Daniel chapter eleven verse sixteen and verse twenty-two both align with the soon coming Sunday law. Verse ten’s fulfillment in 1989 led to the Ukrainian War in 2014, as represented by the battle of Raphia’s fulfillment of verse eleven in 217 BC. Verse eleven unto verse sixteen is also verse eleven unto verse twenty-two; so, the hidden history of verse forty, as represented in verses eleven through sixteen is also represented as the history of verse eleven unto twenty-two. The hidden history of verse forty is represented by eleven through twenty-two.
Daniel kapítulo once versíkulo dieciséis ha versíkulo veintidós mokõivéva oñembojuehe pe léi domingo pya’etereíva reheve. Pe versíkulo diez oñekumpli vaʼekue ary 1989-pe ogueru pe Ñorairõ Ucraniagua ary 2014-pe, ojehechaukaháicha pe ñorairõ Raphia-gua omoañetévo pe versíkulo once ary 217 a.C.-pe. Pe versíkulo once guive pe versíkulo dieciséis peve ha’e avei pe versíkulo once guive pe versíkulo veintidós peve; upévare, pe tembiasakue kañymby pe versíkulo cuarenta rehegua, ojehechaukáva pe versíkulo once guive dieciséis peve, avei ojehechauka pe tembiasakue ramo pe versíkulo once guive veintidós peve. Pe tembiasakue kañymby pe versíkulo cuarenta rehegua ojehechauka pe versíkulo once guive veintidós peve.
Chapters Eleven through Twenty-two
Kapítulo Once guive Veintidós peve
That hidden history is also represented in chapters eleven through twenty-two of Genesis, Matthew, Revelation and The Desire of Ages. Those four witnesses of chapters “eleven through twenty-two” align with the hidden history, for the hidden history is verses eleven through twenty-two in Daniel eleven. The center of the four witnesses always identify the sign of the covenant, beginning with the covenant of death represented by Nimrod in chapter eleven in Genesis and ending with the whore of Rome in chapter seventeen of Revelation.
Upéva avei ojehechauka Génesis, Mateo, Apocalipsis ha The Desire of Ages kapítulo once guive mokõipa mokõi peve. Umi irundy testígo “once guive mokõipa mokõi peve” oñemohenda pe tembiasakue kañymby ndive, pe tembiasakue kañymby ha’égui versíkulo once guive mokõipa mokõi peve Daniel once-pe. Umi irundy testígo mbyte akóinte ohechauka pe pacto techaukaha, oñepyrũvo pe ñemano pacto reheve, ojehechaukáva Nimrod rupive Génesis kapítulo once-pe, ha opa hag̃ua Roma kuña rekovai rehe Apocalipsis kapítulo diecisiete-pe.
Seventeen
Pakõiha’ẽnte hag̃ua, “gn” ikatu he’ise heta ñe’ẽnguéra. Emombe’umína mba’épa pe ñe’ẽrã reheipotáta: - **Guaraní** (avañe’ẽ) - **Greenlandic** (Kalaallisut) - térã ambue “gn” rehupytyséva Avei, pe texto ome’ẽva’ekue niko ha’e peteĩ ñe’ẽnte: **“Seventeen.”** Oiméramo upéva añónte rembohasaukase, ikatu ambohasa pya’e pe ñe’ẽrã reiporavóvape.
With the exception of Matthew, the four witnesses identify chapter seventeen as the midpoint of the period they illustrate. The number seventeen is also found three times in the three two hundred and fifty-year prophecies that began at 457 BC, 64 and 1776. Two of those lines, (the first and the last) identify a midpoint when the first line of 457 BC ended in 207 BC and the last line of 1776 ends in 2026. 207 BC was between the battles of Raphia and Panium, and 2026 is the midterm of the final president of the United States.
Mateo ndive, umi irundy testígo ohechauka capítulo diecisieteha pe mbytépe pe período ohechaukáva hikuái. Pe papapy diecisiete avei ojuhu mbohapy jey umi mbohapy profesía mokõi sa’y ary cincuenta rehegua oñepyrũ vaekue 457 a.C., 64 ha 1776-pe. Mokõi umi línea apytégui, (pe peteĩha ha pe pahaitegua), ohechauka peteĩ mbyte yvyra pe peteĩha línea 457 a.C. guive opa ramo 207 a.C.-pe ha pe pahaitegua línea 1776 guive opa 2026-pe. 207 a.C. oĩkuri umi ñorairõ Raphia ha Panium mbytépe, ha 2026 ha’e pe término mbytegua pe último presidente Estados Unidos pegua rehegua.
Within the three two-hundred and fifty year lines, Ptolemy reigned for seventeen years. There are seventeen years between 313 and 330 in Nero’s line and there was seventeen years between the battles of Raphia in 217 BC and the battle of Panium in 200 BC. Three of the four witnesses of chapters eleven unto twenty-two mark their exact midpoint as chapters seventeen. Therefore, the hidden history of verse forty is represented in verses eleven through twenty-two of the same chapter, and the four witnesses of chapters eleven through twenty-two align with those very same verses. The fulfillment of each of the three 250-year prophecies align with the very same history. The midpoint is emphasized as a waymark, and it is especially identified as the symbol of the covenant and seal of God’s people.
Umi mbohapy línea mokõipa po ary rehegua ryepýpe, Ptolomeo ogoverna kuri pakõi ary pukukue. Oĩ pakõi ary 313 ha 330 apytépe línea Nerón reheguápe, ha oĩ kuri avei pakõi ary batalla de Raphia ári, ary 217 a.C.-pe, ha batalla de Panium, ary 200 a.C.-pe, apytépe. Mbohapy umi irundy testígo capítulo once guive mokõipa mokõi peve rehegua omarka hikuái ijyvate mbyteite capítulo pakõiha. Upévare, pe tembiasakue ñemiguáva versículo cuarenta-pe ojehechauka versículo once guive mokõipa mokõi peve upe capítulope voi, ha umi irundy testígo capítulo once guive mokõipa mokõi peve rehegua oñembojoaju umi versículo peteĩchaguávarendive. Pe ñembopaha peteĩteĩva umi mbohapy profesía 250 ary rehegua oñembojoaju upe tembiasakue peteĩchaguáre. Pe mbyte oñemomba’eguasu peteĩ techaukaháramo, ha iñemombe’u porãiterei Ñandejára tavayguakuéra ñe’ẽme’ẽ ha séloramo.
Daniel Twelve
Daniel Doce
Verses seven, eleven and twelve of Daniel chapter twelve identify the final period of the sealing of the one hundred and forty-four thousand. Verse seven identifies December 31, 2023, verse twelve identifies July 18, 2020. The scattering of verse seven that ended on December 31, 2023, which had begun on July 18, 2020 was represented in the alpha and omega of the three verses of prophetic time located in Daniel twelve. The middle verse of 1,290 years identifies the history of 1989 to the soon coming Sunday law as 30, and then 1,260 to the close of human probation. Thirty years representing the age of the priesthood of the one hundred and forty-four thousand and 1260 years typifying the symbolic forty-two months of Revelation thirteen.
Daniel capítulo doce, umi versíkulo siete, once ha doce, ohechauka pe período pahápe oñemboty hag̃ua peteĩciento cuarenta y cuatro mil rehegua. Pe versíkulo siete ohechauka 31 de diciembre de 2023, ha pe versíkulo doce ohechauka 18 de julio de 2020. Pe ñemyasãi pe versíkulo siete-pe, opa vaʼekue 31 de diciembre de 2023-pe, ha oñepyrũ vaʼekue 18 de julio de 2020-pe, ojehechauka vaʼekue alfa ha omega rupive umi mbohapy versíkulo tiempo profético rehegua oĩva Daniel doce-pe. Pe versíkulo mbytegua 1.290 ary rehegua ohechauka tembiasakue 1989 guive pe léi domingo oñemboajetaitévape 30 ramo, ha upéi 1.260 pe tiempo de gracia humano ñembotypykue peve. Treinta ary ohechaukáva pe sacerdocio edad peteĩciento cuarenta y cuatro mil rehegua, ha 1260 ary ojeipurúva tipo ramo umi cuarenta y dos jasy simbólicos Apocalipsis trece-pe.
The dual prophecy of 30 followed by twelve hundred and sixty years is a symbol of Abraham and Paul's dual covenant prophecy of 400 and 430 years. The midpoint of the three verses of time in Daniel twelve represents the rebellion of the thirteenth letter, while also emphasizing the covenant and sealing of the one hundred and forty-four thousand. The three verses also align with the hidden history, and add another witness of the emphasis of the midpoint being a symbol of the covenant.
Pe profesía mokõi 30 rehegua, upe rire oúva mil mokõi saĩnte ary, ha’e peteĩ símbolo Abraham ha Pablo profesía mokõi pacto rehegua 400 ha 430 ary rehegua. Mbytegua umi mbohapy versíkulo ára rehegua Daniel doce-pe ohechauka pe ñemoĩ vai letra pahaapyha rehegua, ha upekuévo avei omomba’eguasu pe pacto ha pe ñembotyry umi cien cuarenta y cuatro mil rehegua. Umi mbohapy versíkulo avei oñembojoaju pe tembiasakue ñemiguándi, ha omoĩ ambue testígo pe mbytegua ñemomba’eguasu rehegua, ha’éva peteĩ símbolo pe pacto rehegua.
Spring and Fall
Ara pyahu ha otoño
With all these lines we must include the three witnesses of the spring and fall feasts located in Leviticus twenty-three aligned and combined with the Pentecostal season in the history of the cross. There the chapter is twenty-three, which is a symbol of Christ's work of atonement. The chapter is made up of forty-four verses, symbolically representing October 22, 1844. October 22 represents 22 days in October, beginning with the first day and ending on the twenty-second day, thus bearing the credentials of the Hebrew alphabet. October being the tenth month, when multiplied by the twenty-second day equals 220.
Koʼã tavarandu rupi tekotevẽ ñamoinge umi mbohapy testígo ára pyahu ha ára rogue aretekuéra rehegua oĩva Levítico mokõipa mbohapy-pe, oñemohendáva ha oñembojoajúva Pentecostés tiémpore kurusu rembiasakue ndive. Upépe pe kapítulo haʼe mokõipa mbohapy, ha upéva peteĩ símbolokue Cristo rembiapo ñepyrũ hag̃ua ñande repy haguã. Pe kapítulo oguereko irundypa irundy versíkulo, simbólikamente ohechaukáva jasypa mokõiha ára, 1844-pe. Jasypa mokõiha ára heʼise mokõiha pakõi ára jasypápe, oñepyrũvo peteĩha áragui ha opa hag̃ua mokõipa mokõiha árape, upéicha rupi ogueraha pe alfabéto hebreo credencial-kuéra. Jasypa haʼégui pe jasy paha, oñembohetávo mokõipa mokõiha ára rehe omeʼẽ 220.
In the Hebrew calendar the tenth day of the seventh month was the Day of Atonement, and ten times seven is seventy, a symbol of probationary time. The twenty-three hundred years ended in 1844 when the third angel arrived, as typified by the third decree that initiated the period. There was seventy weeks determined as probationary time then allotted to ancient literal Israel at the beginning of the 2,300 days, and at the ending of those days the probationary period for modern spiritual Israel was represented by the tenth day of the seventh month, which equates to seventy. October 22, 1844 typifies the soon coming Sunday law, and it is there that the symbolic seventy years of probationary time ends for Seventh-day Adventism, as it did for the Jews when Stephen was stoned.
Arandupapápe hebreo-pe, jasypakõiha poapýha ára ha’eva’ekue Ñemoñyrõ Ára, ha pa jevy poapy mokõiha ha’e setenta, peteĩ símbolo araka’eve peve guarã aravo de prueba rehegua. Mokõi su cien años oñemohu’ãkuri 1844-pe, pe ánhel mbohapyha og̃uahẽrõ guare, oñemoha’ãnga hag̃uáicha pe mbohapyha decreto omoñepyrũva’ekue upe período. Oĩkuri setenta semána oñedetermináva aravo de prueba ramo, upérõ oñeme’ẽva’ekue Israel yma guarépe añeteguápe pe oñepyrũrõ guare umi 2.300 ára; ha umi ára pahápe, pe aravo de prueba Israel moderno espiritual rehegua ojehechauka pe jasypakõiha poapýha árape, ha upéva ojoja setenta rehe. 22 de octubre de 1844 oha’ãnga pe léi domingo og̃uahẽ hag̃uáicha pya’e, ha upépe opa pe tiempo simbólico setenta ary de prueba Adventismo del Séptimo Día-pe g̃uarã, oiko haguéicha judío-kuérape Esteban ojejukávo ita ñembotypýpe.
1844 represents a period when two angels arrived, the second at the first disappointment and the third at the great disappointment. “44” represents a twofold message as represented by verse forty-four of Daniel eleven’s tidings out of the east and the north. Leviticus twenty-three consists of forty-four verses that divide the sacred feasts into spring and fall. Those forty-four verses represent a twofold message. The two seasons are represented by twenty-two verses each, so both the spring and fall feasts represent the Hebrew calendar’s twenty-two letters. When those two witnesses of twenty-two verses are brought together along with the Pentecostal season they produce a framework of three steps.
1844 ohechauka peteĩ ára pukukue mokõi ánhel og̃uahẽ hague, mokõiha peteĩha jejavy guasúpe ha mbohapyha pe jejavy guasúpe. “44” ohechauka peteĩ marandu mokõivegua, oñemboykeháicha Daniel 11, versíkulo 44-pe, pe marandu kuarahyresẽ guive ha yvate guive. Levítico 23 oguereko irundy pa irundy versíkulo, ha omboja’o umi arete marangatu arapoty ha otoño-pe. Umi irundy pa irundy versíkulo ohechauka peteĩ marandu mokõivegua. Umi mokõi ára arete ojehechauka mokõi pa mokõi versíkulo peteĩteĩme, upévare umi arete arapotygua ha otoñopegua mokõivéva ohechauka calendario hebreo rehegua mokõi pa mokõi letra. Umi mokõi testígo mokõi pa mokõi versíkulogua oñembojoajúvo oñondive pe Pentecostés ára ndive, omoheñói hikuái peteĩ marco mbohapy hatua rehegua.
The first step is a waymark made up of three parts followed by five days, as is the last of the three waymarks. The middle waymark is the thirty days of face-to-face instruction by Christ with those who are being anointed as priests for service in the church triumphant. Leviticus twenty-three aligns with the hidden history of verse forty.
Pe peteĩha tape rechaukaha oguereko mbohapy hendápe oñembojoapýva po ára reheve, ha upéicha avei pe pahávo umi mbohapy tape rechaukaha apytégui. Pe tape rechaukaha mbytegua hína mbohapypa ára jehekombo’e hova tova rehe Cristo rupive umi oñeungíva pa’i ramo tembiaporãrã pe iglesia triunfántepe guarã. Levítico mokõipa mbohapy ojoavy’ỹ pe tembiasakue kañymby rehe ndive pe versíkulo irundy pa pegua.
Midpoints
Mbytegua mbytépeguáva
The midpoint of the chapter eleven through chapter twenty-two line of Genesis is chapter seventeen, where the second step of the three-step covenant of Abraham and the sign of circumcision was instituted. The dead-center of all the verses located in chapter eleven unto twenty-two is Genesis 17:22:
Pe capítulo once guive pe capítulo veintidós peve Génesis-pe, mbytépe oĩ pe capítulo diecisiete, upépe oñemoĩva’ekue Abraham ñeme’ẽme’ẽ mbohapy jepytasógui mokõiha jepytaso ha pe señal de la circuncisión. Ha opa umi versículo oĩva capítulo once guive veintidós peve mbyteite ha’e Génesis 17:22:
But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year. And he left off talking with him, and God went up from Abraham. Genesis 17:22.
Che ñe’ẽme’ẽ ajapóta Isaac ndive, Sara imembýtava ndehegui ko ára peteĩcha pe áño oúvape. Ha ohejái oñe’ẽ hag̃ua hendive, ha Tupã ojupi Abraham-gui. Génesis 17:22.
God began speaking to Abraham in verse one and he ended his conversation in verse twenty-two, so the entire dialogue of the covenant of circumcision was placed within the prophetic context of the twenty-two letters of the Hebrew alphabet, while the theme of the twenty-two verses was the rite of circumcision, that was to be accomplished on the eighth day. The center or midpoint of the Genesis passage is God’s covenant relationship with the one hundred and forty-four thousand as represented by Abraham’s covenant of circumcision. The midpoint of Genesis’ line of chapters eleven unto twenty-two is chapter seventeen, and the absolute midpoint of the chapter is verse twenty-two where God ceases His conversation of the covenant with Abraham, thus placing the midpoint in the context of the Hebrew alphabet of twenty-two letters. The midpoint of those twenty-two verses, is of course, verse eleven.
Ñepyrũrã Tupã oñeʼẽ hag̃ua Abraham ndive peteĩha versíkulope ha omohuʼã iñomongeta versíkulo mokõipa mokõihape; upévare pe ñomongeta pukukue pe ñeikytĩ hag̃ua ñeʼẽmeʼẽ rehegua oñemoĩmba vaʼekue contexto profétikope umi mokõipa mokõi letra alfabéto hebreo rehegua ryepýpe, ha umi mokõipa mokõi versíkulo rembiapotee vaʼekue pe ñeikytĩ hag̃ua rito, ojejapovaʼerãva ára poapyhápe. Pe mbyte térã mbyteite pe pasáhe Génesis pegua haʼe Tupã ñeʼẽmeʼẽ rupive ijoaju umi cien cuarenta y cuatro mil ndive, ojehechaukaramóva Abraham ñeʼẽmeʼẽ ñeikytĩ hag̃ua reheguápe. Pe mbyte Génesis línea kapítulo kuéra once guive mokõipa mokõi peve haʼe kapítulo diecisiete, ha pe kapítulo mbyteite añetetéva haʼe versíkulo mokõipa mokõi, upépe Tupã omombyta Iñomongeta pe ñeʼẽmeʼẽ rehegua Abraham ndive, upéicha rupi omoĩvo pe mbyte contexto-pe pe alfabéto hebreo mokõipa mokõi letrágui pegua. Pe mbyte umi mokõipa mokõi versíkulogui, katuete, haʼe versíkulo once.
And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.
Peikytĩ pene pire ñemongarai’ỹha ro’o; ha upéva hag̃ua peteĩ techaukaha pe ñe’ẽme’ẽ joaju rehe che ha pende apytépe. Génesis 17:11.
The midpoints of the four passages of chapters eleven through twenty-two in the Bible involve three verses to complete the thought of the midpoint.
Umi irundy mbytéva umi irundy pasáhe capítulo once guive veintidós peve la Biblia-pe oguereko mbohapy versíkulo oñembotý hag̃ua pe mbytépe oĩva remiandu.
This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.
Kóva hína che ñe'ẽme'ẽ, peẽ peñongatútava, che ha peẽ ha pene ñemoñarekuéra pende rapykuéri apytépe; opa kuimba'e mitã pende apytépe toñesirkunsida. Ha peẽ peikytĩva'erã pene pire ñemokãha ro'o; ha upéva hag̃ua peteĩ techaukaha pe ñe'ẽme'ẽ rehegua che ha peẽ apytépe. Ha peteĩva oguerekóva poapy ára toñesirkunsida pende apytépe, opa kuimba'e mitã pene ñemoñarekuéra apytépe, pe oúva óga ryepýpe, térã pe oñejoguáva virúre ambue tetãygua poguýgui, ndaha'éiva ne ñemoñare. Génesis 17:10–12.
A token is a sign, which represents an ensign. The passage is about the ensign who are the one hundred and forty-four thousand. The man child were to be circumcised at eight days old, just as the covenant of Noah was with the eight souls in the ark, thus employing the number eight to tie the Noachian covenant together with the Abrahamic covenant. They are to be Philadelphians, for the are to be circumcised which Paul identifies as the symbol of the crucifixion of the flesh. When the flesh is crucified Christ’s Divinity is within, and that combination is the ensign; for as Sister White states, “When Christ character is perfectly reproduced in His children, He will return for them.”
Peteĩ techaukaha ha’e peteĩ ta’anga, ohechaukáva peteĩ poyvi. Pe pasáhe oñe’ẽ pe poyvi rehe, ha’éva umi cien cuarenta y cuatro mil. Pe mitã kuimba’e ojekytĩva’erã kuri poapy ára oguerekóvo, péicha avei Noé ñe’ẽme’ẽ oĩva’ekue umi poapy ánga ndive pe árka ryepýpe; upéicha rupi ojepuru pe papapy poapy oñembojoaju hag̃ua pe Noé rehegua ñe’ẽme’ẽ pe Abraham rehegua ñe’ẽme’ẽ ndive. Ha’ekuérava’erã Filadelfiagua, pe ojekytĩva’erã haguére, upéva Pablo ombohéra so’o ojekurusufika hag̃ua símbolo ramo. Pe so’o ojekurusufikávo, Cristo Tupãreko oĩ hyepýpe, ha upe joaju ha’e pe poyvi; Sister White he’iháicha: “When Christ character is perfectly reproduced in His children, He will return for them.”
“Human nature is depraved, and is justly condemned by a holy God. But provision is made for the repenting sinner, so that by faith in the atonement of the only begotten Son of God, he may receive forgiveness of sin, find justification, receive adoption into the heavenly family, and become an inheritor of the kingdom of God. Transformation of character is wrought through the operation of the Holy Spirit, which works upon the human agent, implanting in him, according to his desire and consent to have it done, a new nature. The image of God is restored to the soul, and day by day he is strengthened and renewed by grace, and is enabled more and more perfectly to reflect the character of Christ in righteousness and true holiness.
“Yvypóra reko oñembyaieterei, ha peteĩ Tupã marangatu ombojovake chupe tekokatu hag̃uáicha. Ha katu oñeme’ẽ ñembosako’i pe angaipa apoha oñembyasývape g̃uarã, ikatu hag̃uáicha, jerovia rupive pe Ta’ýra peteĩete Tupã ra’y repykue rehe, ohupyty angaipa ñyrõ, otopa ñembojere, ohupyty ta’yrarãmoĩ yvagapegua ogayguakuérape, ha oiko hag̃ua Mburuvicha Reko Tupãmegua ñemoirũhára. Tekokatu ñemoambue ojapo Espíritu Santo rembiapo rupive, omba’apóva yvypóra rehe, omoĩvo ipype, ha’e oipotaháicha ha omoneĩvo ojejapo hag̃ua, peteĩ teko pyahu. Tupã ra’anga oñemyatyrõ jey ánga rehe, ha ára ha ára pytyvõ rupive oñemombarete ha oñembopyahu chupe, ha oñembojerovia hag̃uáicha hetave ha hetave, tekojojápe ha marangatu añetépe, ohechauka hag̃ua Cristo rekokatu.”
“The oil so much needed by those who are represented as foolish virgins, is not something to be put on the outside. They need to bring the truth into the sanctuary of the soul, that it may cleanse, refine, and sanctify. It is not theory that they need; it is the sacred teachings of the Bible, which are not uncertain, disconnected doctrines, but are living truths, that involve eternal interests that center in Christ. In him is the complete system of divine truth. The salvation of the soul, through faith in Christ, is the ground and pillar of the truth. Those who exercise true faith in Christ make it manifest by holiness of character, by obedience to the law of God. They realize that the truth as it is in Jesus reaches heaven, and compasses eternity. They understand that the Christian’s character should represent the character of Christ, and be full of grace and truth. To them is imparted the oil of grace, which sustains a never-failing light. The Holy Spirit in the heart of the believer, makes him complete in Christ. It is not a decided evidence that a man or a woman is a Christian because he manifests deep emotion when under exciting circumstances. He who is Christlike has a deep, determined, persevering element in his soul, and yet has a sense of his own weakness, and is not deceived and misled by the Devil, and made to trust in himself. He has a knowledge of the word of God, and knows that he is safe only as he places his hand in the hand of Jesus Christ, and keeps firm hold upon him.
“Pe aséite oikotevẽiterei umi oñehechauka vaʼekuépe kuñataĩ reícha, ndahaʼéi mbaʼe oñemoĩ hag̃uánte okápe. Tekotevẽ ogueru hikuái pe añetegua alma santuario-pe, ikatu hag̃uáicha omopotĩ, ombopotĩve ha omongarai. Ndahaʼéi teoría pe oikotevẽva hikuái; haʼe hína pe Ñeʼẽmarangatu remimboʼe marangatu, ndahaʼéiva mboʼehaipyre ndaikatúiva jajerovia hese térã ojoavy ha oñeikytĩʼỹva ojuehe, síno añetegua oikovéva, oguerekóva mbaʼe opavave ára guarã, ha ipype oñecentra Cristo. Ipype oĩ pe sistema kompleto añetegua divina rehegua. Pe ñeʼẽmeʼẽ ñesalvasión alma rehegua, jerovia rupive Cristo rehe, haʼe pe yvyra rape ha pyenda pe añetegua rehegua. Umi oiporúva jerovia añete Cristo rehe ohechauka upéva teko marangatu rupive, Ñandejára léi renduporã rupive. Haʼekuéra oikuaa pe añetegua oĩháicha Jesúspe oguahẽha yvágape ha ojereha opa ára rehe. Oikuaa hikuái pe kristiáno reko tekotevẽha tohechauka Cristo reko, ha tohenyhẽ hag̃ua gracia ha añetegua rehe. Chupekuérape oñemeʼẽ pe gracia aséite, omombaretéva peteĩ tesape arakaʼeve ndojepói vaʼerã. Espíritu Santo, oĩva pe ogueroviáva korasõme, ojapo chupe completo Cristo-pe. Ndahaʼéi peteĩ prueba porã ha porãite kuimbaʼe térã kuña haʼeha kristiáno, ohechauka haguére emoción pypuku umi circunstancia omokyreʼỹva guýpe. Pe ojojáva Cristo rehe ndive oguereko ialmápe peteĩ mbaʼe pypuku, hatã, ha ndohejareíva; ha upéicharõ jepe, oguereko ijehegui ikangyha ñandu, ha ndojejavýi ni noñembotavýi Aña rupive, ani hag̃uáicha ojerovia ijehe año. Oikuaa Ñandejára Ñeʼẽ, ha oikuaa haʼe ijerovia hag̃uánte seguroha omoĩramo ipo Jesucristo pópe ha ojoko mbarete hese.”
“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.
“Tekokuaa ojekuaauka peteĩ mba’e vaieterei jave. Arapytépe, ñe’ẽ hatã ha py’aite guive oñemoherakuãrõ guare: ‘Pema’ẽ, pe novio ou; pesẽ pehuguãitĩ hag̃ua ichupe’, umi kuñataĩ okeva’ekue opáy ipeke guive, ha upérõ ojekuaa mávapa ojapóma vaʼekue ñembosako’i upe mba’erã. Mokõivéva oñeñandu hag̃uáicha ojejuhu hag̃uáicha’ỹre, péro peteĩva oñembosako’íma va’ekue upe tekotevẽ pya’erãme guarã, ha ambue katu ojejuhu oñembosako’i’ỹre. Tekokuaa ojekuaauka umi mba’e oikóva rupive. Umi apuro oguenohẽ tekokuaa añetegua mba’éichapa. Oimeraẽ mba’e vai pya’e ha noñeha’arõiva, ñemano térã jeheja vai, térã peteĩ apytu’ũ vai, hasy oñeha’arõ’ỹva térã jejepy’apy, mba’eve oimeraẽva omoĩva ánga ombohovái hag̃uáicha ñemano rehe, oguenohẽta tekokuaa ryepýpe oĩva añetehápe. Ojekuaaukáta oĩpa térã nahániripa jerovia añete Tupã Ñe’ẽ ñe’ẽme’ẽnguéra rehe. Ojekuaaukáta avei ánga oñembojeroviapa gracia rehe, ha oĩpa aséite pe mba’yrupe pe lámpara ndive.”
“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals. It cannot be transferred to another, even if the possessor were willing to make the sacrifice. There is much we can do for each other while mercy still lingers. We can represent the character of Christ. We can give faithful warnings to the erring. We can reprove, rebuke, with all long-suffering and doctrine, bringing the doctrines of Holy Writ home to the heart. We can give heartfelt sympathy. We can pray with and for one another. By living a circumspect life, by maintaining a holy conversation, we may give an example of what a Christian should be; but no person can give to another his own mold of character. Let us duly consider the fact that we are to be saved, not as companies, but as individuals. We shall be judged according to the character we have formed. It is perilous to neglect to prepare the soul for eternity, and to put off making our peace with God until upon a dying bed. It is by the daily transactions of life, by the spirit we manifest, that we determine our eternal destiny. He who is faithful in that which is least, is faithful also in much. If we have made Christ our pattern, if we have walked and worked as he has given us an example in his own life, we shall be able to meet the solemn surprises that will come upon us in our experience, and say from our heart, ‘Not my will, but thine, be done.’
“Ára oñeha’ãha ára oúta opavavépe g̃uarã. Mba’éichapa jajeko hag̃ua Ñandejára ñehesa’ỹijo ha ñeporandu guýpe? Piko ñane lámpara ogue? térã ñañongatu gueteripa hína hendy hag̃ua? ¿Jaimépa ñasãmbyhy hag̃uáicha opaichagua mba’e vai ou hag̃uápe ñane joaju rupive Hendive, henyhẽva grásia ha añetegua rehe? Umi cinco kuñataĩ arandu ndaikatúi ome’ẽ ijeko hag̃ua umi cinco kuñataĩ tavyvépe. Tekokatu ojejapo va’erã ñande rupi peteĩteĩramo. Ndaikatúi oñembohasa ambuépe, jepémo imba’éva oĩramo voi ojapo hag̃uáicha upe jejopy. Heta mba’e ikatu jajapo ojupe guarã poriahuvereko gueteri oĩ aja. Ikatu jahechauka Cristo rekokatu. Ikatu ñame’ẽ ñemomarandu jerovia hag̃uáva umi ojejavyvape. Ikatu ñañemoñe’ẽ, jajahéi, opa py’aguasu pukukue ha mbo’epy reheve, ogueraha hag̃ua Ñandejára Ñe’ẽ Marangatu mbo’epykuéra pe korasõ peve. Ikatu ñame’ẽ mborayhu porãite guive osẽva py’águi. Ikatu ñañembo’e oñondive ha peteĩteĩ rehehápe. Jaikóramo ñeñangareko reheve, ñañongatúramo peteĩ ñemongeta marangatu, ikatu ñame’ẽ techapyrã mba’éichapa va’erã peteĩ cristiano; péro avave ndaikatúi ome’ẽ ambuépe ijeheguiete pe tekokatu ra’ãnga. Ñahesa’ỹijóke porã upe añetegua: ñañesalva va’erã ndaha’éi atyháicha, síno peteĩteĩramo. Ñane rembiapo ojehusgáta pe tekokatu ñamopu’ã va’ekue rehe. Tuicha mba’e vai jaheja hag̃uáicha ñambosako’i’ỹre ñane ánga opa ára guarã, ha ñambohasa hag̃ua ñande py’a guapy Ñandejára ndive ñañemano hag̃uáicha jave peve. Umi tembiapo michĩmi ára ha ára pegua rupive, pe espíritu jahechaukáva rupive, ja’e hag̃ua hína mba’épa ñande destino opa ára guarã. Pe jeroviapýva pe michĩvévape, jeroviapy avei hetávape. Ñamohenda rire Cristo ñane techapyrãramo, jaguata ha jajapo tembiapo ha’e ome’ẽ haguéicha ñandéve techapyrã ijehe tekovépe, ikatúta ñambohovái umi mba’e py’ahatãite ha oúta ñande ári ñande jehasápe, ha ja’e hag̃ua ñande py’aite guive: ‘Ani che rembipota, nde rembipota tojejapo.’”
“It is in probationary time, the time in which we are living, that we should calmly contemplate the terms of salvation, and live according to the conditions laid down in the word of God. We should educate and train ourselves, hour by hour and day by day, by careful discipline, to perform every duty. We should become acquainted with God and with Jesus Christ whom he has sent. In every trial it is our privilege to draw upon him who has said, ‘Let him take hold of my strength, that he may make peace with me; and he shall make peace with me.’ The Lord says he is more willing to give us the Holy Spirit than parents are to give bread to their children. Then let us have the oil of grace in our vessels with our lamps, that we may not be found among those who are represented as foolish virgins, who were not prepared to go forth to meet the bridegroom.” Review and Herald, September 17, 1895.
“Ko’ág̃a ñaimehápe ára tekojerovia rehegua, pe ára ñaikovévape, tekotevẽ py’aguapýpe ñama’ẽ salvación remimoĩmbyre rehe, ha jaiko Ñandejára Ñe’ẽme oñemoĩva condición-kuéra he’iháicha. Tekotevẽ ñañembo’e ha ñañemboheko, ára ha ára, aravo ha aravo, ñemboheko porã rupive, jajapo hag̃ua opaite tembiapo ñande obligación rehegua. Tekotevẽ jaikuaa porã Ñandejárape ha Jesucristope, pe Ha’e ombou va’ekuépe. Opaite prueba jave ñande privilégio hína jaipurukuaa hag̃ua upe he’íva: ‘Tojapyhy che mbarete rehe, ikatu hag̃uáicha ojapo py’a guapy chendive; ha ojapóta py’a guapy chendive.’ Ñandejára he’i Ha’e oĩha hetave dispuesto ome’ẽ hag̃ua ñandéve Espíritu Santo, túva ha sykuéra ome’ẽsevéva mbujape ita’yrakuérape rangue. Upévare, tañaguereko ñande ryrukuérape grásia aséite ñande lámpara ndive, ani hag̃ua jajuhu ñandéve umi oñerrepresentáva kuña virhen iñakãguapy’ỹvaramo, noñembosako’íri hag̃ua osẽ ojotopa haguã novio rehe.” Review and Herald, 17 de septiembre de 1895.
The ensign of the one hundred and forty-four thousand who were typified by Abraham’s circumcision and the eight souls upon the ark, are the wise virgins in the parable who perfectly reflect the character of Christ in the soon coming crisis. It is only fitting that Sister White closed out the passage by citing Isaiah, for it is a passage that directly refers to the sealing time of the one hundred and forty-four thousand.
Pe poyvi cien cuarenta y cuatro mil rehegua, umi oñemotenondéva Abraham circuncisión rupive ha umi poapy anga oĩva árka ári, ha’e umi kuñataĩ arandu oñeñe’ẽva pe parábola-pe, ojeguereko hag̃uáicha porãite Cristo rekove reko pe apañuãi hi’aguĩvape. Iporãiterei Sister White omohu’ã hague pe jehasañe’ẽ ombohováivo Isaíaspe, ha’e rupi peteĩ jehasañe’ẽ oñe’ẽva hekopete pe tiempo de sellamiento cien cuarenta y cuatro mil rehegua.
In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. Isaiah 27:2–11.
Upérõ ára pepurahéita chupe: “Peteĩ parral víno pytã rehegua”. Che, Ñandejára, añangareko hese; amohykúita chupe opa aravo; ani hag̃uáicha avave ombyai chupe, añangarekóta hese pyhare ha ára. Ndaipóri chepype pochy vai; máva piko omoĩta che renondépe ñuatĩ ha juu ñorairõhápe? Ahasáta hi’ári kuéra rupi, ahapypáta chupekuéra oñondive. Térã tojagarra che mbarete, hag̃ua hag̃uáicha ojapo py’a guapy chendive; ha ojapóta py’a guapy chendive. Umi oúva Jacob-gui omoĩta hapo; Israel ipoty ha henyhẽta hokýgui, ha omyenyhẽta yvy ape ári yvakuére. ¿Oinupãpa chupe, oinupã haguéicha umi oinupãvape chupe? térã ¿ojejukápa chupe, umi ojejukávape ha’e ojuka haguéicha? Medídape, osẽ jave okakuaávo, nde rembohováita chupe; ha’e ojoko yvytu hatãva pe yvytu kuarahyresẽgua árape. Upévare, péicha oñemopotĩta Jacob rembiapo vaikue; ha kóva hína pe hi’aite hag̃ua oñembogue hag̃ua ipekádo: ha’e ojapo vove opa ita altar rehegua ita kalko guáicha oñembyai hag̃uáicha oñembokua paite, ka’aguy marangatu ha ta’ãnga kuéra noñembo’yvéimo’ãi. Upéicharõ jepe, pe táva oñemongoraíva opytáta nandi, pe tenda ojeikohápe ojehejáta ha opytáta yermoicha; upépe okarúta pe vaka ra’y, upépe oñeno va’erã, ha ho’úta hakãnguéra. Ipiru vove hokykuéra, oñekytĩta; kuña kuéra ou ha omyendýta; pórke ha’e peteĩ tetã arandu’ỹva; upévare upe ojapóva’ekue chupekuéra ndohupytýi chupekuéra poriahuvereko, ha upe omoheñóiva’ekue chupekuéra ndohechaukamo’ãi chupekuéra mba’eveichagua favor. Isaías 27:2–11.
The “day of the east wind,” when the iniquity of Jacob is being purged, and the other class of “people of no understanding” are being gathered and burned is the sealing time of the one hundred and forty-four thousand. In that period, he who desires to make peace with Christ can do so, but the final movements are rapid ones.
Pe “ára yvytu kuarahyresẽgua rehegua”, jave ojeipe’ahína Jacó rembiapo vai, ha ambue aty “tetãygua arandu’ỹva” oñembyatýva ha ojehapýva, upéva hína pe tiempo oñesellahápe umi cien cuarenta y cuatro mil. Upe período-pe, pe oipotáva ojapo py’aguapy Cristo ndive ikatu ojapo upéicha, péro umi movimiento paha pya’eeterei.
The priests were to be thirty years old when they began to serve, and the one-hundred and forty-four thousand are Peter’s kingdom of priests who renew the covenant with God in the last days.
Pa’i kuéra oguerekova’erã mbohapypa áño oñepyrũ hag̃ua oservi, ha umi cien cuarenta y cuatro mil ha’e Pedro rréino pa’i kuéra, ombopyahu vaekue pe ñe’ẽme’ẽ Tupã ndive umi ára pahápe.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 1:5.
Peẽ avei, ita oikovévaicha, peñemopu’ã óga espiritual ramo, pa’i atýra marangatu ramo, peikuave’ẽ hag̃ua mymbajuka espiritual Tupãme oguerohorýva Jesucristo rupive. 1 Pedro 1:5.
The priests were prepared to serve over an eight-day anointing service; thus, the number eight is a symbol of the anointed priesthood that are within the ark.
Pa’i kuéra oñembosako’i va’ekue oservi hag̃ua peteĩ tembiapo moĩporã ñemoĩ oñemo’arandúva ocho ára pukukue; upévare, pe número ocho ha’e peteĩ símbolo pe sacerdocio oñeunhíva rehegua, oĩva pe arca ryepýpe.
Aaron’s Rod
Aarón yvyra’ẽ
The anointed priesthood of the one hundred and forty-four thousand are represented within the ark of the covenant as Aaron’s rod that budded. When Aaron’s rod budded it provided a distinction between Aaron and the other rods of the tribes of Israel which did not bud. In the Scriptures it is rain that produces the budding of the plants.
Pa’i marandu ñehovasapyre pe cien cuarenta y cuatro mil rehegua ojehechauka pe arca del pacto ryepýpe Aarón yvyra hoky va’ekuéicha. Upe Aarón yvyra hoky ramo, ome’ẽ peteĩ jehechakuaa poravopyre Aarón apytépe ha ambue Israel ñemoñare atykuéra yvyrakuéra ndohokýiva apytépe. Ñandejára Ñe’ẽme, ama hína upe omoheñóiva ka’avo hoky hag̃ua.
All the prophets address the latter days, so Aaron’s rod of priesthood, represents the anointing of the one hundred and forty-four thousand in a situation that aligns with Elijah at Carmel and the Millerites in 1844. It addresses the point when there is a clear distinction between the true and false messages of the latter rain. That distinction is made by Joel when he identifies the “new wine” being cut off from one class. The class who has the new wine cut off from their mouths are Isaiah’s drunkards of Ephraim. They are also those who accused the disciples of being drunk at Pentecost and they are the rebels of 1888, who followed their fathers, who were the rebels of 1863. All those lines of prophecy align with the line which Sister White identifies as occurring when the world realizes Adventism has known about the fireballs of Nashville for roughly one hundred and twenty-five years and has said nothing.
Opaite proféta oñeʼẽ umi ára paháre; upévare Aarón vará sacerdócio rehegua ohechauka umi cien cuarenta y cuatro mil ñemoĩ porã peteĩ situasiónpe ojoajúva Elías ndive Carmelope ha umi Millerita-kuéra ndive ary 1844-pe. Upéva oñeʼẽ pe punto rehe oĩhápe peteĩ jehechakuaa hesakãva umi marandu añetegua ha japuva apytépe, pe ama pahague rehegua. Upe jehechakuaa ojapo Joel ohechakuaávo pe “vino pyahu” oñekytĩha peteĩ aty-gui. Pe aty ojepeʼáva chuguikuéra pe vino pyahu ijuru-gui haʼe Isaías kaʼúre Efraín-guakuéra. Haʼekuéra avei umi ombojáva’ekue umi temimboʼekuérare okaʼuha Pentecostéspe, ha haʼekuéra umi puʼakajáva ary 1888-pe, oseguíva itúva kuérape, haʼevaʼekue umi puʼakajáva ary 1863-pe. Opa umi línea profética ojoaju pe línea ndive ermána White ohechaukáva oikoha upe jave ko mundo ohechakuaa Adventismo oikuaamaha Nashville tata pelota-kuéra reheguápe haimete ciento veinticinco ary aja ha ndeʼíri mbaʼeve.
8, Eighty and 81
8, Poapy ha 81
The number thirty and the number eight are symbols of the priesthood of the one hundred and forty-four thousand who are the ensign of the latter days which represents the combination of Divinity and humanity. The number eight is a tithe of the number eighty, which is the number of the eighty valiant priests who with the high priest withstood king Uzziah, who attempted to offer incense in the holy place. Eighty-one represents Divinity combined with humanity in the context of the priesthood of the church triumphant. The history of Uzziah’s rebellion connects that priesthood of eighty-one in the very crisis that aligns with the rebellion of Ptolemy just after the battle of Raphia. All the prophets identify the latter days, so the priesthood of Divinity combined with humanity, which is the priesthood of the church triumphant made up of eighty human priests and one Divine High Priest are identified in the history that began in 2014 when the Ukrainian War was initiated.
Papapy mbohapy ha papapy poapy ha’e techaukaha sacerdócio rehegua umi cien cuarenta y cuatro mil rehegua, ha’éva poyvi ára pahaguegua rehegua, ohechaukáva Tupãrekove ha yvypóra rekove joaju. Papapy poapy ha’e décima parte papapy ochenta-gui, ha’éva papapy umi ochenta pa’i py’aguasu rehegua, umi pa’i guasu ndive ojokóva mburuvicha guasu Uzíaspe, ha’e oha’ãva ohapy hag̃ua incienso pe tenda marangatúpe. Papapy ochenta y uno ohechauka Tupãrekove oñembojoajúva yvypóra rekovéndi pe sacerdócio iglésia ipu’akapáva rehegua contexto-pe. Uzías pu’akareko rehe oñepyrũva tembiasakue ombojoaju upe sacerdócio ochenta y uno rehegua pe crisis voi ndive, ojoajúva Ptolomeo pu’akareko rehe, batalla de Rafia riremi. Opavave maranduhára kuéra ohechauka ára pahague, upévare sacerdócio Tupãrekove ha yvypóra rekove ojoajúva rehegua, ha’éva sacerdócio iglésia ipu’akapáva rehegua, oñemohendáva ochenta pa’i yvypóra ha peteĩ Pa’i Guasu Tupãrekovéva rehe, ojejuhu pe tembiasakuepe oñepyrũva 2014-pe, oñepyrũrõ guare Ñorairõ Ucraniano.
The middle chapter of Genesis’ twelve-chapter line is chapter seventeen. The middle verse of the twelve-chapter line is verse twenty-two. Verse twenty-two marks a distinct end of a conversation between God and Abraham that began in verse one, thus identifying verse twenty-two as the end of a prophetic line which bears the signature of the Hebrew alphabet’s twenty-two letters. The middle verse of the line of twenty-two verses is verse eleven, which in turn is the middle of three verses that identify the ensign of the one hundred and forty-four thousand. Verse eleven is therefore the middle of three distinct verses, and verse eleven conveys the primary truth of not only the twenty-two verses, but also of the three verses it is within, thus identifying verse eleven and twenty-two as a beginning and ending of the primary thought. Thus, verse eleven through twenty-two in chapter seventeen is the primary theme of chapters eleven through twenty-two.
Génesis rehegua peteĩ línea oguerekóva doce kapítulo, pe mbytegua ha’e kapítulo diecisiete. Pe versíkulo mbytegua upe línea de doce kapítulo rehegua ha’e versíkulo veintidós. Pe versíkulo veintidós ohechauka peteĩ ñemohu’ã hesakã porãva peteĩ ñomongeta Tupã ha Abraham apytépe oñepyrũva versíkulo peteĩme, upéicha rupi ojekuaa pe versíkulo veintidós ha’eha pe ñemohu’ã peteĩ línea profética rehegua oguerekóva pe firma alfabeto hebreo rehegua veintidós letra. Pe versíkulo mbytegua pe línea oguerekóva veintidós versíkulo rehegua ha’e versíkulo once, ha upéva katu hína pe mbyte peteĩ mbohapy versíkulo apytépe ohechaukáva pe techaukaha umi cien cuarenta y cuatro mil rehegua. Upévare, pe versíkulo once ha’e pe mbyte umi mbohapy versíkulo iñambuéva apytépe, ha pe versíkulo once ogueraha pe añetegua tenondegua ndaha’éi añónte umi veintidós versíkulo rehegua, síno avei umi mbohapy versíkulo oĩhápe ipype, upéicha rupi ojekuaa pe versíkulo once ha veintidós ha’eha peteĩ ñepyrũ ha ñemohu’ã pe pensamiento tenondegua rehegua. Upéicha, pe versíkulo once guive veintidós peve kapítulo diecisietepe ha’e pe tema tenondegua kapítulo once guive veintidós peve rehegua.
The middle of chapters eleven unto twenty-two in the book of Matthew is chapter sixteen.
Mateo kuatiañe’ẽpe, tañe’ẽjoapy once guive mokõipa mokõi peve mbyte ha’e capítulo dieciséis.
Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:20.
Upéi he’i mbarete hemimbo’épe ani hag̃ua omombe’u avavépe ha’eha Jesús, pe Cristo. Mateo 16:20.
As with Genesis’ midpoint, verse twenty marks the end of a specific conversation that began in verse thirteen when Christ and the disciples arrived at Caesarea Philippi.
Oĩva Génesis mbyte reheguáicha, versíkulo mokõipa ohechauka peteĩ ñomongeta hekoitépegua paha, oñepyrũ vaʼekue versíkulo pakõiha mbytépe, Cristo ha umi temimboʼekuéra og̃uahẽ ramo guare Cesarea de Filípope.
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.
Ha Jesús og̃uahẽrõ guare Cesarea de Filipo yvy rembeʼýpe, oporandu hemimboʼekuérape, heʼívo: Mávapa tapicha kuéra heʼi che, Yvypóra Raʼy, haʼeha? Haʼekuéra heʼi chupe: Oĩ heʼíva ndehaʼeha Juan Bautista; ambue, Elías; ha ambue katu, Jeremías térã peteĩva profetakuéragui. Haʼe heʼi chupekuéra: Ha peẽ, mávapa peje che haʼeha? Upémarõ Simón Pedro ombohovái ha heʼi: Nde hína pe Cristo, Ñandejára oikovéva Raʼy. Ha Jesús ombohovái ha heʼi chupe: Rehovasapyre nde, Simón Barjona; ndahaʼéi niko soʼo ha tuguy omombeʼúva ndéve ko mbaʼe, che Ru yvágape oĩva katu. Ha che avei haʼe ndéve: nde hína Pedro, ha ko ita ári amopuʼãta che iglesia; ha infierno rokẽnguéra ndaipuʼakamoʼãi hese. Ha ameʼẽta ndéve yvágapegua rréino llávekuéra; ha opa mbaʼe rembotovéva ko yvy ári, ojebotovétama yvágape; ha opa mbaʼe rembojeréva ko yvy ári, ojejerétama yvágape. Upéi omanda mbarete hemimboʼekuérape ani hag̃ua omombeʼu avavépe haʼeha Jesús pe Cristo. Mateo 16:13–20.
Raphia and Panium
Rafía ha Panium
Not only does Matthew’s middle passage represent a distinct conversation and subject, but just as the covenant symbolism of Genesis’ testimony aligns with the battle of Raphia, Matthew’s conversation takes place in Caesarea Philippi, which is Panium. Panium of verse fifteen of Daniel eleven is the midpoint in Matthew’s twelve-chapter line and Raphia of verse eleven of Daniel eleven, is the midpoint of Genesis’ twelve-chapter line.
Ndaha’éi Mateo pe pasáhe mbytépe ohechaukánteva peteĩ ñomongeta ha peteĩ tema ijojaha’ỹva año, síno, peteĩcha Génesis pe testimonio ñe’ẽjoaju simbólico oñembojueheháicha Raphia ñorairõ rehe, Mateo ñomongeta oiko Cesarea Filípipe, ha upéva hína Panium. Panium, Daniel 11 pe versíkulo quince-pe, ha’e pe mbyte Mateo línea doce kapítulogua-pe; ha Raphia, Daniel 11 pe versíkulo once-pe, ha’e pe mbyte Génesis línea doce kapítulogua-pe.
The 250 years that began in 457 BC concluded at 207 BC, the midpoint between Raphia of verse eleven and Panium of verse fifteen, which is where the sign of Abraham’s circumcision and Peter’s confession of the Messiah converge. In the book of Matthew’s line, Peter is testifying to his recognition of Christ, the Son of God at His baptism.
Umi 250 ary oñepyrũva’ekue 457 a.C.-pe opa 207 a.C.-pe, pe mbyteite Rafia versíkulo oncepegua ha Panium versíkulo quincepegua apytépe, upépe ojogueraha hag̃ua Abraham ñesirkunsisión techaukaha ha Pedro he’ẽva Mesías rehe. Mateo lívrope ojehupytýva línea-pe, Pedro otestifika hína oikuaahague Cristo, Tupã Ra’y, Iñemongarai jave.
Simon means “one who hears” and Barjona means “son of the dove.” Simon was one who heard the message of Christ baptism, when the Holy Spirit descended in the form of a dove. Christ’s baptism typified August 11, 1840, when the mighty angel of Revelation ten descended. The same angel descended on 9/11. Peter represents those who recognize 9/11 as the testing message of the generation of the one hundred and forty-four thousand.
Simón he’ise “pe ohendúva”, ha Barjona he’ise “pýkasa ra’y”. Simón va’ekue peteĩ ohendúva Cristo mongarai marandu, Espíritu Santo oguejy ramo guare pýkasa ra’ãngápe. Cristo mongarai ohechauka tipo ramo agosto 11, 1840, pe ánhel mbarete Apocalipsis 10-pe guáicha oguejy hague. Upe peteĩ ánhel oguejy avei 9/11-pe. Pedro orrepresenta umi ohechakuaáva 9/11ha pe marandu prueba guive ko generación cien cuarenta y cuatro mil-pegua.
Peter represents those who employ the methodology of line upon line. He is the “son” of the dove, so as a son he symbolically represents the last generation. Peter is a symbol of the last generation, and with the symbolic numbering of his name he represents the one hundred and forty-four thousand. Peter represents the final generation who hear the message of the empowerment when Christ appears in the prophetic line. Peter recognized the message associated with Christ’s baptism, and thus Peter could identify Jesus as the anointed one, which is Messiah in the Hebrew and Christ in the Greek. Peter represents those who understand that the angel of Revelation eighteen who descended at 9/11, had also descended on August 11, 1840. Peter represents those who understand 9/11 as a waymark that is only established by the testimony of two or three lines.
Pedro ohechauka umi oiporúva pe metodología línea ári línea. Ha’e hína pe pykasu “ra’y”, upévare, ta’ýra ramo, símbolo rupive ohechauka pe generación pahaitépe. Pedro ha’e peteĩ símbolo pe generación pahaitépe guarã, ha héra papapy simbólico rupive ohechauka pe cien cuarenta y cuatro mil. Pedro ohechauka pe generación paha ohendúva pe marandu ñemombarete rehegua Cristo ojehechaukávo pe línea profética-pe. Pedro ohechakuaa pe marandu ojoajúva Cristo ñemongarai rehe, ha upévare ikatu vaekue omombe’u Jesús ha’eha pe oñeunhíva, ha’éva Mesías hebreo-pe ha Cristo griego-pe. Pedro ohechauka umi oikũmbyva pe ánhel Apocalipsis dieciocho pegua oguejýva’ekue 9/11-pe, oguejyhague avei 11 de agosto de 1840-pe. Pedro ohechauka umi oikũmbyva 9/11 peteĩ waymark ramo, oñemopyenda hag̃uánte mokõi térã mbohapy línea testimonio rehe.
Peter’s confession is that 9/11 identifies the arrival of the third woe, which is the testing message for the final generation. That confession is where the name changes. Abraham is at Raphia and Peter is at Panium, just before the cross. Between Panium and the cross Peter is going to visit the Mount of Transfiguration. It is at Panium where Simon is changed unto Peter when he gave his confession of the testing message for his generation. For the one hundred and forty-four thousand that testing message is Islam of the third woe which arrived in prophetic history at 9/11.
Pedro remombe’uha hína pe 9/11 ohechauka hague mbohapyha aipo vaípeguare og̃uahẽmaha, ha upéva hína pe marandu jehechaporãrã pe ñemoñare paha rehegua. Pe remombe’uha rupive oñemoambue pe téra. Abraham oĩ Ráfiape ha Pedro oĩ Pániope, kurusu mboyvemi. Pánio ha kurusu apytépe Pedro ohóta oikundaha pe Yvyty Transfiguración rehegua. Pániope voi Simón oñemoambue Pedro ramo, ome’ẽrõ guare imombe’uha pe marandu jehechaporãrã rehegua iñemoñarepe g̃uarã. Umi cien cuarenta y cuatro mil-pe g̃uarã, upe marandu jehechaporãrã hína Islam mbohapyha aipo vaípeguare rehegua, og̃uahẽva’ekue tembiasakue profético-pe 9/11-pe.
The beginning of the testing of Adventism began at 9/11, and at the end of the testing of Adventism the message of Islam of the third woe identifies when and where Simon’s name is changed. The message Peter understands at the end, which was typified by the message of 9/11 at the beginning, is the corrected message of the fireballs of Nashville. There the feast of trumpets arrives in conjunction with the ascension of the ensign and the closed door of the Day of Atonement.
Pe Adventismo ñepyrũrã jehechapyre oñepyrũ 9/11-pe, ha pe Adventismo jehechapyre paha gotyo, Islam marandu pe mbohapyha ñembyasýpe ohechauka arakaʼe ha moõpa oñemoambue Simón réra. Pe marandu Pedro ontendéva ipahápe, oñemohaʼangavaʼekue 9/11 marandúpe iñepyrũme, haʼe hína pe marandu oñemyatyrõva Nashville tata apuʼa rehegua. Upépe pe trompéta arete oguahẽ oñondive pe poyvi jehupi ndive ha pe Ñemoĩporã Ára rokẽ ñemboty reheve.
We will continue these things in the next article.
Ko’ẽrõgua kuatiañe’ẽme rosegíta ko’ã mba’e rehe.