My apologies for so many words in advance of taking up the primary topic. I wish to place certain prophetic lines in place, that are important pieces of the logic I intend to employ when we directly consider the book of Joel. I have previously mentioned that the Hebrew word that is translated as “cut off” in the book of Joel, finds its roots in the sacrificial method of ratifying a covenant in the days of Abraham.
Ajerure che rehegui heta ñe'ẽ rehe, ajepyrũ mboyve pe tema principal rehe. Aipota amoĩ hendápe umi línea profética, ha'éva pehẽngue iñimportantetéva pe razonamiento rehegua aikuaaukátava ñande jahecháramo directamente Joel kuatiañe'ẽ. Amombe'úma va'ekue yma pe ñe'ẽ hebrea oñembohasáva “oñekytĩ” ramo Joel kuatiañe'ẽme, ojuhu hague ijypy pe método sacrificial-pe oñemopyendáva oñemombarete hag̃ua peteĩ pacto Abraham ára-pe.
Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:5.
Peikéke, peẽ kaʼu reíva, ha pesapukái; ha pejaheʼo, peẽ vinoʼuárape, opa peẽva, pe mosto rehe, pórke oñemboyke pende juru-gui. Joel 1:5.
The Hebrew word “cut off” is H3772, and it is a primitive root meaning ‘to cut (off, down or asunder); by implication to destroy or consume; specifically to covenant (that is, make an alliance or bargain, originally by cutting flesh and passing between the pieces).’
Pe ñe’ẽ hebreo “ojepe’a” ha’e H3772, ha peteĩ rapo yma guare he’iséva ‘oikytĩ (pe’a hag̃uáicha, omboguejy térã omboja’o hag̃uáicha); he’iséva avei, ñemombe’upýpe, ohundí térã oiporu hag̃uáicha; ha ñemyesakã poravopyrépe, ojapo hag̃ua peteĩ ñe’ẽme’ẽ joaju (upéva hína, ojapo hag̃ua peteĩ joaju térã peteĩ ñe’ẽme’ẽ, yma guare niko ojekytĩ so’o ha ojehasa umi pehẽngue mbytére).’
I realize that the Strong’s definition of “cut off,” calls it a “primitive root,” in the grammatical sense. That being said, the cutting associated with the covenant and Abraham, identifies that the light of the covenant is attached to the word, and that light is set forth at its primitive historical root. “Cut” in terms of covenant history; is a prophetic symbol based upon its primitive roots, and it is also grammatically identified as a primitive root.
Ahechakuaa pe Strong’s ñe’ẽryru “cut off” rehegua omombe’uha ha’eha peteĩ “hapópy ypyguáva”, ñe’ẽtekuaa rehegua sentido-pe. Upéicharõ jepe, pe ñekytĩ oñembojoajúva pe ñe’ẽme’ẽme ha Abraham rehe, ohechauka pe ñe’ẽme’ẽ resape oñembojoajuha pe ñe’ẽ rehe, ha upe resape oñemoĩmaha tenonde gotyo ijypykuéra histórico ypyetépe. “Kytĩ” pe ñe’ẽme’ẽ rembiasakue ryepýpe; ha’e peteĩ símbolo profético oñemopyendáva ihapópykuéra ypyguáva rehe, ha avei ñe’ẽtekuaa rupi ojekuaa ha oñembohéraha peteĩ hapópy ypyguáva.
The pronouncement in verse five, is not only identifying that they do not have the message of the latter rain, as represented by the “new wine,” but also that they are ‘then and there’ rejected as God’s covenant people, a covenant people who trace their “primitive roots” back to Abraham.
Pe ñe’ẽme’ẽ peteĩha pohápe oje’éva, ndaha’éi añónte ohechauka hag̃ua ndojoguerekoiha pe marandu ama paha rehegua, ojehechaukaháicha pe “káso pyahu” rupive, ha katu avei upérõ ha upepete voi oñemboykeha chupekuéra Tupã tavayguakuéra ñe’ẽme’ẽmegua ramo, peteĩ tavayguakuéra ñe’ẽme’ẽmegua ombohapéva iñepyrũ ypykue “ñepyrũmby ymaguare” Abraham peve.
The generation that died in the wilderness over forty years, traced their primitive roots back to Abraham, meaning the father of many nations. The generation who entered the Promised Land with Joshua, traced their primitive roots back to Abraham. The Jews who crucified Christ traced their primitive roots back to Abraham. The Protestants who came out of the Dark Ages, and who were then tested and passed by as God’s chosen covenant people in 1844, traced their primitive roots back to Abraham. The Millerite Philadelphian movement that entered into the Most Holy Place on October 22, 1844 traced their primitive roots back to Abraham. The Millerite Laodicean movement that rebuilt Jericho in 1863, traced their primitive roots back to Abraham. The Laodicean Seventh-day Adventist church that is spewed out of the mouth of the Lord at the soon-coming Sunday law traced their primitive roots back to Abraham. All of those generations have, or will fulfill the parable of the vineyard.
Pe ñemoñare omanóva desiértope cuarenta áño pukukue, ombohapéva iñepyrũ yma guare Abraham peve, he’iséva hetaiterei tetã ru. Pe ñemoñare oikeva’ekue Yvy Oñeprometeva’ekuépe Josué ndive, ombohapéva iñepyrũ yma guare Abraham peve. Umi judío omosãingóva’ekue Cristo kurusúre ombohapéva iñepyrũ yma guare Abraham peve. Umi protestánte osẽva’ekue Yma Pytũmbýgui, ha upéi ojehechava’ekue ha ohasáva’ekue Tupã tavayguakuéra ojeporavóva ha iñe’ẽme’ẽmegua ramo ary 1844-pe, ombohapéva iñepyrũ yma guare Abraham peve. Pe movimiento Millerita Filadelfiagua oikeva’ekue Pe Lugár Santísimome 22 jasypa 1844-pe ombohapéva iñepyrũ yma guare Abraham peve. Pe movimiento Millerita Laodiceagua omopu’ãjeyva’ekue Jericó ary 1863-pe, ombohapéva iñepyrũ yma guare Abraham peve. Pe iglesia Laodiceagua Adventista del Séptimo Día oñemombo hag̃uáicha Ñandejára jurúgui pe léi dominikál oúta hag̃uápe, ombohapéva iñepyrũ yma guare Abraham peve. Opa umi ñemoñare okumplíta, térã okumplíma pe parábola pe parral rehegua.
The drunkards in Joel awake to find they have been rejected as God’s people, and that they do not have the message of the latter rain. The inverse is then true. Those who Joel identifies as wearing “crowns of glory,” then enter into covenant, are sealed and lifted up as an offering. The very first ratified covenant between God and a chosen people began with the same “cutting” that is represented at the final sacrifice of God’s people, which begins at the Sunday law. The cutting is the separation of wheat and tares. The tares are rejected and cast into the fire and the wheat is bundled together as the Pentecostal first fruit wheat offering, that is then lifted up, “as in former years.”
Umi oka'úva Joel-pe opáy ohechakuaa hag̃ua oñemboyke hague chupekuéra Tupã retãygua ramo, ha ndaiguerekoiha hikuái pe marandu ama pahaguéva rehegua. Upéi, pe mba'e ijehegui ojoavy hag̃ua añete. Umi Joel ohechakuaáva “mbykatu jeguaka tee” jeporuha ramo, upérõ oike hikuái pe ñe'ẽme'ẽme, oñemboty hag̃ua techaukaha reheve ha oñemopu'ã yvate hag̃ua peteĩ ofrénda ramo. Pe ñe'ẽme'ẽ peteĩha oñemoneĩmbáva Tupã ha peteĩ tetã oiporavopyréva apytépe oñepyrũkuri upe “kytĩ” peteĩchaguápe ojehechaukáva Tupã retãyguakuéra sakrifísio pahaitepe, oñepyrũva pe léi domingo guive. Pe kytĩ ha'e trigo ha ñana vai ñemboja'o. Umi ñana vai oñemboyke ha oñemombo tata-pe, ha pe trigo oñembojoaju atyhápe pe Pentecostés yva tenondegua trigo ofrénda ramo, upéi oñemopu'ã yvate hag̃ua, “ary yma guarérõ guáicha.”
There are four places that are typically pointed out to represent Abraham’s covenant. In Genesis twelve Abraham is ‘called’ and given the promise to make him a great nation. This is not part of the covenant, but it is the calling of a promise. At that point his name is Abram, for one of the symbols of a covenant relationship is a name-change. Abram’s name is changed in the third of the four steps of the covenant.
Oĩ irundy hendáicha jepi ojehechauka orepresentáva pe ñemoĩmbyre Abrahán rehegua. Génesis 12-pe Abrahán oñehenói ha oñeme’ẽ chupe pe ñe’ẽme’ẽ ojapo hag̃ua chugui peteĩ tetã guasu. Kóva ndaha’éi pehẽngue pe ñemoĩmbyrégui, ha katu ha’e pe ñehenói peteĩ ñe’ẽme’ẽ rehegua. Upérõ héra gueteri Abram, pórke peteĩva umi símbolo ohechaukáva peteĩ joaju ñemoĩmbyrépe hína pe téra ñemoambue. Abram réra oñemoambue mbohapyha umi irundy paso pe ñemoĩmbyrépe.
For when God made promise to Abraham, because he could swear by no greater, he sware by himself, Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently endured, he obtained the promise. For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:13–20.
Aníke Tupã ojapo vaʼekue ñeʼẽmeʼẽ Abraham-pe, ndaikatúigui oñeʼẽ hag̃ua avavére tuichavévape chugui, oñeʼẽ ijehe voi rehe, heʼívo: Añetehápe, romeʼẽta ndéve jehovasa, ha romboheta etereíta nde ñemoñare. Ha péicha, are hag̃uáicha opa mbaʼe ohaʼarõ mbarete rire, ohupyty pe ñeʼẽmeʼẽ. Yvyporakuéra niko añetehápe oñeʼẽ hag̃ua omeʼẽ iñeʼẽ tuichavévape rehe; ha pe juraménto, oñemombarete hag̃ua pe ñeʼẽ, chupekuéra guarã opa joavy paha. Upévare Tupã, ohechaukaségui hetave gueteri pe ñeʼẽmeʼẽ ñemoñarekuérape iñeʼẽrendu renda ndaijere moʼãiva, omombarete upéva peteĩ juraméntope; ikatu hag̃uáicha mokõi mbaʼe ndaijere moʼãivare, umívape ndaikatúi Tupã ijapu, ñande jahupyty peteĩ mbopyʼaguasu mbarete, ñande, jaháva ñañemoʼã hag̃ua jajoko hag̃ua pe jeroviaha oñemoĩva ñande renondépe; ha ko jeroviaha jarekóva ñane ánga ancla ramo, hatã ha oĩ porã hag̃uáicha, ha oikeva pe tapykue pe ao hag̃uaicha; upépe oike ñande rehehápe pe tenondegua, Jesús, ojapo hag̃uáicha Paʼi Guasu opa ára guarã Melquisedec reko ypykue rupi. Hebreos 6:13–20.
The calling was God’s promise to Abram, and He provided a second witness with the “oath” that followed. The “oath” that followed was threefold. After the calling of a promise, which was the first step, the second, third and fourth steps are the actual threefold covenant, by God, with a chosen people. In Genesis fifteen God formally “cuts” (establishes) the covenant through a dramatic ritual where God alone passes between divided animals, unconditionally promising land to Abraham’s descendants. The Promised Land was represented as a land between two rivers; the river of Egypt and the river Euphrates. The first step of the threefold covenant includes a direct reference of the prophetic symbolism of two rivers, and all that is attached to that symbol. When inspiration points to the Ulai and Hiddekel rivers as events that are now in the process of fulfillment, those two rivers were typified in Abram’s prophecy. The setting is between Abram’s two rivers, which when brought together with Daniel’s two rivers makes four rivers, for the voice of Christ is the voice of many waters.
Pe ñehenói vaʼekue haʼe vaʼekue Tupã ñeʼẽmeʼẽ Abram-pe guarã, ha Haʼe omeʼẽ peteĩ mokõiha testígo pe “juraménto” oúvape rupive. Pe “juraménto” oúva vaʼekue mbohapyve. Pe ñehenói peteĩ ñeʼẽmeʼẽ rehegua rire, haʼéva pe peteĩha paso, pe mokõiha, mbohapyha ha irundyha paso haʼe hína pe añeteguáva ñemoĩmbyre mbohapyve, Tupã rupive, peteĩ tetã ojeporavopyrévare. Génesis 15-pe Tupã hekopete “okytĩ” (omopyenda) pe ñemoĩmbyre peteĩ tembiapo jeroviauka dramátiko rupive, upépe Tupã añoite ohasa umi mymba oñembojaʼo vaʼekue mbytépe, ñeʼẽmeʼẽ hag̃ua mbaʼeve rekopeʼỹre yvy Abraham ñemoñarekuérape. Pe Yvy Ñeʼẽmeʼẽpyre ojehechauka vaʼekue ramo peteĩ yvy mokõi ysyrý mbytépe; Egipto ysyry ha Éufrates ysyry. Pe peteĩha paso pe ñemoĩmbyre mbohapyvépe oguereko peteĩ ñeʼẽmombeʼu porãite pe simbolísmo profétiko mokõi ysyry rehegua, ha opa mbaʼe oñembojoajúva upe símbolo rehe. Arakaʼe inspiración ohechauka Ulai ha Hiddekel ysyrykuéra ramo umi mbaʼe oĩva koʼág̃a oñekumpli hag̃uáicha, umi mokõi ysyry oñetipifika vaʼekue Abram profesíape. Pe escenario oĩ Abram mokõi ysyry mbytépe, ha upéva oñembojoajúramo Daniel mokõi ysyry ndive ojapo irundy ysyry, pórke Cristo ñeʼẽ haʼe heta y rehegua ñeʼẽ.
In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: The Kenites, and the Kenizzites, and the Kadmonites, And the Hittites, and the Perizzites, and the Rephaims, And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites. Genesis 15:18–21.
Upérõ guivéramo Ñandejára ojapo peteĩ ñe'ẽme'ẽ Abrám ndive, he'ívo: Ne ñemoñareme ame'ẽ ko yvy, Egipto ysyrýgui pe ysyrusu peve, Éufrates ysyry peve: pe Kenita-kuéra, pe Kenizita-kuéra, pe Kadmonita-kuéra, pe Hitita-kuéra, pe Perizita-kuéra, pe Refaím-kuéra, pe Amorita-kuéra, pe Canaánita-kuéra, pe Gergasita-kuéra ha pe Jebusita-kuéra. Génesis 15:18–21.
The land promised to Abram was the entire world which is represented by ten kings in the last days, whereas in the first days of the covenant it was listed as ten tribes, not kings. The one hundred and forty-four thousand will be in conflict with the entire world. The world will then be involved with the testing process of Sunday worship enforcement by a one-world government under the direction of the scarlet-colored whore of Revelation seventeen, who reigns over the ten kings of the earth. With Abram the church and state symbol of the image of the beast is represented by the river of Egypt, a symbol of statecraft and the river of Babylon, a symbol of churchcraft.
Yvy oñepromete vaʼekue Abram-pe haʼe kuri opaite ko yvy ape ári, ojehechaukáva pa kirirĩ ruvicha guasu rupive umi ára pahápe; katu ñepyrũrãme pe ñeʼẽmeʼẽme, ojehai vaʼekue pa ñemoñareʼỹ rehegua ramo, ndahaʼéi mburuvichakuéra ramo. Umi cien cuarenta y cuatro mil oĩta ñorairõme opaite ko yvy ape ári ndive. Upéi ko yvy ape ári oike vaʼerãta pe jehechaukaha renda pe domingo ñemombaʼe hag̃ua mbaretépe peteĩ gobierno mundial rupive, oĩva pe kuña itĩ pytãva Apocalipsis diecisiete-pe guýpe, haʼéva pe oguerekóva sãso umi pa mburuvicha guasu ko yvy ape ári rehe. Abram ndive pe taʼanga mymba ñarõva rehegua, oguerekóva iglesia ha tetã joaju raʼãnga, ojehechauka Egipto ysyry rupive, peteĩ símbolo política rehegua, ha Babilonia ysyry rupive, peteĩ símbolo iglesia rembiapo poguýpe oikóva rehegua.
After these things the word of the Lord came unto Abram in a vision, saying,
Upe rire Ñandejára ñeʼẽ ou Abrámpe peteĩ visión-pe, heʼívo,
Fear not, Abram: I am thy shield, and thy exceeding great reward.
Ani hag̃ua kyhyje, Abram: che hína nde ñemo’ãha, ha ne mba’eveterei guasu.
And Abram said, Lord God, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. And, behold, the word of the Lord came unto him, saying,
Ha Abram he'i: Ñandejára Tupã, mba'épa reme'ẽta chéve, ojehechávo ahaha che memby'ỹre, ha pe oisãmbyhýva che róga ha'e ko Eliezer Damasco gua? Ha Abram he'i: Máke, ndéve guive nome'ẽi chéve ñemoñare; ha, péina, peteĩ oúva yvypóra che rógape ha'e che hérare ohupytýva. Ha, péina, Ñandejára ñe'ẽ ou hendápe, he'ívo,
This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.
Kóva nde rérava ndahaʼemoʼãi ne memby; nde ryepýgui osẽtava katu haʼe hag̃uáicha ne memby. Upéi oguenohẽ chupe okápe, ha heʼi: Emaña koʼág̃a yvágare, ha eipapa umi mbyjakuéra, ikatúramo rembopapa hag̃ua. Ha heʼi chupe: Péicha hetáta nde ñemoñare.
And he believed in the Lord; and he counted it to him for righteousness. And he said unto him,
Haʼe oguerovia Ñandejárape; ha Haʼe ombojehecha chupe tekoporã ramo. Ha heʼi chupe,
I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.
Che ha’e Ñandejára, romosẽ vaekue ndehegui Ur caldeogua retãgui, ame’ẽ hag̃ua ndéve ko yvy, ereda hag̃ua.
And he said, Lord God, whereby shall I know that I shall inherit it? And he said unto him,
Ha he’i: Ñandejára Tupã, mba’éicha rupi aikuaáta ahupytýtaha ko herénsia? Ha Ha he’i chupe,
Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.
Egueru chéve peteĩ vaka kuña mbohapy áño oguerekóva, ha peteĩ kavara kuña mbohapy áño oguerekóva, ha peteĩ ovecha mácho mbohapy áño oguerekóva, ha peteĩ pykasu ka’aguy, ha peteĩ pykasu ra’y.
And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. And when the fowls came down upon the carcases, Abram drove them away. And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him. And he said unto Abram,
Ha’e ojapyhy opavave ko’ãva, ha omboja’o mbytépe, ha omoĩ peteĩteĩ pehẽngue ojoja hag̃ua ojuehe; umi guyra katu ndoja’ói. Ha umi guyra oúvo oguejy hag̃ua umi mymba retekue ári, Abram omosẽ chupekuéra. Ha kuarahy oike potávo, peteĩ oke pypuku ou Abram ári; ha péina, peteĩ kyhyje tuicha pytũmba rehegua ho’a hi’ári. Ha Ha’e he’i Abram-pe,
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.
Eikuaa porãete nde ñemoñare oikótaha pytaguáicha peteĩ yvýpe ndaha’éiva imba’e, ha omba’apótaha chupekuéra guarã; ha ha’ekuéra omoñepyrũta chupekuéra jehasa asy irundy sua áño pukukue; ha upe tetã avei, omba’apótava chupekuéra guarã, che ahusgáta; ha upéi osẽta hikuái mba’erepy heta reheve.
And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.
Ha nde reikéta nde ru ypykuérape py’aguapýpe; oñeñotỹta nderehe peteĩ tuja porãme.
But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.
Ha pe irundyha generasiónpe ou jeýta ko'ápe jey; Amoréo kuéra rembiapo vai niko ne'ĩrã gueteri henyhẽmba.
And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:1–17.
Ha ojehuvo kuarahy, ha pytũmbýma, péina ápe peteĩ tatakuá ojapytĩva tatatĩ, ha peteĩ aranduka rendy hendyva ohasáva umi pehẽngue mbytépe. Génesis 15:1–17.
The One who would guide Moses and the children of Israel as a pillar of fire by night and a cloud by day passed between those “cut” pieces as a smoking furnace and burning lamp.
Pe Oisãtava Moisés ha Israel ra'ykuérape pyhare tata yvytýicha ha arakue arai ramo, ohasa umi pehẽ “oikytĩmbyre” mbyte rupi peteĩ tatakuáicha osẽ hag̃ua tatatĩ ha peteĩ arapajere hendy hag̃uáicha.
And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. Exodus 13:21, 22.
Ha Ñandejára oho tenonderãme chupekuéra ára pukukue peteĩ arai yvyra’ãme, ogueraha hag̃ua chupekuéra tape rehe; ha pyharekue tata yvyra’ãme, ome’ẽ hag̃ua chupekuéra tesape; ikatu hag̃uáicha oguata hag̃ua ára ha pyhare: ndoipe’ái pe arai yvyra’ã ára pukukue, ni pe tata yvyra’ã pyharekue, tavayguakuéra renondégui. Éxodo 13:21, 22.
The burning lamp and smoking furnace typified the pillar of cloud or fire and represents an prophetic element of the first step, of the three steps involved with God establishing the covenant with Abram. The chapter begins with the words, “Fear not,” for the message of the first angel is fear God, and those who like Abram fear God, will not need to fear God. There are two types of fear, because there are two classes of people.
Pe lámpara hendy ha tatatĩ ryakuẽ ohechauka porã vaʼekue yvyra arai térã tata ñemoĩmbyry, ha orepresenta peteĩ elemento profético pe peteĩha paso rehegua, umi mbohapy paso apytépe ojeporúva Tupã omoĩ hag̃ua pe ñeʼẽmeʼẽ Abram ndive. Ko capítulo oñepyrũ umi ñeʼẽ reheve: “Ani rekyhyje”, pe peteĩha ánhel marandu niko hína “Pekyhyje Tupãgui”, ha umi Abramicha okyhyjéva Tupãgui, natekotevẽmoʼãi okyhyje Tupãgui. Oĩ mokõiichagua kyhyje, oĩ hag̃uére mokõi atype tapicha.
Further into the covenant passage Abram believes God and it was counted unto him as righteousness. The three angels parallel the work of the Holy Spirit as set forth by John who teaches the Holy Spirit convicts of three things; sin, righteousness and judgment. Those characteristics align with the three angels, so after the fear of God is set forth in the covenant passage, then the second step of righteousness is identified, only to be followed by the pronouncement of judgment, which is the third work of the Holy Spirit, and the message of the third angel. The first step of the covenant typified the first angel’s message, which is always a fractal of all three messages. The three steps of the covenant process, represent the three angels of Revelation fourteen.
Ñembyasýpe pe ñe’ẽme’ẽ rehegua pasáhepe, Abram oguerovia Tupãme ha upéva oñemomba’e chupe tekojojarã. Umi mbohapy ánhel ojojoguáva pe Espíritu Santo rembiapópe, Juan omyesakãháicha pe Espíritu Santo ohechauka jejavy mbohapy mba’ére; angaipa, tekojoja ha juicio. Umi mba’e rechaukaha oñembojoaju umi mbohapy ánhel rehe, upévare, Tupã kyhyje oñemoĩ rire ñembyasyhápe pe ñe’ẽme’ẽ rehegua pasáhepe, upéi ojekuaa pe mokoĩha paso, ha’éva tekojoja, ha upéi ou juicio ñe’ẽmondo, ha’éva pe mbohapyha tembiapo Espíritu Santo rehegua, ha pe mbohapyha ánhel marandu. Pe peteĩha paso pe ñe’ẽme’ẽme ohechauka hag̃ua pe peteĩha ánhel marandu, ha’éva tapiaite peteĩ fractal umi mbohapy marandu rehegua. Umi mbohapy paso pe ñe’ẽme’ẽ rape rehegua ombojerovia umi mbohapy ánhel Apocalipsis catorce pegua.
After Abram is counted as righteous marking the second angel, he prepares an offering, for the offering is prepared just before the third step of judgment. That offering represents the offering of the Levites of Malachi three that is lifted up as an ensign. Just as the three periods of forty years in the life of Moses represents the three angels’ messages, the first forty years of Moses has all three steps of the three angels’ message.
Abram oñeñeha’arõ rire hekojoja ramo, ohechauka hag̃ua pe ángel mokõiha, ombosako’i peteĩ ofrénda; pe ofrénda niko oñembosako’i pe mbohapyha tape juicio rehegua mboyve. Upe ofrénda ohechauka pe levitakuéra ofrénda Malaquías mbohapymegua, oñemopu’ãva peteĩ poyvi ramo. Oĩháicha Moisés rekovépe umi mbohapy ára pa’ũ oguerekóva cuarenta ary peteĩteĩva ohechauka umi mbohapy ángel marandu, péicha avei Moisés rembiasa cuarenta ary peteĩha oguereko ipype umi mbohapy tape pe marandu mbohapy ángel reheguáva.
Where Moses’ testimony begins is with his parents fearing God, (the first step), followed by a visual test. The second step includes a visual test, as was the case in Daniel chapter one, when Daniel first fears God and refused to eat the Babylonian diet, and then is tested based upon his physical appearance. Then for Daniel it was the third test three years later by king Nebuchadnezzar, a symbol of the king of the north and the Sunday law, which is the third angels’ message.
Moõguasu rehegua ñepyrũ oĩ iparentekuéra Tupã kyhyjépe, (pe peteĩha paso), ha upéi peteĩ jehechapyre rupive ñehesa’ỹijo. Pe mokõiha paso oguereko avei peteĩ jehechapyre rupive ñehesa’ỹijo, oikohaguéicha Daniel capítulo peteĩme, Daniel raẽvete okyhyje jave Tupãgui ha omboyke Babilonia rembi’u, ha upéi oñehesa’ỹijo hete rechápe. Upéi Daniel-pe g̃uarã oúma pe mbohapyha ñehesa’ỹijo mbohapy ary rire rréi Nabucodonosor rupive, peteĩ techaukaha rréi yvate gotyogua ha arateĩ léi rehegua, ha’éva pe mbohapyha ánhel marandu.
Moses’ parents fear God, put him into an ark in the water and Pharaoh’s daughter was led to see the situation, and then passed judgment in favor of saving the child. The beginning of Moses life was an illustration of the covenant that God made with mankind, and then through Moses, God also made a covenant with a chosen nation selected from mankind. Noah’s covenant with mankind represents the great multitude and Moses covenant with a chosen people is the one-hundred and forty-four thousand. The offering that Abram was to make to ratify the covenant bore the emblem of the covenant of Noah, just as did Moses who fulfilled Abram’s prophecy centuries later.
Moĩsé ru kuéra okyhyje Tupãgui, omoĩ chupe peteĩ árka-pe y ári, ha Faraón rajy ojegueraha ohecha hag̃ua upe mba’e oikóva, ha upéi oikuaa porã hag̃ua ñemitỹrã ojesalva hag̃ua upe mitã. Moĩsé rekove ñepyrũ ha’e va’ekue peteĩ ta’anga pe ñe’ẽme’ẽ rehegua Tupã ojapova’ekue yvypóra ndive, ha upéi Moĩsé rupive, Tupã avei ojapo peteĩ ñe’ẽme’ẽ peteĩ tetã ojeporavóva ndive, ojeporavo va’ekue yvypóra apytégui. Noé ñe’ẽme’ẽ yvypóra ndive orrepresenta pe aty guasu, ha Moĩsé ñe’ẽme’ẽ peteĩ tavayguakuéra ojeporavóva ndive ha’e umi cien cuarenta y cuatro mil. Pe ofrénda Abram ojapova’erã va’ekue omopyenda hag̃ua upe ñe’ẽme’ẽ oguereko va’ekue Noé ñe’ẽme’ẽ techaukaha, péicha avei Moĩsé, omohu’ãva’ekue Abram profesía heta siglo rire.
The offering consisted of five various animals; a three-year-old heifer, a three-year-old she goat, a three-year-old ram, a turtledove and a young pigeon. The birds were left whole, and the heifer, ram and she goat were “cut” in halves. The offering typifies the lifting up of an ensign in the last days as a visual test for mankind. The visual sign for Pharaoh’s daughter was the baby Moses in the ark. The ark is symbolized by the eight souls on the ark. The number “eight” is established as one of the prophetic characteristics of the ensign of the one hundred and forty-four thousand. When you consider the five animal offerings and divide three in half, then your offering is made up of eight pieces, as typified by Noah, and then confirmed in Abram’s offering.
Pe ofrénda ojejapo vaʼekue poichagua mymba iñambuévagui: peteĩ vaka kuña mbohapy ary oguerekóva, peteĩ kavara kuña mbohapy ary oguerekóva, peteĩ ovecha mácho mbohapy ary oguerekóva, peteĩ pykasu kaʼaguy ha peteĩ pykasu raʼy. Umi guyra oñeja opaite, ha pe vaka kuña, pe ovecha mácho ha pe kavara kuña “oñembojaʼo” mokõihápe. Pe ofrénda ohechauka pe ñemopuʼã peteĩ poyvi-ramo ára pahápe, peteĩ techaukaha ojehecháva yvypórape guarã peteĩ jehechakuaarãrõ. Pe techaukaha ojehecháva Faraón rajype guarã vaʼekue hína pe mitã Moisés pe arca ryepýpe. Pe arca oñemboheko umi ocho ánga oĩvaʼekue pe arca ári rupive. Pe papapy “ocho” oñemopyenda peteĩva ramo umi tekomeʼẽ maranduhára rehegua poyvi rehegua umi cien cuarenta y cuatro milgua. Reñemoĩramo repensa hag̃ua umi po mymba ofrendapyrévare ha rembojaʼórõ mbyte rupi mbohapyva, upéicharõ ne ofrénda ojejapo ocho pehẽnguegui, Noé rupive oñembohechaukaháicha, ha upéi oñemombarete Abram ofréndape.
Those five animals, when divided as directed by God, represent the number “eight,” and in so doing, they represent those souls at the end of the world that were typified by the “eight” souls upon the ark. The sign of circumcision, which is the second step in Abram’s threefold covenant was to be carried out on the “eighth” day after birth, and the rite was replaced by baptism, which typifies the resurrection of Christ which took place on the “eighth” day. The number “eight” is an established characteristic of the covenants of both Noah and Moses, and they typify the one hundred and forty-four thousand who will be lifted up as an ensign offering, and who are the “eighth” that is of the seven.
Umi po cinco mymba, oñembojaʼórõ Ñandejára heʼiháicha, ohechauka pe papapy “poapy”, ha upéicha rupi ohechauka umi ánga oĩtavape ko yvy ape ári ipahápe, ojehechaukavaʼekue pe “poapy” ánga oĩvaʼekue ára guasúpe pe arka ári. Pe circuncisión rechaukaha, haʼéva pe mokõiha tape Abram ñemoñeʼẽme mbohapyetévape, ojeguerekovaʼerã kuri pe ára “poapyha” rire oñemoheñóivo, ha upe rito oñemyengovia vaʼekue pe bautísmore, ohechaukáva Cristo jeikove jeýpe, oiko vaʼekue pe ára “poapyhápe”. Pe papapy “poapy” haʼe peteĩ mbaʼe ojekuaapyrãva umi ñemoñeʼẽ Noé ha Moisés rehegua mokõivépe, ha umiva ohechauka umi cien cuarenta y cuatro mil oñemopuʼãtavape peteĩ poyvi ofrenda ramo, ha haʼéva pe “poapyha” osẽva umi siete apytégui.
Those five animals represent the five wise virgins, who are typified by the “eight” on the ark, will pass from an old world to a new world—without seeing death.
Umi po cinco mymba ohechauka umi cinco kuñataĩ arandu, ojehechaukáva “poapy” rupive pe árka ári, hasýtava peteĩ mundo tuja guive peteĩ mundo pyahu peve—ohecha’ỹre mano.
Abram’s offering was a pure offering, for all the animals in the offering were clean animals, and together they represent the primary animals used for whole burnt offerings. The first angel’s message includes the command to worship the Creator, and the primary sacrificial animals of the sanctuary service that was to be instituted when Abram’s prophecy was fulfilled in the time of Moses are set forth as the offerings of worship, while also typifying the first angel’s call to worship the Creator.
Abram ofrénda vaekue peteĩ ofrénda potĩ, opaite umi mymba oñemoĩva’ekue pe ofréndape niko mymba potĩ, ha oñondivepa ohechauka umi mymba tenondegua ojeporúva’ekue umi mymbahapy joapýpe g̃uarã. Pe ánhel peteĩha marandu oguereko pe tembiapoukapy oñemomba’e hag̃ua pe Apoháre, ha umi mymba sakrifikál tenondegua pe tupaópegua servísiope, oñemopyendátava’ekue Abram profesía oñekumpli jave Moisés tiémpope, oñemoĩ umi ofrénda ñemomba’erã ramo, ha avei oikuaauka hag̃ua pe ánhel peteĩha ñehenói oñemomba’e hag̃uáicha pe Apoháre.
Verse eighteen explicitly states, “On that day the Lord made a covenant with Abram.” That marks the first of three steps that typify the three angels of Revelation fourteen. The covenant step in Genesis fifteen represents the first angel’s message of Revelation fourteen, which is followed by a second angel, who was typified by the second step of Abram’s covenant found in Genesis seventeen.
Pe versíkulo dieciocho he’i porãite: “Upe árape Ñandejára ojapo peteĩ ñe’ẽme’ẽ Abrám ndive.” Upéva ombohape peteĩha umi mbohapy paso apytégui ohechaukáva umi mbohapy ánhel Apocalipsis catorce-peguápe. Pe paso ñe’ẽme’ẽ rehegua Génesis quince-pe ohechauka pe peteĩha ánhel marandu Apocalipsis catorce-peguáicha, ha upéi ou mokõiha ánhel, ojehechaukáva pe mokõiha paso Abrám ñe’ẽme’ẽme oĩva Génesis diecisiete-pe.
In step number two, Abram’s name is changed to Abraham. Abram means ‘the father is exalted,’ and Abraham means ‘the father of many nations.’ In the calling of Abram, the promise of becoming a great nation was given, but the promise was not ratified until Abram’s name was changed. Then he became the first father of a chosen covenant people. The next step typified the third angel’s message as Abraham is tested upon sacrificing Isaac, which typified the cross, which typified October 22, 1844, which typifies the Sunday law—which is the third angel’s message. That third covenant step was fulfilled on the twenty-second of October in 1844, and it is set forth in Genesis twenty-two.
Mokõiha tembiapope, Abrám réra oñemoambue hag̃ua Abraham. Abrám he’ise “túva oñembojegua hag̃ua”, ha Abraham he’ise “heta tetãnguéra ru”. Pe ohenóivo Abrámpe, oñeme’ẽ kuri pe ñe’ẽme’ẽ oikotaha hag̃ua peteĩ tetã guasu, ha upéva noñemopyenda mbareteiete mo’ãvéi pe héra oñemoambue mboyve. Upéi ha’e oiko pe túva peteĩha peteĩ tavayguakuéra jeiporavo pyréva pe ñe’ẽme’ẽ rupive. Pe tembiapo ambuéva ohechauka kuri pe mbohapyha ánhel remimbe’u, Abraham oñeha’ãrõ guive oikuave’ẽvo Isaac, upéva ohechaukáva kurusu, upéva ohechaukáva 22 jasypa, 1844, ha upéva ohechaukáva pe arateí léi—ha’éva pe mbohapyha ánhel remimbe’u. Upéva pe mbohapyha ñe’ẽme’ẽ rape oñekumpli kuri 22 jasypápe ary 1844-pe, ha oñemohenda hag̃ua Génesis mokõipa mokõi-pe.
In the second step, which is the second angel’s message, where Abram’s name is changed, the rite of circumcision is established as the “sign” of a covenant people and their relation to God. It is in the history of the second angel’s message, that God’s people are sealed. They are lifted up as an ensign at the third angel’s message represented by the Sunday law, but they are sealed in the period just before the Sunday law, which in Millerite history would be, just before the door closed on October 22, 1844.
Mokõiha jepýpe, ha’éva pe marandu mokõiha ánhel rehegua, oñemoambuévo Abrám réra, oñemopyenda pe ñekytĩmby ko’o rehegua ñemongarai ramo “techaukaha” peteĩ tavayguakuéra ñe’ẽme’ẽgua ha ijokupytýva Tupã ndive. Pe marandu mokõiha ánhel rehegua rembiasakuepe Tupã tavayguakuéra oñemboty hag̃ua. Oñemopu’ã hikuái peteĩ poyvi ramo pe marandu mbohapyha ánhel reheguape, oñeñanduka pe léi domingo rehe, ha katu oñemboty hikuái pe ára mboyveite pe léi domingo, ha upéva Millerita rembiasakuepe ha’éta, pe okẽ oñemboty mboyve 22 jasypa 1844-pe.
The same is true with the three decrees to come out of Babylon that started the 2300-year prophecy, which ended at the third angel’s arrival on October 22, 1844. The temple was finished during the history of the second decree, after the first, but before the third. The foundations were laid during the first decree and the temple building finished in the history of the second decree. The third decree in 457 BC started the 2300 years, while the decree itself returned national sovereignty to the Jews. At the third waymark a kingdom is set up, as represented by the restoration of national sovereignty at the third decree and the lifting up of the church triumphant as an ensign at the Sunday law.
Upéicha avei oiko umi mbohapy decreto osẽva Babilóniagui rehe, omoñepyrũ vaʼekue pe profesía 2300 ary rehegua, opa vaʼekue pe ángel mbohapyha og̃uahẽvo 22 de octubre de 1844-pe. Pe témplo oñemohuʼã kuri pe mokõiha decreto rembiasakue jave, pe peteĩha rire, ha pe mbohapyha mboyve. Umi cimiento oñemoĩ kuri pe peteĩha decreto jave, ha pe óga témplo ñemopuʼã oñemohuʼã pe mokõiha decreto rembiasakue jave. Pe mbohapyha decreto, 457 a.C.-pe, omoñepyrũ pe 2300 ary, ha pe decreto voi ombojevy umi judío-pe isoberanía nacional. Pe mbohapyha waymark-pe oñemoĩ peteĩ reino, ojehechauka háicha pe soberanía nacional ñembojevy pe mbohapyha decreto-pe ha pe iglesia triunfante yvategua oñemopuʼã ramo peteĩ estandarte-icha pe ley dominical jave.
The third decree typified the third angel’s arrival to the marriage on October 22, 1844. The bride makes herself ready, before the marriage, not at the marriage. The sealing of the one hundred and forty-four thousand is accomplished just before the Sunday law in the period of time prophetically represented as the image of the beast test. We are informed that the image of the beast test is the test we must pass before probation closes.
Pe mbohapyha decreto ohechauka hag̃ua mba’éichapa pe ángel mbohapyha og̃uahẽ pe ñemendápe 22 jasypa 1844-pe. Pe novía oñembosako’i ijehegui pe ñemenda mboyve, ndaha’éi pe ñemendápe. Pe sellado umi cien cuarenta y cuatro mil rehegua oñemohu’ã pe léi domingo mboyveite pe ára pukukue proféticamente ojehechaukáva pe mymba ra’anga prueba ramo. Ñañemomarandu hag̃ua pe mymba ra’anga prueba ha’eha pe prueba jahasa vaerã pe tiempo de gracia oñemboty mboyve.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Pe Ñandejára ohechauka chéve hesakã porã porãha pe mymba ra’anga oñemoheñóitaha mboyve oñembotýta pe ára grásia; péva ha’e hag̃uáicha pe jehasa’asy guasu Tupã tavayguakuérape g̃uarã, upéva rupive ojedesidíta hekove tapia hag̃ua guarã. Nde ñemohenda tuichaiterei oñembojehe’a hag̃ua umi ndojoajúiva ojuehe, upévare mbovymi añoite oñembotavýta.”
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Apocalípsis 13-pe ko mba’e oñemoĩ hesakã porã; [Apocalípsis 13:11–17, oñecita].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Kóva hína pe prueba tavayguakuéra Tupã rehegua ohasava’erã oñesella mboyve. Maymáva ohechaukáva hekojerovia Tupãme iñe’ẽrendúvo Iley rehe, ha ombotovévo omoneĩ hag̃ua peteĩ sábado japu rehegua, oñemoĩta Ñandejára Tupã Jehová poyvi guýpe, ha ohupytýta Tupã oikovéva sella. Umi omboykéva pe añetegua yvagágui ouva’ekue ha omoneĩva pe domingo sábado, ohupytýta pe mymba ñaña marca.” Manuscript Releases, volume 15, 15.
The door closed on October 22, 1844, typifying the closed door at the Sunday law. Sister White states that the image of the beast test is the test we must pass “before” probation closes, and she also states that the test is where our eternal destiny is decided. Before the Sunday law, the bride makes herself ready, and this requires having the proper wedding garment, a garment that is to be purified by the refining fires of the Messenger of the Covenant. The seal is placed before the wedding, and then the wedding takes place at the Sunday law.
Okẽ oñemboty vaʼekue 22 jasypa 1844-pe, ohechauka hag̃ua okẽ oñembotýtava léi domingo-pe. Hermana White heʼi mymba raʼanga prueva haʼeha pe prueva jajahasavaʼerã “mboyve” ñembotýta peve pe tiémpo de gracia, ha avei heʼi pe prueva haʼeha upe hendápe oñemboajehápe ñande destino eterno. Mboyve léi domingo, pe novia oñembosakoʼi ijehegui, ha upéva oikotevẽ oreko hag̃ua pe ao mendáva hekopete, peteĩ ao oñemopotĩvaʼerã pe Mensajero del Pacto tatakuéra omopotĩ ha omboykuéva rupive. Pe séllo oñemoĩ pe mendágui mboyve, ha upéi pe menda oiko léi domingo-pe.
Sister White identifies that the sealing is a settling into the truth both intellectually and spiritually. She further identifies that ‘when’ God’s people are sealed, ‘then’ the shaking of God’s judgments will come. The shaking is the judgments that begin at the earthquake of Revelation eleven, which is the Sunday law in the United States.
Hermana White ohechauka pe sellado ha’eha peteĩ ñemopyenda añeteguápe, peteĩcha arandupy ha espirituálpe. Avei ohechauka porã “araka’e” Tupã tavayguakuéra oñeselláta, “upéi” oguahẽtaha pe ñemokunu’ũ oúva Tupã huísio-kuéragui. Pe ñemokunu’ũ ha’e umi huísio oñepyrũva pe yvyryrýpe Apocalipsis 11-pe, ha’éva pe léi domingo Estados Unidos-pe.
The Millerite temple was finished at the Midnight Cry, identifying that the seal is placed before the third waymark of judgment. In Abraham’s covenant the third step of judgment was Isaac on Mount Moriah, typifying not only Christ upon the cross, but also the offering of the Levites in Malachi three.
Pe témplo Millerita oñemohu’ã kuri Pyharepyte Sapu’ápe, ohechauka hag̃ua pe sello oñemoĩha pe mbohapyha techaukaha juicio rehegua mboyve. Abraham ñemoĩmbyrépe, pe mbohapyha hatua juicio rehegua ha’eva’ekue Isaac yvyty Moriah ári, ohechaukáva ndaha’éi añoite Cristo kurusúre, ha avei levita-kuéra jehechapyrã Malakías mbohapyme.
And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years.
Haʼe oguapýta peteĩ omopotĩva ha omongyʼáva plátaicha; haʼe omopotĩta Leví raʼykuérape, ha omongyʼáta chupekuéra óro ha plátaicha, ikatu hag̃uáicha hag̃ua oikuaveʼẽ hikuái Ñandejárape peteĩ kuaveʼẽ tekojoja reheve. Upéikatu Judá ha Jerusalén kuaveʼẽ iporãta Ñandejárape, yma guaréicha ha ary yma guaréicha.
And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:3–5.
Ha aguã pene rendápe ñembojovake rehehápe; ha che aime hag̃ua testígo pya’e umi paje apoha rehe, ha umi itavyreíva rehe, ha umi juramento japu apoha rehe, ha umi ombohasa asýva tembiapohárape hembiapoukapy rehe, viúda ha mitã ñemongakuaa’ỹvape, ha umi omboykéva pytaguápe ihústisiagui, ha ndojerokyhyjéiva cherehe, he’i Ñandejára ipoderosova’ekue. Malaquías 3:3–5.
After the purification process, the offering will ‘then’ be as in days of old, and the offering is prepared during the final act of judgment, for it is then that the Levites who have been purified and prepared as an offering, are contrasted with the foolish virgins who Christ is to be a “swift witness against.” The “swift witness” is the “faithful witness to the Laodicean church,” who cast Shebna as a ball into a far field, and who projectile vomits the Laodiceans out of His mouth. The separation of the wheat and tares will be swift, for the final movements are rapid ones. That swift messenger is He who suddenly comes to His temple in Malachi three.
Ñemopotĩ rire, upe rire pe ofrénda oĩta yma guaréicha, ha pe ofrénda oñembosako’i pe huísio pahaitépe, upépe umi levita oñemopotĩ ha oñembosako’íva ofréndarã oñemoĩ joavy hag̃ua umi kuñataĩ arandu’ỹva ndive, umi rehe Cristo oikótava “testígo pya’e hag̃ua contra.” Pe “testígo pya’e” ha’e pe “testígo jeroviaha Laodicea iglésiape g̃uarã”, omombova’ekue Sebna peteĩ pelótaicha mombyry pe ñúme, ha omboguejyva Laodiceaguápe ipy’aguýgui ojey’urõ guáicha. Pe trigo ha ñana vai ñemboja’o pya’éta, umi pahaguápe oikóva pya’e rupi. Upe maranduha pya’e ha’e pe ouva’ekue sapy’aitépe itemplópe Malaquías mbohapy-pe.
The lifting up of the offering in Malachi “as in days of old,” is the lifting up of the ensign of the one hundred and forty-four thousand; it was the lifting up of the two Pentecostal wave loaves offering; it was the lifting up of the serpent on the pole in the wilderness; it was the lifting up of Christ on the cross and it was the lifting up of Shadrach, Meshack and Abednego in the fiery furnace with Christ while all the world marveled and wondered; it was the publication of the 1843 chart, and the intended purpose for the 1850 chart.
Pe ñemopu’ã ofrénda rehegua Malaquíaspe “ymave guaréicha ára-pe”, ha’e pe ñemopu’ã techaukaha rehegua umi cien cuarenta y cuatro mil; ha’e va’ekue pe ñemopu’ã umi mokõi Pentecostés mba’ejerure mbuja oñemyengovia hag̃uáicha; ha’e va’ekue pe ñemopu’ã mbói rehegua yvyra ári desiértope; ha’e va’ekue pe ñemopu’ã Cristo rehe kurusúre ha avei pe ñemopu’ã Sadrac, Mesac ha Abednego tatakuápe hendive Cristo ndive, opa ko yvy ohechaporã ha oñemondýi aja; ha’e va’ekue pe oñemoherakuãva 1843 gráfico, ha pe mba’erã ojejapose va’ekue pe 1850 gráfico rehe.
It was in the second step of Abraham’s covenant that the rite of circumcision was enacted and enforced, thus becoming the sign of the covenant. Abraham, unlike Moses, immediately circumcised Isaac, so when he lifted him up as an offering in the third step, Isaac would represent the sign. That sign would later be replaced by baptism, which together provide two witnesses to the sign of the cross.
Pe segundo paso peve Abrahán ñe’ẽme’ẽme oñemoĩ ha oñemboaje pe circuncisión jepokuaa, upéicha rupi oiko hag̃ua pe ñe’ẽme’ẽ rechaukaha. Abrahán, Moisés ndaha’éi haguéicha, pya’e omongarai’ími Isaácpe; upévare, omoinge jave chupe ofréndaramo pe mbohapyha pasope, Isaác ohechaukáta pe rechaukaha. Upe rechaukaha upéi oñemyengovia hag̃ua pe ñemongarai rehe, ha mokõivéva oñondive ome’ẽ mokõi testígo pe kurusu rechaukahápe.
“What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Release, number 21, 51.
“¿Mba’épa pe sello Ñandejára oikovéva rehegua, oñemoĩva Ipuéblo kuéra syváre? Ha’e peteĩ techaukaha umi ánhel ikatúva omoñe’ẽ, ha ndaha’éi yvypóra resa; pe ánhel ohundívape niko tekotevẽ ohecha ko marca jejoguarã rehegua. Pe apytu’ũ oikuaáva ohecha kuri Kurusu Calvario rehegua techaukaha Ñandejára ra’y ha tajýra oñemomba’éva ári. Ojeipe’a chuguikuéra pe angaipa, léi Ñandejára rehegua jejavy rehegua. Oguereko hikuái pe ao ñemendaha rehegua, ha iñe’ẽrendu ha jerovia hag̃ua opaite Ñandejára mandamiéntope.” Manuscript Release, número 21, 51.
In the first step of the covenant in Genesis fifteen, a time prophecy of 400 years in bondage is identified, and Paul identifies the same period as 430 years. Paul’s calculation begins with the calling in Exodus twelve, for he includes Abram’s time of sojourning. When closely considered the four hundred years in relation to thirty years is one symbol set forth by Paul, and four hundred years set forth by Abram is another symbol. So, what does the four-hundred-year period represent, and what does the four-hundred and thirty year period represent, and what does the thirty years represent?
Pe ñepyrũmbyme pe ñe’ẽme’ẽ rehegua Génesis quince-pe, ojehechauka peteĩ ára-profesía 400 ary pukukue tembiguáipe, ha Pablo ombojoaju upe período peteĩchagua 430 ary ramo. Pablo ñemohenda oñepyrũ pe jehenói rehe Éxodo doce-pe, ha’e oike hag̃ua Abrám oguata vaʼekue pytaguaicha. Ojehesa’ỹijo porãramo umi cuatrocientos ary relación-pe treinta ary ndive, peteĩ símbolo Pablo omoĩva hína; ha umi cuatrocientos ary Abrám omoĩva, ambue símbolo. Upévare, mba’épa he’ise pe período irundycientos ary rehegua, ha mba’épa he’ise pe período irundycientos treinta ary rehegua, ha mba’épa he’ise umi treinta ary?
The scholars have aptly demonstrated that the four hundred and thirty years can be divided into two periods of two hundred and fifteen years, the first period free of bondage and slavery, the second is slavery.
Umi aranduhára ohechauka porãiterei vaekue pe irundy sua mokõi ha mbohapypa ary ikatuha oñemboja’o mokõi periodope, peteĩteĩva mokõi sua peteĩ ha papo po ary rehe; pe peteĩha periodo oĩ tembiguái reko ha ñapytĩmby’ỹre, ha pe mokõiha katu ha’e tembiguái reko.
Abraham entered Canaan at the age of 75, and Isaac was born when Abraham was 100 years old (25 years later). Jacob was born when Isaac was 60 years old, and Jacob entered Egypt when he was 130 years old. This totals 215 years in Canaan and 215 years in Egypt, for a total of 430 years. For a student of prophecy this provides two testimonies, from two covenant symbols, for Paul, as with Abram had his name changed. Paul identifies 430 and Abram 400. The line upon line fulfillment of two related time prophecies is associated with the first covenant period that led to the establishment of God’s chosen people.
Abraham oike Kánaanpe 75 ary guive, ha Isaac onase Abraham oguerekóramo 100 ary (25 ary rire). Jacob onase Isaac oguerekóramo 60 ary, ha Jacob oike Egíptope oguerekóramo 130 ary. Kóva ombojoapy 215 ary Kánaanpe ha 215 ary Egíptope, ojepytasóvo 430 ary. Peteĩ temimbo’e profesía rehegua-pe guarã, kóva ome’ẽ mokõi testimonio, mokõi símbolo pe ñe’ẽme’ẽgua guive, Pablo-pe g̃uarã, Abram reheháicha oñemoambuéva héra. Pablo ombohechauka 430 ha Abram 400. Pe ñecumplimiento línea ári línea mokõi profesía aravo rehegua ojoajúva, ojoaju pe primer período del pacto ndive, ogueraháva’ekue Tupã retã ojeporavóva ñemopyendápe.
When Christ came into history to confirm the covenant with many for one week, that week represented two interrelated time prophecies. The four-hundred and thirty year prophecy of Paul can be divided into two equal parts, as with the week of Christ. 215 years in Canaan followed by the 215 years in Egypt, typifying the testimony of Christ in person for 1260 days, followed by 1260 days of Christ’s testimony in the person of His disciples. The 2520 days Christ confirmed the covenant also represents the seven times that are the “quarrel of His covenant.”
Cristo oike yvypóra rembiasakuepe omoañete hag̃ua pe ñe’ẽme’ẽ heta tapichápe g̃uarã peteĩ semánape, upe semána orrepresenta mokõi aravo-profesía ojoaju porãva peteĩre. Pablo remombe’u vaʼekue pe profesía irundycientos treinta ary rehegua ikatu oñembojaʼo mokõi hendápe peteĩcha, Cristo semánaicha avei. Mokõi ciento quince ary Canaánpe, upéi mokõi ciento quince ary Egiptope, oñemohaʼãnga Cristo testimonio ijehegui 1260 árape g̃uarã, ha upéi 1260 ára Cristo testimonio hemimboʼekuéra rupive. Umi 2520 ára Cristo omoañetévo pe ñe’ẽme’ẽ avei orrepresenta umi siete tiempos haʼéva “pe joavy iñe’ẽme’ẽ rehegua.”
From 723 BC unto 1798 is 2520 years, and those years are divided into two periods of 1260 years, representing paganism trampling down the sanctuary and host for 1260 years, followed by papalism trampling down the sanctuary and host for 1260 years. The middle of Christ’s week was the cross, and the middle of the week (538) produces 1260 years of pagan testimony followed by 1260 years of pagan testimony from the papal disciple of paganism. When Christ’s kingdom of grace was empowered at the cross it typified 538, when the antichrist’s kingdom was empowered. At the cross, literal Israel was passed by and spiritual Israel began. In 538, literal paganism was passed by, and spiritual paganism began.
723 a.C. guive 1798 peve oĩ 2520 ary, ha umi ary oñemboja’o mokõi períodope, peteĩteĩva 1260 ary: upéva orrepresenta paganisóme opyrũva pe santuario ha pe ehérsito ári 1260 ary pukukue, ha upéi papalisóme opyrũva pe santuario ha pe ehérsito ári 1260 ary pukukue. Cristo arapokõindy mbyte ha’e va’ekue pe kurusu, ha pe arapokõindy mbyte (538) ome’ẽ 1260 ary pagano testimonio, ha upéi 1260 ary pagano testimonio pe papado discípulo paganisógui rehegua. Cristo rréino grásia rehegua oñemombarete ramo guare pe kurusúpe, upéva ohechauka va’ekue 538, pe anticristo rréino oñemombarete hague arýpe. Pe kurusúpe, Israel literal oñemboyke, ha Israel espiritual oñepyrũ. 538-pe, paganisómo literal oñemboyke, ha paganisómo espiritual oñepyrũ.
Abram’s prophecy of four hundred years, is also four hundred and thirty years. It is the same prophecy, but set forth by two covenant symbols. Those two related time prophecies were identifying the bondage and deliverance of God’s people that would be fulfilled at the beginning of ancient Israel’s covenant history. At the end of ancient Israel’s covenant history, there is one time prophecy that aligns with another, in a day for a year relationship, thus identifying two time-prophecies emphasizing deliverance and bondage.
Abram profesía cuatrocientos ary rehegua, ha’e avei cuatrocientos treinta ary. Ha’e peteĩchante profesía, ha oñemombe’u mokõi símbolo de pacto rupive. Umi mokõi profesía de tiempo ojoajúva ohechauka Tupã tavayguakuéra rembiguái reko ha ñemosãsó, oñekumplítava Israel yma guare rembiasakue de pacto ñepyrũme. Israel yma guare rembiasakue de pacto paha gotyo, oĩ peteĩ profesía de tiempo oñembojoajúva ambuéva rehe, peteĩ ára peteĩ ary hag̃ua rupi, upéicha ohechauka mokõi profesía de tiempo omombaretéva ñemosãsó ha rembiguái reko.
In the middle history of the beginning and ending of ancient Israel we find Daniel in the captivity of Babylon. From that covenant history, which identifies bondage and a promise of delivery; the prophecy which ties ancient Israel covenant history together with modern Israel’s covenant history is set forth. In the book of Daniel, two time-prophecies are identified. The “oath” of Moses’ “seven times” of Leviticus twenty-six is identified in Daniel 9/11, as well as verse thirteen’s question in Daniel eight, that leads to the answer of verse fourteen, that identifies the prophecy of 2300 years. The “oath,” which if broken, is the “curse of Moses” in Daniel nine eleven, when carried out in 677 BC against the southern kingdom and it concluded on October 22, 1844, as did the 2300 years. Both 2520 scatterings are located in the question of verse thirteen, and verse fourteen’s answer is the 2300.
Antigua Israel ñepyrũ ha paha rembiasakue mbytepe jajuhu Danielpe Babilonia ñembyasy poguýpe. Upe ñe’ẽme’ẽ rembiasakuégui, omyesakãva tembiguáirõ jeiko ha peteĩ ñe’ẽme’ẽ jepe’a rehegua; oñemoĩ tenondépe pe marandu’ẽ, ombojoajúva Antigua Israel ñe’ẽme’ẽ rembiasakue Israel ko’ãgagua ñe’ẽme’ẽ rembiasakuéndi. Daniel kuatiañe’ẽme ojehechakuaa mokõi marandu’ẽ aravo rehegua. Moisés “juramento” rehegua “siete tiempos” Levítico 26-pe oñehechakuaa Daniel 9/11-pe, ha avei versíkulo trece pe porandu Daniel ocho-pe, ogueraháva versíkulo catorce ñembohovái peve, omyesakãva pe marandu’ẽ 2300 ary rehegua. Pe “juramento”, ha oñembyai ramo, ha’éva “Moisés maldición” Daniel nueve once-pe, oñemyanyhẽrõ guare ary 677 a.C. pe mburuvicha guasu ñemby rehe, opa va’ekue 22 jasypa octubre 1844-pe, ojapoháicha avei umi 2300 ary. Mokõive 2520 ñemyasãi oñemoĩ pe porandu versíkulo trece-pe, ha versíkulo catorce ñembohovái ha’e pe 2300.
As with Moses, the alpha of ancient Israel’s covenant history, and as with Christ, the omega of ancient Israel’s covenant history, the beginning alpha history of modern Israel included two interrelated time prophecies. One represented bondage and slavery and the other deliverance. The division of 430 years into two equal periods in the alpha history of ancient Israel typified, the prophetic division that was repeated in the week Christ confirmed the covenant, and the interrelated period of judgment for breaking the covenant which was divided into two equal periods, sets forth two witnesses; that the alpha history of modern Israel would have a similar prophetic anchor. The 2520 years and 2300 years ending together provide the third witness of two interrelated time-prophecies, which possess a prophecy that is divided equally in the middle.
Moiséspe ojehuháicha, ha’éva alfa Israel yma guare ñemoĩmbyrépe pe ñemongakuaapy joaju rembiasakuepe, ha Cristo reheháicha avei, ha’éva omega Israel yma guare ñemongakuaapy joaju rembiasakuepe, Israel moderno rembiasakue ñepyrũrã, alfa rembiasakue, oguereko mokõi ára rehegua profesía ojoaju hag̃uáicha. Peteĩva ohechauka ñembiguái ha tembiguái reko, ha ambuéva jejora. Pe ñemboja’o 430 ary mokõi pehẽ joja peteĩchape pe alfa rembiasakue Israel yma guarépe ohechaukava’ekue, pe profesía ñemboja’o ojerejeyva’ekue pe semánape Cristo omombarete haguépe pe ñemongakuaapy joaju, ha pe ára pukukue juicio rehegua oñembyai haguére pe ñemongakuaapy joaju, oñemboja’óva mokõi pehẽ joja peteĩchápe, omoĩ mokõi testígo; upéva he’ise Israel moderno alfa rembiasakue oguerekotaha peteĩ profético yta ñemopyenda ojoguáva. Pe 2520 ary ha pe 2300 ary opáva oñondive ome’ẽ mbohapyha testígo mokõi ára rehegua profesía ojoajúva, oguerekóva peteĩ profesía oñemboja’óva jojaite mbytépe.
Three witnesses would lead a soul to expect that when the Lord enters into covenant with the one hundred and forty-four thousand in the omega history of modern Israel, that there would be two related prophecies of prophetic time, and a period connected that is divided into two equal parts, but this cannot be so, for when the Lord entered into covenant with modern Israel, He raised His hand to heaven and proclaimed that time would be no longer.
Mbohapy testígo omboguata peteĩ ánga oha’arõ hag̃uáicha, Ñandejára oike vove ñe’ẽme’ẽme umi cien cuarenta y cuatro mil ndive pe historia omega-pe Israel modernopegua, oĩtaha mokõi profesía ojoajúva tiempo profético rehe, ha peteĩ período ojoajúva oñemboja’óva mokõi hendápe ha’etéva peteĩcha, péro péicha ndaikatúi oiko; Ñandejára oike ramo guare ñe’ẽme’ẽme Israel moderno ndive, omopu’ã Ipo yvágape ha omoherakuã tiempo noĩmo’ãveiha.
The covenant of the one hundred and forty-four thousand is represented by two wave loaves of the first fruit wheat offering. The prophetic structure of three witnesses, followed by a twofold witness that lacks the distinction of prophetic time, is found in Abram’s offering of a heifer (that was divided equally), a she goat (that was divided equally), and a ram (that was divided equally), followed by a turtledove and a pigeon.
Pe ñe’ẽme’ẽ sa irundy ha irundy mil rehegua ojehechauka mokõi mbujape ojevy yvytuicha vaicha rupi, trigo hi’a ypykue ofrénda rehegua. Pe estructura profética mbohapy testígo rehegua, upéi oúva peteĩ testimónio mokõigua ndorekóiva pe jehechakuaa ára profético rehegua, ojejuhu Abram ofrénda-pe peteĩ vakara’y kuña rehe (oñemboja’o peteĩchaite), peteĩ kavara kuña rehe (oñemboja’o peteĩchaite), ha peteĩ aríete rehe (oñemboja’o peteĩchaite), upéi peteĩ jeruti ha peteĩ pykasu.
The first three offerings all had three years attached to their symbolism, identifying they represent three offerings which possessed prophetic time. Not only did the three offerings all possess prophetic time, they each had prophetic time that was equally divided into two periods. The turtledove and the pigeon have no age attached, they simply needed to be young, for they represent the last generation of covenant people, who is represented by two birds, or two flocks.
Mbohapy mymbajerã ypykuepe oñembojoaju vaʼekue mbohapy ary isímbolo rehe, ohechauka hag̃ua haʼekuéra ombohekoha mbohapy ofrénda oguerekóva ára profético. Ndahaʼéi añónte umi mbohapy ofrénda oguereko hague ára profético, haʼekuéra peteĩteĩ oguereko avei peteĩ ára profético oñembojaʼóva joja mokõi períodope. Pe pykasuʼi ha pe pykasu raʼy ndoguerekói arymoʼã ojoajúva hese kuéra; tekotevẽnte imitã hag̃ua, pórke haʼekuéra omboheko pacto retayguakuéra ñemoñare pahaguépe, oñembohekóva mokõi guyra térã mokõi aty rupive.
The two flocks represent the great multitude and the one hundred and forty-four thousand, but the two birds hold a secondary meaning. The pigeon is one of the offerings for the sanctuary, and when you look up the identification of the pigeon as an offering, more times than not it means a type of dove; whereas the pigeon in Abram’s offering is identifying a bird that is so young it has no feathers, or worse yet, a bird whose feathers have been plucked off. At this prophetic level the two birds are the wheat and tares.
Mokõi aty orrepresenta pe aty guasu ha umi cien cuarenta y cuatro milpe, ha katu umi mokõi guyra oguereko peteĩ significado mokõiháicha. Pyku’i ha’e peteĩva umi ofrénda pe santuario peguarã, ha remañáramo pe pyku’i jehechakuaa peteĩ ofrénda ramo, hetavéva jey he’ise peteĩichagua pykasu; péicha avei, pe pyku’i oĩva Abrán ofréndape ohechauka peteĩ guyra imitãitereíva ndoguerekóiva plumaje, térã ivaivétava guive, peteĩ guyra umi ipepo rague oñemboguepáva. Ko nivel proféticope umi mokõi guyra ha’e pe trigo ha pe cizaña.
In the last days the ensign will be lifted up to the heavens as a bird, and it will do so at the very time that two unclean birds are going to lift up wickedness and place her on her throne in Shinar.
Ára paha, pe poyvi oñemopu’ãta yvágape peteĩ guyraicha, ha upéva oikóta upe jave mokõi guyra ky’a omopu’ãta aña hag̃ua ha omoĩta chupe itróno ári Sinarpe.
Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah.
Upéi pe ánhel oñeʼẽvaʼekue chendive osẽ, ha heʼi chéve: “Emopuʼã koʼág̃a nde resa, ha ehecha mbaʼépa kóva osẽva.” Ha che haʼe: “¿Mbaʼépa upéva?” Ha haʼe heʼi: “Kóva hína peteĩ efa osẽva.” Heʼive avei: “Kóva hína ijaṅgerekorã opa yvy ape ári.” Ha péina ápe, oñemboyvate peteĩ tálento plómo guigua; ha kóva hína peteĩ kuña oguapýva pe efa mbytépe.
And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof.
Haʼe he’i: Kóva hína tekovai’ỹ. Ha omombo chupe pe éfape mbytépe; ha omboguejy pe plómo pohýi ijuru ári.
Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.
Upéi amopu’a che resa ha ama’ẽ, ha péina oúvo mokõi kuña; ha pe yvytu oĩ ijyvatépekuéra, oguerekógui hikuái yvatu ha’éva taguato guasu pepoicha; ha ohupi hikuái pe efa yvy ha yvága mbytépe. Upérõ ha’e pe ánhel oñe’ẽva chendivepe: Moõpa koʼãva ogueraha pe efa? Ha haʼe he’i chéve: Ojejapo hag̃ua chupe peteĩ óga Sinar retãme; ha upépe oñemopyenda hag̃ua, ha oñemoĩ hag̃ua upépe iñepyrũmby tee ári. Zacarías 5:5–11.
The papacy, represented as “wickedness,” or by Paul as “that wicked,” received its deadly wound in 1798, when a talent of lead was placed over the basket she sits in. Thereafter spiritualism and apostate Protestantism are going lift her up and build her a house in Shinar, at the same point that God has finished building the house that He is going to lift up as an ensign. In Zechariah the counterfeit ensign is the woman of wickedness and the ensign are represented as doves. The world with then be choosing between Rome, which is the cage of every unclean and hateful bird, or the dove, a symbol of God’s covenant with mankind.
Papapy, oñerrepresentáva “añáme”, térã Pablo rupive “upe añáme”, oguereko vaʼekue iherida omanóva ary 1798-pe, peteĩ talento plómo oñemoĩrõ guare pe canásta hiʼári oguapýva. Upe rire, espiritismo ha protestantismo apostata omopuʼãta chupe ha omopuʼãta hag̃ua chupe peteĩ óga Sinar-pe, upe jave etei Tupã omohuʼãma hína pe óga omopuʼãtava peteĩ poyvi ramo. Zacarías-pe pe poyvi japu haʼe hína pe kuña añámegua, ha pe poyvi oñerrepresenta hag̃ua pykasu ramo. Upérõ yvóra oiporavóta Roma apytépe, haʼéva opa guyra kyʼa ha jeguaruvéva ryrúi, térã pe pykasu, peteĩ símbolo Tupã ñeʼẽmeʼẽ yvyporakuérape guarã.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.
Haʼe osapukái mbarete ñeʼẽ atãme, heʼívo: Mbyte guasu Babilonia hoʼa, hoʼa, ha oiko aña kuéra róga, opa espíritu kyʼa renda, ha opa guyra kyʼa ha jeguaruhaʼỹva ñembotyha. Apocalipsis 18:2.
Christ stated in connection with His death and resurrection, ‘destroy this temple, and I will raise it up in three days.’ Those three days represent a prophetic period when a temple is raised up, as was the case with Moses, with Christ and with the Millerites. The three-year-old requirement for Abram’s offering of a heifer, she goat and ram represent that within each of the three covenant histories we are now considering, a temple would be erected. The final covenant temple of the one hundred and forty-four thousand is the ensign is to be lifted up as a crown unto heaven. For this reason; the heifer, she goat and ram are earth beasts, thus making the distinction with the birds that fly in the heavens. The covenant temple that is erected in the last days is when Jerusalem is lifted up above all the hills and mountains.
Cristo he’i vaekue, iñemano ha ijeikove jevy rehegua joajupe: “Pembyai ko témplo, ha che amopu’ã jeýta mbohapy ára ryepýpe.” Umi mbohapy ára ohechauka peteĩ ára profético térã tiempo profético, upépe oñemopu’ãhápe peteĩ témplo, Moisés rehe oiko haguéicha, Cristo rehe avei ha umi Millerita-kuéra rehe avei. Pe mba’ejerure mbohapy ary oguerekóva Abram mymbajekuave’ẽme, peteĩ vaka ra’y kuña, peteĩ kavara kuña ha peteĩ ovecha mácho, ohechauka peteĩteĩ umi mbohapy pacto rembiasakue jahesa’ỹijohína ko’ág̃a apytépe oñemopu’ãtaha peteĩ témplo. Pe témplo paha pe pacto rehegua, umi cien cuarenta y cuatro mil rehegua, ha’e pe poyvi ojehupiva’erãva peteĩ akãragueicha yvágape guarã. Upévare, pe vaka ra’y kuña, pe kavara kuña ha pe ovecha mácho ha’e yvy mymba, upéicha rupi oñembojoaju’ỹva umi guyra ovevéva yvága rupi rehe. Pe témplo pe pacto rehegua oñemopu’ãva ára pahápe ha’e Jerusalén ojehupírõ opaite yvyty ha cerro ári.
Though I have not yet identified every element of Abram’s first of three covenant steps, so far, every element we have considered has a counterpart in the beginning and ending of ancient literal Israel, and in the beginning of modern Israel. We have shown the three steps of the angels of Revelation fourteen in Abram’s first covenant step. The fractal of the three angels that is in the first covenant step of Abram, will be even more clearly upheld when we consider Abram’s second and third covenant steps.
Jepe ndaikuaái gueteri opaite mba’e oĩva Abram rembiapo peteĩha, mbohapy paso pacto rehegua apytépe, ko’ág̃a peve opaite mba’e ñahesa’ỹijo va’ekue oreko ijojaha ypykue ha paha Israel yma guarépe, literal va’ekuépe, ha avei Israel ko’ag̃aguápe ñepyrũme. Rohesa’ỹijo ha rohechauka umi mbohapy paso umi ánhel kuéra Apocalipsis catorce peguápe oĩha Abram rembiapo peteĩha pacto reheguápe. Pe fractal umi mbohapy ánhel rehegua oĩva Abram rembiapo peteĩha pacto reheguápe, oñemombareteve ha ojehechaukáta hesakã porãve vove ñahesa’ỹijo rire Abram rembiapo mokõiha ha mbohapyha pacto rehegua.
Abram’s “eight” offerings represent not only offerings that would become part of Moses’ sanctuary rituals, but they identify and confirm the role of prophetic time in the story of God’s covenant people. They confirm the beginning and endings of Israel as God’s chosen people, whether literal or spiritual.
Abram “poapy” ofrénda ndaha’éi umi ofrénda añoite upéi oikótava Moisés pegua tupaópe umi ritual-kuéra rehegua, ha katu ohechauka ha omombarete avei pe tiempo profétiko rembiapo Ñandejára tavayguakuéra joajupyre rembiasápe. Omoañete hikuái Israel oñepyrũha ha opaha Ñandejára retã ojeporavo vaʼekuéicha, tahaʼe tee térã espiritual.
Paul’s 430 years, is a prophetic period that cannot be logically separated from Abram’s 400 years. When laid over the top of one another they produce a thirty-year period, followed by four hundred years. This is where we will continue the next article.
Pablo 430 ary, ha’e peteĩ ára profétiko ndaikatúiva ojesepara lógikamente Abrám 400 arýgui. Oñemoĩvo peteĩ hi’ári ambue, oguenohẽ peteĩ ára renda mbohapypa ary pegua, upéi irundy sua ary. Ko’ápe jajapóta ñande rape hag̃ua pe artíkulo oútavape.
“The prophecies recorded in the Old Testament are the word of the Lord for the last days, and will be fulfilled as surely as we have seen the desolation of San Francisco.” Letter 154, May 26, 1906.
“Umi profesía oĩva kuatiareípe Antiguo Testamento-pe ha’e Ñandejára ñe’ẽ umi ára pahápe guarã, ha oñekumplíta katuete, peteĩchaite haguéicha jahechákuri San Francisco ñembyaipa.” Carta 154, 26 de mayo de 1906.