Verses thirteen and fourteen, identify a history where Seleucus and Philip of Macedon were forming an alliance, and they typify the United States, which is the first proxy army of Rome, and Macedon (Greece) is a symbol of the United Nations. In that early history, an alliance of the king of the north (Seleucus) and Philip (Greece), represents the history that leads into the Battle of Panium, which, two centuries later, had the name of the town changed from Panium, into the town of Caesarea Philippi. The twofold name of the town was not commemorating the alliance of Seleucus and Philip of Macedon.
Umi ñe’ẽryru paapyha ha irundyha ohechauka peteĩ tembiasakue oĩhápe Seleuco ha Felipe Macedoniagua omoheñóihína peteĩ joaju, ha ha’ekuéra oñemohenda hag̃ua techaukáramo Tetã peteĩ reko Amerikagua rehe, ha’éva Roma rehegua ejército proxy peteĩha, ha Macedónia (Grecia) ha’e peteĩ techaukaha Naciones Unidas rehegua. Upe tembiasakue yma guarépe, pe mburuvicha yvate gotyogua (Seleuco) ha Felipe (Grecia) joaju ohechauka pe tembiasakue ogueraháva Panio Ñorairõme, upéva, mokõi siglo rire, pe táva réra oñemoambue Panio-gui Cesarea de Filipo-pe. Pe táva réra mokõivehendáva ndaha’éi ojehecharamóva hag̃ua Seleuco ha Felipe Macedoniagua joaju.
The name “Caesarea Philippi” derives from the historical transformation of the ancient city known as Paneas or Panium. The city was originally named Paneas due to its proximity to a prominent spring dedicated to the Greek god Pan. The spring, which was a significant religious site in antiquity, fed into the Jordan River.
Téra “Cesarea Filipopegua” oupe pe táva ymaguaré pe távagui ojekuaáva va’ekue Paneas térã Panium ramo. Ñepyrũrã, pe táva oñembohéra va’ekue Paneas pe yvu guasu oĩ hag̃uére hi’aguĩ, oñeme’ẽva’ekue pe tupã griego Pan-pe. Pe yvu, ymave guarépe peteĩ tenda tuichaitereíva jerovia rehegua, osyrýkuri pe ysyry Jordán-pe.
During the reign of King Herod the Great, around the 1st century BC, the city underwent significant renovations and was expanded and beautified. Caesarea Philippi was named by Herod Philip, a son of Herod the Great. He named the city Caesarea in honor of the Roman Emperor Caesar Augustus, and Philippi after himself, thus Caesarea Philippi. Therefore, “Caesarea Philippi” is a combination of “Caesarea,” reflecting Herod’s homage to Caesar Augustus, and "Philippi," honoring Herod Philip.
Mburuvicha Herodes Tuichavete oisãmbyhy aja, rupi siglo I a.C. jerére, pe táva ohasa tuichaitereíva ñemyatyrõ rehe ha oñembotuichave ha oñemoporãve. Cesarea de Filipo ombohéra Herodes Filipo, Herodes Tuichavete ra’y. Ha’e ombohéra pe táva Cesarea, omomba’eguasúvo Emperador romano César Augusto-pe, ha Filipo héra rehegua ijeheguiete, upéicha rupi Cesarea de Filipo. Upévare, “Cesarea de Filipo” niko peteĩ jehe’a “Cesarea” rehegua, ohechaukáva Herodes remomba’eguasu César Augusto-pe, ha “Filipo”, omomba’évo Herodes Filipo-pe.
Prophetically Panium is associated with a confederacy between Seleucus and Philip of Macedon, and also the alliance between Caesar and Herod Philip. Those two alliances address the alliance between the United States and the United Nations that follows the collapse of Putin’s Russia as represented by Seleucus and Philip. They also represent the alliance between the Papacy, who is the mother, and the United States, who is the daughter, as represented by Caesar and Philip, who were both representatives of Rome. Together they identify the United States reaching “across the gulf to grasp the hand of the Roman power,” and reaching “over the abyss to clasp hands with Spiritualism.” Before the Sunday law of verse sixteen, the threefold union is already put in place.
Panium ojehechakuaa hag̃ua marandurãme peteĩ joaju Seleuco ha Felipe Macedonia pegua apytépe, ha avei pe ñemoirũ César ha Herodes Felipe apytépe. Umi mokõi ñemoirũ oñe’ẽ pe joaju Estados Unidos ha Naciones Unidas apytépe rehe, ou hag̃uáicha Putin Rusia ñehundi rire, ojehechaukáva Seleuco ha Felipe rupive. Avei ohechauka hikuái pe joaju Papado ndive, ha’éva sy, ha Estados Unidos ndive, ha’éva tajy, ojehechaukaháicha César ha Felipe rupive, mokõivéva Roma rembijokuái ramo. Oñondivepa ohechauka Estados Unidos og̃uahẽha “pe ysyry pypuku rupi ojapyhy hag̃ua pe po romano pokatupegua”, ha og̃uahẽha “pe itakua pypuku ári ojopói hag̃ua ipo Espiritualismo ndive”. Pe léi domingo pe versíkulo dieciséis pegua mboyve, pe mbohapy joaju oĩma oñemoĩporã hag̃uáicha.
Panium represents the center of Greek worship of the god Pan. The spring that was dedicated to the Greek god Pan, was also known at that time as the “Gates of Hell,” and when Jesus visited there, His statement about the “Gates of Hell,” identifies a struggle between the political and religious attributes of Greece (globalism), and apostate Protestantism that takes place in the last days. It is the battle that was first initiated by the rich President that stirred up the realm of Grecia in verse two. It is a worldwide external battle and also an internal battle with the United States.
Panium ohechauka pe mbyte guasu griego-kuéra ñemomba’eguasu tupã Pan rehegua. Ykuá ojehechaukáva’ekue tupã griego Pan-pe, upe jave ojekuaa avei vaekue “Añaretã Rokẽ” ramo, ha Jesús oguahẽ rire upépe, he’íva “Añaretã Rokẽ” rehe, ohechauka peteĩ ñorairõ Grecia rembiapo politikokuéra ha relijioguáva (globalismo), ha protestantismo apóstata apytépe, oikóva ára pahápe. Upéva hína pe ñorairõ oñepyrũva’ekue peteĩ mburuvicha guasu rico rupive, omýiva’ekue Grecia retãme pe versíkulo mokõihápe. Ha’e peteĩ ñorairõ okapegua mundo pukukue rehegua ha avei peteĩ ñorairõ hyepypegua Estados Unidos ndive.
The religion of globalism, is the religion of the dragon, which in our modern setting is the religion of woke-ism. In 2020, the beast from the bottomless pit, identified in Revelation chapter eleven, manifested its political and religious power and slew both horns of the earth beast. That bottomless pit, among other things, is represented by the “Spring of Pan,” that fed the Jordan River.
Globalísmo jerovia ha’e dragón jerovia, ha ñande ára ko’ãgagua-pe upéva ha’e woke-ísmo jerovia. Áño 2020-pe, mymba vai yvykua pypuku’ỹgui osẽva, ojehechaukáva Apocalipsis capítulo once-pe, ohechauka ipokatu polítiko ha relijióso ha ojuka mokõi hatĩ mymba vai yvy rehegua rehegua. Upe yvykua pypuku’ỹ, ambue mba’e apytépe, ojehechauka hag̃ua “Pan Yvu” rupi, omongarúva Jordán Ysyry.
In Greek mythology, Pan was associated with nature, wilderness, and rustic music, and the presence of a spring dedicated to him, and held religious importance for worshippers. The god Pan is often depicted with the legs, horns, and ears of a goat. Pan was considered the god of shepherds and flocks, and was often portrayed as a playful and mischievous deity who frolicked in the forests and mountains. The imagery of Pan as a goat-legged deity agrees with Daniel chapter eight, where Greece is represented by a he-goat. Goats are a common domestic animal in ancient Greece, and were often found in mountainous regions where Pan was believed to roam. This depiction became a prominent feature of Pan’s iconography and persisted in Greek art and literature depicting the god, including the national currency.
Mitología griega-pe, Pan oñembojoaju vaʼekue tekoháre, kaʼaguy ñu rupi, ha purahéi okarayguáre, ha peteĩ yvu ojehechaukáva chupe, ha oguereko vaʼekue mbaʼejerovia rehegua iñimportánteva umi omombaʼéva hag̃ua chupe g̃uarã. Tupã Pan rehe oñembohecha jepi kavara py, hatĩ ha apysa reheve. Pan ojehecha vaʼekue umi ovecha rerekuaha ha mymba aty kuéra rujáicha, ha heta jey oñemboyke chupe peteĩ tupã ñembosarái ha pochyʼimi hag̃uáicha, ovyʼáva kaʼaguy ha yvyty rupi. Pan raʼanga peteĩ tupã kavara py reheguaicha ojoja Daniel kapítulo poapy ndive, upépe Gresia ojehechauka peteĩ kavara mácho rupive. Kavara kuéra niko mymba ogayguáva jepivegua Gresia yma guarépe, ha heta jey ojejuhu yvytyrusu hag̃uame, upépe Pan ojerovia vaʼekue oiko hag̃ua oguata hag̃ua. Ko taʼanga oiko chugui peteĩ mbaʼe iñimportánteva Pan rehegua taʼangarãme ha opyta meme arte ha ñeʼẽporãhaipyre griego-pe oñeʼẽva hese, oike avei tetã viru teepe.
When Jesus visited Caesarea Philippi, He identified that the “Gates of Hell” would not prevail against the church. What Peter had stated in answer to Jesus’ question is understood in Christian history and tradition as the “Christian Confession.”
Jesús oho jave Cesarea de Filipope, Ha’e he’i vaekue “Añaretã Rokẽ” ndaipu’akamo’ãiha pe tupaóre. Pedro he’i vaekue Jesús porandúvape ombohováivo oñentende tembiasakue ha tradición cristianahápe “Confesión Cristiana” ramo.
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And 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. And 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. Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.
Ha Jesús og̃uahẽrõ guare Cesarea Filipo rembe’ýpe, oporandu hemimbo’ekuérape, he’ívo: Mávapa tapichakuéra he’i che, Yvypóra Ra’y, ha’eha? Ha’e kuéra he’i chupe: Oĩ he’íva ndehaeha Juan Bautista; ambue, Elías; ha ambue katu, Jeremías térã peteĩva profetakuéragui. Ha’e he’i chupekuéra: Ha pende, mávapa peje che ha’eha? Upérõ Simón Pedro ombohovái ha he’i: Nde hína pe Cristo, Tupã oikovéva Ra’y. Ha Jesús ombohovái ha he’i chupe: Revy’aiteva’erã nde, Simón Barjona; ndaha’éi niko so’o ni tuguy omoikuaáva ndéve ko mba’e, che Ru oĩva yvágape añoite. Ha che avei ha’e ndéve: nde hína Pedro, ha ko ita ári amopu’ãta che iglesia; ha añaretã rokẽnguéra ndaipu’akamo’ãi hese. Ha ame’ẽta ndéve pe yvágape guarã Rréino llávekuéra; ha opa mba’e reikóva remboty ko yvy ári, oñembotýta yvágape; ha opa mba’e reikóva rembojera ko yvy ári, oñembojeráta yvágape. Upéi he’i mbarete hemimbo’ekuérape ani hag̃ua he’i avavépe ha’eha Jesús pe Cristo. Mateo 16:13–20.
This passage is significant because it represents a pivotal moment in Jesus’ ministry and the development of Christian theology. Peter’s confession of Jesus as the Messiah, the Son of the living God, is seen as the foundation of Christian faith and the cornerstone upon which the church is built. The phrase “on this rock I will build my church” is interpreted in Catholic tradition as a reference to Peter himself, whom Jesus identifies as the “rock” upon which the church will be built. This interpretation serves as the basis for the papal primacy and authority in Catholic theology.
Ko pasáhe iñimportánte, pórke ohechauka peteĩ momento decisívo Jesús ministeriope ha teología cristiana ñemoheñóipe. Pedro remombe’u hag̃ua Jesús ha’eha pe Mesías, Ñandejára oikovéva Ra’y, ojehecha jerovia cristiana pyendáramo ha pe ita guasúrõ hi’ári oñemopu’ãva pe iglesia. Pe ñe’ẽjoaju “ko ita ári amopu’ãta che iglesia” oñeinterpretá tradición católicape Pedro rehe voi, Jesús ohechakuaaháicha chupe pe “ita” ramo, hi’ári oñemopu’ãtava pe iglesia. Ko interpretación oservi fundamento ramo primacía ha autoridad papal-rã teología católicape.
In Protestant theology, the “rock” is not understood to refer to Peter personally, but to Peter’s confession of faith in Jesus as the Messiah and the Son of God. In this view, the foundation of the church is not Peter, but the confession that Jesus is the Christ and the Son of God. Regardless of theological interpretation, the Confession of Peter in Matthew 16:13–20 is considered a central and foundational passage in Christian belief, emphasizing the identity of Jesus as the Messiah and the Son of God, and affirming the mission and purpose of the church.
Teología Protestántepe, pe “ita” ndojeikuaái oñeñeʼẽha Pedro rehe peteĩteĩháicha, síno Pedro jeroviapy mombeʼúre Jesús rehe Mesías ha Tupã Raʼy ramo. Ko jehecha rupi, tupao pyenda ndahaʼéi Pedro, síno pe mombeʼu Jesús haʼeha Cristo ha Tupã Raʼy. Jepe iñambue hag̃ua pe interpretación teológica, Pedro Confesión Mateo 16:13–20-pe ojehecha peteĩ pasaje mbytéva ha pyendáva jerovia cristianápe, omombaʼeguasúvo Jesús rekotee Mesías ha Tupã Raʼy ramo, ha omopyendáva pe misión ha propósito tupao rehegua.
In the previous article we presented a passage from The Desire of Ages, where Sister White identifies some of the issues associated with Christ’s visit to Caesarea Philippi. One of the points she notes is that Christ had taken the disciples away from the influence of the Jews for the purpose of setting forth the lessons of Caesarea Philippi.
Pe artíkulo mboyveguápe ropresenta peteĩ pasáhe The Desire of Ages-gui, upépe Hermana White omombe’u umi mba’e ojehechakuaáva Cristo oho haguére Cesarea de Filipos-pe. Peteĩva umi punto ha’e ohechakuaa Cristo ogueraha hague umi discípulo-kuérape mombyry umi judío-kuéra influénsiagui, ikatu hag̃uáicha omoĩ tenonderã umi mbo’epy Cesarea de Filipos-peguáva.
“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.” The Desire of Ages, 411.
“Jesús ha hemimbo’ekuéra oguahẽma ko’ág̃a peteĩva umi táva oĩvape Cesarea de Filipo ypýpe. Ha’ekuéra oĩma Galilea rembe’y okápe, peteĩ tetãygua rupi oisãmbyhyhápe ta’ãnga rerovia. Ko’ápe umi hemimbo’ekuéra oñembohasákuri judaísmo pu’aka guýgui, ha oguerahahápe chupekuéra oñembojave hag̃ua umi ñemoĩngue pagano rehe. Ijerére ojehechauka opaichagua pytu’uro’y jerovia oĩva opa hendápe ko yvy ape ári. Jesús oipota kuri ko’ã mba’e rehecha rupive ha’ekuéra oikuaa hag̃ua imba’eporãha umi tetã ambuegua ndive. Ha’e opytakuévo ko tetãygua rupi, oñeha’ãkuri ojepe’a hag̃ua tavayguakuéra mbo’e gui, ha oñeme’ẽve hag̃ua hembiapoite umi hemimbo’ekuéra rehe.” The Desire of Ages, 411.
On July 18, 2020, Christ removed the disciples of September 11, 2001 from the influence of Laodicean Adventism. The first disappointment in the parable of the ten virgins produced a separation of the movement from the assembly of mockers that was in the process of being passed by. This truth was fulfilled in Millerite history on April 19, 1844, and again on July 18, 2020. The history of the tarrying time then began, and it possesses the signature of “Truth” in both the movement of the first and third angels.
18 jasypokõi 2020-pe, Cristo oipe’a 11 jasyporundy 2001-pegua temimbo’ekuéra Laodicea Adventismo poguýgui. Pe ñembyasy peteĩha, oĩva umi pa virgen re’ẽnga’ýpe, oguenohẽ peteĩ ñemboja’o pe movimiento ha pe aty ñembohoryhára apytépe, upéva ohasáma hag̃uáicha. Ko añetegua oñemboguata Miller-pegua tembiasápe 19 jasyrundy 1844-pe, ha upéi jey 18 jasypokõi 2020-pe. Upe rire oñepyrũ pe are oha’arõva rembiasakue, ha oguereko pe techaukaha “Añetegua” mokõivévape, pe primer ha tercer ánhel movimiento-pe.
The first disappointment is the first of three waymarks, and the history concludes with the Great Disappointment of October 22, 1844, that typifies the “great earthquake” of Revelation chapter eleven. The beginning, first letter of the Hebrew alphabet represents a disappointment, and the ending, twenty-second letter of the Hebrew alphabet also represents a disappointment. The thirteenth letter, representing rebellion, identifies the disappointment of the foolish virgins who manifest their lost condition when the call at Midnight identifies who has and who has not prepared for the crisis. The twenty-two letters of the Hebrew alphabet represent the symbol of the combination of Divinity with humanity that is accomplished within that history, though the Millerite history represents the first Kadesh, and our history today represents the last Kadesh.
Pe ñembyasy peteĩha ha’e pe peteĩha umi mbohapy tendayke apytégui, ha pe tembiasakue oñemohu’ã pe Ñembyasy Guasu 22 jasypa 1844-pe, upéva ohechauka hag̃ua pe “yvyryrýi guasu” Apocalipsis kapítulo once-pe. Pe ñepyrũ, pe peteĩha tai alfabeto hebreo-pegua ohechauka peteĩ ñembyasy, ha pe paha, pe mokõipa mokõiha tai alfabeto hebreo-pegua avei ohechauka peteĩ ñembyasy. Pe paapyha tai, oporomoesakãva ñemoĩre, omombe’u pe ñembyasy umi kuñataĩ arandu’ỹva rehegua, ohechaukáva hikuái ijapave hag̃uáicha okañyha ojekuaa jave pe ñehenói Pyhare Mbyte-pe máva-pa oñembosako’i ha máva-pa noñembosako’íri pe apañuãi guasurã. Umi mokõipa mokõi tai alfabeto hebreo-pegua ohechauka pe techaukaha divinida ha yvypóra rekove joaju rehegua oñemboguapýva upe tembiasakue ryepýpe, jepe pe tembiasakue Millerita ohechauka pe peteĩha Cades, ha ñande rekove rembiasakue ko árape ohechauka pe pahaite Cades.
The two lines are parallel, but one represents the failure of God’s people and the other the victory of God’s people. Just before the cross, Jesus brought His disciples to Panium, just as He has brought His last-day disciples to Panium, and in doing so He allowed a disappointment to remove His last day disciples from the “controlling influence” of Laodicean Adventism, represented by “Judaism” in the history of Matthew chapter sixteen. In doing so, He also simultaneously brought His disciples into a closer contact with heathenism, thus representing the working environment of His last-day disciples who are now living in the full-blown manifestation of satanic power represented by the modern communication systems that are being employed to lead the entire world into receiving the mark of the beast.
Mokõive jeha hína oñembojojáva, ha peteĩva ohechauka Ñandejára tavayguakuéra jejavy, ambue katu Ñandejára tavayguakuéra ñepu’ã porã. Kurusu mboyve michĩmi, Jesús ogueru Hemimbo’ekuéra Panium-pe, ha péicha avei ogueru Hemimbo’e paha ára guápe Panium-pe; ha upéicha ojapóvo, oheja peteĩ ñembyasy omomombyry hag̃ua Hemimbo’e paha ára guápe pe “mbarete oisãmbyhývagui” Adventismo Laodicea guápe, ojehechaukáva “Judaísmo” rupive Mateo kapítulo dieciséis rembiasápe. Upéicha avei, peteĩchahápe ogueru Hemimbo’ekuérape peteĩ jeikeve hag̃ua tetã ambuegua jeroviapy’ỹ ndive, upéicha ohechaukávo mba’éichapa omba’apo hag̃ua Hemimbo’e paha ára guápe, ko’ág̃a oikóvape Satanás pokatu ojehechaukáva hesakãmba hag̃uáicha umi sistema de comunicación moderna rupive, ojeporúva ogueraha hag̃ua opaite yvóra omoneĩ haguã mymba ñaña marka.
The history of Caesarea Philippi aligns with the history of the Battle of Panium, and verses thirteen through fifteen. Christ and His disciples, were standing in the shadow of the cross, typifying His last-day disciples standing in the shadow of the Sunday law. There, in verses thirteen through fifteen, which was Caesarea Philippi, and also the Battle of Panium, which is where we stand today, Christ began to teach His disciples about what was about to happen in verse sixteen.
Cesarea Filipos rembiasakue ojoaju Panium Ñorairõ rembiasakue ndive, ha umi versíkulo trece guive quince peve ndive. Cristo ha Hemimbo'ekuéra oĩkuri kurusu kuarahy'ãme, ohechaukáva Hemimbo'e kuéra ára pahápeguáva oĩha Arapokõindýpegua léi kuarahy'ãme. Upépe, umi versíkulo trece guive quince peve, ha'éva Cesarea Filipos, ha avei Panium Ñorairõ, péva hína ñande ñaiméha ko árape, Cristo oñepyrũ ombo'e Hemimbo'ekuérape umi mba'e oikótava versíkulo dieciséis-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.” The Desire of Ages, 411.
«Ha’e oiméma voi omombe’u hag̃ua chupekuéra pe jehasa asy oha’arõva’ekue ichupe. Ha upe mboyve oho ha’eño, ha oñembo’e, ikatu hag̃uáicha ijyva kuéra oĩmbáramo oguerohory hag̃ua iñe’ẽnguéra». The Desire of Ages, 411.
Before Christ told His disciples of the cross, He first went away, or He tarried, thus marking the tarrying time in the parable and the history from July 18, 2020 to July 2023.
Cristo omombe’u mboyve hemimbo’épe kurusu rehegua, Ha’e tenonderã oho mombyry térã opyta are, upéicha omoĩ hag̃ua techaukaha pe ára opytaha pe parábola-pe ha pe tembiasakue-pe 18 jasypokõi 2020 guive julio 2023 peve.
“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.” The Desire of Ages, 411.
“Ouñembojoajúvo hendivekuéra, ndaha’éi pya’eterei omombe’u hag̃ua chupekuéra upe ha’e oikuaaukaséva. Oiko mboyve upéva, ome’ẽ chupekuéra peteĩ pa’ũ omombe’u hag̃ua ijerovia hese, ikatu hag̃uáicha oñemombarete pe jehasa asy oútavape g̃uarã.” The Desire of Ages, 411.
In July 2023, the Lord began to give opportunity for those involved with the disappointment, to express their faith. He did so by opening up the message of Ezekiel thirty-seven, which was a confirmation of the message of September 11, 2001. It was the thread that tied the sealing time from September 11, 2001 to the soon coming Sunday law together. It did so by placing the disappointment of July 18, 2020 in the structure of truth, for, those who were willing to see, could recognize that every reformatory movement has a theme that runs through their peculiar sacred history.
Jasy 2023-pe, Ñandejára oñepyrũ ome'ẽ oportunidad umi oĩvape pe desengaño rehegua ndive, ikatu hag̃uáicha ohechauka hag̃ua ijerovia. Upéva ojapo oipe'ávo pe marandu Ezequiel treinta y siete rehegua, ha upéva ha'e peteĩ confirmación pe marandu 11 de septiembre de 2001-peguápe. Upéva pe hilo ombojoajúva pe tiempo de sellamiento 11 de septiembre de 2001 guive pe ley dominical og̃uahẽ potaitévape. Upéva ojapo omoĩvo pe desengaño 18 de julio de 2020 rehegua pe añetegua estructura-pe; umi oĩva dispuésto ohecha hag̃ua ningo ikatu ohechakuaa opaite movimiento reformatorio oguerekoha peteĩ tema ohasáva iñistoria sagrada particular rupi.
In the last days, the message of the third woe arrived on September 11, 2001, then a false message of the third woe was proclaimed that produced a disappointment, but the message that brought them back to life after three and a half days of being dead, dry and scattered bones was the message of the four winds, that is also the third woe.
Umi ára pahápe, pe marandu mbohapyha ñembyasýgui og̃uahẽkuri 11 jasyporundy 2001-pe; upéi katu oñemombeʼu peteĩ marandu japu pe mbohapyha ñembyasýgui, ha upéva ogueru peteĩ ñembotavy guasu; ha pe marandu omoingovejey vaʼekue chupekuéra tekove hag̃ua, mbohapy ára mbyte ha peteĩ ára rire omanóvaicha, kangypa, ha ikãnguekue isarambívaicha, haʼe vaʼekue pe marandu umi irundy yvytúgui, ha upéva avei hína pe mbohapyha ñembyasy.
The last-day disciples can see, if they choose to see, that the three waymarks of the sealing of the one hundred and forty-four thousand are the same theme at each step, and that at the second step, the rebellion represented by the thirteenth letter of the Hebrew alphabet confirmed the message as “Truth.” A second witness the Lord provided was in the fact that the first disappointment of prior reformatory movements was based upon rebellion against God’s revealed will, whether it was Moses not circumcising his son, or Uzzah touching that ark, or Martha and Mary doubting Jesus’ word concerning the death of Lazarus. The only reform line that did not uphold the fact that the first disappointment was based upon disobedience was the reform movement of the Millerites, but it was also shown at that time that the history of the Millerites possessed internal waymarks that were based upon the truth of the eighth, being of the seven.
Umi temimbo’e ára pahápegua ikatu ohecha, oiporavóramo ohecha hag̃ua, umi mbohapy techaukaha pe ñemboty rehegua umi cien cuarenta y cuatro mil rehegua ha’eha peteîchante tema káda paso-pe, ha mokõiha paso-pe, pe ñepu’ãvai ojehechaukáva pe letra pahaapyha alfabeto hebreo-gua rupive omombarete pe marandu “Añetegua” ramo. Peteĩ mokõiha testígo Ñandejára ome’ẽva oĩkuri upe añeteguápe pe peteĩha ñembyasy umi movimiento reformatorio yma guaréva rehegua oñemopyendaha’ekue pe ñepu’ãvai Tupã oikuaauka va’ekue hembipota rehe, taha’e Moisés ndojapói haguére pe ñekytĩmby ita’ýrape, térã Uza opoko haguére pe árka rehe, térã Marta ha María ndogueroviái haguére Jesús ñe’ẽ Lázaro mano rehegua. Pe añoite línea de reforma nomombaretéiva pe añetegua he’íva pe peteĩha ñembyasy oñemopyenda hague ñande rekópe ñane ñe’ẽrenduy hag̃ua’ỹre ha’eva’ekue pe movimiento reformista Millerita-kuéra rehegua, ha upéicha avei ojechauka upe jave pe historia Millerita-kuéra rehegua oguereko hague techaukaha hyepypegua oñemopyendáva pe añetegua rehe, pe ochoha, ha’éva umi siete apytégui.
The fact that the eighth is of the seven is a major element of the Revelation of Jesus Christ which is now being unsealed, and the transition of the Philadelphian Millerite movement unto the Laodicean church was a waymark that identified when the Laodicean movement of the third angel would transition unto the Philadelphian movement of the one hundred and forty-four thousand. Thus, the fact that the first Millerite disappointment was accomplished without their movement manifesting disobedience, provided the contrast for the same waymark in the last days where the Laodicean movement of the third angel would disobey and produce a disappointment, and in so doing would align with the Millerite waymark, and produce the logic to see the movement of the one hundred and forty-four thousand is the eighth, that is of the seven.
Pe mbohapyhaha pe poapyha ojeguerekóva umi siete apytégui ha’e peteĩ elemento tuicháva Jesucristo Ñemombeʼupa ojehechauka hag̃ua, koʼág̃a oñembotyʼo hag̃uáicha, ha pe ñembohasa pe movimiento Filadelfiagua Millerita-gui pe iglesia Laodiceagua peve haʼe peteĩ techaukaha ohechakuaa hag̃ua arakaʼe pe movimiento Laodiceagua pe ángel mbohapyhágui oñembohasáta pe movimiento Filadelfiagua umi cien cuarenta y cuatro mil pegua gotyo. Upévare, pe añetegua pe peteĩha ñembyasy Millerita oñemoañeté hague ijeheguiete pe imovimiento ohechaukaʼỹre ñeʼẽrenduʼỹ, omeʼẽ pe joavy hag̃ua upe techaukaha peteĩchagua ára pahápe, upépe pe movimiento Laodiceagua pe ángel mbohapyhágui ojeitýta ñeʼẽrenduʼỹme ha omoheñóita peteĩ ñembyasy, ha upéicha ojapóvo oñemohendáta pe techaukaha Millerita rehe, ha omboheñóita pe lógica ojehecha hag̃ua pe movimiento umi cien cuarenta y cuatro mil pegua haʼeha pe poapyha, pe oúva umi siete apytégui.
On July 2023, the Lord raised up a “voice in the wilderness” in order to prepare His last-day people for the crisis of the Sunday law, and once He returned from tarrying in prayer unto the disciples, He gave them opportunity to express their faith. In Christ’s day the message was His baptism, the point where Jesus, became Jesus Christ. That waymark aligns with September 11, 2001, and His disciples were asked what men thought, and then asked what the disciples themselves thought about Christ.
Julio 2023-pe, Ñandejára omopuʼã peteĩ “ñeʼẽ osapukáiva desiértope” ombosako hag̃ua Itavayguakuéra ára pahápe g̃uarã pe léi domingo jehasa asýpe g̃uarã; ha upe rire, ojevy rire ojoko hag̃ua ñemboʼépe umi temimboʼékuéra rendápe, omeʼẽ chupekuéra paʼũ ohechauka hag̃ua ijerovia. Cristo árape, pe marandu haʼe vaʼekue Iñemongarai, upe punto Jesús-gui oiko hague Jesucristo. Upe techaukaha ojoja septiembre 11, 2001 rehe, ha Itempimboʼékuérape ojejerure mbaʼépa tapicha kuéra heʼi, ha upéi ojejerure avei mbaʼépa umi temimboʼe voi oimoʼã Cristo rehe.
“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?’
“Oñembojoajúvo hendivekuéra, Ha’e ndaha’éi pya’e omombe’u hag̃ua chupekuéra upe mba’e Ha’e oikuaaukaseva’ekue. Ojejapo mboyve upéva, ome’ẽ chupekuéra peteĩ oportunidad omombe’u hag̃ua ijerovia hese, ikatu hag̃uáicha oñemombarete pe jehasa asy oútavape g̃uarã. He’i chupekuéra: ‘Mávapa he’i tapicha kuéra che rehe, che Yvypóra Ra’yha?’”
“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.” The Desire of Ages, 411.
Ñembyasy hag̃uáicha, umi temimbo’e ojehecha va’erãkuri omoneĩ hag̃ua Israel ndoikuaái hague iMesíaspe. Oĩkuri añetehápe, ohechávo Hembiapokue hechapyrãva, he’i va’ekue hese ha’eha David Ra’y. Umi aty guasu oñemongaru va’ekue Betsaídape oipota va’ekue omoherakuã chupe Israel ruvicha guasu ramo. Heta oĩkuri oĩ hag̃uáicha omoneĩ chupe maranduhára ramo; ha katu ndogueroviái chupe ha’eha Mesías. El Deseado de Todas las Gentes, 411.
The majority of Adventism did not believe in the third woe of September 11, 2001. They believed some of the miracles of the prophetic Word that had been presented in the movement, and some understood that the message of September 11, 2001 had elements of truth, but they did not truly believe the claims of September 11, 2001.
Hetave Adventismo-pegua ndojeroviái vaʼekue mbohapyha ñembyasýpe 11 jasyporundy ary 2001-pe. Ojeroviákuri hikuái peteĩva umi milagro Ñeʼẽ Marangatúpe guare oñepresentávaʼekue pe movimientope, ha oĩ avei oikũmbyvaʼekue pe marandu 11 jasyporundy 2001-pe oguerekoha sapyʼa añetegua ypykue, péro ndojeroviái añetépe umi mbaʼe ojeʼevaʼekue 11 jasyporundy 2001 rehegua.
The claim of September 11, 2001 had been typified by the claim of August 11, 1840, and that claim was expressed by Sister White when commenting upon the fulfillment of August 11, 1840. She stated:
Pe ojejapo vaʼekue 11 jasyporundy ary 2001-pe ojehechauka vaʼekue yma 11 jasypoapy ary 1840-pe guare rupi, ha upe pejejapo ojeʼe vaʼekue Sy White rupive omombeʼúvo mbaʼéichapa oñekumpli 11 jasypoapy ary 1840-pe. Haʼe heʼi:
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Pe áraitépe ojehechaukaháicha, Turquía, umi imandu’aharakuéra rupive, omoneĩ umi pu’akapáva oñemoirũva Europa peguakuéra ñangareko, ha upéicha omoĩ ijehe umi tetã cristianokuéra poguýpe. Upe mba’e oiko va’ekue omohu’ãmbaitéma pe ñe’ẽmarandu. Ojekuaávo upéva, heta-iterei ojeroviákuri añeteha umi principio de interpretación profética oguerekóva Miller ha umi hendivegua; ha peteĩ ñemomýi tuichaite ojeme’ẽ pe movimiento advenimiento-pe. Kuimba’e arandúva ha tembiapo guasúpe oĩva oñondive Miller ndive, mokõivéva oñemombe’úvo ha oñemoherakuãvo hembiapo remiandu; ha ary 1840 guive 1844 peve pe tembiapo pya’e oñemyasãi.” The Great Controversy, 334, 335.
What was confirmed on August 11, 1840 was that Miller’s prophetic views were accurate, and the claim of September 11, 2001 is the confirmation that Future for America’s prophetic views are accurate. The unrepentant multitude in July of 2023 could not and would not accept the premise that the methodology designed by Christ, and entrusted to Future for America is actually the methodology of the latter rain. But then Christ asked His disciples what they, not the multitude thought.
Pe ojehechauka vaʼekue 11 jasypoapy ary 1840-pe haʼe hague añeteha umi marandu profético Miller rehegua; ha pe jeʼe 11 jasyporundy ary 2001 rehegua haʼe pe ojehechauka hag̃ua añeteha umi marandu profético Future for America rehegua. Pe aty hetáva ndojevyʼỹiva guive jasykõi ary 2023-pe ndaikatúi ha ndogueroviái vaʼekue pe ñepyrũmby heʼíva pe tapereko Cristo omohendavaʼekue, ha omeʼẽvaʼekue Future for America-pe, haʼeha añetehápe pe tapereko ama paha rehegua. Upéi katu Cristo oporandu hemimboʼekuérape mbaʼépa haʼekuéra, ndahaʼéi pe aty hetáva, oguerovia.
“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 ojapo ko'ág̃a peteĩ mokõiha porandu, oñe'ẽva umi temimbo'e rehe voi: ‘Ha peẽ, máva piko peje che ha'eha?’ Pedro ombohovái: ‘Nde hína pe Cristo, Ñandejára 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 Cristope, oñepyrũkuri iduda Juan rembiaporã rehegua oñemoinge rire chupe kárselpe ha ojejuka rire chupe; ha koʼág̃a avei iduda hikuái Jesús haʼeha pe Mesías, upe ohaʼarõ puku vaʼekue. Heta umi disípulo, akóinte ohaʼarõ mbaretépe Jesús oguapy hag̃ua hendaguépe David tróno ári, ohejákuri chupe ohechakuaa riremínte ndahaʼeiha upéva hembipota. Péro Pedro ha iñirũnguéra ndojei moʼãi ikatu hag̃uáicha oikuaa hag̃ua hikuái pe iñeʼẽmeʼẽgui. Umi omoakãraku vaʼekue kuehe ha ko árape okondenáva rekokangy nomeg̃uʼãi pe Salvador rapykuehópe añeteguápe jerovia. Pedro heʼi: ‘Nde hína pe Cristo, pe Tupã oikovéva Raʼy.’ Ndohaʼarõi vaʼekue mburuvicha guasu jehecharamo omoakã hag̃ua Ijárare, síno omoneĩ chupe ijayvuʼỹme.”
“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 ohechauka vaʼekue umi doce jerovia. Upéicharõ jepe, umi temimboʼe gueteri mombyry oĩkuri oikũmby hag̃ua Cristo rembiaporã. Paʼikuéra ha mburuvichakuéra ñemoĩ hag̃ua hese ha iñembojeguaru japu, ndaikatúiramo jepe omoĩ mombyry chupekuéra Cristo-gui, upéicharõ jepe omoheñói ipypekuéra tuicha hag̃ua jepyʼapy. Ndohechaporãi gueteri hikuái tape. Iñaranduka yma guare puaka, umi rabí-kuéra mboʼepy, ha jepokuaa puaka, gueteri ojoko ikatu hag̃uáicha ohecha añetegua. Sapyʼánte tesapekue porãite Jesús-gui osẽ vaʼekue hese kuéra, ha upéicharõ jepe heta jey haʼekuéra ojogua kuimbaʼekuéra pokopa hag̃uáicha pytũmby apytépe. Ko árape katu, oñemoĩ mboyve hikuái hovake pe jehasa asy guasu ohaʼãtava ijerovia, Espíritu Santo oguejy hiʼarikuéra mbarete reheve. Michĩmi sapyʼami hag̃ua, hesakuéra oñembojerovia vaʼekue mombyry ‘umi mbaʼe ojehechávagui,’ ohecha hag̃ua ‘umi mbaʼe ndojehecháiva.’ 2 Corintios 4:18. Yvypóra reko 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.’” The Desire of Ages, 412.
“Jesús ombohovái Pédrope he'ívo: ‘Ojehovasáva nde, Simón Bar-jona; ndaha'éigui to'o ha tuguy umi oikuaaukáva ndéve upéva, síno Che Ru oĩva yvágape.’” The Desire of Ages, 412.
Peter’s confession in identifying that Christ is the son of God, spoke directly to the testing question of that history. The time had come for the Messiah to appear, as set forth by God’s prophetic Word, and only those who accepted that truth would be included with those represented by Peter’s statement. Peter represents those who accept the message established on September 11, 2001, and that confess that Jesus is the Son of God. “Peter had expressed the faith of the twelve,” and the twelve he represented were the one hundred and forty-four thousand. For this reason, Christ changed Peter’s name from Simon Bar-jona unto Peter in the passage.
Pedro rembikuaa, omombeʼúvo Cristo haʼeha Ñandejára Raʼy, oñeʼẽ kuri derechoite pe porandu jehechapyrã ombojejopývape upe tembiasakue. Oguahẽma kuri pe ára pe Mesías ojehechauka hag̃ua, heʼiháicha Ñandejára ñeʼẽ maranduhára, ha umi añónte omoneĩva upe añetegua oike vaʼerãta umi Pedro ñeʼẽme ojehechaukáva apytépe. Pedro ohechauka umi omoneĩvape pe marandu oñemopyendavaʼekue 11 jasyporundy ary 2001-pe, ha omombeʼúva Jesús haʼeha Ñandejára Raʼy. “Pedro ohechauka kuri umi doce jerovia”, ha umi doce haʼe ohechaukáva hína kuri umi ciento cuarenta y cuatro mil. Upévare, Cristo omoambue Pedro réra Simón Bar-jona-gui Pedro-pe upe jehasaipyrepe.
“Simon” means “he who hears,” and “bar” means “son of,” and Jonah means “dove.” Simon represented those who heard the message of the dove, which represented the truths associated with the baptism of Jesus, when He became the Christ, anointed with power, as was symbolically represented by the descent of the Holy Spirit in the form of a dove.
“Simón” he’ise “pe ohendúva”, ha “bar” he’ise “ra’y”, ha Jonás he’ise “pykasu”. Simón ohechauka umi ohendúva pe marandu pykasu rehegua, upéva ohechaukáva umi añetegua ojoajúva Jesús ñemongarai rehe, araka’e Ha’e oiko ramo guare Cristo, oñehypýiva pu’akápe, ojehechaukaháicha simbólikamente Espíritu Santo oguejy ramo guare peteĩ pykasu ra’angápe.
The reform lines parallel each other and John represents the Millerites, who on August 11, 1840, ate the little book. Jeremiah aligns with that event, and when he ate the little book, he was then called by God’s name.
Umi línea de reforma ojojoguata peteĩcha, ha Juan orrepresenta umi Millerita-kuérape, haʼekuéra 11 jasypoapy 1840-pe hoʼu vaʼekue pe líbro michĩva. Jeremías oñemohenda upe mbaʼe oikóva rehe, ha haʼe hoʼu rire pe líbro michĩva, upérõ oñembohéra chupe Tupã rérape.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.
Ne ñe'ẽ ojuhu, ha che rokaru chuguikuéra; ha nde ñe'ẽ oiko chéve hag̃ua vy'a ha torýpa che korasõme: che niko aime nderéra rupi hérava, Ñandejára Tupã de los ejércitos. Jeremías 15:16.
When the Lord entered into covenant with Abram, He changed his name to Abraham, as He did with Sarai and Jacob. The changing of a name represents a covenant relationship, and at the waymark where the Divine symbol descends God’s people are to eat the message, enter into covenant, and their name is then changed. As a representative of the disciples of Christ’s time, Simon Bar-jona represented those who “heard” the message of the “dove.”
Ñandejára oike jave ñe’ẽme’ẽme Abram ndive, omoambue héra Abraham-pe, ojapoháicha avei Sarai ha Jacob rehe. Téra ñemoambue ohechauka peteĩ joaju ñe’ẽme’ẽ rehegua, ha upe waymark-pe, pe símbolo Divino oguejyhápe, Tupã retãygua okaru vaerã pe marandu rehe, oike vaerã ñe’ẽme’ẽme, ha upéi iñeramoĩ ñemoambue. Cristo ára disípulokuéra rehegua ta’ãhára ramo, Simón Bar-jona ohechauka umi ohendúva’ekue pe marandu “pykasu” rehegua.
When he gave testimony that he recognized that at that waymark Jesus became the Christ, and that He was the Son of God, and all which that entails, Christ then changed his name to Peter. He had expressed the message that Christ’s covenant people of that history accepted, and in so doing he also typified the one hundred and forty-four thousand of the last days.
Otestifikávo hikuái jave ha’e ohechakuaa hague upe hitope Jesús oiko hague pe Cristo, ha Ha’eha Ñandejára Ra’y, ha opa mba’e upéva oguerúva, upérõ Cristo omoambue héra Pedro-pe. Ha’e omombe’u pe marandu Cristo retãgua yvypóra ñemoñare upe tembiasakue pegua omoneĩ va’ekue, ha upéicha ojapóvo avei ohechaukaraka pe cien cuarenta y cuatro mil ára pahápeguápe.
The letter “P” is the sixteenth letter in the English alphabet, and the letter “E” is the fifth letter in the alphabet, and the letter “T” is the twentieth letter, the letter “E” is repeated, and the name ends with the letter “R” which is the eighteenth letter. Sixteen “times” five, “times” twenty, “times” five, “times” eighteen equals one hundred and forty-four thousand. The Wonderful Linguist spoke to Peter in Hebrew, and the New Testament was written in the Greek, and the translators of the King James Version produced the New Testament in English.
Pe letra ha’e papaha poteĩha jurundyha ñe’ẽryru Inglés-pe, ha pe letra E ha’e papaha poteĩha ñe’ẽryrúpe, ha pe letra T ha’e papaha mokõipaha, pe letra E ojerejey, ha téra oñemohu’ã letra R reheve, ha’éva papaha paapyha porundyha. Pa’ẽrã “jey” po, “jey” mokõi pa, “jey” po, “jey” paapyha porundyha ome’ẽ cien cuarenta y cuatro mil. Ñe’ẽnguéra Aranduete oñe’ẽ va’ekue Pedro-pe hebreo-pe, ha Ñe’ẽme’ẽ Pyahu ojehai va’ekue griego-pe, ha umi traduktór King James Version-gua oguenohẽ Ñe’ẽme’ẽ Pyahu inglés-pe.
In spite of the three steps of differing languages, Christ, who is the Son of God, the Wonderful Linguist, and the Wonderful Numberer, placed an illustration of the sealing of the one hundred and forty-four thousand in Matthew chapter sixteen, that aligns with the Battle of Panium, and His visit to Caesarea Philippi. He did so by employing His control of language and numbers, for He is both Palmoni (the Wonderful Numberer), and the Word (the Wonderful Linguist).
Umi mbohapy ñe’ẽ iñambueháicha jepive, Cristo, ha’éva Tupã Ra’y, Ñe’ẽkuaajey Mba’eporãite, ha Papapyha Mba’eporãite, omoĩ peteĩ ta’anga umi cien cuarenta y cuatro mil oñeselláva rehe Mateo kapítulo dieciséis-pe, ojoajúva Ñorairõ Panium pegua ndive, ha Ijepovisitáre Cesarea de Filipo-pe. Péicha ojapo iñe’ẽ ha papapy rehe ipoguýre, ha’e hag̃ua mokõivéva Palmoni (Papapyha Mba’eporãite), ha Ñe’ẽ (Ñe’ẽkuaajey Mba’eporãite).
We will continue this study in the next article.
Ñambojoaju ko ñemoarandu ambue artículope.
“Nearly two thousand years ago, a voice of mysterious import was heard in heaven, from the throne of God, ‘Lo, I come.’ ‘Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me…. Lo, I come (in the volume of the Book it is written of Me,) to do Thy will, O God.’ Hebrews 10:5–7. In these words is announced the fulfillment of the purpose that had been hidden from eternal ages. Christ was about to visit our world, and to become incarnate. He says, ‘A body hast Thou prepared Me.’ Had He appeared with the glory that was His with the Father before the world was, we could not have endured the light of His presence. That we might behold it and not be destroyed, the manifestation of His glory was shrouded. His divinity was veiled with humanity,—the invisible glory in the visible human form.
“Haimete mokõi mil áño rupi, peteĩ ñe’ẽ mba’éichapa jaikuaa’ỹva ojehendu yvágape, Tupã guapyhágui, ‘Péina, aju.’ ‘Ndereipotái vaʼekue mymbajuka ha ofrénda, ha katu reme’ẽ chéve peteĩ rete…. Péina, aju (kuatiañe’ẽ ryepýpe ojehai che rehegua,) ajapo hag̃ua ne rembipota, Tupã.’ Hebreos 10:5–7. Koʼã ñe’ẽme ojekuaauka upe tembiapo ojehupytytaha, oĩvaʼekue kañy arakaʼe guive. Cristo oĩma vaʼekue oúvo ko ñande yvy ape ári, ha oiko hag̃ua ñandeteicha rete reheve. Haʼe he’i: ‘Peteĩ rete reme’ẽ chéve.’ Ojehechaukarire kuri pe mimbipa haʼe oguerekóva Túvandi ko yvy ojejapo mboyve, ndaikatúi kuri jahecha hag̃ua pe tesape osẽva ipresénsiagui. Ikatu hag̃uáicha jahecha ha ani hag̃ua ñañehundi, pe jehechauka imimbipakuégui oñemo’ã. Itupãrekokue oñeñuã yvypórarekópe,—pe mimbipa ndojehecháiva ojehechauka pe yvypóra rete ojehechávape.”
“This great purpose had been shadowed forth in types and symbols. The burning bush, in which Christ appeared to Moses, revealed God. The symbol chosen for the representation of the Deity was a lowly shrub, that seemingly had no attractions. This enshrined the Infinite. The all-merciful God shrouded His glory in a most humble type, that Moses could look upon it and live. So in the pillar of cloud by day and the pillar of fire by night, God communicated with Israel, revealing to men His will, and imparting to them His grace. God’s glory was subdued, and His majesty veiled, that the weak vision of finite men might behold it. So Christ was to come in ‘the body of our humiliation’ (Philippians 3:21, R. V.), ‘in the likeness of men.’ In the eyes of the world He possessed no beauty that they should desire Him; yet He was the incarnate God, the light of heaven and earth. His glory was veiled, His greatness and majesty were hidden, that He might draw near to sorrowful, tempted men.
“Ko propósito tuicha ojehechauka vaʼekue taʼãngamy ha símbolorupi. Kaʼaguy yvyrarakã hendyhápe, upépe Cristo ojechauka Moiséspe, oikuaauka Ñandejárape. Pe símbolo ojeporavo vaʼekue ojehechaukarã hag̃ua pe Divinidad haʼe vaʼekue peteĩ kaʼavo mirĩ, ndoguerekóivaicha mbaʼeve iporã hag̃uáicha ojehecha hag̃uáicha. Upépe oiko vaʼekue pe Infinito. Ñandejára opa mbaʼére poriahuverekóva omoʼã Iglória peteĩ taʼanga iporãʼỹvéva ha imirĩvévape, Moisés ikatu hag̃uáicha omaña hese ha oikove. Péicha avei, ara hag̃ua pe yvyraĩ arai reheve ha pyhare hag̃ua pe yvyraĩ tata reheve, Ñandejára oñeʼẽ Israel ndive, oikuaaukávo yvypórape Ivoluntad ha omeʼẽvo chupekuéra Igrásia. Ñandejára glória oñemomichĩ, ha Imajestad oñemoʼã, ikatu hag̃uáicha yvypóra finíto resay kangy ohecha upéva. Péicha Cristo ou vaʼerã kuri ‘ñande ñemomirĩ retepe’ (Filipenses 3:21, R. V.), ‘yvypóra joguahaicha.’ Yvóra resa renondépe ndoguerekói kuri mbaʼeve iporãva haʼekuéra oipotáva hese; upéicharamo jepe, Haʼe vaʼekue Ñandejára oiko hag̃uáva soʼópe, yvága ha yvy resape. Iglória oñemoʼã, Ituichakue ha Imajestad oñemokañy, ikatu hag̃uáicha oñemboja umi yvypóra hasýva ha ojeʼepyʼapy hag̃uápe.”
“God commanded Moses for Israel, ‘Let them make Me a sanctuary; that I may dwell among them’ (Exodus 25:8), and He abode in the sanctuary, in the midst of His people. Through all their weary wandering in the desert, the symbol of His presence was with them. So Christ set up His tabernacle in the midst of our human encampment. He pitched His tent by the side of the tents of men, that He might dwell among us, and make us familiar with His divine character and life. ‘The Word became flesh, and tabernacled among us (and we beheld His glory, glory as of the Only Begotten from the Father), full of grace and truth.’ John 1:14, R. V., margin.
“Ñandejára omanda Moiséspe Israel rehehápe: ‘Tojapo chéve peteĩ santuario; che aikóvo hag̃ua hendapekuéra apytépe’ (Éxodo 25:8), ha Ha’e oiko pe santuariope, Itavayguakuéra mbytépe. Opa umi iñembyasýva guata hag̃ua desiérto rupi aja, pe techaukaha Hembiapo hag̃ua oĩ hendivekuéra. Péicha Cristo omopu’ã Itabernákulo ñande yvypóra ñemboaty mbytépe. Ha’e omopyenda Itóga umi kuimba’e rógakue ykére, oiko hag̃ua ñande apytépe, ha ojapo hag̃ua ñandéve jaikuaa porã Hembieko ha Hekove divina. ‘Pe Ñe’ẽ oiko so’óramo, ha omopyenda Itabernákulo ñande apytépe (ha ore rohecha Irresplendor, peteĩ Ta’ýra peteĩete Túvagui ou vaicha, henyhẽva grásia ha añetegua rehe).’ Juan 1:14, R. V., margen.”
“Since Jesus came to dwell with us, we know that God is acquainted with our trials, and sympathizes with our griefs. Every son and daughter of Adam may understand that our Creator is the friend of sinners. For in every doctrine of grace, every promise of joy, every deed of love, every divine attraction presented in the Saviour’s life on earth, we see ‘God with us.’
“Jesús ou rúrõ guare oiko hag̃ua ou hague guive, jaikuaa Ñandejára oikuaa porãha ñande jehasa asykuéra, ha ombohasa asy ñandive ñande ñembyasykuéra. Opa ta'ýra ha tajýra Adángui ikatu ontende ñande Apohareha angaipa apoharakuéra irũnguéra. Opa doctrina gracia rehegua, opa promesa vy'a rehegua, opa tembiapo mborayhúpeguáva, opa ñandejerure divína oñepresentáva Salvador rekove ko yvy ape áripe, upépe jahecha: ‘Ñandejára ñanendive.’”
“Satan represents God’s law of love as a law of selfishness. He declares that it is impossible for us to obey its precepts. The fall of our first parents, with all the woe that has resulted, he charges upon the Creator, leading men to look upon God as the author of sin, and suffering, and death. Jesus was to unveil this deception. As one of us He was to give an example of obedience. For this He took upon Himself our nature, and passed through our experiences. ‘In all things it behooved Him to be made like unto His brethren.’ Hebrews 2:17. If we had to bear anything which Jesus did not endure, then upon this point Satan would represent the power of God as insufficient for us. Therefore Jesus was ‘in all points tempted like as we are.’ Hebrews 4:15. He endured every trial to which we are subject. And He exercised in His own behalf no power that is not freely offered to us. As man, He met temptation, and overcame in the strength given Him from God. He says, ‘I delight to do Thy will, O My God: yea, Thy law is within My heart.’ Psalm 40:8. As He went about doing good, and healing all who were afflicted by Satan, He made plain to men the character of God’s law and the nature of His service. His life testifies that it is possible for us also to obey the law of God.
“Satana ohechauka Tupã mborayhu léi peteĩ tekorerekokañy léiramo. Ha’e he’i ndaikatuiha ñande ñañemoĩ iñe’ẽme. Ñane sy ha ñande ru ypykuéra ho’a hague, opa mba’e vai upe guive osẽva reheve, omoĩ Apoha ári, ogueraha avakuérape ohecha hag̃ua Tupãpe angaipa, jehasa asy ha ñemano apoháramo. Jesús oúta kuri oikuaauka hag̃ua ko ñembotavy. Peteĩ ñandéicha ramo ome’ẽva’erãkuri peteĩ techapyrã ñe’ẽrendúgui. Upévarã Ha’e ogueraha hi’ári ñande rekotee, ha ohasa ñande jehasakue rupi. ‘Opa mba’épe tekotevẽ va’ekue ojejapo chupe ijoyke’ykuéra joguaha.’ Hebreos 2:17. Oĩrire mba’e ñande jarahasava’erã Jesús ndohasaiva’ekue, upéicharõ ko punto-pe Satana ohechaukáta Tupã pokatu noĩporãiha ñandéve g̃uarã. Upévare Jesús ojejopy opa hendáicha ‘ñandéicha opa mba’épe, angaipa’ỹre.’ Hebreos 4:15. Ha’e ohasa opa prueba ñande jaikovéva guive. Ha ndopuru’i ijehehápe g̃uarã mba’eveichagua pokatu ndajaikuaáiva ñandéve jehecharamo ome’ẽmbyréva. Yvypóra ramo, ombohovái jejopy, ha ipu’aka hese mbarete Tupã ome’ẽva’ekue chupe rupi. Ha’e he’i: ‘Che avy’a ajapo hag̃ua nde rembipota, Che Tupã; nde léi oĩ che korasõ ryepýpe.’ Salmo 40:8. Oguata aja ojapo porãvo, ha omonguera opa umi Satana ombohasa asývape, omyesakã avakuérape Tupã léi rekotee ha mba’éichapa iñarandupy rehegua. Hekove ohechauka ikatuha ñande avei ñañemoĩ Tupã léipe.”
“By His humanity, Christ touched humanity; by His divinity, He lays hold upon the throne of God. As the Son of man, He gave us an example of obedience; as the Son of God, He gives us power to obey. It was Christ who from the bush on Mount Horeb spoke to Moses saying, ‘I AM THAT I AM…. Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.’ Exodus 3:14. This was the pledge of Israel’s deliverance. So when He came ‘in the likeness of men,’ He declared Himself the I AM. The Child of Bethlehem, the meek and lowly Saviour, is God ‘manifest in the flesh.’ 1 Timothy 3:16. And to us He says: ‘I AM the Good Shepherd.’ ‘I AM the living Bread.’ ‘I AM the Way, the Truth, and the Life.’ ‘All power is given unto Me in heaven and in earth.’ John 10:11; 6:51; 14:6; Matthew 28:18. I AM the assurance of every promise. I AM; be not afraid. ‘God with us’ is the surety of our deliverance from sin, the assurance of our power to obey the law of heaven.” The Desire of Ages, 23, 24.
“Ijojahare, Cristo opoko yvypórape; Ijárape, oguereko Tupã guapyha guasu. Yvypóra Ra’y ramo, ome’ẽ ñandéve techapyrã ñe’ẽrendúgui; Tupã Ra’y ramo, ome’ẽ ñandéve pu’aka ñaneñe’ẽrendu hag̃ua. Cristo voi pe yvyra ka’aguy guive, Monte Horeb-pe, oñe’ẽva’ekue Moiséspe he’ívo: ‘CHE HA’ÉVA CHE HA’ÉVA…. Péicha eréta Israel ra’ykuérape: CHE HA’ÉVA chemondo pene rendápe.’ Éxodo 3:14. Kóva va’ekue Israel jejora ñe’ẽme’ẽ. Upévare, ou ramo guare ‘yvypóra joguaháicha,’ hejechauka ijupe voi CHE HA’ÉVA ramo. Pe mitã Belén-gua, pe Salvador ipy’a guapy ha jejapo’ỹva, ha’e Tupã ‘ojehechaukáva so’ópe.’ 1 Timoteo 3:16. Ha ñandéve he’i: ‘CHE HA’E pe Mymba Rerekua Iporãva.’ ‘CHE HA’E pe Mbujape Oikovéva.’ ‘CHE HA’E pe Tape, pe Añetegua ha pe Tekove.’ ‘Opa pu’aka oñeme’ẽ chéve yvágape ha yvy ape ári.’ Juan 10:11; 6:51; 14:6; Mateo 28:18. CHE HA’E opa ñe’ẽme’ẽ jeroviaha. CHE HA’E; ani pekyhyje. ‘Tupã ñanendive’ ha’e ñaneñepysyrõ añetetéva angaipágui, ha ñande pytyvõ ñaneñe’ẽrendu hag̃ua yvágape guápe léipe.” The Desire of Ages, 23, 24.