Verse forty of Daniel eleven, begins at the time of the end, but the verse identifies two times of the end, and therefore allows the student of prophecy to align the first time of the end with the second time of the end. When this application is made, the line of Millerite history that began in 1798, runs parallel with the history of the United States in 1989. The two lines identify the line of the true Protestant horn and the line of the Republican horn of the earth beast of Revelation chapter thirteen. Both lines begin at the time of the end in 1798, and the time of the end in 1989 simply complements and provides a second witness of the waymarks of truth that are unsealed in the verse.
Daniel 11 pe ñe’ẽrasa irundy pa, oñepyrũ ára paha jave; hákatu pe ñe’ẽrasa ohechauka mokõi ára paha, ha upévare ome’ẽ marandu profecía rehegua temimbo’épe ombojoaju hag̃ua peteĩha ára paha mokõihápe. Ko aplicación ojejapo jave, pe línea tembiasakue Millerita rehegua oñepyrũva’ekue 1798-pe, oho joja Tetã peteĩ reko Amérika Joaju rembiasakue rehe 1989-pe. Ko’ã mokõi línea ohechauka pe línea pe kornu protestante añeteguápe guarã ha pe línea pe kornu republicano rehegua pe mymba yvýgui osẽva Apocalipsis capítulo 13-pe. Mokõivéva línea oñepyrũ ára paha jave 1798-pe, ha pe ára paha 1989-pe omyenyhẽnte ha ome’ẽ mokõiha testígo umi tape rechaukaha añetegua rehegua oñembotýva’ekue’ỹva pe ñe’ẽrasa ryepýpe.
The movement of the third angel arrived on October 22, 1844, but was deferred through the seven-year rebellion of 1856 to 1863. The arrival of the third angel was repeated on September 11, 2001. 1863 was typified by ancient Israel’s first encampment at Kadesh and the rebellion of the ten spies, and September 11, 2001 was typified by the last encampment of ancient Israel at Kadesh, and the rebellion of Moses. The rebellion of 1863, represented the first rebellion at Kadesh, which produced a judgment of death in the wilderness. The rebellion of September 11, 2001 represented the last rebellion at Kadesh, which produced the death of the leadership of Laodicean Adventism.
Mbohapyha pehẽngueha mbohapyha og̃uahẽkuri 22 jasypateĩ 1844-pe, ha katu oñembotapykue ári poapy ary pukukue ñemoĩ vai rehe 1856 guive 1863 peve. Pehẽngueha mbohapyha jeju oñembojey 11 jasyporundy 2001-pe. Ary 1863 ojehechauka yma Israel yma guare peteĩha opyta hag̃ua Kades-pe ha umi pa’ẽ poravopyre pa rebelión rupive; ha 11 jasyporundy 2001 ojehechauka Israel yma guare pahaguéva opyta hag̃ua Kades-pe, ha Moisés rebelión rupive. Pe rebelión 1863-pegua ombohechauka pe peteĩha rebelión Kades-pe, oguenohẽva peteĩ ñembojovake mano rehegua desiértope. Pe rebelión 11 jasyporundy 2001-pegua ombohechauka pe pahaguéva rebelión Kades-pe, oguenohẽva Laodicea Adventismo mburuvichakuéra mano.
The descent of the angel on August 11, 1840, which ushered in the movement of 1840 to 1844, which Sister White called a glorious manifestation of the power of God, typified September 11, 2001 and identified a glorious manifestation of the power of God.
Pe ánhel oguejyva’ekue 11 jasypoteĩ 1840-pe, omoñepyrũva’ekue pe ñemongu’e 1840 guive 1844 peve, pe ermána White ohenóiva’ekue peteĩ jehechauka mimbipáva Tupã pu’aka rehegua, ohechauka hag̃ua peteĩ ta’ãnga hag̃ua 11 jasyporundy 2001 ha oikuaaukáva peteĩ jehechauka mimbipáva Tupã pu’aka rehegua.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“Pe ánhel ojoajúva oñemboherakuãvo mbohapyha ánhel marandu ndive ohesape hag̃ua opa ko yvy tuichakue heko mimbipa reheve. Ko’ápe oñemombe’u peteĩ tembiapo oguerekótava alcance mundial ha peteĩ pu’aka ndaipóri va’ekueicha. Pe advento ñemongu’e ary 1840–44-pe ha’e va’ekue peteĩ jehechauka hechapyrãva Tupã pu’akagui; peteĩha ánhel marandu ogueraha opa misión renda ko yvy ape ári, ha oĩ va’ekue peteĩhendáicha tetãnguérape pe tuichavéva interés religioso ojehecha va’ekue oimeraẽ tetãme pe Reforma siglo XVI guive; hákatu ko’ã mba’e ojehechaukavétava pe ñemongu’e mbarete guasu reheve pe pahápegua ñe’ẽmondo mbohapyha ánhelgua guýpe.” The Great Controversy, 611.
The first arrival of the third angel on October 22, 1844 (the first Kadesh), was to finish the work, but God’s people chose to select a new leader and return to Egypt. By 1863, they had “rebuilt Jericho”, instead of participating in God’s work in bringing down the walls of Jericho. They were therefore cursed, with the death in the wilderness.
Mbohapy peteĩha ángel mbohapyháva guive 22 jasypa 1844-pe (pe peteĩha Cades), ou vaʼekue omohuʼã hag̃ua tembiapo, ha katu Tupã tavaygua oiporavo hag̃ua peteĩ mburuvicha pyahu ha ojevy hag̃ua Egíptope. Ary 1863 peve, haʼekuéra “omopuʼãjey Jericó”, Tupã rembiapópe oike rangue ogueru hag̃ua Jericó murálla hoʼa. Upévare oñemaldesi chupekuéra, omanóva hag̃ua yermope.
And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.
Ha Josué ojurá chupekuéra upe jave, heʼívo: Toñemaldesi pe kuimbaʼe Ñandejára renondépe, opuʼã ha omopuʼã jeýva ko táva Jericó; itaʼýra ypykue rehe omoĩta huguapy, ha itaʼýra pahaguépe omoñemboʼytáta hokẽnguéra. Josué 6:26.
As with ancient Israel at the first Kadesh, who had rejected the message of Joshua and Caleb, modern Israel’s rebellion at the first Kadesh (1863), brought upon them the curse of Joshua. When the third angel returned on September 11, 2001 (the last Kadesh), the final work in advance of God bringing down Jericho and its walls began.
Yma Israel yma guare yma Kades peteĩha guápe, ombotovéva Josué ha Caleb marandu, upéicha avei Israel moderno ñepuʼã peteĩha Kadespe (1863), ogueru hiʼári Josué ñeʼẽvai. Pe mbohapyha ánhel ojevy jave 11 jasyporundy 2001-pe (Kades paha), oñepyrũ tembiapo paha, Tupã ogueru mboyve Jericó ha ijyke hag̃ua.
October 22, 1844 marks the arrival of the third angel, and in so doing it marks the arrival of the soon-coming Sunday in the last days. 1863 marks the end of the testing period of the third angel that commenced on October 22, 1844. 1863 is therefore a symbol of the soon-coming Sunday law, for Jesus always represents the ending with the beginning. In 1863, the nation was divided into two classes, and so too, at the Sunday law, two classes will be manifested.
22 jasypa 1844 ohechauka pe ángel mbohapyha og̃uahẽ hague, ha upéicha avei ohechauka pe domingo pya’e ou hag̃uáva ára pahápe og̃uahẽ hague. 1863 ohechauka pe ángel mbohapyha ñeha’ãrõrã ára paha, oñepyrũva’ekue 22 jasypa 1844-pe. Upévare, 1863 ha’e peteĩ símbolo pe léi domingo pya’e ou hag̃uávagui, Jesucristo akóinte ohechaukágui pe paha pe ñepyrũme. 1863-pe, pe tetã oñemboja’o mokõi atýpe, ha upéicha avei, pe léi domingo-pe, mokõi atýnte ojehechaukáta.
The testing period of the third angel in Millerite history began in 1844 and ended in 1863, and the beginning and ending, both marked the Sunday law of the last days. In the history between the beginning (1844) and the ending (1863), is the rebellion of the Millerite movement (1856). Thus, the period bears the signature of “Truth.” The return to Kadesh for the second time on September 11, 2001 marks the beginning of the testing process of the third angel, which concludes at the soon-coming Sunday law, as typified by 1863.
Pe kueheguetáva mbohapyha ánhel rehegua tembiasakue Millerita-pe oñepyrũ 1844-pe ha opa 1863-pe, ha iñepyrũ ha ipaha, mokõivéva omarkáva umi ára pahápegua arapokõindy léi. Tembiasakue oĩva iñepyrũmby (1844) ha ipaha (1863) mbytépe, oĩ pe ñepu’ã vai pe movimiento Millerita-pe (1856). Upéicha rupi, upe ára guasu oguereko pe “Añetegua” rehegua firma. Jevy Kades-pe mokõiha jey 11 jasyporundy 2001-pe omarka pe ñepyrũ pe proceso de prueba mbohapyha ánhel rehegua, oñemohu’ãva pe arapokõindy léi hi’aguĩvape, ojoguaháicha 1863-pe.
From that Sunday law until human probation closes, Jericho and its walls will be brought down, in agreement with the executive judgment upon the whore of Babylon that is represented in that history. Verse forty begins in 1798, and concludes at the soon-coming Sunday law in verse forty-one. The time of the end in 1798 represents the internal line of God’s church, beginning with the Millerites of the movement of the first angel through to the movement of the third angel and the one hundred and forty-four thousand. All in one verse.
Pe léi dominical guive peve yvyporakuéra prueba hu’ã peve, Jericó ha i-murallakuéra oñemombóta yvýpe, oñemohenda hag̃ua pe juicio ejecutivo oñemoĩmava Babilonia kuña reko vai ári, ha upéva ojehechauka pe tembiasakuepe. Pe versíkulo cuarenta oñepyrũ 1798-pe, ha opa pe léi dominical oúta hag̃uápe pya’etéma pe versíkulo cuarenta y peteĩme. Pe ára paha 1798-pe ohechauka Tupã iglesiape g̃uarã pe línea interna, oñepyrũvo umi Millerita-kuéra reheve pe peteĩha ánhel rembiapo guive, pe mbohapyha ánhel rembiapo peve ha umi cien cuarenta y cuatro mil peve. Opa mba’e peteĩ versíkulo añóntepe.
The war between the king of the north that began with the ascendancy of the king of the south in 1798, was brought to a conclusion in 1989, when the king of the south was defeated by an alliance between the fifth and sixth kingdoms of Bible prophecy. The war of the king of the north and king of the south that began in 1798, was recognized by the Millerites as a warfare against Rome, which they saw as simply the two desolating powers of paganism and papalism. When the war ended in 1989, all three desolating powers were involved, and it marked the beginning of the prophetic illustration of those three powers leading the world to Armageddon, which is geographically represented in verse forty-five of Daniel eleven.
Pe ñorairõ guasu mburuvicha yvatepegua ha mburuvicha yvýpeguáva apytépe oñepyrũ va’ekue mburuvicha yvýpeguáva ojupi jave pu’akápe ary 1798-pe, oguahẽ ipahápe ary 1989-pe, mburuvicha yvýpeguáva oñemboguevívo peteĩ joaju rupive peteĩha poha ha peteĩha poteĩha rréino profecía bíblica-pegua apytégui. Pe ñorairõ mburuvicha yvatepegua ha mburuvicha yvýpeguáva apytépe oñepyrũ va’ekue ary 1798-pe, umi Millerita ohechakuaa va’ekue peteĩ ñorairõramo Roma rehe, ha’e kuéra ohecha rupi upéva ha’eha añónte mokõi mbaretéva ohundiha: paganismo ha papalismo. Pe ñorairõ opa rire ary 1989-pe, umi mbohapy mbaretéva ohundiha oike hikuái upépe, ha upéva omoñepyrũ pe ta’anga profética umi mbohapy mbaretéva ogueraha hag̃ua ko yvy Armagedón-pe, ojehechaukáva geográficamente Daniel 11, versíkulo 45-pe.
Verses forty to forty-five identify the prophetic dynamics of the three powers bringing the pope to his end between the seas and the glorious holy mountain. Rightly understood, the prophetic history represented in verse forty-one, includes verses forty-one through forty-four.
Ñeꞌẽjoaju 40 guive 45 peve ohechauka pe taꞌanga marandu rehegua mbohapy mbarete ogueraháva pe pápa ipahápe umi y mbytépe ha pe yvyty marangatu jegueroviapy porãme. Ojeikuaa porãramo, pe marandu rehegua rembiasakue ojehechaukáva ñeꞌẽjoaju 41-pe, oike umi ñeꞌẽjoaju 41 guive 44 peve.
Therefore, starting from the time of the end in 1989, with the second witness of 1798, identifying the beginning and ending of the war between the king of the south and the king of the north, verse forty-one through forty-four identifies the threefold union of a papacy whose deadly wound is healed, and verse forty-five is where she comes to her end. The verses, when approached from this perspective present a history that is external to God’s church, as is also represented by the relation between the seven seals and the seven churches in the book of Revelation.
Upévare, oñepyrũ hag̃uáicha pe ára paha guive ary 1989-pe, pe mokõiha testígo 1798 reheve, ojehechakuaa hag̃ua ñepyrũha ha paha pe ñorairõme pe mburuvicha yvykatu gotyo gua ha pe mburuvicha yvate gotyo gua apytépe, pe versíkulo cuarenta y uno guive cuarenta y cuatro peve ohechauka pe mbohapy joaju peteĩ papado rehegua, imba'asy vai omano hag̃uáicha pe'áva ojekuera jeýma vaekue; ha pe versíkulo cuarenta y cinco-pe ae ha'e oguahẽ ipahápe. Ko'ã versíkulo, oñembojávo ko perspectiva guive, omoĩ peteĩ tembiasakue oĩva Tupã iglesia okápe, ojehechaukaháicha avei pe relación oĩva apytépe umi siete sello ha umi siete iglesia Libro de Apocalipsis-pe.
The line of prophetic history represented by 1798 represents primarily the investigative judgment, and the line that begins at the same point in 1989 represents primarily the executive judgment. 1798 is primarily emphasizing the work of the messenger who prepares the way for the Messenger of the Covenant, and 1989 is primarily emphasizing the work of the Elijah messenger.
Pe línea tembiasakue maranduhára rembiasakue rehegua ojehechaukáva 1798-pe oguerovia tenonderãite pe juicio investigativo, ha pe línea oñepyrũva upe punto guive 1989-pe oguerovia tenonderãite pe juicio ejecutivo. 1798 omomba’e tenonderãite pe tembiapo mensajero ombosako’íva tape pe Mensajero del Pacto-pe g̃uarã, ha 1989 omomba’e tenonderãite pe tembiapo pe mensajero Elías rehegua.
Starting from 1798, when the book of Daniel was unsealed, we have the increase of knowledge of the prophetic history where Christ leads His people into a covenant relationship that accomplishes the permanent combination of divinity with humanity. That last day covenant is identified repeatedly in the Scriptures.
Oñepyrũvo guive 1798-pe, araka’e pe kuatiañe’ẽ Daniel rehegua oñemboty’ỹva’ekue, jajuhu pe arandu ñembohetave marandu profética rembiasakue rehegua, upépe Cristo ogueraha Itavayguakuérape peteĩ joaju hag̃ua ñemoĩme’ẽme omboguapýva tapia hag̃uáicha pe joaju opa’ỹva divinidad ha humanidad apytépe. Upe ára paha pegua ñemoĩme’ẽ ojekuaa jeyjey hag̃ua Escritura-kuérape.
Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more. Jeremiah 31:31–34.
Péina, oguahẽta ára, he’i Ñandejára, ajapóta hag̃ua peteĩ ñe’ẽme’ẽ pyahu Israel róga ndive, ha Judá róga ndive: ndaha’éi pe ñe’ẽme’ẽ ajapo va’ekue itúva-kuéra ndive, upe árape ajapyhy ramo guare chupekuéra ipo rehe aguahẽ hag̃ua chupekuéra Egipto yvýgui; ha’ekuéra niko omboja’o pe che ñe’ẽme’ẽ, jepe che ha’e va’ekue iména hag̃ua chupekuéra, he’i Ñandejára. Ha ko’ãva hína pe ñe’ẽme’ẽ ajapótava Israel róga ndive; umi ára rire, he’i Ñandejára, amoĩta che léi ipypekuéra, ha ahaita ipy’ápekuéra; ha che ha’éta Ijára kuéra, ha ha’ekuéra hína che retãyguakuéra. Ha avave ndohekombo’evemo’ãi ihógape guápe, ni peteĩteĩ ipehẽnguépe, he’ívo: “Eikuaa Ñandejárape”; opavave niko chekuaáta, michĩvévagui tuichavévape peve, he’i Ñandejára; che aperdonáta rupi hembiapo vaikuére, ha iñangaipa ndachemandu’avemo’ãi hese. Jeremías 31:31–34.
All the prophets are identifying the last days, and the expression “last days,” in prophecy represents the time period of the judgment. The first angel arrived in 1798, at the time of the end, to announce the opening of the judgment in 1844, which is also the arrival of the last days. The last days, are Jeremiah’s “days” that will come, when God would “forgive” the “iniquity” and “no more remember” the sins of His people. That work is accomplished by Christ, as the High Priest in the antitypical day of atonement, during “the last days.”
Maymáva proféta ohechauka umi ára pahápe rehe, ha pe ñe’ẽje’e “ára pahápe”, marandu profesiápe, ohechauka pe ára pukukue huísio rehegua. Pe peteĩha ánhel og̃uahẽkuri ary 1798-pe, ára paha jave, omombeʼu hag̃ua huísio ñepyrũrã ary 1844-pe, upéva avei haʼe umi ára pahápe ñeguahẽ. Umi ára pahápe haʼe Jeremías “ára” oútava, Tupã “operdonáta” hag̃ua pe “tekovai” ha “ndoguerekomoʼãvéima manduʼápe” iñangakuéra hembiporavokuéra rembiapo vai. Upéva Cristo ojapo, Saserdóte Guasu ramo, pe ára antitípico moñyrõ rehegua jave, “umi ára pahápe”.
Had Millerite Adventism continued by faith to walk in the advancing light of the third angel which arrived on October 22, 1844, they would have already been in their eternal home with Jesus. This is what Jeremiah means when he says, “after those days.” “Those days” are the prophetic periods that led to, and concluded in, 1844. They are the “days” which Daniel chapter twelve references.
Millerita Adventismo oseguerire vaʼekue jerovia rupi oguata hag̃ua pe tesape oñemotenondéva mbohapyha ánhel oguerúva 22 jasypa 1844-pe, upéicharõ haʼekuéra oĩmavaʼerãmoʼãma hógape opa ára g̃uarã Jesús ndive. Kóva heʼise Jeremías heʼívo: “umi ára rire”. “Umi ára” haʼe umi período profético ogueraháva 1844-pe ha upépe opa vaʼekue. Umíva hína umi “ára” Daniel kapítulo doce oñeʼẽha hesekuéra.
But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.
Ha nde rapére reguata pe pahá peve: nde repytáta hag̃ua pytuʼúpe, ha repuʼãta nde rérarãme ára paha apýrape. Daniel 12:13.
At the “end of the days,” or as Jeremiah says, “after those days,” Christ designed to put His law in the inward parts of His people and write His law upon the hearts. The inward parts being the lower nature, or as Paul calls it the flesh, and the heart being the higher nature. The covenant promises to give His people a new mind at conversion, and a new body at the Second Coming. Man fell with Adam, who was created in God’s image, and who was created with a higher nature and a lower nature. Christ’s covenant is to redeem mankind with their twofold nature from the curse of sin.
“Ára pahápe”, térã Jeremías he’iháicha, “umi ára rire”, Cristo omohenda omoĩ hag̃ua Hembiapoukapy Itavayguakuéra pype, ha ohai hag̃ua Hembiapoukapy korasõ ári. Umi “pype” he’iséva pe teko yvýpeguáva, térã Pablo ohenóiháicha, pe to’o; ha pe korasõ katu he’ise pe teko yvatevéva. Pe pacto opromete ome’ẽtaha Itavayguakuérape peteĩ apytu’ũ pyahu iñekonversiónpe, ha peteĩ tete pyahu Jeju Mokõihápe. Yvypóra ho’a Adán ndive, upe ojejapóva’ekue Tupã ra’ãngáicha, ha ojejapóva’ekue peteĩ teko yvatevéva ha peteĩ teko yvýpeguáva reheve. Cristo pacto niko ñepyrũrã ojogueraha hag̃ua yvypórape, heko mokõivéva reheve, angaipa ñe’ẽmbyasygui.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’
“Ko yvy rembiasakue pahápe, Tupã ñeme’ẽ ñembopyahu va’erã umi ijeheguigua hembiapoukapy rehegua ndive. ‘Upe árape ajapóta hendivekuéra peteĩ ñe’ẽme’ẽ mymbakuéra ñúmegua ndive, ha guyra yvágapegua ndive, ha umi mba’e oñemongu’éva yvýre ndive; ha amopẽta yvy ári arco, kyse puku ha ñorairõ; ha ajapóta chupekuéra opytu’u hag̃ua tekorosãme. Ha rome’ẽta chéve ne rembirekorã opa ára g̃uarã; heẽ, rome’ẽta chéve ne rembirekorã tekojoja, huísio, mborayhu porã ha poriahuvereko reheve. Ha rome’ẽta chéve ne rembirekorã jerovia hag̃ua; ha reikuaáta Ñandejárape.’”
“‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14-23.
“‘Ha oikóta upe árape, che ahendúta, he’i Ñandejára, ahendúta yvágape, ha ha’e kuéra ohendúta yvýpe; ha yvy ohendúta trígope, vínope ha aséitepe; ha ha’e kuéra ohendúta Jezreel-pe. Ha che añotỹta chupe che rérape yvýpe; ha aiporiahurerekóta upe ndohupytýiva’ekue poriahuvereko; ha ha’éta umi ndaha’éiva’ekuépe che retãgua: Nde hína che retãgua; ha ha’e kuéra he’íta: Nde hína che Jára.’ Oseas 2:14-23.”
“‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.
“‘Upe árape,... umi hembýva Israel-gua ha umi okañýva Jacob róga pegua,... opytáta Ñandejára rehe, Israel Marangatu, añetetépe.’ Isaías 10:20. ‘Opa tetã, ha ñemoñare, ha ñe’ẽ, ha tavayguakuéragui’ oĩta umi vy’ápe ombohováiva pe marandu: ‘Pekyhyje Tupãgui, ha peme’ẽ chupe mborayhuete; pe huísio aravo oguahẽma rupi.’ Ohejátane opa ta’ãnga gua’u ombojoajúva chupekuéra ko yvýre, ha ‘omyasãi joáta pe ojapóva yvága, ha yvy, ha yguasu, ha yvu ykua.’ Ojepe’áta hikuái opa mba’e ojokóva chuguikuéra, ha opu’ãta ko yvy arigua renondépe Tupã poriahuvereko mandu’arãicha. Oñemoĩvo opa mba’e Tupã ojeruréva poguýpe, umi ánhelkuéra ha avakuéra oikuaáta chupekuéra umi ‘oguerekóva Tupã rembiapoukapy, ha Jesús jerovia.’ Apocalipsis 14:6–7, 12.”
“‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.
“‘Péina, og̃uahẽta ára, he’i Ñandejára, pe arador ohupytytaha pe mbytyhárape, ha pe uva pyrũhára pe ñemitỹhárape; ha umi yvyty osyryryta káguĩ he’ẽ asýva, ha opa umi cerro oñemboykéta. Ha ambou jeýta che retã Israelgua ñembyasy; ha ha’ekuéra omopu’ãta umi táva oñehundíva, ha oikóta ipypekuéra; oñotỹta parral, ha o’úta hi’aguĩ; ojapóta avei huerta, ha ho’úta hi’a. Ha che añotỹta chupekuéra ijyvýpe, ha araka’eve ndojehekýimo’ãvéi ijyvýgui ame’ẽ va’ekue chupekuéra, he’i Ñandejára nde Jára. Amós 9:13–15.’” Review and Herald, 26 de febrero de 1914.
When Jeremiah says “after those days,” the “days” that preceded the work represented by Christ suddenly coming to His temple to cleanse it, were the prophetic periods that ended in 1798 and 1844. The end of those prophetic days (periods), marked the forty-six years in which Christ erected the Millerite temple, and when He suddenly came on October 22, 1844 He was fulfilling Malachi chapter three, which He also fulfilled when He cleansed the temple at the beginning and ending of His ministry.
Jeremías he’i vove “umi ára rire”, umi “ára” oikova’ekue mboyve pe tembiapo ojehechaukáva Cristo ou pya’e hag̃ua Itupãópe omopotĩ hag̃ua chupe, ha’e umi ára profétikova opáva’ekue ary 1798 ha 1844-pe. Umi ára profétikova paha (umi período) ombojegua pe irundypa seis ary Cristo omopu’ã hague pe tupão Millerita; ha oúvo pya’e 22 jasypa 1844-pe, Ha’e omboajehína kuri Malaquías mbohapyha kapítulo, upe omboaje va’ekue avei omopotĩ ramo guare pe tupão Iministerio ñepyrũme ha ipahápe.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
“Omopotĩvo pe témplo umi ojoguáva ha ovendéva ko yvy ariguáigui, Jesús oikuaauka Imba’apoha omopotĩ hag̃ua pe korasõ angaipágui oñemongy’ávagui,—umi mba’e ojeipotáva ko yvy arigua, umi tembiapoukapy jeheguigua, umi jepokuaa vai, omongy’áva pe ánga. Malaquías 3:1–3 oñecita.” The Desire of Ages, 161.
And “after those days,” Christ intended to cleanse the temple He had erected, which represented His work in cleansing the hearts of His people from the defilement of sin, or as Jeremiah states writing His law upon the hearts and inward parts.
Ha “umi ára rire”, Cristo oipotákuri omopotĩ pe tupa ha’e omopu’ãva’ekue, upéva orrepresentáva hembiapo omopotĩvo ipypekuéra ikorasõnguéra angaipa ky’águi, térã Jeremías he’iháicha, ohai hag̃ua ilei ikorasõ ári ha hi’akãmeguápe.
For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people. Hebrews 8:8–10.
Oikuaávo hesekuéra jejavy, he’i: Péina, oguahẽta ára, he’i Ñandejára, ajapóta hag̃ua peteĩ ñe’ẽme’ẽ pyahu Israel róga ndive ha Judá róga ndive; ndaha’éi pe ñe’ẽme’ẽ ajapo va’ekue itúva kuéra ndive upe árape ajapyhy ramo guare chupekuéra ipo rehe aguaha hag̃ua chupekuéra Egipto yvýgui; ha’ekuéra ningo ndoikovéi va’ekue che ñe’ẽme’ẽme, ha che namomba’éi chupekuéra, he’i Ñandejára. Kóva hína pe ñe’ẽme’ẽ ajapótava Israel róga ndive umi ára rire, he’i Ñandejára; amoĩta che léi kuéra imanduʼápe, ha ahaita ipyʼapýpe: ha che ha’éta chupekuéra Tupã, ha ha’ekuéra che retãta hag̃ua. Hebreos 8:8–10.
The words “those days” were Daniel’s “end of the days,” that ended in 1798 and 1844. The line of the Protestant horn that begins in 1798, in verse forty of Daniel eleven, is emphasizing the covenant relationship which is established with the one hundred and forty-four thousand. The Hebrew word “lot” is a small stone that was used to determine one’s destiny. Daniel was told to go and rest (in death), until “the end of the days,” when, in 1844, the judgment would begin and his destiny would be determined.
Pe’ẽnguéra “umi ára” ha’e kuri Daniel rembiasa “umi ára paha”, opa va’ekue 1798 ha 1844-pe. Pe línea pe hatĩ protestánte rehegua oñepyrũva 1798-pe, Daniel 11, versíkulo 40-pe, omomba’eguasu pe joaju ñe’ẽme’ẽ rehegua oñemopyendáva umi cien cuarenta y cuatro mil ndive. Pe ñe’ẽ hebreo “suerte” he’ise peteĩ ita michĩva ojeporúva ojekuaa hag̃ua maymáva destino. Daniel-pe oñeñe’ẽ va’ekue toho ha topytu’u hag̃ua (mano-pe), peve “umi ára paha”, upérõ, 1844-pe, pe huísio oñepyrũta ha idestino ojedetermináta.
But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.
Ha nde reho nde rape rupi pe pahá peve; nde ningo repytáta repytuʼúvo, ha repuʼãta ne rérãme ára pahápe. Daniel 12:13.
The “days” of the “end of the days,” represents the time prophecies which ended in 1844, for after then prophetic time would be no longer. The twenty-three hundred years, which was the marah vision, meaning the sudden appearance of Christ in His sanctuary then ended, and the twenty-five hundred and twenty years of the last indignation also ended, just as the days of the first indignation had ended at the time of the end in 1798. “After those days,” as referred to by Jeremiah, was thereafter addressed by Paul. Paul refers to Jeremiah’s “after those days,” twice, for Paul doesn’t simply address the covenant that was to be instituted “after those days,” but more importantly he is identifying the work of Christ as High Priest.
Umi “ára” pe “opa ára” rehegua, ohechauka umi profesía ára rehegua opa vaʼekue 1844-pe, upéi guive ningo ndaiporimoʼãi véima tiempo profético. Umi mokõi mil trescientos ary, haʼéva pe visión marʼah, heʼiséva Cristo ojehechauka pyaʼeha Isantuariope, upéva upérõ opa; ha umi mokõi mil quinientos veinte ary pe pahague indignación rehegua avei opa, peteĩchaite umi ára pe primera indignación rehegua oparõ guare pe tiempo del fin-pe 1798-pe. “Umi ára rire,” heʼiháicha Jeremías, upéi oñeñeʼẽ hese Pablo rupive. Pablo omombeʼu Jeremías remiandu “umi ára rire” rehegua mokõi jey, Pablo ndohupytýi hag̃uánte pe pacto oñemoĩ vaʼerã “umi ára rire,” síno, iñimportantevéva, oikuaaukahína Cristo rembiapo Sacerdote Guasúramo.
For by one offering he hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness to us: for after that he had said before, This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; And their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin. Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; And having an high priest over the house of God. Hebrews 10:14–21.
Peteĩ ofrénda rupive ha’e omboaguije opa ára guarã umi oñembosanto va’ekuépe. Ha Espíritu Santo avei otestifika ñandéve; he’íma rire voi: Kóva hína pe pacto ajapótava hendivekuéra umi ára rire, he’i Ñandejára, Amoĩta che léi kuéra ipy’akuérape, ha ikuérape ahaitéta umi léi; ha hembiapo vai ha heko añáva na che mandu’avemo’ãi hese kuéra. Ko’ág̃a, moõhápe oĩ ramo ko’ãva jeheja, ndaipórivéima ofrénda angaipa rehe guarã. Upévare, che ryvy kuéra, ñande py’a guasu hag̃ua jahike hag̃ua pe Lugar Santísimo-pe Jesús ruguy rupive, peteĩ tape pyahu ha oikovéva rupive, ha’e omomarangatu va’ekue ñandéve guarã pe ao ñemokañy rupi, péva he’iséva, hete; ha jaikóvo peteĩ Pa’i Guasu reheve Tupã róga ári. Hebreos 10:14–21.
The two hundred and twenty years that link the prophecy of the marah vision of Christ’s appearance, with the twenty-five-hundred and twenty year prophecy of the chazon vision of prophetic history, ties together, or links the beginning of those two prophetic periods, with a symbolic link that represents the combination of humanity with divinity, which is the work Christ accomplishes in the cleansing that occurs during the movement of the third angel, and results in the covenant He makes with the one hundred and forty-four thousand.
Mokõipa ha mokõi ary ohupytýva joaju hag̃ua Cristo jehechaukaha rehegua marah visión profesía ndive, mokõi su ha po mokõi pa ary profesía rehegua chazon visión, oñe’ẽva tembiasakue profesiagua rehe, ombojoaju térã omosarambi umi mokõi período profesiagua ñepyrũ, peteĩ joaju simbóliko rupive ohechaukáva yvyporakuéra ha divinida oñembojoajuha, ha upéva hína pe tembiapo Cristo omohu’ãva pe ñemopotĩ oikóva mbohapyha ánhel rembiapo aja, ha upéva ogueru pe pacto Ha’e ojapóva umi cien cuarenta y cuatro mil ndive.
The vision of the chazon, that illustrates the trampling down of the temple, is the vision of humanity that has been trampled down by sin, since the rebellion of Adam in the Garden of Eden; and the vision of the marah, that illustrates Christ work of restoring and cleansing the temple were both fulfilled on October 22, 1844. There are two twenty-five-hundred and twenty year prophecies of God’s indignation, that represent the trampling down of the host and the sanctuary.
Pe chazon jehecha, ohechaukáva pe tupão oñembohuguáiha, ha’e yvyporakuéra rehegua jehecha oñembohuguáiva angaipa rupi, Adán opu’ã guive Jardín de Edén-pe; ha pe marah jehecha, ohechaukáva Cristo rembiapo omyatyro ha omopotĩ jeývo pe tupão, mokõivéva oñekumpli 22 jasypa ary 1844-pe. Oĩ mokõi profecía dos mil quinientos veinte ary pukukue Ñandejára pochy rehegua, ohechaukáva pe ehérsito ha pe santuario oñembohuguáiha.
Both of those prophecies represent the trampling down of humanity, that is to be restored by the vision of the marah. Those two indignations of God against His people represent the indignation upon fallen mankind, that would only be rescued and restored by the work of Christ in rebuilding and cleansing the fallen temple.
Mokõivéva profecía ohechauka yvypórape oñembohory ha oñemombu, upéva ojejey hag̃ua oñemyatyrõ pe visión marah rupive. Mokõi upe ñeñandu vai Tupãgui Itavayguakuéra rehe ohechauka upe ñeñandu vai oguejýva yvypóra hoʼapývare, ha upéva ikatu hag̃uánte oñesalva ha oñemyatyrõ Cristo rembiapo rupive, omoñepyrũjey ha omopotĩvo pe tupao hoʼapýva.
The two indignations represent the higher nature and lower nature of mankind. At the fall of Adam, the lower nature took the supremacy over the higher nature, and Christ’s design for men was that the higher nature ruled over the lower nature. At the fall of Adam, the higher nature fell to the lusts of the lower nature, and God’s design was reversed. This is what is meant by biblical “conversion.” To be converted means to have the higher nature restored to its ruling position over the lower nature. To convert is to reverse, or turn upside down.
Mokõi pochy ohechauka yvypóra rekotevẽ yvate ha rekotevẽ yvýpeguáva. Adán ho’a ramo guare, pe rekotevẽ yvýpeguáva ojapyhy pe mburuvicha hag̃ua pe rekotevẽ yvate ári, ha Cristo rembiapo yvypórape guarãva niko va’ekue pe rekotevẽ yvate toñangareko ha toguereko poguýpe pe rekotevẽ yvýpeguáva. Adán ho’a ramo guare, pe rekotevẽ yvate oñeme’ẽ pe rekotevẽ yvýpeguáva rembipota vai poguýpe, ha upéicha Ñandejára remimo’ã oñembojevýkuri. Kóva hína he’iséva bíblicamente “conversión”. Ojeconvertívo he’ise pe rekotevẽ yvate oñemyatyrõjevy hag̃ua iñakãrapu’ã rendápe, ikatu hag̃uáicha oguereko jey poguýpe pe rekotevẽ yvýpeguáva. Oconverti hag̃ua he’ise ombojere jey térã omoĩ hag̃ua akã yvýre.
The first indignation against the northern kingdom, was the indignation against the lower nature who subjugated the higher nature at the fall. That indignation came first, for Christ took up the work of redemption right where it first began, and it began with the lust of the lower nature, which was the lust of appetite. Christ began His work with forty days of fasting.
Pe ñemyrõ peteĩha pe tetãnguéra yvate gotyo rehegua, ha’e vaekue pe ñemyrõ pe tekove reko guývagui oñemoĩva’ekue pe tekove reko yvatevéva ári pe je’a jave. Upe ñemyrõ ou raẽ, Cristo ogueraha pe tembiapo ñepysyrõ rehegua upe hendápe voi oñepyrũ haguépe ypy guive, ha upépe oñepyrũ vaekue pe tekove reko guýva rembota reheve, ha upéva vaekue tembi’u rembota. Cristo oñepyrũ hembiapo mokõi cuarenta ára jekaru’ỹme.
“Christ knew that in order to successfully carry forward the plan of salvation He must commence the work of redeeming man just where the ruin began. Adam fell by the indulgence of appetite. In order to impress upon man his obligations to obey the law of God, Christ began His work of redemption by reforming the physical habits of man. The declension in virtue and the degeneracy of the race are chiefly attributable to the indulgence of perverted appetite.” Testimonies, volume 3, 486.
“Cristo oikuaa porã hague, pe plan de salvación oñemotenonde hag̃ua hekopete, ha’e tekotevẽha omoñepyrũ tembiapo yvypórape ojepysyrõ hag̃ua upe tendaite guive oñepyrũhágui ñehundi. Adán ho’a tembi’u potareípe ojejepytasógui. Ikatu hag̃uáicha ojehechauka yvypórape hembiaporã teeha oñeñe’ẽrendu hag̃ua Tupã léipe, Cristo omoñepyrũ hembiapo jeguerujey rehegua omoambuévo yvypóra rete jepokuaa. Tekoporãgui jeguejy ha yvypóra ñemoñañuã vai tuicha hag̃uáicha oiko, hetave mba’ére, tembi’u pota vai oñemomorã rupi.” Testimonies, volúmen 3, 486.
The second indignation was against the higher nature, represented by the southern kingdom, where Jerusalem is located, which is the city which God chose to place His name. On October 22, 1844 the work Christ intended to do, and the work which He is now accomplishing, is represented by Ezekiel’s two sticks.
Pe mokõiha pochy oĩ va’ekue pe tekove yvateguáre, ojehechaukáva pe ñemburuvicha guasu ñemby gotyopeguáre, upépe oĩháme Jerusalén, pe táva Tupã oiporavo va’ekue omoĩ hag̃ua héra. 22 jasypa, 1844-pe pe tembiapo Cristo ojapose va’ekue, ha pe tembiapo Ha’e ko’ág̃a oguerojapohína, ojehechauka Ezequiel mokõi yvyra rupive.
When Ezekiel’s two sticks are joined together into one stick forever, it is identifying the covenant where Christ removes sin from His people forever, and the higher and lower natures are returned to the proper hierarchical structure, and men are once again whole. In the unconverted state, the lower nature of man, represented by the first indignation, ruled over the higher nature of man represented by the last indignation. Thus, the first indignation was against the northern kingdom, which was geographically “above” the southern kingdom.
Ezequiel mokõi yvyra oñembojoajúvo peteĩnte yvýrape opa ára g̃uarã, upéva ohechauka pe ñemoĩmby oĩhápe Cristo oipe’a angaipa Itavayguakuéragui opa ára g̃uarã, ha pe teko yvatevéva ha pe teko iguývéva oñemoĩjey hendápe, hekopete peteĩ mburuvicharãicha ñemohenda rupi, ha kuimba’e kuéra oiko jey oñondivepaite. Pe tekojevy’ỹme, pe teko iguývéva yvypóra rehegua, ojehechaukáva pe pochy peteĩha rupive, ogoverna pe teko yvatevéva yvypóra rehegua ári, ojehechaukáva pe pochy pahague rupive. Upévare, pe pochy peteĩha oĩkuri pe mburuvichakuéra retã yvategua rehe, oĩva yvy ape ári “ári” pe mburuvichakuéra retã ñembyguágui.
The two hundred and twenty years that links the two visions of the marah and chazon with divinity and humanity, in their mutual beginnings, both come together into one stick when Christ finalizes the work of the third angel with the one hundred and forty-four thousand. It is the prophecy of the last indignation against the southern kingdom that is joined with the prophecy of the appearance in 1844, for the covenant provides a new mind at conversion, but the new body (the northern kingdom) is only restored at the second coming in a twinkling of an eye.
Mokõipa mokõi aravo ypa’ũ guive oñembojoajúva umi mokõi visión, marah ha chazon, tekotevẽha divina ha humana rehe, iñepyrũ joaju hag̃uáicha, oñemboaty mokõivéva peteĩ yvyra-pe Cristo omohu’ã jave mbohapyha ánhel rembiapo umi cien cuarenta y cuatro mil ndive. Kóva ha’e pe profecía pe pochy paha rehegua mburuvicha guasu ñembyamérigua ári, oñembojoajúva pe profecía jehechauka rehegua 1844-pe, pe ñe’ẽme’ẽgui ome’ẽ rupi peteĩ apytu’ũ pyahu ñekonvertívo, ha pe tete pyahu katu (pe reino yvategua) oñemyatyrõ jeýnte pe jujevy mokõiha-pe, peteĩ sapy’aitépe, tesa pirĩháicha.
Verse forty of Daniel eleven, identifies both time’s of the ends, and in so doing emphasizes an internal and external line of prophetic history during the history of the earth beast of Revelation chapter thirteen. The truths that are unsealed in the verse represent both the internal and external lines of truth which Christ came to identify and accomplish within His people. The truth that humanity combined with divinity, does not sin, is represented in the light connected with the effect of the unsealing of knowledge, and represents the internal truth of God’s people in the last days. The light represented by the warfare between the powers that lead the world to Armageddon is the external truth of God’s people in the last days.
Daniel 11:40-pe ohechauka mokõive “ara paha”; ha péicha ojapóvo omomba’e guasu peteĩ línea profética hyepypegua ha okapegua oĩva pe historia ryepýpe pe mymba yvygua rehegua, Ojejuhúva Apocalipsis kapítulo 13-pe. Umi añetegua ojeipe’áva pe versículo-pe oguerovia mokõivéva, umi línea añetegua hyepypegua ha okapegua, Cristo ou va’ekue ohechakuaa ha omohu’ã hag̃ua Itavayguakuéra apytépe. Pe añetegua he’íva yvypóra, oñembojoajúvo Tupã reko ndive, ndojejavýiha, ojehechauka pe tesape ojoajúva pe kuaapy ojeipe’a haguére; ha upéva orrepresenta Tupã tavayguakuéra añetegua hyepypegua umi ára pahápe. Pe tesape ojehechaukáva pe ñorairõ rupive umi mbarete ogueraháva ko yvy Armagedón-pe, ha’e Tupã tavayguakuéra añetegua okapegua umi ára pahápe.
We will continue this study in the next article.
Jaguatakéta ko ñamoĩve hag̃ua ko ñehesa’ỹijo pe artículo oúvape.
The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:15–28.
Ha upéi ou jeýma chéve jeyu hese, he'ívo: Avei nde, yvypóra ra'y, ejapyhy peteĩ yvyra, ha ehai hi'ári: Judá rehehápe, ha Israel ra'ykuéra iñirũnguérape guarã; upéi ejapyhy ambue yvyra, ha ehai hi'ári: José rehehápe, Efraín yvyra, ha opa Israel róga iñirũnguérape guarã; ha embojoaju peteĩre ambuéndi, peteĩnte hag̃ua; ha oikóta peteĩnte nde pópe. Ha ne retãyguakuéra ta ndeporandu vove, he'ívo: Nerehechaukamo'ãi piko oréve mba'épa he'ise ko'ãva? Ere chupekuéra: Péicha he'i Ñandejára Tupã; Péina, che ajapyhýta José yvyra, oĩva Efraín pópe, ha Israel ñemoñarekuéra iñirũnguéra, ha amoĩta hendive, Judá yvyra ndive, ha ajapóta chuguikuéra peteĩ yvyra, ha ha'éta peteĩnte che pópe. Ha umi yvyra rehápe rehai va'ekue oĩta nde pópe hesakuéra renondépe. Ha ere chupekuéra: Péicha he'i Ñandejára Tupã; Péina, che ajapyhýta Israel ra'ykuérape umi tetã ambue apytégui, moõpa oho hikuái, ha ambyatýta chupekuéra opa lado guive, ha aguerúta chupekuéra ijyvýteépe: Ha ajapóta chuguikuéra peteĩ tetã pe yvýpe, Israel yvytýru ári; ha peteĩ mburuvicha guasu añoite oikóta mburuvicha guasu chupekuéra opavavépe; ha ndoikovéimo'ã mokõi tetã ramo, ha noñemboja'ovéimo'ã mokõi rréino ramo araka'eve: Ndoikovéimo'ã avei oñemongy'a ta'ãnga rei rupive, ni mba'e jeguaru hag̃ua rupive, ni peteĩve hembiapo vai rupive; ha che aipe'áta chupekuéra opa hendágui oiko hague, moõpa opeka hikuái, ha amopotĩta chupekuéra; upéicha ha'éta hikuái che retãygua, ha che ha'éta itupã. Ha David, che rembiguái, oikóta mburuvicha guasu hi'árikuéra; ha opavave oguerekóta peteĩ pastor añoite: oguatáta avei che rembiapoukapykuérape, ha oñatende che léipe, ha ojapóta umíva. Ha oikóta hikuái pe yvýpe che ame'ẽ va'ekue Jacob, che rembiguáipe, pende ru ypykuéra oiko haguépe; ha oikóta upépe, ha'ekuéra, ha ita'yrakuéra, ha ita'yrakuéra ra'ykuéra opa ára guarã; ha David, che rembiguái, oikóta huvicha ramo hesekuéra opa ára guarã. Avei ajapóta hendivekuéra peteĩ py'aguapy ñe'ẽme'ẽ; ha'éta peteĩ ñe'ẽme'ẽ opa'ỹva hendivekuéra; ha amoĩta chupekuéra, ha ambohetavéta chupekuéra, ha amoĩta che tupaóga mbytepekuéra opa ára guarã. Che róga karanda'y guýpe oĩta avei hendivekuéra; heẽ, che ha'éta itupã, ha ha'ekuéra ha'éta che retãygua. Ha umi tetã ambue oikuaáta che, Ñandejára, amomarangatuha Israélpe, che tupaóga oĩ jave mbytepekuéra opa ára guarã. Ezequiel 37:15–28.