Moses and Elijah are prophetic symbols that can each be understood by context as a singular symbol, or they can also be understood as a symbol that contains both prophets. Upon the testimony of two a thing is established and in Revelation eleven Moses and Elijah represent the two witnesses of the Old and New Testaments. At the Mount of Transfiguration, representing the Second Coming of Christ, the dual symbol represents both the one hundred and forty-four thousand (Elijah) and the martyrs (Moses) of the Sunday law crisis. Together as a symbol, in the cave of Horeb, they represent God’s people at the end of the world who “hear,” “read” and “keep” the message that is a Revelation of God’s character which contains the power to transform a Laodicean unto a Philadelphian. There will soon, (very soon) come a point where it will no longer be possible for the foolish Laodicean Adventists to avail themselves of the “oil” needed to correctly respond to the cry, “Behold the Bridegroom cometh.”
Moisés ha Elías ha’e símbolo profétiko ikatúva peteĩteĩva oñentende hag̃ua ijeheguínte pe contexto rupive, térã ikatu avei oñentende hag̃ua símbolo ramo oguerekóva mokõive maranduhára. Mokõi testígo ñe’ẽ rehe peteĩ mba’e oñemopyenda, ha Apocalipsis 11-pe Moisés ha Elías orepresenta umi mokõi testígope, Antiguo ha Nuevo Testamento-gua. Yvyty Transfiguración-pe, orepresentáva Cristo Jejujey Mokõiha, pe símbolo mokõi hag̃uáva orepresenta mokõivéva, umi cien cuarenta y cuatro mil (Elías) ha umi mártir (Moisés) pe krísis léi dominical-peguápe. Oñondive símbolo ramo, Horeb itakuápe, ha’ekuéra orepresenta Tupã tavayguakuérape arapy pahápe, umi “ohendúva”, “oleéva” ha “oguerekóva” pe marandu ha’éva peteĩ Revelación Tupã rekokatu rehegua ha oguerekóva pokatu omoambue hag̃ua peteĩ Laodiceagua peteĩ Filadelfiagua-pe. Pya’eterei, (pya’etereiete) og̃uahẽta peteĩ ára ndaikatuvéimahápe umi Adventista Laodiceagua itavýva ojeporu pe “aséite” rehe oikotevẽva ombohovái porã hag̃ua pe sapukái: “Péina pe Novio ou.”
And Moses said unto the Lord, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. And he said, My presence shall go with thee, and I will give thee rest. And he said unto him, If thy presence go not with me, carry us not up hence. For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. And the Lord said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name. And he said, I beseech thee, shew me thy glory. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. And he said, Thou canst not see my face: for there shall no man see me, and live. And the Lord said, Behold, there is a place by me, and thou shalt stand upon a rock: And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen. And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount. And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Exodus 33:12–34:10.
Ha Moisés he'i Ñandejárape: Ehecha, nde ere chéve: “Egueraha yvate ko tetãygua”; ha nde nereikuaaukái chéve mávapa remondóta che ndive. Upéicharõ jepe, nde ere: “Roiikuaa téra rupi, ha nde rejuhúkuri mba'eporã che renondépe.” Ko'ág̃a, aipotaite, ajuhúramo mba'eporã nde resa renondépe, ehechauka chéve ko'ág̃a nde rape, che aikuaa hag̃ua ndéve, che ajuhu hag̃uáicha mba'eporã nde resa renondépe; ha eñepensa avei ko tetã ha'eha ne retãyguakuéra. Ha'e he'i: Che presencia ohóta nendive, ha ame'ẽta ndéve pytu'u. Ha ha'e he'i chupe: Nde presencia ndohóiramo ore ndive, ani oreraha yvate ko'águi. Mba'éicha piko ojekuaáta ko'ápe che ha ne retãyguakuéra rojuhu hague mba'eporã nde resa renondépe? Nda'éi piko nde rehoha ore ndive? Péicha roñembojoavýta, che ha ne retãyguakuéra, opa tetãygua oĩvagui yvy ape ári. Ha Ñandejára he'i Moiséspe: Ajapóta avei upe ere va'ekue; rejuhúgui mba'eporã che resa renondépe, ha roikuaa téra rupi. Ha ha'e he'i: Ajerure ndéve, ehechauka chéve nde gloria. Ha'e he'i: Ahasaukáta nde renondépe opa che py'aporã, ha amombe'úta nde renondépe Ñandejára réra; ha aiporavo hag̃uápe ame'ẽta che py'aporã, ha aiporiahurerekóta aiporiahurerekose hag̃uápe. Ha'e he'i avei: Ndaikatumo'ãi rehecha che rova; ndaipóri peteĩ yvypóra che recháva ha oikovéva. Ha Ñandejára he'i: Péina ápe oĩ peteĩ tenda che ykére, ha reñembo'ytáta peteĩ ita ári; ha oikóta, che gloria ohasávo, romoĩta peteĩ ita pa'ũme, ha roñuãta che po py'aguasúpe ahasávo. Upéi aipe'áta che po, ha rehecháta che kupépe guive; che rova katu ndojehecháimo'ãi. Ha Ñandejára he'i Moiséspe: Eikytĩ ndejupe mokõi itápe, umi peteĩhaichagua; ha ahaitíta ko'ã itápe umi ñe'ẽ oĩva'ekue umi peteĩha itápe, nde remboja'óva. Ha eime hag̃uáicha preparado pyhareve, ha ejupi pyhareve yvyty Sinaípe, ha ejechauka upépe chéve yvyty ru'ãme. Ha avave ani tojupi nendive, ha avave tojehecha'ỹ opaite yvyty rupi; ni ovecha ni vaka ani tokaru upe yvyty renondépe. Ha'e oikytĩ mokõi itápe umi peteĩhaichagua; ha Moisés opu'ã pyhareve voi, ha ojupi yvyty Sinaípe, Ñandejára omanda haguéicha chupe, ha ogueraha ipópe umi mokõi itápe. Ha Ñandejára oguejy arai rupi, ha opyta hendive upépe, ha omombe'u Ñandejára réra. Ha Ñandejára ohasa henondépe, ha he'i: Ñandejára, Ñandejára Tupã, poriahuvereko ha py'aporã, ipochy mbegue, ha heta mba'eporã ha añeteguápe, oñongatúva poriahuvereko hetaiterei rehe, oporoperdonáva tekoaña, ñemboyke ha angaipa, ha araka'eve nomopotĩmo'ãiva pe orekóva kulpa; ojehechaukáva túvakuéra rembiapo vaikue ta'ýra rehe, ha ta'ýra ra'y rehe, mbohapyha ha irundyha generación peve. Ha Moisés pya'e oñesũ yvýre, omoakã yvýre, ha omomba'e guasu. Ha he'i: Ajuhúramo ko'ág̃a mba'eporã nde resa renondépe, Ore Jára, ajerure ndéve, toguata Ore Jára ore apytépe; ha'e niko peteĩ tetã ijajúrata atãva; ha eperdona ore tekoaña ha ore angaipa, ha orejapyhy ne erénsiaramo. Ha'e he'i: Péina, ajapo peteĩ pacto: ne retãyguakuéra renondépe ajapóta mba'eporã hechapyrãva, araka'eve ndojejapóiva opa yvy ape ári, ni peteĩ tetãme; ha opa tetãygua reimeha apytépe ohecháta Ñandejára rembiapo; mba'e kyhyjeha niko upe ajapótava nendive. Éxodo 33:12–34:10.
Moses represents God’s people at the end of the world. They are those who in the “last days” of the investigative judgment ask God to show them His “way, that” they might “know” God, and in response receive an answer from God that includes the promise that His “presence shall go with” them, and that God will give those people “rest.”
Moisés ohechauka Tupã tavayguakuérape ko yvy paha ára pegua. Ha’e kuéra hína umi “ára pahápe” huísio investigativo aja ojeruréva Tupãme ohechauka hag̃ua chupekuéra I “rape, hag̃ua” oikuaa “Tupãme”, ha upe mbohovái ramo oguereko peteĩ ñembohovái Tupãgui oguerekóva pe ñe’ẽme’ẽ I “presencia ohóta hag̃ua” hendivekuéra, ha Tupã ome’ẽtaha umi tavayguakuérape “pytu’u.”
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Péicha he’i Ñandejára: Peñembo’y tape rupi, ha pehecha, ha pejerure tape yma guare rehe, moõpa oĩ pe tape porã, ha peguata ipype, ha pejuhúta pytu’u pene ánga hag̃ua. Ha ha’ekuéra he’i: Ndoroguatamo’ãi ipype. Avei amoĩ pene ári ñangarekoha, he’ívo: Pehendu trompéta pu. Ha ha’ekuéra he’i: Ndorohendúi chéne. Jeremías 6:16, 17.
Jeremiah identifies a class that refuse to “see” and “hearken” and therefore do not receive the “rest” promised to those who seek the “good way” and “walk therein.” That rest is identified as the “refreshing” by Isaiah.
Jeremías ohechauka peteĩ aty okyhyjéva “ohecha” hag̃ua ha “ohendu” hag̃ua, ha upévare nohendúi pe “pytu’u” oñeme’ẽva umi ohekáva pe “tape porã” ha “oguatáva ipype.” Upéva pytu’u Isaías ohechauka hag̃ua pe “mbopy’aguapy” ramo.
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. Isaiah 28:9–13.
Mávape piko ombo’éta arandu? ha mávape piko omoikũmbýta pe temimbo’e? Umi kamby gui oñemokãvape, ha umi pyti’a gui ojepe’ávape. Péicha, mbo’epy va’erã mbo’epy ári, mbo’epy ári mbo’epy; línea ári línea, línea ári línea; ko’ápe michĩmi, ha amo michĩmi: péicha ñe’ẽmbegue ha ambue ñe’ẽme oñe’ẽta ko tetãygua ndive. Umipe he’i va’ekue: Kóva hína pe pytu’u ikatúva pembohasápe pytu’u pe kane’õvape; ha kóva hína pe pytu’upa: upéicharõ jepe, ndoikosevéi hikuái ohendu. Ha Ñandejára ñe’ẽ oiko chupekuéra guarã mbo’epy ári mbo’epy, mbo’epy ári mbo’epy; línea ári línea, línea ári línea; ko’ápe michĩmi, ha amo michĩmi; hag̃ua oguata, ha ho’a hapykuévo, ha oñembyai, ha oñemoñuhã, ha ojepokuaa. Isaías 28:9–13.
The “rest” and the “refreshing” represent the latter rain that is poured out during the proclamation of the final warning message.
Pe “pytu’u” ha pe “mbopy’aguapy” ohechauka pe ama kyre’ỹrã paha oñeñohẽva pe marandu ñemongyhyje paha ñemombe’ukue aja.
“I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.
“Ojehechauka chéve upe ára peve pe mbohapyha ánhel marandu oñemboty hag̃uáicha. Tupã pu’aka oguereko va’ekue ipytu’u Itavayguakuéra ári; ha’ekuéra omohu’ãma kuri hembiapo ha oñembosako’íma pe aravo hasy oútava henondépe g̃uarã. Ha’ekuéra orresivíma kuri pe ama paha guasu, térã pe piro’y pyahu Ñandejára renondégui, ha pe testimonio oikovéva oñembopyahujevyma kuri. Pe ñemomarandu paha tuicháva osẽma kuri opa hendárupi, ha upéva omokyre’ỹ ha ombopochy yvy arigua kuérape ndorresiviséiva pe marandu.” Early Writings, 279.
The promise of the “rest” or the “refreshing” that is the “latter rain,” includes the promise given to Moses in the cave that God’s “presence” would go with His people.
Pe “pytu’u” térã pe “mbopyahu” ha’éva “ama ypykue paha” ñe’ẽme’ẽ, oguereko avei pe ñe’ẽme’ẽ oñeme’ẽva’ekue Moisés-pe pe itakuápe, Tupã “presénsia” oho hag̃ua Itavaygua ndive.
“The work will be similar to that of the day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close, for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord; his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.’ (Hosea 6:3.) ‘Be glad then, ye children of Zion, and rejoice in the Lord your God; for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain.’ (Joel 2:23.) ‘In the last days, saith God, I will pour out of my Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ (Acts 2:17, 21.) The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel, are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said, ‘Repent ye therefore, and be converted, that your sins may be blotted out [in the investigative Judgment], when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus.’ (Acts 3:19–20.)
“Pe tembiapo ojoguáta pe oikovaʼekuépe Pentecostés árape. Pe ‘amá ypykue’ oñemeʼẽ haguéicha, Espíritu Santo oñeñohẽvo evangelio ñepyrũme, ikatu hag̃uáicha osẽ ha okakuaa pe ñemitỹrã hepyetévape, upéicha avei pe ‘amá paha’ oñemeʼẽta ipahápe, pe cosecha hiʼaju hag̃uáicha. ‘Upémarõ jaikuaáta, ñañehaʼãramo jaikuaa hag̃ua Ñandejárape; iñsẽha oĩmbáma koʼẽju hag̃uáicha; ha haʼe oúta ñandéve amaicha, ama paha ha ama ypykueicha yvýre.’ (Oseas 6:3.) ‘Pevyʼa ke, upéicharõ, Sión raʼykuéra, ha pejerovia porã Ñandejára pende Járare; pendeve omeʼẽgui ama ypykue hekopete, ha ogueru vaʼerã pene ári pe ama, pe ama ypykue ha pe ama paha.’ (Joel 2:23.) ‘Ipahaitépe, heʼi Tupã, añohẽta che Espíritu opa tekove ári.’ ‘Ha oikóta, maymáva ohenóiva Ñandejára réra ojesalváta.’ (Hechos 2:17, 21.) Pe evangelio rembiapo guasu nomanói vaʼerãi saʼive Tupã puʼaka jehechauka reheve pe ojehechaukavaʼekue iñepyrũmegui. Umi profesía oñekumplivaʼekue pe ama ypykue oñeñohẽvo evangelio ñepyrũme, oñekumplíta jey pe ama pahápe ipahápe. Koʼápe oĩ ‘umi ára piroʼy’ rehe apóstol Pedro omaña hag̃uáicha, heʼírõ guare: ‘Peñembyasy pende angaipa rehe ha pejevy, pende angaipa hag̃ua oñembogue [pe Huísio Investigativo-pe], og̃uahẽ vove umi ára piroʼy Ñandejára renondégui; ha haʼe omondóta Jesúspe.’ (Hechos 3:19–20.)”
“Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from Heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works with lying wonders, even bringing down fire from heaven in the sight of men. (Revelation 13:13.) Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.
“Tembiguái Tupã rehegua, hova kuéra omimbipáva ha ohesapéva ñembojerovia marangatúpe oñeme’ẽmbaitégui, pya’e ohasáta peteĩ hendágui ambuépe omombe’u hag̃ua pe marandu Yvágagui. Hetaiterei ñe’ẽngue rupi, yvy ape ári tuichakue javeve, oñeme’ẽta pe ñemomarandu. Ojejapóta milágro, hasýva kuéra ojekueráta, ha techaukaha ha mba’e hechapyrãva oho hag̃ua umi ogueroviáva rapykuéri. Satanás avei omba’apo techaukaha japu reheve, jepe oguerúvo tata yvágagui yvypóra resa renondépe. (Apocalipsis 13:13.) Péicha, yvy ape ári oikóva kuéra oguahẽta ojagarra hag̃ua hikuái iparte.” The Great Controversy, 611, 612.
The outpouring of the Holy Spirit in the latter days has been typified by the outpouring of the Holy Spirit in the beginning of the proclamation of the gospel. The “word of the Lord unto them” who will not hear what the Spirit sayeth unto the churches, was the prophetic principle of adding one prophetic line of history to another prophetic line of history in order to illustrate the end of the world. It is nothing less than the principle that the end of a thing is illustrated by the beginning of a thing. The prophetic rule is rejected by the foolish Laodicean Seventh-day Adventist people. When accepted, God can “teach knowledge,” which Daniel identifies is increased at the time of the end, and the very same knowledge Hosea says God’s people are destroyed for rejecting. The class in Isaiah and Jeremiah who refuse to hear or see, reject the “refreshing,” which is the “rest” God promises to deliver to His “last day” people in order that they might safely navigate the crisis at the end of days.
Árape oñeñohẽva Espíritu Santo rehe umi ára pahápe ojehechauka hag̃ua, oñemoha’ãnga vaʼekue Espíritu Santo ñeñohẽ reheve iñepyrũme, marandu porã ñemoherakuã ñepyrũrãme. Pe “Ñandejára ñeʼẽ chupekuéra” umi ndohendúséivape pe Espíritu heʼíva umi iglésiakuérape, haʼe vaʼekue pe principio profético omoĩva peteĩ línea profética tembiasakue rehe ambue línea profética tembiasakue, ojehechauka hag̃ua ko yvy arapaha. Ndahaʼéi mbaʼeve michĩvéva pe principio gui, peteĩ mbaʼe paha ojehechauka hag̃ua iñepyrũ rupive. Pe tembiapoukapy profético omboyke umi Laodicea poguýpe oĩva, ára poteĩha pegua Adventista del Séptimo Día, itavyva. Oñemoneĩ vove, Tupã ikatu “omboʼe arandu”, Daniel heʼiháicha upéva hetaveha ára paha pegua, ha upe aranduete Oseas heʼi Tupã tavaygua oñehunditaha upéva omboykére. Pe aty Isaías ha Jeremías-pe oĩva, ndojapysakái ha ndohechaséiva, omboyke pe “pytuʼu mbopyahu”, ha upéva hína pe “pytuʼu” Tupã oprometéva omeʼẽtaha Itavayguakuérape “ára pahápe” ikatu hag̃uáicha ohasa hag̃ua heko hag̃uáicha pe apañuãi guasu ára pahakuépe.
The “name of the Lord” (character) that God proclaimed to Moses was that “the Lord God,” is “merciful and gracious, longsuffering, and abundant in goodness and truth.” His character is mercy and truth. The truth which represents His character is always associated with His mercy, for no person will understand His truth, except God first exercises His mercy towards them, for all have sinned and come short of the glory (character) of God. The truth that Jesus Christ is the Alpha and Omega is recognized and kept by those who God has pardoned of their iniquities and sin. That pardon takes place in the final scenes of the investigative judgment. Those who He exercises His mercy towards, thus pardoning their sins, He takes for His inheritance and enters into a covenant with them.
Pe “réra Ñandejára” (teko) Ñandejára omoherakuã vaekue Moiséspe ha’e vaekue kóva: “Ñandejára Tupã” ha’e “oporombyasy ha ipy’aporãva, ipukúva ipochy hag̃ua, ha hetaiterei iporã ha añete hag̃ua.” Itéko ha’e poriahuvereko ha añetegua. Pe añetegua ohechaukáva Heko akóinte ojoaju Iporiahuverekóre, pórke avave noikũmbymo’ãi Iñañetegua, Ñandejára ndoporoporiahuverekóiramo raẽ hese; opavave niko opeka ha ndaikatúi ohupyty pe mimbipa (teko) Ñandejára rehegua. Pe añetegua Jesucristo ha’eha Alfa ha Omega ojekuaa ha oñeñongatu umi Ñandejára operdona vaekue hembiapo vai ha ipekádogui rupi. Upéva perdón oiko pe juicio investigativo rembe’ýpe. Umi rehe Ñandejára oiporu Iporiahuvereko, upéicha rupi operdonávo ipekádo, ogueraha chupekuéra iñeréncia-rã ha oike peteĩ pacto-pe hendivekuéra.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.
“Ko yvy rembiasakue ára pahápe, Tupã ñe’ẽme’ẽ imanduʼapy oñembopyahúta umi iñeʼẽmondo oguerekóva hendive.” Review and Herald, 26 de febrero de 1914.
All the prophets, including Moses are identifying the last days of the investigative judgment when God renews His covenant with those identified as the one hundred and forty-four thousand. And when that covenant is established, God “will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee.”
Opaite maranduhára, Moisés jepe, ohechauka hína umi ára pahápe pe huísio investigativo, Tupã omoĩjeyha heñeʼẽmeʼẽ umi ojekuaaukáva ramo umi cien cuarenta y cuatro mil. Ha upe heñeʼẽmeʼẽ oñemopyenda vove, Tupã “ojapóta hechapyrãva, arakaʼeve ndojejapóiva opa yvy ape ári, ni peteĩ tetãme jepe; ha opa tavayguakuéra nde apytépe oĩva ohecháta Ñandejára rembiapo: mbaʼe kyhyje hag̃uáva ningo upe ajapótava nendive.”
Moses’ cave experience on Mount Horeb, also known as Mount Sinai was placed within the context of Moses’ struggle with God’s people. His struggle was to accomplish the task God had given to him. Moses was in a struggle concerning God’s message to the world. Just before the Lord showed his glory to Moses, we find Moses using logic against the Lord, suggesting that if the Lord destroyed the rebels who had just been dancing around Aaron’s golden calf, the destruction of the rebels would destroy the message that was identifying God’s power.
Moisés oikovevaʼekue itakuápe yvyty Horeb ári, ojekuaáva avei yvyty Sinaí ramo, oñemoĩkuri Moisés ñorairõme Tupã retãygua ndive ryepýpe. Iñorairõ niko hína kuri omohuʼã hag̃ua tembiapo Tupã omeʼẽvaʼekue chupe. Moisés oĩkuri peteĩ ñorairõme Tupã marandu rehegua ko yvy arapýpe g̃uarã. Mboyvemi Ñandejára ohechauka hag̃ua heko mimbipa Moisés-pe, jajuhu Moisés oiporuha arandu hag̃ua Ñandejára rovake, heʼívo ñamboykeʼỹ hag̃uáicha, Ñandejára ohundírire umi opuʼãva, ramoite jerokývaʼekue Aarón raʼanga óro jerére, upéva ñehundi ohundíta avei pe marandu ohechauka hag̃ua Tupã pokatu.
And the Lord said unto Moses, I have seen this people, and, behold, it is a stiffnecked people: Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it forever. And the Lord repented of the evil which he thought to do unto his people. Exodus 32:9–14.
Ha Ñandejára he’i Moiséspe: Ahechama ko tetãgua, ha péina, ha’e hikuái peteĩ tetãgua ajukáhatãva. Ko’ág̃a, upévare, eheja chejehe, che pochy haku hag̃ua hesekuéra ha ahundi hag̃ua chupekuéra; ha ndehegui ajapóta peteĩ tetã guasu. Ha Moisés oñembo’e asy Ñandejára Itupãme ha he’i: Ñandejára, mba’ére piko nde pochy haku ne retãguakuéra rehe, remosẽ va’ekue Egipto yvýgui mbarete guasúpe ha po imbaretéva rupive? Mba’ére piko umi Egipciogua oñe’ẽ va’erã ha he’i: Vai hag̃ua omosẽ chupekuéra, ojuka hag̃ua chupekuéra umi yvytykuérape ha ohundi hag̃ua chupekuéra yvy ape árigui? Ejei nde pochy rasygui, ha emboyke ko ivaíva rejaposeva’ekue ne retãguakuéra rehe. Nemandu’a Abraham, Isaac ha Israel, nde rembiguáire, umi rehe repromete va’ekue ndejehe voi reporuhápe, ha ere va’ekue chupekuéra: Amboheta-ta pene ñemoñare yvága mbyjakuéraicha, ha ko yvy pukukue areko ha’e va’ekue ame’ẽta pene ñemoñarépe, ha ha’ekuéra ohupytyta opa ára g̃uarã. Ha Ñandejára omboyke pe ivaíva ojapose va’ekue hetãguakuéra rehe. Éxodo 32:9–14.
Moses’ cave experience includes the message that Moses was ordained to present to the world. The testimony of the Lord passing by Moses and proclaiming His character is placed within the context of an internal message about God’s rebellious (Laodicean) people and the context of Elijah’s cave experience was placed within his struggle with Jezebel, or the three-fold union of the United States, the Papacy and the United Nations. One represents the internal message for the church, the other the external message for the world, but the two witnesses of Moses and Elijah are in the same cave of Horeb, and they are both represented in the cave at the end of the world.
Moisés itakuápe oike haguére oike avei pe marandu Moisés oñehenóiva’erãva ombohéra hag̃ua ko yvy ape ári. Ñandejára ohasávo Moisés renondépe ha omombe’úvo Ikaraktere rehegua, oñemoĩ peteĩ marandu hyepypegua ryepýpe oñe’ẽva Tupã tavaygua iñakãhatãvare (Laodicea-pegua); ha Elías itakuápe oikova’ekue ñemoñe’ẽ oñemoĩva’ekue iñorairõme Jezabel ndive, térã peteĩ joaju mbohapy hetáva Estados Unidos, Papado ha Naciones Unidas rehegua ryepýpe. Peteĩva orrepresenta pe marandu hyepypegua tupãope g̃uarã; ambue katu, pe marandu okapegua yvy ape ári g̃uarã. Upéicharõ jepe, mokõi testígo Moisés ha Elías oĩ peteĩchagua takuápe Horeb-pe, ha mokõivéva oñerrepresenta pe takuápe ko yvy pahaitepe.
And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. And when he saw that, he arose, and went for his life, and came to Beersheba, which belongeth to Judah, and left his servant there. But he himself went a day’s journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O Lord, take away my life; for I am not better than my fathers. And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat. And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again. And the angel of the Lord came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee. And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God. And he came thither unto a cave, and lodged there; and, behold, the word of the Lord came to him, and he said unto him, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And he said, Go forth, and stand upon the mount before the Lord. And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: And after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And the Lord said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria: And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou anoint to be prophet in thy room. And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay. Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:1–18.
Ha Acab omombe'u Jezabelpe opa mba'e Elías ojapova'ekue, ha avei mba'éichapa ojuka va'ekue kysepukúpe opa umi maranduhára. Upéi Jezabel omondo peteĩ marandu rerahaha Elías rendápe, he'i hag̃ua ichupe: Péicha ta chejapo umi tupãnguéra, ha hetave jepe, ko'ẽrõ ko'ãga rupi ndajapóiramo nde rekove peteĩva ha'ekuéra rekoveicha. Ha ha'e ohechávo upéva, opu'ã ha oho oñesalva hag̃ua hekove, ha oguahẽ Beerseba-pe, Judá mba'évape, ha oheja upépe hembiguái. Ha ha'e voi oho peteĩ ára rape pe desiértope, ha oguahẽ oguapy peteĩ yvyra guýpe; ha ojerure ijehe hag̃ua omano, ha he'i: Oĩma; ko'ág̃a, Ñandejára, eipe'a che rekove; ndaha'éi niko che iporãvéva che ru kuéra-gui. Ha oñeno ha oke aja pe yvyra guýpe, péina ángel opoko hese, ha he'i ichupe: Epu'ã ha he'u. Upéi oma'ẽ, ha péina oĩ peteĩ mbujape oñembichy tatapỹi ári, ha peteĩ yhyku'i y ipahápe. Ha ha'e ho'u ha hoy'u, ha oñeno jey. Ha Ñandejára ángel ou jey mokõiha, opoko hese ha he'i: Epu'ã ha he'u; pórke pe tape tuichaiterei ndéve g̃uarã. Upémarõ opu'ã, ho'u ha hoy'u, ha pe tembi'u mbaretépe oguata irundypa ára ha irundypa pyhare Horeb pe yvyty Tupã mba'évape peve. Ha oguahẽ upépe peteĩ itakuápe, ha opyta upépe; ha péina Ñandejára ñe'ẽ ou hendápe, ha he'i ichupe: Mba'e rejapo ko'ápe, Elías? Ha ha'e he'i: Añeha'ã porãiterei Ñandejára, umi ehérsito Jára Tupã rehe; pórke Israel ra'ykuéra oheja nde jovái, ombyaipa ne altar kuéra, ha ojuka nde maranduhára kuérape kysepukúpe; ha che añoite aime hembýva, ha oheka che rekove oipe'a hag̃ua. Ha ha'e he'i: Esẽ ha eñembo'y pe yvyty ári Ñandejára renondépe. Ha péina Ñandejára ohasa, ha peteĩ yvytu guasu ha mbarete omondoro umi yvyty, ha omboja'o umi ita Ñandejára renondépe; ha Ñandejára ndoĩri pe yvytúpe. Ha pe yvytu rire oiko peteĩ yvyryrýi; ha Ñandejára ndoĩri pe yvyryrýipe. Ha pe yvyryrýi rire oiko tata; ha Ñandejára ndoĩri pe tatápe. Ha pe tata rire oĩ peteĩ ñe'ẽ kirirĩ mimíva. Ha oiko upéicha, Elías ohendúvo upéva, ojaho'i hova imantópe, ha osẽ ha oñembo'y pe itakua rokẽme. Ha péina peteĩ ñe'ẽ ou hendápe, ha he'i: Mba'e rejapo ko'ápe, Elías? Ha ha'e he'i: Añeha'ã porãiterei Ñandejára, umi ehérsito Jára Tupã rehe; pórke Israel ra'ykuéra oheja nde jovái, ombyaipa ne altar kuéra, ha ojuka nde maranduhára kuérape kysepukúpe; ha che añoite aime hembýva, ha oheka che rekove oipe'a hag̃ua. Ha Ñandejára he'i ichupe: Tereho, ejevýna nde rape rehe Damasco desiérto peve; ha reguahẽ vove, emoĩ Hazaélpe Siria ruvicha guasúrõ. Ha Jehú, Nimsi ra'ýpe, remoĩta Israel ruvicha guasúrõ; ha Eliseo, Safat ra'y, Abel-mehola guigua, remoĩta maranduhárarõ nde rendaguépe. Ha oikóta upe ojava Hazael kyse puku-gui, Jehú ojukáta; ha upe ojava Jehú kyse puku-gui, Eliseo ojukáta. Upéicharõ jepe, aheja va'ekue chéve guarã pokõi su Israel-pe, opa umi tenypy'ã ndoñesũiva'ekue Baal renondépe, ha opa juru nohetũiva'ekue chupe. 1 Reyes 19:1–18.
Elijah’s cave experience represents the prophet’s discouragement with the message and his perceived effect of his message and work. Moses was defending God’s stated message and Elijah had given up on the message. It is the same message, with the exception of one being internal about the church and the other being external of the church. Yet prophetically, together they are both illustrating the two-fold message of Revelation eighteen. What I need to emphasize about all the truths connected with the cave is that in the “last days” the discouragement that is expressed in either case is over the message and its effect.
Elías oikove pe ohasa vaʼekue ojeporu ohechauka hag̃ua maranduhára pyʼaʼakangy imarandu rehe ha pe mbaʼe haʼe oimoʼãva imarandu ha hembiapo ogueru hague. Moisés odefendevaʼekue Tupã marandu heʼivaʼekue, ha Elías katu oheja rei vaʼekue pe marandu. Haʼe peteĩchante pe marandu, peteĩva añoite iñambue: peteĩva haʼe internova iglesia rehegua ha ambue katu externova iglesia-gui. Upéicharõ jepe, maranduhárape, mokõivéva oñondive ohechauka Apocalipsis dieciocho pe marandu mokõi hendáicha. Pe aikotevẽva amombaʼeguasu opaite añetegua oĩva pe itakuápe ñembojoajúva rehegua haʼe kóva: umi “ára pahápe” pe pyʼaʼakangy ojehechaukáva mokõivéva kásope haʼe pe marandu rehe ha umi mbaʼe oiko hag̃ua pe marandu rupive.
Moses and Elijah both represent those who “hear” and “see” the “voice” which is the “word of the Lord.” That “word” represents His character of mercy and truth. The Psalmist also asks to be shown God’s mercy, which is His character. In order to see His “mercy,” the Psalmist promises to “hear” what the Spirit saith unto the churches.
Moisés ha Elías mokõivéva ohechauka umi ohendúva ha ohecháva pe “ñe’ẽ”, ha’éva pe “Ñandejára Ñe’ẽ”. Upe “Ñe’ẽ” ohechauka Ikarakuéra poriahuvereko ha añete rehegua. Pe Salmista avei ojerure ojehechauka hag̃ua chupe Tupã poriahuvereko, ha’éva Heko. Ikatu hag̃uáicha ohecha Iporiahuvereko, pe Salmista opromete “ohendutaha” mba’épa he’i pe Espíritu umi tupaope.
To the chief Musician, A Psalm for the sons of Korah. Lord, thou hast been favourable unto thy land: thou hast brought back [reversed] the captivity of Jacob. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah. Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger. Turn us, O God of our salvation, and cause thine anger toward us to cease. Wilt thou be angry with us forever? wilt thou draw out thine anger to all generations? Wilt thou not revive us again: that thy people may rejoice in thee? Show us thy mercy, O Lord, and grant us thy salvation. I will hear what God the Lord will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly. Surely his salvation is nigh them that fear him; that glory may dwell in our land. Mercy and truth are met together; righteousness and peace have kissed each other. Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalm 85:1–13.
Mbohapyha peteĩ purahéipe g̃uarã, Coré ra'ykuérape guarã. Ñandejára, nde porãkuri ne retã rehe; rembojevýma Jacob rembiasy. Rerehejáma ne retãygua rembiapo vai, rehupytýma opa iñangaipa. Selah. Reipe’áma nde pochy pavẽ, rejehekýima nde pochy ñarõgui. Ore mbojevy, ore pysyrõhára Tupã, ha embopaha orerehe nde pochy. Piko repochýta orerehe opa ára? Piko remyasãita nde pochy opa ñemoñarépe? Ndereikovejeymo’ãi piko ore rehe, ne retãygua tovy’a hag̃ua nderehe? Ehechauka oréve nde poriahuvereko, Ñandejára, ha eme’ẽ oréve nde pysyrõ. Ahendúta mba’épa he’íta Tupã Ñandejára; ha’e oñe’ẽta py’aguapýre hetãygua ha imarangatúva ndive; ani hag̃ua katu ojerejey vyrorei rehe. Añetehápe, ipysyrõ hi’aguĩ umi okyhyjévagui ichugui; upéicha hag̃ua mimbipa oiko ñane retãme. Poriahuvereko ha añetegua ojotopa; tekojoja ha py’aguapy ojupe hag̃ua peteĩ juruhetũme. Añetegua okakuaa yvýgui; ha tekojoja oma’ẽ yvága guive. Heẽ, Ñandejára ome’ẽta iporãva; ha ñane retã ome’ẽta hi’a. Tekojoja ohóta henonderã; ha omoĩta ñandéve hapykue rapepe. Salmo 85:1–13.
Notice that “mercy and truth,” (and “truth” is the Hebrew word ‘emet’ that we have been referring to) which produces righteousness and peace have “kissed.” They are joined. The Psalmist places his song in the last days of the investigative judgment when God has “forgiven the iniquity of” His “people.” The request is that the Lord would “revive” his people.
Eñatendéke “poriahuvereko ha añetegua” (ha “añetegua” ha’e pe ñe’ẽ hebreo ‘emet’ ñande ñañe’ẽhague hese), oguerúva tekojoja ha py’aguapy, “ojopyjue”. Ojoaju hikuái. Pe Salmista omoĩ ipurahéi umi ára pahápe pe huísio investigativo aja, Tupã “operdona” ramo “Ipuévlope” hembiapo vai. Pe jerure ha’e Ñandejára “omoingove jey” hag̃ua ipuévlope.
“A revival and a reformation must take place, under the ministration of the Holy Spirit. Revival and reformation are two different things. Revival signifies a renewal of spiritual life, a quickening of the powers of mind and heart, a resurrection from spiritual death. Reformation signifies a reorganization, a change in ideas and theories, habits and practices. Reformation will not bring forth the good fruit of righteousness unless it is connected with the revival of the Spirit. Revival and reformation are to do their appointed work, and in doing this work they must blend.” Selected Messages, book 1, 128.
“Peteĩ ñemyingovejey ha peteĩ reforma oiko va’erã, Espíritu Santo rembiapo rupive. Ñemyingovejey ha reforma mokõi mba’e iñambuéva. Ñemyingovejey he’ise peteĩ pyahu jevy tekove espiritualpe, peteĩ ñemyandýi jey apytu’ũ ha korasõ pokatupegua, peteĩ jeikove jevy ñemano espiritual-gui. Reforma katu he’ise peteĩ ñemyatyrõ jey, peteĩ ñemoambue idea ha teoría-kuérape, jepokuaa ha jekuéra rehe. Reforma ndoguerumo’ãi pe yva porã tekojoja rehegua ndoguerekóiramo joaju Espíritu ñemyingovejey ndive. Ñemyingovejey ha reforma ojapova’erã hikuái hembiapo oñeme’ẽva’ekue chupekuéra, ha ojapóvo ko tembiapo, ojehe’a va’erã hikuái.” Selected Messages, libro 1, 128.
The “revival” the Psalmist asks for identifies a request from someone that knows they are dead. The revival the Psalmist asks for is a very difficult request for a Laodicean to ask, for a Laodicean is unaware that he is spiritually dead, but if he wasn’t he would not need to be revived. The revival is accomplished by agreeing to “hear what God the Lord will speak,” and no other work should come before our securing that revival that comes when the Holy Spirit abides within us.
Pe “reavivamiento” ojeruréva Salmista ohechauka peteĩ jerure oúva peteĩ oikuaáva omanómaha. Pe reavivamiento ojeruréva Salmista ipohýieterei peteĩ Laodiceaguápe g̃uarã ojerure hag̃ua, peteĩ Laodiceagua ndoikuaáigui omanómaha espiritualmente; ha katu nda upéichairamo, noikotevẽmo’ãiri oñemonguera jeývo. Pe reavivamiento oñehupyty ñañemoĩ hag̃uáicha jahecha hag̃ua “jahendútaha Tupã Ñandejára he’ítava”, ha ndopavavéi tembiapo ambue oĩva’erã tenonderã ñande rekovére pe ñamombarete hag̃ua upe reavivamiento ouva’ekue Espíritu Santo opytávo ñande ryepýpe.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.
“Peteĩ ñembopyahu añetéva Tupã rayhupápe ñande apytépe ha’e pe tekotevẽ tuichavéva ha pya’evéva opa ñane remikotevẽ apytépe. Jaheka hag̃ua kóva ha’e va’erã ñane rembiapo peteĩha.” Selected Messages, book 1, 121.
Speaking of the book of Revelation Sister White states the following.
Oñe’ẽvo Apocalipsis kuatia rehe, Hermana White he’i ko’ã mba’e.
“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.
“Ñande, peteĩ tetãicha, jaikuaávo mba’épa he’ise ñandéve g̃uarã ko aranduka, ojehecháta ñande apytépe peteĩ ñembopyahu guasu.” Testimonies to Ministers, 113.
The word “revival” is defined as bringing back to life. Those chosen to be among the one hundred and forty-four thousand must first recognize that they are dead and are in need of a revival. The fact that the one hundred and forty-four thousand are dead is a significant component of the message that is unsealed just before probation closes. We have much more to say of this truth. What revives them is the “mercy” which God extends to them when He “revives” them and gives them His righteousness. What revives them is the truth that Jesus is the Alpha and Omega, and this understanding produces within them a “peace” that surpasses all understanding. The promise is that “truth” “shall spring up out of the earth.” The message represented as the “truth,” which is the Alpha and Omega originates in the United States, for it springs up “out of the earth.” The message at the beginning came from the United States and the message at the end springs up from the same place.
Pe ñe’ẽ “ñemoingovejey” he’ise jehechauka jevy tekovépe. Umi ojeporavóva oĩ hag̃ua umi cien cuarenta y cuatro mil apytépe, raẽvete ohechakuaa va’erã omanóma hikuái ha oikotevẽha peteĩ ñemoingovejeyre. Pe añetegua umi cien cuarenta y cuatro mil omanóva hikuái, upéva ha’e peteĩ mba’e iñimportantetereíva pe marandu oñemboty’ỹva pe tiempo de gracia oñemboty mboyve. Hetaiteve gueteri ore ro’e va’erã ko añetegua rehe. Pe ombojevýva chupekuéra tekovépe ha’e pe “poriahuvereko” Tupã ome’ẽva chupekuéra ha’e “omoingovejeývo” chupekuéra ha ome’ẽvo chupekuéra Ijoja. Pe ombojevýva chupekuéra tekovépe ha’e pe añetegua Jesús ha’eha pe Alfa ha Omega, ha ko entendimiento omoheñói ipypekuéra peteĩ “py’aguapy” ohasáva opa ñemoarandu. Pe ñe’ẽme’ẽ he’i pe “añetegua” “osẽta yvýgui.” Pe marandu ojehechaukáva “añetegua” ramo, ha’éva pe Alfa ha Omega, oñepyrũ Estados Unidos-pe, osẽgui “yvýgui.” Pe marandu iñepyrũme oukuri Estados Unidos-gui ha pe marandu ipahápe osẽ jey upe tenda guive.
With the context for God’s cavemen being a symbol, we will consider other prophets that have been in a symbolic cave. Jesus identified John the Baptist as Elijah, and John was in prison when he needed to know if Jesus was the Messiah to come. He needed to know Jesus’ true character. He needed to know if the message he had proclaimed and the message that Jesus continued to proclaim was the true message. He sent his disciples to ask Jesus the question, and Jesus, passed by their question and proceeded to show them His glory.
Ñamoĩ porã rire Ñandejára yvypóra itakuapegua kuéra ha’eha peteĩ símbolo, ñahesa’ỹijóta ambue maranduhára kuéra oĩ vaʼekue peteĩ itakua simbólikope. Jesús heʼi vaʼekue Juan el Bautista haʼeha Elías, ha Juan oĩ vaʼekue cárcelpe tekotevẽ jave oikuaa hag̃ua Jesús haʼépa pe Mesías oútava. Tekotevẽ kuri oikuaa Jesús reko añetetéva. Tekotevẽ kuri oikuaa pe marandu haʼe omoherakuã vaʼekue ha pe marandu Jesús osegi omoherakuãva haʼépa pe marandu añetegua. Omondo idisípulo kuérape oporandu hag̃ua Jesúspe upe porandu, ha Jesús, ohasa hag̃uáicha upe porandu ári, upéi ohechauka chupekuéra Hembiguái.
“Thus the day wore away, the disciples of John seeing and hearing all. At last Jesus called them to Him, and bade them go and tell John what they had witnessed, adding, ‘Blessed is he, whosoever shall find none occasion of stumbling in Me.’ Luke 7:23, R. V. The evidence of His divinity was seen in its adaptation to the needs of suffering humanity. His glory was shown in His condescension to our low estate.
Upéicha hasýkuri ára, Juan remimbo'e ohechávo ha ohendúvo opa mba'e. Ipahápe Jesús ohenói chupekuéra hendápe, ha omondo chupekuéra oho hag̃ua omombe'u Juánpe mba'épa ha'e kuéra ohecha vaekue, omoĩve hag̃ua ko ñe'ẽ: “Ojehovasáva pe ndojuhúiva chepype mba'eve hag̃ua oñepysanga.” Lucas 7:23, R. V. Umi prueba heko Tupã rehegua ojehechauka ikatupyryhápe oñemohenda hag̃ua umi tekotevẽ ohasáva yvypóra ñembyasy. Iglória ojehechauka heñói hag̃ua ñande rekove mirĩme.
“The disciples bore the message, and it was enough. John recalled the prophecy concerning the Messiah, ‘The Lord hath anointed Me to preach good tidings unto the meek; He hath sent Me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord.’ Isaiah 61:1, 2. The works of Christ not only declared Him to be the Messiah, but showed in what manner His kingdom was to be established. To John was opened the same truth that had come to Elijah in the desert, when ‘a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: and after the earthquake a fire; but the Lord was not in the fire:’ and after the fire, God spoke to the prophet by ‘a still small voice.’ 1 Kings 19:11, 12. So Jesus was to do His work, not with the clash of arms and the overturning of thrones and kingdoms, but through speaking to the hearts of men by a life of mercy and self-sacrifice.” Desire of Ages, 217.
“Umi disípulo ogueraha pe marandu, ha upéva ha’e vaekue suficiente. Juan imandu’a jeýkuri pe profesía oñe’ẽva Mesías rehe: ‘Ñandejára chemoĩ porã marandu porã amombe’u hag̃ua umi imboriahúpe; chembou akãrasyetéva korasõ omonguera hag̃ua, amombe’u hag̃ua sãso umi prisionérop e, ha jepe’a hag̃ua ka’irãime oĩvape; amombe’u hag̃ua Ñandejára arýpe ojeroviakuaáva.’ Isaías 61:1, 2. Cristo rembiapo ndaha’éi añónte ohechaukáva chupe ha’eha pe Mesías, síno avei ohechauka mba’éichapa Itekoha oñemopyendátava. Juan-pe oñembyesakã upe añetegua peteĩchagua pe ou vaekue Elías-pe pe desiértope, araka’e ‘peteĩ yvytu guasu mbarete oityvyro umi yvyty ha ombyaipa umi itakua Ñandejára renondépe; ha Ñandejára ndaipóri kuri pe yvýtupe: ha pe yvytu rire ou peteĩ yvyryrýi; ha Ñandejára ndaipóri kuri pe yvyryrýipe: ha pe yvyryrýi rire ou tata; ha Ñandejára ndaipóri kuri pe tatápe:’ ha pe tata rire, Tupã oñe’ẽ pe maranduhárape ‘ñe’ẽkangy kirirĩme.’ 1 Reyes 19:11, 12. Péicha avei Jesús ojapóta vaekue Hembiapo, ndaha’éi armakuéra ryrýi rupive térã mburuvicha guasu ha tetãnguéra rovapy rehe ojejapysakávo, síno oñe’ẽvo yvypóra kuéra korasõme peteĩ tekove poriahuvereko ha jejopy hag̃ua ojejopýva rupive.” El Deseado de Todas las Gentes, 217.
God’s power is conveyed through His Word. It is delivered to “the hearts of men.” That was the lesson of the “still small voice.” Yet Elijah’s message is the external message identifying the forces outside of God’s people. Christ was telling Elijah in the “last days” His word is where the power is located, yet “the clash of arms and the overturning of thrones and kingdoms,” represented by the destructive wind, the earthquake and the fire represent three of the external forces represented in the book of Revelation that God’s people will be confronted with. The destructive “wind” is a symbol of Islam in Bible prophecy. The “earthquake” is the rebellion and anarchy of the French Revolution. The “fire” is the destruction brought upon Sodom and Gomorrah. Elijah had fled the papal power to get to the cave, so the Lord revealed to him that in spite of all the evil forces that make up the crisis at the end of the world, it is the still small voice where God’s power is to be found.
Tupã pu’aka oñembohasákuri Iñe’ẽ rupive. Ojegueru “kuimba’e kuñanguéra korasõme”. Upéva vaekue pe mbo’epy oĩva “ñe’ẽ mbegue ha ipochy’ỹvape” pegua. Upéicharõ jepe, Elías marandu ha’e pe marandu okáguigua ohechakuaaukáva umi mbarete oĩva Tupã tavayguakuéra okápe. Cristo he’ína kuri Elíaspe umi “ára pahápe” Iñe’ẽmeha oĩ pe pu’aka; ha upéicharõ jepe, “ñorairõ rembipu joavy ha guapyhára ha mburuvicharenda ha tetãnguéra oñembyaipáva”, ojejoguáva pe yvytu vaiete, yvyryrýi ha tata rehe, orrepresenta mbohapy umi mbarete okáguigua ojehechaukáva Apocalipsis arandukápe, ha umíva rehe Tupã tavayguakuéra oñembohováita. Pe “yvytu” vaiete ha’e peteĩ símbolo Islam rehegua Biblia profesíape. Pe “yvyryrýi” ha’e pe pu’aka’ỹ ha tekoreí oúva Revolución Francesa-gui. Pe “tata” ha’e pe ñehundi oguahẽva’ekue Sodoma ha Gomorra ári. Elías okañy vaekue pe pu’aka papal-gui og̃uahẽ hag̃ua pe itakuápe; upévare Ñandejára ohechauka chupe, opa umi mbarete aña omoheñóiva pe apañuãi paha ko yvy arýpe apytépe jepe, pe ñe’ẽ mbegue ha ipochy’ỹva rupiveha ojejuhu Tupã pu’aka.
Moses, Elijah and John the Baptist all testify to witnessing God’s character from a cave. The “cave” is the only sign that will be given to a wicked and adulterous generation. Jesus spoke of the “adulterous and wicked generation,” which is the generation of the “last days” of the investigative judgment. The sign for that generation was the prophet Jonah that had spent three days in a cave—the belly of a whale.
Moisés, Elías ha Juan el Bautista opavave ohecha hague Ñandejára rekotee peteĩ itakua guive. Pe “itakua” ha’e pe techaukaha añoite oñeme’ẽtava peteĩ ñemoñare añáva ha tekome’ẽreíva-pe. Jesús oñe’ẽkuri pe “ñemoñare tekome’ẽreíva ha añáva” rehe, ha upéva hína pe ñemoñare umi “ára pahápe” ojejapóva pe huísio investigativo-pe. Pe techaukaha upe ñemoñarerã ha’ékuri proféta Jonás, opytava’ekue mbohapy ára peteĩ itakuápe—pira guasu rye guýpe.
And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation. Luke 11:29, 30.
Ha opa tavayguakuévo heta eterei, ha’e oñepyrũ he’i: Kóva ha’e peteĩ ñemoñare vai; oheka hikuái peteĩ techaukaha; ha ndeme’ẽmo’ãi chupekuéra ambue techaukaha, Jonás maranduhára techaukahante. Jonás oiko haguéicha techaukaháramo umi ninivítape guarã, upéicha avei Yvypóra Ra’y oikóta ko ñemoñarépe guarã. Lucas 11:29, 30.
Jonah was in a belly of the whale for three days and three nights, as was Jesus in the grave for three days. Jonah was a sign and so is Jesus. They represent the sign of the resurrection, which of course, follows death.
Jonás oĩ vaʼekue peteĩ pira guasu rye ryepýpe mbohapy ára ha mbohapy pyhare aja, upéicha avei Jesús oĩ vaʼekue sepultúrape mbohapy ára aja. Jonás haʼe vaʼekue peteĩ techaukaha, ha upéicha avei Jesús. Haʼekuéra ohechauka pe jeikove jey rechaukaha, ha upéva, añetehápe, ou mano rire.
Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. Matthew 12:38–41.
Upéi oĩ va’ekue kuatia mbohára ha fariséokuéra apytégui ombohovái hikuái, he’i hag̃ua: Mbo’ehára, roipota rohecha ndehegui peteĩ techaukaha. Ha’e katu ombohovái ha he’i chupekuéra: Peteĩ ñemoñare vai ha itavýva oheka techaukaha; ha ndoguerekomo’ãi techaukaha ambue, proféta Jonás rehegua techaukaha añoite: Jonás oĩ haguéicha mbohapy ára ha mbohapy pyhare pira guasu ryepýpe; upéicha avei Yvypóra Ra’y oĩta mbohapy ára ha mbohapy pyhare yvy py’apýpe. Nínive kuimba’ekuéra opu’ãta huísiope ko ñemoñare ndive, ha ombojovakéta ichupe: oñembyasýgui hikuái Jonás opredika ramo guare; ha péina, Jonás-gui tuichavéva oĩ ko’ápe. Mateo 12:38–41.
If we understand the principle of the repetition of history, in conjunction with the fact that all sacred history identifies the end of the world, then Jonah and Christ’s death, burial and resurrection are the “sign” and also the message for God’s people now. When Jonah was cast out of the belly of the whale, he proclaimed the message, just as the message of the resurrection of Christ was immediately proclaimed when the angel removed the rock from the cave that Christ was in. Those represented by Moses, Elijah, Jonah and Christ are symbolizing not only God’s people of the “last days,” but also the message that each of them gave.
Ñantendéramo ramo tembiasakue ojerejeyha, ha upéva ojoajúvo pe añetegua ndive opa tembiasakue marangatu ohechaukaha ko yvy paha, upéicharõ Jonás ha Cristo mano, oñeñotỹ ha oñemoingove jey hague ha’e pe “techaukaha” ha avei pe marandu Tupã tavayguakuérape guarã ko’ág̃a. Jonás oñemosẽ vove guare pe pira guasu ryepýgui, omombe’u pe marandu; péicha avei Cristo ñemoingove jey marandu oñemombe’u pya’e va’ekue pe ánhel oipe’a riremínte pe ita pe itakuáguio Cristo oĩ hague. Umi ojehechaukáva Moisés, Elías, Jonás ha Cristo rupive ndaha’éi ohechauka hag̃uánte Tupã tavayguakuérape umi “ára pahápe” guaréva, síno avei pe marandu káda peteĩ ome’ẽ va’ekue.
The sign of Jonah includes the cave experience where the merciful character of Christ is manifested. The same mercy that Jesus extended to Elijah was extended to Jonah as he fled from his responsibility of proclaiming the message. There is much more to say of Jonah, but other points now need to be addressed.
Jonás techaukaha oguereko ipype pe ita kua rupi ohasava’ekue, upépe ojehechauka hag̃ua Cristo rekopy poriahuverekóva. Pe poriahuvereko Jesús ome’ẽ va’ekue Elíaspe, upéva avei oñeme’ẽ Jonáspe, okañývo hikatu hag̃uáicha hembiapo guasu-gui, ha’éva marandu ñemyerakuã. Heta mba’eve gueteri oĩ hag̃ua oñeñe’ẽ Jonás rehe, péro ko’ág̃a tekotevẽ oñembohovái ambue mba’e.
The cave, among other things represents death and resurrection. God’s covenant people in the last days have been identified on multiple witnesses as having been dead and then resurrected. Of course, a Christian must be born again to see the kingdom of God, and this represents the death of the old carnal man, but prophetically it means more. It speaks of a message that is stopped in its tracks. Elijah stopped proclaiming the message, Jonah fled from proclaiming the message. John was thrown in prison and executed. Jesus was crucified.
Pe yvykua, ambue mba’e apytépe, orrepresenta mano ha jeikove jey. Ñandejára ñe’ẽme’ẽgua tavayguakuéra ára pahápe ojehechakuaa heta testígo rupive omano hague ha upéi oikove jey hague. Añetehápe, peteĩ kristiáno oñemoheñói jey vaerã ohecha hag̃ua Ñandejára rréino, ha kóva orrepresenta kuimba’e yma guare so’o rehegua ñemano; hákatu profétikamente he’ise hetave mba’e. Oñe’ẽ peteĩ marandu rehe oñembotýva hóga rapepe. Elías opyta marandu mombe’úgui, Jonás okañy marandu mombe’úgui. Juan oñemombo kárselpe ha ojejuka. Jesús oñekrusifika.
The sign of Jonah therefore is not simply about death and resurrection, it is about the death and resurrection of a message, and all the messages typified in God’s word represent the final warning message that was given to Jesus by the Father, who then gave it to Gabriel, who then gave it to the prophet, who then wrote it and sent it to the churches. God was willing to end the message and start over in the cave experience of Moses. Elijah ended his work as a messenger and fled to the cave. Jonah fled to Tarshish. John the Baptist was murdered, as was Jesus. All of these testimonies are to be brought to the book of Revelation and aligned with one another. Daniel and Revelation are two books, but the “testimony of Jesus” identifies that they are also one book. They possess the same characteristics as the Bible. Two books that make one book and two authors that represent two witnesses.
Jonás rechaukaha, upévare, ndaha’éi añoite omanóva ha oikove jeýva rehegua; ha’e pe marandu omanóva ha oikove jeýva rehegua, ha opaite marandu Tupã Ñe’ẽme oñembohekorãva ohechauka pe marandu pahaite ñemomarandurã, Túva ome’ẽ va’ekue Jesúspe, ha upéi Jesús ome’ẽ va’ekue Gabriélpe, ha upéi Gabriél ome’ẽ va’ekue maranduhárape, ha upéi ha’e ohai ha omondo va’ekue umi iglésiakuérape. Tupã oĩkuri dispuesto omohu’ã hag̃ua pe marandu ha oñepyrũ jey hag̃ua pe kũva pegua Moisés rembiasakuepe. Elías omohu’ã hembiapo marandu rerahaha ramo ha okañy pe kũvape. Jonás okañy Tarsis gotyo. Juan el Bautista ojejuka, ha upéicha avei Jesús. Koʼãva opavave testimonio oñembyaty va’erã Apocalipsis kuatiañe’ẽme ha oñemohenda peteĩcha ojupe. Daniel ha Apocalipsis mokoĩ kuatiañe’ẽ hína, péro pe “testimonio de Jesús” ohechauka avei ha’ekuéra peteĩ kuatiañe’ẽha. Oguereko hikuái umi característica peteĩchagua Biblia rehegua. Mokoĩ kuatiañe’ẽ ojapo peteĩ kuatiañe’ẽ, ha mokoĩ apohare ohechauka mokoĩ testígope.
Daniel, a captive of Babylon and thereafter Medo-Persia symbolically died when he was thrown into the lion’s den. Jonah symbolically died when eaten by the whale. John the Revelator symbolically died when he was thrown into the boiling oil. William Miller died but has the promise that angels are waiting at his grave for the resurrection of the righteous. The ministry Future for America symbolically died on July 18, 2020.
Daniel, peteĩ Babilonia rembiguái ha upéi Medo-Persia guigua, omano hag̃uaicha simbólikamente oñemombo rupi león kuárape. Jonás omano hag̃uáicha simbólikamente peteĩ mbói guasu ho’u rupi chupe. Juan, pe Revelador, omano hag̃uáicha simbólikamente oñemombo rupi chupe ñandyry ryakuã asýpe opupu hag̃uápe. William Miller omano, ha katu oguereko pe promésa umi ánhel oha’arõha itáva ykére pe oikove jeývo hekojojáva kuérape g̃uarã. Pe ministerio Future for America omano hag̃uáicha simbólikamente 18 jasypokõi ary 2020-pe.
The final warning message is set within the context of the papal power’s deadly wound being healed. The healing of the wound is a specific subject of chapters thirteen and seventeen of Revelation. When the deadly wound is healed the resurrected papacy will become the eighth kingdom represented in chapter seventeen of Revelation. It is identified as the eighth, that is of the seven. Eight is symbolic of resurrection, for circumcision as the seal of the covenant relationship was to be carried out on the eighth day after a male child was born. That rite was replaced by baptism in the Christian dispensation, and baptism represent the death, burial and resurrection of Christ. Christ was resurrected on the day after the seventh day. He therefore was resurrected prophetically on the eighth day. After one thousand years of rest, the earth made new is resurrected in the eighth millennium.
Ñe’ẽmondo ñemomandu’a paha oñemoĩ pe tenda rehegua ryepýpe, upépe pe pokatu papal rehegua ñekutu vai omano hag̃uáicha oñemboguejýva oñemonguera. Pe ñekutu vai oñemongueráva ha’e peteĩ mba’e poravopyre Apocalipsis capítulo trece ha diecisiete-pe. Pe ñekutu vai oñemonguera jave, pe papado oñemoingove jeýva oikóta pe mburuvicha guasu poapyha ramo, oñerrepresentáva Apocalipsis capítulo diecisiete-pe. Ojekuaa hag̃ua chupe poapyha ramo, ha’éva umi siete apytégui. Poapy oguereko ñemoingove jeýpe hag̃ua techaukaha, circumcisión, pe pacto joaju rehegua sello ramo, ojejapova’erãgui pe ára poapyha-pe peteĩ mitãkuimba’e heñoihague rire. Upéva renda oipyhy pe bautismo pe dispensación cristiana-pe, ha pe bautismo orrepresenta Cristo ñemano, ñeñotỹ ha ñemoingove jeýpe. Cristo oñemoingove jey pe ára sietehára rire. Upévare, marandu hag̃uáicha oñemoingove jey pe ára poapyhápe. Mil áño pytu’u rire, yvy oñembopyahu pyahúva oñemoingove jey pe milenio poapyhápe.