The latter rain message is a warning of the approaching close of probation in conjunction with a call for personal preparation. Those two concepts are represented in chapters ten and eleven of Isaiah’s vision, and they are done so in the context of the message of Daniel eleven which was unsealed in 1989, and whose hidden history is unsealed during the sealing time of the one hundred and forty-four thousand, who are represented in the vision by Isaiah and his sons. The two lines together represent a warning for Ahaz, representing Laodiceans who have no “understanding” of these two internal and external lines that pervade biblical prophecy.
Pe amandy riregua marandu ha’e peteĩ ñe’ẽmondýi pe poravo ára oñemboty hag̃uápe oñemboja hag̃ua, ha upéva oĩ oñondive peteĩ ñehenói ñembosako’i hag̃ua peteĩteĩpe g̃uarã. Ko’ã mokõi mba’e rehegua ojehechauka Isaías visión capítulo diez ha once-pe, ha upéva ojejapo Daniel once marandu ryepýpe, upe oñemboty’ỹ va’ekue ary 1989-pe, ha iñemoñe’ẽ kañymby oñemboty’ỹ pe sellado ára rehe oikóvo umi cien cuarenta y cuatro mil rehe, umi ojehechaukáva pe visión-pe Isaías ha ita’ýra kuéra rupive. Ko’ã mokõi línea oñondivepa ohechauka peteĩ ñe’ẽmondýi Acaz-pe g̃uarã, ohechaukáva umi Laodicense-kuérape ndorekóiva “entendimiento” ko’ã mokõi línea interna ha externa rehe, umi omyasãiva profecía bíblica pukukue javeve.
Daniel 11:11 and Revelation 11:11 present the same internal and external representation with Daniel representing the external and Revelation the internal. These two internal and external “chapter and verses” directly connect with the external and internal messages of chapters ten and eleven, and they do so in Isaiah 11:11.
Daniel 11:11 ha Apocalipsis 11:11 ohechauka pe ta’anga hyepypegua ha okápeguáva peteĩchaite, Daniel ohechaukávo pe okápeguáva ha Apocalipsis pe hyepypegua. Ko’ã mokõi “kapítulo ha versíkulo” hyepypegua ha okápeguáva oñembojoaju hag̃ua directamente pe marandu okápeguáva ha hyepypeguáva ndive kapítulo diez ha once-pe, ha upéicha avei ojapo Isaías 11:11-pe.
Isaiah six is 9/11 and identifies the purification and anointing of Isaiah as a messenger at 9/11. Chapter seven onward is an outline of the message which arrived at 9/11. Chapter ten is identifying the role of the last six verses of Daniel eleven, for it was the message unsealed at the time of the end in 1989.
Isaías seis ha’e 9/11 ha ohechauka Isaías ñemopotĩ ha ñemoĩ porã marandu rerahaháramo 9/11-pe. Mokõiha capítulo guive oñemoĩ peteĩ esquema pe marandu oguahẽ vaʼekue 9/11-pe rehegua. Capítulo diez ohechauka Daniel once pegua seis versículo paha rembiapo, péva niko pe marandu ojepeʼa hag̃ua iséllogui ára paha jave 1989-pe.
Chapter eleven of Isaiah represents 9/11 and the anointing of Isaiah and his message. Verse one is tied together with verse ten by “Jessie” and verse ten says, “And in that day” and verse eleven continues by saying, “And it shall come to pass in that day that the Lord shall set his hand again the second time to recover the remnant of his people.”
Isaías kapítulo onceha ohechauka 9/11 ha Isaías ñemoĩporã ha hembiayhupyrã marandu. Pe peteĩha versíkulo oñembojoaju pe diezha versíkulondi “Jese” rupive, ha pe diezha versíkulo he'i: “Ha upe árape”, ha pe onceha versíkulo osegi he'ívo: “Ha oikóta upe árape Ñandejára omoĩ jeýta ipo mokõiha jey ojeguerujey hag̃ua hembýva itavayguakuéragui.”
That day was 1850.
Upe árape niko 1850.
And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.
Ha peteĩ yvyra rembiapo osẽta Jesé rapo rehegui, ha ipohãnguégui okakuaáta peteĩ hakã pyahu. Ha Tupã Ñandejára Espíritu opytáta hese, arandu ha kuaapy Espíritu, ñemoarandu ha mbarete Espíritu, kuaa ha kyhyje Ñandejára rehegua Espíritu. Ha ojapóta chupe pya’e hag̃ua iñarandu Ñandejára kyhyjépe; ha ndojuzgamo’ãi hexa rupi, ni noñemoñe’ẽ mo’ãi ijapysaka rupive; síno tekojoja reheve ojuzgáta imboriahúvape, ha tekojoja porãme oñemoñe’ẽta yvy arigua imarangatúvape g̃uarã; ha ijuru yvyra reheve oinupãta yvy, ha hembijuru pytuhẽme ojukáta iñañávape. Ha tekojoja ha’éta iku’áre iguakuaha, ha jerovia hag̃ua ha’éta ikupe guakuaha. Aguara guasu oikóta ovecha ra’y ndive, ha jagua para oñenóta kavara ra’y ndive; ha vaka ra’y, león mitã ha mymba ikyráva oñondive; ha peteĩ mitã’i ogueraháta chupekuéra. Vaka ha oso okarúta oñondive; hymba kuéra ra’ykuéra oñenóta oñondive; ha león ho’úta kapi’i vakaicha. Mitã kamby’u oñembosaráita mbói vai kuára ári, ha mitã kambygui ojepe’áva omoĩta ipo mbói venenóso renda ári. Ndojapomo’ãi mba’e vai ni nohundimo’ãi opa che yvyty marangatu ári; yvy niko henyhẽta Ñandejára kuaápe, y ogueraháva guive pe para yguasu jaho’i haguéicha.
11:10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.
11:10 Ha upe árape oĩta peteĩ rapo Jessegua, opuʼã hag̃uáicha techaukaha ramo tavayguakuérape; hendápe umi tetã ambuegua ohekáta: ha ipytuʼu hag̃uata heñói mimbipa hag̃ua.
11:11 And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.
11:11 Ha oikóta upe árape, Ñandejára omoĩ jeýta ipo mokõiha jey oguenohẽ hag̃ua hetãygua rembyre, umi hembýva, Asiriágui, Egíptogui, Patrosgui, Cusgui, Elamgui, Sinargui, Hamatgui ha ypa'ũnguéra mar reheguágui.
11:12 And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.
11:12 Haʼe omoĩta peteĩ techaukaha tetãnguérape g̃uarã, ha ombyatýta umi Israel ñemosẽmbyrekuérape, ha omonoʼõta umi Judá isarambipáva yvy apýra irundygui.
The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them.
Ha pe envidia Efraín rehegua ojeipeʼáta avei, ha Judá adversáriokuéra oñehundíta: Efraín ndoipotamoʼãvéi vaʼerã Judáre envidia, ha Judá nombohasaʼasyvéi vaʼerã Efraínpe. Haʼekuéra katu ovevéta filisteokuéra atiʼári kuarahyreikévo gotyo; oñondive oipeʼáta mbaʼe kuéra kuarahysẽ gotyogua gui: omoĩta ipo Edom ha Moab ári; ha Amón raʼykuéra iñeʼẽrendúta chupekuéra.
And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt. Isaiah 11:1–16.
Ha Ñandejára ohundipataite pe yvyra’ẽ guasu Egipto pegua; ha ipepo mbaretépe omongu’éta ipo pe ysyrý ári, ha oinupãta chupe umi poapy syryme, ha ojapóta umi kuimba’e ohasa hag̃ua ipirapire’ỹre. Ha oĩta peteĩ tape guasu hembyréva tavayguakuérape g̃uarã, umi opytáva Asiriágui; péichaite avei Israel-pe ĝuarã pe ára osẽ hague Egipto retãgui. Isaías 11:1–16.
Verse one states, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him.” The powerful description of Christ continues on, BUT the description applies more to the last days, than the days of Isaiah or even the days when Christ walked among men.
Pe versíkulo peteĩha he’i: “Ha osẽta peteĩ yvyra rakã’i Jesé rapo-gui, ha peteĩ hakã okakuaáta hogue rapo-gui: Ha Ñandejára Espíritu opytáta hese.” Pe ñemombe’u mbarete oñe’ẽva Cristo rehe osegi, PÉRO pe ñemombe’u ojeporu hag̃ua ojehechave umi ára pahápe, Isaías ára térã jepe umi ára Cristo oguata haguépe yvyporakuéra apytépe rangue.
A careful reading identifies that verses one through nine are all identifying characteristics of Christ and in verse ten it states, “And there shall come forth a rod.” There is no break in the flow of thought from verse one on through verse ten. Verse ten says, “and in that day” which must happen in the same day as verse one. Both verse ten and one identify the “root,” and in so doing tie the two verses together line upon line.
Peteĩ jehesa’ỹijo porã ohechauka versíkulo peteĩ guive porundy peve opaiteha hína Cristo rehegua techaukaha tee, ha versíkulo pa-pe he’i: “Ha osẽta peteĩ yvyra rakã.” Ndaipóri peteĩ ñepẽmbyrã umi temiandu osyryryhápe versíkulo peteĩ guive versíkulo pa peve. Versíkulo pa he’i: “ha upe ára-pe”, upéva tekotevẽ oiko pe peteĩchagua ára-pe versíkulo peteĩ he’iháicha. Mokõivéva, versíkulo pa ha peteĩ, omombe’u pe “rapo”, ha upéicha rupi ombojoaju mokõivéva versíkulo peteĩ línea ári ambue línea rehe.
Together verse one and ten state, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.
Pe versíkulo peteĩha ha pa versíkulo oje’éva ko’ã mba’e: “Ha osẽta peteĩ yvyra’i Jesé rapógui, ha peteĩ hakã okakuaáta hapo kuéragui: Ha upe árape oĩta peteĩ Jesé rapo, oĩtava tavayguakuéra rairõha ramo; hese ohekáta umi Gentil kuéra: ha ipytu’u ha’éta hechapyrãmbyetéva.”
A “rod” is a symbol of authority.
Peteĩ “takua” ha’e peteĩ símbolo mburuvicha hag̃uáva rehegua.
And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:5.
Ha’e imemby peteĩ kuimba’e ta’ýrape, opastáva opa tetãnguéra yvyra pytãgui; ha imemby ojegueraha yvate Tupã rendápe ha Itrónope. Apocalipsis 12:5.
A “rod” is a symbol of selection, division and separation.
Peteĩ “vara” ha’e peteĩ símbolo jeporavo rehegua, ñemboja’o ha ñemombyrýre.
And Moses laid up the rods before the Lord in the tabernacle of witness. And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds. And Moses brought out all the rods from before the Lord unto all the children of Israel: and they looked, and took every man his rod. And the Lord said unto Moses, Bring Aaron’s rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from me, that they die not. And Moses did so: as the Lord commanded him, so did he. Numbers 17:7–11.
Ha Moisés omoĩ umi yvyra Ñandejára renondépe pe tavernákulo testimóniogua ryepýpe. Ha ojehu ambue ára, Moisés oike jey pe tavernákulo testimóniogua ryepýpe; ha péina, Aarón yvyra, pe Leví róga rehegua, hoky, heñói chugui hoky pyahu, ipoty, ha hi’a alméndra. Upéi Moisés oguenohẽ opa umi yvyra Ñandejára renondégui opa Israel ra’ykuérape; ha ha’ekuéra oma’ẽ hese, ha peteĩteĩ ogueraha jey ijyvyra. Ha Ñandejára he’i Moiséspe: “Egueru jey Aarón yvyra pe testimónio renondépe, oñeñongatu hag̃ua techaukaha ramo umi pu’akare’ỹme guarã; ha péicha remoĩpáta chehegui ijayvu vai, ani hag̃ua omano hag̃ua.” Ha Moisés ojapo upéicha; Ñandejára omanda haguéicha chupe, upéicha ojapo. Números 17:7–11.
Aaron’s rod that budded identifies a “rod” in the latter rain time period, for Aaron’s was the only “rod” that budded out of the thirteen “rods.” The budding out is a symbol of the latter rain time period when God will manifest a distinction between the twelve rebellious “rods” that claim to have the message of the latter rain, and as also illustrated with Elijah’s demonstration by fire marking the distinction between the true and the false. A “rod” is also a symbol of measurement and judgment.
Aarón yvyra hokýva ohechauka peteĩ “yvyra” oĩha ama ipahaguépe guare, pórke Aarón mba’éva añoite pe “yvyra” hokýva umi paapy “yvyra” apytégui. Pe hoky rehegua ha’e peteĩ símbolo ama ipahaguépe guare aravope guarã, Tupã ohechaukátahápe peteĩ jehechakuaa porã umi pakõi “yvyra” opu’ãva rehegua, he’íva hikuái oguerekoha ama ipahaguépe guare marandu, ha upéicha avei ojehechauka Elías rembiapo tata rupive ohechaukáva pe joavy añetegua ha japu apytépe. Peteĩ “yvyra” ha’e avei peteĩ símbolo ñemedi rehegua ha jehusga rehegua.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. Revelation 11:1.
Ha oñeme’ẽ chéve peteĩ takuára yvategua yvyra-icha; ha pe ánhel opyta he’i hag̃ua: Epu’ã, ha emedi Tupã rógape, pe altarpe, ha umi upépe omomba’éva chupe. Apocalipsis 11:1.
The “rod” comes forth out of the stem of Jessie and “Jessie” means ‘to stand out’ as waymarks do in Bible prophecy. Pharez was the actual “root” of Jessie, and Pharez means “a breach, to break out or scatter.” Pharez is the root or beginning of Jessie’s blood line. The “root of Jessie” is therefore a symbol of the alpha Pharez and the omega is Jessie, the beginning and the ending. The root of Jessie begins with a scattering (Pharez) and ends at a waymark of a man standing. Men standing up prophetically marks a kingdom. In the Bible Pharez begins a blood line, with no linkage before his introduction and his name means a break, so the record of his genealogy and his name are identifying Pharez as the beginning, making Jessie the end. Melchizedek is also a biblical figure that is identified as having no prior lineage, as is the case with Pharez. The root of Pharez contains the truth that he represents a priesthood of Melchizedek, of whom Abraham paid tithes.
Pe “vara” osẽ pe yvyra rapo Jessie-gui, ha “Jessie” he’ise ‘oñembo’y hag̃ua ojehechakuaa hag̃uáicha’, umi techaukaha oĩháicha profecía bíblica-pe. Fares niko hína pe “rapo” añetetéva Jessie rehegua, ha “Fares” he’ise “jeka, osẽ hag̃uáicha térã oñemosarambi hag̃uáicha”. Fares hína pe rapo térã ñepyrũ Jessie tuguy ñemoñare rehegua. Pe “rapo Jessie rehegua” upévare ha’e peteĩ símbolo pe alfa Fares rehegua ha pe omega ha’e Jessie, ñepyrũha ha paha. Pe rapo Jessie rehegua oñepyrũ peteĩ ñemosarambígui (Fares) ha opa peteĩ techaukápe peteĩ kuimba’e oñembo’ývape. Kuimba’ekuéra oñembo’yvo profétikamente omarkaha peteĩ reino. Ñandejára Ñe’ẽme, Fares oñepyrũ peteĩ tuguy ñemoñare, ndaipóri hag̃uáicha joaju mboyve iñeñepyrũ, ha héra he’ise peteĩ jeka; upévare iñemoñare ñekuatia ha héra ohechauka Fares ha’eha pe ñepyrũ, ha omoĩ Jessie-pe pe pahápe. Melquisedec avei ha’e peteĩ tekove bíblico ojehechakuaáva ndaiporiha chupe ñemoñare ypy mboyvegua, Fares reheguáicha avei. Pe rapo Fares rehegua oguereko pe añetegua ha’eha ombojevýva peteĩ sacerdocio Melquisedec rehegua, upe Abraham ome’ẽ hague décima.
The order of Melchizedek is the priestly order of Christ.
Melquisedec rekove pegua ha’e Cristo sacerdóte reko.
Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:20.
Upépe oñepyrũma oréve g̃uarã ñane renonderã, Jesús voi, ojapopyréva Pa’i Guasu opa ára guarã Melquisedec rekóicha. Hebreos 6:20.
The root of Jessie was the priesthood of Melchizedek and the beginning must reflect the end. Jessie represents the last group of the priesthood of Melchizedek to stand up, who according to Isaiah are an ensign to the nations.
Ypy affliction:{Jessie} rehegua vaʼekue hína Melquisedec paʼi reko, ha iñepyrũme ojehechaukavaʼerã ipaha. Jessie ohechauka pe aty paháva Melquisedec paʼi rekogua opuʼãva, ha Isaías heʼiháicha, haʼekuéra hína peteĩ techaukaha umi tetãnguérape g̃uarã.
The “stem” means ‘to cut down (trees); the trunk or stump of a tree (as felled or as planted),’ and the “stem” grows out of a kingdom that has been passed by as was Nebuchadnezzar in Daniel chapter four. A tree is a kingdom prophetically, and when a kingdom ends that tree has been cut down.
Pe “hakã” he’ise ‘oñekytĩ hag̃ua (yvyra); yvyramáta yvyra rapo térã hakã pytã (oñemboityháicha térã oñeñotỹháicha)’, ha pe “hakã” okakuaa peteĩ rréino ojeheja hag̃uágui, oikohaguéicha Nabucodonosor rehe Daniel kuatiañe’ẽ irundyha kapítulope. Peteĩ yvyramáta, maranduhára ñe’ẽme, ha’e peteĩ rréino; ha peteĩ rréino opa vove, upe yvyramáta oñekytĩma.
The “stem” in the passage comes out of a stump—not an upper branch. Out of a former kingdom represented by the stump, a “rod” a symbol of authority comes forth, and that authority is based upon whether the “rod” bears the “buds and blossoms” of the latter rain message. That authority is derived from a previous kingdom, that has been cut down.
Pe “yvyra rapo” pe pasáhepe osẽ peteĩ yvyra rapo oñekytĩva guive—ndaha’éi peteĩ hakã yvate guive. Peteĩ mburuvicha guasu yma guare, ojehechaukáva pe yvyra rapo oñekytĩva rupive, osẽ peteĩ “takuára” guive, ha’éva peteĩ símbolo pokatu rehegua, ha upéva pokatu oñemopyenda ojerurévo pe “takuára” ogueraha hag̃ua umi “poty rakã ha ipoty” pe ama paha marandu rehegua. Upe pokatu ou peteĩ mburuvicha guasu ymaguaregui, oñekytĩmava’ekue.
The “root” is the “root of Jessie” and the “stem” that comes from “the stump” is coming from the “stump” whose roots are the root of Jessie. The stem that produces the authority comes from the stump, but the Branch comes from the root—and the root is the ensign. The root is the beginning and the ending is the branch.
Pe “rapo” ha’e pe “Jesse rapo”, ha pe “hakã” osẽva pe “yvyra ojeitypyre rapoitégui” ou pe “yvyra ojeitypyre rapoitégui”, umi hapo ha’éva Jesse rapo. Pe hakã oguenohẽva mburuvicha hag̃ua poder ou pe yvyra ojeitypyre rapoitégui, ha pe “Rogue” katu ou pe rapógui—ha pe rapo ha’e pe poyvi. Pe rapo ha’e ñepyrũ, ha pe paha ha’e pe rogue.
The word “branch” means watchman or waymark. Isaiah informs us the Branch comes at the Sunday law.
Pe ñe’ẽ “branch” he’ise ñangarekoha térã tape rechaukaha. Isaías oikuaauka ñandéve pe Branch ouha pe léi domingo-pe.
And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. Isaiah 4:1–4.
Ha upe árape siete kuña ojagarra peteĩ kuimba'épe, he'ívo: Ore rokarúta ore mbyja teépe, ha romonde ore ao tee; peteĩ mba'énte, tojehenói orerehe nde réra, ojeipe'a hag̃ua orégui ore ñemotĩ. Upe árape Ñandejára rapykuere okakuaáva iporã ha hechapyrãta, ha yvy'a rembiapo iporãitereíta ha porãmbáta Israel-gua okuera vaekuépe g̃uarã. Ha oikóta, pe ojehejavaekue Sión-pe, ha pe opytáva Jerusalén-pe, oñehenóita marangatu, maymáva ojehaíva umi oikovéva apytépe Jerusalén-pe: Ñandejára ohejaháta vove Sión rajykuéra ky'a, ha omopotĩta Jerusalén ruguy mbytéguio pe tekojoja espíritu rupive, ha tata rendy espíritu rupive. Isaías 4:1–4.
The “one man” that the seven women take hold of is the pope, who becomes the eighth that is of the seven at the Sunday law, counterfeiting the 8 souls upon the ark. At the Sunday law, “in that day” “the branch of the Lord be beautiful and glorious” “when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.” The purging with the spirit of judgment and burning is accomplished by the Messenger of the Covenant in Malachi three at the Sunday law. The “beautiful branch” is the one hundred and forty-four thousand who come not from the stump, but from the root of Jessie, which is the ensign.
Pe “kuimba’e peteĩ” rehe ojapyhýva umi siete kuña ha’e pe papa, ha upéva oiko hag̃ua pe poapyha oúva umi siete-gui pe léi dominical-pe, oñembotavy hag̃ua umi 8 ánga oĩva pe árka ári rehe. Pe léi dominical-pe, “upe árape” “Tupã Rembyasy yvyra rakã iporã ha hechapyrãta” “Tupã oipe’ávo umi Sión rajykuéra ky’a, ha omopotĩ Jerusalén ruguy ijapytégui juicio espíritu rupive, ha tata espíritu rupive.” Pe ñemopotĩ juicio espíritu ha tata rupive oñemboguata pe Mensajero del Pacto rupi Malaquías mbohapy-pe pe léi dominical-pe. Pe “rakã porã” ha’e umi cien cuarenta y cuatro mil, ndouiva pe yvyra rapo guive, síno Jesse rapo guive, ha upéva hína pe techaukaha.
Their authority is represented by the rod that came from a branch of a fallen kingdom. The kingdom of Philadelphia fell from 1856 unto 1863, and the authority established in that fallen kingdom is re-established at the Sunday law. When the branch that is the ensign is lifted up, the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand. It is then that the authority or rod that came from the Millerite or Philadelphian kingdom is represented by a key that is placed upon Eliakim in Isaiah 22:22.
Ipu’akapavẽ ojehechauka pe yvyra’i rupive osẽva’ekue peteĩ hakãgui peteĩ tetãnguéra ho’ava’ekuegui. Filadelfia rréino ho’a va’ekue 1856 guive 1863 peve, ha pe mburuvicha’apy oñemopyenda va’ekue upe rréino ho’ava’ekuépe oñemopyenda jey pe léi domingo-pe. Upe hakã ha’éva pe techaukaha oñemopu’ã vove, pe movimiento Laodiceagua rehegua umi cien cuarenta y cuatro mil ojere pe movimiento Filadelfiagua rehegua umi cien cuarenta y four mil-pe. Upérõ ae pe mburuvicha’apy térã pe yvyra’i osẽ va’ekue pe rréino Millerita térã Filadelfiagua-gui ojehechauka peteĩ lláve rupive oñemoĩva Eliakim ári Isaías 22:22-pe.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Ha David róga pegua llave amoĩta hi’ati ári; ha ha’e oipe’áta, ha avave noñembotymo’ãi; ha ombotýta, ha avave ndoipe’amo’ãi. Isaías 22:22.
The verse marks October 22, 1844 and is identifying Eliakim as receiving a “key.” In the previous two verses the authority of Laodicea is taken from Shebna and given to Eliakim. At the Sunday law the authority once given to the chosen covenant people is taken from the kingdom of Laodicean Seventh-day Adventism and given to the kingdom of the Philadelphian movement of the one hundred and forty-four thousand—which is the kingdom of glory.
Pe versíkulo omomba'e ára 22 jasypa 1844 ha ohechauka Eliakímpe oñeme'ẽha peteĩ “lláve”. Mokõi versíkulo mboyvegua-pe, Laodicea autorida ojeipe'a Sebnágui ha oñeme'ẽ Eliakímpe. Léi dominikál jave, pe autorida peteĩ jey oñeme'ẽva’ekue tetã ñe'ẽme'ẽgua poravopyrépe ojeipe'a Laodicea Reino-gui, Séptimo Día Adventismo-gui, ha oñeme'ẽ Filadelfia movimiento Reino-pe, umi cien cuarenta y cuatro mil rehegua—ha upéva hína pe gloria Reino.
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. Matthew 16:16–19.
Ha ha’e he’i chupekuéra: Ha peẽ, mávapa peje cheha? Upéi Simón Pedro ombohovái ha he’i: Nde hína pe Cristo, Tupã oikovéva Ra’y. Ha Jesús ombohovái ha he’i chupe: Ojehovasáva nde, Simón Barjona, pórke ndaha’éi so’o ha tuguy oikuaaukáva ndéve ko mba’e, síno che Ru yvágape oĩva. Ha che avei ha’e ndéve: nde hína Pedro, ha ko ita ári amopu’ãta che iglesia; ha añaretã rokẽnguéra ndikatumo’ãi ipu’aka hese. Ha ame’ẽta ndéve yvágagua rréino llávekuéra; ha opa mba’e rembotovéva yvy ape ári, ojejokóta yvágape; ha opa mba’e remosãsóva yvy ape ári, ojehejáta yvágape. Mateo 16:16–19.
The rod of authority, represented as a key given to Peter, is placed upon Eliakim’s shoulder in Isaiah 22:22. Peter represents the branch of the one hundred and forty-four thousand who enter into covenant with Christ just before the Sunday law. In the passage Peter is in Caesarea Philippi, which is Panium of verses thirteen to fifteen of Daniel eleven. His name is changed, representing a covenant relationship, and the name Peter when approached with multiplying the numbered positions of each letter, equates to 144,000. The authority, or rod, or key that is placed upon Eliakim when Shebna is cast into a field like a ball, and is the “rod” which comes from the stump of Philadelphian Millerite Adventism that was cut down from 1856 unto 1863.
Pe vara de autorida, ojehechaukáva peteĩ llave oñeme’ẽva Pedro-pe, oñemoĩ Eliaquim ati’y ári Isaías 22:22-pe. Pedro ohechauka pe hakãmi umi ciento cuarenta y cuatro mil rehegua oikeva pacto-pe Cristo ndive peteĩ sapy’ami mboyve pe léi domingo rehegua. Pe pasáhepe Pedro oĩ Cesarea de Filipo-pe, ha upéva hína Panio Daniel capítulo once, versículo trece guive quince peve rehegua. Héra oñemoambue, ohechaukávo peteĩ relación de pacto, ha pe téra Pedro, oñembojávo hese pe multiplicación umi posición numerada káda letra rehegua, ojajoja 144.000 ndive. Pe autorida, térã pe vara, térã pe llave oñemoĩva Eliaquim rehe Sebená oñemombo jave peteĩ ñúme peteĩ pelota-icha, ha upéva hína pe “vara” osẽva pe yvyra rapo Filadelfia-pegua Millerita Adventismo rehegua, oñekytĩ vaʼekue 1856 guive 1863 peve.
Peter is receiving the authority of God’s covenant people at the separation of the wheat and tares, for the wheat is to be lifted up as the wave loaf offering of Pentecost. The tares first are separated, as represented by the leaven in the Pentecostal wave loaves being removed through the baking process. The authority of the rod or key comes from the stump of a fallen kingdom and the branch that is the ensign comes from the root of Jessie and is the root of Jessie, for Jesus illustrates the end of a thing with the beginning of a thing. The root is the beginning and the branch the end. This prophetic application cannot be understood by the quibbling Jews of Christ time or today, for it is the primary principle of the methodology of the latter rain, and it is also represented as the key of the house of David. The key opens the door to the house of David which has been shut. The key opens the door unto the heavenly sanctuary, the house of David. The alpha of October 22, 1844 repeats in the omega of the Sunday law.
Pedro ohupyty hína Tupã ñe’ẽme’ẽ tavayguakuéra autorida trigó ha ñana vai ñemboja’o jave, pórke trigó oñemopuʼã vaʼerã Pentecostés mbujape oñemonguʼéva ofréndaramo. Ñana vai raẽete oñembojaʼo, ojehechaukaháicha pe levadúra oĩva umi mbujape Pentecostés-pegua oñemonguʼéva oñeipeʼa hag̃ua mbujapejy processo rupive. Pe yvyraʼi térã llave autorida ou peteĩ rréino hoʼáva yvyrapyta guive, ha pe hakã oikóva techaukaháramo ou Jesé rapo guive ha haʼe voi Jesé rapo, pórke Jesús ohechauka peteĩ mbaʼe pahápe pe iñepyrũ reheve. Pe rapo haʼe pe ñepyrũ ha pe hakã pe paha. Ko tembiporu profétiko ndaikatúi oikũmby umi judío oñemoĩ hag̃ua ñeʼẽreípe Cristo tiempo-pegua térã ko árape, pórke haʼe pe principio tenondegua pe metodología ama paha guaregua, ha avei ojehechauka David róga llave ramo. Pe llave oipeʼa pe okẽ David rógape, oñemboty vaʼekue. Pe llave oipeʼa pe okẽ yvága pegua santuario gotyo, David róga. Pe alfa 22 jasypa 1844-pegua ojerejey pe omega-pe, pe léi domingo-pegua.
David, the son of Jessie records an enigma that marked the end of any further discussion with the quibbling Jews in the days of Christ, thus marking the end of His testimony to the Jews.
David, pe Isaí ra’y, omombe’u peteĩ ñe’ẽnguéra ipypukuva ohechaukáva opa hague opaite ñemongeta ambueve umi judío iñe’ẽjere reheve ndive Cristo ára-pe, ha upéicha ohechakuaa hag̃ua opa hague Itestimónio umi judío-pe.
A Psalm of David. The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. Psalms 110:1–4.
Peteĩ Salmo David rehegua. Ñandejára he'i che Ruvichápe: Eguapy che akatúape, amoĩ peve nde rehe ija'e'ỹvape nde py guýpe. Ñandejára omondoíta nde pokatu yvyra Sión-gui: eporomoakã nde rehe ija'e'ỹva apytépe. Nde retaygua ojehechakuaáta py'a porãme nde pu'aka árape, marangatu reko jeguaka porãme, ko'ẽ pytũmbyte ryepýgui: ndéve guarã oĩ ne mitãrusu ysyry. Ñandejára oñe'ẽ mbarete ha ndojevy mo'ãi: Nde ha'e peteĩ pa'i opa ára guarã, Melquisedec rekoháicha. Salmos 110:1–4.
Palmoni determined to place this passage in Psalm 110, which is of course another number in the world of mathematics that is recognized as a special number. Half of “220” and ten times “11” would lead a soul to expect the number “110” holds some significance, and it does—as does the passage itself. It is a song of David, and David is a symbol of the one hundred and forty-four thousand, so it is a verse from the song of the vineyard, which is the song of Moses and the Lamb. It identifies when the former husbandmen of the vineyard are passed by and the vineyard is given to the one hundred and forty-four thousand. When that happens, it is the “day of thy power” aligning with the power of Pentecost at the climax of the Pentecostal season.
Palmoni odesidi omoĩ hag̃ua ko pasáhe Salmo 110-pe, ha upéva, añetehápe, ambue papapy matemátikape ojehechakuaáva peteĩ papapy iñimportánteva ramo. “220” mbyte ha “11” jevy pa “diez” omyakãva peteĩ ánga oha’arõ hag̃ua pe papapy “110” oguerekoha he’iséva mba’e, ha upéicha voi—péicha avei pe pasáhe voi. Kóva ha’e peteĩ purahéi David rehegua, ha David ha’e peteĩ techaukaha umi cien cuarenta y cuatro mil rehegua; upévare, ha’e peteĩ versíkulo pe parrál rembipota purahéigui, ha upéva ha’e Moisés ha Cordero purahéi. Ohechauka araka’épa umi yvyraty ñangarekohára ymaguare ojehasáva ha pe parrál oñeme’ẽva umi cien cuarenta y cuatro mil-pe. Upéva oikóramo, ha’e pe “nde pu’aka ára”, oñembojoajúva Pentecostés pu’akáre pe Pentecostés ára guasu pahápe.
God’s people will be “willing” in the day they come from “the womb of the morning,” with the “dew of thy youth.” New birth is an illustration of conversion and life. The one hundred and forty-four thousand were taken from the womb in July of 2023, and they were born with the dew of their youth, for they were born into the message of the Midnight Cry, which also occurred with the Millerites in the beginning, or their “youth.” It is the same dew, for it is a repetition of the alpha history within the history of the omega. In the “day of their” ‘empowerment,’ when Shebna is driven “from” his “station, and from” his “state” and pulled “down” Eliakim, the one hundred and forty-four thousand are made omega priests, for they are made after the order of Melchizedek, for the one hundred and forty-four thousand shall not taste death, or as with Melchizedek they are priests forever.
Tupã retayguakuéra oikóta “oipotáva” pe árape osẽ ramo guare “ko’ẽ pyhare ruguy-gui”, pe “nde mitãrusukue ysapy reheve.” Peteĩ jeikove pyahu ha’e peteĩ ta’anga ohechaukáva jevy Tupã rendápe ha jeikove. Umi cien cuarenta y cuatro mil oñenohẽ vaʼekue pe ruguy-gui julio de 2023-pe, ha oñemoheñói hikuái pe ysapy omoirũva imitãrusukue, pórke oñemoheñói hikuái pe Pyhare Mbyte Sapy’añe’ẽ marandúpe, upéva avei oiko haguéicha umi Millerita ndive iñepyrũme, térã imitãrusukuépe. Ha’e pe mismo ysapy, pórke ha’e peteĩ jejapo jey pe alpha rembiasakue rehegua pe omega rembiasakue ryepýpe. Pe “árape” oguerekóvape “mbarete ñeme’ẽ”, Shebna oñemosẽ jave “igui” pe “henda”, ha “igui” pe “teko” ha oñemombo “yvýre” Eliakim, umi cien cuarenta y cuatro mil oñemoĩ omega pa’i ramo, pórke oñemoĩ hikuái Melquisedec orden rehe, pórke umi cien cuarenta y cuatro mil ndahi’umo’ãi manóre, térã Melquisedec reheguáicha ha’e kuéra pa’i opa ára g̃uarã.
In the “day of his power” the Lord will send the “rod of His strength out of Zion.” The authority of His kingdoms both grace (justification) and glory (sanctification) has been placed upon those who wear His crown of glory, for they represent His kingdom. The are sent out of Zion, for Zion’s meaning represents the ensign of the one hundred and forty-four thousand.
“Imbarete árape” Ñandejára omondo vaʼerã “Ipuʼaka yvyra Sióngui”. Ipuʼaka Irreínopegua mokõivéva, grásia (jehechakuaa hekojojaha ramo) ha glória (ñemomarangatu), oñemoĩma umi oguerekóva Ijeguaka glóriagui ári, haʼekuéra ohechaukágui Irreíno. Haʼekuéra oñemondo Sióngui, Sión heʼiséva ohechauka hag̃ua umi cien cuarenta y cuatro mil poyvi.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The son of David.
Aipo fariséokuéra oñembyaty jave, Jesús oporandu chupekuéra, he’ívo: Mba’épa peẽ peimo’ã Cristo rehe? Mávapa ra’y ha’e? Ha’ekuéra he’i chupe: David ra’y.
He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
He'i chupekuéra: Mba'éicha rupi, upéicharõ, David, Espíritu rupi, ohenói chupe Ñandejára, he'ívo: “Ñandejára he'i che Ruvichápe: Eguapy che akatúape, amoĩ peve nde enemigo-kuérape nde py renda guýpe”? David, upéicharõ, ohenóiramo chupe Ñandejára, mba'éicha piko ha'e ita'ýra?
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 24:41–46.
Ha avavekue peteĩ ñe’ẽme jepe chupe, ha upe áragui rire avave ndopytái py’aguasúre oporandu hag̃ua chupe mba’eveve. Mateo 24:41–46.
David’s prophetic relationship to Christ in terms of alpha and omega—the beginning and ending, is the primary rule of the “line upon line” methodology, and that rule could not be fathomed by the quibbling Jews anymore than a Laodicean Seventh-day Adventist can understand that the history of the Millerites during the message of the Midnight Cry was where the dew of heaven was poured out during the youth of Adventism. The “dew” of thy youth is upon the one hundred and forty-four thousand, and it began to sprinkle at 9/11, and the Sunday law is the “day of power,” when the remnant is anointed as priests after the order of Melchizedek.
Davídpe relación profética Cristo ndive, alfa ha omega reheguaicha—ñepyrũ ha paha—ha’e pe tembiapoukapy tenondegua pe metodología “línea sobre línea” rehegua, ha upe tembiapoukapy ndaikatúi oikuaa porã umi judío oñembotavy ha oñemoĩ hag̃ua ñorairõme, peteĩ Adventista del Séptimo Día Laodiceagua ndaikatuháicha avei ontende pe historia umi Millerita-kuéra rehegua, pe marandu de Medianoche ryepýpe, upépe oñeñohẽ hague pe yvága rokykue Adventismo imitãme guare. Nde mitãrusu rokykue oĩ umi ciento cuarenta y cuatro mil ári, ha oñepyrũ osarambi 9/11-pe, ha pe léi dominical ha’e pe “ára pu’aka” rehegua, upérõ pe remanente oñeungívo pa’i-rã Melquisedec orden rehehápe.
Out of the stump of Laodicean Seventh-day Adventism (the church militant) comes the branch (the church triumphant), while out of the root of Jessie, the one hundred and forty-four thousand—are the branch of glorious fruit lifted up as a wave offering in the day of his power.
Pe Adventismo del Séptimo Día laodicense raigui pehẽnguegui (tupao ñorairõhára) osẽ pe hakã (tupao ipu’akapáva), ha umi afforenta y cuatro mil, pe yvyrapo Jessé rehegua gui, ha’e hína pe hakã hi’a porãite rehegua oñemopu’ãva ofrénda yvytuicha ramo ipu’aka árape.
We will continue these thoughts in the next article.
Ko’ẽrõgua artículope ñamotenondéta ko’ã pensamiento.
“Proverbs One
“Proverbios Peteĩ”
“April 1, 1850 To the ‘Little Flock.’
“1 jasypoteĩ, 1850-pe pe ‘Mymba’i aty’pe guarã.”
“Dear Brethren.—The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.
“Che rembyre'ykuéra ahayhúva.—Ñandejára ome'ẽ chéve peteĩ visión enero 26-pe, ha amombe'úta. Ahecha oĩha algunos Tupã tavayguakuéra tavy ha okepáma hag̃uaicha; ha kuéra kuéra opáy mboyve guáicha añoite, ha ndontendéi mba'e ára-pa ko'ág̃a jaikovéva; ha pe ‘kuimba'e’ oguerekóva pe ‘yvy'a mopẽha’ oike hague, ha oĩha algunos oñemoĩva pya'e hag̃ua oñemopotĩ hag̃uáicha. Ajerure asy Jesúspe tosalva hag̃ua chupekuéra, toheja hag̃ua chupekuéra sapy'ami gueteri, ha tohechauka hag̃ua chupekuéra pe tuichaite ivaíva oĩhápe, ikatu hag̃uáicha oñembosako'i oiko mboyve hag̃ua opa ára hag̃uáicha itardi'etereíma. Pe ánhel he'i: ‘Ñehundi ou hína peteĩ yvytu atã guasuicha.’ Ajerure asy pe ánhelpe toiporiahuvereko ha tosalva hag̃ua umi ohayhúva ko mundo, ha ojoajúva hikuái ijeguerekoháre, ha noĩriva dispuésto ojepe'a hag̃ua chugui, ha osakrifika hag̃ua umíva ombopya'e hag̃ua umi mensahérope hape rehe, omongaru hag̃ua umi ovecha iñembyahýiva, omano hag̃uáicha tembi'u espiritual rehe'ỹ.”
“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.
“Ajesarekóvo umi angaipa mboriahu omanóva ko añetegua ko’áĝagua rehe’ỹ, ha oĩha umi he’íva ogueroviaha pe añetegua, ha ohejáva chupekuéra omanóvo, ombotovévo umi mba’e tekotevẽva oñemboguata hag̃ua Tupã rembiapo, pe jehecha hasyeterei chéve, ha ajerure pe ánhelpe toipe’a chugui chehegui. Ahecha avei Tupã rembiapo ojerure jave peteĩ mba’e ijyvyguygua apytégui, pe mitãrusu ouva’ekue Jesús rendápeicha, [Mateo 19:16–22.] ha’ekuéra oho ñembyasýpe; ha pya’eite pe ñembyai osyryryva’erã ohasa hag̃ua hi’árikuéra ha ogueraha hag̃ua opaite imba’erepy, ha upérõ itarovaítama hag̃ua oñesakrifika umi mba’e yvy arigua, ha oñembyaty hag̃ua peteĩ tesoro yvágape.
“I then saw the glorious Redeemer, beautiful and lovely, that he left the realms of glory, and came to this dark and lonely world, to give his precious life and die, the just for the unjust. He bore the cruel mocking and scourging, and wore the platted crown of thorns, and sweat great drops of blood in the garden; while the burden of the sins of the whole world were upon him. The angel asked, ‘What for?’ O, I saw and knew that it was for us; for our sins he suffered all this, that by his precious blood he might redeem us unto God.
“Upéi ahecha pe Redentor glorioso, iporã ha jajetupyrýva, ha’e ohejahague umi tekoharã gloriapegua, ha ou ko yvy pytũ ha ha’eñoetéva ári, ome’ẽ hag̃ua hekove hepyetéva ha omano hag̃ua, pe hekojojáva umi ndahekojóiva rehehápe. Ha’e ogueropu’aka pe ñembohory vaieterei ha pe oinupãmbaitéva, ha omoĩ iñakãre pe juu ñuatĩgui ojeporopletáva; ha yvotytype otŷ tuichaiterei tuguy ry’áiicha; aja pe angaipa pohýi opa ko yvy arigua hi’ári oĩ jave. Pe ánhel oporandu: ‘Mba’ére piko?’ O, ahecha ha aikuaa vaekue upéva ha’e hague ñanderehehápe; ñane angaipáre ha’e ohasa opa ko’ã mba’e, ikatu hag̃uáicha huguý hepyetévape ñanepysyrõ Tupãme guarã.
“Then again was held up before me those who were not willing to dispose of this world’s goods to save perishing souls, by sending them the truth, while Jesus stands before the Father, pleading his blood, his sufferings and his death for them; and while God’s messengers were waiting, ready to carry them the saving truth that they might be sealed with the seal of the living God. It was hard for some who professed to believe the present truth, to even do so little as to hand the messengers God’s own money, that he had lent them to be stewards over.
“Upéi jevy oñemoĩ che renondépe umi ndaha’éiva oĩva dispuésto odispone hag̃ua ko yvy arigua mba’erepy angata hag̃ua umi ánga ojehundi hag̃uápe, omondóvo chupekuéra pe añetegua; aja Jesús oñembo’y Túva renondépe, oñehenóivo huguýre, hekombyasy rupi ha omanóva’ekue hesehára; ha aja Tupã remimboukuéra oha’arõ hína, oĩ hag̃uáicha oñembosako’íva ogueraha hag̃ua chupekuéra pe añetegua oporosalvávape ikatu hag̃uáicha oñemboty hag̃ua hikuái Tupã oikovéva séllo reheve. Hasýkuri oĩ hag̃ua tapicha, he’íva ogueroviaha pe añetegua ko’ág̃agua, ojapo hag̃uánte jepe péicha michĩva: ome’ẽ hag̃ua umi mensahérope pe viru Tupã mba’évaite, ha’e oiporukáva’ekue chupekuéra oñangareko hag̃uáicha hese mayordómo ramo.”
“Then the suffering Jesus, his sacrifice and love so deep, as to give his life for them, was again held up before me; and then the lives of those who professed to be his followers, who had this world’s goods, and considered it so great a thing to help the cause of salvation. The angel said, ‘Can such enter heaven?’ Another angel answered, ‘No, never, never, never. Those who are not interested in the cause of God on earth, can never sing the song of redeeming love above.’
Upéi Jesús ohasa asyeteva’ekue, Ijeheguigua jejuka ha mborayhu ipypukuetereíva, ome’ẽ hag̃uáicha hekove hesekuéra, ojehechauka jey chéve; ha upéi umi rekove umi he’íva hikuái ha’eha Ijapykuehára, oguerekóva ko yvy mba’erepy, ha oimo’ãva mba’e tuichaitereiha oipytyvõ hag̃ua pe tembiapo ñepysyrõ rehegua. Pe ánhel he’i: “¿Ikatúpa umíva oike yvágape?” Ambue ánhel ombohovái: “Nahániri, araka’eve, araka’eve, araka’eve. Umi ndoguerekóiva interés Tupã rembiapo rehe ko yvy ape ári, araka’eve ndaikatúi opurahéi yvate pe purahéi mborayhu poriahuvereko rehegua.”
“I saw that the quick work that God was doing on earth would soon be cut short in righteousness, and that the swift messengers must speed on their way to search out the scattered flock. An angel said, ‘Are all messengers? No, no, God’s messengers have a message.’
“Ahecha Ñandejára ojapóva pya’e ko yvy ári pya’eterei oñemombykypataha tekojoja reheve, ha umi marandu rerahaha pya’eva’erãha pya’eve hag̃ua haperãme oheka hag̃ua pe aty ovecha isarambíva. Peteĩ ánhel he’i: ‘¿Opavave piko marandu rerahaha? Nahániri, nahániri, Ñandejára marandu rerahahakuéra oguereko peteĩ marandu.’”
“I saw that the cause of God had been hindered, and dishonored by some travelling who had no message from God. Such will have to give an account to God for every dollar they have used in travelling where it was not their duty to go; for that money might have helped on the cause of God, and for the lack of it, souls have starved and died for the want of spiritual food, that might have been given them by God’s called and chosen messengers if they had had the means.
“Ahecha Tupã rembiapo ojokopyre hague ha oñemotĩ hague oĩ hag̃uére oĩva oguatáva ndoguerekóiva marandu Tupãgui. Umívape tekotevẽta ome’ẽ peteĩ kuatia ñemombe’u Tupãme káda dólar rehe oiporúva’ekue oguata hag̃ua peteĩ hendápe ndaha’éi va’ekue hembiaporã hag̃ua; pe virúgui ikatu va’ekue oñepytyvõ Tupã rembiapo, ha ndaipórigui upéva, ánga kuéra ohasa ñembyahýi ha omano ho’u’ỹre tembi’u espirituál, ikatúva kuri oñeme’ẽ chupekuéra Tupã remimbou ohenóiva ha ojeporavóva rupive, oguereko rire ramo umi mba’e oikotevẽva.”
“The mighty shaking has commenced, and will go on, and all will be shaken out who are not willing to take a hold and unyielding stand for the truth, and sacrifice for God and his cause. The angel said, ‘Think ye that any will be compelled to sacrifice. No. no. It must be a free-will offering. It will take all to buy the field.’—I cried to God to spare his people, some of whom were fainting and dying.
“Pe ñemokyre’ỹ tuichaite oñepyrũma, ha osegíta, ha opaite umi ndoipotáiva ojoko hatã ha ndojehejáiva añeteguáre, ha oikuave’ẽ hag̃ua sakrifísio Tupã ha icáusare, oñemosẽta. Pe ánhel he’i: ‘Peimo’ã piko oĩtaha oimeraẽva oñembojere hag̃ua ojapo hag̃ua sakrifísio. Nahániri. nahániri. Upéva tekotevẽ peteĩ ofrénda ojejapóva ijehegui. Opa mba’e tekotevẽ oñeme’ẽ hag̃ua ojejogua hag̃ua pe kokuere.’—Che asapukái Tupãme toñyrõ hag̃ua ipuévlope, oĩgui umi ikangýva ha omano hag̃uáicha.”
“I saw that those who have strength to labor with their hands, and help sustain the cause, were as accountable for that strength, as others were for their property.
“Ahecha umi oguerekóva mbarete omba’apo hag̃ua ipo rupive, ha oipytyvõ hag̃ua ojepytaso hag̃ua pe káusa, orekóva va’erãha pe responsabilidad upe mbarete rehe, ambuekuéra orekoháicha ipropieda rehe.
“Then I saw that the judgments of Almighty God were speedily coming. I begged of the angel to speak in his language to the people. Said he, ‘All the thunders and lightnings of Mount Sinai would not move those who will not be moved by the plain truths of the word of God; neither would an angel’s message awake them.’” Review and Herald, April 1, 1850.
Upéi ahecha Ñandejára Ipu’akapáva rembiapoukapy oúmaha pya’e. Ajerure pe ánhelpe oñe’ẽ hag̃ua itéva ñe’ẽme tavayguakuérape. Ha’e he’i: “Mayma araipa ha overa tatarendy yvyty Sinaí pegua ndaikatumo’ãi omomýi umi noñemomýiséivape Ñandejára Ñe’ẽ añetegua hesakã porãva rupive; ha peteĩ ánhel marandu jepe ndoikuaaukamo’ãi chupekuéra.” Review and Herald, 1 de abril de 1850.