The history of “God’s marvelous works,” is also represented by the prophetic question of “how long.” The history represented in those two, and many other symbols, represents the sealing time of the one hundred and forty-four thousand. In that period there is a debate over the true and the many other false latter rain messages. There is only one genuine latter rain message. The story line of the sacred history where God performs His marvelous works is placed within the context of the book of Joel where the “new wine” is cut off from one class while being poured out upon the other class.
Pe tembiasakue “Tupã rembiapo hechapyrãitéva” rehegua ojehechauka avei porandu maranduhára reheguáva “arakaʼe peve” rupive. Pe tembiasakue ojehechaukáva umi mokõivéva rupive, ha heta ambue ta’ãnga simbóliko rupive avei, ohechauka pe ára oñembotysýiha umi cien cuarenta y cuatro mil rehegua. Upe período-pe oĩ peteĩ ñe’ẽpyta pe marandu añetegua ha umi heta ambue marandu japu “ama ypykue pahápeguáva” rehe. Peteĩnte oĩ pe marandu añetegua “ama ypykue pahápeguáva” rehegua. Pe tembiasakue marangatúva rape, upépe Tupã ojapo hag̃ua Hembiapo hechapyrãitéva, oñemoĩ Joel aranduka contexto ryepýpe, upépe pe “vino pyahu” oñeikytĩ peteĩ atygui, ha oñeñohẽ ambue aty ári.
There are a few contrasts in the book of Joel that are to be noted. The root of the word “parable” means “placing beside” and inherently involves a contrast of two classes. We have touched some of the ‘contrasts’ in the book of Joel previously, pointing out that the crown of pride that is worn by the drunkards that rule Jerusalem is contrasted with those who wear the crown of glory. We have not yet shared how the symbol of joy is the opposite, but a counterpart of being ashamed, but it is, and we intend to show that. The subject of alpha and omega is also located in the book of Joel and that principle of the first illustrating the last is also confirmed by Peter’s two sermons in the book of Acts.
Oĩ mbovymi contraste kuatia Joel-pe ojehechakuaava’erã. Pe ñe’ẽ “parábola” rapo he’ise “omoĩ hag̃ua ykére”, ha ipype oĩ va’erãnte peteĩ contraste mokõi atýgui. Ñañe’ẽma kuri ymave peteĩ mbovy “contraste” rehe Joel kuatiápe, jahechaukávo pe ñemomba’eguasu akãjegua omondeva umi ka’uve’ẽ oisãmbyhýva Jerusalénpe, ojehovasa’ỹha umi omondeva pe tekomimbipa akãjegua ndive. Ne’ẽraĩ gueteri ndaikatúi ñakomparti mba’éichapa vy’a ra’anga ha’e pe opuesto, ha katu avei pe ijojaha mba’e tĩndy rehegua; upéichaete ningo, ha rohechaukase upéva. Pe tema alfa ha omega rehegua avei oĩ Joel kuatiápe, ha upe principio pe peteĩha ohechaukaha hag̃ua pe pahague ojehechauka avei Pedro mokõi sermón rupive Hechos kuatiápe.
Acts chapter two takes place on Pentecost at 9 AM (the third hour) and chapter three is the ninth hour (3 PM) the time of the evening sacrifice. In Acts two the message Peter proclaims is in the upper room of a private residence, but his sermon in chapter three is given in the temple. They are tied together by the call to repentance in both meetings. Same message, two geographical places representing the symbol of a doubling within the Pentecostal message that is divided between the courtyard and the temple. In Revelation eleven John is told to measure the temple, but leave off the courtyard for it was given to the Gentiles.
Hechos capítulo mokõi ojehu Pentecostés-pe, pyhareve 9 aravo jave (mbohapyha aravo), ha capítulo mbohapy ha’e porundyha aravo (3 PM), ka’aru sacrificio aravo. Hechos mokõíme, pe marandu Pedro omombe’úva oje’e peteĩ koty yvate peteĩ óga privadope; katu he’iha capítulo mbohapýpe ojejapo tupaópe. Mokõivéva ojoaju pe ñehenói arrepentimiento rehegua rupive mokõivéva atyhápe. Peteĩchagua marandu, mokõi tenda geográfica, ohechaukáva peteĩ símbolo mokõijeygua pe marandu Pentecostal ryepýpe, oñemboja’óva patio ha tupaópe apytépe. Apocalipsis once-pe, Juan-pe oñeñe’ẽ tomedi hag̃ua pe tupaópe, ha toheja pe patio, oñeme’ẽ rupi va’ekue gentil-kuérape.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Ha oñeme’ẽ chéve peteĩ takuára yvategua peteĩ yvyraicha; ha pe ánhel opyta he’i hag̃ua: Epu’ã, ha emedí Ñandejára templo, ha pe altar, ha umi omomba’éva upépe. Péro pe korapy oĩva templo okápe eheja hag̃uáicha, ha ani remedí chupe; hag̃ua oñeme’ẽva umi tetã ambuépe: ha pe táva marangatu opyrũta hikuái ipýpe mokõi ha irundy jasy pukukue. Apocalipsis 11:1, 2.
Thus, the doubling of the two sermons and the division of the two sermon’s location, identifies two audiences for the latter rain in the book of Joel. One audience is the Gentiles outside the temple and the other is the Jews in the temple. In the judgment of the living the house of God is judged first, and from 9/11 unto the Sunday law the temple is judged, and from the Sunday law until the close of human probation the Gentiles are judged. That judgment occurs during the latter rain identified by Peter as being set forth in the book of Joel. What the courtyard (the Gentiles) and the temple (God’s church) in the division represented in Acts chapters two and three, is also the distinction in Joel of the former rain and the latter rain. The former rain arrived at 9/11 and is poured out while God’s temple is being judged. When that process is finished the latter rain is poured out upon the Gentiles in the courtyard.
Upéicha, mokõi predikasión oñemokõiveha ha mokõi predikasión renda oñemboja’oha, ohechauka mokõi aty oñehendúva hag̃ua ama paha guasúpe Joel kuatiápe. Peteĩ aty ha’e umi gentil kuéra pe témplo okápe, ha ambue aty ha’e umi judío kuéra témplope. Umi oikovéva juicio-pe, Ñandejára róga ojehuja raẽ; ha 9/11 guive pe léi dominikál peve, pe témplo ojehuja; ha pe léi dominikál guive pe yvypóra ára de grásia ñemboty peve, umi gentil kuéra ojehuja. Upe juicio oiko pe ama paha guasu aja, Pedro he’iháicha oñemombe’u hag̃uáicha Joel kuatiápe. Pe korapýpe (umi gentil kuéra) ha pe témplope (Tupã iglésia) pe ñemboja’o ojehechaukáva Hechos aranduka kapítulo mokõi ha mbohapy-pe, upéva avei ha’e Joel-pe pe jehechakuaa pe ama ypy ha pe ama paha guasu rehegua. Pe ama ypy oguahẽ 9/11-pe ha oñeñohẽ aja ojehuja jave Tupã témplo. Upe tembiapo oñemohu’ã vove, pe ama paha guasu oñeñohẽ umi gentil kuéra ári pe korapýpe.
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.
Pevyʼa upévare, peẽ Sión raʼykuéra, ha pevyʼa pendejára Tupãme; haʼe niko omeʼẽ peẽme ama tenondigua peteĩ medida rupive, ha omboguejyta peẽme g̃uarã ama, pe ama tenondigua ha pe ama ipahapegua, jasy peteĩháme. Joel 2:23.
It is not my point currently to identify the prophetic distinction between joy and being ashamed, but the verse informs God’s people to “be glad” because of the latter rain message. The latter rain message produces prophetic joy in God’s people. That being said the subject of the former or early rain, followed by the latter rain is an illustration of the stone of stumbling that was set aside and marveled at. The symbol of the corner stone that ultimately becomes the cap stone is what is marvelous in the eyes of both God and His people.
Ndaha’éi ko’ág̃a che rembiapo ahechauka hag̃ua pe joavy marandu’aty rehegua vy’a ha ñemotĩ apytépe; ha katu pe versíkulo omomarandu Tupã tavayguakuérape “to vy’a hag̃ua” pe ama pyahu marandu rupi. Pe ama pyahu marandu omoheñói vy’a marandu’aty rehegua Tupã tavayguakuérape. Upéicha ramo jepe, pe tema pe ama ypy térã ama tenondete rehegua, upéi oúva pe ama pyahu, ha’e peteĩ ta’anga pe ita ñepysã hag̃ua rehegua oñemboykéva’ekue ha oñemomba’eguasúva’ekue. Pe símbolo pe ita esquina rehegua, ipahápe oikóva pe ita paha hag̃ua, ha’e upe mba’e hechapyrã Tupã resa renondépe ha avei Itavayguakuéra resa renondépe.
The marvelous stone represents the Alpha and Omega of prophecy. The principle of the alpha and omega in terms of prophetic application is identified by Alpha and Omega repeatedly in His Word, and He is the Word. For this reason, that what has been revealed of this principle has been revealed to us and our children forever. The year 1863 is the cap stone of Bible prophecy, and it is the cap stone of the period of the third angel from 1844 unto 1863. 1844 was the foundation stone 1863 the cap stone of that prophetic period. 1844 to 1863 is an established prophetic period, just as established as 538 unto 1798. The fact that mankind does not know something which God has established, does not make that thing un-established!
Ita hexapyrã mba’eguasu ohechauka pe Alfa ha pe Omega marandu-proféticogua rehegua. Pe principio Alfa ha Omega rehegua, pe aplicación proféticape, ojehechauka Alfa ha Omegáramo heta jey Iñe’ẽme, ha Ha’e hína pe Ñe’ẽ. Upévare, upe ojehechaukáva ko principio rehegua ojehechauka ñandéve ha ñane membykuérape opa ára guarã. Ary 1863 ha’e pe ita apyky rehegua marandu Bíblico-proféticope, ha’e avei pe ita apyky pe ára pukukue pe mbohapyha ánhel rehegua guive 1844 peve 1863. 1844 ha’e va’ekue pe ita pyenda ha 1863 pe ita apyky upe período proféticope. 1844 guive 1863 peve ha’e peteĩ período profético oñemopyendáva, upeichaháicha añetehápe oñemopyenda 538 guive 1798 peve. Pe yvypóra ndoikuaáiramo peteĩ mba’e Tupã omopyendáva, upéva ndohapo’íri upe mba’e noñemopyendáiva hag̃ua!
We ended the previous article with the following passage.
Romohuʼãkuri pe artículo mboyvegua ko jehasa ñeʼẽ reheve.
“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.
“Ojechauka chéve pe ijoaju orekóva Ñandejára tavayguakuéra ndive ojoguaha, ambue mba’épe, Moisés rehegua Israél ndive. Oĩ vaʼekue ñemurmuráva Moisés rehe, oĩ jave jehasa asýpe, ha oĩ avei ñemurmuráva hese.” Testimonies, volúmen 3, 85.
In 1863, James White represented “in some respects” “Moses to Israel.”
Áño 1863-pe, James White orrepresentákuri “oĩ hag̃ua peteĩ mba’épe” “Moisés-icha Israel-pe g̃uarã”.
The period of 1844 unto 1863 was typified in the period of the Red Sea deliverance unto the first Kadesh. The first Kadesh is an alpha and the second Kadesh is the omega—providing two forty-year periods that lead to Kadesh and both ended in rebellion.
Pe ára 1844 guive 1863 peve oñembojeguaka’ekue pe ára Ñembyasýgui Pytã Me’ẽ peguápe ñemosãsóvo guive pe peteĩha Cades peve. Pe peteĩha Cades ha’e peteĩ alfa ha pe mokõiha Cades ha’e pe omega—ome’ẽvo mokõi ára irundy-pá peteĩ-teĩva ogueraháva Cades peve ha mokõivéva opa va’ekue pu’ã jevýpe.
The Spirit of Prophecy aligns the Red Sea crossing with the great disappointment of 1844. The Bible aligns the Red Sea crossing with the cross, and Sister White confirms the disappointment of the disciples at the cross was typifying the great disappointment of 1844. It was the Lord’s will to go directly into the Promise Land, and the geographical marker of the entrance into the Promise Land was Jericho, which is where in this second week of December, 2025, that the archeologists just dug out ancient Jericho—only to find to their dismay that the fallen walls they discovered there had all fallen outward, not inward as they always do during a siege. In an ancient siege the walls were beaten down and pushed over towards the inside. Not so with Jericho.
Marandu Ñe’ẽ ombojoaju Yguasu Pytã hasápe pe ñembotavy guasu 1844-pe. Ñandejára Ñe’ẽ ombojoaju Yguasu Pytã hasápe kurusúre, ha Hermana White omoneĩ umi temimbo’e ñembyasy kurusúre ohechauka hague pe ñembotavy guasu 1844-guápe. Ñandejára rembipota vaʼekue oike hag̃ua peteĩchaite Yvy Ñeprometídape, ha pe techaukaha yvyraʼanga rehegua pe jeike hag̃ua Yvy Ñeprometídape haʼe Jericó, ha upépe, ko mokõiha arapokõindy jasypakõi ary 2025-pe, umi aranduka yma guare rehegua oikytĩramoite Jericó ymaguare—ha ojuhu hag̃ua iñembyasy reheve umi murálla hoʼáva ojuhúva upépe hoʼapa hague okávo gotyo, ndahaʼéi hyepývo gotyo, oiko jepi haguéicha opa ára peteĩ jere ñorairõme. Peteĩ jere ñorairõ yma guarépe umi murálla oñembota hag̃ua yvýre ha oñembojere hag̃ua hyepývo gotyo. Jericópe katu ndahaʼéi upéicha.
So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city. Joshua 6:20.
Upévare umi tavayguakuéra osapukái umi pa’i-kuéra ombopu jave umi trompéta; ha ojehu, umi tavayguakuéra ohendúvo pe trompéta pu, ha umi tavayguakuéra osapukái peteĩ sapukái tuicháva reheve, pe murálla ho’a mbýpe, upéicha rupi umi tavayguakuéra ojupi pe távape, káda kuimba’e hekopete henondépe, ha ojapyhy pe táva. Josué 6:20.
The archeologists also found jars with food, identifying that when the walls came down it was not a long drawn-out siege. It also answered a question among the archeological group as to why the biblical record of the fall of Jericho identifies them going “up” into Jericho over a hill or ramp, which they now know was created when the walls fell outward.
Arkeólogokuéra avei ojuhu kambuchi tembi’u rehegua, upéva ohechauka hag̃ua, tápa oguejývo umi muralla, ndaha’éi hague peteĩ ñorairõ yvypuku ha ipukúva. Avei ombohovái peteĩ porandu oĩva umi arkeólogokuéra apytépe mba’érepa pe jehaipy marandu bíblico oñe’ẽvo Jericó ho’árõ guare he’i hikuái ojupi hague “yvate” Jericópe peteĩ yvyty térã tape yvate rupi, ha ko’ág̃a oikuaa hikuái upéva ojejapo hague umi muralla ho’ávo okápe.
The first obstacle which announced the entrance into the Promised Land was Jericho, a city of influence and wealth. Jericho is 1863, and Jericho is a subject of Bible prophecy, not only as an illustration of the Sunday law time period, but also in connection with its fall and rise. Jericho also had its own specific prophetic curse pronounced upon it. Joshua pronounced a curse upon the man who rebuilt Jericho, and in so doing identified that the man who rebuilt Jericho would lose his youngest and oldest sons in the re-building of that cursed city. One son was to be lost at the laying of the foundation and the other at the raising of the gate. That prophecy was fulfilled, and the record of its fulfillment is recorded in the Bible, making Jericho an established biblical symbol.
Pe peteĩha mba’e ojokóva oikuaaukáva jeike Yvy Ñeme’ẽme ha’e va’ekue Jericó, peteĩ táva oguerekóva pu’aka ha mba’erepy. Jericó ha’e 1863, ha Jericó ha’e peteĩ tema marandu hag̃ua Biblia-pe, ndaha’éi año ilustrasión-rõ guare ára pe léi domingo rehegua, síno avei iñekuave’ẽ hag̃ua ijapáre ha jeyopu’ãre ndive. Jericó avei oreko va’ekue hi’añetéva marandu hag̃ua ñehundi oñembo’éva hese. Josué omoĩ va’ekue peteĩ jehovasa’ỹ kuimba’e omopu’ã jeývape Jericó, ha upéicha ojapo aja he’i porã va’ekue pe kuimba’e omopu’ã jeýva Jericó operdetaha ita’ýra imitãvéva ha itujavéva upe táva oñeñehundi va’ekuére oñemopu’ã jeývo. Peteĩ ta’ýra oñehundíta va’erã pe ypykue oñemoĩ jave, ha ambue pe okẽ oñembo’y jave. Upe profesía oñekumpli va’ekue, ha iñekumplimiénto jehaipyre oĩ Biblia-pe, upévare Jericó opyta peteĩ techaukaha bíblico oñemopyendáva ramo.
Within its historical demise, and in its prophetic curse, followed by the historical fulfillment of that prophecy, we find three witnesses speaking about Jericho in 1863. All three of those testimonies are to be applied to 1863. Those three witnesses stand together just as three Moses’s stand prophetically at the end of their respective forty-year periods. One of those forty-year periods is clearly aligned with Millerite history, establishing that all three representations of Moses at the end of each forty-year period align with the history of 1863—the history of the third angel.
Iñehundýpe ojehapo hag̃ua, ha iñeʼẽmarandúpe oñemoĩva jehovasaʼỹ, upéi pe profecía oñekumpli haguére tembiasakue rupive, jajuhu mbohapy testígo oñeʼẽva Jericó rehe ary 1863-pe. Umi mbohapy testimonio opaite ojeporu vaʼerã ary 1863 rehe. Umi mbohapy testígo oñemboʼy oñondive, peteĩchaite mbohapy Moisés oñemboʼy hag̃ua profétikamente ipahápe umi hikuái período karenta ary rehegua. Peteĩ umi período karenta ary rehegua oñemohenda porã historia Millerita ndive, omopyendáva umi mbohapy representación Moisés rehegua ipahápe káda período karenta ary align hag̃ua historia 1863 ndive—pe historia ángel mbohapyha rehegua.
Two of those three witnesses of Moses’ forty years end at Kadesh, the third conclusion of the forty years was the Jordan River, and the conclusion of the second was the Red Sea. The conclusion of the first forty years was Moses fleeing Egypt. All three are describing a flight out of Egypt in fulfillment of Abraham’s four-hundred and thirty year prophecy of bondage in Egypt.
Mokõi umi mbohapy testígo apytégui, oñe’ẽva Moisés irundy ary reko rehe, opa Cades-pe; pe mbohapyha paha umi irundy ary rehegua ha’e va’ekue ysyry Jordán, ha pe mokõihápegua paha ha’e va’ekue Yguasu Pytã. Pe peteĩha irundy ary paha ha’e va’ekue Moisés okanývo Egipto-gui. Ko mbohapyvéva omombe’u peteĩ ñesẽ Egipto-gui, oñemohu’ã hag̃uáicha Abraham maranduhára ñe’ẽ irundy cien ha mbohapypa ary tembiguáiramo oiko hague Egipto-pe.
Moses’ three forty-year periods, whose endings (capstone) represents a type of deliverance from Egypt, were a fulfillment of Abraham’s prophecy of captivity in and deliverance out of Egyptian bondage. As the prophesied deliverer of Abraham’s covenant promise, Moses himself began by being saved out of the water, as his name means. Thereafter Moses led God’s people through the waters of the Red Sea and thereafter to the shore of the deliverance, represented by the Jordan River. The alpha of Moses life was saving from the water of the Nile and omega was the salvation represented by the water of the Jordan River. The alpha of Moses life illustrated by the experience defined by his name and his parents, being godly parents knew that the baby had been sentenced to death, as he would be forty years later after killing the Egyptian. As godly parents who knew their son needed to be saved from the death sentence, prepared for him an ark, that passed from the Hebrew world unto the Egyptian world, just as Moses left at the end of forty years the Egyptian world for the Hebrew world.
Moisés rembiasakue mbohapy arýpe irundy pa ary pegua, umi paha ohechaukáva peteĩ pysyrõha yvypóra ra’ãnga Egíptogui, oñemoañete Abraham profecía he’íva jejokuapy Egíptope ha pysyrõ jejopy vaígui. Ha’e rupi, pysyrõhára oñeprofetisáva Abraham ñe’ẽme’ẽ ñemoñare rehegua, Moisés voi oñepyrũ oñesalva ygui, he’iháicha héra. Upéi Moisés ogueraha Tupã retãyguakuérape Yguasu Pytã y rupi, ha upéi pe pysyrõ rembepuku peve, oñetehaukáva Jordán ysyry rupive. Moisés rekove alfa va’ekue hína ñesalva Nílo ygui, ha omega va’ekue pe ñesalva oñetehaukáva Jordán ysyry y rupive. Moisés rekove alfa, oñemyesakãva pe tembiasakue héra ha itúva ha isy rupive, ha’ekuéra túva ha sy marangatu rupi oikuaágui pe mitã’i oñembojekuaa hague mano hag̃ua, upéicha avei oikótaháicha irundy pa ary rire ojuka haguére pe Egipcio. Túva ha sy marangatu ramo, oikuaáva ita’ýra tekotevẽha oñesalva pe ñemanógui, ombosako’i hese peteĩ árka, ohasáva hebreo yvy mundo guive Egipcio mundo peve, peteĩchaite Moisés osẽ haguéicha irundy pa ary pahápe pe Egipcio mundo-gui pe hebreo mundo peve.
Moses repeated the story of Noah in his salvation from the water. The very first mention of Moses as the “deliverer” of Abraham’s four-hundred and thirty year covenant prophecy was a repetition of the history where God entered into covenant with mankind, therefore bringing Abraham’s covenant prophecy of a chosen people together with the covenant promise to all mankind. This identifies a baptism in the transfer of the baby Moses to Pharaoh’s daughter, for the death was acknowledged by the parent’s work, the burial is represented by the ark upon the water, and the resurrection is Pharaoh’s daughter.
Moisés omombe’u jey Noé rembiasakue ijehupytyhápe ygui. Pe ñe’ẽpy ypyete oje’e hag̃ua Moisés rehe “pe pysyrõhára” ramo, oñembohovái hag̃ua Abraham ñe’ẽme’ẽ maranduhára irundy sua mokõipa ary pukukue, ha’e va’ekue peteĩ jejapo jey pe tembiasakue rehegua, upépe Tupã oike va’ekue ñe’ẽme’ẽme yvypóra ndive; upéicha rupi ombojoaju Abraham ñe’ẽme’ẽ maranduhára tetã poravopyre rehegua pe ñe’ẽme’ẽ promésa opavave yvypórape g̃uarã ndive. Kóva ohechauka peteĩ ñemongarai pe mitã Moisés oñembohasávo Faraón rajy pópe; pe mano oñemoneĩ tuvakuéra rembiapópe, pe oñeñotỹha ojehechauka pe árka y ári rupive, ha pe jeikove jey ha’e Faraón rajy.
Moses’ life begins with the baptism of Noah’s ark being typified. This then means that from the outset the number “8” is associated with Moses, for the root of his covenant relationship began with the number “8” from the covenant of Noah, and his work was to institute the rite of circumcision on the “eighth” day. He was then tested and he failed on the very rite. Moses life begins with a baptism and forty years later there is a death (of an Egyptian) that marks the point where the Egyptian Moses dies and becomes strictly a son of Abraham. The beginning and ending of Moses’s first forty years is represented by a baptism. The first identified a transition from Hebrew to Egyptian and the last from Egyptian to Hebrew. Forty years after that, Moses takes God’s people through the baptism of the Red Sea, on his way to the baptism at the Jordan, which he never made.
Moisés rekove ñepyrũme ojehechauka Noé arca ñemongarai ramo. Kóva he’ise upéicharõ, iñepyrũmante guive papapy “8” ojoajuha Moisés rehe, pórke pe ipy’aguapy joaju rapo oñepyrũkuri papapy “8” rehe Noé pacto-gui, ha hembiapo va’ekue ha’e va’erã kuri omopyenda hag̃ua pe ñemongarai ñehẽngua ojejapo va’erãva ára “pokõiha” rire, térã “8ha” árape. Upéi ojeipy’ara’ã ha ha’e operde voi pe tembiapo ymaite guive oñemoĩva’ekue rehe. Moisés rekove oñepyrũ peteĩ ñemongarai reheve, ha irundy pa ary rire oĩ peteĩ mano (peteĩ Egipcio mba’e) omarkáva pe punto oñemanohápe pe Moisés Egipcio ha oiko hag̃ua añetehápe Abraham ra’y añoite. Moisés rekove pe iñepyrũha ha ipaha pe peteĩha irundy pa ary ojehechauka peteĩ ñemongarai rupive. Pe peteĩha ohechauka peteĩ jehasa Hebreo-gui Egipcio-pe, ha pe paháva Egipcio-gui Hebreo-pe. Ambue irundy pa ary rire, Moisés ogueraha Tupã retãygua kuérape mar Pytã ñemongarai rupive, ohóvo Jordánpe pe ñemongarai gotyo, ha upépe araka’eve ndoikéi.
God’s people under the guidance of Joshua entered the Promised Land without Moses for he died just before the baptism of the Jordan River arrived. Moses said, and Peter repeated that the Lord thy God would raise up a prophet like unto Moses. The prophet who was typified by Moses was Christ, and He began His work exactly where Moses left off. He began His work at His baptism, and that baptism was the exact place Joshua baptized ancient Israel when they crossed the Jordan into the Promised Land. The gospels inform us that John was baptizing at Bethabara, which is the crossing point, and means ferry crossing.
Tupã retãygua, Josué poguýpe, oike Yvy Ñe’ẽme’ẽmbyrépe Moisés’ỹre; ha’e omano rupi Jordán ysyry ñemongarai mboyve. Moisés he’i, ha Pedro avei omombe’u jey, Ñandejára nde Tupã omopu’ãtaha peteĩ maranduhára Moisés-icha. Pe maranduhára Moisés ohechauka hag̃ua va’ekue ha’e Cristo, ha Ha’e omoñepyrũ hembiapo peteĩchaite Moisés oheja haguépe. Omoñepyrũ hembiapo iñemongaraípe, ha upe ñemongarai hína pe tendaite Josué omongarai haguépe yma Israél yma guarépe, ohasa ramo guare Jordán Yvy Ñe’ẽme’ẽmbyrépe oike hag̃ua. Umi evangelio ñanemomarandu Juan omongarai hague Betábara-pe, pe tenda ojehasa hag̃uáme, ha he’iséva ygarata renda.
The Red Sea is the symbol of the rebellion of Egypt, identifying Moses prophetic testimony in this line as truth. The Nile River to the Red Sea (sometimes called a river) and on to the Jordan. Moses, meaning ‘saved out of the water’ begins and ends his testimony at the water of deliverance, and each of those waters manifest two classes of worshippers.
Pe Mar Pytã ha’e Egípto opu’ãva rehegua símbolo, ohechauka hag̃ua Moisés remimombe’u profético ko línea-peha añeteguaha. Ysyry Nilo guive pe Mar Pytã peve (sapy’ánte oñembohéra ysyry) ha upégui Jordán peve. Moisés, he’iséva “ñesẽ porãséva y-gui”, oñepyrũ ha omohu’ã imombe’u pe y pysyrõ reheve, ha peteĩteĩ umi y ohechauka mokõi aty omomba’eguasúva.
The first forty years of Moses represents the first angel’s message and the second forty years is the second angel, the third being the third. The three angels possess their own peculiar prophetic characteristics such as that all three messages are represented in the first message. We have demonstrated this phenomenon publicly for years in connection with the first three chapters of the book of Daniel.
Moisés rembiasakue irundy ary peteĩha ohechauka pe ánhel peteĩha marandu, ha mokõiha irundy ary katu pe ánhel mokõiha; mbohapyha katu pe mbohapyha. Umi mbohapy ánhel oguereko hikuái imba’e tee marandu profético rehegua, upéicha avei umi mbohapy marandu opaite ojehechaukaha pe marandu peteĩhápe. Ore rohechauka vaekue ko mba’e ojehúva opavave renondépe heta ary aja, ojoajúva Daniel kuatiañe’ẽ mbohapy kapítulo peteĩha rehe.
Daniel feared God in chapter one and refused to eat the Babylonian diet, and God glorified him in the second and dietary visual test that followed, which led to the judgment and third test carried out by Nebuchadnezzar himself. Daniel chapter one is the first angel of Revelation fourteen who announces “fear God,” “give him glory” as Daniel did in the second dietary and visual test, for “the hour of the judgment” of Nebuchadnezzar has come.
Daniel okyhyje Tupãme peteĩha kapítulope ha ndorekosei okaru pe tembi’u Babiloniagua rehe, ha Tupã ombotuichákuri chupe mokõiha prueva oúva rire, pe tembi’u rehegua ha pe ojecháva rehegua, upéva ogueru hag̃ua pe juicio ha mbohapyha prueva, Nabucodonosor voi ojapóva. Daniel peteĩha kapítulo ha’e Apocalipsis catorce pegua peteĩha ánhel, omombe’úva: “pekyhyje Tupãgui”, “peme’ẽ chupe gloria”, Daniel ojapohaguéicha mokõiha pruevápe, pe tembi’u rehegua ha pe ojecháva rehegua, “pe juicio aravo” Nabucodonosor rehegua oguahẽma rupi.
The first forty years of Moses’s life began because his parents feared God. When Pharaoh’s daughter saw the ark in the water, Moses had passed the second test, which is a visual test. Then Pharaoh’s daughter judged that he was not to die. Judgment also arrived at the end of the first forty; when He slew the Egyptian and had to flee Egypt.
Moisés rekove irundy ary ary ñepyrũ oúgui itúva ha isy okyhyje haguére Tupãgui. Faraón rajy ohechávo pe karameguã y ári, Moisés ohasa kuri pe mokõiha ñeha’ã, ha’éva peteĩ ñeha’ã jehechapy rehegua. Upérõ Faraón rajy ojapo juicio hese ndova’erãiha omano. Juicio avei og̃uahẽ pe irundy ary mokõipa paha gotyo; ojukárõ guare pe Egipcio ha okanývo’erã Egiptogui.
In the second forty years, the second angel of Revelation fourteen announcing the fall of Babylon was typified by the fall of Egypt. In that fall, at the end of the forty years there was a tremendous manifestation of the power of God, as there was at the end of the second angel’s message during the Midnight Cry of 1844.
Mokõiha cuarenta ary mokõihápe, Apocalipsis catorce pegua mokõiha ánhel oikuaaukáva Babilonia ho’aha oñembojoguáka Egipto ho’áre. Upéva ho’a jave, cuarenta ary pahápe, ojehechauka mbarete eterei Tupã pu’aka, ojehuháicha avei mokõiha ánhel marandu pahaite jave, Pyhare Mbytegua Sapukái 1844-pe.
The third forty years begins with the judgment of death being pronounced on virtually the entire congregation, and it ends with the judgment of death upon the leader of that congregation.
Pe mbohapyha cuarenta ary oñepyrũ ñemano juicio oñemoĩvo haimete opaite pe aty ári, ha oñemohuʼã ñemano juicio reheve pe aty ruvicha ári.
Sister White identifies that our work is to combine the three angels’ messages.
Hermana White ohechauka ñande rembiapoha hína ñambojoaju hag̃ua umi mbohapy ánhel marandu.
“The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.
“Ñandejára oime potaitéma ombyai hag̃ua ko yvy ape arigua hembiapo vai rehe. Oime potaitéma ombyai hag̃ua umi aty religión rehegua, ojavyhaguére hikuái pe tesape ha añetegua oñeme’ẽ vaʼekue chupekuéra. Pe marandu guasu, ombojoajúva peteĩha, mokõiha ha mbohapyha ánhel marandu, oñemeʼẽ vaʼerã ko yvy ape ári. Kóva vaʼerã haʼe ñane rembiapo guasu.” The Seventh-day Adventist Bible Commentary, volume 7, 950.
Moses’ first forty years represents the first angel of Revelation fourteen, and his second period of forty years is the second angel and the third forty-year period is the third angel. Our “great message” is to combine “the first, second, and third angels’ messages” which places all three symbols of Moses’ in 1863, and therefore three Moses’ at the Sunday law.
Moisés rembiasa peteĩha irundypa ary ohechauka Apocalipsis catorce pegua ángel peteĩha, ha mokõiha irundypa ary pegua período ha’e ángel mokõiha, ha pe mbohapyha período irundypa ary pegua ha’e ángel mbohapyha. Ñande “marandu guasu” niko ombojoaju hag̃ua “ángel peteĩha, mokõiha ha mbohapyha marandu”, upéva omoĩva Moisés rehegua mbohapy símbolo opaite 1863-pe, ha upévare oĩ mbohapy Moisés pe léi domingo-pe.
1844 to 1863 includes two witnesses of both forty-year periods that led to Kadesh. Inspiration identifies that a third cannot exist without a first and a second, the first forty years of Moses’ life must also represent 1844 to 1863. Moses is killing the Egyptian in 1863, along with Moses striking the Rock with his rod of authority and also when Moses asks to see God’s glory in the history of the rebellion of the golden calf. There are three Moses’ at 1863 and the Sunday law, and they are all forty years old.
1844 guive 1863 peve oike mokõi testígo, mokõivéva umi mokõi árairundy rogapáta arýgui ogueraháva Kadesh peve. Pe inspiración ohechauka ndaikatuiha oĩ peteĩ mbohapyha peteĩha ha mokõiha’ỹre; upévare, umi peteĩha árairundy rogapáta ary Moisés rekovépegua tekotevẽ avei ta’anga hag̃ua 1844 guive 1863 peve. Moisés ojuka hína pe Egipciope 1863-pe, oñondive Moisés oinupã jave Itáre ijyvyra autorida reheve, ha avei Moisés ojerure jave ohecha hag̃ua Tupã mimbipa pe tekuái rembiasápe pe vaka óro rehegua. Oĩ mbohapy Moisés 1863-pe ha pe léi domingope, ha opavave hikuái oguereko árairundy rogapáta ary.
Moses’ three periods each contain a deliverance by water; Moses in the basket aligns with Moses through the Red Sea which aligns with Moses twice at the Jordan River: the Nile, the Red Sea and twice at the Jordan. Waters of deliverance are represented in each of the three periods, for they all align with the period when the water of deliverance is being poured out during the latter rain period.
Moisés rembiasakue mbohapy ára pegua peteĩteĩ oguereko peteĩ jepe’a y rupi; Moisés pe mbayru’ípe oñemohenda peteĩcha Moisés ndive Mar Pytã rupi, ha upéva oñemohenda peteĩcha Moisés mokõi jey Ysyry Jordánpe: Nilo, Mar Pytã ha mokõi jey Jordánpe. Y jepe’a rehegua ojehechauka peteĩteĩ umi mbohapy períodope, opavave oguerekógui peteĩ joaju pe período ndive, upe jave pe y jepe’a rehegua oñeñohẽ aja ama paha ára peguápe.
At the end of the third period of forty years Moses struck the Rock with his rod. At the end of the second forty years his rod parted the Red Sea. At the end of the first forty years, he rejected the rod of Egyptian authority, chose to suffer with his people.
Mbohapyha ary pa araka cuarenta ary paha renyháme Moisés oinupã ita guasu ivara reheve. Mokõiha ary cuarenta paha renyháme ivara omboja’o Yguasu Pytã. Peteĩha ary cuarenta paha renyháme, haʼe ombotove Egipto mburuvicha hag̃uagua vara, ha oiporavo ohasa asy hag̃ua ipuévlo ndive.
At the end of the first period an Egyptian died, and at the end of the second period the military, firstborn and leadership of Egypt died. At the end of the third period the nation of Israel, Aaron and Moses had all died. These are three parallel histories that “line upon line” each represent 1844 unto 1863—the history of the third angel, which in turn represents 9/11 to the Sunday law, and the Pentecostal season when the waters of deliverance are poured out.
Pe peteĩha periodo pahápe omanóma peteĩ Egipcio, ha mokõiha periodo pahápe omanóma Egipto pegua kuimba’e ñorairõhára, ita’ýra ypykue ha iñakãrakuéra. Mbohapyha periodo pahápe katu omanómapa Israel retãgua, Aarón ha Moisés. Ko’ãva hína mbohapy tembiasakue oñembojoja hag̃uáicha, ha “línea ári línea” peteĩteĩ ohechauka 1844 guive 1863 peve—máva tembiasakue hína pe mbohapyha ánhel rehegua, ha upéva katu ohechauka avei 9/11 guive pe léi dominical peve, ha pe tiémpo Pentecostal-pe, ñepysyrõ y ojehykýi hag̃ua.
Moses is at both rebellions at Kadesh, and the Kadesh rebellions are both capstones in their respective periods. They both represent 1863, which is also the capstone of the period of the third angel, starting with the alpha in 1844 unto the capstone of 1863. When considering the marvelous light of the stone that begins as the foundation and ends as the cap stone it is recognized that the capstone is always prophetically larger. The few drops at the beginning of the Pentecostal season, leading to the full outpouring at the capstone on the day of Pentecost, illustrates this truth.
Moisés oĩ mokõive rebeliónpe Cades-pe, ha umi rebelión Cades-pegua mokõive hína umi ita pahaite ijojahápe umi período teepegua. Mokõivéva ohechauka 1863, ha upéva avei hína pe ita pahaite pe período ángel mbohapyhágui, oñepyrũva pe alfa ndive ary 1844-pe ha oguahẽva pe ita pahaite 1863-pe. Oñehesa’ỹijo jave pe tesape hechapyrãva pe itágui, oñepyrũva fundamento ramo ha opa pe ita pahaite ramo, ojehechakuaa pe ita pahaite araka’eve profétikamente tuichaveha. Mbovymi ytykue y rehegua iñepyrũme pe temporada Pentecostés-gua, ogueraháva pe ñohẽmbypa guasu pe ita pahaitepe ára Pentecostés-pe, ohechauka ko añetegua.
At 9/11, the sprinkling began and it ends at the full outpouring at the Sunday law. This truth identifies Moses’ sin at the second and omega Kadesh as a greater sin than the rebellion in the first alpha Kadesh rebellion. The alpha rebellion produced the death of an entire nation, and omega rebellion produced the death of one man (Moses), but the one man’s sin was greater than the entire nations corporate sin. The man who sins dies, and at that level there is no distinction between the sins of Moses or any other Israelite, but prophetically Moses’ striking Christ a second time was greater, for it was the capstone of that forty-year period.
9/11-pe oñepyrũ pe ñehyvykue, ha opa pe oñeñohẽmbaitévape pe léi domingope. Ko añetegua ohechauka Moisés angaipa pe mokõiha ha omega Cades-peha tuichaveha pe ñemoĩ peteĩcha rehegua pe peteĩha alpha Cades-pegua ñemoĩgui. Pe alpha ñemoĩ ogueru peteĩ tetã pukukue ñemano, ha pe omega ñemoĩ ogueru peteĩ kuimba’e año ñemano (Moisés), ha upéicharamo jepe, pe peteĩ kuimba’e angaipa tuichave va’ekue pe tetã pukukue angaipa joaju reheguágui. Pe kuimba’e oangaipáva omano, ha upe nivel-pe ndaipóri mba’eveichagua joavy Moisés angaipa térã ambue israelita angaipa apytépe; proféticamente katu, Moisés oinupã Cristo mokõiha jey tuichave va’ekue, pórke upéva pe apyta yvateva’ekue upe cuarenta ary periodo rehegua.
The rebellion of Moses at the second omega Kadesh was a greater sin than the rebellion of the children of Israel rejecting the message of Joshua and Caleb. Moses prophetically stands at 1863, where he dies in the wilderness for his rebellion. Moses also stands at 1863, where the former covenant people die in the wilderness for their rebellion, but Moses did not participate in that rebellion. 1863 aligns with the Sunday law, as does Aaron’s rebellion of the golden calf. That history, which aligns with Kadesh, 1863, and the Sunday law, Moses is praying to see God’s glory.
Moisés rembiporu mokõiha omegagua Cades-pe tuichave angaipa va'ekue Israel ra'ykuéra rembiporúgui ombotovévo Josué ha Caleb marandu. Moisés, marandupyre ramo, oñembo'y 1863-pe, upépe omano yvy ojeikohápe iporombohováire. Moisés avei oñembo'y 1863-pe, upépe ñemoĩmbyre tavayguakuéra yma guarã omano yvy ojeikohápe iporombohováire, ha Moisés ndoikéi va'ekue upe porombohováipe. 1863 ojoja pe léi domingo rehe, ha upéicha avei Aarón rembiporu vaka óro rehegua. Upe tembiasakue, ojojáva Cades, 1863 ha pe léi domingo rehe, upépe Moisés oñembo'e ohecha hag̃ua Tupã mimbipa.
Kadesh represents 1863, and Moses is at both Kadesh’s, so upon two biblical witnesses, who are both cap stones we establish that the third forty-year period which does not end at Kadesh represents 1863 as well. There ‘Moses the unsanctified’ is crucifying Christ afresh, as he rejects the Rock. In 1863, and the giving of the Law at Sinai, ‘Moses the sanctified’ is seeking Gods’ character. In 1863 Moses represents a wise and also a foolish virgin.
Cades ohechauka 1863, ha Moisés oĩ mokõivéva Cades-pe; upévare, mokõi testígo bíblico ári, ha’ekuéra mokõivéva ita apytéva ramo, ñamopyenda pe mbohapyha araka’e irundy-pa ary pukukue, ndojepáiva Cades-pe, ohechaukaha avei 1863. Upépe “Moisés noñembosantoiva” omosãingojey Cristo-pe kurusúre, oheja hag̃uáicha pe Ita. Áño 1863-pe, ha Léi ñeñeme’ẽ Sinaí-pe, “Moisés oñembosantoíva” oheka Tupã rekópe. Áño 1863-pe Moisés ohechauka peteĩ kuñataĩ arandu ha avei peteĩ kuñataĩ vyrorei.
“The Pharisee and the publican represent two great classes into which those who come to worship God are divided. Their first two representatives are found in the first two children that were born into the world.” Christ’s Object Lessons, 152.
“Fariséo ha pe aduanero ohechauka mokõi aty guasu umi tapicha oñemboja hag̃ua omomba’e guasu Tupãme oñemboja’oha pype. Iñepyrũrã mokõi oñerrepresentáva ojuhu umi mokõi mitã raẽete oúva’ekue yvy ári.” Christ’s Object Lessons, 152.
At Kadesh and 1863, Moses represents “two great classes into which those who” “worship God are divided”. Moses is an example of the one hundred and forty-four thousand as is Peter.
Cades-pe ha ary 1863-pe, Moisés ohechauka “mokõi aty guasu, umi” “omombaʼéva Tupãpe oñembojaʼóva”. Moisés ha’e peteĩ techapyrã umi cien cuarenta y cuatro mil rehegua, upéicha avei Pedro.
“For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was ‘not as other men are.’ When Christ on the eve of His betrayal forewarned His disciples, ‘All ye shall be offended because of Me this night,’ Peter confidently declared, ‘Although all shall be offended, yet will not I.’ Mark 14:27, 29. Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord.” Christ’s Object Lessons, 152.
“Peteĩteĩ aty rehe, ojehechaukáva fariséo ha pe publikánope, oĩ peteĩ mbo’epy apóstol Pedro rembiasápe. Iñepyrũrã discípulo ramo, Pedro oimo’ã ijehe ipu’akaha. Fariséoicha, ijehegui oñemomba’évo, ha’e oimo’ã ndaha’éiha ‘ambue kuimba’éicha.’ Cristo, oñeme’ẽrõ guare chupe’ekuéra pe ára pytũmbýpe oñeme’ẽ mbotavýta hag̃uáicha, oavisa porã hemimbo’épe: ‘Opavave peẽ peñepysangáta che rehe ko pyhare’; upépe Pedro jerovia reheve he’i: ‘Jepe opavave oñepysangáramo, che katu nahániri.’ Marcos 14:27, 29. Pedro ndoikuaái va’ekue ijehegui mba’eichaitépa oĩva pe ivaíva renondépe. Ojeroviarei ijehe rehe ha ombotavy chupe. Oimo’ã ikatutaha oipyso pe jejopyrã; ha katu mbovymi aravo rire og̃uahẽ pe prueba, ha ñe’ẽ vai ha juramento reheve omoneĩ’ỹva’ekue Ijárare.” Christ’s Object Lessons, 152.
At the Sunday law, which is 1863, Peter represents two classes. Those who receive the mark of the beast or those who receive the seal of God. When Jesus changed Simon’s name to Peter, it symbolized the one-hundred and forty-four thousand. That understanding is also symbolized by multiplying Peter’s name using the number from the letter position in the English alphabet. If we use that same technique on 1863, we get 144.
Léi dominikárupi, ha’éva 1863, Pedro ohechauka mokõi aty. Umi ohupytýva mymba ñaña marka térã umi ohupytýva Tupã sellorã. Jesús omoambue jave Simón réra Pedro-pe, upéva ohechaukákuri umi cien cuarenta y cuatro mil-pe. Pe entendimiento avei ojehechauka Pedro réra ñembohetavévo ojeporúvo pe papapy oguerekóva káda letra hendápe alfabeto ingléspe. Jaiporu ramo upe técnica peteĩchagua 1863 rehe, jahupyty 144.
Two of the three symbols of Moses which align with 1863, establish that the third period must align also. The two lines of Kadesh identify the story of the wise and foolish virgins, and the third period identifies an attempt to employ human effort to accomplish a godly work. To trust in human power as did Moses with the Egyptian represents trust in human authority over ordained authority.
Mokõi umi mbohapy símbolo Moisés rehegua, ojoajúva 1863 ndive, omopyenda hag̃ua pe mbohapyha período avei ojoajuva’erãha. Mokõi línea Kades-gua omombe’u arandúva ha tavykuéra kuñataĩ marangatu rembiasakue, ha pe mbohapyha período ohechauka peteĩ ñeha’ã ojeporu hag̃ua tembiapo yvypóra rehegua oñehupyty hag̃ua peteĩ tembiapo Tupãgui. Ojerovia hag̃ua yvypóra pokatu rehe, Moisés ojapo haguéicha pe Egipcio ndive, he’ise ojeroviaha yvypóra autorida rehe oñemoĩ hag̃ua pe autorida oñembohekoporã va’ekue ári.
Sister White states her husbands, “relation to the people of God was similar, in some respects, to that of Moses to Israel.” In 1863, Moses was represented by James White. In 1863, James White is slaying an Egyptian, striking Christ a second time and praying for the rebels who rejected the message of “rest” set forth by Joshua and Caleb. Moses is both a foolish virgin when he struck the Rock a second time and a wise virgin as he interceded for the rebels of Israel.
Hermana White he’i iména ména rembireko kuimba’épe, “pe ijaikuaapy Tupã tavayguakuéra ndive ojogua, ambue mba’épe, Moisés rembiasakue Israél ndive.” Áño 1863-pe, Moisés ojehechauka va’ekue James White rupive. Áño 1863-pe, James White ojuka peteĩ egipciope, oinupã Cristo-pe mokõiha jey, ha oñembo’e umi pu’akare’ỹrã rehe, omboykova’ekue pe marandu “pytu’u” rehegua oñemoĩva’ekue Josué ha Caleb rupive. Moisés ha’e peteĩ kuñataĩ tavy oñeinupãvo pe Ita rehe mokõiha jey, ha avei peteĩ kuñataĩ arandu oñe’ẽ hag̃ua Israel pu’akare’ỹrã rehe.
We will close this article with the passage in Numbers fourteen where Moses is at 1863, when he is given a view of God’s glory in the parallel history represented by the golden calf rebellion.
Mbotypávo ko artíkulo pe pasáhe oĩva Números catorce-pe, Moisés oĩhápe 1863-pe, oñeme'ẽ jave chupe peteĩ jehecha Tupã mimbipa rehegua pe tembiasakue joja ojehechaukávape vaka de oro pu'aka vai rupive.
In the passage the Lord asks “how long” would he have to deal with the rebels of Israel, which is the same question Isaiah asked the Lord in chapter six. Notice that the book of Numbers places this history in the period when the earth is lightened with God’s glory, as the angels also marked in verse three of Isaiah six. 9/11 was the foundation stone of the history of 1844 to 1863 and the Sunday law is the capstone. The setting in Numbers is nothing less than an illustration of the song or the parable of the vineyard, as ancient Israel is being passed by as the Lord entered into covenant with Joshua.
Pe pasáhepe Ñandejára oporandu “araka’e peve” ojapose va’erã omanede hag̃ua Israel rehegua iñe’ẽrendu’ỹvape, ha upéva hína pe porandu Isaías avei ojapo va’ekue Ñandejárape pe capítulo seis-pe. Eñatendéke, Números kuatia omoĩha ko tembiasakue pe ára yvýpe ojehesape’a jave Tupã mimbipáre, peteĩcha umi ánhelkuéra avei omyesakã haguéicha Isaías seis, versículo mbohapy-pe. 9/11 ha’e va’ekue pe ita pyenda pe tembiasakue 1844 guive 1863 peve, ha pe léi domingo rehegua ha’e pe ita paha ombotyva. Pe jeikohápe Números-pe ndaipóri michĩve peteĩ ta’ãnga pe purahéi térã pe parábola parral rehegua-gui, Israel yma gua ojehejáramo guare ykére, Ñandejára oike aja pe pacto-pe Josué ndive.
And all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt.
Ha opaite aty omopuʼã ijayvu ha osapukái; ha upe pyharekue tavayguakuéra hasẽ. Ha opaite Israel raʼykuéra oporombotavy Moisés rehe ha Aarón rehe; ha opaite aty heʼi chupekuéra: ¡Mbaʼéichapa iporãta kuri ñamanóramo Egíptope! térã ¡mbaʼéichapa iporãta kuri ñamanóramo ko desiértope! Ha mbaʼérepa Ñandejára ore reru ko yvýpe, roʼa hag̃ua kyse puku ruguýpe, ore rembirekokuéra ha ore raʼykuéra hag̃ua jejopyrã? ¿Ndahaʼéi piko iporãve ñandéve jajevy Egíptope? Ha heʼi ojupekuéra: Tañamoĩ peteĩ mburuvicha, ha tajajevy Egíptope.
Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying,
Upémi Moisés ha Aarón oñesũ hova yvýre opa aty guasu tavayguakuéra Israel ra’ykuéra renondépe. Ha Josué, Nun ra’y, ha Caleb, Jefone ra’y, umi oĩva’ekue apytépe umi ohechapa vaʼekue pe yvy, omondoro ijao. Ha haʼekuéra oñeʼẽ opa aty Israel ra’ykuérape, heʼívo:
The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not.
Pe yvy rohasa ha rohecha hag̃ua, peteĩ yvy iporãitereíva. Ñandejára oñanduramóramo porã, upéicharõ ha’e ñaneguerúta ko yvýpe ha ome’ẽta ñandéve; peteĩ yvy osyry hag̃ua kamby ha eíra. Aníke pepu’ã Ñandejára rehe; ani avei pekyhyje pe yvyguakuéragui, ha’ekuéra niko tembi’u ñandéve guarã hína; iñangarekokuéra ojeipe’áma chuguikuéra, ha Ñandejára oĩ ñanendive: ani pekyhyje chuguikuéra.
But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them?
Ha opaite aty oñemoñe’ẽ ojejapykue hag̃ua chupekuéra itápe. Upéi Ñandejára gloria ojehechauka tavernákulo aty guasúpe, opaite Israel ra’ykuéra renondépe. Ha Ñandejára he’i Moiséspe: “Araka’e peve piko ko tetã chembopochýta? Ha araka’e peve ndojeroviái mo’ãi cherehe, opa umi techaukaha arekova’ekue ajapo hag̃ua ijapytepekuéra?”
I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they.
Ainupãta chupekuéra mba’asy vai reheve, ha aipe’áta chuguikuéra pe ñemoñare derécho, ha ndehegui ajapóta tetã tuichavéva ha mbaretévava chuguikuéragui.
And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness.
Ha Moisés he'i Ñandejárape: Upérõ umi Egiptoygua ohendúta ko mba'e, (nde niko ne mbarete rupive reguenohẽ ko tetãygua ijapytegui); ha omombe'úta ko tetã oikohápe guápe: pórke ohendu hikuái nde, Ñandejára, reĩha ko tetã apytépe, nde, Ñandejára, rejehechauka hague tovake tova, ne arai opyta hag̃ua hi'ári, ha reho hag̃ua henonderã, ára hag̃ua peteĩ arai ñemongu'e rupi, ha pyhare hag̃ua peteĩ tata ñemongu'e rupi. Ko'ág̃a, ejukáramo opa ko tetãygua peteĩ kuimba'éicha, upérõ umi tetãnguéra ohendúva nde herakuã porã he'íta: “Ñandejára ndaikatúigui ogueraha ko tetãygua pe yvýpe he'i va'ekue ome'ẽtaha chupekuéra, upévare ojuka chupekuéra pe desiértope.”
And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now.
Ha koʼág̃a, ajerure ndéve, che Ruvicha puʼaka toñembotuicha, nde ere haguéicha, heʼívo: Ñandejára ipuku ipochy hag̃uápe, ha heta poriahuvereko oguereko, omboguejýva tekoangaipa ha ñemboyke, ha arakaʼeve ndohejáiva reípe upe ojejavývape, ohechaukáva túvakuéra rembiapo vai taʼýra kuérape, mbohapyha ha irundyha ñemoñare peve. Eperdona, ajerure ndéve, ko tetãyguakuéra rembiapo vai, nde poriahuvereko tuichakue rehehápe, ha reipytyvõ haguéicha ko tetãygua kuérape Egipto guive koʼág̃a peve.
And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord.
Ha Ñandejára he’i: Che aperdona ne ñe’ẽ he’iháicha; ha añetehápe, che aikovéicha, opa yvy henyhẽta Ñandejára gloria rehe.
Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. (Now the Amalekites and the Canaanites dwelt in the valley.) Tomorrow turn you, and get you into the wilderness by the way of the Red sea.
Opaite umi kuimba’e ohecháva’ekue che mimbipa ha che milágro, ajapova’ekue Egiptope ha pe desiértope, ha ko’ág̃a chepy’ara’ãma diez jey, ha nohendúi che ñe’ẽ; añetehápe ndohechamo’ãi hikuái upe yvy ahura va’ekue itúva kuérape, ha avave umi chembopochýva ndohechamo’ãi upéva. Ha katu che rembiguái Caleb, oguerekógui hendive ambue espíritu ha che rapykuéri oho hag̃uáichaite, chupe amoingéta pe yvýpe oike haguepe; ha iñemoñare ojagarráta upéva. (Ko’ág̃a Amalecgua ha Canaangua oiko va’ekue ñuãme.) Ko’ẽrõ pejere, ha peike jey pe desiértope pe Tavy Pytã rape rupi.
And the Lord spake unto Moses and unto Aaron, saying, How long shall I bear with this evil congregation, which murmur against me? I have heard the murmurings of the children of Israel, which they murmur against me. Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you: Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised. But as for you, your carcases, they shall fall in this wilderness. And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise.
Ha Ñandejára oñe'ẽ Moisés ha Aarónpe, he'ívo: Mboy araka'e peve piko aguerojavýta ko aty vai, che rehe oporomurmuráva? Ahendu umi murmuración Israel ra'ykuéra rehegua, che rehe oporomurmuráva. Ere chupekuéra: Aikove añetetévaicha, he'i Ñandejára, pene ñe'ẽ haguéicha che apysápe, upéicha ajapóta pene rehe: pende retekuéra ho'áta ko desiértope; ha opa umi pende apytépe ojepapava'ekue, pene papapy tuichakue rupi, mokõi pa ary guive yvateve, che rehe oporomurmuráva, añetehápe ndapeikemo'ãi pe yvýpe, upe che hura va'ekue peme'ẽ hag̃uáicha peiko hag̃ua ipype, ndaha'éiramo Caleb Jefuné ra'y ha Josué Num ra'y. Péro pende mitãnguéra, peje va'ekue oikótaha mba'e reínte ramo, umívape aikemo'áta, ha ha'ekuéra oikuaáta pe yvy peẽ peñemboyke va'ekue. Ha pende rehe katu, pende retekuéra ho'áta ko desiértope. Ha pende ra'ykuéra oguatáta oiko hag̃ua desiértope irundy pa ary, ha ogueraháta pende tekovai, peve pende retekuéra opa hag̃ua desiértope. Umi ára pejesareko hague pe yvýre papapy rire, irundy pa ára, ára peteĩteĩ peteĩ ary ramo, pegueraháta pende rembiapo vaikue, irundy pa ary, ha peikuaáta che ñe'ẽ ñembyai.
I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. And the men, which Moses sent to search the land, who returned, and made all the congregation to murmur against him, by bringing up a slander upon the land, Even those men that did bring up the evil report upon the land, died by the plague before the Lord.
Che, Ñandejára, ha’e kuri; ha añetehápe ajapóta kóva opa ko aty ivaívape, umi oñembyaty va’ekuépe che rehe. Ko desiértope oñehundíta hikuái, ha upépe omanóta. Ha umi kuimba’e, Moisés omondo va’ekue oikundaha hag̃ua pe yvy, ha ojevy rire omoĩ va’ekue opa pe aty oñembururu hag̃ua hese, ogueru rupi marandu vai pe yvy rehe, umi kuimba’e voi ogueru va’ekue pe marandu vai pe yvy rehe, omanókuri mba’asy asy rupi Ñandejára renondépe.
But Joshua the son of Nun, and Caleb the son of Jephunneh, which were of the men that went to search the land, lived still. Numbers 14:1–38.
Ha Josué, Nun ra'y, ha Caleb, Jefuné ra'y, umi kuimba'e ohova'ekue ohecha hag̃ua pe yvy, oikove gueteri. Números 14:1–38.
We will continue these thoughts in the next article.
Ko’ẽrõgua artículo-pe rombojoapyta koʼã pensamiento.