In the previous two articles addressing the private interpretation that claims that the United States has been typified by the “robbers of thy people” who “establish the vision” in Daniel chapter eleven verse fourteen, we cited a passage from the pen of Ellen White which stated, “The members of the church will individually be tested and proved.” That proving, testing, and sifting process which is represented as the Messenger of the Covenant in Malachi chapter three, cleansing the silver and gold is now under way. In Malachi chapter three, it identifies a purging.
Mokõi artíkulo mboyvegua omoñe’ẽva pe interpretación privada he’íva Estados Unidos ojehechauka hague umi “nde retãgua mondaha” ramo, “omopyenda pe visión” Daniel kapítulo once versículo catorce-pe, roñemoĩ porã peteĩ pasáhe Ellen White plúmagui he’íva: “Pe iglesia miembro-kuéra peteĩteĩ oñeha’ãta ha ojeprova hag̃ua.” Upéva pe proceso de prueba, ñeha’ã ha mboyke hag̃ua, ojehechaukáva Mensajero del Pacto ramo Malaquías kapítulo mbohapy-pe, omopotĩvo pe pláta ha pe óro, ko’ág̃a oñepyrũma oiko. Malaquías kapítulo mbohapy-pe, ojehechauka peteĩ ñemopotĩ.
And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.
Ha’e oguapýta peteĩ omopotĩha ha omongy’ohára plátape guáicha; ha omopotĩta Leví ra’ykuérape, ha omongy’óta chupekuéra óro ha plátaicha, ikatu hag̃uáicha oikuave’ẽ hikuái Ñandejárape peteĩ ofrénda tekojoja reheve. Upérõ Judá ha Jerusalén ofrénda hag̃ua Ñandejárape he’ẽ porãta, yma guaréicha ha ary yma guaréicha. Malaquías 3:3, 4.
Those who hold to the idea that the United States is the symbol which establishes the vision have been unable or unwilling to understand that the message that was unsealed in July of 2023 is what purges the candidates to be among the one hundred and forty-four thousand. In the synagogue at Capernaum the final purging of the one hundred and forty-four thousand was typified.
Umi oguerekóva pe idea Estados Unidos ha’eha pe símbolo omopyendáva pe visión ndaikatúi térã ndoipotái ontende pe marandu oñeñomi’ỹ va’ekue julio ary 2023-pe ha’eha pe omopotĩva umi candidato oĩ hag̃ua apytépe umi cien cuarenta y cuatro mil. Pe sinagóga Capernaúm-pe oñehechauka hag̃uaicha pe ñemopotĩ paha umi cien cuarenta y cuatro mil rehegua.
“Jesus told them plainly, ‘There are some of you that believe not;’ adding, ‘Therefore said I unto you, that no man can come unto Me, except it were given unto him of My Father.’ He wished them to understand that if they were not drawn to Him it was because their hearts were not open to the Holy Spirit. ‘The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.’ 1 Corinthians 2:14. It is by faith that the soul beholds the glory of Jesus. This glory is hidden, until, through the Holy Spirit, faith is kindled in the soul.
“Jesús he’i chupekuéra hesakã hag̃uáicha: ‘Oĩ pene apytépe ndaijeroviáiva’; ha omoĩve: ‘Upévare ha’e va’ekue peẽme, avave ndaikatuiha ou Che rendápe, ndaha’éiramo ome’ẽmbyre chupe che Ru.’ Ha’e oipota kuri ontende hag̃ua hikuái, noñemboguatairamo hese hikuái, upéva ha’eha ikorasõkuéra ndojepe’ái haguére Espíritu Santo-pe. ‘Yvypóra natural ndojapyhyri umi mba’e Tupã Espíritu rehegua; itavyrõ hag̃uáicha niko chupe, ha ndaikatúi avei oikuaa, oñehesa’ỹijo hag̃uére espirituálmente.’ 1 Corintios 2:14. Jerovia rupive pe ánga ohecha Jesús glória. Ko glória oñemi, pe Espíritu Santo rupive, pe ángape oñemyendy peve jerovia.”
“By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice,—had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.
“Ijerovia hag̃ua opavave renondépe ijerovia’ỹre, ko’ã temimbo’e oñemboykeve Jesús-gui. Tuicha ndojaguerohorýi hikuái, ha oipotávo omoñeñandu vai pe Salvador-pe ha ombohory hag̃ua umi fariséo mba’epota vai, ojere hikuái hese kuérare, ha oheja chupe ñemomba’e’ỹ reheve. Ojapo hikuái imba’e poravo, — oipyhy pe forma añónte pe espíritu’ỹre, pe tovéva pe yvytĩ’ỹre. Pe ñemoĩ porã ojejapova’ekue noñemoambuéi araka’eve upe rire; ndoguatavéi rupi Jesús ndive.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Máva aventadór oĩ Ipope, ha ha’e omopotĩmbaitéta Iñarõngatu renda, ha ombyatýta Itrígo ikoty pe depósitope.’ Mateo 3:12. Kóva vaekue peteĩ umi ára ñemopotĩrã rehegua. Añetegua ñe’ẽ rupive, pe táva oñemboja’óta pe trígogui. Oĩgui heta itavy ha ijeheguigua tekojoja rehegua ndoguerekoséiva ñembopy’aguapy, ha hetave mundo rayhúgui noñemoneĩri oiko hag̃ua peteĩ tekove ñemomirĩ rehegua, heta ojei Jesús-gui. Heta tapicha ko’ág̃a peve ojapo upéicha avei. Ánga kuéra oñeha’ãmbyry ko árape, umi temimbo’éicha pe sinagógape Cafarnaúmpe. Añetegua oguahẽ jave py’a peve, ohecha hikuái hekove ndojoguaiha Tupã rembipotápe. Ohecha hikuái tekotevẽha peteĩ ñemoambuepaite ijehekuéra; hákatu ndaipotáiri ojapyhy pe tembiapo ñemboyke hag̃ua ijehegui. Upévare ipochy iñangaipa ojekuaaukáramo. Oho hikuái oñepysangy, umi temimbo’éicha oheja vaekue Jesúspe, oñe’ẽngururuvo: ‘Kóva ningo peteĩ ñe’ẽ hasýva; máva piko ikatu ohendu?’” The Desire of Ages, 392.
By “words of truth” the gold and silver of Malachi’s illustration of the final temple cleansing of the one hundred and forty-four thousand was represented.
“ñe’ẽ añetegua” reheve ojehechauka kuri Malakías ta’ãngahaipe pe óro ha pláta, ohechaukáva pe templo paha ñemopotĩ umi cien cuarenta y cuatro mil rehegua.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap. Malachi 3:1, 2.
Péina, che amondóta che mbouparáta che rape che renondépe; ha Ñandejára, peẽ pehekáva, oúta sapy’aite itemplópe; pe ñe’ẽ rerahaha pacto rehegua, peẽ pevy’áva hese, péina, ha’e oúta, he’i Ñandejára ipu’akapáva. Ha máva ikatúta opyta ijyva’atã rehe pe ára ha’e ou vove? ha máva opytáta oñembo’y hag̃ua ha’e ojepysóramo? mba’érepa ha’e ojogua peteĩ tata omopotĩva plátape, ha peteĩ jabón omopotĩva ao. Malaquías 3:1, 2.
All the prophets, including Malachi are identifying the last days. In the first of these articles we cited, The 1888 Materials, page 403, where we are informed, “He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth.” Those identified in the same passage “are not close Bible students,” who have “not studied to a purpose” the “passages of Scripture” where there exists “differences of opinion.” Those being addressed “do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness,” they “must study the Scriptures for a purpose.”
Opaite maranduhára kuéra, Malaquías avei oikehápe, ohechauka umi ára pahápeguáva. Ko’ã artíkulo ñepyrũrãme rohenói kuri The 1888 Materials, página 403, upépe ñañemomarandu hag̃ua: “Pe oñepytu’úva hekoitépe ha oĩ porã hag̃uáicha ijeheguiete ko’ág̃agua ikuaa ndoikopáivare Escritura-kuéra rehegua, oimo’ãvo upéva oĩha porã isalvasión-rã, opytu’u peteĩ ñembotavy oporojukávape. Heta oĩ ndojehekombo’éi porãiva umi argumento Escritura reheguápe, ikatu hag̃uáicha ohechakuaa pe jejavy, ha ombojovake opa tradición ha superstición oñembohasáva chupekuéra añeteguáramo.” Umi ojehechakuaáva pe pasáhe peteĩteĩme “ndaha’éi umi estudiante hi’aguĩva Biblia rehe,” ha “nombo’éi hag̃ua peteĩ mba’erã” umi “pasáhe Escritura rehegua” oĩhápe “joavy jehecha”. Umi oñeñe’ẽ hag̃uáicha “nomoñe’ẽi Biblia [ikatu hag̃uáicha] oñemomba’e iñe’ãme pe kyra ha pe he’ẽngue rehe. Ndoikuaái ha ndahechakuaái upéva ha’eha Tupã ñe’ẽ oñe’ẽva chupekuéra. Ha katu, ñantende potáramo pe tape oporosalváva, jahesape potáramo pe kuarahy rendy Sun of righteousness rehegua,” ha’ekuéra “oñemoarandu va’erã Escritura-kuéra peteĩ mba’erã rehehápe.”
The first article identified that one of the pieces of their misguided prophetic model is the passage from The Great Controversy, which records, “Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615. Their private interpretation claims this sentence is identifying “Romanism” as past history and “apostate Protestantism” as the modern world. After the grammatical evidence that the application they make on this sentence has been wrested from its correct meaning, they exhibited no public retraction of the false application. In fact they used the very passage to advertise their next zoom meeting. Yet we are informed that “We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth.” There was no effort to retract the false claim, which appears to be evidence that those promoting this false application are not “inquiring diligently” to “know what is truth.”
Pe peteĩha artículo ohechauka vaʼekue peteĩva umi parte ojavy vaʼekue iprofético modelo rehegua haʼeha pe pasáhe oĩva The Great Controversy-pe, heʼíva: “Romanismo pe Arapy Tuja-pe ha protestantismo apostata pe Arapy Pyahu-pe osegíta peteĩ tape ojoguáva umi omombaʼeguasúva opa umi precepto divino gotyo.” The Great Controversy, 615. Iñemyesakã privado heʼi ko ñeʼẽjoaju ohechauka hague “Romanismo” ramo tembiasakue ohasáva, ha “protestantismo apostata” ramo ko arapy moderno. Umi prueba gramatical ohechauka rire pe aplicación ojapóva ko ñeʼẽjoajúre oñemongaruha ijykére ha oñeguenohẽha heʼiséva añetéva gui, ndahechaukái hikuái mbaʼeveichagua jeheja hag̃ua tetãygua renondépe pe aplicación japu rehe. Añetehápe, ojeporu jeýnte kuri pe pasáhe voi oñemoherakuã hag̃ua iñemboaty Zoom oútava. Upéicharõ jepe, ñañemomarandu kóicha: “Tekotevẽ ñamoingove opavave akãme pe tekotevẽ oĩva oñehesaʼỹijo hag̃ua kyreʼỹme pe añeteguáva divino, ikatu hag̃uáicha oikuaa hikuái añetehápe mbaʼépa pe añetegua.” Ndojejapói mbaʼeveichagua ñehaʼã pe heʼi japu vaʼekue oñembogue hag̃ua, ha upéva ojehecha hag̃uaicha haʼeha prueba umi omyasãiva ko aplicación japu ndahaʼéiha umi “oñehesaʼỹijóva kyreʼỹme” “oikuaa hag̃ua mbaʼépa pe añetegua.”
From the beginning of this controversy, we have approached it as if it was more than simply a disagreement between truth and error over who the robbers of thy people represent, and I still hold that position. The articles on the book of Daniel had reached a point by number two hundred where the significance of verses thirteen to fifteen of Daniel eleven had been soundly set forth. The verses represent the history from 1989 unto the soon-coming Sunday law that exists in verse forty of Daniel eleven.
Ko ñorairõ oñepyrũ guive, ore roñemboja hese ku oreko hag̃ua peteĩ mba’e hetave hag̃ua ndaha’éi hag̃ua añoite peteĩ joavy añetegua apytépe añetegua ha jejavy rehegua, mávapa he’ise umi nde retãyguakuéra mondaha, ha che gueteri aime upe ñemohenda rehe. Umi kuatiañe’ẽ Daniel aranduka rehegua og̃uahẽma mokõisa número-pe, upépe hekopete oñemyesakãma Daniel 11 versíkulo 13 guive 15 peve he’iséva. Umi versíkulo ohechauka tembiasakue ary 1989 guive pe arapokõindygua léi og̃uahẽmbotávape, oĩva Daniel 11 versíkulo 40-pe.
We have been identifying that history as the hidden history of verse forty. We have also identified that when Sister Whites states “the book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days,” that the hidden history of Daniel chapter eleven verse forty is “that portion of the prophecy of Daniel.” Verses thirteen through fifteen represent the prophetic truth which is unsealed in the last days. Those three verses are therefore also represented as both the “Revelation of Jesus Christ” and the “Seven Thunders” in the book of Revelation that is unsealed just prior to the close of probation. When Sister White refers to that “portion of the book of Daniel,” the passage where the statement is located states:
Rohechakuaa hína pe tembiasakue pegua pe kañymbyréva ramo versíkulo cuarenta-pe. Avei rohechakuaa vaʼekue, Hermana White heʼírõ guare “pe kuatiañeʼẽ oñembotypyréva ndahaʼéi Apocalipsis, síno upe pehẽngue Daniel profecía rehegua ojepytasóva umi ára pahápe”, upéicharõ pe tembiasakue kañymbyre Daniel capítulo once versíkulo cuarenta-pe haʼeha “upe pehẽngue Daniel profecía rehegua”. Umi versíkulo trece guive quince peve ohechauka pe añetegua profética ojepeʼáva umi ára pahápe. Upévare umi mbohapy versíkulo avei oñerrepresenta mokõivéicha “Jesucristo Revelación” ha “Siete Truenos” ramo Apocalipsis kuatiápe, ojepeʼáva michĩmi mboyve pe gracia ára oñemboty hag̃ua. Hermana White oñeʼẽ jave upe “pehẽngue Daniel kuatia rehegua” rehe, pe jehaipy renda oĩháme upe ñeʼẽ heʼi:
“Let none think, because they cannot explain the meaning of every symbol in the Revelation, that it is useless for them to search this book in an effort to know the meaning of the truth it contains. The One who revealed these mysteries to John will give to the diligent searcher for truth a foretaste of heavenly things. Those whose hearts are open to the reception of truth will be enabled to understand its teachings, and will be granted the blessing promised to those who ‘hear the words of this prophecy, and keep those things which are written therein.’
“Avave oĩ hag̃ua ndoikuaáigui omyesakã hag̃ua peteĩteĩva umi símbolo Apocalipsis-pe oĩva he’iséva, ndovaléiha chupekuéra oikuaa hag̃ua ko aranduka, oñeha’ãvo oikuaa hag̃ua pe añetegua he’iséva ipype oĩva. Pe Oikuaaukáva ko’ã mba’e kañymby Juan-pe ome’ẽta pe ohekávo kyre’ỹme añetegua peteĩ ñandu’ypy umi mba’e yvagagua rehegua. Umi ikorasõkuéra ojepe’áva añetegua oguerohory hag̃ua ikatúta ontende iñembo’ekuéra, ha oñeme’ẽta chupekuéra pe jehovasa oñeprometéva umi ‘ohendúva ko profesía ñe’ẽ, ha ojapóva umi mba’e ipype ojehaíva.’”
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 584, 585.
“Pe Apocalípsispe oñembyaty ha oñemohu’ã opaite Biblia aranduka. Ko’ápe oĩ Daniel aranduka rembojojaha. Peteĩva ha’e peteĩ profesía; ambue katu peteĩ revelación. Pe aranduka oñembotyva’ekue ndaha’éi Apocalípsis, síno upe parte Daniel profesíagui oñe’ẽva umi ára paháre. Pe ánhel he’i va’ekue: ‘Ha nde, Daniel, emboty ko’ã ñe’ẽ ha emoĩ sello pe arandukápe, opa pe ára peve.’ Daniel 12:4.” Hechos de los Apóstoles, 584, 585.
The word “complement” means to bring to perfection. The portion of the book of Daniel that relates to the last days, which is unsealed at the time of the end, is made perfect when combined, “line upon line” with the “Revelation of Jesus Christ,” and “the Seven Thunders.” Those three representations are the message which is unsealed, and therefore represents the “words of truth” that are employed to “purge” the one hundred and forty four thousand in the final temple cleansing of Malachi, as represented in verses thirteen to fifteen of Daniel eleven. The verse in the middle is the verse where the current controversy is represented, and as such represents the identical controversy that confronted the Millerites in their prophetic history.
Ñe’ẽ “complement” he’ise ogueru hag̃ua perfección-pe. Daniel kuatiañe’ẽ pehẽngue oñe’ẽva ára paháre rehe, ojeipe’áva ára paha jave, oñemboaguije hag̃ua oñembojoajúramo, “línea ári línea”, “Jesucristo Ñemombe’u” ndive, ha “umi Siete Trueno” ndive. Ko’ã mbohapy ta’anga ñemombe’u hína pe marandu ojeipe’áva, ha upévare ohechauka umi “ñe’ẽ añetegua” ojeporúva oñemopotĩ hag̃ua umi cien cuarenta y cuatro milpe pe templo ñemopotĩ paha Malakíaspe guápe, ojehechaukaháicha Daniel 11:13–15-pe. Pe versículo oĩva mbytépe hína pe versículo ojehechaukahápe pe controversia ko’ág̃a gua, ha upéicha rupi ohechauka pe controversia peteĩchaitéva ombohováiva’ekue umi Milleritape iñe’ẽtekotevẽ marandúpe.
To claim the “robbers of thy people” in verse fourteen is the United States is a perfect parallel to the Protestants of Millerite history claiming that the robbers represented Antiochus Epiphanes. The controversy will purge the dross from the gold and silver, but the more important issue is that the controversy has been allowed to lead those represented by the Levites of Malachi chapter three to study more deeply than ever before God’s prophetic Word. The “dirt brush Man” of William Miller’s dream is now sweeping the counterfeit coins and jewels out of the room, in advance of His work in reassembling the genuine jewels into a perfect order which shines ten times brighter than the sun.
Añe’ẽ hag̃ua “nde retãyguakuéra mondaha” versíkulo 14-pe ha’eha Tetã peteĩ rekojojaite pe mba’e oñembojoja hag̃ua umi protestántekuéra historia Milleríta-gua he’íva umi mondahakuéra ohechauka hague Antiochus Epiphanes-pe. Pe joavy omopotĩta pe ky’a pe óro ha plátagui, ha katu pe mba’e iñimportantevéva ha’e pe joavy ojeheja hague ogueraha umi ojehechaukávape levítaicha Malaquías kapítulo mbohapy-pe toñemoarandu pypukuvévo araka’eve’ỹre Tupã Ñe’ẽ profétikore. William Miller kerayvotýpe pe “Kuimba’e cepíllo yvy rehegua” ko’ág̃a oitypata hína pe kotygui umi viru ha joya japuva, tenonderãite Hembiapo ombyatývo jey hag̃ua umi joya añetéva peteĩ orden perfecto-pe omimbi hag̃ua kuarahýgui pa ary brighterve.
The controversy was allowed to take place to accomplish that very work, for we have been informed that, “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth.”
Ojeheja vaʼekue oiko hag̃ua omboguata hag̃ua upe tembiapo voi, ñandejára omeʼẽ haguére ñandéve ko marandu: “Tupã omombáyta Itavayguakuérape; ambue mbaʼe ndoikói ramo, oike hag̃ua apytépekuéra heresía, omboguaha hag̃ua chupekuéra, ombojaʼo hag̃ua pirekuéra trigógui. Ñandejára ohenói opa umi ogueroviávape Iñeʼẽ oikove jey hag̃ua okegui. Oguahẽ tesape hepyetereíva, ko ára rehegua. Kóva haʼe hína añeteguáva Bíblicape guare, ohechaukáva umi mbaʼe vai ñande ári voi oĩmava. Ko tesape ogueraha vaʼerã ñandéve peteĩ estudio kyreʼỹme Ñandejára Ñeʼẽre, ha peteĩ jehechakuaa ipohýivéva umi ñemohenda ñamboguatáva rehe. Tupã oipota opa umi tekovéva ha ñemohenda añeteguápe guare oñehesaʼỹijo porã, pyʼaguapýpe ha kyreʼỹme, ñemboʼe ha ayuno reheve. Umi ogueroviáva ndaikatúi opytuʼu mbaʼe ojeʼe hag̃uánte rehe, térã peteĩ idea hesakã porãʼỹvare mbaʼépa añeteguáva hína.”
The “heresies” He allows and employs to arouse His sleeping saints are “old controversies.”
Umi “herejía” Haʼe opermitíva ha oiporúva omombáy hag̃ua umi imarangatúva okevape hína “ñe’ẽjoavy yma guarã”.
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Messages, book 2, 109.
“Tembiasakue ha profecíape Tupã Ñe’ẽ ohechauka pe ñorairõ puku oikova’ekue añetegua ha jejavy apytépe. Upéva pe ñorairõ gueteri oiko hína. Umi mba’e oikova’ekue, ojehu jeýta. Umi ñorairõ ymaguare oñembopyahúta, ha teoría pyahu kuéra osẽ meme va’erã. Ha katu Tupã tavayguakuéra, ijeroviápe ha profecía ñemboguata añetépe omba’apóva’ekue pe marandu peteĩha, mokõiha ha mbohapyha umi ánhel guigua ñemoherakuãme, oikuaa porã moõpa oñembo’y. Oreko hikuái peteĩ jehasa asy ha arandu tekove rehegua iporãvéva óro porãitégui. Oñembo’y va’erã hatã peteĩ ita guasuicha, ojoko mbarete hag̃ua ijerovia ñepyrũmby ijapytépe pe pahá peve.” Selected Messages, libro 2, 109.
The controversy over the “robbers of thy people” is an old controversy from the Millerite history, which is the “beginning of their confidence” that they are told to hold “steadfast to the end.” The “beginning of” the one hundred and forty-four thousand’s “confidence” is the foundational truths which are represented upon the 1843 and 1850 pioneer charts.
Pe ñorairõ “nde retãyguakuéra mondaha” rehegua ha’e peteĩ ñorairõ yma guaréva pe tembiasakue Millerita guive, ha upéva hína “iñepyrũjerovia” oñemombe’úva chupekuéra toñongatu hag̃ua “mbaretehápe opa peve.” Pe cien cuarenta y cuatro mil “ijerovia” “ñepyrũ” ha’e umi añetegua ypykue oñemyesakãva umi ta’ãngachauka pionéro 1843 ha 1850-pe.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give John for his people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science.
“Pe enemigo oheka ombovy’a hag̃ua ñane pehẽngue kuimba’e ha kuña akãnguéra pe tembiapógui oñembosako’i hag̃uáicha peteĩ tetãgua ikatu hag̃uáicha oñembo’y ko’ã ára pahápe. Ijapu porãite ojejapo hag̃ua omomombyry hag̃ua umi akãnguéra umi mba’e kyhyjepyrã ha tembiaporã ko aravopegua-gui. Ha’ekuéra ndohechái mba’eve hag̃uáicha pe tesape Cristo ou va’ekue yvágagui ome’ẽ hag̃ua Juánpe itavayguakuérape g̃uarã. Ombo’e hikuái umi mba’e oikótava ñane renondetépe ndaikatuiha ojehecha hag̃ua iñimportanteterei hag̃uáicha oñeñatende hag̃ua hesekuéra peteĩ hendáicha. Oheja rei hikuái pe añetegua yvagapegua rehegua, ha omonda Tupã tavayguakuérape ijehasa va’ekue yma guare, ome’ẽ hag̃ua chupekuéra hendaguépe peteĩ ciencia japu.”
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’
“‘Péicha he’i Ñandejára, Peñembo’y tape rupi, ha pema’ẽ, ha peporandu umi tape yma guare rehe, moõpa oĩ pe tape porã, ha peguata upépe.’”
“Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way, and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
“Avave toheka avave oipeʼa hag̃ua ñande jerovia pyenda-kuéra,—umi pyenda oñemopyenda vaʼekue ñande rembiapo ñepyrũme, Ñeʼẽ rehe ñemboʼe ndive ñehesaʼỹijo rupive ha revelación rupive. Koʼã pyenda ári rojapo hína kuri ñane rembiapo umi cincuenta ary pahápe. Yvypóra ikatu oimoʼã ojuhu hague peteĩ tape pyahu, ha ikatuha omopyenda peteĩ pyenda imbaretevéva pe oñemopyenda vaʼekuégui. Péro kóva haʼe peteĩ ñembotavy tuicháva. Ambue pyenda avave ndaikatúi omopyenda pe oñemopyenda vaʼekue rire.”
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand?—It soon fell; for it was not founded upon the Rock.
“Yma oĩ vaʼekue heta omopuʼã hag̃ua peteĩ jerovia pyahu, omoĩ hag̃ua hag̃ua pyenda pyahu. Péro mboýpa are opyta vaʼekue ipuʼakágui upe hembiapokue?—Pyaʼete hoʼa kuri; ndaipóri rupi oñemopyenda vaʼekue Ita Guasu ári.
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying, ‘Other foundation can no man lay than that is laid’?
“¿Mba’épa ndaha’éi raka’e umi temimbo’e peteĩha okaruva’erãva tapicha ñe’ẽre? ¿Ndaha’éi piko oikotevẽ va’ekue ohendu teoría japu, ha upéi, ojapo rire opa mba’e, opyta mbarete hag̃ua, he’ívo: ‘Ambue pyenda ndaikatúi avave omoĩ pe oñemoĩmava ári’?”
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Review and Herald, March 3, 1904.
“Upévare jaikóke ñamombareteve hag̃ua ñande jerovia ñepyrũrã ipyenda mbarete hag̃ua pe paha peve. Ñe’ẽ ipokatuva’ekue oñemboúma Tupã ha Cristo rupive ko tetãygua kuérape, oguenohẽvo chupekuéra ko yvóragui, peteĩteĩ mba’épe, añetegua ko’ag̃aguápe hesakã porãva rendápe. Rembe’ykuéra nupã tatatĩ marangatúpe, Tupã rembiguái kuéra omombe’u hag̃ua pe marandu. Pe ñe’ẽ yvagapegua omoĩva’ekue iséllo pe añetegua oñemombe’úva reko tee hag̃ua.” Review and Herald, 3 de marzo de 1904.
Jeremiah’s “old paths,” are the “foundations that were laid at the beginning of our work.” Those truths were founded “upon the Rock,” and in the Millerite history those foundational truths were the “present truth” message that was proclaimed in 1842, 1843 and 1844.
Jeremías “tape yma guaréva” ha’e “umi fundamento oñemoĩva’ekue ñande rembiapo ñepyrũme”. Umi añetegua oñemopyenda va’ekue “Ita ári”, ha pe tembiasakue Millerita-pe umi añetegua fundamentopegua ha’e va’ekue pe marandu “añetegua ko’ág̃agua” oñemoherakuãva’ekue ary 1842, 1843 ha 1844-pe.
“May God help you to receive the words that I have spoken. Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.
“Ta Tupã penepytyvõ pejapyhývo umi ñe’ẽ che ha’éva. Toiko umi oñembo’ýva Tupã ñangarekohára ramo Sión murállape kuimba’e ikatúva ohecha umi mba’evai oúva tavayguakuéra renondépe,—kuimba’e ikatúva ombojoavy añetegua ha jejavy, tekojoja ha tekojoja’ỹ.”
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given. Brethren and sisters, God lives and reigns and works today. His hand is on the wheel, and in his providence he is turning the wheel in accordance with his own will. Let not men fasten themselves to documents, saying what they will do, and what they will not do. Let them fasten themselves to the Lord God of heaven. Then the light of heaven will shine into the soul-temple, and we shall see the salvation of God.” Review and Herald, April 14, 1903.
“Pe jehechaukapyréva og̃uahẽma: Mba’eve ndojehejái va’erã oike hag̃ua omyenyhẽ hag̃ua térã omoakãratĩ hag̃ua pe jerovia pyenda ñamopu’ã hague guive pe marandu ou ypy guive ary 1842, 1843 ha 1844-pe. Che aimekuri ko marandúpe, ha upéguive aime va’ekue che resa renondépe ko yvy ariguápe, añete hag̃ua tesape Ñandejára ome’ẽ va’ekue oréve rehe. Noroñemoĩri roipe’a hag̃ua ore py pe plataforma ári oñemoĩ hague, ára ha ára roheka aja pe Ñandejárape ñembo’e kyre’ỹme, roheka hag̃ua tesape. Pemo’ã piko ikatutaha ajapo ahejarei pe tesape Ñandejára ome’ẽ va’ekue chéve? Upéva oikova’erã Yma Guaréva Ita Guasúicha. Upéva che mboguata va’ekue guive oñeme’ẽ hague chéve. Che ryvy ha che reindykuéra, Ñandejára oikove ha oguapy mburuvicháramo ha omba’apo ko árape. Ipo oĩ pe rueda ári, ha iprovidénsia rupive ombojere pe rueda hembipota tee rehehápe. Ani avave yvypóra oñembojoaju kuatiarehe, he’ívo mba’épa ojapóta ha mba’épa ndojapomo’ãi. Toñembojoaju hag̃ua hikuái Tupã Ñandejára yvágapeguáre. Upéicharõ pe yvágagui tesape ohesapéta pe ánga róga marangatu, ha jahecháta Ñandejára pysyrõ.” Review and Herald, April 14, 1903.
The message that was proclaimed “in 1842, 1843, and 1844” is the message represented upon the 1843 pioneer chart. In May of 1842, three hundred 1843 charts were printed. Ellen White and the pioneers all gave testimony that the chart was a fulfillment of Habakkuk chapter two’s command to write the vision and make it plain upon tables. In that very history there were three hundred Millerite preachers, and SDA historians testify to the fact that they all employed the 1843 chart.
Pe marandu oñemombeʼúva “1842, 1843 ha 1844-pe” hína pe marandu ojehechaukáva pe kuatiaʼaty tenondegua 1843-gua ári. Mayo 1842-pe, oñeimprimi mbohapy sa 1843-gua kuatiaʼaty. Ellen White ha umi tenondegua opavave omeʼẽkuri testimónio pe kuatiaʼaty haʼe hague Habacuc capítulo mokõi pe heʼíva oñehaívo pe visión ha oñembyesakãva hag̃ua porã kuatiáre. Upe tembiasakue voipe oĩkuri mbohapy sa predikadór Millerita, ha umi historiadór SDA ombohovái upe añetegua opavave oiporu hague pe kuatiaʼaty 1843-gua.
What would possess a person to claim that the pioneer identification of Rome as the robbers of thy people, as represented upon the chart, is erroneous? What would possess someone to receive that claim? Yet, what possesses those of us that claim to accept the pioneer understanding that Rome is symbolized with the expression, “robbers of thy people,” and yet in reality not be able to defend that understanding for themselves?
Mba’épa omoingétava peteĩ tapicha-pe he’i hag̃ua pe pioneer-kuéra rembihechakuaa, Roma ha’eha “nde retãygua mondaha”, ojehechaukaháicha pe gráfico ári, oĩ vaiha? Mba’épa omoingétava ambuépe omoneĩ hag̃ua upe he’íva? Upéicharõ jepe, mba’épa omoingéva umi ñande rehe, ñande ja’e hag̃ua ñamoneĩha pe pioneer-kuéra ñehesa’ỹijo, Roma oñesimbolisa hag̃ua pe ñe’ẽjoaju “nde retãygua mondaha” rupive, ha upéicharõ jepe añetetépe ndaikatúi ñadefende hag̃ua upe ñehesa’ỹijo ñandejehegui?
In the first article we cited the following passage:
Pe artíkulo peteĩhape romombe’u kuri ko jehasa’ẽ:
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us.” Testimonies, volume 5, 708.
“Táva ikatu hag̃uáicha yvypóra iñaranduve hag̃ua, ani hag̃ua sapyʼami jepe oimoʼã ndaiporiha tekotevẽ peteĩ jesareko pypuku ha tapia hag̃uáva Ñandejára Ñeʼẽre tesape tuichavéva rehehápe. Ore tavayguakuéra ramo, peteĩteĩ ñañehenói jaiko hag̃ua maranduhára-kuéra profesía rehegua ramo. Jahechamantevaʼerã kyreʼỹme ikatu hag̃uáicha jahechakuaa oimeraẽ tesape raʼy Ñandejára ohechaukátava ñandéve.” Testimonies, volúmen 5, 708.
I claim the “light which God” is now presenting “to us” is that we have not fully awakened to our responsibility to personally understand the first fifteen verses of Daniel eleven, and that we have not understood that verses thirteen to fifteen of that same chapter represents the truths that accomplish the final purging and sealing of the one hundred and forty-four thousand. If there were no heresies introduced in this very history it would provide evidence that we are wide awake. But this controversy proves otherwise.
Ahechauka pe “tesape Ñandejára” ko’ág̃a ohechauka “ñandéve” ha’eha ndajaikuaa porãmbáiva gueteri ñane rembiaporã jaikua hag̃ua ñandejehegui Daniel capítulo once pegua umi quince versículo peteĩha, ha ndaikatúi avei ja’e jaikuaaha umi versículo trece guive quince peve upe capítulope ohechaukaha umi añetegua omohu’ãva pe ipahaitéva ñemopotĩ ha ñemboty umi cien cuarenta y cuatro mil rehe. Ndaipe’áiramo mo’ã ha’e hag̃ua noñemoingéi hague mba’e vai ko tembiasápe voi, upéva ome’ẽva’erãmo’ã techaukaha ñaimeha ñakãrapu’ã porã. Péro ko ñorairõ ohechauka ambue mba’e.
“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what. . ..
“Pe añetegua ndaiporiha joavy térã py’apy Ñandejára tavayguakuéra apytépe ndovaléi ojehecha hag̃ua mba’e rechaukaha paha ramo ha’ekuéra ojokopyhyha doctrina hesãiva. Oĩ mba’e hag̃ua ñakyhyje hag̃ua ikatu hag̃uáicha ndaha’éi hikuái oikuaauka porãva añetegua ha jejavy apytépe. Ndoñepyrũiramo porandu pyahu kuatiakuéra marangatu rehe jehesa’ỹijo rupive, ndoikóiramo avei joavy jehecha peteĩteĩva omongu’éva kuimba’ekuérape oheka hag̃ua ijeheguiete la Biblia-pe, ojeasegura hag̃ua oguerekoha añetegua, hetaiterei ko’ágã, yma guarérõ guareicha, ojokótane jepokuaa rehe ha omomba’eguasútane peteĩ mba’e ndoikuaáiva....”
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
“Ñandejára omongu’eta Itavayguakuérape; ambue mba’e pytyvõrã ndoikói ramo, oike hag̃ua iñapytépe umi jeporiahuvereko vai, ha umíva omboguapýta chupekuéra peteĩ jehecha’ypy rupive, omboja’óvo pe takuare’ẽ pe trígogui. Ñandejára ohenói opa umi ogueroviáva Iñe’ẽ topu’ã hag̃ua okegui. Oguahẽma tesape hepyetéva, ko árape guarã porãite. Kóva ha’e añetegua Bíblica, ohechaukáva umi mba’e kyhyje rehegua oĩmava ñande ári voi. Ko tesape oguerahava’erã ñandéve peteĩ ñehesa’ỹijo kyre’ỹme Ñandejára Ñe’ẽme ha peteĩ jehechajey añetetépe umi ñemoĩ rehegua jaguerekóva. Ñandejára oipota opa umi tendota ha ñemoĩ añetegua rehegua ojeheka porã, py’aguasúpe ha tapiaite, ñembo’e ha ayuno reheve. Umi ogueroviáva ndopytái va’erã ñeimo’ã añónte ha idea kuéra ndohesakãporãiva rehe, mba’épa añetegua. Ijerovia toñemopyenda mbarete Ñandejára Ñe’ẽ ári, ikatu hag̃uáicha pe ára jehechajeyguáva oguahẽ vove ha oguerahaha chupekuéra consejo kuérape ombohovái hag̃ua ijerovia rehe, ikatu hag̃uáicha ome’ẽ peteĩ mba’érepa oha’arõva oĩ ipypekuéra, py’aguapy ha kyhyjépe.”
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound.” Testimonies, volume 5, 708.
“Pemongu’e, pemongu’e, pemongu’e. Umi mba’e ñambohasáva ko yvy ariguápe orehegui, tekotevẽ orepéguarã ha’e hag̃ua peteĩ añetegua oikovéva. Tuicha mba’e, ñadefendévo umi doctrina ñaha’arõva ha’éva iñimportantevéva jerovia rehegua artículo-kuéra ramo, araka’eve ani ñañeme’ẽ hag̃ua jaiporu hag̃ua ñe’ẽmbyky térã argumento ndaha’éiva peteĩchaite añetegua ha hekoitépe guasu.” Testimonies, volumen 5, 708.
As we move forward in this consideration of the robbers of God’s people we will demonstrate that the argument upon verse fourteen of Daniel eleven between the Protestants and the Millerites is identical to the argument between the new and private interpretation that the United States, and not Rome, establishes the vision. The position that The Great Controversy uses the expression, “old world” to identify past history is a “supposition and ill-defined idea” and it is an illustration of an “argument that is not wholly sound.”
Jahasávo ñañemotenondévo ko jehechaguasúpe Tupã tavayguakuéra mondaháre, rohechaukáta pe ñe’ẽjoavy oĩva Daniel once 14 rehe Protestántekuéra ha Milleritakuéra apytépe ha’eha peteĩchaguaite pe ñe’ẽjoavy oĩva interpretación pyahu ha privado ndive, he’íva Estados Unidos, ha ndaha’éi Roma, omopyenda pe visión. Pe ñemohenda The Great Controversy oipurúva pe ñe’ẽ, “old world” ohechauka hag̃ua tembiasakue yma guare, ha’e peteĩ “suposición ha idea noñemyesakãporãiva” ha peteĩ techaukarã peteĩ “argumento ndaiporãihaite gueteri hag̃ua hekopete.”
Those who have used the passage to uphold their supposition that the Millerites were incorrect in identifying Rome as the robbers of thy people, should fulfill their Christian obligation and publicly retract their claim, for it is unsustainable grammatically and historically. For those sitting on the side-lines of this controversy, you are responsible to rightly divide the word of truth, for you have been called to be an individual who is a student of prophecy, not a follower of a man’s idea.
Umi oiporu va’ekue ko pasáhe omombarete hag̃ua hoguerojerovia umi Millerita ojavy hague ohechauka rupi Rómaha “nde retãyguakuéra mondaha”, toikuaauka hag̃ua heko cristiano rembiapoukapy, ha tojevy hag̃ua opavave renondépe upe he’íva guive, pórke ndaikatúi oñemoĩ porã gramátikape térã tembiasakue rehe. Ha umi oguapýva ko ñorairõme oñemboykévaicha, peẽ peguereko tembiaporã peikytĩ porã hag̃uáicha añetegua Ñe’ẽ, pórke penehenói peiko hag̃ua tapicha peteĩteĩva marandupypuku mbo’ehára ramo, ndaha’éi peteĩ kuimba’e remiandu rapykuehára ramo.
Men wrest the Scriptures to their own destruction.
Kuimbaʼekuéra ombohasa vai Ñandejára Ñeʼẽngatu ijehundi hag̃ua.
And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and forever. Amen. 2 Peter 3:15–18.
Peipapa pehechakuaa ñande Ruvicha ipukukue oha’arõha ñande salvasiónrã; ha upéicha avei ñane ryvy pohayhuetéva Pablo, arandu oñeme’ẽva’ekue chupe rehehápe, ohai pene’ẽme; ha avei opa hembikuatiahaipe, oñe’ẽvo ipypekuéra ko’ã mba’ére; umívape oĩ heta mba’e hasýva oñentende hag̃ua, umi ndorekóiva kuaa ha ndopytáva mbaretépe ombojere vaíva, ojapoháicha avei ambue Ñandejára Ñe’ẽnguéra rehe, oguerúva hi’árikuéra tekomarã. Peẽ, upévare, che ahayhuetéva, peikuaágui ko’ã mba’e voi yma guive, peñatende ani hag̃ua peẽ avei, pejeguerahaukáramo umi hekoañáva jejavýpe, pe’a pende pyenda mbaretégui. Peñakãrapu’ã uvei gracia-pe ha ñande Ruvicha ha Salvador Jesucristo jeikuaápe. Chupe toñeme’ẽ mimbipa ko’ág̃a ha opa ára g̃uarã. Amén. 2 Pedro 3:15–18.
Peter states that it is the “unlearned and unstable” who “wrest” the Scriptures “unto their own destruction.” In agreement with that fact is Sister White’s repeated warnings to us to study for ourselves. If we are not fulfilling our responsibility to be students of prophecy, we are determining our own destruction.
Pedro he’iha umi “oikuaa’ỹva ha ipy’aỹva” hína umi “omokarẽva” Ñandejára Ñe’ẽryru “iñehundípe g̃uarã voi”. Oĩ porã ko añetegua reheve umi ñemoñe’ẽ jey jey Sister White ome’ẽva ñandéve jahecha hag̃ua ñandejehegui. Ñandéve nda jajapóiramo ñane rembiaporã jaiko hag̃ua maranduhára marandu ñemoarandu rehegua ramo, ñande voi jaiporavo ñane ñehundi.
It is the robbers of thy people who establish the vision, and Solomon identifies that where there is no vision the people perish.
Nde retãygua mondaha kuéra hína omoañetéva pe visión, ha Salomón ohechauka mamópa ndaipóri visión, upépe tavayguakuéra oñehundi.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Oĩhápe ndoikói visión, umi tetãygua oñehundi; ha pe oñongatúva pe léi, ovy’a ha’e. Proverbios 29:18.
One of the definitions of “perish” is to be made naked. Where there is an incorrect understanding of the vision, it is based upon the fact that the symbol that establishes the vision is not understood, or incorrectly understood. To be among those who perish in Solomon’s warning is to secure the nakedness represented by the Laodiceans who are spewed out of the mouth of the Lord at the soon coming Sunday law. Why would we accept an idea that misrepresents the clear meaning of Sister White’s comments upon the old and new world, and that rejects the Millerite identification that it is Rome who establishes the vision, which was directly represented upon the 1843 chart, which represents the foundational truths of Adventism, and which is Christ, the Rock of Ages that is represented by all sacred illustration of the foundations?
Peteĩva umi ñe’ẽme’ẽ “perecer” rehegua ha’e oñembopívo opívo. Oĩhápe peteĩ entendimiento vai visión rehegua, upéva oñemopyenda pe símbolo omopyendáva pe visión ndojekuaaporãigui térã ojekuaa vaígui. Oĩ hag̃ua umi apytépe operecévape Salomón ñe’ẽmondópe he’ise oñemoañete pe opívo reko ojehechaukáva umi Laodiceagua rehe, oñemombo hag̃ua Ñandejára jurúgui pe léi domingo pya’e ouvape. Mba’érepa ñamoneĩva’erã peteĩ idea omboykéva hekopete Sister White ñe’ẽmondo hesakãva pe mundo tuja ha pyahu rehegua, ha ombotovéva pe identificación Millerita he’íva Roma ha’eha pe omopyendáva pe visión, upéva voi ojehechauka kuri directamente pe tabla 1843-pe, upéva orepresentáva umi añetegua ypykue Adventismo rehegua, ha upéva ha’e Cristo, pe Ita Araka’evegua, ojehechaukáva opa ta’anga marangatu oñe’ẽva umi cimiento rehe?
“But every building erected on other foundation than God’s word will fall. He who, like the Jews in Christ’s day, builds on the foundation of human ideas and opinions, of forms and ceremonies of man’s invention, or on any works that he can do independently of the grace of Christ, is erecting his structure of character upon the shifting sand. The fierce tempests of temptation will sweep away the sandy foundation and leave his house a wreck on the shores of time.
“Ha opaite óga oñemopu’ãva ambue fundamento ári ndaha’éiva Ñandejára ñe’ẽ, ho’áta. Pe, judío-kuéraicha Cristo ára-pe, omopu’ãva yvypóra remiandu ha hemiandu ári, tekorã ha ceremonia-kuéra yvypóra ojapopyréva ári, térã oimeraẽ tembiapo ha’e ikatúva ojapo ijehegui Cristo gracia’ỹre, omopu’ã hína ikarakter rekopy yvyku’i oku’éva ári. Yvytu’atã ñemo’ãha’ã rehegua oitypaíta upe fundamento yvyku’ígui guáva ha ohejáta hóga oñehundi hag̃uáicha ára rembe’ýre.”
“‘“Therefore thus saith the Lord God, … Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place.’ Isaiah 28:16, 17.
“‘Upévare péicha he’i Ñandejára Tupã, … pe huísio amoĩta ta’ãngaháicha, ha tekojoja aplomáda ramo; ha amandáu ohapypáta pe kañyha japu rehegua, ha y ogueraha mboypýri pe ñemimby renda.’ Isaías 28:16, 17.
“But today mercy pleads with the sinner. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die?’ Ezekiel 33:11. The voice that speaks to the impenitent today is the voice of Him who in heart anguish exclaimed as He beheld the city of His love: ‘O Jerusalem, Jerusalem, which killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her own brood under her wings, and ye would not! Behold, your house is left unto you desolate.’ Luke 13:34, 35 , R.V. In Jerusalem, Jesus beheld a symbol of the world that had rejected and despised His grace. He was weeping, O stubborn heart, for you! Even when Jesus’ tears were shed upon the mount, Jerusalem might yet have repented, and escaped her doom. For a little space the Gift of heaven still waited her acceptance. So, O heart, to you Christ is still speaking in accents of love: ‘Behold, I stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me.’ ‘Now is the accepted time; behold, now is the day of salvation.’ Revelation 3:20; 2 Corinthians 6:2.
“Péro ko árape pe poriahuvereko oñehenói gueteri pe angaipápe. ‘Che aikovéva reheháicha, he’i Ñandejára Tupã, ndavy’ái pe iñañáva omanóramo; ha katu pe iñañáva ojere hag̃ua hapégui ha toikove: pejejere, pejejere pende rape vai kuéragui; mba’ére piko pemanose?’ Ezequiel 33:11. Pe ñe’ẽ oñe’ẽva ko árape umi noñembyasýivape ha’e pe Ñe’ẽ Upeva, py’apy guasúpe osapukáiva ohechávo itáva ohayhuetéva: ‘¡Jerusalén, Jerusalén, remojukáva maranduhárape ha rejapíva itápe umi nde rendápe oñemondóva! mboy jeypa aipota ambyaty ne membykuérape, oguerekoháicha ryguasu imembykuérape ipepo guýpe, ha nde ndereipotái! Péina, pende róga ojehejáta peẽme nandi hag̃uáicha.’ Lucas 13:34, 35, R.V. Jerusalénpe, Jesús ohecha peteĩ ta’ãnga ko yvy arigua rehegua, upe omboykéva ha ombopochýva Iporiahuvereko. Ha’e hasẽ kuri, nde rehe, nde py’a hatã! Jepe Jesús resay oñehẽ ramo jepe pe yvyty ári, Jerusalén ikatu gueteri va’ekue oñembyasy ha okañy ihukýgui. Sapy’ami gueteri Yvágagui pe Jopói oha’arõ iñemoneĩ. Péicha avei, nde py’a, Cristo ne ñe’ẽ gueteri mborayhu ñe’ẽme: ‘Péina áña pe okẽme ha ambota: oiméramo avave ohendu Che ñe’ẽ ha oipe’a pe okẽ, aikéta hendápe, ha karúta hendive, ha ha’e Che ndive.’ ‘Ko’ág̃a hína pe ára ojeguerohorýva; péina, ko’ág̃a hína pe ára salvación rehegua.’ Apocalipsis 3:20; 2 Corintios 6:2.”
“You who are resting your hope on self are building on the sand. But it is not yet too late to escape the impending ruin. Before the tempest breaks, flee to the sure foundation. ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, of sure foundation: he that believeth shall not make haste.’ ‘Look unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else.’ ‘Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of My righteousness.’ ‘Ye shall not be ashamed nor confounded world without end.’ Isaiah 28:16, R.V.; 45:22; 41:10; 45:17.” Thoughts from the Mount of Blessing, 150–152.
“Peẽ pejerovia hag̃ua pejehe año rehe, pehína pemopu’ãva yvyku’i ári. Ha upéicharõ jepe, ndahéi gueteri araka’eve hag̃ua pejehekýi pe ñehundígui oúmava. Mbokaja’a pe yvytu atã guasu, peñani pe pyenda añetetéva gotyo. ‘Péicha he’i Ñandejára Tupã: Péina ápe, amoĩ Siónpe peteĩ ita pyendarã, peteĩ ita ojehechapyre, peteĩ ita iporãitereíva, pe esquina guasu pyendarã, peteĩ pyenda añetetéva: pe ojeroviáva ndopyta mo’ãri pya’e hag̃ua.’ ‘Pejesareko Cherehe, ha peñesalváta, opa yvy apýra peve: che niko Tupã, ha ndaipóri ambue.’ ‘Ani rekyhyje; Che aimégui nendive: ani reñemondýi; Che niko nde Tupã: romombaretéta; heẽ, roipytyvõta; heẽ, rojokóta Che po akatúa tekojoja rehegua rupive.’ ‘Ndapeikomo’ãi ñemotĩme ni pendepy’aroryrýpe opa ára g̃uarã.’ Isaías 28:16, R.V.; 45:22; 41:10; 45:17.” Thoughts from the Mount of Blessing, 150–152.
We will continue this study in the next article.
Jasegíta ko estudio pe oúva hag̃uáme pe artíkulo oúvape.