At Panium, which was Caesarea Philippi, which is verses thirteen through fifteen in chapter eleven of the book of Daniel, which is the history where the Republican and Protestant horns fulfill the enigma of being the eighth that is of the seven, which is the history where the Seal of God is permanently impressed upon the one hundred and forty-four thousand, and the history of the arrival of the message of the Midnight Cry, Christ gave a promise to His last-day people.

Panium-pe, hérava Cesarea Filipo, Daniel aranduka capítulo once guive umi versículo trece guive quince peve, upéva hína pe tembiasakue moõ umi hatĩ republicano ha protestante omohu’ã pe enigma he’íva pe ochoha ha’eha umi sietegui, pe tembiasakue moõ Tupã Sello oñemoĩ hag̃ua opa ára g̃uarã umi cien cuarenta y cuatro mil ári, ha pe tembiasakue pyhare mbyte sapukái marandu og̃uahẽha rehegua, Cristo ome’ẽ peteĩ promesa Itavayguakuéra ára pahapegua-pe.

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. Matthew 16:18, 19.

Ha che avei ndeve: Nde hína Pedro, ha ko ita ári amopuʼãta che tupao; ha añaretã rokẽnguéra ndaikatumoʼãi ipuʼaka hese. Ha ameʼẽta ndéve yvágapegua rréino llávekuéra: ha opa mbaʼe rembojoajúva yvy ári, oñembojoajúta yvágape; ha opa mbaʼe rembojeréva yvy ári, oñembojeréta yvágape. Mateo 16:18, 19.

The period of the sealing which began on September 11, 2001, when the mighty buildings of New York City were brought down, which ends at the soon coming Sunday law, was designed by the Alpha and Omega. The very last part of the period repeats the very first part of the period. On September 11, 2001 the Lord led His people back to the old paths, where among other truths they discovered the “seven times,” just as it was found in the days of king Josiah. The latter rain then began to sprinkle, and a testing process that produced a separation of two classes of worshippers began.

Pe pehẽngue ñembyasýpe ñemoĩ hag̃ua, oñepyrũva’ekue 11 jasyporundy 2001-pe, jave umi mbarete guasu óga táva Nueva York-gua oñembyai hag̃ua, ha opa hag̃uáicha pe araka’eve’ỹme oguahẽtava léi domingo, oñemoheñói va’ekue Alpha ha Omega rehegua rupi. Pe pehẽ pahaite pe pehẽngue rehegua ombojoavy’ỹre ojeyjuhu jey pe pehẽ peteĩhaite rehe. 11 jasyporundy 2001-pe Ñandejára omboguata Itavayguakuérape jey umi tape yma guarépe, upépe, ambue añetegua apytépe, ojuhu hag̃ua “pokõi jevy”, ha’éichaite ojejuhu haguéicha mburuvicha guasu Josías ára-pe. Upérõ pe ama pahagua oñepyrũ osyry mimi, ha peteĩ ñeha’ãrã rape omoheñóiva mokõi aty omomba’eguasúva ñemboja’o oñepyrũ.

In fulfillment of Habakkuk chapter two the two sacred charts were discovered and became an emblem of that historical period. Just as significantly the “debate” of Habakkuk chapter two began, between the methodology of line upon line, which is the latter rain methodology, in opposition to the methodology of apostate Protestantism that had been progressively adopted by Adventism beginning in the rebellion of 1863.

Habacuc mokõiha ñe’ẽ oñekumpli hag̃ua, ojepytyvõrã mokõi kuatiañe’ẽ marangatu ha oiko upérõ pe aravo histórico ra’ãngarã. Péicha avei tuicha mba’éva, oñepyrũ pe “ñomongeta joavy” Habacuc mokõiha-pe, pe tembiaporã rape línea ári línea rehegua, ha’éva pe ama pyahu paha rembiaporã rape, oñemoĩ hag̃ua peteĩcha’ỹme pe tembiaporã rape protestantismo apóstata rehegua ndive, upe ojejapyhy hag̃ua Adventismo-pe mbeguekatúpe oñepyrũ guive pe ñemoĩvai 1863-pe.

Jesus promised that He would give His last-day people “the keys of the kingdom,” and in so doing, He is referring to the correct biblical methodology, that contains the necessary prophetic keys to recognize, establish and proclaim the message of the Midnight Cry and Loud Cry.

Jesús opromete vaʼekue omeʼẽtaha Itavayguakuéra ára pahapeguápe “pe Reino llávekuéra”, ha ojapóvo upéicha, Haʼe oñeʼẽ hína pe metodología bíblica añeteguáre, oguerekóva umi lláve profétikokuéra tekotevẽva ojekuaa hag̃ua, oñemopyenda hag̃ua ha oñemoherakuã hag̃ua pe marandu Pyhare Mbyte Sapukái ha Sapukái Hatã rehegua.

“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. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. 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 that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable 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.” The Southern Watchman, April 4, 1905.

“Umi oñomongetáva Tupã ndive oguata Tekoporã Kuarahy resapepe. Nomomarãirõi hikuái iÑepysyrõhárape omongy’ávo hape Tupã renondépe. Yvagagua tesape omimbi hi’ári kuéra. Oñemboja ohóvo ko yvy rembiasakue paha gotyo, tuichaite oñembohetave hikuái Cristo rehegua arandu, ha umi marandu’ẽ he’ẽva hese rehegua avei. Ha’ekuéra imba’eguasu peteĩchagua’ỹva Tupã resa renondépe; peteĩ ñe’ẽme oĩgui Ta’ýra ndive joajúpe. Chupekuéra guarã Tupã Ñe’ẽ iporãiterei ha iporãmbajepéva. Ohecha hikuái iñimportanteha. Pe añetegua oñemyesakã chupekuéra. Pe teko mbo’e tekove oñemoandúva oñemonde peteĩ vera kangy porã reheve. Ohecha hikuái Ñandejára Ñe’ẽryru ha’eha pe llave oipe’áva opa mba’e kañymby ha osolusionáva opa apañuãi. Umi ndoipotái va’ekue ojapyhy pe tesape ha oguata pe tesapepe ndaikatumo’ãi ontende pe Tupãrayhu rehegua ñemimby, hákatu umi ndopytaiva’ekue taipe’a hag̃ua kurusu ha osegi Jesúspe, ohecháta tesape Tupã tesapepe.” The Southern Watchman, 4 de abril de 1905.

Those represented by Peter, who are the one hundred and forty-four thousand, are those who accept the Laodicean message that arrived on September 11, 2001, which is now being repeated since July, 2023. The Laodicean message that arrived in 1856, was the increased knowledge of the “seven times,” and when Christ brings the dead bones together, and thereafter brings them to life they transition from the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand. That transition is brought about by Christ’s Word, for they are sanctified by His Word, and His Word is “truth,” and His Word is the “key” that unlocks His Word.

Umi ojehechauka Pédro rupive, ha’éva umi cien cuarenta y cuatro mil, ha’e umi omoneĩva pe marandu Laodiceagua og̃uahẽva’ekue 11 jasyporundy ary 2001-pe, ha ko’ág̃a oñembojey jeyva hína guive julio ary 2023. Pe marandu Laodiceagua og̃uahẽva’ekue ary 1856-pe ha’eva’ekue pe arandu oñembohetavéva rehegua “poapy ára,” ha Cristo ombyaty vove umi kangue omanóva, ha upéi ome’ẽ chupekuéra tekove, ha’ekuéra ohasa pe movimiento Laodiceagua ángel mbohapyha guive pe movimiento Filadelfiagua cien cuarenta y cuatro mil pegua. Upe jehasa omoañete Cristo Ñe’ẽ rupive, ha’ekuéra oñemomarangatu hag̃uáicha Iñe’ẽ rupive, ha Iñe’ẽ ha’e “añetegua,” ha Iñe’ẽ ha’e pe “mba’e’oka” oipe’áva Iñe’ẽ.

And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7–8.

Ha pe ánhel peve pehai Filadélfiape oĩva, ehai: Péicha he’i pe Imarangatuva, pe Añetegua, pe oguerekóva David llave, pe oipe’áva, ha avave ndaikatúi omboty; ha ombotýva, ha avave ndaikatúi oipe’a; aikuaa ne rembiapokue: péina ápe, amoĩ nde renondépe peteĩ okẽ ojepe’áva, ha avave ndaikatúi omboty hag̃ua: reko hag̃ua michĩmi mbarete, ha reñongatu che ñe’ẽ, ha nderehejáiramo che réra. Apocalipsis 3:7–8.

The methodology of “line upon line” is the key which Christ promised to His last-day people in the battle at the “gates”. A “gate” is a church.

Pe método “línea ári línea” ha’e pe llave Cristo opromete va’ekue Itavayguakuéra ára pahapegua-pe ñorairõme umi “okẽ”me. Peteĩ “okẽ” ha’e peteĩ iglesia.

And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. Genesis 28:16, 17.

Ha Jacob opáyvo iképe, ha he'i: Añetehápe Jehová oĩ ko tenda ári; ha che ndaikuaái kuri. Ha okyhyje, ha he'i: Mba'eichaitépa kyhyjepyrã ko tenda! Kóva ndaha'éi ambue mba'e, Tupã róga añónte; ha kóva hína yvága rokẽ. Génesis 28:16, 17.

The battle at the gates represents the religious battles that occur between truth and error, and the error of the religion of Greece, is the gate of hell, and the religion of apostate Laodicean Adventism is also a gate. The Laodicean Adventist gate represents where the debate of Habakkuk is fulfilled.

Ñorairõ okẽme ohechauka umi ñorairõ religioso oikóva añetegua ha jejavy apytépe, ha Grecia religión jejavy ha’e añaretã rokẽ, ha avei Laodicea Adventismo apóstata religión ha’e peteĩ okẽ. Pe Adventista Laodicea rokẽ ohechauka moõpa oñemohu’ã Habacuc ñe’ẽrã ñomongeta.

In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Isaiah 28:5-14

Upe árape Ñandejára ehérsito kuéragui oikóta peteĩ jeguaka gloria rehegua ha peteĩ akã jeguaka porãite, hemianduévape g̃uarã; ha peteĩ espíritu tekojoja rehegua upe ohusgávape g̃uarã, ha mbarete umi ombojevývape ñorairõ okẽme peve g̃uarã. Ha koʼãva avei okañy víno rupive, ha kaʼuʼái mbarete rupive osẽ tape porãgui; paʼi ha proféta okañy kaʼuʼái mbarete rupive, víno omokõ chupekuéra, osẽ hikuái tape porãgui kaʼuʼái mbarete rupive; okañy hikuái visión-pe, ha otyryry hikuái tekojoja rehe. Taguato hag̃ua opa mesa henyhẽ hag̃ua guarahéi ha kyʼágui, ndaipóri hag̃uáicha hendapy marãʼỹva. Mávapepa omboʼéta arandu? ha mávape piko omohesakãta doctrina? Umi kambygui ojepeʼáva, ha umi kambuha gui oñemomombyrýva. Ñandejára ñeʼẽmboʼe niko vaʼerã mandamiento ári mandamiento, mandamiento ári mandamiento; línea ári línea, línea ári línea; koʼápe michĩmi, ha upépe michĩmi: pórke kuatiáicha ñeʼẽpohýi ha ambue ñeʼẽme oñeʼẽta ko tavayguakuérape. Umívape heʼi vaʼekue: Kóva hína pytuʼu, pene rupive ikatu hag̃uáicha opytuʼu pe kaneʼõva; ha kóva hína piroʼy: upéicharõ jepe, ndojapysakaséi hikuái. Ha Ñandejára ñeʼẽ oiko chupekuéra hag̃ua mandamiento ári mandamiento, mandamiento ári mandamiento; línea ári línea, línea ári línea; koʼápe michĩmi, ha upépe michĩmi; hag̃ua oho, ha hoʼa hag̃ua hapykuévo, ha oñembyai hag̃ua, ha hag̃ua oñemoñuhã, ha ojejagarra. Upévare, pehendúke Ñandejára ñeʼẽ, peẽ kuimbaʼe opukáva pype ñembotavy rehe, peẽ peisãmbyhýva ko tavayguakuéra oĩva Jerusalénpe. Isaías 28:5-14

The keys of the kingdom are the words of the Scriptures, that are given to God’s last-day people by the Word.

Pe rréino lláve hína umi Escritura ñeʼẽ, oñemeʼẽva Tupã tavayguakuérape ára pahápe pe Ñeʼẽ rupive.

“There are truths in the word which, like veins of precious ore, are hidden beneath the surface. The hidden treasure is discovered as it is searched for, as a miner searches for gold and silver. The evidence of the truth of God’s word is in the word itself. Scripture is the key that unlocks scripture. The deep meaning of the truths of God’s word is unfolded to our minds by His Spirit.

“Oĩ añetegua oĩ ñeʼẽme ha, ita vera hepyetereíva ruguáicha, kañy yvýpe guýpe. Pe mbaʼeta ñemimbyre ojejuhu oñeheka aja, minéro ohekaháicha óro ha pláta. Pe tekaukarã Ñandejára ñeʼẽ añeteguaha rehegua oĩ voi pe ñeʼẽ teepe. Ñandejára Ñeʼẽ Haipyre haʼe hína pe lláve omboguapýva ambue Ñandejára Ñeʼẽ Haipyre. Umi añetegua pypuku Ñandejára ñeʼẽmegua heʼise pypuku oñembosakoʼi ñane akãme Ijespíritu rupive.”

“The Bible is the great lesson book for the students in our schools. It teaches the whole will of God concerning the sons and daughters of Adam. It is the rule of life, teaching us of the character that we must form for the future life. We need not the dim light of tradition to make the Scriptures comprehensible. As well might we suppose that the noonday sun needs the glimmering torchlight of earth to increase its glory. The utterances of priest and minister are not needed to save men from error. Those who consult the divine Oracle will have light. In the Bible every duty is made plain. Every lesson given is comprehensible. Every lesson reveals to us the Father and the Son. The word is able to make all wise unto salvation. In the word the science of salvation is plainly revealed. Search the Scriptures, for they are the voice of God speaking to the soul.” Testimonies, volume 8, 157.

“La Biblia ha’e pe kuatia mbo’epy guasu umi temimbo’épe g̃uarã ñane mbo’ehao kuérape. Ha’e ombo’e Tupã rembipota tuichakue Adán ra’y ha tajýra kuéra rehegua. Ha’e hína tekove rekorã, ñanembo’éva pe teko ñamboheko va’erã tekove oútavape g̃uarã. Natekotevẽi ñande jaipuru jepokuaa resape iñypytũmíva ikatu hag̃uáicha jaikuaa hag̃ua umi Escritura. Upéicha avei ikatu ñaimo’ã kuarahy asaje rendy oikotevẽha yvy arapyry mimbi michĩva oñembohetave hag̃ua heko mimbipa. Pa’i ha ministro ñe’ẽnguéra natekotevẽi ojesalva hag̃ua yvypórape jejavygui. Umi ohekáva pe Marandu Porã Yvágagui oguerekóta tesape. Biblia ryepýpe ojehechauka porã opa tembiaporã. Opa mbo’epy oñeme’ẽva ikatu oñentende. Opa mbo’epy ohechauka ñandéve pe Túva ha pe Ta’ýra. Pe Ñe’ẽ ikatu omboarandu opaite hag̃ua pe jejora rehegua. Pe Ñe’ẽme ojehechauka hesakã hag̃uáicha pe ciencia jejora rehegua. Peheka umi Escritura, ha’égui Tupã ñe’ẽ oñe’ẽva pe ánga ndive”. Testimonies, volumen 8, 157.

The keys that Christ gave unto the last-day church have the same power they had when they were given to Peter.

Umi llave Cristo ome'ẽ vaekue ára pahápegua tupaópe oguereko peichaiténte pokatu oguerekókuri oñeme'ẽrõ guare Pédrope.

“Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.’

“Pedro omombeʼu vaʼekue pe añetegua haʼéva tupao jerovia pyenda, ha Jesús koʼág̃a omombaʼeguasu chupe opa umi ogueroviáva retakue representante ramo. Heʼi: ‘Ameʼẽta ndéve yvágape pe rréino llávekuéra: ha opa mbaʼe rembotýva yvy ári, oñembotýta yvágape; ha opa mbaʼe rembojoʼóva yvy ári, ojejoʼóta yvágape.’”

“‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.” The Desire of Ages, 413.

“‘pe Rréino yvagapegua llávekuéra’ ha’e Cristo ñe’ẽ. Opaite Ñe’ẽmarandu Marangatu ñe’ẽ ha’e imba’e, ha ko’ápe oikepa. Ko’ã ñe’ẽ oguereko pu’aka omboja hag̃ua ha omboty hag̃ua yvága. Ha’ekuéra omombe’u mba’éichapa yvyporakuéra oñemoneĩ térã oñemboyke. Upéicha rupi, umi omyasãiva Tupã ñe’ẽ rembiapo ha’e tekove ryakuã ogueraháva tekovépe térã omanóva ryakuã ogueraháva ñemanóme. Imba’e kuéra ha’e peteĩ tembiaporã ipohyietéva tapiaitegua apýrare.” The Desire of Ages, 413.

The power that is manifested through His words, when placed in the hands of men is based upon the principles identified in His word. The simplest perhaps, and perhaps the most profound is that truth is established upon the testimony of two.

Pe pu’aka ojehechaukáva Iñe’ẽ rupive, oñemoĩ jave kuimba’e kuéra popegua, oñemopyenda umi principio ojehechakuaáva Iñe’ẽme. Ikatu hag̃uáicha, pe iporãvéva ha ikatúva avei pe ipypukuvéva niko kóva: añetegua oñemopyenda mokõi testígo ñe’ẽteére.

“Another grave evil that had arisen in the church was that of brethren going to law against one another. Abundant provision had been made for the settlement of difficulties among believers. Christ Himself had given plain instruction as to how such matters were to be adjusted. ‘If thy brother shall trespass against thee,’ the Saviour had counseled, ‘go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.” Matthew 18:15–18.” Acts of the Apostles, 304.

“Ambue ivaíva grave ojekakuaáva’ekue pe tupãope ha’eva’ekue umi joyke’y ojohegui ohóvo léipe peteĩ ojuehe. Ojejapo vaʼekue heta mbaʼe porãite oñemyatyrõ hag̃ua umi apañuãi oĩva umi ogueroviáva apytépe. Cristo voi ome’ẽ vaʼekue mbo’epy hesakã porãva mba’éichapa koʼãichagua mbaʼe oñemyatyrõ vaʼerã. ‘Nde ryvy ojavy ramo nde rehe,’ he’i vaʼekue pe Salvador, ‘tere eñeʼẽ hendive ha ehechauka chupe hembiavy, peẽ mokõivente añoite: ha ohendúrõ ndéve, reganama nde ryvýpe. Ha nohenduséiramo ndéve, eraha ne ndive peteĩ térã mokõi ambue, mokõi térã mbohapy testígo jurúpe toñemopyenda hag̃ua opa ñeʼẽ. Ha nohenduséiramo chupekuéra, emombeʼu tupãope: ha nohenduséiramo avei tupãópe, toiko ndéve hag̃ua peteĩ tetã ambuegua ha peteĩ impuesto-mbyatyháraicha. Añetehápe haʼe peẽme, opa mbaʼe pejokóva ko yvy ape ári, ojejokótama yvágape; ha opa mbaʼe pepoiáva ko yvy ape ári, ojeáta yvágape.’ Mateo 18:15–18.” Hechos de los Apóstoles, 304.

There are at least three geographical witnesses of the period when the one hundred and forty-four thousand are sealed at the Midnight Cry. Remembering the fact that at the cry at midnight, it is too late to obtain the oil, we find the geographical testimony of the Exeter camp meeting providing an illustration of the point where God’s last-day people are sealed, and we find that truth represented by the geography of Caesarea Philippi, and also by the testimony of the battle of Panium, in verses thirteen to fifteen of Daniel chapter eleven. Perhaps it is a little off to identify these three witnesses as geographical, but I am employing that term because the geography is certainly part of the setting in Exeter and Caesarea Philippi. Jesus places Peter within the prophetic geography that the one hundred and forty-four thousand find themselves in the last days. Then He gives a command.

Oĩ por lo menos mbohapy testígo geográfico pe período rehegua ojesella ramo guare umi ciento cuarenta y cuatro mil pe Sapukái Pyharepytepe. Ñanemandu’ávo upe añeteguáre, pe sapukái pyharepytepe oikóramo, aréma oñeg̃uahẽ hag̃ua pe aséite, jajuhu pe testimonio geográfico pe aty Exeter-pe ome’ẽha peteĩ ta’anga pe punto rehegua oñesellaha Ñandejára tavayguakuéra pahárape, ha jajuhu upe añetegua ojehechauka hag̃ua Cesarea de Filipo geografía rupive, ha avei pe ñorairõ Panium-pe rehegua testimonio rupive, Daniel kapítulo once versículo trece guive quince peve. Ikatu hag̃uáicha michĩmi ndojojái hag̃ua ko’ã mbohapy testígo oñemombe’u geográfico ramo, péro aipurúgui upe ñe’ẽ, pórke pe geografía añetehápe oike pe escenario-pe Exeter ha Cesarea de Filipo-pe. Jesús omoĩ Pedro-pe upe geografía profética ryepýpe, upépe umi ciento cuarenta y cuatro mil ojejuhútava ára pahápe. Upéi ome’ẽ peteĩ mandamiento.

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. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Matthew 16:19–23.

Ha che ame'ẽta ndéve yvágape oĩva mburuvicharã retã ryru rokẽ pegua; ha opa mba'e rembotyva'erã yvy ári, oñembotýta yvágape; ha opa mba'e rembojoja'ỹva yvy ári, ojejoja'ỹta yvágape. Upéi he'i mbarete hemimbo'épe ani hag̃ua oikuaauka avavépe ha'eha Jesús, pe Cristo. Upe guive Jesús oñepyrũ ohechauka hemimbo'épe tekotevẽha oho Jerusalénpe, ha oguereko heta ñembyasy umi myakãhára, pa'i ruvicha ha kuatia mbo'ehára poguýpe, ha ojejukaha, ha mbohapyha árape oñemopu'ã jeytaha. Upérõ Pedro ogueraha chupe peteĩ hendápe, ha oñepyrũ omoñe'ẽ vai chupe he'ívo: Aniete hag̃ua upéva nderehe, Che Ruvicha; ko mba'e ndoikomo'ãi ndéve. Jesús katu ojere ha he'i Pédrope: Tereho che rapykuéri, Satanás; nde niko che py'ara'ãrã, nderejepy'amongetái Tupã mba'ére, síno yvypóra mba'ére. Mateo 16:19–23.

The word “Exeter” is the name of a city in Devon, England. Its etymology can be traced back to Old English, where it was known as “Exanceaster” or “Execestre.” The name is believed to derive from the Old English words “Exe” (referring to the River Exe, upon which the city is situated) and “ceaster” (meaning “Roman fort” or “walled city”). Therefore, “Exeter” means either the “fort on the River Exe,” or “the walled city by the River Exe.” The geography associated with the arrival and fulfillment of the Midnight Cry in Millerite history identifies a location where there was water, representing the outpouring of the Holy Spirit, and a point where God was raising up an army to proclaim the message to the world, which Sister White informs us went like a “tidal wave.” A tidal wave is not simply river water, it is water that is super empowered.

Pe ñe’ẽ “Exeter” ha’e peteĩ táva réra oĩva Devon-pe, Inglaterra-pe. Iñe’ẽ ypykue ikatu ojeporeka Inglés Ymaguarépe, upépe ojekuaa hag̃ua “Exanceaster” térã “Execestre” ramo. Ojehechakuaa pe téra ouha umi ñe’ẽ Inglés Ymaguare “Exe” (he’iséva Ysyry Exe, upe táva opytahápe) ha “ceaster” (he’iséva “mburuvicha róga romano” térã “táva oguerekóva murálla”) gui. Upévare, “Exeter” he’ise ikatu hag̃uáicha “pe mburuvicha róga Ysyry Exe ári”, térã “pe táva oguerekóva murálla Ysyry Exe ykére”. Pe jeografía ojoajúva Pyhare Mbyte Sapy’a Ñe’ẽ oguahẽ ha oñekumpli hag̃ua tembiasakue Millerita-pe ohechauka peteĩ tenda oĩhague y, orepresentáva Espíritu Santo ñehẽkue, ha peteĩ punto Ñandejára omopu’ãhague peteĩ ehérsito omombe’u hag̃ua pe marandu ko yvy tuichakue javeve, pe Ermana White ñanemomarandu haguéicha ohóhague peteĩ “ola de marea”icha. Peteĩ ola de marea ndaha’éi ysyry ynte; ha’e y oñembaretetereíva.

Millerite history was the fulfillment of the parable of the ten virgins, and when the one hundred and forty-four thousand are brought to the conclusion of the sealing time, they will repeat the waymarks identified at the beginning of the sealing time, and also the history of the Exeter camp meeting. An angel will descend with a testing message that is required to be eaten. That message will lead to the foundations, and it will confront the two classes with the “seven times,” of Leviticus twenty-six. It will include the Revelation of Jesus Christ, that is represented by Peter as an acceptance that Jesus was anointed as the Christ, when the divine symbol descended in the form of a dove, typifying September 11, 2001. It will include the understanding that Jesus is the divine Son of God, and also that by Jesus taking upon His divine being the flesh of fallen mankind, He is also the Son of man.

Pe istória milleríta ha’e va’ekue pe parábola umi diez vírgen rehegua ñemohu’ã, ha oñegueru jave umi cien cuarenta y cuatro mil pe tiempo de sellamiento rembe’ýpe, ha’ekuéra ombojeýta umi waymarks ojehechakuaáva’ekue pe sellamiento ñepyrũme, ha avei pe camp meeting Exeter pegua rembiasakue. Peteĩ ánhel oguejýta peteĩ marandu de prueba reheve tekotevẽva oñemongaru hese. Upe marandu ogueraháta umi fundamento-kuérape, ha ombohováita umi mokõi atýpe umi “siete tiempos” rehe, Levítico veintiséis-pe. Oike avei ipype pe Revelación de Jesucristo, Pedro ohechauka háicha peteĩ jehechakuaa ramo Jesús oñemoĩ hague pe Cristo ramo, oguejy ramo pe símbolo divino peteĩ pykasu rógape, ohechaukáva septiembre 11, 2001. Oike avei ipype pe entendimiento Jesús ha’eha pe Hijo divino de Dios, ha avei Jesús ogueraha rupi hi’ári, ijehe divíno ári, yvypóra ho’áva ro’o, ha’e avei pe Hijo del hombre.

These truths will produce two classes of worshippers, as they did post-September 11, 2001. The two classes were represented at the Exeter camp meeting, for at that camp meeting there was a tent set up by a group from Watertown, who rejected the message of the Midnight Cry as presented through Samuel Snow. They held counterfeit meetings that were so loud and emotional the leaders of the meetings of Snow went to them and informed them to quiet down. At the camp meeting there were two classes manifested, and both professed to be associated with water, but one was a counterfeit and represented the foolish who were without oil. The group in the Exeter tent were the army who were the city, that was also a fort, for they were typifying Ezekiel’s dead dry bones who are raised up as a mighty army at the message of the Midnight Cry.

Ko’ã añetegua omoheñóita mokõi aty oporombo’éva, ojapohaguéicha 11 jasyporundy ary 2001 rire. Ko mokõi aty ojehechauka Exeter pe ñembyatyhápe, upe ñembyatyhápe oñemoĩgui peteĩ óga’ao peteĩ aty Watertown-gua reheguágui, omboykéva Pe Sapukái Pyharepytegua marandu oñembohasava’ekue Samuel Snow rupive. Ha’ekuéra ojapo ñembyaty japu, hatãiterei ha tetia’eterei rupi umi omoakãva Snow ñembyatyhápe oho hendápekuéra ha he’i chupekuéra oñembopy’aguapy hag̃ua. Upe ñembyatyhápe ojehechauka mokõi aty, ha mokõivéva he’i oĩha y rehegua ndive ojoajúva; peteĩ katu japu ha ohechauka umi iñakã’ỹvape ndaipórivape aséite. Umi Exeter pegua óga’aope oĩva niko pe ehérsito ha’éva táva, ha upéva avei peteĩ táva mbarete, péina ha’ekuéra ohechauka Ezequiel kanguekue omano ha ipirúva, oñemopu’ãva peteĩ ehérsito mbareteicha Pe Sapukái Pyharepytegua marandu rupi.

In the history where those two classes are manifested Peter represented both classes. His confession that identified Jesus as the Christ, and the Son of God was produced by the inspiration of the Holy Spirit, for Christ plainly told him, “Flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” When Jesus then informed the disciples of the cross, Peter, lacking the influence of the Holy Spirit at that moment, took Christ, “and began to rebuke Him, saying, Be it far from thee, Lord: this shall not be unto thee. But He turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.”

Umi mokõi aty ojehechauka hag̃uava rembiasápe, Pedro ohechauka mokõivéva aty. Iñe’ẽmombe’u ohechakuaáva Jesús-pe Cristo ramo, ha Tupã Ra’y ramo, ou vaekue Espíritu Santo ñemongu’égui; Cristo voi hesakã hag̃uáicha he’i chupe: “Ndaha’éi so’o ha tuguy oikuaaukáva ndéve ko mba’e, ha katu che Ru yvágape oĩva.” Upéi Jesús oikuaaukárõ guare umi temimbo’épe kurusúre, Pedro, upe jave ndaipórigui hese Espíritu Santo pokatu, ogueraha Cristo-pe, “ha oñepyrũ omongavaju chupe, he’ívo: Ani hag̃ua péicha, che Ruvicha: ko mba’e ndoikomo’ãi nderehe. Ha Ha’e ojere, ha he’i Pedro-pe: Tereho che rapykue gotyo, Satanás: nde che py’apyha; nderejepy’amongetái Tupã mba’ére, síno yvypóra mba’ére.”

The emotional outburst of Peter aligned with the emotional worship that was occurring in the Watertown tent when Samuel Snow was presenting the message of the Midnight Cry. At that level Peter represents those who are candidates to be among the one hundred and forty-four thousand. Those candidates represent a class that has the oil, which is the Holy Spirit, and it is the message and it is the character, and the other class lacks the oil. In the setting of Caesarea Philippi, Christ began to unfold “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”

Pe emoción ojehechauka vaekue oñemohenda porã pe ñemomorãpy py’aguapýpe oikóvandi pe karpa Watertown-pe, Samuel Snow opresentárõ guare pe Marandu Pyharepyte Sapy’a gua. Upépe Pedro orrepresenta umi oĩva candidato ramo oĩ hag̃ua umi cien cuarenta y cuatro mil apytépe. Umi candidato orrepresenta peteĩ aty oguerekóva pe aséite, ha’éva pe Espíritu Santo, ha upéva hína pe marandu ha pe carácter; ha pe ambue aty ndoguerekói pe aséite. Cesarea de Filipo-pe oikohápe, Cristo oñepyrũ omyesakã hag̃ua “ha’e tekotevẽha oho Jerusalén-pe, ha ohasa heta mba’e umi anciano, pa’i ruvicha ha escriba poguýpe, ha ojejuka, ha oñemopu’ã jey mbohapyha árape.”

The disappointment of the disciples when those events were actually fulfilled at the cross is the history Sister White employs to illustrate the disappointment of October 22, 1844, and the disappointment of the Hebrews at the Red Sea crossing with Pharaoh’s army closing in and the waters of the sea in front of them. All of those witnesses identify the soon coming Sunday law, and the revelation of verses thirteen to fifteen of Daniel eleven, provides the testimony of the events that lead to that Sunday law. In doing so they also represent the “portion of the prophecy of Daniel relating to the last days.”

Umi disípulo-kuéra oñembyasy haguére umi mba’e ojehuetéva oñekumpli ramo pe kurusu ári ha’e pe tembiasakue Hermana White oiporúva ohechauka hag̃ua pe ñembyasy 22 de octubre de 1844-pe, ha pe ñembyasy umi hebreo-kuéra ohasávo Mar Rojo, Faraón ehérsito ombotypávo hapykuéri ha y guasu ykuéra oĩvo henonderãme. Opa umi testígo ohechauka pe léi domingo og̃uahẽ pya’éva, ha Daniel once, versículo trece guive quince peve, ñembojekuaa ome’ẽ pe testimonio umi mba’e oikóva rehe, ogueraháva upe léi domingo peve. Péicha avei ha’ekuéra orrepresenta pe “profecía Daniel rehegua pehẽngue ojoajúva umi ára paháre.”

We will continue this study in the next article.

Ñambojoapy ko estudio pe artíkulo oúvape.

“A careful study of types and antitypes led to the observation that the crucifixion of Christ took place on the very day in the yearly round of ceremonies given to Israel when the Passover lamb was slain. Would not the cleansing of the sanctuary typified in the Day of Atonement—falling on the tenth day of the seventh month—likewise take place on the very day in the year celebrated in the type? (see The Great Controversy, 399). This, according to the true Mosaic reckoning of time, would be October 22. Early in August, 1844, at a camp meeting at Exeter, New Hampshire, this view was introduced and it was accepted as the date for the fulfillment of the prophecy of the 2300 days. The parable of the ten virgins in Matthew 25:1–13 took on particular significance—the tarrying of the bridegroom, the waiting and slumbering of those who awaited the marriage, the cry at midnight, the shutting of the door, et cetera. The message that Christ was coming on October 22 came to be known as the ‘midnight cry.’ ‘The ‘midnight cry,’ wrote Ellen White, ‘was heralded by thousands of believers.’ She added:

“Peteĩ ñehesa’ỹijo cuidadoso umi tipo ha antitipo rehe ogueru peteĩ jehechakuaa: Cristo kurusúre jejuka oiko hague upe áraite ceremonial ary guýpe oñeme’ẽ va’ekue Israel-pe, araka’e pe cordero pascual ojejuka va’ekue. Ndaha’éi piko avei pe ñemopotĩ santuario rehegua, oñetipifikáva Pe Ára Moñyrõhárape—ho’áva mes séptimo ára décimo-pe—oikóta upe áraitépe ary ryepýpe oñemomorĩva pe tipo-pe? (ehecha The Great Controversy, 399). Kóva, pe cómputo verdadero mosaico aravo rehegua he’iháicha, ha’éta 22 jasypa. Agosto ñepyrũme, 1844-pe, peteĩ aty guasu camp meeting-pe Exeter, New Hampshire-pe, ko jehecha oñemoinge ha oñemoneĩ va’ekue peteĩ fecha ramo oñekumpli hag̃ua profecía 2300 ára rehegua. Pe parábola umi diez virgen rehegua Mateo 25:1–13-pe oguereko peteĩ importancia particular—pe novio pyta areveha, pe oñeha’arõ ha oke umi oha’arõva pe ñemendaha, pe sapukái pyhare mbyte jave, pe okẽ oñembotyha, hamba’e. Pe marandu Cristo ouha 22 jasypa-pe ojekuaa hag̃ua pe ‘sapukái pyhare mbytépe’ ramo. ‘Pe “sapukái pyhare mbytépe”,’ ohai Ellen White, ‘oñeheraldo va’ekue miles de creyente rupive.’ Ha’e omoĩve:”

“‘Like a tidal wave the [seventh-month] movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused.—The Great Controversy, 400.’

“‘Peteĩ y guasu oike vaicha, pe movimiento [jasy porundyha guivegua] ojaho’i pe yvy. Táva guive távape, táva’i guive táva’ípe, ha mombyry opytáva ñu rupi oho, peve Tupã tavayguakuéra oha’arõva oñemombáy porãmbaitépe.—The Great Controversy, 400.’”

“The rapidity with which the message spread is depicted by writers cited by L. E. Froom:

“Pe marã pya’epe oñemyasãi hague pe marandu ojehechauka umi haihára L. E. Froom ohenóiva rupive:

“‘Bates left the record that the Exeter message ‘flew as it were upon the wings of the wind.’ Men and women sped by rail and water, by stagecoach and horseback, with bundles of books and papers, distributing them as ‘profusely as the leaves of autumn.’ White said, ‘The work before us was to fly to every part of that wide field, sound the alarm, and wake the slumbering ones.’ And Wellcome adds that the movement broke forth like the released waters of a dam. Fields of ripened grain were left standing unharvested, and full-grown potatoes left undug in the ground. The coming of the Lord was nigh. There was no time now for such earthly things.—The Prophetic Faith of Our Fathers, Vol. IV, p. 816.

“‘Bates oheja vaekue pe marandu Exeter-gua “oveve hague ku yvytu pepo ári guáicha.” Kuimba’e ha kuña pya’e oho ferrocarril rupive ha y rupi, diligencia ha kavaju ári, ogueraha hag̃ua aty kuatiamarandu ha kuatiañe’ẽ, ha omyasãi hag̃ua umíva “hetaiterei otoño rogue kuéraicha.” White he’i: “Temiaporã oĩva ore renondépe ha’eva’erã akóinte oveve opa hendápe upe ñu tuichakue rupi, ombopu hag̃ua pe ñehenduka ha omombáy hag̃ua umi oke vaekuépe.” Ha Wellcome omoĩve pe ñemongu’e osẽ hague peteĩ y ojokopyréva ojepoíva guáicha. Ñemitỹ kokuépe hi’aju porãmava opyta oñeñotỹ’ỹre, ha jety tuichapáva opyta yvýpe oñekytĩ’ỹre. Ñandejára oumbotaha hi’aguĩma. Ndaipóri véima ára ko’ág̃a ko’ã mba’e yvy arigua rehe g̃uarã.—The Prophetic Faith of Our Fathers, Vol. IV, p. 816.”

“As an eyewitness and participant in the movement, Ellen White described the character of the rapidly accelerating work:

“Testígo jehecha hag̃uáicha ha avei oikéva pe movimiento-pe, Ellen White omombe’u mba’éichapa pe tembiapo pya’e hag̃ua ohóvo ipya’evéva ohayhu pe carácter:”

“‘Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God…. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits….

“‘Umi ojeroviáva ohecha iñemboykeha ipy’atarõ ha ipy’apy, ha esperanza ha py’a guasu omokyre’ỹ ikorasõnguéra. Pe tembiapo ndorekói va’ekue umi ñeha’ã rei rupi ojehecháva tapiaite yvypóra kyre’ỹ oĩ jave Ñandejára Ñe’ẽ ha Ijespíritu ñangarekohápe’ỹ…. Oguereko va’ekue umi techaukaha ombojekuaáva Ñandejára rembiapo opa ára pukukue. Ndahetái va’ekue vy’a itarováva, síno ipypukuva korasõ jehechakuaa, angaipa mombe’u, ha yvóra reheja. Peteĩ ñembosako’i Ñandejára rendápe oñembohovái hag̃ua niko hína kuri pe mba’e pohýi umi ánga hasýva ári….

“‘Of all the great religious movements since the days of the apostles, none have been more free from human imperfection and the wiles of Satan than was that of the autumn of 1844. Even now, after the lapse of many years [1888], all who shared in that movement and who have stood firm upon the platform of truth still feel the holy influence of that blessed work and bear witness that it was of God.—Ibid., 400, 401.’

“‘Opaite umi tuicha jerovia ñemongu’e apóstol-kuéra ára guive, mba’eve ndaha’éi va’ekue yvypóra reko imperfección-gui ha Satanás ñuhãgui ojeheja’ỹvéva pe otoño ary 1844-pe oikova’ekueicha. Ko’ág̃a jepe, heta ary ohasáma rire [1888], opaite umi oikeva’ekue upe ñemongu’épe ha opyta mbarete añetegua pyendahápe guári, gueteri oñandu pe marangatúva pytyvõ upe tembiapo jehovasa rehegua ha ome’ẽ testimónio hikuái upéva Ñandejáragui hague.—Ibid., 400, 401.’”

“In spite of the evidences of a work sweeping across the land and drawing thousands into the fellowship of the Second Advent, and some two hundred ministers from various churches united in spreading the message, [See C. M. Maxwell, Tell it to the world, pp. 19, 20.] the Protestant churches as a whole spurned it and used every means at their command to prevent the belief in Christ’s soon coming from spreading. No one dared to mention in a church service the hope of the soon coming of Jesus, but to those awaiting the event it was quite different.

“Jepe umi mba’e rechaukaha ohechaukáramo peteĩ tembiapo ohasáva tetã pukukue rupi ha oguerúvo miles de personas pe fraternidad del Segundo Advenimiento-pe, ha amo mokõi sa ciento ministro rupi opaichagua tupãóguagui oñemoirũva omyasãi hag̃ua pe marandu, [Ehecha C. M. Maxwell, Tell it to the world, páh. 19, 20.] umi tupao protestántekuéra, en conjunto, omboyke chupe ha oipuru opaite medio oguerekóva ikatuháicha ani hag̃ua oñemyasãi jerovia Cristo pya’e hag̃uáicha ou jeývo rehe. Avave ndopy’a guasúi omombe’u hag̃ua peteĩ servicio de iglesia-pe pe esperánsa Jesús pya’e ou jeýtaha; hákatu umi oha’arõvape pe acontecimiento, iñambueite kuri.”

“Ellen White told what it was like:

“Ellen White omombeʼu mbaʼéichapa upéva.”

“‘Every moment seemed precious and of the utmost importance to me. I felt that we were doing work for eternity, and that the careless and uninterested were in the greatest peril. My faith was unclouded, and I appropriated the precious promises of Jesus to myself….

“‘Opaite aravo cheve ojehecha vaʼekue iporãiterei ha iñimportantetereiha. Añeñandu roñembaʼapoha opaʼỹva guarã, ha umi oñembotavy ha ndaiporandúiva oĩha pe kyhyjepavẽ tuichavévape. Che jerovia neʼĩra gueteri ojahoʼi mbaʼeve, ha amombaʼe che mbaʼerã umi promésa hepyetereíva Jesús omeʼẽ vaʼekue chéve….

“‘With diligent searching of hearts and humble confession we came prayerfully up to the time of expectation. Every morning we felt that it was our first business to secure the evidence that our lives were right before God. We realized that if we were not advancing in holiness we were sure to retrograde. Our interest for each other increased; we prayed much with and for one another.

“Oñehesa’ỹva py’aguapy rehegua ñehakã porã ha ñe’ẽmbyasy ñemomirĩ reheve, ñembo’e reheve roguahẽ pe ára roha’arõvape. Káda pyhareve rohechakuaa vaʼekue ore rembiapo tenondeguaha roheka hag̃ua pe techaukaha ore rekove oĩ porãha Tupã renondépe. Roikuaa porã vaʼekue, ndañañemotenondéiramo marangatu hag̃uáicha, katuete jajevýta tapykue gotyo. Ore py’apy ojuehe hag̃ua okakuaa; heta roñemboʼe oñondive ha peteĩteĩ rehehápe.”

“‘We assembled in the orchards and groves to commune with God and to offer up our petitions to Him, feeling more clearly His presence when surrounded by His natural works. The joys of salvation were more necessary to us than our food and drink. If clouds obscured our minds we dared not rest or sleep till they were swept away by the consciousness of our acceptance with the Lord.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, volume 1, 51, 52.

“‘Ñañembyaty kuri umi yvotyra ha ka’aguy rupi ñañomongeta hag̃ua Tupã ndive ha ñahupi hag̃ua ore ñembo’e chupe, roikuaa porãvévo ipresénsia roñemongora jave hemimo’ãngakuéra tee pa’ũme. Pe vy’a oúva pe salvación-gui tekotevẽve oreve oréve guarã ore rembi’u ha ñane mba’y’u-gui. Oĩ ramo arai ojaho’i hag̃ua ore apytu’ũ, ndaikatúi ropytu’u térã roke peve ojeipe’a mboyve umi arai ñañandu rupi ñane mborayhu porãha Ñandejára renondépe.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, volume 1, 51, 52.