The “Revelation of Jesus Christ” is opened up to God’s people when “the time is at hand.” The final warning message for mankind is given just before the close of human probation and that final message is represented in several prophetic lines in the Bible. In Revelation fourteen that final warning message is represented by three angels.
Pe “Jesucristo Rekuaauka” ojepe’a Ñandejára retãygua kuérape “hi’araitéma” vove. Pe marandu paha ñemomarandurã yvypórape g̃uarã oñeme’ẽ mboyve yvypóra ñepyrũmby paha oñembotýta, ha upe marandu paha oñerrepresenta heta línea profética-pe Bíblape. Apocalipsis catorce-pe upe marandu paha oñerrepresenta mbohapy ánhel rupive.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.
Ha ahecha ambue ánhel oveve yvágare mbyte rupi, oguerekóva pe marandu porã opa'ỹva omombe'u hag̃ua umi oikóva yvy áripe, opa tetãme, opa ñemoñareme, opa ñe'ẽme ha opa tavayguápe, he'ívo ñe'ẽ hatãme: Pekyhyje Tupãgui ha peme'ẽ chupe momba'eguasu; og̃uahẽma niko ijopói hag̃ua aravo; ha peadora pe ojapova'ekue yvága, yvy, para ha yvu y rehegua.
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.
Ha upe rire oho ambue ánhel, he'ívo: Ho'a, ho'a Babilonia, pe táva guasu, mba'ére piko omboy'u opa tetãnguérape itekovai pornicasiõ pochyha vínogui.
And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.
Ha upe mbohapyha ánhel osegi chupekuéra, he’ívo ñe’ẽ hatãme: Oimérõ avave omomba’e pe mymba ha ta’ãnga, ha ogueraha imárka isyváre térã ipope, upevaite ho’úta Tupã pochy ryguasu, oñeñohẽva’ekue jopara’ỹre ipochy kópape; ha oñembohasa asýta tata ha asúfre rupive umi ánhel marangatu renondépe ha Ovecha Ra’y renondépe. Ha ijasypo kuéra jehasa asy rehegua ojupíta opa ára g̃uarã; ha ndaiporimo’ãi chupekuéra pytu’u ára ni pyhare, umi omomba’éva pe mymba ha ta’ãnga, ha maymáva ogueraháva héra márka. Ko’ápe ojekuaa umi imarangatúva py’aguasu: ko’ápe oĩ umi oñongatúva Tupã rembiapoukapy ha Jesús jerovia. Apocalipsis 14:6–12.
In chapter eighteen of Revelation the very same message announces the fall of Babylon.
Apocalipsis pehẽngue dieciocho-pe, upe maranduete voi omomarandu Babilonia ho’áramo hag̃ua.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:1–5.
Ha upe rire ahecha ambue ánhel oguejy yvágagui, oguerekóva tuicha pokatu; ha yvy henyhẽ tesape hag̃ua iglória reheve. Ha osapukái mbarete ñe’ẽ hatãme, he’ívo: Ho’a, ho’a Babilonia guasu, ha oiko hag̃ua aña kuéra renda, ha opa espíritu ky’a renda ñembotyha, ha opa guyra ky’a ha jeguaruha ñembotypa. Opa tetãgui niko ho’uuka va’ekue kuña reko vai pochy ryrýigui, ha yvy ruvicha guasu kuéra oñemoakãratĩ hendive, ha yvy pegua ñemuha kuéra oñembyaty heta mba’erepy rehe iporãmbaiterei hag̃ua umi mba’e he’ẽ va’ekuére. Ha ahendu ambue ñe’ẽ yvágagui, he’íva: Pesẽ chugui, che retãyguakuéra, ani hag̃ua peikévo hendive iñangaipakuérape, ha ani hag̃ua pejapyhy umi mba’asy vai oguerekótavagui. Iñangaipakuéra niko oguahẽ yvágape, ha Tupã imandu’a hembiapo vai kuéra rehe. Apocalipsis 18:1–5.
The prophetic line of history, or we might say, the sequence of events represented by the angel that lightens the earth with his glory in chapter eighteen represents the events that lead to the close of judgment, the close of probation and the seven last plagues. The prophetic history represented in chapter eighteen runs “parallel” to the line of prophetic history represented by the three angels of chapter fourteen.
Pe línea profétika tembiasakue rehegua, térã ikatu ja’e, mba’e oikóva joaju ojehechaukáva pe ánhel rupive omimbipáva yvy iñemimbipa reheve kapítulo dieciocho-pe, ohechauka umi mba’e oúvape omohu’ã hag̃uáicha pe juicio, pe tiempo de gracia paha ha umi siete plagas pahaguéva. Pe historia profétika ojehechaukáva kapítulo dieciocho-pe oguata “paralelo” pe línea de historia profétika rehe ojehechaukáva umi mbohapy ánhel kapítulo catorce-pe.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“Tupã ome'ẽ pe Apocalipsis 14 marandu-kuérape hendaguã pe profecía rembiapo rapepe, ha hembiapo ndopái va'erã pe ko yvy rembiasakue ñemohu'ã peve. Pe peteĩha ha mokõiha ánhel marandu gueteri hína añetegua ko ára-pe g̃uarã, ha oho va'erã joja hag̃ua ko oúva upe rire ndive. Pe mbohapyha ánhel omoherakuã iñe'ẽmondýi peteĩ ñe'ẽ hatãme. ‘Ko'ã mba'e rire,’ he'i Juan, ‘ahecha ambue ánhel oguejy yvágagui, oguerekóva pokatu guasu, ha yvy oñesẽmimbi hag̃ua heko mimbipa rupive.’ Ko tesape rendýpe, oñembojoaju opa mbohapy marandu resape.” The 1888 Materials, 803, 804.
The three angels of chapter fourteen flying in the midst of heaven, symbolizes a worldwide message that concludes with the mark of the beast and the close of probation. In chapter eighteen the entire earth is lightened by the glory of the angel whose message also concludes with the close of probation.
Umi mbohapyve ánhel kapítulo catorcepegua, ovevéva yvága mbytépe, ojokuái peteĩ marandu mundial rehe, opa hag̃uáicha mymba ñemongarai ha gracia ára ñemboty rehe. Kapítulo dieciocho-pe ko yvy tuichakue oñesakãmba pe ánhel mimbipa rupi, imarandu avei opa hag̃uáicha gracia ára ñemboty rehe.
The message that is symbolically represented by three angels in chapter fourteen and that is also represented by the angel that descends in chapter eighteen are two illustrations of the same warning message. There is nothing redundant in the Bible, nothing wasted. The fact that the very same message is identified more than once by John is an emphasis on the importance of the message and it illustrates the divine method of teaching that is a biblical rule called “repeat and enlarge.” Bringing two lines of prophetic history together reveals truths that would not be recognized in either line when considered apart from the other line. Today if you brought two witnesses of the same event into court to testify, they might very well give opposite reports based upon their political or social ideology. This is not the case with Bible witnesses, they always agree, and if it appears to you that they don’t agree, then you are looking at something incorrectly.
Pe marandu oñerrepresentáva simbólikamente mbohapy ánhel rupive kapítulo catorce-pe ha avei oñerrepresentáva pe ánhel oguejýva kapítulo dieciocho-pe, mokõi ta’anga peteĩchagua pe marandu ñe’ẽmondo rehegua. Ndaipóri mba’e hembýva térã jevyreiha la Bíblíape, ndaipóri mba’e oñembyai hag̃uáicha. Pe hechapyrã iñimportantevéva, pe maranduete ojehechauka haguére hetave peteĩ jey Juan rupive, omomba’e guasu pe marandu iñimportánsiakue ha ohechauka pe método divíno mbo’e hag̃ua, ha’éva peteĩ tembiapoukapy bíblico hérava “jey ha tuicha’evévaicha ñe’ẽmbyasy.” Oñembojoajúvo mokõi línea tembiasakue proféticogua, ojekuaa añetegua ndohesape’áiva peteĩva ni ambuéva, oñehesa’ỹijóramo peteĩteĩ ijehegui. Ko árape reru ramo tribunal-pe mokõi testígo peteĩ evento rehegua omombe’u hag̃ua, ikatuite ome’ẽ marandu ojoavyetereíva oñemopyendáva iideología polítika térã social rehe. Kóva ndaha’éi upéicha testígo Bíblico-kuéra rehe; ha’ekuéra akóinte oĩ peteĩ ñe’ẽme, ha ha’ete ramo ndéve ndojoajúiha, upéicharõ nde rema’ẽ peteĩ mba’e rehe hendape’ỹ hag̃uáicha.
The two illustrations we are considering are the very same warning message that the book of Malachi represents as the return of Elijah the prophet. All three of the messages arrive in advance of the close of probation—for the warning message contained in all three lines of prophecy are not simply given in advance of the close of probation, but the close of probation is the very point of reference, the subject if you will, of each of those warning messages. In fact, if any warning message is proclaimed or illustrated by any prophet, it’s the same warning as Revelation fourteen, eighteen and Malachi’s Elijah prophecy.
Mokõi techapyrã ñamyesakãva hína pe ñe’ẽmondo ñe’ẽñemiete peteĩchaguaiteva, pe kuatia Malakías-pe ojehechaukaháicha Elías maranduhára jevy ramo. Ko’ã mbohapyve ñe’ẽmondo oguahẽ mboyve pe gracia rembe’y ñemboty; pórke pe ñe’ẽmondo ñe’ẽñemi oĩva ko’ã mbohapy marandu profético rysýipe ndaha’éi oñeme’ẽnteva mboyve pe gracia rembe’y ñemboty, ha katu pe gracia rembe’y ñemboty ha’e hína voi pe punto de referencia, térã pe mba’e oñeñe’ẽha, reipotáramo, peteĩteĩva umi ñe’ẽmondo ñe’ẽñemi rehegua. Añetehápe, oimeraẽ ñe’ẽmondo ñe’ẽñemi oñemombe’úrõ térã ojehechaukárõ oimeraẽ maranduhára rupive, ha’e upe ñe’ẽñemiete avei Apocalipsis 14, 18 ha Elías rehegua profecía oĩva Malakías-pe.
These three lines of prophecy can easily be shown to run parallel to each other. That being said there are two primary sources of information in biblical prophecy. One is the identification of the sequence of events that unfold at the end of the world. The other source of information is the illustration of the prophets’ activities connected with the message outlining the future events.
Koʼã mbohapy línea marandu porã heʼíva mbaʼe oikótava ikatu hag̃uáicha ojehechauka ndahasýi hag̃ua oguataha ojoja ojuehe. Upéicharõ jepe, oĩ mokõi yvu tenondegua marandu rehegua marandu hag̃ua mbaʼe heʼíva Biblia marandu porã oikótava rehe. Peteĩva haʼe pe jeikuaa hag̃ua tembiasakue rapykue ojehupytyvaʼerãva opa hag̃uáicha ko yvy arapy. Ambue yvu marandu rehegua haʼe pe taʼanga omeʼẽva umi maranduhára rembiapo rehegua, ojoajúva pe marandu omyesakãva umi tembiasakue oikótava tenonderã.
There are two rules worth considering in connection with these ideas. The first is that all the prophets speak about the end of the world, which is where probation closes.
Oĩ mokõi regla iporãva ojehechakuaa hag̃ua ko’ã temimo’ã rehegua. Peteĩha ha’e opaite proféta oñe’ẽha ko yvy apy rehe, upépe ningo oñemboty pe tiempo de gracia.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Peteĩteĩ proféta yma guarégui oñeʼẽ vaʼekue saʼive iempo hag̃ua g̃uarã ha hetave ñande ára hag̃uáre, upéicha rupi iprofesía oguereko mbarete ñandéve g̃uarã. ‘Koʼã mbaʼe opavave ojehu chupekuéra techapyrãrã; ha ojehai ñane moñeʼẽrã, ñande ári oguahẽmava ko yvy arapaha.’ 1 Corintios 10:11. ‘Ndahaʼéi hag̃ua ijehekuéra guarã, síno ñandéve g̃uarã ombaʼapo hikuái umi mbaʼe rehe, koʼág̃a oñemombeʼúva peẽme umi opredikáva peẽme evangelio Espíritu Santo yvágagui oñembou vaʼekue rupive; umíva rehe umi ánhel ohechase avei.’ 1 Pedro 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“La Biblia ombyaty ha ombojoaju ipype imba’ete porãita ko generación pahápe g̃uarã. Opaite tembiapo guasu ha tembiapo marangatu Ñe’ẽme’ẽ Ymaguarépe oikova’ekue, ojehu va’ekue ha ko’ág̃a avei ojehu jeýva hína tupãópe ko’ã ára pahápe.” Selected Messages, libro 3, 338, 339.
All the prophetic messages of the Bible are “in force for us” “upon whom the ends of the world are come.” That rule, in conjunction with another rule that identifies “matters” which the Holy Spirit has “shaped,” “both in the giving of the prophecy and” also “in the events portrayed” add strength to the claim that prophetic events at the beginning of a prophecy typify and run parallel to the prophetic events at the end of any given prophecy.
Opaite marandu profético oĩva la Biblia-pe ha’e “oguerekóva mbarete ñandéve g̃uarã”, “ñande ári oguahẽ va’ekuépe umi ára pahague ko yvy arigua”. Pe mbojoja, oñembojoajúvo ambue mbojojáre omyesakãva umi “mba’e” Espíritu Santo “omoheñóiva formape”, “marandu profético ñeme’ẽme ha” avei “umi mba’e ojehechaukávape”, omombareteve pe ñe’ẽ he’íva umi mba’e profético oikóva peteĩ profecía ñepyrũme ohechaukatypeha ha oguata joja umi mba’e profético ndive oikóva ipahápe opaite profecía me’ẽmbyre rehe.
“There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.
“Tekotevẽ oñehesa’ỹijo hag̃uáicha ipypukuvéva Ñandejára ñe’ẽ; ko yvypórape, Daniel ha Apocalipsis-pe katu oñeme’ẽva’erã ñangareko peteĩcha’ỹ hag̃uáicha araka’eve ñane rembiapokue rembiasápe. Ikatu ñañe’ẽ sa’ive algunos asuntos-pe, Roma pokatu rehe ha papado rehe; ha upéicharõ jepe, tekotevẽ ñamotenonde umi proféta ha apóstol-kuéra ohai va’ekue Espíritu Santo Ñandejára guigua inspiración rupive. Espíritu Santo omohenda umi mba’e, profecía oñeme’ẽ jave ha umi tembiapo ojehechaukáva rupive avei, ombo’e hag̃uáicha yvypóra rembijokuái ndojehechaukaiva’erãi, toñemokañy Cristo-pe, ha Ñandejára Yvága guigua ha Iley toñemomba’eguasu. Emoñe’ẽ Daniel aranduka. Ehenói jey, punto por punto, umi tetãnguéra rembiasakue upépe ojehechaukáva.” Testimonies to Ministers, 112.
The “Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed.” In “giving of the prophecy and in the events portrayed” “matters” have been “so shaped” by “the Holy Spirit” that both “the giving of the prophecy” and “the events portrayed,” are to be recognized as inspired and applied to the prophetic illustration of the end of the world.
“Espíritu Santo” ombohape péicha umi mba’e, mokõivéva “marandu hag̃ua pe profesía” ha “umi mba’e ojehechaukáva” rehe. “Marandu hag̃uápe pe profesía ha umi mba’e ojehechaukáva” rehe, “umi mba’e” oje “mbohape péicha” “Espíritu Santo” rupive, upéicha hag̃uáicha mokõivéva, “marandu hag̃uápe pe profesía” ha “umi mba’e ojehechaukáva”, ojehechakuaa va’erãha inspirádo ramo ha ojeporu hag̃ua pe ta’ãngamýi profesiagua rehegua, pe ára paha mundo rehegua.
John was given the prophecy from Gabriel and told to write it in a book and send it to the churches. He was then being persecuted by Rome; he was exiled in a fashion that would parallel what in the world today would call a black-site. In that history John was as isolated from mankind as is any prisoner at Guantanamo Bay.
Juan oñeme’ẽ vaʼekue pe profesía Gabriel-gui ha oñemombeʼu chupe tohai peteĩ lívrope ha tomondo umi tupãópe. Upérõ haʼe ohasa vaʼekue Roma ñembyasýpe; oñemosẽ vaʼekue mombyry peteĩ hendáicha ikatúva ojoguaha ko yvy ape ári koʼág̃a oñehenóiva peteĩ “black-site”-pe. Upe tembiasakue ryepýpe Juan oĩ vaʼekue oñembojaʼoite yvyporakuéragui, peteĩ kárselpegua Guantánamo Bay-peguáicha.
John identifies that the vision took place when he was worshipping on the seventh-day Sabbath, which is the Lord’s Day.
Juan he’i porã pe visión ojehu hague ha’e oĩ jave omomba’eguasúvo Tupãme pytu’u ára sietehápe, pe sábado, ha’éva Ñandejára Ára.
For the Son of man is Lord even of the sabbath day. Matthew 12:8.
Yvypóra Ra’y niko Ñandejára voi pytu’uha ára rehegua. Mateo 12:8.
While worshipping in the Spirit, he heard a great voice behind him.
Oñemombaʼeguasú aja pe Espíritupe, ohendu hapykuéri peteĩ ñeʼẽ tuicháva.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9–11.
Che, Juan, peneẽ kuéra ryke'y, ha pene irũ jehasa asýpe, ha mburuvicharãme ha Jesús Cristo paciencia-pe, aime vaʼekue pe ypaʼũ hérava Patmospe, Tupã ñeʼẽ rehe, ha Jesucristo testimonio rehe. Aĩ vaʼekue Espíritu-pe pe ára Ñandejára mbaʼévape, ha ahendu che rapykue gotyo peteĩ ñeʼẽ tuicha, trompétaicha, heʼíva: Che hína Alfa ha Omega, peteĩha ha pahague; ha pe rehecháva, ehai peteĩ líbrope, ha emondo umi siete tupão oĩvape Asiape; Éfesope, ha Smírnape, ha Pérgamope, ha Tiatírape, ha Sardispe, ha Filadélfiape, ha Laodicéape. Apocalipsis 1:9–11.
John, his surroundings and the circumstances identified describe him as one that is being persecuted for being a seventh-day Sabbath worshipper, but one who is also being persecuted because they believe in both the Bible and the writings of Ellen White, which is the “testimony of Jesus.” He hears a great voice behind him, which he turns to see, and in so doing he represents a Seventh-day Adventist at the end of the world who hear a voice behind them saying, “this is the way, walk ye in it.”
Juan, ijerére ha umi circunstánsia ojehechauka hag̃ua hese omombeʼu chupe peteĩva ojepersegíva haʼe haguére peteĩ adorador sábado ára pokõihápe, ha avei ojepersegíva oguerovia rupi mokõivéva, la Biblia ha Ellen White jehaipyrekuéra, upéva haʼéva “Jesús testimónio”. Ohendu peteĩ ñeʼẽ tuicha hapykuéri, ha ojere ohecha hag̃ua, ha ojapo hag̃ua upéva haʼe orepresenta peteĩ Adventísta del Séptimo Día opávo ko múndo, ohendúva peteĩ ñeʼẽ hapykuérigui heʼíva: “kóva hína pe tape, peguata pype.”
All the lines of prophecy parallel each other at the end of the world.
Maymáva profecía rehegua ojoavýva ojoja ojuehe ipahápe ko yvy arapýpe.
“In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.
“Pe Apocalípsispe opaite Biblia arandukuéra ojoaju ha opaha.” Hechos de los Apóstoles, 585.
Any prophet that hears a voice behind them, aligns with John in the illustration of God’s people at the end of the world. John heard a voice behind him that gave him instructions. Isaiah also heard a voice of instruction.
Oimeraẽva proféta ohendúva peteĩ ñeʼẽ iñakã rapykuériguio, oñemohenda Juán ndive pe taʼãngahápe ohechaukáva Tupã tavayguakuérape ko yvy arapaha peve. Juán ohendu peteĩ ñeʼẽ iñakã rapykuériguio omeʼẽva ichupe mboʼeha. Isaías avei ohendu peteĩ ñeʼẽ omboʼéva chupe.
And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.
Ha upévare pe Ñandejára oha’arõta, pende poriahuverekó hag̃uáicha, ha upévare ha’e oñemomba’eguasúta, pende rehe oiporiahuverekó hag̃uáicha; Ñandejára niko peteĩ Tupã hustísiagua: ovy’aite opavave umi hese oha’arõva.
For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left. Isaiah 30:18–21.
Ha tetãygua oikóta Siónpe Jerusalénpe; nde neresẽmo’ãvéima. Ha’e heta porãiterei oikóta nderehe nde sapukái ñe’ẽme; ohendúvo, ombohováita ndéve. Ha Ñandejára ome’ẽramo jepe peẽme jejopy vai mbujape ha jehasa asy y, upeichavérõ nde mbo’eharakuéra ndoñemokañymo’ãvéi peteĩ kónape, ha nde resa ohecháta nde mbo’eharakuérape. Ha nde apysa ohendúta peteĩ ñe’ẽ nde rapykuéri, he’íva: Kóva hína pe tape, peguata pype, pejevýramo akatúape térã peasu’úpe. Isaías 30:18–21.
God’s remnant people hear a voice behind them identifying which way they should walk. They then need to decide if they will listen or not listen. The people represented by John and Isaiah are people at the end of the world who wait for the Lord while He tarries, and Isaiah informs us he tarries because He is a God of judgment. From the beginning of Millerite history in 1798 until the close of probation for Adventism at the Sunday law, God is accomplishing the judgment in the heavenly sanctuary. The promise is that those who wait for the Lord during the judgment period will be blessed.
Tupã rembyre tavayguakuéra ohendu peteĩ ñe’ẽ oúva hapykuéri, he’íva mba’e tape rupi iporã oguata hag̃ua. Upéi tekotevẽ odesidi hikuái ohendútapa térã ndohendúimo’ãi. Umi tavayguakuéra ojehechaukáva Juan ha Isaías rupive ha’e umi oikóva ko yvy paha gotyo, oha’arõva Ñandejárape ha’e oha’arõ aja guive; ha Isaías ñanemomarandu ha’e oha’arõha, pórke ha’e hína peteĩ Tupã tekojojáre oporombojovakéva. Millerita rembiasakue ñepyrũmby guive ary 1798-pe, pe gracia ára ñemboty peve Adventismo rehe pe léi domingo jave, Tupã omotenonde pe huísio pe santuario yvagapeguápe. Pe ñe’ẽme’ẽ ha’e umi oha’arõva Ñandejárape pe huísio ára pukukue jave ojehovasataha.
God’s people who are blessed for waiting, are represented by the virgins who wait for the Bridegroom in the parable of the ten virgins. All ten fell asleep, and then at midnight a crisis arrives that separates the sleeping virgins into two classes. One class had heard a voice behind them and turned to see the voice which instructed them as to which way to proceed, and the other class refused to turn around and hear the voice—in spite of the fact that the message that runs throughout the book of Revelation is, “He that hath an ear, let him hear what the Spirit saith unto the churches.”
Tupã retã ojehovasáva oha’ãrõ haguére, ojehechauka umi kuñataĩ omba’eha’ãrõva no menda mo’ãivape pe ñe’ẽtekovete rehegua pa virhen rehe. Opavave umi pa oke, ha upéi pyhare mbyte jave og̃uahẽ peteĩ mba’e vaiete omboja’óva umi virhen okévape mokõi aty-pe. Peteĩ aty ohendu va’ekue peteĩ ñe’ẽ iñakã rapykue guive ha ojere ohecha hag̃ua pe ñe’ẽ ombo’éva chupekuéra mba’e tape rupi ova’erãha, ha ambue aty ndojereiséi hag̃ua ni nohenduséi pe ñe’ẽ—jepe pe marandu osyryryva Apocalipsis kuatia pukukue javeve ha’e: “Pe orekóva apysa, tohendu mba’épa Espíritu he’i umi iglésia-kuérape.”
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Pe parábola umi diez virgen rehegua Mateo 25-pe ohechauka avei umi adventista retãygua jeikove.” The Great Controversy, 393.
John represents the Adventist people who turn to the past in order to understand the future. When they “hear a word behind” them as John did, the word also includes the instruction given in Isaiah’s testimony of this identical event. Isaiah’s instruction was, “this is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.” The wise virgins in Daniel twelve understand the increase of knowledge at the end of the world, because they had “run to and fro” in the word to understand the life-giving knowledge that was unsealed.
Juan ohechauka umi tavaygua Adventista-pe, ojere vaʼekue ohecha hag̃ua yma guarã ikatu hag̃uáicha ontende hag̃ua tenonderã. Haʼekuéra “ohendu ramo peteĩ ñeʼẽ hapykuéri” ojehu haguéicha Juan-pe, upe ñeʼẽ oguereko avei pe mboʼe oñemeʼẽ vaʼekue Isaías rembiapoukapýpe ko mbaʼeete peteĩchaguáre. Isaías mboʼe heʼi kuri: “kóva hína tape, peguata pype, pejere ramo akatúa gotyo, ha pejere ramo asu gotyo.” Umi kuñataĩ arandu Daniel mokõiha capítulo-pe oikuaa pe kuaapy ñemboheta opa ára yvy arigua pahápe, pórke “oñani jey-jey” hikuái Ñeʼẽme ontende hag̃ua pe kuaapy omeʼẽva tekove, ojepeʼa hag̃ua vaʼekue hiʼári pe ñeñapytĩ.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:4.
Ha nde katu, Daniel, emboty ko'ã ñe'ẽ, ha emoĩ hag̃ua kuatiañe'ẽ aranduka rehe pe sello, pe ára paha peve: heta oikóta oho ha ou, ha arandupy oñembohetáta. Daniel 12:4.
The prophets we are considering represent Seventh-day Adventists in the history where judgment comes to a conclusion and probation closes. Those represented as the wise virgins hear a voice behind them saying this is the way to walk and He promises to guide them on the path when they turn to the left or the right. “Running to and fro” as the wise virgins do when the book is unsealed is a symbol for Bible study. Nature informs us that in order to run, you first must learn to walk and Isaiah’s testimony says that if you listen to the voice behind you, he will guide you in the study of His Word whether you turn to the Old Testament (left) or the New Testament (right). Open the Bible and He will guide you by His voice. But for Seventh-day Adventists at the end of the world it also means He will guide you when you open the Bible (left) and when you open the Spirit of Prophecy (right).
Umi proféta ñahesa’ỹijóva ohechauka umi Adventista del Séptimo Día-pe pe tembiasakue-pe, upépe huísio oguahẽ ipahápe ha pe tiempo de gracia oñemboty. Umi ojehechaukáva virgen arandu ramo ohendu peteĩ ñe’ẽ hapykuéri he’íva: kóva hína tape peguatáva hag̃ua, ha Ha’e opromete oguata hag̃ua hendivekuéra pe tape rehe, ojere jave asúpe térã akatúape. “Oñani hag̃ua ko’árupi ha pé’árupi”, ojapoháicha umi virgen arandu pe kuatiañe’ẽ ojepe’a jave, ha’e peteĩ símbolo Biblia ñemoarandurã. Tekove rehegua ombo’e ñandéve, ikatu hag̃uáicha ñañani, tenonderãite tekotevẽ jaikuaa jaguata hag̃ua; ha Isaías testimonio he’i, rehendu ramo pe ñe’ẽ nde rapykuéri, Ha’e ne mboguátata Iñe’ẽ ñehesa’ỹijópe, rejere jave Antiguo Testamento gotyo (asúpe) térã Nuevo Testamento gotyo (akatúape). Eipe’a la Biblia ha Ha’e ne mboguátata Iñe’ẽ rupive. Hákatu umi Adventista del Séptimo Día-pe g̃uarã, pe ára paha ko yvy arapýpe, upéva avei he’ise Ha’e ne mboguátata eipe’a jave la Biblia (asúpe) ha eipe’a jave pe Espíritu de Profecía (akatúape).
The way to walk is even more specific when Jeremiah’s testimony is added.
Pe tape ojeiko hag̃ua ojekuaave hag̃ua, oñembojoapýramo Jeremías remimombe’u.
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, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken.
Péicha he’i Ñandejára: Peñembo’y tape rupi, ha pehecha, ha peporandu tape ymaguáre, moõpa oĩ pe tape porã, ha peguata ipype; ha pejuhúta pytu’u pende ángape g̃uarã. Ha ha’ekuéra he’i: Ndoroguatamo’ãi ipype. Avei amoĩ pende ári ñangarekohárape, he’ívo: Pehendúke turu pu. Ha ha’ekuéra he’i: Norohendumo’ãi.
Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
Upévare pehendúke, peẽ tetãnguéra, ha peikuaáke, aty guasu, mba’épa oĩ hesekuéra. Ehendúke, yvy: péina, che aguerúta ivaíva ko tetã ári, ha’éva iñapytu’ũ remiapo’a yva; ndojapysakái rupi che ñe’ẽre, ha che léire avei, ha oheja rei va’ekue upéva. Jeremías 6:16–19.
There are two classes of worshippers in the passage. One group considers all the “ways” and chooses the “old paths” to walk in. They were capable of selecting the “good way” from all the other possible “ways,” because they are those who listened to the voice behind them, and that voice informed them, “this is the way, walk ye in it.” John represents those that hear the voice from behind, a voice from the “old paths.”
Pe pasáhepe oĩ mokõi aty omombaʼeguasúva. Peteĩ aty ohecha opaite “tape” ha oiporavo umi “tape yma guaréva” oguata hag̃ua ipype. Haʼekuéra ikatu vaʼekue oiporavo pe “tape porã” opaite ambue “tape” ikatúva oĩ apytégui, pórke haʼe hikuái umi ohendúva pe ñeʼẽ hatykue guive, ha upéva pe ñeʼẽ heʼi chupekuéra: “kóva hína pe tape, peguata pype.” Juan ohechauka umi ohendúva pe ñeʼẽ hatykue guive, peteĩ ñeʼẽ ouvaʼekue umi “tape yma guaréva” guive.
“‘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.
“‘Péicha he’i Ñandejára: Peñembo’y tape rupi, pema’ẽ ha peporandu umi tape yma guare rehe, moõpa oĩ pe tape porã, ha peguata upérupi.’ Jeremías 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 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 ani ndoheka hag̃ua omombo hag̃ua ñande jerovia rapykuepyre—umi rapykuepyre oñemopyenda vaekue ñane rembiapo ñepyrũme, Ñe’ẽ ñehesa’ỹijópe ñembo’e reheve ha revelación rupive. Ko’ã rapykuepyre ári romopu’ã hína kuri ñande rembiapo kuimba’e 50 ary pukukue. Oĩ ikatúva oimo’ã ojuhu hague peteĩ tape pyahu ha ikatuha omoĩ peteĩ rapykuepyre imbaretevéva upe oñemopyenda vaʼekuegui. Ha upéva ningo tuicha ñembotavy. Ambue rapykuepyre niko avave ndaikatúi omoĩ, upe oñemopyenda vaʼekue ykére.”
“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 guaré heta oñepyrũ omopuʼã hag̃ua peteĩ jerovia pyahu, omoĩ hag̃ua hag̃ua tembiapoukapy pyahu. Péro mboy arépa opyta hína ikatu hag̃uáicha pe ñemopuʼã? Pyaʼe oguejy yvýre, ndopytái hag̃ua, ndajejapói rupi pe 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’? 1 Corinthians 3:11.
“¿Mba'éiko umi temimbo'e ypykue ndohasáiraka'e va'ekue tekotevẽháicha ojuhu umi ñe'ẽ yvypóra rembiporu? ¿Ndohendúi raka'e va'ekue avei umi teoria japu, ha upéi, ojapopaitévo opa mba'e ojejapova'erã, opyta hag̃ua hatã, he'ívo: ‘Ambue pyenda ndaikatúi avave omoĩ pe oñemoĩmava ári.’ 1 Corintios 3:11.
“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.” Testimonies, volume 8, 296, 297.
“Upévare jajoko vaerã ñande jerovia ñepyrũrã mbaretehápe ipaha peve. Ñe’ẽ pokatu rehegua Ñandejára ha Cristo omondo ko tavayguakuérape, oguenohẽvo chupekuéra ko yvóragui, peteĩteĩ mba’épe, añetegua ko’ág̃agua hesakã porãvévape. Tembiguái Ñandejára rehegua, ku oñembopupúva tata marangatu rehe, omombe’u va’ekue pe marandu. Pe ñe’ẽme’ẽ yvagapegua omoĩ va’ekue iséllo pe añetegua oñemombe’u va’ekue añeteha rehe.” Testimonies, volúmen 8, 296, 297.
But there is another group in Jeremiah’s line and that “congregation” as he identifies them, have built a house representing a new faith, and that house falls because it was not built upon the rock. That house is the Seventh-day Adventist church, or as John identifies the very same church—the synagogue of Satan.
Péro oĩ ambue aty Jeremías ñemoñarepe, ha upe “aty guasu” ha’e ombohéraháicha chupekuéra, omopu’ã peteĩ óga ohechaukáva peteĩ jerovia pyahu, ha upe óga ho’a pórke ndopytaiva’ekue pe ita guasu ári. Upe óga ha’e pe Iglesia Adventista del Séptimo Día, térã Juan ohechakuaaháicha pe iglesiaete voi—Satanás sinagóga.
To refuse to hear is to reject, his “words” and his “law.” Due to their rebellion against returning and walking in the old paths and also their refusal to hear the trumpet message of the watchman, God is going to bring evil upon the people Jeremiah identifies as a “evil congregation.” How God deals with the Seventh-day Adventist church of Laodicea is a subject of Bible prophecy. The prophet Hosea contributes to the characteristics of the “evil congregation” when he speaks about why they are rejected.
Ndohendu hag̃ua ha’e hína rejehoviávo, i“ñe’ẽ” ha hembiapoukapy. Ipu’akapa hag̃ua hikuái ndojevymo’ãi hag̃ua ha oguata hag̃ua tape yma guarépe, ha avei ndohendu mo’ãi hag̃ua trompéta marandu ñangarekohára ome’ẽva, Tupã oguerúta ivaíva pe tavayguakuérape Jeremías ohenóiva “aty vai”. Mba’éichapa Tupã oñangareko pe Iglesia Adventista del Séptimo Día de Laodicea rehe ha’e peteĩ ñe’ẽmarandu Bíblico mba’e. Maranduhára Oseas ombojoapy umi mba’e ohechaukáva “aty vai” rekokue, oñe’ẽvo mba’érepa ojepoi hesekuéra.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Che retãy oñehundi pe kuaarã’ỹ rehehápe; rejeko hag̃ua rejeity pe kuaaráre, che avei romombo nehegui, ani hag̃ua reiko pa’i chéve g̃uarã; nde nderesarái haguére nde Jára léigui, che avei ndacheresaráimo’ãi ne membykuérare. Oseas 4:6.
They are rejected for lacking knowledge, which represents a message that is unsealed at the time of the end. God is ending here His covenant relationship with His people in the passage, for He directly calls them, “My people!” Because they rejected Christ, and have forgotten His law they will be no priest for God. When God’s people enter into covenant with God, He makes them priests and kings. When God entered into covenant with ancient Israel he stated through Moses:
Haʼekuéra oñemboyke oikuaaʼỹre hag̃ua, upéva ohechauka peteĩ marandu ojejuruʼoʼỹva ára paha peve. Koʼápe Tupã omohuʼã Ijokupyty ñemoĩ Itavayguakuéra ndive ko pehẽnguépe, pórke haʼe voi oñeʼẽ chupekuéra ha heʼi: “Che retãyguakuéra!” Oñemboyke haguére Cristo-pe, ha hesarái haguére Hembiapoukapýgui, ndaiporimoʼãi paʼi ramo Tupãme guarã. Arakaʼe Tupã retãyguakuéra oike joaju hag̃ua Tupã ndive, Haʼe ojapo chupekuéra paʼikuéra ha mburuvichakuéra. Arakaʼe Tupã oike joajúpe Israel yma guare ndive, haʼe heʼi Moisés rupive:
Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.
Koʼág̃a ningo, pejapysaka añeténe che ñeʼẽ ha peñangareko che ñeʼẽmeʼẽ rehe, upéicharõ peẽta che mbaʼe tee poravopyre opa tetãnguéra ári; opa yvy niko chembaʼe. Ha peẽta chéve g̃uarã peteĩ saserdóte-kuéra rréino ha peteĩ tetã marangatu. Koʼãva hína umi ñeʼẽ ere vaʼerã Israel raʼykuérape. Éxodo 19:5, 6.
When God entered into covenant with the Christian church he stated through Peter:
Ñandejára oike hag̃ua peteĩ pacto pe iglesia cristiana ndive, he’i Pedro rupive:
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.
Peẽ katu hína peteĩ ñemoñare poravopyre, peteĩ saserdóte ruvicha guasu rehegua, peteĩ tetã marangatu, peteĩ tavayguakuéra imba'éva chupe g̃uarã; peikuaauka hag̃ua peẽme pehenói vaekue pytũmbýgui hendapete pe hesakã hechapyrãva gotyo. Ymave ndapeikói vaekue tetãicha, ko'ág̃a katu peẽ hína Tupã retãygua; ndapehupytýi vaekue poriahuvereko, ko'ág̃a katu pehupytyma poriahuvereko. 1 Pedro 2:9, 10.
Peter in these verses addresses the transition from ancient Israel as God’s chosen covenant people unto the Christian church, when he states that “in times past were not a people, but now are the people of God.” When the Jews divorced themselves from God, the Lord entered into covenant with the Christian church. Both were considered as nations of priests while they were married to the Lord.
Pedro koʼã versíkulope oñeʼẽ pe jehasáre Israel yma guaréva, Tupã rembiporavo ñemoĩmeʼẽgua tavayguakuéragui, pe tupao cristianape, heʼívo: “yma ndahaʼéi vaʼekue peteĩ tetã, ha koʼág̃a katu hikuái Tupã retã.” Umi judío ojepeʼa ramo guare Tupãgui, Ñandejára ojapo ñemoĩmeʼẽ pe tupao cristianándi. Mokõivéva ojehecha vaʼekue paíno retãramo, oñemendáramo guare Ñandejára ndive.
To be rejected as a priest indicates that you once were a covenant people. Seventh-day Adventists entered into covenant with the Lord at the beginning of Adventist history. The church in the wilderness came out of the Reformation but rejected the Millerite message, and thus divorced themselves from God during the history of the first and second angels’ messages. The final separation was the arrival of the second angel and the pronouncement was that they were no longer a daughter of Christ, but had become a daughter of Babylon. Immediately after, during the Midnight Cry, God called His new bride to the covenant marriage.
Ñemboyke hag̃ua pa’i ramo he’ise ymaite guive rejeguereko hague peteĩ tavaygua ñe’ẽme’ẽgua. Ádventista ára pokõindy pegua oikekuri ñe’ẽme’ẽme Ñandejára ndive pe tembiasakue ádventista ñepyrũme. Pe tupaogua desiértope osẽkuri pe Reforma-gui, ha katu omboykékuri pe marandu Miller pegua, ha upéicha rupi ojeheja voi Tupãgui pe peteĩha ha mokõiha ánhel marandu rembiasakue aja. Pe ñemboja’o paha ha’ekuri oguahẽvo pe mokõiha ánhel, ha oñe’ẽkuri ndoikovéimaiha Cristo rajy ramo, síno oiko hague Babilonia rajy ramo. Upei riremi, Pyharepyte Sapukái aja, Tupã ohenóikuri Hembireko pyahupe pe ñemenda ñe’ẽme’ẽme.
The two tables that were the symbol of the covenant for ancient Israel were the two tables of the Ten Commandments, and the two tables for spiritual modern Israel are the two tables of Habakkuk as represented by the 1843 and 1850 charts. The covenant people that inspiration has identified repeatedly as Laodicea rejected the old paths, refused to listen to the voice behind them, and they therefore repeat the ending history of ancient Israel as they are spewed out of the mouth of the Lord. Why does this happen to those He calls, “My people?”
Mokõi táva yma guare Israel-pe guarã ojehechauka vaʼekue pe ñemoĩmbyrã raʼãnga ramo hína pe Mokõi Táva Diez Mandamiéntogua; ha mokõi táva Israel pyʼaguapýpe guarã koʼág̃agua ramo hína pe mokõi táva Habacuc pegua, ojehechaukaháicha umi cuadro 1843 ha 1850-pe. Pe tavayguakuéra ñemoĩmbyrãme oĩva, ñeʼẽngatu rupive heta jeýma ojekuaaukáva Laodicea ramo, omboyke tape yma guaréva, ndojapysakái pe ñeʼẽ hapykue guive oñehendúva rehe, ha upévare ojapo jey hikuái Israel yma guaréva rembiasakue paha, oñemosẽvo Tupã Ñandejára jurúgui. Mbaʼére piko péicha oiko umi haʼe ohenóivape: “Che retãyguakuéra”?
The parable of the ten virgins, which illustrates the experience of Adventism is twice fulfilled, once at the beginning and then at the ending of Adventism. Sister White teaches that the parable has been and will be fulfilled to the very letter, and also that the parable is always to be understood as present truth, just as is the third angel.
Pe parábola umi diez virgen rehegua, ohechaukáva Adventismo rembiasa, oñemohu’ã mokõive jey: peteĩha Adventismo ñepyrũme, ha upéi ipahápe. Hermana White ombo’e ko parábola oñemohu’ã hague ha oñemohu’ãtaha pe letraite peve; ha avei ko parábola araka’eveva’erã oñentende añetegua ko’ág̃agua ramo, peteĩcha pe ángel mbohapýha.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Che aime’ẽ jepi umi diez vírgenes rehegua parávola gotyo, po ha’éva iñarandúva ha po tavýva. Ko parávola oñekumplíma ha oñekumplíta pe letraite peve, oguerekógui peteĩ aplicación especial ko tiémpope g̃uarã, ha, pe mbohapyha ánhel rembiapoukapyicha, oñekumpli ha osegíta ha’e hag̃ua añeteguáva ko’ág̃agua ára paha peve.” Review and Herald, August 19, 1890.
Millerite Adventism fulfilled the waiting of the parable between their failed prediction of 1843 and the correct prediction of October 22, 1844. The prophetic details of this history are many and important, but I simply wish to identify that the parable of the ten virgins is directly connected to the third angel as Sister White just stated.
Adventismo Millerita omohu’ãkuri pe jeha’arõ ñembojoja guasúpe oĩva pe parábola-pe, ijapavykue marandu’ỹre 1843-pe ha upe marandu añetéva 22 jasypa 1844-pe apytépe. Hetaiterei ha tuicha mba’e umi detalle profético ko tembiasakue rehegua, ha che aime mante ahechauka hag̃ua pe parábola umi diez vírgenes rehegua oñembojoajuha hag̃ua directamente pe mbohapyha ángel ndive, pe Hermana White he’ihaguéicha ko’ág̃aite.
From 1798 until October 22, 1844, the message of the first angel announced the opening of the judgment. Just before the judgment began the Midnight Cry of the parable of the ten virgins was fulfilled. Therefore, when the third angel announces the close of judgment, the announcement of the Midnight Cry will once again be repeated.
Ary 1798 guive 22 jasypa 1844 peve, pe ánhel peteĩha marandu omombe'u vaekue huísio ñepyrũ. Huísio oñepyrũ hag̃uáicha mboyve, “Pyhare Mbyte Sapukái” oñeñemoañete umi diez vírgenes parábola-pe. Upévare, pe ánhel mbohapyha omombe'úvo huísio ñemboty, “Pyhare Mbyte Sapukái” marandu oñembohasa jeýta peteĩ jey.
The recognition that the Protestant churches had rejected God’s message, thus becoming the daughters of Babylon, was the arrival of the second angel’s message and the beginning of the tarrying time in the parable that was being “fulfilled to the very letter.” The Lord did not return in 1843, He tarried to test and bless the virgins. The announcement of the second angel identifying the Protestant churches as daughters of Babylon was a call for those still in those fallen churches to come out and stand with the Millerites and their understanding of the prophecies. At the Exeter camp meeting Samuel Snow provided the evidence necessary to confirm the Lord’s coming on October 22, 1844, and the message of the Midnight Cry swept across the land like a tidal wave. Then the third angel arrived at the Great Disappointment of October 22, 1844.
Pe jehechakuaa umi iglesia protestánte-kuéra orechahague Tupã marandu ha upévare oiko hague Babilonia rajykuéra, ha’e va’ekue pe og̃uahẽvo pe mokõiha ánhel marandu ha pe ñepyrũ pe are opytávo rehegua pe parábola-pe, ojekumplíva “opaite pe tétra rupive”. Ñandejára ndoujeyri va’ekue ary 1843-pe; opyta are hag̃ua oha’ã ha ohovasa hag̃ua umi vírhen-kuérape. Pe mokõiha ánhel marandu, ohechauka hag̃ua umi iglesia protestánte-kuéra ha’eha Babilonia rajykuéra, ha’e va’ekue peteĩ henói umi oĩ gueterívape umi iglesia ho’áva apytépe osẽ hag̃ua chuguikuéra ha oñembo’y hag̃ua umi millerita-kuéra ndive ha iñarandupy rehegua profesía-kuéra rehe. Pe aty guasu Exeter-pe Samuel Snow ome’ẽ va’ekue umi prueba tekotevẽva omboaje hag̃ua Ñandejára ouha 22 jasypa ary 1844-pe, ha pe Pyhare Mbyte Sapy’a’i Marandu oñemyasãi tetã pukukue peteĩ y guasu osyrymbávaicha. Upéi pe mbohapyha ánhel og̃uahẽ pe Tuicha Ñembyasy-pe 22 jasypa ary 1844-pe.
This was a brief summation of a beginning history that I have left out many points, in order to isolate a few points that seem more relevant to what we are addressing.
Kóva ha’e peteĩ mbyky ñemombyky peteĩ tembiasakue ñepyrũrã rehegua, ha upépe ajapo’ỹ heta punto, aheja hag̃uáicha ojehechakuaa hag̃ua mbovymi punto ojehecháva iñimportantevéva ñambohováiva rehe.
We will continue these thoughts in the next article.
Ko’ẽrõgua artíkulope rombojoapýta koʼã pensamiento.