We were half way through the four references of ancient Israel, as the generation of “vipers” in the previous article. In Matthew, both John and Jesus label the Pharisees and Sadducees as the generation of vipers. John represents the beginning of a testing process that is identified when he taught that Jesus, who would follow him—would thoroughly purge His floor. Jesus added to the testing process of John, by including the judgment process, as He referenced the queen of Sheba and Nineveh. Judgment takes place in the fourth generation, and one class in the judgment manifests as serpents, for their father is the devil. Jesus added the issue of the fourth generation seeking a sign, when the sign was in plain sight.
Roĩmava’ekue irundy ñe’ẽjoaju yma guare Israel rehegua mbyte rupi, pe ñemoñare “mbói pozoñáva” rehegua, pe artículo mboyveguápe. Mateo-pe, mokõivéva, Juan ha Jesús, ombohéra umi fariseo ha saduceo-kuérape pe ñemoñare mbói pozoñáva ramo. Juan ohechauka peteĩ prueba rembiapo ñepyrũ, ojekuaaukáva ha’e ombo’évo Jesús rehe, pe oúta va’ekue hapykuéri, ha’eha pe omopotĩmbaitétava Ijára renda. Jesús ombojoapy Juan prueba rembiapópe pe juicio rembiapo, omombe’úvo Seba rréina ha Nínive rehegua. Pe juicio oiko pe irundyha ñemoñarépe, ha peteĩ aty pe juicio-pe ojehechauka mbói ramo, pórke itúva hína pe aña. Jesús avei omoĩ pe irundyha ñemoñare ohekaha peteĩ techaukaha mba’e, pe techaukaha oĩramo jepe hesakã hag̃uáicha henondépe.
In Matthew twenty-three the “woes” upon the Pharisees and Sadducees are set forth, and the process of testing and judgment is again associated with the final generation. Chapter twenty-two prepares the setting of the woes of chapter twenty-three.
Mateo veintitrépe ojehechauka umi “aikóne vai” umi fariséo ha saduceo ári, ha pe proceso de prueba ha juicio ojuehegua jey pe generación paha ndive. Pe kapítulo veintidós ombosako’i pe contexto umi “aikóne vai” kapítulo veintitréspegua hag̃ua.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he?
Ha fariséokuéra oñembyaty aja, Jesús oporandu chupekuéra, heʼívo: Mbaʼépa peẽ peimoʼã Cristo rehe? Mávapa raʼy haʼe?
They say unto him, The Son of David.
He'i chupe: “Ta'ýra David rehegua.”
He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
Ha'e he'i chupekuéra: Mba'éicha piko upéicharõ David, pe Espíritu rupi, ohenói chupe Ñandejára, he'ívo: “Ñandejára he'i che Ruvicha-pe: Eguapy che akatúa gotyo, ajapo peve nde enemigo-kuérape nde py renda”? Upéicharõ, David ohenóiramo chupe Ñandejára, mba'éicha piko ha'e iñemoñare?
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.
Ha avave ndoikuaái ombohovái chupe peteĩ ñe’ẽnte jepe, ha upe áragui avave nomokyre’ỹi voi oporanduve hag̃ua chupe mba’eve. Mateo 22:41–46.
When the door closed to any further interaction, Jesus then sets forth eight woes in the following chapter. In verse thirteen the woe is for shutting the doors to the kingdom of heaven. It is from Heaven’s doors that the latter rain is poured out. The eight woes are about those who profess to open the door which no man can open and close the door which no man can close. In vision, Sister White was shown those who did not follow Christ into the Most Holy Place sending their prayers to the empty holy place where Satan, pretending to be Christ, led them to believe everything was OK. They had re-opened the holy place, and closed the Most Holy Place.
Oñembotývo rire pe okẽ ojejoko hag̃ua oimeraẽve ñomongeta, upérõ Jesús omoĩ porã ocho “ay” pe kapítulo oúva upe rire. Pe versíkulo trece-pe, pe “ay” ha’e ojejokóre umi okẽ pe yvága rréino gotyo. Umi okẽ Yvagapegua guive oñeñohẽ pe ama paha. Umi ocho “ay” oñe’ẽ umi he’íva oipe’a hag̃ua pe okẽ avave ndaikatúiva oipe’a ha omboty hag̃ua pe okẽ avave ndaikatúiva omboty. Pe visión-pe, Hermana White ohecha va’ekue umi ndoikóiva Cristo rapykuéri pe Tupaópe Iñemarangatuvévape, omondoha hikuái iñembo’e pe tupaópe marangatu nandi hag̃uáme, upépe Satanás, ojapóvo gua’u Cristo ramo, omoakã hikuái oguerovia hag̃uáicha opa mba’e oĩ porãha. Ha’ekuéra oipe’a jey va’ekue pe tupaópe marangatu, ha omboty pe Tupaópe Iñemarangatuvéva.
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.
“Hetaiterei ojehecharamo judío-kuéra rembiapo rehe, ojokóvo ha ojukávo Cristo; ha omoñe'ẽvo hikuái tembiasakue iñemboyke vaiete rehegua, oguereko vaicha hikuái mborayhu hese, ha ndonéimo'ãiha ombotovéi chupe Pedro ojapo haguéicha, térã ojukávo kurusúre judío-kuéra ojapo haguéicha. Péro Tupã, omoñe'ẽva opavave korasõ, ogueru prueba-pe upe mborayhu Jesús rehegua ha'ekuéra he'íva oguereko hague. Opa yvága omaña kuri py'aguasu tuicháva reheve mba'éichapa oñemoguahẽ pe marandu peteĩha ángel rehegua. Péro heta umi he'íva ohayhuha Jesúspe, ha osẽva tesay omoñe'ẽvo kurusu rembiasakue, oñembohory pe marandu porã Ijuaju rehegua rehe. Heta vy'ápe oguerovia rangue pe marandu, he'i hikuái ha'eha peteĩ jejavy. Oñembyai hikuái umi ohayhúva Ijechauka, ha omosẽ chupekuéra tupao-kuéragui. Umi ombotovéva pe marandu peteĩha ndaikatúi oipytyvõuka pe mokõiha rupive; upéicha avei ndaipytyvõi chupekuéra pe sapukái pyharepytegua, oĩva omoĩ hag̃uáicha chupekuéra listo oike hag̃ua Jesús ndive jeroviápe pe lugar santísimo pe santuario yvagapegua peguápe. Ha ombotovévo umi mokõi marandu tenondegua, omopytũeterei hikuái iñentendimiento, upévare ndaikatúi ohecha mba'eve tesape pe marandu mbohapyha ángel reheguápe, ohechaukáva tape pe lugar santísimo-pe. Ahecha judío-kuéra ojukahaguéicha Jesúspe, upéicha avei umi tupao rérape añónte oĩva ojukákuri ko'ã marandu; upévare ndoikuaái mba'éichapa oike pe lugar santísimo-pe, ha ndaikatúi oipytyvõuka Jesús oñemoĩrõ guare hesekuéra upépe. Judío-kuéraicha, oikuave'ẽva sacrificio inútil, ha'ekuéra oikuave'ẽ avei iñembo'e inútil pe koty Jesús ohejáva peve; ha Satanás, ovy'áva pe ñembotavy rehe, omoĩ hi'ári peteĩ carácter religioso, ha ogueraha ko'ã kristiáno he'íva ijehe ojeroviáva apytu'ũ kuéra hendápe voi, omba'apóvo ipokatu reheve, techaukaha reheve ha hechapyrã japu reheve, oñapytĩ hag̃ua chupekuéra isákope.” Early Writings, 258–261.
Verse fourteen is a woe for devouring widows houses and long prayers. Verse fifteen’s woe is for making their converts twice as mush the children of hell as they were. Verses sixteen through twenty-two the wicked are swearing by the temple.
Pe versíkulo catorce ha’e peteĩ ay para oguerahapa hag̃ua umi viúda róga ha umi ñembo’e puku rehe. Pe versíkulo quince pegua ay niko ojapóvo hag̃ua umi iñemoirũpyre mokõi jevy peve ta’ýra añaretãgua ha’ekuéra oikovékuri hagueicha. Umi versíkulo dieciséis guive veintidós peve, umi mba’evaíva oñe’ẽ joa tupao rehe.
“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.
“Ko’ãva ndaha’éi Hermana White ñe’ẽ, ha katu Ñandejára ñe’ẽ, ha Imaranduhára ome’ẽ chéve ame’ẽ hag̃ua peẽme. Tupã penehenói ani hag̃ua peiko hag̃ua gueteri Hendive ojoavy hag̃uáicha pene rembiapo. Heta ñembo’e ha ñemomarandu oñeme’ẽkuri umi kuimba’e he’íva ha’eha cristiano rehe, ha upéicharõ jepe ohechauka hikuái Satanás reko, ha espíritu, ñe’ẽ ha tembiapo rupive ombotove pe añetegua ñemotenonde, ha añetehápe oho hikuái tape Satanás ogueraháva chupekuéra rupi. Ipy’ahatãgui oipyhy hikuái pokatu mba’eveichavérõ ndoikóiva chupekuéra, ha ndojapói va’erãva. He’i Mbo’ehára Guasu: ‘Aityvyróta, aityvyróta, aityvyróta.’ Kuimba’ekuéra he’i Battle Creek-pe: ‘Ore hína Ñandejára tupaó, Ñandejára tupaó’; ha katu oiporu hikuái tata jepivegua. Ikorasõnguéra ndopy’aguapyri ni noñemomirĩri Tupã gracia rupive.” Manuscript Releases, volume 13, 222.
In verse twenty-three and twenty-four the woe is for neglecting justice, mercy and faithfulness. Verses twenty-five and twenty-six is about the pretention of cleaning the outside of the cup, but not the inside.
Pe versíkulo mokõiha mbohapy ha mokõiha irundy-pe, pe ñembyasy ha’e ojehejareko haguére tekojoja, poriahuvereko ha jerovia hag̃ua. Pe versíkulo mokõiha po ha mokõiha poteĩ-pe oñeñe’ẽ pe jepretensión rehe oñemopotĩ hag̃uáicha pe kópa okápe, ha ndaha’éi hyepýpe.
“‘We have this treasure,’ the apostle continued, ‘in earthen vessels, that the excellency of the power may be of God, and not of us.’ God could have proclaimed His truth through sinless angels, but this is not His plan. He chooses human beings, men compassed with infirmity, as instruments in the working out of His designs. The priceless treasure is placed in earthen vessels. Through men His blessings are to be conveyed to the world. Through them His glory is to shine forth into the darkness of sin.” Acts of the Apostles, 330.
“‘Jareko ko mba’e porãite,’ he’i hag̃ua apóstol, ‘ñande yvyguiguápe, ikatu hag̃uáicha pe pu’aka rekovegua porãite ojehechauka Tupãguiha, ha ndaha’éi orehegui.’ Tupã ikatu va’ekue omomarandu Iñañetegua angaipa’ỹva ángel rupive, ha upéicharõ jepe ndaha’éi upéva Iporavopyre. Ha’e oiporavo yvypórape, kuimba’épe tekotevẽ ha kangy omongu’évape, tembiporu ramo ogueroguata hag̃ua Iñe’ẽrã. Pe tesoro hepyetereiha oñemoĩ yvyguiguápe. Yvypóra rupive oguahẽva’erã Ijehovasa ko yvy ape ári. Ha’ekuéra rupive Iglória omimbi va’erã angaipa pytũmby mbytépe.” Hechos de los Apóstoles, 330.
Then verses twenty-seven and twenty-eight identifies the wicked as whitewashed tombs, connecting with Shebna of Isaiah chapter twenty-two where Shebna was exalting in the wonderful tomb he was making, but would never be in, for God was to cast him out of His mouth into a far field. The far field is represented by the tomb of the lying prophet of Bethel that led the disobedient prophet to be buried in the same tomb. Then the eighth woe says:
Upéi, umi versíkulo mokõi pa mokõi ha irundy paapy ohechauka umi iñañávape sepulcro morotĩmbyréicha, ombojoajúvo Shebna rehe Isaías kapítulo veintidós-pe, upépe Shebna oñemomba’eguasúva pe sepulcro porãite ojapóvare, ha katu araka’eve ndoikemo’ãi upépe; Ñandejára niko omombo va’erã chupe Ijuru guive peteĩ ñu mombyrývape. Pe ñu mombyry oñerrepresenta pe proféta japúva Betel guápe oĩva sepulcro rupive, ha’éva ogueraha va’ekue pe proféta naiñe’ẽrendúivape oñeñotỹ hag̃ua upe sepulcrope voi. Upéi pe pochyapyha irundyha he’i:
Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers.
¡Ai peẽme, mbo’ehára kuéra ha fariséo kuéra, tekovesa’ỹ! pende, peñemopu’ã haguére marã’ỹva kuéra atykuéra ha pembojegua haguére hekojojáva kuéra yvyra’ãnga renda, ha peje: Ore roikóramo va’ekue ore ru kuéra ára-pe, ndoroike mo’ãikuri hendivekuéra marã’ỹva kuéra ruguy rehe. Upévare peẽ voi pehechauka pendejehe, peẽha umi ypykue umi ojukava’ekue marã’ỹva kuérape. Pemyenyhẽke, upéicharõ, pende ru kuéra medida.
Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?
Peẽ mbói, peẽ mboi ra’ykuéra, mba’éicha piko ikatúta pejepyso añaretã ñembyasygui?
Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.
Upévare, péina, che amondo peẽme maranduhára kuéra, arandu kuéra ha mbojehaikuaahára kuéra; ha peteĩvaʼekuégui pejuka ha pemongurusu vaʼerãta; ha ambuekuéra peinupã vaʼerã pene sinagógape, ha peñemuña hag̃ua ichupekuéra táva guive távape: Upéicha hag̃ua hoʼa pende ári opa tuguy hekojojáva oñehẽvaʼekue yvy ári, hekojojáva Abel ruguy guive Zacarías Barachías raʼy ruguy peve, pejukavaʼekue tupaópe ha altar mbytépe.
Verily I say unto you, All these things shall come upon this generation. Matthew 23:29–36.
Añetehápe ha’e peẽme: opa ko’ã mba’e oúta ko ñemoñare ári. Mateo 23:29–36.
The serpents, who are the generation of vipers, are being judged in the passage. In the passage the judgment is not based upon the witnesses of the queen of Sheba and Ninevah, but by the blood of Abel to Zacharias. The fourth generation, who are vipers are judged by two witnesses from the external history of ancient Israel and two witnesses from the internal history of ancient Israel. Luke chapter three is the final of the four references to the vipers of the fourth and final generation and it is simply a parallel to Matthew chapter three. Four references that identify that during the final judgment of the house of God, during the fourth generation, one class will manifest their characters, as a sons and daughters of Satan, and the other class, as the sons and daughters of God. The testing process that begins the separation begins when the messenger who prepares the way for the Messenger of the Covenant lifts up his voice in the wilderness.
Mboi kuéra, ha’éva mboi ñemoñare, oñehusga pe pasáhepe. Pe pasáhepe pe huísio ndopytái pe rréina Sebagua ha Nínive rehegua testígo kuéra ári, síno Abel ruguy guive Zacarías peve. Pe irundyha ñemoñare, ha’éva mboi kuéra, oñehusga mokõi testígo rupive Israel yma guarépe ojehechaukáva tembiasakue okápegua guive ha mokõi testígo rupive Israel yma guarépe ojehechaukáva tembiasakue hyepypegua guive. Lucas kapítulo mbohapy ha’e pe pahaguéva umi irundy ñe’ẽñemombe’u apytégui oñe’ẽva mboi kuéra rehe, pe irundyha ha pahápe ĝuarã ñemoñare rehegua, ha ha’e mante peteĩ paralelo Mateo kapítulo mbohapy rehe. Irundy ñe’ẽñemombe’u ohechakuaa hag̃ua, Tupã róga paha huísio aja, pe irundyha ñemoñare aja, peteĩ aty ohechaukáta ikarakterkuéra Satanás ra’y ha rajykuéraicha, ha ambue aty katu Tupã ra’y ha rajykuéraicha. Pe prueba rape omoñepyrũva pe ñemboja’o oñepyrũ upe mensahéro ombosako’íva tape pe Pacto Mensahérope ĝuarã ohupi vove iñe’ẽ pe desiértope.
In the sacred weave of Scripture, names are not mere labels but whispered prophecies—second songs sung beneath history’s surface, revealing the heart of redemption. When the meanings of the descendants from Adam to Noah are organized into a statement, it produces a message that corresponds to the history represented by the genealogy. Adam means “man,” and Seth means “appointed.” Enosh means “mortal” (subject to death), and Kenan means “sorrow.” Through “the praise/blessing of God” (Mahalalel), Heaven would “come down” (Jared). Heaven came down as the “dedicated or anointed one” (Enoch), who proclaimed the judgment message through his son Methuselah (“when he dies, it shall be sent”). His death would be the climax of a “powerful” outpouring of the Holy Spirit, represented by Lamech (breath) joining Methuselah as the Midnight Cry joined the second angel. Methuselah was the second angel and Lamech the Midnight Cry that climaxed at the flood of Noah.
Ñe’ẽmarangatu ryepy ruguápe, téra kuéra ndaha’éi techaukaha añónte, ha katu maranduhára ñe’ẽ ñembegue—purahéi mokõiha oñepurahéiva tembiasakue ape ári guýpe, ohechaukáva pe py’a ñepysyrõ rehegua. Umi he’iséva ñemoñare kuéra Adán guive Noé peve oñemohenda hag̃ua peteĩ ñe’ẽjoajúpe, ogueru peteĩ marandu ojoajúva pe tembiasakue ojehechaukáva genealogía rupive. Adán he’ise “kuimba’e”, ha Set he’ise “omoĩmava térã oñemoĩva”. Enós he’ise “omanóva” (omanóvape ojejokóva’ỹva), ha Kenán he’ise “ñembyasy”. Rupive “Tupã ñemomba’eguasu/tupãsyry” (Mahalaleel), yvága “oguejyta” (Jared). Yvága oguejy pe “oñemboykéva térã oñehovasapyre” (Enoc) ramo, ha’e omoherakuãva pe juicio marandu ita’ýra Matusalén rupive (“ha’e omano vove, oñemondóta”). Iñemano va’ekue ha’éta pe hu’ãnguéraite peteĩ ñehẽ mbarete Espíritu Santo ñehẽgui, ojehechaukáva Lamec (pytu) oñembojoajúvo Matusalén ndive, pe Sapukái Pyhare Mbytegua ojoajú haguéicha pe mokõiha ánhel rehe. Matusalén ha’eva’ekue pe mokõiha ánhel, ha Lamec pe Sapukái Pyhare Mbytegua, oguahẽva hu’ãme Noé ama guasúpe.
Distilled further, the names declare: “Man was appointed mortal, subject to sorrow and death, in consequence of the first Adam; but through the blessing of God, Christ dedicated Himself to come down, proclaiming judgment through His death on the cross, which followed by the powerful outpouring of the Holy Spirit.”
Mbykyveve hag̃uáicha, umi téra he’i: “Yvypóra oñemoĩ vaʼekue omanóva hag̃ua, oñemoĩ pyʼaro ha ñemano poguýpe, Adán peteĩha rupi; ha katu Tupã jehovasa rupive, Cristo oñemboyke ijehegui oguejy hag̃ua, omoherakuãvo huísio ikurusu rehe omano rupi, upe mbaʼe rire oúva Espíritu Santo ñehẽ guasu ipuʼakapáva.”
These ten names encapsulate the gospel message while tracing earth’s history from creation to the latter rain, culminating in the Second Coming. This symbolism, hidden in the names finds its counterpart in Revelation. Genesis presents the alpha genealogy, and Revelation 7’s 144,000 presents the omega fulfillment in the sealed remnant.
Ko’ã diez téra omboaty porã pe marandu porã, ha upéicha avei omombe’u yvy rembiasakue ñepyrũmby guive pe ama pahápe peve, oguahẽvo pe Jeju Mokõiha Juhúpe. Ko simbolismo, kañymbyva’ekue umi térape, ojuhu ijojaha Apocalipsis-pe. Génesis ohechauka pe genealogía alfa, ha Apocalipsis 7-pe umi 144.000 ohechauka pe cumplimiento omega pe remanente oñesellávape.
Judah means “praise,” Reuben means “behold, a son,” Gad means “good fortune/troop,” Asher means “happy/blessed,” and Naphtali means “wrestling.” Manasseh means “causing to forget,” Simeon means “hearing,” Levi means “joined/attached,” Issachar means “reward,” Zebulun means “honor/dwelling,” Joseph means “increase,” and Benjamin means “son of the right hand.”
Judá he’ise “ñemomba’eguasu”, Rubén he’ise “péina, peteĩ ta’ýra”, Gad he’ise “porãite/aty”, Aser he’ise “ovy’a/jehovasa”, ha Neftalí he’ise “ñorairõ”. Manasés he’ise “mbyesaráiuka”, Simeón he’ise “hendu”, Leví he’ise “ojoaju/mbojoaju”, Isacar he’ise “myengovia”, Zabulón he’ise “momba’eguasu/tekoha”, José he’ise “jehepyme’ẽve”, ha Benjamín he’ise “akãkatúa ra’y”.
Those who follow the Lion of the tribe of Judah are the sons of God, blessed with good fortune as they pass through a testing process of wrestling with God as Jacob did. Through this struggle, their sins are forgotten in the sanctification process produced by hearing God’s Word, which in turns attaches them to Christ in a covenant relationship. Their reward is to dwell honorably with Christ on His throne, seated in heavenly places as God uses them to increase His kingdom—calling the great multitude out of Babylon as sons of His right hand.
Umi omoirũva Leó-pe Judá ñemoñaregua hína Tupã ra’ykuéra, ojehovasáva porãite ohasávo peteĩ jehechapy’ỹrã rupi, oñorairõvo Tupã ndive Jacob ojapohaguéicha. Ko ñorairõ rupive, hesakãgui iñangaipa hesaráipyre pe ñemomarangatu rape oúva ohendúgui Tupã Ñe’ẽ; ha upéva ombojoaju chupekuéra Cristo rehe peteĩ ñe’ẽme’ẽ joaju rupive. Iñeme’ẽrã hína oiko hag̃ua mborayhupópe Cristo ndive Itenda guasu ári, oguapy hag̃ua yvagapegua hendápekuéra, Tupã oiporúvo chupekuéra ombotuicha hag̃ua Irreinokuéra—ohenóivo pe aty guasu Babilonia-gui, Ijakatúa ra’ykuéraicha.
The six sons of Leah were Rueben, Judah, Simeon, Levi, Issachar and Zebulun. Her maid Zilpah, whose names means “a fragrant dropping,” had two sons—Gad and Asher. The two sons of Rachel were Joseph and Benjamin. Rachel’s maid Bilhah means “shy or timid” and her sons were Dan and Naphtali. Prophetically the genealogy here provides several lines to consider. Unlike the alpha and ten generations in Genesis chapter five, the omega has twelve descendants, with its own specific prophetic variables. In the one hundred and forty-four thousand, Dan is not mentioned and Manasseh replaced his brother Ephraim.
Lea memby kuéra seisva ha’e vaekue Rubén, Judá, Simeón, Leví, Isacar ha Zabulón. Imembyrirũ Zilpa, héra he’iséva “hyakuã porãva ytykue,” oreko vaekue mokõi ta’ýra—Gad ha Aser. Raquel remimbo’y mokõiva ha’e José ha Benjamín. Raquel rembiguái Bilha héra he’ise “kyhyje’ẽva térã py’akangy” ha imemby kuéra ha’e Dan ha Neftalí. Maranduháraicha ko ñemoñare rysýi ome’ẽ heta tape oñehesa’ỹijo hag̃ua. Ojoavy hag̃ua alfa ha umi diez generación Génesis capítulo cinco-pe oĩvagui, omega oreko doce ñemoñare, peteĩteĩva oguerekóva ipropio variable profética específica. Umi cien cuarenta y cuatro mil apytépe, Dan ndoje’éi, ha Manasés omyengovia ijoyke’y Efraínpe.
Genesis’ alpha genealogy aligns with Revelation’s omega genealogy, for Genesis identifies Christ’s divine work in salvation, and Revelation identifies those who in the omega fulfillment of that alpha prophecy, perfectly fulfill the very promise and prophecy set forth in the alpha prophecy.
Génesis pe alfa oñembojaju Apocalipsis pe omega genealogía rehe, Génesis ohechauka rupi Cristo rembiapo divino pe salvación-pe, ha Apocalipsis ohechauka umi oĩva, omega ñemyanyhẽme upe profecía alpha rehegua, omboajepáivaite voi upe promesa ha profecía he’íva pe profecía alpha-pe.
The application of these two lines is often done by the theologians, but never with the perspective of line upon line methodology. The two genealogies in Genesis and Revelation provide two witnesses that God speaks at a secondary level. One language is the written testimony as it is recorded, and a secondary line within that testimony is set forth at a symbolic level. The theologians typically go no further than the surface observations about the message conveyed through the meanings of names in Genesis and Revelation. They treat what they see as a novelty that speaks more about their own human wisdom, as evidenced to by their sanctimonious ability to see the metaphor within the meanings of the names. They never see the message set forth in the twelve sons of Ishmael. They don’t see correctly the genealogies of Jesus in Matthew and Luke. They don’t see the genealogies of the last seven kings of Judah, and the last seven kings of Israel, the first seven kings of Judah or the first seven kings of Israel.
Ko'ã mokõi línea jeporu heta jey ojapo umi teólogo-kuéra, péro araka’eve ndaha’éi línea ári línea metodología perspectiva guive. Umi mokõi genealogía Génesis ha Apocalipsis-pe ome’ẽ mokõi testígo ohechaukáva Tupã oñe’ẽha peteĩ nivel mokõihápe. Peteĩ ñe’ẽme’ẽ ha’e pe testimonio jehaipyre, peteĩháicha oñemboguapy haguéicha; ha peteĩ línea mokõiháva upe testimonio ryepýpe oñemoĩ peteĩ nivel simbólico-pe. Umi teólogo-kuéra jepivegua ndohasái mba’eve umi jehechakuaa yta ári rehegua ñemomarandu oguerúva umi téra he’iséva rupive Génesis ha Apocalipsis-pe. Ha’ekuéra oguereko umi mba’e ohecháva peteĩ mba’e pyahu ramoguáicha oñe’ẽvéva iñarandu yvypóra rehe, ojehechaukaháicha ijerovia marangatuete hag̃uáicha ikatupyry ohechakuaa hag̃ua pe metáfora umi téra he’iséva ryepýpe. Araka’eve ndohechái pe marandu oñemoĩva Ismael ra’ykuéra doce-pe. Ndohechái hekopete Jesús genealogía Mateo ha Lucas-pe. Ndohechái Judá ruvicha guasu pahague siete genealogía, ni Israel ruvicha guasu pahague siete, ni Judá ruvicha guasu peteĩha siete térã Israel ruvicha guasu peteĩha siete.
When I am saying they don’t see, I mean if you ask Google if there are teachings about these genealogies, the answer is “yes,” to Genesis’s Adam to Noah, and “yes” to the one hundred and forty-four thousand. But do they apply the ten descendants of Abram in Genesis eleven in this fashion? No. Do they apply the genealogy of Cain and the genealogy of Seth? Yes, but so far from the actual meaning, that it is as if they are on another subject. They no doubt address the genealogies of Christ in Matthew and Luke, but once again, they miss the mark by a mile. Why does that matter, you ask? Because I intend to give an overview of these prophetic lines of genealogies, and I want to be clear from the outset that I am trying to identify the significance of the fourth generation as a symbol of biblical prophecy. The overview of these genealogies will help in that regard, but it would be negligence on anyone’s part, if they thought the simple summary of these things which shall follow, is all there is to understand about these lines of genealogies.
Ahecháramo ndahecháiha, he’iséva hína: reporandúramo Google-pe oĩpa mbo’epy ko’ã ñemoñare rysýire, mbohovái he’íta “héẽ”, Génesis-pe Adán guive Noé peve rehe, ha “héẽ” avei umi cien cuarenta y cuatro mil rehe. Péro, ¿oiporu piko hikuái koichaite Génesis capítulo once-pe umi diez ñemoñare Abram-gua? Nahániri. ¿Oiporu piko hikuái Caín ñemoñare rape ha Set ñemoñare rape? Héẽ, péro añeteguáva he’isévagui mombyryeterei, haete ku oime hag̃uáicha ambue mba’e rehe. Katuete oñe’ẽ hikuái Cristo ñemoñare rysýire Mateo ha Lucas-pe, péro jey hag̃ua, ojavy hikuái tuichaiterei. ¿Mba’érepa upéva iñimportánte, reporandúta? Che aipota rupi ame’ẽ peteĩ jehechapyre guasu ko’ã línea profética ñemoñare rysýigui, ha aipota ojeikuaa porã iñepyrũmby guive che añeha’ãha ahechakuaa cuarta generación he’iséva símbolo ramo profecía bíblica-pe. Ko’ã ñemoñare rysýi jehechapyre guasu oipytyvõta upéva rehe, péro oikóta negligencia oimeraẽvape guarã, oimo’ãramo pe mombe’upy mbykyete umi mba’e oútavagui ko’áĝa rire rehegua, ha’eha opa mba’e ikatúva ojeikuaa ko’ã línea ñemoñare rysýigui.
After the genealogy of Adam to Noah, we find two lines of genealogies in chapters four and five of Genesis. Those two lines are represented by the descendants of Cain and the descendants of Seth. Unlike the genealogy of Adam to Noah which represented ten descendants, the line of Seth and Cain both identify eight descendants. For this reason, they are to be treated as two periods of four. Seth and Cain are covenant symbols, and Cain represents those who in Isaiah twenty-eight and twenty-nine, make a covenant of death, that is to be disannulled at the overflowing scourge. They are those who build their houses upon sand. Those who build upon the Rock, make a covenant of life as represented in first Peter, chapter two as those who have tasted that the Lord is good, and are the “chosen generation.” The “many” build upon the sand, but “few” are chosen.
Adán ñemoñare Noé peve rire, jajuhu mokõi ñemoñare renda Génesis pehẽngue irundyha ha pohápe. Umi mokõi ñemoñare renda ojehechauka Caín ñemoñarekuéra ha Set ñemoñarekuéra rupive. Ndaha’éi Adán guive Noé peve ñemoñare renda-icha, ohechaukáva pa ñemoñare, Set ha Caín líneape mokõivéva ojehechauka poapy ñemoñare. Upévare, tekotevẽ ojehecha mokõi áraicha, peteĩteĩ irundy rehegua. Set ha Caín ha’e pacto ra’ãnga, ha Caín ohechauka umi, Isaías mokõipa poapyha ha mokõipa porundyhápe, ojapóva peteĩ pacto ñemano rehegua, oñembyai hag̃uáicha pe mba’asy guasu osyryryvape. Ha’ekuéra hína umi omopu’ãva hóga yvyku’i ári. Umi omopu’ãva Ita ári katu, ojapo peteĩ pacto tekove rehegua, ojehechaukaháicha peteĩha Pedro, pehẽngue mokõiha, umi he’íva oha’ãma hague Ñandejára imba’eporãha, ha ha’eha “ñemoñare ojeporavóva.” “Heta” omopu’ã yvyku’i ári, péro “mbovymi” ojeiporavo.
Cain’s genealogy is a rebellious chord in the symphony of names, for the names represent human glory that is vain, leading to aimless wandering, after being smitten by heaven. Disregarding the warning Cain’s line professes a false divinity, cloaked in vengeful human power, represented by the arts of humanity, that forges an iron culture; beautiful, but violent, and barren of hope. That last statement is an overview of the message in the eight generations of Cain that is derived from the names.
Caín genealogía ha’e peteĩ pujo pu’akáva ñe’ẽryru symfónia téra rehegua apytépe, pórke umi téra ohechauka yvypóra reko mimbipa reiete, ogueraháva jeiko ñembotavy’ỹre guatareípe, yvágagui oñembyepotí rire. Ñe’ẽmondýi oñeme’ẽva rehe noñangarekóigui, Caín ñemoñare omombe’u peteĩ tupãrekotee japu, oñemokañýva yvypóra pu’aka jejopyrãme, teko py’aro reheve, ojehechaukáva yvypóra arandu ha tembiapo rupive, omopu’ãva peteĩ aranduka ñandejára’y’ỹva hierro guigua; iporã, ha katu heko vaieterei, ha ndaipóri ipype jerovia rehegua tembiapo. Pe ñe’ẽ paha ha’e peteĩ jehechapa tuicháva pe marandu oĩvare umi poapy ñemoñare Caín guigua ryepýpe, osẽva umi téra gui.
Seth’s line answers Cain’s line with grace. In the human frailty that has been appointed to mankind, those who call on God will have their sorrow turned to praise as heaven descends. Faithfully walking the path that rises to glory, during a probationary period, until the cry of “hope,” brings rest, through waters of deliverance. That last statement is an overview of the message in the eight generations of Seth that is derived from the names.
Set rembiapo ombohovái Caín rembiapo ñemoakãrapu’ã rupive. Upe kangy yvypóra rehegua, oñemoĩva yvypórape g̃uarã, umi ohenóiva Tupãme ohechátane iñembyasy oñemoambueha ñemomba’eguasúpe, yvága oguejy vove. Jerovia reheve oguatávo tape opu’ãva mimbipápe gotyo, peteĩ ára jehechaukaha aja, pe sapukái “esperanza” peve, ou pytu’u, y osẽporãha rupive. Pe ñe’ẽ paha ha’e peteĩ jehechaukaha tuicháva pe marandu rehegua oĩva umi poapy ñemoñare Set rehegua apytépe, ha upéva osẽ umi téra-gui.
The reason for dividing the eight generations into two sets of four generations is established in the first step of the covenant, when the prophecy of bondage in Egypt is identified as 400 years and also that the 400 years, would end in the fourth generation. When Paul’s testimony is incorporated into the alpha covenant prophecy, it produces two periods of 215 years that were made up of four generations in each period. The eight generations, in the 430 years represents two periods of 215 years. The first period is represented by the good Pharaoh who knew Joseph. 215 years later, there was a new Pharaoh, that knew not Joseph. Then the next set of four generations began.
Pe mbaʼérepa oñembojaʼo umi poapy ñemoñare mokõi aty irundy ñemoñarerã, oñemopyenda pe ñeʼẽmeʼẽ ñepyrũhapeguápe, arakaʼe Egíptope ñembiguáirõ rehegua profesía oñemombeʼu 400 aryha, ha avei umi 400 ary opa vaʼerãha pe irundyha ñemoñarépe. Oñemoinge vove Pablo testimónio pe alfa ñeʼẽmeʼẽ profesíape, omeʼẽ mokõi ára pukukue 215 ary peteĩteĩ, ojejapóva irundy ñemoñaregui káda períodope. Umi poapy ñemoñare, umi 430 arýpe, ohechauka mokõi período 215 ary rehegua. Pe peteĩha período ojejapo hag̃ua taʼanga pe Faraón porã oikuaáva Josépe rupive. 215 ary rire, oĩ peteĩ Faraón pyahu, ndoikuaái vaʼekue Josépe. Upéi oñepyrũ pe ambue aty irundy ñemoñare rehegua.
Eight generations divided equally into two periods, distinctly marked as its own period of four generations, upholds applying the eight generations of Cain and of Seth in the same fashion. When that application is made, you have Seth’s eight generations aligned with Cain’s eight generations. Cain represents the many who receive the mark of the beast, and Seth represents the few who receive the seal of God. Cain is the sign of humanity, and Seth is the sign of humanity combined with Divinity in the context of the covenant of Noah, whereas; the line of Joseph and Moses is in the context of the covenant of Abram.
Poapy ocho generación mokõi período-pe oñemboja’o joja hag̃uáicha, hesakã porã hag̃uáicha peteĩteĩva imba’e teeha peteĩ período irundy generación rehegua, omombarete hag̃ua oñemoĩ hag̃ua peteĩchaite upe ocho generación Caín rehegua ha Set rehegua. Upe ñemoĩ ojejapóramo, rehupyty Set rembiapo ocho generación oñembohysýiha Caín rembiapo ocho generación ndive. Caín ohechauka hetaite umi oguerohorýtava mymba ñarõ rechaukaha, ha Set ohechauka mbovymi umi oguerohorýtava Tupã sello. Caín ha’e yvypóra rechaukaha, ha Set ha’e yvypóra rechaukaha oñembojoajuva’ekue Tupã reko ndive Noé ñe’ẽme’ẽ joajuhápe; ha katu, José ha Moisés línea oĩ Abram ñe’ẽme’ẽ joajuhápe.
Then in chapter eleven, the genealogy of the chosen people is represented by ten names from Shem to Abram. Chapter eleven is the story of the tower of Babel, but also the genealogy of the chosen people, as represented by Abraham. Chapter eleven introduces a chosen people who were to enter into a threefold covenant with God. The third and final step was the sacrifice of Isaac in chapter twenty-two. Chapter “eleven” is the alpha beginning and chapter “twenty-two” is the omega ending. The faith required to hear God’s voice in the meaning of names, is no different than the faith required to hear His voice in the numbering of His Word. An application of a genealogy that is not taken up by the theologians, is the genealogy of Ishmael, the symbol of Islam.
Upéi, pe kapítulo once-pe, umi téra peteĩpa reheve ojehechauka ñeñemoñare rehegua tavaygua poravopyre, Sem guive Abram peve. Pe kapítulo once ha’e Babel tórre rembiasakue, ha avei tavaygua poravopyre ñeñemoñare rehegua, Abraham rupive ojehechaukaháicha. Pe kapítulo once omoñepyrũ peteĩ tavaygua poravopyre oike va’erãva peteĩ ñe’ẽme’ẽ mbohapyháichape Tupã ndive. Pe mbohapyha ha pahaite paso ha’e Isaac jejuka hag̃ua mymbajerure ramo, pe kapítulo mokõipa mokõi-pe. Pe kapítulo “once” ha’e pe ñepyrũ alfa rehegua ha pe kapítulo “mokõipa mokõi” ha’e pe opa hag̃uã omega rehegua. Pe jerovia tekotevẽva oñehendu hag̃ua Tupã ñe’ẽ téra kuéra he’isévape, ndaha’éi iñambue pe jerovia tekotevẽvagui oñehendu hag̃ua Iñe’ẽ Iñe’ẽme’ẽ papapy reheguápe. Peteĩ jeporu oñeme’ẽva peteĩ ñeñemoñarépe ha ndojepurúiva teólogo kuéra, ha’e Ismael ñeñemoñare, Islam símbolo.
And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.
Ha ko’ãva hína Ismael ra’ykuéra réra, héra kuéra rupi, heñóiñemoñarekuéra rupi: Ismael ra’y ypykue, Nebaiot; ha Quedar, ha Adbeel, ha Mibsam, ha Misma, ha Dumá, ha Massa, Hadar, ha Tema, Jetur, Nafis ha Quedema. Ko’ãva hína Ismael ra’ykuéra, ha ko’ãva hína héra kuéra, itáva kuéra rupi, ha hóga mbaretéva kuéra rupi; doce mburuvicha guasu, tetãnguéra rehegua. Génesis 25:13–16.
When the definitions of these twelve names are set forth into a statement, it reads as, “Prophetically the descendants of Ishmael are a fruitful dark-skinned people that are renowned as warriors, but are grieved historically and prophetically on August 11, 1840 and thereafter on September 11, 2001. They are called the children of the east in biblical history. They originated from Arabia where the fragrant spices employed in the Hebrew sanctuary services are grown. The word “assassins” is derived from Islamic history and represents death that is brought about in silence. In the time of the Crusades Islam enclosed, encircled and besieged Catholic Europe, but their subsequent restraint marked the arrival of the refreshing of 1840 through 1844, and also from 9/11 through to the Sunday law crisis. The definitions of the twelve names of Ishmael’s sons are all represented in the previous statement by the bold-faced type.
Ko'ã doce téra apykue definición oñemohenda ramo peteĩ ñe'ẽjoajúpe, he'ise kóicha: “Maranduháraicha, Ismael ñemoñarekuéra ha'e peteĩ tavayguakuéra hũ pire porãme hi'a porãva ha oñemomba'eguasúva ñorairõhára ramo, ha katu oñembyasy históricamente ha maranduháraicha agosto 11, 1840-pe ha upéi septiembre 11, 2001-pe. Ojehero chupekuéra kuarahyresẽ yvy gotyo ra'ykuéra tembiasakue bíblico-pe. Oñepyrũ Arabia-gui, upépe okakuaa umi especia hyakuã porãva ojeporúva pe santuario hebreo rembiapópe. Pe ñe'ẽ “assassins” ou historia islámica-gui ha ohechauka mano oguerúva kirirĩhápe. Cruzadas ára pukukue jave Islam omboty, omongora ha ombojerépe Europa católica-pe, ha katu upe rire iñembopyta ohechauka pe refrescamiento oguahẽva 1840 guive 1844 peve, ha avei 9/11 guive pe ley dominical apañuãi peve. Ismael ra'ykuéra doce réra definiciónkuéra ojehechaukapaite pe ñe'ẽjoaju mboyveguápe umi letra hũva rupive.”
The twelve names of the line of Ishmael represent thirteen, if you include Ishmael on the list. Thirteen is the symbolic number of “rebellion,” which is what Hagar did, that brought about Abraham allowing Hagar and Ishmael to be cast out. Paul uses that incident to describe the casting out of ancient Israel as God’s covenant people, at the same time that He was establishing a covenant with His Christian bride.
Umi doce téra Ismael ñemoñare réra ohechauka pa’ã mbohapy, oĩramo Ismael avei pe lista-pe. Pa’ã mbohapy ha’e pe papapy simbólico “pu’ã hag̃ua,” ha upéva hína Hagar ojapova’ekue, ha upéva rupive Abraham omoneĩ Hagar ha Ismael oñemosẽ hag̃ua. Pablo oipuru upe mba’e oikova’ekue omombe’u hag̃ua ypykuéra Israel ñemosẽ Tupã tavayguakuéra joajúpeguágui, upe jave avei Ha’e omopyenda peteĩ ñe’ẽme’ẽ Ijygua cristiana ndive.
For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. Galatians 4:22–31.
Ojehai hína, Abraham oguereko hague mokõi ta’ýra, peteĩva tembiguái kuña reheguáva ha ambue katu kuña isãsóva reheguáva. Ha pe oúva tembiguái kuñágui onase va’ekue so’o rapére; pe kuña isãsóvagui katu, ñe’ẽme’ẽ rupive. Ko’ã mba’e niko peteĩ alegoría; ko’ãva hína mokõi ñe’ẽme’ẽnguéra; peteĩva yvyty Sinaígui, omoheñóiva tembiguáipe guarã, ha upéva hína Agar. Agar niko yvyty Sinaí Arabia-pe, ha ojogueraha Jerusalén ko’ág̃a oĩvape, ha ha’e oĩ tembiguáipe imembykuéra ndive. Jerusalén yvágapegua katu isãsóma, ha upéva hína ñande sy pavẽ. Ojehai hína: Evy’a, nde mitã’ỹva nereñemoñái va’ekue; esapukái ha esẽ vy’ápe, nde rememby rasy’ỹva; tembireko ojehejareíva oguereko hetave ta’ýra pe oguerekóvagui ména. Ha ñande, che pehẽnguekuéra, Isaac-icha, ñande hína ñe’ẽme’ẽ ra’ykuéra. Ha upe ramo guaréicha pe onase va’ekue so’o rapére omuña va’ekue pe onase va’ekuépe Espíritu rapére, upéicha avei ko’ág̃a. Upéicharamo jepe, mba’épa he’i Ñandejára Ñe’ẽ? Emosẽ tembiguái kuña ha ita’ýrape; tembiguái kuña ra’y ndoikemo’ãi ñemoirũhárape kuña isãsóva ra’y ndive. Upévare, che pehẽnguekuéra, ndaha’éi ñande tembiguái kuña ra’ykuéra, síno kuña isãsóva mba’e. Gálatas 4:22–31.
Ishmael is a symbol of Islam, and Hagar, Ishmael’s mother is the symbol of the church of the covenant of death. Isaac is a symbol of Christianity, and Sarah is the symbol of the church of the covenant of life. For this reason, Ishmael had twelve sons, for twelve is a symbol of God’s covenant people, and Islam is a counterfeit of God’s covenant people.
Ismael ha’e peteĩ símbolo Islam rehegua, ha Agar, Ismael sy, ha’e pe símbolo tupao ñemano ñe’ẽme’ẽgua rehegua. Isaac ha’e peteĩ símbolo Cristianismo rehegua, ha Sara katu ha’e pe símbolo tupao tekove ñe’ẽme’ẽgua rehegua. Upévare, Ismael oguereko va’ekue doce ta’ýra, pórke doce ha’e peteĩ símbolo Tavayguakuéra Tupã ñe’ẽme’ẽgua rehegua, ha Islam ha’e peteĩ japu joguaha Tavayguakuéra Tupã ñe’ẽme’ẽgua rehegua.
There are two genealogies for Christ in the gospels. One in Matthew and another in Luke.
Oĩ mokõi genealogía Cristo rehegua umi Evangelio-pe. Peteĩ Mateo-pe ha ambue Lucas-pe.
And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations. Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Matthew 1:16–18.
Ha Jacob engendra José, María ména, ha'e gui heñói Jesús, ojehérava Cristo. Upéicha rupi, opa umi ñemoñare Abraham guive David peve ha'e catorce ñemoñare; ha David guive pe jejegueraha peve Babilóniape ha'e catorce ñemoñare; ha Babilóniape jejegueraha guive Cristo peve ha'e catorce ñemoñare. Ha Jesucristo heñoikue péicha vaekue: I sy María oñemendáta jave José rehe, oiko mboyve oñondive, ojekuaa hese hyeguasuha Espíritu Santo rupive. Mateo 1:16–18.
Matthew’s genealogy identifies three equal periods of fourteen which make up one period of forty-two. Christ is the omega of covenant history in relation to Moses as the alpha of covenant history. Moses prophesies that Christ would be “like unto himself.” Moses had three periods of forty years in his one-hundred-and-twenty-year life. Each forty-year period of Moses’ life, when placed line upon line, concludes at Kadesh, a symbol of 1863 and the Sunday law. Christ’s three periods end at David, the captivity in Babylon and Christ confirming the covenant with His blood at the cross. David represents the lifting up of the church triumphant at the Sunday law, and the second line identifies the foolish virgins being carried to Babylon, at the Sunday law. The third period ends at the cross, which once again, typifies the Sunday law where Christ confirms Abraham’s covenant with the one hundred and forty-four thousand and Noah’s covenant with the great multitude.
Mateo rembiasakue ohechauka mbohapy ára pegua joja, peteĩteĩ oguerekóva catorce, ha upéva ombojoaju hag̃ua peteĩ ára pegua cuarenta y dos. Cristo hína pe omega tembiasakue pegua pacto rehegua, Moisés rehe oñembojoajúvo pe alpha ramo tembiasakue pegua pacto rehegua. Moisés oprofetisa Cristo oútaha “ha’eichagua chupe”. Moisés oguereko mbohapy ára pegua cuarenta ary hekove ciento veinte ary pukukue jave. Peteĩteĩ cuarenta ary pegua Moisés rekove, oñemohenda jave línea ári línea, opáma Cades-pe, peteĩ ta’anga 1863 ha léi domingo rehegua. Cristo rembiasa mbohapy ára pegua opáma David-pe, pe jejapyhýpe Babilonia-pe ha Cristo omboaje jave pe pacto huguy rupive kurusu ári. David orrepresenta pe tupao ipu’akapáva ñemopu’ã léi domingo jave, ha pe mokõiha línea ohechauka umi virgen tavy oñeguerahaha Babilonia-pe, léi domingo jave. Pe mbohapyha ára pegua opáma kurusu ári, upépe jey, ohechaukáva léi domingo, Cristo omboajehápe Abraham pacto umi ciento cuarenta y cuatro mil ndive ha Noé pacto pe aty guasu ndive.
What can be understood when these two lines are laid over the top of one another is amazing. Moses’ one hundred and twenty years connects with Noah’s 120 years, and Christ’s forty-two generations connects with the antichrist reigning for forty-two symbolic months at the Sunday law.
Pe ojeikuaakuaa hag̃ua ko’ã mokõi línea oñembojoja hag̃ua peteĩ ári ambuéva, iporãiterei ha ñanemondýi hag̃ua. Moisés rembiapo cien veínte ary ojoaju Noé rembiasa 120 ary ndive, ha Cristo cuarenta y dos generación ojoaju anticristo oisãmbyhyha cuarenta y dos jasy simbólico-pe pe léi domingo jave.
And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. Genesis 6:3.
Ha Ñandejára he’i: Che Espíritu ndaipytamo’ãi opa ára yvypóra ndive oñorairõ hag̃ua, ha’e avei rupi so’o; upéicharõ jepe, hi’árakuéra ha’éta cien veinte ary. Génesis 6:3.
Along with the genealogy of Matthew, which emphasizes the covenant of Abraham, the genealogy of Christ, as set forth by Luke goes all the way to creation, thus emphasizing the covenant of life that Adam broke in Eden. Luke’s genealogy begins with Jesus, and goes backward through His genealogy all the way to Adam, who is identified as the son of God. The line ends with the perfect second Adam, and it begins with the perfect first Adam. From the first Adam unto the second Adam is set forth as 77 generations.
Mateo ñe’ẽrehegua ñemoñare rysýi ndive, omomba’eguasúva Abraham ñe’ẽme’ẽ guasu, Cristo ñemoñare rysýi, Lucas omombe’uháicha, oguahẽ pe jehepyme’ẽ ypykue peve, upéicha omomba’eguasúvo tekove rehegua ñe’ẽme’ẽ guasu Adán ombyai va’ekue Edénpe. Lucas ñemoñare rysýi oñepyrũ Jesús rehe, ha oho tapykue gotyo Iñemoñare rysýi rupi oguahẽ meve Adán peve, oñemboherava’ekue Tupã Ra’y ramo. Pe ñemoñare rape opa pe Adán mokõihápe iporãmbaitévape, ha oñepyrũ pe Adán peteĩhápe iporãmbaitévape. Pe Adán peteĩhágui peve pe Adán mokõihápe oñemoĩ 77 ñemoñare aty ramo.
The genealogies of Scripture represent lines of truth. We have just identified several that far exceed the necessary witnesses needed to establish a truth. The genealogical lines contain the voice of historical fulfillments and future predictions, and they contain the voice of Palmoni, the Wonderful Numberer of secrets, as the numerical enigmas which were placed within the lines provide a second voice. Those two voices are heard with another third voice, the voice of the Wonderful Linguist, who created and controls all things, including the names of people, places and things.
Ñemoñaregua kuéra Ñandejára Ñe’ẽme ohechauka añetegua rape. Ko’ág̃aite jahechakuaa hetaite umi ohasáva hetaiterei umi testígo tekotevẽva oñemopyenda hag̃ua peteĩ añetegua. Umi ñemoñaregua rape oguereko pe ñe’ẽ umi ñembyaty oikova’ekue yma guaréva ha umi marandu tenonderãgua rehegua, ha oguereko avei Palmoni ñe’ẽ, pe Papapára Mba’eporãite ombopapáva umi ñemimby, umi apañuãi papapy rehegua oñemoĩva’ekue umi rape ryepýpe ome’ẽgui peteĩ ñe’ẽ mokõiha. Umi mokõi ñe’ẽ oñehendu ambue mbohapyha ñe’ẽ ndive, pe Ñe’ẽkuaahára Mba’eporãite ñe’ẽ, pe ojapóva ha oisãmbyhýva opa mba’e, oikehápe tapicha réra, tenda réra ha opa mba’e réra.
When John turned to see the voice behind him, it was as the voice of many waters, and when Daniel had the same vision, His voice was the voice of a multitude. The surface message of the Scriptures, as well as the names found with the message, and also the numbering within the message are three voices in one passage. When you take a line with the three voices and lay it over the top of a parallel line, three voices become many voices.
Juan ojere jere hag̃ua ohecha hag̃ua pe ñe’ẽ opu’ãva hapykuéri, upe ñe’ẽ ha’e va’ekue heta y rembe’y ryapuicha; ha Daniel oguerekórõ guare pe visión peteĩchagua, Iñe’ẽ ha’e va’ekue aty guasu ryapu. Ñandejára Ñe’ẽryru marandu yvategua, avei umi téra ojejuhúva pe marandu ndive, ha avei papapy pe marandu ryepýpe, ha’e mbohapy ñe’ẽ peteĩ pasáhepe. Reipyhýramo peteĩ línea umi mbohapy ñe’ẽ reheve ha remoĩ peteĩ línea paralela ári, umi mbohapy ñe’ẽ oiko heta ñe’ẽ hag̃ua.
And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Revelation 19:5, 6.
Ha peteĩ ñe'ẽ osẽva guapyha guasu guive, he'ívo: Peñemomba'eguasu ñandejárame, peẽ opaite hembiguái, ha peẽ pejeroviáva hese kyhyjepópe, michĩ ha guasúva mokõivéva. Ha ahendu, ku heta tavayguakuéra ñe'ẽramoguáicha, ha heta ysyry ryapuicha, ha árai mbarete osapukáivaicha, he'ívo: Aleluya; Ñandejára Tupã Ipuʼakapáva oguapy mburuvicháramo. Apocalipsis 19:5, 6.
Some of the most significant genealogies are found in the kings of Israel. The first seven kings of Israel, the northern kingdom, end with Ahab, Jezebel and Elijah, thus representing the Sunday law. The line of the last seven kings of the northern tribes, begins at the Sunday law and ends at the close of human probation, when Michael stands up in Daniel 12. The first seven kings of Judah illustrate the history from the Sunday law until Michael stands up, and the last seven kings identify the history that leads to the Sunday law. Two genealogical lines, both possessing an alpha history and an omega history. The alpha history is the period of 9/11 unto the Sunday law, and the omega period is the Sunday law until the close of probation. The first seven kings of Israel, align with the last seven kings of Judah; and the last seven kings of Israel, align with the first seven kings of Judah.
Oĩ umi genealogía iñimportantevéva oñeikuaa Israel ruvichakuérape. Umi siete mburuvicha guasu peteĩha Israelgua, pe tetãnguéra yvatepegua, oguahẽ ipahápe Acab, Jezabel ha Elías reheve, upéicha rupi ohechauka hag̃ua pe léi domingo rehegua. Pe línea umi siete mburuvicha guasu pahaguéva pe yvate gotyo ñemoñarekuéra rehegua oñepyrũ pe léi domingo guive ha opa yvypóra gracia ñembotýpe, Miguel opu’ã jave Daniel 12-pe. Umi siete mburuvicha guasu peteĩha Judáygua ohechauka pe tembiasakue pe léi domingo guive Miguel opu’ã meve, ha umi siete pahaguéva ojekuaa hag̃ua pe tembiasakue ogueraháva pe léi domingo peve. Mokõi línea genealógica, mokõivéva oguerekóva peteĩ historia alfa ha peteĩ historia omega. Pe historia alfa hína pe periodo 9/11 guive pe léi domingo peve, ha pe periodo omega hína pe léi domingo guive pe gracia ñemboty peve. Umi siete mburuvicha guasu peteĩha Israelgua ojoaju umi siete mburuvicha guasu pahaguéva Judáygua ndive; ha umi siete mburuvicha guasu pahaguéva Israelgua ojoaju umi siete mburuvicha guasu peteĩha Judáygua ndive.
We will continue in the next article.
Jaseguíta pe artíkulo oúvape.
“Be Steadfast Unto the End
“Peime mbarete pe pahaite”
“[Revelation 1:1, 2, quoted.] The whole Bible is a revelation; for all revelation to men comes through Christ, and all centers in him. God has spoken unto us by His Son, whose we are by creation and by redemption. Christ came to John exiled on the Isle of Patmos to give him the truth for these last days, to show him that which must shortly come to pass. Jesus Christ is the great trustee of divine revelation. It is through him that we have a knowledge of what we are to look for in the closing scenes of this earth’s history. God gave this revelation to Christ, and Christ communicated the same to John.
“[Apocalipsis 1:1, 2, ojehechaháicha.] Opaite Biblia ha’e peteĩ revelación; opaite revelación oñeme’ẽva yvyporakuérape ou Cristo rupive, ha opa mba’e oñemopyenda hese. Tupã oñe’ẽ ñandéve Ita’ýra rupive, mba’éva ñande ha’égui jejapo rupi ha jepe’a rupi. Cristo ou Juan rendápe, oñemosẽ hag̃uáicha Patmos Ypýpe, ome’ẽ hag̃ua chupe pe añetegua ko’ã ára pahápe g̃uarã, ohechauka hag̃ua chupe upe mba’e pya’etéma oikova’erãva. Jesucristo ha’e pe tuicha oñangarekóva pe revelación divina rehe. Hese rupive añoite jarekóma pe kuaapy mba’épa ñaha’arõva ko yvy rembiasakue paha gotyo. Tupã ome’ẽ ko revelación Cristo-pe, ha Cristo omombe’u upéva Juan-pe.”
“John, the beloved disciple, was the one chosen to receive this revelation. He was the last survivor of the first chosen disciples. Under the New Testament dispensation he was honored as the prophet Daniel was honored under the Old Testament dispensation.
“Juan, pe disípulo ojehayhúva, ha’e vaekue pe ojeporavo vaekue ohupyty hag̃ua ko jehechaukapy. Ha’e vaekue pe pahague oikovéva umi tenondegua disípulo ojeporavo vaekuégui. Pe Testamento Pyahu dispensasión guýpe oñemomba’eguasu chupe, proféta Daniel oñemomba’eguasu haguéicha pe Testamento Tuja dispensasión guýpe.”
“The instruction to be communicated to John was so important that Christ came from heaven to give it to His servant, telling him to send it to the churches. This instruction is to be the object of our careful and prayerful study; for we are living in a time when men who are not under the teaching of the Holy Spirit will bring in false theories. These men have been standing in high places, and they have ambitious projects to carry out. They seek to exalt themselves, and to revolutionize the whole showing of things. God has given us special instruction to guard us against such ones. He bade John write in a book that which should take place in the closing scenes of this earth’s history.
Pe ñembo’e ojekuaauka vaʼerãva Juánpe tuicha mbaʼeeterei vaʼekue, upévare Cristo ou yvágagui omeʼẽ hag̃ua upéva Ijahayhúvape, heʼívo chupe tombou umi iglésiakuérape. Ko ñembo’e oĩ vaʼerã ñande estudio arandúpe ha ñemboʼépe guýpe; ñande ningo jaiko peteĩ ára-pe, umi kuimbaʼe ndoikóiva Espíritu Santo ñemboʼepy guýpe oguerútahápe teoríakuéra japu. Koʼã kuimbaʼe oñemboʼy vaʼekue tenda yvatekuérape, ha oreko tembiaporã guasu omotenondéva. Haʼekuéra ohekase omombaʼeguasu hag̃ua ijehe, ha omoambuepaite hag̃ua opa mbaʼe ojehechauka hag̃uáicha. Tupã omeʼẽ ñandéve ñemboʼe especial ñanemoʼã hag̃ua koʼãichaguáre. Haʼe heʼi vaʼekue Juánpe ohai hag̃ua peteĩ líbrope umi mbaʼe oikótava ko yvy rembiasakue paha pahápe.
“After the passing of the time, God entrusted to His faithful followers the precious principles of present truth. These principles were not given to those who had had no part in the giving of the first and second angel’s messages. They were given to the workers who had had a part in the cause from the beginning.
“Pe ára ohasa rire, Tupã omoĩ Itũva jeroviaha ipy'aite guive po gotyo umi añetegua ko árape guare hepyetereíva. Ko'ã principio noñeme'ẽi umi ndorekóivape mba'eveichagua participación peteĩha ha mokõiha ánhel marandu ñeme'ẽme. Oñeme'ẽ katu umi tembiapohárape oikéva'ekue ko tembiapópe iñepyrũmby guive.
“Those who passed through these experiences are to be as firm as a rock to the principles that have made us Seventh-day Adventists. They are to be workers together with God, binding up the testimony and sealing the law among His disciples. Those who took part in the establishment of our work upon a foundation of Bible truth, those who know the waymarks that have pointed out the right path, are to be regarded as workers of the highest value. They can speak from personal experience regarding the truths entrusted to them. These men are not to permit their faith to be changed to infidelity; they are not to permit the banner of the third angel to be taken from their hands. They are to hold the beginning of their confidence firm unto the end.
“Umi ohasa vaekue ko’ã jehasa rupi oĩ va’erã itaicha hatã umi principio ojapo va’ekue ñandéve Adventista del Séptimo Día ramo. Ha’ekuéra oĩ va’erã tembiapoháraicha omba’apóva Tupã ndive, ombyaty hag̃ua pe testimonio ha osegella hag̃ua pe léi Hemimbo’ekuéra apytépe. Umi oipytyvõ va’ekue oñemopu’ã hag̃ua ñane rembiapo peteĩ yvyra’ã añetegua Bíblica ári, umi oikuaáva umi techaukaha he’íva moõpa oĩ pe tape porã, ojehecha va’erã tembiapohára ramo ijyvatevéva valor rehegua. Ha’ekuéra ikatu oñe’ẽ ijeheguiete ohasava’ekue rupi umi añetegua oñeme’ẽ va’ekue chupekuéra. Ko’ã kuimba’e ndohejái va’erã ijerovia oñemoambue hag̃ua jerovia’ỹme; ndohejái va’erã pe poyvi ángel mbohapýha rehegua ojeipe’a hag̃ua ipo guive. Ojoko mbarete va’erã ijerovia ñepyrũmby pe pahápe peve.
“The Lord has declared that the history of the past shall be rehearsed as we enter upon the closing work. Every truth that He has given for these last days is to be proclaimed to the world. Every pillar that He has established is to be strengthened. We cannot now step off the foundation that God has established. We cannot now enter into any new organization; for this would mean apostasy from the truth.
“Ñandejára he’i va’ekue yma guare rembiasakue oñemombe’u jey va’erã ñañepyrũvo tembiapo paha. Opaite añetegua Ha’e ome’ẽ va’ekue ko’ã ára pahápe oñemoherakuã va’erã yvóra pukukue. Opaite yta guasu Ha’e omopyenda va’ekue oñemombarete va’erã. Ko’ág̃a ndaikatúi jajevy pe fundamento Tupã omopyenda va’ekuéva gui. Ko’ág̃a ndaikatúi jaike mba’eveichagua organización pyahúpe; kóva he’iséta pe jeheja añeteguágui.”
“The medical missionary work needs to be purified and cleansed from everything that would weaken the faith of believers in the past experience of the people of God. Eden, beautiful Eden, was degraded by the introduction of sin. There is need now to rehearse the experience of the men who acted a part in the establishment of our work at the beginning.
Pe tembiapo misionero pohãnohára rehegua oikotevẽ oñemopotĩ ha oñembojovake opa mba’égui omokangýtava umi ojeroviáva jeroviapy Tupã retãygua rembiasakue yma guarépe. Edén, iporãiteva Edén, oñemongyʼa angaipa oike rupi. Koʼág̃a tekotevẽ oñemombeʼujey umi kuimbaʼe rembiapokue ojapóva peteĩ tembiapo ñepyrũ ñemopyendápe ñande rembiapo oñepyrũrõ guare.
“From time to time we read the death notices of the great men of the world. Their time came suddenly, as in a moment. Many, supposed to be in good health, die after a feast, or after laying selfish plans for their own exaltation. The word goes forth, ‘He is joined to his idols; let him alone.’ This means that the Lord no longer guards him from harm. Sudden death comes, and what is his lifework worth? His life has been a failure. The tree falls because the power that has sustained it leaves it to its idolatrous sacrifice.
“Sapyʼánte jajepokuaa ko yvy arigua kuimbaʼe guasukuéra omanohague rehegua. Ijaguára og̃uahẽ sapyʼaitépe, peteĩ sapyʼápeguáicha. Heta, ojeʼe hag̃uáicha hesãi porãva, omano peteĩ karu guasu rire, térã omoĩ rire umi plan ijeheguínte guarãva, oñemombaʼeguasu hag̃ua. Osẽ pe ñeʼẽ: ‘Haʼe oñembojoaju heʼãnguéra ndive; peheja chupe año.’ Kóva heʼise Ñandejára ndoguardaveimaha chupe mbaʼe vai guive. Omano sapyʼa, ha mbaʼépa iporã hembiapokue peteĩ tekove pukukue rehegua? Hekove tuicha ndoikói porãi vaʼekue. Yvyramáta hoʼa, pe puʼaka omombarete vaʼekue oheja rupi chupe itupãraʼãme oñekuaveʼẽ hag̃uáicha.
“Men and women are absorbed in searching for something to enjoy. They sell their souls for naught, and God withdraws His longsuffering forbearance. They are left to their choice.
“Kuimbaʼe ha kuñanguéra oñembyai hikuái ohekávo mba’e ombohorýva chupekuéra. Ovendé hikuái iñángape mba’eve’ỹre, ha Tupã omboguejy ijereko mbeguekue ha ipasiénsia pukukue. Ojeheja chupekuéra ta’ekuéra poravópe.
“There are those who, while professing to believe present truth have degraded their faith and refused to walk in the light. Who will now lay aside their selfish, worldly principles? Who will now strive to realize the worth of the soul? What shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? Are you hungering and thirsting for the bread of life and the water of salvation? Do you realize the value of the souls for whom Christ died? Are those who are supposed to be Christians living up to their profession of faith? Are they conscious of the worth of the soul? Are they striving to purify their souls through obedience to the truth?” Manuscript Releases, volume 20, 150, 151.
“Oĩ umi, oje’évo ogueroviaha pe añetegua ko’áĝagua, omboguejýva’ekue ijerovia ha ndoipotái oguata pe tesapepe. Mávapa ko’áĝa ohejátava ijykére iprinsípio ijeheguigua ha yvyrupigua? Mávapa ko’áĝa oñeha’ãtava oikuaa añetehápe pe ánga repykue? Mba’épa ovale peteĩ kuimba’épe, oganáramo opa ko yvy arapy, ha omokañýramo iánga tee? térã mba’épa peteĩ kuimba’e ome’ẽta iánga rekovia? Reñembyahýi ha rejuheipa piko pe mbujape tekove rehegua ha pe y ñepysyrõ rehegua rehe? Reikuaa piko umi ánga repykue, umi Cristo omano hague rehehápe? Umi oje’éva cristianokuéra, oikove piko hekojerovia omombe’úicha? Ohechakuaa piko hikuái pe ánga repykue? Oñeha’ã piko omopotĩ hag̃ua iánga kuérape añetegua rendúre iñe’ẽrendú rupive?” Manuscript Releases, volúmen 20, 150, 151.