When Jesus unseals a prophetic truth, He is represented as the Lion of the tribe of Judah, and at Caesarea Philippi, the Lion of the tribe of Judah began to unseal “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.” Those truths align with the message that He unsealed at the beginning of the sealing time of the one hundred and forty-four thousand, and then again at the end of the very same period. Those truths align with the message represented in verses thirteen through fifteen of Daniel chapter eleven.
Jesús omboja’o peteĩ añetegua profética, ojehechauka chupe pe León Judá ñemoñaregua ramo, ha Cesarea de Filipope, pe León Judá ñemoñaregua oñepyrũ omboja’o “ha’e oho vaerãha Jerusalénpe, ha ohasa heta mba’e guasu umi karai tujáguive, saserdóte ruvichakuéragui ha mbo’ehára kuéragui, ha ojejuka, ha mbohapyha árape oñemopu’ã jey.” Umi añetegua ojoaju pe marandu ndive Ha’e omboja’ova’ekue oñepyrũrõ guare pe sellado ára umi cien cuarenta y cuatro mil rehegua, ha upéi jey upe períodoete paha gotyo. Umi añetegua ojoaju pe marandu ojehechaukáva versíkulo trece guive quince peve Daniel kapítulo once-pe.
When He unseals that truth to the one hundred and forty-four thousand, He does so through the methodology of line upon line, for it is there that the “keys” to the kingdom of God are found. Those truths must be eaten for they are the keys to the kingdom of God, and the kingdom of God is to be within His people.
Ha’e oipe’a hag̃ua pe añetegua umi cien cuarenta y cuatro milpe, ojapo upéva línea ári línea rupive, upépe ojejuhúgui umi “lláve” Tupã Rréinope g̃uarã. Umi añetegua oñemokõ va’erã, ha’ére umíva hína umi lláve Tupã Rréinope g̃uarã, ha Tupã Rréino oĩva’erã Itavayguakuéra ryepýpe.
And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. Luke 17:20, 21.
Ha ojerurévo hese umi fariséokuéra araka’épa ou va’erã Tupã Rréino, ha’e ombohovái chupekuéra ha he’i: Tupã Rréino ndoúi jehechakuaa hag̃uáicha; ni he’imo’ãi hikuái: Péina ápe! térã: Péina pépe! pórke, péina, Tupã Rréino oĩ pende pype. Lucas 17:20, 21.
The devils believe, and yet tremble, for it is not enough to simply believe the “truth.” It must become part of you as is the physical food that is eaten. In the history of verses thirteen to fifteen the Lion of the tribe of Judah unseals the truths connected with the soon coming Sunday law, and those truths impress the seal upon the foreheads of the wise virgins, in advance of the coming crisis. The Lion of the tribe of Judah knew full well the testimony of Matthew chapter sixteen, and His visit to Caesarea Philippi aligned with Daniel’s testimony of Panium, and He knew the shadow of the cross which He and His disciple stood under in Caesarea Philippi, represented the shadow of the coming Sunday law in the history of His last-day people.
Aña retãgua oguerovia, ha upéicharõ jepe oryrýi, pórke ndaha’éi suficiente ñaguerovia hag̃uánte pe “añetegua”. Oikotevẽ oiko hag̃ua nde pype peteĩ parte ramo, tembi’u retegua oñekarúvaicha. Tembiasakue versíkulo 13 guive 15 pevepe, pe León Judá trivugua oipe’a umi añetegua ojoajúva pe arapokõindy rembiapoukapy pya’éta ou hag̃ua rehe, ha umi añetegua omoĩ pe sello umi kuñataĩ arandúva renondekuépe, pe apañuãi oútava mboyve. Pe León Judá trivugua oikuaa porãiterei Mateo kapítulo 16 pe testimónio, ha Ijeguata Cesarea de Filipos-pe ojoja Daniel remimombe’u Panium rehegua ndive, ha Ha’e oikuaa pe kurusu ãnga ha’e ha idisípulo oñembo’y hague guýpe Cesarea de Filipos-pe, ohechauka hague pe arapokõindy rembiapoukapy oútava ãngáta pe Ipuévlo ára pahapegua rembiasakuepe.
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. Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:21–28.
Upérõ guive Jesús oñepyrũ ohechauka hag̃ua hemimbo’épe mba’éichapa tekotevẽha oho Jerusalénpe, ha ohasa heta mba’e umi ansiánokuéra, pa’i ruvichakuéra ha mbo’ehára kuéra po guýpe, ha tojejuka, ha toikove jey mbohapy ára haguépe. Upérõ Pedro ogueraha chupe peteĩ hendápe ha oñepyrũ omongavaju chupe, he’ívo: Ñandejára, ani hag̃ua péicha nde rehe; ko mba’e ndoikomo’ãi ndéve. Ha’e katu ojere ha he’i Pedrópe: Tereho che rapykuéri, Satanás; nde chepy’ara’ãmbáva, nde ndereikuaaséi rupi umi mba’e Tupãgua, síno umi yvypóra mba’e. Upérõ Jesús he’i hemimbo’épe: Oĩramo oimeraẽva oikoseva che rapykuéri, toñemboyke ijehegui, tomopu’ã ikurusú, ha toseguí che rapykuéri. Oimeraẽ ningo oikove hag̃ua ojesalvaséva, okañy va’erã; ha oimeraẽva omokañýva hekove che rehehápe, ojuhúta. Mba’e piko iporãta yvypórape, oganáramo opa ko yvy tuichakue, ha omokañy hag̃ua iálma? térã mba’e piko ome’ẽta yvypóra iálma repykuéra? Yvypóra Ra’y ningo ou va’erã Itúa mimbipápe iángelokuéra ndive; ha upérõ ome’ẽta káda peteĩme hembiapokuére. Añetehápe ha’e peẽme, oĩ ko’ápe peteĩ kuéra oñembo’ýva, ndohechamo’ãi omano mboyve Yvypóra Ra’y oúva irréinope. Mateo 16:21–28.
The first, and therefore based upon the rule of first mention, the most important thing Jesus told His disciples about the sufferings of the cross, is that they would need to take up their own cross, if they chose to follow Him. Sister White clearly states that the cross is also the yoke. The yoke and the cross are symbols of man’s personal will, and it all depends upon the correct exercise of the will. The power which upholds God’s temple is a Lamb that had been slain and hung upon a “pillar”. The Lamb that is slain represents the crucifixion of the lower fleshly nature, and the “pillar” that the dead flesh is hung upon is the will. Christ provided His example of how to overcome by always keeping His will in submission to His Father’s will, and for accomplishing that work, He sat down on the throne with His Father. The symbol of overcoming is the slain Lamb hung upon the pillar. All these truths are directly associated with those represented as Peter.
Peteĩha, upévare, ha upéicha avei “ñe’ẽ ñepyrũmby” rembiporurã rape rehegua ári, pe mba’e iñimportantevéva Jesús he’íva’ekue hemimbo’épe kurusu ñembyasýre ha’e va’erãha hikuái ogueraha hag̃ua ijeheguiete ikurusú, oiporavóramo hikuái hapykuéri hag̃ua chupe. Hermana White he’i hesakã porã hag̃uáicha pe kurusu ha’eha avei pe júgo. Pe júgo ha pe kurusu ha’e ta’ãnga yvypóra rembipota tee rehegua, ha opa mba’e ojekópa pe rembipota jeporu hekopete rehe. Pe mbarete omopu’ãva Tupã rógape peteĩ Ovecha Ra’y ojuka pyre ha omosãingóva peteĩ “pilar” rehe. Pe Ovecha Ra’y ojuka pyre ohechauka pe tekotevẽ guive ñekurusuka yvy arigua ha so’o rembipota rehegua, ha pe “pilar” omoĩhára rehe pe so’o omanóva osãingóva ha’e pe rembipota. Cristo ome’ẽkuri techapyrã mba’éichapa oñeñemomba’e hag̃ua akóinte ombo’yke hag̃ua hembipota Túva rembipotape, ha omohu’ã hag̃ua upe tembiapo, oguapy Túva ndive pe tróno ári. Pe ta’ãnga oñemboaje hag̃ua rehegua ha’e pe Ovecha Ra’y ojuka pyre osãingóva pe pilar rehe. Ko’ã añetegua opavave ojoaju porã umi ojehechaukáva Pedro ramo ndive.
Unto Philadelphia, represented by the Exeter tent, it is stated:
Filadelfiápe, ojehechaukáva Exeter róga-kámpare, oñemombe'u:
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.
Pe ipuʼakávape che amoĩta peteĩ yvyraʼatãicha che Tupã tupaópe, ha arakaʼeve nosemovéima okápe; ha aháita hai hese che Tupã réra, ha che Tupã táva réra, upéva hína Jerusalén pyahu, oguejýva yvágagui che Tupãgui; ha aháita avei hai hese che réra pyahu. Pe orekóvape apysa, tohendu pe Espíritu heʼíva umi iglésiakuérape. Apocalipsis 3:12, 13.
He that overcomes as Christ overcame will receive a new name, just as Simon Barjonah did, and they will become a pillar in God’s temple, just as Christ is the Lamb that was slain and hung upon a pillar in God’s temple. When they overcome as Christ overcame, they will also sit upon the throne in heavenly places, as did Christ.
Pe oñakãrague hag̃ua Cristo oñakãrague haguéicha orrecibíta téra pyahu, Simón Barjoná orecibi haguéicha, ha oikóta peteĩ columna Tupã rógape, Cristo ha’éicha pe Ovecha Ra’y ojejukáva ha oñemboja’o va’ekue peteĩ columna ári Tupã rógape. Haʼekuéra oñakãrague vove Cristo oñakãrague haguéicha, oguapýta avei guapyhára ári yvagapegua tenda kuérape, Cristo ojapo haguéicha.
Unto Laodicea, represented by the Watertown tent, it is stated:
Laodicépe guarã, ojehechaukáva Watertown róga karpa rupive, he’i kóicha:
Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:20–22.
Péina áime aime hag̃ua, ha ambota: oĩramo avave ohendúva che ñe'ẽ, ha oipe'áva pe okẽ, aikéta hendápe, ha karúta hendive, ha ha'e che ndive. Pe oganávape ame'ẽta oguapy hag̃ua che ndive che trónope, che avei añemomba'éicha ha aguapy hag̃ua che Ru ndive itrónope. Pe oguerekóva apysa, tohendu mba'épa he'i pe Espíritu umi iglésiape. Apocalipsis 3:20–22.
The first truth Jesus told the disciples as He began to reveal the sufferings of the cross was the truth that men must overcome exactly as He had provided an example of overcoming. Men must crucify the flesh with the affections and lusts. When this is done they will be seated in heavenly places.
Pe añetegua Jesús he’iva’ekue umi temimbo’épe oñepyrũvo oikuaauka hag̃ua kurusu rembiasa asy ha’e va’ekue ko añetegua: kuimba’e kuéra iporãva’erã oity hag̃ua ijehegui opa mba’e, ha’e ome’ẽ haguéicha techapyrã mba’éichapa oñeityva’erã ijehegui. Kuimba’e kuéra omosãingova’erã yvypóra rekotee orekóva ipota vai ha hembipota vai ndive. Péicha ojapóramo, oguapýta yvágape umi tenda yvagagua-pe.
Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:5, 6.
Aña ñande rekovekue angaipápe, ome’ẽ jeýma ñandéve tekove Cristo ndive, (grásiare peñesalva) ha omopu’ã ñandéve hendive, ha oguapyka ñandéve hendive yvagapeguápe Cristo Jesúspe. Efesios 2:5, 6.
After presenting the truth of the crucifixion, in terms of personal responsibility, The Lion of the tribe of Judah added another truth which addresses the last days.
Oikuaaukávo rire kurusúre jejuka rehegua añetegua, peteĩteĩva rembiapo hag̃uaicha, Judá ñemoñare León omoĩve ambue añetegua oguerekóva relación umi ára paháre.
For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:26–28.
Mbaʼe piko ovale peteĩ kuimba’épe, ohupytyramo opaite yvy arigua, ha omokañýramo hag̃ua imba’e tee rekove? térã mbaʼe piko peteĩ kuimbaʼe omeʼẽta hekove repykuéra? Yvypóra Raʼy ou vaʼerã Túva mimbipápe iángelkuéra ndive; ha upérõ omeʼẽta peteĩteĩme hembiapokuéra heʼiháicha. Añetehápe haʼe peẽme, oĩ koʼápe oĩvaʼekue, noñandumoʼãi omanoha, ohecha mboyve Yvypóra Raʼýpe ou hag̃ua irréinope. Mateo 16:26–28.
When the message of the Midnight Cry is unsealed by the Lion of the tribe of Judah in the concluding period of the sealing of the one hundred and forty-four thousand there would be some who did not die. He then addressed specifically the one hundred and forty-four thousand, His last-day people who do not taste of death. Therefore, six days after His visit to Caesarea Philippi the Lion of the tribe of Judah unsealed a truth that was to strengthen His disciples for the coming crisis of the cross, but it more importantly spoke to the soon coming Sunday law.
Pe Pyhare mbytépe pe ñe’ẽmondo ojeipe’árõ León Judá ñemoñaregua rupive pe ára pahaite pe sellado peteĩ ciento cuarenta y cuatro mil rehegua, oĩta some ndomanói vaʼerã. Upérõ Haʼe oñeʼẽ porãite umi peteĩ ciento cuarenta y cuatro mil rehe, Itavayguakuéra ára pahapegua ndahesairĩriva ñemano rehe. Upévare, seis días rire Ijaha rire Cesarea de Filipope, León Judá ñemoñaregua oipeʼa hag̃ua peteĩ añetegua omombaretétava Idisípulo-kuérape pe apañuãi ou vaʼerã pe kurusu rehegua renondépe, ha iñimportantevéva, oñeʼẽma pe ley dominical pyaʼe oútava rehe.
And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him. Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias. While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him. And when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid. And when they had lifted up their eyes, they saw no man, save Jesus only. And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. And his disciples asked him, saying, Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist. Matthew 17:1–13.
Ha seis ára rire Jesús ogueraha hendive Pedro, Santiago ha Juan, iñermáno, ha ogupi chupekuéra peteĩ yvyty yvatehápe, peteĩ tenda apartépe. Ha oñemoambue hechapyrãme henondépekuéra; hova overa kuarahyicha, ha ijao morotĩ tesapeicha. Ha péina, ojehechauka chupekuéra Moisés ha Elías, oñe’ẽva hendive. Upémarõ Pedro he’i Jesúspe: Che Ruvicha, iporã ñandéve jaiko hag̃ua ko’ápe; reipotáramo, jajapo ko’ápe mbohapy tabernákulo: peteĩ ndéve g̃uarã, peteĩ Moiséspe g̃uarã, ha peteĩ Elíaspe g̃uarã. Ha’e oñe’ẽ aja gueteri, péina peteĩ arai hesakãva omokañy chupekuéra; ha péina, peteĩ ñe’ẽ osẽ araígui, he’íva: Kóva hína che Ra’y ahayhuetéva, hese avy’aite; pehendu chupe. Ha umi temimbo’e ohendúvo upéva, ho’a hova yvýre ha okyhyje eterei. Upéi Jesús og̃uahẽ, opoko hesekuéra ha he’i: Pepu’ã, ani pekyhyje. Ha oma’ẽvo yvate, avavépe ndohechavéi, Jesús añoite. Ha oguejy aja hikuái yvytýgui, Jesús omanda chupekuéra, he’ívo: Ani pemombe’u avavépe pe visión, pe Yvypóra Ra’y opu’ã jey peve omanóva apytégui. Upémarõ hemimbo’ekuéra oporandu chupe, he’ívo: Mba’ére piko upéicharõ umi mbo’ehára léipe he’i Elías oútaha raẽ? Ha Jesús ombohovái ha he’i chupekuéra: Añetehápe Elías oúta raẽ, ha omyatyrõ jeýta opa mba’e. Péro ha’e peẽme: Elías ouma, ha ndoikuaái chupe, síno ojapo hese oipotáva guive. Péicha avei pe Yvypóra Ra’y ohasa asýta ipo guivekuéra. Upémarõ umi temimbo’e oikuaa ha’e oñe’ẽ hague chupekuéra Juan el Bautista rehe. Mateo 17:1–13.
In the passage the Lion of the tribe of Judah is unsealing the truths that seal the one hundred and forty-four thousand just before the close of probation, for the “time is at hand.” He first identified the suffering of the cross, and represented the experience as the defining difference between one class who would refuse to exercise their will in crucifying the flesh, and a class who would follow Christ’s example. Then He presented to them that they were representing the last generation of earth’s history, when there would be people who lived from the time of the unsealing that took place on September 11, 2001, until His return.
Pe pasáhepe pe León Judá trivugua oipe’a umi añetegua osella va’ekue umi ciento cuarenta y cuatro mil-pe, yvypóra ñemboyke rembe’ýpe, “ára hi’aguĩ” rupi. Tenonderãite ha’e oikuaaukákuri kurusu jehasa asy, ha ohechauka upe jehasa peteĩ mba’e ombojoavýva peteĩ aty ombotovéva oiporu hag̃ua hembipota omosãingóvo so’o rembipota, ha ambue aty osegítava Cristo techapyrã. Upéi ohechauka chupekuéra ha’ekuéra ohechauka hague ko yvy rembiasakue ñemoñare paha, araka’épe oĩta tapicha oikóva pe ojeipe’a guive oikova’ekue 11 jasyporundy 2001-pe, pe ijúta peve.
Then He presented a vision of His glorified being, and with Him were Moses and Elijah. The sealing message that is unsealed is the Revelation of Jesus Christ, that is associated with Moses and Elijah, and that message began to be unsealed in July 2023, when the two witnesses of Revelation chapter eleven, who are Moses and Elijah, were established, line upon line, as the symbols that represented the sealing of the one hundred and forty-four thousand. When the three disciples saw the vision and heard God’s voice, “they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.”
Upéi Haʼe ohechauka peteĩ visión Ijehe glorifikadovaʼekue rehegua, ha Hendive oĩvaʼekue Moisés ha Elías. Pe mensáhe de sellamiento ojeipeʼáva haʼe Jesucristo Revelación, ojejokupytýva Moisés ha Elías rehe, ha upe mensáhe oñepyrũ ojeipeʼa hag̃ua jasypokõi 2023-pe, umi mokõi testígo Apocalipsis kapítulo once peguáva, haʼéva Moisés ha Elías, oñemopyenda jave, línea ári línea, símbolo ramo orepresentáva pe sellamiento umi cien cuarenta y cuatro mil rehegua. Umi mbohapy temimboʼe ohecha rire pe visión ha ohendu Tupã ñeʼẽ, “hoʼa hikuái hova ári, ha okyhyjeterei. Ha Jesús ou ha opoko hesekuéra, ha heʼi, Pepuʼã, ha ani pekyhyje.”
The vision which the three disciples saw, represents a vision of Christ’s glory in the last days, and it is therefore the same vision which Daniel saw in chapter ten.
Pe visión umi mbohapy temimbo’e ohecháva, ohechauka peteĩ visión Cristo glória rehegua ára pahápe, ha upévare hína pe visión peteĩchaite Daniel ohechava’ekue capítulo diez-pe.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. Daniel 10:7–12.
Ha che, Daniel añoite ahecha pe visión; umi kuimba'e oĩva che ndive ndohechái pe visión; peteĩ ryryi guasu katu ho'a hi'ári, ha upévare okañy oñemokañy hag̃ua. Upévare che apyta cheaño, ha ahecha ko visión tuichaite, ha ndaipóri va'ekue chepype mbarete; che porãmimi niko oñemoambue chepype mba'e vai hag̃uáicha, ha ndopytái chepype mbarete. Upéicharõ jepe ahendu iñe'ẽnguéra ryapu; ha ahendúvo iñe'ẽnguéra ryapu, aime hag̃ua peteĩ oke pypukúpe che rova rehe, ha che rova yvýre. Ha, péina ápe, peteĩ po che japoko, ha chemoĩ che renypy'ã ári ha che po pyapẽ ári. Ha he'i chéve: Daniel, kuimba'e ojeguerohoryetereíva, eikuaa umi ñe'ẽ che añe'ẽva ndéve, ha eñembo'y porã; nde rehehápe niko ko'ág̃a aju amondo pyréicha. Ha oñe'ẽ rire péicha chéve, añembo'y ryrýipe. Upérõ he'i chéve: Ani rekyhyje, Daniel; pe ára peteĩha guive remoĩ hague nde py'a reikumby hag̃ua, ha reñemomirĩ hag̃ua nde Jára renondépe, ne ñe'ẽnguéra oñehendúma, ha aju nde ñe'ẽnguéra rehehápe. Daniel 10:7–12.
The vision of the transfiguration in Matthew chapter seventeen, is the looking-glass vision of Daniel chapter ten, that takes place when the dead dry bones of Ezekiel are resurrected. The vision, and the associated message, manifests two classes of worshippers, one in the Exeter tent, and the other in the Watertown tent, which is Jeremiah’s assembly of mockers, and John’s synagogue of Satan. As with the effects of the vision in Daniel’s testimony, so too “when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.” The vision was audible and visual in both cases, and it produced fear, in both examples. A “touch” was required to strengthen in both testimonies.
Mateo capítulo diecisiete pe ñemoambue rechaukaha ha’e Daniel capítulo diez pe rechaukaha ñema’ẽhaicha, oikóva Ezequiel rehegua kangue piru omanóva oñemopu’ã jey jave. Pe rechaukaha, ha pe marandu hendivegua, ohechauka mokõi aty omomba’eguasúva, peteĩva Exeter pegua carpa-pe, ha ambuéva Watertown pegua carpa-pe, upéva hína Jeremías aty opukáiva ha Juan Satanás sinagóga. Daniel remimombe’úpe pe rechaukaha rembiapo ojehechaháicha, upéicha avei “umi temimbo’e ohendúvo upéva, ho’a hova ári, ha okyhyje eterei. Ha Jesús ou, opoko hesekuéra, ha he’i: Pepu’ã, ha ani pekyhyje.” Pe rechaukaha mokõivéva kásope ojehendu ha ojehecha va’ekue, ha mokõivéva techapyrãme ogueru kyhyje. Oikotevẽkuri peteĩ “poko” omombarete hag̃ua mokõive testimónio-pe.
The vision of the transfiguration was evidence, among other things that the Word of God never fails, for in chapter sixteen of Matthew, in the final verse, Jesus had stated that “There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.” The transfiguration was an illustration of the coming of “the Son of man” in His kingdom.
Pe transfiguración rehecha va’ekue, ambue mba’e apytépe, peteĩ prueba Ñandejára Ñe’ẽ araka’eve ndojejavyiha; Mateo capítulo dieciséispe, pe versíkulo pahápe, Jesús he’i va’ekue: “Oĩ ko’ápe oñembo’yva apytépe, omanóne’ỹva ohecha mboyve Yvypóra Ra’y ouha Ijapopyrãme.” Pe transfiguración ha’e va’ekue peteĩ ta’anga ohechaukáva pe ju “Yvypóra Ra’y” rehegua Ijapopyrãme.
“Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51–53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 421.
“Moisés, pe Yvyty Ñemoambuehápe, haʼe vaʼekue testígo Cristo puʼakáre angaipa ha ñemano ári. Haʼe orrepresenta umi osẽtavape pe tyvýgui umi hekojojáva jeikove jeyhápe. Elías, ojeguerahavaʼekue yvágape ohechaʼỹre ñemano, orrepresenta umi oikótavape ko yvy ári Cristo jeju mokõihápe, ha upéva upe ramo oñemoambuetátape ‘sapyʼaitépe, peteĩ tesatĩrypýpe, pe turu pahápe’; arakaʼe ‘ko ñemano guýpe oĩva omoĩvaʼerã tekove opaveʼỹva,’ ha ‘ko oñembyaikuaáva omoĩvaʼerã ndojehundi moʼãiva.’ 1 Corintios 15:51–53. Jesús oĩ vaʼekue oñemonde yvága resape reheve, ojehechaukaháicha ojehútaramo ‘mokõiha jevy, angaipaʼỹre, salvación rehehápe.’ Pórke haʼe oúta ‘Itúva gloria reheve umi ángel marangatu ndive.’ Hebreos 9:28; Marcos 8:38. Koʼág̃a oñekumpli pe Salvador promésa omeʼẽvaʼekue umi disípulope. Pe yvyty ári ojehechauka vaʼekue michĩháicha pe mborayhu ha gloria rréino oútava,—Cristo pe Mburuvicha Guasu, Moisés peteĩ representante umi marangatu oikove jeývagui, ha Elías umi ojegueraha vaʼekuégui.” The Desire of Ages, 421.
The sealing truth includes an identification that the one hundred and forty-four thousand are those represented in Revelation chapter seven, who do not die, and are represented by Elijah, and that the great multitude in Revelation chapter seven, are those represented by Moses, that do die. The one group is called at the first voice of Revelation chapter eighteen, and the other group is called at the second voice of Revelation chapter eighteen.
Pe añetegua oñembotyha oguereko peteĩ jehechakuaa: umi cien cuarenta y cuatro mil ha’eha umi ojehechauka Va’ekue Apocalipsis kapítulo siete-pe, umi nomanóiva, ha ojehechauka hag̃ua Elías rehe; ha pe aty guasu Apocalipsis kapítulo siete-pe ha’eha umi ojehechauka hag̃ua Moisés rehe, umi omanóva. Peteĩ aty oñehenói pe ñe’ẽ peteĩha rupi Apocalipsis kapítulo dieciocho-pe, ha ambue aty oñehenói pe ñe’ẽ mokõiha rupi Apocalipsis kapítulo dieciocho-pe.
After the touch, Jesus gave further instruction to the disciples when He said, “Tell the vision to no man, until the Son of man be risen again from the dead.” The vision of the transfiguration, which is the vision of the looking-glass, and the vision of Isaiah in chapter six, and Paul’s vision while in the third heaven, and Ezekiel’s vision of the wheels within the wheels was sealed up by the Lion of the tribe of Judah, until after the resurrection of Christ.
Pe japokópe, Jesús ome'ẽ mbo'epyve umi temimbo'épe he'ívo: “Ani pemombe'u avavépe ko visión, pe Ta'ýra Yvypóra oikove jevy mboyve umi omanóva apytégui.” Pe visión pe transfiguración rehegua, ha'éva pe visión pe espejo rehegua, ha Isaías visión capítulo seis-pegua, ha Pablo visión oĩ aja pe mbohapyha yvágape, ha Ezequiel visión umi rueda oĩva ambue rueda ryepýpe rehegua, oñemboty va'ekue León Judá ñemoñaregua rupive, Cristo jeikove jevy rire peve.
The resurrection of Christ represents the resurrection of the two witnesses that were with Christ in that very vision, and they were to be resurrected in July of 2023. At that point the sealing message would be unsealed to the two witnesses of Revelation eleven and the two groups of faithful, and it would be placed in the context of the looking-glass vision of Christ’s glory at the end of the world.
Cristo jeikove jeyekuaa umi mokõi testígo oĩva’ekue hendive upe visión-pe voi, ha ha’ekuéra oikove jeýta va’erã kuri jasypokõi 2023-pe. Upe jave pe marandu ñemboty rehegua ojepe’áta mokõi testígo Apocalipsis capítulo once-pegua ha umi mokõi aty jeroviapývape g̃uarã, ha oñemoĩta Cristo mimbipa mundo paha pevegua visión espejo-peguápe.
The sealing message will also be placed within the context of the first three verses of Revelation chapter one, where the chain of communication, that represents the combination of divinity with humanity is set forth in the step-by-step process of how the sealing message is presented to those who are candidates to be among the one hundred and forty-four thousand.
Pe marandu ñembotýva rehegua avei oñemohendáta Apocalipsis kapítulo peteĩ, mbohapy véso tenondetépe oñemoĩva contexto ryepýpe, upépe oñemyesakãhápe marandu ñembohasaha joaju, ohechaukáva Tupã rekove joaju yvypóra ndive, umi tembiapo rape rupive peteĩteĩ rupi mba’éichapa pe marandu ñembotýva oñepresenta umi tapichápe ikatúva oike umi cien cuarenta y cuatro mil apytépe.
The step-by-step process was from the Father, to the Son, to the angel Gabriel, to John, to the churches. From the Divine Father, to the Divine and human Son, to an unfallen creature (Gabriel), to a fallen creature (John) to the churches which are in Asia (the world.) The five steps are specifically identified at the very first mention of the Revelation of Jesus Christ, and to deny any step is to deny them all.
Pe proceso paso a paso ou vaʼekue Túvagui, Taʼýrape, ánhel Gabríelpe, Juánpe, ha umi iglésiakuérape. Túva Divínogui, Taʼýra divíno ha humanope, peteĩ criatura oikytĩʼỹvape (Gabríel), peteĩ criatura hoʼapávape (Juán) ha umi iglésiakuéra oĩvape Ásiape (arapy). Umi po paso ojehechauka porãite pe ñemombeʼu peteĩhaitepe pe Revelación Jesucristo rehegua, ha omoneĩ hag̃ua peteĩ paso jepe hína omoneĩ hag̃ua maymávape.
In agreement with that revelation the disciples then asked Jesus “Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist.”
Upéva revelación rehe oñembohováivo, umi temimbo'e upérõ oporandu Jesúspe: “Mba'ére piko upéicharõ umi escriba he'i Elías ouva'erãha raẽvete?” Ha Jesús ombohovái ha he'i chupekuéra: “Añetehápe Elías outa raẽvete, ha omyengoviapáta opa mba'e. Ha che ha'e peẽme, Elías oumaha voi, ha ndoikuaái hikuái chupe, síno ojapo hese oipotáva guive. Péicha avei Yvypóra Ra'y ohasa asýta ijapytépekuéra.” Upérõ umi temimbo'e oikuaa he'ihague chupekuéra Juan Bautista rehe.
The prophetic role of John the Baptist and John the Revelator is an element of the sealing message, and those in the Watertown tent who chose to disregard the message of Samuel Snow, represent those who are unwilling to acknowledge that the Lord selects the men He chooses to select. The voice that was selected in 1989, who first published its message two hundred and twenty years after 1776, in 1996, who was the watchman who identified that the third woe had arrived on September 11, 2001, who presented the sinful message of July 18, 2020, is part of the sealing message, and his role is represented by John the Baptist.
Juan el Bautista ha Juan el Revelador rembiasakue profétiko ha’e peteĩ elemento pe mensáhe de sellado-pe, ha umi oĩva pe karpa de Watertown-pe oiporavova’ekue omboyke hag̃ua pe mensáhe Samuel Snow rehegua, orepresenta umi ndoipotáva omoneĩ Ñandejára oiporavoha umi kuimba’e Ha’e oiporavóva. Pe ñe’ẽ oñeporavova’ekue ary 1989-pe, omoherakuã vaekue iñepyrũrã imensáhe mokõi ciento veinte ary rire 1776-gui, ary 1996-pe, ha’éva pe ñangarekoha ohechakuaáva pe mbohapyha ñembyasýva og̃uahẽ hague septiembre 11, 2001-pe, ha omyasãiva’ekue pe mensáhe angaipa rehegua julio 18, 2020-pe, ha’e peteĩ parte pe mensáhe de sellado rehegua, ha hembiapo ojehechauka Juan el Bautista rupive.
We shall continue this study in the next article.
Ko estudio ñambojoapyta pe artíkulo oúvape.
“I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.
“Ahecha peteĩ aty oñembo’y porãva, oñeñangarekóva ha hatãva, ndome’ẽiva mba’eveichagua pytyvõ umi oipotápe ombopy’arory pe jerovia oñemopyendáva tetãygua rete rehe. Tupã omaña hesekuéra oguerohory hag̃uáicha. Ojehechauka chéve mbohapy paso—pe ñemomarandu peteĩha, mokõiha ha mbohapyha ánhel rehegua. He’i pe ánhel che moirũva: ‘¡Ay upe omongu’évape peteĩ ita térã omýivape peteĩ taíra ko’ã ñemomarandu rehegua! Ko’ã ñemomarandu jeikuaa añetéva tuicha mba’e tekove rehegua. Ánga kuéra rape paha oĩ mba’éichapa oñemoguahẽ ha oñemoneĩ hikuái rehe.’ Upéi jey aguereko hag̃ua jehecha ko’ã ñemomarandu rupive, ha ahecha mba’eichaitépa hepyeterei Tupã retayguakuérape ijehasa. Upéva ojejogua heta jehasa asy ha ñorairõ pohýi rupive. Tupã ogueraha va’ekue chupekuéra paso a paso, omoĩ meve chupekuéra peteĩ pyenda hatã, ndaikatúivape oñemomýi. Ahecha tapicha kuéra oñemboja pe pyendápe ha ohecha porã iñepyrũmby. Oĩ va’ekue ovy’a reheve pya’e ojeupi hese. Ambue katu oñepyrũ ojuhu hag̃ua jejavy pe ñepyrũmby rehe. Oipota oñemoambue hag̃ua, ha upéicharõ pe pyenda iporãveite va’erãmo’ã, ha pe tavaygua ovy’ave. Oĩ va’ekue oguejy pe pyenda ári ohecha hag̃ua chupe, ha he’i oñemopyenda vai hague. Hákatu ahecha haimete opavave opyta hatã pe pyenda ári ha omokyre’ỹ umi oguejy va’ekuépe oheja hag̃ua iñe’ẽrei; Tupã niko pe Mbohapyhára Guasu, ha ha’ekuéra oñorairõ hína Hese. Ha’ekuéra omombe’u jey pe Tupã rembiapo hechapyrãva, ogueraha va’ekue chupekuéra pe pyenda hatãme, ha joajúpe ohupi hesa yvágare ha ñe’ẽ hatãme omomba’eguasu Tupãme. Kóva omyangekói oĩva umi ojejavýva ha oheja va’ekue pe pyenda, ha ha’ekuéra tova ñemomirĩ reheve ojeupi jey hese.”
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“Ajehechauka jey Cristo ou mboyve oúvo oñemomarandúva rehe. Juan oñemondo Elías espíritu ha pokatupe ombosako’i hag̃ua Jesús rape. Umi omboykéva Juan testimonio ndojeporuporãi Jesús ñembo’ekuéra reheve. Ijovaiha pe marandu he’íva Hembiayhu oútaha omoĩ chupekuéra peteĩ tenda peve ndaikatúihápe pya’e omoneĩ pe prueba imbaretévéva ha’eha Mesías. Satanás omoakã umi omboykéva Juan marandu hag̃ua ohove hag̃ua tenonderã, omboyke ha ojukauka hag̃ua Cristo. Péicha ojapóvo, oñemoĩ ijehegui peteĩ tenda ndaikatúihápe ohupyty pe jehovasa Pentecostés árape, upéva ombo’éva’erã chupekuéra pe tape oike hag̃ua pe santuario yvagapeguápe. Pe aoñuã templo pegua oñembyaikue ohechauka umi judío mymbajuka ha tembiapoukapy ndojeroviaha mo’ãvéima hese. Pe Sacrificio guasu oñekuave’ẽma kuri ha oñemoneĩma, ha pe Espíritu Santo oguejýva Pentecostés árape oguerova umi disípulo apytu’ũ pe santuario yvy arigua guive pe yvagapeguápe, moõ Jesús oikekuri Huguýtee rupive, ombohasa hag̃ua hemimbo’épe umi mba’eporã ñepyrũrã hekojoja hag̃ua guare. Ha umi judío katu opyta pytũmbýpeite. Okuave’ẽmba pe tesape ikatúva’ekue oguereko pe salvación plan rehe, ha gueteri ojerovia umi mymbajuka ha ofrénda ndovaléivare. Pe santuario yvagapegua omyengovia pe yvy arigua rendaguépe, upéicharõ jepe ha’ekuéra ndoikuaái pe ñemoambue. Upévare ndaikatúi ojeporu hag̃ua chupekuéra Cristo mediación pe lugar santope.
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. 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. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare. Some he deceives in one way, and some in another. He has different delusions prepared to affect different minds. Some look with horror upon one deception, while they readily receive another. Satan deceives some with Spiritualism. He also comes as an angel of light and spreads his influence over the land by means of false reformations. The churches are elated, and consider that God is working marvelously for them, when it is the work of another spirit. The excitement will die away and leave the world and the church in a worse condition than before.
“Heta oĩva oma’ẽ kyhyjépe umi judíokuéra rape rehe, omboykérõ guare ha omosãingóvo Cristo-pe kurusúre; ha omoñe’ẽvo hikuái tembiasakue iñembohory vaietéva rehegua, oimo’ã hikuái ohayhuha chupe, ha ndomoañetéimo’ãiva’ekue hikuái chupe Pedro ojapo haguéicha, térã ndokurusifikamo’ãiva’ekue chupe umi judíokuéra ojapo haguéicha. Ha Tupã, omoñe’ẽva opavave korasõ, ogueru porãma jehechaukápe pe mborayhu Jesús rehegua ha’ekuéra he’i va’ekue oñanduhague. Opa yvága oma’ẽkuri tuichaiterei interes reheve mba’éichapa oñemoguahẽ pe marandu ángel peteĩha rehegua. Péro heta umi he’íva ohayhuha Jesúspe, ha osẽ tesay hese kuéra omoñe’ẽvo kurusu rembiasakue, oñembohory pe marandu porã ijuaju rehegua rehe. Oguerekosérõ rangue pe marandu vy’ápe, he’i hikuái ha’eha peteĩ ñembotavy. Oñembyai hikuái umi ohayhúva ijehechauka, ha omosẽ chupekuéra umi tupãógui. Umi omboykéva’ekue pe marandu peteĩha ndaikatúikuri ojeipytyvõ pe mokõiha rupive; ha avei ndaikatúikuri ojeipytyvõ pe sapukái pyhare mbytegua rupive, upéva oĩva’ekue ombosako’i hag̃ua chupekuéra oike hag̃ua Jesús ndive jeroviápe pe tupa marangatuete yvagapegua pehẽnguépe. Ha omboykére umi mokõi marandu yma guaréva, omopytũmbaite hikuái iñentendimiento, upévare ndahechái mba’eveichagua tesape pe marandu ángel mbohapyha reheguápe, ohechaukáva tape pe tupa marangatuete pehẽnguépe. Ahechakuaa umi judíokuéra okurusifika haguéicha Jesúspe, upéicha avei umi tupao téra reheguánte okurusifika ko’ã marandu; upévare ndoikuaái mba’éichapa ojeikeva’erã pe marangatuetépe, ha ndaikatúi ojeipytyvõ Jesús ñeintersección rupive upépe. Umi judíokuéraicha, oikuave’ẽva’ekue iñofrenda ndovaléiva, ha’ekuéra avei oikuave’ẽ iñembo’e ndovaléiva pe koty Jesús oheja va’ekuépe; ha Satanás, ovy’áva pe ñembotavy rehe, oñemoĩ peteĩ tekove religioso-rãicha, ha ogueraha ko’ã kristiáno he’íva ijehegui iñapytu’ũnguéra hendápe voi, omba’apóvo ipokatu reheve, techaukaha reheve ha hechapyrã japúpe, hag̃ua ojokua chupekuéra iñuhãme. Oĩ ombotavyva peteĩ hendáicha, ha ambuépe ambue hendáicha. Oguereko ñembotavy opaichagua oñembosako’íva omboguapy hag̃ua opaichagua apytu’ũre. Oĩ oma’ẽva kyhyjépe peteĩ ñembotavy rehe, ha katu pya’e oguerovia ambuéva. Satanás ombotavy oĩme hag̃ua Espiritualismo rupive. Avei ou peteĩ yvágagui angecha ramo guare, ha omyasãi iñinfluencia pe tetã pukukue japu ñemyatyrõ guasu rupive. Umi tupao oñembotuicha hikuái, ha oimo’ã Tupã omba’apoha hechapyrãiterei hendivekuéra; ha katu ambue espíritu rembiapo upéva. Pe kyre’ỹ sapy’aguáva opa hag̃uáicha, ha ohejáta yvórape ha pe tupaópe ivaivéva’ekue hag̃uáicha yma guarégui.”
“I saw that God has honest children among the nominal Adventists and the fallen churches, and before the plagues shall be poured out, ministers and people will be called out from these churches and will gladly receive the truth. Satan knows this; and before the loud cry of the third angel is given, he raises an excitement in these religious bodies, that those who have rejected the truth may think that God is with them. He hopes to deceive the honest and lead them to think that God is still working for the churches. But the light will shine, and all who are honest will leave the fallen churches, and take their stand with the remnant.” Early Writings, 258–261.
“Ahecha Ñandejára oreko ta’ýra hekopotĩva umi Adventista téra añóntevape ha umi tupao ho’ávape apytépe; ha mboyve umi mba’asy guasu oñeñohẽ hag̃ua, ministrokuéra ha tavayguakuéra oñehenóita osẽ hag̃ua ko’ã tupao apytégui ha vy’apópe omoneĩta pe añetegua. Satanás oikuaa kóva; ha mboyve pe sapukái hatãva mbohapyha ánhel rehegua oñeme’ẽ hag̃ua, ha’e omopu’ã peteĩ kyhyje ha toryry guasu ko’ã aty guasúpe, umi omboykéva’ekue pe añetegua ikatu hag̃uáicha oimo’ã Ñandejára oĩha hendivekuéra. Ha’e oha’arõ ombotavy umi hekopotĩvape ha ogueraha chupekuéra oimo’ã hag̃uáicha Ñandejára gueteri omba’apohína umi tupao rehehápe. Péro pe tesape omimbíta, ha opa umi hekopotĩva osẽta umi tupao ho’áva apytégui, ha oñemoĩta umi hembýva ykére.” Early Writings, 258–261.