We are currently addressing the prophetic symbol of 1863. We have been focusing our attention on the biblical Kadesh as the symbol on ancient Israel’s rebellion against the “rest” that brought about their death over a period that culminated at Kadesh, thus illustrating the rejection of Jeremiah’s “old paths” in 1863 when the “seven times” of Leviticus twenty-six was rejected.
Ko’ág̃a jahecha hína pe símbolo profético 1863 rehegua. Ñamombyte hína ñane atención pe Kades bíblico rehe, Israel yma guarépe g̃uarãicha peteĩ símbolo iñepu’ã rehe pe “pytu’u” rehe, upéva oguerúva’ekue chupekuéra omanó hag̃ua peteĩ ára pukukue rupive og̃uahẽva Kades peve; péicha ohechauka Jeremías rembiasakue “tape yma guaréva” ñemboyképe 1863-pe, oñemboyké jave pe “siete tiempo” Levítico veintiséis-pe guare.
In pursuing the light associated with Kadesh and 1863, we have been identifying the ten tests that reached to Kadesh. We have identified the first three tests as the test of the manna. Those three steps can be represented as miracles or tests, and the Sabbath rest being the first of the ten tests corresponds to the tenth test, which is identified so clearly by Paul in Hebrews as the “rest.” The ten tests possess an alpha rest and an omega rest.
Ojehekávo pe tesape ojoajúva Cades-pe ha 1863 rehe, roñemomba’e hína umi pa test rehe oguahẽva Cades peve. Rohechakuaa umi mbohapyha ypykueha test ha’eha pe maná rehegua prueba. Umi mbohapy tape ikatu oñerrepresenta milagrokuéra térã pruebaramo, ha pe pytu’u sábado rehegua, ha’éva pe peteĩha umi pa prueba apytépe, oñembojoja pe prueba paháre, Pablo ohechakuaáva hesakã porãiterei Hebreos-pe ha ombohéra hag̃ua “pytu’u”. Umi pa prueba oguereko peteĩ pytu’u alfa ha peteĩ pytu’u omega.
It does not matter how a student of prophecy wishes to define “the rest” that the Hebrews rejected at Kadesh—for prophetically every “rest,” (line upon line) is referring to “the rest and the refreshing” that is the latter rain. Kadesh is a premier symbol of the rejection of the latter rain message and also the latter rain experience, for the sealing which is accomplished upon the one hundred and forty-four thousand at Kadesh is a settling into the truth both “intellectually and spiritually.”
Ndaipóri mba’éichapa peteĩ temimbo’e marandu profético rehegua odefinise “pe pytu’u” umi Hebreo-kuéra ombotovéva Kades-pe—pórke, profétikamente, opaite “pytu’u” (línea ári línea) oñe’ẽ “pe pytu’u ha pe ñembopy’aguapy” rehe, ha upéva hína pe ama pahague. Kades ha’e peteĩ símbolo principal pe ama pahague marandu ñembotove rehegua ha avei pe ama pahague jeikove rehegua, pórke pe sellamiento ojejapóva umi cien cuarenta y cuatro mil ári Kades-pe ha’e peteĩ oñemopyenda hag̃ua añeteguápe mokõivéicha, “arandukuaa hag̃uáicha ha espíritu rupive.”
“Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” The Seventh-day Adventist Bible Commentary, volume 4, 1161.
“Pya’evoi Ñandejára tavayguakuéra oñemoĩjepysóvo isellokuéra tenonde gotyo—ndaha’éi peteĩ sello térã marca ojehechakuaáva, síno peteĩ añeteguápe oñemopyenda hag̃ua, arandupy ha espiritu rehegua mokõivéva rupive, ikatu hag̃uáicha ndojevyrymo’ãi hag̃ua—pya’evoi Ñandejára tavayguakuéra oñesella ha oñembosako’i rire pe ñemokyre’ỹrãme g̃uarã, outa. Añetehápe, oñepyrũma voi; Ñandejára jehukuaa ñeme’ẽnguéra oĩma ko’ág̃a yvy ári, ñandejopy hag̃ua ñandéve peteĩ ñe’ẽmondo ramo, ikatu hag̃uáicha jaikuaa mba’épa oútava.” The Seventh-day Adventist Bible Commentary, volume 4, 1161.
To settle “into the truth” “intellectually” represents the acceptance of the methodology of line upon line as the one and only sanctified approach in the study of God’s Word. This narrow approach was confirmed as the correct approach in August of 1840, when “multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement.” The “wonderful impetus,” represents the manifestation of the power of the Holy Spirit that sent the first angel’s message around the world in 1840.
“Oñemopyenda hag̃ua ‘pe añeteguápe’ ‘arandukuaaháicha’ ohechauka jagueroviaha pe metodología de línea sobre línea ha’eha pe tape añónte ha oñesantifikáva Tupã Ñe’ẽ ñemoarandúpe. Ko tape po’imi ojehechauka ha’eha pe tape añetetéva agosto ary 1840-pe, araka’e “hetaiterei oikuaa hag̃ua oñemopyenda porãha umi principio de interpretación profética ojeporúva Miller ha iñirũnguera, ha peteĩ ñemomýi hechapyrãva oñeme’ẽ pe movimiento adventista-pe.” Pe “ñemomýi hechapyrãva” ohechauka pe Espíritu Santo pokatu jehechauka omondo va’ekue pe marandu peteĩha pe ánhel rehegua ko yvy ape ári tuichakue javeve ary 1840-pe.
Those who participated in the work representing the “wonderful impetus” were empowered to do that very work by the power of the Holy Spirit. The Holy Spirit only manifested His power among those who had accepted the sacred methodology. The Holy Spirit only manifested His power within those who had accepted the sacred methodology.
Umi ojepartisipáva’ekue pe tembiapópe, ohechaukáva pe “impulso maravillóso”, oñembokatupyry ojapo hag̃ua upe tembiapoete Espíritu Santo pokatu rupive. Espíritu Santo ohechauka vaʼekue Ipuʼaka umi oguerohory vaʼekue añónte pe metodología sagrada. Espíritu Santo ohechauka vaʼekue Ipuʼaka umi oguerohory vaʼekue añónte pe metodología sagrada ryepýpe.
Settling into the truth intellectually is the acceptance of the line upon line methodology and the ‘acceptance’ of the line upon line methodology is represented to a Laodicean as the opening of the heart-door for the entrance of the Messenger to Laodicea in the person of the Holy Spirit. The acceptance of the sacred methodology brings the power of the Holy Spirit into the mind of those settling into the truth intellectually. The acceptance of that methodology produces a spirituality that is represented as the combination of Divinity with humanity. The application of the biblical methodology of line upon line, when mixed with faith is represented as settling into the truth intellectually, and the truth (message) which is produced by the methodology, cannot be separated from Jesus, who is the Word. To accept the message of His Word is to accept the Holy Spirit into your mind. Thus, settling into the truth intellectual produces the spiritual experience that receives God’s seal of approval.
Añete hag̃ua pe añeteguáre arandu rupive ha’e pe ñemoneĩ pe metodología línea ári línea ári rehegua, ha pe “ñemoneĩ” pe metodología línea ári línea ári rehegua ojehechauka peteĩ Laodiceaguápe ramo ipy’a rokẽ jepe’a hag̃ua oike hag̃ua Mensajero Laodiceápe Espíritu Santo retepyme’ẽme. Pe ñemoneĩ pe metodología marangatu rehegua ogueru Espíritu Santo pu’aka umi oñemoĩva añeteguápe arandu rupive akãme. Pe ñemoneĩ upe metodología rehegua omoheñói peteĩ tekove’ẽ espiritual ojehechaukáva Tupãrekogua joaju yvypóra reko ndive ramo. Pe jeporu pe metodología bíblica línea ári línea ári rehegua, oguerekóramo jerovia ñembojehe’a, ojehechauka añemoĩ hag̃ua añeteguápe arandu rupive ramo, ha pe añetegua (marandu) osẽva upe metodología-gui ndaikatúi oñemboja’o Jesús-gui, ha’éva pe Ñe’ẽ. Ñamoneĩ hag̃ua Iñe’ẽ marandu ha’e ñamoneĩ hag̃ua Espíritu Santo ne akãme. Upévare, añemoĩ hag̃ua añeteguápe arandu rupive omoheñói pe jeikove espiritual ohupytyva Tupã sellokuéra ñemoneĩ.
Kadesh was the final test for ancient Israel. The two classes of wine drinkers in the book of Joel are separated and distinguished from each other based upon the rejection or acceptance of the latter rain message which Joel identifies as “new wine” in contrast with the fermented wine being consumed by the other class. Joel’s “new wine” is Paul’s “rest,” in Hebrews three and four. It is also what Isaiah’s “drunkards of Ephraim” refuse to “hear”—to “whom he said, ‘This is the rest wherewith ye may cause the weary to rest; and this is the refreshing’: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.”
Cades hína pe prueba paha Israel yma guarépe g̃uarã. Mokõi aty kaguy’uha oĩva Joel kuatiápe ojeheja ha oñemombyry ojuégui, peteĩteĩ oñemboavývo térã omoneĩvo ama pahaguévo marandu, Joel ohechakuaáva “kaguy pyahu” ramo, iñambuéva pe kaguy fermentado ambue aty ho’úvagui. Joel “kaguy pyahu” ha’e Pablo “pytu’u”, Hebreos mbohapy ha irundy-pe. Ha’e avei upe Isaías “Efraín ka’uha” ndohenduséiva —“pe ha’évape he’i va’ekue: ‘Kóva hína pe pytu’u peme’ẽ hag̃uáicha pytu’u pe kane’õvape; ha kóva hína pe pytu’u pyahu’: upéicharamo jepe, ha’ekuéra ndohenduséi. Ha Ñandejára ñe’ẽ oiko hag̃ua chupekuéra mbo’epy ári mbo’epy, mbo’epy ári mbo’epy; línea ári línea, línea ári línea; ko’ápe michĩmi, ha amo michĩmi; ikatu hag̃uáicha oho, ho’a hag̃ua hapykuévo, oñembyai hag̃ua, oñeñuhã hag̃ua, ha ojepokuaa hag̃ua.’”
We have identified that Aaron’s golden calf rebellion represents ‘two’ of the ten tests that conclude at Kadesh. The division of that test into two tests is in agreement with the testing period of the latter rain that is represented by the “image of the beast test,” which is the test that determines the destiny of God’s people. Revelation thirteen identifies ‘rebellion’ for the number ‘thirteen’ represents rebellion.
Rohechakuaa Aarón vaka ra’anga óroguigua pu’aka’ỹ rehegua ohechauka hag̃ua “mokõi” umi pa’ũporã apytégui oguahẽva ipahápe Cades-pe. Upe prueba jepe’a mokõi prueba-pe oñemohenda porã pe ára de prueba ama pahaguéva rehegua ndive, ojehechaukáva “mymba ra’anga prueba” rupive, ha upéva hína pe prueba ohechaukáva Ñandejára tavayguakuéra destino. Apocalipsis 13 ohechauka “pu’aka’ỹ”, pórke pe papapy “trece” orrepresenta pu’aka’ỹ.
The chapter begins with the papal sea beast, premier symbol of rebellion upon earth as Daniel identifies it as the power that speaks great words against the Most High. That rebellion is followed by the rebellion of the earth beast, the United States, who then forces the entire world to follow their example of rebellion. The pattern for the third rebellion in the chapter is found in the first of the three rebellions, represented as the sea beast, the symbol of the Vatican. In verse eleven the United States speaks as a dragon and thus forms an image to the beast—image of the Vatican. Verse twelve onward the United States forces the world to do the same. Aaron’s rebellion is twofold representing the rebellion of the United States and then the rebellion of the entire world when the world image of the Vatican is enforced.
Pe kapítulo oñepyrũ pe mymba guasu papal rehe, ha’éva pe símbolo principal opuʼã hag̃ua ko yvy ári, Daniel ohechauka rupi chupe pe mbarete oñeʼẽva ñeʼẽ guasu yvateterei pe Ijyvatevéva rehe. Upe opuʼã rire ou pe opuʼã pe mymba guasu yvy rehegua, Estados Unidos, ha upéi haʼe ombohape mbaretépe opaite yvóra arapýpe osegi hag̃ua iñehaʼãnga opuʼãrõ guáicha. Pe tekorã pe mbohapyha opuʼãrã ko kapítulope ojejuhu pe peteĩha umi mbohapy opuʼã apytégui, ojehechaukáva mymba guasu mar rehegua ramo, Vaticano símbolo ramo. Versíkulo once-pe Estados Unidos oñeʼẽ peteĩ dragónicha ha upéicha omoheñói peteĩ taʼãnga pe mymba guasúpe g̃uarã—taʼãnga Vaticano rehegua. Versíkulo doce guive Estados Unidos ombohape mbaretépe ko yvy tuichakue ojapo hag̃ua upe mbaʼe avei. Aarón opuʼãha mokõi hendáicha, ohechaukávo peteĩhápe Estados Unidos opuʼãha ha upéi opaite yvóra opuʼãha, oñembopyahúvo pe taʼãnga arapyguápe Vaticano rehegua.
Aaron’s rebellion identifies both periods, represented as idolatry when Moses was not there, followed by idolatry when Moses was there. Moses had been receiving the Law, and therefore represents the Law of God as the diving point in the rebellion. The test represented by Aaron’s golden image of a calf-beast is the test of 1863.
Arón pu’a ohechauka mokõi periodo, ojehechaukáva ta’ãnga rey ramo Moisés ndaipóri jave, ha upéi ta’ãnga rey ramo Moisés oĩ jave. Moisés oiko kuri hína oguerohupytývo Léi, ha upévare ohechauka Ñandejára Léi rehegua pe punto divisor pe pu’a rehe. Pe prueba ojehechaukáva Arón ra’ãnga óropegua, peteĩ vaka ra’anga mymbaicha, ha’e pe prueba ary 1863-peguáva.
It is the Sunday law test, representing a dividing line between life and death. It’s the dividing line between the Promised Land or death in the wilderness, the dividing line between the mark of the beast or the seal of God, the dividing line between the fate of Shebna the Laodicean or Eliakim the Philadelphian. The first three tests, represented by the manna symbolize the Sabbath or Sunday controversy, as does the tenth test. The dividing line in Aaron’s golden calf rebellion representing both the fifth and sixth tests—and is the Sunday law.
Ha’e pe prueba Léi Arateĩgua rehegua, ohechaukáva peteĩ línea omboja’óva tekove ha ñemano mbytépe. Ha’e pe línea omboja’óva Yvy Ñeme’ẽpyre térã ñemano desiértope, pe línea omboja’óva mymba ñaña marka térã Tupã sello, pe línea omboja’óva Shebna Laodiceagua destino térã Eliakim Filadelfiagua destino. Umi mbohapy prueba peteĩha, maná rupive ojehechaukáva, ohechauka pe controversia Sábado térã Arateĩgua rehegua, upéicha avei pe décima prueba. Pe línea omboja’óva Aarón vaká óroguigua ñemopu’ãme, ohechaukáva mokõivéva pe prueba poha ha poteĩha—ha upéva hína pe Léi Arateĩgua.
The fourth test is the water at Massah, meaning ‘testing’ and ‘Meribah’ meaning the “ensign of Jehovah” and is located in Exodus 17:1–7, where it is directly identified as “testing the Lord”.
Pe irundyha prueba ha’e y atýra Massah-pe, he’iséva “ñemoha’ã”, ha Meribah, he’iséva “Jehová poyvi”, ha ojejuhu Éxodo 17:1–7-pe, upépe oñemombe’u hag̃ua peteĩchaite “ñemoha’ã Ñandejárape”.
And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the Lord, and pitched in Rephidim: and there was no water for the people to drink. Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the Lord? And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?
Ha opaite aty guive Israel ra’ykuéra ñemono’õ osẽ Sin desiérto guive, ijeguata-kue rire, Ñandejára rembiapoukapy he’iháicha, ha oñembohóga Refidim-pe; ha upépe ndaipóri y umi tavayguakuéra hoy’u hag̃ua. Upévare umi tavayguakuéra oñemoĩ Moisés rehe, ha he’i: Peẽme’ẽ oréve y roy’u hag̃ua. Ha Moisés he’i chupekuéra: Mba’ére piko peñemoĩ che rehe? mba’ére piko peñemoĩ Ñandejára rehe peme’ẽ hag̃ua jejopy? Ha umi tavayguakuéra ijuhéi upépe y rehe; ha umi tavayguakuéra oñe’ẽ vai Moisés rehe, ha he’i: Mba’ére piko rejupi oréve Egipto guive, rejuka hag̃ua oréve, ore ra’ykuérape ha ore mymbakuérape yuhéigui?
And Moses cried unto the Lord, saying, What shall I do unto this people? they be almost ready to stone me.
Ha Moisés osapukái Ñandejárape, he'ívo: Mba'épa ajapóta ko tetãme? oĩma ningo haimete ombo'ytávo chéve.
And the Lord said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go. Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.
Ha Ñandejára he’i Moiséspe: Tereho tenonderã tavayguakuéra renondépe, ha egueraha nendive Israel myakãhára kuéragui; ha nde yvyra, pe reikutu hague ysyryme, egueraha nde pópe, ha tereho. Péina, che aime vaʼerã ne renondépe upépe ita ári Horebpe; ha reikutu vaʼerã pe ita, ha osẽta y rehegui, tavayguakuéra hoyʼu haguã. Ha Moisés ojapo upéicha Israel myakãhára kuéra renondépe.
And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us, or not? Exodus 17:1–7.
Haʼe omoĩ pe tenda réra Massah ha Meribah, Israel raʼykuéra joavy ha oñorairõ haguére, ha oipyʼaraʼã haguére Ñandejárape, heʼívo: “¿Oĩpa Ñandejára ñande apytépe, térã nahániri?” Éxodo 17:1–7.
The testing represented by “Massah,” and the ensign represented by “Meribah” are a prophetic alpha that meets its prophetic omega when Moses strikes the same Rock a second time. This means the fourth of the ten provocations is represented at Kadesh, for the second Kadesh is where Moses strikes the Rock in rebellion. This identifies that Kadesh, as a symbol, includes the test of water which produces an ensign.
Pe ñemoha’ãnga ojehechaukáva “Massah” rehe, ha pe techaukaha ojehechaukáva “Meribah” rehe ha’e peteĩ alfa profético ojuhu hag̃ua iomega profético Moisés oinupã jey hag̃ua pe Ita peteĩhaite mokõiha jey. Kóva he’ise pe irundyha umi diez provocaciones apytégui ojehechauka hag̃ua Cades-pe, pórke pe mokõiha Cades-pe ae Moisés oinupã pe Ita ñepu’ãme. Péicha ojehechauka Cades, símbolo ramo, oguerekoha ipype pe y rehegua ñemoha’ãnga oguenohẽva peteĩ techaukaha.
The test of water which produces the ensign is the test of the latter rain message. 1863 was where the ensign was supposed to have been lifted up, but alas; 1863 was only the first Kadesh, and the second Kadesh is at the soon coming Sunday law. Massah and Meribah represent the final test for the one hundred and forty-four thousand just before they are lifted up as an ensign at the Sunday law. It was not the authority of Rome, or the authority of the Jews that arranged the death of Christ. That authority was authorized in the counsel of Heaven ages before the cross. Moses used his rod, the rod anointed by God Himself to strike the Rock— but only one time. That Rock according to inspiration is represented by the messages of 1840 to 1844, which are the old foundational truths that represent the path of the just. In the testing represented by Massah the water that saves, is the water which comes out of the Rock of the old paths. That water tests and produces two classes; one for the mark of the beast and the other for the seal of God, as is represented by the seal of God upon those lifted up as an ensign, as represented by Meribah.
Y rehecha yva oguenohẽva pe techaukaha ha’e pe ñeha’ã y okẽngue pahaguéva marandu rehegua. 1863-pe oime va’ekue pe techaukaha oñemopu’ã va’erã hague, ha upéicharõ jepe; 1863 ha’e va’ekue Kades peteĩha añónte, ha Kades mokõiha ha’e pe domingo léi og̃uahẽmbotaitévape. Massah ha Meribah ohechauka pe ñeha’ã paha umi cien cuarenta y cuatro mil-pe g̃uarã, michĩmi mboyve oñemopu’ã hag̃uaicha techaukaháramo pe domingo léi jave. Ndaha’éi Roma pokatu, ni judío kuéra pokatu, umi ombosako’íva Cristo mano. Upéva pokatu oñemoneĩma va’ekue Yvágape ñemongeta guasúpe heta ára mboyve pe kurusu-gui. Moisés oipuru irróda, pe róda Tupã voi omoañetéva, ojapi hag̃ua pe Ita’ãguasúre—ha peteĩ jeynte. Pe Ita’ãguasu, inspiración he’iháicha, ojejapo hag̃uaicha umi marandu 1840 guive 1844 peve, ha’éva umi añetegua yma guare pyenda guasu rehegua ohechaukáva umi hekojojáva rape. Pe ñeha’ãme Massah rehe ojehechaukávape, pe y osalváva ha’e pe y osẽva pe Ita’ãguasúgui, umi tape yma guaréva rehegua. Upéva y oha’ã ha oguenohẽ mokõi aty; peteĩva mymba ñaña marka-rã, ha ambue Tupã sello-rã, ojehechaukaháicha Tupã sellópe umi oñemopu’ãvape techaukaháramo, Meribah ohechaukaháicha.
The temple was finished before the third decree of Artaxerxes, establishing that the Millerite temple which Christ raised up in 46 years from 1798 unto 1844, was finished before the third angel, represented by the arrival of the third decree. The one hundred and forty-four thousand are sealed just before the Sunday law where they are then lifted up as an ensign offering of the first fruits of Pentecost, as in days of old. Massa and Meribah identify the water test represented by the message of the Midnight Cry in the history of the first and third angels.
Pe témplo oñemohuʼã vaʼekue mboyve Artajerjes rembiapoukapy mbohapyha, upéva omopyenda hag̃ua pe témplo mileríta, Cristo omopuʼã vaʼekue 46 áño pukukue 1798 guive 1844 peve, oñemohuʼã hague mboyve pe ánhel mbohapyha, ojehechaukáva pe rembiapoukapy mbohapyha og̃uahẽ haguére. Umi cien cuarenta y cuatro mil oñesella oiko hag̃uáicha peteĩ michĩmi mboyve pe léi dominical, upérõ oñehupi chupekuéra peteĩ techaukaha ramo, peteĩ ofrénda ramo yva tenondegua Pentecostés pegua, yma guaréicha. Massa ha Meribah ombohechauka pe y rehegua prueba, ojehechaukáva pe Marandu Pyharepyte Sapyʼagua rupive pe tembiasakue pe ánhel peteĩha ha mbohapyha rehegua.
The work of combining Divinity with humanity is also represented as the combining of two temples. It also represented as marriage where a man and a woman, or a female temple and a male temple are joined and become one flesh. Christ erected the Millerite temple for the purpose of leading them into His Heavenly temple where they would find “rest,” represented in the history of 1844 by the seventh-day Sabbath.
Pe obra ombojoaju hag̃ua Tupã reko yvypóra rekóndi ojehechauka avei mokõi tupão ñembojoajúramo. Avei ojehechauka ñemendáramo, upépe peteĩ kuimba’e ha peteĩ kuña, térã peteĩ tupão kuña ha peteĩ tupão kuimba’e ojoaju ha oiko peteĩ so’óramo. Cristo omopu’ãkuri pe tupão Millerita ogueraha hag̃ua chupekuéra Itupão Yvagapeguápe, upépe otopátahápe “pytu’u”, ojehechaukáva 1844 rembiasakuepe arapokõindy ára pytu’u rupive.
When this understanding of Massa and Meribah, as the fourth test, is applied between an opening test which also represents three tests, and which is then followed by the Sunday law of the fifth and sixth tests—you can then see, but only if you are willing to see, that the threefold manna test is the first test, followed by a test that proceeds the third twofold test of Aaron’s golden calf. Massa and Meribah are represented together, for it is only in the second angel’s message that a prophetic “doubling,” is located. The first three tests of the manna are the first angel’s message. The test of Massa and Meribah is the second angel’s message and Aaron’s rebellion is the third angel’s message.
Ko entendimiento Massa ha Meribah rehegua, pe irundyha prueba ramo, oñemoĩ vove peteĩ prueba ñepyrũgua mbytépe, upéva avei orrepresentáva mbohapy prueba, ha upe rire oúvo pe léi domingo rehegua, pe poha ha poteĩha prueba ramo—ikatu upéicha rehecha, ha katu rehechaséta ramo añoite, pe prueba triple maná rehegua ha’eha pe primera prueba, ha upéi oúha peteĩ prueba omotenondéva pe mbohapyha prueba mokõi hendáicha pe vakara’y óroguáva Aarón rehegua. Massa ha Meribah oñerrepresenta oñondive, pe marandu mokõiha ánhel reheguápe añoite ojejuhúgui peteĩ “mokõive jevy” profética. Pe maná rehegua mbohapy prueba peteĩha ha’e pe marandu peteĩha ánhel rehegua. Pe prueba Massa ha Meribah rehegua ha’e pe marandu mokõiha ánhel rehegua ha Aarón ñepu’ã ha’e pe marandu mbohapyha ánhel rehegua.
The fifth test is the test of Aaron’s golden calf which begins with a manifestation of idolatry when the rebels thought their naked rebellion was concealed from God.
Pe prueba poapyha hína Aarón vakara raʼanga óroguigua rehegua, oñepyrũva taʼanga jahéi ojehechaukávo, umi opuʼãva oimoʼã jave iñakãhatã opívo opuʼãha oñemokañyha Tupãgui.
And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me. And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron. And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord.
Ha ohechávo tavayguáva Moisés oguejy hag̃ua yvytygui, umi tavayguakuéra oñembyaty Aarón rendápe ha he’i chupe: —Epu’ã, ejapo oréve tupãnguéra oho hag̃ua ore renonderã; ko Moisés rehe katu, pe kuimba’e oreguenohẽ va’ekue Egipto retãgui, ndajaikuaái mba’épa oiko hese. Upérõ Aarón he’i chupekuéra: —Peipe’a umi pendiente óropegua oĩva pene rembirekokuéra, pene ra’ykuéra ha pene rajykuéra apysápe, ha peru chéve. Ha opa umi tavayguakuéra oipe’a umi pendiente óropegua oĩva iapysápe, ha ogueru Aarónpe. Ha’e oguereko ipógui, ha ojapo peteĩ tembiporu oñembojegua hag̃ua rupive, rire ojapo peteĩ vakara’y oñehykýiva; ha ha’ekuéra he’i: —Kóvape hína nde tupãnguéra, Israel, omboguejy va’ekue ndehegui Egipto retãgui. Ha Aarón ohechávo upéva, omopu’ã peteĩ altar henondépe; ha Aarón omoherakuã ha he’i: —Ko’ẽrõ oĩta arete Ñandejárape.
And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. Exodus 32:1–6.
Ha ñane’ẽrendu ko’ẽmbávo, ha oikuave’ẽ mymbahapy opa hag̃uáva, ha ogueru avei mymbajuka py’aguapyrã; ha tavayguakuéra oguapy ho’u ha ho’u hag̃ua, ha opu’ã oñembosarái hag̃ua. Éxodo 32:1–6.
The sixth test is the second part of the golden calf rebellion, when Moses returns from receiving the Ten Commandments. Moses asks, “Who is on the Lord’s side?” the majority remained passive or aligned with idolaters, manifesting the same rebellion openly in the mediator’s presence.
Pe sextoha ñeha’ã hína pe mokõiha parte pe kavaju ra’anga óro rehegua pu’aka vai rehegua, Moisés ojevy jave ogueru rire pe Diez Mandamientos. Moisés oporandu: “Máva piko oĩ Ñandejára ykére?” hetave umi tapicha opyta kirirĩ térã ojoaju umi ta’anga gua’u omomba’évare ndive, ohechauka hag̃uáicha upe misma pu’aka vai mediador renondépe hesakã hag̃uáicha.
The fifth and sixth tests clearly typify and align with the Sunday law. Elijah on Mount Carmel asks a similar question as Moses did. Choose this day who you will serve, points to the test of the Sunday law. The symbolism of the image of the beast test points to the Sunday law. The division of the Levites in Aaron’s story and the division of the twelve tribes in the story of Jeroboam’s two golden calves, identify the division of the wise and foolish at the Sunday law. The Laodiceans are the foolish virgins, as testified to by Sister White, and therefore the division of the virgins at the Sunday law is the division of Laodiceans and Philadelphians. The fifth and sixth tests, which are one twofold test, align with the Sunday law, which means they align with 1863, and Kadesh.
Pe quinta ha pe sexta ñeha’ã ohechauka porã ha oñemohenda porã pe léi domingo rehe. Elías, Monte Carmelo ári, oporandu peteĩ porandu ojoajúva pe Moisés ojapova’ekuéicha. Eiporavo ko árape mávapa pemomba’eguasúta, ohechauka pe ñeha’ã léi domingo rehegua. Pe ta’anga mymba pegua ñeha’ã simbolísmo ohechauka pe léi domingo rehe. Pe levita-kuéra ñemboja’o Aarón rembiasápe ha pe pa’ũ oĩva umi doce trívu apytépe Jeroboam mokõi vakatĩ óro rembiasápe, omombe’u pe ñemboja’o umi arandu ha umi tavy apytépe pe léi domingope. Umi Laodiceagua ha’e umi kuñataĩ tavy, upéicha Sister White omoneĩ haguére; upévare umi kuñataĩ ñemboja’o pe léi domingope ha’e pe Laodiceagua ha Filadelfiagua ñemboja’o. Pe quinta ha pe sexta ñeha’ã, ha’éva peteĩ ñeha’ã mokõihendýva, oñemohenda pe léi domingo rehe, ha upéva he’ise oñemohenda avei 1863 ha Cades rehe.
Chapters thirty-two and thirty-three of Exodus are fulfilled on the very same day, just hours apart, and that day typifies 1863 and Kadesh. In chapter thirty-three Moses asks to see God’s glory. Therefore, we see Moses in the fifth and sixth provocations being transformed into the one hundred and forty-four thousand. That same Moses is also at Kadesh striking the Rock a second time, thus representing a class that are crushed by the Rock which they refused to fall upon. That Rock is a message, and there are therefore two symbols of Moses at Kadesh, one manifesting God’s glory and the other rejecting the Rock.
Éxodo mbohapy-pa mokõiha ha mbohapy-pa mbohapyha oñembyaje upe árape voi, mbovymi aravo joa’ỹme, ha upe ára ohechauka 1863 ha Cades. Mbohapy-pa mbohapyha kapítulope Moisés ojerure ohecha hag̃ua Tupã ñemimbipa. Upévare, jahecha Moiséspe pe poha ha poteĩha mbopy’arope oñemoambuévo umi sa cien cuarenta y cuatro mil-pe. Upe Moisés voi oĩ avei Cades-pe oinupãvo Itápe mokõiháicha, upéicha rupi ohechaukáva peteĩ aty ojeity hag̃uáicha pe Itáre, ha’ekuéra ndoityséikuri hese. Upe Itá ningo peteĩ marandu, ha upévare oĩ mokõi símbolo Moisés rehegua Cades-pe, peteĩ ohechaukáva Tupã ñemimbipa ha ambue katu omboykéva pe Itá.
“Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.
“Taikuéra oĩva Tupã ñangareháramo Sión murálla ári toiko kuimba’e ikatúva ohecha pe tavayguakuéra renonderã umi mba’e vai oguahẽ hag̃uáva, —kuimba’e ikatúva ombojoavy añetegua ha jejavy, tekojoja ha tekojoja’ỹ.”
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Oúma pe ñe’ẽmondo: Mba’eve ndojehejava’erãi oike hag̃ua omyanguipa hag̃ua pe jerovia ypykue hi’ári ñamopu’ã hague ñande rembiapo ymaite guive, marandu oguahẽ guive ary 1842, 1843 ha 1844-pe. Che aime kuri ko marandúpe, ha upéi guive aime añembo’y hag̃ua yvóra renondépe, jerovia hag̃uáicha pe tesape Tupã ome’ẽ vaekue ñandéve. Ndorojepy’amongetái roipe’a hag̃ua ore py pe plataforma ári oñemoĩ haguépe, ára ha ára roheka aja Ñandejárape ñembo’e kyre’ỹme, rohekávo tesape. ¿Peimo’ã piko ikatuha aheja pe tesape Tupã ome’ẽ vaekue chéve? Upéva oikova’erã Araka’e Gua Itáramo. Upéva che rekojoja ha che sãmbyhy kuri ome’ẽ guive chéve.” Review and Herald, 14 de abril de 1903.
One of the symbols of ‘Moses at Kadesh’ strikes the Rock with a rod, a symbol of authority. The first time it was God’s authority and the second time it was man’s authority. The class represented by Moses at the second Kadesh are represented as the drunkards of Ephraim, who use their theological authority (rod) to attack the message of the latter rain, which is the message of the old paths of 1840 to 1844.
Peteĩva umi símbolo “Moisés Kades-pe” rehegua oinupã Ita peteĩ vara reheve, mburuvicha hag̃ua símbolo. Peteĩha jey ha’e va’ekue Tupã mburuvicha hag̃ua, ha mokõihápe katu yvypóra mburuvicha hag̃uánte. Umi oñerrepresentáva Moisés rupive mokõiha Kades-pe oñerrepresenta Efraín ka’u’ýicha, oiporúva iñaranduka teológica mburuvicha hag̃ua (vara) ojeity hag̃ua ama paha marandu rehe, ha’éva tape yma guare marandu 1840 guive 1844 peve.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Opaite ñe’ẽmondo oñeme’ẽva’ekue 1840–1844 guive ojejapova’erã koʼág̃a mbarete reheve, heta tapicha niko operdegui hikuái ijehechakuaa porã. Umi ñe’ẽmondo oguahẽva’erã opaite iglesia-kuérape.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Cristo he’i: ‘Ojehovasáva pene resa, ohecha rupi; ha pende apysa, ohendu rupi. Añetehápe ha’e peẽme heta maranduhára ha kuimba’e hekojojáva ohechase hague umi mba’e peẽ pehecháva, ha ndohechái; ha ohenduse hague umi mba’e peẽ pehendúva, ha nohendúi’ [Mateo 13:16, 17]. Ojehovasáva umi resa ohechava’ekue umi mba’e ojehechava’ekue ary 1843 ha 1844-pe.”
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Oñeme’ẽ oñeme’ẽkuri. Ha ndaiporiva’erã mbegue ojejey hag̃ua oñemoherakuãvo pe oñeme’ẽva, umi ára rechaukaha ojehu hag̃uére; pe tembiapo paha ojejapopa va’erã. Peteĩ tembiapo tuicha ojejapóta sapy’aitépe. Koʼẽrõite oñeme’ẽta peteĩ ñe’ẽmondo Tupã remimoĩ rupive, ha upéva okakuaáta peteĩ sapukái hatãme. Upérõ Daniel oñemboʼytéta ilótepe, omeʼẽ hag̃ua hekopotĩrã.” Manuscript Releases, volúmen 21, 437.
The first test of manna is three tests. The last of the ten tests is the test of the third angel. Both first and last represent “rest” as a symbol of the test. The first test is three tests, representing the first angel that is followed by the second angel, but the fourth test, where the sealing and lifting up as an ensign, is represented by Massa and Meribah. The third angel, represented by the fifth and sixth tests, is the third test, which followed the second test of Massa and Meribah, and the first test of manna.
Pe maná jehecháva ha’e mbohapy jehecháva. Pe pahápe umi diez jehecháva apytégui ha’e pe mbohapyha ánhel jehecháva. Peteĩha ha pahagua mokõivéva orrepresenta “pytu’u” ramo pe jehecháva símbolorõ. Peteĩha jehecháva ha’e mbohapy jehecháva, orrepresentáva pe peteĩha ánhel oúva rire pe mokõiha ánhel; ha pe irundyha jehecháva, upépe pe sellado ha pe ñemopu’ã peteĩ poyvirã ramo, ojerrepresenta Massa ha Meribápe. Pe mbohapyha ánhel, ojerrepresentáva pe poha ha poteĩha jehechávape, ha’e pe mbohapyha jehecháva, ouva’ekue pe mokõiha jehecháva, Massa ha Meribah pegua, ha pe peteĩha jehecháva maná rehegua rire.
The provocation at Taberah set forth in Numbers 11:1–3 is the seventh test. The verses that introduce the fiery trial of faith represented by “Taberah,” which means ‘a burning place’ are preceded with verses identifying the movement of God’s people through the wilderness. The impatience manifested in chapter ten is contrasted with the one hundred and forty-four thousand who follow the Lamb whithersoever He goeth. These are those who have the patience of the saints, but ancient Israel was manifesting impatience in chapter ten that leads to their fiery ordeal in chapter eleven.
Pe ñemongyhyje Taberáhpe ojehechauka hag̃ua Números 11:1–3-pe ha’e pe prueba sieteháva. Umi versíkulo omoñepyrũva pe prueba tata rendýva jerovia rehegua ojehechaukáva “Taberáh” rupive, he’iséva ‘tata renda’, mboyve oĩ umi versíkulo ohechaukáva Tupã tavayguakuéra jeguata pe desiérto rupi. Pe py’aguapy’ỹ ojehechaukáva kapítulo diez-pe oñembojoja umi cien cuarenta y cuatro mil oho hag̃ua pe Cordero rapykuéri mamove Ha’e ohohápe ndive. Ko’ãva ha’e umi oguerekóva umi santo-kuéra paciencia, ha Israel yma guaréva katu ohechauka hína py’aguapy’ỹ kapítulo diez-pe, ogueraháva chupekuéra ipyahúva prueba tata rendývape kapítulo once-pe.
And they departed from the mount of the Lord three days’ journey: and the ark of the covenant of the Lord went before them in the three days’ journey, to search out a resting place for them. And the cloud of the Lord was upon them by day, when they went out of the camp. And it came to pass, when the ark set forward, that Moses said, Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee. And when it rested, he said, Return, O Lord, unto the many thousands of Israel. Numbers 10:33–36.
Ha osẽ hikuái Ñandejára yvytýgui mbohapy ára rape; ha Ñandejára ñe'ẽme'ẽ jyru ohóma tenonderãme hikuái ndive umi mbohapy ára rape, oheka hag̃ua chupekuéra guarã peteĩ tenda pytu'u hag̃uã. Ha Ñandejára arai oĩ va'ekue hi'ári kuéra ára hag̃ua, osẽ jave hikuái pe ñemoĩha guasúgui. Ha ojehu va'ekue, pe jyru oñepyrũvo oguata, Moisés he'i hague: Epu'ã, ore Jára, ha toñemosarambi nde rehe ija'e'ỹva; ha umi nde rayhú'ỹva tokani nde renondépe. Ha opytu'u jave, ha'e he'i va'ekue: Ejevymi, Ñandejára, Israel miles ha miles apytépe. Números 10:33–36.
The next verse introduces the rebellion of Taberah.
Pe versíkulo oúva ogueru Taberápe oiko vaʼekue puʼã jevy.
And when the people complained, it displeased the Lord: and the Lord heard it; and his anger was kindled; and the fire of the Lord burnt among them, and consumed them that were in the uttermost parts of the camp. And the people cried unto Moses; and when Moses prayed unto the Lord, the fire was quenched. And he called the name of the place Taberah: because the fire of the Lord burnt among them. Numbers 11:1–3.
Ha ojehe'a ramo tavayguakuéra, upéva ndogustái Jehovápe; ha Jehová ohendu upéva; ha hendy hese ipochy; ha Jehová tata hendýva oike ijapytépekuéra, ha ombokusugue umi oĩva pe táva aty rembe'ýpe. Upémarõ tavayguakuéra osapukái Moiséspe; ha Moisés oñembo'e ramo Jehovápe, pe tata ogue. Ha omoĩ upe tenda réra Taberá; Jehová tata hendy haguére ijapytépekuéra. Números 11:1–3.
The provocation which followed the manifestation of fire, was the longing for flesh food and is the eighth test. This is located in Numbers 11:4–34. The complaining in Taberah represents a corrupted higher nature, a lack of patience, and the rebellion of the lust for the fleshpots of Egypt represents the lower nature. The fire represents purification by fire of the Messenger of the Covenant in Malachi chapter three, for prophetically Taberah means a burning place and the burning place in God’s prophetic Word is located in Malachi three where fire produces an impatient class destined to be purged and a patient class who are purified as an offering that is lifted up.
Pe mbopochy hapykuéri oúvape hína pe tata jehechauka, oĩ pe hi'upyrã so’o rehegua ñembyasy ha kóva hína pe ñeha’ãha porundyapy. Kóva ojejuhu Números 11:4–34-pe. Pe ñe'ẽngue’ẽ Taberápe ohechauka peteĩ tekove yvate oñembyaíva, peteĩ py’aguapy’ỹ ha pe ñepu’ã Egipto pegua ryguasu renda rehegua rembota rehe ohechauka pe tekove yvýre guáva. Pe tata ohechauka pe Ñe’ẽrerahaha Ñemoĩmbyre pegua ñemopotĩ tata rupive, Malaquías mbohapyha kapítulope, mba’érepa marandurãme Taberá he’ise peteĩ hendyha renda, ha pe hendyha renda Tupã Ñe’ẽ marandurãme ojejuhu Malaquías mbohapýpe, upépe pe tata omoheñói peteĩ aty py’aguapy’ỹva oñemboguatáva oñemopotĩ hag̃ua ha peteĩ aty oha’arõkuaáva oñemopotĩva peteĩ ofrénda ramo oñehupi hag̃uáicha.
Those represented by Moses in the twofold test of Taberah’s higher and lower nature are the one hundred and forty-four thousand who have settled into the truth both intellectually and also spiritually. The intellect identifies the higher nature and spiritually represents the combination of Divinity with humanity. Divinity can only be combined with humanity when the lower nature is crucified and dead. To be settled into the truth intellectually and spiritually represents the experience of the being sealed. The fires of Taberah represent the final separation of wheat and tares in the work of Christ raising the temple of the one hundred and forty-four thousand.
Umi ojejoguáva Moisés rehe Taberah reko yvate ha iguývape pe mokõi hendáicha jehechaukápe, ha’e hína umi cien cuarenta y cuatro mil, oñemopyenda va’ekue añeteguápe iñarandukuaa rupive ha avei espirituálmente. Pe arandukuaa ohechauka pe teko yvate, ha espirituálmente orrepresenta Tupã reko joaju yvypóra rekóndi. Tupã reko ikatu oñembojoaju yvypóra rekóndi añoite pe teko iguýva oñekurusifika ha omano rire. Oñemopyenda hag̃ua añeteguápe iñarandukuaa rupive ha espirituálmente orrepresenta pe experiencia oñesella hag̃uáicha. Taberah tatakuéra orrepresenta pe pahaite ñemboja’o trígo ha ñana vai apytépe Cristo rembiapópe omopu’ãvo pe templo umi cien cuarenta y cuatro mil rehegua.
The ninth test is the rebellion of Miriam and Aaron found in Numbers 12. The provocation was not unlike the provocation of Korah, Dathan and Abiram or Minneapolis, in 1888. The issue was not simply the rejection of God’s message, but the rejection of God’s choice of leadership.
Pe porãha rehegua porãhápe mokõihá ñehesa’ỹijo ha’e Miriã ha Aarón pu’aka’ẽ ojehúva Números 12-pe. Pe mbopoxyha ndaha’éi peteĩ mba’e iñambuéva Coré, Datán ha Abiram ombopoxývagui térã Minneapolis-pe, ary 1888-pe. Pe mba’e ojehecháva ndaha’éi añónte Ñandejára marandu rejeheja hag̃uáicha, síno avei Ñandejára poravokue mburuvicharã rejeheja hag̃uáicha.
The condemnation of leaders who reject not only the message, but also the messenger precedes the tenth test. The leadership manifest as apostates just before the Sunday law, which is the tenth test. The Sunday law aligns with the cross, and on the way to the cross, which is the Sunday law, the leadership chose Barabbas, a false Christ, for “bar” means ‘son of’ an “abba” means ‘father.’ Approaching the cross (the Sunday law) or Kadesh, the leadership manifests full blown apostasy choosing a counterfeit Christ and also expressing directly to the civil authorities that they have no king, but Caesar.
Umi mburuvichakuéra ojeruréva ndaha’éi pe marandu año, ha katu avei pe maranduhára, oñepyrũ mboyve pe pa test décimo. Ñemotenondeha kuéra ojehechauka apóstata-ramo pe léi domingo mboyve, upéva ha’éva pe pa test décimo. Pe léi domingo ojoaju kurusu reheve, ha tape rehe oho aja kurusu gotyo, ha’éva pe léi domingo, umi ñemotenondeha kuéra oiporavo Barabbáspe, peteĩ Cristo japu, “bar” he’isére “ra’y” ha “abba” he’isére “túva”. Oñembojávo kurusúre (pe léi domingo) térã Cades-pe, umi ñemotenondeha kuéra ohechauka apostasía tuichaitéva, oiporavóvo peteĩ Cristo ñemohenda japu, ha avei he’ívo directamente umi mburuvicha civil-kuérape ndaiporiha chupekuéra ruvicha, César añónte.
The seventh, eighth and ninth test are identifying the sealing process, but the illustration is of the foolish virgins. The tenth of those tests was the first rebellion of Kadesh, typifying 1863. From 1846 the Hebrews were brought to Sinai to receive the Law. The two tables of the Ten Commandments are the symbol of God’s covenant relationship to ancient literal Israel, and the two tables of Habakkuk are the symbol of modern spiritual Israel’s covenant relationship. The second table was set forth in 1850, and just as ancient Israel vowed to keep the Law, by 1856 a final test was brought, as typified by spies visiting the Promised Land. The majority opinion that was reached over the seven years from 1856 unto 1863 was that the Laodicean wilderness is where they wished to die.
Pe séptimo, octavo ha noveno prueba ohechauka pe ñesellado rape, ha pe ta’ãnga ha’e umi virhen itavýva rehegua. Pe décimo umi prueba apytégui ha’e vaekue Cades-pe pe ñembopu’ã peteĩha, ojoguáva 1863-pe. 1846 guive umi hebreo-kuéra oguerahapyre vaekue Sinaí-pe ohupyty hag̃ua pe Léi. Mokõi tabla pe Diez Mandamiento rehegua ha’e Tupã ñe’ẽme’ẽ joaju ra’anga Israel yma guarépe g̃uarã, ha mokõi tabla Habacuc rehegua ha’e Israel espiritual ko’ág̃agua ñe’ẽme’ẽ joaju ra’anga. Pe mokõiha tabla oñemoĩ vaekue 1850-pe, ha yma guare Israel oñe’ẽme’ẽ haguéicha oñongatúta hag̃ua pe Léi, 1856 peve oguahẽ peteĩ prueba paha, ojehechauka hag̃uáicha umi espía oho jave pe Yvy Ñeme’ẽmbyre-pe. Pe temimoĩmby hetaveguáva oñehupyty vaekue umi siete ary aja 1856 guive 1863 peve ha’e vaekue pe desierto Laodiceagua ha’eha pe tenda ha’ekuéra oipotahápe omano.
The period of 1844 to 1863 is typified by the period that begins with baptism at the Red Sea which ended with another baptism at the Jordan River, in the identical location which Jesus would become the Christ, when He was later baptized by John. The baptism at the Red Sea identified a covenant relationship with ancient Israel. That relationship began with a marriage that simultaneously instigated a ten-step testing process. They were then brought to Sinai and promised to keep His law, but didn’t, and then failed the tenth and final test at the first rebellion of Kadesh. After the forty years, and the second and greater rebellion at Kadesh they entered the Promised Land by being baptized into the Jordan River.
Pe período 1844 guive 1863 peve oñemboja pe período rehe oñepyrũva pe ñemongarai Mar Pytãme, ha opa ambue ñemongarai rehe pe ysyry Jordánpe, upe tenda peteĩteĩme Jesús oikohápe pe Cristo, upe rire oñemongarai rupi Juan rupive. Pe ñemongarai Mar Pytãme ohechauka vaʼekue peteĩ joaju ñeʼẽmeʼẽ rehegua Israel yma guaréva ndive. Upe joaju oñepyrũ peteĩ ñemenda reheve, ha upekuévo peteĩcha omboguata peteĩ proceso jehaʼa rehegua diez paso rehegua. Upéi ogueraha chupekuéra Sinaípe ha opromete okumplitaha Hembiapoukapy, péro ndojapói, ha upéi hoʼa pe décimo ha pahápe jehaʼápe, pe peteĩha Kadesh ñemoĩ vaipe. Umi cuarenta ary rire, ha pe mokõiha ha tuichavéva Kadesh ñemoĩ vai rire, oike hikuái pe Yvy Oñemeʼẽ Vaʼekuépe oñemongarai rupi pe ysyry Jordánpe.
All the waymarks of baptism are tied together with the covenant. The history of the omega and second Kadesh, align with the history of the first an alpha Kadesh. Moses’ omega rebellion was far greater than the rebellion of an entire nation in the alpha rebellion of Kadesh. The omega is always greater. Both rebellions together represent the rebellion of Isaiah’s learned and unlearned who refuse to enter into the rest of the latter rain message.
Opavave peve umi ypykuéra ohechaukáva pe ñemongarai ojoaju oñondive pe ñe’ẽme’ẽ reheve. Pe omega rembiasakue ha pe mokõiha Kadesh ojokupyty pe peteĩha alpha Kadesh rembiasakuére. Moisés omega pu’aka vai tuichave eterei vaʼekue peteĩ tetã pukukue pu’aka vaígui pe alpha pu’aka vai Kadesh-pe. Pe omega akóinte tuichave. Mokõivéva pe pu’aka vai oñondive ohechauka Isaías remimboʼe ha umi noñemboʼéiva pu’aka vai, umi ombotovéva oike hag̃ua pe pytuhẽme pe ama paha marandu rehegua.
Three baptisms (Red Sea, Jordan River and Jordan River), the first of Moses and the last of Christ, thus Moses is the alpha and Christ the omega. The letter between the first and the twenty-second letters of the Hebrew alphabet, the thirteenth letter, when attached and following the first letter that is then attached to the last and twenty-second letter creates the Hebrew word “truth.” The middle baptism was the Jordan River and Kadesh. The first baptism at the Red Sea, was followed by the baptism at the Jordan. But the first baptism at the Jordan was put off for forty years until the second visit to Kadesh and the actual baptism of the Jordan. The third baptism, representing the time of visitation for the Jews had arrived as Christ began His work of confirming the covenant for one week in fulfillment of Daniel nine and verse twenty-seven and it was the hour of judgment for ancient Israel.
Mbohapy ñemongarai (Yguasu Pytã, Ysyry Jordán ha Ysyry Jordán), peteĩha Moisés rehegua ha paha Cristo rehegua; upéicha rupi Moisés ha’e pe alfa ha Cristo pe omega. Pe letra oĩva peteĩha ha mokõipa mokõiha letra alfabeto hebreopegua mbytépe, pe letra pahaapyha, oñembojoajúvo ha oho rire peteĩha letra rapykuéri, ha upéi upéva oñembojoaju pe letra paha ha mokõipa mokõiha rehe, omoheñói pe ñe’ẽ hebreo “añetegua”. Pe ñemongarai mbytegua ha’e va’ekue Ysyry Jordán ha Cades. Pe ñemongarai peteĩha Yguasu Pytãme, ojejapo rire ou pe ñemongarai Jordánpe. Ha pe ñemongarai peteĩha Jordánpe oñembohovái hag̃ua ojehejarei mokõi po ary peve, pe mokõiha jevy Cades-pe ha pe ñemongarai añetegua Jordánpegua peve. Pe mbohapyha ñemongarai, ohechaukáva pe ára jehechajey rehegua judíokuérape g̃uarã, oguahẽma kuri Cristo oñepyrũvo hembiapo omombarete hag̃ua pe hag̃ua peteĩ semana pukukue, oñembotývo Daniel capítulo 9, versíkulo 27-pe he’íva, ha upéva va’ekue pe ára huísio rehegua Israel yma guarépe g̃uarã.
The first baptism at the Red Sea is the first angel’s message, and the two visits to Kadesh represent a “doubling”, for the first visit to Kadesh and the Jordan River is where the rebellion of God’s covenant people is represented and at the second Kadesh the rebellion of the leadership is manifested. Kadesh and the two visits represent a doubling of the second angel’s message where two classes are manifested, and both classes are represented with citizens and also leadership. The baptism of Christ is the third angel’s message when the wheat and tares are separated as was ancient Israel from the Christian bride Christ married in the hour of ancient Israel’s judgment.
Pe peteĩha jehovasa Yguasu Pytãme ha’e pe marandu peteĩha ánhel rehegua, ha mokõi jevy ojejúvo Cadéspe ohechauka peteĩ “mokõivejeguáva”, pe peteĩha jevy ojejúvo Cadéspe ha pe Ysyry Jordánpe niko upépe ojehechauka Tupã ñe’ẽme’ẽ tavayguakuéra ñemboyke, ha pe mokõiha Cadéspe ojehechauka mburuvichakuéra ñemboyke. Cadés ha umi mokõi jevy jeju ohechauka pe marandu mokõiha ánhel rehegua mokõivejeguáva, upépe mokõi aty ojehechauka, ha mokõivéva atykuéra ojehechauka tavayguakuéra ha avei mburuvichakuéra rupive. Cristo jehovasa ha’e pe marandu mbohapyha ánhel rehegua, trigo ha ñana vai oñemboja’ohápe, yma Israel ojeheja’oháicha pe novia cristianágui, Cristo omendava’ekue hendive pe ára yma Israel ñembojovake aja.
The period of 1844 to 1863 is the Red Sea to the first rebellion at Kadesh. 1844 is the Red Sea crossing, 1846 is the manna, symbol of the Sabbath test which the Whites passed in 1846 when they were married. In 1849 the Lord stretched forth his hand a second time to gather His people. He had gathered them during the first angel’s message when the first of Habakkuk’s tables arrived in history, and the second table was designed for the same purpose.
Pe período 1844 guive 1863 peve hína pe Mar Pytã guive pe ñepu’ã peteĩha Kades-peve. 1844 hína pe jehasa Mar Pytã rupi, 1846 hína pe maná, símbolo pe prueba sábado rehegua, umi White ohasa porãva’ekue 1846-pe oñemenda jave. 1849-pe Ñandejára omoĩjey ipo mokõiha jey ombyaty hag̃ua Itavayguakuérape. Ha’e ombyaty va’ekue chupekuéra pe mensáhe ánhel peteĩha aja, araka’e pe peteĩha Habacuc tabla og̃uahẽva’ekue tembiasápe, ha pe tabla mokõiha oñembosako’i va’ekue upe propósito hag̃uáicha avei.
The omega 1850 table was to gather and test, for that is what the alpha 1843 table did. The first angel had a table, and the third angel also had a table, for the first is the alpha and the third is the omega. The “two tables” are waymarks of the first and third angel’s—not the second. The prophetic period of the “tables” begins with a table with error and ends with a table with no error. The history between the two tables is the history of the second angel, where the chart is set aside until 1850.
Pe távula omega 1850gua oñembyaty ha oñeha’ã hag̃ua, péva niko pe távula alfa 1843gua ojapo va’ekue avei. Pe ánhel peteĩha oguereko va’ekue peteĩ távula, ha pe ánhel mbohapyha avei oguereko peteĩ távula, pe peteĩha niko pe alfa ha pe mbohapyha pe omega. Umi “mokõi távula” ha’e umi techaukaha pe ánhel peteĩha ha mbohapyha rehegua — ndaha’éi pe mokõiha. Pe período profétiko umi “távula” rehegua oñepyrũ peteĩ távula jejavy reheve ha opa peteĩ távula jejavy’ỹre. Pe tembiasakue oĩva mokõive távula apytépe ha’e pe tembiasakue pe ánhel mokõiha rehegua, upérõ pe ta’anga oñemohenda hag̃uáicha ojehejarei peve ary 1850.
After the year 1843 ended on April 19, 1844, the 1843 chart was set aside for it then erroneously predicted the year 1843. From April 19, 1844 unto 1850 there is no Habakkuk’s table. In the history of the second angel, there was no chart and—Babylon fell. The alpha is a table the omega is a table and the middle is the fall of Babylon; a symbol of rebellion which is associated with the period when there was no table. The historical period of Habakkuk’s tables bears the signature of truth.
Ary ohasa 1843 opa rire, 19 jasypoteĩ 1844-pe, pe kuatia’atã 1843 rehegua oñemboyke, upérõgui oikuaaukágui jejavy hag̃uáicha ary 1843. 19 jasypoteĩ 1844 guive 1850 peve ndaipóri Habacuc mesa. Mokõiha ánhel rembiasakue ryepýpe, ndaipóri va’ekue kuatia’atã ha—Babilonia ho’a. Pe alfa ha’e peteĩ mesa, pe omega ha’e peteĩ mesa, ha pe mbyte ha’e Babilonia ho’a; peteĩ techaukaha pu’akareko’ỹ rehegua ojoajúva pe ára pukukue ndorekói hague mesa. Habacuc mesa-kuéra rembiasakue ára pukukue oguereko añetegua firma.
1850 was typified by Sinai and the giving of the Law. That event was commemorated with Pentecost, when two wave loaves were lifted up. The process of lifting up the wave loaves is represented by the printing and promotion of the table in May of 1842, and the history of 1849 when the second chart was prepared and 1850 when it was available. The period is represented in the line of Christ as the fifty days from His resurrection unto Pentecost, a period divided into forty days followed by ten.
1850 ojehechaukaína Sinaí ha pe Léy ñemeʼẽ rupive. Upe mbaʼe ojehechakuaa jey vaʼekue Pentecostés-pe, mokõi mbojape oñemonguʼéva oñehupi jave. Pe tembiapo oñehupihápe umi mbojape oñemonguʼéva ojehechauka pe mesa oñeimprimi ha oñemotenondévo mayo ary 1842-pe, ha pe tembiasakue ary 1849-pe oñembosakoʼi jave pe mokõiha cuadro ha ary 1850-pe ojeguereko hag̃ua. Ko periodo ojehechauka Cristo línea-pe umi cincuenta ára ijeikove jey guive Pentecostés peve, peteĩ periodo oñembojaʼóva cuarenta árape, upéi diez.
In 1849 Christ was stretching forth his hand a second time, and in 1850 Habakkuk’s second table was available and the testing process leading to Kadesh moved forward. In 1856 the last of ancient Israel’s ten tests arrived when new light on Miller’s foundational prophetic revelation was published in the movement’s periodical. For twenty-five hundred and twenty prophetic days, from 1856 unto 1863, the spies went in to search the land. In 1863 they chose a new leader to take them back to Egypt.
Áño 1849-pe Cristo ojepyso jey ijyva mokõiháicha, ha áño 1850-pe Habacuc mokõiha tablilla oĩma vaʼekue, ha pe proceso de prueba ogueraháva Cades gotyo osegi tenonderãme. Áño 1856-pe oguahẽ Israel yma guarépe guarã pe paha umi diez prueba apytégui, oñemoherakuã rire pe kuarahy pyahu Miller revelación profética fundamental rehegua pe movimiento periódico-pe. Mokõi mil quinientos veinte ára profético pukukue jave, 1856 guive 1863 peve, umi espía oike ohechávo pe yvy. Áño 1863-pe haʼekuéra oiporavo peteĩ mburuvicha pyahu ogueraha jey hag̃ua chupekuéra Egipto-pe.
We will continue these truths in the next article.
Rojapo jevyta koʼã añetegua ambue artículo-pe.
“In a vision given me at Bordoville, Vermont, December 10, 1871, I was shown that the position of my husband has been a very difficult one. A pressure of care and labor has been upon him. His brethren in the ministry have not had these burdens to bear, and they have not appreciated his labors. The constant pressure upon him has taxed him mentally and physically. I was shown that his relation to the people of God was similar, in some respects, to that of Moses to Israel. There were murmurers against Moses, when in adverse circumstances, and there have been murmurers against him.” Testimonies, volume 3, 85.
“Peteĩ visiónme oñeme'ẽ va'ekue chéve Bordoville, Vermont-pe, 10 de diciembre de 1871-pe, ojechauka chéve che ména posición hague peteĩ mba'e hasyetereíva. Peteĩ pohýi ñangareko ha tembiapo rehegua oĩ hese. Iñirũnguéra ministeriope ndorekói va'ekue ko'ã pohýi ogueropu'aka hag̃ua, ha ndoikuaaporãi hikuái hembiapo. Pe presión peteĩteĩ ára guive oĩva hese ombopy'aju ha omokane'õ chupe iñakãme ha hetepe. Ojechauka chéve hese ijoajuha Tupã tavayguakuéra ndive ojoguaha, peteĩhendáicha, Moisés rehe Israel ndive. Oĩ va'ekue murmurador-kuéra Moisés rehe, oĩ jave circunstancia vai, ha oĩ avei murmurador-kuéra hese.” Testimonies, volumen 3, 85.