In 1844, the Protestants of the United States withdrew from the Millerite movement and took their prophetic position as a daughter of Babylon, as typified by Jeroboam instituting a counterfeit system of worship when his ten northern tribes separated from the southern kingdom of Judah. Jeroboam’s two golden calves, one in the city of Bethel (meaning “the house of God”/Church), and the other in Dan (meaning judgment/State) typified the false system of Church and State that typifies the United States. All the elements of Jeroboam’s counterfeit system of church and state were patterned after the very same structure set forth in the rebellion of Aaron. Thus, Jeroboam’s counterfeit system of worship was an image of Aaron’s counterfeit system of worship.
Áño 1844-pe, Estados Unidos protestántekuéra ojei pe movimiento milleríta-gui ha ojapyhy hikuái ipuesto profético Babilonia rajy ramo, ojehechauka haguéicha Jeroboam omoĩrõ guare peteĩ sistema japúva ñemomba’erã rehegua, umi diez trívu yvate gotyogua oñemboja’o rire pe tetãnguéra sud gotyogua Judá-gui. Jeroboam mokõi vaka óroguigua, peteĩ táva Betel-pe (he’iséva “Tupã róga” / Iglesia), ha ambue Dan-pe (he’iséva juicio / Estado), ohechauka pe sistema japu Iglesia ha Estado rehegua ohechaukáva Estados Unidos-pe. Mayma elemento oĩva Jeroboam sistema japúva iglesia ha estado reheguápe ojejapo va’ekue pe estructura peteĩchaguápe heñóiva Aarón pu’aka’ỹme. Upévare, Jeroboam sistema japúva ñemomba’erã rehegua ha’e va’ekue peteĩ ta’ãnga Aarón sistema japúva ñemomba’erã rehegua.
Jeroboam’s counterfeit system represented the system of worship that Protestantism upheld when it separated from the movement of the first angel and became a daughter, or an image of the Roman beast of the papacy. At the very institution of Jeroboam’s counterfeit system, a prophet from Judah confronted his altar and false system of worship. In 1844, at the very outset of the role of apostate Protestantism instituting a system of worship represented as the daughter of Rome, the Millerites, by faith, entered the Most Holy Place of the heavenly sanctuary and recognized the Sabbath, and thus represented a prophetic rebuke to the daughters of Rome, who chose to continue observing the mark of Rome’s authority—Sunday worship.
Jeroboam rembiapo gua’u ohechauka pe sistema de adoración protestantismo omombarete vaʼekue ojesepara rire pe primer ángel rembiapogui ha oiko hag̃ua peteĩ tajýra, térã peteĩ taʼanga pe mymba romano papadogua rehegua. Upe Jeroboam rembiapo guaʼu ñemoĩrãte guive, peteĩ proféta Judá-gua oñembohovái pe altar ha pe sistema japu de adoración rehe. Áño 1844-pe, peteĩteĩ pe ñepyrũrãme pe papel protestantismo apóstata omoheñóivo peteĩ sistema de adoración ojehechaukáva Roma rajykuéraicha, umi Millerita-kuéra, jeroviápe, oike pe Lugar Santísimo pe santuario yvagapeguápe ha ohechakuaa pe sábado, ha upéicha ohechauka peteĩ ñemoñeʼẽ profético umi Roma rajykuéra rehe, umi oiporavóva osegi hag̃ua oñangareko pe marca autoridad Roma-gua rehe—pe adoración domingopegua.
The prophet of Judah that confronted Jeroboam, there and then set forth a prophecy.
Judá maranduhára, ombohováiva’ekue Jeroboámpe, upérõ ha upépe omosẽ peteĩ profesía.
And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 1 Kings 13:2, 3.
Ha ha’e osapukái pe altar rovái Ñandejára ñe’ẽ rupive, ha he’i: “¡Nde, altar, altar! Péicha he’i Ñandejára: Péina ápe, oúta peteĩ mitã kuimba’e David róga peguarã, hérava Josías; ha nde ári ha’e oikuave’ẽta umi pa’i yvateguakuéra pegua, umi ohapýva insiénso nde ári, ha yvypóra kanguekuéra ojehapýta nde ári.” Ha upe árape voi ome’ẽ peteĩ techaukaha, he’ívo: “Kóva hína pe techaukaha Ñandejára he’íva; péina ápe, pe altar ojekóta mokõi hag̃uáme, ha pe tanimbu hi’ári oĩva oñehenohẽta oka gotyo.” 1 Reyes 13:2, 3.
The prophecy included the doubling of the word “altar.” A doubling of a word or phrase in prophecy represents a symbol of the second angel’s message, thus identifying the year 1844, when the second angel arrived and Protestantism fell, becoming a daughter of Babylon. At the same time the prophet provided a sign, just as the Millerites in 1844, recognized the sign of the Sabbath. As Jeroboam threatened the prophet in the following verses, his hand was paralyzed, thus referencing the mark of Babylon that is forced upon either the forehead or the hand, and which when received spiritually cripples a person for eternity.
Pe profesía oike peteĩ ñe’ẽ “altar” mokõive jevy. Peteĩ ñe’ẽ térã ñe’ẽjoaju mokõive jevy je’eha profesíape ohechauka peteĩ símbolo marandu ángel mokõiha rehegua, upéicha ojekuaaukávo ary 1844, araka’épe pe ángel mokõiha og̃uahẽ ha Protestantismo ho’a, oikóvo Babilonia rajy ramo. Upe jave avei pe proféta ome’ẽ peteĩ techaukaha, peteĩchaite umi Millerita-kuéra 1844-pe ohechakuaa haguéicha pe techaukaha sábado rehegua. Jeroboam omongyhyjérõ guare pe profétape umi versíkulo oúva-pe, ipo oñembyai ha ndaikatúi omýi, upéva ohechauka hag̃ua Babilonia marca oñembovy’áva peteĩ tapicha ári tenonde gotyo térã ipo rehe, ha upéva oñemoneĩ vove espíritu rupi ombyaipa peteĩ tapichápe opa ára g̃uarã.
For the purposes of this study, we are considering the prediction the prophet set forth identifying that “a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee.” Josiah means “the foundation of God”, and represents the foundations of Adventism that were built in the very history typified by Jeroboam’s inauguration of his false system of worship. Upon the false system of worship instituted by Jeroboam, Josiah would punish the priests who led out in the counterfeit worship.
Ko ñehesaʼỹijo hag̃ua ko mbaʼekuaare, ñahesaʼỹijo hína pe maranduhára heʼivaʼekue omombeʼúvo: “Peteĩ mitãta oikóta David rógape g̃uarã, hérava Josías; ha nde ári haʼe oikuaveʼẽta yvyty renda guasu paʼikuérape, umi nde ári oapy hag̃ua inciensokuéra, ha avakuéra kanguekue ojehapýta nde ári.” Josías heʼise “Tupã pyenda”, ha ohechauka pe Adventísmo pyendakuéra oñemopuʼãvaʼekue upe tembiasakue etepe ojehechaukáva Jeroboam omoñepyrũ haguépe isistema guaʼu ñemombaʼeguasu rehegua. Pe sistema guaʼu ñemombaʼeguasu Jeroboam omopyendavaʼekue ári, Josías ombojevypata vaʼerã umi paʼikuérape omoakãvaʼekue pe ñemombaʼeguasu japúpe.
The prophet disobeyed the Lord’s command not to return the way he had come to Jeroboam’s inauguration, and not to eat or drink in Bethel. When he ate the food of the lying prophet of Bethel he was set forth as a symbol of the death that would be brought upon those who after 1844, would choose to return to and eat the doctrines and false prophetic methodologies of apostate Protestantism, as represented by the rebellion of 1863. The deathbed of those who rebelled in 1863, would be the same deathbed as the lying prophet of Bethel. The deathbed for apostate Protestantism was the history of August 11, 1840 through to 1844, when they; the former chosen people of God were passed by, and became the daughters of Rome. Laodicean Adventism’s deathbed will also be between the date when the mighty angel descended on September 11, 2001, as it had done in 1840, and the hour of the great earthquake, representing the soon coming Sunday law.
Pe maranduhára naiñe’ẽrendúi Ñandejára rembiapoukapy ani hag̃ua ojevy pe tape ou hague rupi oho hag̃ua Jeroboam ñemopu’ãrãme, ha ani hag̃ua ho’u térã hoy’u Betel-pe. Ho’úrõ guare pe tembi’u pe maranduhára japuha Betel-gua ome’ẽ va’ekue chupe, oñemoĩ hague techaukaha ramo pe ñemano oguahẽtahague umi ári, umi 1844 rire oiporavótava ojevy hag̃ua ha ho’u hag̃ua umi doctrina ha umi metodologia profética japu protestantismo apóstata rehegua, ojehechaukaháicha pe ñepu’ãvai 1863-pe. Umi opu’ãva’ekue 1863-pe ñemano renda, ha’éta pe ñemano renda peteĩchaite pe maranduhára japuha Betel-gua rehe. Pe ñemano renda protestantismo apóstata pegua ha’e va’ekue pe tembiasakue 11 de agosto de 1840 guive 1844 peve, upérõ; ha’ekuéra, Ñandejára tavayguakuéra yma ojeporavo va’ekue, ojehejareínte, ha oiko Roma rajykuéra ramo. Adventismo Laodicea-gua ñemano renda avei oĩta pe ára mbytére pe ánhel mbarete oguejy hague 11 de septiembre de 2001-pe, oiko haguéicha 1840-pe, ha pe aravo yvyryrýi guasu peve, ohechaukáva pe ley dominical pya’e oútava.
On September 11, 2001, the sealing of the one hundred and forty-four thousand began and the angel began to move through Jerusalem placing a mark on the forehead of those who sigh and cry for the abominations done in the land (the United States), and the church (Laodicean Adventism). On September 11, 2001, the sins of the fathers represented by the four abominations of Ezekiel, became present testing truths in the sealing process that then began.
11 jasyporundy ary 2001-pe oñepyrũ oñesella hag̃ua umi cien cuarenta y cuatro milpe, ha pe ánhel oñepyrũ oguata Jerusalén rupive omoĩvo peteĩ techaukaha syváre umi osuspiáva ha osapukáiva umi mba’evai vai ojejapóva pe yvýpe (Estados Unidos), ha pe iglesia-pe (Adventismo Laodicense). 11 jasyporundy ary 2001-pe, umi túva kuéra angaipa, ojehechaukáva Ezequiel rembiapo vai irundýpe, oiko hag̃ua añetegua ojehecha’arãva pe proceso de sellado oñepyrũ va’ekuépe upérõ.
The test of 1863, involved the foundations of the Millerite movement as represented by the “seven times,” of Leviticus twenty-six that had been rejected in 1863. The test involved a willingness or unwillingness to return to Jeremiah’s old paths in order to find the rest of the latter rain. The test of 1888, was the message to the Laodicean church as brought by Elders Jones and Waggoner, which was also the message of justification by faith.
Pe prueba ary 1863-pegua oguereko va’ekue ojoajuha movimiento Millerita pyendakuéra rehe, ojehechaukaháicha umi “siete tiempo” Levítico mokõipa poteĩme, ojeheja va’ekue ykére ary 1863-pe. Pe prueba oikuaa va’ekue oĩpa peteĩ disposición térã ndaipóri añete hag̃ua hag̃ua jevy Jeremías tape yma guarépe, ikatu hag̃uáicha ojejuhu upe pytuhẽ oky pahápeguápe. Pe prueba ary 1888-peguáicha, ha’e va’ekue pe marandu iglesia Laodicea-peguápe guarã, ogueru haguéicha umi anciano Jones ha Waggoner, ha upéva avei ha’e va’ekue pe marandu justificación rehegua jerovia rupive.
In 1856, the message to Laodicea first arrived in the movement of the Millerites, and it arrived with the increased light of the “seven times,” but both the experience represented by the remedies in the message to Laodicea, and the message of prophetic history were rejected in 1863. The experience was represented by the vision (mareh) of “the appearance”, and the vision of the (chazon) “prophetic history” that were both rejected. Both of those visions had found their fulfillment on October 22, 1844, and nineteen years later they were both rejected, for Jesus always identifies the end with the beginning.
Ary 1856-pe, pe ñe’ẽ Laodicéape g̃uarã og̃uahẽ raẽ vaʼekue umi Millerita aty ryepýpe, ha og̃uahẽ pe tesapeve jehepymeʼẽ reheve “umi siete tiempo” rehegua, péro mokõivéva, pe jehasa ojehechaukáva umi pohãno rehe pe ñe’ẽme Laodicéape g̃uarã, ha pe marandu tembiasakue profético rehegua, oñemboyke vaʼekue 1863-pe. Pe jehasa ojehechauka vaʼekue pe visión (mareh) “pe apariencia” reheve, ha pe visión (chazon) “tembiasakue profético” rehegua, mokõivéva oñemboyke vaʼekue. Mokõivéva umi visión ojuhu vaʼekue iñemyenyhẽ 22 jasypa 1844-pe, ha diecinueve ary rire mokõivéva oñemboyke jevy vaʼekue, Jesús akóinte ombojoaju hag̃ua pe paha pe ñepyrũ ndive.
On September 11, 2001, the test of the rebellions of 1863 and 1888, became again testing truth, for they were both connected to the old paths of Jeremiah. On that date the latter rain message arrived, and the test of 1919, also arrived, for in 1919, the false gospel of a Christ who is void of any prophetic relevance was set forth as a counterfeit “peace and safety” message. When the mighty angel of Revelation chapter eighteen descended on September 11, 2001, verses one through three were fulfilled, and verses one through three represent the message of the “first voice”.
11 jasypakõi ary 2001-pe, umi tembiaporã jehechakuaa’ỹ rehegua 1863 ha 1888 guive, oiko jey añete omboja’óva, mokõivéva niko oñembojoaju vaʼekue Jeremías rape yma guarépe. Upe árape og̃uahẽ ama kyre’ỹ pahague marandu, ha avei og̃uahẽ pe prueba 1919 guive; 1919-pe niko oñemoĩ vaʼekue peteĩ marandu “py’aguapy ha tekorosã” gua’u ramo, peteĩ evangelio japu Cristo rehegua ndorekóiva mba’eveichagua relevancia profética. Pe ángel mbarete Apocalipsis capítulo dieciochopegua oguejy ramo 11 jasypakõi ary 2001-pe, oñekumpli versículo peteĩ guive mbohapy peve, ha umi versículo peteĩ guive mbohapy peve ohechauka pe “ñe’ẽ peteĩha” marandu.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Koʼág̃a pe ñeʼẽ che amombeʼu vaʼekue Nueva York ojeitytaha peteĩ y guasu pópe? Kóva arakaʼeve ndaʼeíri. Haʼe vaʼekue, amaña jave umi óga tuichaitereívare upépe oñemopuʼãva, piso ári piso, ‘Mbaʼeichaitépa táva vaiete oikóta Ñandejára opuʼã vove omonguʼe vai hag̃ua yvy! Upéramo oñekumplíta Apocalipsis 18:1–3 ñeʼẽ.’ Apocalipsis kapítulo 18 pukukue peteĩ ñeñemongetaʼỹʼỹ hína umi mbaʼe oútavare yvy ári. Péro ndaarekói tesape peteĩchaguaite mbaʼépa oútava Nueva York rehe, añónte aikuaa peteĩ ára umi óga tuichaitereíva upépe ojeitytaha Ñandejára puʼaka ojere ha ojere jeýramo rupive. Pe tesape oñemeʼẽ vaʼekue chéve rupi, aikuaa ñehundipa oĩha ko yvy ape ári. Peteĩ ñeʼẽnte Ñandejáragui, peteĩ pokomi añónte ipuʼaka mbaretégui, ha koʼã tetãygua guasuete hoʼáta. Oikóta umi escena ñanemondýiva ikatúva hag̃uáicha ndaikatúi ñañeimagina hag̃ua.” Review and Herald, July 5, 1906.
With the arrival of the angel of Revelation eighteen, the latter rain began to sprinkle, and the “prophetic debate” represented in Habakkuk chapter two, began. The debate was over two methodologies for understanding Bible prophecy, and a false and a true latter rain message. The debate ends when the “second voice” of Revelation eighteen arrives and identifies the beginning of God’s executive judgment upon modern Babylon, and calls God’s other flock out of Babylon. The arrival of the second voice marks the end of the history of the sealing of the one hundred and forty-four thousand, which is represented by the fourth abomination, that in turn represents the fourth and final generation of Laodicean Adventism as bowing down to the sun, at the soon-coming Sunday law.
Apocalipsis 18 pe ángel og̃uahẽ vove, ama pyhareve paha oñepyrũ omyakỹmi, ha “marandu’i ñe’ẽjoavy” ojehechaukáva Habacuc capítulo mokõihápe oñepyrũ. Pe ñe’ẽjoavy oiko mokõi tape rehegua oñentende hag̃ua Biblia-pe profecía, ha peteĩ marandu japu ha peteĩ marandu añetegua ama pyhareve paha rehegua. Pe ñe’ẽjoavy opa vove og̃uahẽ “mokõiha ñe’ẽ” Apocalipsis 18-pe gua, ha upéva ohechauka Tupã juicio ejecutivo oñepyrũha Babilonia moderna ári, ha ohenói Tupã aty ambuévape osẽ hag̃ua Babilóniagui. Pe mokõiha ñe’ẽ og̃uahẽha ohechauka opaimaha pe tembiasakue oñemonguatia hag̃ua umi cien cuarenta y cuatro mil, ojehechaukáva pe irundyha mba’e vaiete rupive, ha upéva avei ohechauka pe irundyha ha paha generación Adventismo Laodicense-gua oñesũha kuarahy renondépe, pe léi domingo pya’e oútavape.
The deathbed of apostate Protestantism, between the descent of the angel and the closed door of 1844, typified the deathbed of Laodicean Adventism between the descent of the angel and the closed door of the soon-coming Sunday law. The prophet from Judah was buried in the same grave as the lying prophet of Bethel, and when king Josiah initiated his reform, he stood before that very grave. The reformation of king Josiah, whose name represents “the foundations of God”, began when God began to lead His last day people back to the foundations on September 11, 2001. His reform had begun when the work of restoring the temple was taken up.
Protestantísmo apóstata omanóva renda ári, pe ánhel oguejy guive pe okẽ oñemboty peve ary 1844-pe, ohechauka hag̃ua Laodicea-pegua Adventísmo omanóva renda ári pe ánhel oguejy guive pe okẽ oñemboty peve pe léi domingo og̃uahẽmbotaitévape. Pe maranduhára Judá-gua oñeñotỹ peteĩva pe túva peteĩchagua Betel-pegua maranduhára japúva ndive, ha mburuvicha guasu Josías omoñepyrũrõ guare iñemoambue, opyta kuri upevaite pe túva renondépe. Mburuvicha guasu Josías ñemoambue, héra he’iséva “Tupã pyenda kuéra”, oñepyrũ kuri Tupã oñepyrũvo ogueraha jey hag̃ua Itavayguakuérape ára pahápe umi pyenda kuérape septiembre 11, 2001-pe. Iñemoambue oñepyrũma kuri oñeñepyrũvo pe tembiapo oñemyatyrõ jey hag̃ua pe tupão.
And it came to pass in the eighteenth year of king Josiah, that the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of the Lord, saying, Go up to Hilkiah the high priest, that he may sum the silver which is brought into the house of the Lord, which the keepers of the door have gathered of the people: And let them deliver it into the hand of the doers of the work, that have the oversight of the house of the Lord: and let them give it to the doers of the work which is in the house of the Lord, to repair the breaches of the house, Unto carpenters, and builders, and masons, and to buy timber and hewn stone to repair the house. Howbeit there was no reckoning made with them of the money that was delivered into their hand, because they dealt faithfully. And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the law in the house of the Lord. And Hilkiah gave the book to Shaphan, and he read it. And Shaphan the scribe came to the king, and brought the king word again, and said, Thy servants have gathered the money that was found in the house, and have delivered it into the hand of them that do the work, that have the oversight of the house of the Lord. And Shaphan the scribe showed the king, saying, Hilkiah the priest hath delivered me a book. And Shaphan read it before the king. And it came to pass, when the king had heard the words of the book of the law, that he rent his clothes. And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Michaiah, and Shaphan the scribe, and Asahiah a servant of the king’s, saying, Go ye, inquire of the Lord for me, and for the people, and for all Judah, concerning the words of this book that is found: for great is the wrath of the Lord that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us. 2 Kings 22:3–13.
Ha oiko mburuvicha guasu Josías rembiapo ary pakõiha poapyha-pe, mburuvicha guasu omondo Safán Azalías ra’y, Mesulam ra’y, kuatiahaihára, Ñandejára róga peve, he’ívo: Tereho Hilcías pa’i guasu rendápe, ha’e hag̃ua ombyaty hag̃ua pe pláta oguerúva Ñandejára rógape, okẽ ñangarekohára kuéra ombyaty va’ekue tavayguakuéragui. Ha tome’ẽ hikuái upéva umi tembiapo apohára pópe, umi oñangarekóva Ñandejára róga rehe; ha tome’ẽ hikuái umi tembiapo apohárape, oĩva Ñandejára rógape, omoatyrõ hag̃ua pe óga pa’ũngue, yvyrarapohárape, óga mopu’ãhárape ha itakytĩhárape, ha ojogua hag̃ua yvyra ha ita oñekytĩmava, omoatyrõ hag̃ua pe óga. Upéicharõ jepe, ndojejapói hendivekuéra mba’evéichagua peteĩchante jehechávo pe viru oñeme’ẽva’ekue ipópekuéra, jerovia hag̃uáicha omba’apógui hikuái. Upéi Hilcías pa’i guasu he’i Safán kuatiahaihárape: Ajuhu pe Léi kuatiañe’ẽ Ñandejára rógape. Ha Hilcías ome’ẽ pe kuatiañe’ẽ Safánpe, ha ha’e omoñe’ẽ. Ha Safán kuatiahaihára ou jey mburuvicha guasu rendápe, ha ogueru jey marandu chupe, he’ívo: Nde rembiguái kuéra ombyaty pe viru ojejuhúva’ekue pe rógape, ha ome’ẽma hikuái umi tembiapo apohára pópe, umi oñangarekóva Ñandejára róga rehe. Upéi Safán kuatiahaihára oikuaauka mburuvicha guasúpe, he’ívo: Hilcías pa’i ome’ẽ chéve peteĩ kuatiañe’ẽ. Ha Safán omoñe’ẽ upéva mburuvicha guasu renondépe. Ha ojehu, mburuvicha guasu ohendúvo pe Léi kuatiañe’ẽ ñe’ẽnguéra, omondoro ijao. Upéi mburuvicha guasu omanda Hilcías pa’ípe, Ahicam Safán ra’ýpe, Acbor Micaías ra’ýpe, Safán kuatiahaihárape, ha Asahíaspe, peteĩ mburuvicha guasu rembiguái, he’ívo: Tapeho, peporandu Ñandejárape cherehehápe, tavayguakuéra rehehápe, ha opa Judá rehehápe, ko kuatiañe’ẽ ojejuhúva’ekue ñe’ẽnguéra rehe; tuicha niko Ñandejára pochy hendýva ñande rehe, ñande ru kuéra nohenduséigui ko kuatiañe’ẽ ñe’ẽnguéra, ojapo hag̃ua opa mba’e ojehaíva ñande rehe. 2 Reyes 22:3–13.
The prediction that a child would be born named Josiah, identifies September 11, 2001, when the mighty angel descended and led His last-day people back to the old paths. That descent had been typified by the descent of the same angel on August 11, 1840. Both descents marked a fulfillment of a prophecy of Islam. The historical figure whose name is associated with identifying in advance, and publishing the advance prediction of the fulfillment of the time prophecy of Islam found in Revelation chapter nine verse fifteen, was Josiah.
Pe ñe’ẽmarandu peteĩ mitã oikotaha, hérava Josías, ohechauka 11 jasyporundy 2001, upe árape pe ánhel ipokatuetéva oguejy ha omboguata ijyvy pahapegua tavayguakuérape jey hag̃ua tape yma guarépe. Upe jeguejy ojehechaukavaʼekue raẽ kuri pe ánhel mismo oguejýramo 11 jasypoapy 1840-pe. Mokõivéva jeguejy ohechauka peteĩ profesía Islam rehegua oñembotývo. Pe tapicha histórico, héra ojoajúva rehegua ojekuaauka hag̃ua tenonderãme, ha oñemoherakuã hag̃ua pe tenonderã marandu oñembotýtaha pe profesía aravo rehegua Islam rehegua ojejuhúva Apocalipsis kapítulo 9 versíkulo 15-pe, haʼe vaʼekue Josías.
In both descents of the angel of Revelation chapter ten or eighteen, the name “Josiah” is marked. Josiah Litch presented the message of Islam that was fulfilled on August 11, 1840, and on September 11, 2001 the prophecy of the birth of a child named Josiah, that had been set forth by the disobedient prophet in the history of Jeroboam, was fulfilled in Laodicean Adventism as the angel led His last-day people back to the foundational history where the confrontation of the disobedient prophet and Jeroboam had met its fulfillment. The biblical testimony identified a prediction of a Josiah to come, and when the history typified by the disobedient prophet was repeated in 1844, his prediction of the name was once again placed into the prophetic narrative.
Mokõive mokõivépe pe ánhel Apocalipsis kapítulo diez térã dieciocho-gui oguejývape, pe téra “Josías” ojehechauka. Josiah Litch omyasãi vaekue Islam marandu oñekumplíva’ekue agosto 11, 1840-pe, ha septiembre 11, 2001-pe pe profesía peteĩ mitã hérava Josías rehegua, oñemoĩva’ekue pe proféta naiñe’ẽrendúivape Jeroboam rembiasakuepe, oñekumpli Laodicea Adventismo-pe, pe ánhel ogueraha ramo Ipuévlo ára pahápegua jey pe tembiasakue ñepyrũrãme, upépe pe joavy pe proféta naiñe’ẽrendúiva ha Jeroboam apytépe oguahẽ haguépe ikumplimientorã. Pe testimonio bíblico ohechauka vaekue peteĩ predicción peteĩ Josías ou vaerã rehegua, ha pe tembiasakue pe proféta naiñe’ẽrendúiva ohechauka vaekue oñembopyahu jey ramo 1844-pe, ipredicción téra rehegua oñemoĩ jey profecía rembiasakuepe.
On September 11, 2001, the Lion of the tribe of Judah led His last-day people back to Jeremiah’s old paths, which represented the forty-six years in which the Messenger of the Covenant had erected a temple to suddenly come to on October 22, 1844. Josiah had discovered the curse of Moses as he initiated the work of repairing the temple. The work of the one hundred and forty-four thousand is represented by Isaiah as a work of restoration.
11 jasypakõi 2001-pe, Judá ñemoñaregui León ogueraha jey Itavayguakuéra ára pahapeguápe Jeremías tape yma guarépe, umíva ohechaukáva umi cuarenta y seis ary, upekuéra jave Ñe'ẽrerahaha Pacto rehegua omopu'ã hague peteĩ templo ou hag̃ua pya'e ipype 22 jasypakõi 1844-pe. Josías ojuhu va'ekue Moisés ñe'ẽ vaietegua oñepyrũvo pe tembiapo oñemyatyrõ hag̃ua pe templo. Umi cien cuarenta y cuatro mil rembiapo ojehechauka Isaías rupive peteĩ tembiapo ñemyatyrõrãramo.
And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. Isaiah 61:4.
Ha’ekuéra omopu’ãta umi mba’e yma guare oñehundipava’ekue, omoñepyrũ jeýta umi tetã ojeheja rei va’ekue yma guare, ha omyatyrõta umi táva oñehundi va’ekue, umi ñehundipa heta generación aja. Isaías 61:4.
The work of Josiah in repairing and restoring the temple, is the work Isaiah identifies is accomplished by God’s last-day people, for all the prophets speak more of the last days than the days in which they lived. That work was also typified by those who came out of Babylon in the time of Ezra.
Pe tembiapo Josías ojapóva omyatyrõ ha omoporahéi jeyvo pe tupao, ha’e pe tembiapo Isaías he’íva ojapoha Ñandejára tavayguakuéra ára pahápegua; opa proféta ningo oñe’ẽ hetave umi ára paháre umi ára oikove hague rangue. Upe tembiapo avei ojehechauka hag̃ua ta’ãnga profétikape umi osẽ vaʼekuépe Babilóniagui Esdras tiémpope.
For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. Ezra 9:9.
Ñande niko tembiguái; upéicharõ jepe ñandejára ndohejarei oréve ore rembiguáipe, ha ojepyso ore ári poriahuvereko Persia ruvicha guasu kuéra renondépe, ome'ẽ hag̃ua oréve peteĩ jeikove pyahu, omopu'ã hag̃ua ñandejára róga, ha omyatyrõ hag̃ua umi ivaipa ha oñehundi va'ekue ipype, ha ome'ẽ hag̃ua oréve peteĩ muralla Judá ha Jerusalénpe. Esdras 9:9.
The work carried on by Ezra was accomplished when they had come out of Babylon, and it represents the work of temple restoration Josiah was doing, the work identified by Isaiah of God’s last-day people, and it began on September 11, 2001. In the Revelation John also identifies that work.
Pe tembiapo omotenondéva Esdras ojapókuri ojejapo rire osẽvo Babilóniagui, ha upéva ohechauka pe tembiapo Josías ojapóva’ekue pe tupao ñemyatyrõ rehegua, pe tembiapo Isaías omombe’úva Tupã tavayguakuéra ára pahapegua rehegua, ha upéva oñepyrũ va’ekue 11 jasyporundy 2001-pe. Apocalipsis-pe avei Juan ohechakuaa upe tembiapo.
And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 10:8–11:3.
Ha pe ñe'ẽ ahendu va'ekue yvágagui oñe'ẽ jeýma chendive, ha he'i: Tereho, ha egueraha pe kuatiañe'ẽ michĩva ojepe'áva angel popegua, pe oĩva yguasu ári ha yvy ári. Upéi aha pe ángel rendápe ha ha'e chupe: Eme'ẽ chéve pe kuatiañe'ẽ michĩva. Ha ha'e he'i chéve: Egueraha, ha e'u; nde ryepýpe ombohýta, ha nde jurúpe he'ẽta eícha. Upérõ agueraha pe kuatiañe'ẽ michĩva ángel pógui ha ha'u; ha che jurúpe he'ẽ eícha: ha amokõ rire, che ryepýpe ombohý. Ha ha'e he'i chéve: Reñemoñe'ẽva'erã jey marandu hag̃ua heta tavayguakuéra, tetãnguéra, ñe'ẽnguéra ha mburuvichakuéra renondépe. Ha oñeme'ẽ chéve peteĩ takua ojoguáva peteĩ yvyra po'ípe; ha pe ángel oĩ he'ívo: Epu'ã, ha emedí Ñandejára Tupaó, pe altar, ha umi omomba'éva upépe. Pe korapy oĩva Tupaó okápe katu eheja hag̃uáicha, ani emedí chupe; oñeme'ẽ rupi umi tetã ambueguápe: ha pe táva marangatu opyrũta hikuái mokõi ha irundy jasy pukukue. Ha ame'ẽta pokatu che mokõi testígope, ha ha'ekuéra oñemoñe'ẽta marandu mil mokõi sute ha saĩ ary pukukue, ao ajovái reheve. Apocalipsis 10:8–11:3.
In this passage John represents the Millerites who had eaten the message that was in the angel’s hand when He descended on August 11, 1840, but who had also suffered the bitter disappointment of October 22, 1844. Standing at the bitter disappointment of 1844, John was told that he, as a symbol of God’s last-day people, must repeat the experience represented by 1840 to 1844, thus pointing forward to September 11, 2001, and unto the soon coming Sunday law. He was told “Thou must prophesy again before many peoples, and nations, and tongues, and kings,” representing the whole world being lightened when the angel descends in Revelation eighteen, when the history of Revelation chapter ten is repeated—“line upon line.”
Ko pasáhepe Juan ohechauka umi Millerita-kuérape, haʼekuéra hoʼúvaʼekue pe marandu oĩva pe ánhel pópe oguejy ramo guare 11 jasypoapy 1840-pe, ha katu avei ohasaʼasývaʼekue pe ñembyasýi roʼyrõ 22 jasypa 1844-pe. Oĩvo pe ñembyasýi roʼyrõ 1844-pe, ojeʼe chupe haʼe, Tupã rembiguaikuéra ára pahapeguáicha techaukáramo, ojapojey vaʼerãha pe jehasa asy ohechaukáva 1840 guive 1844 peve, upéicha ohechauka hag̃ua tenonderã 11 jasyporundy 2001-pe, ha pe arapokõindy pyaʼetéva oútava peve. Ojeʼe chupe: “Reprofetisa jeýne heta tetãygua, ha tetãnguéra, ha ñeʼẽnguéra, ha mburuvichakuéra renondépe”, ohechaukáva opa yvy tuichakue ohesapévo pe ánhel oguejy jave Apocalipsis 18-pe, oñembojevy jave Apocalipsis kapítulo 10 rembiasakue—“línea ári línea.”
In connection with identifying the history that would be repeated when God’s last day people prophesied again, John was told to “rise and measure” the temple of God. His “measuring” was specifically identified, for he had been placed in the year of 1844, where his stomach was made bitter by the disappointment of October, 22. He was told to measure the temple, but to leave off the courtyard, which he was informed represented the time of the Gentiles, when they would trample down the courtyard for twelve hundred and sixty years. The twelve hundred and sixty years ended in 1798. John was to begin his measuring in 1798, and leave off the previous twelve hundred and sixty years, where the spiritual temple and spiritual Jerusalem had been trodden down. He was standing at the disappointment of 1844, so from 1798 to 1844, is forty-six years. Those forty-six years represent the temple.
Ojekuáva hag̃ua pe tembiasakue ojerejeytaha Tupã ára pahápegua tavayguakuéra omarandujeýramo, Juanpe oñeñanduka vaʼekue “opuʼã ha tomedi” Tupã róga marangatu. I “medición” oñemombeʼu porã porã vaʼekue, pórke oñemoĩma kuri chupe ary 1844-pe, upépe ipyʼa ryepýpe oñembyasy hag̃ua pe ñembotavy oguerúva’ekue octubre 22. Oñeʼẽ chupe tomedi hag̃ua pe templo, ha ani hag̃ua omedi pe korapy okapegua, pórke oñemombeʼu chupe upéva orrepresentaha umi gentil-kuéra ára, ha upérõ haʼekuéra opyrũmbaitetaha pe korapy ári mil doscientos sesenta ary aja. Umi mil doscientos sesenta ary opa 1798-pe. Juan oñepyrũ vaʼerãkuri omedi 1798-pe, ha oheja hag̃uáicha umi mil doscientos sesenta ary mboyvegua, upe jave pe templo espiritual ha Jerusalén espiritual oñepyrũmbaitéma vaʼekue. Haʼe oĩ kuri pe ñembotavy 1844-pe, upévare 1798 guive 1844 peve oĩ cuarenta y seis ary. Umi cuarenta y seis ary orrepresenta pe templo.
When John, as God’s last-day people were to prophesy again, as they had done from 1840 to 1844, they would begin when the angel descended at the fulfillment of a prophecy of Islam. Their work of prophesying again would require a work of measuring the temple, and that work would represent an investigation of the “old paths”, which was the history represented by the “temple”, which began at the time of the end in 1798, and ended with the great disappointment of 1844. As they began their work of investigating Jeremiah’s old paths, which is John’s “temple of forty-six years”, the curse of Moses was found in the rubbish scattered all over the temple, and the prediction of the Josiah to come was fulfilled. The work of Josiah is also identified again by Isaiah:
Juan, Tupã ára pahápegua tavakuéra oprofetizata jey hag̃ua, oprofetizahaguéicha 1840 guive 1844 peve, oñepyrũ vaʼerãkuri pe ánhel oguejy jave peteĩ profesía Islam rehegua oñekumpli ramo. Iñembaʼapo oprofetiza jey hag̃ua oikotevẽta kuri peteĩ tembiapo oñemedi hag̃ua pe templo, ha upe tembiapo orrepresentáta peteĩ jehesaʼỹijo umi “tape yma guare” rehegua, ha upéva hína pe tembiasakue orrepresentáva pe “templo”, oñepyrũvaʼekue pe ára paha ñepyrũme 1798-pe, ha opa pe ñembyasy tuichaitéva 1844-pe. Haʼekuéra oñepyrũvo hembiapo ohesaʼỹijo hag̃ua Jeremías tape yma guaréva, ha upéva hína Juan “templo irundy pa teĩ ary” rehegua, Moisés ñeʼẽ vai ojejuhu umi ytypa apytépe isarambíva pe templo tuichakue javeve, ha oñekumpli pe marandu Josías oútava rehegua. Josías rembiapo avei Isaías rupive ojehechauka jey:
And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. Isaiah 58:12.
Ha umi oĩtava ndehegui omopuʼãta umi tenda yma guarékue oñehundipavaʼekue; nde emopuʼã jeyta heta ñemoñare ypykue rapyta; ha nde réra hag̃ua, Pe omyatyrõva pe jeka, Pe omoĩ jeýva umi tape ojeiko hag̃ua pype. Isaías 58:12.
God’s last-day people were to restore the “paths to dwell in,” which are Jeremiah’s “old paths”. They were to rebuild the old waste places, as the workers in Josiah and Ezra’s histories were accomplishing. They were to employ the methodology of “line upon line,” for they would not simply “raise up” the foundational history of Adventism, that is represented by the temple of forty-six years, but in doing so they were to “raise up the foundations of many generations.” They were to identify that every reform movement represents a foundational work, that “line upon line,” identifies the last-day foundations of 1798 to 1844. They were to repair “the breach,” and the breach represents the initial break in a vessel or a wall that opens the way for further disaster. The “breach” that was to be repaired was the rebellion of 1863.
Tupã ára pahápegua tavayguakuéra omyatyjey vaʼerãkuri “tape oiko hag̃ua pype”, ha umíva hína Jeremías “tape yma guare”. Haʼekuéra omopuʼãjey vaʼerãkuri umi tenda ymágui oñehundi vaʼekue, Josías ha Esdras rembiasakue peguáicha umi ombaʼapóva ojapo haguéicha. Oipurú vaʼerãkuri pe tembiaporã rape “línea ári línea”, ndahaʼéi hag̃uére añónte “omopuʼã” pe Adventismo rembiasakue ypykue, ojehechaukáva pe tupão oñemopuʼã hague cuarenta y seis áño aja rupive, síno upéva ojapóvo omopuʼã vaʼerãkuri avei “heta generación fundamento”. Ohechakuaa vaʼerãkuri opaite movimiento de reforma ohechaukaha peteĩ tembiapo fundacional, ha “línea ári línea” ohechauka hag̃ua umi fundamento ára pahápegua 1798 guive 1844 peve. Omyatyrõ vaʼerãkuri “pe jeka”, ha pe jeka heʼise pe ypykue ñembyai peteĩ mbaʼyrúpe térã peteĩ murálla rehe, oipeʼáva tape oñemboheta hag̃ua ñehundi. Pe “jeka” oñemyatyrõ vaʼerã vaʼekue hína pe puʼakaʼỹ 1863-peguare.
When Josiah arrived on September 11, 2001 God’s last-day people returned to Jeremiah’s old paths and began to measure Millerite history. They discovered the “breach.” They identified the truth of the jewels of Miller’s dream as they built “the old waste places.” They discovered the “seven times,” as had Josiah, and they restored the truth of Leviticus twenty-six, and thus raised “up the former desolations.” When they restored the “first” and the “last” desolations of Leviticus twenty-six they then recognized that one finished in 1798 and the other in 1844. Thus their work of raising up the former desolations, was the very “rod” that was given to John that allowed him to measure the temple.
Josías og̃uahẽrõ guare 11 jasyporundy 2001-pe, Tupã rembyre ára pahápe guaréva ojevy Jeremías rape yma guarépe ha oñepyrũ omedi hag̃ua historia Millerita. Oikuaa hikuái pe “brecha”. Ohechakuaa hikuái pe añetegua umi joya rehegua Miller képeguápe, omopu’ã aja “umi tenda tuja oñembyaipa va’ekue”. Oikuaa hikuái pe “siete tiempo”, Josías ojapo haguéicha, ha omoĩjey hikuái pe añetegua Levítico mokoĩpa poteĩ rehegua, ha péicha omopu’ãjey “umi ñehundi yma guare”. Omoĩjey rire hikuái umi ñehundi “peteĩha” ha “paha” Levítico mokoĩpa poteĩ pegua, upérõ ohechakuaa hikuái peteĩva opa hague 1798-pe ha ambuéva 1844-pe. Upéicha rupi hembiapo omopu’ãvo umi ñehundi yma guare ha’eva’ekue upe “yvira” voi oñeme’ẽ va’ekue Juánpe ikatu hag̃uáicha omedi pe tupão.
The Lion of the tribe of Judah led His people back to the old paths, so they could find the latter rain message, and the latter rain message is the message of Islam of the third woe. When they ultimately discovered the two sacred tables of Habakkuk, as represented by the 1843 and 1850 pioneer charts, they saw that the foundation included the “three woes” of Revelation chapter eight, and that the second woe had concluded in the foundational history where the Millerite temple had been erected. They then recognized that the understanding of the rule of triple application of prophecies had been previously put in place by the Lion of the tribe of Judah, in order that when they returned to Jeremiah’s old paths, they could recognize “the rest and the refreshing”, which is the latter rain message of the third woe, that is identified and established with the two witnesses of the first and second woes.
Pe León Judá ñemoñaregua ogueraha jey ipuévlope umi tape yma guarépe, ikatu hag̃uáicha ojuhu hikuái pe ama paha marandu, ha pe ama paha marandu ha’e Islam marandu pe mbohapyha ñembyasy guasúpegua. Oguahẽvo ipahápe ojuhu hikuái mokõi tabla marangatu Habacuc rehegua, oñerrepresentáva umi cuadro pionero 1843 ha 1850-pe, ohecha hikuái pe fundamento oikeha ipype pe “mbohapy ñembyasy guasu” Apocalipsis capítulo 8-peguáva, ha pe mokõiha ñembyasy guasu opa hague pe tembiasakue fundacionalpe, upépe oñemopu’ã haguépe pe templo Millerita. Upéi ohechakuaa hikuái pe ñehesa’ỹijo regla umi profecía mbohapy jey hag̃ua jeiporu rehegua oñemoĩma hague ymaite guive Pe León Judá ñemoñareguágui, ikatu hag̃uáicha, ojevývo Jeremías tape yma guarépe, oikuaa hikuái “pe pytu’u ha pe mbopy’aguapy”, ha’éva pe ama paha marandu pe mbohapyha ñembyasy guasúpegua, ojehechakuaáva ha oñemopyendáva umi mokõi testigo rehe pe peteĩha ha mokõiha ñembyasy guasu ndive.
We will continue this study in the next article.
Rojapóta ñamoguahẽta ko ñehesa’ỹijo oúva pe artíkulo oúvape.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.
“Pe enemigo oheka ombotavy hag̃ua ñane ermáno ha ñane ermána kuérape pe tembiapógui ojejapóva hag̃uáicha peteĩ tetãgua oĩ hag̃uáicha mbarete koʼã ára pahápe. Ijapu arandu rehegua oñemoĩ hag̃ua omomombyry hag̃ua umi apytuʼũme ko aravo pegua mbaʼe vai ha tembiaporãgui. Haʼekuéra omombaʼeʼỹmbaite pe tesape Cristo ou hague yvágagui omeʼẽ hag̃ua Juánpe Itavayguakuérape g̃uarã. Haʼekuéra omboʼe umi mbaʼe ojehútava ñande renonderãmiha ndahaʼeiha tuicha mbaʼe oñemeʼẽ hag̃ua chupekuéra atención especial. Haʼekuéra ombogue pe añetegua yvága ypykueguáva rembiapo, ha oipeʼa Tupã tavayguakuéragui ijehasa yma guare, ha upéva rendaguépe omeʼẽ chupekuéra peteĩ seudo-siensia.”
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.
“‘Péicha he’i Ñandejára: Peñembo’y tape rupi, ha pehecha, ha pejerure umi tape yma guaréva rehe, moõpa oĩ pe tape porã, ha peguata ipype.’ Jeremías 6:16.”
“Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
“Avave ani oheka hag̃ua omongu’i térã oipe’a hag̃ua ñande jerovia rapyta—umi rapyta oñemopyenda vaʼekue ñane rembiapo ñepyrũme Ñeʼẽ rehe ñemboʼe guive oñehesaʼỹijo hag̃ua ha revelación rupive. Koʼã rapyta ári roñemopuʼã hína kuri umi pahávo cincuenta áño pukukue. Yvypóra ikatu oimoʼã ojuhu hague peteĩ tape pyahu ha ikatuha omoĩ peteĩ rapyta imbaretevéva upe oñemopyenda vaʼekuégui. Péro kóva haʼe peteĩ ñembotavy guasu. Ambue rapyta niko avave ndaikatúi omoĩ pe oñemopyenda vaʼekue ambuégui.”
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.
“Yma guaré heta oñepyrũ omopu’ã hag̃ua peteĩ jerovia pyahu, omoñepyrũ hag̃ua peteĩteĩ mba’e pyahu. Péro mboy araka’e peve opyta ijyvate pe omopu’ãva’ekue? Pya’e oguejy, ndojepytasói hag̃ua pe Ita Guasu ári.”
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.
“¿Ndaipa umi temimbo’e peteĩha ndojuhúi va’erã kuri yvypóra ñe’ẽnguéra? ¿Ndojapói va’erã piko hikuái ohendu hag̃ua teoría japu, ha upéi, ojapopa rire opa mba’e, opyta mbarete hag̃ua, he’ívo: ‘Ambue pyenda ndaikatúi avave omoĩ pe oñemoĩmava ári’”? 1 Corintios 3:11.
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.
“Upévare ñande jajoko vaʼerã mbaretehápe, paha peve, ñande jerovia ñepyrũmby. Ñeʼẽ ipokatúva Tupã ha Cristo omondo ko tetãygua-pe, oguenohẽ hag̃ua chupekuéra ko yvóra apytégui, peteĩteĩ rupive, añetegua koʼág̃agua hesakã porãvévape. Rembeʼýpe ojepokóva tata marangatúre, Tupã rembiguái kuéra omomarandu pe marandu. Pe ñeʼẽ yvagagua omoĩ hechakuaa hag̃ua añeteha pe añetegua oñemomarandúva.” Testimonies, volúmen 8, 296, 297.