Within Daniel chapter eleven, there are several lines of prophecy that all align with the last six verses of the chapter. The portion that aligns with the history of verse forty from the time of the end in 1989, until the Sunday law of verse forty-one, is the portion of the prophecy that was sealed until the last days. It is Daniel’s complement of the Revelation of Jesus Christ that is unsealed just before probation closes. Verse two introduces Trump, the last Republican president, the last President, the President that is the eighth that is of the seven, and he is the richest president that began to stir up the globalists when he announced his candidacy in 2015. Verse ten identifies 1989, and verses eleven and twelve identify the Ukrainian War that began in 2014, with Putin’s victory and following demise.
Daniel kapítulo once-pe guýpe oĩ heta marandu profesiagua, ha opavave ojoaju upe kapítulo rembipota poteĩ paha ndive. Pe párte ojoajúva versíkulo cuarenta rembiasakue ndive, pe ára paha guive áño 1989-pe, pe léi domingo oĩva versíkulo cuarenta y uno-pe peve, hína pe profesía pehẽngue oñembotyva’ekue ára paha peve. Kóva hína Daniel complemento Jesucristo Revelación rehegua, oñemboty’ỹva oñembotýta hag̃uáicha pe prueba ára mboyve. Versíkulo mokõi omombe’u Trump rehe, pe presidente republicano paha, pe Presidente paha, pe Presidente ha’éva pe poapyha, umi siete apytégui, ha ha’e hína pe presidente iplatavéva oñepyrũ va’ekue omongu’e umi globalista-kuérape oñemoherakuã jave icandidatura áño 2015-pe. Versíkulo diez ohechauka 1989, ha versíkulo once ha doce ohechauka pe Ukraina Ñorairõ oñepyrũ va’ekue 2014-pe, Putin ipu’aka reheve ha upéi he’a reheve.
Verses thirteen through fifteen, describe the third of the three battles of verse forty, beginning with the collapse of the Soviet Union in 1989, then the Ukrainian War, followed by the Battle of Panium, which represents the external struggle of apostate Protestantism in the United States against the globalists of the world.
Umi versíkulo 13 guive 15 peve omombe’u mbohapyha umi mbohapy ñorairõ oĩva versíkulo 40-pe, oñepyrũvo Unión Soviética ho’áramo 1989-pe, upéi pe Géra Ucrania-pegua, ha upéi pe Ñorairõ Panium-pe, ohechaukáva pe ñorairõ okapeguáva protestantismo apóstata Estados Unidos-pe omotenondéva umi globalista ko yvy arigua rehe.
Apostate Protestantism prevails, and establishes the hierarchical relationship of the threefold union that is implemented at the soon coming Sunday law. The beast is Catholicism, and she is the head of the three powers, represented as Jezebel and a multitude of other symbols. She is the whore that reigns over and rides the beast.
Protestantismo apóstata ojehechauka ipu’akapáva, ha omopyenda pe joaju mbohapy pegua ñemohenda jerárkiko, oñemoañetéva pe léi domingo pya’e oútavape. Pe mymba ñarõ niko Catolicismo, ha ha’e hína umi mbohapy mbarete akã, oñerrepresentáva Jezabel ramo ha heta ambue símbolo rupive. Ha’e hína pe kuña reko vai ogovernáva ha ojupíva pe mymba ñarõ ári.
The false prophet is the United States, represented by her husband Ahab, who is the head of the tenfold kingdom of the dragon. The Battle of Panium in 200 BC, typifies the external struggle between globalism and apostate Protestantism. The internal struggle is represented by the revolt in 167 BC, followed by the rededication of the temple as commemorated by Hanukkah in 164 BC, that was then followed by a period from 161 BC to 158 BC, that typifies where the United States erects an image of Catholicism’s union of church and state, as represented by the “league”.
Proféta japu hína Estados Unidos, ojehechaukáva iména Ahab rupive, ha’éva pe akã mburuvicha pe tetãnguéra pa atyguasúpe dragón mba’éva. Ñorairõ Panium-pe ary 200 Cristo mboyve, ohechauka mba’éichapa oiko pe ñorairõ okáguio globalismo ha protestantismo apóstata apytépe. Pe ñorairõ hyepypegua ojehechauka pe pu’ã 167 Cristo mboyve guápe, upéi oúvo pe tupão ñembopyahu ojehechakuaáva Hanukkah rupive ary 164 Cristo mboyve, ha upéi ou peteĩ ára jeguata 161 Cristo mboyve guive 158 Cristo mboyve peve, ohechaukáva moõpa Estados Unidos omopu’ã peteĩ ta’anga catolicismo joaju tupão ha Estado rehegua, ojehechaukáva pe “league” rupive.
In verse thirteen, Uriah Smith informs us that fourteen years after the Battle of Raphia, Ptolemy dies through “intemperance and debauchery, and was succeeded by his son, Ptolemy Epiphanes, a child then four or five years old. Antiochus, during the same time, having suppressed rebellion in his kingdom, and reduced and settled the eastern parts in their obedience, was at leisure for any enterprise when young Epiphanes came to the throne of Egypt.” After Putin’s short-lived victory is over, Trump will be ready to deal with the new infant king of Egypt. Before he does so, he will have “suppressed a rebellion” within the United States.
Aty treseha pehẽnguépe, Uriah Smith oikuaauka ñandéve catorce ary Raphia Ñorairõ rire, Ptolomeo omano hague “tekojehe’a vai ha tekoky’a rupi, ha upéi ojejopyru hese ita’ýra, Ptolomeo Epiphanes, mitã’i upérõ irundy térã po ary rupi oguerekóva. Antiochus, upe jave avei, omboguejýma rire peteĩ pu’aka’ẽ heko retãme, ha omoĩ ha omyatyrõ rire kuarahyresẽ gotyo pegua tetãvorekuérape iñe’ẽrendúpe, opytákuri oguerekóvo aravo oimeraẽ tembiaporã guasurã, mitãrusu Epiphanes oguahẽvo Egipto guapyháramo.” Putin pu’aka mbykymi rire opa vove, Trump oĩta peteĩcha ombohovái hag̃ua Egipto mburuvicha pyahu mitãme. Ojejapo mboyve upéva, ha’e “omboguejýta peteĩ pu’aka’ẽ” Tetã peteĩ reko Amérikape.
When Trump is elected, he will implement laws that have been typified by the Alien and Sedition Acts of 1798, along with suspending “habeas corpus,” as did the first Republican president in response to a Civil War. His actions have also been typified by the actions of president Grant when he dealt with the Ku Klux Klan, and F. D. Roosevelt when he imprisoned the Japanese and others in World War Two, and George Bush the last’s Patriot Act.
Trump ojeporavóramo, omoĩta hag̃ua léi ojehechauka hag̃ua ymaite guive umi Alien and Sedition Acts de 1798-pe, ha avei opyta hag̃uáicha oñemboyke “habeas corpus”, ojapo haguéicha pe tenondegua mburuvicha republicano peteĩ Ñorairõ Civil rovái. Ijapopyre avei ojehechauka hag̃ua umi tembiapo presidente Grant rembiapokue rupive oñangarekóramo guare Ku Klux Klan rehe, ha F. D. Roosevelt ojoko ha omoĩmbáramo guare kárselpe umi japonés ha ambuekuérape Mokõiha Ñorairõ Guasu aja, ha George Bush pahápegua Patriot Act rupive.
He, as with Seleucus, will suppress the rebellion in the United States, and then turn his eyes toward the “child king” of Egypt. In so doing, he will form an alliance with Philip of Macedon, for Smith records, “At the same time, Philip, king of Macedon, entered into a league with Antiochus to divide the dominions of Ptolemy between them, each proposing to take the parts which lay nearest and most convenient to him. Here was a rising up against the king of the south sufficient to fulfil the prophecy, and the very events, beyond doubt, which the prophecy intended.”
Ha’e, Seleuco ndive oiko haguéicha, omboguejyta pe jevyvai Tetã peteĩ reko Amérika Joajupeguápe, ha upéi omoĩta hesa Egipto “mburuvicha guasu mitã” rehe. Péicha ojapóvo, ojapóta peteĩ joaju Felipe Macedoniagua ndive, Smith he’i haguére: “Upe jave avei, Felipe, Macedoniagua mburuvicha guasu, oike peteĩ ñe’ẽme’ẽme Antioquo ndive omboja hag̃ua Ptolomeo ruvicha hag̃uanguéra mbytépe pe tetãnguéra oguerekóva, peteĩteĩ oipota hag̃uáicha umi hendaguéra hi’aguĩvéva ha iporãvéva chupe. Ko’ápe oĩkuri peteĩ pu’ã ñemby ruvicha guasu rehe, peteĩ mba’e tuicháva profecía oñekumpli hag̃ua, ha umi tembiasakue voi, ñane’ẽ’ỹre, umi profecía he’iséva.”
Trump will form a firm alliance with the nations of NATO (the United Nations), to address Russia, and the complexities of resolving the fallout of the collapse of Putin. At that time, according to verse fourteen, and Smith’s commentary, “a new power is introduced.” The papacy will intercede to protect Russia and its satellites from the authority of NATO and the United States, or as Smith’s commentary cites, “Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.”
Trump omopyendáta peteĩ alianza mbaretépe umi tetãnguéra OTAN-gua ndive (Tetãnguéra Joaju), oñembohovái hag̃ua Rusia, ha umi mba’e hasy hetáva ojeporohesolvo hag̃uáicha pe mba’e vai oúva Putingui ho’árire. Upe jave, versíkulo catorce he’iháicha, ha Smith remiandu omyesakãháicha, “oñemoinge peteĩ pu’aka pyahu”. Papado oikéta mbytépe oñangareko hag̃ua Rusia ha umi tetã ijeheguáva rehe, ani hag̃ua oguapy OTAN ha Estados Unidos poguýpe; térã, Smith remiandu he’iháicha, “Roma oñe’ẽ; ha Siria ha Macedonia pya’e ohechakuaa peteĩ ñemoambue oguahẽha pe aspecto oguerekóvape iqueguýpe. Umi Romano oike hag̃ua oipytyvõ pe mitã rréi Egipto-gua rehehápe, oñemoĩ hag̃uáicha oñeñangareko chupe pe ñehundi ojejapóva Antiococ ha Filípogui. Kóva oiko ary 200 a.C.-pe, ha peteĩva umi oike tuichavéva umi Romano rehegua Siria ha Egipto rembiasakue-pe.”
Rome, the whore of Tyre, then begins to sing her songs and commit fornication with the kings of the earth, in advance of those kings coming into full obedience to her, just two verses later. At that same time, the Battle of Panium occurred. The year 200 BC identifies the whore of Tyre beginning to sing, and she does so in regard to protecting Russia, who the United States and the United Nations have just agreed to divide up for their mutual benefit. The whore prevails over them both, but the “battle” of Panium then takes place and the United States prevails over the United Nations.
Róma, Tiro kuña rekorei, upérõ oñepyrũ opurahéi hag̃ua ipurahéi ha oiko hag̃ua tembiapo tie’ỹme yvy ruvicha kuéra ndive, umi ruvicha ou mboyve oikóvo henyhẽmba hag̃ua iñe’ẽrendúpe chupe, mokõi versíkulo rire añoite. Upe jave voi oiko kuri Panium ñorairõ. Ary 200 a.C. ohechauka Tiro kuña rekorei oñepyrũha opurahéi, ha upéva ojapo Rusia ñangarekóre, máva rehe Estados Unidos ha Naciones Unidas ramoite oñemoĩ peteĩ ñe’ẽme odividi hag̃ua ijupekuéra apytépe, peteĩteĩva imba’eporãrã. Kuña rekorei ipu’aka hesekuéra mokõivére, péro upéi oiko “ñorairõ” Panium-pegua ha Estados Unidos ipu’aka Naciones Unidas ári.
Symbolically, thirty-three years later the revolt of Modein begins in the United States. Symbolically, three years later after that, the rededication of so-called Protestantism and a Constitutional Republic is established as represented by Hanukkah. Symbolically, three years after that, the period represented by the league of the Jews with Rome begins.
Ñemombe’upykuéra rupive, mbohapypa ha mbohapy ary rire, oñepyrũ Tetã peteĩ reko Amérikape pe pu’aka Modein-gua. Ñemombe’upykuéra rupive, mbohapy ary upe rire, oñemopyahu jey pe hérava Protestantísmo ha peteĩ Tetã Rekoguata Leiguasu rupive, oñemboheko hag̃ua, Hanukkah ohechaukaháicha. Ñemombe’upykuéra rupive, mbohapy ary upe rire, oñepyrũ pe ára jeguata ojehechaukáva umi judío joaju Roma ndive rupive.
The final movements will be rapid ones, so the history represented by forty-eight years in the verses is describing a series of rapid events that prophecy has specifically identified as beginning at the time of the end in 1989, followed by the second battle of verses eleven and twelve in 2014, followed by 2015, when Trump announced his candidacy for president, and thus began his prophetic work of stirring up globalism. Once Trump begins the work of suppressing the Civil War that is already under way, he will attempt an alliance with the United Nations (NATO—Philip of Macedon), and Rome will begin to sing. The attempted alliance becomes the struggle for supremacy between the two forces that is represented by the Battle of Panium.
Umi movimiento paha ha’e vaʼerã pyaʼe, upévare pe tembiasakue ojehechaukáva irundypa poapy ary rehegua umi versíkulope omombeʼu peteĩ aty mbaʼe oikóva pyaʼe hag̃ua, profesía heʼiháicha oñepyrũva ára paha guive ary 1989-pe; upéi ou pe mokõiha ñorairõ umi versíkulo 11 ha 12-pe ojehechaukáva ary 2014-pe; ha upéi ary 2015, Trump omombeʼu ramo guare oñemoĩtaha tetã ruvicharãrã, ha upéicha oñepyrũ hembiapo profético omonguʼévo globalismo. Oñepyrũ vove Trump pe tembiapo ojokoséva Guerra Civil oikóvama, haʼe oñehaʼãta peteĩ joaju hag̃ua Naciones Unidas ndive (OTAN—Felipe de Macedonia), ha Roma oñepyrũta opurahéi. Pe joaju oñehaʼãva oiko pe ñehaʼã guasúramo ipuʼakave hag̃ua mokõive mbarete apytépe, ha upéva ojehechauka pe Batalla de Panium-pe.
Panium then is the waymark of verse thirteen, where the final rapid movements that precede the Sunday law begin. All the prophets spoke more of the end of the world, than the time in which they lived, and Jesus was of course the greatest of all prophets. Just before the cross, which typifies the Sunday law, that is represented by verse sixteen, Jesus took a trip with His disciples to Panium. His time there, and the lessons He set forth there, align with the soon coming Battle of Panium. Throughout history Panium has had several names, and at the time of Christ the name for Panium was Caesarea Philippi.
Upéicha Panium ha’e pe techaukaha versíkulo trecepegua, upépe oñepyrũhápe umi movimiento pya’e paha omotenondéva pe léi dominical. Opaite maranduhára oñe’ẽve va’ekue ko mundo paha rehe, ha’e kuéra oiko hague ára rehegui, ha Jesús katu, añetehápe, ha’e va’ekue pe tuichavéva opa umi maranduháragui. Mbeguekatúpe pe kurusu mboyve, oporomo’ãva pe léi dominical rehe, ha upéva ojehechauka versíkulo dieciséispe, Jesús ojapo peteĩ viaje hemimbo’e kuérandi Panium-pe. Ijeguata upépe, ha umi mbo’epy ha’e omoĩva’ekue upépe, ojoja pe Ñorairõ Panium-pegua oúta hag̃uándi. Tembiasakue pukukue javeve Panium oguereko va’ekue heta téra, ha Cristo tiempo-pe pe téra ojeiporúva Panium rehe ha’e va’ekue Cesarea de Filipo.
“Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.
“Jesús ha hemimbo’ekuéra ndive oĝuahẽma peteĩ táva rupi Cesarea Filipo ypýpe. Oĩma hikuái Galilea rembe’ýgui okápe, peteĩ tetãme ñemomba’eguasu ta’ãnga rehegua oñemoingovehápe. Ko’ápe umi hemimbo’ekuéra oñemomombyry judaísmo poguýgui, ha ogueraha chupekuéra oñemboja hag̃uáichave umi tetã ambuegua ñemomba’e rehe. Ijerérekuéra ojehechauka opaichagua ñemomba’eguasu rei oĩva opa hendápe ko yvy ape ári. Jesús oipota kuri ko’ã mba’e rehegua jehecha ogueru chupekuéra oñandu hag̃ua hembiaporãrã umi tetã ambuegua renondépe. Oiko aja upéva rupi, ha’e oñeha’ã omomombyry hag̃ua ijehegui tavayguakuérape ombo’e hag̃uágui, ha oñeme’ẽve hag̃ua hembimbo’ekuéra pe.”
“He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words. Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, ‘Whom do men say that I the Son of man am?’
“Haʼe oimema hína omombeʼu hag̃ua chupekuéra pe jehasa asy ohaʼarõva Ichupe. Ha mboyve, oho haʼe añoite ha oñemboʼe, ikatu hag̃uáicha ikorasõkuéra oñembosakoʼi ohupyty hag̃ua Iñeʼẽnguéra. Oñembojoajúvo hendivekuéra, ndoikuaaukái pyaʼe hag̃ua upe omombeʼuséva. Upéva mboyve, omeʼẽ chupekuéra paʼũ omombeʼu hag̃ua ijerovia hese, ikatu hag̃uáicha oñemombarete hikuái pe prueba oútavape g̃uarã. Haʼe oporandu: ‘Máva piko heʼi yvypórakuéra chehaʼeha, Che Yvypóra Raʼy?’”
“Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.
Ñembyasy hag̃uáicha, umi temimbo’e ojehecha hag̃uáicha omoneĩ va’erãha Israel ndoikuaaporãi hague iMesíaspe. Oĩkuri añetehápe umi, ohechávo Hemimbikuaa, he’íva’ekue hese ha’eha David Ra’y. Umi aty guasu oñemongaru va’ekue Betsáidape oipota va’ekue omoherakuã chupe mburuvicha guasu Israelgua ramo. Heta oĩkuri oĩva’erãicha oguerovia chupe maranduhára ramo; ha katu ndogueroviái chupe ha’eha Mesías.
“Jesus now put a second question, relating to the disciples themselves: ‘But whom say ye that I am?’ Peter answered, ‘Thou art the Christ, the Son of the living God.’
“Jesús upéi ojapo peteĩ mokõiha porandu, ojepytasóva umi temimbo’ére voi: ‘Ha peẽ, mávapa peje che ha’eha?’ Pedro ombohovái: ‘Nde hína pe Cristo, Tupã oikovéva Ra’y.’”
“From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John’s mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David’s throne left Him when they perceived that He had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, ‘Thou art the Christ, the Son of the living God.’ He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.
“Ypy guive, Pedro oguerovia vaʼekue Jesús haʼeha pe Mesías. Heta ambue, oñekonvense vaʼekue Juan el Bautista predikasión rupive ha omoneĩ vaʼekue Cristo-pe, oñepyrũ oduda Juan rembipotáre oñembotypa rire ha ojeporuka rire chupe; ha koʼág̃a avei oduda hikuái Jesús haʼeha pe Mesías, pe haʼekuéra ohaʼarõ aréma vaʼekue. Heta umi disípulo apytégui, ohaʼarõ asýva vaʼekue Jesús oguapy hag̃ua hendápe David guapyha ári, ohejágui chupe ohechakuaa riremínte ndahaʼeiha upéva hembipota. Péro Pedro ha iñirũnguéra ndojeivýi iñeʼẽmeʼẽgui. Umi omokangykatáva rape, kuehe omombaʼe ha ko árape omotĩva, ndoitymoʼãi pe Salvadór segidór añeteguápe jerovia. Pedro heʼi: ‘Nde hína pe Cristo, pe Tupã oikovéva Raʼy.’ Ndohaʼarõi vaʼekue mburuvicha guasu mbaʼetee omoakã hag̃ua Ijára, síno omoneĩ chupe imomichĩmbýpe.”
“Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ’s mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from ‘the things which are seen,’ to behold ‘the things which are not seen.’ 2 Corinthians 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.
“Pedro omombe’u vaʼekue umi doce remiandu jeroviápe. Upéicharõ jepe, umi discípulo gueteri mombyry oĩ vaʼekue oikuaa hag̃ua Cristo rembiapo. Paʼi ha mburuvicha kuéra ñemoĩ hag̃ua hese ha iñembotavy hag̃ua, ndaikatúiramo jepe omomombyry chupekuéra Cristo-gui, upéicharõ jepe ogueru chupekuéra ñembyasy ha pyʼatarova guasu. Ndohechái porãivaʼekue tape. Iñemoarandu ypykue puʼaka, umi rabino kuéra ñemboʼe, ha tekokue yma guare mbarete, gueteri ojoko hikuái chupekuéra ani hag̃ua ohecha añetehápe pe añetegua. Sapyʼánte, tesape porãite Jesús-gui osẽva omimbi hese kuéra; hákatu heta jey ojogua kuimbaʼe kuérape ojepovyvyvaʼekue pytũmby apytépe. Péro ko árape, oñemoĩ mboyve hovaʼekuévo pe prueba guasu ojehechatahápe ijerovia, Espíritu Santo opyta hiʼári kuéra puʼakápe. Sapyʼaite hag̃ua, hesakuéra ojeipeʼa “umi mbaʼe ojehechávagui”, ohecha hag̃ua “umi mbaʼe ndojehecháiva”. 2 Corintios 4:18. Yvypóra reko raʼãngápe guýpe, ohechakuaa hikuái Tupã Raʼy mimbipa.”
“Jesus answered Peter, saying, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.’
“Jesús ombohovái Pédrope, he’ívo: ‘Ojehovasáva nde, Simón Bar-jona; pórke to’o ha tuguy ndoguerekuaaukái ndéve upéva, ha katu Che Ru oĩva yvágape.’”
“The truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life. But the possession of this knowledge was no ground for self-glorification. Through no wisdom or goodness of his own had it been revealed to Peter. Never can humanity, of itself, attain to a knowledge of the divine. ‘It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?’ Job 11:8. Only the spirit of adoption can reveal to us the deep things of God, which ‘eye hath not seen, nor ear heard, neither have entered into the heart of man.’ ‘God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God.’ 1 Corinthians 2:9, 10. ‘The secret of the Lord is with them that fear Him;’ and the fact that Peter discerned the glory of Christ was an evidence that he had been ‘taught of God.’ Psalm 25:14; John 6:45. Ah, indeed, ‘blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee.’
“Pe añetegua Pedro omombe’u va’ekue ha’e pe py’aguapyhára jerovia ypykue. Upéva hína Cristo voi he’i va’ekue tekove opa’ỹva hag̃ua. Ha ko mba’ekuaa jehupyty ndaha’éi va’erã peteĩ yvypóra oñemomba’eguasu hag̃ua ijehegui. Ndaha’éi arandu térã teko porã ha’e ae rehegua rupi ojehechauka va’ekue Pedro-pe. Araka’eve yvypóra, ijehegui año, ndaikatúi ohupyty peteĩ kuaapy Tupã rehegua. ‘Yvate yvágagui; mba’e piko ikatu rejapo? Yvykua pypukúgui; mba’e piko ikatu reikuaa?’ Job 11:8. Pe ta’anga rupi ñemoñare ñemuguasu Espíritu añoite ikatu ohechauka ñandéve Tupã mba’e pypukuetéva, umi ‘tesa ndohechái va’ekue, apysa nohendúi va’ekue, ha avave yvypóra py’apýpe ndoikéi va’ekue.’ ‘Tupã katu oikuaauka ñandéve Ijespíritu rupive: pe Espíritu niko ohekámbaitégui opa mba’e, ha’eve hag̃ua Tupã mba’e pypukuetéva jepe.’ 1 Corintios 2:9, 10. ‘Ñandejára ñemi oĩ umi Chupe okyhyjévandi’; ha pe mba’e Pedro ohechakuaa hague Cristo mimbipa, upéva ha’e va’ekue peteĩ techaukaha ha’e hague ‘Tupã ombo’e va’ekue.’ Salmo 25:14; Juan 6:45. Añetehápe, ‘jehovasa nde, Simón Bar-jona: ndaha’éi niko so’o ha tuguy oikuaaukáva ndéve ko mba’e.’”
“Jesus continued: ‘I say also unto thee, That thou art Peter, and upon this rock I will build My church; and the gates of hell shall not prevail against it.’ The word Peter signifies a stone,—a rolling stone. Peter was not the rock upon which the church was founded. The gates of hell did prevail against him when he denied his Lord with cursing and swearing. The church was built upon One against whom the gates of hell could not prevail.
Jesús osegui vaʼekue: “Ha Che avei haʼe ndéve: Nde hína Pedro, ha ko ita ári amopuʼãta Che iglesia; ha añaretã rokẽnguéra ndaipuʼakamoʼãi hese.” Pe ñeʼẽ Pedro heʼise peteĩ ita, peteĩ ita ojere vaʼekue. Pedro ndahaʼéi pe ita guasu hiʼári oñemopyenda hague pe iglesia. Añaretã rokẽnguéra niko ipuʼaka kuri hese, haʼe oñembotove ramo guare Ijárape ñeʼẽ vai ha juramento rupive. Pe iglesia oñemopuʼãkuri peteĩva ári, añaretã rokẽnguéra ndaipuʼakáiva hese.
“Centuries before the Saviour’s advent Moses had pointed to the Rock of Israel’s salvation. The psalmist had sung of ‘the Rock of my strength.’ Isaiah had written, ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation.’ Deuteronomy 32:4; Psalm 62:7; Isaiah 28:16. Peter himself, writing by inspiration, applies this prophecy to Jesus. He says, ‘If ye have tasted that the Lord is gracious: unto whom coming, a living stone, rejected indeed of men, but with God elect, precious, ye also, as living stones, are built up a spiritual house.’ 1 Peter 2:3–5, R. V.
“Hetaiterei pe Salvador ou mboyve, Moisés ohechauka vaʼekue ita guasu Israél ñepysyrõrã. Pe salmista opurahéi vaʼekue ‘che mbarete Ita guasu’ rehe. Isaías ohai vaʼekue: ‘Péicha heʼi Ñandejára Tupã: Péina ápe, amoĩ Siónpe peteĩ ita ipyrendáramo, peteĩ ita oñehaʼãmava, peteĩ ita esquina guasu hepyetevéva, peteĩ pyenda hatãva.’ Deuteronomio 32:4; Salmo 62:7; Isaías 28:16. Pedro voi, oháivo ñeñandu porãme guive, omoĩ ko profesía Jesús rehe. Haʼe heʼi: ‘Peẽ pehecha rire Ñandejára ipyʼaporãha: pendejuvo hendápe, peteĩ ita oikovéva, yvypóra kuéra omboykémava añetehápe, Tupã ndive katu ojeporavóva, hepyetereíva, peẽ avei, ita kuéra oikovéva ramo, pejepyta peteĩ óga espiritualramo.’ 1 Pedro 2:3–5, R. V.”
“‘Other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘Upon this rock,’ said Jesus, ‘I will build My church.’ In the presence of God, and all the heavenly intelligences, in the presence of the unseen army of hell, Christ founded His church upon the living Rock. That Rock is Himself,—His own body, for us broken and bruised. Against the church built upon this foundation, the gates of hell shall not prevail.
“‘Ambue pyenda ndaikatúi oimera’ẽ pe oñemoĩmava rangue, ha upéva hína Jesucristo.’ 1 Corintios 3:11. ‘Ko ita ári,’ he’i Jesús, ‘amopu’ãta Che iglesia.’ Tupã renondépe, ha opa umi arandu yvagagua renondépe, umi aña ñorairõhára kañymbygua renondépe avei, Cristo omopyenda Iglésia pe Ita Oikovéva ári. Upe Ita ha’e Ha’e voi,—Hete tee, ñanderehehápe ojekytĩ ha oñembyahýiva’ekue. Pe iglesia oñemopu’ãva ko pyenda ári rehe, infierno rokẽnguéra ndaikatúi ipu’aka hese.”
“How feeble the church appeared when Christ spoke these words! There was only a handful of believers, against whom all the power of demons and evil men would be directed; yet the followers of Christ were not to fear. Built upon the Rock of their strength, they could not be overthrown.
Mba’eichaitépa ikangy ojehecha pe iglesia Cristo he’írõ guare ko’ã ñe’ẽ! Peteĩ sa’ínte oĩva’ekue creyéntekuéra, hesekuéra oñemboguata hag̃uáicha opa mbarete añánga vai ha kuimba’e aña-kuéra rehegua; upéicharõ jepe, Cristo rapykuehóvakuéra ndokyhyjéi va’erãmo’ã. Oñemopu’ãva’ekue Itaju ári, ha’éva imbaretekue, ndaikatúi ojeguerity.
“For six thousand years, faith has builded upon Christ. For six thousand years the floods and tempests of satanic wrath have beaten upon the Rock of our salvation; but it stands unmoved.
“Seis mil ary pukukue, jerovia oñemopu’ã Cristo ári. Seis mil ary pukukue pe ysyry guasu ha yvytu atã Satanás pochy rehegua ojapi ñande pysyrõ ita guasu ári; ha upéva opyta ndojekevéiri.
“Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.’
“Pedro he’i vaʼekue pe añetegua haʼéva tupao jerovia pyenda, ha Jesús koʼág̃a omombaʼe chupe opa umi oguerovia hag̃uáicha repyhýiramo. Heʼi: ‘Ameʼẽta ndéve yvágape pe mburuvicha hag̃ua reino ryruʼi; ha opa mbaʼe reñapytĩva yvy ári, oñeñapytĩta yvágape; ha opa mbaʼe rembojera hag̃uáva yvy ári, oñembojeráta yvágape.’”
“‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.
“‘Pe rréino yvágape g̃uarãva llavekuéra’ ha’e Cristo ñe’ẽnguéra. Opaite Ñandejára Ñe’ẽ Marangatu ñe’ẽ ha’e hína imba’e, ha ko’ápe oikepa. Ko’ã ñe’ẽ oguereko pu’aka oipe’a ha omboty hag̃ua yvága. Umíva oikuaauka mba’e condición rupivepa yvypóra oñemoneĩ térã oñemboyke. Upéicha rupi, umi omombe’úva Ñandejára Ñe’ẽ rembiapo ha’e peteĩ hyakuã porã tekove rehegua tekovépe guarã térã ñemano rehegua ñemanópe guarã. Imba’éva hína peteĩ tembiapo oguerekóva pohýi opa’ỹva apopyrére.”
“The Saviour did not commit the work of the gospel to Peter individually. At a later time, repeating the words that were spoken to Peter, He applied them directly to the church. And the same in substance was spoken also to the twelve as representatives of the body of believers. If Jesus had delegated any special authority to one of the disciples above the others, we should not find them so often contending as to who should be the greatest. They would have submitted to the wish of their Master, and honored the one whom He had chosen.
“Pe Salvador ndoikuaái pe tembiapo evangélio rehegua Pédrope añoite. Upéi, peteĩ ára rire, ojerejeyvo umi ñe’ẽ he’íva’ekue Pédrope, Ha’e omoĩ porãite umi ñe’ẽ pe iglesia rehe. Ha upeichante avei, pe ijojaha’ỹva’ỹ reheve, oñeñe’ẽ kuri umi docepe avei, orepresentágui hikuái pe aty ojeroviáva retére. Jesús ome’ẽrire va’ekue peteĩ autorida especial peteĩva umi disípulo apytégui ambuekuéragui yvateve, ndajajuhumo’ãi va’erã chupekuéra heta jey oñombohováivo mávapa pe tuichavéva. Ha’ekuéra oñemoĩ va’erãmo’ãmo kuri Ijára rembipotápe, ha omomba’e pe peteĩva Ha’e oiporavo va’ekuépe.”
“Instead of appointing one to be their head, Christ said to the disciples, ‘Be not ye called Rabbi;’ ‘neither be ye called masters: for one is your Master, even Christ.’ Matthew 23:8, 10.
“Peteĩ ñemoakãhára omoĩ hag̃ua hiʼárikuéra rangue, Cristo heʼi umi temimboʼépe: ‘Ani pejehero Rabbi;’ ‘ha ani avei pejehero mboʼehára guasu: peteĩnte niko pende Mboʼehára guasu, Cristo voi.’ Mateo 23:8, 10.”
“‘The head of every man is Christ.’ God, who put all things under the Saviour’s feet, ‘gave Him to be the head over all things to the church, which is His body, the fullness of Him that filleth all in all.’ 1 Corinthians 11:3; Ephesians 1:22, 23. The church is built upon Christ as its foundation; it is to obey Christ as its head. It is not to depend upon man, or be controlled by man. Many claim that a position of trust in the church gives them authority to dictate what other men shall believe and what they shall do. This claim God does not sanction. The Saviour declares, ‘All ye are brethren.’ All are exposed to temptation, and are liable to error. Upon no finite being can we depend for guidance. The Rock of faith is the living presence of Christ in the church. Upon this the weakest may depend, and those who think themselves the strongest will prove to be the weakest, unless they make Christ their efficiency. ‘Cursed be the man that trusteth in man, and maketh flesh his arm.’ The Lord ‘is the Rock, His work is perfect.’ ‘Blessed are all they that put their trust in Him.’ Jeremiah 17:5; Deuteronomy 32:4; Psalm 2:12.
“‘opaite kuimba’e akã hína Cristo.’ Tupã, omoĩva’ekue opa mba’e pe Salvador py guýpe, ‘ome’ẽ chupe opa mba’e ári toiko hag̃ua akã ramo pe iglesia-pe g̃uarã, ha’eva hína hete, henyhẽva pe omyenyhẽvagui opa mba’e opa mba’épe.’ 1 Corinthians 11:3; Ephesians 1:22, 23. Pe iglesia oñemopu’ã Cristo ári ipyenda ramo; oĩva’erã iñe’ẽrendu Cristo-pe iñakã ramo. Ani hag̃ua ojerovia yvypórare, térã toñemongu’e yvypóra rehe. Heta oguerovia pe orekóva jeroviaha renda pe iglesia-pe ome’ẽha chupekuéra pokatu omanda hag̃ua ambue kuimba’épe mba’érepa ogueroviáta ha mba’épa ojapóta. Ko mba’e Tupã ndoguerojeroviái. Pe Salvador he’i: ‘Peẽ maymáva peiko joyke’y kuéra ramo.’ Maymáva oĩ tekotevẽme oñemoĩ hag̃ua ñepytyvõ’ỹme, ha ikatu hag̃uáicha ho’a jejavy-pe. Avave tekove ipaha’ỹva rehe ndaikatúi jajerovia ñanemboguata hag̃ua. Pe ita guasu jerovia rehegua ha’e Cristo oikovéva oĩva pe iglesia-pe. Kóvare ikatu ojerovia pe ikangyvéva, ha umi oimo’ãva ijehe peteĩ mbaretevéva ojehechaukáta ikangyvéva ramo, ndajajapóiramo Cristo-pe imbaretekue. ‘Tojehayhu’ỹ pe kuimba’e ojeroviáva yvypórare, ha ojapóva tetegua imbaretekue ramo.’ Ñandejára ‘hína pe Ita Guasu, hembiapo niko perfecto.’ ‘Ovy’a maymáva umi ojeroviáva hese.’ Jeremiah 17:5; Deuteronomy 32:4; Psalm 2:12.”
“After Peter’s confession, Jesus charged the disciples to tell no man that He was the Christ. This charge was given because of the determined opposition of the scribes and Pharisees. More than this, the people, and even the disciples, had so false a conception of the Messiah that a public announcement of Him would give them no true idea of His character or His work. But day by day He was revealing Himself to them as the Saviour, and thus He desired to give them a true conception of Him as the Messiah.
“Pedro remombeʼu rire, Jesús omanda umi temimboʼépe ani hag̃ua heʼi avavépe haʼe hague pe Cristo. Ko ñeʼẽmondo oñemeʼẽ vaʼekue umi mboʼehára ha fariséokuéra ojopysóramo hag̃ua hese mbarete porãgui. Ha ndahaʼéi upéva añónte; tavayguakuéra, ha umi temimboʼe jepe, oreko vaʼekue peteĩ ñemimoʼã japu eterei pe Mesías rehe, upévare peteĩ marandu hag̃ua opavavépe hese nomeʼẽmoʼãi chupekuéra mbaʼeveichagua añeteguáva irekokatu rehe térã hembiapo rehe. Péro ára ha ára haʼe ojekuaaukávo chupekuéra pe Salvador ramo, ha upéicha oipota omeʼẽ chupekuéra peteĩ ñemimoʼã añeteguáva hese pe Mesías ramo.”
“The disciples still expected Christ to reign as a temporal prince. Although He had so long concealed His design, they believed that He would not always remain in poverty and obscurity; the time was near when He would establish His kingdom. That the hatred of the priests and rabbis would never be overcome, that Christ would be rejected by His own nation, condemned as a deceiver, and crucified as a malefactor,—such a thought the disciples had never entertained. But the hour of the power of darkness was drawing on, and Jesus must open to His disciples the conflict before them. He was sad as He anticipated the trial.” The Desire of Ages, 411-415.
“Umi disípulo-kuéra gueteri oha’arõ Cristo orreina hag̃ua peteĩ mburuvicha yvygua ramo. Jepe Ha’e are oñomi vaʼekue Iporiahuvereko rembipota, haʼekuéra oguerovia ndopytamoʼãiha tapiaite mboriahúpe ha kañyhápe; hiʼag̃uíma kuri pe ára omopuʼã haguã Irréino. Paʼi guasu ha rabino-kuéra ñembyai ndaikatumoʼãiha arakaʼeve oñembogue, Cristo oñembotoveha hag̃ua hetã tee rupi, ojekondena hag̃ua peteĩ mbotavyhára ramo, ha oñekurusifika hag̃ua peteĩ ivaíva apoha ramo, — péichaite peteĩ pensamiento umi disípulo arakaʼeve ndojapói vaʼekue. Péro pe pytũmby pokatu ára hiʼag̃uína kuri, ha Jesús oikuaaukavaʼerã Ikuérape pe ñorairõ oĩva henondépe. Haʼe oñembyasy, ohechakuaávo upe jehasa asy.” The Desire of Ages, 411-415.
Verse sixteen of Daniel eleven, represents the soon coming Sunday law in the United States. Just before the hour of that “earthquake” the candidates who are seeking to be among the one hundred and forty-four thousand are awakened from their sleep. What awakens them is a prophetic message. At that point two classes are manifested, and as illustrated in the parable of the ten virgins, one class has oil in the vessels, the other class does not. Verses thirteen through fifteen of Daniel eleven, not only represent the prophetic history that precedes the Sunday law, they represent the “message”, which, in the context of the parable of the ten virgins, is the “oil,” that the wise will have in order to receive the seal of God and be lifted up as an ensign at the hour of the great earthquake. These articles have now reached the climax of all the articles, for the message that is represented within these verses, is the golden oil that is poured down through the two golden pipes.
Daniel 11 pegua dieciséisha ohechauka pe léi domingo pya’e ou hag̃uáva Estados Unidos-pe. Mbovymi og̃uahẽ mboyve upe “yvyryrýi guasu” aravo, umi oiporavoseíva oĩ hag̃uáicha cien cuarenta y cuatro mil apytépe oñemombáy iképe guive. Pe omombáy chupekuéra ha’e peteĩ marandu profético. Upe jave ojekuaa mokõi aty, ha ojehechauka hag̃ua pe ñe’ẽjoja umi diez vírgenes rehegua rupi, peteĩ aty oguereko aséite umi hyrupe, ambue aty katu ndoguerekói. Daniel 11 pegua versículo trece guive quince peve ndaha’éi añoite ohechaukáva pe tembiasakue profético oĩva pe léi domingo mboyve, ha’e avei ohechaukáva pe “marandu”, ha, pe contexto-pe pe ñe’ẽjoja umi diez vírgenes rehegua, upéva hína pe “aséite” umi arandu oguerekótava ikatu hag̃uáicha ohupyty Tupã sello ha oñehupi hag̃ua peteĩ poyvi ramo pe yvyryrýi guasu aravope. Koʼã artículo og̃uahẽma koʼág̃a opaite artículo apýrape, pe marandu ojehechaukáva koʼã versículo ryepýpe hína pe aséite óro rehegua oñeñohẽva yvýguio umi mokõi tubo óro rehegua rupive.
We will continue this study in the next article.
Ko ñehesa’ỹijo jajaposevétava pe artíkulo oúvape.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Opavave umi omombeʼúva añetegua oservi gueteri Satanáspe, haʼe vaʼekue pytũmbýpe ojapóva infierno-gua omboty hag̃ua ijesareko Tupã ha yvágare. Oikóta ku umi operdéva hikuái mborayhu peteĩha. Ndaikatumoʼãi ohecha umi mbaʼe añetegua opaʼỹva. Umi mbaʼe Tupã oikotevẽva ñandéve g̃uarã ojehechauka Zacarías-pe, capítulo 3 ha 4, ha 4:12–14-pe: ‘Ha ambohovái jey chupe, ha haʼe ichupe, Mbaʼépa koʼã mokõi olívo rakã, umi mokõi tubo óro rupive omboguýva pe aséite óro ijehegui? Ha haʼe ombohovái chéve ha heʼi, Ndereikuaái piko mbaʼépa koʼãva? Ha che haʼe, Nahániri, che Ruvicha. Upévo haʼe heʼi, Koʼãva hína umi mokõi oñemoĩporã vaʼekue, oĩva Yvy pukukue Jára renondépe.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Ñandejára henyhẽ tembiporu rehe. Ndorekói mba’eveichagua sa’i umi mba’e ojeiporu hag̃uáva rehe. Ñanejerovia’ỹgui, ñande yvyrigua rekógui, ñaneñe’ẽ rei sa’ígui, ñande ndajajeroviáigui, ojehechaukáva ñaneñe’ẽnguérape, umi pytũmby iñypytũva oñembyaty ñande jerére. Cristo ndojehechaukái ñe’ẽme térã tekovépe pe Oĩporãmbaetévaramo, ha pe ijojaha’ỹva pa su mil apytépe. Pe ánga ovy’ávo oñemopu’ã hag̃ua mba’e reiete hag̃uápe, Ñandejára Espíritu ikatu michĩeterei ojapo hese. Ñanehecha mbyky ohecha pytũmby, ha ndaikatúi ohecha pe mimbipa oĩva upe rire. Umi ánhel ojejoko hína umi irundy yvytu, ojehechaukáva peteĩ kavaju pochýramo ojekororõséva ojejora hag̃ua ha osẽ pya’e hag̃ua opa yvy ape ári, ogueraha hag̃ua ñehundi ha mano tapépe.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“¿Ropa hag̃uapa pe mundo opave’ỹva rembe’ýpe voi? ¿Pytáta piko ñande kyhyje’ỹre, ro’ysã ha omanóvaicha? ¡Tojehupyty haguã ñande iglesias-pe Tupã Espíritu ha pytu oñehupytyva’ekue Itavayguakuérape, ikatu hag̃uáicha oñembo’y ipy rehe ha toikove! Tekotevẽ jahecha tapeha ipohýiha, ha pe okẽ ijetyvyroha. Péro jahasa vove pe okẽ ijetyvyrova rupi, ipekue ndorekói límite.” Manuscript Releases, volúmen 20, 217.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Umi ungido oñembo’ýva Yvy tuichakue Jára ykére oguereko pe tenda peteĩ jeyme oñeme’ẽva’ekue Satanáspe, querubín omo’ãváramo. Umi tekove marangatu ojeréva Itróno jerére rupive, Ñandejára omantene peteĩ ñe’ẽmondo tapiaite yvy arigua ndive. Pe aséite óro rehegua ohechauka pe grásia Tupã ome’ẽva reheve omyenyhẽ hag̃ua umi hendyha umi ojeroviáva rehegua, ani hag̃ua oguejy ikangy ha ipahápe oñembogue. Ndaha’éirire ko aséite marangatu oñeñohẽva yvágagui Tupã Espíritu marandu rupive, umi mba’epu’akapáva vai rehegua oguerekóta completamente poguýpe umi kuimba’e.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Ñandejára oñemomarãʼỹ ñande ndajarresivéiramo umi marandu haʼe omondóva ñandéve. Péicha rojoko pe aséite óro haʼe oñohẽséva ñane ánga kuérape, oñembohasa hag̃ua umi oĩvape pytũmbýpe. Ha pe ñehenói oguahẽ vove, ‘Pemaʼẽ, pe noviomarã oúma; pesẽ pehuguãitĩ hag̃ua chupe,’ umi ndohupytýiva pe aséite marangatu, umi nomokunuʼũiva Cristo grásia ipyʼapýpe, ojuhúta, umi virhen tavyichaichaicha guáicha, ndaikatuiha oñembosakoʼi hag̃ua ojotopa hag̃ua Ijára ndive. Haʼekuéra ndorekói ipypekuéra voi pokatu ohupyty hag̃ua pe aséite, ha hekovekuéra oñehundi. Péro ojeruréramo Ñandejára Espíritu Santo, ñañemboʼéramo, Moisés ojapo haguéicha, ‘Ehechauka chéve nde gloria,’ Ñandejára mborayhu oñeñohẽta ñane korasõme. Umi kuatia rupi pe aséite óro oñembohasáta ñandéve. ‘Ndahaʼéi mbarete rupive, ni pokatu rupive, che Espíritu rupive ae, heʼi Ñandejára de los Ejércitos.’ Oñehupytyvo pe Kuarahy Tekojoja rehegua rendy hendy porãva, Ñandejára raʼykuéra omimbi tesapeháicha ko yvy ape ári.” Review and Herald, 20 de julio de 1897.