When the parable of the ten virgins was fulfilled in Millerite history it took place during the second angel’s message. The second angel’s message represents two distinct messages, both in the period of time which they cover and in terms of the intended audience of the message. The second angel’s message was directed to the Protestant churches that had just returned to Rome and became daughters of Babylon. The Midnight Cry was directed to the sleeping Millerites. The first message was directed outside of the Millerites, the second was directed inside. This will be fulfilled to the letter in our day.
Oñekumpli hag̃ua umi pa’ãnga rehegua diez vírgen rehegua historia Millerita-pe, oiko kuri pe segundo ánhel mensáhe aja. Pe segundo ánhel mensáhe orrepresenta mokõi mensáhe iñambue hag̃uáva, mokõivéva pe ára’ỹ rehegua ha avei umi ohupytysévape mensáhe rehe. Pe segundo ánhel mensáhe oñemondo kuri umi tupão Protestántekuérape, upérõite ojerejeyva’ekue Róma gotyo ha oiko Babilonia rajykuéra. Pe Pyhare Mbyte Sapukái oñemondo kuri umi Millerita okevape. Pe peteĩha mensáhe oñemondo Milleritakuéra okápe; pe mokõiha, hyepýpe. Kóva oñekumplítaite ko ñane ára rupi, peteĩteĩ letra peve.
The difference that needs to be noted in the repetition of our day is that in the beginning of Adventism the message of the second angel first went outside the Millerites and then part two of the message went inside the Millerites. At the end of Adventism, when the parable is again repeated, so also is the second angel’s message. We are told that directly more than a handful of times. But the two-fold nature of the message is reversed at the end. The first message goes to Adventism and the second to those outside of Adventism. We are told that the work and message represented by the angel of Revelation eighteen is a repetition of the second angel’s message.
Pe mba’e iñambuéva tekotevẽ oñeñatende ko ñane ára jevyjeype ha’e kóva: oñepyrũrõ guare Adventismo, pe marandu angel mokõiháguagui tenonderã osẽ Millerita-kuéra okápe, ha upéi pe marandu mokõiha vore oike Millerita-kuéra apytépe. Adventismo paha gotyo, pe ñe’ẽjoaju ojevyjey jey vove, upéicha avei ojevyjey pe marandu ángel mokõiháguava. Upéva ñañemombe’u hag̃ua ñandéve, sa’ieterei’ỹ jey directoiterei. Péro pe marandu mokõi hendáicha oikóva oñemoambue jevy pe pahápe. Pe marandu peteĩha oho Adventismo-pe ha pe mokõiha umi oĩva Adventismo okápe. Ñañemombe’u hag̃ua ñandéve pe tembiapo ha pe marandu ojehechaukáva pe ángel Apocalipsis dieciochopegua rupive ha’eha peteĩ jevyjey pe marandu ángel mokõiháguagui.
“The prophet says, ‘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’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
Pe proféta he’i: “Ahecha ambue ánhel oguejyha yvágagui, oguerekóva tuicha pokatu; ha yvy henyhẽ iñemimbipa rehe. Ha osapukái mbarete peteĩ ñe’ẽ hatãme, he’ívo: Ho’a, ho’a Babilonia guasu, ha oiko umi aña renda” (Revelation 18:1, 2). Kóva hína upe marandu ome’ẽ va’ekue mokõiha ánhel. Ho’a Babilonia, “ha’e omongaru haguére opa tetãnguéra itekovai pochý ryrúgui” (Revelation 14:8). Mba’épa upe vino?—Imbo’epy japu. Ha’e ome’ẽ va’ekue yvy ape ári peteĩ sábado japu, irundyha tembiapoukapy Sábado rendaguépe, ha omombe’u jey upe japu Satanás ymaite guive he’i va’ekue Eva-pe Edénpe—ãnga omano’ỹ hag̃uáicha heko tee rupi. Heta ambue jejavy oñemoasãi mombyry ha opa rupi, “ombo’évo tekove rembiapoukapykuéra yvypóra rembiapoukapy ramo” (Matthew 15:9).
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard 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 18:4, 5).” Selected Messages, book 2, 118.
“Jesús oñepyrũrõ guare Hembiapo público, omopotĩ pe Templo iñemongy’a sacrílega-gui. Ha umi tembiapo pahápe ojapova’ekue Hembiapo aja, oĩ pe mokõiha ñemopotĩ Templo rehegua. Péicha avei, pe tembiapo paha ojejapóva oñe’ẽ hag̃ua ñemomarandu mundo-pe guarã, mokõi ñehenói iñambuéva ojejapo umi iglesia-kuérape. Pe marandu ángel mokõiha rehegua he’i: ‘Babylonia ho’a, ho’a, pe táva guasu, omboy’u rupi opa tetãme pe vino ipochyva’ekue heko vai rehegua’ (Apocalipsis 14:8). Ha pe hatã sapukái marandu ángel mbohapyha rehegua ryepýpe, oñehendu peteĩ ñe’ẽ yvágagui he’íva, ‘Pesẽ chugui, che retãyguakuéra, ani hag̃ua peike hendive iñangaipakuérape, ha ani hag̃ua pejapyhy umi mba’asy vai oguerekótavagui. Pórke iñangaipakuéra oguahẽ yvágape, ha Tupã imandu’a heko añakuére’ (Apocalipsis 18:4, 5).” Selected Messages, libro 2, 118.
The message of the second angel at the beginning of Adventism is the same message as the message represented by the angel of Revelation eighteen, and in that warning, there are two voices that proclaim a message. The first voice is proclaimed when the earth is lightened by his glory and in verse four John heard another voice saying, “come out of her.”
Pe marandu mokõiha ánhel rehegua Adventismo ñepyrũmbýpe ha’e peve marandu peteĩchagua pe marandu reheve ojehechaukáva pe ánhel Apocalipsis dieciochopegua rupi, ha upe ñemomarandúpe oĩ mokõi ñe’ẽ omombe’úva peteĩ marandu. Peteĩha ñe’ẽ oñemombe’u jave yvy henyhẽ tesape hag̃ua iglória rupi, ha versículo irundyhápe Juan ohendu ambue ñe’ẽ he’íva: “pesẽ chugui.”
In Millerite history the call out of Babylon came first and the message to the Millerites came second. In Revelation eighteen it is the second voice, or second message that addresses those outside of Adventism. Along with the declaration that there are “two distinct calls made to the churches” we find that the two times Christ cleansed the temple (at the beginning and ending of His ministry) is also an illustration of the beginning and ending of Adventism.
Miller rembiasakuepe, Babilóniagui osẽ hag̃ua pe ñehenói ou raẽ, ha upéi ou pe marandu umi Milleritape g̃uarã. Apocalipsis 18-pe, pe mokõiha ñe'ẽ térã pe mokõiha marandu oñe'ẽ umi oĩvape Adventismo okápe. Pe ñe'ẽme he'íva oĩha “mokõi ñehenói iñambuéva ojepóva umi iglésiape”, jajuhu avei mokõi jey Cristo omopotĩ hague pe témplo (Iministerio ñepyrũme ha ipahápe) ha'eha avei peteĩ ta'anga ohechaukáva Adventismo ñepyrũ ha ipaha.
The beginning of Adventism illustrated a purification of the workers that helped in building the foundation that William Miller was used to establish. The foundation was completed at the conclusion of the second angel’s message, for with the arrival of the third angel on October 22, 1844 the truths that make up the foundations of Adventism were made available to understand, for those who are willing to hear.
Adventísmo ñepyrũ ohechauka mba’apohára kuéra ñemopotĩ oipytyvõva oñemopu’ã hag̃ua pe pyenda William Miller ojeporu hague omopyenda hag̃ua. Pe pyenda oñembotýma pe mokõiha ánhel marandu paha-pe, pe mbohapyha ánhel oguahẽvo 22 jasypa 1844-pe umi añetegua omoheñóiva Adventísmo pyendakuéra ojehechakuaa hag̃uáicha, umi ohendusevape g̃uarã.
The work of building the foundation concluded at the climax of the history of the second angel, when “two distinct calls were made to the churches.” The first call was outside the Millerites, the second was for the Millerites. But another beginning that aligns with Adventism’s beginning is the ministry of Christ when He cleansed His temple the first time. The prophetic illustration of the temple being cleansed is marking a purification at the beginning and end of His ministry, that in turn typifies a purification of Adventism at its beginning and ending. Christ’s two temple cleansings align with the beginning and ending of Adventism, but His message was just for His covenant people who were in the process of forever divorcing themselves from God.
Pe tembiapo oñemopuʼã hag̃ua pe fundamento oñemohuʼã mokõihá ange rembiasakue huʼãme, arakaʼe “mokõi ñehenói iñambuéva ojejapo umi iglésia-pe”. Pe peteĩha ñehenói oĩva Millerista-kuéra okápe; mokõiháva katu umi Millerista-kuérape g̃uarã. Péro ambue ñepyrũ, ojoajúva Adventismo ñepyrũ ndive, haʼe Cristo ministerio, omopotĩ jave Itemplo pe peteĩhaite. Pe taʼanga profétika templo oñemopotĩva rehegua ohechauka peteĩ ñemopotĩ ministerio ñepyrũ ha paha-pe, ha upéva katu ojapo hag̃ua peteĩ techaukarã Adventismo ñemopotĩ rehegua iñepyrũme ha ipahápe. Cristo mokõi ñemopotĩ Templo-pe ojoaju Adventismo ñepyrũ ha ipaha ndive; ha Iñeʼẽrã haʼe vaʼekue añoite Itavayguakuéra pyʼaguapýpegua ndive g̃uarã, umi oĩva hína pe proceso ojepeʼa hag̃ua Tapégui pára siémpre.
The beginning of Adventism presented a message announcing the opening of the judgment and the end of Adventism is announcing the end of judgment. Jesus cleansed the temple the first time and rebuked the Jews for turning His house into a den of thieves, but the second cleansing of the temple was “among the last acts of His ministry.” At the end of His ministry, He no longer told the Jews that they had made His Father’s house a den of thieves, he then told them that their house “was left to them desolate.”
Adventismo ñepyrũrã ogueru peteĩ marandu omombe'úva jehuha pe juicio ñepyrũ, ha Adventismo paha oikuaauka hína pe juicio paha. Jesús omopotĩ pe témplo peteĩha jey ha omoñe'ẽ asýkuri umi judío-pe omoambue haguére Hóga peteĩ mondaha kuára-rõ; ha pe mokõiha jey omopotĩramo pe témplo, upéva oĩkuri “ijaty pahaite apytépe hembiapopegua ministeriope.” Iministerio paha gotyo, ndoje'éi véima umi judío-pe ha'ekuéra ojapo hague Itúva róga peteĩ mondaha kuára-rõ, upémarõ he'i chupekuéra hóga “oñehéja hague chupekuéra opyta hag̃ua nandi ha ojeheja hag̃uáicha.”
“Meanwhile worshipers from every nation sought the temple which had been dedicated to the worship of God. Glittering with gold and precious stones, it was a vision of beauty and grandeur. But Jehovah was no longer to be found in that palace of loveliness. Israel as a nation had divorced herself from God. When Christ, near the close of His earthly ministry, looked for the last time upon the interior of the temple, He said, ‘Behold, your house is left unto you desolate.’ Matthew 23:38. Hitherto He had called the temple His Father’s house; but as the Son of God passed out from those walls, God’s presence was withdrawn forever from the temple built to His glory.” Acts of the Apostles, 145.
Upe aja, opaichagua mombyrygua tavayguakuéragui oheka pe Tupaópe oñemboykéva’ekue Tupã ñemomba’erã. Ohesape hína óro ha ita hepyetéva reheve, ha’e va’ekue peteĩ techapyrã porãite ha tuichakue rehegua. Péro Jehová ndaiporivéima upépe, upe óga iporã ha ojeguerohorývape. Israel, tetã ramo, oñemoĩ va’ekue Tupãgui mombyry peteĩ divorcioicha. Cristo, hi’arývo ko yvy ári hembiapo paha gotyo, oma’ẽrõ guare upe tupaópe ipype por última vez, he’i: “Pema’ẽ, pende róga ojeheja peẽme oñehundi hag̃uáicha.” Mateo 23:38. Upe mboyve peve, Ha’e ombohéra va’ekue pe tupaópe Itúva róga; péro Tupã Ra’y osẽvo umi murálla apytégui, Tupã oĩha upépe ojeipe’a opa ára guarã pe tupaógui oñemopu’ã va’ekue Iñemomba’erã. Hechos de los Apóstoles, 145.
The temple He cleansed at the beginning was a different temple than what He cleansed at the end. The first temple was His Father’s house, but the second temple was the Jew’s house. The Lord entered into covenant with Adventism at the beginning and Adventists became priests in His temple. At the end of Adventism, they are to be no more priests, and their house will be desolated.
Pe témplo Haʼe omopotĩ vaʼekue iñepyrũme haʼe peteĩ témplo ambuéva pe omopotĩ vaʼekuégui ipahápe. Pe témplo peteĩha haʼe vaʼekue Itúva róga, péro pe mokõiha témplo haʼe vaʼekue judío-kuéra róga. Ñandejára oike vaʼekue pacto-pe Adventismo ndive iñepyrũme, ha umi Adventista-kuéra oiko pa’i-kuéra ramo Itémplo-pe. Adventismo pahápe, ndoikovéima vaʼerã pa’i-kuéra ramo, ha hóga opytáta ojeheja hag̃uáicha.
The second angel represents two messages. This is one reason the message is represented as Babylon falling twice. This is not the primary reason for the twice repeated announcement of Babylon’s fall, but is one reason. How is it two messages?
Pe mokõiha ánhel ohechauka mokõi marandu. Kóva ha’e peteĩ mba’ére pe marandu ojehechauka haguére Babilonia ho’aha mokõi jey. Kóva ndaha’éi pe mba’ére tenondegua pe mokõi jey oñemomaranduha Babilonia ñehundi rehe, hákatu ha’e peteĩ mba’ére. Mba’éicha piko mokõi marandu?
The second angel arrived in response to the rejection of the first angel’s message. When the failed prediction, identifying 1843 as the conclusion of the 2300-year prophecy, the Protestant churches used the erroneous message to reject Miller’s message. Miller’s message was the first angel’s message. At its rejection the Protestant churches, who had been God’s church in the wilderness for over 1260 years, were rejected and became a daughter of Babylon. At that point the second angel arrived with his message.
Pe mokõiha ánhel oguahẽ peñemboyképe jehechávo pe peteĩha ánhel marandu oñemboyke hague. Pe marandu jejavykue, ohechaukáva 1843 ramo pe hu’ãha pe profecía 2300 arýgui, umi tupão protestánte oipuru hag̃ua pe marandu jejavýva omboyke hag̃ua Miller marandu. Miller marandu ha’eva’ekue pe peteĩha ánhel marandu. Oñemboykérõ guare, umi tupão protestánte, ha’éva’ekue Tupã tupão desiértope 1260 ary pukukue, oñemboyke ha oiko Babilonia rajy ramo. Upérõ oguahẽ pe mokõiha ánhel imarandu reheve.
There are some very important points involved with the various elements of this history we are considering. There is at least one point that must be developed slowly for it definitely contributes to the understanding of the message of the Revelation of Jesus Christ that is currently being unsealed. For this reason, I am including a very important passage about that history. It is two chapters that I am pointing to, but there is also a third important chapter in the middle of those two chapters. I am not including this at this time in order to limit the scope of our consideration.
Oĩ mbovymi punto iñimportantetereíva oike hag̃ua opaichagua elemento ko tembiasakue ñahesa’ỹijóva rehe. Oĩ por lo menos peteĩ punto tekotevẽva oñemboguata mbeguekatúpe, pórke añetehápe oipytyvõ Jesucristo Revelación marandu, ko’ág̃a oñeñepyrũva ojepe’a hag̃ua, ñeikũmbyrãme. Upévare amoinge peteĩ pasaje iñimportantetereíva upe tembiasakue rehegua. Mokõi kapítulo ha’e umi ahechaukáva, ha katu oĩ avei peteĩ tercer kapítulo iñimportánteva umi mokõi kapítulo mbytépe. Ko’áĝa ndaamoingéi ko mba’e, ikatu hag̃uáicha oñemomichĩ ñane ñehesa’ỹijo renda.
Notice which angel is being addressed as you read through, look for the progressive testing process, note in the first paragraph that the prophetic characteristics of the angel of Revelation eighteen are also the characteristics of the first angel. Notice that to crucify one of the messages is to crucify Christ, and notice that the three angels are all presented as single angels, but the Midnight Cry message is a multitude of angels.
Ema’ẽ mbaʼe ánhelpepa oñeñeʼẽ hese rehasa aja moñeʼẽ rupive, ehecha pe prueba oñemotenondéva mbeguekatúpe, ha eñatende peteĩha párrafope pe ángel Apocalipsis mokõiha paapy pegua mbaʼekuéra profétikova haʼeha avei peteĩha ángel mbaʼekuéra. Ema’ẽ avei peteĩva umi marandu apysẽ hag̃ua haʼeha Cristo jejuka, ha eñatende umi mbohapy ánhel oñemoĩha opavave peteĩteĩ ángel ramo, péro pe Marandu Pyhare Mbytegua haʼeha hetaiterei ánhel.
“I was shown the interest which all heaven had taken in the work which had been going on upon the earth. Jesus commissioned a strong and mighty angel to descend and warn the inhabitants of earth to get ready for his second appearing. I saw the mighty angel leave the presence of Jesus in heaven. Before him went an exceedingly bright and glorious light. I was told that his mission was to lighten the earth with his glory, and warn man of the coming wrath of God. Multitudes received the light. Some seemed to be very solemn, while others were joyful and enraptured. The light was shed upon all, but some merely came under the influence of the light, and did not heartily receive it. But all who received it, turned their faces upward to heaven, and glorified God. Many were filled with great wrath. Ministers and people united with the vile, and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world, and were closely united together.
“Ojehechauka chéve pe interes opa yvágagua oguerekóva’ekue pe tembiapo oikóva’ekue yvy ári rehe. Jesús omondo mbaretépe ha ipu’akapáva peteĩ ánhelpe oguejy hag̃ua ha omomarandu hag̃ua yvy rupi oikóvape oñembosako’i hag̃ua ijehechauka mokõiháme g̃uarã. Ahecha pe ánhel ipu’akapáva osẽha Jesús renondégui yvágape. Henonderã ohóma peteĩ tesape hesakãitereíva ha heko mimbipáva. He’íva chéve pe hembiaporãha omyesakã hag̃ua yvy iñemimbipápe, ha omomarandu hag̃ua yvypórape Tupã poxy oútava rehe. Hetaiterei oguerovia pe tesape. Oĩva ha’ete vaicha ipohýi eterei, ha ambuekuéra ovy’a ha ojegueraha vy’apavẽme. Pe tesape oñehẽ opa ári, hákatu oĩva mante oikéva pe tesape poguýpe, ha ndohupytýi chupe py’aite guive. Péro opa umi ogueroviáva chupe, ombojere hova yvágape, ha omomba’eguasu Tupãme. Heta henyhẽ pochy guasúgui. Mbo’eharakuéra ha tavayguakuéra ojoaju umi añávandi, ha mbaretepyre oñemoĩ hag̃ua pe tesape ryrýi contra, pe ánhel ipu’akapáva omyasãiva’ekue. Péro opa umi ogueroviáva chupe oñemboyke ko yvúgui, ha oñemoirũ oñondiveite mbarete hag̃uáicha.”
“Satan and his angels were busily engaged in seeking to attract the minds of all they could from the light. The company who rejected it were left in darkness. I saw the angel watching with the deepest interest the professed people of God, to record the character they developed, as the message of heavenly origin was introduced to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision and hatred, an angel with a parchment in his hand, made the shameful record. All heaven was filled with indignation, because Jesus was slighted by his professed followers.
“Satanás ha ijarakuéra oñehaʼã kyreʼỹme ogueraha hag̃ua opa ikatúva akã ha pyʼa tesakãgui. Umi aty omboykéva upe tesakã opyta pytũmbýpe. Ahecha pe ánhel omañáva pypuku hag̃ua, tuicha interés reheve, umi ojeʼéva Tupã retãyguáva rehe, ohai hag̃ua pe teko ohechauka vaʼekue hikuái, pe marandu yvágagui guaréva oñemoinge jave chupekuéra. Ha hetaiterei umi ojeʼéva ohayhuha Jesúspe ojere jave pe marandu yvágapegua-gui ñembohory, ykére ñembohory ha ñemotĩʼỹ reheve, peteĩ ánhel, peteĩ kuatia oñemboguejýva ipópe, ojapo pe jehai vaietereíva. Enterovete yvága henyhẽ pochy joa reheve, Jesús oñemboykeʼỹre iñirũnguéra heʼíva haʼeha hapykuéri rupive.”
“I saw the disappointment of the trusting ones. They did not see their Lord at the expected time. It was God’s purpose to conceal the future, and bring his people to a point of decision. Without this point of time the work designed of God would not have been accomplished. Satan was leading the minds of very many far ahead in the future. A period of time proclaimed for Christ’s appearing must bring the mind to earnestly seek for a present preparation. As the time passed, those who had not fully received the light of the angel, united with those who had despised the heavenly message, and they turned upon the disappointed ones in ridicule. I saw the angels in heaven consulting with Jesus. They had marked the situation of Christ’s professed followers. The passing of the definite time had tested and proved them, and very many were weighed in the balance and found wanting. They all loudly professed to be Christians, yet failed in following Christ in almost every particular. Satan exulted at the state of the professed followers of Christ. He had them in his snare. He had led the majority to leave the straight path, and they were attempting to climb up to heaven some other way. Angels saw the pure, the clean, and holy, all mixed up with sinners in Zion, and the world-loving hypocrite. They had watched over the true lovers of Jesus; but the corrupt were affecting the holy.
“Ahecha umi ojeroviáva ñembyasy. Ndohechái hikuái Ijára upe ára oha’arõva’ekuépe. Tupã rembipota vaekue oñomi hag̃ua tenonderã, ha ogueraha hag̃ua ipuévlo peteĩ decisión renda peve. Ko ára punto’ỹre, tembiapo Tupã omoĩva’ekue ndaikatúi va’erãmo’ã ojejapo. Satanás ogueraha heta-itereívarã apytu’ũ mombyryeterei tenonderã gotyo. Peteĩ ára pytã ojeguerova’erã Cristo ojehechauka hag̃ua, ogueru va’erã apytu’ũ oheka añetehápe peteĩ ñembosako’i ko’ág̃aguáva. Ohasávo upe ára, umi ndojapyhýi porãiva’ekue pe ánhel remimbopy’a guasu, ojoaju umi omboykéva’ekue marandu yvagagua ndive, ha oñemoĩ umi oñembyasýva ári puka ha ñe’ẽreityme. Ahecha umi ánhel yvágape oñomongeta Jesús ndive. Ha’ekuéra ohechakuaa porã kuri Cristo rapykueriguakuéra he’íva osegíva ichupe rekotee. Upe ára porãite ohasáva’ekue oha’ã ha omboaje chupekuéra, ha heta-iterei oñepesa mba’eporurãme ha ojetopa ndaikatupyrýiha. Opavave osapukái hatã vaekue cristianoha, upéicharõ jepe, ndosegúi Cristope hetave hendápe. Satanás ovy’a eterei Cristo rapykueriguakuéra he’íva osegíva ichupe rekotee estado rehe. Oreko chupekuéra itrapápe. Oguerojere hetavéva tape porãgui, ha ha’ekuéra oñeha’ã ojupi yvágape ambue tape rupi. Umi ánhel ohecha umi potĩ, ky’a’ỹ ha marangatu, oñembojehe’a opyta hag̃ua angaipáva ndive Siónpe, ha umi hipócrita ohayhúva ko yvy. Ha’ekuéra oñangareko kuri umi añetegua ohayhúva Jesúspe rehe; péro umi ivaíva ombyai umi marangatúvape.”
“Those whose hearts burned with a longing, intense desire to see Jesus, were forbidden by their professed brethren to speak of his coming. Angels viewed the whole scene, and sympathized with the remnant, who loved the appearing of Jesus. Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to earth, he cried, Babylon is fallen! is fallen! Then I saw the disappointed ones again look cheerful, and raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Bible that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect him in 1844. I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith. But as the disappointed ones united in the cry of the second angel, the heavenly host looked with the deepest interest, and marked the effect of the message. They saw those who bore the name of Christians turn with derision and scorn upon those who had been disappointed. As the words fell from the mocker’s lips, You have not gone up yet! an angel wrote them. Said the angel, They mock God.
“Umi korasõ okái'akue peteĩ jehechase puku, mbareteetereíva Jesús-pe ohechase hag̃uáicha, oñembotove vaʼekue ijoykeʼykuéra heʼíva hikuái ijeroviaha rupive oñeʼẽ hag̃ua ijuaju rehe. Ángel kuéra omaña pe mbaʼe oikóva tuichakue rehe, ha omoirũ pyʼaroryme umi hembýva, ohayhúva Jesús jehecha. Ambue ángel mbarete guasu oñemondo vaʼekue oguejy hag̃ua yvy ári. Jesús omoĩ ipope peteĩ kuatiañeʼẽ, ha oguahẽvo yvy ári osapukái: ¡Babilonia hoʼa! ¡hoʼa! Upéi ahecha umi oñembotavyetepyréva jey omaña vyʼápe, ha omopuʼã hikuái hesa yvága gotyo, omañávo jeroviápe ha esperánsape Ijára jehechaukárõ rehe. Heta katu ojehecha opyta gueteri peteĩ teko tavyhápe, ku okévaicha; upéicharõ jepe, ikatu ahecha hova rehe peteĩ pyʼaro pypuku rechakue. Umi oñembotavyetepyréva ohecha la Bíblia-gui oĩha hikuái pe aravo oñembotardáva peguápe, ha tekotevẽha ohaʼarõ paciencia reheve pe visión ñemboaje. Pe prueba peteĩchagua ogueraháva chupekuéra ohaʼarõ hag̃ua Ijárare 1843-pe, upéva voi ogueroviauka chupekuéra ohaʼarõ hag̃ua chupe 1844-pe. Ahecha hetavéva ndorekoiha pe mbarete omarkáva ijerovia 1843-pe. Iñembotavyetepyrévo omboguevyʼi vaʼekue ijerovia. Umi oñembotavyetepyréva ojoajúvo pe segundo ángel sapukáipe, pe yvágapegua aty omaña hesekuéra tuichaite interés reheve, ha ohechakuaa pe marandu rembiapo. Haʼekuéra ohecha umi ogueraháva cristiano réra ojereha ñembohory ha ñemomirĩme umi oñembotavyetepyréva rehe. Ha umi ñeʼẽ osẽvo pe oñembohorýva jurúgui: ¡Nde piko nerejupi gueteri! peteĩ ángel ohai upéva. Heʼi pe ángel: Haʼekuéra oñembohory Tupãre.”
“I was pointed back to the translation of Elijah. His mantle fell on Elisha, and wicked children (or young people) followed him, mocking, crying, Go up thou bald head! Go up thou bald head! They mocked God, and met their punishment there. They had learned it of their parents. And those who have scoffed and mocked at the idea of the saints’ going up, will be visited with the plagues of God, and will realize that it is not a small thing to trifle with him.
“Che ambojere jey umi mba’e oikova’ekue Elías jeguerahauka rehe. Ijao ho’a Eliseo ári, ha mitãkuéra hekoañáva (térã mitãrusu ha mitãkuñataĩ) oho hapykuéri, oñembohory hese, osapukái: Ejupi nde akã perõ! Ejupi nde akã perõ! Oñembohory hikuái Tupãre, ha upépe ojuhu hikuái ipohýi hag̃ua ichupekuéra. Kóva oikuaa hikuái itúva kuéra gui. Ha umi oñembohorýva ha opukaiva’ekue umi santo-kuéra jehupi rehe, ojehechaukáta Tupã mba’asy vai kuéra reheve, ha oikuaáta ndaha’éiha mba’e michĩva ñañembosarái hag̃ua hendive.
“Jesus commissioned other angels to fly quickly to revive and strengthen the drooping faith of his people, and prepare them to understand the message of the second angel, and of the important move which was soon to be made in heaven. I saw these angels receive great power and light from Jesus, and fly quickly to earth to fulfill their commission to aid the second angel in his work. A great light shone upon the people of God as the angels cried. Behold the Bridegroom cometh, go ye out to meet him. Then I saw those disappointed ones rise, and in harmony with the second angel, proclaim, Behold the Bridegroom cometh, go ye out to meet him. The light from the angels penetrated the darkness everywhere. Satan and his angels sought to hinder this light from spreading, and having its designed effect. They contended with the angels of God, and told them that God had deceived the people, and that with all their light and power, they could not make the people believe that Jesus was coming. The angels of God continued their work, although Satan strove to hedge up the way, and draw the minds of the people from the light. Those who received it looked very happy. They fixed their eyes up to heaven, and longed for the appearing of Jesus. Some were in great distress, weeping and praying. Their eyes seemed to be fixed upon themselves, and they dared not look upward.
“Jesús omisiona ambue ángelkuérape oveve pyaʼe hag̃ua ombopyahu ha omombarete hag̃ua itavayguakuéra jerovia ikangývape, ha ombosakoʼi hag̃ua chupekuéra oikuaa hag̃ua pe marandu mokõiha ángel rehegua, ha pe tembiapo tuicháva ag̃aitéma ojapótava yvágape. Ahecha umi ánhelkuéra orresiviha tuicha pokatu ha tesape Jesús-gui, ha oveve pyaʼeha yvy gotyo omohuʼã hag̃ua hembiaporã oipytyvõvo pe mokõiha ángelpe hembiapópe. Peteĩ tesape guasu ohesape itavayguakuérape umi ánhelkuéra osapukáirõ guare: Péina pe Novio ou, pesẽ pembojovake hag̃ua chupe. Upéi ahecha umi oñembotavývape opuʼãha, ha mokõiha ángel ndive joajúpe, omombeʼuha: Péina pe Novio ou, pesẽ pembojovake hag̃ua chupe. Pe tesape ouvaʼekue umi ánhelgui oike pe pytũmby rupi opárupi. Satanás ha iñánhelkuéra oñehaʼã ojoko hag̃ua ko tesape ani hag̃ua isarambi ha ani hag̃ua oguereko pe hembiaporã oñembosakoʼíva. Oñorairõ hikuái Tupã ánhelkuéra ndive, ha heʼi chupekuéra Tupã ombotavy hague tavayguakuérape, ha opa itesape ha ipokatu reheve jepe, ndaikatumoʼãiha ojapo hag̃ua tavayguakuéra oguerovia Jesús ouha. Tupã ánhelkuéra katu osegi hembiapo, Satanás oñehaʼãramo jepe omboty hag̃ua tape ha ogueraha hag̃ua tavayguakuéra apytuʼũkuéra pe tesapégui mombyry. Umi orresivíva ko tesape ojehecha vyʼaiterei. Omoĩ hikuái hesa yvágare, ha ohecharamo Jesús jeju. Oĩ vaʼekue ambuekuéra tuicha jejopyhyetépe, hasẽ ha oñemboʼe. Hesa kuéra ojehecha ku oñemopyenda hag̃ua hikuái ijehe, ha ndaipyʼaguasúi omaʼẽ hag̃ua yvate gotyo.”
“A precious light from heaven parted the darkness from them, and their eyes, which had been fixed in despair upon themselves, were turned upward, while gratitude and holy joy were expressed upon every feature. Jesus and all the angelic host looked with approbation upon the faithful, waiting ones.
Peteĩ tesape hepyetereíva yvágagui omboja’o iñipytũmby chuguikuéra, ha hesakuéra, ojesarekóvami vaʼekue ñemondýipe ijehekuéra rehe, ojere yvate gotyo, ha maymáva hovaichagua ári ojehechauka aguyje ha vyʼa marangatu. Jesús ha opaite pe aty angelical omaña porã ha omoneĩ umi jeroviaha, ohaʼarõvaekuépe.
“Those who rejected and opposed the light of the first angel’s message, lost the light of the second, and could not be benefited by the power and glory which attended the message, Behold the Bridegroom cometh. Jesus turned from them with a frown. They had slighted and rejected him. Those who received the message were wrapt in a cloud of glory. They waited and watched and prayed to know the will of God. They greatly feared to offend him. I saw Satan and his angels seeking to shut this divine light from the people of God; but as long as the waiting ones cherished the light, and kept their eyes raised from earth to Jesus, Satan could have no power to deprive them of this precious light. The message given from heaven enraged Satan and his angels, and those who professed to love Jesus, but despised his coming, scorned and derided the faithful, trusting ones. But an angel marked every insult, every slight, every abuse they received from their professed brethren. Very many raised their voices to cry, Behold the Bridegroom cometh, and left their brethren who did not love the appearing of Jesus, and who would not suffer them to dwell upon his second coming. I saw Jesus turn his face from those who rejected and despised his coming, and then he bade angels lead his people out from among the unclean, lest they should be defiled. Those obedient to the messages stood out free and united. A holy and excellent light shone upon them. They renounced the world, tore their affections from it, and sacrificed their earthly interests. They gave up their earthly treasure, and their anxious gaze was directed to heaven, expecting to see their loved Deliverer. A sacred, holy joy beamed upon their countenances, and told of the peace and joy which reigned within. Jesus bade his angels go and strengthen them, for the hour of their trial drew on. I saw that these waiting ones were not yet tried as they must be. They were not free from errors. And I saw the mercy and goodness of God in sending a warning to the people of earth, and repeated messages to bring them up to a point of time, to lead them to a diligent search of themselves, that they might divest themselves of errors which have been handed down from the heathen and papists. Through these messages God has been bringing out his people where he can work for them in greater power, and where they can keep all his commandments. . . .
“Umi ojeroviáva ha oñemoĩva’ekue pe ánhel peteĩha marandu renda rehe, okañy chuguikuéra pe mokõiha resa, ha ndaikatúi ojeporu hag̃ua hesekuéra pe pu’aka ha pe mimbipa omoirũva’ekue pe marandu, Péina, ou pe Ména. Jesús ojevy chuguikuéra tova pochýpe. Ha’ekuéra omboykéva’ekue ha ombotovéva’ekue chupe. Umi ojapyhyva’ekue pe marandu oñeñuãva’ekue peteĩ arai mimbipápe. Ha’ekuéra oha’arõ, omaña porã ha oñembo’e oikuaa hag̃ua Tupã rembipota. Tuicha okyhyje hag̃ua ndojapoiva’erãi mba’eve omoñepysangáva chupe. Ahecha Satanás ha iñanhelkuéra oheka hag̃ua omboty hag̃ua ko tesape yvagaguigua Tupã tavayguakuéragui; ha upéicharõ jepe, umi oha’arõva omomba’éta guive pe tesape, ha omopu’ã guive hesa yvýgui Jesús rehe, Satanás ndaikatúi oreko pu’aka oipe’a hag̃ua chuguikuéra ko tesape iporãetéva. Pe marandu oñeme’ẽva’ekue yvágagui ombopochy Satanás ha iñanhelkuérape, ha umi he’íva ohayhuha Jesúspe, ha upéicharõ jepe omboykéva iju, oñembohory ha oñembohory vai umi jeroviaha, jeroviarekóvare. Péro peteĩ ánhel omarkava’ekue peteĩteĩ jeja’o, peteĩteĩ ñemboyke, peteĩteĩ ñemombo vai oguerohoryva’ekue ijoyke’ykuéra he’íva ojeroviaha. Hetaeterei ohupi iñe’ẽ osapukái hag̃ua, Péina, ou pe Ména, ha oheja ijoyke’ykuérape, umi ndohayhúiva Jesús jehechauka, ha ndohejáiséiva chupekuéra opyta hag̃ua oñe’ẽvo iju mokõiha rehe. Ahecha Jesús ombojere hova umi ombotovéva ha omboykéva iju, ha upéi he’i iñanhelkuérape oguenohẽ hag̃ua itavayguápe umi ky’águi apytégui, ani hag̃ua oñemongy’a. Umi iñe’ẽrendúva umi marandúpe oñembo’y sãsõ ha joajúpe. Peteĩ tesape marangatu ha porãite overa hesekuéra. Ha’ekuéra oheja ko yvy arandu, oikytĩ ijapytepegua mborayhu chugui, ha osakrifika umi mba’e oguerekóva ko yvy ape ári. Oheja ijyvy arigua mba’eta, ha hesa py’apy guive oñemohenda yvága gotyo, oha’arõ hag̃uáicha ohecha hag̃ua Ipehẽngue Ohesalvávape. Peteĩ vy’a marangatu ha sagrádo omimbi hova kuérape, ha upéva oikuaauka pe py’aguapy ha pe vy’a oguapýva ipypekuéra. Jesús he’i iñanhelkuérape toho ha tombarete chupekuéra, pe ijejopy aravo hi’aguĩma hag̃uére. Ahecha umi oha’arõva ne’irã gueteri oje’echa’ypy oikotevẽháicha. Ndojepe’ái gueteri jejavykuéragui. Ha ahecha Tupã poriahuvereko ha ipy’aporãha omondo haguére peteĩ ñemomarandu yvy apegua tavayguakuérape, ha marandu jevyjevy ogueraha hag̃ua chupekuéra peteĩ ára peteĩ punto peve, omoakã hag̃ua chupekuéra oñehesa’ỹijo hag̃ua kyre’ỹme, ikatu hag̃uáicha ojeipe’a ijehegui umi jejavy oñembohasáva’ekue pagánokuéragui ha papistakuéragui. Ko’ã marandu rupive Tupã oguenohẽ hína itavayguápe pe tenda ikatuhápe omba’apo hesekuéra tuichavéva pu’akápe, ha ikatuhápe oñangareko opa hag̃ua hembiapoukapykuéra rehe....”
“As the ministration of Jesus closed in the Holy place, and he passed into the Holiest, and stood before the ark containing the law of God, he sent another mighty angel to earth with the third message. He placed a parchment in the angel’s hand, and as he descended to earth in majesty and power, he proclaimed a fearful warning, the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, and show them the hour of temptation and anguish that was before them. Said the angel, They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, yet they must hold fast the truth. The third angel closes his message with these words, Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus. As he repeated these words he pointed to the heavenly Sanctuary. The minds of all who embrace this message are directed to the Most Holy place where Jesus stands before the ark, making his final intercession for all those for whom mercy still lingers, and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. Jesus makes an atonement for those who died, not receiving the light upon God’s commandments, who sinned ignorantly.
“Jesús rembiapo marangatúpe oñembotývo pe Tenda Marangatúpe, ha haʼe ohasa rire pe Tenda Marangatatuvévape, ha oñemboʼy pe árka renondépe oguerekóva Tupã léi, omondo yvýpe ambue ánhel ipoderósova pe marandu mbohapyha reheve. Omoĩ peteĩ kuatiañeʼẽ pe ánhel pópe, ha oguejy aja yvýpe mburuvichaite ha pokatu reheve, omombeʼu peteĩ ñemomarandu kyhyjepyrãva, pe ñeʼẽmondo vaietevéva arakaʼeve ogueraháva yvypórape. Ko marandu ojejapo vaʼekue omoĩ hag̃ua Tupã raʼykuérape oñatende hag̃uáicha, ha ohechauka hag̃ua chupekuéra pe aravo ñemoĩrõ ha jehasa asy oútava hiʼarikuéra. Heʼi pe ánhel: Ojeguerúta chupekuéra ñorairõ mbaretepe pe mymba ha taʼãnga ndive. Hembihope añetegua tekove opaveʼỹ hag̃ua haʼe hag̃ua opyta hatã. Jepe hekovéva oñemoĩ peteĩ ichupekuéra rapére, upéicharõ jepe, ojejokóke añeteguáre. Pe ánhel mbohapyha omboty imarandu koʼã ñeʼẽ reheve: Koʼápe oĩ umi imbaʼepuʼaka umi imarangatúva; koʼápe oĩ umi oñongatúva Tupã mandamiénto, ha Jesús jerovia. Haʼe omombeʼujeyvo koʼã ñeʼẽ, okuaveʼẽ pe Tenda Marangatu yvagapeguápe. Opavave umi omoneĩva ko marandu akãme oñemomýi pe Tenda Marangatatuvévape, upépe Jesús oñemboʼy pe árka renondépe, ojapóvo ipaha guive ñembojerure opaite umi rehe iporiahuvereko gueteri opyta hag̃ua, ha avei umi oity vaʼekue Tupã léi oikuaaʼỹre. Ko ñemoĩporã oñemeʼẽ umi omano vaʼekuépe hekojojáva rehehápe avei, ha umi oikovéva hekojojáva rehehápe avei. Jesús ojapo ñemoĩporã umi omano vaʼekue rehehápe, ndojapyhýi vaʼekuépe pe tesape Tupã mandamiéntore, ha opeka vaʼekuépe oikuaaʼỹre.”
“After Jesus opened the door of the Most Holy the light of the Sabbath was seen, and the people of God were to be tested and proved, as God proved the children of Israel anciently, to see if they would keep his law. I saw the third angel pointing upward, showing the disappointed ones the way to the Holiest of the heavenly Sanctuary. They followed Jesus by faith into the Most Holy. Again they have found Jesus, and joy and hope spring up anew. I saw them looking back reviewing the past, from the proclamation of the second advent of Jesus, down through their travels to the passing of the time in 1844. They see their disappointment explained, and joy and certainty again animate them. The third angel has lighted up the past, present and future, and they know that God has indeed led them by his mysterious providence.
“Ojepe’ávo Jesús pe okẽ pe Santísimope, ojehecha pe arapokõindy ára pokatu resape, ha Tupã tavayguakuéra ojeha’ãva’erã ha ojehechaukaporãva’erã, ojapo haguéicha Tupã yma Israel ra’ykuérape, ohecha hag̃ua oñongatútapa hikuái hembiapoukapy. Ahecha pe mbohapyha ánhel ohechauka yvate gotyo, ohechaukávo umi oñembotavývape tape gotyo pe Santísimo pe Santuario yvagapeguápe. Ha’ekuéra oho Jesús rapykuéri jeroviápe pe Santísimope. Jey avei ojuhu hikuái Jesúspe, ha vy’a ha jerovia’ẽ pyahu osẽ jey. Ahecha chupekuéra oma’ẽ jey hapykuére oikuaauka jeyvo pe ohasava’ekue, guive pe mokõiha jeju Jesucristo rehegua marandu ñemoherakuã guasúgui, ohóvo ijehupytykuéra rupive pe ára ohasaha peve ary 1844-pe. Ha’ekuéra ohecha mba’érepa oñembotavy, ha vy’a ha jerovia katuete omoingove jey chupekuéra. Pe mbohapyha ánhel omyesakã pe ohasava’ekue, ko’ág̃agua ha oútava, ha ha’ekuéra oikuaa añetehápe Tupã oguerahaha hague chupekuéra iporã’ỹvaicha jehechauka guive hag̃ua iporãva providénsia guive.”
“It was represented to me that the remnant followed Jesus into the Most Holy place, and beheld the ark, and the mercy-seat, and were captivated with their glory. Jesus raised the cover of the ark, and behold! the tables of stone, with the ten commandments written upon them. They trace down the lively oracles; but they start back with trembling when they see the fourth commandment living among the ten holy precepts, while a brighter light shines upon it than upon the other nine, and a halo of glory is all around it. They find nothing there informing them that the Sabbath has been abolished, or changed to the first day of the week. It reads as when spoken by the mouth of God in solemn and awful grandeur upon the mount, while the lightnings flashed and the thunders rolled, and when written with his own holy finger in the tables of stone. Six days shalt thou labor and do all thy work; but the seventh day is the Sabbath of the Lord thy God. They are amazed as they behold the care taken of the ten commandments. They see them placed close by Jehovah, overshadowed and protected by his holiness. They see that they have been trampling upon the fourth commandment of the decalogue, and have observed a day handed down by the heathen and papists, instead of the day sanctified by Jehovah. They humble themselves before God, and mourn over their past transgressions.
“Ojehechauka chéve pe hembýva omoirũ hague Jesúspe pe Tenda Marangatúvape, ha ohecha pe árka, ha pe pytyvõrenda, ha ijapyhy chupekuéra umi mba’e mimbipa rehe. Jesús omopu’ã pe árka jaho’iha, ha péina! umi ita kuatia, oguerekóva hese kuéra pe tembiapoukapy pa, ojehaíva hese kuéra. Ha’ekuéra oikuaa porã umi ñe’ẽ oikovéva; hákatu orretrocede kyhyjépe ohechávo pe irundyha tembiapoukapy oikovéva umi pa marandu marangatu apytépe, peteĩ tesape hesakãvéva ohesape hese ambue porundy porundy ári, ha peteĩ mimbipa jerére oĩ ijerére. Ndojuhúi mba’eve upépe omombe’úva pe sábado oñemboyke térã oñemoambue hague arapokõi peteĩhárape. Ojelee upéichaite, Ñandejára jurúgui oñe’ẽ haguéicha peteĩ teko poravopyre ha kyhyjepyréva rehe yvyty ári, aratiri overa aja ha ára sunu osapukái aja, ha oñehaívo Ipo marangatu tee rupive umi ita kuatiáre. Po ára reporombiapóta ha rejapóta ne rembiapo pukukue; pe ára pokõiha katu hína pe sábado Ñandejára nde Jára rehegua. Oñemondýi hikuái ohechávo mba’éichapa oñeñangareko porã pe tembiapoukapy páre. Ohecha oñemoĩha hendaitépe Jehová ykére, Iñemarangatúgui oñemo’ã ha oñeñangareko hese. Ohecha hikuái opyrũ vai hague pe irundyha tembiapoukapy decálogopegua ári, ha oguereko hague peteĩ ára ojeguerúva ñemoñare rupive umi pagano ha papista kuéragui, hendaguépe pe ára Jehová omomarangatu va’ekue. Oñemomirĩ hikuái Ñandejára renondépe, ha oñembyasy umi hembiapo vai yma guarére.
“I saw the incense in the censer smoke as Jesus offered their confessions and prayers to his Father. And as it ascended, a bright light rested upon Jesus, and upon the mercy-seat; and the earnest, praying ones, who were troubled because they had discovered themselves to be transgressors of God’s law, were blest, and their countenances lighted up with hope and joy. They joined in the work of the third angel, and raised their voices and proclaimed the solemn warning. But few at first received the message, yet they continued with energy to proclaim the warning. Then I saw many embrace the message of the third angel, and unite their voices with those who had first proclaimed the warning, and they exalted God and magnified him by observing his sanctified Rest-day.
“Ahecha pe insiénso pe sénsere ryepytĩha Jesús omyasãi ajaikuéra ñemombe’u ha iñembo’e Itúvape. Ha ojupi aja, peteĩ tesape hendýva opyta Jesús ári, ha avei pe poriahuvereko renda ári; ha umi kyre’ỹme oñembo’éva, oñepy’amongeta asýva ohechakuaa rupi ijehekuéraha hembiapova’ekue Ñandejára léi rehe, oñevendesi, ha hova kuéra omimbi jerovia ha vy’águi. Ha’ekuéra oike mbohapyha ánhel rembiapópe, ha omopu’ã iñe’ẽnguéra ha omoherakuã pe ñe’ẽmondýi solemne. Péro mbovymi añónte tenonderãme omoneĩ pe marandu; upéicharõ jepe, ha’ekuéra osegi py’aguasúpe omoherakuãvo pe ñe’ẽmondýi. Upéi ahecha hetaite oñakãrapu’ã pe mbohapyha ánhel marandu rehe, ha ombojoaju iñe’ẽnguéra umi tenonderãite omoherakuã vaʼekue pe ñe’ẽmondýi ndive, ha omomba’eguasu Ñandejárape ha ombotuicha chupe oñangarekóvo pe ára pytu’u oñembosagrado vaʼekuére.”
“Many who embraced the third message had not an experience in the two former messages. Satan understood this, and his evil eye was upon them to overthrow them; but the third angel was pointing them to the Most Holy place, and those who had an experience in the past messages were pointing them the way to the heavenly Sanctuary. Many saw the perfect chain of truth in the angels’ messages, and gladly received it. They embraced them in their order, and followed Jesus by faith into the heavenly Sanctuary. These messages were represented to me as an anchor to hold the body. And as individuals receive and understand them, they are shielded against the many delusions of Satan.
“Heta oĩ vaʼekue omoneĩva pe ñeʼẽmondo mbohapyha ndorekói vaʼekue jehasa peteĩnte jepe umi mokõi ñeʼẽmondo ymaveguápe. Satanás oikuaa vaʼekue kóva, ha hesa aña oĩ kuri hesekuéra ombotyryrykuaa hag̃uáicha chupekuéra; ha pe ánhel mbohapyha katu ohechauka chupekuéra pe Tenda Marangatúvape, ha umi ohasavaʼekue jehasa umi ñeʼẽmondo ymaveguápe ohechauka chupekuéra tape pe Santuario yvagaguápe. Heta ohecha kuri pe añeteguáva joaju hag̃uaite umi ánhel kuéra ñeʼẽmondópe, ha vyʼápe omoneĩ chupe. Oguerojerovia hikuái hesekuéra iñordenháicha, ha jeroviápe omoirũ Jesúspe pe Santuario yvagaguápe. Koʼã ñeʼẽmondo ojehechauka chéve peteĩ ancla-ramo ojoko hag̃ua pe atyete. Ha umi tapicha peteĩteĩva orresivívo ha ontendévo umíva, oñemoʼã hikuái Satanás rembiguái ñembotavy hetaitégui.”
“After the great disappointment in 1844, Satan and his angels were busily engaged in laying snares to unsettle the faith of the body. He was affecting the minds of individuals who had a personal experience in these things. They had an appearance of humility. They changed the first and second messages, and pointed to the future for their fulfillment, while others pointed far back in the past, declaring that they had been there fulfilled. These individuals were drawing the minds of the inexperienced away, and unsettling their faith. Some were searching the Bible to try to build up a faith of their own, independent of the body. Satan exulted in all this; for he knew that those who broke loose from the anchor, he could affect by different errors and drive about with winds of doctrine. Many who had led in the first and second messages, denied them, and division and scattering was throughout the body. I then saw Wm. Miller. He looked perplexed, and was bowed with sorrow and distress for his people. He saw the company who were united and loving in 1844, losing their love for each other, and opposing one another. He saw them fall back into a cold, backslidden state. Grief wasted his strength. I saw leading men watching Wm. Miller, and fearing lest he should embrace the third angel’s message and the commandments of God. And as he would lean towards the light from heaven, these men would lay some plan to draw his mind away. I saw a human influence exerted to keep his mind in darkness, and to retain his influence among them. At length Wm. Miller raised his voice against the light from heaven. He failed in not receiving the message which would have fully explained his disappointment, and cast a light and glory on the past, which would have revived his exhausted energies, brightened up his hope, and led him to glorify God. But he leaned to human wisdom instead of divine, and being broken with arduous labor in his Master’s cause, and by age, he was not as accountable as those who kept him from the truth. They are responsible, and the sin rests upon them. If Wm. Miller could have seen the light of the third message, many things which looked dark and mysterious to him would have been explained. His brethren professed such deep love and interest for him, he thought he could not tear away from them. His heart would incline towards the truth; but then he looked at his brethren. They opposed it. Could he tear away from those who had stood side and shoulder with him in proclaiming Jesus’ coming? He thought they surely would not lead him astray.
“Ojehupyty guive pe tuicha jejavy 1844-pe, Satanás ha iñangekuérape oñemboheko hikuái kyre’ỹme omoĩ hag̃ua ñuhã ikatu hag̃uáicha omokangy jerovia aty rehegua. Ha’e omba’apo oity hag̃ua tapichakuéra akãme, umi ohasa va’ekue ijehegui ko’ã mba’e. Ojekuaa hikuái ku orekóva gua’u ñemomirĩ. Omoambue hikuái peteĩha ha mokõiha marandu, ha ohechauka hag̃ua tenonde gotyo ifuñsi hag̃ua, ambue katu oma’ẽ mombyry yma guarévo, he’ívo upépe voi ojehu hague ima’ẽpyre. Ko’ã tapicha ogueraha umi noñemoarandúivape akãgui mombyry, ha omokangy ijerovia. Oĩ va’ekue ohesa’ỹijóva la Biblia oñeha’ãvo omopu’ã hag̃ua peteĩ jerovia imba’éva tee, atygui ijeheguíva. Satanás ovy’a eterei opa ko’ã mba’ére; oikuaágui umi ojepe’áva pe anclagui, ikatuha oity chupekuéra opaichagua jejavy rupive ha omboguata hag̃ua doctrína yvytu reheve. Heta umi omotenondéva’ekue peteĩha ha mokõiha marandu, onega umi marandu, ha pe aty pukukue oĩ hag̃ua joavy ha sarambi. Upérõ ahecha Wm. Miller-pe. Ha’e ojekuaa ipy’apyha, ha oñesũjoja ñembyasy ha jehasa asýpe itávare. Ohecha pe aty ojoajúva ha ojoayhúva 1844-pe, operdeha ojoayhu hag̃ua ojuehe, ha ojopyha ojuehe. Ohecha chupekuéra ojere jeyha peteĩ teko ro’ysãme ha ojevy tapykue gotyo hag̃ua. Ñembyasy ombyaipa imbarete. Ahecha kuimba’e kuéra tenondeguáva oma’ẽ porã Wm. Miller rehe, ha okyhyje hag̃ua chugui pe ojapyhy ramo pe mbohapyha ánhel marandu ha Tupã mandamiento kuéra. Ha ha’e oñemboja vove pe tesape yvágagui ouvare, ko’ã kuimba’e omohenda peteĩ plan ikatu hag̃uáicha ogueraha mombyry iñakã. Ahecha peteĩ yvypóra poguypegua pokatu ojepuruha oñeñongatu hag̃uáicha iñakã pytũmbýpe, ha ikatu hag̃uáicha opyta hi’influénsia hendivekuéra. Ipahápe Wm. Miller omopu’ã iñe’ẽ pe tesape yvágagui ouva rehe. Ha’e ofalla noñemoneĩgui pe marandu, ikatúva omyesakãmbaite hag̃ua iñembotavy guasu, ha omoĩ hag̃ua tesape ha mimbipa pe yma guarére, ikatúva ombopyahu imbarete ikane’õmava, omimbi hag̃ua ijeroviaha, ha ogueraha hag̃ua chupe omomba’eguasu Tupãme. Ha katu ha’e ojerovia arandukáre yvypóra rehegua Tupã arandu rangue, ha ojejokóma rupi tembiapo pohýigui Ijára rembiapópe, ha itujáma rupi, ndaha’éi tuichaite ojejopy hag̃ua chupe umi ojokóva’ekue chupe añetegua-guiicha. Ha’ekuéra hína oguereko responsabilidad, ha angaipa opyta hi’ári kuéra. Wm. Miller ikatu rire ohecha pe tesape pe mbohapyha marandúpe, heta mba’e chupe ojehecháva pytũ ha kañyháicha oñemyesakã va’erãmo’ã kuri. Ijoyke’ykuéra he’i rupi orekohague mborayhu pypuku ha ñangareko hese, ha’e oguerovia ndaikatuiha ojepe’a chuguikuéra. Ikorasõ oho mo’ã añetegua gotyo; ha upéi oma’ẽ ijoyke’ykuéra rehe. Ha’ekuéra ombohovái upéva. Ikatúpa ojepe’a umi oĩ va’ekue hendive ykére ha ati’y ári, omomarandúvo Jesús ou jeyha? Ha’e opensa katuete ndojeguerahamo’ãiha chupe tape vai gotyo.”
“God suffered him to come under the power of Satan, and death to have dominion over him. He hid him in the grave, away from those who were constantly drawing him from God. Moses erred just as he was about to enter the promised land. So also, I saw that Wm. Miller erred as he was soon to enter the heavenly Canaan, in suffering his influence to go against the truth. Others led him to this. Others must account for it. But angels watch the precious dust of this servant of God, and he will come forth at the sound of the last trump.
“Ñandejára oheja chupe oike hag̃ua Satanás pu’akápe, ha omano hag̃ua ipu’aka hese. Oñomi chupe pe yvyraitype, mombyry umi tapicha tapiaite oguenohẽvagui chupe Ñandejáragui. Moisés ojavy vaekue oike hag̃uáicha pe Yvy Ñeprometidópe. Péicha avei, ahecha Wm. Miller ojavy hague, og̃uahẽmbotávo pe Canaán yvagaguápe, ohejávo ijekupyty oho hag̃ua añeteguápe kóntrape. Ambuekuéra ogueraha chupe upéva-pe. Ambuekuéra oñemombe’úva’erã upévare. Péro umi ánhel oñangareko ko tembiguái Ñandejára rembiasakue porãitére, ha ha’e osẽta pe trompéta pahápe oñehendúvo.
“I saw a company who stood well guarded and firm, and would give no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—one, two and three—the first, second and third angels’ messages. Said the angel, Woe to him who shall move a block, or stir a pin in these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received. I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. Step by step had God brought them along, until he had placed them upon a solid, immovable platform. Then I saw individuals as they approached the platform, before stepping upon it examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the laying of the foundation of the platform. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform and examined it, then found fault with it, declaring it to be laid wrong. I saw that nearly all stood firm upon the platform, and exhorted others who had stepped off to cease their complaints, for God was the master-builder, and they were fighting against him. They recounted the wonderful work of God, which had led them to the firm platform, and in union nearly all raised their eyes to heaven, and with a loud voice glorified God. This affected some of those who had complained, and left the platform, and again they with humble look stepped upon it.
“Ahecha aty peteĩ aty oñembo’y porãva, oñeñangarekóva mbarete ha hatã, ha noñemomba’émo’ãi umi oipotávape omongu’e pe jerovia oñemopyendapyréma va’ekue pe aty rehegua. Tupã oma’ẽ hese kuéra ñemoneĩ reheve. Ojehechauka chéve mbohapy hatua—peteĩ, mokõi ha mbohapy—umi ñe’ẽmondo peteĩha, mokõiha ha mbohapyha umi ánhel rehegua. He’i pe ánhel: ¡Ai pe omýitavape peteĩ yvyra’i térã omongu’étavape peteĩ tachuela ko’ã ñe’ẽmondópe! Pe ñehesakã añeteguáva ko’ã ñe’ẽmondo rehegua tuicha mba’e tekove hag̃ua. Ánga kuéra rembiapokue paha oñesuspende mba’éichapa oñemoguahẽ ha oñemoneĩ hikuái. Upéi jey aguejy ko’ã ñe’ẽmondo rupive, ha ahecha mba’éichaitépa hepyeterei Tupã tavayguakuérape ijehasa. Ojejogua va’ekue heta jehasa asy ha ñorairõ pohýi rupive. Hapeguére, hatua rupi, Tupã ogueraha chupe kuéra peve, omoĩ meve chupe kuéra peteĩ pyendaha hatã, ndojeguerovíri ni noñemongu’éiva ári. Upérõ ahecha tapicha kuéra, oñembojavo pe pyendahápe, ojeupi mboyve hese, oikuaa porãha pe iñepyrũmby. Oĩva vy’ápe pya’e ojeupi hese. Ambue katu oñepyrũ ojuhu hag̃ua mba’e vai pe pyendaha oñemopyenda haguépe. Ha’e kuéra oipota oñemyatyrõ hag̃ua, ha upéicharõ pe pyendaha iporãvéta ha pe tavaygua ovy’avéta. Oĩ oúva oguejy pe pyendahágui ha oikuaa porã jey hese, upéi ojuhu hese mba’e vai, he’ívo oñemopyenda vai hague. Ahecha haimete maymáva opyta hatã pe pyendaha ári, ha omokyre’ỹ ambuépe, umi oguejy va’ekuépe, toheja hag̃ua iñe’ẽrei, Tupã niko pe omopu’ãva guasu, ha ha’e kuéra oñorairõ hína hese. Omombe’u hikuái pe tembiapo hechapyrãva Tupã ojapo va’ekue, ogueraháva’ekue chupe kuéra pe pyendaha hatãme, ha joajúpe haimete maymáva ohupi hesa yvágare, ha ñe’ẽ hatãme omomba’eguasu Tupãme. Kóva opoko umi oñe’ẽrei va’ekuépe ha oheja va’ekue pe pyendaha, ha jey ojehecha ñemomirĩ reheve ojeupi jey hese.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way for Jesus’ coming. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the proclamation of his first advent placed them where they could not readily receive the strongest evidence of his being the Messiah. Satan led on those who rejected the message of John to go still further, to reject Jesus and crucify him. In doing this, they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly Sanctuary. The rending of the vail of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered, and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly Sanctuary to the heavenly, where Jesus had entered by his own blood, and shed upon his disciples the benefits of his atonement. The Jews were left in complete deception and total darkness. They lost all the light they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. They could not be benefited by the mediation of Christ in the Holy place. The heavenly Sanctuary had taken the place of the earthly, yet they had no knowledge of the way to the heavenly.
«Che ambojerovia jevy hag̃ua Cristo peteĩha jeju marandu rehe. Juan oñemondo vaʼekue Elías espíritu ha pokatupe ojeprepara hag̃ua tape Jesús jejupe guarã. Umi omboykéva Juan rembiapokue testimonio ndojeporuporãi vaʼekue Jesús mboʼepykuére. Iñemoĩ hag̃ua pe marandu heʼíva hese peteĩha jeju rehe omoĩ chupekuéra tenda ndaikatúihápe pyaʼe oipyhývo pe kuatiañeʼẽ imbaretevéva ohechaukáva haʼeha pe Mesías. Satanás omotenonde umi omboykéva Juan marandu hag̃ua ohove hag̃ua mombyry, omboyke hag̃ua Jesús ha ojukauka hag̃ua chupe kurusúre. Péicha ojapóvo, omoĩ ijehekuéra tenda ndaikatúihápe ohupyty pe jehovasa Pentecostés árape, upéva omboʼévaʼerã chupekuéra pe tape ogueraháva pe Santuario Yvagaguápe. Pe templo ao mboyveha oñesoro rupi ojehechauka umi judío mymbajuka ha tembiapoukapy ndojehecharamovéimaha hag̃ua. Pe Tuicha Sacrificio ojejapo vaʼekue, ha oñemoneĩma vaʼekue, ha pe Espíritu Santo oguejýva Pentecostés árape oguerova umi temimboʼe apytuʼũ pe santuario yvy arigua guive pe Santuario Yvagaguápe, upépe Jesús oike hague ijuype voi ruguy rupive, ha ohesaỹijo hembimboʼekuéra ári pe poriahuvereko ipyahukuegua mbaʼe porãnguéra. Umi judío ojeheja hag̃uambaitéma ñembotavýpe ha pytũmbýpe. Okáma chuguikuéra opaite tesakã ikatúva oreko pe tembiaporã ñepysyrõ rehegua ári, ha ojerovia gueteri umi mymbajuka ha ofrénda mbaʼeveichagua iporãʼỹvare. Ndaikatúi vaʼekue oipytyvõ chupekuéra Cristo mediación pe Tenda Marangatúpe. Pe Santuario Yvagagua omyengoviáma vaʼekue pe yvy arigua rendaguépe, ha katu haʼekuéra ndorekói vaʼekue peikuaa tape ogueraháva yvagápe.»
“Many look with horror at the course the Jews pursued toward Jesus in rejecting and crucifying him. And as they read the history of his shameful abuse, they think they love Christ, and would not have denied him like Peter, or crucified him like the Jews. But God who has witnessed their professed sympathy for his Son, has proved them, and has brought to the test that love which they professed for Jesus.
“Heta oĩ ñemondýipe oma’ẽ umi judío ojapo vaʼekue Jesús rehe, omboyke ha omosãingóvo chupe kurusúre. Ha omoñeʼẽvo hikuái pe tembiasakue oñeñemotĩ hag̃uáicha ojejopy vai hague rehe, opensa hikuái ohayhuha Cristo-pe, ha ndojenegamoʼãiha chupe Pedro-icha, ni nomosãingomoʼãiha kurusúre umi judío-icha. Hágo Tupã, ohecháma vaʼekue pe iñembyasývaʼerã hikuái heʼíva iMemby rehe, ohechaukáma chupekuéra mbaʼéichapa añetehápe hína, ha ogueru hag̃ua peteĩ jehechaukápe pe mborayhu heʼi vaʼekue oguerekóva Jesús rehe.”
“All heaven watched with the deepest interest the reception of the message. But many who profess to love Jesus, and who shed tears as they read the story of the cross, instead of receiving the message with gladness, are stirred, with anger, and deride the good news of Jesus’ coming, and declare it to be delusion. They would not fellowship those who loved his appearing, but hated them, and shut them out of the churches. Those who rejected the first message could not be benefited by the second, and were not benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the Most Holy place of the heavenly Sanctuary. And by rejecting the two former messages, they can see no light in the third angel’s message, which shows the way into the Most Holy place. I saw that the nominal churches, as the Jews crucified Jesus, had crucified these messages, and therefore they have no knowledge of the move made in heaven, or of the way into the Most Holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left, and Satan, pleased with the deception of the professed followers of Christ, fastens them in his snare, and assumes a religious character, and leads the minds of these professed Christians to himself, and works with his power, his signs and lying wonders. Some he deceives in one way and some in another. He has different delusions prepared to affect different minds. Some look with horror upon one deception, while they readily receive another. Satan deceives some with Spiritualism. He also comes as an angel of light, and spreads his influence over the land. I saw false reformations everywhere. The churches were elated, and considered that God was marvelously working for them, when it was another spirit. It will die away and leave the world and the church in a worse condition than before.
“Maymáva ojesarekóma hetaite interes pukukue rehe pe marandu ñemoguahẽ. Péro heta umi he’íva ohayhuha Jesúspe, ha osẽva chuguikuéra resay olee jave kurusu rembiasakue, pe marandu ñemoguahẽ vy’ápe rangue, ipochy ha oñembohory Jesús ou porãva marandu rehe, ha he’i upéva ha’eha jejavy. Ndojokupytýi mo’ãi umi ohayhúva ijechauka, síno oikuaa hag̃ua chupekuéra ñemboyke, ha omosẽ chupekuéra tupãóguikuéra. Umi omboykéva pe marandu peteĩha ndaikatúi oipytyvõ chupekuéra pe mokõiha, ha ndojeporuporãi avei chupekuéra pe pyharepyte sapukái, va’erã oisãmbyhy chupekuéra oike hag̃ua Jesús ndive jeroviápe pe Tenda Marangatúva Marangatuevepe pe Santuario yvagapeguápe. Ha, omboykévo umi mokõi marandu tenondegua, ndaikatúi ohecha mba’eve tesakã pe mbohapyha ánhel marandúpe, ohechaukáva tape pe Tenda Marangatúva Marangatuevepe. Ahecha umi tupao réra añónteva, judío-kuéra ojukaháicha Jesúspe kurusúre, ojuka hague avei ko’ã marandu; upévare ndaikuaái mba’eve pe ñemongu’e oikóva yvágape, ni pe tape pe Tenda Marangatúva Marangatuevepe, ha ndaikatúi ojeporuporãi chupekuéra Jesús ñembojovake rupive upépe. Ojoguaháicha umi judío, ogueraháva ijapopyrã sacrificio mba’evéichagua, ha’ekuéra avei ogueru umi iñembo’e mba’evéichagua pe koty Jesús oheja va’ekuépe; ha Satanás, ovy pe ñembotavýpe umi Cristo rapykuéri oho hag̃uáicha ojapóva rehe, ombohatã chupekuéra itañuháme, ha oguereko peteĩ carácter religioso, ha ombohape ko’ã kristiáno he’ínteva iñakãme hag̃ua ha’e gotyo, ha omba’apo ipokatu reheve, itechaukaha reheve ha techapyrã japúva reheve. Oĩ ombotavýva peteĩ hendáicha ha ambuekuérape ambue hendáicha. Oguereko opaichagua jejavy oñembosako’íva oity hag̃ua opaichagua akãme. Oĩ ohecháva peteĩ jejavy rehe kyhyje guasu reheve, aja katu oguerohory hag̃uáicha ambue. Satanás ombotavy oĩme Spiritualismo rupive. Avei ou peteĩ ánhel tesakãva ramo, ha omyasãi ipokatu tetã pukukue javeve. Ahecha reformación japu opa rupi. Umi tupao oñemomba’eguasu, ha oimo’ã Tupã omba’apo hechapyrãva hag̃uáicha hesekuéra; péro ambue espíritu va’ekue. Upéva oguepáta ha ohejáta ko yvy ape ári ha pe tupaope peteĩ tekove vaivévape ymave guarégui.”
“I saw that God had honest children among the nominal Adventists, and the fallen churches, and ministers and people will yet be called out from these churches, before the plagues shall be poured out, and they will gladly embrace the truth. Satan knows this, and before the loud cry of the third angel, raises an excitement in these religious bodies, that those who have rejected the truth may think God is with them. He hopes to deceive the honest, and lead them to think that God is still working for the churches. But the light will shine, and every one of the honest ones will leave the fallen churches, and take their stand with the remnant.” Spiritual Gifts, volume 1, 151–172.
“Ahecha Ñandejára oguerekoha ta’ýra kuéra hekopotĩva umi Adventista hérante apytépe, ha umi tupao ho’ávape; ha oñehenóita gueteri osẽ hag̃ua ko’ã tupao-gui umi ministro ha tavayguakuéra, umi mba’asy guasu oñeñohẽ mboyve, ha vy’apópe oñuãta pe añetegua. Satanás oikuaa upéva, ha mbohapyha ánhel ñe’ẽhatã guasu mboyve, omopu’ã peteĩ kyre’ỹ ha jepokuaa vai ko’ã aty religiósape, umi ombotovéva’ekue pe añetegua oimo’ã hag̃uáicha Ñandejára oĩha hendivekuéra. Ha’e oha’arõ ombotavy hag̃ua umi hekopotĩvape, ha ogueroviauka hag̃ua chupekuéra Ñandejára omba’apo gueteriha umi tupãoguéra rehehápe. Hákatu pe tesape omimbiáta, ha peteĩteĩ umi hekopotĩva osẽta umi tupao ho’áva-gui, ha oñemoĩta umi hembýva ykére.” Spiritual Gifts, volume 1, 151–172.
This passage has so many important truths, but I am using the passage to isolate some characteristics of the messages of Millerite history, in order to understand how those typify our history. All three of the angels of Revelation fourteen have a message in their hands. The second and third angel are identified as having a “parchment,” with them as they descend with their message. Each angel represents a message, and the arrival of each message causes an effect.
Ko pasáhe oguereko heta añetegua iñimportánteva, ha che aipuru ko pasáhe aipe’a hag̃uáicha algunos rasgo umi marandu rehegua tembiasakue Millerita-pe, ikatu hag̃uáicha ñantende mba’éichapa umíva ohechaukarã ñane rembiasakue. Umi mbohapy ánhel oĩva Apocalipsis catorce-pe oguereko peteĩ marandu ipópekuéra. Pe mokõiha ha pe mbohapyha ánhel ojehechauka oguerekóva peteĩ “pergamino”, hendivekuéra oguejy aja imarandu reheve. Káda ánhel orepresenta peteĩ marandu, ha peteĩteĩ marandu oguahẽvo ogueru peteĩ efecto.
We will continue this subject in the next article.
Romoñe’ẽta ko mba’e rehe pe artíkulo oúvape.