I contend that it is important to understand the connection of the symbol of four generations with the latter rain message to have the best hope of recognizing the significance of the opening four verses of Joel chapter one. Joel sings the song of the vineyard, but his opening stanza is the covenant’s prophetic association with four generations.

Añe’ẽ hatã aikuaauka hag̃ua iñimportanteha ñantende pe joaju oguerekóva irundy ñemoñare ra’ãnga pe ama pahagua marandu ndive, ikatu hag̃uáicha jahupyty pe jerovia porãvéva jahechakuaa hag̃ua mba’éichapa iporãite Joel kuatiañe’ẽ peteĩha ñe’ẽjoaju peteĩha irundy versíkulo ñepyrũgua he’iséva. Joel opurahéi pe parraltýra purahéi; ha katu iñepyrũha estrofa ha’e pe joaju Ñe’ẽme’ẽguigua maranduhára joaju irundy ñemoñare rehegua.

And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

Ha he’i Abrámpe: Eikuaa porã nde ñemoñare oikótaha pytaguáicha peteĩ yvýpe ndaha’éiva imba’e, ha omba’apótaha chupekuéra guarã; ha ha’ekuéra ojopy asýta chupekuéra irundy sua áño pukukue; ha upe tetã avei, ha’ekuéra omba’apótava chupe guarã, che ahusgáta; ha upéi osẽta hikuái heta mba’e reheve. Ha nde reho va’erã nde ru ypykuérape py’aguapýpe; reñotỹta tuja porãme. Péro irundyha generaciónpe ou jeýta hikuái ko’ápe; Amorreo-kuéra rembiapo vaikue niko gueteri nohenyhẽmbái. Génesis 15:13–16.

This passage is the prophecy that was fulfilled through the life of Moses. When the book of Joel begins the song of the vineyard by referencing four generations of escalating destruction, it is aligning the book of Joel with the prophetic fourth and final generation. That generation is Peter’s “chosen generation” who have been called out of darkness into His “marvelous light.” They are contrasted with their generational counterpart represented as a generation of vipers. That fourth and final generation is represented by John, who is a symbol of the one hundred and forty-four thousand, who “are called, and chosen, and faithful.”

Ko pasáhe ha’e pe profesía oñekumpli vaʼekue Moisés rekovépe. Joel aranduka oñepyrũvo pe parrál rembiapokue purahéi ohechaukávo irundy generación ñehundi ojupi hag̃ua hína, ombojoaju Joel aranduka pe irundyha ha pahaha generación profétikare. Umi generación ha’e Pedro heʼíva “generación poravopyre”, oñehenóiva pytũmbýgui I “tesape hechapyrãvápe”. Haʼekuéra oñemoĩ joavy hag̃ua iñirũnguéra generaciónpegua rehe, ojehechaukáva mbói ñemoñarerã ramo. Pe irundyha ha pahaha generación ojehechauka Juan rupive, haʼe hag̃ua símbolo umi cien cuarenta y cuatro mil rehegua, umi “oñehenói vaʼekue, ha ojeporavo vaʼekue, ha jerovia hag̃uáva.”

Called at 9/11, chosen in the Midnight Cry and faithful at the Sunday law crisis, just as the Levites were faithful in Aarons and Jeroboams’ golden calf rebellions. The souls who are purified as silver in Malachi three, are Levites who are chosen during the message of the Midnight Cry, for the sealing is accomplished with, and by, an outpouring of the Holy Spirit.

Oñehenóiva 9/11-pe, ojeporavóva Pyharepyte Sapy’aitépe, ha jerovia hag̃ua opytáva arapokõindy léi apañuãime, péichaite umi levíta-kuéra jerovia hag̃ua opytárõ guare Aarón ha Jeroboam ra’anga vakakaraí óro rehegua ñemopu’ãme. Umi alma oñemopotĩva plátaramo Malakías mbohapy-pe, ha’e levíta-kuéra ojeporavóva Pyharepyte Sapy’aitépe marandu aja, pórke pe ñesella ojejapo Espíritu Santo oñehẽ hag̃ua ndive ha rupive.

In the previous article we brought out lines from the history of Moses, who Sister White identifies as the alpha of Bible prophecy, who prophetically connects with Christ as the omega of Bible prophecy. Moses is the foundation stone and Christ is the capstone. They both are symbols of deliverance from sin, as represented by the deliverance from Egypt with Moses. Yet all the manifestations of the power of God that occurred at the hands of Moses, were far surpassed, when Christ confirmed the covenant with many for one week. Moses is the alpha and Christ is the omega, and the omega is the number “22” and the alpha is the number “1.”

Pe artíkulo mboyveguápe roguenohẽ Moisés rembiaságui umi línea, upeva’ekue Hermana White ohechakuaáva profecía bíblica alpha ramo, ha proféticamente ojoajúva Cristo ndive omega ramo profecía bíblicape. Moisés ha’e pe ita pyenda, ha Cristo ha’e pe ita akã. Mokõivéva ha’e pekádo-gui ñepysyrõ símbolo, oñerrepresentaháicha pe ñepysyrõ Egipto-gui Moisés rupive. Upéicharamo jepe, opaite umi jehechauka Tupã pu’akágui oikova’ekue Moisés po rupive, tuichaiterei ohasa umi mba’e ojejapova’ekue, Cristo omombaretérõ guare pe pacto heta hag̃ua peteĩ semánape g̃uarã. Moisés ha’e pe alpha ha Cristo ha’e pe omega, ha pe omega ha’e pe papapy “22” ha pe alpha ha’e pe papapy “1.”

Dealing with Moses we find the deliverance which pervades his prophetic testimony is set within water. His deliverance from the water of the Nile at his birth, typified Noah in the ark. The baptism at the Red Sea aligns with Noah and the eight within the ark, which in turn aligns with the baptism of Joshua at the Jordan River, that was repeated by Christ at the very same spot. The testimony of Moses begins with deliverance at the Nile River and ends at the banks of the Jordan River. The baptism of Christ was His anointing to witness for three and a half years leading up to His death, which was represented at the beginning at His baptism. At His resurrection there was a few drops until the full outpouring at Pentecost.

Moĩsé rehe oñeñeʼẽvo, jajuhu pe ñepysyrõ oikóva ipype ha omyasãiva imaranduhára ñemombeʼu oñemoĩha y ryepýpe. Iñepysyrõ Ysyry Nilo ygui, iñesẽrõ guive, ohechauka hag̃ua Noépe pe árka ryepýpe. Pe jehovasa ymegua Mar Pytãme ojoja Noé ha umi poapy oĩva árka ryepýpe ndive, ha upéva katu ojoja jey Josué jehovasa ymegua Jordán ysyrýpe, ha upéva Cristo ojapo jey vaʼekue upe tendaitepe voi. Moĩsé rembiasakue maranduhára oñepyrũ ñepysyrõ rehe Nilo Ysyrýpe ha opa Jordán Ysyry rembeʼýpe. Cristo jehovasa ymegua haʼe vaʼekue Ijehupyty hag̃ua hag̃ua tesãi ha mbohapy ary mbyte rupi ohechaukávo, ogueraháva chupe imano peve, ha upéva oñerepresenta vaʼekue iñepyrũme ijehovasa ymeguápe. Iñemoingove jeyrõme oĩ vaʼekue mbovymi ykytãmi, pe oñehẽmbaite peve Pentecostés-pe.

God’s covenant promise to mankind begins with Noah, and His covenant promise to a chosen people through Abraham was fulfilled with Moses. Moses the alpha typified Jesus the omega who would come and confirm the covenant with “many,” not just a chosen people. As a type of Christ, Moses’ birth aligns with the covenant given to Noah, with the rainbow as the sign for all people. Moses also aligns with the covenant given to a chosen people, with circumcision as the sign for the chosen people. Moses’ covenant work was with “many,” not simply a chosen people. If that had not been the case, they would not have been constantly plagued by the mixed multitude.

Tupã ñe’ẽme’ẽ joaju yvypórape guarã oñepyrũ Noé ndive, ha Iñe’ẽme’ẽ joaju peteĩ tetã ojeporavopyrévape guarã Abraham rupive oñemyanyhẽ Moiséspe. Moisés, pe alfa, ohechauka hag̃ua Jesús, pe omega, ou vaʼerãva omboaje hag̃ua pe ñe’ẽme’ẽ joaju “heta” ndive, ndahaʼéi año peteĩ tetã ojeporavopyréva ndive. Cristo raʼanga ramo, Moisés reñói oñemohenda porã pe ñe’ẽme’ẽ joaju oñemeʼẽ vaʼekue Noépe ndive, ha pe yvytimbo’y arco iris ramo techaukaha opavave tavayguárape guarã. Moisés avei oñemohenda porã pe ñe’ẽme’ẽ joaju oñemeʼẽ vaʼekue peteĩ tetã ojeporavopyrévape, ha pe ñekytĩmby techaukaha ramo umi ojeporavopyrévape guarã. Moisés rembiapo pe ñe’ẽme’ẽ joajúpe rehegua oiko vaʼekue “heta” ndive, ndahaʼéi mante peteĩ tetã ojeporavopyréva ndive. Péicha ndahairire, ndoikomoʼãivaʼekue hikuái tapiaite oñembyasýva pe aty jeheʼapy rehe.

In the middle of all the various ‘waters of deliverance’ represented throughout the life of Moses, the baptism at Bethabara on the Jordan River connects the beginning of ancient Israel’s covenant history in the Promised Land with the end of its history, during the week that Christ confirmed the covenant with many. Christ’s baptism aligns with ancient Israel’s baptism and both histories speak to His resurrection when He breathed a few drops of rain, before the plentiful showers at Pentecost fifty days later. The entire line of alpha and omega in terms of Moses to Christ is portrayed within the waters of deliverance.

Moisés rekove opaichagua “y osẽporãha y rehegua” ojehechaukáva hekovépe, pe ñemongarai Bethábara-pe, Jordán ýsyry rembe’ýpe, ombojoaju yma guarã Israel rembiasakue ñe’ẽme’ẽgua iñepyrũ Yvy Ñeme’ẽmbyrépe, ha ipahápe iguerekopy rembiasakue, pe arapokõindy aja Cristo omombaretévo pe ñe’ẽme’ẽ heta tapichápe g̃uarã. Cristo ñemongarai ojoja Israel yma guare ñemongaraíre, ha mokõive rembiasakue oñe’ẽ Hae jeikove jeýre, ha’e opytu’ũ ramo mbovymi ama ky’a, umi ama hetáva Pentekostés-pe mboyve, po ary ára rire. Pe línea tuichakue alfa ha omega rehegua, Moisés guive Cristo peve, ojehechauka umi y osẽporãha ryepýpe.

“In teaching these disciples, Jesus showed the importance of the Old Testament as a witness to His mission. Many professed Christians now discard the Old Testament, claiming that it is no longer of any use. But such is not Christ’s teaching. So highly did He value it that at one time He said, ‘If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.’ Luke 16:31.

“Ombokatúvo ko’ã temimbo’épe, Jesús ohechauka mba’éichapa tuicha mba’e pe Antiguo Testamento testígo ramo hemimbou rehegua. Heta oĩ ko’ág̃a oje’eha cristiano ramo omboykéva pe Antiguo Testamento, he’ívo ndovaléiha véima mba’everã. Péro ndaha’éi upéva Cristo mbo’epy. Ha’e omomba’eterei va’ekue chupe, peteĩ jey he’i hag̃uáicha: ‘Ha’ekuéra nohendúiramo Moisés ha umi profétape, ndaijeroviamo’ãi avei, peteĩ omanóva oikove jey ramo jepe.’ Lucas 16:31.

“It is the voice of Christ that speaks through patriarchs and prophets, from the days of Adam even to the closing scenes of time. The Saviour is revealed in the Old Testament as clearly as in the New. It is the light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Christ are a proof of His divinity; but a stronger proof that He is the world’s Redeemer is found in comparing the prophecies of the Old Testament with the history of the New.” The Desire of Ages, 799.

«Ha’e hína Cristo ñe’ẽ oñe’ẽva patriarca-kuéra ha profeta-kuéra rupive, Adán ára guive peve ára paha rembiapo pahaite peve. Pe Salvador ojehechauka Antiguo Testamento-pe hesakã hag̃uáicha peteĩcha Nuevo Testamento-pe. Pe tesakã maranduhára yma guápe guare omyesakã Cristo rekove ha Nuevo Testamento mbo’epykuéra hesakã porã ha iporã hag̃uáicha. Cristo milagrokuéra ha’e peteĩ techaukaha Idiosha hag̃ua; hákatu peteĩ techaukaha imbaretevéva ha’eha yvy arigua Redentor ojejuhu oñembojojávo Antiguo Testamento profesiakuéra Nuevo rehegua tembiasakue ndive.» The Desire of Ages, 799.

In the articles addressing the book of Joel, we have been “comparing the prophecies of the Old Testament with the history of the New,” and also the history of modern spiritual Israel. Whether it is the Old or New Testaments or the history of the three angels that began in 1798, all of those lines are represented as “the voice of Christ.” The written testimony of the Bible and the Spirit of Prophecy is the voice of Christ, and the voice of Christ, is the voice of He who is the Word of God.

Umi artíkulo oñe’ẽva Joel kuatia rehe, ñambojojáma “Antiguo Testamento marandu’ẽnguekuéra pe Nuevo rembiasakue ndive”, ha avei Israel espiritual ko’ag̃agua rembiasakue ndive. Taha’e Antiguo térã Nuevo Testamento, térã umi mbohapy ánhel rembiasakue oñepyrũva’ekue 1798-pe, opa umi línea oñemombe’u “Cristo ñe’ẽ” ramo. Ñandejára Ñe’ẽ ojehaíva Bíblape ha Espíritu de Profecía pe testimónio, ha’e Cristo ñe’ẽ; ha Cristo ñe’ẽ, ha’e pe Ñandejára Ñe’ẽva ñe’ẽ.

The “voice” of the Word of God, is God’s message as represented in His written Word. His message in the last days is the message of the latter rain, which includes a former rain, followed by a former and latter rain, according to Joel.

Pe “ñe'ẽ” Tupã Ñe'ẽmegua ha'e hína Tupã marandu, ojehechaukáva Iñe'ẽ ojehaípyrupive. Imarandu umi ára pahápe ha'e pe ama paha marandu, oikéva ipype peteĩ ama ypy, upéi peteĩ ama ypy ha ama paha, Joel he'iháicha.

John the Revelator represents the one hundred and forty-four thousand who return to the old paths, for he hears a “voice” behind him. The “voice” behind is the voice of Christ “from the days of Adam” onward.

Juan, pe Revelador, ohechauka umi cien cuarenta y cuatro mil ojevyva umi tape yma guarére, pórke haʼe ohendu peteĩ “ñeʼẽ” hapykuéri. Pe “ñeʼẽ” hapykuéri hína Cristo ñeʼẽ “Adán ára guive” gueteri.

And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks. Revelation 1:12.

Ha ajerevy ahecha hag̃ua pe ñeʼẽ oñeʼẽva chendive. Ha ajere rire, ahecha siete candelabro óroguigua. Apocalipsis 1:12.

The verse represents a break in chapter one, for up until the previous verse John was in the isle which is called Patmos, but in verse twelve he turns, and from there on John is in the Heavenly Sanctuary. When he turns, he is doing so, for in verse ten he had heard a voice from behind.

Ko versíkulo ohechauka peteĩ ñekytĩ capítulo peteĩme, pe versíkulo mboyve peve Juan oĩ vaʼekue pe ísla héravape Patmos, ha katu versíkulo doce-pe haʼe ojere, ha upéi guive Juan oĩ pe Santuario Yvágape. Haʼe ojere vove, ojapo upéva, pórke versíkulo diez-pe ohendu vaʼekue peteĩ ñeʼẽ itapykuégui.

I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:10, 11.

Aĩkuri pe Espíritu-pe Ñandejára ára-pe, ha ahendu che rapykuéri peteĩ ñe'ẽ guasu, trompétaicha, he'íva: Che hína Alfa ha Omega, peteĩha ha pahaitépe guáva; ha: Pe rehecháva, ehai peteĩ kuatiañe'ẽme, ha emondo umi siete tupão oĩva Asia-pe; Éfeso-pe, ha Esmirna-pe, ha Pérgamo-pe, ha Tiatira-pe, ha Sardis-pe, ha Filadelfia-pe, ha Laodicea-pe. Apocalipsis 1:10, 11.

John represents those who hear the voice of Christ behind them. He hears Jeremiah’s trumpet message to return to the old paths, the paths the wicked refused to walk in and the warning trumpet they refuse to listen to. John listened, and the voice behind him identified himself as Alpha and Omega—the One who illustrates the new path, with the old path.

Juan ohechauka umi ohendúva Cristo ñe’ẽ hapykue gotyo. Ha’e ohendu Jeremías trompéta marandu, ojevy hag̃ua umi tape yma guarépe, umi tape umi iñañáva ndoipotái va’ekue oguata hag̃ua, ha pe trompéta ñe’ẽmondo ñe’ẽñemi ha’ekuéra nohendusevéiva. Juan ohendu, ha pe ñe’ẽ oúva hapykue guive ojekuaa hag̃ua Alpha ha Omega ramo — Pe Oikuaaukáva pe tape pyahu, pe tape yma guaréva ndive.

And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. Revelation 1:13–16.

Ha mbytépe umi siete candelero apytépe oĩ peteĩ ojoguáva Yvypóra Raʼýpe, oñemonde peteĩ ao oguahẽva ipy peve, ha ikuʼakuaha peteĩ cinturón óro reheve ipytiʼa rupi. Iñakã ha iñakãrague morotĩ vaʼekue ovecha ragueicha, morotĩiterei y rupiicha; ha hesa tata rendyicha; ha ipy kuéra ojoguáva brónce porãme, ku oñehapyvaʼekue tatakuápe ramo guáicha; ha iñeʼẽ heta y tyapuicha. Ha oreko ipo akatúape siete mbyja; ha ijurúgui osẽ peteĩ kyse puku hãimbe mokõivéva; ha hova kuarahy omimbipaicha imbaretekue jave. Apocalipsis 1:13–16.

In verse twelve John turns around and sees a vision of Christ which Sister White aligns with the vision of Christ that Daniel had, which is the vision Isaiah, Jeremiah, Ezekiel and Paul had.

Pe versíkulo doce-pe Juan ojere ha ohecha peteĩ visión Cristo rehegua, ha Kuarahy Pyhare Sy White ombojoja upéva pe visión Cristo rehegua ndive Daniel orekóva’ekue, ha’éva pe visión Isaías, Jeremías, Ezequiel ha Pablo orekóva’ekue.

“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

“Py’aite añembyasy tuichavéva reheve aha’arõ pe ára umi mba’e oikova’ekue Pentecostés árape oñembopyahúta hag̃ua, ha ipokatuve eterei hag̃ua upe javeguágui. Juan he’i: ‘Ahecha ambue ángel oguejy yvágagui, oguerekóva pokatu guasu; ha yvy henyhẽ tesape hag̃ua iglóriagui.’ Upérõ, Pentecostés araka’épe guaréicha, tavayguakuéra ohendúta pe añetegua oñeñe’ẽha chupekuéra, káda peteĩ iñe’ẽteépe.”

“God can breathe new life into every soul that sincerely desires to serve Him [Adam and Ezekiel’s valley of bones], and can touch the lips with a live coal from off the altar [Isaiah], and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed [Isaiah’s other tongue], and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement [Malachi’s Levites], and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

“Tupã ikatu omonguera pyahu tekove opa ánga oipotáva añetehápe oservi Ichupe [Adán ha Ezequiel kanguekue ñu], ha ikatu opoko tembe’y rehe peteĩ tatapỹi oikovéva altar-gui [Isaías], ha ojapo hag̃ua ichupekuéra ñe’ẽporãva Ijeguerohory rehe. Hetaiterei ñe’ẽ oñembyapýta pu’akápe oñe’ẽ hag̃ua tenonderã Tupã Ñe’ẽ añetegua hechapyrãva rehe. Pe ku’ẽñe’ẽ pya’e’ỹva ojepe’áta [Isaías ñe’ẽ ambue], ha umi kyhyjéva oñembaretéta ogueropu’aka hag̃ua peteĩ mombe’uporã py’aguasúva pe añetegua rehe. Ñandejára toipytyvõ Ipuévlope omopotĩ hag̃ua pe ánga róga tupao opa mba’e ky’águi [Malaquías levita-kuéra], ha omantene hag̃ua peteĩ joaju hi’aguĩitereíva Hendive, ikatu hag̃uáicha ha’ekuéra toike umi ohupytyvape pe ama pahápe gua, oñehẽvo hag̃ua.” Review and Herald, July 20, 1886.

The vision we are considering includes the description of Christ’s voice. When John turns and hears Christ’s voice, it is as the sound of “many waters.” When Christ’s voice speaks of His covenant with men or with a chosen people it is associated with many waters. The message of Daniel seven through nine was unsealed in 1798, and then, in 1989 the message of Daniel ten through twelve was unsealed. 1798 is associated with the voice of the Ulai River and 1989 is the voice of the Hiddekel River.

Pe visión ñamomandu’áva oikéva ipype Cristo ñe’ẽ ñemombe’u. Juan ojere ha ohendúvo Cristo ñe’ẽ, ha’e “y heta” ryapuicha. Cristo ñe’ẽ oñe’ẽ jave Iñe’ẽme’ẽre yvyporakuéra ndive térã peteĩ tetã poravopyre ndive, upéva oñembojoaju y heta rehe. Daniel 7 guive 9 peve marandu ojeipe’a hag̃ua 1798-pe, ha upéi, 1989-pe, Daniel 10 guive 12 peve marandu ojeipe’a hag̃ua. 1798 oñembojoaju Ulai Ysyry ñe’ẽ ndive ha 1989 ha’e Hiddekel Ysyry ñe’ẽ.

“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

“Pe tesakã Daniel oguereko vaʼekue Tupãgui omeʼẽkuri iñambue hag̃uáicha koʼã ára pahápe guarã. Umi visión haʼe ohecha vaʼekue ysyry Ulai ha Hiddekel rembeʼýpe, umi ysyry guasu Sinar pegua, koʼág̃a oĩma oñekumplí hag̃uáicha, ha opa mbaʼe ojeʼevaʼekue ymaite guive pyaʼeite oikóta.” Testimonies to Ministers, 112.

The River Jordan is the link between the alpha covenant history and the omega covenant history of ancient Israel. The word Jordan means ‘descender’ and represents Christ ‘the great descender.’

Ysyry Jordán ha’e joaju ñembojoaju hag̃ua pe tembiasakue ñe’ẽme’ẽgua alfa rehegua ha pe tembiasakue ñe’ẽme’ẽgua omega rehegua Israel yma guarépe. Pe ñe’ẽ Jordán he’ise “oguejýva” ha ohechauka Cristo, “pe oguejýva guasu.”

Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Philippians 2:5–9.

Peikuaase pende pype ko apytu'ũ, upe oĩ va'ekue avei Cristo Jesúspe: Ha'e, oĩramo jepe Tupã retekope, ndohechái va'ekue mba'e ojapyhy hag̃uáicha ijoja hag̃ua Tupã ndive; ha katu omomichĩ ijehe, ha ogueraha hi'ári tembiguái reteko, ha oiko yvypóra joguahaicha; ha, ojejuhúvo chupe yvypóicha, omomirĩ ijehe, ha iñe'ẽrendu peve mano, ha'eva kurusu rehegua mano. Filipenses 2:5–9.

The Jordan River represents Christ ‘the great descender’ and the Jordan is the connection between the alpha and omega history of the chosen people of God, who were given a vineyard to maintain. Moses’ waters of deliverance represent the voice of Christ, that can be heard if a soul would but turn around, to hear ‘the voice behind them,’ and the voice they would then hear is—the voice of many waters. From the flood of Noah to the destruction of Jerusalem in 70 AD, waters of deliverance are set forth as waymarks for God’s covenant people. Those waymarks represent the internal history of God’s final covenant people, the one hundred and forty-four thousand. The water that supplies the Jordan River originates in the dew and snow that accumulates in the Hermon mountains, which form the head waters of the Jordan River.

Jordán ysyry ohechauka Cristo-pe, “pe oguejyvéva guasu”, ha Jordán ha’e pe joaju alfa ha omega rembiasakue apytépe Ñandejára tavayguakuéra ojeporavóva rehegua, umi oñeme’ẽ va’ekuépe peteĩ parral oñangareko hag̃ua hese. Moisés ykuéra jejora rehegua ohechauka Cristo ñe’ẽ, ikatúva oñehendu peteĩ ánga ojerey ramo añoite, ohendu hag̃ua “ñe’ẽ hapykuéri oúva”, ha pe ñe’ẽ upérõ ohendútava ha’e—heta y rembe’y ryapu. Noé diluvio guive Jerusalén ñehundi peve áño 70 d.C.-pe, ykuéra jejora rehegua oñemoĩ techaukaháramo Ñandejára tavayguakuéra joaju hag̃ua hendive. Umi techaukaha ohechauka Ñandejára tavayguakuéra pahápeguáva joaju rehegua rembiasakue hyepypegua, umi cien cuarenta y cuatro mil. Pe y omongarúva Jordán ysyry ou ysapy ha ro’y ho’áva Hermón yvytýpe, umi omoheñóiva Jordán ysyry ysyrykue ypykue.

A Song of degrees of David. Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron’s beard: that went down to the skirts of his garments; As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore. Psalms 133:1–3.

Peteĩ purahéi jeupi rehegua, David mba’e. ¡Pema’ẽ, mba’éichapa iporã ha iporãite joyke’ykuéra oiko hag̃ua oñondive peteĩ ñe'ẽme! Ha’e hína pe asýi hepyetereíva akã ári oñeñohẽva, osyryva hag̃ua barba ári, Aarón barba ári; oguejyva’ekue ijao rembe’y peve; Hermón ysapyicha, ha ysapy oguejyva’ekue Sión yvytykuéra ári. Upépe niko Ñandejára omanda pe jehovasa, tekove opa’ỹ hag̃uáicha. Salmos 133:1–3.

Those waters also produce the grotto of Pan, a deep pool, set within a cave located in Panium of Daniel 11:13–15, and Caesarea Philippi in the days of Peter. The head waters of the Jordan River also produce the satanic pool of the grotto of Pan. The voice of many waters identifies that the great controversy between Christ and Satan originated in the high mountain peaks of the Hermon mountains.

Umi y peteĩva oguenohẽ avei Pan itakuágui, peteĩ y pypuku, oĩva peteĩ itakua ryepýpe oĩva Paniope, Daniel 11:13–15-pe, ha Cesarea Filipospe Pedro ára peguápe. Y Jordán ysyry akãygua avei oguenohẽ pe y pypuku sataniko oĩva Pan itakuápe. “Hetaiterei y ryapu” ohechauka pe ñorairõ guasu Cristo ha Satanás apytépe oñepyrũ hague Hermón yvytykuéra yvatevehápe.

And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.

Ha che avei ndéve avei: Nde hína Pedro, ha ko ita ári amopuʼãta che tupao; ha añaretã rokẽnguéra ndaikatumoʼãi ipuʼaka hese. Mateo 16:18.

The name “Hermon” means “sacred, consecrated, devoted, or set apart,” and is a symbol of Heaven, the source of all water and the beginning of the great controversy as represented by “the gates of hell,” which was the label Jesus attached to the grotto of Pan, when at Caesarea Philippi. In that setting Simon Barjona's name was changed to Peter. Simon means ‘one who hears,’ and Barjona means ‘son of the dove.’ Simon was a symbol of the soul who heard the message of Jesus baptism that was represented by the Holy Spirit in the form of a dove. As one who heard the message of Christ’s baptism, Peter is changed, representing the 144,000. Peter was sealed while at Panium, which is verses thirteen through fifteen of Daniel eleven.

Pe téra “Hermón” he’ise “marangatupy, oñemomarangatúva, oñeme’ẽmbáva, térã oñembojoajúva ambuégui hag̃ua,” ha ha’e peteĩ símbolo Yvágagui, opa y rehegua ypykue ha pe ñorairõ guasu ñepyrũ, oñerrepresentaháicha “añaretã rokẽ” rupive, upéva hína pe téra Jesús ome’ẽva’ekue Pan itakuápe, oĩrõ guare Cesarea de Filipope. Upe contexto-pe Simón Barjona réra oñekambiákuri Pedro-rã. Simón he’ise ‘upe ohendúva,’ ha Barjona he’ise ‘pýkasu ra’y.’ Simón ha’ékuri peteĩ símbolo pe ánga ohendúva’ekue pe marandu Jesús ñemongarai rehegua, oñerrepresentáva Espíritu Santo rupive peteĩ pýkasu ra’ãngápe. Peteĩ ohendúva ramo Cristo ñemongarai marandu, Pedro oñemoambue, orrepresentáva umi 144,000. Pedro oñesella va’ekue Paniope, ha upéva hína Daniel 11, versíkulo 13 guive 15 peve.

From Hermon’s waters, the Jordan river, a symbol of Christ—the great descender concludes His journey at the Dead Sea. From Heaven, where the dew of life originates, Christ descended to the death of the cross, represented by the Dead Sea. The Dead Sea shoreline is the deepest exposed surface land on earth. The Jordon river that descends, descends to the lowest water level on earth, as Christ descended to His death on the cross. From the water of life to the water of death, the River Jordan represents the descent of Christ from heaven to the cross.

Y Hermón y rapégui, pe Jordán ysyry, peteĩ símbolo Cristo rehegua—pe guýpe oguejyvéva guasu—omohu’ã ijehopyrã Yguasu Omanóvape. Yvágagui, moõpa osẽ yvytu ryakuã tekove rehegua, Cristo oguejy kurusúre omanóvo peve, ojehechauka hag̃uáicha Yguasu Omanóva rupive. Yguasu Omanóva rembe’y ha’e pe yvy ape ári pe hypyvéva ojehecháva ko yvy ape ári. Pe Jordán ysyry oguejýva, oguejy pe y hypyvéva oĩva ko yvy ape ári peve, Cristo oguejy haguéicha ikurusúre omanóvo peve. Y tekove reheguágui y omanóva peve, pe Jordán Ysyry ohechauka Cristo ñemboguejy Yvágagui kurusu peve.

Important themes of Bible prophecy are associated with water, and Bible prophecy is the voice of Christ, which is a voice of many waters. The whore of Babylon is seated upon many waters, and the waters of the Euphrates are dried up to prepare the way of the kings of the east, and the merchants and kings stand a far off and lament for the ships of Tarshish are destroyed in the midst of the seas, and the covenant of death that the drunkards of Ephraim accepted when they hid themselves under lies, is disannulled by the overwhelming flood of the papal Sunday law.

Temakuéra iñimportánteva profecía bíblicape rehegua ojoaju y rehe, ha profecía bíblica ha’e Cristo ñe’ẽ, ha upéva ha’e heta y ryapu. Babilonia kuña heko ky’a oguapy heta y ári, ha Éufrates ykuéra oñemombirypa oñembosako’i hag̃ua tape kuarahyresẽ gotyo guive umi mburuvicha guasukuérape g̃uarã, ha umi ñemuhára ha mburuvichakuéra opyta mombyry ha oñembyasy hag̃ua umi barco Tarsis pegua oñehundi hag̃ua yguasu mbytépe, ha pe ñemey ojejapóva ñemanóndi, umi Efraín ka’úvape omoneĩ va’ekue okañy jave japu guýpe, oñembyai pe ama guasu ojaho’íva rupive, ha’éva pe léi domingo papal rehegua.

When Sister White references the “great rivers of Shinar,” she is addressing the Tigris and Euphrates Rivers. Those waters can be traced back to the Garden of Eden where they are the third and fourth river to come out of Eden.

Hermana White oñe’ẽ jave umi “ysyry guasu Shinar pegua” rehe, ha’e ohechauka hína Tigris ha Éufrates ysyrykuérape. Umi y apykuere ikatu oñemopyenda Éden Yvotyty peve, upépe ha’ékuri mbohapyha ha irundyha ysyry osẽva Édengui.

And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates. Genesis 2:14.

Ha pe mbohapyha ysyrýgui héra hína Hidékel; kóva hína pe ohóva Asiria gotyo, kuarahy resẽ gotyo. Ha pe irundyha ysyry hína Éufrates. Génesis 2:14.

The Hiddekel is the Tigris, and of course, the Euphrates was the Euphrates, though modern historians and theologians disagree. They insist that the Ulai was not a great river, but simply a man-made aqueduct in Persia, not Shinar. Those same human authorities identify that the only two rivers of any note that are associated with Shinar, were the Tigris and Euphrates, and the prophetess states that the Ulai and the Hiddekel were “the great rivers of Shinar.”

Hidékel ha’e Tígris, ha Éufrates katu, añetehápe, ha’eva’ekue Éufrates, jepémo historiadór ha teólogokuéra ko yvy arigua ndojoavy’ỹi upévare. Ha’ekuéra oñeñandu va’erã Ulái ndaha’eiha ysyry guasu, síno peteĩ y rape ojapopyréva yvypórape Pérsiape, ndaha’éi Sinárpe. Umi mburuvicha yvypóra voi ohechauka umi mokõi ysyry añónte, ojekuaáva ha oñembojoajúva Sinár rehe, ha’eha Tígris ha Éufrates, ha maranduhára kuña he’i Ulái ha Hidékel ha’eha “Sinár ysyry guasu”.

The prophetess words on the message of water opposes the modern experts, as did the ancient experts—who opposed Noah’s message of water. We are informed that the two visions represented by the two rivers are in the process of fulfillment, and therefore, everything represented within those two visions that were given by “the two great rivers of Shinar,” will soon come to pass. The message associated with those rivers is the voice of Christ, for His voice is as many waters. The Tigris and Euphrates represent a major prophetic theme, and their testimony is related to the covenant that the alpha Moses set forth, which is the same covenant that the omega Christ confirmed.

Umi kuña maranduhára ñe’ẽ y marandu rehegua oĩ en contra umi experto moderno rehe, yma guare experto-kuéra ojapohaguéicha—umi ojehovasáva Noé y marandu rehe. Ñañemomarandu mokõi jehecha, umi mokõi ysyry ohechaukáva, oĩha oñembotývo imarãngatu hag̃ua, ha upévare opa mba’e ojehechaukáva umi mokõi jehecha ryepýpe, ome’ẽva’ekue “mokõi ysyry guasu Sinar pegua”, pya’e oikóta. Pe marandu ojoajúva umi ysyry rehe ha’e Cristo ñe’ẽ, ipype Iñe’ẽ ha’e heta yicha. Tígris ha Éufrates ohechauka peteĩ téma profético tuicháva, ha ijeytévo testimonio ojoaju pe ñe’ẽme’ẽ rehe alpha Moisés omoĩva’ekue tenonderã, ha upéva hína pe mismo ñe’ẽme’ẽ omega Cristo omombareteva’ekue.

In prophecy the Tigris represents Assyria and the Euphrates is Babylon. In this relation they are the two powers, represented as lions by Jeremiah who would carry first the northern kingdom and thereafter the southern kingdom into captivity.

Marandu reheguapýpe, Tígris ohechauka Asiria ha Éufrates katu Babilonia. Ko joaju rehehápe, haʼekuéra hína mokõi puʼaka, Jeremías ohechauka vaʼekue leónicha, oguerahahaguére raẽ pe tetãnguéra yvatepegua ha upéi pe tetãnguéra yvýpegua ñemby gotyogua ñembyasy rembiapope.

Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones. Jeremiah 50:17.

Israel ha’e peteĩ ovecha isarambíva; umi león omosarambi chupe: peteĩha rupi Asiriagua ruvicha guasu ho’u chupe; ha ipahápe ko Nabucodonosor, Babiloniagua ruvicha guasu, omopẽ ikanguekuéra. Jeremías 50:17.

Both Assyria and Babylon were northern enemies in relation to either kingdom of Israel, and are therefore types of the counterfeit king of the north—the papal power. Essentially the same political and religious traditions were carried out by the two powers that arose from the same cultural setting, but Assyria’s political structure emphasized statecraft, whereas; Babylon emphasized churchcraft, though very similar. Pagan Rome and papal Rome at some levels are identical, but still, pagan Rome represents statecraft and papal Rome churchcraft. Assyria, in prophetic relation to Babylon was a kingdom of statecraft, followed by Babylon a similar power that emphasized churchcraft. Assyria represented pagan Rome and Babylon represents papal Rome. All four of these powers trampled down God’s sanctuary and host. Assyria is associated with the Tigris and Babylon the Euphrates. This is in agreement with the drying up of the Euphrates in the book of Revelation, to prepare the way for the kings of the east as typified by the work of Cyrus in diverting the Euphrates to bring down Babylon. Babylon is the Euphrates; Assyria is the Tigris.

Asiria ha Babilonia mokõivéva nórte pegua enemigo vaʼekue mokõivéva Israel rréino rehegua ndive, ha upévare haʼekuéra hína taʼãnga pe mburuvicha guasu japu nórte pegua rehegua—pe pokatu papal rehegua. Añetehápe, umi mokõi pokatu omosarambi vaʼekue umi jeikoha polítiko ha religioso peteĩchagua, osẽva peteĩ jere cultural guive; péro Asiria rembiapo polítiko omombaʼeguasuve vaʼekue tetã ñangarekoha rembiapo, ha Babilonia katu omombaʼeguasuve vaʼekue tupao ñangarekoha rembiapo, jepe ojoguaiterei ojuehe. Roma pagana ha Roma papal, peteĩhendápe, peteĩchante; upéicharõ jepe, Roma pagana ohechauka tetã ñangarekoha rembiapo, ha Roma papal katu tupao ñangarekoha rembiapo. Asiria, relación profética-pe Babilonia ndive, haʼe vaʼekue peteĩ rréino tetã ñangarekoha rembiapo rehegua; upéi oúvo Babilonia, peteĩ pokatu ojoguáva chupe, omombaʼeguasúva tupao ñangarekoha rembiapo. Asiria ohechauka Roma pagana, ha Babilonia ohechauka Roma papal. Koʼã irundy pokatu opyrũmba Tupã santuario ha ijehérsito ári. Asiria ojoaju Tígris rehe, ha Babilonia Éufrates rehe. Kóva ojoaju porã pe Éufrates ipirupa rehe ojeʼéva Apocalipsis-pe, oñembosakoʼi hag̃ua tape umi mburuvicha kuarahyresẽgua guive ouvape guarã, ojehechauka haguéicha Ciro rembiapópe ombohasa jave Éufrates ysyry ogueru hag̃ua Babilonia ñehundi. Babilonia hína Éufrates; Asiria hína Tígris.

The king of the north in prophecy conquers the world during the Sunday law crisis and thereafter falls, but the conquering is often represented as an overwhelming flood. The story of the king of the north, as represented by Assyria and Babylon, is symbolized by rivers for the story is told by the voice of many waters.

Pe mburuvicha yvate gotyo pe profesíape ogana ko yvy arapytu jave pe léi domingo rehegua apytépe, ha upéi ho’a; ha upéicharõ jepe, heta jey pe ñegana ojehechauka peteĩ ysyry guasu ojaho’ipávaicha. Pe tembiasakue pe mburuvicha yvate gotyo rehegua, ojehechaukaháicha Asiria ha Babilonia rupive, oñembojogua ysyrykuéra rehe, pe tembiasakue niko oñemombe’u heta y reko’ẽ rupive.

The land between the two rivers is called Mesopotamia, which means ‘the land between two rivers.’ The two rivers represent the northern power which God employs to chastise His apostate people by scattering them into captivity. One of the tributary streams of the voice of many waters is found in the name “Padanaram,” which is referenced only ten times in the Scriptures. The first mention is in association with the covenant, for it identifies the blood roots of Rebekah, the wife of Isaac. The verse says:

Yvy mokõi ysyrýi mbytépe oĩva hérava Mesopotamia, he’iséva “yvy mokõi ysyrýi mbytépe.” Ko’ã mokõi ysyrýi ohechauka pe pu’aka yvatepegua Tupã oipurúva omboeko hag̃ua ichupekuéra, iñemoĩ hag̃ua ivaíva ipueblo apóstata rehe, omyasãi hag̃ua chupekuéra ñembiguáipe. Peteĩva umi ysyrýi michĩva, pe ñe’ẽ heta y rehegua mbytépe, ojejuhu pe téra “Padanaram”-pe, ha upéva oñeñe’ẽ hese diez jey añoite Ñandejára Ñe’ẽme. Peteĩha oñemombe’úva ojehupyty pe pacto reheve, péicha ojekuaa hag̃ua Rebeca, Isaac rembireko, tuguy rapo. Pe versíkulo he’i:

And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padanaram, the sister to Laban the Syrian.

Ha Isaac niko irundy ary oguereko ramo, omenda Rebeca rehe, Betuel pe siriogua Padan-aram pegua rajy rehe, Labán pe siriogua reindy rehe.

The end of forty years has been shown upon the three witnesses of Moses to lead to Kadesh, 1863 and the Sunday law. The marriage of Isaac is a covenant marriage typifying the marriage of Christ to the one hundred and forty-four thousand at the Sunday law, which is 1863, which is Kadesh, which is the end of a forty-year covenant history. Rebekah was a daughter of a Syrian and the sister of Laban a Syrian, (who in the next generation of covenant history, broke a covenant with Isaac’s son Jacob.)

Ojehechauka mokõipa ary paha opa hag̃ua umi mbohapy testígo Moisés rehe, ogueraha hag̃ua Cades-pe, 1863-pe ha pe léi domingo-pe. Isaac ñemendáva ha’e peteĩ ñemendáva pactopegua, ohechauka hag̃ua Cristo ñemendáva umi cien cuarenta y cuatro mil ndive pe léi domingo aja, upéva hína 1863, upéva hína Cades, upéva hína peteĩ tembiasakue pactopegua mokõipa ary paha opaha. Rebeca niko peteĩ sirio rajy ha Labán pe sirio ermána, (ha’éva pe generación oúvape, tembiasakue pactopegua ryepýpe, ombyai va’ekue peteĩ pacto Isaac ra’y Jacob ndive.)

Bethuel means ‘house of desolation or desolator,’ so Rebekah was the daughter of “the house of the desolator.’ Syria means highland and plateau, and Padanaram means Mesopotamia, or the land between. Rebekah was from the bloodline of Syrians who came from Mesopotamia the highland between ‘the Tigris of Assyria’ and ‘the Euphrates of Babylon,’ who represent the lions which the Lord used to scatter his apostate sheep. The house of the desolators was joined with the house of God in the marriage of Isaac and Rebekah. It is not an accident that in the first mention of Padanaram, these two rivers representing the prophetic king of the north who is represented as an overflowing flood is first mentioned in Genesis 25:20.

Betuel he’ise “óga ñehundiha” térã “ñehundihára róga”; upévare Rebeca ha’eva’ekue “ñehundihára róga” rajy. Siria he’ise yvytyha ha yvype, ha Padan-aram he’ise Mesopotamia, térã pe yvy mbytépe oĩva. Rebeca ou kuri sirio kuéra tuguy rapegui, ha’ekuéra ouva’ekue Mesopotamia-gui, pe yvytyha mbytépegua “Asiria Tigris” ha “Babilonia Éufrates” apytépe, umi ohechaukáva umi león-kuérape Ñandejára oiporúva’ekue omosarambi hag̃ua iñovecha apóstata-kuérape. Umi ñehundihára róga ojoaju Tupã róga ndive Isaac ha Rebeca ñemendápe. Ndaha’éi peteĩ mba’e oiko rei vaekue pe ñeñe’ẽ peteĩha Padan-aram rehegua, ko’ã mokõi ysyry ohechaukáva pe kuarahyresẽ yvate gotyogua mburuvicha guasu profétiko, ojehechaukáva peteĩ ysyry tuichaitéva oñeñohẽramo guáicha, oñemombe’uha peteĩha Génesis 25:20-pe.

The connection of the house of desolation with God’s covenant people continues when Jacob flees from Esau, and ends up at his uncle Laban’s and there serves two periods’ of 2520 days in order to secure the next covenant marriage. One marriage ends with the scattering of the northern kingdom of Israel and the other marriage ends with the scattering of the southern kingdom. When those two kingdoms respective period of scattering ended in 1798 and 1844, the marriage that Jacob labored to accomplish over two periods of 2520 was fulfilled, as the bridegroom came to the marriage on October 22, 1844.

Pe ñehápe oñembojoaju hag̃ua ñehundi róga Tupã tavaygua ñemoĩmbyrépe osegi Jacob okañývo Esaúgui, ha og̃uahẽ ipaha Laban rendápe; upépe omba’apo mokõi tiémporegua 2520 ára hag̃ua ohupyty pe ñemenda ñe’ẽme’ẽrã oúvape. Peteĩ ñemenda opa Israel pe rréino yvate gotyogua isarambipápe, ha ambue ñemenda opa pe rréino sur gotyogua isarambipápe. Umi mokõi rréino, peteĩteĩva isarambi tiémpo opa rire ary 1798 ha 1844-pe, pe ñemenda Jacob omba’apóvape hag̃ua mokõi tiémporegua 2520 rupive oñembotýkuri, pe novíogui og̃uahẽvo pe ñemendápe 22 jasypa 1844-pe.

Did Christ then marry Leah, which means ‘weary and tired,’ or did He marry Rachel, which means ‘a good traveler?’ Leah and Rachel represent two classes of travelling virgins, one virgin who ‘grows weary’ and one virgin who ‘travels well’ on the path to marry Jacob on October 22, 1844.

¿Cristo piko omenda raka’e Leá ndive, he’iséva “ikane’õ ha ikangy”, térãpa omenda Raquel ndive, he’iséva “pytu porãrõ oho hag̃uáicha”? Leá ha Raquel ohechauka mokõi aty kuñataĩ oguata hag̃uáva: peteĩ kuñataĩ “ikane’õva”, ha ambue kuñataĩ “oguata porãva” tape rehe omenda hag̃ua Jacob ndive 22 jasypa 1844-pe.

“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

“Haʼekuéra rapykuéri, tape ñepyrũme, oñembohenda peteĩ tesakã rendy porã, ha peteĩ ánhel heʼi chéve upéva haʼeha pe ‘sapukái pyhare mbytegua’. Ko tesakã omimbi tape pukukue javeve, ha omeʼẽ tesape ipykuérape g̃uarã, ani hag̃ua oñepysanga.”

“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Early Writings, 15.

“Ojoguerekóramo hesakuéra Jesús rehe, oĩva ha’e kuéra renondépe, omotenondévo chupekuéra táva peve, ha’ekuéra oĩ porã va’ekue. Péro sapy’ami rire oĩ he’íva ikane’õma hague, ha he’i pe táva mombyryetereiha, ha oha’arõ hikuái oike va’erãmo’ãma hague ipype yma guive. Upévo Jesús omokyre’ỹmi chupekuéra ohupívo Ipo akatúa gloriosa; ha Ipo-gui osẽ peteĩ tesape ojereva’ekue pe aty adventista ári, ha osapukái hikuái: ‘Aleluya!’ Ambuekuéra katu py’aguasúpe omoneĩ pe tesape oĩva hapykuéri, ha he’i ndaha’éiha Tupã pe omotenondéva’ekue chupekuéra peve upéicha mombyry. Pe tesape hapykuéregua ogue, ohejávo ipykuéra pytũmbýpe añetehápe, ha opyta hikuái oñepysanga, okañy chuguikuéra pe mba’e rechaukaha ha Jesús, ha ho’a tape ári guýpe pe mundo iñypytũ ha añaetévape.” Early Writings, 15.

In 1844, the Philadelphian Millerite movement went into the marriage. The marriage of October 22, 1844 separated two classes of worshippers represented by Rachel and Leah. Rachel, represents a class who had successfully travelled on the path to the marriage of October 22, 1844, but Leah’s class grew weary. They were then separated and the testing process of the third angel began, right where the testing-process of the Midnight Cry concluded.

Áño 1844-pe, pe movimiento millerita filadelfiagua oike pe ñemendápe. Pe ñemenda 22 de octubre de 1844-pe omboja’o mokõi aty oporombo’éva, ojehechaukáva Raquel ha Lea rupive. Raquel ohechauka peteĩ aty ohasáma porãva pe tape ogueraháva pe ñemendápe 22 de octubre de 1844-pe, ha Lea aty katu ikane’õma. Upéi ojepe’a ojuhegui, ha oñepyrũ pe prueba rembiapo pe ánhel mbohapyha rehegua, upe hendaitépe oñemohu’ã hague pe proceso de prueba pe Clamor de Medianoche rehegua.

The marriage had commenced and it was to thereafter to be consummated and tested. The marriage was consummated in 1846, and the testing process of the third angel began. In 1849 and 1850 the Lord was stretching out His hand a second time to gather His remnant. The second table of Habakkuk was then placed into history, as typified by the second set of Commandments. After Moses broke the first set, the second set of tables were set forth. The 1850 chart replaced the 1843, and in 1850, the testing of ancient Israel as God’s new covenant bride continued towards Kadesh and 1863.

Pe ñemenda oñepyrũma vaʼekue ha upéi oikovaʼerã kuri iñemohuʼã ha ijehechapyrã. Pe ñemenda oñemohuʼã 1846-pe, ha upe jave oñepyrũ pe mbohapyha ánhel rembiapo jehechapyrã. 1849 ha 1850-pe Ñandejára omyasãi jeykuri Ipo mokõihápe ombyaty hag̃ua Hembyre. Upérõ pe mokõiha Habacuc kuatiañeʼẽ oñemoĩ vaʼekue tembiasápe, ojehechauka hag̃uáicha pe mokõiha Mandamiénto aty rupive. Moisés omopẽ rire pe peteĩha aty, pe mokõiha kuatiañeʼẽ oñemoĩ jeýkuri. Pe taʼanga 1850-pegua omyengovia pe 1843-pegua, ha 1850-pe, yma guare Israel jehechapyrã Tupã ñemoñare pyahu rajy hag̃ua osegi Kades gotyo ha 1863 peve.

In 1856, more water from the two rivers came through the pen of Hiram Edson. The light upon the “seven times” which came through Edson’s pen, was the light represented by the two rivers that began their prophetic testimony at the Garden of Eden. The Garden of Eden is a symbol of mankind’s rebellion against God’s law, and is where the waters of the Ulai and Hiddekel rivers begin their journey. They travel through covenant history, for that Garden, the symbol of rebellion, is also where a lamb was slain to provide clothes to replace the fig leaves upon Adam and Eve. Covenant history begins with the covenant of life between Adam and God. That covenant symbolized by the tree of life, led to the broken covenant by Adam and Eve, that initiated a new covenant of life, when the Lamb slain from the foundation of the world provided clothing for the naked and lost pair. The two rivers which flow from that Garden ultimately become the symbols of the powers God employs as His rod of chastisement.

Áño 1856-pe, hetave y osẽ umi mokõi ysyrygui Hiram Edson plúmagui. Pe tesape “siete tiempos” rehegua osẽ vaekue Edson plúmagui, ha’e pe tesape ojehechaukáva umi mokõi ysyry rupive omoñepyrũ vaekue iñe’ẽ profético Edén Jardínpe. Pe Edén Jardín ha’e peteĩ símbolo yvyporakuéra ñemboyke hag̃ua Tupã léigui, ha upépe oñepyrũ umi y Ulai ha Hiddekel ysyrykuéra rape. Ohasa hikuái pe tembiasakue joajupy rehegua rupi, pe Jardín, pe ñemboyke símbolo, ha’e avei pe tenda oñehundi hague peteĩ ovecha ra’y oñeme’ẽ hag̃ua ao omoambuéva umi higo rogue oĩva Adán ha Eva ári. Pe tembiasakue joajupy rehegua oñepyrũ pe tekove joajupy Adán ha Tupã apytépe. Upéva joajupy, ojehechaukáva pe yvyramáta tekove rehegua rupive, ogueraha pe joajupy oñembyaívape Adán ha Eva rupi, ha upéva omoñepyrũ peteĩ pyahu joajupy tekove rehegua, pe Ovecha Ra’y oñehundíva’ekue yvóra oñemoheñói mboyve ome’ẽ ramo guare ao pe mokõivéva opívo ha okañývape. Umi mokõi ysyry osyrýva upe Jardíngui ipahápe oiko umi pu’aka Tupã oipurúva Ijárra ñenupã hag̃ua símbolo.

O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. Isaiah 10:5, 6.

Nde Asiria, che pochy hína pochy, ha pe yvýra oĩva ipopekuéra hína che pochy eterei. Ambou chupe peteĩ tetã tekovaiha rehe, ha umi tapicha che pochy rehegua ári ame'ẽta chupe tembiapoukapy, ojagarra hag̃ua mba'erepy ojeporavóva, ha ojapyhy hag̃uáicha mba'e, ha opyrũ hag̃ua hesekuéra tape ruguáicha. Isaías 10:5, 6.

Those two rivers flowed out of Eden into the lineage of Rebekah and her covenant marriage to Isaac, and onward to Jacob, where the water of the two rivers is represented as two distinct periods of seven times. Then, the same two rivers flow through the last six chapters of Daniel, where three chapters are represented by each river. One river represents the increase of knowledge which was unsealed in chapters seven, eight and nine and the other river represents the increase of knowledge which was unsealed in chapters ten, eleven and twelve.

Mokõi ysyry osẽ vaʼekue Edéngui ohupyty hag̃ua Rebeca ñemoñare ha iñemenda joajupyre Isaac ndive, ha upégui tenonderã Jacob peve, moõ y mokõive ysyry rehegua ojehechauka mokõi ára pukukue iñambuéva ramo, peteĩteĩ siete jevy. Upe rire, umi mokõi ysyry peteĩcha osyry Daniel kuatiañeʼẽ paha seis kapítulo rupive, moõ mbohapy kapítulo ojehechauka peteĩteĩ ysyry reheve. Peteĩ ysyry ohechauka arandu ñemongakuaa oñembojaʼoʼỹ vaʼekue kapítulo siete, ocho ha nueve-pe, ha pe ambue ysyry ohechauka arandu ñemongakuaa oñembojaʼoʼỹ vaʼekue kapítulo diez, once ha doce-pe.

Chapters seven, eight and nine are represented as the vision of the Ulai and Christ is portrayed in a similar way in chapters ten, eleven and twelve. In both river visions, represented by three chapters—Christ is represented as standing upon the water.

Umi kapítulo siete, ocho ha nueve ojehechauka pe visión del Ulai ramo, ha Cristo ojehechauka peteĩchaite umi kapítulo diez, once ha doce-pe. Mokõive visión ysyrýpe, ojehechaukáva mbohapy kapítulo rupive, Cristo ojehechauka oñembo’y hag̃uáicha y ári.

And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

Ha ojehuvo upéicha, che, Daniel, ahechávo pe visión ha añeha’ãvo aikuaa hag̃ua he’iséva, péina ápe, oñembo’y che renondépe peteĩ kuimba’e joguaha. Ha ahendu peteĩ kuimba’e ñe’ẽ Ulai rembe’y kuéra mbytépe, osapukáiva ha he’íva: Gabriel, embokuaa ko kuimba’épe pe visión. Daniel 8:15, 16.

The vision of Christ in chapter ten is similar to the vision John witnessed in Revelation chapter one, and in Daniel’s vision of chapter eight Palmoni is upon the waters, as He was in chapter twelve, where He was clothed in linen.

Pe visión Cristo rehegua capítulo diez-pe ojogua pe visión Juan ohechava’ekue Apocalipsis capítulo uno-pe, ha Daniel pe visión capítulo ocho-pe Palmoni oĩ y ári, oĩ haguéicha capítulo doce-pe, upépe oñemonde va’ekue líno rehe.

“At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude.’

“Gabriel oúvo jave ramo, maranduhára Daniel ndaikatúi oguereko mbo’eve ambue ñembo’e; ha mbovymi ary rire, oipotágui oikuaa hetave umi mba’e guive ne’ĩra gueteri oñemyesakãmba, jevy oñemoĩ oheka hag̃ua Tupãgui tesape ha arandu. ‘Umi ára-pe che Daniel aime vaekue chepy’apy mbohapy semána pukukue. Ndakarúi mbujape he’ẽ porãva, ni so’o ni víno ndoikéi che jurúpe, ha ndañemoĩri mba’eveichagua asýte…. Upéi ahupi che resa ha ama’ẽ, ha péina peteĩ kuimba’e ao línopegua rehe oñemondeva’ekue, ha ikuatia’yjere oñeñapytĩ óro iporãitereívagui Uphaz-gua reheve. Hete avei ha’e vaekue berilo-icha, hova pe ára vera-icha, hesa tata rendy-icha, ha ijyva ha ipy overa vaekue brónse oñemopotĩ porãva-icha, ha iñe’ẽ tyapu ha’e vaekue aty guasu ayvu-icha.’”

“No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.

“Peteĩ mba’eichagua tapicha ndaha’éiva michĩvéva Tupã Ra’y ojechauka vaekue Daniel-pe. Ko ñemombe’u ojogua pe ome’ẽ vaekue Juan, Cristo ojehechauka ramo guare chupe Patmos Ypýpe. Ñane Ruvicha ko’ág̃a ou ambue marandu yvagapegua ndive ombo’e hag̃ua Daniel-pe mba’épa oikótava umi ára pahápe. Ko kuaa oñeme’ẽ Daniel-pe ha ojehai vaekue py’a guive ñandéve g̃uarã, ñande rehe oguahẽmava ko yvy arapaha.” Review and Herald, 8 de febrero, 1881.

In the Hiddekel vision of Christ in chapter ten, Christ is upon the water and clothed in linen and in the Ulai vision He is upon the water. The vision of Revelation one aligns with the vision presented in the Ulai and Hiddekel visions, where Sister White identifies that it is “no less a personage than the Son of God.” When she identifies the angel of Revelation ten she states the angel was “no less a personage than Jesus Christ.” The angel in Revelation ten lifts up His hand to heaven and swears by Him that liveth forever and ever, connected with the vision of Christ in chapter twelve who lifts up both His hands to heaven and swears by Him that liveth forever and ever. In Revelation ten He is upon both the water and land.

Pe visión Hidékel-pe Cristo rehegua capítulo diez-pe, Cristo oĩ y ári ha oñemonde ao líno-gui, ha pe visión Ulai-pe ha’e avei oĩ y ári. Pe visión Apocalipsis peteĩme ojokupyty pe visión ojehechaukáva pe visión Ulai ha Hidékel-pe ndive, moõ Hermana White he’iha ha’eha “ndaha’éi peteĩ tekove ambuéva, Síno Tupã Ra’y.” Ha’e omoĩ jave pe ánhel Apocalipsis diez-pe, he’i pe ánhel rehe ha’e hague “ndaha’éi peteĩ tekove ambuéva, Síno Jesucristo.” Pe ánhel Apocalipsis diez-pe ohupi Ipo yvágape ha oñe’ẽ hag̃ua jurámento rupive upe oikovéva opa ára g̃uarã rehe, oñembojoajúva pe visión Cristo rehegua capítulo doce-pe, moõ ha’e ohupi mokõivéva Ipo yvágape ha oñe’ẽ jurámento rupive upe oikovéva opa ára g̃uarã rehe. Apocalipsis diez-pe Ha’e oĩ mokõivéva y ha yvy ári.

What exists “between the banks” of a river is water, and Daniel heard “a man’s voice between the banks,” so the voice came from the man upon the water, and the voice was the sound of the waters of the Ulai river.

Pe mba’épa oĩ peteĩ ysyry “y rembe’ykuéra apytépe” ha’e y, ha Daniel ohendu “kuimba’e ñe’ẽ y rembe’ykuéra apytépe”, upévare upe ñe’ẽ ou pe kuimba’égui oĩvagui y ári, ha upe ñe’ẽ ha’e va’ekue pe Ulai ysyry ykuéra ryapu.

And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. …

Ha pe irundy ha irundyhápe ára jasy peteĩha guive, che aime aja pe ysyry guasu rembe’ýpe, upéva hína Hidékel; upérõ ahupi che resa ha ama’ẽ, ha péina ápe peteĩ kuimba’e oñemonde líno reheve, ha ikupe guive ojokua óro porãite Upazgua reheve. Hetépe katu ojogua berílope, hova katu ojogua ára vera-pe, hesa katu tata rendyicha, ijyva ha ipy katu ojogua vrónse oñemopotĩ porãvape, ha iñe’ẽnguéra pu katu ojogua heta táva ayvupe. …

But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.

Ha nde, Daniel, emboty umi ñe’ẽ ha emoĩ hag̃ua aranduka rehe peteĩ sella ipaha peve: heta oñani hag̃ua ko’ápe ha upépe, ha arandu oñembohetavéta. Upéi che Daniel ama’ẽ, ha péina ápe, mokõi ambue opyta; peteĩ ysyry rembe’y ko gotyo, ha ambue ysyry rembe’y amo gotyo. Ha peteĩ he’i pe kuimba’épe ao líno guiguápe oñemonde va’ekuépe, pe oĩvape ysyry y ári: Mboy araka’e peve piko oikóta ko’ã mba’e hechapyrã ipaha? Ha ahendu pe kuimba’e ao líno guiguápe oñemonde va’ekuépe, pe oĩvape ysyry y ári, omopu’ãvo ipo akatúa ha ipo asu yvágape, ha ohura pe oikovéva opa ára g̃uarã rérape, kóva oikótaha peteĩ ára, mokõi ára ha mbyte ára pukukue; ha ojapopa rire omyasãi hag̃ua pe pu’aka tavayguakuéra marangatu rehegua, opa ko’ã mba’e oñemohu’ãta.

And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 10:4–6; 12:4–10.

Ha ahendu, ha ndikuaái; upéi ha’e: Che Ruvicha, mba’épa opa hag̃ua ko’ã mba’e? Ha ha’e he’i: Tereho nde rape, Daniel; ko’ã ñe’ẽ oñemboty ha oñesegella hag̃ua pe ára paha peve. Heta oñemopotĩta, oñembyurúta ha oñeha’ãta; katu umi iñañáva ojapóta iñañáva; ha avave umi iñañávagui noikũmbymo’ãi; katu umi arandu oikũmbýta. Daniel 10:4–6; 12:4–10.

The great rivers of Shinar as Sister White identifies them, are both attached to a vision where Christ is upon the water speaking, for His voice is as the sound of many waters. In both visions the question of “how long” is asked. Both rivers are also represented in Daniel’s ‘question and answer’ of chapter eight, which is the central pillar and foundation of Adventism. There, the two rivers are symbols of the “seven times” of scattering and trampling down of both the sanctuary and the host. The two rivers fulfill their role as God’s rod of chastisement, only to thereafter flow into the Millerite history of the first angel, where William Miller discovered his first prophetic jewel, which was the line of the “seven times” in Leviticus twenty-six. The two rivers represent the two scatterings of 2520 years, which were accomplished by the two lions of Assyria and Babylon, who are represented by the Tigris and Euphrates, and of course by Leah and Rachel, nieces of Rebekah, whose covenant marriage occurred when Isaac was forty years old, as recorded in Genesis 2520.

Mokõi ysy guasu Sinar pegua, Sister White ohechauka haguéicha, mokõivéva ojoaju peteĩ visión rehe, upépe Cristo oĩ y ári oñe’ẽvo, ipu’ãgui ha’e heta y ryapuicha. Mokõive visión-pe oñeporandu pe porandu: “araka’e peve”. Mokõive ysy avei ojehechauka Daniel “porandu ha mbohovái” rupive capítulo ocho-pe, ha’éva Adventismo rembiapo yta mbyte ha iñepyrũmby. Upépe, umi mokõi ysy ha’e símbolo umi “siete tiempos” pegua, ha’éva ñemosarambi ha ñemondo yvýre pe santuario ha pe ehérsito rehegua. Umi mokõi ysy omohu’ã hembiapo Tupã kastígo yvyra ramo, upéi hag̃ua osyry pe historia Millerita-pe, pe ánhel peteĩha rehegua, upépe William Miller ojuhu va’ekue iñepyrũha itaju profético, ha’éva pe línea umi “siete tiempos” rehegua Levítico veinte y seis-pe. Umi mokõi ysy orrepresenta umi mokõi ñemosarambi 2520 ary rehegua, oñemboguata va’ekue umi mokõi león Asiria ha Babilonia gua reheve, umíva ojerrepresentáva Tigris ha Éufrates rupive, ha katuete Lea ha Raquel rupive avei, Rebeca sobrina-kuéra, peteĩ ñe’ẽme’ẽ ñemenda oiko va’ekue Isaac oguerekórõ guare cuarenta ary, ojehaiháicha Génesis 2520-pe.

Miller only presented the scattering of “seven times” against the southern kingdom of Judah, which was fulfilled with the 2300-year prophecy in 1844. In 1856, the “new wine” of the “seven times” identified the same scattering upon the northern kingdom ending in 1798. As the first prophetic discovery of William Miller, the water of the river Euphrates arrived as the alpha doctrine in the history of the first angel. The water of the Ulai river arrived with the third angel. The alpha discovery of Miller was the seven times represented by the river Ulai and the omega discovery of Hiram Edson was the seven times represented by the Hiddekel river.

Miller opresenta hag̃ua añoite “mokõi jevy rire” isarambiha pe tetãnguéra yvy gotyo pe rreino yvy gotyo Judá rehegua, oñemohu’ãva pe profesía 2300 ary rehegua ndive ary 1844-pe. Ary 1856-pe, pe “vino pyahu” umi “mokõi jevy rire” rehegua ohechauka pe isarambiha peteĩchaite pe rreino yvate gotyo rehe, opa hag̃ua ary 1798-pe. Oĩ rupi kóva William Miller rembikuaaukaha profesiagua peteĩha ramo, pe ysyry Éufrates y oñeg̃uahẽ pe doctrina alfa ramo pe ángel peteĩha rembiasakuepe. Pe ysyry Ulai y og̃uahẽ pe ángel mbohapyha ndive. Pe Miller rembikuaaukaha alfa va’ekue ha’e va’ekue umi mokõi jevy rire, oñerrepresentáva pe ysyry Ulai rupive; ha pe Hiram Edson rembikuaaukaha omega va’ekue ha’e umi mokõi jevy rire, oñerrepresentáva pe ysyry Hiddekel rupive.

The 2520 represents the length of the period that is the same for each kingdom, but that begins and ends forty-six years apart. 1798 marks the time of the end and the arrival of the first angel of Revelation fourteen. 1798 is the fulfillment of the 2520 years of scattering brought upon the northern kingdom by the lion of Assyria. 1844 is the fulfillment of the “seven times” brought upon the southern kingdom and is represented by the lion of Babylon. The two rivers are the bookends for the history of the first and second angels’ messages that ended with the arrival of the third on October 22, 1844, when both the seventh trumpet and also the jubilee trumpet were sounded on the antitypical Day of Atonement.

Pe 2520 ohechauka pe aravo pukukue oĩva peteĩcha káda rréinope guarã, hákatu oñepyrũ ha oñemohuʼã irundy-pa poapy ary ojoavy hag̃uére. 1798 ohechauka pe ára paha ha pe ánhel peteĩha oguahẽha, Apocalipsis catorcepegua. 1798 haʼe pe ñembotýva pe 2520 ary ñemosarambipa rehegua oguerúvaʼekue pe rréino yvate gotyope pe león Asiriagua rupive. 1844 haʼe pe ñembotýva pe “siete tiempos” oguerúvaʼekue pe rréino sur gotyope ári ha ojehechauka pe león Babiloniagua rupive. Mokõi ysyry haʼe umi mokõi paha omoĩva límite pe tembiasakuepe pe marandu pe ánhel peteĩha ha mokõiha rehegua, opa vaʼekue pe mbohapyha oguahẽvo 22 de octubre de 1844-pe, upérõ oñembopu mokõivéva pe trompéta pokatuha ha avei pe trompéta jubileogua pe Ára Antitípico de la Expiación-pe.

Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.

Upérõ rembokapu pe trompéta ára joajúgua osẽ hag̃ua séptimo jasy ára pahápe, pe ára ñemopotĩha árape pembopu va’erã pe trompéta opaite pende yvýpe. Levítico 25:9.

The sounding of the seventh trumpet is a symbol of Christ’s work in combining His Divinity with humanity, and is represented by the 2300 years of the Ulai River vision, and the sounding of the jubilee trumpet is a symbol of the covenant of the land that was broken and brought upon God’s people, what Daniel called the curse and oath of Moses, and what Moses called the “quarrel of God’s covenant.”

Pe séptimo trompeta oñembopúvo ha’e peteĩ símbolo Cristo rembiapo rehegua, ombojoajúvo iDivinidad yvypóra reko ndive, ha ojehechauka pe visión Ysyry Ulái pegua 2300 ary rupive; ha pe jubileo trompeta oñembopúvo ha’e peteĩ símbolo yvy ñe’ẽme’ẽ rehegua, ojepoka vaʼekue ha oguerúva Ñandejára tavayguakuérape hiʼári, upe Daniel ohenóiva Moisés maldición ha ñe’ẽ juramentoramo, ha upe Moisés ohenóiva “Ñandejára ñe’ẽme’ẽ ñorairõ.”

Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.

Heẽ, opaite Israel ohasa nde léi, jepe ojei hag̃ua, ani hag̃ua ohendu nde ñe’ẽ; upévare oñehenói ore ári pe ñemaldisión, ha pe ñe’ẽme’ẽ ojehaíva Moisés léipe, Tupã rembiguái, pórke ore roñangaipa hese. Daniel 9:11.

The “curse” and the “oath” written of “in the law of Moses” is the “seven times” of Leviticus twenty-six. The word translated as “oath” is the same Hebrew word that in Leviticus is translated as “seven times.” The curse, for breaking the oath of the covenant in chapter twenty-five, is set forth in chapter twenty-six, where Moses identifies the curse as the “quarrel of the covenant.”

Pe “maldisión” ha pe “juramento” ojehai vaʼekue “Moisés léipe” haʼe hína pe “siete veces” Levítico mokõipa poteĩme. Pe ñeʼẽ oñembohasáva “juramento” ramo haʼe peve pe ñeʼẽ hebreo ojeporúva Levíticope oñembohasa hag̃ua “siete veces” ramo. Pe maldición, oñembyai haguére pe juramento pe pacto rehegua capítulo mokõipa pohápe, oñemoĩ hag̃ua capítulo mokõipa potepoteĩme, upépe Moisés omombeʼu pe maldición haʼeha pe “controversia del pacto.”

Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.

Upéicha che avei aguáta pende rehe peñemoĩ hag̃uáicha che rehe, ha che pende castiga jeýta siete jey pene angaipa rehe. Ha amondoíta pende ári peteĩ kyse puku, oñembyaty hag̃uáicha mymbaje che ñemoñe’ẽme’ẽ rehe; ha peñembyatýramo pene táva ryepýpe, amondoíta pende apytépe mba’asy vai; ha peẽ peñeme’ẽta pe enemigo pópe. Levítico 26:24, 25.

The Lord brought the sword of the lion of Assyria upon the northern kingdom to “punish” them by delivering them into “the hand of the enemy,” in 723 BC. Forty-six years later in 677 BC, the southern kingdom felt the curse of Moses. The curse of Moses is the quarrel of the covenant. For forty-six years the lions of Mesopotamia were employed by God to remove and trample down the host. At the end of that period of forty-six years Nebuchadnezzar destroyed the sanctuary. The host of Daniel’s question in verse thirteen of Daniel eight was enslaved by their enemies over a forty-six-year period that culminated with the destruction of the sanctuary, which was the other subject that was to be trampled down in verse thirteen. When those rivers reached 1798 and 1844 respectably, a host had been gathered together as a temple, for the host is a body, and the body is a temple. At the end of that period the temple erected over the forty-six years was to join with the heavenly temple in the marriage of Divinity with humanity. Marriage is between two temples, and what God joins together is not to be apart.

Ñandejára ogueru Asiria león kyse pe rréino yvate gotyo ári, “ombohasa asy hag̃ua” chupekuéra ome'ẽvo chupekuéra “enemígo pópe”, ary 723 a.C. Pe 46 ary rire, ary 677 a.C.-pe, pe rréino sur gotyo oikuaa Moisés maldición. Moisés maldición hína pe ñe'ẽjoavy pe pákto rehegua. 46 ary pukukue, Mesopotamia león-kuéra ojeiporu va'ekue Ñandejára rehegua hag̃ua oipe'a ha opyrũ hag̃ua pe ehérsito. Upe 46 ary paha gotyo, Nabucodonosor ohundi pe santuario. Pe ehérsito Daniel porandúpe, versíkulo 13-pe Daniel 8-pe, oiko tembiguáiramo iñenemigo-kuéra poguýpe 46 ary pukukue, ha upéva oguahẽ pe santuario ñehundípe, ha upéva hína pe ambue mba'e oñepyrũva'erã va'ekue versíkulo 13-pe. Umi ysyry oguahẽrõ guare 1798 ha 1844-pe, peteĩ ehérsito oñembyaty va'ekue peteĩ témporamo; pe ehérsito niko peteĩ tete, ha pe tete ha'e peteĩ témpora. Upe arange opa rire, pe témpora oñemopu'ãva pe 46 ary aja va'ekue oĩva'erã ombojoaju hag̃ua pe témpora yvagapegua ndive pe ñemendápe Divinidad ha yvypóra reko apytépe. Ñemenda niko mokõi témpora apytépe, ha upe Ñandejára ombojoajúva ndovaléi oĩ hag̃ua oñemboja'óva.

The water of the Tigris came to 1798 and the water of the Euphrates came to 1844. Just before the arrival of the third angel, the second angel arrived, and thereafter at the Exeter, New Hampshire camp meeting on August 12–17, 1844, the message of the Midnight Cry was poured out. Exeter means “a water fortress,” and at the camp meeting, there was a counterfeit meeting held in a different tent, set up by a group from Watertown, Massachusetts. The waters that originated in Eden, according to Sister White, were about to be dispersed as “a tidal wave” across the eastern seaboard of the United States. The earthquake which triggered that tidal wave occurred in the Garden of Eden when Satan conquered mankind, causing a seismic upheaval in Eden whose waves reached the Midnight Cry of the Millerite history. That tidal wave floods into the Midnight Cry in the history of the one hundred and forty-four thousand, and the wave that began at the earthquake of Adam’s sin reaches to the earthquake of the Sunday law of Revelation chapter eleven.

Y Tígris y ojegua 1798-pe, ha y Éufrates y og̃uahẽ 1844-pe. Mbohapyha ánhel og̃uahẽ mboyve, mokõiha ánhel og̃uahẽ, ha upéi Exeter, New Hampshire pegua aty kampápe, agosto 12 guive 17 peve ary 1844-pe, oñehẽ hag̃ua pe Pyharepyte Sapy’a Ñe’ẽmondo. Exeter he’ise “pukukue y rehegua mbarete renda”, ha pe aty kampápe ojejapo avei peteĩ aty japu ambue óga ao guýpe, omopu’ãva peteĩ aty Watertown, Massachusetts guive. Umi y oñepyrũva Edénpe, Sister White he’iháicha, hi’aguĩma hag̃ua oñemosarambi “peteĩ y guasu ojupi ha ou jeyháicha” opaite tava rembe’y kuarahyresẽ gotyo Estados Unidos-pe. Pe yvyryrýi omoñepyrũva upe y guasu ojupi ha ou jey hag̃ua oiko va’ekue Edén Ñemitỹme, Satanás ipu’aka ramo yvypóra ári, omoheñóivo peteĩ myakãhatã yvy guýpe Edénpe, ha umi ijatyry og̃uahẽ pe Pyharepyte Sapy’a Ñe’ẽmondópe pe tembiasakue Millerita ryepýpe. Upe y guasu ojupi ha ou jeyva oike hyepýpe pe Pyharepyte Sapy’a Ñe’ẽmondópe umi cien cuarenta y cuatro mil rembiasakue ryepýpe, ha pe atyry oñepyrũva Adán angaipa yvyryrýigui og̃uahẽ pe yvyryrýi pe domingo léi rehegua Apocalipsis kapítulo once-pe.

The voice of Christ is the voice of many waters, and the waters combined, make up the message of the latter rain. Isaiah and his son Shearjashub are standing in verse three of chapter seven at the pool from the upper conduit, presenting the latter rain message in the sealing time of the one hundred and forty-four thousand. There Isaiah’s pronouncement upon the foolish and wicked king Ahaz is that the Lord would send upon Ahaz the waters of Assyria, king Sennacherib and his water would flow up to the neck.

Cristo ñe'ẽ hína heta y rembe'y ñe'ẽ, ha umi y oñembojoajúvo omoheñói ama paha marandu. Isaías ha ita'ýra Sear-jasub oĩ pe mbohapyha versíkulope, mokõiha capítulo poapyhápe, pe y rupa yvategua rysýi ykére, oikuave'ẽ hag̃ua ama paha marandu pe sellado árape umi cien cuarenta y cuatro mil rehegua. Upépe Isaías he'i pe mburuvicha guasu tavy ha añáva Acaz rehe Ñandejára ombouha hese Asiria ykuéra, mburuvicha guasu Senaquerib rehegua, ha pe iy osyrytaha ijajúra peve.

The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.

Upéi avei Ñandejára he’i chéve jey, kóicha: Ko tetã oguerovia’ỹgui umi y Shiloah pegua osyry mbeguekatu hag̃uáicha, ha ovy’agui Rezín rehe ha Remalías ra’y rehe; ko’ág̃a upévare, péina, Ñandejára omboúta hi’árikuéra ysyry guasu y, mbarete ha heta, ha’éva Asiria ruvicha guasu ha opa iñemimbipa; ha ha’e ojupíta opa umi hi’ysyry rape ári, ha ohasáta opa umi hembe’y ári; ha ohasáta Judá rupi; otyryrýta ha osapukáita hi’ári, og̃uahẽta pe ajúra peve; ha ipepo kuéra ojepyso hag̃uáicha omyenyhẽta nde yvy ipukukue, Nde, Emanuel. Isaías 8:5–8.

Ahaz refused the waters that were ‘sent’ by the Lord, so the Lord ‘sent’ the waters of Assyria to Ahaz. Ahaz “rejoiced” in the confederacy of “Rezin and Remaliah’s son.” Ahaz “rejoices” in a counterfeit latter rain message represented by Rezin and Remaliah’s son.

Acaz omboyke umi y Ñandejára “omondovaʼekue”, upévare Ñandejára “omondo” umi y Asiria guápe Acaz rendápe. Acaz “ovyʼa” pe joaju rehegua “Rezín ha Remalías raʼy” ndive. Acaz “ovyʼa” peteĩ marandu japu ama paha guigua rehe, ojehechauka hag̃ua Rezín ha Remalías raʼy rupive.

Rezin and the son of Remaliah, who is Pekah, king of the northern kingdom, represent a counterfeit of Isaiah and his son. The foolish and wicked king Ahaz “rejoices” in the confederacy represented by the ten northern tribes of Israel and Syria, typifying the unlawful relationship of church and state at the Sunday law. Ahaz rejoices, for shame and joy are the two opposite emotions that are employed by inspiration to address those who are represented in the debate of the latter rain. When Jeremiah ate the little book it was the joy and rejoicing of his heart, and Joel informs us God’s people will never be ashamed. Ahaz, as a Laodicean is blind, so he is rejoicing in the false water message and rejecting Isaiah’s true water message. He should be ashamed for trusting in the counterfeit latter rain message represented by the flood of the king of the north, but he has rejected the message of Shiloah.

Rezín ha Remalías ra’y, ha’éva Peka, mburuvicha pe tetãnguéra yvate gotyo pegua rréinope, ohechauka peteĩ mba’e gua’u Isaías ha ita’y rehegua. Pe mburuvicha tavy ha aña Acaz “ovy’a” pe joaju rehe, ojehechaukáva Israel retã yvate gotyo pegua pa tribal ha Siria rupive, oikuaaukáva pe joaju ndoikovéiva iglesia ha estado apytépe pe léi domingope. Acaz ovy’a, cháke ñemotĩ ha vy’a hína umi mokõi ñeñandu ojoavyetéva oipurúva pe inspiración oñe’ẽ hag̃ua umi rehe ojehechaukáva pe ñomongeta ama pahápe guarépe. Jeremías ho’úrõ guare pe kuatiañe’ẽ michĩva, upéva va’ekue ipy’a vy’a ha hory, ha Joel oikuaauka ñandéve Tupã retãyguakuéra araka’eve ndotĩmo’ãiha. Acaz, peteĩ Laodiceagua ramo, oĩ pytũmbýpe, upévare ovy’a pe y gua’u marandu rehe ha omboyke Isaías marandu añetéva y rehegua. Ha’e oĩva’erã ñemotĩme ojerovia haguére pe ama pahápe guare marandu japu rehe, ojehechaukáva pe ysyry guasu pe mburuvicha yvate gotyogua rehe, péro ha’e omboyke pe marandu Siloah rehegua.

The message of Shiloah in Isaiah eight is the message of the latter rain. The pool of Shiloah is identified in the New Testament as the pool of Siloam. In Hebrew or Greek it means “sent.” It was expedient for Christ to leave that He might “send” the Holy Spirit. Isaiah and Ahaz are at the pool of Shiloah, and the test is based upon whether to have faith in the pool Shiloah as represented by Isaiah and his son, or faith in Rezin and Remaliah’s son? Ahaz is choosing between two waters, the waters of Shiloah or the waters of the King of Assyria. Ahaz rejoiced in the alliance and message represented by Rezin and Remaliah’s son and he therefore received the flood of desolation, instead of the water that runs softly at his judgment. His judgment represents the Sunday law when the king of the north overflows the entire world like a flood. It does so from the Sunday law onward, when the flood of the Midnight Cry is also sweeping the world.

Pe mensáhe Shiloah rehegua Isaías ocho-pe ha’e pe mensáhe ama pahápegua rehegua. Pe yvu’ỹ Shiloah rehegua ojekuaa Testamento Pyahupe Siloam yvu’ỹramo. Hebréope térã griegópe he’ise “mondopyre”. Oiko porã kuri Cristo oho hag̃ua ikatu hag̃uáicha “omondo” Espíritu Santo. Isaías ha Acaz oĩ hikuái pe yvu’ỹ Shiloahpe, ha pe prueba oĩ ipype jahecha hag̃ua oguerekótapa jerovia pe y yvoty porã ohasáva sa’ive rehe, Shiloah rehe, ojehechaukáva Isaías ha ita’ýra rupive, térã jerovia Rezín ha Remalías ra’y rehe. Acaz oiporavo mokõi y apytépe: Shiloah ykuéra térã Asiria ruvicha guasu ykuéra. Acaz ovy’a pe joaju ha pe mensáhe ojehechaukáva Rezín ha Remalías ra’y rupive rehe, ha upévare oguereko pe inundación ñehundi rehegua, pe y syry mbeguéva ohasáva hag̃ua ijuzgamientope rangue. Ijuzgamiento ohechauka pe léi domingo rehegua, pe mburuvicha yvate yvategua yvate gotyo rehegua ojaho’ipa jave opaite yvy ape ári peteĩ inundaciónicha. Péva oiko pe léi domingo guive tenonderã, upe jave avei pe inundación Pyhare Mbytegua Sapy’a Aty rehegua oitypa avei ko yvy ape ári.

Ahaz rejoices in the alliance of the ten northern tribes and Syria, and thus rejoices in the message that combines church and state, as represented by every unlawful alliance found within God’s Word. Isaiah represents a Philadelphian and Ahaz a Laodicean. Christ connects Isaiah’s testimony with His own when He cures the blind man, a Laodicean at the pool of Siloam.

Acaz ovy’a pe ñemoirũ umi diez trívu yvate guápegua ha Síria ndive, ha upévare ovy’a pe marandu ombojoajúvare iglesia ha estado, oñerrepresentaháicha opaichagua joaju ndoikóiva léi ramo ojejuhúva Tupã Ñe’ẽme. Isaías orrepresenta peteĩ Filadelfiagua ha Acaz peteĩ Laodiceagua. Cristo ombojoaju Isaías testimonio imba’éva reheve omonguerávo pe kuimba’e ohecha’ỹva, peteĩ Laodiceagua, pe yvu Siloam pegua ypýpe.

And as Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?

Ha ohasa hag̃ua Jesús, ohecha peteĩ kuimba'e oikóvape pytũmbýpe iñepyrũmby guive. Ha hemimbo'ekuéra oporandu chupe, he'ívo: Mbo'ehára, máva piko opeka, ko kuimba'e térã itúva ha isy, ha'évarepa onase pytũ?

Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him. I must work the works of him that sent me, while it is day: the night cometh, when no man can work. As long as I am in the world, I am the light of the world. When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.

Jesús ombohovái: Nda’éi ko kuimba’e opekava’ekue, ni itúva kuéra; síno ojehechauka hag̃ua hese Tupã rembiapo. Che aikotevẽ ajapo pe chemboúva rembiapo, ára aja guive; pyhare oguahẽ, avave ndaikatumo’ãihápe omba’apo. Aime aja ko yvy ape ári, che ha’e ko yvy arapýpe g̃uarã tesape. Ha he’i rire upéicha, ondyvu yvýre, ha ojapo tuju pe tyvýgui, ha omoĩ pe tuju pe ohecha’ỹva resáre, Ha he’i chupe: Tereho ejerovia hag̃ua Siloé ykuápe, (he’iséva, Ñemondo.) Ha’e oho upévare, ojohéi, ha ou ohechakuaávo.

The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged? Some said, This is he: others said, He is like him: but he said, I am he. Therefore said they unto him, How were thine eyes opened?

Upévare umi ijykére oikóva, ha umi yma guive ohecháva chupe ha’eha ohecha’ỹva, he’i: “¿Ndaha’éi piko kóva pe oguapýva ha ojeruréva limósna?” Oĩ he’íva: “Kóva hína”; ambue katu he’i: “Ha’e ojogua chupe”; ha’e katu he’i: “Che hína upéva”. Upévare ha’ekuéra he’i chupe: “¿Mba’éicha piko nde resa ojepe’a?”

He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight. John 9:1–11.

Ha'e ombohovái ha he'i: Peteĩ kuimba'e hérava Jesús ojapo tuju, ha omoĩ che resa ári, ha he'i chéve: Tereho ykua Siloam-pe, ha jejohéi. Ha ahávo ajehe'éi, ha ahecha jey. Juan 9:1–11.

The blind man along with the foolish and wicked king Ahaz are tested as to whether to place their confidence in the pool of Siloam or the flood of Assyria. The blind man knows he is blind, but Ahaz is rich, increased with goods and in need of nothing. Ahaz is the foolish virgin at the pool of the latter rain, and the blind man a wise virgin. The waters that are Sent from, or the waters that are sent from Assyria are the test.

Pe kuimba’e ohecha’ỹva, pe rréi Ahaz itavy ha hekoaña ndive, oñeha’ãmbyja hikuái oikópa hag̃ua jerovia y Siloampegua rehe térã pe ysyry guasu Asiriagua rehe. Pe kuimba’e ohecha’ỹva oikuaa ha’eha ohecha’ỹva; Ahaz katu ipirapire heta, oguereko mba’e heta, ha ndoikotevẽi mba’eve. Ahaz ha’e pe kuñataĩ tavy ama pahapeguápe, ha pe kuimba’e ohecha’ỹva katu peteĩ kuñataĩ arandu. Umi y oñemondóva guive, térã umi y oñemondóva Asiriágui, ha’e pe ñeha’ã.

A pool is where water is gathered together, and prophetically a pool is where the various streams, rivers, creeks, seas, oceans, lakes, rain and dew of all the “waters” which represent the voice of Christ are gathered together. The pool of the latter rain is formed by the water which flows from the upper pool. The pool represents the message of the latter rain in the context of a test. Ahaz rejected the waters that flow softly, but the blind man was obedient to the message connected with the pool. Jesus took some of His Divinity, represented as “spit” and combined it with clay, representing the combination of Divinity with humanity that is accomplished by Christ in the Most Holy Place.

Peteĩ ykua guasu ha’e pe tenda oñembyatýhápe y, ha ñe’ẽmarandu proféticope peteĩ ykua guasu ha’e pe tenda oñembyatýhápe opaichagua ysyrýi, ysyry guasu, ysyry michĩ, para, para guasu, ypa, ama ha ysapy opaite umi “y” rehegua ohechaukáva Cristo ñe’ẽ. Pe ykua guasu ama pahápegua oñemoheñói pe y osyryva ykua guasu yvate guive. Pe ykua guasu ohechauka pe marandu ama pahápegua rehegua peteĩ prueba ryepýpe. Acaz omboyke umi y osyry mbeguekatúva, ha pe kuimba’e áraity iñe’ẽrendu pe marandu ojoajúva pe ykua guasu ndive. Jesús oguenohẽ Hembiguáigui peteĩ parte Idiavidátagui, ojehechaukáva “tyvýi” ramo, ha ombojoaju ñai’ũ ndive, ohechaukáva pe ñembojoaju Divinidad ha humanidad rehegua Cristo rupive oñemohu’ãva pe Tenda Marangatúvape.

Christ spat on the ground and mixed His spit to form clay. He used the message of the combination of Divinity and humanity to anoint the eyes of the blind man. The message represented by the combination of Divinity and humanity is the message of 1888, and it is designed to transform a person from the condition of Laodicea unto the condition of Philadelphia. But the message requires human participation. They must go to the pool, then wash.

Cristo oñe’ẽ yvýpe ha ombojehe’a Itykuéra ojapo hag̃ua ñai’ũ. Ha’e oiporu pe marandu oñemoheñóiva Tupã reko ha yvypóra reko joaju rehe, oñohẽ hag̃ua pe ohecha’ỹva resa rehe. Pe marandu ojehechaukáva Tupã reko ha yvypóra reko joaju rupive ha’e pe marandu 1888 pegua, ha ojejapo oñemoambue hag̃ua peteĩ tapicha Laodicea rekogui Philadelphia rekópe. Péro pe marandu oikotevẽ yvypóra rembiapo joaju. Ha’ekuéra oho va’erã pe yvupe, upéi ojohéi.

All have sinned and come short of the glory of God, but Jesus said the blind man and his parents had not sinned. Jesus is removing the question of blame from the blind man’s condition, and identifies him as a man that was raised up to glorify the Lord, and the prophetic man in Bible prophecy that is raised up for the purpose that “the works of God should be made manifest” are the ensign, which is made up of men and women who have transitioned from Laodicea to Philadelphia. The ensign is where the works of God are manifested, for His work was to combine Divinity with humanity (as represented by the ointment of clay), and the trophies of that work are those who not only heard the Laodicean message, but those who followed the prescription in the message. The prescription for the blind man was to go and wash. Once he could see he did not need to try and glorify God, the circumstances surrounding him made that happen.

Opavave angaipa ha ndaikatúi ohupyty Tupã mimbipa; ha Jesús he’i pe kuimba’e ohecha’ỹvape ha itúva sy ndaha’éi hague angaipáva. Jesús omboyke mba’épa máva rembiapo térã máva ojei hag̃ua pe kuimba’e ohecha’ỹva rekove añetegua rehe, ha ohechauka chupe peteĩ kuimba’e oñemopu’ãva’ekue ombojeguaru hag̃ua Ñandejárape; ha pe kuimba’e profético marandu’ípe Ñandejára Ñe’ẽme oñemopu’ãva “ohechauka hag̃ua Tupã rembiapokue” ha’e pe techaukaha, ojejapóva kuimba’e ha kuña-kuéragui ohasa va’ekue Laodiceágui Filadelfiápe. Pe techaukaha hína pe renda ojehechaukahápe Tupã rembiapokue, pórke Hembiapo va’ekue ombojoaju hag̃ua Tupãreko yvypóra rekóndi (oñetehẽháicha ñai’ũ pohã ñemohendápe), ha umi hembiapo jehechaukarã hína umi ndaha’éi pe Laodicea marandu añónte ohendúva, síno umi oseguíva upe ñe’ẽme oĩva pohã ñeme’ẽ. Pe pohã ñeme’ẽ pe kuimba’e ohecha’ỹvape g̃uarã ha’e va’ekue toho ha tojepo. Ohecha rire, noikotevẽi va’erãmo’ã oñeha’ã hag̃uáicha ombojeguaru Tupãme; umi mba’e oikóva ijerére voi ojapo upéva.

It began with Christ’s approach, followed by Christ’s work. The last work of Christ in the Heavenly sanctuary in relation to man is to transform a human being from a valley of dead dry bones, or from being dead in the streets or from being blind as a bat. His last work is to recreate His people into His image, and that is the very work He did when He created Adam out of the dust of the ground, then breathed into him the breath of life. The last work is the first work, for He first made the clay and then anointed that clay with the life of His Spirit. With Adam the Spirit was His breath, with the blind man it was the water. With Ezekiel’s valley of dead bones it was a gathering message which created the body. Then a message of the four winds was breathed upon the body, and then it stood up as an mighty army.

Oñepyrũ Cristo oñemboja hag̃ua, upéi oúvo Cristo rembiapo. Cristo rembiapo paha pe santuario yvagapeguápe yvypóra rehegua ha’e jahechajey hag̃ua peteĩ yvypórape peteĩ ñu kanguéta omanóva ha ipirúva guive, térã oĩ hag̃uáicha omanóva tape mbytépe, térã oĩ hag̃uáicha ohecha’ỹva mbopi háicha. Hembiapo paha ha’e omoheñoijey hag̃ua Ipuévlope Ta’angápe, ha upévaite pe tembiapo ojapova’ekue omoheñóirõ guare Adánpe yvyku’i yvýgui, upéi opytu’ũvo ipype tekove pytu. Pe tembiapo paha ha’e pe peteĩha tembiapo, ypy hag̃uáicha ojapo va’ekue ñai’ũ, ha upéi omoĩ hese Hespíritu rekove. Adán rehe, pe Espíritu ha’e va’ekue Ipytu; pe kuimba’e ohecha’ỹva rehe katu, pe y. Ezequiel ñu kanguéta omanóva rehe katu, peteĩ marandu ombyatýva ha’e pe omoheñóiva’ekue hete. Upéi peteĩ marandu irundy yvytu rehegua oñepytu hese pe rete ári, ha upéi opu’ã peteĩ ehérsito mbareteetéramo.

While the blind man was yet blind, Jesus saw Him and then approached him. He approaches the blind man within the context of a question that was raised by His disciples, thus allowing Him to establish the proper prophetic setting for the illustration. The “works of God” are a prophetic symbol upon many various lines of witnesses in the Bible. Every manifestation of the “works of God” in the Scriptures is fulfilled in the time of the latter rain. Jesus is placing the context of the story in terms of the final message, as represented by Elijah in the last verses of Malachi.

Pe kuimba'e ohecha'ỹva gueteri oiko hag̃uaicha, Jesús ohecha chupe ha upéi oñemboja hese. Ha'e oñemboja pe kuimba'e ohecha'ỹvape peteĩ porandu ijapo va'ekue idiscípulo kuéra ryepýpe, upéicha rupi ome'ẽvo chupe pa'ũ omopyenda hag̃ua pe marco profético añetéva ko techaukápe g̃uarã. Umi “tembiapo Tupã rehegua” ha'e peteĩ símbolo profético heta testígo rehegua rupive la Biblia-pe. Opa peteĩteĩ jehechauka umi “tembiapo Tupã rehegua” Escritura-kuérape oñemboguata hag̃ua pe ára ama ypykue paha peguápe. Jesús omoĩ pe tembiasakue contexto-pe pe marandu pahápe guarãicha, ojehechaukaháicha Elías rupive Malaquías rembiapokue paha versículo-kuérape.

The parents and the blind child are not condemned as sinners, for this is the time of God’s marvelous works, and in that time the hearts of the parents and the hearts of the children will get turned to see the issue at hand. The issue being—whether the blind Laodicean man has been changed into a anointed Philadelphian man. That is the issue that confronts the parents and the child in the time of the latter rain, for that is also the time of judgment. And the time of judgment is carried out during the third and fourth generations according to Abraham’s covenant prophecy. The blind man is the last and fourth generation, and his parents are the third. In that period the Elijah message places families into circumstances where they are forced to accept or reject the message of the pool of Siloam. The foolish and wicked king Ahaz rejected the message of that pool, but the blind man accepted. The Elijah message of Malachi is set in the context of a curse before the great and terrible day of the Lord.

Tuvakuéra ha pe mitã ára hũ ndojejaíri angaipa apohára ramo, ko árape ningo ojejapo hag̃ua Ñandejára rembiapo hechapyrãva, ha upe árape tuvakuéra py’a ha ta’ýra kuéra py’a oñemoambue hag̃ua ohecha hag̃ua pe mba’e oĩva tenondépe. Pe mba’e ningo kóva—pe kuimba’e Laodiceagua ára hũpa oñemoambuéma peteĩ kuimba’e Filadelfiagua oñehenóiva ramo. Upéva hína pe mba’e ombohováiva tuvakuérape ha pe mitãme ama paha ára jave, upéva niko avei pe huísio ára. Ha pe huísio ára oñemboguata mbohapyha ha irundyha ñemoñare pukukue rupi, Abraham ñemoñe’ẽme’ẽ maranduháicha. Pe kuimba’e ára hũ hína pe pahague ha irundyha ñemoñare, ha ituvakuéra hína mbohapyha. Upe periodo-pe pe marandu Elías rehegua omoĩ familias-kuérape umi circunstancia-pe, upépe ojejopy hag̃ua omoneĩ térã omboyke hag̃ua pe marandu Siloam ykuápegua. Pe rréi Ahaz, itavýva ha añáva, omboyke pe marandu upe ykuágui, ha pe kuimba’e ára hũ katu omoneĩ. Pe marandu Elías rehegua Malaquíaspe oñemoĩ peteĩ jeikoha ñe’ẽme’ẽ vai rehegua ryepýpe, Ñandejára ára guasu ha kyhyjehápe mboyve.

When Jesus organized the setting we are considering, He included in His summary of the purpose of the miracle was that He must work then, for a time will come when no man can work. The work He referred to takes place in the daylight, and the end of work is represented as night. His reference is to the close of probation.

Jesús omohenda rire pe tekoveha jahesa’ỹijohína, omoinge avei pe mbykyhápe hembiapokue ko milágro rembipotáre ha’éva tekotevẽha omba’apo upérõ, og̃uahẽtaha peteĩ ára avave ndaikatumo’ãi omba’apo hag̃ua. Pe tembiapo ha’e oñe’ẽhague oikóma áraresakãme, ha tembiapo paha ojehechauka pyhare ramo. Iñe’ẽrã ohechauka pe tiempo de gracia ñemohu’ã.

When He finishes His work of judgment, he takes off His priestly garments and puts on His garments of vengeance. When He finishes that work of separating the lost from the saved, the work of salvation ends. Probation is closed and it is now nighttime when no man can work. Christ’s message was not only the Laodicean message to a blind man, but it was the Elijah message set within the context of the nearness of the close of probation, which is Christ’s sanctified motivation to work for the saving of souls.

Ha’e omohu’ãvo pe tembiapo huísio rehegua, oipe’a ijehegui ipa’i rembiporu ha omonde ijehegui py’aro ao. Ha’e omohu’ãvo upe tembiapo oĩva omboyke haguã umi okañývape umi ojesalvávagui, pe salvasiõ rembiapo opa. Upe aravo pe gracia rokẽ oñemboty, ha ko’ág̃a pyhare, avave ndaikatúi omba’apo. Cristo marandu ndaha’éi va’ekue añoite pe marandu Laodicea pegua peteĩ kuimba’e ohecha’ỹvape g̃uarã, síno ha’e va’ekue pe marandu Elías rehegua, oñemoĩmbyréva pe contexto ohechaukáva hi’aguĩha pe gracia ñemboty, upéva hína Cristo motivasiõ oñemomarangatúva omba’apo haguã ánga ñesalvárã.

First Christ approached the blind man, then prepared and applied the ointment, then gave instructions for a work that the blind man must do for himself, and just as importantly is that as he takes up the work his sight is restored. Once he has sight he has transformed from a blind Laodicean into a Philadelphian. The transformation period of those two churches was fulfilled in the beginning from 1856 unto 1863.

Tenonderã Cristo oñemboja pe kuimba’e pytũ rehegua rendápe, upéi ombosako’i ha omoĩ pe pohã ñandy, upéi ome’ẽ chupe ñe’ẽmondo peteĩ tembiaporã rehegua pe kuimba’e pytũva ojejapova’erã ijehegui; ha upéicha avei, tuicha mba’éva ha’e oñepyrũvo ojapo pe tembiapo, ojevyjey ijecháva chupe. Oguerekóma rire jecha, oñemoambue peteĩ Laodiceagua pytũgui peteĩ Filadelfiagua ramo. Pe ára ñemoambue umi mokõi iglesia rehegua oñekumpli iñepyrũmby guive ary 1856 guive 1863 peve.

That period represents the separation of the wheat and tares, and the final sealing of the one hundred and forty-four thousand who are thereafter lifted up as an ensign. The blind man immediately became the public focus—once he changed from a Laodicean unto a Philadelphian. The blind man is the one hundred and forty-four thousand and the wicked and foolish king Ahaz are the former covenant people who are spewed out of the mouth of the Lord. At the same point in history, Jesus is either using his spit to anoint His new covenant people, or He is spitting the old covenant people out of His mouth.

Upéva ohechauka pe trigo ha ñana ñemombojoavy, ha pe ñemboty paha umi cien cuarenta y cuatro mil rehegua, upéi oñemopu’ãva peteĩ poyvi ramo. Pe kuimba’e ohecha’ỹva pya’eite oiko opa mba’e rendaite ojehechavéva—oñemoambue rire peteĩ Laodiceagua guive peteĩ Filadelfiagua ramo. Pe kuimba’e ohecha’ỹva ha’e umi cien cuarenta y cuatro mil, ha pe mburuvicha guasu heko aña ha vyro Ahaz ha’e umi tavaygua pe ñe’ẽme’ẽ yma guarégui, oñemombova Ñandejára jurúgui. Upe peteĩ tembiasakuepe, Jesús térã oipuru hína Itindy omoĩ hag̃ua mba’emo’ã I tavaygua ñe’ẽme’ẽ pyahu rehe, térã omosẽ hína umi tavaygua ñe’ẽme’ẽ yma guare I jurúgui.

We will continue these thoughts in the next article.

Koʼã pensamiento ñamotenondéta pe artíkulo oúvape.

“The Coming Crisis

“Pe Apañuã oúva”

“With unerring accuracy the Infinite One keeps an account with all nations. While his mercy is offered with calls to repentance, this account will remain open; but when a certain limit which God has fixed is reached, the ministry of his wrath begins. The account is then closed; divine patience ceases; there is no more pleading for mercy in their behalf.

“Marã ndojejavýi hag̃ua pe Ijapyra’ỹva oreko peteĩ kuatiañe’ẽ opa tetã ndive. Iporiahuvereko oñekuave’ẽ aja ñehenói rupive oñearrepenti hag̃ua, ko kuatiañe’ẽ opytáta abierto; ha katu og̃uahẽ vove peteĩ límite Tupã omoĩmava, oñepyrũ hembiapo ipochy rehegua. Upérõ pe kuatiañe’ẽ oñemboty; opa pe paciencia divina; ndaipóri véima jerure poriahuvereko rehe hag̃ua hesekuéra.”

“The prophet, looking down the ages, had our time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of Heaven’s blessings have been given them; but increased pride, covetousness, idolatry, contempt of God, and base ingratitude, are written against them. They are fast closing up their account with God.

“Pe proféta, ohechávo umi ára pukukue rupi, ore ára ojechauka hag̃ua chupe iñepysãme. Umi tetã ko ára rehegua ohupyty vaʼekue poriahuvereko ndaijojaháiva. Umi jehovasa yvagagua iporãvéva oñemeʼẽ chupekuéra; ha oñembokuatia hesekuéra oñembohetavévo ñemombaʼeguasu, mbaʼerechaha, taʼãnga ñemombaʼe, Tupãre jehecharamoʼỹ, ha aguyjeʼỹ vaiete. Pyaʼe hikuái ombotypa hag̃ua ikuenta Tupã ndive.”

“The days are fast approaching when there will be great perplexity and confusion in the religious world. There will be gods many and lords many; every wind of doctrine will be blowing; and Satan, clothed in angel robes, would deceive, if it were possible, the very elect.

“Hi’ãgui pya’e umi ára oĩtaha peteĩ tuicha jepy’apy ha sarambi pe mundo religioso-pe. Oĩta heta tupa, ha heta karaikuéra; opaichagua doctrina yvytu ombopu hag̃uáicha; ha Satanás, oñemondeva’ekue ánhel ao rehe, ombotavyséne, ikatúrire, umi poravopyreite voi.

“The universal scorn thrown upon true piety and holiness, leads those who have not a living connection with God to lose their reverence for his law. And as the disrespect for the divine law becomes more manifest, the line of demarcation between its observers and the world and a world-loving church will become more distinct. Love of God’s precepts increases with one class, according as contempt for them increases with the other.

Pe ñembohory opavavépe oñemombo hag̃ua piedad añetévare ha marangatu rekóre, ogueraha umi ndorekóivape peteĩ joaju oikovéva Tupã ndive oñembogue hag̃ua ipy’a guasu hembiapoukapýre. Ha pe ñemomirĩ’ỹ léi divina rehe ojehechave ohóvo, pe línea ombojoavy hag̃ua umi omoĩva hese pene’ẽrendu ha pe mundo, ha peteĩ iglesia ohayhúva pe mundo, ojekuaavéta porã. Mborayhu Tupã rembiapoukapýre okakuaavéta peteĩ aty apytépe, háicha pe ñemomba’e’ỹ hese okakuaa avei ambue aty apytépe.

“The great I AM is vindicating his law. He is speaking to those who make it void in storms, in floods, in tempests, in earthquakes, in perils by land and by sea. Now is the time for his people to show themselves true to principle.

“Pe Gran YO HA’ÉVA ohechauka hína he léi tekojojaha. Ha’e oñe’ẽ umi omboja’óva upéva mba’e’ỹrõ yvytu vai guasúpe, ysyry guasúpe, ama aratirípe, yvyryrýipe, ha umi jejopy vai yvýre ha yguasu ári rupive. Ko’ág̃a ha’e itiempo ipuévlope ohechauka hag̃ua ijehekuéra añeteteha principio-pe.”

“We are standing on the threshold of great and solemn events. The Lord is at the door. Upon the Mount of Olives the Saviour rehearsed the scenes that were to precede this great event: ‘Ye shall hear of wars and rumors of wars,’ he said. ‘Nation shall rise against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfilment at the destruction of Jerusalem, they have a more direct application in the last days.

“Ñaimo ñande jarýi mba’e guasu ha marangatuetéva oikótavape. Ñandejára hi’aguĩma okẽme. Olivoty yvytýpe pe Salvador omombe’u jey umi mba’e oikótava ko tembiapo guasu mboyve: ‘Pehendúta ñorairõ rehegua ha ñorairõ rehegua ñe’ẽngue,’ he’i. ‘Peteĩ tetã opu’ãta ambue tetã rehe, ha peteĩ mburuvicharenda ambue mburuvicharenda rehe; ha oikóta ñembyahýi, mba’asy vai ha yvyryrýi opa hendápe. Ko’ã mba’e opavave niko ñepyrũnte jehasa asy rehegua.’ Jepémo ko’ã profesía oñekumpli va’ekue peteĩ hendáicha Jerusalén ñehundípe, oguereko peteĩ aplicación hag̃ua iporãvéva ára pahápe.”

“John and the other prophets also were witnesses of the terrible scenes that will take place as signs of Christ’s coming. They saw armies mustering for battle, and men’s hearts failing them for fear. They saw the earth moved out of its place, the mountains carried into the midst of the sea, the waves thereof roaring and troubled, and the mountains shaking with the swelling thereof. They saw the vials of God’s wrath opened, and pestilence, famine, and death come upon the inhabitants of the earth.

“Juan ha ambue maranduhára kuéra avei ohecha va’ekue umi mba’e vaietereíva oikótava Cristo jeju rechaukaha ramo. Ha’ekuéra ohecha ehérsito-kuéra oñembyatyha ñorairõrã, ha tapicha kuéra korasõ ikangyha kyhyjégui. Ohecha hikuái yvy oñemongu’eha hendágui, yvytykuéra ojeguerahaha para mbytépe, y rembe’ykuéra osapukái ha ojepy’apyha, ha yvytykuéra oryrýiha y opu’ã rasy reheve. Ohecha avei Tupã pochy ryru-kuéra ojepe’aha, ha mba’asy vai, ñembyahýi ha mano ou yvy ári oikóva kuéra ári.”

“Already the restraining Spirit of God is being withdrawn from the world. And hurricanes, tempests, disasters by sea and land, follow each other in quick succession. Science seeks to explain all these. The signs thickening around us, telling of the near approach of the Son of God, are attributed to any other than the true cause. Men cannot discern the sentinel angels restraining the four winds that they may not blow until the servants of God are sealed; but when God shall bid his angels loose the winds, there will be such a scene of his avenging wrath as no pen can picture.

“Ñandejára Espíritu ojokóva voi ojeipe’ahína ko múndogui. Ha yvytu guasu, tormenta, mba’e vai yguasúpe ha yvýpe, ojoapykuéri pya’e. Arandu rehegua oñeha’ã omyesakã opa ko’ã mba’e. Umi techaukaha oñembohetavéva ñande jerére, oikuaaukáva Ñandejára Ra’y hi’aguĩmaha, oñemoĩ ambue mba’ére añeteguáva káusagui. Yvypóra ndaikatúi ohechakuaa umi ánhel ñangarekoha ojokóva umi irundy yvytu ani hag̃ua oipeju peve Ñandejára rembiguái kuéra oñesegaha; ha Ñandejára he’ívo ita’ãngakuérape oheja hag̃ua umi yvytu, oikóta peteĩ hendáicha ipochy jehepyme’ẽ rehegua ndaikatúiva peteĩ jehaipyrãha omombe’u hag̃ua.”

“A crisis is just upon us; but God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, Ezekiel, and John, we see how closely heaven is connected with the events transpiring upon the earth. We see the care of God for those who are loyal to him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of his church, in his own keeping.

“Peteĩ krísis hi’aguĩma ñande rehe; ha Tupã rembiguái ndohupytyva’erãi jerovia ijehekuéra ko tembiapo guasu pohýipe. Umi visión oñeme’ẽ vaʼekuépe Isaías, Ezequiel ha Juan-pe, jahecha mbaʼeichaitépa yvága oñembojoaju porã umi mbaʼe oikóva ko yvy ári ndive. Jahecha Tupã ñangareko umi hese jerovia hag̃ua ipy’aite guive rehehápe. Ko mundo ndahaʼéi peteĩ mburuvichaʼỹre. Umi mbaʼe oikótava rape oĩ Ñandejára pópe. Yvágapegua Mburuvicha Guasu oguereko ipópe tetãnguéra rape, ha avei hekohaʼepegua umi mbaʼe oguerekóva iglesia rehe.”

“God has revealed what is to take place in the last days, that his people may be prepared to stand against the tempests of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter his faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance.

“Tupã ohechauka vaekue mba’épa oikótava umi ára pahápe, ikatu hag̃uáicha ipuévlo oñembosako’i oñembo’y hag̃ua umi yvytu’atã joavy ha pochy renondépe. Umi oñemomarandúva umi mba’e oútavare ndoguapýiva’erã py’a guapýpe oha’arõvo pe ama’ẽ guasu oútava, ombopy’aguapývo ijupekuéra Ñandejára omo’ãtaha hembiguái jeroviapýpe ára jejopy vai jave. Ñande jaikova’erã kuimba’e kuéraicha oha’arõva Ijára, ndaha’éi tekorei rupi oha’arõ hag̃uáicha, síno tembiapo kyre’ỹme, jerovia ndopyrýivape. Ko’ág̃a ndaha’éi ára jaheja hag̃uáicha ñane akã oñembopy’ahatã umi mba’e michĩva rehe.”

“While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the under-current is tending. Its professions are mild, and apparently Christian; but when it shall speak, it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should bring before the people the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures, and be able to give the reason for our faith. Says the prophet, ‘The wicked shall do wickedly, and none of the wicked shall understand; but the wise shall understand.’

“Kuimbaʼe kuéra oke aja, Satanás kyre’ỹme omohenda opa mba’e ikatu hag̃uáicha Ñandejára tavayguakuérape ndaipóri hag̃ua poriahuvereko térã tekojoja. Ko’ág̃a pe movimiento domingo rehegua oike ohóvo pytũmbýpe. Umi mburuvichakuéra omokañy pe cuestión añeteguáva, ha heta umi oñembojoajúva pe movimiento ndive ha’e kuéra voi ndohechái moõpa pe corriente kañymby ogueraha. Iñe’ẽporã ha ipyahúva, ha ojehecha hag̃ua cristiano; ha katu oñe’ẽ vove, ohechaukáta dragón espíritu. Ore rembiaporã hína jajapo opa mba’e ikatúva ñamboyke hag̃ua pe peligro ojevy’áva. Ñamoĩva’erã tavayguakuéra renondépe pe porandu añeteguáva oñeñe’ẽva hese, péicha ñamoĩ hag̃ua pe protesta ipokatuvéva umi medida oñembosako’íva tekosãso py’aguapy rehegua jejoko hag̃ua rovake. Jahekava’erã Ñandejára Ñe’ẽme, ha jajekuaauka hag̃uáicha mba’érepa jaguereko pe jerovia. He’i pe maranduhára, ‘Umi hekoañáva ojapóta hekoañáme, ha avave umi hekoañávagui noikũmbymo’ãi; ha katu umi arandúva oikũmbýta.’”

“The important future is before us. To meet its trials and temptations, and to perform its duties, will require great faith, energy, and perseverance. But we may triumph gloriously; for not one watching, praying, believing soul will be ensnared by the devices of the enemy. All heaven is interested in our welfare, and waits our demand upon its wisdom and strength. Every opposing influence, whether open or secret, may be successfully resisted, ‘not by might nor by power, but by my Spirit, saith the Lord of hosts.’ God is just as willing now as anciently to work through human efforts, and to accomplish great things through weak instrumentalities. We shall not gain the victory through numbers, but through full surrender of the soul to Jesus.

“Pe tenonderã iñimportantetere oĩ ñande renondépe. Jahasávo umi jehasa asy ha ñepytyvõrã vai, ha japorokuera hag̃ua hembiaporãnguéra, oikotevẽta jerovia tuicha, mbarete ha py’aguasu opa’ỹva. Péro ikatu jajepo hag̃ua ñande pu’aka porãiterei; pórke ni peteĩ ánga oma’ẽ porãva, oñembo’éva, ha ogueroviáva ndojejokomo’ãi pe enemigo rembipota ñuhãme. Opa yvága oñeinteresa ñande rekove porã rehe, ha oha’arõ ñandejerure hag̃ua iñarandu ha imbarete rehe. Oimeraẽ pu’aka ñane mbohováiva, tojehecha hag̃uáicha térã kañymíme, ikatu oñemoĩ hag̃ua yvýre hekopete, ‘ndaha’éi mbarete rupive, ni pu’aka rupive, che Espíritu rupive katu, he’i Ñandejára de los ejércitos.’ Tupã ko’ág̃a avei oĩite voi oipotáva yma guaréicha omba’apo yvypóra rembiapo rupive, ha ojapo hag̃ua mba’e guasu tembiporu kangýva rupive. Ndajajuhumo’ãi pe pu’aka papapy rupive, síno ñaime jey hag̃ua ñande ánga pukukue Jesús pópe.”

“Now, while mercy still lingers, while Jesus is making intercession for us, let us make thorough work for eternity.” Southern Watchman, December 25, 1906.

“Koʼág̃a, pe poriahuvereko gueteri opyta aja, pe Jesús ojapo aja ñanderehe ipyʼaguapy hag̃ua, jajapo toguereko hag̃ua peteĩ tembiapo porãite opa mbaʼe rehegua tekove opaveʼỹ hag̃uarã.” Southern Watchman, diciembre 25, 1906.