In the last article we referenced the following words of Jesus.
Pe artíkulo pahápe ñamombeʼu kuri koʼã ñeʼẽ Jesús heʼíva.
Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. Matthew 7:15–27.
Peñeñangareko umi proféta japu rehe, ouva pene rendápe ovecha aope, ha ipypekuéra katu lobo ñarõ omondévaicha hikuái. Peikuaáta chupekuéra hi’a rupi. Oñembyaty piko parral ñuatĩgui, térã higo kardogui? Péicha avei, opa yvyra porã ogueru hi’a porã; ha yvyra vai ogueru hi’a vai. Peteĩ yvyra porã ndaikatúi ogueru hi’a vai, ha peteĩ yvyra vai ndaikatúi ogueru hi’a porã. Opa yvyra ndoguerúiva hi’a porã oñekytĩ ha oñemombo tatápe. Upévare, hi’a rupi peikuaáta chupekuéra. Ndaha’éi opavave he’íva chéve: Che Ruvicha, Che Ruvicha, oike va’erã yvágape pe rréinope; síno upe ojapóva che Ru oĩva yvágape rembipota. Heta he’íta chéve upe árape: Che Ruvicha, Che Ruvicha, ndoroprofetisái piko nde rérape? ha nde rérape noromosẽi piko aña kuérape? ha nde rérape ndajapói piko heta tembiapo hechapyrãva? Upémarõ amombe’úta chupekuéra porã: Araka’eve ndoroikuaái va’ekue pene mba’e; pejei chehegui, peẽ teko añáme pemba’apóva. Upévare, oimeraẽ ohendúva ko’ã ñe’ẽ che rehegua ha ojapóva, ambojojáta chupe peteĩ kuimba’e arandúre, omopu’ãva hóga ita guasu ári: ha oky oguejy, ysyry guasu ou, ha yvytu oipeju mbarete ha oinupã upe óga rehe; ha ndo’aíri, oñemopyenda haguére ita guasu ári. Ha opavave ohendúva ko’ã ñe’ẽ che rehegua ha ndojapóiva, oñembojojáta peteĩ kuimba’e tavy rehe, omopu’ãva hóga yvyku’i ári: ha oky oguejy, ysyry guasu ou, ha yvytu oipeju mbarete ha oinupã upe óga rehe; ha ho’a; ha tuichaite va’ekue ho’apa. Mateo 7:15–27.
The rebellion of 1863 marks the beginning of Laodicean Seventh-day Adventism building a false foundation upon the sand. Sand represents the satanic principle of pluralism, in contrast with the Rock of absolute truth. Absolute truth is established upon two witnesses, and the truths represented upon the two sacred charts of Habakkuk, which Adventism has progressively set aside, are derived from the Bible and confirmed by the Spirit of Prophecy. Those truths are absolute.
Pe ñemoĩ 1863-pegua ohechauka Laodicea-pegua Adventismo Ára Pokõiha ñepyrũ ojapoha peteĩ fundamento japu yvyku’i ári. Yvyku’i ohechauka pe principio satánico pluralismo rehegua, ojoavyháicha Ita guasu añetegua absoluta-gui. Pe añetegua absoluta oñemoĩ mokõi testígo ári, ha umi añetegua ojehechaukáva umi mokõi ta’anga marangatu Habacuc rehegua ári, Adventismo mbeguekatúpe omboykéva’ekue, osẽ Biblia-gui ha oñemoneĩ Espíritu de Profecía rupive. Umi añetegua ha’e absoluta.
“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 of little value the light that Christ came from heaven to give to 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. ‘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.’ [Jeremiah 6:16.]
“Pe enemigo oheka omboyke hag̃ua ñane ryvy ha ñane reindykuéra apytuʼũ pe tembiapógui ojejapo hag̃uáicha peteĩ tetãygua ikatúva hag̃uáicha oñemboʼy koʼã ára pahápe. Ijapu aranduka oñembosakoʼi ogueraha hag̃uáicha apytuʼũkuérape mombyry umi mbaʼe vai ha tembiaporã ko aravopegua-gui. Haʼekuéra ombojoja michĩeterei mbaʼerãramo pe tesape Cristo ou vaʼekue yvágagui omeʼẽ hag̃ua Juánpe Itavayguakuérape ĝuarã. Haʼekuéra omboʼe umi mbaʼe oikótava ñande renondeteite ndaiporiha tuicha mbaʼéva oñemeʼẽ hag̃uáicha chupekuéra atención especial. Oheja hag̃ua mbaʼeveʼỹramo pe añetegua yvágagui ouva, ha omonda Tupã tavayguakuérape ijehasa yma guare, omeʼẽvo chupekuéra hendaguépe peteĩ ciencia japu. ‘Péicha heʼi Ñandejára: Peñemboʼy tape rupi, ha pehecha, ha pejerure umi tape yma guaréva rehe, moõpa oĩ pe tape porã, ha peguata ipype.’ [Jeremiah 6:16.]”
“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 more than fifty years. Men may suppose that they have found a new way, 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 is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296–297.
“Avave toheka avave oipe’a hag̃ua ñande jerovia rapyta kuéra,—umi rapyta oñemopyenda vaekue ñane rembiapo ñepyrũmbýpe, Ñe’ẽ ñehesa’ỹijo ñembo’épe guive ha revelación rupive. Ko’ã rapyta ári roñemopu’ã hína kuri hetave cincuenta áñogui. Yvypóra ikatu oñimo’ã ojuhu hague peteĩ tape pyahu, ikatuha omoĩ peteĩ fundamento imbaretevéva pe oñemopyenda vaekuégui; ha upéva ningo tuicha ñembotavy. ‘Ambue fundamento niko avave ndaikatúi omoĩ pe oñemopyenda vaekue ári guive.’ [1 Corinthians 3:11.] Ymave, heta tapicha oñeha’ã vaekue omopu’ã peteĩ jerovia pyahu, omopyenda hag̃ua principio pyahu; ha mboýpa are opyta ijyvate hembiapo? Pya’e ho’a kuri; ndopytái haguére oñemopyenda Ita Guasúre.” Testimonies, volume 8, 296–297.
When September 11, 2001 arrived so did the rains of the Holy Spirit.
Oguahẽvo 11 jasyporundy 2001, upéicha avei oguahẽ pe Espíritu Santo ama.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Pe ama ipahápe oguejýtava Tupã tavayguakuéra ári. Peteĩ ánhel mbarete oguejyvaʼerã yvágagui, ha opaite yvy henyhẽta hendy hag̃ua iglóriagui.” Review and Herald, 21 de abril de 1891.
When the great buildings of New York City were thrown down by a touch from God, the latter rain began to sprinkle. When September 11, 2001 arrived the floodgates of papal principles was released.
Umi óga guasu Táva Nueva York pegua oñemombo yvýre Tupã po peteî pokópe, upérõ oñepyrũ oñohẽmi hag̃ua ama pahaguéva. Oguahẽvo 11 jasyporundy 2001, oñemboja'o hag̃ua papado rembipota ykua rokẽnguéra.
“In this time of prevailing iniquity, the Protestant churches that have rejected a ‘Thus saith the Lord,’ will reach a strange pass. They will be converted to the world. In their separation from God, they will seek to make falsehood and apostasy from God the law of the nation. They will work upon the rulers of the land to make laws to restore the lost ascendency of the man of sin, who sits in the temple of God, showing himself that he is God. The Roman Catholic principles will be taken under the protection of the state. The protest of Bible truth will no longer be tolerated by those who have not made the law of God their rule of life.” Review and Herald, December 21, 1897.
“Ko ára pe mba’e vai ojehecharamovévape, umi tupão protestánte ohejare va’ekue peteĩ ‘Péicha he’i Ñandejára,’ oguahẽta peteĩ tekotevẽ ijojaha’ỹvape. Oñemoambuéta hikuái ko yvy arapýpe. Iñemomombyrýgui Tupãgui, ohekáta hikuái tojapo japu ha ñemongu’e Tupãgui jepe tetã léiramo. Omba’apóta hikuái umi mburuvichakuéra retãmegua rehe, ojejapo hag̃ua léi ombojevy hag̃ua pe pokatu okañyva’ekue kuimba’e angaipa rehegua, oguapýva Tupã templope, ohechaukávo ijupe voi ha’eha Tupã. Umi principio katóliko romano oñemoĩta Estado ñangarekópe. Pe ñe’ẽ protestarã añetegua Bíbliare guáva ndojehejámo’ãvéima umi ndoguerekóivape Tupã léi hekove rembiporurãramo.” Review and Herald, December 21, 1897.
The Patriot Act marks the beginning of the protection of Roman Catholic principles, that progressively leads to the soon-coming Sunday law. On September 11, 2001 the four winds that represent Islam of the third woe, began to blow.
Pe Patriot Act ohechauka ñepyrũrã oñeñangarekohápe umi principio católico romano rehe, ha upéva ohóvo mbeguekatúpe ogueraha pe arapokõindýma oútava léi arapytu’u ára rehegua gotyo. 11 jasyporundy, 2001-pe, umi irundy yvytu, ohechaukáva Islam pe mbohapyha ñembyasýpe, oñepyrũ omboveve.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Umi ánhel ojoko pe irundy yvytu, ojehechaukáva peteĩ kavaju pochýicha ohekávo oñemosãso ha oñani hag̃ua opa ko yvy ape ári, oguerúvo ñehundi ha mano tape rupi.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“¿Acaso dormiremos al mismo borde del mundo eterno? ¿Estaremos embotados, fríos y muertos? ¡Oh, que pudiésemos tener en nuestras iglesias el Espíritu y el aliento de Dios infundidos en Su pueblo, para que puedan ponerse sobre sus pies y vivir! Necesitamos ver que el camino es angosto y la puerta estrecha. Pero al pasar por la puerta estrecha, su amplitud no tiene límite.” Manuscript Releases, tomo 20, 217.
The rain, wind, and flood arrived on September 11, 2001 and the Laodicean Seventh-day Adventist church was tested as were the Jews at the baptism of Christ, and as were the Protestants beginning on August 11, 1840. From that point until the rebellious prediction of July 18, 2020, the Laodicean Seventh-day Adventist house progressively fell, just as certainly as the Jew’s temple was pronounced desolate before the cross, and just as the Protestants transitioned unto apostate Protestantism at the first disappointment of April 19, 1844.
Okýre, yvytu ha ysyry og̃uahẽkuri 11 jasyporundy 2001-pe, ha pe tupao Adventista del Séptimo Día Laodiceagua ojeha’ãkuri, umi judío ojeha’ahaguéicha Cristo ñemongaraípe, ha umi protestante ojeha’ahaguéicha oñepyrũvo 11 jasypoapy 1840-pe. Upe guive pe marandu’i jejavýva rehegua 18 jasypokõi 2020 peve, pe óga Adventista del Séptimo Día Laodiceagua ho’a mbeguekatúpe, peteĩchaite tekotevẽháicha pe templo judío oñemombe’u haguéicha ojeheja reíha kurusú mboyve, ha peteĩchaite avei umi protestante ohasahaguéicha protestantismo apóstata-pe pe ñembyasy peteĩha 19 jasyrundy 1844-pe.
The Laodicean movement of the third angel then entered into its final testing process, and as with the testing that began on September 11, 2001 the virgins were called to return to the old paths, which were the foundational truths of not only the Millerite movement of the first and second angels, but also the foundational truths of the movement of the third angel.
Upérõ peve pe mbohapyha ánhel rembiapo Laodicéa-gua oike ijeporavo paha rupi, ha péichaite avei pe poravo oñepyrũva’ekue 11 jasyporundy 2001-pe, umi kuñataĩ oñehenói hag̃ua ojevy hag̃ua tape yma guarépe, ha’éva umi añetegua ñepyrũrã ndaha’éi añónte pe movimiento Millerita pe peteĩha ha mokõiha ánhel gua, síno avei umi añetegua ñepyrũrã pe movimiento pe mbohapyha ánhel gua.
The symbol of the rejection of those foundational truths in the context of the strong delusion is the message Paul recorded in Second Thessalonians. That message is symbolized by “the daily” in the book of Daniel, for it was in the passage of Thessalonians that William Miller came to understand that “the daily” in the book of Daniel represented pagan Rome.
Pe símbolo ohechauka hag̃ua umi añetegua pyenda rehegua mboykehápe pe ñembotavy mbarete ryepýpe ha’e pe marandu Pablo ohai vaʼekue Mokõi Tesalonicenses-pe. Upe marandu oñemboyke “pe ára ha ára” rupive Daniel aranduka-pe, pórke Tesalonicenses pehẽnguépe William Miller oikuaa vaʼekue “pe ára ha ára” Daniel aranduka-pe ohechauka hag̃ua Roma pagána.
There have been books penned that address the definition of “the daily” in the book of Daniel. Most are erroneous, though if you wish to review a paper from an Adventist theologian that gets it right, you could locate, The Mystery of the Daily, by John W. Peters. I do not intend to address that element of “the daily,” in this article. There are also other books that cover the history of the “who, what and why” that the false view of “the daily” was ultimately established within Laodicean Seventh-day Adventism.
Oĩma aranduka kuéra ojehaíva ombohováiva mba’épa he’ise “pe ára ha ára” Daniel arandukápe. Hetave ningo jejavy, jepe upéicha, reipotáramo rehecha peteĩ kuatia peteĩ teólogo adventista omyesakã porãva ko mba’e, ikatu rejuhu The Mystery of the Daily, John W. Peters rembiapokue. Ko artíkulope ndaha’éi añe’ẽséta upe mba’e rehegua “pe ára ha ára” rehe. Avei oĩ ambue aranduka omombe’úva pe tembiasakue “máva, mba’épa ha mba’érepa” pe jehecha japu rehegua “pe ára ha ára” ipahápe oñemopyenda haguéicha Adventísmo Mokõiha Ára poapyha Laodiceagua ryepýpe.
The definition of the Hebrew word translated as “the daily”, and the history of rebellion against the foundational truth of “the daily” that began in earnest in 1901, has been repeatedly set forth in Habakkuk’s Tables and also in the recent articles on the book of Daniel.
Pe ñe’ẽ hebréo oñembohasáva “pe ára ha ára” ramo ñemyesakã, ha opu’ãmbyrýva rembiasakue pe añetegua pyenda “pe ára ha ára” rehegua rovake, oñepyrũ va’ekue añetehápe ary 1901-pe, oñemohenda jey jeyma Habacuc Táva kuérape, ha avei umi kuatiañe’ẽ pyahu kuérape Daniel aranduka reheguápe.
I intend to keep the focus of “the daily” in this article on the prophetic characteristics associated with the symbol of Rome being rejected. Any who genuinely accept the authority of the writings of Ellen White simply need to read the following to know what is the correct understanding of “the daily.”
Aimeñe’ẽ ko artículo-pe “pe ára ha ára” rehegua oĩta hag̃ua umi característica profética ojoajúva símbolo Roma ojeheja hag̃uáre. Oimeraẽva añetehápe omoneĩva Ellen White jehaipyre kuéra autorida, tekotevẽnte omoñe’ẽ ko’ãva oikuaa hag̃ua mba’épa pe comprensión añeteguáva “pe ára ha ára” rehegua.
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
Upéi ahecha, pe “Ara ha ára” rehegua, pe ñe’ẽ “sakrifísio” omoĩ hague yvypóra arandu, ha ndaha’éiha pe téxtopegua; ha Ñandejára ome’ẽ hague hesekuéra pe hechapyre añeteguáva umi ome’ẽ vaʼekuépe pe ára huísio sapukái. Oĩrõ guare joaju, ary 1844 mboyve, haimete opavave oĩ peteĩme pe hechapyre añeteguáva rehe pe “Ara ha ára” rehegua; ha ary 1844 guive, pe jepyʼapy ha sarambi apytépe, oñemoneĩ ambue hechapyrekuéra, ha upe rire oúma pytũ ha sarambi. Review and Herald, 1 de noviembre de 1850.
To reject William Miller’s understanding of “the daily” is to simultaneously reject the authority of the writings of Ellen White, for she saw “that the Lord gave the correct view of it to those who gave the judgment hour cry.” She was also shown that the other views of “the daily” produced “darkness and confusion,” which are not attributes of Christ. Miller recognized “the daily” as pagan Rome when he studied Second Thessalonians.
Oñemboykévo hag̃ua William Miller remiandu “pe ára ha ára rehegua” rehegua, peteĩ jave oñemboyke avei Ellen White jehaipyrekuéra autoridad; ha’e ohecha vaʼekue “Ñandejára omeʼẽ hague pe jehecha hekopeteva’ekue umi omeʼẽ vaʼekuépe huísio aravo sapukái.” Avei ojehechauka chupe ambue jehecha “pe ára ha ára rehegua” rehegua ogueruha “pytũmby ha sarambi,” ha umíva ndaha’éi Cristo rekome’ẽ. Miller ohechakuaa vaʼekue “pe ára ha ára rehegua” haʼeha Roma pagana ohesaʼỹijo jave Mokõi Tesalonicenses.
“I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.
“Alee hag̃ua, ha ndaikatúi ajuhu ambue kásope oñemenciona hag̃ua upéva [pe ára ha ára], Daniel-pe añoite. Upéi [peteĩ concordancia pytyvõ rupive] aipe’a umi ñe’ẽ oĩva hendive joajúpe, ‘oipe’a hag̃ua’; ha’e oipe’áta pe ára ha ára; ‘pe ára ha ára oñeñepyrũ vove ojeipe’a,’ h.a. Alee meme, ha apensa ndaikatumo’ãiha ajuhu mba’eve tesape hag̃ua pe téxto; ipahápe katu ajuhu 2 Tesalonicenses 2:7, 8. ‘Tekotevẽ’ỹre angaipa ñemimbyma oñemba’apo voi; peteĩnte oĩ ko’ág̃a ojoko hag̃ua, ojeipe’a pe tapegui peve, ha upéi ojehechaukáta pe aña,’ h.a. Ha aguahẽvo upe téxtope, ¡ajépa mba’éichapa hesakã ha hekopete tuichakue pe añetegua ojekuaa! Upépe oĩ! Upéva hína pe ára ha ára! Ko’ág̃a, mba’épa he’ise Pablo ‘upe ko’ág̃a ojokóva’, térã ombotapykuehóva? ‘Pe kuimba’e angaipa rehegua’ ha ‘pe aña’ rupive oñeñe’ẽ hína Papado rehe. Upéicharõ, mba’épa pe ojokóva Papado ojehechauka hag̃ua? Mba’eve ndaha’éi, paganismo upéva; upéicharõ, ‘pe ára ha ára’ he’iseva’erã Paganismo.” —William Miller, Second Advent Manual, página 66. Advent Review and Sabbath Herald, 6 jasypakõi 1853.
Ultimately, Laodicean Adventism set aside the correct understanding which was given to Miller and those who gave the judgment hour cry, for apostate Protestantism’s erroneous idea that “the daily” represented Christ’s sanctuary ministry. That understanding is absurd on many levels, but more than being fallacious, it claims that a satanic symbol is a symbol of Christ.
Ipahápe, pe Adventismo Laodiceano omboyke ykére pe ñentendepy porã ojehechaukava’ekue Miller-pe ha umi ome’ẽva’ekue pe juicio aravo sapukái, ha upéva rangue omoneĩ pe apóstata Protestantismo remiandu javy, he’íva “pe ára ha ára pegua” ohechauka hag̃ua Cristo rembiapo pe santuario-pe. Pe ñentendepy ningo ivaieterei heta hendáicha, ha ndaha’éi añónte japu hag̃uáicha, síno avei he’i peteĩ techaukaha satánicoha Cristo rehegua techaukaha.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Upéicha rupi pe dragón, tenonderãite, ohechauka hag̃ua Satanáspe, ha mokõihápe, ha’e peteĩ símbolo Roma pagana rehegua.” The Great Controversy, 439.
Miller identified “the daily” as pagan Rome, the dragon, but Laodicean Adventism took the idea from fallen Protestantism that it represents Christ’s heavenly sanctuary ministry. The rejection of Miller’s identification of “the daily” as pagan Rome represents a rejection of a truth which is represented upon both the sacred charts that were a fulfillment of Habakkuk chapter two. It is therefore a rejection of a foundational truth, just as was the rejection of the seven times of Leviticus twenty-six.
Miller ohechakuaa “pe ára ha ára” ha’eha Roma pagã, pe dragón; ha katu pe Adventísmo laodicense oipyhy pe idea protestantismo ojeity vaʼekuégui, ha’éva upéva orrepresentaha Cristo rembiapo ministerial pe santuario yvagapeguápe. Pe ñemboyke Miller remiandu rehegua, heʼíva “pe ára ha ára” haʼeha Roma pagã, orrepresenta peteĩ añetegua ñemboyke ojehechaukáva mokõive taʼanga marangatu ári, umi oiko vaʼekue Habacuc kapítulo mokõi ñemyenyhẽrõ. Upévare, upéva ha’e peteĩ añetegua pyenda guasu ñemboyke, peteĩchaite umi siete tiempos Levítico veintiséis peguáicha oñemboyke haguéicha.
To reject the truth that “the daily,” represents pagan Rome, is to reject the foundations of Adventism and the authority of the Spirit of Prophecy. Identifying a symbol of Satan as a symbol of Christ is parallel to identifying the work of Christ as the work of Satan.
Ojerrechasa hag̃ua pe añetegua he’íva “pe ára ha ára” ohechauka Roma pagana, ha’e ojerrechasa hag̃ua Adventísmo pyenda ha Espíritu de Profecía autorida. Ojehechakuaa ramo peteĩ símbolo Satanás rehegua Cristo símbolo ramo, upéva ojoguaite oñehenói hag̃ua Cristo rembiapo Satanás rembiapóramo.
“In rejecting Christ the Jewish people committed the unpardonable sin; and by refusing the invitation of mercy, we may commit the same error. We offer insult to the Prince of life, and put Him to shame before the synagogue of Satan and before the heavenly universe when we refuse to listen to His delegated messengers, and instead listen to the agents of Satan, who would draw the soul away from Christ. So long as one does this, he can find no hope or pardon, and he will finally lose all desire to be reconciled to God.” The Desire of Ages, 324.
“Omboykévo Cristo-pe, tetã judío-kuéra ojapo pe angaipa ndopytamo’ãiva perdón’ỹre; ha ombotovévo poriahuvereko ñehenói, ñande ikatu jajapo upe jejavyete voi. Ñamomarã Mbiasakue Ruvichápe, ha ñamotĩ chupe Satanás sinagóga renondépe ha arapy yvagagua renondépe, ñambotovévo jahendu hag̃ua iñe’ẽrendu hag̃ua hembiguái omondo vaekuépe, ha upéva rangue ñahendúvo Satanás rembijokuái-kuérape, omomombyrýva anga guive Cristo-gui. Oĩ aja peteĩ tapicha ko’ãicha ojapóvo, ndaikatúi ojuhu esperanza térã perdón, ha ipahápe okañyta chugui opaite py’aite oiko hag̃ua joaju jey Tupã ndive.” The Desire of Ages, 324.
When Laodicean Adventism rejected the foundational understanding of “the daily” and the seven times, they not only rejected the authority of the Spirit of Prophecy, and the foundations, but they rejected the work of William Miller, who had been led to his understandings by the angel Gabriel and other angels.
Pe Advéntista Laodiceagua ojavy ramo pe kuaapy ypykuéra rehegua “pe ára ha ára” ha umi siete tiempos, ndaha’éi añónte ojavy hikuái pe Espíritu de Profecía autorida, ha umi fundamento-kuéra, síno avei ojavy hikuái William Miller rembiapo, upe oisãmbyhýva’ekue iñentendimiento-kuérape pe ánhel Gabriel ha ambue ánhel-kuéra rupive.
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
“Ñandejára omondo iángelpe omonguʼe hag̃ua peteĩ kokue rerekóha korasõ, ndogueroviáiva vaʼekue la Biblia, hag̃ua oguahẽ chupe ohekávo umi profesía. Ñandejára ángelkuéra oho jey jeyvaʼekue hendápe upe ojeporavóva rendápe, omboguata hag̃ua iñapytuʼũ ha oipeʼa hag̃ua iñentendimientorã umi profesía ymaite guive iñypytũvaʼekue Ñandejára tavayguakuérape guarã. Upe ichupe oñemeʼẽ vaʼekue añetegua joajuha ñepyrũ, ha oñemboguata chupe toheka hag̃ua joajuha rire joajuha, peve omaña hag̃ua ñemondýi porã ha mbaʼeporã guasu reheve Ñandejára Ñeʼẽ rehe. Upépe ohecha peteĩ añetegua joajuha perfecto. Upe Ñeʼẽ, haʼe yma omaʼẽ hague ndahaʼeiha ñandejáraipeguáva, koʼág̃a ojepeʼa ijehechaukarãme iporã ha hekopete. Ohecha peteĩva Escritura pehẽngue omyesakãha ambuévape, ha peteĩ jehasa rupi oñemboty jave iñentendimientorã, ojuhu ambue hendápe upe Ñeʼẽme mbaʼe omyesakãva chupe. Haʼe omaʼẽ vaʼekue Ñandejára Ñeʼẽ marangatu rehe vyʼápe ha peteĩ mborayhu pypukuete, ñemombaʼe guasu ha kyhyje marangatu reheve.” Early Writings, 230.
“His angel” is an expression that identifies the angel Gabriel.
“Imbiguái” ha’e peteĩ ñe’ẽjoaju ohechakuaáva pe ánhel Gabríel-pe.
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.
“Pe ánhel ñe’ẽ, ‘Che hína Gabriel, aĩva Tupã renondépe,’ ohechauka ha’e oguerekoha peteĩ tenda yvate ñemomba’eguasúpe yvagagua kotykuérape. Oúrõ guare peteĩ marandu reheve Daniel rendápe, he’i: ‘Ndaipóri avave oñembo’yva chendive ko’ã mba’épe, Miguel [Cristo] pende Ruvicha añónte.’ Daniel 10:21. Gabriel rehegua Salvador oñe’ẽ Apocalipsis-pe, he’ívo ‘Ha’e omondo ha oikuaauka hag̃ua iñanhel rupive hembiguái Juan-pe.’ Apocalipsis 1:1.” El Deseado de Todas las Gentes, 99.
The identification of a satanic symbol as a symbol of Christ is not only a parallel to the unpardonable sin, but the unpardonable sin is also associated with the rejection of the messengers who Christ sends. “The daily” then becomes the symbol of the unpardonable sin, and when it is understood that the “chosen one,” William Miller was led to the correct understanding of that truth, and when it was thereafter rejected, it fits directly into Second Thessalonians, which is the very passage of Scripture where Miller made his discovery. To reject that truth, is evidence of not loving the truth, and that rebellion produces a removal of the Holy Spirit and the delivery of the unholy spirit of Satan, which Paul identifies as strong delusion.
Peteĩ símbolo satánico jehechakuaa Cristo símbolo ramo ndaha’éi añoite peteĩ paralelo angaipa ndojehejaiva rehe, síno upe angaipa ndojehejaiva oñembojoaju avei umi mensajéro Cristo omondo va’ekue ñemboykére. Upéicharõ “pe ára ha ára” oiko peteĩ símbolo pe angaipa ndojehejaiva rehegua, ha oñentendérõ “pe poravopyre”, William Miller, oñegia hague pe entendimiento hekopete hag̃ua upe añetegua, ha upéi upéva oñemboykérõ, oike hag̃ua directamente Segunda de Tesalonicenses-pe, ha’éva voi pe pasáhe Escritura-gui Miller ojuhu hague iñembyahýi. Oñemboyke hag̃ua upe añetegua ha’e prueba ndajehayhúiha pe añetegua, ha upe pu’aka’ỹ ñemoĩrõ ogueru pe Espíritu Santo ñemomombyry ha pe espíritu impuro Satanás-gua ñeme’ẽ, upéva Pablo ombohéra hague peteĩ ñembotavy mbarete.
Just as “the robbers of thy people”, who “establish the vision”, “the daily” is a symbol of pagan Rome. In the context of Second Thessalonians, Paul teaches that the rejection of the message of chapter two is evidence that those who do so, do not love the truth. Because they do not love the truth represented in the chapter, they receive strong delusion.
Oĩháicha “nde retãyguakuéra mondaha”, “omopyenda pe visión”, “pe ára ha ára gua” ha’e peteĩ símbolo Roma pagana rehegua. Mokõiha Tesalonicenses contexto-pe, Pablo ombo’e capítulo mokõihápe pe mensaje ñemboykeha ha’eha prueba umi ojapóva upéva ndohayhuiha pe añetegua. Ndaijoháigui hikuái pe añetegua ojehechaukáva pe capítulo-pe, ohupyty hikuái mbotavy mbarete.
All the prophets are addressing the last days, and previous inspired passages in this article identify that the strong delusion arrives upon those who do not love the truth during the outpouring of the Holy Spirit. One class is receiving the oil, and the other class is receiving strong delusion.
Opavave proféta kuéra oñe’ẽ hína umi ára paháre, ha umi jehaipyre inspirádo mboyvegua ko artíkulope ohechauka pe jeguerovia vai mbarete og̃uahẽha umi ndohayhúivape pe añetegua Ñandejára Espíritu Santo ñehẽkue aja. Peteĩ aty oguerohory hína pe aséite, ha ambue aty katu oguerohory hína pe jeguerovia vai mbarete.
The Holy Spirit is poured out during the history when the Holy Spirit is being removed from those who reject the increase of knowledge that is opened up during the two testing periods of the sealing time from September 11, 2001 to the soon-coming Sunday law. Repeating a prior passage:
Espíritu Santo oñeñohẽ historia pukukue aja, upe jave pe Espíritu Santo ojeipe’a umi omboykévagui pe ñemoakãrapu’ã kuaapy rehegua ojeavriáva umi mokõi ára jehechapy rehegua tiempo de sellado-pe, 11 de septiembre de 2001 guive pe léi domingo hi’aguĩvape peve. Oñembojey hag̃ua peteĩ pasaje ymavegua:
“Looking down to the last days, the same infinite power declares, concerning those who ‘received not the love of the truth, that they might be saved,’ ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ As they reject the teachings of His Word, God withdraws His Spirit, and leaves them to the deceptions which they love.” Early Writings, 46.
“Ma’ẽ ohechávo umi ára pahápe, pe mismo pokatu ijapyra’ỹva he’i, umi rehegua ‘ndoikuaaséiva pe añetegua mborayhu ikatu hag̃uáicha ojesalva,’ ‘Upévare Tupã omondoíta chupekuéra jejavy mbarete, oguerovia hag̃uáicha peteĩ japu: ikatu hag̃uáicha oñekondenáta enterove umi ndogueroviáiva pe añetegua, ha oguerohorýva tekojoja’ỹ.’ Oñemboykévo hikuái Iñe’ẽ mbo’epykuéra, Tupã oipe’a Ijespíritu, ha oheja chupekuéra umi ñembotavy ha’ekuéra ohayhúva pópe.” Early Writings, 46.
Line upon line, Daniel teaches that in the last days, it is the robbers of thy people, (a symbol of Rome) that establishes the vision. The robbers are also represented as “the daily.” Solomon teaches that in the last days those who do not have the vision, perish, which is to be naked. To be made naked is to be a Laodicean, and a Laodicean is a foolish virgin.
Líneare ári, Daniel ombo’e umi ára pahápe ha’eha ne retãyguakuéra mondaha kuéra, (Roma rehegua ta’anga) omopyenda pe visión. Umi mondaha kuéra avei ojehechauka “pe ára ha ára” ramo. Salomón ombo’e umi ára pahápe umi ndorekóiva pe visión omanotaha, ha upéva he’ise opytataha opívo. Ojejapo hag̃ua opívo ha’e hag̃ua peteĩ Laodiceagua, ha peteĩ Laodiceagua ha’e peteĩ virgen kañy.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Pe Iglesia rekove ojehechaukáva umi kuñataĩ ary’ỹva rupive, upéva avei oñeñe’ẽ hese estado de Laodicea ramo.” Review and Herald, 19 de agosto de 1890.
To be a foolish virgin when the message of the Midnight Cry arrives is to manifest what John records in Revelation chapter sixteen as, “the shame of thy nakedness.” John’s warning in the sixth plague is in relation to the threefold union of the dragon, the beast and the false prophet who, since 1989, are in the process of leading the world to Armageddon.
Peime hag̃ua peteĩ virgen vyrorei pe Marandu Pyhare Mbytegua og̃uahẽ jave ha’e jahechauka hag̃ua pe Juan omombe’úva Apocalipsis capítulo dieciséis-pe ko’ã ñe’ẽme: “nde opívo ñemotĩ.” Juan ñemongyhyje pe sexto plaga-pe oĩ pe mbohapy joaju rehegua — pe dragón, pe mymba ha pe maranduhára japu — umi, ary 1989 guive, oĩva hína pe tapére ogueraha hag̃ua ko yvy Armagedón-pe.
Paul’s message in Second Thessalonians is not simply about pagan Rome being represented by Daniel as “the daily,” but the chapter is emphasizing the relationship of pagan Rome to papal Rome. Pagan Rome restrained (withholdeth) the man of sin from coming to the throne of the earth in 538. Once pagan Rome was taken away, then “the mystery of iniquity,” “that wicked” who is the pope of Rome, is revealed. In the chapter Paul is identifying a specific prophetic relationship between pagan and papal Rome. To reject the teaching of the chapter is to reject the truth and receive strong delusion.
Páulo marandu Mokõiha Tesalonicensespe ndaha’éi añónte Roma pagana rehegua, Daniel ohechaukaháicha “pe ára ha ára”, ha katu pe kapítulo omomba’eguasu pe joaju oĩva Roma pagana ha Roma papal apytépe. Roma pagana ojoko (“oñangareko ani haguã osẽ”) pe kuimba’e angaipa rehe ani hag̃ua oguahẽ yvy guasu trónope ary 538-pe. Oñemboykévo Roma pagana, upéi “angaipa ñemimby”, “upe aña” ha’éva Roma papa, ojekuaa. Pe kapítulop e, Páulo ohechauka peteĩ joaju profétika específica Roma pagana ha Roma papal apytépe. Oñemboykévo pe kapítulo rembiapokue, oñemboyke pe añetegua ha oñemoguahẽ mbotavy mbarete.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:3–12.
Ani hag̃ua avave pendejavy hag̃ua mbaʼeveichavérupi; upe ára ndoumoʼãi, oúramoʼỹre raẽ pe jehekýi guasu, ha ojekuaauka hag̃ua pe kuimbaʼe angaipa rehegua, pe ñehundi raʼy; haʼe oñemoĩva ha oñembotuicháva opa mbaʼe oñehenóivagui Tupã térã oñemombaʼeguasúva ári; upéicha hag̃uáicha haʼe, Tupãramo guáicha, oguapy Tupã róga marangatupe, ohechauka hag̃ua ijehegui haʼeha Tupã. Ndapejapóipa manduʼa, che aime gueteri hag̃ua penendive, haʼe hague peẽme koʼã mbaʼe? Ha koʼág̃a peikuaa mbaʼépa ojoko chupe, ojekuaauka hag̃ua hiʼárape. Pe teko aña rembikuaa ñemiguáva niko ombaʼapoíma; peteĩnte ojokóva koʼág̃a ojokóta, oñemboykepa peve tapegui. Ha upérõ ojekuaaukáta pe Iñañáva, pe Ñandejára ohundítava ijuru pytu rupive, ha omboguejýtava ijuaju jevy resape rupive; upevaʼekue, ijuaju rehegua ou hag̃ua Satanás rembiapoicha opa pokatu, techaukaha ha hechapyrã japúva ndive, ha opa ñembotavy tekojojaʼỹ rehegua ndive umi oñehundívape g̃uarã; ndojapyhyigui hikuái añetegua mborayhu, oñesalva hag̃ua. Ha upévare Tupã omondóta chupekuéra peteĩ jejavy mbarete, oguerovia hag̃ua pe japu; ikatu hag̃uáicha oñekondenapaite umi ndogueroviáiva pe añetegua, síno ovyʼavaʼekue tekojojaʼỹre. 2 Tesalonicenses 2:3–12.
Why are these last-day people “damned?” Why are they sent “strong delusion?” Why do they “perish” and thus reveal the shame of their nakedness? The passage states it is because they do not love the truth, and the truth set forth in the chapter identifies that pagan Rome, the fourth kingdom of Bible prophecy, would prevent papal Rome, the fifth kingdom of Bible prophecy, from ascending to the throne until paganism was taken away.
Mba’érepa ko’ã ára pahapeguápe oje’e “oñehundiha”? Mba’érepa oñemondo chupekuéra “japu mbarete”? Mba’érepa “okanýta” ha upéicha rupi ohechauka iñakãpytĩ’ỹ ñemotĩ? Pe pasáhe he’i péva oikoha ndohayhúi rupi pe añetegua, ha pe añetegua oñemoĩva ko kapítulope ohechauka Roma pagana, pe irundyha reino marandu’ỹme’ẽ Bíblicopegua, ojokótaha Roma papal, pe poháha reino marandu’ỹme’ẽ Bíblicopegua, ani hag̃ua ojupi pe trónope pe paganismo oñemboyke mboyve.
The relationship between pagan and papal Rome that is identified in the chapter is also identified by John with the relationship of the church of Pergamos and the church of Thyatira. Pergamos aligns with pagan Rome and Thyatira is papal Rome. Paul and John provide two witnesses of the relationship of the two powers, as does the book of Daniel.
Pe joaju oĩva Roma pagana ha Roma papal apytépe, oñemombeʼúva ko kapítulope, upéva avei Juan ombojoaju pe joaju reheve oĩva Pergamo tupao ha Tiatira tupao apytépe. Pergamo ojoja Roma pagana ndive ha Tiatira haʼe Roma papal. Pablo ha Juan omeʼẽ mokõi testígo koʼã mokõi mbarete joaju rehegua, Daniel kuatiañeʼẽ avei ojapo upéicha.
In the book of Daniel, the relationship of pagan Rome with papal Rome is repeatedly set forth. In Daniel two, it is represented by the mixture of iron with miry clay. In Daniel seven both pagan and papal Rome are the “diverse” kingdoms, and though Daniel two illustrates the two powers as a mixture, chapter seven identifies that the papal power proceeds out of the ten horned kingdom of pagan Rome. In Daniel eight the little horn of verses nine through twelve is Rome in both its phases. Verses nine and eleven are the little horn in the masculine tense, thus identifying pagan Rome, and verses ten and twelve are the little horn in the feminine tense, thus identifying papal Rome.
Daniel kuatiápe, Roma pagã rekóndi Roma papal ndive ojoajuha ojehechauka jey jey. Daniel mokoĩhápe, upéva ojehechauka itá hierro ñembojoparáicha ñai’ũ ojepyso’ỹva ndive. Daniel sietehápe, mokõivéva Roma, pagã ha papal, ha’e umi tetãnguéra “iñambuéva”; ha Daniel mokoĩ ohechaukáramo umi mokõi pokatu peteĩ ñembojopáraicha, pe capítulo siete ombojekuaa pe pokatu papal osẽha pe reino oguerekóva diez hatĩ, ha’éva Roma pagã. Daniel ochohápe, pe hatĩ michĩva umi versículo nueve guive doce peve ha’e Roma mokõivéva ijao hag̃ua. Umi versículo nueve ha oncepe, pe hatĩ michĩva oĩ kuimba’éva ñe’ẽme, upéicha rupi ojehechauka Roma pagã; ha umi versículo diez ha docepe, pe hatĩ michĩva oĩ kuñáva ñe’ẽme, upéicha rupi ojehechauka Roma papal.
In Daniel chapter eight, verse thirteen, pagan and papal Rome are portrayed as two desolating powers. Pagan Rome is “the daily” desolating power, and papal Rome is the transgression desolating power. In chapter eleven, verse thirty-one “the daily” desolating power of pagan Rome places the abomination desolating power, which is the papal power. In chapter twelve, verse eleven “the daily” desolating power of pagan Rome is removed in order to set up the abomination desolating power of the papacy.
Daniel kapítulo 8, versíkulo 13-pe, Roma pagana ha Roma papal ojehechauka mokõi mbarete omoñembyaitévramo. Roma pagana ha’e “pe ára ha ára” mbarete omoñembyai hag̃uáva, ha Roma papal ha’e pe tembiapo vai omoñembyai hag̃uáva. Kapítulo 11, versíkulo 31-pe, “pe ára ha ára” mbarete omoñembyai hag̃uáva Roma pagana rehegua omoĩ pe ñañe’ẽ vai omoñembyai hag̃uáva, upéva hína pe mbarete papal. Kapítulo 12, versíkulo 11-pe, “pe ára ha ára” mbarete omoñembyai hag̃uáva Roma pagana rehegua oñembogue hag̃ua oñemopuʼã hag̃ua pe ñañe’ẽ vai omoñembyai hag̃uáva papado rehegua.
The relationship of the two desolating powers of Rome is a primary theme of the books of Daniel and Revelation, and that relationship is what Paul identifies as the truth that must be loved if a person will shun the strong delusion that is produced by believing a lie. God is never redundant, and each representation of the relationship of pagan Rome with papal Rome provides its own special testimony upon the subject, but to reject the symbol of Rome in the last days, is to reject the latter rain and receive strong delusion in its place. It is to be forever identified as a naked Laodicean.
Mokõi pu’aka ombyaívarãva Roma rehegua joajuha ha’e peteĩ téma tenondegua Daniel ha Apocalipsis kuatiakuérape, ha upe joajuha niko Pablo ohechauka pe añetegua ramo, ojehayhuva’erãva peteĩ tapicha omboyke hag̃ua pe jejavy mbarete oúva japu jeroviágui. Tupã araka’eve ndoje’ejoavyrei, ha peteĩteĩva ta’ãnga ohechaukáva Roma pagana joaju Roma papal ndive oguereko imba’eteéva testimónio ko mba’ére; hákatu ojejahéivo pe símbolo Roma rehegua ára pahápe, ha’e hína ojejahéi pe ama paha ha oñemopyenda hendaguépe pe jejavy mbarete. Ha’e hag̃ua opa ára guarã ojekuaa peteĩ Laodiceagua opívo.
The Laodicean Adventist historians, though manifesting no sacred respect for the role and work of William Miller, do identify that it was his recognition of the relationship of pagan and papal Rome that was the prophetic structure which he built “all” of his prophetic applications. Gabriel and the other angels led Miller to understand the relationship of pagan and papal Rome, but in his history, he did not see Rome as a threefold entity consisting of the dragon, the beast and the false prophet.
Umi historiadór adventísta Laodiceagua pegua, jepe ndohesakãiri mba’eveichagua tembiayhu marangatu William Miller rembiapo ha hembiapo rehe, oikuaa katu hikuái ha’eha ikuaa hag̃ua pe relación oĩva Roma pagana ha Roma papal apytépe pe estructura profética ha’e omopu’ã hague hi’ári “opaite” iaplicación profética. Gabriel ha umi ambue ánhel omoakãrapu’ã Miller-pe hag̃ua oikuaa pe relación oĩva Roma pagana ha Roma papal apytépe, ha katu hembiasakue ryepýpe, ndohechái va’ekue Roma-pe peteĩ entidad mbohapy joajúva ramo, oguerekóva dragón, mymba ha proféta japu.
In his time the United States had not yet begun its role as the false prophet, for the Protestants of the United States did not become the daughters of Rome until 1844, and the foundational work of Miller had already been located upon the 1843 chart which was produced in May of 1842.
Hi ára peve Estados Unidos ndoguerekói gueteri iparte proféta japu ramo, pórke umi protestánte Estados Unidos-pegua ndoguéi Roma rajykuéra peve 1844, ha pe tembiapo pyenda guasu Miller rehegua oñemoĩma kuri pe kuatia’anga 1843-pe, ojeporavopyréva jasypo 1842-pe.
In 1989 the last six verses of Daniel chapter eleven were unsealed, and the messenger for that period of time recognized that there were three powers whose prophetic activities ran through verses forty to forty-five of chapter eleven. The king of the south in verse forty is the dragon power, the king of the north is the papal power who had been delivered its deadly wound in the beginning of the verse in 1798, at the hands of the dragon power of Napoleonic France. In the verse the papal power begins the work of healing its deadly wound. In 1989 the king of the north retaliates against the dragon power of the Soviet Union, who had then become the king of the south. When the beast of Catholicism retaliated against the Soviet Union it came with the proxy army of the United States, the false prophet of Revelation chapter sixteen. The dragon king of the south, the beast king of the north and the false prophet of chariots, horsemen and ships are all illustrated in verse forty, and the prophetic line ends in verse forty-five, when the papal power “comes to his end with none to help.”
Áño 1989-pe oñeipe’a hag̃ua umi seis versíkulo paha Daniel kuatiañe’ẽ kapítulo once-gua, ha upe aravope pe marandu rerahaha ohechakuaa mokõi’ỹre oĩha mbohapy pokatu, ijeporavopyréva proféticamente, omba’apóva umi versíkulo cuarenta guive cuarenta y cinco peve kapítulo once-pe. Pe mburuvicha yvy gotyo versíkulo cuarenta-pe ha’e pe dragón pokatu; pe mburuvicha yvate gotyo ha’e pe pokatu papal, upe oñeme’ẽma va’ekue chupe iñakãrasy oporojukáva versíkulo ñepyrũme ary 1798-pe, pe dragón pokatu Francia napoleónica po rupive. Upe versíkulope pe pokatu papal oñepyrũ omba’apo oñemonguera hag̃ua iñakãrasy oporojukáva. Áño 1989-pe pe mburuvicha yvate gotyo ojapo jey ñorairõ pe dragón pokatu Unión Soviética rehe, upe upérõ oikóva pe mburuvicha yvy gotyo ramo. Pe mymba Catholicismo-gua ojapo jey ñorairõ ramo Unión Soviética rehe, ou va’ekue Estados Unidos rehegua ehérsito proxy ndive, pe proféta japu Apocalipsis kapítulo dieciséis-gua. Pe dragón mburuvicha yvy gotyo, pe mymba mburuvicha yvate gotyo ha pe proféta japu kárro ñorairõgua, kavaju arigua ha umi barco rehegua, opavave ojehechauka versíkulo cuarenta-pe, ha pe línea profética opa versíkulo cuarenta y cinco-pe, amo pe pokatu papal “og̃uahẽ ipahápe ha ndaipóri avave oipytyvõva chupe.”
Armageddon, in Revelation sixteen is a symbolic geographical area identifying the rebellion of mankind that precedes the return of Christ. Armageddon is a symbol of the word is made from two words, “Har” meaning mountain, and “Megiddo,” which is the valley of Jezreel. The fact that John combined a mountain with Megiddo, when Megiddo is a valley, informs the student of prophecy that Armageddon is a symbol, which contains a geographical reference, for there is no mountain in the valley of Jezreel.
Armagedón, Apocalipsis dieciséis-pe oĩ peteĩ tetãygua renda simbólica ohechaukáva yvyporakuéra ñemoĩ vai omotenondéva Cristo jeju jey. Armagedón ha’e peteĩ símbolo; ko ñe’ẽ ojejapo mokõi ñe’ẽgui, “Har” he’iséva yvyty, ha “Megiddo”, ha’éva Jezreel ñu. Pe añetegua Juan ombojoajúgui peteĩ yvyty Megiddo ndive, ha Megiddo katu peteĩ ñu, omomarandu profecía mbo’ehárape Armagedón ha’eha peteĩ símbolo oguerekóva peteĩ referencia geográfica, ndaipórigui yvyty Jezreel ñúme.
The Jezreel Valley is situated between the three seas (Mediterranean Sea, Sea of Galilee, and Dead Sea) and Jerusalem. It is relatively central in northern Israel, with these three bodies of water and Jerusalem located around it in different directions. Verse forty-five of Daniel eleven is where the king of the north comes to his end with none to help, and the verse identifies his geographical end as between the seas and the glorious holy mountain of Jerusalem. Verse forty of Daniel eleven introduces the three powers that are the subjects of the healing of the deadly wound of the papal power and its ultimate end.
Yzreel Ñu isituado umi mbohapy para mbytépe (Para Mediterráneo, Mar de Galilea ha Mar Muerto) ha Jerusalén apytépe. Oĩ porãite Israel yvate gotyo mbyte rupi, ha ko’ã mbohapy y rembe’y guasu ha Jerusalén ojejuhu ijerére opaichagua gotyo. Daniel 11:45-pe he’i moõpa pe mburuvicha yvate gotygua oguahẽ ipahápe, ha avave ndojuhúi va’erã chupe oipytyvõva; ha upe versíkulo omombe’u pe ipaha yvy renda oĩha para kuéra apytépe ha pe yvyty marangatu hechapyrãva Jerusalén pegua apytépe. Daniel 11:40 katu omoinge mbohapy pu’aka oĩva pe papa rekovai pu’aka herida oporojukáva ñemonguerá rehegua mboyvegua ha ipahaite peve.
The first phrase of the verses identifies the time of the end in 1798, when the papacy received its deadly wound and verse forty-five identifies its permanent deadly wound. The prophetic history between the first and last death of the papal power identifies the rebellion of mankind as they restore the ascendancy of the papal power, when its deadly wound is healed in advance of the papal power’s ultimate demise. The six verses bear the signature of truth, for the beginning and end are both the death of the papal power, and the middle verses are the rebellion of mankind as the first deadly wound is healed.
Pe ñe’ẽjoaju peteĩha umi versíkulogui ohechauka pe ára paha ary 1798-pe, upérõ pe papado orresivi ivaíva ñehundi hag̃ua, ha pe versíkulo cuarenta y cinco ohechauka iñehundi hag̃uápe opa’ỹva. Pe tembiasakue profétika oĩva pe ñemano peteĩha ha paha pa’ũme pe pu’aka papal rehegua ohechauka yvyporakuéra ñemoĩvaiha, omyengoviávo pe tuicha hag̃ua pe pu’aka papal rehegua, upérõ pe ivaíva ñehundi hag̃ua oñemonguera pe pu’aka papal rehegua pahaite hag̃ua mboyve. Umi seis versíkulo oguereko pe añetegua reraguapy, pe ñepyrũ ha pe paha mokõivéva niko hína pe pu’aka papal rehegua ñemano, ha umi versíkulo mbytépegua hína yvyporakuéra ñemoĩvai, pe ivaíva ñehundi hag̃ua peteĩha oñemonguera jave.
Miller was given light from heavenly angels upon the relation of pagan and papal Rome. The key for Miller’s understanding of the prophetic model, which he employed for all of his prophetic applications, was “the daily” in Second Thessalonians. “The daily” in that chapter is pagan Rome, which is what established the vision that William Miller came to understand, for it is Rome, the robbers of thy people in verse fourteen of chapter eleven, that establishes the vision.
Miller ohupyty kurusu yvagágui ánhel kuéragui pagáno ha papal Roma ojoaju rehe. Pe mba’e ñemigua oikuaaukáva Miller-pe pe modelo profético rehegua, ha ha’e oiporúva opaite hembiapo proféticope, ha’eva’ekue “pe ára ha ára” Segunda Tesalonicenses-pe. “Pe ára ha ára” upe kapítulope ha’e pagáno Roma, ha upéva voi omoĩva’ekue pe visión William Miller oikuaávaekue; Roma niko, “nde retãyguakuéra mondahakuéra”, pe versículo catorce kapítulo once-pe, upe omoĩ pe visión.
The messenger raised up to understand the increase of knowledge in 1989 came to understand the threefold nature of Rome. Miller was the messenger of the first and second angels, and he understood the first and second manifestations of Rome to establish the vision he presented to the world. The messenger of the third angel came to understand all three manifestations of Rome in order to establish the vision he was given to proclaim to the world.
Pe mensahéro oñemopuʼãva ohesaʼỹijo hag̃ua pe jeikuaa okakuaáva ary 1989-pe og̃uahẽ oikuaa hag̃ua Roma rekópe oĩha mbohapy hendáicha. Miller haʼe vaʼekue pe mensahéro peteĩha ha mokõiha ánhel rehegua, ha haʼe oikuaa vaʼekue pe peteĩha ha mokõiha jehechauka Roma rehegua ikatu hag̃uáicha omopyenda pe visión haʼe opresenta vaʼekue ko yvy ariguápe. Pe mensahéro mbohapyha ánhel rehegua og̃uahẽ oikuaa hag̃ua opaite mbohapy jehechauka Roma rehegua ikatu hag̃uáicha omopyenda pe visión oñemeʼẽ vaʼekue chupe omomarandu hag̃ua ko yvy ariguápe.
The first manifestation of Rome was pagan Rome. Out of pagan Rome came papal Rome, the second manifestation. Out of the first two manifestations came modern Rome, the threefold alliance of the dragon, the beast and false prophet.
Roma raẽmby peteĩha ha’e va’ekue Roma pagana. Roma pagánagui osẽ Roma papal, pe mokõiha raẽmby. Umi mokõi raẽmby tenondegua gui osẽ Roma moderna, pe joaju mbohapy peteĩmegua mbói guasu, mymba ñarõ ha maranduhára japu rehegua.
We will continue the line of the controversy of “the daily” in Advent history in the next article.
Jaikuaáta pe “hína pe ára ha ára pegua” rehegua ñorairõ renda Advento rembiasakuepe pe artíkulo oúvape.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Pe ohecháva yvy ape ári oĩva guýpe, omoñe'ẽva opa kuimba'e py'a, he'i umi ohupyty va'ekuére tuicha tesape rehe: ‘Ndohasa asy ha ndopy'aroryi'ỹi hikuái iñemeko porã ha ipytu'ũ reko rehegua rehe.’ Añetehápe, ha'ekuéra oiporavo ijehegui hapekuéra, ha iñe'ẽnga ovy'a umi mba'e jeguarúpe. Che avei aiporavóta iñembotavypa, ha amoĩta hi'ári umi mba'e okyhyjéva hikuái; che ahenóirõ guare, avave norrespondéi; añe'ẽrõ guare, nohendúi; upéva rangue ojapo ivaíva che resa renondépe, ha oiporavo pe che ndavy'a'ỹha hese.’ ‘Tupã omondóta hi'ári kuña guasu ñembotavy, oguerovia hag̃ua peteĩ japu,’ ndojapói haguére pe añetegua mborayhu ikatu hag̃uáicha ojesalva, ‘ha ovy'a haguére teko hekojoja'ỹme.’ Isaías 66:3, 4; 2 Tesalonicenses 2:11, 10, 12.”
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
“Pe Mbo’ehára yvagagua oporandu: ‘Mba’e ñembotavy mbaretevéva piko ikatu ombotavy pe akãgui ko’ãvaicha japu reheve, peẽ peimo’ãha pemopu’ãha pe fundamento hekopete ha Tupã omoneĩha pene rembiapo, ha añetépe katu pemba’apo heta mba’épe ko yvy arigua polítika reheháicha ha peñangaipa Jehová rehe? ¡Ajépa tuichaite ñembotavy, peteĩ jejavy oguerohorýva, oisãmbyhýva akãnguépe, kuimba’ekuéra peteĩ jey oikuaava’ekue pe añetegua, ojavy jave omboykévo Tupã reko ra’anga pe espíritu ha ipokatu rendaguépe; ha oguerekóramo hikuái peimo’ãha hikuái imba’ereta, heta mba’e oguerekoha ha mba’eve ndoikotevẽiha, ha añetépe katu oikotevẽ opa mba’e rehe.’”
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Tupã ndoikói vaʼekue iñambuévo umi hembiguái jeroviapýva rehe, umi oñongatúva ijao kyʼaʼỹre. Péro heta osapukái: ‘Pyʼaguapy ha tekove hag̃uã’, ha pe ñehundi pyaʼe oúva hína hiʼarikuéra. Ndahupytýiramo peteĩ arrepentimiento pypukuete, ndajehekomirĩiramo yvyporakuéra ikorasõme ñemombeʼu rupive ha noñemeʼẽiramo pe añetegua oĩháicha Jesúspe, arakaʼeve ndoikemoʼãi yvágape. Oiko vove ñemopotĩ ñande apytépe, ndaiporimoʼãvéima jaiko hag̃ua vyʼápe térã jepokuaa hag̃uáicha, ñañembotuicha ñande ricoha rehe ha ñanderekoheta rehe, haʼévo ndajaikotevẽiha mbaʼevére.”
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
“Máva ikatúva he’ívo añetetehápe: ‘Ore óro oñeha’ã tata rupi; ore ao katu ndopytái ky’a yvy arigua reheve’? Ahecha ore Mbo’ehára ohechaukávo umi ao oje’éva tekojoja rehegua. Oipe’ávo umíva, ohechauka porã pe ky’a oĩva guýpe. Upéi he’i chéve: ‘Nderehechái piko mba’éichapa oñembotuichávo ojaho’i hikuái iñemongy’a ha ikaraku vai? “Mba’éicha piko pe táva jeroviaha oiko kuña rekove vai ramo!” Che Ru róga ojapo tupaópe ñemuharenda, peteĩ tenda ojeipe’ahágui Tupã rekoha ha heko mimbipa! Upévare oĩ kangy, ha mbarete ndaipóri.’” Testimonies, volumen 8, 249, 250.