My desire is to set forth the prophetic testimony of Joel in such a fashion that Joel’s testimony can be recognized in what Peter was saying and doing at Pentecost. I am certain the Bible is clear about what Peter was doing and saying at Pentecost, but I am seeking to understand what Peter was prophetically typifying in the history of the latter rain, when he placed the message of Pentecost in the terms of a fulfillment of the book of Joel.
Che rembipota ha’e amombe’u hag̃ua Joel remimombe’u profético peteĩ hendáicha ikatuhápe ojekuaa Joel remimombe’u pe Pedro he’íva ha ojapóva Pentecostés-pe. Aime seguro la Biblia hesakã porãha mba’épa Pedro ojapo ha he’i va’ekue Pentecostés-pe; che katu ahesa’ỹijo aikuaa hag̃ua mba’épa Pedro ohechauka proféticamente pe ama pahápe rembiasakue ryepýpe, omoĩvo Pentecostés marandu Joel kuatiañe’ẽ ñemyenyhẽramo.
Peter is a symbol of the remnant people of God, and is not only illustrated at Pentecost, but also at Caesarea Philippi in Matthew 16. Caesarea Philippi is located in verses thirteen through fifteen of Daniel eleven, three verses which set forth a battle that was first fulfilled during the historical period when Caesarea Philippi was named Panium. Verses thirteen through fifteen precede verse sixteen, which identifies the Sunday law in the United States. Verse ten identifies the collapse of the Soviet Union in 1989. Verses ten to sixteen of Daniel eleven represent 1989 unto the Sunday law, and that period is the “hidden history” of verse forty of the same chapter.
Pedro ha’e peteĩ símbolo tavayguakuéra hembývagui Tupã rehegua, ha noñehechauka añónte Pentecostés-pe, ha avei Cesarea de Filipo-pe Mateo 16-pe. Cesarea de Filipo oĩ Daniel 11-pe, umi versíkulo 13 guive 15 peve, mbohapy versíkulo omoĩva peteĩ ñorairõ ojehu vaekue tenonderãite pe ára rembiasakue aja, Cesarea de Filipo hérakuri Panium ramo. Umi versíkulo 13 guive 15 peve oĩ mboyve versíkulo 16-gui, upéva omombe’úva léi domingo rehegua Estados Unidos-pe. Pe versíkulo 10 omombe’u Unión Soviética ho’apa hague ary 1989-pe. Umi versíkulo 10 guive 16 peve Daniel 11-pe ohechauka ary 1989 guive pe léi domingo peve, ha upe periodo ha’e “tembiasakue ñemi” versíkulo 40 peguáva upe capítulo mismope.
The Hidden History in BOLDFACE
Pe Tembiasakue Kañymby Taihũme’ẽme
1798
1798
And at the time of the end shall the king of the south push at him:
Ha pe ára pahápe mburuvicha yvypegua ñemby gotyopegua opu’ãta hese:
1989
1989
But his sons shall be stirred up, and shall assemble a multitude of great forces: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.
Ha itaʼýra kuéra oñemombaretéta, ha ombyatýta mbarete guasu atyeta; ha pe mburuvicha guasu yvate gotyogua ou hag̃ua hiʼári yvytu jereicha, kárro de guerra reheve, kavaju arigua kuéra reheve, ha heta vaʼekue ygara reheve; ha oike vaʼerã umi tetãnguéra rupi, ha ojahoʼipáta ha ohasapáta. ha peteĩ katuete oúta, ha ojahoʼipáta, ha ohasáta: upéi ojevýta, ha oñemombaretéta, peve ifortaleza peve.
2014 the battle of Raphia
2014 ñorairõ Rafia-pe
And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it.
Ha mburuvicha guasu yvypegua pohýigui ipochýta, ha osẽta oñorãirõ hag̃ua hendive, pe mburuvicha guasu yvate gotyogua ndive; ha ombyatýta peteĩ aty guasu; ha pe aty oñemeʼẽta ipope. Ha ogueraha rire pe aty, ikorasõ oñembotuicháta; ha omombo yvýre heta pa su; upéicharõ jepe, ndopytamoʼãi imbaretevéva upévare.
The battle of Panium (Caesarea Philippi)
Panium ñorairõ (Cesarea Filipopegua)
For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches.
Pe mburuvicha yvateguávo yvytukuarahy gotyo ojevýta, ha omosẽta aty guasu pe yma guaréva gui tuichavéva; ha añetéte ou jeýta mbovymi ary rire peteĩ ehérsito guasu reheve ha heta mba’e porã reheve.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.
Ha umi árape heta opuʼãta pe mburuvicha guasu ñemby gotyo pegua rehe; avei ne retãygua mondaha kuéra oñemombaʼeguasúta omopyenda hag̃ua pe visión; haʼekuéra katu hoʼáta.
So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand.
Upévare mburuvicha yvate gotyogua ou vaʼerã, ha omopuʼãta peteĩ yvytymby, ha ojagarráta umi táva ojejoko porãvéva; ha ñembosarái ñorairõgua ñemby gotyogua ndikatumoʼãi opuʼã hag̃ua hese, ni itavayguakuéra poravopyre, ha ndaiporimoʼãi mbarete hag̃ua ojejoko hag̃ua chupe.
The Sunday law in the USA
Léi Domingo rehegua Estados Unidos-pe
But he that cometh against him shall do according to his own will, and “none shall stand” before him: and “he shall stand” in the glorious land, which by his hand shall be consumed. He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:40, 10–16, 41, 42.
Ha pe oúva hese ojúvape ojapóta hembipota he’iháicha, ha “avave ndoñembo’ýi mo’ãi” henondépe; ha “ha’e opytáta” pe yvy porãme, ha ipo rupive oñehundíta. Oikéta avei pe yvy porãme, ha heta tetã oñembyaíta; hákatu ko’ãva okañýta ipógui: Edom, ha Moab, ha umi tenondegua Amón ra’ykuéra apytégua. Ha’e omyasãita ipo umi tetã ári avei; ha Egipto yvy ndojehekýi mo’ãi. Daniel 11:40, 10–16, 41, 42.
When Peter is prophetically at Caesarea Philippi (Panium), and Pentecost it is the time of the latter rain, which locates him in the ‘hidden history’ of verse forty. I intend to address the current Ukrainian War represented in verse eleven of chapter eleven and the coming war of Panium of verses thirteen to fifteen that leads to the Third World War which are the external events between 1989 and the Sunday law, but we are currently identifying the history of the third angel from October 22, 1844 unto the formation of a legal church in 1863.
Pedro oĩramo proféticamente Cesarea de Filipope (Panium)-pe, ha Pentecostés ha’e pe ára ama pyhareve paha gua, upéva omoĩ chupe pe “tembiasakue ñemiguápe” versíkulo cuarentape. Aime che remiandu ambohovái hag̃ua pe ñorairõ ucraniano ko’ág̃a ojehechaukáva capítulo once versíkulo once-pe ha pe ñorairõ oútava Panium-pe versíkulo trece guive quince peve, oguerahátava Tercera Guerra Mundial-pe, umíva hína umi mba’e ojehúva okáguio 1989 guive pe léi domingo peve; péro ko’ág̃a jahechakuaa hína pe ángel mbohapyha rembiasakue 22 jasypa 1844 guive pe tupao legal oñemoheñói peve ary 1863-pe.
The line illustrates the arrival of the third angel on 9/11 (1844) unto the Sunday law (1863). The Sunday law was typified by the Emancipation Proclamation announcing freedom, thus typifying the Sunday law where freedom is removed. Freedom proclaimed by the first Republican president, typifying the freedom removed by the last Republican president—who is prophetically destined to become a dictator at the Sunday law.
Pe líña ohechauka mbohapyha ánhel ouha 11/9-pe (1844) pe Léi Arateĩ peve (1863). Pe Léi Arateĩ ojehechaukákuri Emancipation Proclamation rupive, omomarandúva sãso rehegua; upéicha rupi ojehechaukávo pe Léi Arateĩ, upépe pe sãso oñemonguéva. Pe sãso oñemomarandúva peteĩha mburuvicha Republicano rupive, ojehechaukávo pe sãso oñemonguéva pahague mburuvicha Republicano rupive—haʼe niko marandu’ẽme ojehekýi hag̃ua dictador-rõ pe Léi Arateĩ aja.
“When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.” Testimonies, volume 5, 711.
“Ñane retã ohejáramo péicha iteete igoviérno rembipota ypykue, ha omoĩ hag̃ua peteĩ léi Arateĩ rehegua, protestantismo ko tembiapópe ojokupytýta popería ndive; ndaha’éi ambue mba’e ndaha’éiramo ome’ẽ hag̃ua tekove pe tyranía-pe yma guive kyre’ỹme oma’ẽva hína iñe’ẽrendu hag̃uarã ojeity jeývo despotísmo activo-pe.” Testimonies, volúmen 5, 711.
742 BC was the alpha history that began the time prophecies of Isaiah seven verse eight, that reached the omega fulfillment in 1863. In 742 Ahaz, king of the southern kingdom of Judah was entering a Civil War against the ten northern tribes who made up the northern kingdom. The history of 742 BC was illustrated in Judah, the literal glorious land of Scriptures, that was populated by literal Jews and represented in the passage by the wicked and foolish king Ahaz—thus typifying the omega history of 1863. The omega history of 1863 is fulfilled within the period the United States reigns as the earth beast, the sixth kingdom of Bible prophecy. The United States is the spiritual glorious land, made up of Protestant Christianity who are biblically spiritual Jews. The Civil War between north and south in 742 BC at the alpha history illustrated the Civil War between north and south in the omega history of 1863. Together those two witnesses illustrate the external history leading up to the Sunday law where the spiritual glorious land will once again be divided into two classes.
742 a.C. ha’e va’ekue alfa rembiasakue omoñepyrũva Isaías 7:8-pe oĩva ára marandu profetikuéra, ha oguahẽ va’ekue iñemohu’ã omega-pe ary 1863-pe. Ary 742-pe, Acaz, Judá pegua ñemby gotyo rréi, oike hína va’ekue peteĩ ñorairõ tetãygua-pe umi paary ñemoñare yvate gotyogua ndive, omohendáva pe rréino yvate gotyogua. Pe rembiasakue 742 a.C. pegua ojehechauka va’ekue Judápe, pe yvy hechapyrã tee Ñandejára Ñe’ẽme, oikohápe judío tee, ha pe pasáhepe ojehechauka Acaz rréi añáva ha itavýva rupive—upéicha ohechaukávo pe omega rembiasakue ary 1863-pe. Pe omega rembiasakue 1863 pegua oñekumpli umi ára ryepýpe Estados Unidos oguapy aja yvy mymbaguasu ramo, pe poteĩha rréino marandu profétika Bíblica-pe. Estados Unidos ha’e pe yvy hechapyrã espiritual, oñemopyendáva cristianismo protestánte rehe, ha umíva hína judío espiritual Ñandejára Ñe’ẽ he’iháicha. Pe ñorairõ tetãygua yvate ha ñemby mbytépe ary 742 a.C.-pe, pe alfa rembiasakuepe, ohechauka pe ñorairõ tetãygua yvate ha ñemby mbytépe pe omega rembiasakue ary 1863-pe. Oñondive, umi mokõi testígo ohechauka pe rembiasakue okapeguáva ogueraháva pe léi dominical peve, upépe pe yvy hechapyrã espiritual oñemboja’óta jey mokõi aty-pe.
In 742 BC, the northern power represented an alliance between Israel’s ten northern tribes and Syria, thus typifying an alliance with an outside power, as was fulfilled when the support of the pro-slavery papacy was given to the pro-slavery southern states in the Civil War. The outside ally of Syria in 742 BC, and the outside ally of the papacy in the Civil War, identifies the alliance of the world-globalists with the globalist Democrats in their warfare against MAGA-ism, a warfare that began in 2015 when the fourth and richest president stood up, and in doing so stirred up the entire realm of Grecia according to Daniel eleven, verse two. That stirring is identifying the awakening of the heathen in the book of Joel. “Grecia” and “heathen” are symbols of the dragon power that leads the world to Armageddon in alliance with the beast and the false prophet.
Áño 742 a.C.-pe, pu’aka yvategua orrepresentáva ha’e peteĩ joaju Israel retã pegua diez trívu yvategua ha Siria apytépe; upévare ohechauka hag̃ua peteĩ joaju peteĩ pu’aka okapeguándi, ha upéva oñekumpli va’ekue pe papado pro-esclavitud pytyvõ oñeme’ẽrõ guare umi estado ñemby gotyo peguápe, oikóva’ekue pe Géra Civil aja. Pe aliado okapegua Siria rehegua áño 742 a.C.-pe, ha pe aliado okapegua papado rehegua pe Géra Civil aja, ohechauka umi mundialista-kuéra joaju umi Demócrata globalista ndive iñorairõhápe MAGA-ismo rehe; peteĩ ñorairõ oñepyrũva’ekue 2015-pe, pe cuarto ha ipirapire hetavéva presidente opu’ãrõ guare, ha upéicha rupi omýi opaite Grecia róga Daniel capítulo 11, versículo 2 he’iháicha. Upe ñemongu’e ohechauka pe pagano-kuéra ñepáy Joel arandukápe. “Grecia” ha “pagano-kuéra” ha’e umi símbolo pe pu’aka dragón rehegua omyakãva ko yvy Armagedón peve, peteĩ joajúpe pe mymba ha pe proféta japúndi.
In 2015 the heathen were awakened to the prophetic call to Joel’s valley of Jehosophat, that he also called the valley of judgment. In 2015 Donald Trump announced his presidential candidacy, thus stirring up the globalist empire represented as Grecia and the heathen began their march to Armageddon, and only one year after the beginning of the Ukrainian War in fulfillment of verse eleven of Daniel eleven.
Áño 2015-pe umi tetã ambuegua oñemombáy pe ñehenói profétikape Joel ñu Jehosafat pegua gotyo, haʼe voi ohenóiva’ekue pe ñu huísio rehegua. Áño 2015-pe Donald Trump omombeʼu hag̃ua iñeprensidénte-rã, ha upéicha omýi hag̃ua pe império globalista ojehechaukáva Grecia ramo; ha umi tetã ambuegua oñepyrũ imarcha Armagedón gotyo, ha peteĩ año añoite rire oñepyrũ hague pe ñorairõ Ucrania-pe, oñekumplívo Daniel 11, versículo once-pe.
The civil wars of 742 BC and 1863 identify the history of the Sunday law, which marks the end of the sixth kingdom of Bible prophecy. That sixth kingdom began with the Revolutionary War, so the end of the sixth kingdom at the Sunday law identifies the repetition of the Revolutionary War, at the very time that the Civil War is taking place. The definition of and the labelling of either a Civil or Revolutionary war is based upon perspective. What the Democrats are now doing through lawfare, embezzlement, fraud, illegal immigration and propaganda they call a color-revolution, but those souls opposed to their globalist maneuvers consider the very same activities as the instigation of ‘civil’ unrest. Is Antifa a criminal or a hero?
742 a.C. ha 1863 pe oikova guasu omombe’u pe léi domingo rembiasakue, ha upéva ohechauka opa hague pe sexto rréino maranduhai joapykuérygui. Upe sexto rréino oñepyrũ Káso Revolusionário reheve, upévare pe sexto rréino paha pe léi domingo-pe ohechauka oñembopyahu jeyha pe Káso Revolusionário, upe javeite pe Oikova Guasu oikoháicha. Pe mba’épa he’iséva ha mba’éichapa oñembohéra peteĩ oikova térã revolucionário oñemopyenda pe ojehechaháicha. Pe Democrático-kuéra ko’ág̃a ojapóva léi rupive ñorairõme, viru mondápe, ñembotavýpe, tetã ambuégui jeike ndaijojáivape ha propaganda rupive, ha’ekuéra ohenói peteĩ revolución de color; ha umi anga opa yvypóra ojepytasóva iñorairõme umi maniobra globalista rehe, ohecha umi tembiapo peteĩchagua voi ha’eha ñepyrũ ‘civil’ apañuãi guasu rehegua. ¿Antifa piko peteĩ mba’e vai apoha térã peteĩ héroe?
The two historical wars represent a single divisive war that takes place in the history of the last Republican president. As with the first Republican president the warfare will be won by the last Republican president, who was also typified by the first President, who was also the victor of the Revolutionary War. The MAGA revolution, according to the Democrats, is producing the current ‘civil unrest.’ Depending on your personal political persuasion, the current war is either a revolutionary war or a civil war. Prophetically it is both.
Mokõi ñorairõ yma guarã ohechauka peteĩnte ñorairõ mbyja’oha oikóva pe mburuvicha republikáno pahague rembiasakue ryepýpe. Pe mburuvicha republikáno peteĩha reheháicha, pe ñorairõ oñeganaíta pe mburuvicha republikáno pahaguére, ha upéva ave ojehechauka vaʼekue pe Mburuvicha peteĩha rupive, haʼe vaʼekue avei pe ñorairõ revolucionário ñeganahára. Pe revolución MAGA, umi Demócrata heʼiháicha, ogueru hína koʼãga pe “teko pyʼaguapyʼỹ civil”. Odependévo nde rehecha hag̃ua política personal rehe, pe ñorairõ koʼag̃agua ikatu hag̃uáicha peteĩ ñorairõ revolucionário térã peteĩ ñorairõ civil. Maranduháicha, mokõivéva hína.
1863 represents the Sunday law and so does 1844, when the third angel arrived with the message of the Sunday law. The period of 1844 unto 1863 bears the signature of the Sunday law from beginning to end. In 1846 the marriage of the Whites, the observance of Sabbath and the name change from Harmen to White marked that the marriage that was entered into on October 22, 1844 had been consummated, and that consummation marked the beginning of the testing process of the third angel, just as the three-fold Sabbath test of manna marked the beginning of ten tests following the baptism of the Red Sea.
1863 ohechauka pe léi domingo rehegua, ha 1844 avei upéicha, upérõ pe ánhel mbohapyha og̃uahẽ pe marandu léi domingo rehegua reheve. Pe periodo 1844 guive 1863 peve oguereko pe firma léi domingo rehegua iñepyrũmby guive ipaha peve. Ary 1846-pe, pe Whites ñemenda, pe sábado ñemboguata ha pe téra ñemoambue Harmen-gui White-pe ohechauka pe ñemenda oñepyrũva’ekue 22 jasypa 1844-pe oñembotýma hague, ha upe ñembotývo ohechauka pe proceso jehechaukaha ñepyrũ pe ánhel mbohapyha rehegua, peteĩchaite pe prueba mbohapyvéva sábado rehegua, maná rehegua, ohechauka haguéicha pe ñepyrũ diez prueba ou va’ekue rire pe bautismo Mar Pytã rehegua.
The manna was the first test and represented the tenth test at Kadesh for both represent the third angel’s message and therefore the Sunday law.
Pe maná haʼe vaʼekue pe peteĩha jehaʼã, ha ohechauka pe décimo jehaʼã Kades-pe; mokõivéva ningo ohechauka pe mbohapyha ánhel ñeʼẽmondo, ha upévare pe arapokõindy léi.
“Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.” Patriarchs and Prophets, 296.
“Káda semána pukukue umi kuimba’e ha kuña Israelgua pe desiértope ipuku hag̃uáicha, ha’ekuéra ohecha peteĩ milágro mbohapy hendápe, ojejapóva oikuaauká hag̃uáicha iñakãme pe sábado marangatuha: peteĩ kói hetave hag̃ua pe maná ho’a pe ára poteĩhápe, mba’eve ndo’ái pe ára pokõihápe, ha pe tembi’u oñeikotevẽva pe sábadope oñeñongatu he’ẽ ha potĩ hag̃uáicha, ha ambue jave oñeñongatúramo oimeraẽ mba’e, ndaikatúi hag̃ua ojeporu.” Patriarchs and Prophets, 296.
The first of ten tests was the “manna” test representing the threefold message of the three angels of Revelation fourteen. As with the manna, the angels represent the threefold warning against worship upon the first day of the week. The threefold manna miracle was “designed to impress their minds with the sacredness of the Sabbath,” which is of course the design of the third angel. The first of the three miracles represented by the manna, involved “eating” the heavenly bread, and “eating” is an alpha symbol of the latter rain period. The second miracle, represents the second angel’s message where inspiration “doubles” words and phrases to mark the period represented by Babylon’s two falls, for Babylon is fallen, is fallen. The second miracle was the “doubling” of the amount of manna on the sixth day. The third miracle was the preservation of the bread of the seventh-day Sabbath.
Umi diez prueba apytépe pe peteĩha ha’eva’ekue pe “maná” prueba, ohechaukáva pe marandu mbohapy pe mbohapy ánhel Ñandejára Ñemoñepyrũrã (Apocalipsis) capítulo catorce-pe. Oĩ haguéicha pe maná rehe, umi ánhel ohechauka avei pe ñe’ẽmondo mbohapy oikóva pe adoración rehegua pe arapokõindýpe. Pe maná milagro mbohapyháicha ojapóva “ojejapo vaʼekue omoingove hag̃ua iñakãme pe sábado marangatuha,” ha upéva, añetehápe, hína pe ánhel mbohapyha rembipota. Pe peteĩha umi mbohapy milagro ojehechaukáva pe maná rupive oike vaʼekue pe mbujape yvágagui ouva “je’u” rehe, ha pe “je’u” ha’e peteĩ símbolo alfa pe ama pahague ára rehegua. Pe mokõiha milagro ohechauka pe ánhel mokõiha marandu, upépe pe inspiración “omokõive” ñe’ẽ ha ñe’ẽjoaju hag̃ua ojehechauka hag̃ua pe ára ojehechaukáva Babilonia mokõi je’a rupive, pórke Babilonia ho’a, ho’a. Pe mokõiha milagro ha’e vaʼekue pe maná hetakue “mokõive” pe ára poteĩha-pe. Pe mbohapyha milagro ha’e pe mbujape ñongatu pe sábado ára pokõiha-pe.
As a type of the three angels, the manna is the first angel, and therefore must contain the entire story, which in Revelation fourteen is the story of all three angels. The first angel is a fractal of all three angels’ messages. A fractal is a complex geometric shape that can be split into parts, each of which is a reduced-size copy of the whole. This property is called self-similarity. Fractals often have intricate detail no matter how much you zoom in. Fractals occur in mathematics, biology, physics, geology, chemistry, astronomy, engineering and many other fields of understanding.
Mbohapy ángel mbohapy rehegua, maná ha’e pe ángel peteĩha, ha upévare oguerekova’erã opa pe tembiasakue, ha Apocalipsis 14-pe upéva ha’e pe tembiasakue umi ángel mbohapy rehegua. Pe ángel peteĩha ha’e peteĩ fractal umi ángel mbohapy marandu rehegua. Peteĩ fractal ha’e peteĩ ta’anga geométrica hasyetereíva, ikatúva oñemboja’o hag̃ua partes-pe, ha káda peteĩva ha’e peteĩ copia michĩvéva pe tuichakue rehegua. Ko mba’e ojehero joja hag̃ua ijehegui. Umi fractal heta jey oguereko detalle ikatupyrýva taha’e ha’éichapa oñemboja pype jepe. Umi fractal ojejuhu matemática, biología, física, geología, química, astronomía, ingeniería ha heta ambue kuaapy renda-pe.
The “three-step structure” of the three angels in Revelation chapter fourteen is represented in the message of the first angel, thus making the first angel a “fractal” of the three angels. The first three chapters of the book of Daniel represent the first, second and third angels’ messages respectively, and Daniel chapter one contains the same “three-step structure” represented in the three chapters, and as in the three angels in relation to the first angel.
Pe “mbohapy jepyta apo” umi mbohapy ánhel rehegua, ojehechaukáva Apocalipsis capítulo catorce-pe, ojejeguaka pe ánhel peteĩha marandúpe; upévare pe ánhel peteĩha ha’e peteĩ “fractal” umi mbohapy ánhel rehegua. Umi mbohapy capítulo peteĩha kuatia Daniel rehegua ohechauka peteĩteĩme pe ánhel peteĩha, mokõiha ha mbohapyha marandu, peteĩteĩ rupi; ha Daniel capítulo peteĩ-pe oĩ pe “mbohapy jepyta apo” peteĩteĩva ojehechaukáva umi mbohapy capítulo-pe, ha péicha avei umi mbohapy ánhelpe pe ánhel peteĩha ndive iñembojoajúpe.
The threefold miracle of the manna was to be eaten and Daniel chapter one is about eating. Daniel passed the diet test by choosing pulse over the diet of Babylon. He was then tested for his appearance and his appearance produced a separation between his countenance and the countenance of those who ate Babylon’s food. The second angel’s message is the call to separate from Babylon during a separation history where two classes are developed and then manifested. That second test for Daniel led to the third test of Nebuchadnezzar, which was the third test in chapter one and typified the golden image test of chapter three, which Sister White repeatedly identifies as the Sunday law, which is the third angel’s message. Daniel chapter one is a fractal of the first three chapters of Daniel and those three chapters represent the three angels of Revelation fourteen, of which the first angel and chapter one of Daniel are both fractals of all three angels and all three chapters.
Pe maná rembiapo hechapyrã mbohapyháicha vaʼekue ojeʼu vaʼerã, ha Daniel peteĩha kapítulo oñeʼẽ jeʼúre. Daniel ombohasa pe prueba tembiʼúgui oiporavóvo grano ha kaʼavo pe Babilonia rembiʼu rendaguépe. Upéi ojehechajey chupe hechapyrã rehe, ha hechapyrã oguenohẽ peteĩ jejoavy ipyhareveha apytépe ha umi okarúva Babilonia rembiʼúgui rova apytépe. Pe maranduhára mokõiha ñeʼẽmondo haʼe pe henói ojeheʼa hag̃ua Babilóniagui peteĩ tembiasakue jeheʼa rehegua ryepýpe, upépe mokõi aty oñemoheñói ha upéi ojehechauka. Upéva, pe mokõiha prueba Daniel rehegua ogueru chupe pe mbohapyha prueba Nabucodonosor mbaʼe, ha upéva vaʼekue pe mbohapyha prueba peteĩha kapítulpe, ha ohechauka tenonderãrupi pe taʼanga óroguigua prueba mbohapyha kapítulpe, pe Hermana White jey jeyhápe omombeʼúva haʼeha pe domingo léi, upéva haʼéva pe mbohapyha maranduhára ñeʼẽmondo. Daniel peteĩha kapítulo haʼe peteĩ fractal Daniel mbohapy kapítulo ypykue rehegua, ha umi mbohapy kapítulo ohechauka Apocalipsis catorce pegua umi mbohapy maranduhárape, umíva apytépe pe peteĩha maranduhára ha Daniel peteĩha kapítulo mokõivéva haʼe fractal umi mbohapy maranduhára ha umi mbohapy kapítulo tuichakue rehegua.
“Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.
Káda semána pukukue, pe Israelgua kuéra oiko aja arandu’ỹme puku asýpe, ha’ekuéra ohecha peteĩ milágro mbohapy hendáicha, oñembosako’íva omoĩ hag̃ua iñakãme kuéra pe sábado marangatuha: pe sexto árape ho’a mokõi jey hetave maná; pe séptimo árape ndohói mba’eve; ha pe porción oñeikotevẽva sábado-pe g̃uarã oñeñongatu he’ẽ ha potĩ hag̃uáicha, ha ambue ára ojehejava’erãmo guare, ndaikatúi ojeporu hag̃uáicha opyta.
“In the circumstances connected with the giving of the manna, we have conclusive evidence that the Sabbath was not instituted, as many claim, when the law was given at Sinai. Before the Israelites came to Sinai they understood the Sabbath to be obligatory upon them. In being obliged to gather every Friday a double portion of manna in preparation for the Sabbath, when none would fall, the sacred nature of the day of rest was continually impressed upon them. And when some of the people went out on the Sabbath to gather manna, the Lord asked, ‘How long refuse ye to keep My commandments and My laws?’” Patriarchs and Prophets, 296.
“Umi mba’éichapa oñeme’ẽrõ guare pe maná rehegua, jajuhu peteĩ prueba ojehechaukáva hesakã porãha pe sábado noñemoĩri hague, heta he’iháicha, pe léi oñeme’ẽrõ guare Sinaípe. Israel ra’ykuéra og̃uahẽ mboyve Sinaípe, ha’ekuéra oikuaáma pe sábado ha’eha peteĩ tembiapoukapy ojejapova’erã hesekuéra. Oñekotevẽ rupi ombyaty hag̃ua káda viernes peteĩ porción mokõi jey tuicháva oñembosako’i hag̃ua pe sábadope g̃uarã, upe árape nda’ái haguére maná, pe ára pytu’u marangatu reko oñemopyenda meme va’ekue iñakãnguérape. Ha oĩrõ guare umi tapicha osẽva’ekue sábadope ombyaty hag̃ua maná, Ñandejára oporandu: ‘Araka’e peve pende py’aguasúta pejeheja hag̃ua che rembiapoukapy ha che léi kuéra?’” Patriarcas y Profetas, 296.
Gathering and eating the manna, is typifying John in chapter ten of Revelation taking (gathering) the little book out of the angel’s hand and then eating it.
Ñembyaty ha ho’u hag̃ua pe maná, ohechauka Juanpe Apocalipsis kapítulo diez-pe ojapyhyha (ombyatyha) pe michĩva kuatiañe’ẽ pe ánhel póguive ha upéi ho’uha.
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. Revelation 10:9.
Ha ajuhu pe ánhel rendápe ha ha’e chupe: Eme’ẽ chéve pe kuatiañe’ẽ michĩva. Ha ha’e he’i chéve: Ejapyhy ha’u hag̃ua; nde rye ojapóta iro, ha nde jurúpe katu he’ẽta eícha. Apocalipsis 10:9.
John first had to go to the angel and ask, then he had to “take” the little book, and then he had to “eat” it. John is representing the three steps of the first angel by going to and asking the angel, followed by the second step of taking and the third of eating. Gathering and or eating, is the first of the three tests of the manna, but it contains a fractal of all three manna tests. Gathering and eating the manna, is typifying Jeremiah.
Juan raẽvete kuri vaʼerã pe ánhel rendápe ha ojerure chupe; upéi vaʼerã “ojagarra” pe lívro michĩva, ha upéi vaʼerã “hoʼu” chupe. Juan ohechauka hína umi mbohapy paso pe ánhel peteĩha rehegua, oho ha ojerure rupi pe ánhelpe, upéi pe mokõiha paso ojagarraha, ha pe mbohapyha hoʼuha. Pembyaty térã peʼu hag̃ua, haʼehína pe peteĩha umi mbohapy prueba maná rehegua apytégui, péro oguereko ipype peteĩ fractal opaite umi mbohapy prueba maná reheguágui. Pembyaty ha peʼu pe maná, ohechaukarã Jeremíaspe.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.
Ne ñe’ẽ ojuhu, ha che ro’u va’ekue; ha ne ñe’ẽ oiko chéve che py’a vy’a ha tory ramo: che ningo añembohéra nde rérape, Ñandejára Tupã ehérsito kuéra Jára. Jeremías 15:16.
His “words were found” by Jeremiah seeking and then asking for the little book. His word was found when the manna was gathered. Gathering and eating the manna, is typifying Ezekiel who ate the book given to him and in doing so identifies that to refuse to eat the book was to be as the rebellious house.
Iñe'ẽngue ojejuhu Jeremíaspe, ohekávo ha upéi ojerurévo pe kuatiañe'ẽ michĩva. Iñe'ẽ ojejuhu va'ekue oñembyatýramo guare pe maná. Pe ñembyaty ha je'u pe maná rehegua ohechauka tipológicamente Ezequiélpe, ho'úva pe kuatiañe'ẽ oñeme'ẽva'ekue chupe; ha upéicha ojapo rupi, ojekuaa porã pe ndaje'úi pe kuatiañe'ẽha hína oiko haguãicha pe óga pu'aka'ỹva ha iñakãhatãva.
But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel.
Ha nde, yvypóra ra’y, ehendu che ha’éva ndéve; ani nde reiko peteĩ opu’ãva ramo pe óga opu’ãvaguiicha: eavri nde juru, ha’u katu upe ame’ẽva ndéve. Ha ama’ẽ ramo, péina ápe, peteĩ po oñembou che rendápe; ha, péina, ipype oĩ peteĩ kuatiañe’ẽ peteĩ lívropegua; ha ha’e omyasãi upéva che renondépe; ha ojehai hína kuri hyepýpe ha hi’ári avei; ha ipype ojehai va’ekue ñeñembyasýva, jahe’o ha mba’easy. Upéi he’i chéve: Yvypóra ra’y, ho’u upe rejuhúva; ho’u ko kuatiañe’ẽ, ha tereho eñe’ẽ Israél rógape.
So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.
Upévare aipe’a che juru, ha ha’e ombo’u chéve pe kuatiañe’ẽ oñemboguejýva. Ha he’i chéve: Yvypóra ra’y, embou ne ryepýpe ho’u hag̃ua, ha emyenyhẽ nde py’a ko kuatiañe’ẽ oñemboguejývagui ame’ẽva ndéve. Upéi ha’u ichupe; ha oĩ che jurupe eícha he’ẽ asýva. Ezequiel 2:8–3:3.
If Ezekiel refused to eat the little book he would be in the rebellious house, and the “roll” of the “book” he was to eat was represented as “lamentations, and mourning, and woe,” representing a threefold message in the last days. The threefold message of the last days is the three angels messages of Revelation fourteen, and the context which Ezekiel presents those three messages, is the context of Islam and the third woe. The three messages possess an alpha and an omega, and the third is “woe,” a primary symbol of Islam, so the alpha must agree with the omega, therefore the “lamentations” represent the lamentations that began at 9/11 with the arrival of the seventh trumpet and third woe which would progressively escalate on into the seven last plagues. At the Sunday law “earthquake” of Revelation eleven, the third woe cometh quickly, and inspiration informs us that the unrighteous decree of Isaiah ten is that Sunday law. The verse begins by stating “woe” upon those who make unrighteous decrees.
Ezequiel oĩramo okaru hag̃ua pe kuatia’i rehe, oĩta pe óga pu’akajerehápente, ha pe “rollo” pe “kuatia” rehegua ha’e va’ekue okaru hag̃uáva ojehechauka “jahe’o, py’atarova ha ñembyasy vai” ramo, ohechaukáva peteĩ marandu mbohapyvegua ára pahápe. Pe marandu mbohapyvegua ára pahápe ha’e pe mbohapy ánhel rembiapo marandu Apocalipsis irundyha pegua, ha pe contexto Ezequiel ome’ẽhápe umi mbohapy marandu ha’e Islam rehegua ha pe mbohapyha ñembyasy vai rehegua. Umi mbohapy marandu oguereko peteĩ alpha ha peteĩ omega, ha pe mbohapyha ha’e “ñembyasy vai,” peteĩ símbolo tenondegua Islam rehegua, upévare pe alpha oikotevẽ oñembojoaju pe omega ndive; upévare “jahe’o” ohechauka umi jahe’o oñepyrũva’ekue 9/11-pe pe séptimo trompéta ha pe mbohapyha ñembyasy vai oguahẽvo, ha upéi ohóvo oñembohetavéva umi siete plaga pahápe peve. Pe léi domingo rehegua “yvy ryryi” Apocalipsis once peguápe, pe mbohapyha ñembyasy vai ou pya’e, ha pe inspiración oikuaauka ñandéve Isaías diez pegua decreto hekojoja’ỹva ha’eha upe léi domingo rehegua. Pe versíkulo oñepyrũ he’ívo “ñembyasy vai” umi ojapóva decreto hekojoja’ỹva ári.
Eating the manna was the first of three tests, the second was the “doubling” on the preparation day. And what were the preparing for? They were preparing for the Sabbath test, which is the third angel’s message.
Pe’u hag̃ua maná ha’eva’ekue peteĩha umi mbohapy prueba apytégui; mokõiha katu ha’e va’ekue “joaju mokõive” ára ñembosako’ihape. Ha mba’épa oñembosako’i hikuái hag̃ua? Oñembosako’i hikuái pe prueba Arapokõindýpe g̃uarã, ha upéva hína pe mbohapyha ánhel marandu.
That threefold miracle was also the first or alpha test of ten tests. God gave manna at the first step, then He gave a ‘double’ portion at the second step, but none at the third. The third test is different than the first two tests, for the third is the litmus test. Those three tests represent the alpha of a ten-step testing process that leads to the first Kadesh.
Pe milágro mbohapyetégui vaekue avei pe peteĩha térã alfa jehechaha umi pa jehechaha apytépe. Tupã ome'ẽ vaekue maná pe peteĩha paso-pe, upéi ome'ẽ peteĩ porción “mokõiva” pe mokõiha paso-pe, ha ndaipóri mba'eve pe mbohapyha-pe. Pe mbohapyha jehechaha iñambue umi mokõi jehechaha peteĩha-gui, pe mbohapyha ha'e hag̃uáicha pe jehechaha ohechauka añeteguáva. Umi mbohapy jehechaha ohechauka pe alfa peteĩ proceso jehechaha rehegua oikóva pa paso rupive, ogueraháva pe peteĩha Cades-pe.
If you search the various theologians, you will find many lists of the ten tests that reach their conclusion at the first Kadesh. Almost all of them include the Red Sea as one of the ten tests, some include historical waymarks before the Red Sea during the plagues. They are all wrong.
Oiméramo ramo opaichagua teólogo-kuérape, rejuhúta heta lista umi pa test rehegua oguahẽva iñemohu’ãme peteĩha Cades-pe. Hetaite opavave umíva apytégui omoinge Mar Pytã peteĩva umi pa test-pe; oĩ avei omoingéva tembiapo rechaukaha histórico-kuéra Mar Pytã mboyve, umi plaga jave. Opavave umíva oĩ vai.
The first test is the manna. Paul identifies that the Red Sea crossing was baptism.
Pe peteĩha prueba ha’e pe maná. Pablo he’i pe yguasu pytã rupi ohasa hague ha’eha bautismo.
Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea. 1 Corinthians 10:1, 2.
Hi’arive, che peikuaa’ỹ hag̃ua, peẽ che pehẽnguekuéra, mba’éichapa ñande ru ypykuéra maymáva oĩ va’ekue arai guýpe, ha maymáva ohasa va’ekue yguasu rupi; ha maymáva oñemongarai va’ekue Moiséspe guarã araípe ha yguasúpe. 1 Corintios 10:1, 2.
Moses typifies Jesus, and Jesus’ baptism identifies a testing process, threefold in nature, beginning with and emphasizing the test of appetite. The cross was typified by the Passover in Egypt. When they came out on the other side of the Red Sea, Christ was resurrected as the first fruit offering. When He came out of the watery grave at the hands of John the Baptist, Christ (the first fruit offering) began a forty-day testing process. After He was resurrected as typified by His baptism, there were forty days that Christ interacted with the disciples’ face to face. The testing process begins after the Red Sea crossing, as certainly as Christ was driven by the Spirit into the wilderness as soon as He came out of the water.
Moisés ohechauka Jesúspe, ha Jesús ñemongarai ohechauka peteĩ proceso jehechaporãrã, mbohapy hendápe guare, oñepyrũva ha omombaʼeguasúva hiʼu rembipota jehechaporãrã. Kurusu ojehechauka vaʼekue Egíptope Páskua rupive. Osẽvo hikuái pe Yguasu Pytã ambue gotyo, Cristo oñemopuʼã jeýma yva tenondegua mymbajeyramo. Osẽvo yty guive y ramo Juan el Bautista po rupive, Cristo (pe yva tenondegua mymbajey) oñepyrũ peteĩ proceso jehechaporãrã oguerekóva cuarenta ára. Oñemopuʼã jeývo, heʼiséva oñehechauka vaʼekue iñemongarai rupive, oĩkuri cuarenta ára Cristo oñomongeta hague umi temimboʼekuéra ndive ojoupe. Pe proceso jehechaporãrã oñepyrũ Yguasu Pytã jehasa rire, upéichaite avei Espíritu ogueraha haguéicha Cristope yvy marãme pyaʼeete osẽ rire ygui.
The first test for Christ was appetite, for the Bread of Heaven took up His anointed work right where Adam had fallen. The first test after the Red Sea is the threefold manna test typifying the threefold test upon the Bread of Heaven. Christ’s testing began after He came out of the water, so the ten tests must also begin ‘after’ they came out of the water. Christ was then confronted with a threefold test, set within the context of appetite, as typified by the threefold test of the manna that began after the Spirit had driven ancient Israel out of Egypt and into the wilderness.
Pe peteĩha jeha’ã Cristo peguarã va’ekue hína tembi’u rekovia, pórke Yvága Mbujape omoñepyrũ hembiapo jehovasapyre upépeite Adán ho’a haguepe. Pe peteĩha jeha’ã Mar Pytã rire hína pe maná mbohapy hendáicha ojehechauka hag̃ua pe jeha’ã mbohapy hendáicha oúva Yvága Mbujape ári. Cristo jeha’ã oñepyrũ rire osẽ y rire, upévare umi pa jeha’ã avei oñepyrũva’erã “rire” osẽ ygui hikuái. Upérõ Cristo oñembohovái peteĩ jeha’ã mbohapy hendáichape, oñemohendáva tembi’u rekovia ryepýpe, ojehechauka haguéicha pe maná jeha’ã mbohapy hendáicha oñepyrũva’ekue rire pe Espíritu omosẽ Egipto-gui Israel yma guarépe ha ogueraha hag̃ua chupekuéra ñu me’ẽ’ỹme.
The other lists that conjecture about what rebellions are represented by the ten tests that culminate at Kadesh identify Aaron’s golden calf rebellion as one of those ten tests, but they are wrong.
Ambue lista ambue oikuaaukaséva mbaʼe ñemoĩmbaʼe rehepa oñehaʼarõva umi diez prueba rehe oñemohuʼãva Kades-pe, omoĩ Aarón vaka raʼanga óro guigua ñemoĩmbaʼe peteĩva umi diez prueba apytépe; hákatu oĩ vai hikuái.
The provocation of the golden calf represents two tests. It is an essential element of the golden calf’s symbolism. The idolatry manifested when the people thought God would not see, was followed by the return of Moses. Then the people made a choice to remain idolaters in full view of God, as represented by Moses.
Pe vaka ra'ãrõ vaekue vaka ra'anga órogui oguereko mokõi prueba. Kóva hína peteĩ mba’e iñimportantetereíva pe simbolismo rehegua pe vaka ra'anga órogui. Pe ta’ãnga rehegua ñemomba’e vai ojehechauka vaekue tavayguakuéra oimo’ã jave Tupã ndorohechamo’ãiha, upéi ojevy Moisés. Upérõ tavayguakuéra ojapo peteĩ jeporavo opyta hag̃ua ta’ãnga rehegua ñemomba’e vaípe Tupã renondépe voi, ojehechaukaháicha Moisés rupive.
In the twofold escalating rebellion, we see a prophetic division in the tribes, when the tribe of Levi became exclusively assigned to the sanctuary work, for until that rebellion, the sanctuary work was to be accomplished by the firstborn of every tribe. No longer would that be the case. Now the faithful tribe of Levi would maintain the temple. “Division” or separation into ‘two’ is an element of the prophetic characteristic of the golden calf.
Pe mokõi jehe’a vai ojupi ohóvape, jahecha peteĩ ñemboja’o marandu’ypy rehegua umi trívu apytépe, araka’eve hag̃ua pe trívu Leví oñeme’ẽ hag̃uáicha añoite pe tembiapo tupaópeguápe; pe jehe’a vai mboyve, pe tembiapo tupaópeguáva ojejapova’erãkuri opa trívu ra’y ypykuéra rupive. Upéicha ndaha’emo’ãvéima. Ko’ágã pe trívu jeroviaha Leví omboguatáta pe témplo. “Ñemboja’o” térã ñemomombyry mokõime oñemboja’óva ha’e peteĩ mba’e oĩva pe marandu’ypy reko tee pe vaka ra’anga óropeguápe.
Aaron’s rebellion typified the rebellion of Jeroboam, the first king of the northern kingdom of Israel. Jeroboam ‘doubles’ the golden calves, placing one in Bethel and one in Dan. Aaron and Jeroboam are representing parallel histories, which is the history of the formation of the image of the beast. The history of the image of the beast is fulfilled in two periods, divided by the Sunday law in the United States. The image of the beast is a symbol of the combination of church and state which is set up first in the United States, and then in the world.
Arón pu’aka oñemoĩ hag̃ua peteĩ techaukaha Jeroboam, Israel retã yvate gotyogua ruvicha guasu peteĩha, pu’akágui oñemoĩ vaekue rehe. Jeroboam “omokõi” umi tóro ra’ãnga óroguigua, omoĩ peteĩva Betel-pe ha ambuéva Dan-pe. Arón ha Jeroboam ohechauka mokõi tembiasakue ojoja hag̃ua, ha upéva hína pe tembiasakue mymba ra’ãnga ñemoheñóirã rehegua. Pe tembiasakue mymba ra’ãnga rehegua oñembyaty mokõi ára pukukuepe, oñemboja’óva pe léi domingo rehe Estados Unidos-pe. Pe mymba ra’ãnga ha’e peteĩ techaukaha tupão ha estado joajúgui, oñemopu’ãva raẽ Estados Unidos-pe, ha upéi ko yvy ape ári.
There is always a division associated with symbols of the image of the beast. With Aaron it was the separation of the Levites, with Jeroboam it was the separation of the twelve tribes into two southern and ten northern tribes.
Oĩ tapia peteĩ ñemboja’o ojoajúva umi ta’ãnga mymba guasu ra’anga rehegua ndive. Aarón ndive upéva ha’e vaekue umi levíta ñemboyke, Jeroboam ndive katu ha’e vaekue umi doce trívu ñemboja’o mokõi trívu yvy gotyo ha pa trívu yvate gotyo hag̃ua.
The symbol of that relationship of church and state is called “the image of the beast” by John in the book of Revelation. Aaron and Jeroboams’ golden calves were images of a beast, and the beast they were images of is Babylon, for the first kingdom of Bible prophecy is represented by a head of “gold” in Daniel chapter two. The image of the beast represents two tests, for the test is first brought upon the earth beast—the United States, then in chapter thirteen of Revelation the United States forces the world to set up an image to the beast. The first test is the USA, then the world.
Pe joajuha tupa ha estado rehegua oñembohéra “mymba ra’anga” Juan rupive Apocalipsis-pe. Aarón ha Jeroboam kuéra vaka ra’anga órogui ojejapo vaekue ha’e mymba ra’anga, ha pe mymba ha’ekuéra ta’anga hague ha’e Babilonia, pe peteĩha tetãnguéra Bíbliai profecíape oñerrepresentágui peteĩ akã “órogui” Daniel kapítulo mokõihápe. Pe mymba ra’anga orrepresenta mokõi prueba, pe prueba oguahẽ ypygui yvy arigua mymba ári—Estados Unidos rehe—ha upéi Apocalipsis kapítulo trece-pe Estados Unidos ombohape ko yvy tuichakue omopu’ã hag̃ua peteĩ ta’anga pe mymbápe g̃uarã. Pe peteĩha prueba ha’e EUA; upéi katu ko mundo.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Amérika, pe tetã oĩháme joayhu sãso rehegua, joaju vove Papado ndive oporomombávo py’a conciencia ha ombopúva kuimba’ekuéra tomomba’e hag̃ua pe sábado japu, umi tavayguakuéra opa tetãme ko yvy ape ári oñemotenondéta hag̃ua osegi hag̃ua hembiecharã.” Testimonies, volúmen 6, 18.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Yvy ambue tetãnguéra osegíta Estados Unidos ehémplo. Jepe ha’e oho tenonderã, upéicharõ jepe pe misma apañuãi oguahẽta ñande tavayguakuérape opa rupi ko yvy ape ári.” Testimonies, volume 6, 395.
The golden calf rebellion is twofold and marks two of the first nine tests which lead to the tenth and final test at the first Kadesh. When Aaron and Jeroboams’ rebellions are brought together “line upon line” you find Aaron, the high priest representing a church and Jeroboam, the king of Israel, representing the state. The two lines together are a symbol of a church state combination. Jeroboam’s two altars were set up in Bethel, (meaning church) and Dan (meaning judgment) and together representing the combination of church and state. With these points in place, we will begin to identify the ten tests.
Pe vaka ra’y ojejapóva óro ryguasu’i rehegua mokõi hendáicha ojehechauka ha omarka mokõiha umi nueve jehechapyrã ypykuégui ogueraháva pe décimo ha pahaite jehechapyrãpe peteĩha Cades-pe. Aarón ha Jeroboam-kuéra pu’aka vai oñembojoajúvo “línea ári línea”, rejuhúta Aarón, pa’i guasu, ohechaukáva peteĩ tupão, ha Jeroboam, Israel ruvicha guasu, ohechaukáva Estado-pe. Mokõive línea oñondivepa ha’e peteĩ símbolo peteĩ joaju tupão ha Estado rehegua. Jeroboam mokõi altar oñemopu’ã va’ekue Betel-pe, (he’iséva tupão) ha Dan-pe (he’iséva juicio), ha oñondive ohechauka pe joaju tupão ha Estado rehegua. Ko’ã punto oñemoĩmbávo hendápe, ñañepyrũta jaikuaa hag̃ua umi diez jehechapyrã.
The ten tests are set within the context of the Sabbath rest (Hebrews 3–4). They begin with the threefold miracle of the manna and its lesson upon the Sabbath and it ends at the tenth test, the first Kadesh. That first Kadesh is “the day of provocation in the Scriptures,” and Paul places the final rebellion in the context of the Sabbath test. The alpha test was the Sabbath, as symbolized by manna, and the tenth and omega test at the first Kadesh was also the Sabbath rest. Alpha and Omega always represents the end with the beginning.
Umi diez prueba oñemohenda pe pytu’u sabático ryepýpe (Hebreos 3–4). Oñepyrũ hikuái pe maná rembiapo hechapyrã mbohapy jey reheve ha iñembo’ejerovia rehe pytu’u sabático ári, ha opa pe prueba pahápe, pe Kades peteĩha-pe. Pe Kades peteĩha ha’e “pe ára ñembohoryha Escritúrape”, ha Pablo omoĩ pe pu’aka paha pe prueba sabática ryepýpe. Pe prueba Alfa ha’e va’ekue pe sábado, oñesimbolisáva maná rupive, ha pe prueba paha ha Omega pe Kades peteĩha-pe avei ha’e va’ekue pe pytu’u sabático. Alfa ha Omega tapiaite ohechauka pe paha oñondive pe ñepyrũ ndive.
Wherefore (as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.)
Upévare (Espíritu Santo he’iháicha: Ko árape, peẽ pehenduséramo iñe’ẽ, ani pembopy’ahatã, pe mba’epochyhápe guaréicha, pe ára ñemo’ãrã pe desiértope: Pende ru ypykuéra chemo’ã haguépe, chejepy’amongeta haguépe, ha ohecha che rembiapo irundy pa ary aja. Upévare chepochy upe ñemoñarendive, ha ha’e: Tapia ojeavy hikuái ipy’ápe; ha ndoikuaái che rape. Upévare ahura che pochy reheve: Ndoikemo’ãi hikuái che pytu’uhápe.)
Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;
Peñatendéke, che pehẽnguekuéra, ani hag̃ua oĩ avavépe pende apytépe peteĩ py’a vai jerovia’ỹ rehegua, ojei hag̃ua Tupã oikovévagui. Upévare, peñomokyre’ỹ joa ára ha ára, “Ko Ára” héravape guive; ani hag̃ua oĩ avave pende apytépe oñemohatãva angaipa ñembotavy rupive. Ñande niko jajapo Cristo rehegua ñande rerekóvo hendive peteĩ ñemoirũ, jajokóramo hatãme ñande jerovia ñepyrũmby pehu hag̃uáicha ipaha peve;
While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation. For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in because of unbelief.
Oje’e ramo je’e: Ko árape, pehendúramo iñe’ẽ, ani pembopy’ahatã peẽ pejapo haguéicha pe ñemombáype. Oĩ va’ekue, ohendúramo jepe, omombo va’ekue; upéicharõ jepe, ndaha’éi opa umi osẽ va’ekue Egíptogui Moisés rupive. Ha mava’épa ipochy hendive kuarenta ary pukukue? ndaha’éi piko umi opeka va’ekue rehe, ha hetekuéra ho’a va’ekue desiértope? Ha mava’épepa oñe’ẽ mbarete ndoikemo’ãiha hikuái ipytu’u hag̃uáme, ndaha’éi piko umi ndogueroviái va’ekuépe? Upéicha jahecha ndaikatuihague oike hikuái pe marandu’ỹ rupi.
Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.
Upévare ñakyhyje, ani hag̃ua, ojeheja rupi ñandéve peteĩ ñe’ẽme’ẽ jahike hag̃ua hi’upytuhápe, oĩ pende apytépe avave ojogua hag̃uáicha ndaikatúi hag̃ua ohupyty upéva. Ñandeve niko oñemombe’u avei pe marandu porã, ha’ekuéra-pe oñemombe’uhaguéicha; ha pe ñe’ẽ oñemombe’u va’ekue ndoipytyvõi chupekuéra, ndojehe’ái rupi jeroviáre umi ohendúva pype.
For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. And in this place again, If they shall enter into my rest.
Ñande niko rojeroviáva oike upe pytuʼúpe, heʼiháicha: “Che pochy pukúpe añeʼẽmeʼẽ haguéicha: ndoikemoʼãi hikuái che pytuʼúpe”, jepe umi tembiapo oñemohuʼãma vaʼekue yvy ñepyrũmby guive. Ha peteĩ hendápe heʼi pe ára pokõiha rehe kóicha: “Tupã opytuʼu pe ára pokõiha opaite hembiapokuégui”. Ha koʼápe jey heʼi: “Ndoikemoʼãi hikuái che pytuʼúpe”.
Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: Again, he limiteth a certain day, saying in David, Today, after so long a time; as it is said, Today if ye will hear his voice, harden not your hearts.
Ojehechávo rupi upéicha oĩha gueteri oĩva oike vaʼerã upépe, ha umi oñemombeʼúkuri raẽvaʼekue pe marandu porã ndikatúi oike ijeroviaʼỹ rupi; upéi, haʼe omoĩ jey peteĩ ára, heʼívo Davidpe: Ko árape, heta ára rire; heʼiháicha: Ko árape, pehendúramo hína Iñeʼẽ, ani pembopyʼahatã pende pyʼakuéra.
For if Jesus had given them rest, then would he not afterward have spoken of another day.
Pe Jesús omeʼẽ rire chupekuéra pytuʼu, upéicharõ ndahéi vaʼerãmoʼã upéi ambue ára rehe.
There remaineth therefore a rest to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. Hebrews 3:8–4:11.
Upévare opyta gueteri peteĩ pytu’u Tupã retãygua kuérape guarã. Pe oike vaʼekue ipytuʼúpe, opytuʼu avei hembiapokuégui, Tupã opytuʼu haguéicha imbaʼégui. Ñañehaʼãkena upévare jaike hag̃ua upe pytuʼúpe, ani hag̃ua avave hoʼa pe techapyrã peteĩchaguápe ijeroviaʼỹ rupi. Hebreos 3:8–4:11.
At “the day of provocation” the message of Joshua and Caleb was rejected. The passage is based upon a class who will not enter in, because of unbelief in a message they have heard. The message is represented by “rest.”
“Pe ára provocación”pe Josué ha Caleb marandu oñemboyke. Pe pasaje oñemopyenda peteĩ aty rehe, noike mo’ãi hag̃ua, oguerekógui jerovia’ỹ peteĩ marandu ohendúma hikuái rehe. Pe marandu ojehechauka “pytu’u” rupive.
“Those who are unwilling to give the Lord faithful, earnest, loving service will not find spiritual rest in this life nor in the life to come. ‘There remaineth therefore a rest to the people of God. . . . Let us labor therefore to enter into that rest, lest any man fail after the same example of unbelief.’ The rest here spoken of is the rest of grace, obtained by following the prescription. ‘Labor diligently.’” Pacific Union Recorder, November 7, 1901.
“Umi ndoikesevéiva ome’ẽ hag̃ua Ñandejárape peteĩ servicio jeroviaha, kyre’ỹ ha mborayhú rehegua, ndojuhúi mo’ãi pytu’u espiritual ko tekovépe ni pe tekove oútavape. ‘Opyta gueteri, upévare, peteĩ pytu’u Tupã retãyguápe g̃uarã.... Ñamba’apo hag̃ua, upévare, jaike hag̃ua upe pytu’úpe, ani hag̃uáicha avave ho’a pe techapyrã ijerovia’ỹ reheguáicha.’ Pe pytu’u ko’ápe oñeñe’ẽva hese hína ha’e pe py’aguapy grásia rehegua, oñehupytyva pe tembiaporã oje’éva rupive. ‘Peñemba’apo kyre’ỹme.’” Pacific Union Recorder, 7 de noviembre de 1901.
The “rest” is a message represented by the message of Joshua and Caleb. Paul employs the truths associated with the seventh-day Sabbath as a symbol of the message of “rest” that was rejected by those who were destined to die in the wilderness.
Pe “pytu’u” ha’e peteĩ marandu ojehechaukáva Josué ha Caleb marandu rupive. Pablo oiporu umi añetegua ojoajúva pytu’uha ára sietehápe peteĩ ta’ãnga ramo pe marandu “pytu’u” rehegua, upéva ojehovasáva’ekue umi ojehechaukava’ekue omano hag̃ua desiértope.
The expression, “Today if ye will hear his voice” is the same as the book of Revelation’s emphasis upon any man who hears the voice of the Spirit, which is to hear the message of the Spirit, which is the message of the latter rain, which is the message of the “rest.” At Kadesh that voice sounded and the rebels selected a new leader to return them to Egypt. The history of this provocation is addressed in Psalm 95 and by Paul in Hebrews. The history identifies the failure of ancient Israel at their tenth test. The alpha test of the ten tests began with the threefold miracle of the manna representing the three angels’ messages, the Law of God, the Sabbath rest, the Bread of Heaven, obedience and judgment—and the last of the ten tests was the test of the “rest.” The “rest” of grace as Sister White states, is the symbol of the latter rain. Kadesh is a symbol of the test of either accepting or rejecting the message of the latter rain that is presented “line upon line.”
Pe ñe’ẽ: “Ko árape, pehendúramo Iñe’ẽ” he’ise upe mba’e peteĩcha pe libro de Apocalipsis omomba’eguasúva oimeraẽ kuimba’e ohendúva Espíritu ñe’ẽ, ha upéva hína ohendu Espíritu marandu, ha upéva hína ama pahápegua marandu, ha upéva hína pe “pytu’u” marandu. Cades-pe upe ñe’ẽ oñehendu, ha umi opu’ãva oiporavo peteĩ mburuvicha pyahu ombojevývo chupekuéra Egíptope. Ko provocación rembiasakue oñeñe’ẽ Salmo 95-pe ha Pablo rupive Hebreos-pe. Pe tembiasakue ohechauka Israel ymaguarépe jejavy iñeporandu paha, décimo prueba-pe. Pe alfa prueba umi diez pruebas apytépe oñepyrũ va’ekue pe milagro mbohapyve maná rehegua reheve, orepresentáva umi mbohapy ánhel marandu, Ñandejára Léi, pytu’u sábado rehegua, Yvága Mbujape, ñe’ẽrendúha ha juicio; ha pe paha umi diez pruebas apytépe ha’e pe “pytu’u” prueba. Pe “pytu’u” grásia rehegua, he’iháicha Hermana White, ha’e pe símbolo ama pahápeguápe g̃uarã. Cades ha’e peteĩ símbolo pe prueba rehegua, taha’e oñemoneĩ térã oñemboyke hag̃ua pe ama pahápegua marandu oñepresentáva “línea ári línea.”
Line upon line the “rest” is the outpouring of the Holy Spirit represented as the latter rain. The “rest” is also the seventh-day Sabbath, the very seal that is placed upon the faithful during the latter rain period. The “rest” is the grace that represents the power imparted to the one hundred and forty-four thousand when their sins are forever blotted out. That grace is not alone the power that is imparted representing sanctification, but is also the grace that provides justification when Christ’s blood is used to remove the sins of the repentant soul. The “rest” of grace is the message of the righteousness of Christ, a righteousness that provides the grace (power) to live without sinning, and the grace that transforms a Laodicean unto a Philadelphian. Once transformed by the grace of justification, the former Laodicean, as a Philadelphian, through the power of grace, walks upon the sanctified pathway that leads to glorification. The “rest” is the message of the third angel, as represented as “justification by faith in verity.” This being the case, Kadesh pointed to 1888.
Línea ári línea, pe “pytu’u” ha’e Espíritu Santo oñehẽva rehegua, ojehechaukáva ama paha ramo. Pe “pytu’u” ha’e avei pe sábado ára pokõiha, upeiteva’ekue pe sello oñemoĩva umi jeroviapy rehegua ári ama paha aja. Pe “pytu’u” ha’e pe grásia ohechaukáva pe pokatu oñeme’ẽva umi cien cuarenta y cuatro mil-pe, ipekádo kuéra oñemboguepávo tapia hag̃uáicha. Upe grásia ndaha’éi añoite pe pokatu oñeme’ẽva, oñemoambuéva santificación ramo, ha katu avei ha’e pe grásia ome’ẽva justificación Cristo ruguy ojeporúramo oñembogue hag̃ua pe peniténte ánga rembiapo vai. Pe “pytu’u” grásia rehegua ha’e pe marandu Cristo tekojoja rehegua, peteĩ tekojoja ome’ẽva pe grásia (pokatu) jaikove hag̃ua pekádo’ỹre, ha pe grásia omoambuéva peteĩ Laodicense-pe Filadelfiano ramo. Oñemoambue rire pe grásia justificación rehegua rupive, pe yma guare Laodicense, peteĩ Filadelfiano ramo, pe grásia pokatu rupive, oguata tape oñesantifikáva ári ogueraháva glorificación-pe. Pe “pytu’u” ha’e pe ángel mbohapyha marandu, ojehechaukaháicha “justificación jerovia rupive añetegua hag̃uáicha”. Péicha rupi, Cades ombohovaikuaa kuri ary 1888-pe.
The first Kadesh identifies the message of “rest” that is the “gospel” message. The everlasting gospel is ‘the work of Christ in introducing a threefold testing process which develops and then manifests two classes of worshippers.’ The message of the everlasting gospel of “rest” at the first Kadesh represents the threefold message of the everlasting gospel that is governed by the threefold work of the Holy Spirit who convicts of sin, righteousness and judgment. Those three steps are the identical three testing steps in the test of the manna!
Pe peteĩha Kades ohechauka pe marandu “pytu’u” rehegua, ha’éva pe marandu “evanhélio” rehegua. Pe evanhélio opa’ỹva ha’e “Cristo rembiapo omoñepyrũvo peteĩ proceso mbohapyve jehechapyrã rehegua, omongakuaáva ha upéi ohechaukáva mokõi aty omomba’eguasúva.” Pe marandu pe evanhélio opa’ỹva rehegua “pytu’u” mba’éva pe peteĩha Kades-pe orrepresenta pe marandu mbohapyve pe evanhélio opa’ỹva rehegua, oñemboguapýva pe Espíritu Santo rembiapo mbohapyve rehe, ombojekuaáva angaipa, tekojoja ha juicio. Umi mbohapy tembiapo hína umi mbohapy peteĩchaite jehechapyrã rape pe maná prueba-pe!
The ten tests begin with a threefold testing process, emphasizing the Law of God, the Sabbath and mankind’s responsibility to eat and digest God’s message. The first of the ten tests was threefold as was the tenth. The first test employs the manna, as a symbol of the Bread of Heaven exalting the seventh-day Sabbath. The last test employs “rest,” as the symbol of the final testing process of the latter rain which culminates at the Sunday law, where those who represent the Bread of Heaven are lifted up as an ensign of the Sabbath.
Umi diez prueba oñepyrũ peteĩ proceso de prueba mbohapýva reheve, omomba’eguasúvo Tupã Léi, pe sábado ha yvypóra rembiaporã guasu okaru ha omboguapy hag̃ua Tupã marandu. Pe peteĩha umi diez prueba apytégui mbohapýva va’ekue, pe pahaguéicha avei. Pe peteĩha prueba oiporu maná, Yvágagui Mbujape símbolo ramo, omomba’eguasúvo pe sábado ára poapyha. Pe paha prueba oiporu “pytu’u”, pe proceso pahaitegua de prueba símbolo ramo, pe ama paha rehegua, oguahẽ hag̃uáicha ipahupe pe léi domingo-pe, upépe umi ohechaukáva Yvágagui Mbujape oñemopu’ã yvate peteĩ techaukaha ramo pe sábado rehegua.
The beginning of the ten tests as with the ending of the ten tests emphasize the Sabbath, and the gospel message associated with the Sabbath, which is the everlasting gospel of the third angel. The first Kadesh is the omega of the ten tests, so the alpha of the ten tests must possess the same characteristics. Kadesh represented 1863, when the Lord had desired to finish His work and take His people home, but the entrance into the Promised Land was delayed.
Pe ñepyrũ umi diez prueba apytépe, ha avei umi diez prueba paha, omomba’eguasu pe sábado, ha pe marandu evangélico ojoajúva sábado ndive, ha’éva pe evangelio opa’ỹva pe mbohapyha ánhel rehegua. Pe Kadesh peteĩha ha’e pe omega umi diez prueba rehegua; upévare pe alpha umi diez prueba rehegua tekotevẽ oguereko umi mba’e’etéva peteĩcha. Kadesh ohechauka 1863 ary, araka’e pe Ñandejára oipota va’ekue omohu’ã hembiapo ha ogueraha hóga hag̃ua ipuévlope, péro pe oike Yvy Oñeme’ẽva’ekuépe oñembotapykuéri.
“By reading the following scriptures we shall see how God regarded ancient Israel:
“Jalee hag̃ua umi ñe’ẽryru oúvape, jahecháta mba’éichapa Tupã oma’ẽva’ekue Israel ymaguárere:
“‘For the Lord hath chosen Jacob unto Himself, and Israel for His peculiar treasure.’ Psalm 135:4.
“‘Pe Ñandejára oiporavo Jacob-pe ojeguerekóvo gueteri, ha Israel-pe imba’e teete ramo.’ Salmo 135:4.
“‘For thou art an holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto Himself, above all the nations that are upon the earth.’ Deuteronomy 14:2.
“‘Nde ha’e peteĩ tavaygua marangatu nde Jára Tupãme guarã, ha Jehová nde poravo hag̃ua reiko hag̃ua tavaygua ijojaha’ỹva Chupe g̃uarã, opa tetãnguéra oĩva yvy ape ári ári.’ Deuteronomio 14:2.
“‘For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth. The Lord did not set His love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people.’ Deuteronomy 7:6, 7.
“‘Nde ha’e peteĩ tavayguakuéra marangatu nde Jára Tupãme g̃uarã: nde Jára Tupã nde poravo reiko hag̃ua tetã ijojaha’ỹva Chupe g̃uarã, opa tetã oĩvagui yvy ape ári ári. Ñandejára ndomoĩri I mborayhu pende ári, ni ndoporavori penderehe, peẽ pe heta hag̃ua ambue tetãnguéragui; pende niko pe michĩvéva opa tavayguakuéragui.’ Deuteronomio 7:6, 7.”
“‘For wherein shall it be known here that I and Thy people have found grace in Thy sight? is it not in that Thou goest with us? so shall we be separated, I and Thy people, from all the people that are upon the face of the earth.’ Exodus 33:16.
“‘Mba’éicha piko ojekuaáta ko’ápe che ha nde retãygua-kuéra rojuhu hague mborayhu nde renondépe? Ndaha’éi piko nde reho hag̃uáicha orendive? Upéicha rupi ore, che ha nde retãygua-kuéra, roñemboja’óta opaite tetãygua oĩvagui yvy ape ári.’ Éxodo 33:16.
“How frequently ancient Israel rebelled, and how often they were visited with judgments, and thousands slain, because they would not heed the commands of God who had chosen them! The Israel of God in these last days are in constant danger of mingling with the world and losing all signs of being the chosen people of God. Read again Titus 2:13–15. We are here brought down to the last days, when God is purifying unto Himself a peculiar people. Shall we provoke Him as did ancient Israel? Shall we bring His wrath upon us by departing from Him and mingling with the world, and following the abominations of the nations around us?” Testimonies, volume 1, 282, 283.
“Mba’eichaitépa yma Israél yma guare opu’ãjey meme, ha mboy jeypa ojevisitákuri chupekuéra huísio reheve, ha heta míl ojejukapa, ndohenduseígui hikuái Ñandejára mandamiénto, ha’e voi oiporavova’ekue chupekuéra! Ñandejára Israél ko’ã ára pahápe oĩ tapiaite peteĩ pelígrope oñembojehe’a hag̃ua ko múndondi ha okañy hag̃ua chuguikuéra opa techaukaha ha’ekuéraha Ñandejára tavaygua ojeiporavóva. Emoñe’ẽ jey Tito 2:13–15. Ko’ápe ñande rupi oñegueru umi ára pahápe, Ñandejára omopotĩhápe ijupe guarã peteĩ tavaygua ijojaha’ỹva. ¿Piko ñambopochýta chupe, ojapo haguéicha Israél yma guare? ¿Piko ñaguerúta hi’aroviapavẽ ñande ári jasẽvo chugui ha ñañembojehe’ávo ko múndondi, ha jajapóvo umi tetãnguéra ñande jerére oĩva mba’evai jeguarúva?” Testimonies, volúmen 1, 282, 283.
Sister White asks, “Shall we provoke Him as did ancient Israel?” We provoke him by mingling with the world, which is symbolized by Egypt, the very place that the rebels at Kadesh sought a leader to lead them back to. In 1863 the desire to return to Egypt and the selection of a new leader is represented by inspiration as desiring to be associated with the world.
Hermana White oporandu: “¿Pamo ñambopochyta chupe yma guare Israel ojapohaguéicha?” Ñambopochy chupe ñañembojehe’ávo ko yvy arapýre, ojehechauka hag̃ua Egipto rupive, upe tendaite voi umi opu’ã va’ekue Cades-pe oheka hague peteĩ mburuvicha ogueraha jevy hag̃ua chupekuéra upépe. Ary 1863-pe, pe jevyse Egipto-pe ha peteĩ mburuvicha pyahu jeporavo ojehechauka ñanepytyvõ reheve peteĩ mba’éicha hag̃ua: ojeipotáva oñembojoaju ko yvy arapýre.
The passage we are now considering was preceded by Sister White’s commentary of ancient Israel not entering into the rest. In the context of their continuous rebellion, she set forth the verses identifying how God wished to relate to His bride, but His bride refused. The following passage leads into what we just read.
Pe pasáhe ñahesa’ỹijóva ko’ág̃a oĩ kuri tenondegua Hermana White remiandu ñemyesakã yma guare Israel ndoikéi hague pe pytu’upe. Ijere rehegua, iñepu’ã meme rupive, ha’e omoĩkuri umi versíkulo ohechaukáva mba’éichapa Tupã oipota va’ekue ojoaju hag̃ua Hembireko ndive, péro Hembireko omboyke. Pe pasáhe oúva upe rire ogueraha ñandepe pe mba’e ñamoñe’ẽ ramóva.
In the passage she records, “God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.” In 1863, Laodicean Millerite Adventism formed an alliance with the government of the United States to help in their efforts to prevent their young men from being drafted into the deadliest war in American history.
Pe pasáhepe ha’e ojehai: “Tupã ojerure va’ekue Itavayguakuérape ojerovia hag̃ua Hese añoite. Ndoipotái kuri ha’ekuéra oñepytyvõ umi ndoservívai Chupe reheve.” Áño 1863-pe, Laodicea-pegua Adventísmo Millerita ojapo peteĩ joaju Tetã peteĩ reko Tetã Joapykuéra Amerikagua ndive oipytyvõ hag̃ua iñeha’ãme ani hag̃ua imitãkuimba’e kuéra ojereraha mbaretépe pe ñorãirõ iporãvéva’ỹva tembiasakue amerikanope.
“We here read the warnings which God gave to ancient Israel. It was not His good pleasure that they should wander so long in the wilderness; He would have brought them immediately to the Promised Land had they submitted and loved to be led by Him; but because they so often grieved Him in the desert, He sware in His wrath that they should not enter into His rest, save two who wholly followed Him. God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.
“Ko’ápe jalee umi ñe’ẽmondýi Tupã ome’ẽ va’ekue Israel yma guarépe. Ndaha’éi va’ekue Iporãiteha hikuái oguata hag̃ua puku hag̃uáicha pe desiérto rupi; Ha’e omoguahẽséma va’erãmo’ã chupekuéra pya’e voi pe Yvy Oñepromete va’ekuépe, oñemoĩrire hikuái iñe’ẽrendu ha ohayhúrire tojegueraha chupekuéra Hese; ha katu, ohechágui ombohasa’asýjeyha Hese heta jeýma pe desiértope, Ha’e oñe’ẽ mbarete ipochýpe ndoikemo’ãiha hikuái Ipy’aguapýpe, mokõi añónte, umi osegíva’ekue Chupe ipy’aite guive. Tupã ojerure Itavayguakuérape ojerovia hag̃ua Hese año. Ndoipotái va’ekue ohupyty pytyvõ umi ndoservíri va’erãgui Chupe.”
“Please read Ezra 4:1–5: ‘Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the Lord God of Israel; then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye do; and we do sacrifice unto Him since the days of Esarhaddon king of Assur, which brought us up hither. But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the Lord God of Israel, as King Cyrus the king of Persia hath commanded us. Then the people of the land weakened the hands of the people of Judah, and troubled them in building, and hired counselors against them, to frustrate their purpose.’
“Eñemoĩ porãke Esdras 4:1–5: ‘Ha Judá ha Benjamín rovái oĩva, ohendúvo umi ñembyaty guive ou vaʼekue omopuʼãha Tupão Ñandejára Israel Jára peguarã; upémarõ ou hikuái Zorobábel rendápe ha umi túva ruvichakuéra rendápe, ha heʼi chupekuéra: Peheja ore romopuʼã pene ndive; roheka hag̃ua pende Jára, peẽ pejapoháicha; ha roikuaveʼẽ sacrificio chupe Esar-hadón, Asiria ruvicha guasu, ára guive, pe ore reru vaʼekue koʼápe. Ha Zorobábel, Jesúa ha opa umi Israel túva ruvichakuéra heʼi chupekuéra: Ndaipóri mbaʼeve pene rembiaporã orendive ore romopuʼã hag̃ua peteĩ óga ore Jára peguarã; ore añoite, peteĩ ñeʼẽme, romopuʼãta Ñandejára Israel Jára peguarã, mburuvicha guasu Ciro, Persia ruvicha guasu, ore mboʼe haguéicha. Upéi upe yvygua tavayguakuéra omokangy Judágua po, ombohasa asy chupekuéra iñemopuʼãme, ha opaga ñemoñeʼẽhára kuérape hesekuéra hag̃ua, omoañetey hag̃uaʼỹ hag̃ua ijypyʼapy.’”
“Ezra 8:21–23: ‘Then I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of Him a right way for us, and for our little ones, and for all our substance. For I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek Him; but His power and His wrath is against all them that forsake Him. So we fasted and besought our God for this: and He was entreated of us.’
“Esdras 8:21–23: ‘Upéi aikuaauka peteĩ ayuno upépe, Ahava ysyrýpe, ñañemomichĩ hag̃ua ñande Jára renondépe, jajerure hag̃ua Chupe peteĩ tape porã oréve g̃uarã, ñande mitãnguéra hag̃ua, ha opa ñande mba’erã. Che niko añemotĩ vaʼekue ajerure hag̃ua mburuvichápe peteĩ aty soldádo ha kavaju ári oĩvape orepytyvõ hag̃ua ore enemigo kuéra rovái tapére; ro’e haguére mburuvichápe: Ñande Jára po oĩ opa umi ohekáva hese iporã hag̃uáicha; ha Ipu’aka ha Ipoxy oĩ opa umi hese ohejávare. Upévare ro’ayuna ha rojerure asy Ñande Járape ko mba’ére; ha Ha’e ohendu ore ñembojerure.’”
“The prophet and these fathers did not regard the people of the land as worshipers of the true God, and though these professed friendship and wished to help them, they dared not unite with them in anything relating to His worship. When going up to Jerusalem to build the temple of God and to restore His worship, they would not ask help of the king to assist them in the way, but by fasting and prayer sought the Lord for help. They believed that God would defend and prosper His servants in their efforts to serve Him. The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.
“Pe proféta ha umi túva kuéra ndohecháikuri upe tetãygua tavayguakuérape adoradór kuéra pe Tupã añetéva rehegua ramo, ha jepe koʼãva heʼi hikuái iñangirũseha ha oipytyvõseha chupekuéra, ndojepyʼaguasúi hikuái oñondive hag̃ua hendivekuéra mbaʼeve oikóva hína Iñadorasión rehe. Oho jave Jerusalénpe omopuʼã hag̃ua Tupã róga ha omoĩjey hag̃ua Iñadorasión, ndoporandúi hikuái mburuvichápe pytyvõ rehe tapére; ayuno ha ñemboʼe rupive katu oheka Ñandejárape pytyvõrã. Haʼekuéra oguerovia vaʼekue Tupã oñangaretaha ha omotenondetaha hembiguáipe iñehaʼãnguérame Oservi hag̃ua chupe. Opa mbaʼe Apohare ndoikotevẽi hovaigua pytyvõ rehe omopyenda hag̃ua Iñadorasión. Haʼe ndojeruréikuri tekovai sakrifísio, ni noñemoneĩri umi ofrénda umi orekóva ambue tupã Ñandejára renondépe.”
“We often hear the remark: ‘You are too exclusive.’ As a people we would make any sacrifice to save souls, or lead them to the truth. But to unite with them, to love the things that they love, and have friendship with the world, we dare not, for we should then be at enmity with God.” Testimonies, volume 1, 281, 282.
“Py’ỹi ñahendu ko ñe’ẽ: ‘Peẽ peñembotavyeterei peneaño hag̃uáicha’. Ñande, tavayguakuéra ramo, rojapóta oimeraẽichagua sakrifísio ñasalva hag̃ua ánga-kuérape, térã rogueraha hag̃ua chupekuéra pe añeteguápe. Ha jajoaju hag̃ua hendivekuéra, jahecha porã hag̃ua umi mba’e ha’ekuéra ohayhúva, ha jareko hag̃ua angirũ hag̃ua ko yvy arapýre ndive, ndaikatúi ja’apo hese; péicha jajapóramo, ñaiméta ñorairõme Tupã ndive.” Testimonios, volúmen 1, 281, 282.
Sister White states, in conjunction with her commentary of the rebellion of Kadesh, “The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.” In 1863, the movement of Laodicean Millerite Adventism became a church and formed an alliance with the power that would enforce Sunday worship upon the nation and thereafter the world.
Hermana White he’i, ojoaju hag̃ua he’ẽpyre rehe Kades-pe oikova’ekue ñemopu’ã rehe, “Maymáva mba’e Apohare ndoikotevẽi Hovaiha kuéra pytyvõre omopyenda hag̃ua iñemomba’e guasu. Ndojeruréi ñañeikuave’ẽ hag̃ua tekoañágui, ni nomoneĩri umi kuave’ẽ ome’ẽva umi oguerekóva ambue tupã Ñandejára renondépe.” Áño 1863-pe, pe movimiento Adventismo Millerita Laodiceagua oiko peteĩ iglésia ramo ha ojapo peteĩ joaju pe mbarete ndive omboguata va’erãva domingo ñemomba’e guasu tetã ári ha upéi yvy tuichakue javeve.
In the next article, we will continue our considerations of the prophetic lines that contribute to 1863, which is the capstone of the prophetic period of 1844 unto 1863.
Pe artíkulo oúvape, ñamotenondéta ñane ñeha’ãrõ umi línea profética rehegua oguerohoryva 1863-pe, ha’éva pe ita apykue pe período profético 1844 guive 1863 peve.
The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there any thing whereof it may be said, See, this is new? it hath been already of old time, which was before us. I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him. That which hath been is now; and that which is to be hath already been; and God requireth that which is past. Ecclesiastes 1:9, 10; 3:14, 15.
Pe mba’e oikómava, upéva voi pe oikótava; ha pe mba’e ojejapóva, upéva voi pe ojejapótava: ha ndaipóri mba’e pyahu kuarahy guýpe. Oĩ piko mba’e ikatuhápe oñeñe’ẽ hese: Péina, kóva ipyahu? Ymave voi oĩma vaʼekue, umi ára yma guarépe, ñande mboyve. Che aikuaa opa mbaʼe Tupã ojapóva, upéva opytáta opa ára g̃uarã: ndaikatúi oñembojoapy hese mba’eve, ha ndaikatúi avei ojeipe’a chugui mba’eve: ha Tupã ojapo upéicha, tapicha kuéra okyhyje hag̃ua henondépe. Pe mba’e oikómava, koʼág̃a oĩma; ha pe mbaʼe oikótava, oiko vaʼekuéma; ha Tupã ojerure jey pe mba’e ohasáma vaʼekue. Eclesiastés 1:9, 10; 3:14, 15.