The book of Joel confronts the leadership of the Laodicean Seventh-day Adventist church with the testimony of its escalating rebellion over four generations. Those four generations are also illustrated in Ezekiel chapter eight, where the twenty-five men of that fourth-generation bow to the sun. In 1901, 13 years after the rebellion of 1888, the Adventist church organized a committee to lead the church.
Joel kuatia ombohovái pe tenda mburuvichakuérape pe tupao Adventista del Séptimo Día Laodiceagua rehegua, hepyme’ẽ hag̃ua chupekuéra pe testimonio iñemoĩ hag̃ua peteĩ ñemboyke ohóvo hetave hag̃ua irundy generación pukukue. Umi irundy generación avei ojehechauka Ezequiel kapítulo 8-pe, upépe umi mokõipa po kuimbaʼe pe irundyha generacióngua oñesũ kuarahýre. Áño 1901-pe, 13 ary rire pe ñemboyke 1888 guive, pe tupao Adventista omohenda peteĩ komité ikatu hag̃uáicha omoakã pe tupao.
The initial General Conference’s Executive Committee was established during the major reorganization at the 1901 General Conference Session, and it consisted of 25 members. This was a significant expansion from the pre-1901 committee, which had only 13 members. The members have increased through the years, but Jesus always identifies the end with the beginning. The beginning was 25 members, with one as the leader, paralleling a course in the sanctuary, which consisted of 24 priests and one high priest.
Pe Comité Ejecutivo inicial de la Conferencia General oñemopyenda pe reorganización tuichakue aja pe Sesión de la Conferencia General ary 1901-pe, ha oguereko 25 miembro. Kóva ha’e va’ekue peteĩ tuicha ñembotuichave pe comité oĩ vaʼekue 1901 mboyvegui, oguerekóva añoite 13 miembro. Umi miembro heta hag̃ua ohóvo arýre, ha upéicharõ jepe Jesús akóinte ombojoja pe pahápe oĩva pe ñepyrũ ndive. Pe ñepyrũme oĩ vaʼekue 25 miembro, peteĩva tenondehára ramo, ojoja peteĩ tembiapo rape rehe pe santuario-pe, orekóva 24 pa’i ha peteĩ Pa’i Guasu.
Judas and the Sanhedrin are two symbols of rebellion in the time of Christ. The Sanhedrin represents the Laodicean Seventh-day Adventist church. The Sanhedrin’s participation in the crucifixion of Christ, typifies the role of Adventism in the Sunday law crisis. The Sanhedrin—the supreme Jewish council in Jerusalem, composed of chief priests, elders, and scribes, presided over by High Priest Caiaphas—played a central role in the events leading to Jesus’ death.
Judas ha pe Sanedrín mokõi símbolo opu’ãva’ekue Cristo tiempo-pe. Pe Sanedrín orrepresenta pe iglesia Adventista del Séptimo Día Laodiceagua. Pe Sanedrín oikehague Cristo ñemosãingópe, ha’e peteĩ tipo ohechaukáva pe tembiapo Adventismo oguerekótava pe crisis léi domingo reheguape. Pe Sanedrín—pe consejo judío guasu Jerusalén-pe, omoheñóiva pa’i ruvichakuéra, ancianokuéra ha mbo’ehára kuatia rehegua, ha omoakãva’ekue Pa’i Guasu Caifás—oguereko peteĩ tembiapo mbytegua umi mba’e oiko va’ekuépe ogueraháva Jesús manóme.
After Jesus’ arrest in Gethsemane (orchestrated with Judas’ betrayal), he was brought before the Sanhedrin at night in Caiaphas’ house. They sought testimony to condemn him, producing witnesses who accused him of blasphemy and insurrection.
Jesús ojejagarra rire Getsemanípe (Judas oñeme’ẽ rupi chupe), ojegueraha chupe pyharekue Sanedrín renondépe, Caifás rógape. Haʼekuéra oheka testimonio hag̃ua okondena hag̃ua chupe, oguerúvo testígo kuéra ombojávape hese oñe’ẽ vaiha Tupãre ha omoñepyrũha puʼakaʼỹrã.
When Caiaphas directly asked Jesus if he was the Messiah (or Son of God), Jesus’ affirmative response, “You have said so” led the high priest to declare, “Blasphemy!” The council condemned Him as deserving death. Lacking authority under Roman rule to execute capital sentences, they handed Jesus over to Pontius Pilate, the Roman governor, accusing him of sedition to secure a Roman execution. The actual crucifixion was carried out by Roman soldiers under Pilate’s order, but only after Pilate yielded to pressure from the chief priests and a crowd (who demanded Jesus’ death and the release of Barabbas).
Caifás oporandu hag̃ua Jesúspe ha’eha pe Mesías (térã Tupã Ra’y) hag̃uaite, Jesús ombohovái porãvo, “Nde ere upéicha”, upéva ogueru pa’i guasu he’ívo: “Ñe’ẽvai Tupãre!” Pe aty ombojekovia chupe omano hag̃ua ha’e porãha. Ndaikatúigui, Roma poguýpe oĩ rupi, omboguata jejuka hag̃ua ñemurã ojejapóvape, ome’ẽ Jesúspe Póncio Pilátope, mburuvicha romanope, omoĩ hag̃ua hese tetã reko rehe opu’ãha jekovia, ikatu hag̃uáicha ojeporu hese peteĩ jejuka romano. Pe kurusu rehe jejuka añetegua ojejapo soldádo romano kuéra rupive Piláto mandato guýpe, ha katu upéva oiko Piláto oñemoĩ mbarete hag̃ua umi pa’i ruvicha kuéra ha peteĩ aty guasu presiõme (ojeruréva Jesús omano hag̃ua ha Barrabás ojejora hag̃ua).
“When Christ was upon this earth, the world preferred Barabbas. And today the world and the churches are making the same choice. The scenes of the betrayal, the rejection, and the crucifixion of Christ have been re-enacted, and will again be re-enacted on an immense scale. People will be filled with the attributes of the enemy, and with them his delusions will have great power. Just to that degree that light is refused will there be misconception and misunderstanding. Those who reject Christ and choose Barabbas work under a ruinous deception. Misrepresentation and false witness will grow to open rebellion. The eye being evil, the whole body will be full of darkness. Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie. They are ensnared and taken, and by their every action they cry, Release unto us Barabbas, but crucify Christ.
“Cristo oĩrõ guare ko yvy ape ári, ko mundo oiporavo Barabáspe. Ha ko árape avei ko mundo ha umi tupao ojapo upe jeiporavo peteĩchagua. Umi escena ojehechava’ekue Cristo oñeme’ẽvo, oñemboykévo ha oñemosãingóvo kurusúre, ojejapo jeyma, ha ojejapóta jey peteĩ escala tuichaitére. Tapichakuéra henyhẽta enemigo reko rehegua mba’éguinte, ha hendivekuéra iñembotavykuéra oguerekóta pu’aka tuicha. Pe grado ojojaitehápe oñemboyke pe tesape, upépe voi oĩta jekuaa vai ha jekuaa’ỹ. Umi omboykéva Cristope ha oiporavóva Barabáspe omba’apo peteĩ ñembotavy vaiete poguýpe. Jehechauka japu ha testimonio japu okakuaáta peve oiko hag̃ua jeity joa. Pe tesa ivaígui, hete kompletoitéva henyhẽta pytũgui. Umi ome’ẽva imborayhu oimeraẽ mburuvichápe Cristo rangue, ojejuhúta oĩha peteĩ py’a kañy rupi ipoguýpe, hete, ánga ha espíritu reheve, ha pe py’a kañy niko iporãiterei ñembotavype, upévare ipu’aka guýpe ángakuéra ojere mombyry añetegua hendúgui ikatu hag̃uáicha oguerovia peteĩ japu. Ha’ekuéra oñemongo’a ha ojejapyhy, ha opa hembiapópe osapukái: Pemyasãi oréve Barabáspe, ha peñemosãingo kurusúre Cristope.”
“Even now this decision is being made. The scenes enacted at the cross are being re-enacted. In the churches that have departed from truth and righteousness it is being revealed what human nature can do and will do when the love of God is not an abiding principle in the soul. We need not be surprised at anything that may take place now. We need not marvel at any developments of horror. Those who trample under their unholy feet the law of God have the same spirit as had the men who insulted and betrayed Jesus. Without any compunction of conscience, they will do the deeds of their father, the devil. They will ask the question that came from the traitorous lips of Judas, What will you give me if I betray unto you Jesus the Christ? Even now Christ is being betrayed in the person of his saints.” Review and Herald, January 30, 1900.
“Koʼág̃a ko árape voi ojejapo hína ko jeiporavo. Umi tembiasa oikovaʼekue kurusúre ojejapo jey hína. Umi tupãópe ojeheja vaʼekuépe añetegua ha tekojoja, ojehechauka hína mbaʼépa ikatu ojapo ha ojapóta yvypóra reko pe Tupã mborayhu ndahaʼéiramo peteĩ tekopyta opytáva tapia ángape. Natekotevẽi ñañemondýi mbaʼevére ikatúva oiko koʼág̃a. Natekotevẽi ñañepyrũ ñanemanduʼa hag̃ua mbaʼe vaiete ojehechaukáva rehe. Umi opyrũva ipy kyʼaʼỹme Tupã léi ári oguereko pe mismo espíritu oguerekovaʼekue umi kuimbaʼe ombohory ha otradisionáva Jesúspe. Oñanduʼỹre mbaʼeve hekopotýgui, ojapóta hikuái itúva, Aña, rembiapo. Oporandúta hikuái pe porandu osẽ vaʼekue Judas, pe traidor rembeʼýgui: Mbaʼe piko peẽ chemeʼẽta ambohasa hag̃ua peẽme Jesús pe Cristo? Koʼág̃a voi Cristo ojeitavy hína imarangatu kuéra retepýpe.” Review and Herald, January 30, 1900.
If the passage truly means what it says, then those who were being identified as “choosing Barabbas,” will be unable to understand what the passage teaches. Those people are the people in 2 Thessalonians who receive strong delusion, because they loved not the truth. She says of those who choose Barabbas, “Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie.” Those who are choosing Barabbas, are under the control of Satan before the waymark of the cross and Sunday law. In that condition they cannot possibly understand what the passage teaches. They will therefore suggest that, “the conditions when Sister White penned these words were for that peculiar history, not now.” Perhaps they would say, “She is speaking about Christianity in a generic way, and this does not apply directly to Seventh-day Adventists.” Poppycock.
Pe jehasa pe pasáhe he’ise añetehápe he’íva, upéicharõ umi ojehechaukaramóva “oiporavóva Barrabáspe” ramo ndaikatumo’ãi ontende mba’épa ombo’e pe pasáhe. Umi tapicha hína umi oje’éva 2 Tesalonicenses-pe oguerohorýva mbotavy guasu, ndohecharamói haguére pe añetegua. Ha’e he’i umi oiporavóva Barrabás rehegua: “Umi ome’ẽva imborayhu oimeraẽ tendotápe Cristo ndaha’éivape, ojejuhúta oĩha, hete, ánga ha espíritu reheve, peteĩ tarova ombotavyetéva poguýpe, ha upéva pu’aka guýpe umi ánga ojere ohendu’ỹ hag̃ua pe añetegua ikatu hag̃uáicha oguerovia peteĩ japu.” Umi oiporavóva Barrabáspe oĩ Satanás poguýpe pe kurusu ha pe léi domingo rehegua techaukaha mboyve. Upéicha jave ndaikatúi añetehápe ontende mba’épa ombo’e pe pasáhe. Upévare he’íta hikuái: “umi condición Sister White ohai jave ko’ã ñe’ẽ, upéva ha’eva’ekue upe tembiasakue ijojaha’ỹvape g̃uarãnte, ndaha’éi ko’ág̃a guarã.” Ikatu hag̃uáicha avei he’i hikuái: “Ha’e oñe’ẽ cristianismo rehe iñambuéva’ỹ hag̃uáicha, ha kóva ndopytái directamente Adventista del Séptimo Día rehe.” Ñembotavy rei.
Of course, the circumstances of the history when Sister White wrote those words were actually a commentary on her personal history, but just as with John in the Revelation, when a prophet is told to write, he is told to write “the things which thou hast seen, and the things which are, and the things which shall be hereafter.” When a prophet records the things that are, he is simultaneously recording the things that will be.
Añetehápe, umi circunstánsia ojehúva pe tembiasápe Sister White ohai ramo guare umi ñe'ẽ, añeteguápe ha'eva'ekue peteĩ comentario iñemoñare rehegua; ha upéichante avei Juan ndive Apocalípsis-pe, peteĩ proféta oñemanda jave chupe ohaívo, oñemanda chupe ohaívo “umi mba'e rehecha va'ekue, ha umi mba'e oĩva, ha umi mba'e oikótava ko'ág̃a rire.” Peteĩ proféta ohaírõ umi mba'e oĩva, upe jave avei ohaína umi mba'e oikótava.
The leadership of Adventism is represented by Ezekiel’s 25 men, who are also prophetically aligned with the 250 men who stood with Korah, Dathan and Abiram. Just as significantly the rebels of 1888 and the Minneapolis General Conference were identified by Sister White as repeating the rebellion of Korah, Dathan and Abiram. Sister White directly teaches that when the angel of Revelation eighteen descends and lightens the earth with his glory, the latter rain begins.
Adventismo ruvicha kuéra ojehechauka Ezequiel rembiapokue 25 kuimba’épe, ha umíva avei proféticamente oñembojoaju umi 250 kuimba’e ndive oñembo’ýva Coré, Datán ha Abiram ndive. Péicha avei, tuicha mba’éva, umi opu’ãva ary 1888-pe ha Minneapolis Conferencia General-pe, Hermana White ohechauka chupekuéra ombohasávo jeyha Coré, Datán ha Abiram ñepu’ã. Hermana White ombo’e hag̃ua porãite, pe ángel Apocalipsis dieciocho-gua oguejy ha omyesakã jave yvy tuichakue heko mimbipáva rupive, upérõ oñepyrũ pe ama paha.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Oky rire paha ho’áva oúta Ñandejára retãyguakuéra ári. Peteĩ ánhel ipoderóso oguejyva’erã yvágagui, ha opa ko yvy tuichakue ohesapéva’erã iglóriagui.” Review and Herald, 21 de abril de 1891.
Sister White directly teaches that the angel of Revelation eighteen descended at the 1888 General Conference with the messages of A. T. Jones and E. J. Waggoner. When she was at the Conference she was so overwhelmed with the rebellion that she decided to pack up her things and leave, but an angel told her that she must stay and record the history, for it was a repetition of the rebellion of Korah. Why did the angel want it recorded, if it wasn’t for a testimony in the latter days? If it is a testimony for the latter days, what else could it mean; other than the Laodicean Seventh-day Adventist church will walk in the footsteps of the Sanhedrin during the Sunday law crisis, and particularly the history that leads up to it.
Hermana White ombo’e porãite hag̃ua pe ánhel Apocalipsis dieciochopegua oguejy hague pe Conferencia General 1888-pe, A. T. Jones ha E. J. Waggoner marandu ndive. Ha’e oĩ jave pe Conferencia-pe, oñembopy’aroryeterei pe ñemopu’ãgui ha odesidi omboapu’a hag̃ua imba’e ha oho hag̃uáicha; hákatu peteĩ ánhel he’i chupe opytava’erãha ha ohaíva’erãha upe tembiasakue, upéva niko peteĩ jevy pe Coré ñemopu’ã rehegua. Mba’ére piko pe ánhel oipota oñeñongatu hag̃ua kuatiareípe, ndaha’éiramo peteĩ testimonio umi ára pahápe g̃uarã? Ha’éramo peteĩ testimonio umi ára pahápe g̃uarã, mba’e ambuépa ikatu he’ise; ndaha’éi hag̃ua pe iglesia Adventista del Séptimo Día Laodiceaygua oguatataha pe Sanedrín pypore rupi pe léi domingo rehegua apañuãi aja, ha ko’ýte pe tembiasakue omotenondéva upéva.
The message of Jones and Waggoner was represented as the “message of justification by faith, in verity,” the “Laodicean message,” the “message of Christ’s righteousness” and the “third angel’s message.” The rebels resisted the message, and also rejected the guidance of the Spirit of Prophecy and the chosen messengers of the meeting. Sister White also teaches that when the great buildings of New York City are brought down, by a touch of God’s power, then Revelation 18:1–3, will be fulfilled. Since 9/11 the leadership of the Laodicean Seventh-day Adventist church has been repeating the rebellion of Korah, the rebellion of the 25 ancient men, the rebellion of the leadership in 1888 and the rebellion of the Sanhedrin at the time leading up to the cross. Those 25 men, are a symbol representing a counterfeit Levitical priesthood.
Jones ha Waggoner marandu ojehechaukákuri pe “marandu jehechauka hag̃ua pe hekojojapy jerovia rupive, añetépe”, pe “marandu Laodiceagua”, pe “marandu Cristo rekojojaha rehegua” ha pe “mbohapyha ánhel marandu”. Umi opuʼãva oñemoĩ hag̃ua pe marandu rehe, ha avei omboyke pe Espíritu de Profecía sãmbyhy ha umi marandu rerahaha ojeporavóva pe aty guasúpe. Hermana White avei omboʼe hag̃ua, ág̃a umi óga tuichaitéva táva Nueva York pegua oñemboguejýramo Tupã puʼaka poko rupive, upéicharõ Apocalipsis 18:1–3 oñekumplíta. 9/11 guive pe Laodiceagua Iglesia Adventista del Séptimo Día mburuvichakuéra ojapo jey hína Coré ñemoĩ vai, umi 25 kuimbaʼe yma guare ñemoĩ vai, pe mburuvichakuéra ñemoĩ vai ary 1888-pe ha pe Sanedrín ñemoĩ vai pe kurusu mboyve gotyo. Umi 25 kuimbaʼe, haʼe peteĩ taʼanga profétika ohechaukáva peteĩ sacerdocio levítico japúva.
A Levite was to 25 years old when he began to serve.
Peteĩ levita orekovaʼerã 25 ary oñepyrũvo iservísio hag̃ua.
And the Lord spake unto Moses, saying, This is it that belongeth unto the Levites: from twenty and five years old and upward they shall go in to wait upon the service of the tabernacle of the congregation: And from the age of fifty years they shall cease waiting upon the service thereof, and shall serve no more: But shall minister with their brethren in the tabernacle of the congregation, to keep the charge, and shall do no service. Thus shalt thou do unto the Levites touching their charge. Numbers 8:23–26.
Ha Ñandejára oñeʼẽ Moiséspe, heʼívo: Kóva hína pe oikóva Levita kuérape g̃uarã: mokõipa po ary guive ha upéva ári oike hag̃ua ombaʼapo hag̃ua pe tavernákulo aty guápe. Ha po ary mokõipa guive opytáta ombaʼapo hag̃ua upépe, ha ndojapovéima moõve tembiapo. Ha katu oservíta ijoykeʼykuéra ndive pe tavernákulo aty guápe, oñangareko hag̃ua pe oñemeʼẽ vaʼekue rehe, ha ndojapomoʼãi tembiapo. Péicha rejapóta Levita kuérape, hembiaporã rehegua. Números 8:23–26.
A Levite begins his service at age twenty-five and serves for twenty-five years, until he is fifty. The Messenger of the Covenant in Malachi three, is purging and also cleansing the Levites at the Sunday law, as He did on October 22, 1844.
Peteĩ levita oñepyrũ hembiapo oguerekóvo veinticinco ary ha omba’apo veinticinco ary aja, oguahẽ peve cincuenta ary. Pe Ñe’ẽrerahaha Pactopegua, Malaquías mbohapy-pe, omopotĩ ha avei omongy’a’ỹína umi levítape pe ley domingo jave, ojapo haguéicha 22 de octubre de 1844-pe.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.
Péina, che amondo che mensahára, ha haʼe omoĩporãta tape che renondépe; ha Ñandejára, peẽ peheka vaʼekue, outa pyaʼe itupãópe, haʼe voi pe mensahéro pe ñeʼẽmeʼẽmegua, peẽ pevyʼaha hese: péina, haʼe outa, heʼi Ñandejára ipuʼakapáva.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Ha máva ikatu opyta ijapu’a ára ou vove? ha máva opuʼãta ojechauka vove? haʼe niko ojogua peteĩ tatápe omopotĩ hag̃uáicha, ha peteĩ jabóni apỹharakuéra mbaʼépe: Haʼe oguapýta peteĩ omopotĩva ha omarangatúva plátape hag̃uáicha: ha omopotĩta Leví raʼykuérape, ha ombosakãta chupekuéra óro ha plátaicha, hag̃ua hag̃uaikuéra omeʼẽ Ñandejárape peteĩ ofrénda tekojoja reheve. Upéi Judá ha Jerusalén ofrénda iporãta Ñandejára renondépe, yma guarére guáicha, ha ára ypykueguareicha. Malaquías 3:1–4.
The number “25” as a symbol, represents not only a faithful Levite, but a counterfeit Levite. “25” as a symbol is therefore identifying the separation of two classes of worshippers, whether they be wise and foolish virgins, sheep and goats, wheat and tares. The number twenty-five is a symbol of not only a Levite, but just as importantly it is a symbol of the separation (purging) of the Levites. That separation is at the Sunday law, and it is a primary subject of God’s prophetic Word. It is fitting that Matthew chapter twenty-five, is simply a continuation of Jesus’ prophecy of the end of the world in Matthew twenty-four.
Pe papapy “25” símbolo ramo guáicha ndaha’éi peteĩ levita jerovia hag̃uánteva añónte, ha katu avei peteĩ levita japu. “25” símbolo ramo upévare ohechauka mokõi aty omomba’éva ñembo’eha rehegua oñemomombyrýva, taha’e umi virhen arandu ha tavy, ovecha ha kavara, trígo ha ñana. Papapy mokõipa po peteĩha símbolo ramo ndaha’éi levita añónte rehegua, síno, péichaite avei, ha’e umi levita ñemomombyryha (ñemopotĩha) símbolo. Upe ñemomombyry oiko pe léi domingo jave, ha upéva ha’e peteĩ tema tenondegua Tupã Ñe’ẽ profética-pe. Iporãiterei Mateo kapítulo mokõipa po peteĩha ha’e hag̃uáicha peteĩ ñembojere añoite Jesús profesía rehegua arapaha rehegua Mateo mokõipa irundyhápe.
And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple. And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down. Matthew 24:1, 2.
Ha Jesús osẽ, ha oheja pe tupao guasu; ha hemimbo'ekuéra ou hendápe ohechauka hag̃ua chupe pe tupao guasu rógaikuéra. Ha Jesús he'i chupekuéra: Ndapehechái piko opa ko'ã mba'e? Añetehápe ha'e peẽme, ndaipytamo'ãi ko'ápe peteĩ ita ambue ita ári, ndoitymo'ãiva. Mateo 24:1, 2.
When Jesus departed the temple, He never returned again. In the final verses of chapter twenty-three, Jesus had pronounced judgment upon the Sanhedrin, and the judgment is expressed as “eight,” woes, thus counterfeiting the eight souls upon the ark, the eighth day of circumcision, the eighth day of resurrection, the eight generations of Abraham 430 years and on. The counterfeit number “eight,” aligns with the counterfeit Levite.
Jesús osẽvo guive pe témplogui, araka’eve ndojevýi upépe. Pe mokõiha versíkulo paha kuéra capítulo veintitréspe, Jesús omombe’u vaʼekue huísio pe Sanedrín ári, ha upe huísio oñemyesakã “poapy” mbaʼeasy ramo, upéicha ojapo hag̃ua peteĩ ñembohovaike umi poapy ánga vaʼekue árka ári, pe ára poapýpe ñekytĩmby, pe ára poapýpe jeikove jevy, Abraham ñemoñare poapy 430 ary pukukue ha upe rire. Pe papapy “poapy” ñembohovaíva ojoavy pe levita ñembohovaívandi.
Verily I say unto you, All these things shall come upon this generation.
Añetehápe ha’e peẽme: Opa ko’ã mba’e outa ko ñemoñare ári.
O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate.
Jerusalén, Jerusalén, nde rejukáva umi maranduhára ha nde itajúva umi oñemondóva ndéve, mbovy jeypa aikose ambyaty ne membykuérape, peteĩ ryguasu ombyatyháicha imembykuérape ipepo guýpe, ha peẽ ndapeipotái! Péina, pende róga ojeheja peẽme nandi hag̃uáicha.
For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord. Matthew 23:36–39.
Ha che ha'e peẽme: Ko'ág̃a guive ndapechechamo'ãvéima, peje peve: Ojehovasáva pe oúva Ñandejára rérape. Mateo 23:36–39.
Matthew chapter twenty-two concludes with an illustration of the binding of the wicked into bundles, and concludes with the final interaction between Christ and the quibbling Jews. Then in chapter 24 He leaves the temple for the last time, ceasing His labors for ancient Israel. The chapter ends where it began, with the pronouncement that their house was left unto them empty, and what He called His Father’s house when He first cleansed the temple was now the empty Jewish house.
Mateo kapítulo veintidós opa peteĩ ta’anga reheve, ohechaukáva mba’éichapa oñeñapytĩ umi iñañáva apytépe atykuéra ramo, ha opa avei pe ñe’ẽjovái paha Cristo ha umi judío oñe’ẽreíva apytépe. Upéi, kapítulo 24-pe, Ha’e osẽ pe témplogui ipaha hag̃uáicha, ha oheja opa hembiapo Israel yma guarépe g̃uarã. Pe kapítulo opa pe oñepyrũ haguéicha, pe marandu py’aguasu reheve ojeheja hague chupekuéra hóga nandi hag̃uáicha; ha pe Ha’e ohenoiva’ekue Itúva róga ramo oñemopotĩ ypy jave pe témplo, upéva ko’ág̃a oiko pe hóga judío nandi hag̃uáicha.
In chapter 24, Jesus is going to answer questions about the temple, and its approaching destruction. The destruction was to take place in that very generation, which was a generation of vipers. He left that temple never to return, so the predictions he sets forth are addressing spiritual not literal Israel. When Christ leaves the temple which is the Laodicean Seventh-day Adventist church as He did with ancient Israel; simultaneously, the human temple of the one hundred and forty-four thousand will be joined to the Divine temple for eternity. When Jesus left the temple of ancient Israel, He divorced His former covenant people for eternity.
Pe kapítulo 24-pe, Jesús ombohováita porandu kuéra pe témplo rehegua ha hi’aguĩva ñehundi rehegua. Pe ñehundi oikova’erãkuri upe generaciónitépe, ha upéva hína peteĩ generación mboi ñemoñaregua. Ha’e osẽkuri upe témplogui ani hag̃uáicha ojevy hag̃ua, upévare umi marandu pyharevegua omosẽva ojepytaso Israel espiritual rehe, ndaha’éi Israel literal rehe. Cristo osẽvo pe témplogui, ha’éva pe iglesia Adventista del Séptimo Día Laodiceagua, yma Israel yma guaréicha; upe jave voi, pe témplo yvypóra rehegua umi cien cuarenta y cuatro mil rehegua oñembojoajúta pe Témplo Divino rehe opa ára g̃uarã. Jesús osẽrõ guare pe témplo Israel yma guaréva rehegua, omboykekuri hekove ypykuegua pactopegua tavayguakuérape opa ára g̃uarã.
Chapter eleven through to chapter twenty-two of Matthew is the omega to the line of chapter eleven to twenty-two in the book of Genesis. When the line begins in Genesis eleven, it also marks the beginning of Babel and Babel’s covenant of death, which reaches its omega fulfillment in Revelation chapter seventeen, verse eleven, the verse that is the dead center of the verses that make up chapter eleven through twenty-two. The middle of chapters eleven to twenty-two in Genesis, Matthew and Revelation each emphasize the ensign or its counterfeit ensign. In Genesis it was circumcision, in Matthew it was Peter and the Rock which Christ would build his church upon, and in Revelation it was the counterfeit beast that was and is and shall ascend, who is the eight, that is of the seven, and who is then married to the dragon.
Mateo, capítulo once guive peve capítulo veintidós, ha’e pe omega pe línea capítulo once guive veintidós peve Génesispe. Umi línea oñepyrũ vove Génesis capítulo once-pe, upéva avei ohechauka Babel ñepyrũ ha Babel ñe’ẽme’ẽ ñemanóva rehegua, oguahẽva iñemohu’ã omega-pe Apocalipsis capítulo diecisiete, versículo once-pe, pe versículo oĩva mbyteite umi versículo apytépe omoheñóiva capítulo once guive veintidós peve. Mbytepe umi capítulo once guive veintidós peve Génesis, Mateo ha Apocalipsis-pe, peteĩteĩ omomba’e guasu pe techaukaha térã pe techaukaha japu. Génesispe upéva ha’e va’ekue pe circuncisión; Mateo-pe, Pedro ha pe Ita, hi’ári Cristo omopu’ãta hag̃ua itupao; ha Apocalipsis-pe, pe mymba japu oĩ va’ekue, oĩva ha ojupi va’erãva, ha’éva pe ochoha, oúva umi siete apytégui, ha upéi oñemenda pe dragón rehe.
Eleven and twenty-two are symbols that identify the combination of Divinity with humanity, which is the very issue represented by Christ writing His law upon our hearts and minds. 11 and 22 are symbols of the covenant of the one hundred and forty-four thousand. In Matthew, chapter twenty-three the false priesthood received eight woes, at the same point in time, the true priesthood is anointed. The priests were consecrated for seven days, and on the eighth day they began to serve.
Paapy peteĩ ha mokõipa mokõi ha’e techaukaha omombe’úva Tupãreko joaju yvypórarekóndi, ha upévaite voi pe mba’e ojehechaukáva Cristo ohai hag̃ua I léi ñane korasõ ha ñane apytu’ũre. 11 ha 22 ha’e techaukaha pe ñe’ẽme’ẽ rehegua umi cien kuarenta y cuatro mil-gui. Mateo-pe, capítulo mokõipa mbohapyhápe, pe pa’ikuéra gua’u oguerohory va’ekue poapy ñembyasy, ha upe jave eténte pe pa’ikuéra añetegua oñembohory. Umi pa’i oñemomarangatu kuri siete ára pukukue, ha pe ára poapyhápe oñepyrũ hikuái oservi.
It is not an accident that the seven days of consecration of the priests that led to their service beginning on the eighth day begins in Numbers chapter eight and verse one, for “81” is a symbol of the priests.
Ndaha’éi peteĩ mba’e oikóva rei umi siete ára oñemarangatuhápe pa’i kuéra, ogueraháva chupekuéra oñepyrũ hag̃ua hembiapo ára poapýhápe, oñepyrũha Números capítulo 8, versíkulo 1-pe, pórke “81” ha’e peteĩ símbolo umi pa’i kuéra rehegua.
And the Lord spake unto Moses, saying, Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread; And gather thou all the congregation together unto the door of the tabernacle of the congregation. And Moses did as the Lord commanded him; and the assembly was gathered together unto the door of the tabernacle of the congregation. And Moses said unto the congregation, This is the thing which the Lord commanded to be done. …
Ha Ñandejára oñeʼẽ hag̃ua Moiséspe, heʼívo: Egueraha Aarón ha itaʼyrakuérape hendive, ha ao kuéra, ha pe ñandy ñemoĩ hag̃ua, ha peteĩ vakara’y kuimbaʼe pe mymbajuka hag̃ua angaipa rehe, ha mokõi ovecha mácho, ha peteĩ ajaka mbujape hag̃ua levadúra’ỹre; ha embyaty opa pe aty oñondive pe tavernákulo aty guasu rokẽme. Ha Moisés ojapo Ñandejára heʼi haguéicha ichupe; ha pe aty oñembyaty pe tavernákulo aty guasu rokẽme. Ha Moisés heʼi pe atyguasupe: Kóva hína pe mbaʼe Ñandejára omanda vaʼekue ojejapo hag̃ua. …
And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. As he hath done this day, so the Lord hath commanded to do, to make an atonement for you. Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the Lord, that ye die not: for so I am commanded. So Aaron and his sons did all things which the Lord commanded by the hand of Moses. And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel; And he said unto Aaron, Take thee a young calf for a sin offering, and a ram for a burnt offering, without blemish, and offer them before the Lord. … And Moses said, This is the thing which the Lord commanded that ye should do: and the glory of the Lord shall appear unto you. … And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. Leviticus 8:1–5, 33–36; 9:1, 2, 6, 22–24.
Ha ani peẽ pesẽmo’ãi pe okẽgui pe tavernákulo atyguápegua seven ára aja, peẽ ñeñemomarangatuha ára opa peve; seven ára niko ha’e penemomarangatúta. Ko árape ojejapoháicha, péicha Tupã Ñandejára omanda tojapo hag̃ua, ojapo hag̃ua pende rehe peteĩ expiasiõ. Upévare peẽ peiko va’erã pe okẽme pe tavernákulo atyguápegua pyhare ha ára seven ára, ha peñangareko va’erã Tupã Ñandejára rembiapoukapy rehe, ani hag̃ua pemano; péicha niko che ajapouka hag̃ua amongetapyre. Upéicha Aarón ha ita’ýra kuéra ojapo opa mba’e Tupã Ñandejára omandáva’ekue Moisés po rupive. Ha ojehu, pe ára poapyhápe, Moisés ohenói Aarónpe ha ita’ýra kuérape, ha umi karai guasu Israelgua kuérape; ha he’i Aarónpe: Egueru ndejehe peteĩ vakara’y imitãva pekádo rehegua ofréndarã, ha peteĩ ovecha mácho mymba hag̃uarã ofréndarã, mba’eve vai’ỹre, ha eikuave’ẽ Tupã Ñandejára renondépe. … Ha Moisés he’i: Kóva hína pe mba’e Tupã Ñandejára omandáva pejapo hag̃ua; ha Tupã Ñandejára gloria ojehechaukáta peẽme. … Upérõ Aarón ohupi ipo tavayguakuéra gotyo, ha ohovasa chupekuéra, ha oguejy pekádo rehegua ofrénda, mymba hag̃uarã ofrénda, ha py’aguapy rehegua ofrénda oikuave’ẽ rire. Ha Moisés ha Aarón oike pe tavernákulo atyguápeguápe, ha osẽ rire, ohovasa tavayguakuérape; ha Tupã Ñandejára gloria ojehechauka opa tavayguakuérape. Upéi osẽ tata Tupã Ñandejára renondégui, ha ho’u pe altar ári pe mymba hag̃uarã ofrénda ha pe kyra; ha opa tavayguakuéra ohechávo upéva, osapukái hikuái, ha ho’a hova yvýre. Levítico 8:1–5, 33–36; 9:1, 2, 6, 22–24.
Chapter twenty-three is identifying the counterfeit Levites who are revealed at the time the genuine Levites are sealed. Chapter twenty-two of Matthew concludes with no man ever asking Jesus any more questions, then chapter twenty-three he sets forth the eight woes, identifying the Sanhedrin’s probation was closed, and that the executive judgment was then to begin. In chapter twenty-four, He identifies the temple as the Jews house. It is important to see the sequence in the chapters.
Pe kapítulo mokoĩpa poapyha ohechauka umi levíta japuva oñemyesakãva pe tiempo umi levíta añetéva oñembyasývo. Mateo kapítulo mokoĩpa mokõiha opa he’ívo avave noñeporanduveiha mba’eve Jesúspe; upéi, pe kapítulo mokoĩpa poapyha-pe, Ha’e omoĩ tenonde gotyo umi poapy vaiñe’ẽ, ohechaukávo pe Sanedrín tiémpo de gracia oñembotýma hague, ha pe juicio ejecutivo upérõ oñepyrũ va’erãha. Pe kapítulo mokoĩpa irundyha-pe, Ha’e ohechauka pe témploha umi judío róga ramo. Tuicha mba’e hína jahechakuaa hag̃ua pe secuencia oĩva umi kapítulo-kuérape.
Chapters eleven to twenty-two of Matthew, is identifying the finishing of the sealing of the one hundred and forty-four thousand in the context of God’s covenant with a chosen people. Palmoni’s symbolism of the alpha chapter eleven, and His symbolism of the omega chapter twenty-two, add to the story within the chapters.
Mateo capítulos once guive veintidós peve ojehechauka oñemohu’ãha pe ñesella umi cien cuarenta y cuatro mil rehe, Tupã ñe’ẽme’ẽ peteĩ tetã ojeporavo va’ekuépe ndive. Palmoni simbolismo pe alfa capítulo once-pe, ha Ijapytegua simbolismo pe omega capítulo veintidós-pe, ombojoapy pe tembiasakue oĩvape umi capítulo ryepýpe.
Chapter twenty-three is the atonement, the combining of the Divine with the human as represented by the number twenty-three. But the chapter is telling of the executive judgment of the tares, the counterfeit priesthood, the counterfeit Levites. Every priest was a Levite, but not every Levite was a priest. Within the descendants of Levi, only the bloodline of Aaron, qualified for priesthood. The Bible identifies that the Levites would begin to serve at age twenty-five, but the sons of Kohath would serve at age 30.
Pe kapítulo mokõipa ha mbohapyha ha’e pe ñemyatyro, pe Tupãgua ha umi yvypóraguáva joaju oñembohechaukaháicha pe papapy mokõipa ha mbohapy rupive. Hákatu pe kapítulo omombe’u pe huísio ejecutivova umi trigo apytépe oñemoĩva rehegua, pe sacerdocio japu, umi levita japu. Maymáva pa’i ha’eva’ekue peteĩ levita, hákatu ndaha’éi mayma levita peteĩ pa’i. Leví ñemoñare apytépe, Aarón ruguy rapykuere añoite oĩ porã va’ekue pe sacerdocio-rã. La Biblia he’i umi levita oñepyrũtaha omba’apo hag̃ua veinticinco ary-pe, hákatu Kohat ra’ykuéra omba’apotaha treinta ary-pe.
And the Lord spake unto Moses and unto Aaron, saying, Take the sum of the sons of Kohath from among the sons of Levi, after their families, by the house of their fathers, From thirty years old and upward even until fifty years old, all that enter into the host, to do the work in the tabernacle of the congregation. Numbers 4:1–3.
Ha Ñandejára oñeʼẽ Moisés ha Aarónpe, heʼívo: “Peipapa Kehat raʼykuérape Leví raʼykuéra apytégui, hogayguakuéra rupive, itúva róga rehehápe, mbohapypa ary guive po ary paʼũ peve, opa umi oike hag̃ua atyhápe ombaʼapo hag̃ua pe tavernákulo atyguápe.” Números 4:1–3.
The number “30” represents the priests that were in the bloodline of Kohath, who was the son of Levi, and Kohath’s son was Amram, who was the father of Aaron. Levi means “attached or joined to God.” Kohath means “assembled around His presence.” Amram means “exalted people,” and Aaron means “light bearer or exalted mediator.” Together, they trace a movement from the Red Sea to Sinai, thus typifying the covenant between God and the one hundred and forty-four thousand, who are the human temple that joins with the divine temple, when Christ stretches forth His hand a second time to gather His remnant people into His sanctuary, where He then lifts them up and exalts them as they are illuminated with the Heavenly High Priest, as He illuminated Shadrach, Meshach and Abednego.
Pe número “30” ohechauka umi pa’i oĩva Kohat ruguápe, ha’éva Leví ra’y, ha Kohat ra’y va’ekue hína Amram, ha’éva Aarón ru. Leví he’ise “oñembojoaju térã oñemboja Tupã rehe”. Kohat he’ise “oñembyaty Ijovake”. Amram he’ise “tetãygua oñemopu’ãva”, ha Aarón he’ise “ohesapéva térã mediador oñemopu’ãva”. Oñondivepa, ko’ãva omyesakã peteĩ jeguata Yguasu Pytã guive Sinaí peve, upéicha rupi ohechaukáva pe ñe’ẽme’ẽ oĩva Tupã ha umi cien cuarenta y cuatro mil apytépe, ha’éva pe tupao yvypóra ojoajúva pe tupao divínondi, Cristo omyasãivove jey Ipo mokõiha hendáicha ombyaty hag̃ua hembýva tavayguakuérape Isantuario-pe, upépe upéi omopu’ã ha omomba’eguasu chupekuéra, ohesapévo chupekuéra pe Pa’i Guasu Yvagagua reheve, oguerekoháicha hesape Sadrac, Mesac ha Abed-nego.
The number “30” represents a period for preparation for the priests and 25, as the age of the Levites, is to be applied to 30, line upon line, for every priest was a Levite, but not every Levite was a priest. Thirty represents the period of preparation which began in 1989, at the time of the end, and it ends at the Sunday law in the United States. The number twenty-five as a symbol of Levites, is also the symbol of separation between two classes, and in relation to the priests it identifies a separation. Twenty-five marks the separation of the Levites and counterfeit Levites at the Sunday law, and in the context of the genuine priests and the genuine Levites it also creates a distinction, howbeit, not a negative separation, as with the counterfeit Levites.
Papapy “30” ohechauka peteĩ ára pukukue ñeñembosako’i rehegua pa’i kuérape g̃uarã; ha papapy 25, levita kuéra ary ramo, oñemoĩva’erã 30 rehe, peteĩ línea ári ambue líneaicha, pórke opaite pa’i ha’eva’ekue levita, ha ndaha’éi opaite levita pa’i. Mbohapypa ohechauka pe ára pukukue ñeñembosako’i rehegua oñepyrũ va’ekue 1989-pe, paha ára jave, ha opa pe léi domingo Estados Unidos-pe. Papapy mokõipa po, levita kuéra símbolo ramo, ha’e avei peteĩ símbolo ojeporavóva mokõi aty apytépe ñemboja’o rehegua, ha pa’i kuéra rehe oñeñe’ẽvo ohechauka peteĩ ñemboja’o. Mokõipa po omarká pe ñemboja’o levita kuéra ha levita japu apytépe pe léi domingo-pe, ha pa’i añeteguáva ha levita añeteguáva contexto-pe avei omoheñói peteĩ jehechakuaa ojoavyha, upéicharõ jepe, ndaha’éi peteĩ ñemboja’o vai, levita japu kuéra rehe oikoháicha.
Kohath was one of the three main branches of the Levites (along with Gershon and Merari). The priestly line came specifically through Kohath’s descendant Aaron. Aaron is the fourth-generational descendant of Levi, and the priestly privilege was restricted to his male descendants within this Kohathite branch. The Kohathites as a whole (all descendants of Kohath) had the honor of carrying the most sacred items, but only Aaron’s line could actually perform the priestly functions at the altar and in the sanctuary. Aaron represents the same fourth generation as Joel’s “old men,” or the “ancient men” in Ezekiel chapter eight, who bow to the sun.
Coat hína peteĩva umi mbohapy aty guasu levitakuéragui (Gersón ha Merari ndive). Pe línea saserdotál oukuri hekopete Coat ñemoñare Aarón rupive. Aarón ha’e Leví ñemoñare irundyha ñemoñarepy rehegua, ha pe saserdos rekoporã oñemoĩkuri peteĩchaite itañemoñare kuimba’e-kuérape ko aty coatita ryepýpe. Umi coatita opaite (opa umi Coat ñemoñare) oguerekókuri pe terakuã porã ogueraha hag̃ua umi mba’e iporãvéva ha imarangatuvéva, ha katu Aarón línea añoite ikatúkuri añetehápe omba’apo umi tembiapo saserdotál rehe altar-pe ha pe tupaópe. Aarón orrepresenta upe peteĩchaite ñemoñare irundyha Joel “kuimba’e tuja” ndive, térã umi “kuimba’e ymaguare” Ezequiel capítulo poapy-pe, omoakãityva kuarahýre.
The system of 24 rotating courses (divisions) for the priests (and similarly for non-priestly Levites in supporting roles like musicians and gatekeepers) was established by King David. David organized the descendants of Aaron into 24 courses (divisions) to serve in rotation (1 Chronicles 24:1–19). David, with help from priests Zadok (from Eleazar’s line) and Ahimelech (from Ithamar’s line), divided them into 24 groups (16 from Eleazar’s larger family, 8 from Ithamar’s). Lots were cast to determine the order of service.
Pe sistema 24 aty ojere hag̃ua umi pa’i atykuéra (división-kuéra) hag̃ua —ha péicha avei umi levita ndaha’éivape pa’i, oipytyvõva tembiapópe músiko ha okẽ rerekua ramo— omoĩkuri mburuvicha guasu David. David omohenda Aarón ñemoñarekuérape 24 aty (división) ramo hag̃ua omba’apo joavy hag̃ua iñehundipa rupi (1 Crónicas 24:1–19). David, umi pa’i Sadoc ndive (Eleazar líneagui) ha Ahimelec ndive (Itamar líneagui) pytyvõ reheve, omboja’o chupekuéra 24 aty-pe (16 Eleazar familia tuichavévagui, 8 Itamar-gui). Oñemombo suerte-kuéra ojekuaa hag̃ua mba’e orden-pepa oservíta.
Each course served for one week (from Sabbath to Sabbath), twice a year, plus all courses served together during the major festivals (Passover, Pentecost, Tabernacles). David similarly organized non-priestly Levites into 24 courses for music, gatekeeping, etc. (1 Chronicles 23–26). This system was implemented under Solomon (2 Chronicles 8:14) and continued through the Second Temple period. Zechariah, father of John the Baptist, was in the course of Abijah—Luke 1:5; 1 Chronicles 24:10. The order of the 24 courses of priests was selected by lot, and Zechariah was in the course of Abijah, who out of the twenty-four courses, represented the “eighth” course. Zechariah means “God remembers,” and his father’s name Abijah means “God is my father.”
Káda turno oservi peteĩ semana pukukue (Sábado guive Sábado peve), mokõi jey ary pukukue, ha opaite turno oservi oñondive umi arete guasu aja (Páskua, Pentecostés, Tabernáculos). David upéicha avei omohenda umi levita ndaha’éiva pa’i 24 turno-pe purahéi, okẽ ñangareko ha ambue tembiaporãrã (1 Crónicas 23–26). Ko sistema oñemoĩkuri omba’apópe Salomón poguýpe (2 Crónicas 8:14) ha osegi pe Templo Mokõiha ára peve. Zacarías, Juan Bautista ru, oĩkuri Abías turno-pe—Lucas 1:5; 1 Crónicas 24:10. Pe orden umi 24 turno pa’ikuéra rehegua ojeporavókuri suerte rupive, ha Zacarías oĩkuri Abías turno-pe, ha’éva, umi mokõipa irundy turno apytégui, pe turno “poapyha”. Zacarías he’ise “Tupã imandu’a”, ha itúva réra Abías he’ise “Tupã che Ru”.
The heavenly Father remembered His promise to raise up a messenger who would prepare the way for the Messiah. But Zechariah also aligns with the Sunday law, for it is there that the Sabbath, the day men were to always remember—becomes the final test. Zechariah represents a priest, of the course of Abijah, which is the “eighth” course. Zechariah disbelieves the message of the angel and is made dumb, until the birth of his son John. When John is born Zechariah enters into the discussion about the name of John, and he then speaks. The prophetic speaking of the latter days is when the United States speaks as a dragon.
Pe Túva yvagapegua imandu’a jey va’ekue Iñe’ẽme’ẽ rehe omoñepyrũ hag̃ua peteĩ mensahéro ombosako’íva pe tape pe Mesías-pe g̃uarã. Péro Zacarías avei ojoaju pe arapokõindy léi rehe, pépe niko pe sábado, pe ára yvyporakuéra akóinte imandu’ava’erã hese, oiko pe prueba paha ramo. Zacarías orrepresenta peteĩ pa’i, Abías atyguagua, ha upéva hína pe “poapyha” aty. Zacarías ndogueroviái pe marandu pe ánhel ome’ẽ va’ekue chupe, ha ojejapo ichupe ñe’ẽ’ỹ, pe ita’ýra Juan heñói peve. Juan heñói vove, Zacarías oike pe ñe’ẽjovakepe Juan réra rehegua, ha upéi oñe’ẽ. Pe ñe’ẽ profétika ára pahápegua hína peteĩ ára Estados Unidos oñe’ẽva dragónicha.
And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.
Ha ojehu péicha, ára poapyhápe ou oñembosirkunsida hag̃ua mitãme; ha oñembohéra chupe Zacarías, itúva rérape. Ha isy ombohovái ha he'i: Nahániri; ha'e oñembohérata Juan. Ha he'i hikuái chupe: Ndaipóri nde rogaguápe avave oñembohérava ko téra rupi. Upéi ojapo señas itúvape, oikuaase hag̃ua mba'éichapa ha'e oipota oñembohéra chupe. Ha'e ojerure peteĩ tablilla ojeha hag̃ua, ha ohai he'ívo: Héra Juan. Ha maymáva oñemondýi. Upepete ijuru ojepe'a ha ikũ ojepoi, ha oñe'ẽ, ha omomba'eguasu Tupãme. Lucas 1:59–64.
John the Baptist is of the eighth course of Abijah, as was his father. At John’s circumcision, on the eighth day his name is changed. John the Baptist represents those who are priests, of the fourth generation, who are in a covenant relation with God, who changes their name (from Laodicea unto Philadelphia), seals them with the sign of the covenant, when the United States speaks as a dragon.
Juan el Bautista ha’e pe ochoha aty Abías pegua, upéicha avei itúva. Juan oñemongarai’i guive, ára poapyhápe héra oñemoambue. Juan el Bautista ohechauka umi pa’i-kuérape, cuarta generación peguápe, oĩva peteĩ relación de pacto ryepýpe Tupã ndive, ha’e omoambuéva iéra (Laodicea guive Filadelfia peve), omoselláva chupekuéra pe pacto techaukaha reheve, Tetã Joaju oñe’ẽ jave dragónicha.
We are the temple of God. The prophetic lines which address the temple are speaking to men and women as individuals, and also corporately, for God’s church is also a temple. And of course there is a heavenly temple, and it is Christ who builds the temple of the Lord. It is He who lays the foundation and places the capstone upon the temple. In terms of the number “25” being a symbol, 25 represents the Levites, who are purged (separated) from counterfeit Levites in Malachi chapter three, and who are also purified in the same passage. In Ezekiel chapter 40 to 48 a symbolic temple is described with great detail. The water of life comes out of that temple and fills the earth.
Ñande hína Tupã róga marangatu. Umi ñe’ẽ profétika oñe’ẽva pe tupaóre ojeporavo kuimba’e ha kuña rehe peteĩteĩva ramo, ha avei atyhápe, Tupã iglesia rehegua avei niko peteĩ tupaóicha. Ha, katuete, oĩ peteĩ tupaó yvagapegua, ha Cristo hína pe omopu’ãva Ñandejára róga marangatu. Ha’e voi omoĩ pe fundamento ha omoĩ pe ita paha pe tupaó ári. Pe papapy “25” rehegua símbolo ramo, 25 orrepresenta umi levítape, oñemopotĩva (oñembojoajúva’ỹ) umi levíta japu-gui Malaquías mbohapyha kapítulope, ha avei oñemopotĩ jeyva pe mismo pasáhepe. Ezequiel kapítulo 40 guive 48 peve oñemombe’u porãiterei peteĩ tupaó simbólico. Pe y oikovéva osẽ upe tupaógui ha omyenyhẽ yvy tuichakue.
“Wonderful is the work which God designs to accomplish through His servants, that His name may be glorified. God made Joseph a fountain of life to the Egyptian nation. Through Joseph the life of that whole people was preserved. Through Daniel God saved the life of all the wise men of Babylon. And these deliverances were as object lessons; they illustrated to the people the spiritual blessings offered them through connection with the God whom Joseph and Daniel worshiped. So through His people today God desires to bring blessings to the world. Every worker in whose heart Christ abides, everyone who will show forth His love to the world, is a worker together with God for the blessing of humanity. As he receives from the Saviour grace to impart to others, from his whole being flows forth the tide of spiritual life. Christ came as the Great Physician to heal the wounds that sin has made in the human family; and His Spirit, working through His servants, imparts to sin-sick, suffering human beings a mighty healing power that is efficacious for the body and the soul. ‘In that day,’ says the Scriptures, ‘there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.’ Zechariah 13:1. The waters of this fountain contain medicinal properties that will heal both physical and spiritual infirmities.
“Tuichaiterei pe tembiapo Tupã ojapose hag̃ua hembiguáikuéra rupive, ikatu hag̃uáicha hera toñemomba'eguasu. Tupã ojapo Josépe tekove yvu ramo Egipto retãme g̃uarã. José rupive oñeñongatu tekove opaite upe tetãyguakuérape. Ha Daniel rupive Tupã osalva opaite Babilonia arandukuéra rekove. Ha ko'ã jepe'a ha'e va'ekue mbo'epy techapyrã; ohechauka tavayguakuérape umi jehovasa hag̃uagua espíritu rehegua oñeme'ẽva chupekuéra iñemoirũ rupi pe Tupã José ha Daniel omomba'éva ndive. Péicha avei ko árape, hembiguái kuéra rupive Tupã oipota ogueru jehovasa arapýpe. Mayma omba'apóva ikorasõme Cristo oikóva, mayma ohechaukátava imborayhu yvórape, ha'e peteĩ omba'apóva Tupã ndive yvyporakuéra jehovasarã. Oguerekóvo pe Salvador-gui py'aporã ome'ẽ hag̃uáicha ambuépe, opa iñakãraguegui osyry pe y rape tekove espíritu rehegua. Cristo ou va'ekue Pohãnohára Guasu ramo omonguera hag̃ua umi herida angaipa ojapova'ekue yvypóra ñemoñare apytépe; ha Ijapytu'ũ, omba'apóva hembiguáikuéra rupive, ome'ẽ angaipa rasy rehe ohasávape, jehasa asýpe oikóvape, peteĩ pokatu guasu omongueráva, ipu'akáva hete ha ánga rehe. ‘Upe árape,’ he'i Ñandejára Ñe'ẽ, ‘oĩta peteĩ yvu ojepe'áva David róga peguarã ha Jerusalénpe oikóvape g̃uarã, angaipa ha ky'akue hag̃ua.’ Zacarías 13:1. Upe yvu y oguereko mba'e porã pohãrã ogueraháva, ikatúva omonguera mokõivéva mba'asy tete rehegua ha espíritu rehegua.”
“From this fountain flows the mighty river seen in Ezekiel’s vision. ‘These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed. And it shall come to pass, that everything that liveth, which moveth, whithersoever the rivers shall come, shall live…. And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine.’ Ezekiel 47:8–12.” Testimonies, volume 6, 227.
“Ko yvyra ykua-gui osyry pe yguasu mbarete ojehecháva Ezequiel visión-pe. ‘Ko y osẽ kuarahyresẽ gotyo, oguejy desiérto-pe ha oike yguasúpe; ha og̃uahẽvo yguasúpe, umi y ojekueraíta. Ha oikóta upéicha, opa mbaʼe oikovéva, okuʼéva, mamove peve osẽhápe umi ysyrýi, oikovéta…. Ha ysyry rembeʼýre, ko lado ha pe lado, okakuaáta opaichagua yvyramáta tembiʼurã, hokykue ndaipirumoʼãi, ha hiʼa ndopa moʼãi: hiʼa pyahu oguenohẽta káda jasy heʼiháicha, pórke i’y osẽ pe santuario-gui; ha hiʼa oikóta tembiʼurã, ha hokykue pohãrã.’ Ezequiel 47:8–12.” Testimonios, volúmen 6, 227.
Ezekiel’s temple is prophetic symbolism of the highest nature, and John was commanded in Revelation chapter eleven, to measure the temple, but to leave off the courtyard. When we do that very thing to Ezekiel’s temple, we find that the two most prominent numbers within the temple dimensions represent the priesthood. 50 cubits is the most prominent number, and it is repeated 11 times as the overall length of each gate complex (Ezekiel 40:15, 21, 25, 29, 33, 36, etc.). 50 is also used for certain wall and chamber lengths (42:7–8). It defines the full gate passageway from outer to inner threshold.
Ezequiel rembiasakue ha’e marandu hechapyrã ijyvatevévaicha, ha Juanpe oñehenói Apocalipsis capítulo once-pe tomedi hag̃ua pe templo, ha katu toheja pe okápe oĩva. Jajapo ramo upe mba’eete Ezequiel rembiasakue rehe, jajuhu pe mokoĩ papapy ojehechaukavéva pe templo tupao tuichakuére ogueraha pe sacerdocio rehegua. 50 codo ha’e pe papapy ojehechaukavéva, ha oñembohasa jey 11 jey peteĩteĩ okẽ aty pukukue tuichakueháicha (Ezequiel 40:15, 21, 25, 29, 33, 36, hamba’e). 50 ojepuru avei ciertos muralla ha kotykuéra pukukue rehe (42:7–8). Ha’e omyesakã pe tape tuichakue kompletoite pe okẽ rupi pe okápegua guive pe hyepypegua peve.
25 cubits is the clear second-most prominent. It is repeated 10 times as the breadth and width of the gate complexes (Ezekiel 40:13, 21, 25, 29, 30, 33, 36). Combined, 50 and 25 form the consistent 50 by 25 rectangular patterns for the six main gates. This 50 by 25 pairing dominates the architectural description of the gates leading into the inner areas. There is no other pair that repeats with such systematic frequency in the temple building itself.
25 cúbito ha’e pe mokõiha ojehechavéva porã porã. Oje’e jey 10 jey ipukukue ha ipekue ramo okẽ atykuéra rehegua (Ezequiel 40:13, 21, 25, 29, 30, 33, 36). Oñembojoajúvo, 50 ha 25 omoheñói umi ta’angahai joja meme 50 por 25-peguáva umi poteĩ okẽ guasúpe g̃uarã. Ko joaju 50 por 25 ojopy mbarete pe ñemombe’u arquitectónico umi okẽ ogueraháva umi henda hyepypeguápe. Ndaipóri ambue mokõi papapy oñeñe’ẽ jey hag̃uáicha péicha peteĩcha ha sistemáticamente pe tupão yvyraguépe voi.
Levites entered active service at 25 (Numbers 8:24: “from twenty and five years old and upward they shall go in to wait upon the service”). They served until 50 (Numbers 4:3, 39, 43; 8:25: “until fifty years old”). This gives exactly 25 years of active service (50 – 25 = 25).
Levita-kuéra oike jeýkuri tembiapópe 25 ary oguerekóvo (Números 8:24: “mokõi pa ary ha po guive yvate gotyo oike hag̃ua oñangareko hag̃ua pe tembiapo rehe”). Oservi hikuái 50 ary peve (Números 4:3, 39, 43; 8:25: “cincuenta ary peve”). Kóva ome’ẽ hendaitépe 25 ary de servicio activo (50 – 25 = 25).
Thus, the 25-year span of Levitical service is directly reflected in the 25 by 50-cubit measurements that dominate the temple gates and structure—the very place where the Levites served. The primary dimensions of Ezekiel’s temple, that is the temple of the church triumphant and the one hundred and forty-four thousand are architecturally designed into the very temple where they were to serve; JUST as the forty-six chromosomes are built into the very temple where God’s people are to serve. Palmoni has placed His signature upon the individual human temple and the corporate body temple that is to be His bride.
Upéicha, pe 25 ary pukukue pe levita kuéra rembiapo rehegua oñehesape porãite umi medida 25 por 50 cúbito reheve oisãmbyhyva pe témplo rokẽ ha hekohápe voi—upe tendaitepe oservi hague umi levita kuéra. Umi dimensión principal pe témplo Ezequiel pegua, ha’éva pe iglesia ipu’akapáva témplo ha umi cien cuarenta y cuatro mil rehegua, oñemohenda arquitectónicamente pe témploitepe voi oservitahápe hikuái; PÉICHAITE avei umi cuarenta y seis cromosoma oñemopu’ã pe témploitepe voi oservitahápe Tupã tavayguakuéra. Palmoni omoĩ Iséllo pe témplo humano peteĩteĩva rehe ha pe rete aty guasu témplo rehe oikótava Chugui Hembirekorã.
We will continue these lines in the next article.
Roha'akue jaseguíta ko'ã líneare pe artículo oúvape.
“Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.
“Umi oĩva tembiaporã rehegua renda iñimportántevape ndaikatúi oñemoambue ojeguerohory hag̃ua umi principio yvygua rehegua, jeheguigua ha hepyetereíva, ndoikatúigui ohepyme’ẽ upéva; ha ikatúramo jepe, Cristo joguaha principio ndoguerekói va’erã omoĩ hag̃ua chupekuéra upévape. Tekotevẽ oñeme’ẽ mbo’epy hetaichagua. ‘Mávapepa Ha’e ombo’éta arandu? ha mávape piko omoikũmbyta doctrina? umi oñemboja’o va’ekuépe kambýgui, ha ojeipe’a va’ekuépe pytãgui. Mbo’ejerure rehe niko oĩva’erã mbo’ejerure, mbo’ejerure ári mbo’ejerure; línea ári línea, línea ári línea; ko’ápe michĩmi, ha upépe michĩmi.’ Péicha Ñandejára Ñe’ẽ va’erã pacientemente oñemoĩ mitãnguérape renondépe ha oñemantene henondépekuéra, túva ha sy kuéra ogueroviáva Ñandejára Ñe’ẽ. ‘Pytu’ẽmbýva rembe’ýpe ha ñe’ẽ ambuépe ningo oñe’ẽta ko tetãme. Umipe he’i va’ekue: Kóva hína pe pytu’u ikatuhápe pemombytu’u pe ikane’õvape; ha kóva hína pe pytu’u pyahu: upéicharõ jepe ndaipotáikuri ohendu. Ha Ñandejára Ñe’ẽ oikókuri chupekuéra hag̃ua mbo’ejerure rehe mbo’ejerure, mbo’ejerure ári mbo’ejerure; línea ári línea, línea ári línea; ko’ápe michĩmi, ha upépe michĩmi; hag̃ua oho, ho’a hapykuére, oñembyai, ojepokuaa hag̃ua ñuhãme, ha ojapyhy hag̃ua chupekuéra.’ Mba’érepa?—ndojapysakáigui Ñandejára Ñe’ẽ rehe ou va’ekue chupekuéra hag̃ua.
“This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.
“Kóva he’ise umi ndohupytýivape mbo’e, hákatu omombarete hag̃ua iñarandu tee, ha oiporavo omba’apo hag̃ua ijehegui hikuái hekópe umi hi’idea tee rupive. Ñandejára ome’ẽ ko’ãvape pe prueba, ikatu hag̃uáicha taha’e oike hag̃ua hendápe hikuái ha oho hag̃ua Hembiapo pytyvõrape, térã omboyke hag̃ua ha ojapo hag̃ua umi hi’idea tee rupive; upéicharõ Ñandejára ohejáta chupekuéra upe resultado añetetépe. Opa ñande rape kuérape, opa ñane rembiapópe Ñandejárape guarã, Ha’e oñe’ẽ ñandéve: ‘Eme’ẽ Chéve nde py’a.’ Pe espíritu oñemoĩva iñakãgui ha ikatúva oñembo’e ha oñembo’e hag̃ua oikuaaukávo oñembo’éva, upéva hína Ñandejára oipotáva. Pe ome’ẽva ñembo’épe imba’eporãrã ha’e pe añetegua osẽha peteĩ py’a mborayhúgui ha iñe’ẽrendúvagui.”
“God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.
“Ñandejára ojerure mbaʼe peteĩteĩva Itavayguakuéragui; ha if they say, Ndameʼẽmoʼãi che pyʼa ajapo hag̃ua ko mbaʼe, Ñandejára oheja chupekuéra toho hag̃ua tenonde hag̃ua pe iñarandu hag̃uáicha oimoʼãvape yvágagui aranduʼỹre, pe Escritura [Isaías 28:13] oñemboguata peve. Nde ndereʼivaʼerã, Che asegíta Ñandejára ñemoakãrapuʼã peteĩ punto peve añemoĩ porãhápe che juicio ndive, ha upéi rejapyhy hatã nde idea tee, reroviaʼỹre reñemoheko hag̃ua Ñandejára joguaha rehe. Toñeporandu ko porandu: Kóva piko Ñandejára rembipota? ndahaʼéi: Kóva piko —– remiandu térã juicio?” Testimonies to Ministers, 419.