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.” That “truth” identified two aspects of Christ. The first was that Christ is an element of prophetic history. The waymarks that represent the events of prophetic history, represent Christ. His association with the events identifies the sacredness of the prophetic waymarks, and provides the logic for Sister White so often saying that we must guard the waymarks, for those waymarks represent Jesus Christ. The waymark that represented the testing theme in the time of Christ was His baptism, and it aligned with other events in the sacred reform lines, distinguished by the descent of a Divine symbol.
Pe “añetegua Pedro omombeʼu vaʼekue haʼe pe pyenda ijeroviahára jeroviápe. Upéva hína Cristo voi heʼi vaʼekue haʼe hag̃ua tekove opaʼỹva.” Umi “añetegua” ohechauka mokõi aspecto Cristo rehegua. Peteĩha haʼe hína Cristo oikeha marandupy maranduʼỹme profétikape. Umi techaukaha ohechaukáva mbaʼe oikóva marandupy profétikape, ohechauka Cristo-pe. Ijoaju umi mbaʼe oikóva ndive ohechauka pe marangatuha umi techaukaha profétikogua rehegua, ha omeʼẽ pe lógica Sister White-pe heta jey heʼi hag̃ua ñande jarerekovaʼerãha ñangareko umi techaukaha rehe, pórke umi techaukaha ohechauka Jesucristo-pe. Pe techaukaha ohechaukáva pe tema jehecha hag̃ua Cristo tiémpope haʼe vaʼekue iñemongarai, ha upéva oñemohenda porã ambue mbaʼe oikóva umi línea marangatu ñemoambuépe, ojehechakuaáva pe oguejy rupi peteĩ símbolo Divíno.
In the reform line of Moses, Divinity descended and abode in a burning bush, a symbol of the creator combining with the creation. In the reform line at the end of the seventy years, Michael descended to empower Cyrus to move forward with the first decree, and at the same time Daniel was changed into the image of Christ. In the reform line of Christ, the Holy Spirit descended in the form of a dove to anoint God’s Son, the symbol of Divinity combined with humanity. In Millerite history the angel that descended on August 11, 1840 was “no less a personage than Jesus Christ,” who descended with a little book that was to be eaten, and He was that little book. There He demonstrated that the combination of Divinity with humanity is accomplished by eating and drinking the flesh and blood of the Bread of Heaven.
Moisés reforma líneape, Divinida oguejy ha opyta peteĩ yvyra ka'aguy hendyhápe, peteĩ ta'ãnga omombe'úva Momoheñoiha ojoajuha ijehegui hembiapokue ndive. Pe reforma línea oĩva umi setenta ary paha gotyo, Miguel oguejy omombaretévo Cirope omotenonde hag̃ua pe peteĩha decreto, ha upe jave avei Daniel oñemoambue Cristo ra'ãngápe. Cristo reforma líneape, Espíritu Santo oguejy peteĩ pykasu ramo oñohẽ hag̃ua peteĩ jehe'a Tupã Ra'ýre, pe ta'ãnga omombe'úva Divinida ojoajuha yvypóra reko ndive. Millerguakuéra rembiasakuepe, pe ánhel oguejýva 11 de agosto de 1840-pe ha'e va'ekue “ndaha'éi peteĩ tapicha michĩvéva Jesucristo-gui,” oguejýva peteĩ kuatiañe'ẽ michĩ reheve oje'u va'erãva, ha Ha'e voi pe kuatiañe'ẽ michĩ. Upépe Ha'e ohechauka va'ekue pe Divinida joaju yvypóra reko ndive oñemohu'ãha ja'úvo ha ñañemboy'úvo Yvága Mbujape ro'o ha huguy.
Sacred history is sacred because it is embodied by the presence of Christ. The predictions of God’s Word that identify future events, are Jesus Christ, for He is the “Word.” When those predictions are fulfilled in history, the events represent the fulfillment of His word, and His Word is Truth. It is His Word that sets forth the prediction, and it is His Word that is fulfilled when the event arrives, so at the beginning and at the ending it is Jesus Christ, for He is the Alpha and Omega. Therefore, when Peter proclaimed that Jesus was the Christ and the Son of the living God, he was identifying a waymark that was Jesus Christ and a waymark that reaches its perfect fulfillment in the last days. September 11, 2001 was the perfect fulfillment of Christ.
Tembiasakue marangatu niko marangatu, ojehechaukágui Cristo oĩha pype. Ñeʼẽmarangatu Ñeʼẽmegua ohechauka vaʼekue mbaʼe oikótava tenonderãme, haʼe hína Jesucristo, haʼe rupi pe “Ñeʼẽ”. Umi ñeʼẽmarandu oñekumplíramo tembiasakuépe, umi mbaʼe oikóva ohechauka iñeʼẽ ñekumpli, ha Iñeʼẽ haʼe Añetegua. Haʼevoi Iñeʼẽ omoĩva pe marandu tenonderãgua, ha haʼevoi Iñeʼẽ oñekumplíva pe mbaʼe ojehupytývo; upévare, iñepyrũme ha ipahápe niko Jesucristo, haʼe rupi haʼe Alpha ha Omega. Upévare, Pedro omoherakuãvo Jesús haʼeha pe Cristo ha Tupã oikovéva Raʼy, ohechauka hína peteĩ techaukaha tape rehegua haʼéva Jesucristo, ha peteĩ techaukaha tape rehegua oguahẽva iñekumpli porãvévape ára pahápe. 11 jasyporundy 2001-pe ojekumpli porãite Cristo.
To reject the prophetic fulfillment of September 11, 2001, is to reject Christ, the Son of the living God. That truth, expressed by Peter, was “the foundation of the believer’s faith,” and on September 11, 2001 Christ led His last-day people back to Jeremiah’s “old paths,” which represent the “foundations” of the movement of the first and third angels’ messages. Peter represented the one hundred and forty-four thousand, who are sealed during the period when the four angels are restraining the four winds. The sealing time is a specific prophetic period, beginning on September 11, 2001 and ending at the soon coming Sunday law. Jesus always illustrates the end of a thing with the beginning of a thing.
Ojeheja hag̃ua pe cumplimiento profético 11 jasyporundy 2001-pegua, ha’e ojeheja hag̃ua Cristo, Tupã oikovéva Ra’y. Upe añetegua, Pedro omombe’úva, ha’e va’ekue “pe fundamento pe creyente jeroviápe g̃uarã”, ha 11 jasyporundy 2001-pe Cristo ogueraha jey Ipueblo ára pahapegua Jeremías “tape yma” pegua gotyo, umíva ohechaukáva “fundamento-kuéra” pe movimiento marandu angél peteĩha ha mbohapyha rehegua. Pedro orrepresenta umi cien cuarenta y cuatro mil, ojeselláva upe tiempo aja umi irundy ángel ojoko jave umi irundy yvytu. Pe tiempo de sellamiento ha’e peteĩ período profético específico, oñepyrũva 11 jasyporundy 2001-pe ha opa hag̃uáicha pe ley domingo pya’épe ou hag̃uápe. Jesús akóinte ohechauka peteĩ mba’e pahápeguáva peteĩ mba’e ñepyrũ reheve.
At the beginning of the sealing time the angel of Revelation eighteen descended, as had the Holy Spirit at the baptism, and that angel was “no less a personage than Jesus Christ,” for the angel that descended to lighten the earth with His glory in the Millerite history was “no less a personage than Jesus Christ.” At the soon coming Sunday law “no less a personage than Jesus Christ,” descends again and presents the second of the two messages of Revelation eighteen, as He calls His other flock out of Babylon. In the middle of the period of the sealing time, an angel descended, as the second angel descended on April 19, 1844, at the first disappointment of the Millerite movement.
Pe sella ojejapóva ñepyrũmbýpe, pe ánhel Apocalipsis 18-gua oguejy, Espíritu Santo oguejy haguéicha pe ñemongarai jave, ha upe ánhel “ndaha’éi ambue tapicha Jesucristo-gui sa’ivéva”; pe ánhel oguejýva omyesakã hag̃ua yvy Ijáva reheve pe tembiasakue Millerita-pe, “ndaha’éi ambue tapicha Jesucristo-gui sa’ivéva.” Pe pya’etéma ou hag̃ua léi domingo rehe, “ndaha’éi ambue tapicha Jesucristo-gui sa’ivéva,” oguejy jey ha omoguahẽ pe mokõi marandu Apocalipsis 18-pe oĩvagui pe mokõihápe, ohenóivo Isajepa ambue ovecha ñu Babilonia-gui osẽ hag̃ua. Pe sella ojejapóva ára mbyte jave, peteĩ ánhel oguejy, pe mokõihápegua ánhel oguejy haguéicha 19 jasyrundy ary 1844-pe, pe ñembyasy peteĩha jave pe movimiento Millerita-pe.
Between the arrival of that second angel, and the arrival of the third angel on October 22, 1844, many angels were sent to add power to the second angel as the Midnight Cry message arrived. Speaking of the history when these angels arrived in Millerite history, Sister White informs us that those that rejected these messages had crucified Christ just as assuredly as the Jews crucified Christ.
Pe mokõiha ángel og̃uahẽ mboyve ha mbohapyha ángel og̃uahẽ mboyve 22 jasypa 1844-pe, heta ángel oñembou oñembohetave hag̃ua pokatu mokõiha ángelme pe Marandu Pyharepyte Sapy’a og̃uahẽ jave. Oñeñe’ẽvo pe tembiasakue rehe umi ángel og̃uahẽ hague jave pe tembiasakue Millerita-pe, Hermana White ñanemomarandu umi omboykékuri ko’ã marandu omosãingohague Cristo kurusúre, judío kuéra omosãingo haguéicha Cristo kurusúre añetehápe.
“I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there.” Early Writings, 261.
“Ahecha kuaa, umi hudío oikovéicha Jesúspe kurusúre, upéicha avei umi iglésia hérava añoite cristiana omosãingo kurusúre koʼã marandu; ha upévare ndorekói hikuái kuaapy tape rehegua oike hag̃ua pe Lugár Santísimo-pe, ha ndaikatúi oipytyvõ chupekuéra Jesús ñembyʼasy hag̃ua hendaguépe.” Early Writings, 261.
The messages represented by the angels, when rejected, represent the crucifixion of Christ, for He embodies the messages and their historical fulfillment. On July 18, 2020, “no less a personage than Jesus Christ” descended, marking the first disappointment and the beginning of the tarrying time. Slain in the streets, the dead dry bones of His last-day people were to be awakened by hearing the only voice that can bring people back to life.
Umi marandu ojehechaukáva umi ánhel rehe, oñemboykéramo, ohechauka Cristo kurusúre jejuka, ha’e niko omoingove umi marandu ha hi’istoríape oñekumpliha. Áño 2020-pe, jasypokõi 18-pe, “ndaha’éi oimeraẽ tapicha ambuéva síno Jesucristo voi” oguejy, ohechaukávo pe ñembyasy peteĩha ha pe tiémpo de espera ñepyrũ. Ojejuka rire tape kuéra rupi, umi kangue piru omanóva, ha’éva itavayguakuéra ára pahápegua, oñemombáy va’erã ohendúvo pe ñe’ẽ añoite ikatúva omoingove jey tapichakuérape.
Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. For as the Father hath life in himself; so hath he given to the Son to have life in himself; And hath given him authority to execute judgment also, because he is the Son of man. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. John 5:25–29.
Añetehápe, añetehápe ha’e peẽme: ou hína pe ára, ha ko’ág̃a voi, umi omanóva ohendúta Tupã Ra’y ñe’ẽ; ha umi ohendúva oikovéta. Mba’érehepa, pe Túva oguerekoháicha tekove ijehegui voi, upéicha avei ome’ẽ pe Ta’ýrape oguereko hag̃ua tekove ijehegui voi; ha ome’ẽ avei chupe pokatu oikuaaukávo huísio, ha’e hag̃ua Yvypóra Ra’y. Ani peñemondýi ko mba’ére: ou hína pe ára, upe jave opa umi oĩva umi sepultúrape ohendúta iñe’ẽ, ha osẽta oku’e hag̃ua; umi ojapóva iporãva, tekove ñemoingove jevýpe; ha umi ojapóva ivaíva, condenación ñemoingove jevýpe. Juan 5:25–29.
In July of 2023, His voice called the dead dry bones to life, and Alpha and Omega then repeated the beginning of the sealing time, for July 2023, marks the ending period of the sealing time. His people were then again called back to Jeremiah’s old paths, to the foundations of Millerite history. The foundational message of the Millerites’ beginning and ending were the first and last messages of Millerite history, which was the “seven times” of Leviticus chapter twenty-six.
Jasypokõi ary 2023-pe, Iñe’ẽ ohenói jevy umi kangue piru omanóva oikove hag̃ua, ha Upéva Alpha ha Omega upéi omombe’u jey ñepyrũrã pe sellado ára guive, pórke jasypokõi 2023-pe ohechauka pe paha ára pe sellado ára rehegua. Upérõ Ipuévlope ohenói jey hag̃ua Jeremías tape yma guarépe, umi pyenda tembiasakue Millerita rehegua. Pe marandu pyenda umi Millerita ñepyrũ ha ipahápe rehegua ha’e vaekue umi marandu peteĩha ha paha tembiasakue Millerita rehegua, ha upéva ha’e vaekue pe “pokõi jey” Levítico kapítulo mokõipa poteĩ-pe.
In July 2023, God’s last day people were once again commanded to take the little book and eat it. As they eat the little book, they are then tested to see if they will acknowledge the message of the third Woe in Revelation chapter nine (the tidings of the east) and the message of Daniel chapter eleven (the tidings of the north). The testing process leads them to verses thirteen to fifteen of Daniel chapter eleven, which is the Battle of Panium, which is Caesarea Philippi and which is the message of the Midnight Cry where the two classes who have heard His voice are manifested, one class “that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.”
Jasy 2023-pe, Tupã rembyre ára pahapegua tavaygua oñemboajey jey omoguahẽ hag̃ua pe kuatia’i ha ho hag̃ua. Ho aja pe kuatia’i, upéi oñeha’ã hag̃ua ojehecha hag̃ua omoneĩtapa hikuái pe marandu Mbykyha mbohapyha rehegua Apocalipsis kapítulo porundy-pe (kuarahyresẽ guive marandu) ha pe marandu Daniel kapítulo once rehegua (yvate guive marandu). Pe ñeha’ãrã rape ogueraha chupekuéra Daniel kapítulo once versíkulo pakõi guive pakõipa po hag̃ua, upéva hína Panium Ñorairõ, ha’éva Cesarea Filipopegua, ha upéva avei pe Pyhare Mbyte Sapukái marandu, upépe ojehechauka mokõi atýpe umi ohendúmava’ekue Iñe’ẽ, peteĩ aty “umi ojapova’ekue iporãva, tekove jeikove jehepyme’ẽrã; ha umi ojapova’ekue ivaíva, jehundi jeikove jehepyme’ẽrã.”
There are three voices in the sealing time of the one hundred and forty-four thousand and they are all the voice of “no less a personage than Jesus Christ.” The first voice of Revelation eighteen sounded when the great buildings of New York city were brought down by a touch from God. The second voice is the voice of Michael the archangel who calls the dead out of their graves. The third voice is the second voice of Revelation chapter eighteen that calls His other flock out of Babylon in the hour of the “great earthquake” of Revelation chapter eleven. The perfect fulfillment of Peter’s confession at Caesarea Philippi is made when Christ leads His last day people to “that portion of the prophecy of Daniel relating to the last days.”
Oĩ mbohapy ñeʼẽ oĩ pe tiempo de sellamiento-pe umi cien cuarenta y cuatro mil rehegua, ha opavave hikuái hína pe ñeʼẽ “ndaipóri ambue yvypóra tuichavéva Jesucristo-gui”. Peteĩha ñeʼẽ Apocalipsis dieciocho rehegua osẽkuri umi tuicha óga New York táva pegua hoʼárõ guare yvýpe Tupã pokatu peteĩnte rupive. Mokõiha ñeʼẽ haʼe hína Miguel arcángel ñeʼẽ, pe ohenóiva omanóva kuérape osẽ hag̃ua ikuéra yvykua-gui. Mbohapyha ñeʼẽ haʼe pe mokõiha ñeʼẽ Apocalipsis capítulo dieciocho-pe, ohenóiva Ijaty ambue hag̃ua osẽ Babilonia-gui pe aravo “terremoto guasu” Apocalipsis capítulo once-pe guare. Pedro ñeʼẽmombeʼu parfaito Cesarea de Filipo-pe ojepyso añetetépe Cristo ogueraha jave Itavayguakuéra ára pahápe guápe “upe Daniel profesía pehẽngue ára paháre oñeʼẽva” hag̃ua.
Panium of verses thirteen to fifteen of Daniel eleven, is the “portion” of the prophecy of Daniel that was sealed up that identifies the message of the Midnight Cry. Panium is the Exeter camp meeting in August of 1844, it’s a history that is fulfilled in the second term of Donald Trump, and it is the prophetic message that impresses the seal of God upon the foreheads of the one hundred and forty-four thousand. The verses we are now studying are very holy ground.
Pe Panium umi versíkulo trece guive quince peve Daniel once-pe, ha’e pe “porción” marandu proféticogua Daniel rehegua oñemboty va’ekue, ha upéva ohechauka pe Mensáhe del Clamor de Medianoche. Panium ha’e pe aty guasu Exeter-pe agosto ary 1844-pe; ha’e peteĩ tembiasakue oñekumplíva Donald Trump mokõiha término-pe, ha ha’e pe mensáhe profético omoingovéva Tupã sellorã umi ciento cuarenta y cuatro mil renondépe. Umi versíkulo ko’ág̃a jahesa’ỹijóva hína niko yvy marangatuitéva.
“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 vaekue ha’e pe creyénte jerovia pyenda. Upéva hína Cristo voi he’i vaekue tekove opave’ỹva hag̃ua. Hákatu ko arandu jehupyty ndaha’éi mba’eve hag̃ua ñemomba’eguasu hag̃ua ijehe. Ndaipóri arandu térã porãgue ijeheguíva rupive ojehechauka hague Pedro-pe. Araka’eve yvypóra, ijehegui año, ndaikatúi ohupyty peteĩ kuaapy divina rehegua. ‘Yvágagui ijyvateve; mba’e piko ikatu rejapo? Añaretãgui ipypukuvéva; mba’e piko reikuaáta?’ Job 11:8. Pe espíritu de adopción añoite ikatu ohechauka ñandéve Tupã remimby pypuku, umi mba’e ‘tesa ndohecháiva, apysa nohendúiva, ha yvypóra korasõme ndoikéiva.’ ‘Tupã ohechauka ñandéve Espíritu rupive: Espíritu niko oikuaa hag̃ua opa mba’e, heẽ, umi Tupã remimby pypuku jepe.’ 1 Corintios 2:9, 10. ‘Ñandejára remiñemi opyta umi hese okyhyjévandi’; ha pe Pedro ohechakuaa hague Cristo gloria ha’e peteĩ techaukaha ojehekombo’e hague chupe ‘Tupãgui.’ Salmo 25:14; Juan 6:45. Añetehápe, ‘ovy’a nde, Simón Bar-jona: ndaha’éi niko so’o ha tuguy ohechauka vaekue ndéve.’”
“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.” The Desire of Ages, 413
“Jesús osegi: ‘Ha’e avei ha’e ndéve: nde hína Pedro, ha ko ita ári amopuʼãta Che iglesia; ha Añaretã rokẽnguéra ndaipuʼakamoʼãi hese.’ Pe ñeʼẽ Pedro he’ise peteĩ ita, peteĩ ita ojere vaʼekue. Pedro ndahaʼéi pe ita ári oñemopyenda hague pe iglesia. Añaretã rokẽnguéra niko ipuʼaka hese, haʼe oñembotove ramo guare Ijára rehe ñeʼẽ vai ha juraménto reheve. Pe iglesia oñemopuʼãkuri Peteĩ ári, ha Añaretã rokẽnguéra ndaipuʼakamoʼãi hese.” The Desire of Ages, 413
The message Christ was presenting to His disciples at Caesarea Philippi was and is the message of the Midnight Cry, and it is placed within the context of a spiritual war between the Greek god Pan, whose temple was called “the gates of hell,” and the two apostate horns of the earth beast. The Maccabees were God’s apostate people, who professed to be the defenders of God’s church, as they were warring against the religion of the Greeks. They identified themselves as both the religious and political leaders. They represent the apostate Protestantism of those fallen churches that, with the government of the United States, are now forming an image of the beast and are warring against the globalist’s religion of woke-ism and Mother Earth. The apostate horns prevail in their struggle with the religious and political elements of globalism, and at the same time the true Protestant horn is being purified by the removal of the last remnants of the foolish virgins, in advance of being lifted up as an ensign at the “great earthquake” of the soon coming Sunday law.
Pe marandu Cristo ome’ẽva’ekue idisípulo-kuérape Cesarea de Filipope ha’e va’ekue ha ko’ág̃a guive avei ha’e pe Pyhare Mbyte Sapukái marandu, ha oñemoĩ peteĩ ñorairõ espiritual ryepýpe, pe tupã griego Pan, itupaópe oñehenóiva’ekue “añaretã rokẽ”, ha umi mokõi akã apostata mymba yvy guigua apytépe. Umi Macabeo-kuéra ha’e va’ekue Tupã tavaygua apostata, oñemombe’úgui hikuái Tupã iglésia ñangarekorãramo, oñorairõ aja hikuái umi Griego-kuéra religión rehe. Ha’ekuéra ojekuaa uka va’ekue mokõivéramo: mburuvicha religioso ha político-rõ. Ha’ekuéra ohechauka pe protestantismo apostata umi iglésia ho’ava’ekue rehegua, ha’éva, Estados Unidos gobierno ndive, ko’ág̃a omopu’ãva pe mymba ra’anga ha oñorairõva umi globalista-kuéra religión rehe, woke-ismo ha Sy Yvy rehe. Umi akã apostata ipu’aka iñorairõme umi elemento religioso ha político globalismo rehegua ndive, ha upe jave avei pe akã protestante añetegua oñemopotĩ ojeipe’ávo chugui umi hembýva pahápe umi virgen iñakãguapy’ỹvagui, ojejupi mboyve peteĩ poyvi ramo pe “yvyryrýi guasu”pe pe arapokõindy ára léi pya’e oútavape.
The portion of the prophecy of the book of Daniel that relates to the last days, which is also the Revelation of Jesus Christ, and is the message of the Midnight Cry, is unsealed by the Lion of the tribe of Judah at Caesarea Philippi, which is Panium. It is unsealed in the midst of the warfare between atheistic beast from the bottomless pit and the horn of Republicanism that began to stir up that beast in 2015, and against the genuine horn of Protestantism that is now being resurrected as a mighty army.
Pe porción profesía pe kuatia Daniel rehegua, oñe’ẽva ára paháre, ha’éva avei Jesucristo Revelación, ha ha’éva Pyhare Mbyte Sapy’a Hatã Marandu, oñemboty’ỹ pe León Judá ñemoñaregua rupive Cesarea de Filipope, ha’éva Panium. Oñemboty’ỹ pe ñorairõ mbytépe pe mymba ateove’ỹva yvykua pypukúgui osẽva ha pe hatĩ Republicanismo rehegua omoñepyrũ va’ekue omongu’e hag̃ua upe mymbápe ary 2015-pe, ha oñemoĩ hag̃ua pe hatĩ añetetéva Protestantismo rehegua rehe, ko’ág̃a oikove jeýva peteĩ ehérsito mbareteicha.
The truth that Peter confessed represents the waymark of September 11, 2001, and also that Christ is the Son of the living God. The truth of what is represented by Jesus being the Son of God, is a testing truth as certainly as was whether Jesus was the Messiah or not in the days of Peter. The proclamation that Jesus is the Son of God represents everything that had been revealed of who the Son is. It represents not only that He was God’s Son, but that He was also the son of man. It is the truth of the incarnation of divinity into humanity, which is the very work that is accomplished during the sealing time of the one hundred and forty-four thousand. The truth of the “incarnation,” is the truth at the end that was typified by the truth of the “Sabbath” at the beginning.
Pe añetegua Pedro omombeʼúva ohechauka pe tape rechaukaha 11 jasyporundy ary 2001-pe, ha avei Cristo haʼeha pe Tupã oikovéva Raʼy. Pe añetegua ojehechaukáva Jesús haʼeha Tupã Raʼy, haʼe peteĩ añetegua ojehechahague hag̃ua peteĩ tapicha reko, peteĩchaite pe porandu Jesús haʼepa pe Mesías térã nahániri Pedro ára-pe. Pe marandu oñemoherakuãva Jesús haʼeha Tupã Raʼy ohechauka opa mbaʼe ojehechauka vaʼekue mávapa pe Raʼy. Ndohechaukái añoite haʼe hague Tupã Raʼy, síno avei haʼe hague yvypóra raʼy. Haʼe pe añetegua divinidad oñemoingovehaguéva yvypóra rekovépe, ha upévaite hína pe tembiapo oñemboguapýva pe sellado ára jave umi cien cuarenta y cuatro mil rehe. Pe añetegua “encarnación” rehegua, haʼe pe añetegua opa pahápe ojehechaukavaʼekue pe “Sábado” añetegua rupive iñepyrũme.
October 22, 1844 marked the arrival of the third angel. When an angel arrives, a special truth adapted to the period where the truth is unsealed is opened by the Lion of the tribe of Judah, and that truth then tests the generation where that truth is opened up. On October 22, 1844 the truths associated with the work of Christ, who suddenly came unto the temple He had raised in the forty-six years from 1798 unto 1844, were revealed. Christ’s work of judgment, the law of God, His role as High Priest, the issue of the mark of the beast and the sealing of the one hundred and forty-four thousand were all opened up. Sister White was shown that of those truths, there was one truth which the Alpha and Omega identified in a special light.
22 jasypa 1844 ohechauka hag̃ua mbohapyha ánhel. Peteĩ ánhel oúvo, peteĩ añetegua iñespecialva, ojeporavo hag̃uáicha upe ára térã tiempo-pe oñembohesaingóva pe añetegua, ojepe’a Judá ñemoñare León rupive, ha upéi upe añetegua ombohovái ha oha’ã pe generación oñembohesaingohápe upe añetegua. 22 jasypa 1844-pe ojehechauka umi añetegua ojoajúva Cristo rembiapo rehe, ha’eva’ekue pya’e oúva pe témplope Ha’e omopu’ã va’ekue irundy pa’ẽ poteĩ ary aja 1798 guive 1844 peve. Cristo rembiapo juicio rehegua, Ñandejára léi, Ipu’akakue Sumo Sacerdóteramo, pe mba’e ojehovasáva mymba vai marca rehegua ha pe ojesella haguã cien cuarenta y cuatro mil, opa umi mba’e ojepe’a. Hermana White-pe ojehechauka vaekue, umi añetegua apytépe, oĩha peteĩ añetegua pe Alfa ha Omega omombe’uva’ekue peteĩ tesape iñespecialvape.
“I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.
“Chepy’a porãiterei ahechávo pe mandamiénto irundyha oĩha pe mbyteitépe umi diez precepto apytépe, peteĩ tesape kangy ojere hag̃ua hese. He’i pe ánhel: ‘Kóva añoite umi diez apytégui omyesakãva pe Tupã oikovévape, pe ojapóva yvága ha yvy ha opa mba’e ipype oĩva. Yvy rapyta oñemopyendárõ guare, upépe avei oñemopyenda pe sábado rapyta.’” Testimonies, volumen 1, 75.
The sealing time of the one hundred and forty-four thousand had arrived, but it was to be delayed by the rebellion of 1863. On September 11, 2001 the sealing process began when Christ, represented as the mighty angel of Revelation chapter eighteen, descended with a hidden book in His hand that God’s last day people were to eat. The Alpha and Omega always illustrates the end with the beginning, so in the last days there was another truth that was placed in a special light, and it was directly connected to the Sabbath truth that was highlighted the first time Christ attempted to seal the one hundred and forty-four thousand.
Oguahẽma kuri pe ára oñembosellava’erãha pe cien cuarenta y cuatro mil, ha katu tekotevẽta kuri oñembotapykuévo pe ñemboyke rupive 1863-pe. Ára 11 jasyporundy 2001-pe oñepyrũ pe proceso de sellamiento, Cristo, ojehechaukáva pe ángel mbarete ramo Apocalipsis capítulo dieciocho-pe, oguejy rupi peteĩ kuatiañe’ẽ kañymby ipópe, upéva tavayguakuéra Tupã ára pahapegua o’uva’erã kuri. Pe Alfa ha Omega tapiaite ohechauka pe paha pe ñepyrũ reheve; upévare, umi ára pahápe oĩkuri ambue añetegua oñemoĩva’ekue tesape hag̃uáme, ha upéva ojoajúkuri directamente pe añetegua sábado rehegua ndive, upéva ojehechaukava’ekue peteĩhaite Cristo oñeha’ãrõ guare ombosella pe cien cuarenta y cuatro mil.
“The time has come for Daniel to stand in his lot. The time has come for the light given him to go to the world as never before. If those for whom the Lord has done so much will walk in the light, their knowledge of Christ and the prophecies relating to Him will be greatly increased as they near the close of this earth’s history.
“Og̃uahẽma pe ára Daniel opu’ã hag̃ua ilótepe. Og̃uahẽma pe ára pe tesape oñeme’ẽ va’ekue chupe osẽ hag̃ua ko yvy ape ári araka’eve ojejapo’ỹ haguéicha. Umi Ñandejára ojapo hag̃uáicha heta mba’e, oguata ramo pe tesapépe, tuichaiterei oñembohetavéta iñaranduka Cristo rehegua ha umi profesía hese oñe’ẽva, oñemboja aja ko yvy rembiasakue paha hag̃uápe.
“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. They are of infinite worth in God’s sight, for they are one with Christ. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key which unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will not be able to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus will see light in God’s light.” Manuscript Releases, number 21, 406, 407.
“Umi oñomongeta Tupã ndive oguata tekojoja Kuarahy resapepe. Ha’ekuéra nomotĩ’ỹi Ijopoiha’árape ombyai hag̃ua hapekuéra Tupã renondépe. Yvágagui ouva tesape ohesape hese kuéra. Ha’ekuéra iporãiterei ára’ỹre hag̃ua Tupã resa renondépe, peteĩ hag̃ua Cristo ndive. Chupekuéra guarã Tupã Ñe’ẽ iporãiterei ha hechapyrã eterei. Ha’ekuéra ohecha iñimportanteha. Añetegua ojehechauka chupekuéra. Pe doctrina oñe’ẽva Cristo oiko haguére yvypóraramo oñemonde peteĩ tesape kangy porãme. Ha’ekuéra ohecha hag̃ua Ñandejára Ñe’ẽryru ha’eha pe llave oipe’áva opaite mba’e kañymby ha osolusionáva opaite apañuãi. Umi ndoipotái va’ekue orresivi pe tesape ha oguata pe tesapepe ndaikatumo’ãi ontende pe Tupãrayhu hag̃ua ñemimby, ha katu umi ndokyhyjéi va’ekue ojapyhy pe kurusu ha osegi Jesúspe ohecháta tesape Tupã tesape rupive.” Manuscript Releases, número 21, 406, 407.
The doctrine of the incarnation is the truth that Divinity combined with humanity does not sin, and the sign of those who have reached that experience in the last days is the Sabbath.
Pe doctrina de la encarnación ningope pe Divinida oñembojoaju va'ekue humanidad ndive ndapeveiha angaipa, ha umi ohechaukáva oguahẽ hague upe experiencia-pe ára pahápe pe señal hína pe sábado.
Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. Ezekiel 20:12.
Avei hag̃ua ame'ẽ chupekuéra che sábado-kuéra, hag̃ua techaukaha che ha ha'ekuéra apytépe, oikuaa hag̃ua hikuái cheha Ñandejára omomarangatúva chupekuéra. Ezequiel 20:12.
The one hundred and forty-four thousand are sealed for eternity, and the process of the sealing identifies a short period of time at the end of the sealing process, just before the Sunday law, when the seal is impressed. In that short period of time Divinity is combined with humanity, permanently.
Umi ciento cuarenta y cuatro mil ojejapysaka hag̃ua opa ára g̃uarã, ha pe proseso ojepysaka hag̃ua ohechauka peteĩ aravo mbykymi tiémpo rehegua pe ojepysaka hag̃ua apýrape, sapyʼaite pe léi domingo mboyve, upe jave pe séllo oñemoĩ. Upe aravo mbykýmipe pe Divinidad oñembojoaju yvyporakuéra rehe, tapia hag̃uáicha.
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.
“Mba’épa pejapo, peẽ joyke’ykuéra, ko tembiapo tuichaitépe peneñembosako’ívo? Umi oñembojoajúva ko yvóra rehe ogueraha yvórape guare ta’ãnga ha oñembosako’i mymba ñarõ rechaukaha rehehápe. Umi ndogueroviáiva ijehe, oñemomirĩva Tupã renondépe ha omopotĩva ianguekuéra añetegua rupi ñe’ẽrendúpe, umíva ogueraha yvágape guare ta’ãnga ha oñembosako’i Tupã sellorã ijekovahápe. Pe decreto osẽ vove ha pe marca oñemboguapy rire, ikarakterkuéra opytáta potĩ ha marã’ỹva opa ára guarã.
“Now is the time to prepare. The seal of God will never be placed upon the forehead of an impure man or woman. It will never be placed upon the forehead of the ambitious, world-loving man or woman. It will never be placed upon the forehead of men or women of false tongues or deceitful hearts. All who receive the seal must be without spot before God—candidates for heaven. Go forward, my brethren and sisters. I can only write briefly upon these points at this time, merely calling your attention to the necessity of preparation. Search the Scriptures for yourselves, that you may understand the fearful solemnity of the present hour.” Testimonies, volume 5, 216.
“Koʼág̃a ningo ára oñembosakoʼi hag̃ua. Tupã sellokuéra arakaʼeve ndoñemoĩmoʼãi peteĩ kuimbaʼe térã kuña ikyʼa vaʼekue renondépe. Arakaʼeve ndoñemoĩmoʼãi peteĩ kuimbaʼe térã kuña jehupytyrã rekáre oikóva ha ohayhúva ko múndo renondépe. Arakaʼeve ndoñemoĩmoʼãi umi kuimbaʼe térã kuña ñeʼẽ japu ha pyʼa mbotavyva renondépe. Opavave ohupytýva pe sello oĩvaʼerã marãʼỹre Tupã renondépe—yvágape oike hag̃uáicha oñemoĩvaʼekue. Peho tenonde gotyo, che pehẽngue kuimbaʼekuéra ha kuñanguéra. Koʼág̃a ikatu añetehápe ahai mbykymi koʼã mbaʼe rehe, pene manduʼa hag̃uánte pe tekotevẽha peñembosakoʼi. Peikundaha pe Ñandejára Ñeʼẽ pendejehegui voi, peikuaa hag̃ua ko ára ag̃aguaite tuichaitereíva ha kyhyje ombohýiva marãngatuha.” Testimonies, volumen 5, 216.
The previous passage might suggest that the seal is impressed at the Sunday law, but this is not the case. Sister White is clear that the Sunday law is a great crisis, and she also teaches clearly that character is manifested in a crisis, but never developed in a crisis. The seal is impressed at the Sunday law in the sense that it then becomes visible, for those who then have the seal are lifted up as an ensign. The seal is impressed in a short period of time, just before probation closes, and for Sabbath-keepers, probation closes at the Sunday law. The sealing began on September 11, 2001, and no one then received the seal of God, for as illustrated in the period of time following October 22, 1844, there was first to be a testing process.
Pe pasáhe mboyvegua ikatu omeʼẽ ñandéve pe ñeʼẽrã pe sello oñemoĩha pe léi domingope, ha upéicha ndahaʼéi. Hermana White heko hag̃uáicha omyesakã porã pe léi domingoha peteĩ apañuãi guasu, ha avei omboʼe hesakã porã hag̃ua pe carácter ojehechauka apañuãime, péro arakaʼeve ndojejapói ni ndokakuaái apañuãime. Pe sello oñemoĩ pe léi domingope pe sentido-pe upérõ ojehechaukágui, mbaʼérepa umi upérõ oguerekóva pe sello oñemopuʼã tembeʼyrãicha. Pe sello oñemoĩ peteĩ arakaʼe mbykymi jave, mbovymi pe gracia ñemohuʼã mboyve, ha umi sábado rehegua ñangarekóvape g̃uarã, pe gracia ñemohuʼã og̃uahẽ pe léi domingope. Pe sellado oñepyrũkuri 11 de septiembre de 2001-pe, ha avave upérõ norresivíri pe sello de Dios, mbaʼérepa, ojehechaukaháicha pe arakaʼe ohasavaʼekuépe 22 de octubre de 1844 rire, tenonderãite oĩ vaʼerãkuri peteĩ proceso de prueba.
In every reform movement, when the divine symbol descends to empower the message that was unsealed at the time of the end, a testing process begins. When Michael descended to empower Cyrus to move forward with the first decree, the Jews were then tested as to whether they would leave the home they had lived in for the previous seventy years and return to a ruined city and rebuild it. When the Holy Spirit descended at the baptism of Christ, the Jews were tested on the subject of the Messiah. When the mighty angel of Revelation ten descended on August 11, 1840, that generation was tested on whether they would eat the little book, and all that the little book represented.
Opaite ñemyatyrõ ñemoambue rehegua ryepýpe, pe símbolo divino oguejýramo ome’ẽ hag̃ua mbarete pe marandu ojepe’a hag̃uápe tiémpo paha jave, upépe oñepyrũ peteĩ proceso de prueba. Miguel oguejy ramo ome’ẽ hag̃ua mbarete Ciro-pe omotenonde hag̃ua pe peteĩha decreto, upérõ umi judío oñeha’ãmbyrãkuri ikatu hag̃uáicha oheja pe óga oiko hague hikuái pe setenta ary ohasávape ha ojevy hag̃ua peteĩ táva oñehundi hag̃uápe ha omopu’ã jey hag̃ua chupe. Espíritu Santo oguejy ramo Cristo ñemongaraihápe, umi judío oñeha’ãmbyrãkuri pe Mesías rehegua mba’épe. Pe ánhel ipoderóso Apocalipsis diez gua oguejy ramo agosto 11, 1840-pe, upe generación oñeha’ãmbyrãkuri ohecha hag̃ua okaru va’erãpa pe lívro michĩ rehe, ha opa mba’e pe lívro michĩ orrepresentáva.
A testing process began on August 11, 1840 that produced two classes of worshippers, and the class that followed the Lamb into the Most Holy Place were candidates to be among the one hundred and forty-four thousand. The final test for that generation, who failed the testing process, began with the arrival of increased light upon the “seven times,” of Leviticus twenty-six. From 1856 unto 1863, the Laodicean message marked a final period of time in the period that began with the arrival of the third angel on October 22, 1844. That period of time is represented by verses thirteen through fifteen of Daniel chapter eleven.
Peteĩ proceso de prueba oñepyrũkuri 11 jasypoapy 1840-pe ha upéva omoheñói mokõi aty oñemomba’eguasúva, ha pe aty oseguíva pe Corderope pe Tenda Santísimope ha’eva’ekue kandidáto oĩ hag̃ua umi cien cuarenta y cuatro mil apytépe. Pe prueba paha upe generación-pe g̃uarã, umi operde va’ekue pe proceso de prueba, oñepyrũkuri oñeguahẽvo tesape oñembohetavéva umi “siete tiempos” rehe, Levítico mokõipa poteĩme. Ary 1856 guive 1863 peve, pe mensaje Laodiceagua ombojekuaa peteĩ periodo paha pe periodo oñepyrũva’ekuépe oñeguahẽvo pe ángel mbohapyha 22 jasypa 1844-pe. Upe periodo de tiempo ojehechauka Daniel capítulo once versículo trece guive quince peve.
We will continue this study in the next article.
Ñamotenondéta ko ñehesa’ỹijo oúvape pe artículo oúvape.
“‘In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not.’ ‘And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth’ (John 1:1–5, 14).
“‘Ypykue guive oĩ vaʼekue pe Ñeʼẽ, ha pe Ñeʼẽ oĩ vaʼekue Tupã ndive, ha pe Ñeʼẽ haʼe vaʼekue Tupã. Kóva oĩ vaʼekue ypykue guive Tupã ndive. Opa mbaʼe ojejapo hag̃ua hese rupive; haʼỹre ndojejapói peteĩve mbaʼe opa umi ojejapóva apytégui. Ipype oĩ vaʼekue tekove; ha pe tekove haʼe vaʼekue kuimbaʼekuéra resape. Ha pe tesape omimbi pytũmbýpe; ha pe pytũmby ndoikuaái chupe.’ ‘Ha pe Ñeʼẽ oiko soʼo, ha oiko ore apytépe, (ha rohecha ivyʼága, pe Túva Raʼy peteĩete ñemimbipaicha,) henyhẽva gracia ha añetegua reheve’ (Juan 1:1–5, 14).”
“This chapter delineates the character and importance of the work of Christ. As one who understands his subject, John ascribes all power to Christ, and speaks of His greatness and majesty. He flashes forth divine rays of precious truth, as light from the sun. He presents Christ as the only Mediator between God and humanity.
“Ko kapítulo ohechauka porã Cristo rembiapo rekotee ha iñimportánsia. Oikuaaháicha hembiaporã, Juan omoĩ opa pokatu Cristo pópe, ha oñeʼẽ Iñakãguasu ha Hekoveguasúre. Ohesape rendy Tupãgua añetegua hepyetereíva, kuarahýgui osẽva tesapeicha. Ohechauka Cristo-pe peteĩnte Mediador ramo Tupã ha yvypóra apytépe.
“The doctrine of the incarnation of Christ in human flesh is a mystery, ‘even the mystery which hath been hid from ages and from generations’ (Colossians 1:26). It is the great and profound mystery of godliness. ‘The Word was made flesh, and dwelt among us’ (John 1:14). Christ took upon Himself human nature, a nature inferior to His heavenly nature. Nothing so shows the wonderful condescension of God as this. He ‘so loved the world, that he gave his only begotten Son’ (John 3:16). John presents this wonderful subject with such simplicity that all may grasp the ideas set forth, and be enlightened.
“Pe doctrina Cristo reko yvypóra ro’ópe jehova ha’e peteĩ mba’e ñemimby, ‘pe ñemimby oñemokañýva’ekue opa ára ha opa ñemoñaregui’ (Colossians 1:26). Kóva hína pe tembiapo marangatu ñemimby guasu ha ipypuku. ‘Pe Ñe’ẽ oiko yvypóra ro’o, ha oiko ore apytépe’ (John 1:14). Cristo ogueraha hi’ári yvypóra rekotee, peteĩ teko ijyvate’ỹvéva Ijára yvágagui oguerekóva-gui. Ndaipóri ambue mba’e ohechaukavéva Tupã ñemomirĩ hechapyrãva ko mba’éichaite. Ha’e ‘ohayhu eterei rupi ko yvy ape arigua, ome’ẽ hag̃uáicha Ita’ýra peteĩete’ (John 3:16). Juan omombe’u ko mba’e hechapyrãva peteĩ isãsóva ha hesakãvaicha, opavave ikatu hag̃uáicha ojapyhy umi temimoĩmby, ha tohesape’a hag̃ua chupekuéra.
“Christ did not make believe take human nature; He did verily take it. He did in reality possess human nature. ‘As the children are partakers of flesh and blood, he also himself likewise took part of the same’ (Hebrews 2:14). He was the son of Mary; He was of the seed of David according to human descent. He is declared to be a man, even the Man Christ Jesus. ‘This man,’ writes Paul, ‘was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house’ (Hebrews 3:3).
“Cristo ndojapói gua’u yvypóra rekópe; Ha’e añetépe omonde yvypóra rekópe. Añetépe oguereko kuri yvypóra rekópe. ‘Mitãnguéra niko oike so’o ha tuguy rehe, ha’e avei upeichaite oike hesekuéra’ (Hebreos 2:14). Ha’e María ra’y; ha’e ou David ñemoñaregui yvypóra ñemoñare rehehápe. Oje’e hesegua ha’eha peteĩ kuimba’e, pe Kuimba’e Cristo Jesús. ‘Ko kuimba’e,’ ohai Pablo, ‘ojejuhu oñemomba’eve hag̃ua Moisés-gui, pe óga apohare oguerekoháicha hetave terakuã ha ñemomba’e pe ógagui’ (Hebreos 3:3).”
“But while God’s Word speaks of the humanity of Christ when upon this earth, it also speaks decidedly regarding His pre-existence. The Word existed as a divine being, even as the eternal Son of God, in union and oneness with His Father. From everlasting He was the Mediator of the covenant, the one in whom all nations of the earth, both Jews and Gentiles, if they accepted Him, were to be blessed. ‘The Word was with God, and the Word was God’ (John 1:1). Before men or angels were created, the Word was with God, and was God.
“Péro Ñandejára Ñe’ẽ oñe’ẽ hag̃ua Cristo yvypórarã rehe oĩrõ guare ko yvy ári, upéicha avei he’i mbarete porãme Hembikove mboyve rehe. Pe Ñe’ẽ oikove vaʼekue peteĩ Ser divíno ramo, peteĩchaite Tupã Raʼy opa ára guarãicha, peteĩ joajuhápe ha peteĩ hag̃ua Itúvandi. Aréma guive haʼe vaʼekue pe pehẽngue mbytépe oñemoĩva ñembyaty hag̃ua pe ñeʼẽmeʼẽ, pe peteĩme opa tetã yvy arigua, judíokuéra ha ambue tetãygua kuéra avei, oñevendesi vaʼerãva’ekue ojapyhýramo chupe. ‘Pe Ñe’ẽ oĩ vaʼekue Tupã ndive, ha pe Ñe’ẽ haʼe vaʼekue Tupã’ (Juan 1:1). Yvypóra térã ánhel kuéra ojejapo mboyve, pe Ñe’ẽ oĩ vaʼekue Tupã ndive, ha haʼe vaʼekue Tupã.”
“The world was made by Him, ‘and without him was not anything made that was made’ (John 1:3). If Christ made all things, He existed before all things. The words spoken in regard to this are so decisive that no one need be left in doubt. Christ was God essentially, and in the highest sense. He was with God from all eternity, God over all, blessed forevermore.
“Ko mundo ojejapo vaʼekue Haʼe rupive, ha ‘haʼeʼỹre ndaipóri mbaʼeve ojejapo vaʼekue’ (Juan 1:3). Cristo ojapo ramo opa mbaʼe, upéicharõ Haʼe oikóma vaʼekue opa mbaʼe mboyve. Umi ñeʼẽ oñeʼẽva ko mbaʼe rehegua ningo hesakã ha peteĩchaite, avave ndoikotevẽi hag̃ua opyta pyʼatarovápe. Cristo haʼe vaʼekue Tupã ijehegui, ha pe sentido yvatevévape. Haʼe oĩ vaʼekue Tupã ndive opa ára guive, Tupã opa mbaʼe ári, tojehovasa hag̃ua opa ára.”
“The Lord Jesus Christ, the divine Son of God, existed from eternity, a distinct person, yet one with the Father. He was the surpassing glory of heaven. He was the commander of the heavenly intelligences, and the adoring homage of the angels was received by Him as His right. This was no robbery of God. ‘The Lord possessed me in the beginning of his way,’ He declares, ‘before his works of old. I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths, I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills was I brought forth: while as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. When he prepared the heavens, I was there: when he set a compass upon the face of the depth’ (Proverbs 8:22–27).
“Ñandejára Jesucristo, Tupã Ra’y divíno, oikove vaʼekue opa ára guive, peteĩ tekove ijojahaʼỹva, ha upéicharõ jepe peteĩnte Túva ndive. Haʼe vaʼekue yvágape pe mimbipa iporãvéva opa mbaʼégui. Haʼe vaʼekue umi arandu yvagagua ruvicha guasu, ha umi ánhel kuéra ñemombaʼe ha ñesũ jerovia reheve ojapóva chupe oñemoguahẽ vaʼekue chupe iñderécho ramo. Kóva ndahaʼéi vaʼekue peteĩ ñemonda Tupãgui. ‘Ñandejára cheguereko iñepyrũme tape ojapóva, hembiapo yma guive mboyve,’ heʼi haʼe, ‘che añemopyenda opa ára guive, iñepyrũmby guive, yvy oĩ mboyve. Ndaipóri gueteri ypypuku, ha che añemoheñói; ndaipóri gueteri yvu hetáva y reheve. Yvyty kuéra oñemohenda mboyve, cerro kuéra mboyve che añemoheñói: haʼe ndojapói gueteri yvy, ni ñú, ni yvy timbokuʼi yvatevéva ko yvy ape ári. Oñembosakoʼívo yvága, che aime upépe: omoĩvo peteĩ apỹi ypypuku rova ári’ (Proverbios 8:22–27).”
“There are light and glory in the truth that Christ was one with the Father before the foundation of the world was laid. This is the light shining in a dark place, making it resplendent with divine, original glory. This truth, infinitely mysterious in itself, explains other mysterious and otherwise unexplainable truths, while it is enshrined in light, unapproachable and incomprehensible.” Selected Messages, book 1, 246–248.
“Oĩ tesape ha mimbipa pe añeteguápe Cristo peteî hague Túva ndive ko yvy oñemopyenda mboyve. Kóva hína pe tesape omimbíva peteĩ hendápe iñypytũvape, ha ojapóva ichugui omimbi porã hag̃ua pe mimbipa Tupãguáva, yma guare. Ko añetegua, ijojaha’ỹ hag̃uáicha heko ñemimbyva ijeheguiete, omyesakã ambue añetegua ñemimbyva ha ambue hendáicha ndaikatúiva oñemyesakã, jepe oĩ jave oñeñongatu hag̃uáicha tesapépe, ndaikatúiva oñemboja hi’ári ni oñentende hag̃ua.” Selected Messages, libro 1, 246–248.