And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.
Ha guive upe ára pegua mymbajuka opavave ára oñemboguejyhágui, ha oñemoĩhágui pe mba’e jeguaru ombyaipa ha omoñemombyry hag̃uáicha, oĩta mil mokõi sa cien noventa ára. Daniel 12:11.
Since October 22, 1844, the application of prophetic time is no longer a correct application of prophecy, by those who might wish to rightly divide the word of truth. The period of 1290 years in verse eleven is to be applied as a symbolic period after 1844, and the application after 1844, or a period without the elements of “time,” must retain the foundational understanding of the truth, as it was understood before 1844. The 1290 represents a period of 30, followed by 1260. The understanding before 1844 was that the thirty years from 508 unto 538 represented a period of preparation for the antichrist to begin to rule from 538 unto 1798.
22 jasypa 1844 guive, aranduka proféticape ára jeporu ndaikatuvéima ojeiporu hekopete profecíape, umi oipotáva añetehápe omboja’o porã pe ñe’ẽ añetegua rupive. Pe periodo 1290 ary, versíkulo once-pe, tekotevẽ ojeiporu peteĩ periodo simbólico ramo 1844 rire, ha pe jeporu 1844 rire, térã peteĩ periodo ndaiporihápe umi elemento “ára” rehegua, tekotevẽ omantene pe comprensión fundacional pe añetegua rehegua, ojekuaa haguéicha 1844 mboyve. Pe 1290 ohechauka peteĩ periodo 30 rehegua, upéi ou 1260. Pe entendimiento 1844 mboyvegua ha’e va’ekue umi treinta ary 508 guive 538 peve ohechauka hague peteĩ periodo ñembosako’i rehegua pe anticristo oñepyrũ haguã oisãmbyhy 538 guive 1798 peve.
The 30 years transition is the subject of Paul in 2 Thessalonians. Paul includes no reference to the element of “time,” but he identifies the prophetic characteristics of paganism giving way to papalism in those thirty years. Then the papal rule began. The historical understanding, absent any element of time, identifies the transition of the fourth kingdom of Bible prophecy unto the fifth kingdom, followed by the first of two papal blood baths, thus typifying the transition of the sixth kingdom unto the threefold union of the dragon, the beast and the false prophet and the second papal blood bath.
Pe transición de 30 años ha’e Pablo rembiapokue 2 Tesalonicenses-pe. Pablo ndoikuaaukái mba’eve “aravo” rehegua, ha katu ohechauka umi techaukaha profético paganis-mogui ohasáva papadókape umi mokõipa ary aja. Upérõ oñepyrũ pe papado poguýpe ñesãmbyhy. Pe ñeikũmby histórico, oĩ’ỹre pype mba’eveichagua aravo rehegua, ohechauka pe irundyha reino pe profecía bíblica-gua guive pe poha reino peve, upéi ouva’ekue peteĩha mokõi ñehuguy papal-gui, upéicha rupi ohechauka hag̃ua pe transición pe poteĩha reino guive pe mbohapy joaju hag̃uápe: pe dragón, pe mymba ha pe proféta japu, ha pe mokõiha ñehuguy papal.
The thirty years preparation followed by a prophetic period is a primary symbol of God’s covenant with a chosen people. The transition of the two powers over the thirty years, that is followed by 1260 years of persecution aligns with Christ’s thirty years of preparation, followed by 1260 days of salvation. Antichrist’s thirty years preparation counterfeited Christ’s thirty years of preparation. The end of the thirty years identifies either the empowerment of Christ at His baptism, or the empowerment of the antichrist in 538. The empowerment of the antichrist came from the economic and military support that came from the previous kingdom, and the power poured out upon Christ came from the previous kingdom He left thirty years before.
Umi treinta áño de preparación, ojejapóva rire peteĩ período profético, ha’e peteĩ símbolo principal Tupã ñemoĩme’ẽ rehegua peteĩ tavayguakuéra oiporavopyrévandi. Pe jehasa mokõi pokatu guive umi treinta áño aja, upéi ojejapóva rire 1260 áño jejopy vai rehegua, ojoja Cristo treinta áño preparación rehe, upéi ojejapóva rire 1260 ára salvación rehegua. Anticristo treinta áño preparación ojapo va’ekue peteĩ ñembohovái japu Cristo treinta áño preparación rehe. Pe paha umi treinta áño rehegua ohechauka térã Cristo ñemombarete Iñemongaraipe, térã anticristo ñemombarete ary 538-pe. Anticristo ñemombarete ou va’ekue pe pytyvõ económico ha militar oguerekóva pe mburuvicha guasu ohasava’ekuegui, ha pe pokatu oñeñohẽva’ekue Cristo ári ou va’ekue pe mburuvicha guasu ohejáva’ekue treinta áño mboyve.
The break in the two periods is marked by an empowerment, and the break in the two periods set forth by Abram and Paul is recognized by simple comparison. In Abram and Pauls’ thirty-year distinction, the preparation period was the first thirty years representing the covenant process, which empowered Abram’s descendants to fulfill the prophecy of bondage in Egypt. The four hundred and thirty years has a further symbolic division, for correctly applied the first two hundred and fifteen years is represented by God’s representative and Pharaoh. For Joseph and the first 215 years it was the good Pharaoh, and for Moses and the second 215 years it was the bad Pharaoh.
Mokõive umi mokõi ára pegua ojehechauka peteĩ mombarete rupive, ha umi mokõi ára ojehechaukáva Abram ha Pablo rupive ojekuaa ñembojojaha hasy’ỹva rupi. Abram ha Pablos rembiporavopyre mbohapypa ary joavyme, ñembosako’i ára ha’eva’ekue umi peteĩha mbohapypa ary, ohechaukáva pe ñe’ẽme’ẽ rape, upéva omombarete va’ekue Abram ñemoñarekuérape omoañete hag̃ua pe marandu porã yma guaréva tembiguáiramo Egipto-pe. Umi irundy sua mokõipa ary oguereko avei ambue ñemboja’o simbólico; oñemoĩ porãramo, umi peteĩha mokõi sua pa ary po ary ojehechauka Tupã rembijokuái ha Faraón rupive. José ha umi peteĩha 215 ary-pe g̃uarã, ha’e va’ekue pe Faraón porã; ha Moisés ha umi mokõiha 215 ary-pe g̃uarã, ha’e va’ekue pe Faraón vai.
That division identifies two periods of four generations. The first four generations can be laid over the second four generations line upon line, and in doing so, Joseph and Moses, a prophetic alpha and omega, interact with a alpha-good Pharaoh and an omega bad Pharaoh. There is great light to be derived from this parallel consideration, but I am simply identifying that Abram’s prediction of the fourth generation identifies two witnesses of the four generations in the 430 years. The twofold representation of four generations is found in the genealogies of Genesis four and five. When we consider Cain and Seth as the start of the listing of the blood lines, we find that there are eight generations from Seth to Noah, and that when divided in the middle there is a representation of two periods of four generations. This is recognized in the eight generational lines of both Seth and Cain.
Upe ñemboja’o ohechauka mokõi ára pegua irundy ñemoñare. Umi peteĩha irundy ñemoñare ikatu oñembojoja mokõiha irundy ñemoñare ári, línea ári línea, ha upéicha ojapóvo, José ha Moisés, peteĩ alfa ha omega profético, oñeinteraktua peteĩ Faraón alfa-porã ndive ha peteĩ Faraón omega vai ndive. Oĩ tuicha tesape oñeguenohẽ hag̃uáicha ko ñehesa’ỹijo joja-gua-gui, ha che añemomba’e hag̃uánte ahechauka hag̃ua Abram marandu oñeprofetizáva pe irundyha ñemoñare rehe ohechaukaha mokõi testígo umi irundy ñemoñare rehegua umi 430 ary ryepýpe. Pe mokõiveichagua ta’anga irundy ñemoñare rehegua ojejuhu Génesis irundy ha po ñemoñare rysýipe. Ñahesa’ỹijóramo Caín ha Set-pe pe tuguy rape rysýi ñepyrũramo, jajuhu oĩha poapy ñemoñare Set guive Noé peve, ha oñemboja’óramo mbyte rupi, oĩ peteĩ ta’anga mokõi ára pegua irundy ñemoñare rehegua. Kóva ojekuaa umi poapy ñemoñare rapepe mokõivévape, Set ha Caín-pe.
The genealogies in chapters four and five are represented with the conclusion of the lines, which is Noah. Noah is the symbol of God’s covenant with mankind as represented by the rainbow. Abram is the symbol of God’s covenant with a chosen people as represented by circumcision. Those two covenants are always tied together, and Genesis eleven, where we find the tower of Babel right after Noah’s flood, is where the genealogy that leads to Abram is set forth. In that passage it is ten generations, not eight. In the passage that leads to Abram and the passage that lead to Noah the Noachian and Abrahamic covenants are represented.
Umi genealogía oĩva capítulo irundy ha pope ojehechauka ipahápe og̃uahẽha pe línea-kuéra Noépe. Noé hína pe símbolo Ñandejára ñe’ẽme’ẽ rehegua yvypóra ndive, ojehechaukáva arco iris rupive. Abram katu hína pe símbolo Ñandejára ñe’ẽme’ẽ rehegua peteĩ tavayguakuéra ojeporavóvandi, ojehechaukáva circuncisión rupive. Mokõivéva umi ñe’ẽme’ẽ akóinte ojoaju oñondive, ha Génesis once-pe, jajuhuhápe pe torre de Babel upe rire pe diluvio Noé rehegua, upépe oñemoĩ pe genealogía ogueraháva Abrampe. Upe pasáhepe ha’e pa generación, ndaha’éi poapy. Pe pasáhe ogueraháva Abrampe ha pe pasáhe ogueraháva Noépe ojehechauka pe ñe’ẽme’ẽ noéica ha abrahámica.
In the passage from chapter eleven that addresses a chosen people we find two of those generations are laden with great light.
Pe pasajegui kapítulo oncehágui oñeñeʼẽva peteĩ tavayguakuéra ojeporavóvare, jajuhu mokõi umi generación kuéra apytégui henyhẽha tuichaiterei tesakã rehe.
And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–19.
Ha Éber oikove irundy ha mbohapy ára, ha omoheñói Pélagpe. Ha Éber oikove Pélag ojejapo rire irundy sientos ha mbohapy ára, ha omoheñói taʼýra ha tajýra. Ha Pélag oikove mbohapy pa ára, ha omoheñói Réupe. Génesis 11:16–19.
The reference to Eber is the first reference of the Hebrew word that is eventually identified as the Hebrew word “Hebrew.” In the genealogy of a chosen people, one of the ten descendants is named Hebrew, which is what the chosen people were to be known as. In three verses Eber and Peleg are used to mark the distinction of the chosen Hebrew race. Eber means “crossing over” or “the one who crosses over” and is the root of the word, “Hebrew.” Abram is a symbol of those who cross over from Babylon to the Promised Land. “Peleg” means “division” or “split,” as referenced in Genesis 10:25, where we are informed that in Peleg’s days the “earth was divided.”
Eber rehe oñeñe’ẽ hína peteĩha jey pe ñe’ẽ hebreo rehe, upéva ipahápe ojekuaa hag̃ua pe ñe’ẽ hebreo “Hebreo” ramo. Peteĩ genealogía tavayguakuéra ojeporavóvape reheguape, peteĩva umi diez ñemoñare apytégui oñembohéra Hebreo, ha upéva hína pe téra tavayguakuéra ojeporavóva ojekuaata hag̃uáicha. Mbohapy versículo ryepýpe, Eber ha Peleg ojeporu ojehechauka hag̃ua mba’éichapa ojoavy pe raza hebrea ojeporavóva. Eber he’ise “ohasa hag̃ua ykére” térã “pe ohasáva ykére”, ha ha’e pe rapo pe ñe’ẽ “Hebreo” rehegua. Abram ha’e peteĩ símbolo umi ohasáva Babiloniágui pe Yvy Ñeme’ẽmbykuepe. “Peleg” he’ise “ñemboja’o” térã “jepe’a”, he’iháicha Génesis 10:25-pe, upépe ñañemomarandu peẽ hag̃ua Peleg ára kuérape pe “yvy oñemboja’o hague.”
Eber and Peleg represent a prophetic division for those who wish to rightly divide the word of truth. The genealogy of Noah produced two lines of eight, which represented two sets of four generations, as does the 430 years in Egypt. The genealogy of Genesis eleven is represented by ten, not eight, for it is the genealogy of a chosen people. The chosen people are divided into two groups of five, thus aligning with the parable of the ten virgins, which is the parable of God’s covenant people.
Éber ha Péleg ohechauka peteĩ ñemboja’o marandu hag̃uáva umi oipotávape omboja’o porã hag̃ua pe ñe’ẽ añetegua rehegua. Noé ñemoñare rape oguenohẽ mokõi línia poapy rehegua, ha umíva ohechauka mokõi aty irundy ñemoñare rehegua, ojejapoháicha avei pe 430 ary Egíptope. Génesis kapítulo once ñemoñare rape ojehechauka pa rehe, ndaha’éi poapy rehe, péva ha’égui peteĩ tavaygua ojeporavopyréva ñemoñare rape. Umi tavaygua ojeporavopyréva oñemboja’o mokõi aty cinco rehegua, upéicha rupi oñemohenda porã pe parábola umi diez virgen rehegua ndive, ha’éva Tupã tavaygua ñekontráto rehegua parábola.
In that chosen people genealogy, Peleg’s name and his historical fulfillment represent a division of two classes of wise or foolish virgins, at the very point in biblical history that the earth had been divided at the tower of Babel. In the list of ten, Peleg is number five, for that is the center of ten. Eber the Hebrew, typified by Abram represents a foolish virgin who crosses over and becomes a wise virgin, when the two classes are divided at the cry at midnight. Eber, the first Hebrew in name, represents Abram, the first Hebrew by covenant. When the Lord called Abram out of Babylon, it typified the message of the midnight cry, which is the empowerment of the second angel, who calls men and women out of Babylon.
Upe pueblo poravopyre genealogíape, Péleg réra ha iñemohu’ã histórico ohechauka mokõi aty pegua ñemboja’o: umi kuñataĩ arandu térã tavy, upe puntoitépe tembiasakue bíblicope yvy oñemboja’ohaguépe Babel róga yvatépe. Pa listape oĩva pa apytépe, Péleg ha’e pe número cinco, upéva ha’égui pe mbyte pe pa apytépe. Éber, hebreo, ojehechaukáva Abram rupive, orepresenta peteĩ kuñataĩ tavy ohasa hag̃ua ambue gotyo ha oiko hag̃ua kuñataĩ arandúramo, umi mokõi aty oñemboja’óramo sapukái pyhare mbytégui. Éber, pe hebreo peteĩha héra rupi, orepresenta Abram-pe, pe hebreo peteĩha pacto rupi. Ñandejára ohenóirõ guare Abram-pe osẽ hag̃ua Babilóniagui, upéva ohechaukákuri pyhare mbyte sapukái marandu, ha’éva pe mokõiha ánhel ñemombarete, upe ohenóiva kuimba’e ha kuñanguérape osẽ hag̃ua Babilóniagui.
The parable of the ten virgins is represented with Eber and Peleg representing a call to come out, just before the dividing line of Peleg closes the door of probation. In the prophetic relationship Eber lived 430 years after Peleg, who then lived 30 years. The first step of Abram’s threefold covenant was represented by Eber and Peleg. Abram, as Eber and Peleg as the dividing line between two classes. Paul’s addition to Abram’s prophecy is Peleg’s addition to Eber’s prophecy. Eber proclaimed 400 years, but Peleg identified 430 years. Peleg therefore represented Paul, and Paul’s addition of 30 years to the 400 years, and Paul’s ministry was to identify the Peleg of Bible prophecy. The “Peleg” of Bible prophecy that Paul identified represented the dividing of the nation from literal to spiritual.
Pe ñemoarandu umi diez virgen rehegua ojehechauka Eber ha Peleg rupive, ohechaukáva peteĩ ñehenói osẽ hag̃ua, peteĩmi mboyve pe línea de división Peleg rehegua omboty hag̃ua pe okẽ ára de gracia rehegua. Pe joaju profético-pe, Eber oikove 430 áño Peleg rire, ha upéi Peleg oikove 30 áño. Pe peteĩha paso pe pacto mbohapy hendáicha Abram rehegua ojehechauka Eber ha Peleg rupive. Abram, ha’eháicha Eber ha Peleg, peteĩ línea de división mokõi aty apytépe. Pe mba’e Paul omoĩva Abram profecía rehegua niko Peleg omoĩva Eber profecía rehegua. Eber omoherakuã 400 áño, ha Peleg ohechauka porã 430 áño. Upévare, Peleg orrepresenta va’ekue Páblope, ha pe 30 áño Páblo omoĩva 400 áño ári, ha Páblo ministerio niko ohechauka porã hag̃ua máva hína pe Peleg Biblia profecía rehegua. Pe “Peleg” Biblia profecía rehegua Páblo ohechakuaaukáva orrepresenta va’ekue pe tetã ñemboja’o literal-gui espiritual-pe.
From Shem to Peleg is five descendants, and from Rue to Abram is five.
Sem guive Peleg peve oguereko po ñemoñare, ha Rue guive Abram peve oguereko avei po.
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. Genesis 15:13.
Ha ha’e he’i Abrámpe: Eikuaa porã ne ñemoñare oikótaha pytaguáricha peteĩ yvýpe ndaha’éiva imba’e, ha omba’apótaha chupekuéra guarã; ha ha’ekuéra ojopy asýta chupekuéra irundy sua ary pukukue. Génesis 15:13.
Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. Galatians 3:16–18.
Ko'ág̃a Abraham ha ita ñemoñarepe oñeme'ẽ va'ekue umi ñe'ẽme'ẽ. Ha'e nde'íri: Ha ñemoñarekuérape, heta reheguáicha; síno peteĩ reheguánte: Ha ne ñemoñarépe, ha upéva hína Cristo. Ha kóva ha'e che ha'éva: pe ñe'ẽme'ẽme'ẽ, Tupã omopyendáma va'ekue yma Cristope, pe léi, oúva irundy syry ha mbohapypa ary rire, ndaikatúi ombogue ni oheja mba'evéramo pe ñe'ẽme'ẽ. Yvyrágui pe jehupytyrã oúva ramo léigui, ndaha'éi véima ñe'ẽme'ẽgui; Tupã katu ome'ẽ Abrahampe ñe'ẽme'ẽ rupive. Gálatas 3:16–18.
Thirty Years Old
Mbohapy ary mokõi áño hag̃ua hag̃uáicha
Jesus was thirty when he began His ministry.
Jesús oreko vaʼekue mbohapypa ary oñepyrũrõ guare Hembiapokue.
And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli. Luke 3:23.
Ha Jesús voi oñepyrũrõ guare, oguereko hag̃ua mbohapypa ary rupi, ha’eva’ekue (oñemoĩháicha) José ra’y, ha José katu Elí ra’y. Lucas 3:23.
Joseph began to serve Pharaoh in Egypt when he was thirty years old.
José oñepyrũ omba’apo hag̃ua Faraónpe Egíptope oguerekórõ guare mbohapypa ary.
And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. Genesis 41:46.
Ha José niko mbohapy pa ary oĩrõ guare Faraón renondépe, Egipto ruvicha guasu. Ha José osẽ Faraón renondégui, ha oho opaite Egipto retã rupi. Génesis 41:46.
The prophet Ezekiel was thirty years old when he began his ministry, and his ministry lasted twenty-two years.
Proféta Ezequiel orekókuri mbohapypa ary oñepyrũrõ guare hembiapo ministerial, ha upéva ipukúkuri mokõi pa mokõi ary.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.
Ha oikóvo mbohapypa ary, pe mes irundyhápe, pe mes pehẽngue poha ára, che aime aja umi prisionéro apytépe ysyry Québarguápe, yvága ojepe’a, ha ahecha Tupã visiónkuéra. Ezequiel 1:1.
Ezekiel has more historical references within his writings than any other prophet. There are thirteen direct references to ascertainable dates in the writings of Ezekiel, and unknowingly, the biblical scholars and historians confirm that his ministry spanned twenty-two years, though they know not that twenty-two is a symbol of the one hundred and forty-four thousand.
Ezequiel oguereko hetave ñe’ẽmondo histórico ijehaípe opa ambue proféta-gui. Oĩ trece ñe’ẽmondo directo ára ikatúva ojekuaa porã hag̃ua Ezequiel jehaípe, ha oikuaa’ỹ reheve, umi aranduka marangatu rayhuhára ha tembiasakue rapereka omboaje imba’eporãha ipytyvõrã ohasaha mokõi ha mokõi ary, jepe ndoikuaáiha mokõi ha mokõiha hína peteĩ símbolo umi cien cuarenta y cuatro mil rehegua.
King David was thirty years old when he began to reign and he reigned for forty years.
Mburuvicha Guasu David oguereko vaʼekue mbohapypa ary oñepyrũvo oisãmbyhy hag̃ua, ha oisãmbyhy irundypa ary pukukue.
David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 5:4, 5.
David oguereko mbohapypa ary oñepyrũrõ guare ogoverna hag̃ua, ha ogoverna irundypa ary. Hebrónpe ogoverna Judá ári pokõi ary ha seis jasy; ha Jerusalénpe ogoverna mbohapypa ha mbohapy ary opa Israel ha Judá ári. 2 Samuel 5:4, 5.
David’s forty-year reign is a symbolic number, and the period of 40 is like Abram and Paul’s 430 years, for the 40 years is divided into two parts (7 and a half and 33 years). The two periods of David’s forty-year reign, have an added prophetic enigma, for another biblical witness records those two periods as seven years and thirty-three years. What does the extra six months in Second Samuel represent, and how does 7.5 and 33 equal 40? There is an overlap of six months that must represent a prophetic truth.
Davídpe oisã ary oguerekóva guive hína peteĩ papapy simbólico, ha pe 40 ary periodo ha’e Abram ha Pablope 430 aryichaite, pe 40 ary oñemboja’ógui mokõi hendápe (7 ha mbyte ha 33 ary). Mokõive periodo oguerekóva Davídpe oisã irundy-pa ary pukukue, oguereko avei peteĩ enigma profético oñembojoapýva, ambue testígo bíblico ojehaírõgui umi mokõi periodo siete ary ha treinta y tres ary ramo. Mba’épa he’ise pe seis mése oñembojoapýva Segundo Samuel-pe, ha mba’éichapa 7.5 ha 33 ojapo 40? Oĩ peteĩ joaju seis mése pukukue tekotevẽva ohechauka peteĩ añetegua profético.
And the days that David reigned over Israel were forty years: seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem. 1 Kings 2:11.
Ha umi ára David ogovernáva’ekue Israel ári, mokõipa araka’eve ha irundy ary; pokõi ary ogovernáma Hebrónpe, ha mbohapypa ha mbohapy ary Jerusalénpe. 1 Reyes 2:11.
22 is a symbolic number representing the combination of Divinity with humanity and Ezekiel’s ministry lasted twenty-two-years. Joseph’s fourteen years is divided into two periods of seven years, Christ’s covenant week divided into two equal 1260-day periods, and David’s forty year reign is broken into two periods, with an additional symbol connecting the two periods.
22 ha’e peteĩ número simbólico ohechaukáva Tupãrekotee oñembojoajuha yvypórare, ha Ezequiel rembiapo ipukukue mokõi pa mokõi ary. José irundy ha irundy ary oñemboja’o mokõi períodope peteĩteĩ siete ary reheve, Cristo ñe’ẽme’ẽ arapokõindy oñemboja’óva mokõi período peteĩchaite 1260 ára rehe, ha David cuarenta ary sãmbyhy oñemboja’o mokõi períodope, peteĩ símbolo ambuéva reheve ombojuajúva umi mokõi período.
Jesus is the Prophet, the Priest and the King. In the latter days He will lift up His church triumphant as an ensign, and that church is represented by Christ, the prophet, priest and king who has combined His Divinity with men, represented by Ezekiel the prophet, Joseph the priest and David the king. The four symbols represent three worthies in the furnace that was heated seven times above normal, and then there appeared the fourth, and He was as the son of God. All the world was represented at the celebration of Nebuchadnezzar’s golden image, and they all saw the church triumphant made up of a human prophet, a human priest and a human king, sustained by the fourth Divine person.
Jesús ha’e pe Maranduhára, pe Pa’i ha pe Mburuvicha Guasu. Umi ára pahápe Ha’e omopu’ãta Itupao ipu’akáva peteĩ poyvi ramo, ha upe tupao ojehechauka Cristo rupive, pe maranduhára, pa’i ha mburuvicha guasu ombojoajúva Idiosidad yvyporakuéra ndive, ojehechaukáva Ezequiel maranduhára, José pa’i ha David mburuvicha guasu rupive. Umi irundy techaukaha ohechauka umi mbohapy tekojoja yvyrakuápe, oñemboguejyva’ekue haku asýpe siete jey hetave jepiveguágui, ha upéi ojekuaa pe irundyha, ha Ha’e ojogua Tupã Ra’y rehe. Ko yvy ape ári opavave ojehechauka va’ekue Nabucodonosor ta’anga óro rehegua arete guasúpe, ha opavave ohecha pe tupao ipu’akáva ojeguerekóva peteĩ maranduhára yvypóra, peteĩ pa’i yvypóra ha peteĩ mburuvicha guasu yvypóra rehe, ojejokóva pe irundyha Tekove Divino rupive.
“Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.
“Satã ojapyhy opaite ko yvy. Ha’e omoingéma peteĩ sábado ta’ãnga guigua, ha ojapoicha ichupe peteĩ mba’e tuichaitéva. Ha’e omonda pe homenaje kristiáno mundo ome’ẽ va’erã pe Ñandejára Sábadope, ome’ẽ hag̃ua ko sábado ta’ãnga guiguápe. Ko mundo oñesũ peteĩ tradición renondépe, peteĩ mandamiento yvypóra ojapóva renondépe. Nabucodonosor omoĩ haguéicha i ta’ãnga óro guigua pe Dura ñuíme, ha upéicha ombotuicha ijupe, upéicha avei Satã ombotuicha ijupe ko sábado japupe, upe rehe omonda hague yvágagui pe jeguaka.” Review and Herald, March 8, 1898.
The Number Four
Pe Papapy Irundy
At the prophetic level, forty is a tithe of Abram’s four hundred, and four is a tithe of forty. Any prophetic characteristic that is found in the number four, must align with the symbolism of forty, which in turn must align with the symbolism of four hundred. In context, four often represents “worldwide,” a familiar understanding, but it also represents “a progression” and in some contexts a “progressive destruction.”
Pe nivel profético, cuarenta es el diezmo de los cuatrocientos de Abram, y cuatro es el diezmo de cuarenta. Cualquier característica profética que se halle en el número cuatro debe concordar con el simbolismo de cuarenta, lo cual, a su vez, debe concordar con el simbolismo de cuatrocientos. En este contexto, cuatro a menudo representa “mundial”, una comprensión conocida, pero también representa “una progresión” y, en ciertos contextos, una “destrucción progresiva”.
The first four of the seven trumpets represent the progressive destruction of Western Rome. Eastern Rome in Constantinople ended in submission to the four Ottoman Sultans. Line upon line eastern and western Rome progressively disintegrated over four periods, represented by four trumpets, while also being brought down by Islam of the fifth and sixth trumpets. Together the two lines identify the fall of Rome over four generations of trumpets, while an escalating war with Islam leads to the ultimate demise when the four sultans of Islam take supremacy over the kingdom. The history of west and east began with the division of the Empire by Constantine in 330.
Umi irundyha oñe'ẽha umi siete trompeta rehegua ohechauka Roma Kuarahyreikegua ñehundi oñembotuicháva mbeguekatúpe. Roma Kuarahyreikygua, opytáva Constantinopla-pe, opa oñemoĩ hag̃ua guýpe umi irundy Sultán Otomano poguýpe. Línea ári línea, Roma kuarahyreikygua ha kuarahyreikegua oñembyaipa mbeguekatúpe irundy ára pehẽngue rupi, ojehechaukáva irundy trompéta rupive, ha upekuévo oguejy avei Islam poguýpe umi pohápe ha poteĩhápe trompéta rupive. Oñondivepa ko'ã mokõi línea ohechauka Roma ho'aha irundy generación de trompéta pukukue, ha peteĩ ñorairõ ojupíva Islam ndive ogueru ipahaite hag̃ua, ñandejáraha umi irundy sultán Islamgua oguereko jave yvatekuete pe mburuvichavete pe tetãnguéra rehe. Kuarahyreike ha kuarahyreikygua rembiasakue oñepyrũ va'ekue pe Imperio oñemboja'ópe Constantino rupi ary 330-pe.
The four trumpets of western Rome begin in 330, and the fifth and sixth trumpet represent the power that bring eastern Rome down, an eastern Rome also began in 330. Both eastern and western Rome contributed to the work of placing the papal power on the throne of the earth in 538, so the two lines of western and eastern typify the two horns of the United States, who places the papal power back on the throne at the Sunday law. Western Rome is the symbol of churchcraft in the prophetic relationship and eastern Rome is the symbol of statecraft.
Umi irundy trompéta Roma occidental rehegua oñepyrũ ary 330-pe, ha pe trompéta poha ha poteĩha ohechauka pe mbarete oguerúva Roma oriental ñehundi, peteĩ Roma oriental avei oñepyrũva’ekue ary 330-pe. Mokõivéva, Roma oriental ha occidental, oipytyvõ tembiapópe omoĩ hag̃ua pe pokatu papal yvy ariguápe ary 538-pe; upévare mokõi línea, occidental ha oriental, ohechauka tipológicamente Estados Unidos rembiapo mokõi hatĩicha, ha’evahína omoĩ jeyva pe pokatu papal yvy ariguápe pe léi domingo jave. Roma occidental ha’e símbolo iglesia reko poguýpe guare pe joaju proféticope, ha Roma oriental ha’e símbolo Estado reko poguýpe guare.
Within the history of the fall of western and eastern Rome, the history of papal Rome is set forth. Beginning with the church of the disciples, represented by Ephesus, the first three churches lead to the fourth church, which is the papacy from 538 until 1798. In Revelation thirteen, the papacy is identified as ruling for 42 months, after its deadly wound of 1798 is healed at the Sunday law. “Time is no longer” after 1844, so the forty-two months are a symbol of the period of persecution from the Sunday law until Michael stands up. The pioneers understood the churches, seals and trumpets represented three lines of history that run parallel to one another. Laying the prophetic testimony of western Rome over the line of eastern Rome and the line of papal Rome is not a prophetic application which was employed by the Millerites, but the technique does not contradict any of their established understandings.
Roma occidental ha oriental ho’áramo ojeitype hag̃uape, papal Roma rembiasakue oñemoĩ hag̃ua. Tembipota oñepyrũvo umi temimbo’e iglesiagui, ojehechaukáva Éfeso rupive, umi mbohapy iglesia peteĩha ogueraha pe irundyha iglesiape, ha upéva hína papado ary 538 guive 1798 peve. Apocalipsis trece-pe, papado ojekuaa oñeisãmbyhy hague 42 jasy pukukue, ikatúva hag̃ua ikuera pe iñembyai hag̃uáicha ojejukátava 1798-pe, pe léi domingo-pe. “Aravo ndaiporimo’ãvéima” 1844 rire, upévare umi cuarenta y dos meses ha’e peteĩ símbolo pe ñembyasy ha ñembojopy rehegua pe léi domingo guive Michael opu’ã meve. Umi pionero oikuaa va’ekue umi iglesia, umi sello ha umi trompeta ohechaukaha mbohapy línea histórica omboguatáva ojupe ykére. Ñamoĩvo Roma occidental rehegua marandu profético pe línea Roma oriental rehegua ári ha pe línea papal Roma rehegua ári, ndaha’éi peteĩ jeiporu profético umi Millerita oiporu va’ekue; upéicharõ jepe, upe técnica ndojokói mba’eve umi mba’e ha’ekuéra omopyenda porã va’ekue iñentendimiéntope.
Line upon line, the first four trumpets are to be laid over the history represented by the fifth and sixth trumpets, and then the line of the first three churches that lead to the period of papal persecution represented by the fourth church. Four trumpets on the one line, four sultans on the second line, and four churches on the third line. The number “four” represents worldwide, but it also represents a progressive destruction of either a civil or religious power. What it represents is determined by context.
Tysýi ári, umi irundy trompéta oñemoĩva’erã hi’ári pe tembiasakue ojehechaukáva pe trompéta poha ha poteĩháva rupive, ha upéi pe línea umi mbohapy iglesia peteĩha rehegua ogueraháva pe aravo pe jeporeka papal rehegua pe iglesia irundyha ojehechaukahápe. Irundy trompéta peteĩ línea ári, irundy sultán pe mokõiha línea ári, ha irundy iglesia pe mbohapyha línea ári. Pe papapy “irundy” orrepresenta opaite yvy ape ári, ha avei orrepresenta peteĩ ñehundi mbeguekatúpe ojapóva peteĩ pokatu civil térã religioso rehe. Mba’épa orrepresenta oñemyesakã pe contexto rupive.
At the Sunday law the papal power is restored. The first time the papacy was empowered there was a thirty-year period of preparation. In the first four churches, the fourth church is the papacy, and the first church was the disciples, represented as Ephesus. The first three generations of the Christian church led to the fourth church of Thyatira, that is represented by Jezebel. When you get to Thyatira, in 538, a Sunday law was enacted at the Counsel of Orleans, thus identifying the Sunday law in the United States, when the deadly wound of 1798 is healed.
Pe léi domingo guýpe pe pokatu papal ojevy oñemopyenda hag̃ua. Peteĩha jey pe papadokádo oñemombarete jave, oĩ kuri peteĩ ára mbohapy-pa ary pukukue ñembosako’i rehegua. Umi irundy iglesia peteĩha guive, pe irundyha iglesia ha’e pe papadokádo, ha pe peteĩha iglesia ha’e kuri temimbo’ekuéra, ojehechaukáva Éfeso ramo. Umi mbohapy ñemoñare peteĩha iglesia cristiana rehegua ogueraha pe irundyha iglesia Tiatíra peve, upéva ojehechaukáva Jezabel rupive. Reĝuahẽvo Tiatírape, ary 538-pe, peteĩ léi domingo rehegua oñemoañete kuri pe Concilio de Orleans-pe, ha upéicha ojehechauka pe léi domingo Estados Unidos-pe, pe ñemano vai rehegua ai 1798-pe oñemyatyrõ jave.
The history from 1798, until the Sunday law in the United States is represented by the first four churches. The fourth church of Thyatira is the Sunday law, and the papal persecution which follows. The first church of Ephesus, the church who lost its first love, ended up at the conclusion of the four-step progressive destruction, at the Sunday law of Thyatira. The generation that leads to the Sunday law of Thyatira, is the third generation of Pergamos. Thyatira represents the Sunday law until the close of probation, and Pergamos represents the compromise of the third generation that prepares the way for Thyatira. The third generation of Pergamos, and the compromise it represents was first fulfilled in the time of Constantine, who passed the very first Sunday law in 321. The United States began as the lamb of Ephesus, but when it places Thyatira back on the throne, it speaks as a dragon.
Pe tembiasakue 1798 guive, pe léi domingo Estados Unidos-pe peve oñerrepresenta umi irundy iglesia peteĩha rupive. Pe irundyha iglesia, Tiatira, ha’e pe léi domingo, ha pe mboypýri osẽva upéi, pe pohýi papal. Pe peteĩha iglesia Éfeso, pe iglesia operdékuri i mborayhu peteĩha, og̃uahẽkuri pe ñehundikuaa mbeguekatúpe ohohóvape irundy jepytaso rupive rembe’ýpe, pe léi domingo Tiatira-guápe. Pe generación ogueraháva pe léi domingo Tiatira-pe, ha’e pe mbohapyha generación Pérgamo-gua. Tiatira orrepresenta pe léi domingo guive pe gracia rembe’a peve, ha Pérgamo orrepresenta pe mbohapyha generación kompromíso ombosako’íva tape Tiatira-pe g̃uarã. Pe mbohapyha generación Pérgamo-gua, ha pe kompromíso ha’e orrepresentáva, oñekumpli raẽ va’ekue Constantino tiempo-pe, ha’e ombohasa va’ekue pe peteĩhaite léi domingo ary 321-pe. Estados Unidos oñepyrũkuri pe ovecha ra’y Éfeso-icha, ha katu omoĩ jey vove Tiatira pe tróno ári, oñe’ẽ dragón-icha.
The progressive destruction of the United States is represented by the first four churches of Revelation. The progressive destruction of the sixth kingdom of Bible prophecy occurs over four generations that lead to the Sunday law, where the earth beast, speaks as a dragon. The final generation is represented by the dragon, that is a reptile, as in the Garden of Eden, and for this reason, both John the Baptist and Jesus called the last generation of ancient Israel, “a generation of vipers.”
Estados Unidos ñehundi mbeguekatúvo ojehechauka Apocalipsis pegua irundy tupão peteĩha rupive. Ñehundi mbeguekatúvo pe sexto rréino marandu hag̃ua Biblia profecíape oiko irundy generación rupive ogueraháva pe léi domingo peve, upépe pe mymba yvýgui osẽva oñe’ẽ dragónicha. Pe generación paha ojehechauka dragón rupive, ha’éva peteĩ mbói guasu, Eden Yvotýpe guareicha, ha upévare mokõivéva, Juan el Bautista ha Jesús, ohenói Israel yma guare generación pahápe: “mbói ra’ykuéra generación.”
The fourth and last generation is either the “chosen generation” representing the one hundred and forty-four thousand, or its counterpart, the generation of vipers. One class has formed the image of Christ, the other the image of the beast—the serpent. The generation of vipers is directly set forth, four times in God’s Word. The context at each reference is different.
Pe irundyha ha pahague ñemoñare ha’e térã pe “ñemoñare poravopyre” ohechaukáva umi cien cuarenta y cuatro mil, térã ijojaha’ỹva, mbói ñemoñare. Peteĩ aty ojapo Cristo ra’anga; ambue katu mymba ra’anga—mbói rehegua. Mbói ñemoñare oñemoĩ porãite hag̃ua, irundy jey, Tupã Ñe’ẽme. Peteĩteĩ ñe’ẽñe’ẽme pe contexto iñambue.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.
Ha’e ohechávo heta fariséo ha saduceo ouha iñemongaraihápe, he’i chupekuéra: Peẽ mbói ra’ykuéra, máva piko pene momarandu pejehekýi hag̃ua pe pochy oútavagui? Mateo 3:7.
If the “generation of vipers” were simply some derogatory remarks about a couple sects of people that John didn’t like, then there would be nothing to say about the expression. But every word is sacred within God’s Word, so John was assigning a specific label to the Sadducees and Pharisees. That label is defined prophetically by the context of the passage where it is expressed. In the passage John is identified as accomplishing his ministry, then the Sadducees and Pharisees enter the narrative. In the opening verses John is identified as Isaiah’s “voice in the wilderness.”
Pe “ñemoñare mboi pochy rehegua” ha’e rire añoite peteĩ ñe’ẽ vai mokõi aty tapicha rehegua Juan ndoguerohorýiva, upéicharõ ndaiporimo’ãi mba’eve oñe’ẽ hag̃uáicha upe ñe’ẽjoaju rehe. Hákatu opa ñe’ẽ Tupã Ñe’ẽme imarangatu, upévare Juan omoĩkuri peteĩ téra hekopete ojehechakuaáva saduceo ha fariséo-kuérape. Upe téra oñemyesakã profétikamente pe contexto rupive pe pasáhe oñe’ẽhápe hese. Pe pasáhepe ojehechauka Juan ojapohína i ministerio, upéi saduceo ha fariséo-kuéra oike pe narratívape. Umi versíkulo ñepyrũme Juan ojehechauka Isaías “ñe’ẽ osapukáiva desiértope” ramo.
In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand.
Umi árape ou Juan el Bautista, opredikávo Judéa desiértope, ha he'ívo: Pende py'a rerova, yvága rréino hi'ag̃uíma.
For this is he that was spoken of by the prophet Esaias, saying,
Ha’e niko upe oñeñe’ẽ hese maranduhára Esaias rupi, he’ívo,
The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
Oñe'ẽ peteĩ osapukáiva desiértope: Pejapo katu Tupã Rape, pembopy'aguasu hag̃ua heko rape.
And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.
Ha pe Juan oreko vaʼekue ijao kavaju’i raguegui apo pyre, ha peteĩ kuʼa pire guigua ikuʼáre; ha hiʼupyrã vaʼekue tuku ha eíra kaʼaguy.
Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:2–7.
Upérõ osẽ ohó hendápe Jerusalén, ha opaite Judea, ha opaite yvytyryrýi Jordán jerére; ha oñemongarai hese Jordánpe, omombeʼúvo ipekadokuéra. Péro haʼe ohechávo heta fariséo ha saduceo ouha ikaraípe hag̃ua, heʼi chupekuéra: Peẽ mbói raʼykuéra, máva piko penemomarandu pejehekýi hag̃ua pe pochy oútavagui? Mateo 3:2–7.
The final generation of ancient Israel is labelled as “a generation of vipers,” by a prophet who came out of the wilderness. John is the prophet who fulfilled the role as Malachi’s messenger who prepared the way for the Messenger of the Covenant, who was also the voice in the wilderness identified by Isaiah.
Israel yma guaréva paha oñembohéra “mbói ra’ykuéra ñemoñare” ramo peteĩ maranduhára osẽ vaʼekuépe desiértogui. Juan hína pe maranduhára omohuʼãvaʼekue hembiaporã ramo Malaquías remimbou, ombosakoʼíva tape pe Ñeʼẽmeʼẽ Joaju Remimbourã, ha upéicha avei haʼe vaʼekue pe ñeʼẽ osapukáiva desiértope, Isaías omombeʼu haguéicha.
If we consider “leaves” as a symbol, we find that they represent “profession.” The first reference is with Adam and Eve, who covered their unrighteousness, with fig leaves. They had previously worn the garment of light, the garment of righteousness, but when that was gone, they realized they were naked Laodiceans, who think all they need to do is hide behind the “leaves of profession,” and everything will be OK. Further on in the passage, John speaks directly against the Laodicean Jews trusting in the bloodline of Abraham to save them, for their presumption was simply the empty leaves of profession. A person’s garments represent who they are.
Jahecháramo “rogue” peteĩ símbolo ramo, jajuhúta ha’eha ohechauka “ñe’ẽje’e térã jerovia rehegua jehechauka.” Peteĩha ñe’ẽmondo ko mba’ére ha’e Adán ha Eva ndive, oñuãva’ekue ijeiko tekojoja’ỹre higuéra rogue reheve. Ymave oguerekókuri hikuái tesape ao, tekojoja ao; ha upéva okanývo, ohechakuaa hikuái oĩha opívo, Laodicea-guáicha, opensáva opa mba’e oikotevẽva ha’eha okañy “ñe’ẽje’e rogue rapykuéri,” ha opa mba’e oĩ porãtaha. Tenonderãite pe pasáhepe, Juan oñe’ẽ porãite Laodicea judío-kuéra rehe, ani hag̃ua ojerovia Abraham tuguy rape oguerahataha chupekuéra pysyrõme, pórke ijeporiahuvereko rei ha’eva’ekue peteĩ ñe’ẽje’e rogue nandi año. Peteĩ tapicha ao ohechauka máva pa ha’e.
Trees are a symbol of men and of kingdoms, and the fruit, the branch, the seed, the soil, the water, the root and obviously the leaves all represent specific prophetic symbols unto themselves, but each of those truths is connected to the other symbols represented in the various lines of prophecy that employ the prophetic symbols that go to make up a “tree.” Of course, the first prophetic symbolism of a tree is that it represents a life-or-death test.
Yvyramáta ha’e peteĩ símbolo kuimba’ekuéra rehegua ha tetãnguéra rehegua, ha yva, hakã, ta’ỹi, yvy, y, rapo ha, añetehápe, roguekuéra opaite ohechauka peteĩteĩ símbolo profético específico ijehegui; hákatu umi añetegua peteĩteĩva ojoaju ambue símbolo ndive, ojehechaukáva opaichagua línea de profecía-pe oipurúva umi símbolo profético omohendáva peteĩ “yvyramáta”. Añetehápe, pe tenondegua simbolismo profético peteĩ yvyramáta rehegua ha’e orepresenta hag̃ua peteĩ prueba tekove térã mano rehegua.
John’s message is represented by the clothes he wore, and the food he ate. Prophetic food, such as the manna at the beginning of ancient Israel, or the Bread of Heaven at the end; must be eaten. The food represents a prophetic testing message which must be eaten, for it is Christ’s flesh and His blood. The clothes John wore and the food he ate identifies the message, and messenger who prepared the way for Christ. John typifies the final messenger who prepares the way for Christ, who is the Messenger of the Covenant who suddenly comes to His temple at the Sunday law. When that takes place, the foolish virgins, who are also Laodiceans and tares, represent the final fourth generation of those who profess to be the legitimate covenant people of Abraham, just as did the Pharisees and Sadducees, in the time when John appeared out of the wilderness.
Juan marandu ojehechauka umi ao ha'e omonde vaʼekuépe, ha umi tembiʼúpe haʼe hoʼu vaʼekuépe. Tembiʼu profético, haʼetéva maná yma Israel yma guarépe ñepyrũme, térã Yvága Mbyjaʼo ipahápe; tekotevẽ oñekaru hese. Pe tembiʼu ohechauka peteĩ marandu profético de prueba rehegua tekotevẽva oñekaru hese, pórke haʼe hína Cristo roʼo ha Huguy. Umi ao Juan omonde vaʼekue ha pe tembiʼu haʼe hoʼu vaʼekue oikuaauka pe marandu ha pe maranduhára ombosakoʼíva tape Cristo peguarã. Juan ohechaukaramo pe maranduhára pahagua ombosakoʼíva tape Cristo peguarã, haʼéva pe Mensajero del Pacto oguahẽva pyaʼe Itémplope pe léi dominical jave. Upe oiko vove, umi vírgenes itavýva, haʼéva avei Laodiceagua ha cizaña, ohechauka pe irundyha generación pahagua umi ojeʼéva haʼeha pacto retaygua añeteguáva Abraham rehegua, peteĩchaite umi fariseo ha saduceo ojapo haguéicha, pe ára Juan osẽrõ guare pe desiértogui.
John wore camel hair, a leather girdle that included a harness attachment, such as farm animals have with a yoke. He ate, and therefore his message was of locusts, a premier symbol of Islam in the Scriptures, and he mixed his message of Islam, with the honey.
Juan oñemonde vaʼekue kavaju kaʼaguy raguegui, ha peteĩ kuʼakuaha pireguigua oguerekóva peteĩ joajuha ñembojoaju hag̃ua, mbaʼerechaukaha mymbakuéra ñemitỹme oiporúva peteĩ júgo ndive. Hoʼu vaʼekue, ha upévare imarandu haʼe vaʼekue tuku rehegua, peteĩ taʼanga yvate Islam rehegua Ñandejára Ñeʼẽme, ha ombojeheʼa imarandu Islam rehegua, eíra ndive.
And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey. Exodus 16:31.
Ha Israel róga ombohéra upéva Maná; ha ha’e ojogua kuri kurepi ra’ỹi morotĩme; ha ija’u katu ojogua mbeju-kangy eígui oñembosajéva rehe. Éxodo 16:31.
Manna is a symbol of God’s Word, and it tasted like honey, which the prophets identify as the taste of the message, they are represented as eating. John brought the message of Islam as represented by the locusts, and a girdle of camel leather and camel hair. The locusts and the camel are both symbols of Islam. That message of Islam was mixed with the enlightenment of God’s Word that is represented as “honey.”
Maná ha’e peteĩ símbolo Tupã Ñe’ẽ rehegua, ha iporã he’ũ asy, ha upe sabor umi maranduha kuéra omombe’uha pe marandu sabor ramo, ha’ekuéra ojehechauka ramo ogu’uhína. Juan ogueru Islam marandu, ojehechaukáva tuku kuéra rupi, ha peteĩ ku’a jokua vaka-kavaju piregui ha kavaju raguegui. Tuku kuéra ha kavaju mokõivéva ha’e símbolo Islam rehegua. Upe Islam marandu oñembojehe’a Tupã Ñe’ẽ arandu rendy reheve, ojehechaukáva “eíra” ramo.
Then said Jonathan, My father hath troubled the land: see, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey. 1 Samuel 14:29.
Upémarõ Jonatán: Che ru ombopy’aju ko tetãme; pehecha, ajerure peẽme, mba’éichapa che resa hendy porãve, ha’upyrégui michĩmi ko eíra. 1 Samuel 14:29.
John did not simply represent a message of Islam, but he came from the wilderness, as did Elijah, and John did not eat honey, he ate wild honey, for he, as with Christ, was not trained in the institutions of the day who had their own honey of a message, represented by the leaven of the Pharisees and Sadducees. John ate honey from the wilderness, for he was trained by the Holy Spirit outside the religious institutions of his day. The typical girdle of the time period contained a hinge mechanism that a person would tie their camel hair garment onto. The hinge represents John, who was the turning point from the earthly unto the heavenly sanctuary.
Juan ndaha’éi ohechauka hag̃uánte peteĩ marandu Islam rehegua, ha’e ou va’ekue pe desiérto-gui, Elías-icha, ha Juan ndokarúi miel añónte, ha’e okaru miel ka’aguygua; peteĩcha Cristo rehe, ndaha’éi va’ekue oñembokatupyryva umi ára peguápe umi institución-kuérape, umíva oguerekóva ijeheguiete imiel ramo peteĩ marandu, ojehechaukáva fariseo ha saduceo-kuéra levadúra rupive. Juan okaru desiérto pegua miel rehe, ojehegui ha’e oñembokatupyry Espíritu Santo rupive umi ára pegua institución religiosa-kuéra okápe. Pe ku’akuaha jepiveguáva upe aravo peguápe oguereko va’ekue peteĩ bisagra rembiapo, upépe peteĩ tapicha ombojoaju hag̃ua pe ao kavaju raguegui ojapóva. Pe bisagra ohechauka Juan-pe, ha’égui pe moambueha guasu yvy arigua guive pe santuario yvagapeguápe.
“The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.
“Maranduhára Juan mokõive ára ñemboheko mbytépe pe joajuha raka’e. Ñandejára rembijokuáiramo oñemoĩ hag̃ua ohechauka hag̃ua pe léi ha maranduharakuéra ojoajúva pe ára cristiano rehe. Ha’e va’ekue pe tesape michĩvéva, oúva rire peteĩ tuichavéva. Juan apytu’ũ oñemyesakã Espíritu Santo rupive, ikatu hag̃uáicha omyesakã itavayguakuérape; ha katu ndaipóri ambue tesape araka’eve ohesapéva térã ohesapéta hesakã hag̃uáicha yvypóra ho’a vaekuépe pe osẽva Jesús ñembo’e ha techapyrãgui. Cristo ha Hembiapo ojekuaa va’ekue mante kangy hag̃uáicha umi mymbajuka ta’ãngamýiva rupive. Juan voi ndohupytýi gueteri hag̃ua hekopete pe tekove oútava, omanóva’ỹva, pe Salvador rupive.” The Desire of Ages, 220.
The hinge garment of John is introduced at the very point of Christ’s baptism, which was the turning point, represented by the place where John was baptizing. That place was named Bethabara meaning “ferry crossing,” and is the very place ancient Israel entered into the Promised Land as they came out of the wilderness, just as John had done.
Ao ojegueraha peteĩ ao-juvy Juan rehegua Cristo ñemongaraiha rupiite, ha upéva voi va'ekue pe punto ojeroviaha opa mba'e, ojehechaukáva pe tenda rupive Juan omongaraihaguépe. Upéva héra va'ekue Betábara, he'iséva “mboyru rapehasaha”, ha upe tendaite voi rupi yma Israel yma guare oike va'ekue Yvy Ñe'ẽme, osẽvo desiérto-gui, Juan ojapo haguéicha avei.
Of course, the movement of the one hundred and forty-four thousand are who John is representing, but we are simply pointing out that when Jesus was baptized, it was that generation that He and John called the “generation of vipers.” Jesus came to magnify God’s Ten Commandment law, and He inspired every word in the Bible, so when He calls the final generation of ancient Israel a generation of vipers, He knows full well that the second commandment identifies the judgment being accomplished in the third and fourth generations.
Añetehápe, pe movimento umi cien cuarenta y cuatro mil rehegua ha’e umi Juan orepresentáva; ha rohechauka hag̃uánte, Jesús oñemongarai ramo guare, upéva pe generación ha’e va’ekue ha’e ha Juan ohenóiva “generación de víboras”. Jesús ou va’ekue omomba’eguasu hag̃ua Tupã Léy Diez Mandamiento rehegua, ha ha’e oinspira va’ekue opa ñe’ẽ oĩva la Biblia-pe; upévare, ohenóivo Israel yma guarépegua generación paha “generación de víboras”, ha’e oikuaa porãiterei pe mokõiha mandamiento ohechaukaha pe juicio oñemboguapýva mbohapyha ha irundyha generación-kuérape.
The third and fourth generations represent a progressive judgment that ends in the fourth generation, which is the generation of vipers. Christ baptism typifies 9/11. The Laodicean Seventh-day Adventist generation has been in its final generation since that time. John’s message to the Pharisees and Sadducees was the Laodicean message.
Pe mbohapyha ha irundyha ñemoñare ohechauka peteĩ huísio oñemotenondéva ohóvo, opa pe irundyha ñemoñarépe, ha upéva hína mbói ra’ykuéra ñemoñare. Cristo ñemongarai oikuaauka 9/11. Laodicea rehegua Adventista Ára Pokõiha ñemoñare oĩ hína iñemoñare pahaitepe guive upe ára guive. Juan marandu umi fariséo ha saduceokuérape g̃uarã ha’e vaʼekue pe marandu Laodiceagua.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them,
Ha’e ohechárõ guare heta fariséo ha saduceo ouha hikuái iporomongaraihápe, he’i chupekuéra,
O generation of vipers, who hath warned you to flee from the wrath to come?
Peñemoñare ñemoñare, máva piko pene momarandu peñani hag̃ua pe pochy oútavagui?
Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father:
Pehechauka, upévare, yva oĩporãva ñembyasy rehegua; ha ani peimo’ã peje hag̃ua pende pype: Ore ru hína Abraham.
for I say unto you, that God is able of these stones to raise up children unto Abraham.
ha che peẽme: Tupã ikatu ko'ã ita apytégui omoheñói hag̃ua ta'ýra kuéra Abraham-pe guarã.
And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.
Ha ko'ág̃a pe hácha oĩma yvyramáta rapóre; upévare opa yvyra ndaigueraháiva yva porã oñekytĩta ha oñemombo tata ári. Che añetehápe pomongarai ype peneñembyasýpe hag̃ua; ha pe ouva che rire imbareteve chehegui, ipy rehegua jepe ndaha'éi che juky araha hag̃ua; ha'e penemongaraita Espíritu Santo reheve ha tata reheve. Ipojárype oguereko iventiladór, ha omopotĩmbaitéta irrevésta pe ijotýva renda, ha ombyatýta trígope heñói hag̃ua pe ñongatuhápe; ha umi táva katu ohapýta tata ndojepe'áiva reheve.
Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:7–13.
Upéi Jesús oúta Galiléagui Jordánpe, Juan rendápe, oñemongarai hag̃ua hese. Mateo 3:7–13.
Jesus came from Galilee, which symbolizes a turning point in agreement with John’s girdle-hinge, and the meaning of Bethabara. John’s work of preparing the way, had then changed to Christ’s work of confirming the covenant. The thirty years of preparation was ended and the three and a half years before and after the cross began.
Jesús ou Galiléagui, upéva oñeteĩva peteĩ jere pyahu ramo oñembojoajúvo Juan cinturón-bisagra rehegua ndive, ha Bethabara he’iséva ndive. Juan rembiapo, tape ombosako’i hag̃ua, upérõ oñemoambue Cristo rembiapópe omombarete hag̃ua pe ñe’ẽme’ẽ. Opa va’ekue mokõipa ary oñembosako’i haguã, ha oñepyrũ mbohapy ary ha mbyte pe kurusu mboyve ha rire.
John’s message was a warning of the coming wrath at the destruction of Jerusalem, a destruction that also represents the end of the world and the seven last plagues. That warning message was set within the context of Islam, and it was delivered by a man who not only fulfilled Malachi’s messenger who prepares the way, and Isaiah’s voice in the wilderness, but also the message of Elijah, for John’s clothing paralleled Elijah’s just as John’s message paralleled Elijah’s.
Juan marandu vaekue peteĩ ñe’ẽmondýi pe pochy oútavare Jerusalén ñehundípe, peteĩ ñehundi avei ohechaukáva ko yvy paha ha umi siete plaga paháva. Upe marandu ñe’ẽmondýi oñemoĩkuri Islam ryepýpe, ha oñeme’ẽkuri peteĩ kuimba’e rupive, ha’e ndaha’éi omohu’ãva añónte Malaquías remimbou ombosako’íva tape, ha Isaías ñe’ẽ osapukáiva desiértore, síno avei Elías marandu; Juan ao rehegua oñembojoja Elías mba’évare, upéicha avei Juan marandu oñembojoja Elías marandúre.
And he said unto them, What manner of man was he which came up to meet you, and told you these words? And they answered him, He was an hairy man, and girt with a girdle of leather about his loins. And he said, It is Elijah the Tishbite. 2 Kings 1:7, 8.
Ha he’i chupekuéra: Mba’éichagua kuimba’e piko peẽme ojojuhu va’ekue ha he’i peẽme ko’ã ñe’ẽ? Ha ha’ekuéra ombohovái chupe: Ha’e va’ekue peteĩ kuimba’e hague hetáva, ha oku’a peteĩ ku’akuaha pire guigua reheve ikupe rupi. Ha he’i: Ha’e hína Elías, pe Tisbita. 2 Reyes 1:7, 8.
If they were to ask of John, and not of Elijah, “what manner of man was he?” they would be answered “a hairy man, and girt with a girdle of leather about his loins.” The entire six-month ministry of John is represented in the passage where the final and fourth generation is specifically identified and defined. The Laodicean message unto them directly attacks the profession of being God’s covenant people, it warns them of the coming wrath as illustrated by an ax striking the roots of the trees. The message included that Christ would finish the testing process that began with John. Later in Matthew, Jesus also calls the Jews “a generation of vipers,” and He takes the thought up from John’s theme of cutting down a tree, and explains why.
Oporandéramo hikuái Juángui, ha ndaha’éi Elíasgui, “mba’eichagua kuimba’épa ra’e?”, oñembohováita chupekuéra: “Peteĩ kuimba’e avaháva, ha ojeguahẽva peteĩ ku’akuaha pire reheguáva ipy’a jerére.” Juan rembiapo pukukue seis mése aja oñerepresenta pe pasáhepe, upépe pe ñemoñare paha ha irundyha oñemombe’u porã ha oñemyesakã hag̃ua hekoitépe. Pe marandu Laodiceagua oñeme’ẽva chupekuéra oity hag̃ua derechamente pe he’íva hikuái ha’eha Tupã tavayguakuéra ñe’ẽme’ẽ rehegua; oavisa chupekuéra pe pochy oútavagui, oñemyesakãháicha peteĩ hacha oinupãvo yvyramáta rapo. Pe marandu oike avei Cristo omohu’ãtaha pe ñeha’ãrã ñeporandu hag̃ua, oñepyrũva’ekue Juán ndive. Upe rire, Mateo-pe, Jesús avei ohenói umi judíokuérape “mbói ra’ykuéra ñemoñare”, ha ombojoapy pe pensamiento osẽva Juán ñe’ẽme, pe yvyramáta ñekytĩ rehegua, ha omyesakã mba’érepa.
Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:33–37.
Pejapo pe yvyramáta iporã, ha hi’a avei iporã; térã pejapo pe yvyramáta ivaíva, ha hi’a avei ivaíva: pe yvyramáta niko ojekuaa hi’águi. Mbói ra’ykuéra ñemoñare, mba’éicha piko peẽ, peneañáva, ikatu peñe’ẽ mba’e porã? Ñande py’a henyhẽvagui niko ñande juru oñe’ẽ. Kuimba’e porã, ipy’apýpe oguerekóva mba’e porã ñembyatygui, oguenohẽ mba’e porã; ha kuimba’e añáva, ipy’apýpe oguerekóva mba’e vai ñembyatygui, oguenohẽ mba’e vai. Ha che ha’e peẽme, opa ñe’ẽ rei yvypóra he’íva rehe, ome’ẽta hag̃ua káuenta hese kuéra pe ára jehuguaitépe. Nde ñe’ẽ rupive niko rehecháta nde rekojojaha, ha nde ñe’ẽ rupive avei reñekondenáta. Mateo 12:33–37.
The day of judgment, according to the second commandment is in the fourth generation. The judgment is based upon the message we speak, and that message comes out of our hearts. It is the message we speak that identifies whether we are Peter’s “chosen generation” or a “generation of vipers.” Either class is manifested at the conclusion of a testing process where Christ, as the dirt brush man cleans His floor. As with the oil in the parable of the ten virgins, the message is represented either by an evil or a good heart. Christ’s reference adds that this generation of vipers, which is the fourth and final generation—seek after a sign, and the only sign they would be given was the sign of Jonah.
Ñehusía ára, mokõiha tembiapoukapy he’iháicha, oĩ irundyha ñemoñarepe. Pe ñehusía oñemopyenda pe ñe’ẽ ñañe’ẽvape ári, ha upe ñe’ẽ osẽ ñane korasõgui. Pe ñe’ẽ ñañe’ẽva hína pe ohechauka hag̃ua ñandeha Pédro rembiporavo “ñemoñare poravopyre” térã peteĩ “mbói ra’ykuéra ñemoñare”. Mokõivéva aty oñemyesakã pe teko’ãrã jehechajey rembe’ýpe, upépe Cristo, yvytyvõha kuimba’eicha, omopotĩ hag̃ua Ijyvýpe. Oĩháicha pe aséite umi pa virhen ñe’ẽtépe, pe ñe’ẽ ojehechauka peteĩ korasõ añáva térã peteĩ korasõ porã rupive. Cristo ñe’ẽ joapy ombojoapy hag̃ua ko mbói ra’ykuéra ñemoñare, ha’éva irundyha ha paha ñemoñare, oheka peteĩ techaukaha, ha pe techaukaha añoite oñeme’ẽtava chupekuéra ha’eva’ekue Jonás techaukaha.
Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. Matthew 12:38–42.
Upéi ramo unos kuatiahaihára ha fariséokuéra oñeʼẽ hese heʼívo: Mboʼehára, roipota rohecha ndehegui peteĩ techaukaha. Haʼe katu ombohovái ha heʼi chupekuéra: Peteĩ ñemoñare aña ha oporomoakãratĩva oheka techaukaha; ha ndajejapomoʼãi chupe techaukaha ambue, proféta Jonás rembiporu rehegua añoite. Jonás oiko haguéicha mbohapy ára ha mbohapy pyhare pira guasu ryepýpe, upéicha avei Yvypóra Raʼy oikóta mbohapy ára ha mbohapy pyhare yvy pyʼapýpe. Nínive kuimbaʼekuéra opuʼãta huísiope ko ñemoñare ndive, ha ombojaʼóta chupe: oñembyasy rire hikuái Jonás marandu hag̃uére; ha péina ápe oĩ peteĩ tuichavéva Jonásgui. Ñemby mbuguakuéra rréina opuʼãta huísiope ko ñemoñare ndive, ha ombojaʼóta chupe: ou haguére yvy rembeʼykuéra mombyryvévagui ohendu hag̃ua Salomón arandu; ha péina ápe oĩ peteĩ tuichavéva Salomóngui. Mateo 12:38–42.
Christ referenced the Jews as a generation of vipers, and He uses illustrations of judgment as the message of Jonah, and the message of the wisdom of Solomon. Jesus is identifying by context, and with two witnesses, that the generation of vipers is the fourth generation, for the fourth generation is where judgment is accomplished.
Cristo oñe’ẽ vaʼekue umi judío rehe, henóivo chupekuéra peteĩ ñemoñare mbói ñanambusuguigua; ha Haʼe oiporu ñehaʼãro taʼãngamýi juicio rehegua, Jonás marandu ha Salomón arandu maranduicha. Jesús ohechauka mbaʼeichagua ñemoñarepa koʼãva, contexto rupive ha mokõi testígo ndive, pe ñemoñare mbói ñanambusuguigua haʼeha pe irundyha ñemoñare, pórke pe irundyha ñemoñarépe ojejapo pe juicio.
The one hundred and forty-four thousand are the ensign, or the sign of the latter days, as is the law of God, and the Sabbath. The sign of Jonah is the sign of the resurrection, which for the Jews in Christ’s day and age was His baptism, when the Holy Spirit descended, represented as a dove. Jonah means “dove.” Jonah, John the Revelator, Daniel, Joseph and Lazarus represent the one hundred and forty-four thousand, who are resurrected from being dead in the street for three and a half days. At that point they are to transition from Laodiceans unto Philadelphians, thus becoming the eighth that is of the seven. Jonah represents baptism, for he was cast into the water and symbolically died when he was eaten by the whale. He was thereafter resurrected, as was John, when he was taken out of the boiling oil, and as was Daniel when he was taken out of the lion’s den, and as was Joseph, when he was taken out of the pit, as was Lazarus, the sealing miracle in the time of Christ. The Jews could not see the sign of Jonah, as represented by Christ’s resurrection any clearer than Adventism sees the sign of 9/11, which is the sign of Jonah.
Umi cien cuarenta y cuatro mil ha’e pe pabellón térã pe señal ára pahápeguáva, peteĩcha Ñandejára léi ha pe sábado. Jonás señal ha’e pe resurrección señal, ha upéva umi judíope g̃uarã Cristo ára rupi ha’eva’ekue Ibautísmo, Espíritu Santo oguejy ramo, ojehechauka hag̃uáicha peteĩ pykasu ramo. Jonás he’ise “pykasu”. Jonás, Juan pe Revelador, Daniel, José ha Lázaro ohechauka umi cien cuarenta y cuatro mil-pe, oikove jeýva omano hague rire tape mbytépe mbohapy ára ha mbyte aja. Upérõ guive ohasa va’erã hikuái Laodicéagui Filadelfiápe, péicha oikóvo pe poapyha oúva umi siete apytégui. Jonás ohechauka pe bautísmo, yvápe oñemombo haguére chupe ha simbólicamente omano va’ekue pe pira guasu ho’u ramo chupe. Upe rire oikove jey, Juan-icha, oñeguenohẽrõ guare chupe pe aséite ryakuãmbáva opupu vahegui, ha Daniel-icha oñeguenohẽrõ guare chupe umi león kuágui, ha José-icha oñeguenohẽrõ guare chupe pe yvykua guive, ha Lázaro-icha, pe milagro sellador Cristo árape. Umi judío ndaikatúi ohecha Jonás señal, ojehechaukaháicha Cristo resurrección rupive, hesakãvéva Adventismo ohechaháicha 9/11 señal, ha’éva Jonás señal.
We will continue these subjects in the next article.
Koʼã mbaʼe rehe ñambojoapyta pe artíkulo oútavape.
“The burden of the warning now to come to the people of God, nigh and afar off, is the third angel’s message. And those who are seeking to understand this message will not be led by the Lord to make an application of the Word that will undermine the foundation and remove the pillars of the faith that has made Seventh-day Adventists what they are today. The truths that have been unfolding in their order, as we have advanced along the line of prophecy revealed in the Word of God, are truth, sacred, eternal truth today. Those who passed over the ground step by step in the past history of our experience, seeing the chain of truth in the prophecies, were prepared to accept and obey every ray of light. They were praying, fasting, searching, digging for the truth as for hidden treasures, and the Holy Spirit, we know, was teaching and guiding us. Many theories were advanced, bearing a semblance of truth, but so mingled with misinterpreted and misapplied scriptures, that they led to dangerous errors. Very well do we know how every point of truth was established, and the seal set upon it by the Holy Spirit of God. And all the time voices were heard, ‘Here is the truth,’ ‘I have the truth; follow me.’ But the warnings came, ‘Go not ye after them. I have not sent them, but they ran.’ (See Jeremiah 23:21.)
“Pe marandu pohýi ñemomarãrã rehegua ko’ág̃a oguahẽ hag̃ua Tupã retãme, hi’aguĩ ha mombyrygua, ha’e pe karia’y mbohapyha marandu. Ha umi ohekáva oikuaa hag̃ua ko marandu ndaikatumo’ãi Ñandejára oguereko hag̃ua chupekuéra omoĩ hag̃ua Ñe’ẽ peteĩ jeporu ombyai hag̃uáicha pe ñepyrũmby ha ombogue hag̃ua jerovia yvyra guasu oguerekóva umi Adventista Ára Pokõiha guápe ko árape ha’eháicha. Umi añetegua ojehechauka va’ekue hekópe, ñañemotenondévo marandu hag̃uáicha profecía rape ojehechaukáva Tupã Ñe’ẽme, ha’e añetegua, marangatu, opa’ỹva añetegua ko árape. Umi ohasava’ekue pe tape peteĩteĩ peteĩteĩme yma ore jeikove rembiasakuepe, ohechávo añetegua joajuha umi profecíape, oñembosako’i va’ekue omoneĩ ha hag̃ua ojapo hag̃ua opaite tesape rendy. Ha’ekuéra oñembo’e, ohasa okaru’ỹre, ohesa’ỹijo, ohekávo añetegua kañymby guasu hag̃uáicha, ha pe Espíritu Santo, jaikuaa, ore mbo’e ha ore mboguata va’ekue. Heta teoría oñemoĩ tenonderãme, oguerekóva añetegua ra’ãnga, hákatu ojehe’a hag̃ua Escritura kuéra oñembohasa vai ha ojeporu vaívandi, upévare ogueraha jejavy kyhyjépe. Porãiterei jaikuaa mba’éichapa opaite punto añetegua rehegua oñemopyenda va’ekue, ha mba’éichapa Tupã Espíritu Santo omoĩ hese isello. Ha opa ára oñehendu ayvu: ‘Ko’ápe oĩ pe añetegua,’ ‘Che areko pe añetegua; peju che rapykuéri.’ Hákatu ou umi ñemomarandu: ‘Ani peho hapykuéri. Che ndaha’éi amondo chupekuéra, ha’ekuéra katu oho va’ekue.’ (Ehecha Jeremías 23:21.)
“The leadings of the Lord were marked, and most wonderful were His revelations of what is truth. Point after point was established by the Lord God of heaven. That which was truth then, is truth today. But the voices do not cease to be heard—‘This is truth. I have new light.’ But these new lights in prophetic lines are manifest in misapplying the Word and setting the people of God adrift without an anchor to hold them. If the student of the Word would take the truths which God has revealed in the leadings of His people, and appropriate these truths, digest them, and bring them into their practical life, they would then be living channels of light. But those who have set themselves to study out new theories, have a mixture of truth and error combined, and after trying to make these things prominent, have demonstrated that they have not kindled their taper from the divine altar, and it has gone out in darkness.” Selected Messages, book 2, 103, 104.
“Umi tendota Ñandejára rehegua ojehechauka porã, ha iporãiterei vaʼekue Ijehechaukapykuéra mbaʼépa añetegua hína. Punto rire punto oñemopyenda vaʼekue yvága Jára Ñande Ruete rupive. Pe vaʼekue añetegua upe ramo, añetegua gueteri ko árape. Péro ñeʼẽnguéra ndojejokói oñehendu hag̃ua—‘Kóva hína añetegua. Che areko tesape pyahu.’ Ha koʼã tesape pyahu línea proféticape ojehechauka Ñandejára Ñeʼẽ jeporu vai rupive ha omombo hag̃ua Ñandejára retãyguápe oguata hag̃uáicha ojokoʼỹre, ndorekóigui peteĩ ancla omoĩ hag̃ua chupekuéra mbarete hag̃ua. Ñeʼẽmeʼẽ mboʼepyha ojapyhýramo umi añetegua Ñandejára oikuaaukáva Itavayguakuéra rerahaha rupive, ha omoĩramo koʼã añetegua imbaʼerã tee, omongarúramo iñakãme, ha oguerúramo umíva hekovepýpe ojeporu hag̃uáicha, upéicharõ haʼekuéra oikóta tesape rapeve hag̃uaicha. Péro umi oñemoĩva ohesaʼỹijo hag̃ua teoría pyahu, oguereko peteĩ jopara añetegua ha jejavy oñembojeheʼapýva, ha oñehaʼã rire omoĩ hag̃ua koʼã mbaʼe tenonde gotyo, ohechauka hikuái ndohapyihague iñakãrata pe altar divínogui, ha oñembogue pytũmbýpe.” Selected Messages, libro 2, 103, 104.