The final controversy I wish to bring together with the other historical arguments over the symbol of Rome within Advent history is the book of Joel. That controversy took place after September 11, 2001, and without considering the circumstances of that period a few subtle points might very well be missed. To place those circumstances into context requires a consideration of the Millerite history. On August 11, 1840 the time prophecy of Revelation chapter nine, verse fifteen was fulfilled.
Pe ñorairõse ko’ág̃a ambue kuatiañe’ẽ joavy rehegua, ajuhuséva ambue argumento histórico ndive Roma ra’ãnga rehegua historia Adventista ryepýpe, ha’e Joel aranduka. Upe joavy oiko kuri 11 jasyporundy ary 2001 rire, ha noñehesa’ỹijóiramo upe aravo’ỹ guive umi circunstancia, ikatuete ohasákuri ñandehegui mbovymi mba’e iñakãrapu’ãva ha iñypytũmíva. Ikatu hag̃uáicha ñamoĩ umi circunstancia hendápe, tekotevẽ ñahesa’ỹijo pe historia Millerita. 11 jasypoapy ary 1840-pe oñekumpli pe ára ñemombe’u profétika oĩva Apocalipsis kapítulo 9, versíkulo 15-pe.
And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:15.
Ha umi irundy ánhel oñembojera, umi oĩva’ekue oñembosako’íva peteĩ aravo, peteĩ ára, peteĩ jasy ha peteĩ ary-pe g̃uarã, ojuka hag̃ua yvyporakuéra mbohapýha peteĩháme. Apocalipsis 9:15.
The verse identifies the “hour, and a day, and a month, and a year,” as equating to three hundred ninety-one years and fifteen days. The four angels represented when Islam rose to power and brought warfare against Rome, beginning on July 27, 1449. The starting point was determined by employing the ending point of another time prophecy of one hundred and fifty years. The first time prophecy of one hundred and fifty years was set forth in the history of the first woe, which is also the fifth trumpet of Revelation chapter nine. When the one-hundred-and-fifty-year prophecy concluded on July 27, 1449, the time prophecy we are now considering began, and three hundred and ninety-one years and fifteen days later the prophecy ended on August 11, 1840.
Pe versíkulo omombe’u pe “ára, ha peteĩ ára, ha peteĩ jasy, ha peteĩ áño”, he’iséva mbohapy sa’y peteĩ ary ha peteĩ pa ary, ha quince ára. Umi irundy ánhel ohechauka pe ára Islam opu’ã hague pu’akápe ha ogueru ñorairõ Róma rehe, oñepyrũva 27 jasypokõi 1449-pe. Pe ñepyrũmby oñemohenda ojeporúvo paha peteĩ ambue profesía ára rehegua peteĩ ciento cincuenta ary rehegua. Pe peteĩha profesía peteĩ ciento cincuenta ary rehegua oñemoĩ va’ekue pe tembiasápe pe peteĩha ñembyasy guasu rehegua, ha upéva avei hína pe cincoha trompéta Apocalipsis kapítulo nueve-pe. Upe profesía peteĩ ciento cincuenta ary rehegua opa rire 27 jasypokõi 1449-pe, pe profesía ára rehegua ko’ág̃a ñahesa’ỹijóva oñepyrũ, ha mbohapy sa’y peteĩ ary ha peteĩ pa ary, ha quince ára rire, pe profesía opa 11 jasypoapy 1840-pe.
William Miller had understood the powers of Revelation nine to represent Islam, and prior to the date of August 11, 1840, a Millerite named Josiah Litch set forth a prediction based upon the prophecy identifying that in 1840, the Ottoman Supremacy would cease. Ten days before August 11, 1840, Litch fine-tuned and updated his prediction to identify not simply the year the prophecy would be fulfilled, but the very year, day and month. Sister White comments on the effect of Litch’s prediction upon the religious world of the Millerites when the event was fulfilled.
William Miller ontende vaʼekue Apocalipsis nueve-pegua puʼaka kuérape ohechauka hag̃ua Islam-pe, ha agosto 11, 1840 mboyve, peteĩ Millerita hérava Josiah Litch omoĩ peteĩ predicción oñemopyendáva profecía ári, ohechakuaáva 1840-pe opa vaʼerãha pe Supremacía Otomana. Pa dies ára agosto 11, 1840 mboyve, Litch omohesakãve ha ombohekopyahu ipredicción ikatu hag̃uáicha ohechauka ndahaʼéi añoite arakaʼépa upe profesía oñekumplíta, síno pe año, ára ha mes voi. Hermana White omombeʼu mbaʼéichapa Litch predicción oguereko vaʼekue efecto mundo religioso Millerita kuéra apytépe, upe mbaʼe ojehu ha oñekumpli jave.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“Áño 1840-pe ambue profecía ñemboaje hechapyrãva omoingove jey tuicha interes hetápe. Mokõi áño mboyve, Josiah Litch, peteĩ umi tenondegua ministro opredikáva pe mokõiha jeju rehe, omosarambi peteĩ ñemyesakã Apocalipsis 9 rehegua, opredesívo pe Imperio Otomano hoʼa hag̃ua. Ipapapykuéra heʼiháicha, ko mbarete oñembyai vaʼerã... ára 11 jasypoapy 1840-pe, ha upe jave pe mbarete otomano Constantinopla-pe ikatu oñehaʼarõ oñekytĩ hag̃ua. Ha kóva, che arovia, ojehecháta péichaiteha.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Pe áraite ojehechaukávape, Turkiakuéra, hemimbou rupive, omoneĩ umi mbarete joajúva Europa-pegua ñangareko, ha upéicha omoĩ ijehe tetãnguéra cristiano poguýpe. Pe oikóva omohu’ãmbaitépe pe marandu py’aguapýva. Ojekuaávo upéva, heta tapicha oguerovia Miller ha umi irũ omoguahẽva marandu py’aguapýva ñehesa’ỹijo ypykue añetegua; ha peteĩ ñemomýi hechapyrãva oñeme’ẽ pe jeju ñemongu’épe. Kuimba’ekuéra arandu ha tenda porãme oĩva ojoaju Miller ndive, mokõivéva opredika ha omoherakuãvo hemiandu, ha ary 1840 guive 1844 peve pe tembiapo pya’e oñemyasãi.” The Great Controversy, 334, 335.
Her endorsement of this event has through the years been attacked repeatedly through a variety of ways by Laodicean Seventh-day Adventists. As with the seven times and “the daily”, to attack this truth is to reject the foundations as represented upon the two sacred tables, and also the authority of the Spirit of Prophecy. The reason Satan has worked to destroy confidence in this history is multifaceted.
Ko mba’e oipytyvõ hague ko tembiasakue ojeity jey jeýma arykuéra pukukue jave peteĩchagua opaichagua tape rupive Laodicea-gua Adventista Ára Pokõihagua rupive. Umi “siete veces” ha “pe ára ha ára guáva” reheguaicha, ko añetegua jeity ha’e hína pe pyenda-kuéra ñemboyke, ojehechaukaháicha umi mokõi távla marangatu ári, ha avei Espíritu de Profecía autorida rehegua ñemboyke. Mba’érepa Satanás omba’apo ra’e ohundívo jerovia ko tembiasakue rehe, upéva hetaichagua hag̃ua.
Litch’s prediction employed “the principles of prophetic interpretation adopted by Miller.” Miller was given insight to the element of prophetic time, and any who doubt that Miller’s message was based upon prophetic time, only needs to review the 1843 and 1850 pioneer charts to confirm that this was true. Before August 11, 1840, those opposing Miller’s prediction of the return of Christ would argue that prophetic time could not be employed to understand when Christ would return. They often used the Bible’s statement about not knowing the day nor hour, to resist his message and work.
Litch rembipota vaʼekue “umi principio interpretación profética rehegua omoneĩ vaʼekue Miller”. Miller ojuhu vaʼekue tesape umi elemento ára profético reheguápe, ha maymáva ogueroviaʼỹva pe marandu Miller rehegua oñemopyenda hague ára profético ári, tekotevẽnte ohecha jey umi cuadro pionero ary 1843 ha 1850-pegua ohechauka hag̃ua péva añete hague. Mbove 11 de agosto de 1840, umi oñemoĩva Miller rembipota rehe Cristo jevy rehegua heʼi jepi vaʼekue ndaikatuiha ojepuru ára profético oñentende hag̃ua arakaʼépa Cristo ou jeýta. Heta jey oipuru vaʼekue la Biblia ñeʼẽ heʼíva ndojekuaaiha ára ni aravo, oñemoĩ hag̃ua imarandu ha hembiapo rehe.
But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Then shall two be in the field; the one shall be taken, and the other left. Matthew 24:36–40.
Ha upe ára ha upe aravo rehe avave ndoikuaái, umi ánhel yvágapegua jepe ndive, Che Ru añoite katu. Ha Noé ára-kuéra oiko haguéicha, upéicha avei oikóta Yvypóra Ra’y ou jey vove. Y ojefloota mboyve guare árape, okaru ha ho’u, omenda ha ombojoaja ñemenda, pe ára Noé oike hague pe árka-pe peve, ha ndoikuaái mba’eve pe yy guasu ou ha ogueraha opaite peve; upéicha avei oikóta Yvypóra Ra’y ou jey vove. Upérõ mokõi oĩta ñúme; peteĩpe ojegueraháta, ha ambuépe ojehejáta. Mateo 24:36–40.
In spite of this passage the Millerites found too much biblical evidence to support their predictions and carried on and operated upon a principle later identified by Sister White.
Ko pasáhe rupi jepe, umi Millerita ojuhu heta itereíva Ñandejára Ñe’ẽme omombarete hag̃ua iprediksiónkuéra, ha osegi hikuái tenonderãme ha omba’apo peteĩ principio ári, upe Sister White upéi ohechakuaa ha omombe’u hag̃ua.
“‘No man knoweth the day nor the hour’ was the argument most often brought forward by rejecters of the advent faith. The scripture is: ‘Of that day and hour knoweth no man, no not the angels of heaven, but My Father only.’ Matthew 24:36. A clear and harmonious explanation of this text was given by those who were looking for the Lord, and the wrong use made of it by their opponents was clearly shown. The words were spoken by Christ in that memorable conversation with His disciples upon Olivet after He had for the last time departed from the temple. The disciples had asked the question: ‘What shall be the sign of Thy coming, and of the end of the world?’ Jesus gave them signs, and said: ‘When ye shall see all these things, know that it is near, even at the doors.’ Verses 3, 33. One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming. And the parable in the same chapter, contrasting the faithful and the unfaithful servant, and giving the doom of him who said in his heart, ‘My Lord delayeth His coming,’ shows in what light Christ will regard and reward those whom He finds watching, and teaching His coming, and those denying it. ‘Watch therefore,’ He says. ‘Blessed is that servant, whom his Lord when He cometh shall find so doing.’ Verses 42, 46. ‘If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.’ Revelation 3:3.” The Great Controversy, 370.
“‘Avave ndoikuaái pe ára ni pe aravo’ ha’eva’ekue pe argumento ojegueru jepivéva umi omboykéva jerovia pe jeju rehe. Pe Escritura he’i: ‘Pe ára ha pe aravo rehe katu avave ndoikuaái, ni umi ánhel yvágaygua, che Ru añoite.’ Mateo 24:36. Peteĩ ñemyesakã hesakã ha ojokupytýva ko texto rehe ome’ẽkuri umi oha’arõvape Ñandejárape, ha ojehechauka porãkuri mba’éichapa hekope’ỹ ojepuru hese umi iñorairõhára. Ko’ã ñe’ẽ oñe’ẽkuri Cristo pe ñomongeta mandu’arãme idisipulokuéra ndive Olívoty ári, ha’e osẽ rire pe témplogui ipaha hag̃uáicha. Umi disipulo oporanduva’ekue: ‘Mba’éta pe techaukaha nde jeju rehegua, ha arapaha rehegua?’ Jesús ome’ẽ ichupekuéra techaukaha ha he’i: ‘Pehechávo opa ko’ã mba’e, peikuaa hi’aguĩmaha, okẽme hag̃uáicha voi.’ Versículos 3, 33. Ndojejapói va’erã peteĩ ñe’ẽ pe Salvador rembipuru hag̃uáicha ombyai hag̃ua ambue. Jepémo avave ndoikuaái pe ára ni pe aravo ijeju rehegua, ñañembo’e hag̃ua ha tekotevẽ hag̃uáicha ñaikuaa araka’épa hi’aguĩ. Avei ñanembo’e hína pe nañangarekóiri hag̃ua hese, ha ñamboyke térã ñaneglihí hag̃ua jaikuaa araka’épa hi’aguĩ ijeju, oikóta ñanderehe ñemanóramo guáicha, oiko haguéicha umi oikóva Noé árape ndoikuaáigui araka’épa ou pe y ojaho’ipáva. Ha pe parábola oĩva upe capítulope voi, omoñemoĩva ojoavy hag̃ua pe tembiguái jeroviaha ha pe ndopytái hag̃uáicha, ha ohechaukáva pe huísio he’ívape ikorasõme: ‘Che Ruvicha omboyke hína ijeju,’ ohechauka mba’éichapa Cristo ohecháta ha ombohováita umi ojuhúva oñangarekoha ha ombo’évo ijeju rehe, ha umi omoneĩ’ỹva upéva. ‘Peñangareko upévare,’ he’i. ‘Ovy’a pe tembiguái, pe ijaráva ou vove ojuhútava ojapóvo upéicha.’ Versículos 42, 46. ‘Nde nereñangarekóiramo upéicharõ, aju ne ári mondahaicha, ha nde reikuaamo’ãi mba’e aravópepa aju ne ári.’ Apocalipsis 3:3.” The Great Controversy, 370.
When Litch’s prediction was fulfilled men “of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” Miller’s message was empowered when his rules of prophetic interpretation were confirmed as valid rules. In response to the fulfillment of the time prophecy, not only was Miller’s rule's confirmed, and many then joined the Millerite movement, but just as prophetically significant was that it was the primary rule of Miller’s rules that had been confirmed. Also, the fact that the confirmation was accomplished by the application of a prophecy of the second of three woes, which are also the fifth, sixth and seventh trumpet.
Litch remimbeʼepy oñemoañete rire, kuimbaʼekuéra “arandupy ha tenda yvategua ojekutu Miller ndive, mokõivéva opredikávo ha opublika hag̃ua umi hemiandu, ha 1840 guive 1844 peve pe tembiapo pyaʼe oñemyasãi.” Miller marandu oñemombarete umi hembiapoukapy profétika ñehesaʼỹijorã oñemoañete rire tembiapoukapy hekopete hag̃uáicha. Pe aravo profesía oñemoañetére, ndahaʼéi umi Miller rembiapoukapy añoite oñemoañete hague, ha heta upérõ oike pe movimiento Millerita-pe, síno avei, peteĩ mbaʼe profetikamente iñimportánteva, haʼe hague pe tembiapoukapy tenondegua Miller rembiapoukapy apytépe pe oñemoañete vaʼekue. Avei, pe oñemoañetehague ojejapo hague peteĩ profesía mokõiha aipoʼo guive, umi mbohapy aipoʼo apytégui, haʼéva avei pe 5ha, 6ha ha 7ha trompéta.
The empowerment of Miller’s message became one of the most significant waymarks of the Millerite reform movement. It had been typified by Jesus’ baptism. It marked that the final testing process of the former covenant people (the Protestants) had begun. It became the focus of Satan’s attack against the overall Millerite movement and message.
Pe mbaretépe oñemombarete vaekue Miller marandu oiko peteĩva umi techaukaha tuichavéva apytépe pe movimiento de reforma Millerita rehegua. Upéva ojehechauka raʼe vaekue Jesús ñemongarai rupive. Upéva ohechauka pe proceso paha ojeiporavo ha oñeha’ã hag̃ua umi tetãygua yma guaréva ñe’ẽme’ẽ rehegua (umi Protestante-kuéra) oñepyrũma hague. Upéva oiko Satanás ñembokatupyry ñorairõ rendaguasúramo pe movimiento ha marandu Millerita tuichakue rehe.
“Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.
“Oimeraẽ porandu Satanás ikatúva omopuʼã akãme omoheñói hag̃ua pyʼamokõi Ñandejára tavayguakuéra rapekue yma guaréva rembiasakue guasu rehe, ombovyʼáta pe ijarakuaáva satánicope ha upéva hína peteĩ ofénsa Ñandejárape. Marandu Ñandejára pyaʼe ou jeytaha puʼaka ha mimbipa guasúpe ko ñane múndope haʼe añetegua, ha ary 1840-pe heta ñeʼẽ oñemopuʼã vaʼekue iñemyasãirã.” Manuscript Releases, volúmen 9, 134.
On September 11, 2001 the third woe arrived into prophetic history. The event confirmed the primary rule of prophetic interpretation adopted by the movement of the third angel that began in 1989. The first truth opened up to the messenger of that reform movement was opened up in 1989, and it was not the last six verses of Daniel eleven. It was the truth that all the reform movements run parallel to each other and are to be brought together line upon line in order to identify the characteristics of the movement of the one hundred and forty-four thousand which is the movement of the third angel. The first public presentation I ever gave was at a camp meeting in 1994, or perhaps 1995. The presentation was not on the last six verses of Daniel eleven, it was on the reform lines running parallel to each other.
11 jasypakõi ary 2001-pe mbohapyha ñembyasýva og̃uahẽ marandu hag̃ua tembiasakue proféticape. Upe mba’e oikóva omoneĩ pe regla tenondegua marandu profético ñemyesakãrã ogueroguatáva pe movimiento ángel mbohapyháva oñepyrũva’ekue 1989-pe. Pe añetegua peteĩha ojehechauka va’ekue pe mensahérope upe movimiento de reforma rehegua, ojehechauka 1989-pe, ha ndaha’éi va’ekue Daniel 11 pahápe seis versíkulo. Ha’e va’ekue pe añetegua opaite movimiento de reforma oguataha peteĩcha joápe ojuehe, ha oñembojoajuva’erãha línea ári línea hag̃ua ojekuaa hag̃ua umi característica movimiento cien cuarenta y cuatro mil rehegua, ha’éva pe movimiento ángel mbohapyháva. Pe peteĩha presentación pública ame’ẽ va’ekue, ame’ẽ peteĩ camp meeting-pe 1994-pe, térã ikatu hag̃uáicha 1995-pe. Pe presentación ndaha’éi va’ekue Daniel 11 pahápe seis versíkulo rehe, síno umi línea de reforma oguatáva ojuehe peteĩcha joápe rehe.
When the prophecy of Islam of the third woe was fulfilled on September 11, 2001, it paralleled August 11, 1840. In 1840 a prophecy of the first and second woes confirmed the message of the Millerites, and on September 11, 2001 a prophecy of the third woe confirmed the message of Future for America. The recognition of that fact brought a multitude into the movement, where it had previously been primarily one individual. The message of the movement and the messenger then became under attack, just as the history of 1840 had become the focus of satanic attack through the decades that followed.
Islã rehegua profesía, mbohapyha ñembyasy rehegua, oñekumpli ramo 11 jasyporundy 2001-pe, ojogueraha 11 jasypokõi 1840-pe. Ary 1840-pe peteĩ profesía peteĩha ha mokõiha ñembyasy rehegua omoneĩ vaʼekue umi Millerigua marandu, ha 11 jasyporundy 2001-pe peteĩ profesía mbohapyha ñembyasy rehegua omoneĩ vaʼekue Future for America marandu. Upéva jehechakuaa ogueru heta tapichápe pe movimiento-pe, upévare yma oĩ kuri haimete peteĩnte ava. Upéi pe movimiento marandu ha pe mensahéro oiko ñehundise guýpe, péicha avei ary 1840 rembiasakue oiko haguéicha Satanás ñehundi rehegua mbyte ramo umi década oúva rapykuéri.
Those who joined the movement of Future for America adopted the rules of prophetic interpretation assembled by the messenger of that history. One of those rules, perhaps the most significant of those rules was and is a triple application of prophecy. The messenger had come to understand that certain prophetic truths were illustrated upon three specific fulfillments. Believing that the Millerite history was repeated in the history of the one hundred and forty-four thousand it was seen that August 11, 1840 typified September 11, 2001, and that the other sacred reform lines also possessed that very same waymark.
Umi oñembojoajúva Future for America rembiapo ñemonguʼéme omoguahẽ hekópe umi mbojojaʼỹrã ñehesaʼỹijo proféticape g̃uarã ombyaty vaʼekue upe marandu rerahaha upe tembiasakuepegua. Peteĩ umi mbojojaʼỹrã apytégui, ikatu hag̃uáicha pe iñimportantevéva, haʼe vaʼekue ha haʼe gueteri peteĩ poru mbohapy jeygua profecía rehegua. Pe marandu rerahaha oikuaa hag̃ua kuri ciertas añetegua profética ojehechauka hague mbohapy ñembotyjepyrépe poravopyre ári. Ojeroviágui pe tembiasakue Millerita oñembopyahu jeyha pe tembiasakue cien cuarenta y cuatro mil reheguape, ojehechakuaa vaʼekue 11 de agosto de 1840 oikuaauka hag̃ua 11 de septiembre de 2001, ha umi ambue línea sagrada de reforma avei oguerekoha upe peteĩchagua techaukaha.
The evidence of the repetition of every sacred reform line in the line of the third angel was then opened up by the Lion of the tribe of Judah. It was seen that just as the Millerite history fulfilled the parable of the ten virgins to the very letter, so too did the history of Future for America.
Pe león Judá ñemoñare oikuaauka porãkuri mba’éichapa opaite línea ñembopyahu marangatu oñeha’ãjey jey pe tercer ángel línea-pe. Ojehechakuaa haguéicha pe tembiasakue Millerita ombohovái pe parábola umi diez virgen reheguaite pe letra rupi, upéicha avei ojapo pe tembiasakue Future for America rehegua.
“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.
“Che ajereko poriahu jevy meme pe parábola rehegua umi diez virgen rehe, cinco ijaranduva’ekue ha cinco itavýva. Ko parábola oñekumpli va’ekue ha oñekumplíta pe letraite peve, pórke oguereko peteĩ aplicación especial ko tiempope, ha, pe mensáhe mbohapyha ángel reheguáicha, oñekumpli va’ekue ha opytáta añetegua ko tiempopegua ramo pe tiempo pahápeve.” Review and Herald, 19 de agosto de 1890.
The seven thunders of Revelation ten were recognized to identify that the experience of the Millerites from August 11, 1840 to October 22, 1844, and also the history of September 11, 2001 unto the soon-coming Sunday law.
Pe Apocalipsis capítulo diez pegua siete trueno ojekuaa hag̃ua ojehechakuaa hag̃ua umi Millerita-kuéra rembiasakue, agosto 11, 1840 guive octubre 22, 1844 peve, ha avei septiembre 11, 2001 rembiasakue pe léi domingo pyaʼe hag̃uáicha ou peve.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .
“Pe tesakã poravopyre oñeme’ẽva’ekue Juánpe ha ojehechauka va’ekue umi siete truénope, ha’e va’ekue peteĩ ñemombe’u porã umi mba’e oikótava pe primer ha segundo ánhel marandu guýpe....”
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Ko'ã siete aratiri he'ipávo iñe'ẽ, upe rire pe mandato ou Juan-pe, Daniel-peguáicha pe kuatia'i rehe: ‘Emboty umi mba'e umi siete aratiri he'íva.’ Ko'ãva oñe'ẽ umi mba'e oútavagui, ojehechaukátava ijapytepekuéra hekoitépe.” The Seventh-day Adventist Bible Commentary, volumen 7, 971.
It was recognized that Sister White directly said that the movement of the third angel runs parallel with the movement of the first and second angels.
Ojehechakuaa kuri Hermana White he’iha directamente pe mbo’ehaha yvágagui mbohapyha rembiapo ohoha joja peteĩcha pe peteĩha ha mokõiha ánhel rembiapo ndive.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“Tupã ome'ẽ kuri Apocalipsis 14 ñe'ẽmondo kuérape hendaguã profecía ryepýpe, ha hembiapo ndopái va'erãi ko yvy rembiasakue ñemohu'ã peve. Peteĩha ha mokõiha ánhel ñe'ẽmondo gueteri ha'e añetegua ko ára guarã, ha osẽ va'erã oñondive ko upe oúva rapykuéri ndive. Mbohapyha ánhel omoherakuã iñemoñe'ẽ hatã ñe'ẽme. ‘Upe rire,’ he'i Juan, ‘ahecha ambue ánhel oguejyha yvágagui, oguerekóva tuicha pokatu, ha yvy henyhẽ tesape hag̃uáicha iglória reheve.’ Ko tesape rendýpe oñembojoaju opa mbohapy ñe'ẽmondo resaite.” The 1888 Materials, 803, 804.
The movement of the first and second angels runs parallel with the movement of the third angel. The prophecy that empowered the movement of the first and second angel, was empowered by a fulfillment of a time prophecy of the first and second woe, and the empowerment of the movement of the third angel was empowered by a fulfillment of a prophecy of the third woe.
Pe peteĩha ha mokõiha ánhel rembiapo oho joja mbohapyha ánhel rembiapóndi. Pe profecía ome’ẽva’ekue pu’aka pe peteĩha ha mokõiha ánhel rembiapópe, omombarete va’ekue peteĩ profecía ára rehegua ñehundívo pe peteĩha ha mokõiha aipo, ha pe mbohapyha ánhel rembiapo ñemombarete ojejapo va’ekue peteĩ profecía pe mbohapyha aipo rehegua ñehundívo.
As with August 11, 1840, when the message of Future for America was confirmed “multitudes were convinced of the correctness of the principles of prophetic interpretation adopted” by Future for America, and “a wonderful impetus was given to the advent movement.” “Men of learning and position united” with Future for America, “both in preaching and in publishing” the prophetic message of Future for America. The specific rule of Future for America which clearly confirmed September 11, 2001 as a fulfillment of prophecy was a “triple application of prophecy.”
Oiko 11 jasypoteĩ 1840-pe, pe marandu Future for America rehegua oñemoneĩ jave, “hetaiterei oñekonvense umi principio kuéra hekopeteha, pe interpretación profética rehegua omoneĩva’ekue” Future for America, ha “tuichaite peteĩ ñemongu’e pyahu oñeme’ẽ pe movimiento adventista-pe”. “Kuimba’e kuéra arandu ha tenda yvate guerekóva oñembojoaju” Future for America ndive, “mokõivéva opredika ha opublika hag̃ua” pe marandu profético Future for America rehegua. Pe regla específica Future for America rehegua omoneĩ porãva’ekue 11 jasyporundy 2001 ha’eha peteĩ cumplimiento de profecía, ha’e peteĩ “aplicación triple de profecía”.
When we accept the foundational view of Islam of the first and second woes, as represented on both sacred charts, in conjunction with the written testimony of those who taught the message, we recognize specific prophetic characteristics associated with the first woe, and the second woe. The Bible repeatedly teaches, in a variety of ways, that truth is established upon the testimony of two. The prophetic characteristics of the first woe, combined with the prophetic characteristics of the second woe, establishes the prophetic characteristics of the third woe. The triple application of Islam is so specific in identifying the arrival of the third woe on September 11, 2001, that it is impossible not to see, though most choose to close their eyes to the evidence.
Jajerovia pe Islam rehegua ñehesa’ỹijo ypykue peteĩha ha mokõiha ñembyasýpe, ojehechauka hag̃uáicha mokõive ta’anga marangatúpe, umi ohekombo’éva pe marandu kuatiañe’ẽme he’íva ndive oñondive, jahechakuaa mba’e tekotevẽ profétiko específico ojoajúva pe peteĩha ñembyasy rehe, ha pe mokõiha ñembyasy rehe avei. La Biblia ombo’e jey jey, heta hendáicha, pe añetegua oñemopyenda hag̃ua mokõi testígo rembiporúre. Umi mba’e tekotevẽ profétiko pe peteĩha ñembyasýpeguáva, oñembojoajúramo umi mba’e tekotevẽ profétiko pe mokõiha ñembyasýpeguáva ndive, omopyenda umi mba’e tekotevẽ profétiko pe mbohapyha ñembyasýpeguáva. Pe mbohapy jey oñemoĩva Islam rehegua ha’e upéichaite específico ohechauka hag̃ua pe mbohapyha ñembyasy oguahẽ hague 11 jasyporundy 2001-pe, ha ndaikatúi hag̃ua ndojehechái, jepe hetave tapicha oiporavo omboty hag̃ua hesa umi prueba renondépe.
The triple application of prophecy firmly established that the third woe arrived on September 11, 2001. It was then seen that the rule had been directly associated with the second angel’s message, which in the time of the Millerites and also in the time of the one hundred and forty-four thousand is the period when the Holy Spirit is poured out. Both histories are a fulfillment of the parable of the ten virgins, and in the parable the message of the Midnight Cry is where the distinction between the wise and foolish is manifested, and it is where the message of the second angel is empowered.
Pe aplicación triple de la profecía omopyenda mbaretehápe pe mbohapyha ñembyasýpe og̃uahẽ hague 11 jasyporundy 2001-pe. Upérõ ojehechakuaa pe norma oñembojoaju hague peteĩchaite pe marandu mokõiha ánhel rehe, ha pe tiempo umi Millerita-kuéra reheguápe, ha avei pe tiempo umi cien cuarenta y cuatro mil reheguápe, upéva hína pe período pe Espíritu Santo oñeñohẽháme. Mokõivéva tembiasakue hína peteĩ ñembopaje pe parábola umi diez virgen rehegua, ha pe parábolape pe marandu Pe Sapukái Pyharepytegua-pegua hína upépe ojekuaauka pe joavy umi arandu ha umi tavy apytépe, ha upépe avei pe marandu mokõiha ánhel rehegua oñemombarete.
“Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’
“Pe mokõiha ángel marandu pahaite goty, ahecha peteĩ tesape tuicháva yvágagui ohesapéva Tupã retãyguakuérape. Ko tesape rendykuéra ha’ete kuarahy rendy hesakãvaicha. Ha ahendu umi ánhel ñe’ẽ osapukáiva: ‘Pema’ẽ, pe Novio ou; pesẽ pejotopa hag̃ua hese!’”
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
“Kóva vaʼekue pe pyhare mbyte sapukái, omeʼẽ hag̃uáicha pokatu pe mokõiha ánhel marandupe. Ánhelkuéra oñemondo yvágagui omombáy hag̃ua umi imarangatúva ikangýva ha oĩva ñembyasyme, ha oĩ hag̃ua oñembosakoʼi hag̃ua pe tembiapo guasúpe oĩvape henondépekuéra. Umi kuimbaʼe iporãvéva ha ikatupyryvéva ndahaʼéi vaʼekue umi tenondete oguerovaʼekue ko marandu. Ánhelkuéra oñemondo umi michĩ ha oñemomorãmbáva rendápe, ha ojerure mbaretépe chupekuéra omopuʼã hag̃ua pe sapukái: ‘Pemaʼẽ, pe Ména omendátava ouma; pesẽ pehova hag̃ua pejotopa hendive!’” Early Writings, 238.
In the history of the first and second angels, the outpouring of the Holy Spirit is accomplished by the Midnight Cry joining the second angels’ message. This is repeated in the history of the third angel.
Pe primer ha pe mokõiha ánhel rembiasakuepe, Espíritu Santo oñeñohẽ pe Pyhare Mbytegua Sapyʼa ojoajúvo pe mokõiha ánhel marandu rehe. Kóva oñembopyahu pe mbohapyha ánhel rembiasakuepe avei.
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.” Spiritual Gifts, volume 1, 195.
“Umi ánhel ojeguerahague oipytyvõ hag̃ua pe ánhel ipoderósope ou vaʼekuépe yvágagui, ha ahendu ñeʼẽnguéra haʼetéva osẽva opa hendáguio, Pesẽ chugui, che retãyguakuéra, ani hag̃ua peike pehendive hembiapo angaipápe, ha ani hag̃ua pehupyty umi mbaʼasy vai oúva hiʼári; pórke iñangaipakuéra oguahẽ yvágape, ha Tupã imanduʼa hembiapo vaikuére. Ko marandu haʼete chéve peteĩ mbojoapy pe marandu mbohapyha rehegua, ha ojoaju hendive, pe sapukái pyhare mbytegua ojoaju haguéicha pe segundo ánhel marandu rehe 1844-pe. Tupã gloria opyta umi imarangatúva ipyʼaguapýva ha ohaʼarõva ári, haʼekuéra katu kyhyjeʼỹre omeʼẽ pe ñemongeta paha porãite ha pohýiva, omoherakuãvo Babilonia hoʼa hague, ha ohenóivo Tupã retãyguakuérape osẽ hag̃ua chugui; ikatu hag̃uáicha okañy chugui pe castígo vaiete oútavagui hiʼári.” Spiritual Gifts, volume 1, 195.
In terms of a triple application of prophecy, the second angel’s message represents a triple application of prophecy, for the message in either history is Babylon twice fallen.
Mbohapy jehechauka hag̃ua marandu profético, mokõiha ánhel rembiapoukapy ohechauka avei peteĩ mbohapy jehechauka hag̃ua profecía, mba'érepa pe marandu mokõivéva tembiasakuepe he'i: Babilonia ho'a mokõi jevy.
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Ha upéi oúvo ambue ánhel, heʼívo: Hoʼa, hoʼa Babilonia, pe táva guasu, haʼe omokãgui opa tetãnguérape umi hoʼúvo hag̃ua pe víno, haʼéva ipochy porãva hekovaígui. Apocalipsis 14:8.
The mighty angel of Revelation ten descended with the fulfillment of a prophecy of the first and second woe on August 11, 1840, and in so doing it typified the descent of the mighty angel of Revelation chapter eighteen on September 11, 2001. That angel who lightens the earth with His glory then made a proclamation.
Pe ánhel ipu’akapáva Apocalipsis 10-pe oñemoñepyrũva peteĩ profesía ñemohu’ã reheve, peteĩha ha mokõiha ñembyasy rehegua, ára 11 jasypoapy 1840-pe, ha upéicha ojapóvo ohechaukaraka’ekue pe ánhel ipu’akapáva Apocalipsis kapítulo 18-pe oguejyha ára 11 jasyporundy 2001-pe. Upéi pe ánhel omyesakãva yvy heko mimbipa reheve ojapo peteĩ ñe’ẽmondo.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.
Ha’e osapukái mbaretépe peteĩ ñe’ẽ hatãva reheve, he’ívo: “Babylonia tuicháva ho’áma, ho’áma, ha oiko ñaña kuéra renda, opaichagua espíritu ky’a renda, ha peteĩ tupa opaichagua guyra ky’a ha jeguarúva rehegua.” Apocalipsis 18:2.
The message of the second angel of chapter fourteen, and of the mighty angel of chapter eighteen is identifying that Babylon has twice fallen, and the message is identifying Babylon of the last days. It identifies Babylon of the last days, for the two times Babylon previously fell in the time of Nimrod, and in the time of Nebuchadnezzar unto Belshazzar establishes the prophetic characteristics of the fall of the whore of Revelation seventeen who has written on her forehead, “Babylon the Great.” To identify that fall of Babylon in the last days requires the two witnesses of the two previous falls of Babylon, for the message of the last days is Babylon is fallen, is fallen. When the mighty angel descended when the great buildings of New York City were brought down by a touch of God, by His proclamation He identifies the rule of a triple application of prophecy. The triple application of prophecy that established September 11, 2001 as a fulfillment of God’s prophetic Word was the triple application of the three woes.
Pe marandu ángel mokõihápe, capítulo catorce-pegua, ha ángel mbareteguasúpe, capítulo dieciocho-peguápe, ojehechauka Babilonia ho’a hague mokõi jey, ha upe marandu ohechauka umi ára pahápegua Babilóniape. Ohechauka umi ára pahápegua Babilóniape, pórke mokõi jey yma Babilonia ho’a va’ekue, Nimrod tiempope, ha Nabucodonosor guive Belsasar peve, omopyenda umi mba’e rechaukaha profétikova Babilonia kuña rekovai Apocalipsis diecisiete-peguápe oñemombe’úva rehe, upe ijakã renondépe oĩva kuatia ñe’ẽ: “Babilonia Guasu.” Ojehechakuaa hag̃ua upe Babilonia ho’a rehegua umi ára pahápe, tekotevẽ umi mokõi testígo umi mokõi ho’a yma guaréva Babilonia rehegua; pórke marandu umi ára pahápegua he’i: Babilonia ho’a, ho’a. Pe ángel mbarete guasu oguejy jave, umi óga guasu New York táva pegua oñembyaírõ guare Tupã pokatu rupive, Ha’e ñe’ẽ poravopyre rupi ohechauka pe tembiapo sãmbyhy peteĩ profecía mbohapy jey jehechakuaáva rehegua. Upe profecía mbohapy jey jehechakuaáva, omopyendáva septiembre 11, 2001, Tupã Ñe’ẽ Profétika ñembyajehurã ramo, ha’e umi mbohapy ñembyasy guasu mbohapy jey jehechakuaa.
At that fulfillment many joined the movement of Future for America, and they were convinced of the principles of prophetic interpretation that had been employed by Future for America. August 11, 1840 repeated, and in so doing the repetition did not confirm the primary rule of Miller, that being that a day represents a year in Bible prophecy, for the primary rule of Future for America was that the Millerite history of the first and second angels’ messages is repeated in the history of the movement of the third angel.
Upérõ cumplimientope heta oikévo Future for America remimoĩme, ha ojerovia hikuái umi principio kuéra profético ñemyesakã rehe oiporúva’ekue Future for America. 11 de agosto de 1840 oñembojey, ha upéicha ojapóvo pe ñeñembojey ndohechaukái ni nomombaretéi Miller regla principal, ha’éva peteĩ ára ohechauka peteĩ áño profecía bíblicape, pe regla principal Future for America rehegua katu ha’e umi Millerita rembiasakue, peteĩha ha mokõiha ánhel marandu rehegua, oñembojeyha pe tercer ánhel remimoĩ rembiasakuepe.
It seems self-evident that if the year 1840 became a specific attack of his satanic majesty, as Sister White identifies Satan, then the history of September 11, 2001 would also be subject to a similar attack. Thus, we find conspiracy theories identifying the role of the globalist, or the Jesuits, or the CIA, or the Bushes or some combination of those powers. Those theories, though containing some elements of truth are designed to refute the idea that it was a touch from God that brought down the great buildings of New York City, thus marking the arrival of the third woe into the history of the movement of the one hundred and forty-four thousand.
Ojehechaukaha ijehegui voi mba’e ojehechaukáva ijehegui voi: pe ary 1840 ojegueroikéramo peteĩ ñorairõha peteĩhaichaite pe imba’evaiete Satãgui, he’iháicha Sister White ohenóivo Satãme, upéicharõ pe tembiasakue septiembre 11, 2001 gua avei oĩva’erã peteĩ ñehundi ojoguáva poguýpe. Upévare, jajuhu ñemombe’upy ñemigua ohechaukáva umi globalista rembiapo, térã umi jesuíta rembiapo, térã CIA rembiapo, térã umi Bush rembiapo, térã ko’ã pokatu ñembojoaju rupi. Umi teoría, oguerekóramo jepe sapy’ami añetegua rehegua, oñemoĩ oñembotovévo pe apytu’ũ he’íva Ñandejáragui ou hague pe pokarẽ omboguejýva umi tuichaite óga Nueva York távape, ha upéicha ojehechauka hag̃ua mbohapyha ñembyasýpegua og̃uahẽha pe movimiento tembiasápe umi cien cuarenta y cuatro mil rehegua.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Koʼág̃a pe ñeʼẽ che amombeʼu vaʼekue Nueva York ojeity hag̃ua yguasu rembeʼýpe? Kóva arakaʼeve ndaʼeʼíri. Haʼe vaʼekue, amaña jave umi óga tuichaitéva oñemopuʼãva upépe, piso ári piso, ‘Mbaʼeichaitépa umi mbaʼe vaiete oikóta Ñandejára opuʼã vove omonguʼe hag̃ua vaieterei ko yvy! Upéramo oñekumplíta pe ñeʼẽ oĩva Apocalipsis 18:1–3-pe.’ Apocalipsis kapítulo 18 pukukue haʼe peteĩ ñeñemongetaʼasy umi mbaʼe oútava yvy ári rehegua. Péro ndaarekói mbaʼeveichagua tesape oñeʼẽva peteĩháicha mbaʼépa oútava Nueva York ári, peteĩnte aikuaáva hína: peteĩ ára umi óga guasu tuichaitéva oĩva upépe oñemombo vaʼerãha yvýpe Tupã puʼaka ojere ha ojerejey rupi. Pe tesape oñemeʼẽ vaʼekue chéve rupive aikuaa ñehundi oĩha ko yvy ape ári. Peteĩ ñeʼẽnte Ñandejáragui, peteĩ pokomiño imbarete guasu rehegua, ha koʼã tetãygua apopy guasu eterei hoʼáta. Oikóta umi mbaʼe iñemondýi etereíva, ñande ndaikatumoʼãiva ñamoñeʼẽ hag̃ua.” Review and Herald, July 5, 1906.
The conspiracy theories, whether containing no truth or partial truths all undermine the truth that it was God’s providential activity that brought about the events of that date. Those various conspiracy theories are Satan’s attack from the outside of the movement against the truth, but he also worked to undermine the truth from within the movement. One of those internal attacks is based upon a rejection of Rome as the subject of the book of Joel.
Umi teoría ñemigua, ndorekóiramo mba’eveichagua añetegua térã oguerekóramo añetegua peteĩ hendápe, maymáva omboyke pe añetegua he’íva Ñandejára providénsia rembiapoha voi ogueru hague umi mba’e oikóva upe árape. Umi opaichagua teoría ñemigua ha’e Satanás ñorairõ pe añetegua rehe, okáguio pe movimiento rehegua; ha upéicha avei omba’apo oñembyai hag̃ua pe añetegua hyepýguio pe movimiento-pe. Peteĩ umi ñorairõ hyepypegua apytégui oñemopyenda peteĩ ñembotovépe Roma rehe, pe libro de Joel mba’e’yrõ ramo.
We will consider that controversy in the next article.
Ñahesa’ỹijóta upe ñembohovái pe ótro artíkulope.
The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. Joel 1:1–6.
Ñandejára ñe'ẽ ou va'ekue Joel, Petuel ra'y, rendápe. Pehendúke kóva, peẽ tujakue, ha pehysýike, opa peẽ peiko hag̃ua ko yvýpe. Oiko piko kóva pene árape, térã pende ru kuéra árape jepe? Pemombe'úke pende ra'y kuérape ko mba'e, ha pende ra'y kuéra tomombe'u ita'ýra kuérape, ha ita'ýra kuéra ambue ñemoñareme. Tuku oheja va'ekue karẽ, upéva ho'u va'ekue tuku; ha tuku oheja va'ekue, upéva ho'u va'ekue ysõ; ha ysõ oheja va'ekue, upéva ho'u va'ekue tuguái. Pepáy, peẽ ka'úre, ha pesapukái; ha pejahe'o, opa peẽ vino pe'úva, mosto rehe, oñeikytĩgui pende jurúgui. Peteĩ tetã niko ojupi che yvýre, imbarete ha hetaiterei, ndaipapahái; hãi kuéra ha'e león rãi, ha oguereko peteĩ león guasu tãimbukuéra. Joel 1:1–6.