The four abominations of Ezekiel chapter eight, represent the four generations of modern Israel, and the beginning of modern Israel was typified by the beginning of ancient Israel. Both of those beginning histories testify to the ending of modern Israel at the soon coming Sunday law. The two beginnings of Israel, both ancient literal, and modern spiritual, are witnessed to by the beginning history of the northern kingdom of Israel as it separated from Judah.
Pe irundy vai oñemombe'úva Ezequiel capítulo ocho-pe ohechauka Israel moderno irundy generación, ha Israel moderno ñepyrũ ojehechauka typológicamente Israel yma guaréva ñepyrũ rupive. Mokõive umi ñepyrũ rembiasakue ombojerovia Israel moderno paha og̃uahẽtaha pya'e oútavape léi domingo-pe. Mokõi Israel ñepyrũ, yma guaréva añetéva ha moderno espiritualva, ojehechauka Israel reino yvatepegua ñepyrũ rembiasakue rupive, oñemboja'óvo Judágui.
When ancient Israel erected the golden calf, they had just come out of Egypt in fulfillment of a prophecy identifying that God would make them a kingdom. The story of Jeroboam, the first king of the northern kingdom of Israel, includes those very characteristics. Jeroboam had fled to Egypt from the wrath of Solomon. He had been given a prophetic promise that he would be made king over ten of the twelve tribes, by the prophet Ahijah. Before the prophecy was fulfilled, Jeroboam would flee into Egypt to put distance between himself and Solomon, until Solomon died.
Ymave Israel yma guare yvyraite ñembojeguapy óro rehegua, osẽramoite hikuái Egipto-gui, peteĩ profesía oñekumplívo he’íva Tupã ojapótaha chuguikuéra peteĩ reino. Jeroboam rembiasakue, Israel yvate gotyo pegua rréino mburuvicha guasu peteĩha rehegua, oguereko umi mba’e teeite. Jeroboam okañy va’ekue Egíptope Salomón pochy-gui. Proféta Ahías ome’ẽ va’ekue chupe peteĩ ñe’ẽme’ẽ profesíape he’íva ojapótaha chugui mburuvicha guasu paĩ atýgui diez pegua, umi doce atýgui. Ojekumpli mboyve pe profesía, Jeroboam okañy va’erã Egíptope omomombyry hag̃ua ijupe Salomón-gui, peve Salomón omano.
And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field: And Ahijah caught the new garment that was on him, and rent it in twelve pieces: And he said to Jeroboam, Take thee ten pieces: for thus saith the Lord, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee: (But he shall have one tribe for my servant David’s sake, and for Jerusalem’s sake, the city which I have chosen out of all the tribes of Israel:) Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father. Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant’s sake, whom I chose, because he kept my commandments and my statutes: But I will take the kingdom out of his son’s hand, and will give it unto thee, even ten tribes. And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there.
Ha oiko upérõ guare, Jeroboam osẽ jave Jerusaléngui, proféta Ahías Silogua ojuhu chupe tape rehe; ha ha’e oñemondeva’ekue peteĩ ao pyahúpe; ha mokõivéva añoite oĩ ñúme. Upérõ Ahías ojapyhy pe ao pyahu oĩva hese, ha omondoro doce pehẽme; ha he’i Jeroboámpe: Egueraha ndejehe diez pehẽngue; péicha he’i hag̃ua Tupã, Israel Jára: Péina, che amondoróta pe reino Salomón póguigui, ha ame’ẽta ndéve diez tribu. (Ha peteĩ tribu opytáta chupe che rembiguái David rehehápe, ha Jerusalén rehehápe, pe táva aiporavova’ekue opa Israel ñemoñare apytégui.) Pévare ha’ekuéra che reja, ha omomba’e guasu Astoret, sidonio kuéra tupã kuña; Quemos, moabita kuéra tupã; ha Milcom, amonita kuéra ra’y kuéra tupã; ha ndoikói che rape kuérape ojapo hag̃ua upe hekopeteva che resa renondépe, ha oñongatu hag̃ua che estatuto ha che juicio kuéra, David itúva ojapo haguéicha. Upéicharõ jepe, ndaijáimo’ãi pe reino tuichakue ipógui; síno amoĩta chupe mburuvicha ramo opa ijeikove aja David, che rembiguái, rehehápe, upe aiporavova’ekue, che mandamiento ha che estatuto kuéra oñongatu haguére. Ha ita’ýra pógui katu aipe’áta pe reino, ha ame’ẽta ndéve, diez tribu. Ha ita’ýrape ame’ẽta peteĩ tribu, ikatu hag̃uáicha David, che rembiguái, oguereko tapicha renda che renondépe tapiaite Jerusalénpe, pe táva aiporavova’ekue amoĩ hag̃ua upépe che réra.
And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel. And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee. And I will for this afflict the seed of David, but not for ever. Solomon sought therefore to kill Jeroboam. And Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon. And the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the acts of Solomon? And the time that Solomon reigned in Jerusalem over all Israel was forty years. And Solomon slept with his fathers, and was buried in the city of David his father: and Rehoboam his son reigned in his stead. 1 Kings 11:28–43.
Ha che ajapyhyta ndéve, ha reñangarekóta opa mbaʼe nde pytuʼu oipotávare, ha reikóta mburuvicha guasu ramo Israel ári. Ha oikóta, rehendúramo opa mbaʼe aikomandáva ndéve, ha reguatáramo che rape rupi, ha rejapóramo pe añeteguáva che renondépe, reñongatúvo che léi ha che mandamiénto, David, che rembiguái, ojapo haguéicha; upéicharõ aime hag̃ua ne ndive, ha amopuʼãta ndéve peteĩ óga hatã ha jerovia hag̃ua, amopuʼã haguéicha David-pe, ha ameʼẽta Israel ndéve. Ha upévare ambohasa asyíta David ñemoñare, péro ndahaʼéi opa ára guarã. Upévare Salomón ohekákuri ojuka hag̃ua Jeroboam-pe. Ha Jeroboam opuʼã, ha okañy Egipto-pe, Sisac, Egipto ruvicha guasu rendápe, ha oiko Egíptope Salomón omano peve. Ha pe hembiapokue hembýva Salomón rehegua, ha opa mbaʼe haʼe ojapovaʼekue, ha iñarandu, ndajípa ojehai Salomón rembiapokue kuatiañeʼẽme? Ha pe ára kuéra Salomón oguerekovaʼekue mburuvicha guasu ramo Jerusalénpe opa Israel ári, cuarenta ary vaʼekue. Ha Salomón oke itúva kuéra ndive, ha oñeñotỹ David, itúva, távape; ha itaʼýra Roboam oguapy hendaguépe mburuvicha guasu ramo. 1 Reyes 11:28–43.
At the death of king Solomon, the kingdom was to be divided and Jeroboam was to be king over the ten northern tribes, and Solomon’s son, Rehoboam was to be king at Jerusalem. Before the division of the tribes occurred, Jeroboam needed to come out of Egypt.
Mburuvicha Salomón omanóvo, pe reino oñemboja’o vaʼerã ha Jeroboam oiko vaʼerã mburuvicha guasu umi diez trívu yvategua ári, ha Salomón raʼy, Roboam, oiko vaʼerã mburuvicha Jerusalén-pe. Oiko mboyve pe ñembojaʼo umi trívu apytépe, Jeroboam osẽ vaʼerã Egipto-gui.
And Rehoboam went to Shechem: for all Israel were come to Shechem to make him king. And it came to pass, when Jeroboam the son of Nebat, who was yet in Egypt, heard of it, (for he was fled from the presence of king Solomon, and Jeroboam dwelt in Egypt;) That they sent and called him. And Jeroboam and all the congregation of Israel came, and spake unto Rehoboam, saying, Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee. And he said unto them, Depart yet for three days, then come again to me. And the people departed. 1 Kings 12:1–5.
Ha Roboam oho Siquémpe; opa Israelgua niko ou Siquémpe omoingo hag̃ua chupe mburuvicháramo. Ha ojehu, Jeroboam, Nabat ra’y, oĩva gueteri Egíptope, ohendu ramo upéva, (ha’e niko okañy va’ekue mburuvicha Salomón renondégui, ha Jeroboam oiko Egíptope;) upémarõ hendápe oñemondo ha ojehenói chupe. Ha Jeroboam ha opa aty guasu Israelgua ou ha oñe’ẽ Roboam ndive, he’ívo: “Nde ru ombohasy oréve ore júgo; ko’ág̃a, upévare, embovevýi nde ru rembiapo pohýi ha pe júgo pohýi omoĩ va’ekue orerehe, ha roservíta ndéve.” Ha ha’e he’i chupekuéra: “Peho ko’ág̃a mbohapy ára peve, ha upéi peju jevy che rendápe.” Ha tavayguakuéra oho. 1 Reyes 12:1–5.
The story of how foolish Rehoboam acted during the three days, lays the blame upon his foolish rejection of the old men’s counsel, but the separation of the tribes had been prophesied, so it would have happened one way or another. It is worth noting here for a future article that the separation process was specifically identified as three days. The two kingdoms become one kingdom again during the history of the Millerites, and when the northern and southern tribes become one kingdom during the Millerite history, which is the period of time of the arrival of the three angels of Revelation chapter fourteen. Those three angels in the Millerite history were typified by the three days of Rehoboam’s decision. Those forty-six years when the three angels arrived from 1798 unto 1844, were also the three symbolic days, that Christ had stated in John chapter two, would be required for Him to raise a destroyed temple, but that portion of the study is for a future article.
Pe ojehuaukáva mba’éichapa Rehoboam oiko arandu’ỹme umi mbohapy ára aja, omoĩ vaiha pe hembiapo iñembotavy rehe, oñemboykévo umi tuja kuéra ñemoñe’ẽgui; hákatu umi trívu ñemboja’o oñeprofetisáma va’ekue, upévare oiko va’erãmo’ã peteĩ hendáicha térã ambue hendáicha. Iporã ñahai ko’ápe peteĩ artículo oútavape g̃uarã, pe proceso ñemboja’o rehegua ojehechauka hague específicamente mbohapy áraramo. Mokõi reino ojepyta jey peteĩ reino ramo umi Millerita rembiasakue aja, ha umi trívu yvategua ha yvy gotyogua oiko jey peteĩ reino ramo umi Millerita rembiasakue aja, upéva ha’e pe tiempo oúvo umi mbohapy ánhel Apocalipsis capítulo catorce peguáva. Umi mbohapy ánhel umi Millerita rembiasakue aja ojehechauka typo ramo umi mbohapy ára Rehoboam odecidi hague. Umi irundy pa poteĩ ary, umi mbohapy ánhel ou hague guive 1798 guive peve 1844, ha’e avei umi mbohapy ára simbólico, Cristo he’i haguéicha Juan capítulo mokõime, tekotevẽtaha chupe omopu’ã jey hag̃ua peteĩ témplo oñehundíva’ekue; hákatu upe parte ko estudio rehegua oĩ peteĩ artículo oútavape g̃uarã.
When Rehoboam gave his foolish pronouncement at the end of three days the kingdoms were divided.
Rehoboam omeʼẽrõ guare ipronunsiamiénto vyroitéva mbohapy ára pahápe, umi rréino oñembojaʼo.
So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents. But as for the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them. Then king Rehoboam sent Adoram, who was over the tribute; and all Israel stoned him with stones, that he died. Therefore king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem. So Israel rebelled against the house of David unto this day. And it came to pass, when all Israel heard that Jeroboam was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only. 1 Kings 12:16–20.
Upévare opa Israel ohechávo pe mburuvicha guasu nohenduseiha chupekuéra, tavayguakuéra ombohovái mburuvicha guasúpe, he’ívo: Mba’e pehẽngue piko jaguereko David rehe? Ndaipóri oréve ñemoĩmbyrã pe hijo de Jesépe. Peho pene róga kuérape, Israel; ha nde, David, eñangareko nde róga rehe. Upéicha Israel oho jey hogakuérape. Ha umi Israel ra’ykuéra oikóva Judá táva kuérape katu, hesekuéra Reinó mbohory Rehoboam. Upéi mburuvicha guasu Rehoboam omondo Adoram-pe, pe oĩva tributo ári; ha opa Israel ombo’itáva chupe itápe, ha omano. Upévare mburuvicha guasu Rehoboam pya’e ojupi ikárro guasúpe, okañy hag̃ua Jerusalénpe. Péicha Israel opu’ã David róga rehe ko ára peve. Ha ojehu opa Israel ohendúvo Jeroboam ou jey hague, omondo hikuái ohenói hag̃ua chupe aty guasúpe, ha omoĩ chupe mburuvicha guasu ramo opa Israel ári; ndaipóri avave oho va’ekue David róga rapykuéri, Judá ñemoñare añoite. 1 Reyes 12:16–20.
The prophecy that Jeroboam would be given a kingdom had been fulfilled, and it was fulfilled at the time he had come out of Egypt. Jealous that God’s sanctuary was in the city of Jerusalem, the city which God had chosen to place his name, Jeroboam set about to counterfeit the sanctuary, the priesthood and worship service that was ordained to only be accomplished in Jerusalem. The work of Jeroboam in setting up a counterfeit system of worship in the northern ten tribes, is a direct parallel to the rebellion of Aaron and the golden calf, and thus provides another witness, not only to the soon-coming Sunday law, but also to the rebellion of 1863.
Pe profesía Jeroboam-pe oñeme’ẽtaha chupe peteĩ rréino oñekumpli vaʼekue, ha oñekumpli upe jave osẽ rire Egíptogui. Oñembyasygui Tupã rendaguasu oĩha Jerusalén távape, upe távape Tupã oiporavo vaʼekue omoĩ hag̃ua héra, Jeroboam oñepyrũ omopuʼã hag̃ua peteĩ rendaguasu japu, paʼikuéra rembiporu ha jerovia ñemboyke oñemoĩ vaʼekue ikatu hag̃uánte oñemboguata Jerusalénpe. Jeroboam rembiapo omopyendávo peteĩ sistema japu ñemombaʼe rehegua umi diez trívu yvategua apytépe, haʼe peteĩ joja hag̃ua Aaron puʼakaʼỹre ha vaka óro rehegua ñembyai ndive, ha upéicha omeʼẽ ambue testígo, ndahaʼéi pe arapokõindy léi oñemboja potaitévape añoite, síno avei pe ñembyai 1863-peguápe.
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
Ha Jeroboam he'i ipy'apýpe: Ko'ág̃a pe rréino ojevyta David róga pe. Oho ramo ko tetãygua kuéra oikuave'ẽ hag̃ua mymbajuka Ñandejára rógape Jerusalénpe, upéicharõ ko tetãygua kuéra py'a ojevýta ijára gotyo, Rehoboam, Judá ruvicha guasu rendápe; ha che jukáta hikuái, ha ojevýta jey Rehoboam, Judá ruvicha guasu rendápe. Upémarõ mburuvicha guasu oñomongeta, ha ojapo mokõi vakara'y órogui, ha he'i chupekuéra: Hetaitéma peẽme peho hag̃ua Jerusalénpe; péina ápe pendejára kuéra, Israel, pene renohẽ va'ekue Egipto retãgui. Ha peteĩva omoĩ Betelpe, ha ambuéva omoĩ Danpe. Ha ko mba'e oiko angaipa ramo; pe tetãygua kuéra oho hag̃ua omomba'e guasu peteĩva renondépe, pe Dan peve. Ha ojapo yvate renda róga, ha omoĩ pa'i kuéra tavayguakuéra apytégui, ndaha'éiva Leví ra'ykuéra. Ha Jeroboam omoĩ arete poapyha jasýpe, jasy ára pahapyha po, ojoguáva pe aretépe oĩva Judápe, ha oikuave'ẽ mba'e hag̃uáicha pe altar ári. Upéicha ojapo Betelpe, oikuave'ẽvo mymbajuka umi vakara'y ojapo va'ekuérape; ha omoĩ Betelpe umi pa'i kuéra yvate renda pegua, ha'e ojapo va'ekue. Upévare oikuave'ẽ pe altar ha'e ojapo va'ekue Betelpe, poapyha jasýpe, jasy ára pahapyha po, upe jasy ha'e voi ipy'apýpe oimo'ã va'ekuépe; ha omoĩ arete Israel ra'ykuérape guarã; ha oikuave'ẽ pe altar ári, ha ohapy insiénso. 1 Reyes 12:26–33.
Jeroboam’s rebellion provides another line of truth to lay over the rebellion of Aaron, the rebellion of the Protestant horn in 1863, and the rebellion of the Republican horn at the soon-coming Sunday law, and in so doing it broadens the prophetic testimony. In the rebellion of Aaron’s golden calf, the Lord changed the ordained method of selecting the priesthood.
Jeroboam pu’ãrõ ome’ẽ ambue línea añetegua oñemoĩ hag̃ua Aarón pu’ãrõ ári, pe pu’ãrõ asta protestante rehegua ary 1863-pe, ha pe pu’ãrõ asta republicano rehegua pe léi domingo oguahẽmbotaitévape, ha upéicha ojapóvo ombotuicha pe marandu profético. Pe pu’ãrõ vaka ra’anga óroguigua Aarón reheguápe, Ñandejára omoambue pe tapicha ojeporavóva hag̃ua pa’i kuéra peguarã método omoĩmava’ekue.
Prior to the rebellion the firstborn of any tribe was to become part of the priesthood. But in Aaron’s golden calf rebellion, it was only the tribe of Levi that stood with Moses. For this reason God changed the ordained method of supplying men for the priesthood, and from that point on it was only the family of Levi that would make up the priesthood.
Pe ñemopu’ã mboyve, opaichagua trívu pegua ta’ýra ypykue oike va’erã kuri pa’i atype. Ha katu, Aarón rembiporavo vaka ra’anga óro rehegua ñemopu’ãme, Leví trívu añoite opyta Moisés ndive. Ko mba’ére Tupã omoambue kuimba’ekuéra oñembosako’i hag̃uáicha pa’i atype umi tembiapoukapy omoĩva’ekue, ha upe guive Leví rogayguakuéra añoite omoheñói va’erã pa’i atýpe.
And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:25–28.
Ha Moisés ohechávo tavayguakuéra opytaha opívo; (Aarón niko omboja’o’ỹmava’ekue chupekuéra, ojejahýi hag̃ua hese iñenemigokuéra renondépe:) upémarõ Moisés oñembo’y pe táva ñembyaty rokẽme ha he’i: Mávapa Ñandejára ykére oĩva, toju che rendápe. Ha opa Leví ra’ykuéra oñembyaty hendápe. Ha he’i chupekuéra: Péicha he’i Ñandejára Tupã Israel Jára: Taha’e hag̃ua peteĩteĩ tome’ẽ ikyse ijykére, ha tapeho peike ha pesẽ hag̃ua rokẽ guive rokẽ peve pe ñembyaty rupi, ha pejuka peteĩteĩ itývrape, peteĩteĩ iñirũnguérape, ha peteĩteĩ ijypykuépe. Ha Leví ra’ykuéra ojapo he’ihaguéicha Moisés; ha ho’a upe árape tavayguakuéragui mbohapy mil kuimba’e rupi. Éxodo 32:25–28.
Jeroboam counterfeited the work God had accomplished in the rebellion of Aaron when God had raised up a new priesthood from the tribe of Levi, for Jeroboam “made priests of the lowest of the people, which were not of the sons of Levi.” The rebellion at the beginning of the kingdom of the northern ten tribes, parallels the rebellion of Aaron and the dancing fools. The rebellion took place after coming out of Egypt, in fulfillment of a prophecy that promised a kingdom would be established. In both cases a new priesthood was established, that was a change from the former order of selecting priests.
Jeroboam ojapo Ñandejára rembiapo, Ñandejára omoñepyrũva Aarón ñe’ẽreity aja, Ñandejára omopuʼãrõ guare peteĩ saserdóte pyahu Leví ñemoñaregui; Jeroboam katu “oñemoĩ saserdóteramo umi tavayguakuéra ijyvateʼỹvévagui, ndahaʼéiva Leví raʼykuéra.” Umi ñemoĩ vai oñepyrũva pe rréino ypykuépe, umi diez trívu yvategua peguápe, ojogua Aarón ñemoĩ vaípe ha umi ojerokýva itavykuéra rehe. Pe ñemoĩ vai oiko Egíptogui osẽ rire, ojehu hag̃ua peteĩ profesía oñekumpli, oprometéva oñemopyenda haguã peteĩ rréino. Mokõivéva kásope oñemopyenda peteĩ saserdóte pyahu, upéva niko peteĩ ñemoambue pe tapicha ymaguare guive ojejeporavo hag̃ua saserdótekuérape.
Aaron’s golden calf rebellion was repeated, but it was doubled by Jeroboam, for he made two golden calves and placed them in two cities. The city of Dan, represents statecraft, for Dan means “to judge”, and the city of Bethel represents churchcraft, for Bethel means “the house of God”. The golden calves possessed the same symbolism as Aaron’s calf, but with the added witness of the union of Church and State as represented by the two cities. A calf was the highest form of pagan offering, and therefore represents a counterfeit offering of Christ. Gold is a symbol of Babylon, and the calf was an image of a beast. Just as Aaron ordained a false day of worship, Jeroboam also ordained a feast, and made sure the date for the feast did not agree with the time of the true worship in Jerusalem.
Aarón rembipu jeroky vaka óro rehegua oñembopyahu jey, ha Jeroboam katu omokõi jeyve upe mba’e, ojapógui mokõi vaka ra’y órogui ha omoĩ mokõi távape. Táva Dan ohechauka tetã reko ñangarekoha, Dan he’isére “ohusga hag̃ua”; ha táva Betel ohechauka tupao reko ñangarekoha, Betel he’isére “Tupã róga”. Umi vaka ra’y órogui oguereko vaʼekue pe simbolismo peteĩcha Aarón rembipópeguáicha, ha oñembojoapy ipype pe testígo joaju Tupao ha Tetã rehegua, ojehechaukáva umi mokõi táva rupive. Peteĩ vaka ra’y haʼe vaʼekue pe ofrénda pagána ijyvatevéva, ha upévare ohechauka peteĩ ofrénda japu Cristo rehegua. Óro ha’e Babilonia símbolo, ha pe vaka ra’y ha’e peteĩ mymba ra’anga. Ojejapoháicha Aarón omoĩ vaʼekue peteĩ ára guasu japu oñemomba’e hag̃ua, upéicha avei Jeroboam omoĩ peteĩ arete, ha oñangareko porã pe arete arange hag̃ua ndopytáirõ hag̃ua peteĩcha pe ára añeteguáre oñemomba’eguasuhápe Jerusalénpe.
All the elements of the soon-coming Sunday law are represented in Jeroboam’s testimony of rebellion; the false sacrifice (calf), the false Christ (the altar), the image of the beast (combination of Church and State), false day of worship (Sunday) and a counterfeit priesthood.
Opaite umi elemento pe léi domingo oguahẽ hag̃uáva rehegua ojehechauka Jeroboam rehegua hekoasy ñemombeʼúpe; pe sacrificio japu (vaka raʼy raʼanga), pe Cristo japu (pe altar), pe mymba raʼanga (Tupão ha Estado joaju), pe ára japúpe ñemombaʼeguasu hag̃ua (domingo) ha peteĩ sacerdocio japu.
The beginning of ancient Israel, the beginning of the ten northern tribes as a kingdom, and the beginning of Adventism all possess the same prophetic elements, and together they identify the prophetic elements of the soon-coming Sunday law. Ancient Israel had come out of the bondage of Egypt, Jeroboam came out of Egypt where he had fled to escape the persecution of Solomon, and Millerite Adventism had just come out of the bondage of the papacy.
Yma Israel ypykuéva ñepyrũ, umi diez tribu yvate gotyogua ñepyrũ peteĩ rréino ramo, ha Adventismo ñepyrũ oguereko opaite umi elemento profético peteĩchagua; ha oñondivepa umíva ohechauka porã umi elemento profético pe léi domingo pya’e oútavape guará. Israel ypykue osẽ vaʼekue Egipto poguýgui, Jeroboam osẽ Egiptogui okañy haguépe ojehekýi hag̃ua Salomón ñemoĩ vai poguýgui, ha Adventismo millerita osẽramoite vaʼekue papado poguýgui.
The priesthood of Levi was established at Aaron’s rebellion, the counterfeit priesthood of the lowest of men was set up in Jeroboam’s testimony, and when the Lord entered into covenant with Millerite Adventism, according to Peter, the Millerites were “a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light.” The light the Millerites had been called unto was the light of Miller’s jewels represented upon Habakkuk’s two tables that had been typified in the history of Aaron’s rebellion by the two tables of the Ten Commandments. The darkness they were called out of was the Dark Ages of papal rule, that had been typified by the darkness of Egyptian bondage.
Pe sacerdocio Leví rehegua oñemoĩ vaʼekue Aarón puʼakareko vai jave, pe sacerdocio japuíva, umi kuimbaʼe ijyvývagui osẽva, oñemopuʼã vaʼekue Jeroboam testimóniope; ha Ñandejára oike ramo guare peteĩ pacto-pe adventismo millerita ndive, Pedro heʼiháicha, umi millerita haʼe vaʼekue “una generación escogida, un real sacerdocio, una nación santa, un pueblo peculiar; para que anunciéis las virtudes de aquel que os llamó de las tinieblas a su luz admirable.” Pe tesakã umi millerita oñehenói hague hag̃ua hese kuéra haʼe vaʼekue pe tesakã umi joya Miller rehegua, ojehechaukáva Habacuc mokõi tabla ári, ha upéva oñembojoguakuri Aarón puʼakareko vai rembiasápe pe mokõi tabla Léy Diez Mandamiento rehegua rupi. Ha pe pytũngue ojeguenohẽ hague chuguikuéra haʼe vaʼekue pe Edad Media, papado poguýpe oĩvaʼekue, ha upéva oñembojoguakuri Egipto ñembiguái rekove pytũngue rehe.
When Christ raised up the temple that had been trodden down by both paganism and papalism, He did so in forty-six years from 1798 to 1844. When he had erected the temple, then as the Messenger of the Covenant, He suddenly came to His temple on October 22, 1844, for He had erected the temple that had been trodden down and destroyed, and He also purified a priesthood that was represented by the tribe of Levi.
Cristo omopuʼãrõ guare pe témplo ojejahéi ha oñembyai vaʼekue mokõive paganisó ha papalismó rupi, ojapo upéva cuarenta y seis áñope, 1798 guive 1844 peve. Haʼe omopuʼã rire pe témplo, upéi, pe Pacto Mensajéro ramo, ou pyaʼe ite Itémplope 22 de octubre de 1844-pe, pórke haʼe omopuʼã pe témplo ojejahéi ha oñehundi vaʼekue, ha avei omopotĩ peteĩ sacerdocio ojehechauka vaʼekue Leví tríbu rupive.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–4.
Ha máva ikatu oikove hag̃ua ijuajuha ára? ha máva opyta hag̃ua oñembo’y hag̃ua ojehechauka vove? ha’e niko ojogua peteĩ omopotĩva tata rehe, ha ao johéihára jabón rehe: Ha’e oguapyta peteĩ omopotĩ ha omoakãrapu’ãva plátaicha; ha omopotĩta Leví ra’ykuérape, ha omongarai hag̃ua chupekuéra óro ha pláticha, hag̃ua hag̃ua ome’ẽ Ñandejárape peteĩ ofrénda tekojoja reheve. Upérõ Judá ha Jerusalén ofrénda iporãta Ñandejárape, yma guaréicha, ha ary yma guaréicha. Malaquías 3:2–4.
On October 22, 1844 Christ suddenly came to His temple and entered into covenant with a people who were represented by the Levitical priesthood, yet by 1863, they had repeated the rebellion of Aaron, and the Millerite priesthood transitioned to the Laodicean priesthood, as represented by Jeroboam’s priesthood of the lowest of men, and Aaron’s dancing fools. Yet the testimony of Jeroboam’s rebellion has a larger testimony of the rebellion of 1863. When Jeroboam inaugurated his false system of worship a prophet from Jerusalem was sent to rebuke Jeroboam’s rebellion, as typified by Millerite Adventism being led to accept the Sabbath of the Ten Commandments as the day of rest.
22 jasypa 1844-pe Cristo oúvo ñakãrapu’ãme Itémplope ha oike peteĩ ñe’ẽme’ẽme peteĩ tetã ndive ojehechauka vaʼekue sacerdocio levítico rupive; upéicharõ jepe, ary 1863 peve, haʼekuéra ojapo jey vaʼekue Aarón ñemoĩrõ, ha sacerdocio Millerita oñemoambue sacerdocio Laodiceagua-pe, ojehechauka háicha Jeroboam sacerdocio rupive, umi karai imboriahuvéva apytégui, ha umi Aarón jeroky vyroreípe. Jepémo upéicha, Jeroboam ñemoĩrõ rehegua testimonio oguereko peteĩ testimonio tuichavéva 1863-peguare ñemoĩrõ rehegua. Jeroboam omoñepyrũrõ guare isistema guaʼu de adoración, peteĩ proféta Jerusaléngui oñemondo oñemoñeʼẽ hag̃ua Jeroboam ñemoĩrõ rehe, ojehechauka háicha Adventismo Millerita oisãmbyhy vaʼekue oguerovia hag̃ua pytuʼu ára ramo pe sábado umi Diez Mandamientos pegua.
When Adventism accepted the light of the third angel and the sanctuary they represented a rebuke to those Protestants that had rejected the increasing light of the unsealing that began at the time of the end in 1798. Just as ancient Israel had forgotten the Sabbath while in their Egyptian bondage, the church in the wilderness had forgotten the Sabbath by the time 1798 arrived. The increasing light of the judgment-hour message brought by the Millerites ultimately led to the sanctuary and the law of God.
Aventísmo omoneĩrõ guare pe tercer ánhel resape ha pe santuario, ha’ekuéra ohechauka peteĩ ñemoñe’ẽ umi protestánte-kuérape ombotovéva’ekue pe tesape oñembohetavéva pe oñemboty’ỹgui, oñepyrũva’ekue pe ára paha-pe ary 1798-pe. Yma Israel yma guaréicha oreja va’ekue pe sábado oĩ aja Egipto ñembiguáipe, péicha avei pe iglesia desiértope oreja va’ekue pe sábado og̃uahẽ mboyve 1798. Pe tesape oñembohetavéva pe marandu juicio aravo rehegua, oguerúva’ekue umi Millerita, ipahápe ogueraha pe santuario ha Tupã léipe.
That light arrived on October 22, 1844, and represented a rebuke of false worship to those who had been called to come all the way out of the false doctrines of Catholicism. The worship of the sun is the mark of Catholicism’s authority over the churches who returned to her fold. That rebuke is represented at Jeroboam’s inauguration of his false system of worship.
Pe tesape og̃uahẽ 22 jasypa 1844-pe, ha ohechauka peteĩ ñemongavaju guasu pe ñemomba’e gua’u rehe umi ojejapývape osẽ hag̃uaite umi doctrina japu Catolicismo-gui. Kuarahy ñemomba’e hína pe techaukaha Catolicismo poguýpeguáva umi tupão ojevy vaʼekue hendápe. Upe ñemongavaju guasu ojehechauka Jeroboam omoñepyrũrõ guare isistema guaʼu ñemomba’erã.
And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him.
Ha Jeroboam omoĩ peteĩ arete jasy poapýpe, pe jasýpe ára pahapy peteĩhápe, ojoguáva pe arete oĩvape Judápe, ha oikuave’ẽ mba’e hag̃uã pe altar ári. Péicha ojapo avei Betélpe, oikuave’ẽvo umi vakara’ykuéra ha’e ojapova’ekuépe; ha omoĩ Betélpe umi pa’i umi tenda yvategua rehegua ha’e ojapova’ekue. Upévare oikuave’ẽ pe altar ári ha’e ojapova’ekue Betélpe, pe jasy poapýpe ára pahapy peteĩhápe, upe jasýpe ha’e voi oñemoheñóiva’ekue iñe’ãme; ha omoĩ peteĩ arete Israel ra’ykuérape g̃uarã; ha oikuave’ẽ pe altar ári ha ohapy inciénso. Ha, péina ápe, ou peteĩ kuimba’e Tupã rehegua Judágui Ñandejára ñe’ẽ rupive Betélpe; ha Jeroboam oĩ altar ypýpe ohapy hag̃uã inciénso. Ha ha’e osapukái pe altar kóntrape Ñandejára ñe’ẽ rupive, ha he’i: ¡Altar, altar, péicha he’i Ñandejára! Péina ápe, peteĩ mitãkuimba’e heñóita David róga pegua, hérata Josías; ha nde ári ha’e oikuave’ẽta umi pa’i umi tenda yvategua rehegua, umi ohapýva inciénso nde ári, ha yvypóra kanguekuéra oñehapýta nde ári. Ha upe árape ome’ẽ peteĩ techaukaha, he’ívo: Kóva hína pe techaukaha Ñandejára he’iva’ekue; péina ápe, pe altar oñembyaíta, ha pe tanimbu hi’ári oĩva oñeñohẽta. Ha ojehu, mburuvicha guasu Jeroboam ohendúvo pe ñe’ẽ pe kuimba’e Tupã rehegua, pe osapukáiva’ekue pe altar kóntrape Betélpe, omyasãi ipo altar guive, he’ívo: Pejapyhy chupe.
And his hand, which he put forth against him, dried up, so that he could not pull it in again to him. The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 12:32–13:10.
Ha ipo, omosẽva’ekue hese, ipiru, ndaikatúi hag̃ua ombojevy jey ijehe. Pe altar avei ojekái, ha tanimbukuéra oñehẽ altar-gui, pe techaukaha he’iháicha pe kuimba’e Tupãgua ome’ẽva’ekue Ñandejára ñe’ẽ rupi. Upéi mburuvicha guasu he’i pe kuimba’e Tupãguápe: Ejerureke ko’ág̃a Ñandejára nde Jára renondépe, ha eñembo’e cherehe, che po hag̃ua ojerevy jey chéve. Ha pe kuimba’e Tupãgua ojerure asy Ñandejárape, ha mburuvicha guasu po ojerevy jey chupe, ha opyta jey yma guaréicha. Ha mburuvicha guasu he’i pe kuimba’e Tupãguápe: Eju che rógape chendive, ha epytu’u, ha ame’ẽta ndéve peteĩ jehepyme’ẽ. Ha pe kuimba’e Tupãgua he’i mburuvicha guasúpe: Reime ramo reporome’ẽ hag̃uáicha chéve ne rógagui mbyte, ndaha’éi aiméta nendive, ni ndakarumo’ãi mbujape, ni ndaisýi mo’ãi y ko tenda rupi. Péicha niko oñemandava’ekue chéve Ñandejára ñe’ẽ rupive, he’ívo: Ani re’u mbujape, ani re’u y, ha ani rejere jey pe tape rehe reju hague rupi. Upévare oho ambue tape rupi, ha ndojevýi pe tape oú hague rupi Betel-pe. 1 Reyes 12:32–13:10.
Along with the rebellion of the golden calves in the testimony of Aaron and Jeroboam, the actual inauguration of the false system of worship that Jeroboam ordained is included in his testimony. That inauguration represents the distinction between the worship that was to be carried out in Jerusalem, and Jeroboam’s counterfeit system. From 1798 through to 1844, the Lord brought his people out of the darkness of papal rule into the marvelous prophetic light represented by the three angels of Revelation fourteen. The Protestant churches rejected that light and in so doing became the daughters of Catholicism in 1844.
Aarón ha Jeroboam testimóniope oñondive pe vaka órogui ñepu’ã reheve, oĩ avei ipype pe añetegua ñepyrũmby pe gua’u sistema jerureha rehegua Jeroboam omoĩ va’ekue. Upe ñepyrũmby ohechauka pe joavy pe jerureha Jerusalénpe oñemboguata va’erã va’ekue apytépe, ha pe sistema gua’u Jeroboam mba’éva apytépe. Ary 1798 guive 1844 peve, Ñandejára oguenohẽ Itavayguakuérape pe pytũ papal poguýgui pe mba’eporãite maranduhára tesape proféticape, ojehechaukáva umi mbohapy ánhel Apocalipsis catorce-pe. Umi tupão protestántekuéra omboyke upe tesape, ha upéicha rupi oiko hikuái catolicismo rajykuéraramo ary 1844-pe.
Jeroboam’s worship typified the Catholic system of worship, and in his story the northern kingdom of Israel represents the false system of Catholicism that the Protestants of Millerite history chose to remain in. The symbol of that system is the worship of the sun.
Jeroboam ñemomba’eha ohechauka typológicamente pe sistema católico ñemomba’e rehegua, ha hembiasápe pe reino yvategua Israel rehegua orepresenta pe sistema japu catolicismo rehegua, umi protestánte historia millerita rehegua oiporavova’ekue opyta hag̃ua ipype. Pe símbolo upe sistema rehegua ha’e kuarahy ñemomba’e.
The faithful and wise virgins that entered into the Most Holy Place on October 22, 1844, represented a rebuke to the Protestants who had just returned to the influence of Catholicism, and became the daughters of Rome. In the inauguration of Jeroboam’s counterfeit system of worship a prophet came from Judah and rebuked Jeroboam, thus typifying the faithful virgins who entered into the Most Holy Place and were led to recognize the law of God. The story of that prophet and his rebuke to Jeroboam is highly informative when considering the rebellion of 1863, yet the story needs to wait until an ending is placed along with a beginning.
Umi virhen kuéra jeroviaha ha aranduetéva oike va’ekue Tupaópe Imarangatuvévape 22 jasypa 1844-pe, ohechauka va’ekue peteĩ ñemoñe’ẽ vai umi protestánte kuérape g̃uarã, ha’ekuéra upe ramoite ojere jeýva’ekue catolicismo poguýpe, ha oiko Roma rajykuéra ramo. Jeroboam omoakãrõ guare isistema gua’u de adoración, peteĩ proféta oúva Judágui ou ha oñemoñe’ẽ vai hese; péicha ohechaukarõ umi virhen jeroviaha oike va’ekue Tupaópe Imarangatuvévape ha oñemotenondéva oikuaa hag̃ua Tupã léi. Upe proféta rembiasakue ha iñemoñe’ẽ vai Jeroboam rehegua tuichaiterei mba’eporã oikuaa hag̃ua oñehesa’ỹijo jave pe pu’aka’ẽ 1863-peguáva, upéicharõ jepe, upe rembiasakue tekotevẽ oha’arõ oñemoĩ meve peteĩ paha oñondive peteĩ ñepyrũ rehe.
The beginnings of ancient Israel, Jeroboam’s kingdom, and modern Israel all align and together they provide three witnesses of the end of the earth beast of Revelation thirteen, at the soon-coming Sunday law. The faithful of Millerite Adventism on October 22, 1844, became the true Protestant horn of the earth beast, and they did so in the history which began at the time of the end in 1798. 1798 was the beginning of the sixth kingdom of Bible prophecy, the United States, and the establishment of the true Protestant horn of Adventism in the United States. In that beginning history represents the ending history of the United States, for Jesus always illustrates the end of a thing with the beginning of a thing.
Israel yma guare, Jeroboam rréino ha Israel ko’ag̃agua oñemohendajoja oñondive, ha oñondive ome’ẽ mbohapy testígo pe mymba yvyguigua paha rehe, Ojehechaukápe capítulo 13-pe, pe léi domingo og̃uahẽmbotaitévape. Umi jeroviapýva Adventísmo Millerítape, jasypa 22, 1844-pe, oiko pe hatĩ protestánte añetéva pe mymba yvyguigua rehegua, ha upéicha ojapo hikuái pe tembiasakue oñepyrũvape pe ára paha jave, 1798-pe. 1798 ha’e vaekue pe ñepyrũ pe sexto rréino marandu hag̃ua Biblia-pe, Estados Unidos, ha pe hatĩ protestánte añetéva Adventísmo rehegua oñemopyenda Estados Unidos-pe. Pe tembiasakue ñepyrũme ojehechauka pe tembiasakue paha Estados Unidos rehegua, Jesús akóinte ohechauka rupi peteĩ mba’e paha pe iñepyrũ rupive.
The three beginning witnesses of ancient, modern and Jeroboam’s Israel illustrate the end of the earth beast, but there is also another ending that needs to be put in place in advance of laying out the testimony of the prophet that came from Judah and rebuked Jeroboam. The ending history that needs to be included is the ending of the northern and southern kingdoms of Israel as represented by the prophet Ezekiel.
Umi mbohapy testígo ñepyrũgua yma guare, ko árape guare ha Jeroboam Israel rehegua ohechauka mburuvicha guasu yvy ryguatĩgua pahápeguáva; ha upéicharõ jepe, oĩ avei ambue paha tekotevẽva oñemoĩ tenonderã, oñemoĩ mboyve proféta Judágui ou vaʼekue ha omongyhyjéva Jeroboam rembiasakue. Pe tembiasakue paha tekotevẽva oñemoinge hag̃ua haʼe hína Israel retãnguéra yvategua ha ñemby gotyogua pahápeguáva, oñerrepresentaháicha proféta Ezequiel rupive.
It should not be forgotten that what we are now illustrating is that the rebellion of 1863 is marked by the first abomination of Ezekiel chapter eight, which was the image of jealousy. Once we address the ending of the northern and southern kingdoms as represented by Ezekiel we will have more than enough evidence to uphold that the rebellion of 1863 was illustrated by Aaron and Jeroboam’s rebellion, and that it identifies the beginning of the first of four generations of Laodicean Adventism.
Ani hag̃ua ñanderesarái ko’ág̃a ñamyesakãva hína ha’eha pe ñepu’ã 1863-pe guare ojehechauka hag̃ua Ezequiel capítulo ocho pegua peteĩha ñembojeguaru rupive, upéva ha’éva pe ta’anga ñemokyre’ỹ rasy rehegua. Ñañembohovái vove umi tavaguasu yvategua ha yvy gotyogua opaha, Ezequiel ohechaukaháicha, jaguerekóta hetaveha pe oikotevẽvagui ñamombarete hag̃ua pe ñepu’ã 1863-pe guare ojehechauka hague Aarón ha Jeroboam ñepu’ã rupive, ha upéva ohechauka hag̃ua iñepyrũha peteĩha irundy ñemoñaregui Adventismo Laodiceagua-pe.
We will continue this study in the next article.
Rojapóta ñambohape ko ñehesa’ỹijo ambue artículo-pe.
The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land:
Ñandejára ñeʼẽ ou jeývo chéve, heʼívo: Avei nde, yvypóra raʼy, ejapyhy peteĩ yvyra, ha ehai hiʼári: Judá rehe, ha Israel raʼykuéra ikompañerokuéra rehe. Upéi ejapyhy ambue yvyra, ha ehai hiʼári: José rehe, Efraín yvyra rehe, ha opa Israel róga ikompañerokuéra rehe. Ha embojoaju peteĩre ambue, peteĩnte yvyrápe; ha oikóta peteĩnte nde pópe. Ha nde retãyguakuéra raʼykuéra oñeʼẽ vove ndéve, heʼívo: “¿Nderehechaukamoʼãi oréve mbaʼépa heʼise koʼãva?” ere chupekuéra: Péicha heʼi Ñandejára Tupã: “Péina, che ajapyhýta José yvyra, oĩva Efraín pópe, ha Israel ñemoñarekuéra, ikuérape oikóva; ha amoĩta hendive, upéva Judá yvyra ndive, ha ajapóta chuguikuéra peteĩnte yvyra, ha oikóta peteĩnte che pópe. Ha umi yvyra reháiva oĩta nde pópe hesakuéra renondépe. Ha ere chupekuéra: Péicha heʼi Ñandejára Tupã: Péina, che aipeʼáta Israel raʼykuérape umi tetã ambue apytégui, moõpa oho hikuái, ha ambyatyta chupekuéra opa hendágui, ha aru jeýta chupekuéra ijyvy teépe:”
And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:15–28.
Ha ajapóta peteĩ tetãme upe yvýpe, Israel yvyty ári; ha peteĩ mburuvicha guasu oisãmbyhýta chupekuéra opavavépe; ha ndahaʼemoʼãvéima mokõi tetã, ni noñembojaʼovéima mokõi rréinope arakaʼeve. Ha nomongyʼavéimo hag̃ua ijehe umi taʼãnga guaʼu rupive, ni umi mbaʼe jeguaruete reheve, ni peteĩve hembiapo vai rupive; ha che aipeʼáta chupekuéra opa hendágui oiko haguégui, umi tenda opekahápe, ha amopotĩta chupekuéra; upéicha hag̃ua haʼekuéra che retã, ha che haʼéta Ijára. Ha David, che rembiguái, oisãmbyhýta chupekuéra rréi ramo; ha opavave oguerekóta peteĩ pastor; ha oguatáta hikuái che huísio kuérape, ha oñatendéta che léi kuérape, ha ojapóta umíva. Ha oikóta hikuái upe yvýpe ameʼẽ vaʼekue Jacob, che rembiguáipe, pende ru ypykuéra oiko haguépe; ha oikóta upépe, haʼekuéra, ha itaʼýra kuéra, ha itaʼýra kuéra raʼy kuéra opa ára g̃uarã; ha David, che rembiguái, haʼéta ipríncipe opa ára g̃uarã. Avei ajapóta hendivekuéra peteĩ ñeʼẽmeʼẽ pyʼaguapy rehegua; haʼéta peteĩ ñeʼẽmeʼẽ opaʼỹva hendivekuéra; ha amoĩta chupekuéra, ha ambohetavéta chupekuéra, ha amoĩta che tupaó marangatu ijapytepekuéra opa ára g̃uarã. Che tavernákulo avei oĩta hendivekuéra; heẽ, che haʼéta Ijára, ha haʼekuéra haʼéta che retã. Ha umi tetã ambuekuéra oikuaáta che, Jehová, amomarangatuha Israel, che tupaó marangatu oĩramo ijapytepekuéra opa ára g̃uarã. Ezequiel 37:15–28.