At the end of July, 2023, the voice in the wilderness began to cry unto the dead dry bones, as represented by Daniel going to Arioch and informing him that he understood the “secret.” Daniel in relation to Hananiah, Mishael and Azariah represent the Elijah messenger, and the Elijah message identifies that whether God’s people understand or accept it or not, they are already under a curse.
Jasypaha paha 2023-pe, pe ñeʼẽ oporapytĩva yvy marãme oñepyrũ osapukái umi kangue pirú omanóvape, oñerrepresentaháicha Daniel oho rupi Arioch rendápe ha omombeʼúvo chupe ontende hague pe “ñemimby.” Daniel, oñembojojávo Hananiah, Mishael ha Azaria ndive, orrepresenta pe Elías maranduha, ha pe Elías marandu ohechauka, Tupã tavaygua ontende térã omoneĩ hag̃ua térã nahániri, haʼekuéra oĩma voi peteĩ jehovasaʼỹ guýpe.
And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Malachi 2:1, 2.
Ha ko'ág̃a, pa'i kuéra, ko mandamiénto peẽme g̃uarã. Ndapehenduséiramo, ha ndamoĩriramo pene korasõme pemomba'eguasu hag̃ua che réra, he'i Ñandejára ipu'akapáva, amondoíta pende ári peteĩ jehovasa'ỹ, ha ahovasa'ỹta pene jehovasa kuérape; heẽ, ambohovasa'ỹma voi chupekuéra, ndapemoĩri rupi pene korasõme. Malaquías 2:1, 2.
The “priests” of the last days, according to Peter, are the covenant people of God who were formerly not the covenant people of God. They are those who ate of the “hidden book” when the mighty angel of Revelation eighteen descended on September 11, 2001. Yet according to Malachi, they are cursed.
Umi “pa’i” ára pahapegua, Pedro he’iháicha, ha’e kuéra Ñandejára ñe’ẽme’ẽgua tavaygua, yma katu ndaha’éikuri Ñandejára ñe’ẽme’ẽgua tavaygua. Ha’e kuéra umi okarúva’ekue pe “aranduka kañymby” gui, pe ánhel mbarete ojejuhúrõ guare Apocalipsis mokõiha paapyve guive oguejývo 11 jasyporundy ary 2001-pe. Upéicharõ jepe, Malaquías he’iháicha, oñemaldesi hag̃ua hikuái.
If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:3–10.
Peñeha piko pehecha ha peikuaa vaʼekue Ñandejára imbaʼeporãha. Upévare peju hendápe, peteĩ ita oikovéva rendápe, yvypóra omboykékuri jepe, Tupã katu oiporavo vaʼekue ha hepyete eterei. Peẽ avei, itakuéra oikovévaicha, peñemopuʼã peteĩ óga espiritual ramo, peteĩ saserdócio marangatu ramo, peikuaveʼẽ hag̃ua mymbajukaʼỹ espiritual, Tupã oguerohorýva Jesucristo rupive. Upévare avei Ñandejára Ñeʼẽme ojehai: “Péina ápe, amoĩ Siónpe peteĩ ita iñakãrapuʼãva eskinápe guarã, iporavopyre, hepyetereíva; ha pe ojeroviáva hese ndoñemotĩmoʼãi.” Upéicharõ, peẽ pejeroviáva peguereko chupe hepyetereíva ramo; umi naiñeʼẽrendúivape katu, “pe ita umi omopuʼãva omboykéva, upevarãnte oiko pe ita iñakãva eskinapegua”, ha avei, “peteĩ ita omoñepysangáva, ha peteĩ ita guasu omoñeporandu hag̃uáva”; umíva hína umi oñepysangáva Ñeʼẽ rehe, naiñeʼẽrendúigui; upévarã voi oñemoĩkuri chupekuéra. Peẽ katu peiko peteĩ ñemoñare poravopyre, peteĩ saserdócio mburuvicha guasu rehegua, peteĩ tetã marangatu, peteĩ tavaygua Tupã mbaʼetéva; péicha hag̃uáicha pemombeʼu hag̃ua umi mbaʼeporã porãite pe pene renóiva pytũmbýgui hechapyrãva tesape hag̃uápe. Yma peẽ ndapeikói vaʼekue tavaygua ramo, koʼág̃a katu peiko Tupã retãygua ramo; ndapehupytýi vaʼekue poriahuvereko, koʼág̃a katu pehupyty poriahuvereko. 1 Pedro 2:3–10.
The “priests” of the last days are those who “have tasted that the Lord is good.” “In times past” they “were not a people, but now are the people of God.” They are those who have found the “living stone,” that was “disallowed indeed of men, but chosen of God, and precious.” That stone is the “seven times” of Leviticus twenty-six, that the “builders” of the Millerite movement “disallowed” in 1863. The Millerite “builders” constructed a temple in the forty-six years from 1798 unto 1844, but they thereafter chose to reject the “increase of knowledge” upon the “seven times” that arrived in 1856.
Umi “pa’i” ára pahápegua ha’e umi “ohechava’ekue Ñandejára iporãha.” “Yma” ha’ekuéra “ndaha’éi va’ekue peteĩ tetã, ha ko’ág̃a katu hikuái Ñandejára retã.” Ha’ekuéra hína umi ojuhuva’ekue pe “ita oikovéva”, ha’éva “yvypóra omboykéva añetehápe, péro Tupã ojeporavova’ekue ha hepyetereíva.” Upe ita ha’e pe “siete tiempo” Levítico mokõi pa’ẽme, pe umi “omoheñóiva” pe movimiento Millerita pe “omboykéva” 1863-pe. Umi “omoheñóiva” Millerita omopu’ã peteĩ tupão umi cuarenta y seis áño pukukue 1798 guive 1844 peve, ha upe rire oiporavo omboyke hag̃ua pe “mba’ekuaarã jehepyme’ẽ” rehegua pe “siete tiempo” ári, og̃uahẽva’ekue 1856-pe.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. Hosea 4:6, 7.
Che retakuéra oñehundi arandu’ỹ rehe: nde rerovia’ỹgui arandu, che avei rojerure’ỹta, ani hag̃uáicha nde pa’i chéve g̃uarã: nde nderesaráigui ne Tupã léigui, che avei che resaráita nde ra’ykuéragui. Ha heta hag̃ua okakuaávo, upéicha avei opeka hikuái cherehe: upévare amoambuéta iñemomba’eguasu hag̃ua hag̃ua hag̃ua hag̃ua hag̃ua hag̃ua hag̃ua hag̃ua hag̃ua hag̃ua hag̃ua hag̃ua hag̃ua hag̃ua hag̃ua hag̃ua hag̃uáicha tĩrõme. Oseas 4:6, 7.
The “priests” of the last days accepted the message of “seven times” when they were led back to the old paths of Adventism post-September 11, 2001. They tasted the message of the hidden book, and it was “precious.” Yet Malachi says the priests of the last days are “cursed”, and of course the “seven times” is a curse. They are under the curse of “seven times,” for they have repeated the sins of their fathers. Malachi says the priests profaned God’s name, by offering a “polluted offering”. That offering was the prediction of July 18, 2020.
Umi “pa’i” ára paha pegua omoneĩ vaʼekue pe marandu “siete veces” rehegua oñemoguahẽ jey ramo guare chupekuéra umi tape yma guarépe Adventismo-pe, 11 jasyporundy, 2001 rire. Haʼekuéra ohechaʼỹmíva pe marandu aranduka kañymbygua rehegua, ha upéva “hepyeterei” vaʼekue. Upéicharõ jepe, Malaquías heʼi umi pa’i ára paha pegua “ojehovasakueha”, ha katuete pe “siete veces” haʼe peteĩ jehovasakue. Oĩ hikuái pe jehovasakue “siete veces” guýpe, oguerojey rupi ituvakuéra angaipa. Malaquías heʼi umi pa’i omongyʼa hague Tupã réra, oikuaveʼẽvo peteĩ “mymbajuka kyʼa”. Pe kuaveʼẽmby kyʼa haʼe vaʼekue pe marandu ñemombeʼu 18 jasypokõi, 2020 rehegua.
For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith the Lord of hosts. But ye have profaned it, in that ye say, The table of the Lord is polluted; and the fruit thereof, even his meat, is contemptible. Ye said also, Behold, what a weariness is it! and ye have snuffed at it, saith the Lord of hosts; and ye brought that which was torn, and the lame, and the sick; thus ye brought an offering: should I accept this of your hand? saith the Lord. But cursed be the deceiver, which hath in his flock a male, and voweth, and sacrificeth unto the Lord a corrupt thing: for I am a great King, saith the Lord of hosts, and my name is dreadful among the heathen. And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Behold, I will corrupt your seed, and spread dung upon your faces, even the dung of your solemn feasts; and one shall take you away with it. And ye shall know that I have sent this commandment unto you, that my covenant might be with Levi, saith the Lord of hosts. Malachi 1:11–2:4.
Kuarahy osẽha guive oike peve che réra tuicháta umi tetã ambue apytépe; ha opa hendápe ojeikuave’ẽta che rérape insiénso ha peteĩ mymbajuka ipotĩva: che réra niko tuicháta umi tetãgua apytépe, he’i Ñandejára ehérsito kuéra Jára. Péro peẽ pemongyʼa upéva, peje rupi: Ñandejára mesa ikyʼa; ha hiʼa, heʼiséva hiʼupyrã, mbaʼe reiha. Peje avei: Péva niko ñane kaneʼõmbáva! ha peẽ peñembohory hese, he’i Ñandejára ehérsito kuéra Jára; ha pegueru pe ojehesaʼỹijóva, pe ikarẽva ha pe hasýva; péicha pegueru peikuaveʼẽrã: añetehápepa amoneĩta péva pende po guive? he’i Ñandejára. Péro tojehovasaʼỹ pe mbotavyhára, imymbakuéra apytépe oguerekóva peteĩ mácho, ojapóva ñeʼẽmeʼẽ, ha upéi oikuaveʼẽva Ñandejárape mbaʼe vai: che niko peteĩ Mburuvicha Guasu, he’i Ñandejára ehérsito kuéra Jára, ha che réra ñemongyhyje umi tetãgua apytépe. Ha koʼág̃a, paʼikuéra, ko tembiapoukapy niko pene hag̃ua. Ndapehendúiramo, ha ndapejapóiramo pende pyʼapýpe che réra oñemombaʼeguasu hag̃ua, he’i Ñandejára ehérsito kuéra Jára, amondo hag̃ua peteĩ jehovasaʼỹ pende ári, ha ajehovasaʼỹta pene jehovasakuérape; héẽ, ajehovasaʼỹma voi umíva, ndapejapói rupi pende pyʼapýpe. Péina ápe, ambyaíta pene ñemitỹrã, ha aityta tekaka pende rovare, pene arete guasu kuéra rekaka; ha pene reraháta hendive. Ha peikuaáta che amondo hague peẽme ko tembiapoukapy, che hag̃ua oguereko che ñeʼẽmeʼẽ Leví ndive, he’i Ñandejára ehérsito kuéra Jára. Malaquías 1:11–2:4.
The covenant with Levi is the symbol of the Levites’ faithfulness in the image of the beast test in the rebellion of Aaron’s golden calf. The Levites in the book of Malachi, who are cleansed by the messenger of the covenant, are cleansed in order to offer “an offering” in righteousness. The offering is the message of Christ’s name, which is His character.
Pe pacto Leví ndive ha’e peteĩ símbolo umi levita-kuéra jeroviapýpe mba’e guasu ryru ra’anga jejepy’apyme, Aarón vaka ra’anga óroguipegua ñemboyke guasúpe. Umi levita-kuéra Malaquías kuatiápe, oñemopotĩva pe mensahéro pe pactogua rupive, oñemopotĩ ikatu hag̃uáicha oikuave’ẽ “peteĩ kuave’ẽmby” tekojojápe. Pe kuave’ẽmby ha’e pe marandu Cristo réra rehegua, upéva ha’éva Ikarakter.
“It is the darkness of misapprehension of God that is enshrouding the world. Men are losing their knowledge of His character. It has been misunderstood and misinterpreted. At this time a message from God is to be proclaimed, a message illuminating in its influence and saving in its power. His character is to be made known. Into the darkness of the world is to be shed the light of His glory, the light of His goodness, mercy, and truth.
“Ha’e hína pe pytũ ojeikuaa vai rupi Ñandejára rehegua pe oñuãva ko yvy ape ári. Umi kuimba’e ha kuña ohóma okañy hag̃ua chuguikuéra iñemoarandu Ikarakter rehegua. Ojeikuaa vai ha oñembohasa vai chupe. Ko ára jave peteĩ marandu oúva Ñandejáragui oñemombe’u va’erã, peteĩ marandu omyesakãva iñepyrũmby rupive ha osalvava ipokatu rupi. Ikarakter ojekuaaukava’erã. Ko yvy ape pytũme oñehẽva’erã Iglória resape, Iporã, Ipyriahuvereko ha Iñe’ẽte resape.”
“This is the work outlined by the prophet Isaiah in the words, ‘O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and His arm shall rule for Him; behold, His reward is with Him, and His work before Him.’ Isaiah 40:9, 10.
“Kóva hína pe tembiapo omombeʼúva proféta Isaías koʼã ñeʼẽme: ‘Nde, Jerusalén, reguerúva marandu porã, ehupi nde puku mbarete reheve; ehupi, ani rekyhyje; ere Judá tavaguasúpe: ¡Pemaña pendejárare! ¡Pemaña, Ñandejára Tupã outa po mbaretépe, ha Ijýva ogovernáta Hesehápe; pemaña, irendápe ogueru hepykue, ha henondépe oho hembiapo!’ Isaías 40:9, 10.”
“Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415.
“Umi oha’arõva pe Novio ou hag̃ua oñe’ẽva’erã tavayguakuérape: ‘Pema’ẽ pende Jára rehe.’ Pe tesape porã ipahaitéva poriahuverekógui, pe marandu poriahuvereko rehegua paha oñeme’ẽva’erã ko yvy ape ári, ha’e hína peteĩ jehechauka Ikarakter mborayhu rehegua. Tupã ra’ykuéra ohechauka va’erã Hembiguerovy. Hekove tee ha ikarakter rupive oikuaauka va’erã mba’épa Tupã gracia ojapo hesehára kuérape g̃uarã.” Christ’s Object Lessons, 415.
Malachi’s priests offered an offering that corrupted God’s name. The offering represents a message, and the message of Nashville on July 18, 2020, was a corrupted offering. It was corrupted by the rebellion of disregarding the prophetic command that “there should be time no longer”, that was given by Christ himself in Revelation ten.
Malaquías paʼikuéra oikuaveʼẽ peteĩ ofrénda omongyʼáva Tupã réra. Pe ofrénda orrepresenta peteĩ marandu, ha Nashville pegua marandu, ára 18 jasypokõi 2020-pe, haʼe vaʼekue peteĩ ofrénda oñembyaíva. Oñembyai pe ñemoĩreígui ojeheja hag̃uáicha rei pe ñeʼẽ profética manduʼáva “ndoguerekovéima vaʼerãha ára”, omeʼẽ vaʼekue Cristo voi Apocalipsis mokõiháme.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.
Ha pe ánhel ahecháva vaekue pe y ári ha yvy ári omopu’ã ipo yvágape, ha oñe’ẽ mbarete upe oikovéva opa ára g̃uarã renondépe, upe ojapóva yvága, ha opa mba’e ipype oĩva, ha yvy, ha opa mba’e ipype oĩva, ha y, ha opa mba’e ipype oĩva, ndaiporimo’ãvéimaha hag̃ua ára. Apocalipsis 10:5, 6.
The “offering of righteousness” that is represented by the Levites in Malachi chapter three, is as an offering in the days of old, and it represents a message. The “former years” represent the purity of the message which produced the first disappointment in the Millerite history. The corrupted offering represents the corrupted message of July 18, 2020, yet it is still a parallel event.
Pe “ofrénda tekojoja rehegua” ojehechauka hag̃ua umi Levita rupive Malaquías capítulo mbohapy-pe, ha’e peteĩ ofrénda yma guaréicha, ha upéva orrepresenta peteĩ marandu. Umi “ára yma guare” orrepresenta pe marandu potĩete ombohekopyréva pe peteĩha ñembyasy guasu pe historia Millerita-pe. Pe ofrénda oñembyaíva orrepresenta pe marandu oñembyaíva 18 de julio de 2020 pegua, upéicharõ jepe ha’e gueteri peteĩ mba’e oikojojava.
And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.
Haʼe oguapýta peteĩ omopotĩha ha omonguʼehára plátape guáicha; haʼe omopotĩta Leví raʼykuérape, ha omonguʼéta chupekuéra óro ha pláta guáicha, ikatu hag̃uáicha oikuaveʼẽ hikuái Ñandejárape peteĩ ofrénda tekojoja rehegua. Upéicharõ Judá ha Jerusalén ofrénda heʼẽ porãta Ñandejárape, yma guaréicha ha ary ymaveguáicha. Malaquías 3:3, 4.
The “curse” that is identified in Malachi identifies a test of an acknowledgement of what Elijah represents. Those of us that are now awakening must understand that the reality of the curse of “seven times” has been fulfilled upon us in the rebellion we manifested in making the sinful prediction of July 18, 2020. We must also once again decide what prophetic methodology we choose to eat. Two witnesses to this fact, and there are others, can be found in Malachi’s presentation of the Elijah to come, and also from Elijah’s own history. Elijah clearly identified that there would only be one correct message and methodology.
Pe “maldición” ojehechaukáva Malaquías-pe ohechauka peteĩ prueba oñemoañete hag̃ua pe reconocimiento mba’épa ombojoaju Elías rehe. Umi ñande ko’ág̃a jaikéva ñañemombáy hag̃ua tekotevẽ ñantende porã pe añetegua pe maldición “siete veces” rehegua oñekumpli hague ñande ári pe ñemboyke rupive jahechaukava’ekue jajapóvo pe predicción angaipa guáva 18 de julio de 2020-pe. Tekotevẽ avei jadesidi jey mba’e metodología profética-pa jaiporavóta ja’u hag̃ua. Mokõi testígo ko hecho rehegua, ha oĩ ambuekuéra avei, ikatu ojejuhu Malaquías ohechaukaháicha pe Elías oútava, ha avei Elías rembiasakue tee-gui. Elías hesakã porã ohechauka hague peteĩnteha pe marandu ha pe metodología hekopete hag̃uáicha.
And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 17:1.
Ha Elías, pe tisbita vaʼekue, oikóva Galaad rembiapoha apytégui, heʼi Acabpe: Oikoveháicha Ñandejára Tupã Israel Jára, henondépe che aimeha, koʼã áño pukukue ndaiporimoʼãi ysapy ni ama, ndahaʼéiramo che ñeʼẽ heʼiháicha. 1 Reyes 17:1.
Malachi identified a “curse” that God’s priests are under in the period when the final Elijah appears in connection with a curse associated with God’s tithe. The “curse” of the tithe in Malachi, represents a decision on the part of the people of God, for in order to remove the curse they are already under they must decide where and what is the “storehouse”.
Malaquías ohechauka peteĩ “maldición” oĩha Tupã pa’ikuéra ári upe ára pahápe ojehechaukahápe pe Elías paha, peteĩ maldición rehegua oñembojoajúva Tupã décima ndive. Pe “maldición” décima rehegua oĩva Malaquíaspe, ohechauka peteĩ ñemohenda Tupã tavayguakuéra rehegua; pe maldición oĩmava hikuái pype oñembogue hag̃ua, tekotevẽ hikuái odesidi moõpa ha mba’épa pe “almacén”.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the Lord of hosts. But ye said, Wherein shall we return? Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation. Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts. Malachi 3:1–11.
Péina, che amondóta che ñe’ẽ rerahaha, ha ha’e ombosako’íta tape che renondépe; ha Ñandejára, peẽ peheka va’ekue, oúta pya’e itupaópe, upéva hína pe ñe’ẽ rerahaha pe hag̃ua ñemoĩmbyréva, peẽ pevy’aha hese. Péina, ha’e ou, he’i Ñandejára Ipokatuvéva. Ha máva piko ikatúta opyta ijyvate ijajúrõ guare? ha máva piko opu’ãta ojehechaukávo? Ñandejára niko ojogua pe tata omopotĩ hag̃uáicha itaju, ha pe jabón omopotĩ hag̃uáicha ao. Ha’e oguapýta peteĩ omopotĩha ha mopotĩhára hag̃ua pláta; ha omopotĩta Leví ra’ykuérape, ha omboyekýta chupekuéra óro ha plátaicha, ikatu hag̃uáicha ome’ẽ Ñandejárape mba’eikuave’ẽ tekojoja reheve. Upérõ Judá ha Jerusalén mba’eikuave’ẽ oguerohorýta Ñandejárape, yma guaréicha ha ary ymaite guaréicha. Ha aguahẽta pene rendápe huísiorã; ha che ha’éta peteĩ testígo pya’éva umi paje apoha rehe, umi oporomenda vai rehe, umi juramento japu rehe, umi ojopy vaíva tembiapoha ikatupyry hag̃ua hembiapo repy, viúda ha mitã iñakã’ỹva rehe, ha umi omboyke vaíva pytaguápe hekojojágui, ha ndojerrespetáiva cherehe, he’i Ñandejára Ipokatuvéva. Che niko hína Ñandejára; nañemoambuéi. Upévare peẽ, Jacob ra’ykuéra, ndapehundi mo’ãi. Pende ru kuéra ára guive pejei che rembiapoukapýgui, ha ndapejapói va’ekue umíva. Pejevy che rendápe, ha che ajevyta pene rendápe, he’i Ñandejára Ipokatuvéva. Ha peẽ peje: Mba’épe piko rojevyta? Ikatúpa yvypóra omonda Tupãgui? Upéicharõ jepe, peẽ pemonda chehegui. Ha peje: Mba’épe piko romonda ndehegui? Diezmokuépe ha mba’eikuave’ẽme. Peẽ peime peteĩ ñehundi poguýpe; peẽ niko pemonda chehegui, tetã tuichakue. Pegueru opaite diezmokuéra pe ñongatuhápe, ikatu hag̃uáicha oĩ tembi’u che rógape, ha peñeha’ã che rehe ko mba’épe, he’i Ñandejára Ipokatuvéva, ndaipóri piko aipe’áta peẽme yvága rovetãnguéra, ha ahyta pende ári jehovasa, peẽ ndaikatumo’ãi hag̃uáicha pemoguahẽ hag̃ua. Ha ahovasa pende rehehápe pe ho’upáva, ha ha’e nohundimo’ãi pene yvy’a, ni pende parral ndohéi mo’ãi hi’a ára mboyve ñúme, he’i Ñandejára Ipokatuvéva. Malaquías 3:1–11.
The Lord does not change, nor does he change methodology. Whatever the “curse” may or may not be, that is represented by Malachi’s curse of “tithe”, the tithe is to be brought into the storehouse, for the purpose of having “meat” in God’s house. That fact demands that a decision be made as to what the “storehouse” is, and what was the food represented by William Miller in the movement of the first angel, which typified the food to be eaten in the movement of the third angel? One of the symbols of that food is “rain” and “dew”.
Ñandejára ndojemoambuéi, ha ndaijáiva avei iñembohape rape. Tahaʼe hag̃ua térã ani hag̃ua pe “mba’evai jehu”, upéva ojehechauka Malaquías pe ñe’ẽ “diezmo” rehegua rupive; pe diezmo ogueruva’erã pe koty ñongatuhápe, ikatu hag̃uáicha oĩ “tembi’u” Tupã rógape. Ko añetegua ojerure oñemoĩ hag̃ua peteĩ ñemohenda porã mba’épa hína pe “koty ñongatuhá”, ha mba’épa raka’e pe tembi’u ojehechaukáva William Miller rupive pe ánhel peteĩha ñemongu’épe, ha upéva ohechauka pe tembi’u oje’úva’erã pe ánhel mbohapyha ñemongu’épe. Peteĩva umi ta’anga pe tembi’u rehegua hína “amá” ha “ysapy”.
Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth. My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass: Because I will publish the name of the Lord: ascribe ye greatness unto our God. He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he. Deuteronomy 32:1–4.
Pendúva, peẽ yvága, ha che añeʼẽta; ha ehendu, yvy, che juru ñeʼẽnguéra. Che mboʼepy okýta amaicha; che ñeʼẽ osyrymbáta ysapýicha, ama mimiicha kaʼavo pyahúre, ha ama porãicha ñana ári: aipórõ amombeʼúta Ñandejára réra; pemeʼẽ tuicha hag̃ua ñande Járape. Haʼe hína Ita Guasu, hembiapo iporãite: opa tape oikoháre oĩ tekojoja: Tupã añetegua ha mbaʼevete ivaívaʼỹva, hekojoja ha hendaitépe oĩ haʼe. Deuteronomio 32:1–4.
Did Elijah truly mean what he said to Ahab? Did he actually mean that in the last days, when the perfect fulfillment of the Elijah movement and message occurs, that “there shall not be dew nor rain these years, but according to my word?” Does the “rain” that Elijah speaks of being withheld, except at his word, align with the “rain” that Malachi promises as a blessing?
¿Añete piko Elías he’iséva pe añetegua Acab-pe? ¿Añetehápe piko he’ise va’ekue upe ára pahápe, oñemoañete porãmbaitévo pe movimiento ha pe marandu Elías rehegua, “ndaiporimo’ãi ysapy ni ama ko’ã ary pukukue, che ñe’ẽ rupi añoite”? ¿Pe “ama” Elías he’íva ojokopyréva, iñe’ẽ rupi añoite ikatúva ou, ojoajúpa pe “ama” Malquías oprometéva jehovasa ramo?
Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. Malachi 3:10.
Pegueru opaite pe décima pe ñongatuhaópe, oĩ hag̃uáicha tembi’u che rógape, ha pehechauka chéve ko’ág̃a ko mba’épe, he’i Ñandejára Ipoderósova, nda’ipe’amo’ãi hag̃ua peẽme yvága ovetãkuéra, ha añohẽ hag̃ua pende ári peteĩ jehovasa, ndaipóri hag̃uáicha tenda oñemongakuaa hag̃ua. Malaquías 3:10.
And does the “curse” of the unsanctified “offering” of the “priests”, and the misuse of “tithe” that has already been brought about, also represent the “curse” of the “seven times”?
Ha pe “maldición” pe “ofrenda” “sacerdotekuéra” ndoguerosãmbyhýiva rehegua, ha avei pe “diezmo” jepuru vai oñemoheñóimava, ohechauka piko avei pe “maldición” rehegua “siete tiempos” pegua?
At the end of July, 2023, we began to publish articles that are essentially a repetition of the message found in the series of studies called Habakkuk’s Tables. The difference in the current presentation is that after July 18, 2020, the Lord began to place some of the old teachings in a new light.
Jasy paha 2023 paha opávo, roñepyrũ ropublika hag̃ua artículos ha’éva iñesencialmente peteĩ jevyjey pe marandu ojejuhúva pe serie de estudios héravape Habakkuk’s Tables-pe. Pe iñambuéva ko presentación ko’ág̃agua rehegua ha’e, 18 de julio de 2020 rire, Ñandejára oñepyrũ omoĩ hag̃ua algunos umi yma guare ñembo’e hag̃ua peteĩ tesape pyahu guýpe.
He began to open things up that appeared to me to be profound, but I was personally out of touch and unwilling to be in touch with the work I had previously been given to accomplish. From July 19, 2020, I understood that the prediction of the previous day was wrong, and that I was personally more responsible for that sinful prediction and its horrible aftermath than any other person.
Haʼe oñepyrũ omyesakã hag̃ua umi mbaʼe chéve ojehecháva ipypukúvaetereiha, ha che katu aipeteĩhaíkuri chejehegui ha ndaipotái aikuaa térã añembojoaju pe tembiapo ndive yma oñemeʼẽ vaʼekue chéve ajapo hag̃ua. Ára 19 jasypokõi 2020 guive, aikuaa pe marandu peteĩha ára mboyvegua oĩ hague vaiha, ha che voi areko hague hetave tráchia ha rembiapo vai pe marandu angaipávare ha umi mbaʼe vaiete oúva hapykuéri, oimeraẽ ambue tapichágui hag̃uáicha.
Then in July of 2023, I was overwhelmed with a conviction, that in spite of my complete failure as a leader of God’s movement of the third angel, I should at least begin to write out what I had come to understand since July of 2020. I determined to put into writing what had been opened up to me since the sin of July 18, 2020, and then place it into the public record, before I was laid to rest.
Upéi, julio ary 2023-pe, añandu chepy’apy eterei peteĩ ñeconvicción rehe, ha’éva, che rembiapo vaieterei ramo jepe mburuvicha ramo Tupã ñemongu’e pe ánhel mbohapyháva rehegua, tekotevẽha jepe cheñepyrũ ahai hag̃ua pe aikuaa hag̃ua aju va’ekue julio ary 2020 guive. Adecidi amoĩ hag̃ua kuatiare pe ojehechauka va’ekue chéve pe angaipa 18 jasypokõi 2020 guive, ha upéi amoĩ hag̃ua upéva kuatia peteĩ registro público-pe, cheñeñotỹ mboyve.
In the three months since July, there are over seventy countries around the world that are now following these articles. Yes, some are no doubt following for unholy purposes and intent, but not all. We are on the verge of turning on a program that will place these articles into all the major languages of planet earth, for at this point, those seventy-plus countries are forced to consider these truths in only the English language.
Umi mbohapy jasýpe ohasáva guive julio guive, oĩ hetave setenta tetãgui opa rupi ko yvy ape ári koʼág̃a osegíva koʼã artíkulo. Héẽ, amóma katuete osegí hína marãʼỹʼỹvaʼỹ rehehápe ha hembipotápe, péro ndahaʼéi maymáva. Roimema ñembyatyetépe romyandy hag̃ua peteĩ prográma omoĩtava koʼã artíkulo opa umi ñeʼẽ guasúpe ko yvy ape arigua rehegua, pórke ko momento peve umi setenta rasa tetã ojejopy oñeconsidera hag̃ua koʼã añetegua inglés ñeʼẽnte rupive.
We are already working to help some around the globe, that do not have the ways and means to do much with these truths, and I wonder if Malachi’s “storehouse”, that has a defined purpose of providing “food” in God’s house, may not be referring to the work of spreading the truth that has been proceeding from these articles since July of 2023?
Orekoña voi roñamba’apo oipytyvõ hag̃ua peteĩteĩme opa rupi ko yvy ape ári, umi ndorekóivape tape ha tembiporu heta ojapo hag̃ua koʼã añeteguáre, ha ajepy’amongeta Malakías rembi’e “ñongatupy renda”, oguerekóva peteĩ mba’eporã hekopete oñeme’ẽ hag̃ua “tembi’u” Ñandejára róga-pe, ndikatúipa hína oñe’ẽ hína pe tembiapo rehe omyasãi hag̃ua pe añetegua osẽva koʼã artículo-gui jasypokõi ary 2023 guive?
We will begin our consideration of Daniel chapter three in the next article.
Ñañepyrũta ñaneñehesa’ỹijo Daniel mbohapyha kapítulore pe artíkulo oúvape.
“We are living in a special period of this earth’s history. A great work must be done in a very short time, and every Christian is to act a part in sustaining this work. God is calling for men who will consecrate themselves to the work of soulsaving. When we begin to comprehend what a sacrifice Christ made in order to save a perishing world, there will be seen a mighty wrestling to save souls. Oh, that all our churches might see and realize the infinite sacrifice of Christ!
“Jaiko peteĩ período especial ko yvy rembiasakuepe. Peteĩ tembiapo tuichaiteva’erã ojejapo peteĩ aravo mbykyetereípe, ha opaite kristiáno oguereko hembiaporã ko tembiapo rehe omoĩ hag̃ua ipytyvõ. Tupã ohenói kuimba’épe oñekonsegráva hag̃ua angaipa-gua jehesalva rembiapópe. Ñañepyrũ vove ñantende hag̃ua mba’eichaitépa Cristo ojapo hag̃ua pe sakrifísio omosãsõ hag̃uáicha peteĩ mundo oñehundihápe, ojehecháta peteĩ ñorairõ mbareteite oñeha’ã hag̃uáicha oñesalva umi ánga. ¡Aníke opaite ñane tupao ohecha ha oñemoarandu Cristo sakrifísio infinito rehe!”
“In visions of the night, representations passed before me of a great reformatory movement among God’s people. Many were praising God. The sick were healed, and other miracles were wrought. A spirit of intercession was seen, even as was manifested before the great Day of Pentecost. Hundreds and thousands were seen visiting families and opening before them the word of God. Hearts were convicted by the power of the Holy Spirit, and a spirit of genuine conversion was manifest. On every side doors were thrown open to the proclamation of the truth. The world seemed to be lightened with the heavenly influence. Great blessings were received by the true and humble people of God. I heard voices of thanksgiving and praise, and there seemed to be a reformation such as we witnessed in 1844.
“Pyhare pegua visión-kuérape, che renondépe ohasa ta’ãnga-kuéra peteĩ tuicha movimiento reformador rehegua Tupã tavayguakuéra apytépe. Heta omomba’eguasu hína Tupãme. Umi hasýva ojekuera, ha ambue milagro-kuéra ojejapo. Ojehechakuaa peteĩ espíritu ñembo’e hag̃ua ambuekuéra rehehápe, ojehechauka haguéicha upe ára guasu Pentecostés mboyve. Cientos ha miles ojehecha oguatahína ogahárupi ha oikuaaukávo chupekuéra Tupã Ñe’ẽ. Py’akuéra oñemongakuaa hag̃ua conviction Espíritu Santo pu’aka rupive, ha peteĩ espíritu jevy añeteguáva rehegua ojehechauka. Opa hendáicha okẽ-kuéra ojeavri añetegua marandu hag̃ua. Ko yvy tuichakue ha’eteva’ekue ohesapéva yvagapegua influencia reheve. Tuicha jehovasa-kuéra ohupyty Tupã tavaygua añetegua ha humildeva’ekue. Ahendu ñe’ẽnguéra aguyje ha ñemomba’eguasu rehegua, ha ha’ete oikoha peteĩ reforma ojoguáva upe ñande jahechava’ekuépe ary 1844-pe.
“Yet some refused to be converted. They were not willing to walk in God’s way, and when, in order that the work of God might be advanced, calls were made for freewill offerings, some clung selfishly to their earthly possessions. These covetous ones became separated from the company of believers.
“Upéicharõ jepe, oĩ vaekue ndaipotái vaekue oñekonverti. Haʼekuéra ndoipotái vaekue oguata Tupã rape rupi, ha oñemotenondévo hag̃ua Tupã rembiapo, oñehenói ramo ofrénda ñemeʼẽ hag̃uáre ijeheguiete, oĩ vaekue iñakãhatãva oñakãrapuʼã hag̃uáicha hekove yvy arigua mbaʼe rehe. Koʼã avaricia rehegua oñembojaʼo umi ojeroviáva atygui.”
“The judgments of God are in the earth, and, under the influence of the Holy Spirit, we must give the message of warning that He has entrusted to us. We must give this message quickly, line upon line, precept upon precept. Men will soon be forced to great decisions, and it is our duty to see that they are given an opportunity to understand the truth, that they may take their stand intelligently on the right side. The Lord calls upon His people to labor—labor earnestly and wisely—while probation lingers.” Testimonies, volume 9, 126.
“Ñandejára huísio oĩ yvy ári, ha, Espíritu Santo pokatu guýpe, ñame’ẽva’erã pe marandu ñe’ẽmondo ha ñembokatupyry rehegua Ha’e ome’ẽva’ekue ñandéve. Ko marandu ñame’ẽva’erã pya’e, línea ári línea, precepto ári precepto. Pypekuéra sapy’aitépe ojejopýta jeporavo tuicháva rehe, ha ñande rembiaporã hína jahecha hag̃ua oñeme’ẽha chupekuéra pa’ũ oikuaa hag̃ua pe añetegua, ikatu hag̃uáicha ojagarra hikuái peteĩ posición arandu reheve pe lado porãme. Ñandejára ohenói Itavayguakuérape omba’apo hag̃ua—omba’apo kyre’ỹ ha arandu reheve—pe tiempo de gracia gueteri aja.” Testimonies, volúmen 9, 126.