojeporukava héra rehehápe. Pe jejuka ñembyasýgui ohechauka pe py’aite oñeservi hag̃ua Cristo-pe circunstancia ijetu’úva guýpe, ojehechaukaháicha Daniel, Sadrac, Mesac ha Abed-nego rehe ary setenta jejopy aja; ha avei ohechauka pe jejuka umi valdense, umi hugonote ha ambuéva rehegua, ohasa asy, oñembotypa, oñembojapu ha ojejuka va’ekue pokatu papal rupive pe tembiasakue mil mokõi sa po’ẽry ha so’eny aja. Pe irundyha sello oguata joja pe iglesia Tiatíra ndive ha ohechauka pe persecución Babilonia yma guaréva ojapóva Israel yma guaréva rehe, ha pe persecución Babilonia ko’ág̃agua ojapóva Israel ko’ág̃agua rehe. Mokõive jejopy rembiasakue oikotevẽ kuri tenonderã peteĩ jehekýi añeteguágui, umi mburuvicha guasu Israel-pegua ha emperador Constantino ojapova’ekue. Mokõivéva ombosako’i tape peteĩ ára pehẽnguépe g̃uarã ojehechaukáva Tiatíra rupive.
Sardis has no meaning in agreement with it professing a name, but the profession is a lie. The presence of the Shekinah never manifested in the second temple. The presence of Christ never manifested in the history of Sardis. The reformation of the Dark Ages was essentially a series of one step forward and two steps back. The work that the history of Sardis was supposed to accomplish in the Protestant Reformation was never finalized.
Sardis ndorekói mba’eve he’iséva ojoajúva pe téra oje’eha oguerekóva ndive, péro upe ñemombe’u ha’e peteĩ japu. Pe Shekinah jehechauka araka’eve ndojehechaukái pe mokõiha tupãópe. Cristo presencia araka’eve ndojehechaukái Sardis rembiasápe. Pe reforma Uti Pytũmby Ára rehegua, iñessensiápe, ha’e va’ekue peteĩ aty peteĩ paso tenondépe ha mokõi paso tapykuépe. Pe tembiapo Sardis rembiasápe ojejapova’erã va’ekue pe Reforma Protestánte-pe araka’eve noñemohu’ãmbái.
Philadelphia means brotherly love and it is impossible to love your brother if you do not first love God.
Filadelfia he’ise mborayhu joyke’y, ha ndaikatúi rehayhu nde ryvyrépe nderehayhúiramo raẽ Tupãme.
If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, That he who loveth God love his brother also. 1 John 4:20, 21.
Oĩramo peteĩ kuimba'e he'i: “Che ahayhu Tupã”, ha ndohayhúi ipehẽngue, ijapuha hína; pe ndohayhúiva ipehẽngue ohechava'ekuépe, mba'éicha piko ikatúta ohayhu Tupã ndohecháiva'ekuépe? Ha ko mandamiento jaguereko Chugui: pe ohayhúva Tupã tohayhu avei ipehẽnguépe. 1 Juan 4:20, 21.
Philadelphia represents the church who loves God, and for this reason there is no condemnation or rebuke levelled against Philadelphia.
Filadélfia ohechauka pe tupao ohayhúva Tupãme, ha upévare ndaipóri jeja’o térã ñemoñe’ẽ vai ojejapóva Filadélfiape.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:7–12.
Ha emombe'u hag̃ua pe ánhelpe pe iglesia-pegua Filadélfiape; Péicha he'i pe imarangatúva, pe añetegua, pe oguerekóva David llave, pe oipe'áva ha avave ndojokói; ha ojokóva ha avave ndoipe'ái; Che aikuaa nde rembiapokue: péina ápe, amoĩ nde renondépe peteĩ okẽ ojepe'áva, ha avave ndaikatúi ojokóvo: nde ningo reguereko mbarete michĩmi, ha reñongatu che ñe'ẽ, ha nereñembotovéi che réra. Péina ápe, ajapóta umi Satanás sinagóga-pegua, he'íva hikuái ha'eha judío, ha ndaha'éi, síno ijapu; péina ápe, ajapóta ou hag̃ua ha oñesũ hag̃ua nde py renondépe, ha oikuaa hag̃ua che rohayhu hague. Nde reñongatu haguére che paciencia ñe'ẽ, che avei roñangarekóta pe ñemo'ãra'ãngá rape aravo-gui, pe oútava opa yvy ape ári, ojehecha hag̃ua umi oikóva yvy ape ári. Péina ápe, aju pya'e: ejoko hatã pe reguerekóva, ani hag̃ua avave ogueraha nde koróna. Pe opu'ãva rehe ajapóta peteĩ yta'yra che Ru Tupã templope, ha araka'eve nosẽvéima okápe: ha ahaitéta hese che Ru Tupã réra, ha pe táva che Ru Tupã mba'éva réra, ha'éva Jerusalén pyahu, oguejýva yvágagui che Ru Tupã-gui: ha ahaitéta hese che réra pyahu. Apocalipsis 3:7–12.
Philadelphia is given “the key of David,” and in the Philadelphian history of ancient Israel they were given the Son of David, which represents among other things the prophetic principle of Alpha and Omega, the first and the last. That key represents the methodology of “historicism.” In the period represented by the Philadelphian church at the end of ancient Israel the very Author of biblical prophecy was the key. In the period represented by the Philadelphian church in the Millerite history William Miller was given the key. In those two histories Christ dealt with Jews who thought they were the sons of Abraham, but they were not. Miller dealt with Protestants who thought they were spiritual Jews, but were not.
Filadélfiape oñeme’ẽ “David llave”, ha Israel yma guarépe, tembiasakue filadelfiagua ryepýpe, oñeme’ẽ chupekuéra David Ra’y, ha upéva orrepresenta, ambue mba’e apytépe, pe principio profético Alfa ha Omega, peteĩha ha pahague. Umi llave orrepresenta pe metodología hérava “historicismo”. Pe ára ojejapysakáva iglesia filadelfiagua rehe, Israel yma guarépe ipahápe, pe mismo Autor profesía bíblicagui ha’e va’ekue pe llave. Pe ára ojejapysakáva iglesia filadelfiagua rehe, tembiasakue millerita ryepýpe, oñeme’ẽ William Miller-pe pe llave. Umi mokõi tembiasakúpe Cristo omba’apo va’ekue judío-kuéra ndive oimo’ãva hikuái ha’eha Abraham ra’ykuéra, ha ndaha’éi va’ekue. Miller omba’apo va’ekue protestante-kuéra ndive oimo’ãva hikuái ha’eha judío espiritual, ha ndaha’éi va’ekue.
He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:13.
Pe orekóva apysa, tohendu pe Espíritu he’íva umi iglésiakuérape. Apocalipsis 3:13.
Laodicea means a people judged, and the Laodiceans, the Jews of Christ time period, were ultimately judged in 70AD at the destruction of Jerusalem. The ultimate judgment of apostate Protestantism takes place in the Sunday law crisis, but they met their judgment when they rejected the first angel’s message in the spring of 1844, and were then divinely pronounced as the daughters of Babylon. Those fallen Protestants typify Laodicean Adventism in the last days of the investigative judgment.
Laodicea he’ise peteĩ tavayguakuéra ojehusgáva, ha umi Laodiceagua, umi judío Cristo ára pegua, ipahápe ojehusga va’ekue ary 70 d.C.-pe Jerusalén ñehundípe. Pe huicio paha Protestantismo apóstata rehe oiko pe léi domingo rehegua apañuãi jave, ha katu ha’ekuéra ojetopa ihuíciore oñemboyke ramo guare pe ánhel peteĩha marandu 1844 ary pyahu’ápe, ha upéi Tupãgui oñehenói va’ekue Babilonia rajykuéraramo. Umi protestánte ho’áva ohechauka hag̃ua Laodiceagua Adventismo umi ára pahápe pe huicio investigativo aja.
We have now essentially reviewed several various ways in which the seven churches of Revelation can be correctly understood as prophetic symbols and thereafter prophetically applied. But they must be understood and applied within the context of the prophetic rules “that have been given us by the highest authority.”
Koʼág̃a ñahesaʼỹijo hag̃ua, mbaʼéichapa pehẽngue mokoĩpa Revelación pegua ikatu oñentende hekoitépe techaukaha marandupygua ramo ha upéi oñemoĩ hag̃ua marandupyguaicha. Péro tekotevẽ oñentende ha oñemoĩ umi “mbaʼapoukapy marandupygua ñandéve oñemeʼẽvaʼe pe mburuvichaiteve rupi” ryepýpe.
The message to the seven churches were messages given to the seven churches that were in existence when John recorded the messages. The messages to the seven churches provide instruction and warning for all churches throughout history. The messages to the seven churches provide instruction and warning for individual Christians throughout history. The seven churches represent the history of Christianity from the time of the apostles until the end of the world. The seven churches represent the history of ancient Israel from the time of Moses until the destruction of Jerusalem in 70 AD. The seven churches may be recognized and applied by identifying the distinction between the first four churches and the last three churches.
Umi marandu umi siete iglésiape g̃uarã ha’e va’ekue marandu oñeme’ẽva’ekue umi siete iglésia oĩ vaʼekuépe Juan ohai jave umi marandu. Umi marandu umi siete iglésiape g̃uarã ome’ẽ mbo’epy ha ñe’ẽmondýi opaite iglésiape g̃uarã tembiasakue pukukue javeve. Umi marandu umi siete iglésiape g̃uarã ome’ẽ avei mbo’epy ha ñe’ẽmondýi umi kristiáno peteĩteĩvape g̃uarã tembiasakue pukukue javeve. Umi siete iglésia ohechauka kristianismo rembiasakue apóstol-kuéra ára guive pe mundo paha peve. Umi siete iglésia ohechauka Israel yma guare rembiasakue Moisés ára guive Jerusalén ñehundi peve ary 70 d. C.-pe. Umi siete iglésia ikatu ojekuaa ha oñembohovái porã ojehechakuaáramo pe joavy oĩva umi irundy iglésia tenondéva ha umi mbohapy pahaguéva apytépe.
Of the six various prophetic applications we are identifying, the same applications are represented in the seven seals.
Umi seis aplicación profética opaichagua jahechakuaáva, umi mismo aplicación ojehechauka avei umi siete sello-pe.
We will address these truths in the next article.
Ñambohováita koʼã añetegua pe artíkulo oútavape.