The four generations of Joel represent a progressive destruction of God’s vineyard from 1863 unto the Sunday law. The number four also symbolizes four attributes of Christ’s character. The cherubim in the sanctuary have four facial manifestations, and those manifestations align with the fourfold division of ancient Israel as they encamped around the sanctuary. They also represent the four gospels.

Umi irundy ñemoñare Joel rehegua ohechauka peteĩ ñehundi oñemotenonde ohóvo Tupã parral rehegua ári, ary 1863 guive pe léi domingo peve. Pe papapy irundy avei ombohovái irundy tekome’ẽ Cristo rekokatu rehegua. Umi querubín pe tupaópe oguereko irundy tova jehechauka, ha umi jehechauka ojoja Israel ymaguare irundy aty ñemboja’o rehe, oñemohenda ramo guare hikuái pe tupaóre jerére. Avei ohechauka hikuái umi irundy Evangelio.

As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Ezekiel 1:10.

Ha mba’éichapa iñova joguaha, umi irundy oguereko vaekue kuimba’e rova, ha león rova, akatúa gotyo; ha umi irundy oguereko avei tóro rova asu gotyo; umi irundy oguereko avei taguato rova. Ezequiel 1:10.

And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. Revelation 4:7.

Ha pe mymba peteĩha ojoguáta kuri peteĩ leónpe, ha pe mymba mokõiha peteĩ vakara’ýpe, ha pe mymba mbohapyha oguereko peteĩ rova kuimba’éicha, ha pe mymba irundyha ojoguáta kuri peteĩ taguato vevévape. Apocalipsis 4:7.

The Bible (Numbers 2) describes the 12 tribes (excluding Levi, who camped immediately around the tabernacle) organized into four camps of three tribes each, positioned on the four cardinal directions around the sanctuary, each under a standard, meaning, banner or ensign. The arrangement created a symbolic parallel, where the earthly camp mirrors the heavenly throne guarded by the cherubim.

La Biblia (Números 2) omombe’u umi 12 trívu rehegua (Leví oñemboykehápe, ha’e oĩva’ekue opyta hag̃ua pya’e pe tabernákulo jerére), oñemohenda hag̃ua irundy atyhápe, peteĩteĩme mbohapy trívu, oñemoĩ hag̃uáme umi irundy yvytu gotyo pe santuario jerére, peteĩteĩva peteĩ poyvi guýpe, he’iséva, peteĩ bandera térã estandarte. Ko tembiapo omoheñói peteĩ joja simbólica, upépe pe aty yvy arigua ojogua pe tróno yvagapeguápe, umi kerubín oñangarekóva hese.

Judah faced east, toward the rising sun at the entrance of the sanctuary. Judah’s standard was a lion, for it represents the Lion of the tribe of Judah. The two tribes with Judah were Issachar and Zebulun. In the vision of John, the first beast was as a lion, just as Ezekiel’s cherubim had a face of a lion. Rueben, the symbol of man was on the south with Simeon and Gad. On the west was Ephraim, with Benjamin and Manasseh represented by the ox. On the north was Dan, with Asher and Naphtali, represented by the eagle. The tribe’s association with the four faces of the heavenly sanctuary are represented in the four gospels.

Judá oĩ kuarahyresẽ gotyo, pe kuarahy osẽva gotyo pe tenda marangatu renda jeikeha renondépe. Judá poyvi ha’e va’ekue peteĩ león, pórke upéva orrepresenta Judá ñemoñare Leónpe. Mokõi ñemoñare oĩva’ekue Judá ndive ha’e va’ekue Isacar ha Zabulón. Juan visión-pe, pe mymba peteĩha ha’e va’ekue peteĩ leónicha, oĩ hag̃uáicha Ezequiel querubín-kuéra oguereko va’ekue peteĩ rova león rehegua. Rubén, kuimba’e símbolo, oĩ va’ekue sur gotyo Simeón ha Gad ndive. Kuarahyreike gotyo oĩ va’ekue Efraín, Benjamín ha Manasés ndive, tóro rupive oñerrepresentáva. Norte gotyo oĩ va’ekue Dan, Aser ha Neftalí ndive, taguato rupive oñerrepresentáva. Pe ñemoñarekuéra joaju pe irundy tova rehe pe tenda marangatu yvagapegua rehegua oñerrepresenta umi irundy evangelio-pe.

Matthew is the Lion of the tribe of Judah, Mark is the sacrificial ox, Luke the man and John the high-flying eagle. Christ as the Lion of the tribe of Judah defines Himself as the one who seals and unseals His prophetic Word. The book of Matthew has more direct references to fulfillments of Messianic prophecies (12) as the other three gospels combined. It is not even close.

Mateo ha’e pe León Judá ñemoñaregua, Marcos ha’e pe tóro oñeme’ẽva sakrifísio-rã, Lucas pe kuimba’e ha Juan pe taguato oveháva yvate gotyo. Cristo, pe León Judá ñemoñaregua ramo, oñemombe’u ijehe pe oisella ha oipe’áva isella Iñe’ẽ maranduhára rehegua. Mateo kuatiañe’ẽme oĩ hetave ñe’ẽjoaju hag̃uáicha oñembyaty hag̃ua ñehundi Mesías rehegua oñekumpli hague (12) umi mbohapy evangelio ambue oñondivepa-gui. Ndaha’éi jepe hi’aguĩ hag̃uáicha.

The book of Matthew represents God’s prophetic Word. Luke, who was a doctor presents his gospel from the perspective of Christ as the Son of Man, for Luke is the face of the man. Mark presents his gospel of Christ from the perspective of the sacrificial offering which Christ represented, for Mark is the ox. John is the high-flying eagle, who presented the deep things of God in his presentation of the gospel of Christ.

Mateo kuatia rehegua ohechauka Tupã Ñe'ẽ marandu hag̃ua. Lucas, ha'éva va'ekue peteĩ pohanohára, omombe'u i-evahélio Cristo rehegua Cristo ha'éva Yvypóra Ra'y jehechágui, Lucas niko kuimba'e rova. Marcos omombe'u i-evahélio Cristo rehegua pe mymbajuka ofrénda Cristo ohechaukáva jehechágui, Marcos niko tóro. Juan katu hína pe taguato yvateve ovevéva, ha'e ombohasa hag̃ua Tupã mba'e ipypukuvéva i-evahélio Cristo rehegua ñemombe'úpe.

It is important to understand the book of Matthew as it is represented within the prophetic Word. The book of Matthew is the Lion of the tribe of Judah, the master of His prophetic Word, the Wonderful Numberer of secrets, the Wonderful Linguist, the one who seals and unseals His Word. Jesus is the Alpha and Omega, and He is the Word. The first book of the New Testament and the last book of the New Testament are prophetic books. Most know this fact about the book of Revelation, but they might not have recognized that Matthew is the alpha of the New Testament, so it must align with the omega of the New Testament. It must represent the end, which is the book of Revelation.

Tuicha hag̃ua pe libro de Mateo mba’éichapa ojehechauka pe Ñeʼẽ proféticape. Pe libro de Mateo ha’e pe León Judá ñemoñaregua, Iñeʼẽ profética Jára, pe Papaha hechapyrãva umi mbaʼe ñemiguáva rehe, pe Lingüista hechapyrãva, pe omboty ha ombojuruja Iñeʼẽ. Jesús ha’e pe Alfa ha pe Omega, ha Haʼe hína pe Ñeʼẽ. Pe peteĩha kuatiañeʼẽ pyahupegua ha pe pahague kuatiañeʼẽ pyahupegua ha’e kuéra kuatiañeʼẽ profética. Hetave oikuaa ko añetegua pe libro de Apocalipsis rehegua, péro ikatu ndohesakuaái hikuái Mateo haʼeha pe alfa pe Testamento Pyahupe, upévare tekotevẽ ojoaju pe omega pe Testamento Pyahupegua ndive. Tekotevẽ tohechauka pe paha, ha’éva pe libro de Apocalipsis.

Therefore, when we find in Matthew the parallel line of Genesis’ line of covenant history set forth in chapters eleven through twenty-two, it is nothing less than a truth which the Lion of the tribe of Matthew is unsealing. The twelve chapters of covenant history that are represented in Genesis, Matthew and Revelation are now being unsealed and what we are identifying is that chapter twenty-three of Matthew represents the separation of the wise and foolish in the parable of the vineyard. Eight woes upon the former covenant people, that find their prophetic counterpart in the eight souls representing the one hundred and forty-four thousand who get on the ark of safety. 23 is a representation of the work that began in the Heavenly sanctuary when the 2300 days reached its conclusion on October 22, 1844, and will do so again at the soon-coming Sunday law. Chapter 23 is marking this truth.

Upévare, jajuhu jave Mateo-pe pe línea paralela Génesis rembiasakue pacto rehegua oñemohendaháicha capítulo once guive mokõiha papakuaa mokõipa mokõi peve, ndaha’éi mba’e michĩvéva peteĩ añetegua pe León Mateo ñemoñaregua omboja’óva hína. Umi doce capítulo rembiasakue pacto rehegua ojejapóva representación Génesis, Mateo ha Apocalipsis-pe ko’ág̃a oñemboja’o hína, ha jajuhu hína Mateo capítulo mokõipa mbohapyha orepresentaha pe ñemboja’o umi arandúva ha itavýva apytépe pe parábola parral rehegua ryepýpe. Poapy ja’o vai umi tapicha pacto yma guare ári, orekóva ijojaha profético umi poapy ánga orepresentáva umi cien cuarenta y cuatro mil ojupíva pe arca jeikove hag̃uápe. Pe 23 ha’e peteĩ representación tembiapo oñepyrũva’ekue pe Santuario Yvagagua-pe umi 2300 ára oguahẽ ramo guare ipahápe 22 de octubre de 1844-pe, ha upéicha avei ojapóta pe léi domingo hi’aguĩetéva ou vove. Pe capítulo 23 ohechauka ko añetegua.

Chapter twenty-four takes place as Christ has just ended His dialogue with apostate Israel and left the Jew’s temple for the final time. The number 24 is a symbol of the transition of ancient to modern Israel, the very point in prophetic history where Christ stood, when He presented His message in Matthew twenty-four. The prophetic message of Matthew 24 is a Divine illustration of line upon line methodology, that specifically addresses the history of the Millerites, and therefore the history of the one hundred and forty-four thousand. 24 is represented by the church of Revelation twelve, which stands upon the moon that reflects the light of the sun of righteousness. On her head are twelve stars that represent 24, for she represents the history leading up to the birth of Christ when ancient Israel’s 12 tribes would become modern Israel’s twelve disciples. In chapter twenty-four the Millerite history from 1798 unto the great disappointment are represented. Then comes Matthew 25.

Pe kapítulo veinticuatro oiko Cristo omohu'ãma ramo guare Iñe'ẽngue Israel apóstata ndive ha osẽ judío-kuéra tupaógui ipahaite hag̃ua. Pe papapy 24 ha'e peteĩ símbolo pe jehaságui Israel yma guaréva guive Israel ko'ag̃aguápe, upe puntoite historia proféticape Cristo oñembo'y hague, omyesakãrõ guare Imarandu Mateo veinticuatro-pe. Pe marandu profético Mateo 24-pe ha'e peteĩ ta'anga divina pe método línea sobre línea rehegua, ha upéva oñe'ẽ porãite historia Millerita rehe, ha upévare avei cien cuarenta y cuatro mil rembiasakue rehe. Pe 24 ojehechauka Apocalipsis doce pe iglésia rupive, opytáva jasy ári, upéva omimbipáva kuarahy tekojoja rehegua resape. Iñakã ári oguereko doce mbyja, ohechaukáva 24, pórke ha'e ombohéra pe historia ogueraháva Cristo heñói peve, yma guare Israel 12 ñemoñaregui oikóta hag̃ua Israel ko'ag̃aguáva doce disípulo. Pe kapítulo veinticuatro-pe ojehechauka pe historia Millerita 1798 guive pe ñembyasy guasu peve. Upéi ou Mateo 25.

The number 25 is a symbol of the Levites, whether good or bad, but just as significantly it represents the separation of the wise and wicked Levites. Matthew 25 identifies upon three witnesses, or three parables, the separation process that is represented by the number twenty-five. Of course, the parable of the ten virgins represents the history of the Millerites, and also the history of the one hundred and forty-four thousand. That history is the history of the first angel, the parable of the talents is the second angel and the parable of sheep and goats is the judgment of the third angel.

Pe papapy 25 ha’e peteĩ símbolo umi Levítaguápe g̃uarã, iporã térã ivaíva, ha péicha avei tuichaiterei mba’éva, ohechauka pe ñemopa’ũ umi Levítagua arandu ha heko vai vaekue apytépe. Mateo 25 omombe’u mbohapy testígo rupive, térã mbohapy parábola rupive, pe ñemboja’o rape ojehechaukáva pe papapy mokõipa po rupive. Añetehápe, pe parábola umi pa virgen rehegua ohechauka pe tembiasakue umi Millerita rehegua, ha avei pe tembiasakue umi cien cuarenta y cuatro mil rehegua. Upe tembiasakue ha’e pe ánhel peteĩha rembiasakue; pe parábola umi talento rehegua ha’e pe ánhel mokõiha; ha pe parábola ovecha ha kavara rehegua ha’e pe juicio pe ánhel mbohapyha rehegua.

Chapters twenty-six through twenty-eight identify the history of Passover to the post crucifixion gospel commission.

Umi mokõipa potĩ ha mokõipaapy ohechauka Páskua rembiasakue guive pe comisión evangélica rire pe kurusu rehe jejuka.

And it came to pass, when Jesus had finished all these sayings, he said unto his disciples, Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified. Matthew 26:1, 2.

Ha oiko, Jesús omohu'ã rire opa ko'ã ñe'ẽ, he'i hemimbo'épe: Peẽ peikuaa mokõi ára rireha pe Páskua arete, ha pe Yvypóra Ra'y oñeme'ẽtaha hag̃ua ojejuka kurusúre. Mateo 26:1, 2.

A summary of the various waymarks in chapter 26 is the plot to kill Jesus in verses three through five. Then Jesus is anointed at Bethany in verses six through thirteen. In verses fourteen through sixteen Judas betrays Christ for thirty pieces of silver. Then came Passover with His disciples, in verses seventeen through twenty-five. Verses twenty-six through twenty-nine, Jesus institutes the Lord’s supper, and in verse thirty, Jesus foretells Peter’s denial. In verses thirty-six through forty-six Jesus is in Gethsemane. Verse forty-seven through fifty-six Jesus is arrested, then in verses fifty-seven through sixty-eight, Jesus is before Caiaphas and the Sanhedrin. From verse sixty-nine onward Peter’s denial of Christ is set forth. The chapter contains ten specific waymarks that are to be repeated during the latter days.

Peteĩ ñemombyky umi opaichagua techaukaharã rehegua capítulo 26-pe ha’e pe ñembohysýi ojuka hag̃uáicha Jesúspe, umi versíkulo mbohapy guive po peve. Upéi, umi versíkulo seis guive trece peve, oñohẽ asýte hese asẽ hag̃ua hũ porã Betánia-pe. Umi versíkulo catorce guive dieciséis peve, Judas ome’ẽ Cristo-pe treinta pehẽngue pláta rehe. Upéi ou pe Páskua hemimbo’ekuéra ndive, umi versíkulo diecisiete guive veinticinco peve. Umi versíkulo veintiséis guive veintinueve peve, Jesús omoheñói Ñandejára karu pyharegua, ha versíkulo treinta-pe, Jesús he’i yma hag̃ua Pedro oñembotovéta hague chupe. Umi versíkulo treinta y seis guive cuarenta y seis peve, Jesús oĩ Getsemaní-pe. Versíkulo cuarenta y siete guive cincuenta y seis peve Jesús ojejapyhy, upéi umi versíkulo cincuenta y siete guive sesenta y ocho peve, Jesús oĩ Caifás ha pe Sanedrín renondépe. Versíkulo sesenta y nueve guive tenonderã, oñemombe’u Pedro oñembotove hague Cristo-pe. Pe capítulo oguereko pa techaukaharã hekopeteitéva ojejapova’erã jevy hag̃ua ára pahápe.

Chapter twenty-seven has ten distinct waymarks as well. Jesus is delivered to Pilate, then Judas hangs himself, then Jesus is taken before Pilate, then Barabbas is chosen, Pilate delivers Jesus to be crucified, then Jesus is mocked, then the crucifixion, then the death of Jesus, then Jesus is buried and then the guard at the tomb testifies.

Mokõipa siete-pegua oguereko avei pa diez techaukaha ijojaha’ỹva. Jesús oñeme’ẽ Pilátope, upéi Judas oñemoĩ ysajúpype, upéi Jesús ojegueraha Piláto renondépe, upéi ojeiporavo Barrabáspe, Piláto ome’ẽ Jesúspe ojejuka hag̃ua kurusúre, upéi oñembohory hese, upéi pe kurusúre jejuka, upéi Jesús omano, upéi oñeñotỹ, ha upéi pe ñangarekoha pe itakua guive ome’ẽ testimónio.

Chapter twenty-eight has but three waymarks, the first being the resurrection, followed by the lie of the Sanhedrin and then the great commission. Three chapters with twenty-three distinct waymarks of the cross that will be repeated in the history of the one hundred and forty-four thousand.

Pe mokõihaapy rehegua capítulo oguereko mbohapy techaukaha añónte, peteĩha ha’éva jeikove jevy, upéi Sanedrín japúha, ha upéi tembiapoukapy guasu. Mbohapy capítulo oguerekóva mokõipa mbohapy techaukaha iñambuéva kurusu rehegua, oñemomarandúta jevy tembiasakuepe umi cien cuarenta y cuatro mil rehegua.

Matthew 26 – Ten Waymarks

Mateo 26 – Diez Hito hag̃ua

  • Plot by chief priests and elders to kill Jesus (vv. 3–5)

    Mba’e ñembojety pa’i guasu ha karai kuéra apytépe ojuka hag̃ua Jesúspe (vv. 3–5)

  • Anointing at Bethany by the woman with alabaster box (vv. 6–13)

    Unhimi Betániape kuña ryru alabástrogua reheve rupive (vv. 6–13)

  • Judas agrees to betray Jesus for 30 pieces of silver (vv. 14–16)

    Judas omoneĩ Jesús-pe itraisiona hag̃ua 30 pehẽngue plátare rehehápe (vv. 14–16)

  • Preparation and eating of the Passover with the disciples (vv. 17–25)

    Pe Páskua ñembosako’i ha ho’u iñondivekuéra umi temimbo’e ndive (vv. 17–25)

  • Institution of the Lord’s Supper (vv. 26–29)

    Ñemopyenda Tupãra’ãkarãrã Ñandejára rehegua (vv. 26–29)

  • Prediction of Peter’s denial (vv. 30–35)

    Pedro renega hag̃uã mba’e oje’e va’ekue (vv. 30–35)

  • Agony in Gethsemane (vv. 36–46)

    Jehóva kytyʼỹse Getsemaníme (vv. 36–46)

  • Betrayal and arrest of Jesus (vv. 47–56)

    Ñeme’ẽme’ẽ ha jejopy Jesús rehegua (vv. 47–56)

  • Jesus tried before Caiaphas and the Sanhedrin (vv. 57–68)

    Jesús ojeporandu Kaifás ha pe Sanedrín renondépe (vv. 57–68)

  • Peter’s threefold denial (vv. 69–75)

    Pedro ñe’ẽmbohovái mbohapýva (vv. 69–75)

Matthew 27 – Ten Waymarks

Mateo 27 – Pa Ñepyrũrã hag̃ua hag̃ua hag̃ua hag̃ua hag̃ua hag̃ua hag̃ua hag̃ua hag̃uáicha hag̃ua hag̃ua hag̃uáicha hag̃uáicha hag̃uáicha hag̃uáicha hag̃uáicha hag̃ua hag̃uáicha hag̃uáicha hag̃uáicha hag̃uáicha hag̃uáicha hag̃uáicha hag̃uáicha Iporãve hag̃uáicha, "Ten Waymarks" oñembohasa hag̃ua guaraníme hendaitépe ha aranduporãme, ikatu hag̃uáicha oñeikuaa mba’éichapa pe arandupy tee térã pe ñe’ẽ ojepuruva’erã ko contexto teológico-pe. Pe ñembohasakuaa natural ha ojehecharamóva hína: Mateo 27 – Diez Señales de Camino Térã, oñembohasa porãvévo guaraníme año hag̃uáicha: Mateo 27 – Pa Techaukaha Tape rehegua

  • Jesus delivered to Pilate (vv. 1–2)

    Jesús oñemeʼẽ Piláto pópe (vv. 1–2)

  • Judas’s remorse and suicide (vv. 3–10)

    Judas rembyasy ha jejuka hag̃ua (vv. 3–10)

  • Jesus before Pilate – the formal Roman trial (vv. 11–14)

    Jesús oĩ Pilato renondépe – jehuiporã Romagua tee (vv. 11–14)

  • Choice of Barabbas over Jesus (vv. 15–26)

    Barabás jeporavo Jesús ári (vv. 15–26)

  • Pilate delivers Jesus to be crucified (included in the release of Barabbas)

    Pilato ome'ẽ Jesúspe oñekrusifika hag̃ua (oñemoinge ipype Barrabás jeheja)

  • Mocking and scourging by the soldiers (vv. 27–31)

    Ñembohory ha ojejepopete vai chupe soldadokuéra rupi (vv. 27–31)

  • The crucifixion (vv. 32–44)

    Kurusu rehe oñemosãingóva (vv. 32–44)

  • The death of Jesus (vv. 45–50)

    Jesús mano (vv. 45–50)

  • Supernatural signs and burial by Joseph of Arimathea (vv. 51–61)

    Techaukáva ha ñeñotỹ José de Arimatea rupive (vv. 51–61)

  • Posting of the guard at the tomb (vv. 62–66)

    Moĩmbaha ñangarekoha kuéra pe sepultúrape (vv. 62–66)

Matthew 28 – Three Waymarks

Mateo 28 – Mbohapy tape ohechaukáva tape Pe tembiapo oñemoag̃uívo opa hag̃ua, Jesús he’i umi taʼýrape: “Che añeme’ẽma chéve opa pokatu yvágape ha ko yvy ári. Upévare peho, ha pejapo opa tetãygua che remimboʼéramo, pemongarai chupekuéra Túva rérape, Taʼýra rérape ha Espíritu Santo rérape; pemboʼe chupekuéra tojapo hag̃ua opa mbaʼe che amandáva peẽme; ha péina, che aime penendive ára pukukue, ko arapaha peve” (Mateo 28:18-20). Koʼág̃a jasykõi-mokõipa ha po, ko’ẽrõ guare, Jesús opuʼã jevy rire, heñói peteĩ mbaʼe pyahu. Peteĩ aty pyahu oñepyrũ ombaʼapo hag̃ua. Cristo heñói hag̃ua, ou vaʼekue ko yvy ári “ojuhu hag̃ua ha osalva hag̃ua upe oñehundívape” (Lucas 19:10). Heʼi vaʼekue avei oúkuri hag̃ua “ombohovái hag̃ua peteĩ kyhyje hakuáva” (Lucas 12:49). Imbaʼeapopyrã ojejapo hag̃ua, tekotevẽkuri oñembohasa tenonde gotyo pyaʼe ha mombyry pe tatatĩ oporomoingovéva ojupi vaʼekue ijyvy ári. Upéicha hag̃ua, ñandejára omoĩ vaʼekue peteĩ “aty” hérava “itupao” (Efesios 1:22-23), ha pévape oñekomisiona hag̃ua upéva hag̃ua. Ko tenda oĩ Mateo 28-pe. Ko komisión guasu heʼi pe tenda pyahúpe ojapo hag̃ua peteĩ mbaʼe: ojapo hag̃ua remimboʼe. Oimeraẽva pe iñakãrapuʼãva heʼíta haimete katuete pe rembiapo guasu haʼeha omboʼe hag̃ua pe marandu porã; ha añetehápe, péicha ningo. Nderejapóiramo upéva, ndaikatúi arakaeve rejapo remimboʼe. Péro pe marandu porã ñemboʼe ningo ndahaʼéi paha gotyo, haʼe añoite peteĩ tape hag̃ua upe paha hag̃ua. Upe paha gotyo niko umi kuimbaʼe ha kuña, mitãkuña ha mitãrusu, oñemohuʼã hag̃ua remimboʼéramo Jesucristo rehegua. Tekotevẽ, upévare, jahecha porã mbaʼépa heʼise pe remimboʼe, mbaʼéichapa pe remimboʼe oñemboykéva, ha mbaʼe mbaʼépa ojapo hag̃ua pe remimboʼe. Ko kápite ojoaju umi téra mbohapy rehe. Ñañepyrũ hag̃ua, ko kápite opávo oĩ tembipota rupive. Upe ojejerure raẽva pe aty pyahúpe haʼe oñemohuʼã hag̃ua remimboʼe. Umi remimboʼe haʼe umi oñemoarandu hag̃ua umi tekove Jesús rehegua, umi opyta hag̃ua hendive ipukukue, umi iñapytĩva hese jerovia rupive, mborayhu rupive, ñeñandu hag̃ua iñeʼẽ ha oiko hag̃ua hese. Heʼi upévare remimboʼe “omyakã hag̃ua Cristo guive” (Mateo 10:24,25). Máva pe remimboʼe? Peteĩ cristiano. Héra peteĩ alumno térã peteĩ segidór. Péro peteĩ alumno ojoajúva Itúvagui oúva rehe. Peteĩ segidór hekópe hiʼag̃uivéva Imboʼehára rehe, ha katuete ojapóva haʼe ojapoháicha, hesakã hag̃ua hese. Pe remimboʼerã ndahaʼéi umi yvypóra peteĩchante ojapóva peteĩ ñemboʼe térã oipyhyvaʼekue peteĩ tova marangatu umi aty pegua rehe. Tekotevẽ oñemboʼe hag̃ua pe marandu porã, añete; péro pe marandu porã ombosakoʼi hag̃ua temimboʼerã. Upe marandu porã rehegua ñemboʼe opavave tetãygua apytépe niko ñemoñepyrũnte. Upe tembiapo guasu haʼe pejapo hag̃ua remimboʼe. Upéicha Mateo 28 opávo henyhẽ tembipota rehe: peteĩ tenda pyahu oñepyrũ, peteĩ rembiapo pyahu oñemando, peteĩ paha pyahu oñemoĩ. Ha upéi ojapo hag̃ua upéva, oĩ avei mokõi tape ohechaukáva. Ko’ã mokõi tape ohechaukáva umi remimboʼe rehegua tee. Peteĩha, pe remimboʼe oñemohaʼãnga hag̃ua peteĩteĩ mborayhu rehe. “Pemongarai chupekuéra Túva rérape, Taʼýra rérape ha Espíritu Santo rérape.” Pe mongarai niko ikatu hag̃ua peteĩ mbaʼe hasyʼỹva. Heta iglesia-pe pe mongarai ndahaʼéi tuicháva, péro ikatu hag̃uáicha peteĩ vaʼekue koságui jave. Umi Escritura-pe, pe mongarai ojeʼe hag̃ua heta mbaʼe. Ñañepyrũ hag̃ua, pe remimboʼe oñemboja hag̃ua peteĩteĩ mbohapy añetehápe oĩva rehe. Oñemoingévo pe y-pe “Túva rérape, Taʼýra rérape ha Espíritu Santo rérape”, pe ñemoñepyrũva remimboʼéramo oñemoingéma peteĩteĩ Tapiaópe oĩva bokói guive: Ñandejára pe Túva, Ñandejára pe Taʼýra, ha Ñandejára pe Espíritu Santo. Péicha ojeʼe hag̃ua ñande rekovia pyahu ojoajuha peteĩ ñeʼẽndy tee rehe. Ndaikatúi reiko Cristo rehegua remimboʼéramo rembojereʼỹre nde rekove peteĩteĩ Tupã ijojahaʼỹvape oñemoingéva opa mbaʼe mbytépe. Kóva ndahaʼéi peteĩ mbaʼe michĩva. Upe remiandu haʼeha umi yvypóra oñepyrũ hag̃ua peteĩ joaju ijojahaʼỹva rehe pe Ñandejára oikovéva ndive. Oĩma peteĩ ñemohaʼãnga jevy peteĩteĩ mborayhúpe. Pe remimboʼe oikuaa hag̃ua Túvape, ovyʼa hag̃ua Taʼýrape, ha oiko hag̃ua Espíritu Santo rehegua pokatu rupive. Upe cristianismo hekopete ndahaʼéi peteĩ ñemoĩ jovái pe religiosidad rehe térã peteĩ pyʼaguapy ñeñandu rehe. Haʼe peteĩ joaju peteĩteĩva ha marangatúva Túva, Taʼýra ha Espíritu Santo ndive. Péva ningo ojehecha pe mongarai rehe. Mokõiha, pe remimboʼe rehechávo opa mbaʼe, oñemohaʼãnga hag̃ua ñeʼẽrendu rehe. “Pemboʼe chupekuéra tojapo hag̃ua opa mbaʼe che amandáva peẽme.” Koʼápe pe remiandu ndahaʼéi ñemoirũ pe informasión rehe añónte. Ndahaʼéi ñemoatyrõ hag̃ua tenda akãme ojeguerekóva doctrína rehe. Ñeʼẽrendu haʼe pe mbaʼe. Pe remimboʼe peteĩ añetegua oikuaa hag̃ua pe Mboʼehára rembipota, ha upéi oiko hag̃ua upéva rehe. Oĩ peteĩ pyta jepivegua pe ñemboʼe rehe: remimboʼe hag̃ua yvypórape oiko hag̃uáicha iñeʼẽrendu Jesus rembiapoukapykuérape. Upéva ningo iñimportante. Heta tapicha oiméne oimoʼã cristianismo haʼeha peteĩ mbaʼe ojehupytyvaʼerã rupive akãre year porã hag̃ua peteĩ doctrína sistema térã peteĩ pyʼa jerovia rupive. Péro Jesús ndohejáikuri pe komisiónpe “pemboʼe chupekuéra opa mbaʼe che amandáva” añónte, síno “pemboʼe chupekuéra tojapo hag̃ua opa mbaʼe che amandáva peẽme.” Upévare pe remimboʼe añetegua ndahaʼéi peteĩ temimboʼe peteĩva iñakã porãva añónte; haʼe peteĩ iñeʼẽrendúva. Oikuaa Ñandejára ñeʼẽ ha ojapo. Ohendu pe Mboʼehára ñeʼẽ ha oñakãity henondépe. Oiko hag̃ua marandu porã rape rehe ára ha ára. Péicha Mateo 28 ohechauka hag̃ua pe remimboʼe heko tee: peteĩ oñemohaʼãngava mborayhu rehe ha peteĩ oñemohaʼãngava ñeʼẽrendu rehe. Koʼãva hína mokõi tape ohechaukáva. Peteĩ rembiapo pyahu oñepyrũ. Peteĩ paha pyahu oñemoĩ: “pejapo hag̃ua remimboʼe.” Ha pe tembipota rupive ningo oñemohenda umi remimboʼe añetegua mokõi tape ohechaukáva rupive: peteĩ mborayhu rehegua joaju Túva, Taʼýra ha Espíritu Santo ndive; ha peteĩ ñeʼẽrendu ipukúva opa mbaʼe Cristo omandáva rehe. Ko’ã mbaʼe ndoikói hag̃ua yvypóra pokatu rupive. Upévare pe mbohapyha tape ohechaukáva niko ou pe kápite paha gotyo: “ha péina, che aime penendive ára pukukue, ko arapaha peve.” Kóva pe ñeʼẽmeʼẽ. Kóva pe kyreʼỹ mombarete. Kóva pe renda oñemoĩhaguépe umi tembipota ha umi tape ohechaukáva. Upe tenda pyahu ndohejamoʼãi hag̃ua oiko hag̃ua pe tembiapo yvypóra pokatu rupive. Cristo voi oĩ hendivekuéra. Upe oñeme’ẽmava chéve opa pokatu yvágape ha ko yvy ári heʼi avei: “Che aime penendive.” Ko’ẽrõ guare ko’ẽju opuʼã jevy rire, mbaʼeichaitépa tuichaite ko ñeʼẽmeʼẽ. Pe comisión ikatúne ojehecha hag̃ua ipohýi, pe yvy tuichaiterei, umi tetã opaite henyhẽ hag̃ua pytũ rehe, pe rembiapo ohupyty hag̃ua yvypóra pokatu ári. Péro pe Ruvicha oikovéva oguata hag̃ua hetãygua ndive. Ndohejái hag̃ua chupekuéra ombaʼapo hag̃ua haʼeʼỹre. Nohenoimoʼãi hag̃ua chupekuéra peteĩ rembiapo ikatuʼỹvape ha upéi ohejarei. Oĩ hendivekuéra “ára pukukue,” ndahaʼéi umi ára michĩva reínte, síno ára pukukue, “ko arapaha peve.” Upéicharõ, pe tenda pyahu, pe rembiapo pyahu ha pe paha pyahu oñesella hag̃ua pe Emanuel rehegua ñemoĩ avei—“Ñandejára ñanendive.” Mateo 28, upéicharõ, ome’ẽ mbohapy tape ohechaukáva. Peteĩha, pe tembiapo guasu haʼe pejapo hag̃ua remimboʼe. Mokõiha, umi remimboʼe ojeguereko hag̃ua mokõi mbaʼe rupive: peteĩteĩ joaju Túva, Taʼýra ha Espíritu Santo ndive, ha ñeʼẽrendu opa mbaʼe Cristo omandáva rehe. Mbohapyha, opa koʼã mbaʼe oguata hag̃ua tenonde gotyo pe Cristo oikovéva oĩramo ipyhyvépe hembiguáipe. Kóva hína upe aty rembipota. Kóva hína upe aty rembiapo. Kóva hína upe aty jerovia guasu.

  • The resurrection and empty tomb (vv. 1–10)

    Pe jeikove jeykue ha pe itakua nandi (vv. 1–10)

  • The lie of the chief priests and elders to the soldiers (vv. 11–15)

    Pa’i guasu kuéra ha myakãhára kuéra ijapuha soldádo kuérape (vv. 11–15)

  • The Great Commission (vv. 16–20)

    Pe Misión Guasu (vv. 16–20)

Just as Christ’s experience from the anointing at Bethany to the Great Commission marked the close of His earthly ministry and the beginning of the gospel to all nations, so these same waymarks are repeated in the experience of God’s remnant as they approach the close of probation and their final triumph.

Ha’eicha Cristo experiencia, pe ungimiento Betániape guive pe Gran Comisión peve, omarkaha ipaha hembiapo yvy ári ha omoñepyrũha pe evangelio opa tetãnguéra peguarã, upéicha avei ko’ã peteĩchagua tape rechaukaha ojerejey Tupã rembyre remanénte experiencia-pe, oñembojápovo hikuái pe gracia ára paha rehe ha ipahápe pe ijehupytyrã guasu rehe.

Chapters twenty-six through twenty-eight represent the Passover history structured upon 23 distinct waymarks that are repeated during the history leading to and following after the Sunday law.

Umi kapítulo mokõipa poteĩ guive mokõipa poapy peve ohechauka pe Páskua rembiasakue oñemohendáva 23 techaukaha iñambuéva ári, ha umíva oñembopyahu jey pe tembiasakue ryepýpe ogueraháva ha oúva upe rire pe léi domingo rehegua.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 427.

“Cristo oúvo ñande pa’i guasu ramo pe tenda marangatúvape, pe santuario ñemopotĩrã, ojehechaukaháicha Daniel 8:14-pe; pe Yvypóra Ra’y ouha pe Ymaguare Árape, ojehechaukaháicha Daniel 7:13-pe; ha Ñandejára ouha Itémplope, he’íva’ekue Malakías, ko’ãva ha’e peteĩchante mba’e oikóva ñemombe’u; ha kóva avei ojehechauka pe novío ouha pe ñemendápe, Cristo omombe’uháicha pe techapyrã umi diez virgen rehegua, Mateo 25-pe.” The Great Controversy, 427.

The end of the 2300 days on October 22, 1844 is repeated at the Sunday law. The 23 waymarks located in the last three chapters of Matthew identify the precious blood that is employed to combine Divinity with humanity.

Pe ára 2300 paha opa hag̃ua 22 jasypa 1844-pe oñembopyahu jey Léi Domingo-pe. Umi 23 señal de referencia ojejuhúva Mateo rembiapokue mbohapy kapítulo pahápe ohechauka pe tuguy hepyetereíva ojeiporúva ombojoaju hag̃ua Tupãrekópe yvypóra rekóndi.

“The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven. We must by faith enter within the veil, ‘whither the forerunner is for us entered.’ Hebrews 6:20. There the light from the cross of Calvary is reflected. There we may gain a clearer insight into the mysteries of redemption. The salvation of man is accomplished at an infinite expense to heaven; the sacrifice made is equal to the broadest demands of the broken law of God. Jesus has opened the way to the Father’s throne, and through His mediation the sincere desire of all who come to Him in faith may be presented before God.” The Great Controversy, 489.

“Cristo ñembo’e ñane rérape pe santuario yvagapeguápe ha’e peteĩ mba’e iñimportantetereíva pe ñepysyrõ rapepe, upéichaite avei ha’éicha iñimportantetereíva kuri Hembyasy pe kurusúre. Imano rupive ha’e omoñepyrũ upe tembiapo, ha upéi, Ijeikove jevy rire, ojupi yvágape omohu’ã hag̃ua. Tekotevẽ jerovia rupive jaike pe ao hag̃ua’ỹme, ‘upépe niko oike va’ekue ñande rayhupápe pe oho tenonderãva.’ Hebreos 6:20. Upépe ojehecha jey Calvario kurusúgui osẽva tesape. Upépe ikatu jahupyty peteĩ kuaapy hesakãvéva pe ñepysyrõ rembipota kañymby rehe. Yvágape guarã peteĩ tepypa’ỹme ojejapo yvypóra ñepysyrõ; pe mymbajuka ojejapóva oñembojoja Tupã léi oñembyaíva jerure ipyahuvéva reheve. Jesús oipe’a pe tape Túva guapyha renda gotyo, ha Imba’epytyvõ rupive ikatu oñembohasáva Tupã renondépe opa umi oúva hendápe jerovia reheve remimbota añeteguáva.” The Great Controversy, 489.

Chapter 23 of Matthew emphasizes the condemnation upon the counterfeit priesthood. Chapters twenty-six through twenty-eight are the omega to chapter twenty-three. The counterfeit Levites, the old men’s escalating rebellion over four generations produced the waymarks in the last three chapters.

Mateo capítulo 23 omomba’eguasu pe jehusga oúva pe pa’i reko japu ári. Umi capítulo veintiséis guive veintiocho peve ha’e hína pe omega Mateo capítulo 23-pe guarã. Umi levita japu, umi karai tuja kuéra ñemoĩ vai ojupívo irundy generación pukukue, oguenohẽ umi techaukaha oĩva umi mbohapy capítulo paha-pe.

Chapter twenty-four identifies the line upon line methodology as the methodology of Christ, as He employs the destruction of Jerusalem to describe the things that are, the things that have been and the things that will be.

Pe káda mokoĩha irundyha ohechauka pe “línea ári línea” rapeha ha’eha Cristo rembiapokue rape, ha’e oipuruháicha Jerusalén ñehundipa oñemombe’u hag̃ua umi mba’e oĩva, umi mba’e oiko va’ekue ha umi mba’e oikótava.

The fall of Jerusalem in 70 AD, took place on the same day of the year that Jerusalem was first destroyed by Nebuchadnezzar. The destruction of Jerusalem by Nebuchadnezzar was past history, and Christ’s history, when Titus took Jerusalem, typified the end of the world. Matthew 24 is lifting up the line upon line methodology, thus identifying “methodology” as an element of the prophetic testimony.

Jerusalén hoʼapa vaʼekue áño 70 d.C.-pe, oiko upe áraite arypegua Jerusalén oñehundi hague raẽ Nebucadnesar rupive. Jerusalén ñehundi Nebucadnesar rupive haʼe vaʼekue tembiasakue yma guare, ha Cristo rembiasakue, Tito ojapyhýrõ guare Jerusalén, ohechauka hag̃ua mbaʼéichapa opa hag̃ua ko mundo. Mateo 24 omombaʼe pe tape line upon line rehegua, upéicha rupi ohechauka hag̃ua “metodología” haʼeha peteĩ elemento pe testimonio profético-pe.

It is in chapter 24 that Christ identifies the necessity of understanding the “abomination of desolation” spoken of by Daniel the prophet, the very foundational understanding of William Miller, and the symbol that establishes the vision in Daniel. It also represents the rebellion of Adventism, as they rejected the Millerite understanding of “the daily” in the book of Daniel, and thus partook of the strong delusion of 2 Thessalonians chapter two. The chapter directly connects with Luke 21, thus identifying August 11, 1840 through October 22, 1844, which typifies 9/11 unto the Sunday law. It also connects with the “times of the Gentiles” in Luke 21:24, which is a primary key in unlocking the “seven times” of Moses, while also aligning with the measuring of the temple in Revelation eleven.

Pe capítulo 24-pe Cristo ohechauka tekotevẽha oññentende hag̃ua pe “mba’e vai omoñehundi hag̃ua” he’iva’ekue maranduhára Daniel, pe comprensión iñepyrũrãiteva’ekue William Miller rehegua, ha pe símbolo omopyenda hag̃ua pe visión Daniel-pe. Péva avei orrepresenta pe Adventismo rembipu, ojahéigui hikuái pe entendimiento Millerita rehegua “pe ára ha ára” libro de Daniel-pe, ha upévare oike hikuái pe jejavy mbaretépe oje’éva 2 Tesalonicenses capítulo mokõihápe. Pe capítulo oñembojoaju hag̃ua directamente Lucas 21 ndive, upéicha ohechaukávo 11 de agosto de 1840 guive 22 de octubre de 1844 peve, ha’éva typificación 9/11 guive pe léi dominical peve. Avei oñembojoaju “umi tiempo gentil-kuéra rehegua” ndive Lucas 21:24-pe, ha’éva peteĩ llave principal ojeavri hag̃ua “umi siete tiempo” Moisés rehegua, ha upe jave avei oñemohenda porãvo pe medida templo rehegua Apocalipsis capítulo 11-pe.

Beginning with chapter twenty-three, followed by 24 and 25, and then concluding with chapters 26 through 27, three chapters which possess twenty-three waymarks that are the omega to the alpha of chapter twenty-three. Chapter twenty-six added to twenty-seven and twenty-eight equals “81,” which is a symbol of the priesthood. Upon three witnesses (Genesis, Matthew and Revelation) chapters 11 through 22 are one line. Chapters 23 through 28 are a line of truth which begins with 23 and ends with 23.

Oñepyrũvo capítulo mokoipaapy-gui, upéi 24 ha 25 reheve, ha upéi oñemohu’ãvo capítulo 26 guive 27 peve, mbohapy capítulo oguerekóva mokoipaapy waymark, ha’éva omega capítulo mokoipaapy alpha-pe ĝuarã. Capítulo 26 oñembojuajúvo 27 ha 28 rehe ome’ẽ “81”, ha upéva ha’e peteĩ símbolo saserdócio rehegua. Mbohapy testígo ári (Génesis, Mateo ha Apocalipsis) capítulo 11 guive 22 peve ha’e peteĩ línea. Capítulo 23 guive 28 peve ha’e peteĩ línea añetegua rehegua, oñepyrũva 23-pe ha opa jeyva 23-pe.

Chapters one through ten are the first of three prophetic lines in the book of Matthew. Ten chapters, followed by twelve chapters, followed by six chapters. Inspiration informs us that all the books of the Bible meet and end in the Revelation, and therefore all the books of the Bible meet and end in Matthew. Matthew, as the face of the lion of the tribe of Judah identifies twelve distinct Messianic prophecies, and those twelve passages produce the waymarks of the history of the Millerites and the one hundred and forty-four thousand. As the book of Revelation begins with the revelation of Jesus Christ, Matthew chapter one presents a revelation of Jesus Christ which connects with the life and testimony of Moses, with the history of Antichrist while identifying the three elements of the church triumphant as represented by the prophet, the priest and the king.

Umi kapítulo peteĩ guive paĩ peve ha’e mbohapy línea profética oĩva Mateo arandukápe apytégui pe peteĩha. Pa kapítulo, upéi doce kapítulo, ha upéi seis kapítulo. Ñepyrũmby omombe’u ñandéve opaite Biblia aranduka ojuhuha ojoajúvo ha opa hag̃ua Apocalipsis-pe, ha upévare opaite Biblia aranduka ojuhu avei ojoajúvo ha opa hag̃ua Mateo-pe. Mateo, Judá ñemoñare león rova ramo, ombohechauka doce profecía mesiánica iñambuéva, ha umi doce pasáhe omoheñói umi señal térã waymarks pe tembiasakue Millerita-kuéra rehegua ha umi cien cuarenta y cuatro mil rehegua. Oĩháicha Apocalipsis aranduka oñepyrũ Jesucristo revelación reheve, Mateo capítulo peteĩ ome’ẽ peteĩ revelación Jesucristo rehegua ojoajúva Moisés rekove ha itestimonio ndive, pe Anticristo rembiasakue ndive, ha upéicha avei omombe’úvo mbohapy elemento iglesia triunfante rehegua ojehechaukáva profeta, pa’i ha mburuvicha guasu rupive.

Matthew begins with the revelation of Jesus Christ in the context of God’s covenant with a chosen people. From Abraham to David was 14 generations, from David to captivity in Babylon was fourteen generations, and from Babylon to Christ is another fourteen generations. The genealogy of Christ in Matthew aligns with Moses, for Moses is the alpha of Christ the omega. Moses life of one hundred and twenty years, aligns with the one hundred and twenty years of probationary time in the history of Noah. Noah’s covenant is therefore connected with the covenant of a chosen people. The one hundred and twenty years of Moses represents three periods of forty years that concluded with Moses slaying the Egyptian at the end of forty years, and the first born, Pharaoh and his army being slain at the end of the second forty-year period. The second forty-year period ended at a rebellion at Kadesh and the third forty-year period ended at the second rebellion of Kadesh. All of the three prophetic lines of the alpha end at Kadesh and the three prophetic lines of Matthew’s genealogy end at David, captivity in Babylon and the Messenger of the covenant.

Mateo oñepyrũ Jesucristo ñemombe’upy Ñandejára ñe’ẽme’ẽ peteĩ tetã ojeporavo vaʼekuépe ndive. Abraham guive David peve oĩ 14 ñemoñare, David guive ñembiguái rógape Babilóniape peve oĩ catorce ñemoñare, ha Babilonia guive Cristo peve oĩ ambue catorce ñemoñare. Cristo ñemoñare rysýi Mateo-pe oñemohenda Moisés rehe, Moisés niko hína Cristo, omega, alpha. Moisés rekove, orekóva cien veinte ary, oñemohenda Noé rembiasakue pe cien veinte ary tiempo de prueba rehe. Upévare, Noé ñe’ẽme’ẽ ojoaju peteĩ tetã ojeporavo vaʼekue rehegua ñe’ẽme’ẽ ndive. Moisés cien veinte ary orrepresenta mbohapy periodo cuarenta ary pukukue, umíva opa vaʼekue Moisés ojuka ramo guare pe Egipcio cuarenta ary pahápe, ha pe ita’ýra ypykue, Faraón ha ijehérsito ojepyrũ vaʼekue ojejuka pe mokõiha periodo cuarenta ary pahápe. Pe mokõiha periodo cuarenta ary opa vaʼekue peteĩ puʼakaʼỹme Cades-pe, ha pe mbohapyha periodo cuarenta ary opa vaʼekue pe mokõiha puʼakaʼỹ Cades-pe. Mayma umi mbohapy línea profética alpha rehegua opa Cades-pe, ha umi mbohapy línea profética Mateo ñemoñare rysýigui opa David-pe, ñembiguái rógape Babilóniape, ha pe Maranduhára ñe’ẽme’ẽ rehegua.

When the alpha of Moses is aligned with the omega of Christ there are six witnesses of Kadesh, which is 1863 and the Sunday law. Matthew’s genealogy places king David at Kadesh, which is where apostate Adventism is taken to Babylon, as Christ confirms the covenant with the one hundred and forty-four thousand. By placing David at the Sunday law a second witness of David is established with David being one of three human representatives that began to serve when they were thirty years old. Christ, David, Joseph and Ezekiel all began their work at thirty years of age. Together the four thirty-year-old’s that began to serve represent the combination of Divinity with humanity, when the church militant is transformed into the church triumphant. That church is made up of a prophet, a priest and a king. The transformation is marked at the Sunday law, which is also Kadesh, so David in the genealogy of Matthew aligns with the thirty year old David.

Pe alfa Moisés oñembojoaju pe omega Cristo ndive, oĩ seis testígo Cades-gua, ha upéva hína 1863 ha pe léi domingo rehegua. Mateo genealogía omoĩ mburuvicha guasu David-pe Cades-pe, ha upépe pe Adventismo apóstata oguerahaha Babilóniape, Cristo omboaje rupi pe pacto umi cien cuarenta y cuatro mil ndive. Oñemoĩvo David-pe pe léi domingo-pe, oñemopyenda mokõiha testígo David rehegua, ha David ha’e peteĩ umi mbohapy representante yvypóra apytégui oñepyrũva’ekue oservi oguerekóvo treinta ary. Cristo, David, José ha Ezequiel opavave oñepyrũ ijapopyrã treinta ary orekóvo. Oñondive umi irundy orekóva treinta ary oñepyrũva’ekue oservi orrepresenta pe joaju Divinidad ha yvypóra rekovéva rehegua, pe iglesia militante oñemoambuévo iglesia triunfante-pe. Upéva pe iglesia ojejapo peteĩ proféta, peteĩ pa’i ha peteĩ mburuvicha guasu reheve. Pe ñemoambue oñemarka pe léi domingo-pe, ha upéva avei hína Cades; upévare David Mateo genealogía-pe oñembojoaju pe David orekóva treinta ary ndive.

The thirty years of preparation aligns with the four hundred and thirty years of Abraham’s covenant, and also the age of a priest and the 1290 years of Daniel 12:11. In the next article we will consider each of those twelve Messianic prophecies within the book of Matthew. We are first identifying three prophetic lines within Matthew; chapters one through ten, followed by chapters eleven through twenty-two, and then twenty-three through twenty-eight.

Umi treinta ary ñembosako’i oñembojoaju umi irundyciento treinta ary Abraham ñe’ẽme’ẽ reheve, ha avei peteĩ pa’i edad reheve ha Daniel 12:11-pe 1290 ary reheve. Pe artíkulo oúvape ñahesa’ỹijóta peteĩteĩva umi doce profesía mesiánika oĩva Mateo lívrope. Ñepyrũrã jahupyty mbohapy línea profesiagua Mateo ryepýpe; kapítulo peteĩ guive diez peve, upéi kapítulo once guive veintidós peve, ha upéi veintitrés guive veintiocho peve.

“For a time after the disappointment in 1844, I did hold, in common with the advent body, that the door of mercy was then forever closed to the world. This position was taken before my first vision was given me. It was the light given me of God that corrected our error, and enabled us to see the true position.

“Peteĩ tiémpore pe ñembotavy rire ary 1844-pe, che añetehápe arovia, pe aty adventista ndive peteĩcha, pe poriahuvereko rokẽ upérõ oñemboty hague opa árare g̃uarã ko yvy ape ári. Ko ñemoĩmby ojejapyhy vaʼekue che rembipota peteĩha oñemeʼẽ mboyve chéve. Pe tesape Tupã omeʼẽ vaʼekue chéve haʼe upe omoĩporã vaʼekue ore jejavy, ha orepytyvõ rohecha hag̃ua pe ñemoĩmby añetegua.”

“I am still a believer in the shut-door theory, but not in the sense in which we at first employed the term or in which it is employed by my opponents.

“Che aikove gueteri pe teoría okẽ oñembotyva rehe, péro ndaha’éi upe sentido-pe roiporú haguépe ñepyrũrã upe ñe’ẽ térã upe sentido-pe oiporuháicha che ñemoĩhára kuéra.

“There was a shut door in Noah’s day. There was at that time a withdrawal of the Spirit of God from the sinful race that perished in the waters of the Flood. God Himself gave the shut-door message to Noah: ‘My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years’ (Genesis 6:3).

“Oĩ peteĩ okẽ oñembotyva’ekue Noé árape. Upérõ oĩkuri Tupã Espíritu ojeipe’áva ñemoñare angaipávagui, omanóva Ysyry Guasu ype. Tupã voi ome’ẽkuri Noépe pe marandu okẽ oñembotyva rehegua: ‘Che Espíritu ndopytamo’ãi tapiaite yvypóra ndive, ha’e niko so’o mante; upévare iára ha’éta cien veinte ary’ (Génesis 6:3).”

“There was a shut door in the days of Abraham. Mercy ceased to plead with the inhabitants of Sodom, and all but Lot, with his wife and two daughters, were consumed by the fire sent down from heaven.

“Oĩ peteĩ okẽ oñembotýva Abraham ára-pe. Tupã poriahuvereko ndopytavéi ojerure hag̃ua Sodoma tavayguakuérape rehehápe, ha opa umi ambuéva Lótgui, hembireko ha mokõi itajýra ndive, oñehundipa tata yvágagui oguejýva rupi.

“There was a shut door in Christ’s day. The Son of God declared to the unbelieving Jews of that generation, ‘Your house is left unto you desolate’ (Matthew 23:38).

“Oĩ peteĩ okẽ oñembotyva’ekue Cristo árape. Tupã Ra’y he’i va’ekue umi judío oguerovia’ỹvape upe generación-pe: ‘Pende róga ojeheja peẽme nandi ha tesa reja’ (Mateo 23:38).”

“Looking down the stream of time to the last days, the same infinite power proclaimed through John: ‘These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth’ (Revelation 3:7).

“Oma’ẽvo ára rape rupi umi ára pahápe peve, upe pokatu ijapyra’ỹva voi omomarandu Juan rupive: ‘Péicha he’i pe imarangatúva, pe añetegua, pe oguerekóva David llave, pe oipe’áva ha avave ndaikatúi omboty; ha ombotýva, ha avave ndaikatúi oipe’a’” (Revelación 3:7).

“I was shown in vision, and I still believe, that there was a shut door in 1844. All who saw the light of the first and second angels’ messages and rejected that light, were left in darkness. And those who accepted it and received the Holy Spirit which attended the proclamation of the message from heaven, and who afterward renounced their faith and pronounced their experience a delusion, thereby rejected the Spirit of God, and it no longer pleaded with them.

“Ojehechauka chéve peteĩ visiónpe, ha che rojerovia gueteri, oĩ hague peteĩ okẽ oñembotyva’ekue ary 1844-pe. Opa umi ohecháva’ekue pe tesape pe marandu peteĩha ha mokõiha angel-kuéra rehegua ha omboykéva’ekue upe tesape, opyta pytũmbýpe. Ha umi omoneĩva’ekue upe marandu ha orresivíva Espíritu Santo omoirũva’ekue pe marandu oñemoherakuãramo guare yvágagui, ha upéi ohejáva ijerovia ha he’íva ijehasa hague peteĩ jejavy, upéicha rupi omboyke va’ekue Tupã Espíritu, ha ha’e noñe’ẽveimaha hendivekuéra.”

“Those who did not see the light, had not the guilt of its rejection. It was only the class who had despised the light from heaven that the Spirit of God could not reach. And this class included, as I have stated, both those who refused to accept the message when it was presented to them, and also those who, having received it, afterward renounced their faith. These might have a form of godliness, and profess to be followers of Christ; but having no living connection with God, they would be taken captive by the delusions of Satan. These two classes are brought to view in the vision—those who declared the light which they had followed a delusion, and the wicked of the world who, having rejected the light, had been rejected of God. No reference is made to those who had not seen the light, and therefore were not guilty of its rejection.” Selected Messages, book 1, 62, 63.

“Umi ndohecháiva’ekue pe tesape, ndaikatúi ojejuhu hesekuéra mbaʼe vai pe rejecha hag̃ua hikuái. Pe aty añoite, omboykéva’ekue pe tesape yvágagui, haʼe pe Espíritu de Dios ndoikekuaáiva. Ha ko atype oike, che amombeʼu haguéicha, mokõivéva: umi ombotovéva pe marandu oñepresentáramo guare chupekuéra, ha avei umi, ojerovia rire hese, upéi ohejávaʼekue ijerovia. Koʼãva ikatu oreko peteĩ tekoporãjára raʼanga, ha heʼiha oikoha Cristo rapykuéri; ha katu, ndoikovéigui peteĩ joaju oikovéva Ñandejárape, Satanás ombotavy hag̃ua ikatúta ojagarra chupekuéra. Koʼã mokõi aty ojehechauka pe visión-pe: umi heʼíva pe tesape haʼevaʼekue omoirũvaʼekue peteĩ japuha, ha umi iñañáva ko yvy arigua, ombotove rire pe tesape, Ñandejára omboykévaʼekue. Ndaipóri ñeʼẽve umi ndohecháivaʼekue pe tesape rehe, ha upévare ndorekóiva mbaʼe vai hesekuéra pe ombotove haguére hikuái.” Selected Messages, libro 1, 62, 63.

“It is those who by faith follow Jesus in the great work of the atonement who receive the benefits of His mediation in their behalf, while those who reject the light which brings to view this work of ministration are not benefited thereby. The Jews who rejected the light given at Christ’s first advent, and refused to believe on Him as the Saviour of the world, could not receive pardon through Him. When Jesus at His ascension entered by His own blood into the heavenly sanctuary to shed upon His disciples the blessings of His mediation, the Jews were left in total darkness to continue their useless sacrifices and offerings. The ministration of types and shadows had ceased. That door by which men had formerly found access to God was no longer open. The Jews had refused to seek Him in the only way whereby He could then be found, through the ministration in the sanctuary in heaven. Therefore they found no communion with God. To them the door was shut. They had no knowledge of Christ as the true sacrifice and the only mediator before God; hence they could not receive the benefits of His mediation.

“Umi ojeroviáva rupi osegíva Jesúspe pe tembiapo guasu joja hag̃uame añoite ohupyty Iñeintersés rehegua jehepyme’ẽ porãkuéra hendaguépe; umi katu omboykéva pe tesape ogueraháva ko tembiapo ministerio rehegua jehechaukarã, noñepytyvõi upéva rupi. Umi judío omboykéva pe tesape oñeme’ẽva’ekue Cristo peteĩha jejupe, ha ndojeroviái hese mundo Salvador ramo, ndaikatúi okyhyje’ẽ hag̃ua chupe rupive. Jesús ojupi rire yvágape oike jave Hembiayhu ruguy tee rupive pe santuario yvagapeguápe omboguejy hag̃ua hemimbo’ekuéra ári Iñeintersés rehegua jehovasa, umi judío opyta pytũmbýpeite osegi hag̃ua isakrifísio ha ikuave’ẽnguéra mba’everã’ỹva. Opa vaʼekue pe ministerio taʼãnga ha kuarahyʼã rehegua. Pe okẽ yma tapicha kuéra oikehague Tupã rendápe ndaijurujái véima. Umi judío ningo ndohekái chupe pe tape peteĩnte rupive ikatuhápe upe ramo ojejuhu, ha’éva pe ministerio santuario yvagapeguápe. Upévare ndojuhúi hikuái joaju Tupã ndive. Chupekuéra guarã pe okẽ oñemboty. Ndaikuaái hikuái Cristoha pe sakrifísio añetegua ha pe mediador peteĩnte Tupã renondépe; upévare ndaikatúi ohupyty Iñeintersés rehegua jehepyme’ẽ porãkuéra.”

“The condition of the unbelieving Jews illustrates the condition of the careless and unbelieving among professed Christians, who are willingly ignorant of the work of our merciful High Priest. In the typical service, when the high priest entered the most holy place, all Israel were required to gather about the sanctuary and in the most solemn manner humble their souls before God, that they might receive the pardon of their sins and not be cut off from the congregation. How much more essential in this antitypical Day of Atonement that we understand the work of our High Priest and know what duties are required of us.

“Umi judío-kuéra ndogueroviáiva rekove ohechauka umi ojehechaukáva cristiano ramo apytépe ikangýva ha ndogueroviáiva rekove, oikóvape oikuaa’ỹ hag̃uáicha ñande Saserdóte Guasu poriahuverekóva rembiapo rehe. Pe servicio típicope, pe saserdóte guasu oike jave pe Lugar Santísimo-pe, opa Israel ojeruréva oñembyaty hag̃ua pe santuario jerére ha ijojaha’ỹva py’aguapýpe omomichĩ hag̃ua iñanguéra Tupã renondépe, ikatu hag̃uáicha ohupyty iñangaipa hag̃ua perdón ha ani hag̃ua ojepe’a pe atygui. Mba’éichaite peve tuichave tekotevẽ ko Día antitípico de la Expiación-pe ñantende ñande Saserdóte Guasu rembiapo ha jaikuaa mba’e tembiapo-pa oñeikotevẽ ñandégui.

“Men cannot with impunity reject the warning which God in mercy sends them. A message was sent from heaven to the world in Noah’s day, and their salvation depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the Flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation: ‘Your house is left unto you desolate.’ Matthew 23:38. Looking down to the last days, the same Infinite Power declares, concerning those who ‘received not the love of the truth, that they might be saved’: ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ 2 Thessalonians 2:10–12. As they reject the teachings of His word, God withdraws His Spirit and leaves them to the deceptions which they love.” The Great Controversy, 430, 431.

“Yvypóra ndikatúi oheja rei castígo’ỹre pe ñemomarandu Tupã ipy’a porãgui omondo hag̃ua chupekuéra. Peteĩ marandu oñemondo vaekue yvágagui ko yvy ári Noé árape, ha ijehesalvaha odepende vaekue mba’éichapa ombohovái hikuái upe marandu. Oñemboykére pe ñemomarandu, Tupã Espíritu ojeipe’a pe ñemoñare angaipávagui, ha omanomba opáma pe Diluvio y rehe. Abraham tiémpope, poriahuvereko ndopytavéi oñe’ẽ hag̃ua umi oikova’ekue vai Sodoma-pe rehe, ha opa umi ambue ndaha’éiva Lot, hembireko ha mokõi itajýra, ojehapy vaekue tata oguejýva yvágagui. Péicha avei Cristo árape. Tupã Ra’y he’i vaekue umi judío ndogueroviáivape upe generación-pe: ‘Pende róga ojeheja peẽme nandi hag̃ua.’ Mateo 23:38. Oma’ẽvo umi ára paháre, pe Pokatu Infinito voi he’i kóva umi rehegua ‘ndohecharamóiva pe añetegua mborayhu ikatu hag̃uáicha ojesalva’: ‘Upévare Tupã omondóta chupekuéra jejavy mbarete, oguerovia hag̃ua peteĩ japu: opavave oñehundi hag̃uáicha umi ndogueroviáiva’ekue pe añeteguáre, síno ovy’áva tekojoja’ỹme.’ 2 Tesalonicenses 2:10–12. Oñemboykévo hikuái Iñe’ẽ mbo’epykuéra, Tupã oipe’a Ispíritu ha oheja chupekuéra umi ñembotavy ha’ekuéra ohayhúvape.” The Great Controversy, 430, 431.