In the last article we noted that inspiration identified that the Jews “sealed their rejection” of the gospel at the cross, and then confirmed their rejection again at the stoning of Stephen. How can this be? Of course, the rejection of the gospel by the quibbling Jews of that history was accomplished progressively. They had already been passed by at His birth. Christ’s birth to the stoning of Stephen illustrates a progressive rejection of the gospel.
Pe artíkulo pahápe ñamombeʼu vaʼekue ñepyrũmby ohechauka hague umi hudío “ombyta hag̃ua hembiapo mbotovévo” pe evanhélio kurusúre, ha upéi omoneĩ jey hag̃ua iñembotovepa Estévan oñemboity itápe jave. Mbaʼéicha piko upéva ikatu oiko? Añetehápe, pe evanhélio ñembotove umi hudío ñeʼẽreive ha ñembohovái hag̃ua oikóva upe tembiasakuepe, ojejapo mbeguekatúpe. Haʼekuéra ojejere hag̃ua voi chuguikuéra heñói mboyve guive. Cristo heñói guive Estévan oñemboity itápe peve ohechauka pe evanhélio ñembotove mbeguekatúva.
“Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.” The Desire of Ages, 47.
“Umi kuéra ndoikuaái upéva, ha katu pe marandu omyenyhẽ yvága tuichaitéva vyʼápe. Peteĩ tekotevẽ pypukuvéva ha ipyʼaporãve reheve, umi tekove marangatu tesape yvórape guáre oguejy yvýpe. Opa ko yvy ape ári hesakãve Ijapytépe. Belén yvytykuéra ári oñembyaty peteĩ aty hetaitereíva ángel kuéra rehegua. Haʼekuéra ohaʼarõ pe techaukaha omombeʼu hag̃ua pe marandu porã ko yvy ape ariguápe. Israel ruvichakuéra oñemoĩrire hekopete ijerovia hag̃ua oñemeʼẽvaʼekue chupekuérare, ikatuvaʼerãmoʼã avei ovyʼa omomarandúvo Jesús heñói hague. Koʼág̃a katu ojeheja hag̃ua hikuái.” The Desire of Ages, 47.
From the birth of Jesus to the death of Stephen the progressive rejection of the gospel by ancient Israel is illustrated. Acknowledging the Jews rejection of Christ as progressive allows an identification of “sealing their rejection,” at both the cross, where the veil of the temple was rent, and at Stephen’s death. The rending of the veil was a symbol that they were no longer God’s covenant people, and when Stephen was stoned, Stephen saw Jesus standing on the right hand of God, which in Daniel chapter twelve, verse one is a symbol of the close of probation. The destruction of Jerusalem is also a symbol of the close of probation.
Jesús heñóigui guive Esteban mano peve, Israel yma guare omboyke mbeguekatúpe pe evangelio ojehechauka. Oñeñandu hag̃ua umi judío omboyke hague Cristo mbeguekatúpe, ikatu jahechakuaa mba’épepa “omokyre’ỹkue hikuái iñemboyke,” mokõivéva pe kurusúre, pe tupão ao ñemi ojekytĩ ramo guare, ha avei Esteban manope. Pe ao ñemi jekytĩ peteĩ techaukaha vaekue ndaha’éimaha hikuái Tupã ñe’ẽme’ẽgua tavaygua; ha Esteban itaju jepoi jave hese, Esteban ohecha Jesús opu’ãva Tupã akatúa gotyo, ha upéva Daniel capítulo doce, versículo peteĩme, peteĩ techaukaha hína pe gracia ára paha rehegua. Jerusalén ñehundi avei peteĩ techaukaha hína pe gracia ára paha rehegua.
“The retribution to come upon Jerusalem could be delayed only a short time; and as Christ’s eye rested upon the doomed city, he saw not merely its destruction, but the destruction of a world. He saw that as Jerusalem was given up to destruction, so the world will be given up to its doom. He saw the retribution that will be visited on the adversaries of God. The scenes that were transacted at the destruction of Jerusalem will be repeated at the great and terrible day of the Lord, but in a more fearful manner.” Review and Herald, December 7, 1897.
“Pe kastígo oútava hag̃ua Jerusalén ári ikatu vaʼekue oñembotapykuere sapyʼamínte año; ha Cristo resa opytárõ guare pe táva oñehundi hag̃uáivare, ohecha ndahaʼéi pe táva ñehundínte, síno peteĩ múndo ñehundi avei. Ohecha haguéicha Jerusalén oñemeʼẽ hague ñehundíme, upéicha avei ko múndo oñemeʼẽta itúva hag̃ua iñehundi hag̃uápe. Ohecha pe retribusión oútava Tupã rovasakuéra ári. Umi mbaʼe oiko vaʼekue Jerusalén ñehundípe oñehaʼã jeýta Ñandejára ára guasu ha kyhyje hag̃uápe, ha katu peteĩ hendáicha tuichavéva kyhyjépe.” Review and Herald, 7 de diciembre de 1897.
It was only God’s mercy that prevented Jerusalem from being destroyed at the cross.
Tupã poriahuvereko añoite ojoko hag̃ua Jerusalén oñehundi hag̃ua kurusúpe.
“In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.” The Desire of Ages, 600.
“Judeakuéra okrusifika haguére Cristo oñemoinge upévare Jerusalén ñehundipa. Tuguy oñehẽva’ekue Calvario ári ha’e pe pohýi ogueraha va’ekue chupekuéra ñehundípe ko múndope g̃uarã ha pe múndo oútavape g̃uarã avei. Péicha avei oikóta pe ára paha guasúpe, juicio ho’áta vove umi omboykéva Tupã grásia. Cristo, chupekuéra g̃uarã ita ñepysanga, upérõ ojehechaukáta chupekuéra peteĩ yvyty ñeporombojehe’a hag̃uáicha. Hova mimbipa, umi hekojojávape g̃uarã tekove, umi iñañávape g̃uarã ha’éta tata opa hag̃uáicha. Mborayhu oñemboykéva rehe, grásia oñemboyke hag̃uáicha, pe angaipáva oñehundíta.” The Desire of Ages, 600.
It was only God’s mercy that lingered in not bringing Jerusalem’s destruction at the time of the cross.
Tupã poriahuvereko añónte opyta kuri, ndoukaséi hag̃ua Jerusalén ñehundipa pe kurusúpe guarã ára jave.
“For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejectors of His gospel and the murderers of His Son.” The Great Controversy, 27.
“Haimete irundy áño rupi rupi Jerusalén ñehundíra oñemoĩ haguére Cristo voi remimo’ãramo, Ñandejára ombohasáma guive hi’aréma ikastígo upe táva ha pe tetã ári. Mba’e hechapyrãite ningo pe Tupã ipasiénsia puku umi omboykéva Ievanhélio ha ojukáva Ta’ýrape.” The Great Controversy, 27.
At the time of His last temple cleansing Jesus had set forth the warning to flee Jerusalem when the abomination of desolation, spoken of by Daniel the prophet, was seen by His followers. The first time He cleansed the temple He had stated that the Jews had made His father’s house a den of thieves, but the last time He said “your house” is left unto you desolate. Even before the cross, which was just about to take place, the temple where the veil was to be rent at the crucifixion had already been identified as the Jew’s house, not God’s house. Sister White addresses when Christ made that declaration, and as her testimony proceeds she also addresses the forty years of extended mercy.
Pe tiémpope ojapo hag̃ua pe ipahápe pe ñemopotĩ tupãópe, Jesús omoĩvaʼekue tenonderã pe ñemongetaha jekañy hag̃ua Jerusaléngui, ojehecháramo ramo guare ídolo vai omonguaraháva ñehundi, heʼiháicha Daniel maranduhára rupive, umi hapykuéri oho vaʼekue rupi. Peteĩha jey omopotĩrõ guare pe tupão, heʼivaʼekue umi judío ojapo hague Itúa róga chugui mondaha kuéra yvyraity; ha pe ipahápe katu heʼi: “pende róga” ojehejámava peẽme ñehundírõme. Jepeve pe kurusu mboyve, oikótamavaʼekue voi, pe tupão oikévo pe aoñemi oñembyai hag̃ua pe kurusúre jejuka jave, ojekuaauka vaʼekue ymaite guive judío kuéra rógaramo, ndahaʼéi Tupã róga ramo. Hermana White omombeʼu arakaʼépa Cristo ojapo pe declaración, ha imarangatu hag̃ua isykyry omotenondévo avei omombeʼu umi cuarenta ary poriahuvereko oñembopukuvaʼekue.
“Christ’s words to the priests and rulers, ‘Behold, your house is left unto you desolate’ (Matthew 23:38), had struck terror to their hearts. They affected indifference, but the question kept rising in their minds as to the import of these words. An unseen danger seemed to threaten them. Could it be that the magnificent temple, which was the nation’s glory, was soon to be a heap of ruins? . . .
“Cristo ñeʼẽ paʼikuéra ha mburuvichakuérape, ‘Péina, pende róga ojeheja peẽme nandi hag̃uáicha’ (Mateo 23:38), omongyhyje vaʼekue ipyʼaite guive. Haʼekuéra ojapo ku oĩʼỹramoguáicha mbaʼeve, péro pe porandu osegi ojupi hag̃ua iñakãme mbaʼépa heʼise koʼã ñeʼẽ. Oĩ hag̃uáicha peteĩ mbaʼe vai ndojehecháiva oity hag̃ua hiʼári kuéra. Ikatúnepa pe tupão guasu porãite, tetã mbaʼetee hag̃ua, pyaʼe hag̃uáicha oiko tunda itatýra paʼũme?...”
“Christ gave His disciples a sign of the ruin to come on Jerusalem, and He told them how to escape: ‘When ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled.’ This warning was given to be heeded forty years after, at the destruction of Jerusalem. The Christians obeyed the warning, and not a Christian perished in the fall of the city.” The Desire of Ages, 628, 630.
“Cristo ome’ẽ vaʼekue hemimboʼekuérape peteĩ techaukaha umi mbaʼe vai oútava Jerusalén ári, ha heʼi chupekuéra mbaʼéichapa okañy vaʼerã: ‘Pehechávo Jerusalén oñemongora hag̃ua ehérsito-kuéra reheve, upérõ peikuaa ipyahúmaha hiʼári ñehundi. Upérõ umi oĩva Judea-pe toñani yvytýpe; ha umi oĩva ipytépe tosẽ okávo; ha umi oĩva okaháre ani oike upépe. Koʼãva ningo hína ára jejopyrã, oñekumpli hag̃ua opa mbaʼe ojehaívaekue.’ Ko ñeʼẽmondo oñemeʼẽ vaʼekue oñeñangareko hag̃ua hese irundy pa ary rire, Jerusalén oñehundírõ guare. Umi kristiáno iñeʼẽrendu ko ñeʼẽmondópe, ha ni peteĩ kristiáno noñehundíri táva hoʼárõ guare.” The Desire of Ages, 628, 630.
Christ was crucified in the year 31, and nearly forty years later in the year 70, Jerusalem was destroyed after a three-and-a-half-year siege. How could Jerusalem have been destroyed at the cross in the year 31, if there was still three and a half years of probationary time identified as seventy weeks in Daniel chapter nine, verse twenty-four? How can these seeming inconsistencies be resolved? The easiest resolution is to simply identify the fact that when it comes to the close of the probationary time represented by the seventy weeks, that it must be understood as a progressive close of probation. This is true, but it removes any prophetic specificity when applying the waymarks of that history. I will try to explain.
Cristo ojejuka kuriáripe áño 31-pe, ha haimete irundy décadas rire, áño 70-pe, Jerusalén oñehundi peteĩ ñemongora mbohapy áño ha mbyte rire. Mba'éicha piko Jerusalén oñehundi va'ekue kurusúre áño 31-pe, oĩramo gueteri mbohapy áño ha mbyte ára de prueba rehegua ojehechaukáva setenta semanas ramo Daniel capítulo nueve, versículo veinticuatro-pe? Mba'éicha ikatu oñemyatyrõ ko'ã ojoavyhaicha ojehecháva? Pe solución hasy'ỹvéva ha'e simplemente jahechakuaa hag̃ua, pe ára de prueba paha rehegua, ojehechaukáva setenta semanas rupive, oñentende va'erãha peteĩ ñeñemboty progresivo ramo. Kóva añete, ha katu omboyke opaite especificidad profética umi señal de camino ojeporúvo upe tembiasakue rehe. Añeha'ãta amyesakã.
If Pentecost represents the soon-coming Sunday law where the other flock in Babylon is called out, why was it three and a half years after Pentecost that the gospel went to the Gentiles? Is the death of Christ or the death of Stephen a sign of the close of probation for ancient Israel? If Laodicean Adventism ceases to be a church at the soon-coming Sunday law, did the destruction of the temple in the year 70, represent the end of the temple of Laodicean Adventism at the Sunday law? What might appear as seeming inconsistencies is resolved by the application of “line upon line,” and when that application is employed the testimony of the waymarks we are identifying become very clear and concise.
Pentecostés ohechaukáramo pe léi domingo oguahẽ pya’étava, upe amo ambue ovecha aty oĩva Babilóniape oñehenóihápe osẽ hag̃ua, ¿mba’ére piko mbohapy ary ha mbyte rire Pentecostés-gui pe evangelio oho vaʼekue gentil-kuérape? ¿Cristo mano térã Esteban mano piko peteĩ techaukaha yma guare Israel-pe guarã ñembyaty ñemohuʼã rehegua? Oĩramo Laodicea-pegua Adventismo ndahaʼevéima tupaóramo upe léi domingo oguahẽ pyaʼetávape, ¿pe tupaópe oñehundi vaʼekue ary 70-pe piko ohechauka pe tembipuru renda Laodicea-pegua Adventismo ñemohuʼã upe léi domingo-pe? Umi mbaʼe ikatúva ojehechaichaicha peichaʼỹramo guare oñemyatyrõ “línea ári línea” jeporu rupive, ha upe jeporu oñemoĩramo, umi testimonio umi techaukaha ñande jaikuaaukáva rehegua ojehechauka hesakã porã ha mbyky hag̃uáicha.
The week that Christ confirmed the covenant is broken up into two equal periods of three and a half years. The first three and a half years begins at Christ’s baptism and ends with His death. Baptism is the symbol of His death and resurrection, so the beginning of that period of three and a half years is identical to the ending. In that period Christ presented the gospel exclusively to the Jews. The end of that three and a half years marks the beginning of the following three and a half years. The beginning of the second period of three and a half years begins with the death of Christ, and it ends with the death of Stephen. In that period the disciples presented the gospel exclusively to the Jews.
Pe semána Cristo omombaretéva’ekue pe pacto oñemboja’o mokõi período jojápe, peteĩteĩ tres áño y medio pukukue. Pe peteĩha tres áño y medio oñepyrũ Cristo ñemongarai rehe ha oñemohu’ã Hembyasy ha Hembymanópe. Pe ñemongarai ha’e símbolo Hembymanógui ha Hekove jeygui, upévare pe oñepyrũha upe período tres áño y medio pukukue peteĩchaite pe oñemohu’ãháicha. Upe períodope Cristo opresenta pe evangelio exclusiva hag̃ua umi judíope. Pe opa hag̃ua upe tres áño y medio omboja pe oñepyrũha umi tres áño y medio oúvape. Pe mokõiha período tres áño y medio oñepyrũ Cristo ñemanópe, ha oñemohu’ã Esteban ñemanópe. Upe períodope umi temimbo’e opresenta pe evangelio exclusiva hag̃uáicha umi judíope.
Those two periods, which are separate prophetic lines, are to be brought together “line upon line.” Both beginnings and endings possess the signature of Alpha and Omega, for the beginning and ending histories are the same. Both periods of duration are identical, and the work that is carried out during each period is identical. Christ who is the First and the Last, is also the creator of all things, and in that regard He is the Creator of Truth. The Hebrew word “truth” was created by three Hebrew letters. The first letter, followed by the thirteenth letter, followed by the last letter of the Hebrew alphabet are combined to make the Hebrew word “truth.”
Umi mokõi período, ha’éva línea profética iñambuéva peteĩgui ambuévagui, oñembojoaju va’erã “línea ári línea”. Mokõive ñepyrũ ha pahápe orekóma Alpha ha Omega rehegua techaukaha, pórke umi tembiasakue ñepyrũgua ha pahagua peteĩchante hína. Mokõive período ipukukue peteĩchaite, ha pe tembiapo ojejapóva káda períodope peteĩchaite avei. Cristo, ha’éva Peteĩha ha Paháva, ha’e avei opa mba’e Apohare, ha upéicha rupi Ha’e hína Añetegua Apohare. Pe ñe’ẽ hebreo he’iséva “añetegua” ojejapo mbohapy letra hebreogui. Pe letra peteĩha, upéi pe letra pahaapyha, ha upéi pe letra pahaite pe alfabeto hebreoguapegua oñembojoaju hag̃ua ojapo hag̃ua pe ñe’ẽ hebreo “añetegua”.
Both of the periods of three and a half years have Christ as the first and the last, for Christ is at the beginning of the first period at His baptism, as He is at the ending at His death in the first period. And Christ is at His death in the beginning of the second period and He is standing at the right hand of God at the ending of the second period. The number thirteen is the symbol of rebellion, and in both periods whether the gospel was presented in person by Christ, or in the second period by His disciples, the quibbling Jews rebelled against the message of the gospel.
Mokõive tres áño ha medio rehegua mokõivéva oreko Cristo-pe tenondegua ha pahapegua ramo, Cristo oĩgui pe peteĩha período ñepyrũme Iñemongarai jave, ha oĩ avei ipahápe Iñemano rupi pe peteĩha períodope. Ha Cristo oĩ Iñemanope pe mokõiha período ñepyrũme, ha oĩ oñembo'y Tupã akatúape pe mokõiha período pahápe. Papapy paapyha mbohapyha ha peteĩveva ha'e ñepu'ã rehegua símbolo, ha mokõivéva períodope, térã pe evangelio oñemombe'u Cristo voi rupive, térã pe mokõiha períodope Hemimbo'e kuéra rupive, umi judío ojopói ha oñemoĩva rehe opu'ã pe evangelio marandu rehe.
Both periods are the same duration, possess the signature of Alpha and Omega, and identify the same gospel message. Those two periods are to be brought together “line upon line.” The methodology of “line upon line,” is the testing methodology of the latter rain. It is the methodology of the last days, and the truths which are identified and established by that methodology in the last days are what purges or purifies the sons of Levi during the sealing of the one hundred and forty-four thousand.
Mokõivéva hi’ára hína peteĩchagua puku, oguereko Alpha ha Omega rehegua techaukaha, ha ohechauka upe marandu porã peteĩchagua. Umi mokõi ára pegua tekotevẽ oñembojoaju “línea ári línea”. Pe tapereko “línea ári línea” rehegua, ha’e pe tapereko jehechahárã ára ama pahápe guápe. Ha’e pe tapereko ára pahápe guare, ha umi añetegua ojekuaa ha oñemopyenda hag̃ua upe tapereko rupive umi ára pahápe, umíva hína umi omopotĩ térã omongy’a’ỹva Leví ra’ykuérape peteĩciento cuarenta y cuatro mil ñesella aja.
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.
Mávape piko ombo’éta arandu? ha mávape piko omboikuaaukáta pe doctrina? Umi oñemokãva kambýgui, ha ojepe’áva pyti’águi. Péva rehe, tembiapoukapy va’erã tembiapoukapy ári, tembiapoukapy tembiapoukapy ári; línea línea ári, línea línea ári; ko’ápe michĩmi, ha amo michĩmi: Pytu’ẽ mbegue ha ñe’ẽ ambuépe oñe’ẽta ko tetãygua ndive. Umívape he’i va’ekue: Kóva hína pe pytu’u peme’ẽ hag̃uáicha pytu’u pe ikane’õvape; ha kóva hína pe piro’y: upéicharõ jepe, ndaipotáikuri ohendu. Ha Ñandejára ñe’ẽ oiko chupekuéra hag̃ua tembiapoukapy tembiapoukapy ári, tembiapoukapy tembiapoukapy ári; línea línea ári, línea línea ári; ko’ápe michĩmi, ha amo michĩmi; hag̃ua oho, ha ho’a hapykuévo, ha oñembyai, ha ojejura, ha ojepoko. Isaías 28:9–13.
The next verse in Isaiah addresses the scornful men that rule the people of Jerusalem. For those scornful men, the “rest and the refreshing” (the latter rain), which they refused to “hear,” is what causes them to “go, and fall backward, and be broken, and snared, and taken.” That test was presented to them from another tongue, for Elijah, John the Baptist and William Miller were not trained in the theological schools of their respective histories. The latter rain message that tests Laodicean Adventism, is the message that is produced by the application of “line upon line.”
Pe versíkulo oúva Isaías-pe oñe’ẽ umi kuimba’e ñembohoryhára oguerekóva mburuvicha hag̃ua Jerusalén retãyguakuéra ári rehe. Umi kuimba’e ñembohoryhárape g̃uarã, “pytu’u ha ñembopy’aguapy” (ama pahápe oguáva), ha’ekuéra ndoikesevéi va’ekue “ohendu,” upévaite omoingo chupekuéra “oho, ha ho’a hag̃ua hapykuévo, ha oñembyai hag̃ua, ha oñeñuhã hag̃ua, ha ojepresa hag̃ua.” Pe jehechaukaha oñemoĩ chupekuéra peteĩ ñe’ẽ ambuéva rupive, pórke Elías, Juan el Bautista ha William Miller ndaha’éi va’ekue oñembokatupyryva’ekue umi mbo’ehao teológicape hembiasakue peteĩteĩme. Pe marandu ama pahápe oguáva, oha’ãva Adventismo Laodiceagua, ha’e pe marandu osẽva “línea ári línea” jeporu rupive.
When the first three and a half years of the week in which Christ confirmed the covenant is laid over the second three and a half years, we find prophetic light that clarifies any seeming inconsistencies that might arise in an inquiring mind. The week was when the Messenger of the Covenant was to confirm the covenant, and a biblical covenant must be confirmed with blood. The baptism and crucifixion of Christ and the stoning of Stephen all identify blood. Both lines represent the blood of the covenant, and those lines are confirming the covenant.
Umi mbohapy ary mbyte aryguáva pe semána ojehu hag̃ua Cristo omombarete hag̃ua pe pacto oñembojoja rire umi mokõiha mbohapy ary mbyte ary reheve, jajuhu tesape profético omyesakãva oimeraẽ jeiko’ỹ ojogueraháva ojoavy hag̃ua ikatúva oiko peteĩ apytu’ũ porandúva ryepýpe. Pe semána ha’e va’ekue upe Araka’eveha pe Pacto rehegua omombarete hag̃ua pe pacto, ha peteĩ pacto bíblico tekotevẽ oñemombarete tuguy rupive. Pe ñemongarai ha pe kurusúre jejuka Cristo rehegua ha pe itápe jejuka Esteban rehegua maymáva ohechauka tuguy. Mokõive línea orrepresenta pe tuguy pe pacto rehegua, ha umi línea omombarete hína pe pacto.
When brought together “line upon line,” the baptism and crucifixion are the first waymark, and the crucifixion and stoning of Stephen are the last waymark. When brought together into one line we find the cross and Michael standing up at the death of Stephen as two witnesses of the Jews sealing their rejection of the gospel. The death of Christ, is also the death of His disciple Stephen, which is Passover when the two lines are combined. Three days later Christ is resurrected as the First Fruit offering.
Oñembojoajúramo “línea ári línea”, pe ñemongarai ha pe kurusúre jejuka hína pe peteĩha techaukaha, ha pe kurusúre jejuka ha Esteban jejapíta hína pe pahagua techaukaha. Oñembojoajúramo peteĩ línea-pe, jajuhu pe kurusu ha Miguel opu’ãha Esteban mano jave mokõi testígoramo umi hudío oguapyséva hikuái pe marandu porã ñemboykeha rehe. Cristo mano ha’e avei idiscípulo Esteban mano, ha upéva hína Páskua oñembojoajúramo umi mokõi línea. Mbohapy ára rire Cristo oñemopu’ã jevy pe ofrénda Yva Tenondeteguáramo.
But now is Christ risen from the dead, and become the first fruits of them that slept. 1 Corinthians 15:20.
Ha koʼág̃a Cristo opuʼãma umi omanóva apytégui, ha oiko umi oke vaʼekue yva tenondegua. 1 Corintios 15:20.
In between Passover and the feast of First Fruits on the third day is the beginning of the feast of Unleavened Bread. Unleavened bread does not “rise”, and Christ did not rise on the second day, He rose on the third day. Christ and Stephen die together in the “line upon line” application, but Stephen is resurrected after Christ for there is an order to the first fruit resurrection.
Páskua ha Yva Tenondegua arete mbohapyha árape ojejapóva mbytépe oñepyrũ Pan Ilevadura’ỹva arete. Pan ilevadura’ỹva ndojepu’amói, ha Cristo ndojepu’ái mokõiha árape; ha’e ojepu’a mbohapyha árape. Cristo ha Esteban omano oñondive pe “línea sobre línea” jehechakuaápe, péro Esteban oñemoingove jey Cristo rire, oĩgui peteĩ orden pe yva tenondegua ñemoingove jeýpe.
But every man in his own order: Christ the first fruits; afterward they that are Christ’s at his coming. 1 Corinthians 15:22.
Ha káda peteĩteĩ ivore rehehápe: Cristo ypykue yva; upéi umi Cristo mba’éva ijúvo vove. 1 Corintios 15:22.
The Spring feasts cannot be separated from each other, for they are directly related to one another. In this sense, Pentecost represents the soon-coming Sunday law, when there will be a repetition of the pouring out of the Holy Spirit, and the second voice of Revelation chapter eighteen will then call those that do not currently know the gospel, to come out of Babylon. The word “Babylon,” is based upon the word, “Babel,” which means confusion, for it was in the fall of Babel that God confused the languages, and it was at Pentecost that God reverses the confusion of the languages in order to carry the gospel to the world. Thus Pentecost and the Sunday law align.
Arete Arapotyguára ndikatúi oñemboja’o peteĩgui ambuépe, opavave oĩgui joajúpe peteĩchaite. Ko sentidope, Pentecostés ohechauka pe léi domingo rehegua oútava pya’e, upérõ oĩtaha jey pe Espíritu Santo oñeñohẽva, ha pe mokõiha ñe’ẽ Apocalipsis capítulo dieciocho-pe ohenóita umi ko’ág̃a peve ndoikuaáivape evangelio, osẽ hag̃ua Babiloniágui. Pe ñe’ẽ “Babilonia” oñemopyenda pe ñe’ẽ “Babel”-re, he’iséva ñembyai’ỹrõ hag̃ua apañuãi ha sarambi, Babel ho’árõ guare Tupã ombojehe’a hag̃ua umi ñe’ẽnguéra, ha Pentecostés-pe Tupã ombohovái jey umi ñe’ẽnguéra sarambi ikatu hag̃uáicha ogueraha pe evangelio yvy tuichakue javeve. Upévare Pentecostés ha pe léi domingo rehegua ojoja ha oñondive oĩ.
At Pentecost the gift of languages was given to the disciples, but their message then was still restricted to the Jews. When both lines are brought together Pentecost occurs in the year 34, when Stephen was stoned and the gospel was then carried to those who do not currently know the gospel.
Pentecostés-pe ñe’ẽnguéra rupi pe don oñeme’ẽ vaekue umi temimbo’épe, ha upéramo jepe imarandu guasu ojejokó gueteri umi judío-pe añónte. Mokõive línea oñembojoajúramo, Pentecostés oiko pe ary 34-pe, Esteban ojejapi itápe ha upe rire pe evangelio ogueraha umi ko’ág̃a ndoikuaáiva gueteri pe evangelio-pe.
Stephen represents those who are resurrected “at His coming,” but who have died with Him. The First Fruit offering marks the resurrection of Christ on the third day, and it also marks the beginning of the Feast of Weeks, which is also the feast of Pentecost, and which commemorates the giving of the Ten Commandments at Sinai.
Esteban ohechauka umi oikove jeýva “Iju jave”, ha umi omanóva’ekue Hendive. Pe yva tenondegua ofrénda ohechauka Cristo jeikove jeýpe mbohapyha árape, ha avei ohechauka ñepyrũrã Arapokõi Arete guasupegua, ha’éva avei Pentecostés arete guasu, ha upéva mandu’a ñeme’ẽ rehe umi Diez Mandamiento oñeme’ẽhague Sinaípe.
October 22, 1844, aligns with the cross, for among other proofs Sister White aligns the disappointment of the disciples after the cross with the disappointment that followed October 22, 1844. Both the cross and October 22, 1844, prefigure the soon-coming Sunday law. Pentecost also typifies the soon coming Sunday law, but Pentecost came fifty-two days after the cross. The cross, which was typified by Passover, ushers in a series of feasts which commemorate the old paths of ancient Israel from the night the angel of death passed over Egypt, through to the giving of the law. Though the feasts possess their own distinctions, they are inseparably linked to each other. It is therefore accurate to apply the complete fifty-two days from Passover to Pentecost as one singular waymark.
22 jasypa 1844-pe, oñembojoaju kurusúre, ambue prueba apytépe Hermana White omoĩgui temimbo’ekuéra ñembyasy kurusu rire oñondive pe ñembyasy oúva’ekue 22 jasypa 1844 rire. Mokõivéva, kurusu ha 22 jasypa 1844, ohechauka ñandéve tekotevẽháicha pe aranduka domingo rehegua og̃uahẽmbaitetévape. Pentecostés avei ha’e peteĩ ta’anga omombe’úva pe domingo aranduka hi’aguĩmbaitéva, ha Pentecostés og̃uahẽ kuri mokõi pa ary ha mokõi ára kurusu rire. Kurusu, ojehechaukava’ekue Pascua rupive, omoñepyrũ peteĩ aty aretekuéra rehegua omandu’áva tape yma guarépe Israel yma guare rehe, pe pyhare guive pe ánhel omboykévo Egipto ári mano, pe léi ñeme’ẽ peve. Jepe umi arete oguereko ijojaha’ỹva tee, ojoaju ndojepe’áiva ojuehegui. Upévare, hekoitépe ikatu oñemoĩ pe mokõi pa ary ha mokõi ára pukukue Pascua guive Pentecostés peve peteĩ waymark añoite ramo.
For this reason, the cross, the death of Stephen, and Pentecost all prefigure the soon coming Sunday law, when the progressive executive judgment upon Modern Babylon begins, as the second voice of Revelation chapter eighteen begins to call God’s other flock out of Babylon. It is at that waymark that the executive judgment upon Jerusalem arrived, though God in His mercy deferred the actual destruction of the temple and city nearly forty years after the cross to the year 70. The destruction of ancient Jerusalem represents the beginning of the progressive executive judgment that begins in the United States when “national apostasy is followed by national ruin.”
Upévare, pe kurusu, Esteban ñemano ha Pentekostés opavave ohechauka yma guive pe pya’e oútava arapokõindy léi, upérõ oñepyrũvo pe huísio ejecutívo progresívo Babilonia Moderna ári, ñepyrũvo pe mokõiha ñe’ẽ Apocalipsis kapítulo dieciocho pegua oñehenóivo Tupã ambue aty osẽ hag̃ua Babilóniagui. Upe tape rechaukahápe oguahẽkuri pe huísio ejecutívo Jerusalén ári, jepe Tupã, Imborayhu porã rupi, ombotapykuekuri pe témpo ha táva añetehápe ñehundi haimete irundy pa ary pe kurusu rire, áño 70 peve. Pe yma guare Jerusalén ñehundi orrepresenta pe huísio ejecutívo progresívo ñepyrũ, oñepyrũva Tetã peteĩ reko Joaju hag̃uame, “tetãygua apostasia rire ou tetãygua ñehundi.”
Truth is established upon the testimony of two, and in the two lines of three and a half years that Christ confirmed the covenant we find two witnesses of a death and resurrection that is associated with the history that identifies the soon-coming Sunday law. That Sunday law in Revelation chapter eleven, is identified as the “hour of the great earthquake.” That “hour” is directly connected to two witnesses that gave a testimony of three and a half years. Their testimony ends with their death and resurrection.
Añetegua oñemopyenda mokõi testígo rehe, ha umi mokõi línea mbohapy ary ha mbyte rehegua, Cristo omombaretéva pe pacto, jajuhu mokõi testígo peteĩ mano ha jeikove jey rehegua oñembojoajúva pe tembiasakue ohechaukáva pe ley dominical oúmava pyaʼe. Upe ley dominical, Apocalipsis kapítulo once-pe, oñemombeʼu “aravo yvyryrýi guasu rehegua” ramo. Upe “aravo” oñembojoaju hag̃uaicha umi mokõi testígo omeʼẽ vaʼekue peteĩ testimonio mbohapy ary ha mbyte pukukue. Iñeʼẽtestimonio opa iñemano ha ijeikove jey reheve.
Their testimony of three and a half years, followed by their death and resurrection has been represented by the death and resurrection of both Jesus and Stephen, for “line upon line,” Stephen is represented as being resurrected with Christ. In the feast of First Fruits, two primary offerings were presented.
Ijapykuéra mbohapy áño ha mbyte pukukue, upéi umi omano ha oikove jey hague, oñerrepresenta vaʼekue Jesús ha Esteban mokõivéva ñemano ha jeikove jey rehe; “línea sobre línea” rupive, Esteban oñerrepresenta oikove jey hag̃ua Cristo ndive. Yva Tenondegua aretepe, oñekuaveʼẽ vaʼekue mokõi ofrénda principal.
One was a lamb without blemish, and the other an offering of barley. The barley represented the crop to follow, and the lamb represented Christ. Christ was resurrected on the third day, and Stephen represented those that follow, and the barley represented the crop that was to follow. The two witnesses in Revelation eleven testified for three and a half years, after which they were then slain and then were resurrected three and a half days later. Those two witnesses had been typified by Christ, who was the First Fruits, for they represent the one hundred and forty-four thousand, who are also first fruits.
Peteĩva vaʼekue peteĩ ovecha raʼy ivaʼỹva, ha ambuéva katu peteĩ ofrénda cebada-gui. Pe cebada ohechauka pe temitỹ oútava upe rire, ha pe ovecha raʼy ohechauka Cristo-pe. Cristo oñemoingove jey vaʼekue mbohapyha árape, ha Esteban ohechauka umi oútavape upe rire, ha pe cebada ohechauka pe temitỹ oútava upe rire. Mokõi testígo Apocalipsis kapítulo once-pe omeʼẽ testimónio mbohapy áño ha mbyte pukukue, upéi oñejukapa vaʼekue ha upéi oñemoingove jey mbohapy ára ha mbyte rire. Umi mokõi testígo oñembojoguáma vaʼekue Cristo rehe, haʼe vaʼekue yva tenondegua, pórke haʼekuéra ohechauka umi cien cuarenta y cuatro mil-pe, haʼéva avei yva tenondegua.
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.
Ha ahecha, ha péina, peteĩ Ovecha Ragué oĩva yvyty Sión ári, ha hendive cien cuarenta y cuatro mil, oguerekóva hova renondépe ojehaíva Itúva réra. Ha ahendu peteĩ ñe’ẽ yvágagui, heta y syry ryapuicha, ha peteĩ arapupu guasu ryapuicha; ha ahendu mbarakapuhára kuéra ñe’ẽ, opurahéiva imbarakakuéra reheve. Ha opurahéi hikuái ku peteĩ purahéi pyahuicha guáicha pe tróno renondépe, umi irundy tekove renondépe, ha umi anciano kuéra renondépe; ha avave ndaikatúi oikuaa upe purahéi, ndaha’éiramo umi cien cuarenta y cuatro mil, umi ojejoguáva yvy ape ári guive. Ko’ãva hína umi ndojehe’aiva’ekue kuñanguéra ndive; ha’e kuéra niko vírgen. Ko’ãva hína umi oho meméva Ovecha Ragué rapykuéri, ohohápe ha’e. Ko’ãva ojejogua yvypóra apytégui, tenonderãite ramo Tupã ha Ovecha Raguépe g̃uarã. Ha ijurupekuéra nojejuhúi mba’eveichagua ñembotavy; ha’ekuéra niko imarã’ỹ Tupã tróno renondépe. Apocalipsis 14:1–5.
The barley offering on the feast of First Fruits represented the crop that was to follow, and Stephen in the year 34, followed Christ’s death in the year 31, though “line upon line,” they died at the same waymark. In relation to the first fruit offerings, Christ was the lamb that was slain and Stephen was the barley. According to Paul “Christ” is “the first fruits of them that slept,” and then “afterward they that are Christ’s at his coming.” The one hundred and forty-four thousand are first fruits, and they are those “which follow the Lamb whithersoever he goeth.”
Pe ofrénda de cebada ára pe karu pyahu ypy rehegua ohechauka pe temitỹ oúvape, ha Esteban ary 34-pe oúkuri Cristo omano hague ary 31 rire; jepémo “línea ári línea,” omano hikuái pe peteĩcha tape rechaukahápe. Umi ofrénda yva tenondegua rehegua ndive ojoajúvo, Cristo ha’eva’ekue pe ovecha ra’y ojejukava’ekue ha Esteban pe cebada. Pablo he’iháicha, “Cristo” ha’e “umi oke va’ekue yva tenondegua”, ha upéi “upe rire umi Cristo mba’éva, haʼe ou jave.” Umi cien cuarenta y cuatro mil ha’e yva tenondegua, ha ha’e kuéra umi “osegíva pe Cordero ohoháguio.”
In the “hour” of the “great earthquake” of Revelation chapter eleven, the two witnesses that have prophesied for three and a half years, only to be slain and lie in the streets for three and a half days, are resurrected. They are those represented by Stephen who prophetically was resurrected with Jesus, but also after Jesus. They are therefore resurrected “three and a half days,” after they are murdered by the beast that ascended from the bottomless pit. The same “hour,” that they are resurrected they ascend to heaven as an ensign. The process of their resurrection and ascension is carefully outlined in God’s prophetic Word, and it includes that they were typified by the literal death of Stephen, thus representing a spiritual death that is accomplished upon the two witnesses as they are transformed from the Laodicean movement of the third angel unto the Philadelphian movement of the third angel.
Pe “ára” pe “yvy oryryi guasu” Apocalipsis capítulo once-pe, mokõi testígo, omarandúva’ekue mbohapy áño ha mbyte aja, upéi ojejuka hag̃ua ha opyta hag̃ua tape rupi mbohapy ára ha mbyte, oikove jey. Ha’ekuéra hína umi ojehechauka Esteban rehe, proféticamente oikove jeýva’ekue Jesús ndive, ha avei Jesús rire. Upévare oikove jey “mbohapy ára ha mbyte” rire, ojejuka rire chupekuéra pe mymba ojupíva yvykua pypuku’ỹvagui. Pe “ára” voi oikove jey hague, ojupi yvágape peteĩ techaukaha ramo. Iñembopyahu jeýre ha ijehupi yvágape rehegua rape ojehechauka porãiterei Tupã Ñe’ẽ profético-pe, ha upéva oike avei iporavopyre hague Esteban mano tee rupive, upéicha rupi oñerepresenta peteĩ mano espiritual oñemboguapýva umi mokõi testígo ári, oñemoambuévo hikuái pe movimiento laodicense ánhel mbohapyhágui pe movimiento filadelfiano ánhel mbohapyhápe.
We will continue this study in the next article.
Jasegui hag̃ua ko ñehesa’ỹijo pe artículo oúvape.
“One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.
“Peteĩ mba’e oĩ porãete: umi Adventista Ára Sieteha, oñemoĩva Satanás poyvi guýpe, tenonderãite ohejáta ijerovia umi ñe’ẽmondýi ha ñe’ẽrekojojápe oĩva Tupã Espíritu Testimonios-pe.
“The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.
“Pe ñehenói oñembotuichave hag̃ua pe oñemboyke hag̃ua Tupãme guarã ha ojejapo hag̃ua peteĩ servicio ipotĩvéva ha imarangatuvéva ojejapo hína, ha ojejapóta gueteri. Oĩta umi ko’ág̃a omyasãiva Satanás ñehesa’ỹijo, oikuaa jeýta hag̃ua iñakãme. Oĩ umi orekóva tembiapo iñimportantéva jerovia rehegua ha noikũmbýiva ko tiempopegua añetegua. Chupekuéra oñeme’ẽva’erã pe marandu. Oguerekóramo hikuái, Cristo omoneĩta chupekuéra, ha ojapóta chuguikuéra tembiapohára omba’apóva hendive. Ha ndoikuaaséiramo pe marandu, opytáta hikuái oñemoĩva pe poyvi hũ guýpe Mburuvicha Pytũmbýva rehe.”
“I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.
“Añe’ẽme’ẽmbyre chéve ha’e hag̃ua pe añetegua hepyetereíva ko ára guarã ojehechauka hag̃ua yvypóra apytu’ũme hesakãvévo meme. Peteĩ sentido ijojaha’ỹvape kuimba’e ha kuña okaruva’erã Cristo ro’ógui ha ho’uva’erã I tuguy. Oĩta ñemoakãrapu’ã ñemyesakãme, pe añetegua ikatu hag̃uére oñembotuicha tapiaite. Pe Añete Remopyenda Divino oikevéta ha hi’aguĩvéta gueteri ñomongetápe umi oseguíva chupe oikuaa hag̃ua hese. Tupã retãygua oguerohory vove Iñe’ẽ yvága mbujape ramo, oikuaáta hikuái I osẽ hag̃ua oñembosako’iha ko’ẽmbaicha. Oguerekóta hikuái mbarete espiritual, hete oguerekoháicha mbarete físico tembi’u oñekaru rire.”
“We do not half understand the Lord’s plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.
“Ndajaikuaaporãi mbovyve Ñandejára rembiapo rape oguenohẽvo Israel ra’ykuérape Egipto poguýgui, ha oguerahávo chupekuéra desiérto rupi peve Canaánme.
“As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people.” Spalding and Magan, 305, 306.
“Ñambyatyvo aja pe tesakã Tupãgui osẽva evangelio-gui, ñahesa’ỹijóta hesakãvévo pe sistema judío rehe, ha jahechakuaavéta ipypukuvévo umi añetegua iñimportantetévape. Ñande jehechakuaa añetegua rehe neĩrã gueteri oñemohu’ã. Ñambyaty mante peteĩ mbovymi tesape rendy. Umi ndaha’éiva ára ha ára Ñe’ẽ mbo’ehaára, ndaikatumo’ãi ombohovái pe sistema judío apañuãi. Ndaikuaamo’ãi hikuái umi añetegua oñembo’éva pe templo servicio rupive. Tupã rembiapo ojoko peteĩ entendimiento mundano rupi hembiapo guasu rehegua. Tekove oútava ohechaukáta he’iséva umi léi Cristo ome’ẽ va’ekue ipuévlope, oñeñuãva pe arai yvytimbo apytépe.” Spalding and Magan, 305, 306.