In 1856, formerly Philadelphian Millerite Adventism was identified by James and Ellen White as Laodicean. James White then began to promote the message of Laodicea to the movement through the Review and Herald. In the same publication, in the same year, increased light concerning the “seven times” of Leviticus twenty-six was also presented in a series of eight articles by Hiram Edson whom the Whites’ regarded so highly that they named their first son after him. The series ended with the promise that it would be completed in the future, but it never again surfaced. At the transition point of the movement of the first angel, from Philadelphia to Laodicea, the movement stumbled over the “seven times” of Leviticus twenty-six, representing the very first ‘time prophecy’ which the angels of God had led William Miller to recognize and proclaim.
Áño 1856-pe, pe Adventismo Millerita yma Philadelphia-gua ojekuaa James ha Ellen White rupive Laodicea-pegua ramo. Upe rire, James White oñepyrũ omyasãi Laodicea marandu pe movimiento-pe Review and Herald rupive. Upe kuatiahaipýpe avei, upe mismo áñope, ojehechauka hetave tesape “siete tiempos” rehegua Levítico mokõi paapy seis-pe, peteĩ serie de ocho artículos rupive Hiram Edson ohaíva, pe Whites ohecharamoiterei vaekue, upévare ombohéra hikuái chupe héra rupi iñemoñare ypykuépe. Pe serie opa vaekue peteĩ ñe’ẽme’ẽ reheve, oñemohu’ãtaha tenonderãme, ha araka’eve ndajehechajeyvéi. Pe punto de transición-pe, pe movimiento pe ángel peteĩha rehegua, Philadelphia-gui Laodicea-pe, pe movimiento oñepysanga “siete tiempos” Levítico mokõi paapy seis-pe rehe, orepresentáva pe profecía de tiempo peteĩhaite, Tupã remimboukuéra omyakã vaekue William Miller-pe oikuaa ha omombe’u hag̃ua.
The “seven times” was the chief corner-stone of the Millerite temple foundation. Every prophetic illustration of a sacred foundation is an illustration of Christ, for no other foundation can be laid than Christ.
Pe “siete tiémpo” ha’e va’ekue pe ita iñakãitéva tenondegua oñemopyendahápe pe témplo Millerita. Opa ta’anga profétika peteĩ pyenda marangatu rehegua ha’e peteĩ ta’anga Cristo rehegua, ndaikatúigui oñemoĩ ambue pyenda Cristo-gui okápe.
For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.
Ndaipóri ambue fundamento avave ikatúva omoĩ pe oñemoĩmava ári; ha upéva hína Jesucristo. 1 Corintios 3:11.
Not only is Christ the foundation, He is also the foundation stone which the builders rejected and thereafter stumbled over. He is the stone that ultimately becomes the head of the corner. In Millerite history the “seven times” was the symbol of that corner stone.
Ndaha’éi Cristo añoite pe fundamento, ha’e avei pe ita pyenda umi omopu’ãva omboykéva ha upe rire oñepysanga hese. Ha’e pe ita ipahápe oikóva pe ángulo akãrã. Temimoĩmby Millerita rembiasakue-pe, “umi siete tiempos” ha’e va’ekue pe ta’ãnga pe ita ángulo akãrã rehegua.
Christ confirmed the covenant with many for one week. The structure of the prophecy of “seven times” against the northern kingdom of Israel (that Hiram Edson had identified in the eight unfinished articles) reproduced the identical structure of the prophetic week that Christ confirmed the covenant in fulfillment of Daniel chapter nine, and verse twenty seven. The week that Christ was gathering Israel is the identical structure of the week that Christ scattered Israel. The scattering of ancient Israel was twenty-five hundred and twenty years, and the gathering of spiritual Israel was twenty-five hundred and twenty days. He gathered Israel to confirm the covenant and He scattered Israel, due to the quarrel of His covenant. To identify the “seven times” as the foundation stone of the Millerite temple is in perfect agreement with identifying Christ as the foundation stone. To reject that stone, is to reject Christ.
Cristo omoañete pe ñeʼẽmeʼẽ heta ndive peteĩ semana pukukue. Pe profecía “siete tiempos” rehegua, oñemoĩva Israel rréino yvate gotyo rehe, (Hiram Edson ohechakuaa hague umi ocho artículo opaʼỹvape), ojereproduci pe estructura peteĩchaitéva pe semana profética rehegua, Cristo omoañetéva pe ñeʼẽmeʼẽ oñekumplívo Daniel kapítulo nueve, versículo veintisiete. Pe semana Cristo ombyaty haguépe Israel haʼe hína pe estructura peteĩchaitéva pe semana Cristo omosarambi haguépe Israel. Pe sarambi Israel yma guare rehegua haʼe mokõi mil quinientos veinte ary, ha pe ñembyaty Israel espiritual rehegua haʼe mokõi mil quinientos veinte ára. Haʼe ombyaty Israel omoañete hag̃ua pe ñeʼẽmeʼẽ, ha omosarambi Israel pe iñeʼẽmeʼẽ joavy rupi. Ojehechakuaávo pe “siete tiempos” pe ita pyenda ramo pe témplo millerita rehegua, upéva oĩmbaite peteĩ ñe concordancia perfecta-pe ojehechakuaávo Cristo pe ita pyenda ramo. Oñemboykévo upe ita, oñemboyke Cristo-pe.
When Christ, in 1856, for the very first time in Christian history, stood knocking at the door of Laodicea, He was seeking to produce an increase of knowledge upon the stone of stumbling that the builders were about to set aside. Seven years later, or you might say, twenty-five hundred and twenty symbolic days later, Laodicean Adventism closed the door. Sadly, Adventism refused to see the increase of knowledge. A stone that you stumble over is a stone that you do not see, but it is still there.
Cristo, ary 1856-pe, tekove kristiáno rembiasakue pukukue javeve, oñembo’y ypyeterei Laodicéa rokẽme ombota hag̃ua, ohekávo omoheñói hag̃ua peteĩ kuaapy jehepyme’ẽ ita ñepysangápe umi omopu’ãva oĩva kuri omombo hag̃uáicha. Siete ary rire, térã ikatu hag̃uáicha ere, mokõi su hapy mokõipa ára simbóliko rire, adventísmo Laodiceagua omboty rokẽ. Ñembyasýpe, adventísmo ndohechakuaaséi pe kuaapy jehepyme’ẽ. Peteĩ ita rehe reikytĩva ha’e peteĩ ita nde ndohecháiva, péro upéicharõ jepe oĩ gueteri.
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 retakuéra oñehundi arandu’ỹ rehe: nde rejei rupi pe arandu, che avei romboykéta, ani hag̃uáicha nde pa’i chéve guarã: rehechávo nderesarái hague nde Jára léigui, che avei cheresaráita ne membykuéragui. Oseas 4:6.
The curse of the “seven times,” against the southern kingdom of Judah began in 677 BC and ended on October 22, 1844, along with the twenty-three hundred years of Daniel chapter eight, verse fourteen. The “seven times” is part of the very prophecy that has been identified as the “foundation and central pillar” of the Advent movement. The foundation and central pillar of Adventism was fulfilled at the very same time as several other prophecies. The “seven times,” the twenty-three hundred days, Malachi chapter three, Daniel chapter seven, verse thirteen, and the Matthew twenty-five parable of the ten virgins all were fulfilled on October 22, 1844. The date of October 22, 1844, is the foundational date of the Advent movement, and connected with that date, there is only one command that was identified.
Pe “mokombyre umi siete vése”, oúva pe reino yvy gotyo Judá rehe, oñepyrũkuri ary 677 a.C. ha opa 22 jasypa 1844-pe, oñondive umi mokõi sua po cien ary Daniel kapítulo ocho, versíkulo catorce-pegua ndive. Umi “siete vése” ha’e peteĩ parte voi upe profesía ojehechakuaáva peicha “pyenda ha yta mbyte” movimiento adventista-pe. Pe pyenda ha pe yta mbyte Adventismo rehegua oñekumplikuri upe mismo arýpe heta ambue profesía ndive. Umi “siete vése”, umi mokõi sua po cien ára, Malaquías kapítulo tres, Daniel kapítulo siete, versíkulo trece, ha pe parábola Mateo veinte y cinco-pegua umi diez virgen rehegua, maymáva oñekumplikuri 22 jasypa 1844-pe. Pe fecha 22 jasypa 1844 ha’e pe ára pyenda movimiento adventista rehegua, ha upe fecha rehe oñembojoajúva ndive, peteĩnte mandamiento ojehechakuaákuri.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.
Ha pe ánhel ahecha vaekue oñembo’yva guasu ári ha yvy ári, omopu’ã ipo yvágape, ha oñe’ẽme’ẽ upe oikovéva tapia hag̃uápe, ojapo vaekue yvága, ha opa mba’e ipype oĩva, ha yvy, ha opa mba’e ipype oĩva, ha guasu, ha opa mba’e ipype oĩva, ndaiporimo’ãveiha aravo. Apocalipsis 10:5, 6.
Sister White identifies the angel of Revelation chapter ten, that stood upon the earth and sea, as Jesus Christ.
Hermana White ombojekuaa pe ánhel Apocalipsis kapítulo diezpegua, opyta vaʼekue yvy ári ha yguasúre, haʼeha Jesucristo.
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Pe ánhel ipokatúva ombo’éva Juánpe ndaha’éi ambue avave ndohasáiva Jesucristo-gui. Omoĩvo Ipy akatúa y ári, ha Ipy asu yvy aña ári, ohechauka pe tembiapo Ha’e ojejapóva pe ñorairõ guasu paha gotyópe Satanás ndive. Ko ñemoĩha he’ise Ipu’aka ha Iporokuái yvypóra tuichakue ári.” The Seventh-day Adventist Bible Commentary, volumen 7, 971.
Christ took the position of standing upon the sea and earth to represent His supreme authority. He then lifted up His hand and commanded that “there should be time no longer.” Christ was entering into covenant with the Millerites and He gave them one command, just as He gave Abraham when he entered into covenant with him. He commanded Abraham to circumcise the male children. When he entered into covenant with a chosen people in the history of Moses, He gave many commands, and those commands included the direction that only the priests could touch the ark. He raised His hand and swore on October 22, 1844, that prophetic time should no longer be incorporated into biblical prophecies. Jesus had addressed the subject of “times and seasons” when He ascended to heaven in a cloud of angels, thus typifying the ascension of the two witnesses as the ensign. What He commanded then was about “times and seasons.”
Cristo oiporavo y ári ha yvy ári ohechauka hag̃ua Ipu’aka pavẽ. Upéi omopu’ã ipo ha omanda “ndaiporimo’ãiha ára guive.” Cristo oike kuri pe ñe’ẽme’ẽme umi Millerita ndive ha ome’ẽ chupekuéra peteĩ tembiapoukapy, péicha avei ome’ẽ haguéicha Abraham-pe oike jave hendive pe ñe’ẽme’ẽme. Omandákuri Abraham-pe omongarai’o hag̃ua kuimba’e mitãnguéra. Oike jave pe ñe’ẽme’ẽme peteĩ tavaygua ojeporavóva ndive Moisés rembiasakuepe, ome’ẽ heta tembiapoukapy, ha umi tembiapoukapy apytépe oĩkuri pe mboguata he’íva pa’ikuérante ikatuha opoko pe árka rehe. Omopu’ã ipo ha oñe’ẽme’ẽ asy 22 jasypateĩ 1844-pe, ára profétikogua ndaikevéimaha hag̃ua marandu hag̃uáicha umi marandupyre bíblicape. Jesús oñe’ẽmava’ekue pe mba’e “ára ha áraitére” ojupi jave yvágape peteĩ arai anhelkuéra reheve, upéicha ohechauka hag̃ua mokõi testígo ojupiha techaukaha ramo. Upe omandakuri upérõ ha’ékuri “ára ha áraite” rehegua.
When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. Acts 1:6–8.
Upévare, oñembyatýma rire hikuái, oporandu chupe hikuái, he’ívo: Karai, ¿ko árapepa remopyahu jeýta pe rréino Israel-pe g̃uarã? Ha he’i chupekuéra: Ndaha’éi peẽme g̃uarã peikuaa hag̃ua umi ára térã umi ára ha aravo, pe Túva omoĩ va’ekue ipoguýpe voi. Péro peẽ pejapóta pokatu, Espíritu Santo oúvo pende ári; ha peẽta che testígo Jerusalénpe, ha opa Judea pukukue, ha Samáriape, ha yvy apy peve. Hechos 1:6–8.
Jesus did not say that there were no times and seasons, for speaking through Solomon he had confirmed that there are “times and seasons.”
Jesús no he’i vaʼekue ndaiporiha ára ha tiémpo, pórke oñeʼẽvo Salomón rupive omboaje vaʼekue oĩha “ára ha tiémpo”.
To every thing there is a season, and a time to every purpose under the heaven: Ecclesiastes 3:1.
Opa mbaʼépe g̃uarã oĩ peteĩ ára, ha opa tembiaporã yváguy guýpe g̃uarã peteĩ ára: Eclesiastés 3:1.
There are “times and seasons” within the biblical record that are testimonies to Palmoni, the “Wonderful Numberer”, but as of October 22, 1844, God’s people have been commanded to never again present a prophetic message that is hung upon time. The counsel of Jesus to the disciples just before He ascended represents the history just before His purified people are lifted up as an ensign in Revelation chapter eleven, and it agrees with the command He gave on October 22, 1844. At the foundational date of Adventism, Christ commanded that there were to be no more prophetic messages based upon time, and at His ascension which typified the ascension of the two witnesses in Revelation eleven he repeated that command.
Oĩ “ára ha araro’y” oĩva kuatiañe’ẽ Bíblico ryepýpe ha’e testimónio Palmoní rehegua, pe “Papaha Porãite”, ha katu 22 jasypa, 1844 guive, Tupã tavayguakuérape oñemandáma ani hag̃ua araka’eve ojehechauka jey peteĩ marandu profético oñemopyendáva ára rehe. Jesús ñe’ẽmondo umi temimbo’épe ojupi mboyve yvágape ta’ãngahai historia oikótava michĩmi mboyve Itavaygua oñemopotĩmava oñemopu’ã hag̃ua techaukaháramo Apocalipsis kapítulo once-pe, ha upéva oñemoĩ porã pe tembiapoukapy ome’ẽ va’ekue 22 jasypa, 1844-pe ndive. Pe ára iñepyrũha Adventismo-pe, Cristo omanda ndaiporiveimaha va’erãha marandu profético oñemopyendáva ára rehe, ha Ijupívo yvágape, ohechaukáva umi mokõi testígo ojupiha Apocalipsis once-pe, Ha’e ombojoapy jey upe tembiapoukapy.
“Let all our brethren and sisters beware of anyone who would set a time for the Lord to fulfill His word in regard to His coming, or in regard to any other promise He has made of special significance. ‘It is not for you to know the times or the seasons, which the Father hath put in His own power.’ False teachers may appear to be very zealous for the work of God, and may expend means to bring their theories before the world and the church; but as they mingle error with truth, their message is one of deception, and will lead souls into false paths. They are to be met and opposed, not because they are bad men, but because they are teachers of falsehood and are endeavoring to put upon falsehood the stamp of truth.” Testimonies to Ministers, 55.
“Ta topavave opa ñane ryvy ha ñane reindykuéra oñangarekóke oimeraẽva rehe omoĩsévagui peteĩ ára térã peteĩ tiempo Ñandejára omohu’ã hag̃ua Iñe’ẽ ijey rehegua, térã oimeraẽ ambue promésa ojapóvape, ha’éva mba’e iñimportánteetereíva. ‘Ndaha’éi pende mba’e peikuaa hag̃ua umi tiempo térã umi ára, Túva omoĩva’ekue Ipu’akápe voi.’ Mbo’ehára japu ikatu ojehechauka hikuái kyre’ỹetereiha Tupã rembiapo rehe, ha ikatu omba’apoguasu ha ogasta recurso omoĩ hag̃ua hekotekuéra yvy arigua renondépe ha pe iglesia renondépe; ha katu, ombojehe’ávo jejavy añeteguándi, imarandu ha’e peteĩ ñembotavy, ha ogueraháta ánga kuérape tape japu rupi. Tekotevẽ oñembohovái ha oñemoĩ hag̃ua hesekuéra, ndaha’éi kuimba’e vai haguére, síno mbo’ehára japu haguére ha oñeha’ãgui omoĩ hag̃ua pe japu ári pe sello añetegua rehegua.” Testimonies to Ministers, 55.
Sister White was clear that we will never have a message of time identifying anything of special significance, not simply His Second Coming. Time prophecy, which was the theme of the Millerite movement, ended on October 22, 1844, and the only command associated with that foundational date was that time should never be used in the presentation of God’s message again.
Hermana White he’i porã va’ekue araka’eve ndajajapomo’ãi hag̃ua peteĩ marandu ára rehegua ohechaukáva mba’eve iñimportánte hag̃ua peteĩichagua, ndaha’éi añónte Ijuvy Mokõiha. Aravo marandu’i, ha’éva pe tema pe movimiento Millerita-pe, opa kuri 22 jasypa 1844-pe, ha pe tembiapoukapy añoite ojoajúva upe ára pyenda rehe ha’e va’ekue aravo araka’eve ndojepuruvéitaha Tupã marandu ñemombe’úpe.
In the beginning movement of the first angel, at the very point of the transition from Philadelphia to Laodicea, increased light was given upon the foundational truth of the Millerite movement. Seven years later, or twenty-five hundred and twenty symbolic days later, or a “wilderness” later, in 1863, the foundational stone of the “seven times” was set aside by the builders.
Pe peteĩ ángel peteĩha rembiapo ñepyrũrãme, pe transición exacta puntope Filadelfiágui Laodiceápe, ome'ẽve tesape pe añetegua yvyrakanguére oñemopyendáva movimiento Millerita rehe. Siete ary rire, térã mokõi mil po cien veinte ára simbólico rire, térã peteĩ “desierto” rire, ary 1863-pe, pe ita pyenda guasu “siete tiempos” rehegua ojeheja ykére umi omopu'ãva hag̃ua.
In the ending movement of the third angel, at the very point of transition from Laodicea to Philadelphia a test that includes a confession of the sins of the fathers is given. The test of the foundation for the fathers was the “seven times,” which was their foundation stone. Would the ending movement disregard the only command associated with the foundational date, as their father’s disregarded their foundational stone?
Mbohapyha ángel rembiapo pahápe, pe jere peteĩhárupi Laodicea-gui Philadelphia-pe, oñeme’ẽ peteĩ prueba ogueraháva pype túvakuéra angaipa remombe’u. Umi túvakuéra pegua fundamento prueba ha’eva’ekue “siete tiempos”, ha upéva hína pe ita pyenda imba’éva. ¿Pe rembiapo paha oheja rei va’erãpa pe tembiapoukapy añoite ojoajúva pe ára pyenda rehe, he’iháicha itúva kuéra oheja reígui hikuái ita pyenda?
Yes. They most certainly did that very thing. They repeated the sins of their fathers.
Heẽ. Añetehápe ojapo hikuái upe mba’e tee. Ojejavy jey hikuái itúva kuéra angaipa rehe.
Their fathers did not sin in the foundational date, for among other things they were still Philadelphians at that foundational date. Their fathers failed their foundational test when they transformed into Laodicea and rejected the “seven times” along with its increasing light.
Ituvakuéra ndopy'araíri pe ára ypykue ñemopyenda rehe, ambue mba'e apytépe, gueteri niko ha'ekuéra Filadelfiagua pe ára ypykue ñemopyendápe. Ituvakuéra ndojapói porãirõ hekopete pe prueba ypykue oñemopyendáva hi'ári, oñemoambuévo Laodicea-pe ha omboykévo umi “siete tiempos” hendive pe tesakã oñembohetavéva.
Their foundational failure in 1863, was preceded by seven years of Christ knocking on the door of their Laodicean hearts. Seven years is symbolic of the “seven times” and of the “wilderness.” After the “wilderness” from 1856 to 1863, they failed their foundational test.
Ijejavy ypykue 1863-pe, oñemotenonde kuri siete ary aja Cristo ombota hag̃ua okẽ iñakãrapu’ã Laodiceagua korasõ rokẽme. Siete ary ohechauka hag̃ua simbolikamente “siete tiempo” ha “desierto”. Upe “desierto” rire, 1856 guive 1863 peve, ha’ekuéra ofalla ikatupyryrã ypykuépe.
In the first disappointment of the movement of the third angel God’s people sinned, by rejecting the only command directly associated with the foundational date. They chose to incorporate time prediction into the prophetic message, when they knew better. In so doing they repeated the sin of Moses, neglecting to circumcise his son and the sin of Uzzah touching the ark, which he knew he was forbidden to do. The movement of the third angel did what they knew was not right! If anyone wishes to paint over that fact, then use the rest of the can of paint, to cover the truth that Moses, and Uzzah both sinned and manifested rebellion against God’s will as they typified the first disappointment of the very last of all the reform lines—the reform line that every reform line pointed forward to. The illustrations of the first disappointment in the reform lines bear the signature of Alpha and Omega, and the record therein is for the benefit of God’s people, even if God’s people refuse to be benefited thereby.
Pe ñembyasyha peteĩha pe ángel mbohapyha rembiapopeguape, Ñandejára tavayguakuéra opeka, omboykévo pe tembiapoukapy añoite ojoajúva hag̃ua directo umi ára moñepyrũrã ndive. Haʼekuéra oiporavo omoinge hag̃ua aravo ñeʼẽmarandu pe marandu proféticope, oikuaáramo jepe porãve mbaʼépa ojapovaʼerã. Péicha ojapóvo, haʼekuéra ombojoavyjey Moisés rembiapo angaipa, omboykévo omongoñepyrũ hag̃ua itaʼýrape, ha avei Uzá rembiapo angaipa, opokóvo pe árkare, haʼe oikuaáramo jepe ndojapói vaʼerãha upéva. Pe ángel mbohapyha rembiapo ojapo pe haʼekuéra oikuaa porãva ndaikatuiha hekojoja! Oiméramo avave oipota omoakãrapuʼã upe añetegua, upéicharõ toiporu pe okytáva tinte ryrupegua, ojahoʼi hag̃ua pe añetegua heʼíva Moisés ha Uzá mokõivéva opeka hague ha ohechauka hague ñemoĩ Ñandejára rembipota rehe, ohechaukáramo guare pe ñembyasyha peteĩha umi reforma rape apytépe, pe ipahaitéva opaite reforma rape apytégui—pe reforma rape opaite reforma rape ohechaukavaʼekue tenonderã gotyo. Umi taʼanga ohechaukáva pe ñembyasyha peteĩha umi reforma rape apytépe oguereko Alfa ha Omega firma, ha pe jehaipyre oĩ upépe Ñandejára tavayguakuéra rehehápe, jepe Ñandejára tavayguakuéra ndopytyvõseiramo upévagui.
The movement of the first angel was given a period of seven years, which is a symbol of the wilderness of the “seven times,” to accept the Laodicean message along with the light of the “seven times.” The curse of the “seven times” is the curse of being spewed out of the mouth of the Lord. In 1863, they repeated the work of rebuilding Jericho, a work that contained a “curse.” The seven years from 1856, to 1863, are a miniature illustration of the rebellion of the fathers of ancient Israel’s sin that brought upon them the curse of “seven times.” Modern Israel repeated the sins of their fathers in 1863.
Pe ángel peteĩha rembiapo oñeme’ẽ kuri chupe peteĩ periodo siete ary rehegua, ha’éva peteĩ símbolo pe desierto rehegua umi “siete tiempos”, omoneĩ hag̃ua pe marandu Laodiceagua ndive pe tesape umi “siete tiempos” rehegua. Pe maldición umi “siete tiempos” rehegua ha’e pe maldición jaity hag̃ua Yára jurúgui. Áño 1863-pe, haʼekuéra ombojevy pe tembiapo ojeyvy hag̃ua Jericó, peteĩ tembiapo oguerekóva peteĩ “maldición”. Umi siete ary 1856 guive 1863 peve ha’e peteĩ ta’anga michĩva pe ñemopu’ã ypykuéra Israel yma guare angaipa rehegua, oguerúva ári chupekuéra pe maldición umi “siete tiempos” rehegua. Israel ko árape ojevyjey ypykuéra angaipa 1863-pe.
The movement of the third angel failed the test of the first disappointment as surely as did Moses and Uzzah. They were then slain in the streets for a “wilderness” period of three and a half days. They are now being formed into bodies by the sound of the Comforter. The sound of the Comforter is being given through the “voice” in the wilderness, and they are now being confronted with the test, not of time setting, but of the “seven times.” They already failed the test of time setting.
Pe tercer ánhel rembiapo okañy pe prueba peteĩha jejavy guasu rehegua, ojapoháicha avei Moisés ha Uza. Upérõ ojejuka chupekuéra umi tape rupi peteĩ ára mbohapy ha mbyte “desiérto”-pegua aja. Koʼág̃a oñemoheñói hikuái teteháicha pe Consolador puʼaka rupi. Pe Consolador puʼaka oñemeʼẽ hína pe “ñeʼẽ” rupive pe desiérto-pe, ha koʼág̃a oĩ hikuái pe prueba renondépe, ndahaʼéi aravo moĩmby rehegua, síno umi “mokõiha poapy ára” rehegua. Haʼekuéra ymaite guive ofalla vaʼekue pe prueba aravo moĩmby rehegua.
They are not being tested as to whether they believe the “seven times” is a valid truth, for they have previously given testimony that they accept the “seven times” as a valid prophecy. They have confessed to believe the prophecy of twenty-five hundred and twenty years of scattering. But they may be unaware that there is a new testing light of the “seven times.” They are standing where their fathers stood in 1856. The new light is that the three and a half days of Revelation eleven, is not simply identifying the French Revolution, but it is now a present truth reality.
Ndojehecháiñe ojekuaa hag̃ua oguerovia térã nahániri pe “siete tiempo” ha’eha peteĩ añetegua porã, pórke ymaite guive ome’ẽma testimonio ogueroviaha pe “siete tiempo” ha’eha peteĩ profecía añetegua. Ha’ekuéra omombe’úma ogueroviaha pe profecía mokõi mil po cien veinte ary ñemosarambi rehegua. Péro ikatu hína ndoikuaái gueteri oĩha peteĩ tesape pyahu peteĩ prueba rehegua pe “siete tiempo” rehe. Ha’ekuéra oñembo’y pe tenda itúva kuéra oñembo’y hague 1856-pe. Pe tesape pyahu ha’e pe mbohapy ára ha mbyte Revelación 11-pe ndaha’éi añónte ohechauka hag̃ua pe Revolución Francesa, ha katu ko’ág̃a ha’e peteĩ añetegua ko’ág̃a guarã.
Is the opening up of the hidden history of the seven thunders, and opening of the seventh seal actually two witnesses that identify that the Revelation of Jesus Christ is now being unsealed? If it is, is it actually true that the entire book of Revelation is speaking of the last days? If that is true, then does the three and a half days represent the tarrying time in the virgin’s parable? If it does, then does the remedy of the “seven times” actually represent a command that must be met by those who participated in the Nashville prediction of July 18, 2020?
¿Pe mokõi testígo añetépa hína pe ojepe’a hag̃ua pe tembiasakue ñemiguáva umi siete trueno rehegua, ha pe ojepe’a hag̃ua pe séptimo sello, ohechauka hag̃ua ko’ág̃a oñeñepyrũha ojepe’a pe Revelación de Jesucristo? Péicha ramo, añetépa upéicharõ pe lívro Revelación tuichakue oñe’ẽha umi ára paháre? Upéva añete ramo, upéicharõpa umi mbohapy árape mbyte ohechauka pe aravo oñeha’arõva pe parábola umi vírgen reheguápe? Péicha ramo, upéicharõpa pe pohã “siete veces” añetéte ohechauka peteĩ mandamiénto ojejapova’erãva umi oike va’ekuépe pe predicción Nashville-pe guare 18 de julio de 2020-pe?
Wow! There is a test for you! Do those that wake up and realize they are in the tarrying time, actually have to repent for their sins, and their father’s sins at the end of the three and a half days? Was it really a sin to disregard the command not to employ time in a prediction?
¡Mba'éichapa! Oĩ peteĩ jehovasa'ỹrã ndeve g̃uarã! Umi opáyva ha ohechakuaáva oĩha hikuái pe aravo oñeha'arõha ryepýpe, añetehápepa tekotevẽ oñembyasy hag̃ua iñangaipakuérare, ha itúva kuéra angaipakuérare, umi mbohapy ára ha mbyte pahápe? Añetehápepa angaipa raka'e oñemboyke hag̃ua pe mandamiento he'íva ani hag̃ua ojepuru aravo peteĩ predicción-pe?
For those who took the position that the failed prediction of Nashville was somehow God’s intended purpose, and who thereafter have attempted to uphold that claim, I would add another observation, beyond the sin of employing time in God’s prophecies. What happened with the false prediction of Nashville was not simply a manifestation of rebellion to Christ’s command in 1844, it was an action that told those outside of Adventism that the predictions found in the Spirit of Prophecy are faulty. It was a reproach upon the writings of the Spirit of Prophecy. It provides evidence for those in the world that the writings of Ellen White are as important as the writings of Joseph Smith, or of Nostradamus. The precious words of Ellen White were corrupted with the vile words of our rebellion. It wasn’t only a rebellion against Christ, who is the Word of God, it was simultaneously a rebellion against the Spirit of Prophecy. John was being persecuted in the isle that is called Patmos, not because he placed his human opinion above the Bible and Spirit of Prophecy, but because he obeyed those two witnesses.
Umi oipyhyva’ekuépe pe marandu vaiete Nashville pegua, ha upe rire oñeha’ãva’erã gueteri omombarete upe je’epy, che amoĩséta ambue ñehesa’ỹijo, pe angaipa oĩva Tupã profesíape aravo jeporu ári ári. Pe oikova’ekue Nashville marandu japu rehegua ndaha’éi va’ekue añoite peteĩ jehechauka Cristo rembiapoukapy rehegua 1844-pe ñemoĩ vaiha; upéva avei ha’e va’ekue peteĩ tembiapo he’íva umi oĩvape Adventismo okápe pe Espíritu de Profecía-pe ojeguerekóva predicción-kuéra ndoikoporãiha. Upéva ha’e va’ekue peteĩ ñemotĩ Espíritu de Profecía jehaipyre ári. Ome’ẽ prueba umi yvypóra ko yvy arigua-pe ĝuarã Ellen White jehaipyrekuéra tuicha hag̃uaicha José Smith térã Nostradamus jehaipyrekuéraicha. Ellen White ñe’ẽ hepyetéva oñembyai ore ñe’ẽ ñaña, ore pu’aka’ỹre ñemoĩ vai reheve. Ndaha’éi va’ekue añoite peteĩ ñemoĩ vai Cristo rehe, ha’éva Tupã Ñe’ẽ; péicha avei, peteĩ jave, ha’e va’ekue peteĩ ñemoĩ vai Espíritu de Profecía rehe. Juan ojepersegui hína pe ypa’ũ héravape Patmos, ndaha’éi hag̃ua omoĩ haguére ijeheguínte oporomandu’a Biblia ha Espíritu de Profecía ári, síno ojapógui hekopete umi mokõi testígo rembipota.
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. Revelation 1:9.
Che, Juan, pende ryvy avei, ha pene irũ jehasa asýpe, ha Jesús Cristo rréinope ha ipy’aguasúpe, aime vaʼekue pe ypaʼũ héravape Patmos, Tupã ñeʼẽ rehe, ha Jesucristo testimónio rehe. Apocalipsis 1:9.
We repeated the sins of our father Moses at our first disappointment, and we need to confess this. We need to confess this for we are now at 1856. There is now new light about the “seven times,” just as there was then. We are now at the transition from Laodicea to Philadelphia as the beginning movement was at the transition of Philadelphia to Laodicea in 1856. In 1856, our fathers stopped the publication of the increase of knowledge concerning the “seven times.” We might not be able to stop the publication of that light, but we certainly can close the doors of our hearts against this light. We can pretend, as the original Seventh-day Adventist builders did, that the stone was not actually there, and continue to stumble over it. Our problem is that we don’t have over a century to put our heads in the sand, for the judgments are already beginning.
Ñande ñambue jey vaʼekue ñande ru Moisés rembiapo angaipa ñane ñembotavy peteĩha jave, ha tekotevẽ ñamombeʼu ko mbaʼe. Tekotevẽ ñamombeʼu ko mbaʼe, koʼág̃a ñaimégui 1856-pe. Koʼág̃a oĩ tesape pyahu “poapy jey” rehegua, upérõ guáicha avei. Koʼág̃a ñaiméva Laodicea-gui Philadelphia-pe ñembohasápe, oñepyrũrõ guare pe movimiento, haʼe vaʼekue Philadelphia-gui Laodicea-pe ñembohasápe ary 1856-pe. Ary 1856-pe, ñande ru kuéra omboyke pe ñemyasãi pe arandu hetave hag̃ua rehegua “poapy jey” rehe. Ikatu hag̃uáicha ndajaikuaái ñamomombyry hag̃ua pe ñemyasãi pe tesape rehegua, péro añetehápe ikatu ñamboty ñane korasõ rokẽ ko tesape renondépe. Ikatu jajapoguáicha, umi omopuʼã vaʼekue ypykue pe Iglesia Adventista del Séptimo Día, pe ita ndahaʼéi hague añetehápe upépe, ha ñande jajepyso meme hiʼári. Ñande apañuãi niko ndorekóiha hetave peteĩ siglo ñamoinge hag̃ua ñane akã yvykuápe; umi juicio niko oñepyrũma hína.
If we allow the Alpha and Omega to teach us with the principle that the end of a thing is illustrated by the beginning of a thing, we can easily see that Alpha and Omega is demonstrating that the prediction of Nashville was typified by our fathers. When we acknowledge this truth, we then will be confronted with the reality that since the prediction every effort to produce some type of human logic to justify the failed prediction was nothing more than a fig leaf. Then we will see that God has not been walking with us while we have been in the enemy’s land. He has been there, but only in the sense that He has been knocking on the doors of hearts, seeking entrance. If the fig leaf of human logic is removed, then we might also see that the denial, or the flawed human logic we have employed to justify the Nashville prediction, is evidence that we have been walking contrary to Christ.
Jajeporamo Alpha ha Omega tohechauka ñandéve pe principio rupive, peteĩ mba’e paha ojehechauka hag̃ua peteĩ mba’e ñepyrũ rupive, ikatu pya’e jahecha Alpha ha Omega ohechaukaha pe Nashville ñe’ẽmarandu ojehechaukaha’ekue ñande ru kuéra rupive. Ñamoneĩ vove ko añetegua, upéicharõ jajuhúta peteĩ añetegua renondépe: upe ñe’ẽmarandu guive, opa tembiapo ojejapóva hag̃ua oĩramo jepe peteĩ lógica yvypóra rehegua ombohovái hag̃ua pe ñe’ẽmarandu ndoikopáiva, ndaipóriha mba’eve ambuéva peteĩ higo rogue añónte. Upéi jahecháta Tupã ndoikói hague ñanendive jaĩ aja ñande enemigo retãme. Ha’e oĩkuri upépe, ha katu peteĩ sentido-pe añoite: omboty mbotývo korasõ rokẽnguéra, oheka hag̃ua oike hag̃ua. Pe higo rogue lógica yvypóra rehegua oñemboguejýramo, upéicharõ ikatúta avei jahecha pe ñembotove térã pe lógica yvypóra ivaíva jaipurúva ñamombe’u porã hag̃uáicha pe Nashville ñe’ẽmaranduha, ha’eha peteĩ techaukaha jaiko hague Cristo ndive ojoavy hag̃uáicha.
In 1856, Philadelphian Adventism transformed into Laodicea, and they knew it. The Lord confirmed it through the words of the prophetess and her husband. Standing at the doors of those Laodicean hearts Christ offered to come in and sup with them. The food that He brought to dine upon was the foundation stone of the “seven times.” They refused.
Áño 1856-pe, pe Adventismo Filadelfiagua ojetransforma Laodicea-pe, ha ha’ekuéra oikuaa upéva. Ñandejára omoneĩkuri upéva profetisa ñe’ẽ rupive ha iména rupive. Oñembo’y umi korasõ Laodiceagua rokẽme, Cristo oikuave’ẽ oike hag̃ua ha karu hag̃ua hendivekuéra. Temi’u Ha’e oguerúva oñekaru hag̃ua hína pe ita pytãrã opyta hag̃uaicha umi “siete tiempos” rehegua. Ha’ekuéra ombotove.
In 2023, the last movement is now transcending from Laodicea unto Philadelphia, for the eighth church is of the seven churches. The Lord Alpha and Omega has confirmed it through His word of “truth.” Christ is now standing at the door of those recently dead dry bones offering to come in and dine with them, and the meal He wishes to share with them is the identical meal He attempted to share with their fathers in 1856. It is not simply the nuts and bolts of the doctrine of the “seven times,” as it was for their fathers in 1856. No, it’s the bitter remedy of the “seven times,” and the remedy requires the type of humility that is often hard to swallow.
Áño 2023-pe, pe movimiento paha ko'ág̃a ohasa hína Laodiceágui Filadelfia peve, pórke pe tupao poapýha oĩ umi siete tupao apytépe. Ñandejára Alfa ha Omega omoneĩ ko mba'e Iñe'ẽ “añetegua” rupive. Cristo ko'ág̃a oĩ oñembo'y umi kangue piru omanóva ramoite rokẽme, oikuave'ẽvo oike ha karu hendivekuéra; ha pe tembi'u Ha'e oipotáva okomparti hendivekuéra ha'e upe tembi'uete voi Ha'e oñeha'ãkuri okomparti hag̃ua itúva kuérandi ary 1856-pe. Ndaha'éi añónte pe doctrina “siete tiempos” rehegua estructura térã elemento básico, oikoháicha itúva kuérape guarã ary 1856-pe. Nahániri, ha'e pe pohã ro'yrõva “siete tiempos” rehegua, ha pe pohã oikotevẽ peichagua ñemomirĩ rehe, heta jey hasýva hag̃ua oñemokõ hag̃ua.
The word of the Lord came again unto me, saying, Son of man, say unto the prince of Tyrus, Thus saith the Lord God; Because thine heart is lifted up, and thou hast said, I am a God, I sit in the seat of God, in the midst of the seas; yet thou art a man, and not God, though thou set thine heart as the heart of God. Behold, thou art wiser than Daniel; there is no secret that they can hide from thee. Ezekiel 28:1–3.
Ñandejára ñe’ẽ ou jeýkuri che rendápe, he’ívo: Yvypóra ra’y, ere Týro ruvichápe: Péicha he’i Ñandejára Guasu: Nde py’a oñemomba’eguasu haguére, ha ere haguére: Che ha’e Tupã, aguapy Tupã guapýpe, umi yguasu mbytépe; upéicharõ jepe, nde ha’e yvypóra, ha ndaha’éi Tupã, nde py’a remoĩramo jepe Tupã py’áicha. Ma’ẽke, nde aranduve Daniel-gui; ndaipóri mba’e kañy ikatúva oñemokañy ndéve. Ezequiel 28:1–3.
Perhaps those of us that participated in the Nashville prediction are wiser than Daniel?
Ikatúnepa umi ore apytégua opartisipáva’ekue pe Nashville predicción-pe iñaranduve Daniel-gui?
In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes: And I prayed unto the Lord my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments; We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments: Neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land. O Lord, righteousness belongeth unto thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee. O Lord, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee. To the Lord our God belong mercies and forgivenesses, though we have rebelled against him; Neither have we obeyed the voice of the Lord our God, to walk in his laws, which he set before us by his servants the prophets. Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem.
Ha’e oñepyrũhápe imburuvicharã, che Daniel aikuaa hag̃ua kuatiakuéra rupive mba’éichapa pe ára papapy, rehegua Ñandejára ñe’ẽ ou va’ekue maranduhára Jeremíaspe, ojapopa hag̃uáicha setenta ary Jerusalén ñehundi rehe. Upémarõ amboja che resa Ñandejára Tupã gotyo, aheka hag̃ua ñembo’e ha jerure rupive, ayuno reheve, ao vosa ha tanimbu reheve. Ha añembo’e Ñandejára che Tupãpe, ajapo che remombe’u hag̃ua che angaipa, ha ha’e: Ñandejára, Tupã guasu ha kyhyje hag̃ua, reñongatúva ñe’ẽme’ẽ ha poriahuvereko umi nde rayhúva ha umi ojapóva ne mandamiénto; ore roñangaipa, rojapo tekojoja’ỹ, rojapo vai, ha ropu’ã nderehe, rojehekýi hag̃ua ne rembiapoukapy ha ne huísio-gui. Ndaorohendúi avei nde rembiguái maranduhárape, oñe’ẽ va’ekue nde rérape ore ruvichakuéra, ore mburuvichakuéra, ore ru ypykuéra ha opa tetãygua yvy pegua ndive. Ñandejára, tekojoja niko nde mba’e, ha ore mba’e katu tĩndy rova rehegua, ko árape ojehechaháicha; Judá kuimba’ekuéra rehe, Jerusalén pegua rehe, ha opa Israel rehe, umi hi’aguĩva ha umi mombyryva, opa tetãme remosarambi haguépe chupekuéra, iñakãhatã haguére nde rovake. Ñandejára, ore mba’e tĩndy rova rehegua, ore ruvichakuéra mba’e, ore mburuvichakuéra mba’e, ha ore ru ypykuéra mba’e, roñangaipa haguére nendive. Ñandejára ore Tupã mba’e niko poriahuvereko ha perdón, jepe ropu’ãkuri hese; ndaorojapói avei Ñandejára ore Tupã ñe’ẽ, jaguata hag̃ua hembiapoukapykuérape, omoĩ va’ekue ore renondépe hembiguái maranduhára rupive. Añetehápe, opa Israel ohasa nde léi rehe, ojehekýivo ani hag̃ua ohendu ne ñe’ẽ; upévare ho’a ore ári pe maldisión, ha pe ñe’ẽme’ẽ hatã ojehaíva Moisés, Tupã rembiguái, léipe, roñangaipa haguére hese. Ha’e omboaje hag̃ua iñe’ẽnguéra, he’i va’ekue ore rehe ha ore hués kuéra rehe, oisãmbyhy va’ekue ore rehe, oguerúva ore ári peteĩ jehasa asy tuicháva; yvága guýpe entero ningo ndaipóri mba’e ojejapo va’ekue Jerusalén rehe ojejapo haguéicha.
As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all his works which he doeth: for we obeyed not his voice. And now, O Lord our God, that hast brought thy people forth out of the land of Egypt with a mighty hand, and hast gotten thee renown, as at this day; we have sinned, we have done wickedly. O Lord, according to all thy righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us. Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord’s sake. O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name. And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:2–22.
Oĩháicha ojehai Moisés léipe, opa ko mba’e vai ou ore ári; upéicharõ jepe ndajajeruréiva’ekue ñandejára Ñandejára ore Jára renondépe, ikatu hag̃uáicha jaheja ore rembiapo vai, ha jaikuaa nde añetegua. Upévare Ñandejára oñatende va’ekue ko mba’e vai rehe, ha ogueru ore ári; Ñandejára ñande Jára niko hekojoja opaite hembiapópe ojapóva; ndorojapói rupi iñe’ẽ. Ha ko’ág̃a, Ore Jára Ñandejára, nde reguenohẽ va’ekue nde tavayguakuérape Egipto retãgui nde po mbarete rupive, ha rejapo nde réra herakuã, ko árape peve; ore roñangaipa, rojapo tekoaña. Ore Jára, opaite nde rekojoja reheháicha, ajerure ndéve, tojepe’a nde poxy ha nde pochy guasu nde táva Jerusalén-gui, nde yvyty marangatu-gui; ore angaipakuéra ha ore ru ypykuéra rembiapo vaikuére rupi, Jerusalén ha nde tavaygua oiko ñemotĩrã opavave ore jerére guarã. Ko’ág̃a, upévare, Ore Ru Ñandejára, ehendu nde rembiguái ñembo’e ha ijerure asy, ha embokaja nde rova ne tupaóre oñembyaipáva, Ñandejára rehehápe. Che Jára, emboja nde apysa ha ehendu; eipe’a nde resa ha ema’ẽ ore ñembyaikuéra rehe, ha pe táva oñembohérava nde rérape; ndoromoĩri ore jerure nde renondépe ore rekojoja rehe jeroviávo, síno nde poriahuvereko tuichaitére. Ore Jára, ehendu; Ore Jára, eperdona; Ore Jára, ejapysaka ha ejapo; ani remboarei, nde rehehápe voi, che Jára; nde táva ha nde tavaygua niko oñembohéra nde rérape. Ha che añe’ẽ aja gueteri, añembo’e ha amombe’u che angaipa ha che retã Israel angaipa, ha amoĩ che jerure Ñandejára che Jára renondépe che Jára yvyty marangatu rehehápe; héẽ, che añe’ẽ aja gueteri ñembo’épe, pe kuimba’e Gabriel, ahecha va’ekue visión-pe iñepyrũme, oveve pya’eterei hag̃uáicha oñemboupyre, opoko cherehe ka’aru mymbajuka jave rupi. Ha’e chembo’e, oñe’ẽ chendive, ha he’i: Daniel, ko’ág̃a aime asẽ hag̃uáicha rome’ẽ hag̃ua arandu ha ñemyesakã. Daniel 9:2–22.