In article twenty-two I wrote, “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.”
Pe artículo mokoĩha mokõipa ajerure vaʼekue: “Upéi pe kapítulo once-pe, umi téra pa rupive, Sem guive Abram peve, ojehechauka pe genealogía tavayguakuéra ojeporavopyréva rehegua. Pe kapítulo once haʼe pe tembiasakue Torre de Babel rehegua, ha avei pe genealogía tavayguakuéra ojeporavopyréva rehegua, Abraham rupive ojehechaukaháicha. Pe kapítulo once omoñepyrũ peteĩ tetã ojeporavopyréva oike hag̃uáicha peteĩ ñeʼẽmeʼẽ mbohapy hendápe Tupã ndive. Pe mbohapyha ha pahaite paso vaʼekue Isaac jejuka hag̃ua mymbajerure ramo pe kapítulo mokõipa mokõi-pe. Pe kapítulo “once” haʼe pe ñepyrũ alpha ha pe kapítulo “mokõipa mokõi” haʼe pe paha omega. Pe jerovia oñeikotevẽva oñehendu hag̃ua Tupã ñeʼẽ umi téra heʼisévape, ndahaʼéi iñambuéva pe jerovia oñeikotevẽvagui oñehendu hag̃ua Iñeʼẽ Iñeʼẽ Ñeʼẽmeʼẽpapakuérape.”
Chapter eleven presents the covenant of Cain, and the covenant of Abel. We have repeatedly shown through the years that the prophetic characteristics of the tower of Babel represent a counterfeit covenant. After the flood, there was a change of dispensations from worshipping at the gate of Eden before the flood, and after the flood, worship was to be at an altar. The altar had specific biblical requirements. It needed to be erected of natural stone, with no human chipping or chiseling the stone. It had to be rock upon rock, with no mortar.
Pe kapítulo once ohechauka Caín ñe’ẽme’ẽ, ha Abel ñe’ẽme’ẽ. Rohechauka jey jevyma heta ary pukukue javeve pe Babel rógaguasu marandu-profético rehegua tekome’ẽ ohechauka hag̃ua peteĩ ñe’ẽme’ẽ japu. Y ojaho’ipa rire, oiko peteĩ ñemoambue dispénsasion-kuérape: pe amano mboyve, oñemomba’e va’ekue Edén rokẽme; ha pe amano rire, pe ñemomba’e va’erã peteĩ altar ári. Pe altar oguereko va’ekue mba’ejerure bíblico hekopete hag̃ua. Oñemopu’ã va’erã va’ekue ita tee reheve, avave yvypóra ndojokuaái térã ndoikytĩi va’erã pe ita. Oĩ va’erã ita ári ita, ha ndaipóri va’erã argamasa.
The purpose of the tower was to make Nimrod’s cohorts a name, which represents character. In the tower we see man attempting to save themselves, and lifting themselves up as the gods of heaven. The tower is a symbol of a church that thinks it can save itself, and thinks that it should be lifted up, as the ten kings do in Psalm 83, when they lift up the papal head at the evil confederacy of Bible prophecy, which takes place at the Sunday law.
Pe tórre rembipota vaʼekue hína ojapo hag̃ua peteĩ téra Nimrod irũnguérape g̃uarã, upéva heʼiséva tekokatu. Pe tórrepe jahecha yvypóra oñehaʼãha ojesalva hag̃ua ijehegui, ha omopuʼãha ijupekuéra yvága hag̃uaicha tupãnguéra. Pe tórre haʼe peteĩ símbolo peteĩ iglésia oimoʼãvagui ikatuha ojesalva ijehegui, ha oimoʼã avei ojupi hag̃ua, umi diez rréi ojapoháicha Salmo 83-pe, omopuʼãvo hikuái pe akã papal pe joaju aña-pe maranduʼi profetikuéra Bíbliahégui, oikóva pe léi domingo jave.
A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. Psalms 83:1, 2.
Purahéi térã Salmo Asaf mba’éva. Ani rekyre’ỹ, Tupã; ani reñembopy’aguapy, ha ani reime kirirĩ, Tupã. Péina, nde enemigo-kuéra ojapo sarambi; ha umi nde rayhu’ỹva omopu’ã iñakã. Salmos 83:1, 2.
The world had just been destroyed by Noah’s flood, and the reason God identified the closing probation on the antediluvian world was that man’s thoughts had become evil continually. The Bible speaks of unity in various ways, one of which is to see “eye to eye.” Can two walk together, except they be agreed?
Yvy niko oñehundíma kuri Noé ára pe yy guasu rupive, ha pe mba’érepa Tupã ombojoja pe ñemboty paha pe yvypóra kuéra oikova’ekue pe diluvio mboyve rehe ha’e va’ekue yvypóra remiandu kuéra oiko haguére ivaíva meme tapiaite. La Biblia oñe’ẽ joajure opaichagua hendáicha, peteĩva apytégui ha’e “ohecha ojoapytépe peteĩchagua resa rupi”. Ikatúpa mokõi oguata oñondive, ndojokupytýiramo?
Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. 1 Corinthians 1:10.
Ko'ág̃a aikotevẽ peẽme, che pehenguekuéra, ñande Ruvicha Jesucristo rérape, peẽ maymáva peñe'ẽ hag̃ua peteĩcha, ha anítei oĩ pende apytépe mbyja'o; síno peñembojoaju porã hag̃ua peteĩnte apytépe, peteĩ jehechakuaa ha peteĩ ñe'ẽme. 1 Corintios 1:10.
When God confused the language at the judgment upon Nimrod’s kingdom, it identifies that prior to the confusion, they were all in unity, and therefore they were all the same character, and that character was a religion based upon human works—as opposed to those in the very same chapter that are represented by Abraham. Shem was a faithful soul in the time of Nimrod. Historians point to Shem as the one who killed Nimrod, the mighty rebel before the Lord. The point stands without the historian’s ideas, for Shem is a covenant man, who traces his blood to Noah, a covenant man, who traces his blood back to Seth, another covenant man, who came into covenant history to replace his brother Abel, who was another covenant man who was a direct descendant of Adam.
Ñandejára ombojehe’a ramo guare ñe’ẽnguéra pe juicio oúva Nimbrod rréino ári, upéva ohechauka mboyve pe jehe’a, opavave oĩ hague joajúpe, ha upévare opavave oreko hague peteĩchagua tekopy, ha upe tekopy va’ekue peteĩ religión oñemopyendáva tembiapo yvypóra rehe—ndaha’éi umi oĩva upe capítulo-pe voi oñerrepresentáva Abraham rupive. Sem ha’e va’ekue peteĩ ánga jerovia hag̃uáva Nimbrod tiempo-pe. Historiador-kuéra ohechauka Sem-pe pe ojuka va’ekuéicha Nimbrod-pe, pe pu’aka guasu opu’ãva’ekue Ñandejára renondépe. Pe punto opyta mbarete historian-kuéra remiandu’ỹre jepe, Sem niko peteĩ kuimba’e pactopegua, ombohapeva hekovérupi hoguy Noé peve, peteĩ kuimba’e pactopegua, ha’éva ombohapéva hoguy Set peve, ambue kuimba’e pactopegua, oike va’ekue pacto rembiasakue-pe omyengovia hag̃ua iñermáno Abel-pe, ha’éva ambue kuimba’e pactopegua ha peteĩ ñemoñare peteĩchaite osẽva Adán-gui.
Genesis eleven is the great controversy between Christ and Satan, in the context of a covenant of life and a covenant of death. Nimrod represents the great hunter before the Lord, for he represents a church that has many devotees. Abram, through Shem, represents a church that has but few devotees. Shem was the covenant man when Nimrod was building his tower, but the two covenants in chapter eleven are represented not by Shem and Nimrod, but by Nimrod and Abraham. Paul clearly identifies this prophetic rule.
Génesis capítulo once ha’e pe ñorairõ guasu Cristo ha Satanás apytépe, peteĩ tekove ñe’ẽme’ẽ ha peteĩ mano ñe’ẽme’ẽ ryepýpe. Nimrod ohechauka pe mboguataha guasu Ñandejára renondépe, pórke ha’e ohechauka peteĩ iglesia oguerekóva heta ijeyhúva. Abram, Sem rupive, ohechauka peteĩ iglesia oguerekóva sa’i rei ijeyhúva. Sem ha’e va’ekue pe kuimba’e ñe’ẽme’ẽ rehegua Nimrod omopu’ã jave itórre, hákatu umi mokõi ñe’ẽme’ẽ capítulo once-pe ojehechauka ndaha’éi Sem ha Nimrod rupive, síno Nimrod ha Abraham rupive. Pablo hesakã porã omombe’u ko tembiapoukapy profético.
For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually. Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.
Ko Melquisedec niko Salem ruvicha, Tupã Yvatevéva pa’i, ojotopáva’ekue Abraham rehe ojevývo umi mburuvicha guasu ojuka haguégui, ha ovendesi chupe; upévarõ avei Abraham ome’ẽ chupe opa mba’égui peteĩ décima parte; ñepyrũrã, ñe’ẽasa rupive, he’ise Tekokatu Ruvicha, ha upéi avei Salem Ruvicha, upéva he’iséva Py’aguapy Ruvicha; túva’ỹre, sy’ỹre, ñemoñare’ỹre, ndorekóiva ára ñepyrũ, ni tekove paha; ha ojoguapyra’ekue Tupã Ra’y rehe; opyta pa’i ramo opa ára. Pehecháke ko kuimba’e tuichaiterei hague, chupe voi Abraham, umi ñemoñare ru guasu, ome’ẽ haguére décima parte umi mba’e porã porã oguerúva’ekue.
And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:
Ha añetépe umi oúva Leví ra’ykuéragui, oguerekóva pa’i rembiporu, oreko mandamiento ombyaty hag̃ua décima tavayguakuéragui pe léi he’iháicha, upéva hína iñermáno-kuéragui, jepe osẽramo hikuái Abraham lómo-gui:
But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. And without all contradiction the less is blessed of the better. And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham. For he was yet in the loins of his father, when Melchisedec met him. Hebrews 7:1–10.
Ha umi oje’e’ỹva pe ñemoñare apytégui oguereko diezmokuéra Abraham-gui, ha ohovasa pe oguerekóvape umi promésa. Ha ndaipóri mba’eveichagua mokõi atýva rehegua: pe michĩvéva ojehovasa pe tuichavévagui. Ha ko’ápe umi kuimba’e omanóva orresivi umi diezmo; ha upépe katu orresivi chupekuéra pe hekovére oñemombe’úva oikoveha. Ha ikatúrõ ha’e upéicha, Leví avei, pe orresivíva umi diezmo, opaga diezmo Abraham-pe. Péva rehe, ha’e gueteri oĩva itúva ku’ápe, Melquisedec ojuhu jave chupe. Hebreos 7:1–10.
There is a great deal of present truth in the subject of Melchizedek, but I am simply identifying that Paul teaches directly that the prophetic characteristics of covenant men, and by that, I mean, men and women in the inspired testimony whose scriptural testimony is identifying a waymark in the prophetic line of God’s covenant with mankind. Paul teaches that Melchizedek, who lived before the Levitical priesthood was established at Sinai, and therefore over four hundred years before there was a Levitical priesthood, had accepted tithe from Levi. In order to be in the Levitical priesthood, you had to be a Levite who could prove his blood descent from Levi. Melchizedek could not show his descent was from the line of Levi, for Levi was not yet born.
Oĩ hetaiterei pe añetegua ko’ág̃aguáva Melquisedec rehegua, ha katu che aime añónte ahechauka hag̃ua Pablo ombo’e hag̃ua hesakã porã Melquisedec rehe, pe oikovéva pe sacerdocio levítico oñemoĩ mboyve Sinaípe, ha upévare irundysa ary rasa mboyve voi oĩ hag̃ua sacerdocio levítico, omoneĩ hague diezmo Levígui. Ha “karai kuéra pacto rehegua” he’isévo, che añe’ẽ kuimba’e ha kuña rehe pe testimonio inspirado ryepýpe, ikuatiañe’ẽ rupi ohechaukáva peteĩ hito térã señal pe línea profética-pe Tupã pacto yvypóra ndive rehegua. Pablo ombo’e Melquisedec omoneĩ hague diezmo Levígui. Oñeime hag̃ua pe sacerdocio levíticope, tekotevẽ kuri nde reime peteĩ levita ramo ha ikatu hag̃uáicha rehechauka nde tuguy ñemoñare Levi-gui. Melquisedec ndaikatúi va’ekue ohechauka iñemoñareha ouha Levi lineágui, pórke Leví ne’irã gueteri onase.
The line of prophecy that represents God’s covenant with Adam and Eve is actually two covenants. The first was a covenant of life with a simple test. After the fall and the failed test, the next covenant included the blood of a lamb in order to provide clothing. Then there was God’s covenant with mankind, represented by the rainbow, Noah and altar worship. Then there was Genesis eleven where God’s covenant with a chosen people, who would be called Hebrews began. In each of those stories the biblical characters are covenant men or women.
Pe línea profética ohechaukáva Tupã ñe'ẽme'ẽ Adán ha Eva ndive añetépe mokõi ñe'ẽme'ẽ hína. Pe peteĩha va'ekue tekove rehegua peteĩ ñeha'ã hasý'ỹva ndive. Ho'a rirekuévo ha pe ñeha'ã osẽ vai rire, pe ñe'ẽme'ẽ oúvape oñemoinge peteĩ ovecha ra'y ruguy ikatu hag̃uáicha oñeme'ẽ ao. Upéi oĩkuri Tupã ñe'ẽme'ẽ yvypóra ndive, ojehechaukáva ára rapére, Noé rehe ha altar-pe ñemomba'eguasu rupive. Upéi oĩ Génesis mokõipa peteĩhápe, upépe oñepyrũ Tupã ñe'ẽme'ẽ peteĩ tetã ojeporavóva ndive, herava'erãva Hebreokuéra. Peteĩteĩva umi tembiasakuépe umi personaje bíblico kuña térã kuimba'e oikóva ñe'ẽme'ẽme.
In Genesis eleven, the beginning of the covenant of life with a chosen people is set forth, and it is set forth, right where Nimrod establishes the covenant of death, as represented by the bricks and mortar, that were the counterfeit of the unchiseled rocks and no mortar represented by the altar. Sister White informs us the altar represents Christ, thus Nimrod’s religion, which is a counterfeit religion, represents a counterfeit Christ.
Génesis capítulo once-pe, oñemoĩva’ekue pe tekove ñe’ẽme’ẽ ñepyrũ peteĩ tavayguakuéra ojeporavóva ndive, ha oñemoĩ avei upe rupiete Nimrod omopyenda hag̃ua pe ñemano ñe’ẽme’ẽ, ojehechaukaháicha umi ladríllo ha argamása rupive, umíva niko va’ekue peteĩ mba’e guasu japu umi ita oikytĩ’ỹva rehegua ha ndaipóriha argamása ojehechaukaháicha pe altar-pe. Hermana White ñanemomarandu altar orrepresentaha Cristo; upévare Nimrod jerovia, ha’éva peteĩ jerovia japu, orrepresenta peteĩ Cristo japu.
And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar. Genesis 11:3.
Ha he’i peteĩteĩ ojuehe: Peju, jajapo ladríllo ha ñamyakuã porãite. Ha oguereko hikuái ladríllo ita-rãngue, ha asfalto oguereko hikuái argamasa-rãngue. Génesis 11:3.
And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it. Exodus 20:25.
Ha remopuʼãrõ chéve peteĩ altar itagui, ani remopuʼã ita oñekytĩmavagui; reiporúrõ nde tembiporu hiʼári, remongyʼapáma chupe. Éxodo 20:25.
“We are in danger of mingling the sacred and the common. The holy fire from God is to be used in our efforts. The true altar is Christ; the true fire is the Holy Spirit. This is our inspiration. It is only as the Holy Spirit leads and guides a man that he is a safe counselor. If we turn aside from God and from His chosen ones to inquire at strange altars we shall be answered according to our works.” Selected Messages, book 3, 300.
“Ñaiméne peligrope ñambojeheʼa hag̃ua pe marangatúva ha pe jepiveguáva. Pe tata marangatu oúva Tupãgui ojeporu vaʼerã ñane rembiapópe. Pe altar añetéva haʼe Cristo; pe tata añetéva haʼe pe Espíritu Santo. Kóva hína ñane ñeñandu. Pe Espíritu Santo añoite ogueraha ha omboguata ramo peteĩ kuimbaʼépe ikatu haʼe peteĩ aconsehára jeroviaha. Ñañemboyke ramo Tupãgui ha umi haʼe oiporavo vaʼekuégui ñaporandu hag̃ua altar extraño-kuérape, oñembohováita ñandéve ñane rembiapokuéra heʼiháicha.” Selected Messages, libro 3, 300.
Among other truths, one of the lessons that is derived prophetically from Genesis eleven is that it represents the beginning of a prophetic line. The flood of Noah marks a prophetic separation. When Noah left the ark there was to be a new method of worship, and the method of worship always produces two classes of worshippers, as set forth in the history of Cain and Abel. Genesis eleven is a new world, with a beginning history that becomes the foundational story of the ending history, as God’s last day covenant people call the eleventh-hour workers out of Babylon during the Sunday law crisis. Nimrod is the man of sin during the Sunday law crisis, and Shem, who is Abraham is the man of God in that very same crisis. Genesis eleven’s scattering and confusion of languages, began soon after Noah left the ark. The theme of chapter eleven is the two covenants, and the story reaches its conclusion when the third step of the Abrahamic covenant is set forth in chapter twenty-two.
Ambue añetegua apytépe, peteĩva umi mbo’epy oñeguenohẽva profétikamente Génesis capítulo once-gui ha’e kóva: upéva ohechauka peteĩ línea profética ñepyrũ. Noé y ojaho’íva y guasu ohechauka peteĩ jepe’a profética. Noé osẽ rire pe arca-gui, oĩva’erã kuri peteĩ tape pyahu ñemomba’eguasurã, ha pe tape ñemomba’eguasu rehegua akóinte omoheñói mokõi atýpe umi omomba’eguasúva, ojehechaukaháicha Caín ha Abel rembiasakuepe. Génesis capítulo once ha’e peteĩ mundo pyahu, orekóva peteĩ ñepyrũ rembiasakue oikóva pe rembiasakue paha pyendáramo, Tupã ára pahápegua ijoajupy retãygua ohenói jave Babilonia-gui umi omba’apóva aravo once-pe pe léi dominical apañuãi aja. Nimrod ha’e pe kuimba’e angaipa rehegua pe léi dominical apañuãi aja, ha Sem, ha’éva Abraham, ha’e Tupã kuimba’e upe apañuãi peteĩete aja. Génesis capítulo once pe sarambi ha ñe’ẽnguéra ñembyavy oñepyrũ kuri mbykymi Noé osẽ rire pe arca-gui. Pe tema capítulo once rehegua ha’e mokõi joaju hag̃ua, ha pe rembiasakue oguahẽ hu’ãme pe mbohapyha paso pe joaju hag̃ua Abrahámica rehegua oñemohenda jave capítulo veintidós-pe.
Chapter eleven is the alpha history of the line of Abraham that reaches omega history in chapter twenty-two. The beginning story of Nimrod’s Babel and the ending story of the offering of Isaac, both represent the final judgment upon mankind. The line begins at Nimrod’s tower, and extends to the offering of Isaac, and the line culminates in two opposite offerings. Nimrod’s offering receives God’s executive judgment, and Abraham’s judgment receives God’s blessing. Nimrod is the alpha of chapter eleven and Abraham is the omega of chapter twenty-two. The omega is always greater, by at least twenty-two times according to the Hebrew alphabet, and the power manifested in confusing the languages and scattering the nations abroad, was far exceeded by the power of the cross. Nimrod’s tower represents the Twin Towers of 9/11 and the offering of Isaac represents the Sunday law.
Pe kapítulo onceha peve historia alfa Abraham ñemoñare rehegua og̃uahẽva historia omega-pe kapítulo mokõipa mokõi-pe. Ñepyrũme oñemombeʼúva Nimrod Babel rehegua ha ipahaitepe Isaac oñekuaveʼẽva rehegua, mokõivéva ohechauka yvyporakuéra ári pe juicio paha. Pe línea oñepyrũ Nimrod rógaguasúpe, ha ojepyso Isaac oñekuaveʼẽ peve, ha pe línea og̃uahẽ huʼãme mokõi kuaveʼẽ ojoavyetereívape. Nimrod kuaveʼẽme og̃uahẽ Tupã juicio ejecutivo, ha Abraham juicio rehe og̃uahẽ Tupã jehovasa. Nimrod hína pe alfa kapítulo oncepeguáva ha Abraham hína pe omega kapítulo mokõipa mokõipeguáva. Pe omega akóinte tuichave, saʼive jepe mokõipa mokõi jeyháicha alfabeto hebreo heʼiháicha, ha pe pokatu ojehechaukáva ñeʼẽnguéra ojepyvahéi ha tetãnguéra oñemosarambi haguére opa rupi, ohasaiterei mbarete pe kurusu rehegua. Nimrod rógaguasu ohechauka umi Torre Gemela 9/11 rehegua ha Isaac oñekuaveʼẽva ohechauka pe léi domingo rehegua.
The line of the covenant with a chosen people begins with the symbol of the number eleven and it ends with the symbol of twenty-two. The line ends at the close of probation in the alpha history of Nimrod and also the omega history of Abraham. The very history of Nimrod and Abraham is set forth in the first book of the Bible, and it is set within the context of picking up the pieces from the very recent destruction of Noah’s flood. In the first book of the Bible the illustration of the two covenants, provides two witnesses that set forth the close of probation in the line of chapter eleven through to twenty-two.
Pe Ñe’ẽme’ẽ Ñe’ẽrã peteĩ tetã ojeiporavopyrévandi oñepyrũ papapy once rehegua ta’ãngáva ndive ha opa papapy veintidós rehegua ta’ãngápe. Pe línea opa pe ára de gracia ñemboty jave pe historia alfa-pe Nimrod rehegua, ha avei pe historia omega-pe Abraham rehegua. Nimrod ha Abraham rembiasakue voi oñemoĩ porã pe peteĩha kuatiañe’ẽ Bíbliahápe, ha oñemoĩ upépe pe contexto-pe oñembyaty jeývo umi pedaso pe ñehundikapaite pyahuete Noé ysyry guasu rehegua rire. Pe peteĩha kuatiañe’ẽ Bíbliahápe, mokõi ñe’ẽme’ẽ ta’ãnga ome’ẽ mokõi testígo ohechaukáva pe ára de gracia ñemboty pe capítulo once guive peve veintidós.
He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.
Pe ijahe’ẽva tekojoja’ỹre, toiko tekojoja’ỹme gueteri; ha pe iky’áva, toiko iky’a gueteri; ha pe hekojojáva, toiko hekojoja gueteri; ha pe marangatúva, toiko marangatu gueteri. Apocalipsis 22:11.
Nimrod is unjust and filthy still, and Abraham is righteous and holy still as identified in the alpha of Genesis 11–22, and also in the omega of Revelation 22:11. Just before probation closes, a pronouncement in verse 10 is made to seal not the sayings of the prophecy of this book. Just before probation closes in the very next verse, there is to be a prophecy in Revelation that is to be unsealed. Two verses after verse eleven, Christ supplies the key to unseal that prophecy.
Nimrod oĩ heko’ỹva ha ky’áva gueteri, ha Abraham katu hekojojáva ha marangatúva gueteri, ojekuaaháicha Génesis 11–22-pe alpha-pe, ha avei Apocalipsis 22:11 omega-pe. Mboyve’i gracia ára oñembotýta, versíkulo 10-pe ojejapo peteĩ ñe’ẽmondo ani hag̃ua oñemboty ko aranduka marandu’ẽ profecía rehegua. Mboyve’i gracia ára oñembotýta, upe versíkulo oúvape voi, oĩ va’erã peteĩ profecía Apocalipsis-pe oñemboty’ỹva’erã. Mokõi versíkulo rire versíkulo once-gui, Cristo ome’ẽ pe llave ojeipe’a hag̃ua upe profecía.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.
Ha he'i chéve: Ani remboja hag̃ua ko kuatiañe'ẽ marandu'i ñe'ẽngue, ára hi'aguĩma rupi. Pe hekojojáva'ỹ, toiko gueteri hekojojáva'ỹ; ha pe ky'áva, toiko gueteri ky'a reheve; ha pe hekojojáva, toiko gueteri hekojoja reheve; ha pe imarangatúva, toiko gueteri imarangatu reheve. Ha péina, aju pya'e; ha che remiporavokue oĩ che ndive, ame'ẽ hag̃ua káda peteĩme hembiapokue he'iháicha.
I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.
Che ha’e Alfa ha Omega, ñepyrũha ha pahaha, tenondegua ha ipahaguéva. Apocalipsis 22:10–13.
Chapter twenty-two is the omega chapter of the entire Bible and the key to opening the prophecy in Revelation that is sealed up, is the principle that Christ identified above all others in chapter one of Revelation. Chapter one is the first letter of the Hebrew alphabet, and chapter twenty-two is the last. In verses nine through eleven of chapter one, John introduces himself, and identifies Christ as Alpha and Omega.
Pe mokõipa mokõipa guive hína pe capítulo omega opavave Biblia rehegua ha’eva pe llave oipe’áva pe profesía Ojehechauka hag̃uame, ojejokóva, ha’e pe principio Cristo omombe’úva opa ambue apytépe pe capítulo peteĩha Ojehechauka hag̃uame. Pe capítulo peteĩha ha’e pe primera letra alfabeto hebreopegua, ha pe capítulo mokõipa mokõipa ha’e pe paha. Umi versíkulo porundy porundy guive peteĩteĩ pe capítulo peteĩhame, Juan oñepresenta ijehe, ha ohechauka Cristo ha’eha Alfa ha Omega.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9-11.
Che, Juan, peneẽ peẽ pe ryvy, ha pene irũnguéra jehasa asýpe, ha mburuvicharãme, ha Jesucristo paciencia-pe, aime vaʼekue pe ypaʼũ hérava Patmos-pe, Tupã ñeʼẽ rehe, ha Jesucristo testimonio rehe. Che aime vaʼekue pe Espíritu-pe pe Ñandejára ára-pe, ha ahendu che rapykue guive peteĩ ñeʼẽ tuicháva, trompétaicha, heʼíva: Che hína Alfa ha Omega, pe peteĩha ha pe pahaite; ha: Pe rehecháva, ehai peteĩ kuatiañeʼẽme, ha emondo umi siete iglésia oĩva Asia-pe; Éfeso-pe, ha Esmirna-pe, ha Pérgamo-pe, ha Tiatira-pe, ha Sardis-pe, ha Filadelfia-pe, ha Laodicea-pe. Apocalipsis 1:9-11.
In verse eleven, John is in Patmos, but he turns around in verse twelve, and from there on, he is in the heavenly sanctuary. Thus, in verses 9/11, we find the testimony of John, which identifies Jesus as Alpha and Omega, something Jesus already identified of Himself in verse 8:
Pe versíkulo once-pe, Juan oĩ Patmos-pe, ha pe versíkulo doce-pe ojere; upégui guive, haʼe oĩ pe santuario yvagapeguápe. Upévare, pe versíkulo 9/11-pe jajuhu Juan remimombeʼu, omombeʼúva Jesús haʼeha Alfa ha Omega, peteĩ mbaʼe Jesús voi heʼi vaʼekue ijehegui pe versíkulo 8-pe:
I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:8.
Che ha’e Alfa ha Omega, ñepyrũha ha pahaitépegua, he’i Ñandejára, pe oĩva, pe oĩva’ekue ha pe oútava, Ipoderosovéva. Apocalipsis 1:8.
In verse eight, John is writing what he heard Christ speak of Himself. In verses nine through eleven, it is John speaking of himself. That represents two witnesses in the first eleven verses that identify Christ as Alpha and Omega. Verses nine through eleven represents its own unit of thought. Though connected with the entire chapter, in these verses John is speaking of himself, whereas; in verses four through eight, John is speaking for the godhead to His churches. Verse four begins a unit of thought, that ends in verse eight. This is recognized by the opening characteristics of Christ who was and is and is yet to come, being identified in verse four and then again in verse eight.
Pe versíkulo ochope, Juan ohai hína upe ohendúva Cristo oñeʼẽvo ijehegui. Umi versíkulo nueve guive once peve, Juan voi hína oñeʼẽ ijehegui. Upéva ohechauka mokõi testígo umi peteĩha once versíkulope ombojekuaáva Cristo haʼeha Alfa ha Omega. Umi versíkulo nueve guive once peve orekóma ijeheguínte peteĩ unidad de pensamiento. Jepe oñembojoaju pe kapítulo pukukue rehe, koʼã versíkulope Juan oñeʼẽ hína ijehegui; ha umi versíkulo cuatro guive ocho peve, Juan oñeʼẽ pe Divinidad rérape Itupao kuérape g̃uarã. Pe versíkulo cuatro omoñepyrũ peteĩ unidad de pensamiento, opa hag̃uáva pe versíkulo ochope. Kóva ojekuaa Cristo rehegua iñepyrũrã mbaʼekuaarã rupive, pe oĩva, oĩvaʼekue ha ou hag̃ua gueteríva, oñemombeʼúgui pe versíkulo cuatrope ha upéi jey pe versíkulo ochope.
John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.
Juan umi siete iglésia oĩva Ásiape guarã: Peẽme toñeme’ẽ grásia ha py’aguapy, upe oĩvagui, oĩ vaʼekuégui ha oútavagui; ha umi siete Espíritu oĩvagui henondépe itróno; ha Jesucristo-gui avei, ha’éva testígo jeroviaha, umi omanóva apytégui tenonderãite heñóiva, ha mburuvicha umi mburuvicha guasu yvy arigua ári. Pe ñande rayhu vaʼekuépe, ha ñane mopotĩva ñande angaipakuéragui huguy tee rupi, ha ojapóva ñandéve mburuvicharã ha pa’ikuéra Tupã ha Itúvape guarã; chupe toĩ glória ha sãmbyhy opa ára g̃uarã. Amén. Péina, ou arai reheve; ha opa tesa ohecháta chupe, umi imbojovake vaʼekue avei; ha opa yvy arigua ñemoñare osapukái asýta hese. Upéicha toiko. Amén.
I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:4–8.
Che ha’e Alfa ha Omega, ñepyrũha ha pahaha, he’i Ñandejára, pe oĩva, ha pe oĩ va’ekue, ha pe oútava, Ipu’akapáva opa mba’e ári. Apocalipsis 1:4–8.
The first three verses of chapter one present the revelation of Jesus Christ, which is unsealed just before probation closes, for verse three says, “the time is at hand.” “The time is at hand” is the identical statement of verse ten, of chapter twenty-two, that says “seal not the sayings of the prophecy of this book for the time is at hand.” The prophecy that is unsealed is the Revelation of Jesus Christ.
Umi mbohapyha peteĩha kapítulope ohechauka Jesucristo revelación, ojeipe’áva sapy’aite gracia yvypórape oñemboty mboyve, pórke umi mbohapyha he’i: “hi’ára oguahẽma.” “Hi’ára oguahẽma” ha’e upe ñe’ẽjojaite umi décima verso, mokõipa mokõiha kapítulopegua, he’íva: “ani reñemboty ko kuatiañe’ẽ profecía ñe’ẽnguéra, hi’ára oguahẽma rupi.” Pe profecía ojeipe’áva ha’e Jesucristo Revelación.
Verse four begins the unsealing, and verse four begins with John’s testimony of, “I John,” and then in verse eight it is Christ who identifies Himself. A human witness in the first of the five verses and a divine witness at the end. Verse four identifies the Heavenly Father as the one who “is, and which was, and which is to come.” Verse eight identifies Christ as the one who “is, and which was, and which is to come.”
Pe irundy oñepyrũ ojeipe’a hag̃ua, ha pe irundy oñepyrũ Juan hekombe’úpe he’ívo: “Che Juan”; upéi pe irundyapy rehegua versíkulo-pe katu Cristo voi ojekuaa. Peteĩ testígo yvypóra umi po versíkulo apytépe pe peteĩhápe, ha peteĩ testígo Tupãgua ipahápe. Pe irundy rehegua versíkulo ohechauka Túva Yvagagua ha’eha pe “oĩva, oĩ vaʼekue ha oútava.” Pe irundyapy rehegua versíkulo ohechauka Cristo ha’eha pe “oĩva, oĩ vaʼekue ha oútava.”
The key to unsealing the Revelation of Jesus Christ is the principle of alpha and omega. As the first and last, Christ also exists in the present, though He was in the past and will be in the future. The fact that Jesus and the Father are both the God who was, and is, and is yet to come is another presentation of Christ as Alpha and Omega. He is Alpha and Omega, the First and the Last, the Beginning and Ending and He was in the beginning and will be in the ending. The “keys” of the kingdom, that are given to the church at Caesarea Philippi, is also the “key” placed upon Eliakim’s shoulder in Isaiah 22:22. The alpha of the book of Revelation is chapter one and the omega is chapter twenty-two, so we find all the Hebrew alphabet, in the chapters of Revelation. Chapter thirteen represents the rebellion of the United States and thereafter the world. Chapter one presents Christ as Alpha and Omega and chapter twenty-two identifies the same truth, but in connection with the unsealing mentioned in chapter one. Chapters one, thirteen and twenty-two represent the three Hebrew letters that together form the word “truth.”
Pe mba’e ojeavri hag̃ua Jesucristo Revelación ha’e pe principio alfa ha omega rehegua. Ha’e rupi pe peteĩha ha pahaguéva, Cristo oĩ avei ko’ág̃a, jepe oĩ va’ekue yma ha oĩta tenonderãme. Pe añetegua Jesús ha Túva mokõivéva ha’eha pe Tupã oĩ va’ekue, oĩva ha oútava gueteri, ha’e ambue jehechauka Cristo rehegua Alfa ha Omega ramo. Ha’e Alfa ha Omega, Pehẽngue Tenondegua ha Pahague, Ñepyrũ ha Paha; ha’e oĩ va’ekue ñepyrũme ha oĩta pahápe. Umi “lláve” pe rréino rehegua, oñeme’ẽva’ekue pe tupãópe Cesarea Filípipe, ha’e avei pe “lláve” oñemoĩva Eliaquim ati’y ári Isaías 22:22-pe. Pe alfa pe lívro Revelación rehegua ha’e pe kapítulo peteĩha ha pe omega ha’e pe kapítulo veintidós, upévare jajuhu opa pe alfabeto hebreo, umi kapítulo Revelación-pe. Pe kapítulo trece ohechauka Estados Unidos ñemoĩ vaiha ha upe rire yvóra tuichakue. Pe kapítulo peteĩha ohechauka Cristo-pe Alfa ha Omega ramo ha pe kapítulo veintidós omombe’u pe añetegua peteĩva, péro ojoajúvo pe jeavri rehe oje’éva pe kapítulo peteĩhame. Umi kapítulo peteĩha, trece ha veintidós ohechauka umi mbohapy letra hebrea, oñondivepa omoheñóiva pe ñe’ẽ “añetegua.”
In chapter twenty-three of Matthew Jesus sets forth eight woes upon the Pharisees and Sadducees. In the final verse of chapter twenty-two the interaction of Christ with the quibbling Jews ended with the enigma of David, an enigma that can only be solve if you understand the principle of alpha and omega.
Mateo veintitréspe, Jesús omoĩ poapy “ai” fariseo ha saduceo-kuéra ári. Mokõiha capítulo veintidós pahápe, Cristo oñemongeta hague umi judío ñembotavyhára ndive opa vaʼekue David ñeʼẽnguéra rehegua peteĩ mbaʼe ñemimby rehe, peteĩ ñemimby ikatúva oñesãso hag̃uánte reikumíramo alfa ha omega principio.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he?
Oñembyatypa aja fariséokuéra, Jesús oporandu chupekuéra, he'ívo: Mba'épa peẽ peimo'ã Cristo rehe? Mávapa ra'y ha'e?
They say unto him, The Son of David.
He'i hikuái chupe: David Ra'y.
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 ha’e kuérape: Mba’éichapa upéicharõ David, Espíritu rupi, oñehenói chupe Ñandejára, he’ívo: Ñandejára he’i che Ruvicha-pe: Eguapy che akatúa gotyo, ajapo peve nde rehe opu’ãva kuérape nde py renda hag̃ua. Aipórõ David oñehenóiramo chupe Ruvicha, mba’éichapa ikatu 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 ndaikatúi ombohovái chupe peteĩ ñe’ẽ jepe, ha upe árape guive avave ndaipy’aguasúi oporandu hag̃ua chupe mba’evevéma. Mateo 22:41–46.
The conclusion of chapter twenty-two identifies a waymark of covenant history. Jeremiah addresses this line of truth as well:
Pe mokõipa mokõihápe ñemohu’ã ohechauka peteĩ techaukaha ñe’ẽme’ẽ rembiasakue rehegua. Jeremías avei oñe’ẽ ko añetegua rysýire:
The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.
Pe ñe’ẽ ou vaʼekue Jeremíaspe Ñandejáragui, heʼívo: Eñemboʼy Ñandejára róga rokẽme, ha upépe eikuaauka ko ñeʼẽ, ha ere: Pehendu Ñandejára ñeʼẽ, peẽ mayma Judágua peikevaʼekue koʼã rokẽ rupi pemombaʼeguasu hag̃ua Ñandejárape. Péicha heʼi Ñandejára ehérsito Jára, Israel Jára: Pembopyahu pende rape ha pende rembiapo, ha che ahejáta peẽme peiko hag̃ua ko tendaépe. Ani pejerovia ñeʼẽ japúre, heʼívo: Ñandejára tupaóga, Ñandejára tupaóga, Ñandejára tupaóga, koʼãva hína.
For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations?
Peñemyatãmbaitéramo pene rape ha pene rembiapo; pehupytýramo añetépe tekojoja peteĩ kuimbaʼe ha iñirũnguérape apytépe; pembopohýiʼỹramo pe pytaguápe, túvaʼỹme ha viúdape, ha peñeñohẽʼỹramo tuguy hekojojaʼỹva ko tenda rupi, ni peguataʼỹramo ambue tupãnguéra rapykuéri peneñembyaí hag̃ua: upéicharõ aime hag̃ua peikóvo ko tenda rupi, pe yvýpe ameʼẽ vaʼekuépe pende ru ypykuérape, opa ára g̃uarã. Péina, pejerovia ñeʼẽ japúre, ndaikatúivape ogueru mbaʼeve iporãva. Pemonda piko, pejuka, peiko hag̃ua tembiapo tieʼỹme, pehura piko japu rehe, pehapy insiénso Báalpe, ha peguata ambue tupãnguéra rapykuéri peikuaaʼỹvape; ha upéi peju peñemboʼy che renondépe ko ógape, ohenóiva che rérape, ha peje: “Ñañemosãsóma jajapo hag̃uáicha opa koʼã mbaʼe jeguaru”?
Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord. But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel.
¿Oiko piko, oñembohérava che rérape, pehechápa peẽme guarã peteĩ mondaha kuéra itakuára ramo? Péina, che voi ahecha, he’i Ñandejára. Ha peho koʼág̃a che renda oĩ vaʼekuépe Silope, amo amopyenda hague che réra ypy guive, ha pehecha mbaʼépa ajapo hese che retã Israel rembiapo vai hag̃uére.
And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:1–16.
Ha ko'ág̃a, peẽ pejapo haguére opa ko'ã tembiapo, he'i Ñandejára, ha che añe'ẽ peẽme, apu'ã pyhareve guive ha añe'ẽ jey, péro peẽ ndapehendúi; ha ahenói peẽme, péro peẽ napeñembohováii; upévare ajapóta ko óga rehe, ojehenóiva che rérape, peẽ pejeroviáva hese, ha upe tenda ame'ẽ va'ekue peẽme ha pende ru ypykuérape, ajapo haguéicha Silo rehe. Ha amongétata peẽme che resa renondégui, amongéta haguéicha opa pene pehẽnguekuérape, Efraín ñemoñare pukukue. Upévare ani rejerure ko tetãygua rehe, ani rehupi sapukái térã ñembo'e hesekuéra, ani hag̃ua rejapo che rendápe ñembojerure; che niko ndarohendumo'ãi. Jeremías 7:1–16.
Jeremiah was told to not pray for ancient Israel, for they had reached a point of no return, as did the quibbling Jews at the end of chapter twenty-two. When Moses, (a covenant man) was confronted with God’s decision to destroy the chosen covenant people, Moses interceded with prayer. In chapter seven, Jeremiah is told not to pray for the very same covenant people. The prophetic history of Shiloh is identified as the line upon line evidence of God rejecting a chosen covenant people when their sin reaches an unredeemable point, as expressed in one verse.
Jeremíaspe oñemombeʼu ani hag̃ua oñemboʼe Israel yma guarévare, og̃uahẽma rupi hikuái peteĩ tenda ndaikatúivape ojevy hag̃ua, upéicha avei umi judío oñeʼẽ joavyvaʼekue capítulo veintidós pahápe. Moisés, (kuimbaʼe pacto rehegua) oñembohováiramo guare Tupã remiandu omoñuhẽ hag̃ua tavayguakuéra jeiporavopyre pacto rehegua, Moisés oñemombaʼe ñemboʼe rupive hesekuéra. Capítulo siete-pe, Jeremíaspe oñemombeʼu ani hag̃ua oñemboʼe umi tavayguakuéra pacto reheguáre voi. Silo rembiasakue profética ojehechauka peteĩ prueba línea ári línea ramo, Tupã omboykéva peteĩ tavayguakuéra jeiporavopyre pacto rehegua angaipa og̃uahẽ jave peteĩ tenda ndaikatúivape oñesãso hag̃ua, peteĩ versículope ojeʼeháicha.
Ephraim is joined to idols: let him alone. Hosea 4:17.
Efraín oñembojoaju ta’ãngamýi ndive; peheja chupe. Oseas 4:17.
In covenant history the point where God ends His covenant relationship is a specific waymark. The rejection of the report of Joshua and Caleb marking the tenth test is another example. Jeremiah is also told to not pray for this people a few chapters later.
Ñe’ẽme’ẽ rembiasakuepe, upe punto Tupã omohu’ãhápe Iñe’ẽme’ẽ joaju ha’e peteĩ techaukaha poravopyre. Josué ha Caleb marandu rejeheja, ohechaukáva pe décimo jeha’ã, ha’e ambue techapyrã. Jeremías-pe avei oñeñe’ẽ ani hag̃ua oñembo’e ko tetãygua rehe, mbovymi kapítulo rire.
Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:14.
Upévare, ani reñembo’e ko tavayguakuérape g̃uarã, ani avei rehupi sapukái térã ñembo’e hesekuéra rehe; che niko ndahendumo’ãi chupekuéra pe ára ohenói hag̃ua chéve ijepy’apy jave. Jeremías 11:14.
In chapter seven, the spewing out of the Laodiceans at the Sunday law as represented by the symbolism of Shiloah and is identifying what He “will do,” in the near future.
Pe kapítulo siete-pe, umi Laodiceagua oñemombo hag̃ua okápe pe léi domingo-pe, ojehechaukaháicha pe simbolismo Shiloah reheve, ha upéva ohechauka mba’épa Ha’e “ojapóta” amo hag̃ua pe ára oúvape.
Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:14–16.
Upévare ajapóta ko óga rehe, ojehérava che rérape, pejeroviáva hese, ha pe tenda ame'ẽva peẽme ha pene ru ypykuépe, ajapo haguéicha Silo rehe. Ha pomombo mombyrýta che renondégui, amombo haguéicha opa pene joyke'ykuérape, Efraín ñemoñare pukukue. Upévare ani reñembo'e ko tetãygua rehe, ani reipu'aka sapukái térã ñembo'e hesekuéra rehe, ani avei rejerure asy chéve hesehapekuéra; ndahendumo'ãi niko ndéve. Jeremías 7:14–16.
In chapter eleven, the command to not pray is about the fear that shall overtake the Laodiceans when they find themselves in the time of trouble that follows the Sunday law. The fear they experience is set within the history of their rejection of the covenant.
Pe kapítulo once-pe, pe mandamiento ani hag̃ua ñembo’e oñe’ẽ pe kyhyje rehe oitytáva umi Laodiceagua-kuérape ojuhúvo ijehekuéra pe tiempo de apuro-pe oúva pe léi del domingo rire. Pe kyhyje ohasáva hese kuéra oñemoĩ pe tembiasakue ryepýpe ojepysóva iñe’ẽme’ẽ ñemboyke rehe.
Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them,
Pehendu pe ñeʼẽnguéra ko ñeʼẽmeʼẽrã rehegua, ha eñeʼẽ Judá kuimbaʼekuéra ha Jerusalén pegua kuéra ndive; ha ere chupekuéra,
Thus saith the Lord God of Israel;
Péicha he'i Ñandejára Tupã Israel Jára;
Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day.
Tojehovasa pe ava nohendúiva ko ñe’ẽme’ẽ ñe’ẽnguéra, pe che amanda va’ekue pende ru kuérape upe ára aguenohẽ haguépe chupekuéra Egipto retãgui, pe tatakuágui hierroguigua, ha ha’e va’ekue: Pehendúke che ñe’ẽ, ha pejapo opa mba’e che pendejapoukaha he’iháicha; upéicha peẽ peikóta che retãgua, ha che aikóta pende Jára: ikatu hag̃uáicha amboguata pe ñe’ẽme’ẽ ajura va’ekue pende ru kuérape, ame’ẽ hag̃ua chupekuéra yvy kamby ha eíra osyryhápe, ko árape oĩháicha.
Then answered I, and said, So be it, O Lord. Then the Lord said unto me,
Upémarõ aikóvo ha ha’e: Toikóke upéicha, Ñandejára. Upémi rire Ñandejára he’i chéve,
Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked everyone in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.
Pemombeʼu opa koʼã ñeʼẽ Judá táva kuérape, ha Jerusalén tape kuépe, ereháicha: Pehendu ko ñeʼẽmeʼẽ joaju rehegua ñeʼẽ, ha pejapo. Che niko añeʼẽ mbarete pene ru kuérape upe árape aguenohẽ ramo guare chupekuéra Egipto yvýgui, ha ko ára peve, akóinte apuʼã pyhareve voi ha añeʼẽ jeývo chupekuéra, haʼévo: Pehendu che ñeʼẽ. Haʼekuéra katu ndojapói kuri, ni nomboguejýi iñarandu, síno peteĩteĩ oguata ikorasõ aña rembipota rehe; upévare amoĩta hiʼárikuéra opa ko ñeʼẽmeʼẽ joaju rehegua ñeʼẽ, amanda vaʼekue ojapo hag̃ua; ha haʼekuéra ndojapói kuri.
And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers.
Ha Ñandejára he'i chéve: Ojejuhu peteĩ ñembyaty ñemiguáva Judá kuimba'ekuéra apytépe ha Jerusalén ñemoñarekuéra apytépe. Ha'ekuéra ojevy jey iñakãitykuéra kuéra rembiapo vaietépe, umi ndohendusevéiva che ñe'ẽnguéra; ha oho hikuái ambue tupãnguéra rapykuéri omba'apo hag̃ua chupekuéra guarã. Israel róga ha Judá róga omboja'o che ñe'ẽme'ẽ, pe ajapo va'ekue itúva kuéra ndive.
Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble. For according to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to that shameful thing, even altars to burn incense unto Baal.
Upévare péicha he'i Ñandejára: “Péina ápe, aguerúta hi'ári kuéra mba'e vai ndaikatumo'ãi hag̃ua okañy chugui; ha hasẽramo jepe chéve, nañehendumo'ãi chupekuéra. Upérõ Judá tavakuéra ha Jerusalén guerekohápe oikóva osẽta ha ojeruréta umi tupãnguérape oikuave'ẽ hag̃uáicha insiénso; ha umíva mba'eveichavérõ ndosalvamo'ãi chupekuéra ijejopy asy ára. Judá, nde tavakuéra papapyháicha upéicha ndererekókuri ne tupãnguéra; ha Jerusalén callekuéra papapyháicha pemopu'ã altar-kuéra pe mba'e otĩva hag̃ua, altar-kuéra insiénso ojehapypa hag̃ua Baal-pe.”
Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:1–14.
Upévare ani reñemboʼe nde ko tetãygua rehe, ani hag̃ua rehupi sapukái térã ñemboʼe hesekuéra; che ningo ndahendumoʼãi chupekuéra pe ára hasẽ jave chéve ijepyʼapy rehe. Jeremías 11:1–14.
The resurrection of the candidates, to be among the one hundred and forty-four thousand, is identified in Revelation 11:11; and their final gathering is identified in Isaiah 11:11; and the external line of the dragon, the beast and the false prophet is identified in Daniel 11:11; The Sunday law judgment of the tares is identified in Ezekiel 11:11 and the punishment and fear that comes upon the foolish virgins is identified in Jeremiah 11:11.
Umi candidato-kuéra jeikove jey, oĩ hag̃ua umi cien cuarenta y cuatro mil apytépe, ojehechauka Apocalipsis 11:11-pe; ha ijaty paha ojehechauka Isaías 11:11-pe; ha pe dragón, pe mymba ha pe proféta japu línea okapeguáva ojehechauka Daniel 11:11-pe; pe domingo léi rehegua huísio umi ñana pehẽngue rehe ojehechauka Ezequiel 11:11-pe ha pe castígo ha kyhyje oguahẽva umi vírgen itavývare ojehechauka Jeremías 11:11-pe.
The command to not pray for this people is the waymark in the last verses of Matthew chapter twenty-two, and chapter twenty-three identifies eight woes upon Adventism. Chapter twenty-three is either October 22, 1844, or the Sunday law. Both of those waymarks are a fulfillment of the marriage, and the marriage is between a bride and a husband, who come together as one flesh. The consummation of the marriage represents atonement, or “at-one-ment.” Man was created in the image of God, and He created male and female. Their offspring are represented by twenty-three chromosomes from the man and twenty-three from the woman. Together their forty-six chromosomes make up the temple. Each individual is a temple, for know ye not that ye are the temple of the Lord?
Pe mandato ani hag̃ua ko tetãygua rehe ha’e pe señal de camino Mateo kapítulo mokõipa mokõi paha versículope, ha kapítulo mokõipa mbohapy ohechauka poapy ñembyasy Adventismo ári. Pe kapítulo mokõipa mbohapy ha’e térã 22 jasypa 1844, térã pe léi dominical. Mokõivéva umi señal de camino ha’e pe ñemohu’ã pe ñemendápe, ha pe ñemenda ha’e peteĩ novia ha peteĩ ména apytépe, oñondive hag̃ua peteĩ so’o ramo. Pe ñemohu’ã pe ñemendápe ohechauka pe ñemyatyrõ, térã “oñembojuehe hag̃ua peteĩnteicha.” Yvypóra ojejapo Tupã ra’ãngápe, ha Ha’e ojapo kuimba’e ha kuña. Heta ñemoñare ojehechauka mokõipa mbohapy cromosoma kuimba’égui ha mokõipa mbohapy kuñágui. Oñondive, irundypa poteĩ cromosoma omopu’ã pe tupão. Káda peteĩ tapicha ha’e peteĩ tupão, ndapeikuaái piko peẽ ha’eha Ñandejára tupão?
The consummation of the marriage, when the two become one is the combination of two temples of twenty-three, to form one temple of forty-six. Christ is the one who builds the temple, and He builds His church as the female temple that is to join with His male temple. The connection is when the human temple is joined with the Divine in the Most Holy Place of God’s temple. “Twenty-three” is a symbol of the sealing of the one hundred and forty-four thousand, and that work began at the end of the twenty-three hundred year prophecy. Matthew twenty-three is the pronouncement against Laodicean Seventh-day Adventists, who are a counterfeit of the one hundred and forty-four thousand.
Menda ojepyrũ jave, mokõi oiko hag̃ua peteĩnte ramo, ha’e mokõi témplo veintitrés rehegua joaju, ojapo hag̃ua peteĩ témplo cuarenta y seis rehegua. Cristo ha’e pe omopu’ãva pe témplo, ha ha’e omopu’ã Iglésia kuña témplo ramo, ojoaju hag̃uáicha Hendive kuimba’e témplo ramo. Pe joaju oiko jave pe témplo yvypóra rehegua oñembojoaju pe Tupãgua ndive pe Tenda Marangatúetépe, Tupã témplope. “Veintitrés” ha’e peteĩ símbolo pe sellado rehegua umi cien cuarenta y cuatro mil rehe, ha upe tembiapo oñepyrũ vaekue pe profecía mokõi mil trescientos ary rehegua paha gotyo. Mateo veintitrés ha’e pe ñe’ẽmondo vai Laodicea-pegua Adventista del Séptimo Día rehe, ha’ekuéra niko peteĩ mba’e joguaha japu umi cien cuarenta y cuatro mil rehegua.
The one hundred and forty-four thousand are the eighth that is of the seven, and they are those who are resurrected on the eighth day, and the are the eight souls on Noah’s ark, they are the eight descendants of Seth and the seal upon their foreheads was typified by circumcision, that was carried out on the eighth day. They are the priests that are anointed for service on the eighth day, and the pronouncement of eight woes upon Adventism in chapter twenty-three, is a pronouncement against the counterfeit eight.
Umi cien cuarenta y cuatro mil ha’e pe poteĩha umi sietegui, ha ha’e umi oñemoingove jevyva’ekue pe ára poapyhápe; ha’e avei umi ocho ánga oĩva’ekue Noé árkape, ha’e umi ocho ñemoñare Setgui, ha pe techaukaha oĩva ijurupekuéra rehe oñembohechauka ñemongarai rupi, ojapóva’ekue pe ára poapyhápe. Ha’e umi pa’i oñeunsaáva tembiaporãrã pe ára poapyhápe, ha pe ñe’ẽmondo umi ocho mba’evai rehegua Adventismo rehe, capítulo veintitréspe, ha’e peteĩ ñe’ẽmondo pe ocho japu rehe.
The pronouncement of woe upon the foolish virgins is proceeded by the sealing of God’s people in the final verse of chapter twenty-two. Chapter twenty-two aligns with chapter twenty-two in Genesis, for the first book of the Old Testament typifies the first book of the New Testament. In the heart of the prophetic line of Matthew eleven through chapter twenty-two representing twelve chapters, and the sixth of those twelve chapters is chapter sixteen, where Simon Barjona’s name was changed to Peter.
Pe ayvu vai umi vírgen itavývare oú kuri Tupã tavayguakuéra ñembosellágui capítulo mokõipa mokõi pahaite pehẽnguépe. Pe capítulo mokõipa mokõi ojoja Génesis capítulo mokõipa mokõi rehe, pórke pe libro peteĩha Antiguo Testamentopegua omohechauka hag̃ua pe libro peteĩha Nuevo Testamentopegua. Mateo capítulo once guive pe capítulo mokõipa mokõi peve, omohechaukáva doce capítulo peteĩ línea proféticape, ha umi doce capítulo apytépe pe capítulo poteĩha hína pe capítulo dieciséis, upépe Simón Barjona réra oñemoambue Pedro-pe.
And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.
Ha che avei ndéve: nde niko Pedro; ha ko ita ári amopuʼãta che tupao, ha añaretã rokẽ nguéra ndaikatumoʼãi ipuʼaka hese. Mateo 16:18.
There are 459 verses in Matthew eleven through twenty-two. The middle verse is verse seventeen, of chapter sixteen, but that verse cannot be separated from verses eighteen and nineteen, for they are one statement.
Oĩ 459 versíkulo Mateo 11 guive 22 peve. Pe versíkulo mbytegua ha’e pe versíkulo 17, kapítulo 16-pe, ha katu upe versíkulo ndaikatúi oñemboja’o versíkulo 18 ha 19-gui, umíva ningo peteĩ ñe’ẽme’ẽ año.
And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.
Ha Jesús ombohovái ha he'i ichupe: Ojehovasa nde, Simón Barjona; ndaha'éi niko to'o ha tuguy oikuaauka va'ekue ndéve ko mba'e, ha katu che Ru yvágape oĩva. Ha che ha'e avei ndéve: nde hína Pedro, ha ko ita ári amopu'ãta che tupao; ha añaretã rokẽnguéra ndaipu'akamo'ãi hese. Ha ame'ẽta ndéve yvágagua hag̃ua mburuvicha guasu renda llávekuéra; ha opa mba'e rembojoajúva ko yvy ári, ojejoajúta yvágape; ha opa mba'e remboyo'óva ko yvy ári, ojepe'áta yvágape. Mateo 16:17–19.
The very center of chapters eleven unto twenty-two is the foundational covenant statement for Christianity. In that statement, Simon’s name is changed to Peter, which; when you apply the numerical position that each letter of the English language holds; such as “a” is one, and “z” is twenty-six—you find “p” is 16, “e” is 5, and “t” is 20, and another “e” is 5 and “r” is 18. When you multiply 16 X 5 X 20 X 5 X 18 it equals 144,000, and the reference to Peter’s name change, a symbol of covenant relationship, is found in chapter 16 verse 18, and the first letter of Peter is the number 16 and the last letter is the number 18. All of this is in the center of twelve chapters that begin with the symbol of eleven and end with the symbol of twenty-two.
Pe declaración mbytéite capítulos once guive veintidós peve oĩ pe ñe’ẽme’ẽ ypykue ha tenondegua Cristianorã. Upévape, Simón réra oñemoambue Pedro-pe, ha upéva; rembojoajúramo peteĩteĩ letra inglés ñe’ẽgua oguerekóva posición numérica; techapyrãramo “a” ha’e peteĩ, ha “z” ha’e veintiséis—rejuhu “p” ha’eha 16, “e” ha’eha 5, ha “t” ha’eha 20, ha ambue “e” ha’eha 5 ha “r” ha’eha 18. Rembohetávo 16 X 5 X 20 X 5 X 18, ome’ẽ 144,000, ha pe ñe’ẽjoaju Pedro réra ñemoambue rehegua, peteĩ símbolo relación de pacto rehegua, ojejuhu capítulo 16 versículo 18-pe, ha Pedro letra peteĩha ha’e pe número 16 ha letra paha ha’e pe número 18. Ko’ã mba’e maymáva oĩ mbytépe doce capítulo oñepyrũva símbolo once rehe ha opa hag̃ua símbolo veintidós rehe.
That line is also found in Genesis chapters eleven through twenty-two, and in that line, there are 305 verses, which identifies chapter seventeen and verse eleven as the center of that line. That line of twelve chapters of the first book of the Old Testament identifies the covenant with Abraham, and represents the alpha line that meets the omega line, in the same chapters of the first book of the New Testament. The center of the line of the omega in Matthew is the high point of the covenant relationship of the one hundred and forty-four thousand, who are the covenant sign that is lifted up at the Sunday law. The center verse of Genesis’s line identifies not only the center verse, but also the second or middle step of the threefold covenant with Abraham, and just as significantly the sign of the covenant.
Upéva avei ojejuhu Génesis capítulo kuéra once guive mokõipa mokõi peve, ha upe líneape oĩ 305 versíkulo, upéva ohechauka capítulo diecisiete ha versíkulo onceha ha’eha upe línea mbyte. Upe línea, doce capítulo oguerekóva pe aranduka peteĩha Testamento Tuja guive, ohechauka pe ñe’ẽme’ẽ ñemoĩ Abraham ndive, ha orrepresenta pe línea alpha ojoajúva pe línea omega ndive, umi mismo capítulope pe aranduka peteĩha Testamento Pyahupegua. Pe omega línea mbyte Mateope ha’e pe yvatevéva pe ñe’ẽme’ẽ joaju rehegua umi cien cuarenta y cuatro mil rehegua, ha’ekuéra niko pe techaukaha ñe’ẽme’ẽ rehegua oñemopu’ãva pe léi domingo jave. Pe Génesis línea versíkulo mbyte ohechauka ndaha’éi añoite pe versíkulo mbyte, ha katu avei pe mokõiha térã mbytepegua paso pe ñe’ẽme’ẽ mbohapy jeygua Abraham ndive, ha upéicha avei, tuicha mba’éva ramo, pe techaukaha pe ñe’ẽme’ẽ rehegua.
And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.
Ha peikytĩta pene pire ñekytĩha so’o; ha upéva hag̃ua peteĩ techaukaha pe ñe’ẽme’ẽ guasu che ha pene apytépe. Génesis 17:11.
We will continue these things in the next article.
Jaguata hag̃ua ko’ã mba’e rehe pe artíkulo oútavape.
“Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.
“Upéi, ajaitykuévo yvy ha mba’e ky’a, ita jeguaka japu ha viru vai, opa umíva opu’ã ha osẽ ovetã rupi peteĩ arai-icha, ha yvytu ogueraha mombyry. Pe jepy’apy guasúpe amboty che resa sapy’ami; aipe’ávo, opaite pe mba’e ky’a oñehundi va’ekue. Umi ita jeguaka hepyetéva, umi diamánte, umi viru óro ha pláta guigua, oñeñohẽ hetaite opavave kotýpe.”
“He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.
“Upéi omoĩ mesa ári peteĩ kaxóme, tuichave ha iporãve etereíva pe oĩ vaʼekue yma guaré gui, ha ombyaty umi joya, umi diamánte, umi viru kuéra, ipo renyhẽme, ha omombo pe kaxóme, peteĩva jepe ndojehejái hag̃ua, jepe umi diamánte apytépe oĩ vaʼekue michĩeterei, peteĩ akũ apýicha añoite.”
“He then called upon me to ‘come and see.’
“Upéi ohenói chéve aju hag̃ua ‘ahecha hag̃ua’.”
“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 83.
“Ama’ẽ pe káha ryepýpe, ha che resa omimbi eterei upe ahechávagui. Hikuái omimbi pa ary pukukueve iñemimbipa ypyguágui. Che aikuaa’ỹva’erãmo’ã kuri oñemopotĩ hague yvyku’ípe umi ava añáva py reheve, umi omyasãiva’ekue ha opyrũva’ekue hesekuéra yvytimbópe. Oñemohenda porãite hikuái pe káhape, peteĩteĩ ipyrendápe, ndaipóri hag̃uáicha mba’eveichagua jehasa asy ojehecháva upe kuimba’e omombo va’ekue hesekuéra. Che asapukái vy’a etereígui, ha upe sapukái chembopáy.” Early Writings, 83.
“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.
“Peimoĩeterei pe Ñandejára jeju. Ahecha pe ama pahápe ou vaʼerãha [pe sapukái pyhare mbytepeguaicha] pyaʼete, ha diez vése hetave pokatu reheve.” Spalding and Magan, 5.
And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:20.
Ha opa mba'épe arandu ha ñehesa’ỹijo rehegua, pe mburuvicha guasu oporandúva’ekue chupekuéra, ojuhu chupekuéra iporãveha diez jey opa umi paje apoha ha astrólogo-kuéragui oĩva’ekue opa hekopegua ryepýpe. Daniel 1:20.