We have been considering the history represented in verse forty of Daniel chapter eleven. We are now addressing the internal line of history within the verse which represents the history of the Protestant horn of the earth beast. We are employing the joining of Ezekiel’s two sticks in chapter thirty-seven as the point of reference to identify the mystery of God, by Christ in joining His divinity with humanity when the third angel arrives. Line upon line, the message of the mystery of God that John identified as finishing during the sounding of the seventh trumpet, was specifically sent to Laodicea by the apostle Paul. Ezekiel, John and Paul’s testimony aligns with the same mystery of God that was represented in the message of Jones and Waggoner in 1888, which was the message to Laodicea.

Rohecha hína kuri pe tembiasakue oñerepresentáva Daniel 11 pe versíkulo cuaréntape. Ko’ág̃a ñañemboja pe línea interna tembiasakue rehe oĩva pe versíkulo ryepýpe, ha upéva orepresenta pe tembiasakue pe akãratĩ protestante rehegua pe mymba yvy guigua. Jaipuru hína Ezequiel mokõi yvyra joajuha, pe capítulo treinta y siete-pe, peteĩ punto de referencia ramo jahechakuaa hag̃ua Ñandejára rembimimby, Cristo rupive ombojoajúvo heko divino yvypóra rekóndi, pe mbohapyha ánhel oguahẽ jave. Línea ári línea, pe marandu Ñandejára rembimimby rehegua, Juan he’íva opa hag̃uáicha pe trompeta pokõiha osapukái aja, oñemondo va’ekue hekopete Laodicea-pe apóstol Pablo rupive. Ezequiel, Juan ha Pablo testimonio oñembojoja pe peteĩnte Ñandejára rembimimby rehe, upe oñerepresenta va’ekue Jones ha Waggoner marandúpe ary 1888-pe, upéva niko pe marandu Laodiceápe g̃uarã.

For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.

Che aipota peikuaa mbaʼeichaitépa tuicha che ñehaʼã asy pene rehehápe, ha umi oĩva Laodicéape rehehápe, ha opa umi ndohecháiva gueteri che rova ko yvypórape; ikatu hag̃uáicha ipyʼakuéra oñembopyʼaguasu, ojoaju hag̃ua mborayhúpe, ha oguahẽ hag̃ua opa mbaʼereta pe jerovia hag̃ua añetetéva oúva ñehesaʼỹijógui, ojekuaa hag̃ua Ñandejára remimimby, ha Túva rehegua, ha Cristo rehegua; ipype niko okañy opa mbaʼereta arandu ha kuaapy rehegua. Colosenses 2:1–3.

The work of atonement, of joining the two sticks of divinity and humanity began when the third angel arrived, but Paul is addressing the final and perfect fulfillment of the joining of the two sticks which is the mystery of God. He therefore identifies the message as the message to Laodicea that first arrived in 1856, and then was repeated in 1888, and then found its perfect fulfillment on September 11, 2001. Paul identifies the temple in a twofold nature, when he presented the mystery of God, which was to be finished in the sounding of the seventh trumpet. He divides that mystery into a head and a body.

Pe mba’e apo ñemyatyrõrã rehegua, ojoajúva mokõi yvyra divinidad ha humanidad rehegua, oñepyrũ vaʼekue pe ánhel mbohapyha og̃uahẽrõ guare; ha katu Pablo oñeʼẽ hína pe joaju mokõi yvyra rehegua ñemohuʼã paha ha perfecto rehe, upéva hína Ñandejára misterio. Upévare haʼe ombohéra pe marandu ramo pe marandu Laodiceape g̃uarã, og̃uahẽ vaʼekue tenonde 1856-pe, upéi oñembojevy vaʼekue 1888-pe, ha upéi ojuhu vaʼekue iñemohuʼã perfecto 11 jasyporundy 2001-pe. Pablo ohechauka pe témplo peteĩ naturaleza mokõiháicha, ogueru jave pe Ñandejára misterio, vaʼerã vaʼekue oñemohuʼã pe trompéta pokõiha hyapúvo. Haʼe ombojaʼo pe misterio peteĩ akã ha peteĩ tetepe.

And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. For it pleased the Father that in him should all fulness dwell; And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister; Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church: Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God. Colossians 1:18–25.

Ha’e ha’e pe tete rete akã, pe tupao; ha’e niko ñepyrũ, omanóva apytégui ypykue oñemoingove jeýva; ikatu hag̃uáicha opa mbaʼépe haʼe oguereko tenonderãite. Túvape niko oguerohory opa plenitu oiko hag̃ua ipype; ha ikurusu ruguy rupive ojapo rire py’a guapy, ha’e rupi ombojoja jey hag̃ua opa mbaʼe ijeheve hag̃uáicha; ha’e rupi, haʼéva koʼápe, tahaʼe yvy arigua térã yvágape oĩva. Ha peẽ, yma peñemboyke vaʼekue ha peiko hag̃ua inimígoramo pene akãme pende rembiapo vai rupi, koʼág̃a katu pene mbojoja jeyma Hembiʼo retepe imano rupive, pene moĩ hag̃ua imbaʼekuérape marangatúramo, mbaʼe vaiʼỹre ha jejaʼoʼỹre henondépe: peime ramo pe jeroviápe peñemopyenda porã ha peñemoĩ mbarete, ha pende pyʼa noñemonguʼéi pe marandu porã esperanza gui, pehendu vaʼekue, ha oñemombeʼu vaʼekue opa tekove yváguy guýpe oĩvape; upéva rehe che Pablo añemoingo ministro ramo; koʼág̃a avyʼa che jehasa asýpe pene rehehápe, ha chemboʼoʼópe amyanyhẽ Cristo jehasa asy hembyva itere rehehápe, haʼéva tupao rehehápe: upéva rehe che añemoingo ministro ramo, Ñandejára rembiapoukapy heʼiháicha oñemeʼẽva chéve pene rehehápe, amohuʼã hag̃ua Ñandejára ñeʼẽ. Colosenses 1:18–25.

Christ is the head, which is to have preeminence in all things, and His church is the body. Together the head and the body represent the combination of divinity with humanity, and another important fact is also identified. The relation of the head and the body, is that the head is to have the preeminence over the body. With mankind, who were created in God’s image, the higher powers (the head), are to have rulership over the lower powers (the body.) Together they form one being, or in the terminology of the temple which John was to measure, they represent the holy place (humanity, the body), and the Most Holy Place (divinity, the head). How these two are joined together into “one stick”, or one body is the work of “at-One-ment.” Paul continues:

Cristo ha’e iñakã, ha’eva’erã pe oguerekóva yvateve opa mba’épe, ha Itupao ha’e pe tete. Oñondive pe iñakã ha pe tete ohechauka Tupãrekokatu joaju yvypóra rekóndi, ha ambue añetegua iñimportantéva avei ojekuaa upépe. Pe joaju pe iñakã ha pe tete rehegua niko kóva: pe iñakã oguerekova’erã pe yvateve pe tete ári. Yvypórape, ojejapo va’ekuépe Tupã ra’ãngáicha, umi katupyry yvatevéva (iñakã) oguerekova’erã mburuvicha hag̃ua umi katupyry iguyvéva ári (pe tete). Oñondive omboheko peteĩ tekove, térã pe ñe’ẽ ojeporúva pe Tupaópe Juan oha’ãva’erãva, ha’ekuéra ohechauka pe Tenda Marangatu (yvypóra reko, pe tete), ha pe Tenda Marangatuetéva (Tupãrekokatu, pe iñakã). Mba’éichapa ko’ã mokõi ojoaju “peteĩ yvyra” ramo, térã peteĩ tete ramo, ha’e pe tembiapo “Ñemoĩ peteĩ hag̃uáicha.” Pablo osegi he’ívo:

Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: Whereunto I also labour, striving according to his working, which worketh in me mightily. Colossians 1:25–29.

Upévare che ajapo tembiguái ramo, Tupã remimondo rupi, oñeme'ẽva chéve penderehehápe, ambohuapypa hag̃ua Tupã ñe'ẽ; pe ñemimby oĩ vaʼekue kañy ára ypy guive ha ñemoñarekuéra apytégui, koʼág̃a katu ojehechauka porãma hekovia marangatúvape; chupekuéra Tupã oikuaaukase vaʼekue mbaʼéichapa tuicha pe ñemimby mimbipa tetã ambuekuéra apytépe; ha upéva hína Cristo pende pype, pe gloria jerovia; haʼe niko romombeʼu, roñemoñeʼẽvo opaite tapichápe, ha romboʼévo opaite tapichápe opa arandúpe, ikatu hag̃uáicha ropresenta opaite tapichápe peteĩchaite hag̃ua Cristo Jesúspe; upévare avei ambaʼapo, añorairõvo hembiapo rupi, ombaʼapóva chepype mbarete guasu reheve. Colosenses 1:25–29.

The perfection of the one hundred and forty-four thousand, which presents “every man perfect in Christ” is the “mystery of God,” which is the combination of divinity with humanity, or as Paul states it, is “Christ in” humanity “the hope of glory.” In the days of the sounding of the Seventh Trumpet that mystery is accomplished. When Ezekiel identifies that joining, he employs two sticks, one for the northern kingdom and one for the southern kingdom to identify the symbolic link, which represents the temple by the number “forty-six.” The stick of the symbolic link of “forty-six,” is to be joined with the symbolic link of “two hundred and twenty.”

Pe perfección umi cien cuarenta y cuatro milgua, opresentáva “opa kuimba’e perfecto Cristo-pe”, ha’e pe “misterio de Dios”, upéva ha’e divinidad joaju humanidad ndive, térã Pablo he’iháicha, ha’e “Cristo” humanidad “pype pe esperanza de gloria”. Umi ára pe toque de la Séptima Trompeta-pe, upe misterio oñemohu’ã. Ezequiel omboherakuãvo upe joaju, oipuru mokõi yvyra, peteĩ pe reino del norte rehegua ha ambue pe reino del sur rehegua, ohechauka hag̃ua pe joaju simbólico, orepresentáva pe templo papapy “cuarenta y seis” rupive. Pe yvyra pe joaju simbólico rehegua “cuarenta y seis”, oñembojoaju va’erã pe joaju simbólico rehegua “doscientos veinte” ndive.

Two hundred and twenty is the symbol of divinity combined with humanity. From the publishing of the King James Bible in 1611, unto the first presentation of Miller’s message in 1831 and thereafter the publishing of the message in 1833 in the Vermont Telegraph, is two hundred and twenty years. Miller’s message was the formalization of the increase of knowledge that was derived from the Bible, when the book of Daniel was unsealed in 1798. At the beginning date of 1611, there was a divine document published and at the ending date of 1831 there was a human publication based upon the divine truth that was unsealed in 1798.

Mokõipa mokõipa ha pa ary mokõipa ha peteĩpa (220) ha’e tupãrekokue oñembojoajúva yvypóra rekóre ndive. Rréi Santiago Biblia osẽhague guive ary 1611-pe, peve Miller marandu oñepyrũrã peteĩha oñekuave’ẽ haguépe ary 1831-pe ha upéi pe marandu oñemoherakuã haguépe ary 1833-pe Vermont Telegraph-pe, ohasa mokõipa mokõipa ary. Miller marandu ha’e va’ekue pe ñembohekorãgua pe arandu okakuaáva ojeguenohẽ va’ekue Bíbligui, Daniel kuatiañe’ẽ oñemboty’ỹ jave ary 1798-pe. Pe ára ñepyrũrã 1611-pe, osẽ va’ekue peteĩ kuatia marangatúva Tupãgui; ha pe ára paha 1831-pe, osẽ peteĩ kuatia yvypóra ojapóva, oñemopyendáva pe añetegua Tupãgua ári oñemboty’ỹ va’ekue ary 1798-pe.

Those three dates represent not only two hundred and twenty years, but also the structure of the Hebrew word “Truth”, which is created by combining the first, thirteenth and last letters of the Hebrew alphabet to create the word “Truth.” A divine publication at the beginning and a human publication at the ending, and 1798 represents an increase of knowledge which would manifest a class of wicked persons who rejected that knowledge, and thus represented the thirteenth letter, which is a symbol of rebellion. That link of two hundred and twenty years was established in the movement of the first angel, and the movement of the third angel provides a second witness.

Umi mbohapy ára ndaha’éi ohechaukánteva mokõi sientos veinte ary añónte, ha avei pe ñe’ẽ hebreo “Añetegua” rekopy, ojejapóva oñembojoajúvo pe taikuéra peteĩha, paapyha ha ipahaguéva alfabeto hebreo-pe ojeporúvo ojejapo hag̃ua pe ñe’ẽ “Añetegua”. Peteĩ ñemyasãi Tupãgui ñepyrũme ha peteĩ ñemyasãi yvypóragui ipahápe; ha 1798 ohechauka peteĩ arandupy ñembohetave, ojekuaaukátava peteĩ aty tekove aña rehegua omboykéva upe arandu, ha upéicha ohechaukáva pe taikuéra paapyha, ha’éva peteĩ ta’anga ñemopu’ã rehegua. Upe joaju mokõi sientos veinte ary rehegua oñemopyenda va’ekue pe ánhel peteĩha ñemongu’épe, ha pe ánhel mbohapyha ñemongu’e ome’ẽ peteĩ mokõiha testígo.

In 1776, the divine document, the Declaration of Independence, was published and two hundred and twenty years later, in 1996, a human document The Time of the End magazine was published. The human document was derived from the increase of knowledge that was produced at the time of the end in 1989, which, as with 1798, produced a rebellion to the divine message represented by the Declaration of Independence. The increase of knowledge in 1996, identified the future for America as it loses the freedom and independence it had declared in 1776 at the soon coming Sunday law. This provides a second witness that the number two hundred and twenty represents the combination of divinity with humanity, and that second witness was set forth with the signature of “Truth,” and was represented by a first witness in the history of the first angel (the first), and the second witness in the history of the third angel (the last).

Áño 1776-pe, oñemoherakuã kuatia marangatu, pe Declaración de Independencia; ha mokõi syry ary mokõipa rire, 1996-pe, oñemoherakuã peteĩ kuatia yvypóra rehegua, The Time of the End revista. Pe kuatia yvypóra rehegua osẽ pe arandu oñembohetavégui ojejapovaʼekue pe ára paha jave 1989-pe, ha upéva, 1798-ichaite, omoheñói peteĩ puʼakaʼỹ pe marandu marangatu rehe, oñerrepresentáva pe Declaración de Independencia rupive. Pe arandu oñembohetavevaʼekue 1996-pe ohechauka Amérikape g̃uarã pe tenonderã, omokañývo pe sãso ha pe jeheguigua oikuaaukavaʼekue 1776-pe pe ley dominical oúta hag̃uápe. Kóva omeʼẽ peteĩ mokõiha testígo pe papapy mokõi syry ary mokõipa rehegua orrepresentaha pe joaju Tupãrehegua ha yvypóra rehegua, ha upe mokõiha testígo oñemoĩ vaʼekue pe firma “Truth” reheve, ha ojerrepresenta peteĩha testígo rupive pe tembiasakue pe ánhel peteĩha rehegua (pe peteĩha), ha pe mokõiha testígo pe tembiasakue pe ánhel mbohapyha rehegua (pe paha).

1776 also marked the beginning of a period that preceded the actual beginning of the earth beast as the sixth kingdom of Bible prophecy. In that preparation period the signature of truth was once again identified by 1776, marking the beginning of the United States, and 1798 marking the beginning of the United States as the sixth kingdom of Bible prophecy. In the middle of that beginning and ending history, 1789 marked the center letter as thirteen colonies ratified the Constitution. Each of the three dates represent the “speaking” of the United States; with the Declaration of Independence in 1776, the Constitution in 1789, and the Alien and Sedition Acts in 1798. That history represents twenty-two years, which is a tithe or a tenth of two hundred and twenty, so it also represents a symbol of the combination of Divinity with humanity.

1776 avei ohechauka peteĩ ára ñepyrũrã peteĩ período oñepyrũva’ekue mboyve yvy mymba ñepyrũ añeteguáva, peteĩháramo mbohapyha poteĩ Reino maranduhápe oñe’ẽva Biblia-pe. Upe período ñembosako’ípe, añetegua firma ojekuaa jey 1776 rupive, ohechaukávo Tetã peteĩ reko Joajuha Estados Unidos ñepyrũ, ha 1798 ohechaukávo Estados Unidos ñepyrũha mbohapyha poteĩ Reino maranduhápe oñe’ẽva Biblia-pe ramo. Upe ñepyrũ ha paha rembiasakue mbytépe, 1789 ohechauka kuatia’atã mbytegua, umi trece colonia omoneĩ rupi Constitución. Ko’ã mbohapy ára peteĩteĩ ohechauka Estados Unidos “ñe’ẽ”; Declaración de Independencia rupive ary 1776-pe, Constitución rupive ary 1789-pe, ha umi Leyes de Extranjería y Sedición rupive ary 1798-pe. Upe rembiasakue oguereko mokõipa mokõi ary, ha upéva ha’e peteĩ diezmo térã peteĩ décima mokõiciento mokõipa rehegua, upévare avei ohechauka peteĩ símbolo Divinidad joaju rehegua yvypóra ndive.

Its representation is of the history of the earth beast who is portrayed as beginning as a lamb (divinity), and ending as a dragon (humanity). 1776 begins with the Declaration of Independence marking divinity and the Alien and Sedition Acts represent humanity, and in those twenty-two years that preceded the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, the transition from the lamb to the dragon is typified.

Upe mba’éichapa ojehechauka pe mymba yvy rehegua rembiasakue, oñemoha’angáva oñepyrũha peteĩ ovecha ra’yicha (divinidad), ha opa hag̃ua peteĩ dragónicha (humanidad). 1776 oñepyrũ pe Declaración de Independencia reheve, ohechaukáva divinidad, ha pe Alien and Sedition Acts ohechauka humanidad; ha umi mokõi pa mokõi ary ohasava’ekue pe yvy rehegua mymba ñesãmbyhy ñepyrũ mboyve, ha’éva profecía bíblica pehẽngue poteĩha sexto reino, upe jehasa ovecha ra’ýgui dragónpe oñemoha’anga.

The beginning of the twenty-five hundred and twenty years of judgment against the southern kingdom of Judah, is connected with the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen. The trampling down of the sanctuary and host in Judah began in 677 BC, and the twenty-three hundred year prophecy began two hundred and twenty years later in 457 BC. The stick of the southern kingdom of Judah is linked with the symbol of forty-six to the northern kingdom, and also linked to the twenty-three hundred years by the link of two-hundred and twenty.

Pe ñepyrũ dos mil quinientos veinte ary juicio rehegua pe reino del sur Judá rehe, oñembojoaju pe ñepyrũ ndive pe dos mil trescientos ary Daniel capítulo ocho, versículo catorce-pe. Pe oñepyrũva oñembohasy hag̃ua pe santuario ha pe hueste Judápe oiko 677 a.C.-pe, ha pe profecía dos mil trescientos ary rehegua oñepyrũ mokõi cien veinte ary rire, 457 a.C.-pe. Pe yvyra pe reino del sur Judá rehegua oñembojoaju pe símbolo cuarenta y seis reheve pe reino del norte ndive, ha avei oñembojoaju pe dos mil trescientos ary ndive pe joaju doscientos veinte rupive.

Paul claimed to be the minister of the dispensation of God, and then defined the dispensation he was a minister of as the mystery of God, which is Christ in you the hope of glory. He further addresses this truth when writing to Timothy.

Pablo he’i vaʼekue haʼeha Tupã remimbokuái pe tembiaporã rehegua ryrupe, ha upéi omyesakã pe tembiaporã rehegua haʼe oservíva haʼeha Tupã ñemimby, upéva hína Cristo pende pype, pe mborayhu porãite rekovéva. Avei oñeʼẽve ko añetegua rehe ohai jave Timóteope.

And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.

Ha avave’ỹre tuicha hína pe tembiapokue ñemimby tekopotĩ rehegua: Tupã ojechauka va’ekue so’ópe, oñembojera hag̃ua Espíritu rupi, umi ánhel ohecha chupe, oñemombe’u hag̃ua umi tetã ambuegua apytépe, ojerovia hese ko yvy ape ári, ha ojegueraha yvate hag̃ua glóriape. 1 Timoteo 3:16.

Paul here says that the mystery of godliness is God manifest in the flesh. God is the Head, and the flesh is the body. The mystery of godliness is Christ in the believer, it is the joining of divinity with humanity. Paul also uses the metaphor of marriage as did Hosea.

Koʼápe Pablo heʼi pe tekovepotĩ ñemimbyha haʼeha Tupã ojehechauka vaʼekue soʼópe. Tupã haʼe pe Akã, ha pe soʼo haʼe pe rete. Pe tekovepotĩ ñemimbyha haʼe Cristo pe ogueroviávape, haʼe divinidad joaju yvypóndi ndive. Pablo avei oipuru pe ñembojoja hag̃ua menda rehegua, Oseas ojapo haguéicha avei.

For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Ephesians 5:30–32.

Ñande niko iretepegua, hetegui ha ikanguegui. Upévare kuimba'e ohejáta itúva ha isýpe, ha ojoajúta hembirekóre, ha mokõivéva oikóta peteĩnte tete. Kóva ha'e peteĩ ñemimby tuichaiteva: ha che añe'ẽ Cristo ha tupao rehe. Efesios 5:30–32.

In chapter thirty-seven, when Ezekiel identifies the covenant of the last days, which is the renewed covenant with those identified as the one hundred and forty-four thousand, he provides an illustration of the joining of two sticks. Those two sticks, line upon line, include Hosea and Paul’s marriage metaphor. When they were joined together, they were to be no more two nations, but one nation, forever.

Pe mokõihaapyha treinta y siete-pe, Ezequiel ohechauka ramo pe ára pahápe guare ñe’ẽme’ẽ, ha’éva pe ñe’ẽme’ẽ pyahu umi ojehechakuaáva peteĩ cien cuarenta y cuatro mil ramo ndive, ome’ẽ peteĩ ta’anga mokõi yvyra joaju rehegua. Umi mokõi yvyra, línea ári línea, oguereko Hosea ha Pablo ombojoajúva pe ñemenda rehegua ñe’ẽjoja. Oñembojoaju rire, ndaha’éi va’erãvéima mokõi tetã, síno peteĩ tetã año, opa ára guarã.

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 dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:22, 23.

Ha ajapóta chupekuéra peteĩ tetãramo upe yvýpe, Israel yvytýre; ha peteĩ mburuvicha guasu oisãmbyhýta chupekuéra opavavépe: ha noikovéimo’ãi mokõi tetãramo, ha ndojepe’amo’ãvéima mokõi mburuvichaguasu retãme mba’eveichavérõ. Ndaikuaiveimo’ãi avei oñemongy’a hag̃ua ijehe umi ta’ãnga gua’u rupive, ni umi mba’e jeguaru rupive, ni peteĩve iñañava’ẽ reheve; síno che ainupãta chupekuéra opa hendágui oikohágui, upépe opeka hague, ha amopotĩta chupekuéra: upéicha hag̃ua ha’éta che retã, ha che ha’éta Itupã. Ezequiel 37:22, 23.

The joining together of Ezekiel identifies when they are no more divided, nor do they sin any longer, when they are cleansed, and when God is their only God, and they have only one king. On October 22, the Messenger of the Covenant suddenly came to the temple to “cleanse” His people. He came to receive a kingdom, whose people according to Peter were then to be a kingdom of priests and kings. On that date the bridegroom also came to the marriage, which is the mystery Paul and Hosea identify, which represents the combination of divinity with humanity. John identifies that the mystery, which Paul identifies as “Christ in you, the hope of glory,” would be finished in the days of the sounding of the seventh angel.

Pe oñembojoaju Ezequiel-pe ohechauka araka’eve ndaja’o véima hikuái, ni naimba’evéima angaipápe, oñemopotĩ jave hikuái, ha Tupã añoite ha’e hag̃ua iTupãkuéra, ha peteĩ mburuvicha guasu añoite oguereko hag̃ua. 22 jasypa jave, Ñe’ẽmondohára Ñemoĩmbyréva rehegua oúma pya’e pe tupãópe omopotĩ hag̃ua Itavayguakuérape. Oúma ohupyty hag̃ua peteĩ rréino, ha upéva tavayguakuéra, Pedro he’iháicha, upérõ oiko va’erã peteĩ rréino pa’i ha mburuvichakuéragui. Upe árape avei pe ména omendátava oúma pe ñemendahápe, ha upéva hína pe temimombe’u kañymby Pablo ha Oseas omombe’úva, ha upéva orrepresenta Tupãrekove oñembojoajúva yvypórare. Juan ohechauka pe temimombe’u kañymby, Pablo he’íva “Cristo pende pype, pe gloria jerovia”, opa va’erãha umi ára pe séptimo ánhel osapukái jave.

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

Ha umi árape, pe ánhel pahague ñeʼẽme, haʼe oñepyrũvo ombopu hag̃ua, Tupã remimive oñemohuʼãta, heʼiháicha hembiguái kuéra profétape. Apocalipsis 10:7.

The seventh angel is the third woe, which arrived on September 11, 2001. The seventh angel began to sound when the third angel arrived in the history of 1844, and onward, but the rebellion of 1863 prevented the work from being finished. The third angel arrived and the seventh trumpet began to sound again on September 11, 2001, and this time the “mystery of God” is to be “finished.” That “mystery” is the combination of divinity with humanity, which produces the one hundred and forty-four thousand, who then become God’s ensign and army. For this reason, chapter thirty-seven of Ezekiel, begins with Ezekiel being taken to a valley of dead dry bones. Those bones represent Laodicean Adventism on September 11, 2001, and for this reason Paul addresses his gospel of the mystery of God to the Laodiceans.

Pe séptimo ánhel ha’e pe mbohapyha ñembyasy, og̃uahẽva’ekue 11 jasyporundy 2001-pe. Pe séptimo ánhel oñepyrũ ombopu pe mbohapyha ánhel og̃uahẽrõ guare tembiasakue 1844-pe ha upe guive; ha katu pe pu’aka’ỹ 1863-pe ojoko pe tembiapo ani hag̃ua oñemohu’ã. Pe mbohapyha ánhel og̃uahẽ, ha pe séptimo trompéta oñepyrũ jey ombopu 11 jasyporundy 2001-pe, ha ko jey pe “Tupã rembikuaa kañy” oñemohu’ã va’erã. Upéva “rembikuaa kañy” ha’e Tupã reko joaju yvypóra rekóndi, omoheñóiva pe cien cuarenta y cuatro mil, ha upéi umíva oiko Tupã poyvi ha ijehérsito-rõ. Upévare, Ezequiel capítulo treinta y siete-pe oñepyrũ Ezequiel ojegueraha haguére peteĩ ñu omanóva kangue pirúpe. Umi kangue ohechauka Adventismo Laodiceagua 11 jasyporundy 2001-pe, ha upévare Pablo ombohape pe imarandu porã Tupã rembikuaa kañy rehegua umi Laodiceaguápe.

For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.

Aipota peikuaa mba’éichapa tuicha che ñorairõ aikóva pende rehehápe, ha umi oĩvape Laodicéape, ha opa umi ndohecháiva gueteri che rova yvypóra retepe; ikatu hag̃uáicha ipy’a kuéra oñembopy’aguasu, joaju hag̃ua mborayhúpe, ha og̃uahẽ hag̃ua opa mba’e repy guasu pe jerovia añetetéva oúva arandukuaágui, ojekuaa hag̃ua Tupã remimimby, ha Túva rehegua, ha Cristo rehegua; ipype niko oñemípa opa arandu ha kuaapy mba’epy tee. Colosenses 2:1–3.

This is also the description Sister White associates with the dead dry bones of Ezekiel.

Kóva avei hína pe ñemombe’u Hermana White omojoajúva Ezequiel kanguekue omanóva, ipirupáva rehe.

“But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.

“Ha ndaha’éi ko ta’ãnga umi kangue pirúgui oñemoĩva yvyty pa’ũme ojeporu hag̃ua ko yvy ape ári año; ojeporu avei umi ojehovasávape tesape tuichávape g̃uarã; ha’ekuéra avei ojogua umi tekove’ỹ kangue yvyty pa’ũpegua rehe. Oguereko kuimba’e rekove ra’ãnga, hete rete ñemohenda; hákatu ndoguerekói tekove espiritual. Péro pe ñe’ẽjoja ndohejái umi kangue piru oñembojoaju hag̃uánte kuimba’e rete ra’ãngápe; ndaha’éi ningo oĩ hag̃uánte hete pehẽngue ha tesa’ẽme jojaha. Tekove pytu toikovekuaave umi tete, ikatu hag̃uáicha opu’ã porã ha oike tembiapópe. Ko’ã kangue ohechauka Israel róga, Tupã iglesia, ha pe iglesia jerovia ha’e Espíritu Santo rembipota ome’ẽva tekove. Ñandejára oipejuva’erã umi kangue piru ári, ikatu hag̃uáicha oikove.”

“The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’

Pe Tupã Espíritu, ipokatu ombohekove hag̃ua, oĩva’erã opa tembiporu yvypórape, opa músculo ha tendón espiritual ikatu hag̃uáicha ojejapo hag̃ua hembiapo. Ndaipóri ramo Espíritu Santo, ndaipóri ramo Tupã pytu, oĩ py’a kangy tekokatu rehegua, ha oñehundi tekove espiritual. Heta tapicha ndoikovéiva espiritual reheve oguereko héra kuéra tupao kuatiañe’ẽme, ha katu ndojehaíri héra kuéra Pe Ovecha Ra’y kuatiañe’ẽ tekove reheguápe. Ikatu oñembojoaju tupao ndive, ha katu ndojoajúi Ñandejára ndive. Ikatu ha’e hikuái kyre’ỹ ojapo hag̃uáicha peteĩ aty tembiapo oñemoĩmbyréva, ha ikatu oñeñe’ẽ hesekuéra kuimba’e oikovéva ramo; ha katu heta oĩ umi apytépe oguerekóva “téra reikoveha, ha remano.”

“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.

“Ndaha’éiramo añetépe oñekonverti pe ánga Tupã gotyo; ndaha’éiramo pe pytu tekovéva Tupãgui ombopype jevýi pe ángape tekove espiritualpe; ndaha’éiramo umi oje’eva añetegua rehegua oikove yvágagui heñóiva principio rupi, noñemoheñóiri hikuái pe ñemitỹrã ndojekuaái va’erãmo’ãivagui, oikovéva ha opytáva opa ára g̃uarã. Ndaha’éiramo ojerovia hikuái Cristo hustísiare iñangarekoháramo añoite; ndaha’éiramo ojapo chugui ijehecharamóva heko, omba’apo Espíritu rupive, opyta opívo hikuái, ndoiporihái hikuái ijehe pe ao ijustísia rehegua. Hetáicha umi omanóva ojehechauka umi oikovévaramo; umi omba’apóva oguenohẽ hag̃ua pe ha’e kuéra ohenóiva salvación ijidea tee rupive, ndorekói Tupã omba’apóva ipypekuéra oipotáva hag̃uáicha ha ojapo hag̃uáicha hembipota porã.”

“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.

“Ko aty ojehechauka porã pe ñu kangue pirúgui Ezequiel ohechava’ekue visión-pe.” Review and Herald, 17 de enero de 1893.

The Laodicean message was first presented to Adventism in 1856, the very year the Lord opened up the advancing light of the “seven times” of Leviticus chapter twenty-six. The message of 1856, consisting of an internal message calling for repentance, and an external message of prophecy, was rejected in 1863. The Laodicean message of the mystery of “Christ in you, the hope of glory”, was repeated in 1888 by Elders Jones and Waggoner, and that message was also identified as the message to Laodicea by Sister White.

Pe marandu Laodiceaguigua oñepyrũ oñepresenta Adventismo-pe ary 1856-pe, upe aryite Ñandejára oikuaauka hague pe tesape oñemotenondéva umi “siete tiempo” rehegua Levítico capítulo veintiséis-pe. Pe marandu ary 1856-pegua, oĩva peteĩ marandu hyepypegua ohenóiva arrepentimiento-rã, ha peteĩ marandu okapegua profecía rehegua, oñemboyke ary 1863-pe. Pe marandu Laodiceaguigua pe misterio “Cristo pende pype, pe esperanza de gloria” rehegua, oñeñe’ẽ jey ary 1888-pe umi anciano Jones ha Waggoner rupive, ha upe marandu avei Sy White omombe’u va’ekueha pe marandu Laodicea-pe guarã.

Line upon line, Ezekiel chapter thirty-seven begins with Ezekiel being spiritually conveyed to September 11, 2001, where he is given a view of Laodicean Adventism, who are dead in sins and trespasses. He is told to give two distinct prophetic messages. The first produces a joining together, but the bodies are still dead. The second prophecy calls for the message of the “four winds” to breathe life into the bones. The message of the four winds is the sealing message of the one hundred and forty-four thousand which identifies four angels holding the four winds. Sister White identifies those four winds as an “angry horse”, seeking to break loose, for it is being restrained. The angry horse of Islam is seeking to break loose and bring death and destruction in its path, as it did on September 11, 2001, and it will be released again at the soon coming Sunday law.

Línea sobre línea, Ezequiel capítulo treinta y siete comienza con Ezequiel siendo llevado espiritualmente al 11 de septiembre de 2001, donde se le da una visión del Adventismo laodicense, que está muerto en pecados y transgresiones. Se le dice que dé dos mensajes proféticos distintos. El primero produce un juntamiento, pero los cuerpos todavía están muertos. La segunda profecía pide que el mensaje de los “cuatro vientos” infunda vida en los huesos. El mensaje de los cuatro vientos es el mensaje del sellamiento de los ciento cuarenta y cuatro mil, el cual identifica a cuatro ángeles que sostienen los cuatro vientos. La Hermana White identifica esos cuatro vientos como un “caballo airado”, que procura soltarse, pues está siendo refrenado. El caballo airado del Islam procura soltarse y traer muerte y destrucción a su paso, como lo hizo el 11 de septiembre de 2001, y será soltado nuevamente en la ley dominical que está por venir.

That message brings the dead bodies into a unified army that is standing upon its feet. That unified army is brought to its feet in response to the message of the seventh angel, for in the days of the sounding of the seventh angel, the mystery of the one hundred and forty-four thousand’s marriage with Christ will be accomplished.

Upe marandu ogueru umi tete omanóva peteĩ ehérsito peteĩchaguáva-pe, oĩva ipy ári. Upe ehérsito peteĩchaguáva oñemopu’ã ipy ári ombohovái hag̃ua pe marandu ángel sieteha rehegua, pórke umi ára ángel sieteha oñembopu hag̃uáme, ojehupytyta pe mba’e kañymby ñemenda rehegua cien cuarenta y cuatro mil Cristo ndive.

Then Ezekiel is shown the joining of two sticks that become one nation. Those two sticks are the northern kingdom of Israel, and the southern kingdom of Judah, which are joined together as one nation at the conclusion of their mutual scattering periods of twenty-five hundred and twenty years. Their mutual conclusion produces a spiritual temple, represented by the forty-six years at the beginning and at the ending of the mutual scattering times.

Upéi Ezequiel-pe ojehechauka mokõi yvyra joajuha, ha umíva oiko peteĩ tetã ramo. Umi mokõi yvyra hína pe Israel rréino yvatepegua ha pe Judá rréino yvýpeguáva, ha oñembojoaju jey hikuái peteĩ tetã ramo ipahápe umi iñemosarambipa joaju rehegua arýpe mokõi sua po sua mokõi pa. Umi mokõive iñemohu’ã joaju omoheñói peteĩ tupão espiritual, ojehechaukáva umi irundy pa poteĩ ary rupive iñepyrũme ha ipahápe umi iñemosarambipa joaju rehegua ára.

We will continue this study in the next article.

Ñambojapóta ko estudio pe artíkulo oútavape.

“‘And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.’

“‘Ha pyhareve opuʼãmboyve, ha osẽ hikuái Tékoa ñu-me; ha osẽ aja hikuái, Josafat oñemboʼy ha heʼi: Pehendu che ñeʼẽ, Judá ha Jerusalén pegua kuéra; pejerovia Ñandejára pende Jára rehe, ha péicha peñemombaretéta; pejerovia iproféta kuéra rehe, ha péicha peñakãrapuʼãta. 2 Crónicas 20:20.’”

““Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’

“Pejerovia Ñandejára pende Ruete rehe, ha péicha peñemopyenda porãta; pejerovia iproféta kuéra rehe, ha péicha peñakãpu’ã porãta.”

“Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’

“Isaías 8:20. ‘Pe Léi ha pe Testimóniope; ha nda’ei oñe’ẽ ko ñe’ẽme he’iháicha, ndorekói tesape ipypekuéra.’”

“Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’

“Mokõi jehaipyre oñemoĩ ko’ápe Tupã retãyguakuérape renondépe: mokõi condición oĩva ñakãrapu’ã hag̃ua. Pe léi oñe’ẽ va’ekue Jehová voi, ha pe espíritu de profecía, ha’e hína mokõi yvu arandu rehegua omboguata hag̃ua Itavayguakuérape opa mba’e ohasávape. Deuteronomio 4:6. ‘Kóva hína pende arandu ha pende entendimiento tetãnguéra renondépe, ha’ekuéra he’íta: Añetehápe, ko tetã guasu ha’e peteĩ tavaygua arandu ha entendimiento reheve.’”

“The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.

“Ñandejára léi ha Marangatu Ñemombe’upy Espíritu oho oñondive, ogueraha ha ome’ẽ hag̃ua consejo pe iglésiape; ha araka’eve pe iglésia ohechakuaa ramo ko mba’e, iñe’ẽrendúvo Ilei rehe, pe ñemombe’upy espíritu oñemondo chupe ogueraha hag̃ua chupe añetegua rape rupi.

“Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.

“Apocalipsis 12:17. ‘Ha pe dragón ipochy kuñáme ndive, ha oho omongu’e hag̃ua ñorairõ hembyre ñemoñare ndive, umi oñangarekóva Tupã mandamientokuéra rehe, ha oguerekóva Jesucristo testimonio.’ Ko profesía ohechauka hesakã porã hag̃ua pe iglesia rembyre ohechakuaataha Tupãme Iley rupive ha oguerekotaha pe don profético. Ñe’ẽrendu Tupã léipe, ha pe espíritu de profecía, tapiaite ombojoavy vaʼekue Tupã retãygua añeteguápe, ha pe prueba jepivegua oñeme’ẽ umi jehechauka ko’áĝagua rehe.”

“In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.

Jeremías árape pe tavayguakuéra ndorekói vaʼekue mbaʼeveichagua porandu Moisés, Elías térã Eliseo marandu rehe; ha katu omokyreʼỹ ha ohejarei hikuái Tupãgui Jeremías-pe oñemondo vaʼekue marandu, pe marandu mbarete ha pokatu oñehundipa peve, ha ndaipóri vaʼekue ambue pohã, Tupã ogueraha hag̃uánte chupekuéra jejopy poguýpe.

“Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.

Upéicha avei Cristo ára-pe tavayguakuéra oikuaa kuri Jeremías maranduha añeteha, ha ogueroviauka ijupekuéra, oikove riremo’ã ituvakuéra ára-pe, omoneĩtaha’ekue imarandu; ha upe javeete ombotove hikuái Cristo marandu, ha’e rehe ae opa proféta kuéra ohai va’ekue.

“As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.

“Umi mbohapyha ángel marandu osẽrõ guare ko yvy ape ári, oikuaauka hag̃ua Tupã léi pe iglesia-pe hekopete ha ipokatu reheve, upe jave avei pya’e oñembopyahu jey vaekue pe don profético. Ko don omba’apo tuichaite peteĩ tembiapo porãite rupi ko marandu ñemoakãrapu’ãme ha ñemotenondépe.

“As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 34.

“Oñemoheñóigui joavy jepensarpegua Ñandejára Ñe’ẽ Mbykykuéra ñemyesakã rehe ha tembiapo rape rehe, upéva ikatúva omongu’e umi ojeroviáva pe marandu rehe jerovia ha ogueraha joavy tembiapópe, maranduhára espíritu akóinte omyesakã pe situación. Akóinte ogueru peteĩchapa jepy’amongeta ha joaju tembiapo rehe umi ojeroviáva atype. Opaite apañuãime oñemoheñóiva pe marandu ñemotenondépe ha tembiapo okakuaávo, umi opytáva mbarete hag̃uáicha Ñandejára léi ykére ha Espíritu de Profecía resape rehe, ha’ekuéra ipu’aka, ha tembiapo oñemotenonde porã ipopekuéra.” Loma Linda Messages, 34.