We are recording the truths which the Lion of the tribe of Judah is now unsealing. We are aligning truths in order to address the message of Joel, which Peter identified as the message of the latter rain in the book of Acts. We are approaching the truths that are now in the process of fulfillment, as the truths that accomplish the final separation of the two classes that are always manifested when a testing truth is unsealed. We also are addressing these very same unsealed truths as not only the words of the third angel who separates, but also as the words that accomplish the sealing of the one hundred and forty-four thousand. The third angel both purges and purifies.
Oreko hag̃ua umi añetegua pe León Judá ñemoñaregua ko’ág̃a oikuaaukáva. Rombojoaju umi añetegua ikatu hag̃uáicha ñañemongeta Joel marandu rehe, Pedro ohechakuaava’ekue umi Hechos arandukápe pe marandu ama pahápegua ramo. Jahupyty hag̃uáicha umi añetegua ko’ág̃a oñekumplihína, ha’éva umi añetegua omohu’ãva pe paha jepe’a mokõi aty apytépe, umi akóinte ojehechaukáva peteĩ añetegua prueba rehegua ojeikuaaukávo. Avei ñañemongeta ko’ã añetegua ojeikuaaukáva rehe ndaha’éi hag̃ua añoite pe mbohapyha ánhel ñe’ẽ, pe omboja’óva, ha katu avei umi ñe’ẽ omohu’ãva pe sellado umi cien cuarenta y cuatro mil rehegua. Pe mbohapyha ánhel omopotĩ ha omongy’a’ỹ.
Since July of 2023, the Lion of the tribe of Judah has been progressively unsealing truths associated with the external and internal lines in the history of the remnant people of God. We are now opening the book of Matthew, for the purpose of understanding the role of Peter. Peter is a symbol of Christ’s covenant relationship with His Christian bride—the church that He would build upon the Rock. Peter represents the first and also the last Christian bride. Peter is represented as that very symbol in the middle verse of chapters eleven and twenty-two of Matthew, and those chapters are the middle chapters of Genesis and Revelations’ parallel lines of chapter eleven to twenty-two. Peter is representing the one hundred and forty-four thousand in the latter days, and in the passage, he is at Caesarea Philippi, which is Panium of Daniel 11:13–15.
Jasy guive 2023-pe, Judá ñemoñareguáva León oikuaaukave ohóvo umi añetegua ojoajúva umi línea okápegua ha hyepypegua ndive Tupã rembyre tavayguakuéra rembiasakuépe. Koʼág̃a ñaime jajurávo Mateo aranduka, ñantende hag̃ua Pedro rembiapo. Pedro haʼe peteĩ techaukaha Cristo oñemoĩ hag̃ua iñemoĩmbyre rupive Hembireko cristiana ndive—pe iglesia haʼe omopuʼãtava ita ári. Pedro orrepresenta pe tenondegua ha avei pe pahaguáva Hembireko cristiana. Pedro ojehechauka upeichaitévaicha upe versíkulo mbytépe Mateo capítulos once ha veintidós-pe, ha umi capítulo haʼe Génesis ha Apocalipsis líneas paralelas capítulos once guive veintidós peve mbytépegua. Pedro orrepresenta umi cien cuarenta y cuatro mil ára pahápe, ha pe pasáhepe haʼe oĩ Cesarea de Filipo-pe, ha upéva hína Panio Daniel 11:13–15-pe.
Peter is at Panium, and He is also located at the day of Pentecost, in the upper room at the third hour, and then in the temple at the ninth hour. The six hours represent the period of time when the one hundred and forty-four thousand are sealed leading up to the arrival of the Sunday law. The crucifixion of Christ also began at the third hour and He died at the ninth hour, which led to the resurrection, that began the Pentecostal season that ended with Peter at Pentecost at the third and ninth hour. When Providence sent the gospel to the Gentiles, Cornelius sent for Peter at the ninth hour. The third hour also represented the morning offering and the ninth hour the evening offering.
Pedro oĩ Pániope, ha Ha’e avei oĩ Pentecostés árape, pe koty yvatepe aravo mbohapyhápe, ha upéi pe témplope aravo porundyhára. Umi seis aravo ohechauka pe tiempo oñembotyhápe umi cien cuarenta y cuatro mil pe léi domingo og̃uahẽ mboyve. Cristo kurusúre jejuka avei oñepyrũ aravo mbohapyhápe ha Ha’e omano aravo porundyhára, upéva ogueru jeikove jey, ha upéva oñepyrũ pe Pentecostés ára pukukue opáva Pedro reheve Pentecostéspe aravo mbohapyhápe ha porundyhára. Providencia omondo ramo guare pe evangelio umi gentil-kuérape, Cornelio ombou ohenói hag̃ua Pedrope aravo porundyhára. Aravo mbohapyhápe avei ohechauka pe kuave’ẽ pyharevegua ha aravo porundyhára pe kuave’ẽ ka’arupegua.
The six-hour period was represented by the period of the Exeter Camp meeting and the great disappointment of October 22, 1844. In Acts, Peter is represented as coming into unity with the others who make up the one hundred and forty-four thousand at the end of chapter one, when Judas is replaced with Matthias. The number has then been made up. There is a specific progression identified in the story.
Pe seis óra pukukue ojehechauka Exeter Camp aty guasu pukukue rupive ha pe ñembyasy guasu 22 jasypa 1844-pe. Hechos-pe, Pedro ojehechauka oñemoĩ hag̃uáicha joajúpe umi ambue ndive omoheñóiva pe cien cuarenta y cuatro mil, capítulo peteĩ paha gotyo, Judas rendaguépe oñemoĩ jave Matías. Upérõ pe papapy oñekompleta. Oĩ peteĩ ñemotenonde tee ojehechaukáva pe tembiasápe.
Peter is first in the upper room, and thereafter in the temple. When he is in the upper room it is the third hour, and in the temple, it is the ninth hour. The presentation at the third hour produced the baptism of three thousand souls.
Pedro oĩ tenonderã pe koty yvatepe, ha upéi pe témplope. Oĩ ramo pe koty yvatepe, ha’e hína mbohapyha aravope; ha témplope katu, porundyha aravope. Pe jechauka mbohapyha aravope ogueru mbohapy su alma ñemongarai.
Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:41.
Upéi umi oguerohorýva vy’ápe iñe’ẽ oñemongarai; ha upe ára voi oñembojoapy hag̃ua hendivekuéra amo mbohapy mil ánga rupi. Hechos 2:41.
From the numbering at the end of chapter one, until the temple at the ninth hour the period represents the sealing of the one hundred and forty-four thousand.
Pe capítulo peteĩ paha rykue oĩva papapy guive, pe témplo pe aravo porundyhápe peve, upe ára pukukue ohechauka pe sella ojejapóva umi cien cuarenta y cuatro mil rehe.
The one hundred and forty-four thousand will present the message of justification by faith, which is the third angel’s message in verity. Justification is the work of God in laying the glory of man in the dust, as Sister White has so aptly noted.
Umi cien cuarenta y cuatro mil opresentáta pe ñemomarandu mbojoja hag̃ua jeroviáre, ha’éva pe ángel mbohapyha ñemomarandu añetetépe. Pe ñembojoja ha’e Tupã rembiapo omoĩvo yvypóra gloria yvýpe, Hermana White he’iháicha porãite.
“What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless. These lessons you have never learned. Oh, that you could realize the value of the human soul.” Manuscript Releases, volume 20, 117.
“Mba’épa pe ñembojaje jeroviá rupive? Ha’e Ñandejára rembiapo omoĩvo kuimba’e mimbipa yvýpe, ha ojapóvo kuimba’ére upe ha’e voi ndaikatúiva ojapo ijehegui. Yvypóra ohechávo ijehegui mba’eveha, oñembosako’i oñemonde hag̃ua Cristo tekojoja rehe. Oñepyrũvo omomba’e ha ombotuicháva Ñandejárape ára pukukue, upévo omañávo hese hikuái oñemoambue hína upe ta’anga peteĩchape. Mba’épa pe jeypyahu? Ha’e ojekuaaukáva kuimba’épe mba’éichapa ha’e añetetépe ijeheguiete, ijeheguiete mba’eve’ỹha. Ko’ã mbo’epy nde nereaprendéi araka’eve. ¡Aikóta nde ikatu hag̃uáicha rehechakuaa pe alma humana repy!” Manuscript Releases, volumen 20, 117.
An example of the message of justification as presented by the one hundred and forty-four thousand is Gideon, who is a covenant man, for his name was changed to Jerubbaal. Gideon’s message consisted of him placing a lit torch inside an earthen vessel, then smashing the vessel, blowing a trumpet and crying out, “the sword of the Lord and Gideon.” The sword of Gideon was also the Lord’s sword, for the sword is God’s Word, which is the combination of Divinity with humanity. That message was represented by the trumpet and his shout, as he broke the vessel. The vessel is humanity, that must be broken, or humbled into the dust, so the glory of God’s light might shine forth.
Peteĩ techapyrã marandu ñembojera rehegua oikuaauka háicha umi cien cuarenta y cuatro mil, ha’e Gedeón, peteĩ kuimba’e pactopegua, térãgui oñemoambuéva’ekue Jerobaalpe. Gedeón marandu oĩva’ekue hese ha’e omohenda hag̃ua peteĩ tata rendy hendyva peteĩ mba’yru yvygua ryepýpe, upéi omopẽ pe mba’yru, opu’ã trompéta rehe, ha osapukái: “Ñandejára kyse puku ha Gedeón.” Gedeón kyse puku ha’e va’ekue avei Ñandejára kyse puku, pe kyse puku niko Tupã Ñe’ẽ, ha’éva Tupã rekove joaju yvypóra rekóndi. Upéva marandu ojehechauka va’ekue pe trompéta ha isapukái rupive, omopẽ aja pe mba’yru. Pe mba’yru ha’e yvypóra reko, tekotevẽva oñemopẽ térã oñemomirĩ yvýpe, ikatu hag̃uáicha Tupã mimbipa tesape osẽ hag̃ua.
Before proclaiming the message Gideon gathered 300 men through a testing process. When the process ended, Gideon had three hundred men. 300 is a tithe of the three thousand at Pentecost. They represent the army that is raised up in Ezekiel thirty-seven, who enter into the everlasting covenant.
Oikuaaukávo pe marandu, Gedeón ombyaty mbohapy sa sykuéra peteĩ proceso de prueba rupive. Opa rire upe proceso, Gedeón oreko mbohapy sa kuimba’e. 300 ha’e pe décima parte umi mbohapy milgui Pentecostéspe. Ha’ekuéra ohechauka pe ehérsito oñemopu’ãva Ezequiel treinta y siete-pe, ha oikeva pe pacto opave’ỹvape.
So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:10, 11.
Upévare, che aprofetisa ha’e he’i haguéicha chéve; ha pe pytu oikéma ipypekuéra, ha’e kuéra oikovéma, ha opu’ã ipy rehe, peteĩ ehérsito tuichaitereíva. Upérõ he’i chéve: Yvypóra ra’y, ko’ã kangue ha’e Israel róga pukukue: péina ápe, ha’e kuéra he’i: Ore kangue kuéra ipirúma, ha ore esperánsa okañy; oñeikytĩma orehegui ñande réra. Ezequiel 37:10, 11.
The house of Israel is cut off for their parts, and Ezekiel is going to illustrate how the parts of Judah and Ephraim that have been cut off will become one nation. That army is made up of two sticks that have been apart, but that are joined into one stick, when they enter into covenant with God.
Óga Israel róga ojepe’a hag̃ua ijapytepekuéra, ha Ezequiel ohechaukáta mba’éichapa umi pehẽngue Judá ha Efraín rehegua, ojepe’a va’ekue, oikóta peteĩ tetãnte. Upe ehérsito ojejapo mokõi yvyra’i oĩ va’ekue oñondive’ỹgui, ha oñembojoaju peteĩ yvyra’ípe, oike javekuéra pe ñe’ẽme’ẽme Tupã ndive.
Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.
Ha avei ajapóta hendivekuéra peteĩ ñe’ẽme’ẽ py’aguapýpe guare; ha’éta peteĩ ñe’ẽme’ẽ opa’ỹva hendivekuéra: ha amoĩta chupekuéra, ha ambohetáta chupekuéra, ha amoĩta che tupaópe guare ijapytepekuéra opa ára g̃uarã. Che tavernákulo avei oĩta hendivekuéra: heẽ, che ha’éta Tupã chupekuéra g̃uarã, ha ha’ekuéra ha’éta che retã. Ha umi tetã ambue oikuaáta che, Ñandejára, amomarangatuha Israel-pe, che tupaópe guare oĩ jave ijapytepekuéra opa ára g̃uarã. Ezequiel 37:26–28.
The “heathen shall know that the Lord” sanctifies Israel, when He puts His sanctuary into their midst. The joining of God’s sanctuary to God’s people represents the joining of the human temple with the divine temple, and when that occurs, God’s faithful 300 are sealed, and the world can only be warned by seeing a people who are sanctified during the Sunday law crisis.
“Umi tetã ambuegua oikuaáta Ñandejára” omongaraiha Israel-pe, ha’e omoĩ vove Iñongatuha hikuái apytépe. Ñandejára rógaguasu ojoajuha Ñandejára tavayguakuéra ndive ohechauka pe templo yvypóragua ojoajuha pe templo divíno ndive, ha upéva oiko vove, Ñandejára rembiayhu jeroviapýva 300 oñesella, ha ko yvy ape ári ndaikatúi oñemomarandu ambue hendáicha noiméirõ ojehechávo peteĩ tavaygua oñemongaraíva pe léi domingo rehegua apañuãi guasu jave.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Espíritu Santo rembiapo ha’e ko yvy arigua-kuérape oguerovia hag̃ua angaipa rehe, tekojoja rehe ha jehusia rehe. Ko yvy arigua-kuérape ikatu hag̃uánte oñemomarandu ohechávo umi ogueroviáva pe añetegua oñemboykéva añetegua rupive, ojapóvo umi mba’e yvate ha marangatu umi principio yvate ha marangatu ári, ohechaukávo peteĩ sentido yvate ha oñembojupi porãvape pe línea ombojoajúva’ỹva umi oñongatúva Tupã mandamiénto, ha umi ombyaíva umíva ipy guýpe. Espíritu ñembosanto ohechauka porã pe diferencia umi oguerekóva Tupã sello apytépe, ha umi oñongatúva peteĩ ára pytu’u japu. Oúvo pe prueba, ojehechaukáta hesakã porã mba’épa pe mymba ñemongu’e. Ha’e pe domingo ñongatu. Umi, ohendúma rire pe añetegua, oseguíva gueteri omoherakuã ko ára marangatu ramo, ogueraha pe kuimba’e angaipa rehegua firma, upe oimo’ãva omoambue hag̃ua ára ha léi-kuéra.” Bible Training School, December 1, 1903.
God’s sanctuary is joined to His church when the church transforms from the church militant unto the church triumphant. The covenant referred to by Ezekiel, is set forth in connection with the joining of the two sticks, that form one nation.
Tupã rerekohára ojoaju Itupao ndive pe tupao ojetransforma vove pe tupao oñorãirõvagui pe tupao ipu’akáva peve. Pe ñe’ẽme’ẽ oñeñe’ẽva hese Ezequiel rupi, oñemohenda umi mokõi yvyra ojoajúva rehe, omoheñóiva peteĩ tetã.
Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them,
Ere chupe, Péicha he'i Ñandejára Tupã: Péina, che aipe'áta José yvyra, oĩva Efraín popegua, ha Israel ñemoñare, iñirũnguéra, ha ambojoajúta chupe hendive, Judá yvyra reheve, ha ajapóta ichuguikuéra peteĩ yvyra, ha opytáta peteĩnte che pópe. Ha umi yvyra, rehehaíva, opytáta nde pópe hesakuéra renondépe. Ha ere chupekuéra,
Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:19–23.
Péicha he’i Ñandejára Tupã; Péina ápe, che aipe’áta Israel ra’ykuérape umi tetã ambue apytégui, mamópa oho hikuái, ha ambyatýta chupekuéra opa hendágui, ha aguerúta chupekuéra ijyvy teepe: Ha ajapóta chupekuéra peteĩ tetãnte upe yvýpe, Israel yvytykuéra ári; ha peteĩ mburuvicha guasu añoite oisãmbyhýta chupekuéra opavavépe: ha ndaha’emo’ãvéima mokõi tetã, ha noñemboja’ovéima mokõi rréinope araka’eve: Ndojehe’amo’ãvéima avei hikuái umi ta’angakuéra rehe, ni umi mba’e jeguarúva rehe, ni peteĩve hembiapo vai rehegua ndive: upéicharõ jepe, che asalváta chupekuéra opa umi tenda oikohágui, upépe opeka hague, ha amopotĩta chupekuéra: upéicha hag̃ua ha’éta hikuái che retã, ha che ha’éta Ijarakuéra. Ezequiel 37:19–23.
The stick of Ephraim and the stick of Judah are the two 2520 year scatterings against Ephraim and Judah that reached their conclusion on 1798 and October 22, 1844, respectively. They became the single nation of modern spiritual Israel on October 22, 1844, when the work of cleansing His people, or His sanctuary began. That history typifies the history of the one hundred and forty-four thousand who will be purged and purified (cleansed) by the Messenger of the Covenant who suddenly comes to his temple at the Sunday law. When that purging is fulfilled, just in advance of the Sunday law, the church triumphant will have a king over them, and that king is David, who began his reign at thirty years old. It is the same David that in Matthew chapter one, is the fourteenth generation since Abraham. This identifies a third witness of David at the Sunday law. The mighty army that is raised up from the two sticks is led by king David, when the church is purged of tares.
Efraín yvyra ha Judá yvyra ha’e mokõi ñemosarambi 2520 ary pukukue oúva Efraín ha Judá ári, ha oguahẽ va’ekue iñemohu’ãme 1798-pe ha 22 jasypa 1844-pe, peteĩteĩ. Oiko hikuái tetã peteĩnte ramo, Israel espiritual ko’ãgagua, 22 jasypa 1844-pe, oñepyrũrõ guare tembiapo omopotĩ hag̃ua Itavayguakuérape, térã Isantuario. Upéva rembiasakue ohechauka peteĩ techaukaha ramo umi cien cuarenta y cuatro mil rembiasakue, ha’éva oñemboyke ha oñemopotĩtava (oñemopotĩva) Ñe’ẽrerahaha Ñe’ẽme’ẽgua rupive, ou hag̃uáicha pya’e itemplópe pe léi domingo jave. Upe ñemopotĩ oñekumplírõ, pe léi domingo mboyveite, pe iglesia triunfante oguerekóta mburuvicha hi’árikuéra, ha upe mburuvicha ha’e David, oñepyrũ va’ekue ipoguapy mburuvicha ramo mbohapypa ary oguerekóvo. Ha’e upe David peteĩnte, Mateo capítulo peteĩme, ha’éva generación paha irundyha Abraham guive. Kóva ohechauka mbohapyha testígo David rehegua pe léi domingo jave. Pe ehérsito mbarete oñembohapéva umi mokõi yvyra guive, oisãmbyhy mburuvicha David, pe iglesia oñemopotĩ jave ñana vai apytégui.
And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Ezekiel 37:24, 25.
Ha David, che rembiguái, oisãta mburuvicha guasu hi’ári kuéra; ha opavave oguerekóta peteĩ ñangarekoha. Oguatátata avei hikuái che juicio-kuérape, ha oñangarekóta che léi-kuéra rehe, ha ojapóta umíva. Ha oikóta hikuái pe yvýpe ame’ẽ va’ekue Jacob, che rembiguáipe, pype oiko hague pende ru ypykuéra; ha oikóta ipypekuéra, ha’ekuéra, ha ita’ýra kuéra, ha ita’ýra kuéra ra’y kuéra opa ára g̃uarã. Ha David, che rembiguái, ha’éta ipríncipe-kuéra opa ára g̃uarã. Ezequiel 37:24, 25.
That army is also the priests of first Peter chapter two, that are thirty years old when they begin their service.
Pe ehérsito ha’e avei umi pa’i 1 Pedro kapítulo mokõihápe oñeñe’ẽva rehe, oguerekóva treinta áño oñepyrũ jave hembiapo.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Peẽ avei, ita oikovévaicha, peñemopuʼã óga espiritual ramo, peteĩ saserdóte marangatu ramo, peikuaveʼẽ hag̃ua mymbajuka espiritual, Ñandejárape ojereroviakuaáva Jesucristo rupive. 1 Pedro 2:5.
Those priests were also typified by the three hundred Millerite preachers who took the three hundred 1843 charts that were published, and employed the charts to take the message to their generation.
Umi saserdóte avei ojehechauka vaʼekue umi mbohapy sa Millerita maranduhára rupive, ojapyhývaʼekue umi mbohapy sa cuadro 1843-gua oñemoherakuã vaʼekue, ha oipuruvaʼekue umi cuadro ogueraha hag̃ua pe marandu ijatykuérape.
“After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.
“Upéi oñemongeta rire michĩmi ko mba’e rehe, peteĩ ñe’ẽme oñevota hag̃ua mbohapy sa’yteĩ jey ojeguereko hag̃ua kuatia ta’ãngáva ko’ãichagua ko peteĩvaicha, ha pya’e upéva ojejapo. Umíva oñembohéra vaʼekue ‘the ‘43 charts.’ Ko Conferencia tuichaiterei iñimportánteva.” The Autobiography of Joseph Bates, 263.
“Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.
“Koʼág̃a ñande rembiasakue ohechauka oĩhague cientos oporomboʼéva umi peteĩcha cuadro cronológico-gui William Miller ojapoháicha, opavave peteĩchagua. Upérõ pe marandu peteĩntevaʼekue, peteĩ tema año rehegua: Ñandejára Jesús ou hag̃ua peteĩ ára oñemohenda porãvape, 1844-pe.” Joseph Bates, Early SDA Pamphlets, 17.
The 300 Millerite preachers accomplished their work during the history of the first angel, and inspiration informs us the first angel typifies the third angel. They were according to Joseph Bates, “all of one stamp.” Gideon instructs his army of three hundred to do as he did. The 300 Millerite preachers, who were typified by Gideon’s army of three hundred, are to be aligned at 9/11, where the first message is empowered and the testing begins.
Umi 300 predikadór milleríta ojapo hembiapo pe ángel peteĩha rembiasakue aja, ha pe inspiración ñandéve omomarandu pe ángel peteĩha ohechauka hag̃ua pe ángel mbohapyha. Haʼekuéra, Joseph Bates heʼiháicha, “opavave peteĩchagua.” Gedeón omboʼe iñehército de trescientos-pe ojapo hag̃ua haʼe ojapohaguéicha. Umi 300 predikadór milleríta, ojehechaukaramóva Gedeón ñehército de trescientos rupive, oñemohenda vaʼerã 9/11-pe, upépe pe marandu peteĩha oñemombareteha ha pe prueba oñepyrũ.
Then Jerubbaal, who is Gideon, and all the people that were with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley. And the Lord said unto Gideon, The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me. Now therefore go to, proclaim in the ears of the people, saying, Whosoever is fearful and afraid, let him return and depart early from mount Gilead. And there returned of the people twenty and two thousand; and there remained ten thousand. And the Lord said unto Gideon, The people are yet too many; bring them down unto the water, and I will try them for thee there: and it shall be, that of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, This shall not go with thee, the same shall not go.
Upéi Jerobaal, ha’éva Gedeón, ha opaite tavayguakuéra oĩva hendive opu’ã pyhareve voi, ha oñembohupa Harod ykuá ypýpe; upéicha rupi Madián ñorairõhára aty oĩ ijyvate gotyo, Móre yvyty ypýpe, pe ñu mbytépe. Ñandejára katu he’i Gedeónpe: Hetaiterei pe tavayguakuéra oĩva nendive, che ame’ẽ hag̃ua Madián guakuérape ipópekuéra, ani hag̃uáicha Israel oñemomba’eguasu che rovái ha he’i: Che po tee che salváma. Ko’ág̃a ningo tereho ha eikuaauka tavayguakuéra apysápe, erehápe: Oimeraẽ oĩva kyhyje ha okyhyjéva, tojere ha tojepe’a pyhareve Gilead yvytýgui. Upérõ tavayguakuéragui ojevy mokõi ha mokõipa mil, ha opyta diez mil. Ha Ñandejára he’i Gedeónpe: Gueteri hetaiterei tavayguakuéra; egueraha chupekuéra y rendápe, ha upépe ahechaukáta ndéve mávapa oho va’erã ne ndive; ha péicha oikóta, upe rehe che ha’éva ndéve: Kóva oho ne ndive, upéva oho ne ndive; ha upe rehe che ha’éva ndéve: Kóva ndohomo’ãi ne ndive, upéva ndohomo’ãi.
So he brought down the people unto the water: and the Lord said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink. And the number of them that lapped, putting their hand to their mouth, were three hundred men: but all the rest of the people bowed down upon their knees to drink water. Judges 7:1–6.
Upémarõ ogueraha pe tavayguakuérape y rendápe; ha Ñandejára he’i Gedeónpe: Opaite umi oguapýva y’u hag̃ua hẽndive, jaguaicha, upéva remoĩva’erã ijehegui año; upéicha avei opaite umi oñesũva ikupytépe y’u hag̃ua. Ha umi y’u va’ekue, omoĩvo ipo ijurúpe, mbohapy sua kuimba’e; ha opaite ambue tavayguakuéra oñesũ ikupytépe y’u hag̃ua. Jueces 7:1–6.
Gideon’s name is changed to Jerubbaal, meaning “to contend with Baal.” Gideon means “feller,” and John the Baptist laid the ax at the foot of the tree. John typified William Miller, the messenger of the first angel, which is where Gideon aligns. Gideon is Miller, the alpha Elijah, in the history of the three angels.
Héra Guidéon réra oñemoambue Jerobaalpe, he’iséva “ñorairõ Baal ndive”. Guidéon he’ise “mboykuaha”, ha Juan Bautista omoĩ pe hacha yvyramáta rapópe. Juan ohechauka porã va’ekue William Millerpe, pe mensahéro ánhel peteĩha rehegua, upépe hína Guidéon oñembojoja. Guidéon ha’e Miller, pe Elías alfa, umi mbohapy ánhel rembiasakuépe.
The Midianites are the northern enemy, and they pitched by the hill of Moreh, and Gideon by the well of Harod, meaning fear and terror. 9/11 introduced terrorism and the first message is a call to fear God. Gideon is at 9/11, the well of Harod (terrorism), and the northern enemy in the valley by the hill of Moreh, meaning early rain. At 9/11 the sprinkling of the latter rain, which is the early rain, began to fall from the hill of Moreh. After the first of two tests, the twenty-two thousand were sent home from mount Gilead. Gilead means waymark, and the waymark where the twenty-two thousand were sent home is the first disappointment of April 19, 1844 or July 18, 2020. Twenty-two marks the waymark of the first disappointment, just as 22 identifies the day when the great disappointment arrived on October 22, 1844.
Madián ñemoñarekuéra hína pe ñorairõhára yvate gotyogua, ha oñembohóga hikuái pe yvyty Moreh ypýpe, ha Gedeón katu pe ykua Harod ykére, he’iséva kyhyje ha ñemondýi. 9/11 ogueru terrorismo, ha pe marandu peteĩha ha’e peteĩ ñehenói jaikyhyje hag̃ua Tupãgui. Gedeón oĩ 9/11-pe, pe ykua Harod ykére (terrorismo), ha pe ñorairõhára yvate gotyogua pe ñu mbytépe pe yvyty Moreh ypýpe, he’iséva ama pyharevegua. 9/11-pe pe ñehypýi ama pahaguegua rehegua, ha’éva ama pyharevegua, oñepyrũ oky pe yvyty Moreh guive. Pe peteĩha mokõi prueba apytégui rire, umi mokõi pa mokõi sua tapicha oñemondo hógape yvyty Galaad guive. Galaad he’ise techaukaha tape rehegua, ha pe techaukaha upépe umi mokõi pa mokõi sua oñemondo hógape ha’e pe peteĩha ñembyasygua 19 jasyrundy 1844 térã 18 jasypokõi 2020. Mokõi pa mokõi omarkaha pe techaukaha peteĩha ñembyasygua rehegua, péicha avei 22 ohechauka pe ára oguahẽ haguépe pe tuicha ñembyasygua 22 jasypa 1844-pe.
The next test was the test of the water, illustrated in Millerite history by the Exeter camp meeting, where there were two tents associated with water, thus representing two classes of worshippers. Exeter means “fortress on the water,” and the other tent was occupied by the foolish virgins from Watertown. Exeter represents the water test of Gideon, but it was not the water so much, as the methodology employed to drink the water. One class was too weary to keep moving as they scooped up the water, and the other class kept moving forward. One class was the weary class, represented by Leah in contrast with Rachel, who was the good traveler.
Pe prueba rire vaʼekue pe y rehegua prueba, ojehechauka vaʼekue Millerita rembiasakuepe pe aty guasu Exeter-pe, upépe mokõi karpa oĩ vaʼekue y rehe ndive ojoajúva, upéicha rupi ohechaukáva mokõi clase omombaʼeguasúva. Exeter heʼise “mbarete renda y ári”, ha pe ambue karpa oĩkuri pype umi vírgen tarovakuéra Watertown-gua. Exeter ohechauka Gedeón y rehegua prueba, ha ndahaʼéi pe y añoite, síno pe método ojepurúva oñemboyʼu hag̃ua pe y. Peteĩ clase ikaneʼõ eterei vaʼekue ndaikatúi hag̃ua osegi oguata aja ombyaty pe y, ha pe ambue clase osegi tenonde gotyo. Peteĩ clase haʼe vaʼekue pe ikaneʼõva, ojehechaukáva Lea rupive, ojoavy hag̃ua Raquel-gui, pe tape rupi oho porãva.
The ministry of Future for America was Gideon at 9/11, when the first of two tests would purge a large class from Gideon’s band. The terrorism of 9/11 identifies the well of Harod’s fear and terror, and the hill of Moreh identifies the beginning of the latter rain. A separation took place on July 18, 2020 when twenty-two-thousand left, thus marking the arrival of the tarrying time with the number twenty-two. Gideon’s three hundred are those who pass the second test, which is the test of the methodology of the latter rain as identified in Isaiah twenty-eight.
Pe ministerio Future for America ha’e vaʼekue Gedeón rehegua 9/11-pe, upérõ pe peteĩha mokõi prueba apytégui omopotĩta kuri peteĩ aty tuicháva Gedeón atyguágui. Pe terrorismo oikovaʼekue 9/11-pe ohechauka Harod ykua kyhyje ha ñemondýi rehegua, ha pe cerro Moreh ohechauka pe ama ára pahápe gua ñepyrũ. Peteĩ ñembojaʼo oiko vaʼekue 18 jasypokõi 2020-pe, upérõ mokõi pa mokõi mil osẽ, upéicha oñemarka hag̃ua pe ára oñehaʼãrõva ñepyrũ pe papapy mokõi pa mokõi reheve. Gedeón rembiapoapy saʼi haʼe umi ohasa pe mokõiha prueba, ha upéva hína pe prueba pe metodología rehegua ama ára pahápe gua, ojehechakuaaháicha Isaías mokõi pa poapy-pe.
Peter is at Panium as well as Pentecost. Pentecost is the Sunday law, and Daniel eleven verse sixteen is also the Sunday law. Verses thirteen through fifteen of chapter eleven of Daniel are Panium, and those verses represent the external prophetic history that leads to the Sunday law, and Peter in Acts, at the third and ninth hour represent the internal prophetic history that leads to the Sunday law. The external line is identifying the history that leads to the mark of the beast, and the internal identifies the history of the sealing of the one hundred and forty-four thousand. With Peter being such an important symbol in both the external and internal history that is now in the process of fulfillment, it seemed appropriate to place Peter into the prophetic context which runs below the surface reading of Scripture.
Pedro oĩ Pániope ha Pentekóstepe avei. Pentekóste ha’e pe léi domingo rehegua, ha Daniel capítulo 11, versíkulo 16, avei ha’e pe léi domingo rehegua. Umi versíkulo 13 guive 15 peve capítulo 11-pe Daniel-pe guare ha’e Pánio, ha umi versíkulo ohechauka pe tembiasakue profétika okáguio oúva ogueraha pe léi domingo peve; ha Pedro, Hechos-pe, pe aravo mbohapyha ha porundyha-pe, ohechauka pe tembiasakue profétika hyepypegua ogueraháva pe léi domingo peve. Pe línea okápe ohechauka pe tembiasakue ogueraháva pe mymba rapykue peve, ha pe línea hyepypegua ohechauka pe tembiasakue oñemokyre’ỹhague pe cien cuarenta y cuatro mil rehe. Pedro ha’égui peteĩ símbolo tuichaitereíva mokõivéva tembiasakuepe, okápe ha hyepýpe, ko’ág̃a oĩva ihupytyrãme, ojehecha porãkuri omoĩ hag̃ua Pedrope pe contexto profétikope oikóva Ñandejára Ñe’ẽ ñemoñe’ẽ yvypórape guýpe.
The twelve Messianic prophecies that are marked as fulfilled in the book of Matthew represent the history of the one hundred and forty-four thousand. The “time of the end” marks the beginning of a reformatory movement, and just as the birth of Aaron and Moses marked the “time of the end” in the line of Moses, the alpha of Christ, so too the birth of John, and his cousin Jesus marked the “time of the end” in 1989. Whether it is worthwhile to consider the twelve Messianic prophecies is more intriguing, when placed in context by raising another question. What other biblical book marks as many Messianic fulfillments as found in Matthew?
Umi doce profecía mesiánica ojehechaukáva oñekumpliha Mateo kuatiápe ohechauka tembiasakue umi ciento cuarenta y cuatro mil rehegua. “Aravo paha” ohechauka peteĩ movimiento reformador ñepyrũ, ha Aarón ha Moisés heñoikue ohechauka haguéicha “aravo paha” Moisés línea-pe, Cristo alfa-pe, upéicha avei Juan heñoikue, ha iñirũnguéra Jesús heñoikue ohechauka “aravo paha” ary 1989-pe. Opa mba’épe, iporãpa ñahesa’ỹijo umi doce profecía mesiánica niko iporãve ñañamindu’u hag̃ua hese, oñemoĩvo hekopete ambue porandu rupi. Mba’e ambue kuatia bíblico piko ohechauka hetaite umi cumplimiento mesiánico Mateo-pe ojejuhuháicha?
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
“Yvy ape ári Tupã rembiapo ohechauka, ára guive ára peve, peteĩ joja porãite opaichagua tuicha ñemyatyrõ térã ñemongu’e religioso-pe. Umi principio Tupã oikuaa hag̃ua yvypórape ndive ha’e tapiaite peteĩcha. Umi ñemongu’e iñimportanteva ko’ág̃agua oreko hekojoja umi yma guarakuéra ndive, ha tupao jehasa asy ymavegua oreko mbo’epy tuicha mba’éva ñane árape g̃uarã.” The Great Controversy, 343.
Every reformatory movement has a starting point, which is labelled as “the time of the end,” in the book of Daniel. The time of the end in the reformatory movement of Christ was His birth, which typified both 1798 and 1989,
Opaite ku’e oñemyatyrõ hag̃ua oguereko peteĩ ñepyrũha, ha upéva oñembohéra “paha ára” Daniel kuatiañe’ẽme. Paha ára Cristo rembiapo ñemyatyrõrãme ha’e va’ekue Hembiapo ypy, ha upéva ohechauka hag̃ua mokõivéva 1798 ha 1989,
The First Messianic Waymark—1989
Pe Tape Mesiániko Ypykue — 1989
And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet, And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. Matthew 2:5, 6.
Ha’e kuéra he’i chupe: “Belénpe, Judea retãme; péicha niko ojehai proféta rupive: ‘Ha nde, Belén, Judá yvýpe, ndaha’éi ni mba’eveichavéramo pe michĩvéva umi mburuvicha Judágua apytépe; ndehegui osẽta peteĩ Mburuvicha, omoakãva’ẽta che retã Israel-pe.’” Mateo 2:5, 6.
Prediction
Predicción
But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. Micah 5:2.
Ha nde, Belén Efrata, nde michĩramo jepe Judá rehegua miles apytépe, ndehegui osẽta chéve pe oisãmbyhýtava Israel-pe; ha’e osẽmava yma guive, opa ára guive. Miqueas 5:2.
1989 was the time of the end for the movement of the third angel. It arrived 126 years after the rebellion of 1863, and was represented by Ronald Reagan and George Bush the senior. The time of the end in the history of Moses was the birth of Aaron and Moses, as was the time of the end in the history of Christ the birth of John the Baptist and Christ. When the book of Daniel is unsealed, as it was in 1989, there is an increase of knowledge. That increase of knowledge leads to the second waymark, identifying when a testing message is developed from the knowledge that was unsealed.
1989 ha’e va’ekue pe ára paha pe tembiapo rehegua pe ánhel mbohapývape g̃uarã. Oguahẽ 126 ary rire pe ñemoĩva’ekue 1863-pe, ha ojehechauka Ronald Reagan ha George Bush tuvicha kuéra rupive. Pe ára paha Moisés rembiasakuepe ha’e va’ekue Aarón ha Moisés ñemoñare, ha upéicha avei pe ára paha Cristo rembiasakuepe ha’e Juan Bautista ha Cristo ñemoñare. Daniel kuatiañe’ẽ ojeipe’áramo, oiko haguéicha 1989-pe, oĩ peteĩ arandu ñembohetave. Upe arandu ñembohetave ogueru pe mokõiha techaukaha, ojekuaaukávo araka’épa oñemoheñói peteĩ marandu ñeha’ãrãva pe arandu ojeipe’a va’ekuégui.
Every reformatory movement marks a point when the message is formalized and thereafter becomes a testing message. Christ always explains the test, in advance of holding men and women responsible for the test. Adam and Eve were told in advance of the results that would happen if they disobeyed, and God never changes.
Opaite movimiento reformador ohechauka peteĩ punto pe marandu oñembohekoha forma oficial-pe ha upéi oiko hag̃ua peteĩ marandu de prueba. Cristo akóinte omyesakã pe prueba, tenonderãite ojerure mboyve kuimbaʼe ha kuñanguérape tojapo hag̃ua hembiapo porã pe prueba renondépe. Adán ha Eva-pe oñemombeʼu vaʼekue tenonderãite mbaʼeichaitépa oikóta ichupekuéra nohendúiramo; ha Tupã arakaʼeve ndoikói iñambue hag̃ua.
And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. Genesis 2:16, 17.
Ha Ñandejára Tupã omanda vaʼekue kuimbaʼépe, heʼívo: Oimeraẽ yvyramáta pe yvotytýpe ikatu reʼu lívre hag̃uáicha; ha pe yvyramáta mbaʼe porã ha mbaʼe vai jeikuaa rehegua gui katu ani reʼu; nde reʼúramo chugui upe árape, añetehápe remanóta. Génesis 2:16, 17.
William Miller “formalized” the testing message of the first angel in 1831 through 1833. The message of the one hundred and forty-four thousand was formalized in 1996, with the publication of the Time of the End magazine that covers the last six verses of Daniel eleven, that were unsealed in 1989. In that year the publication titled, Prophetic Time Lines was also published, and set forth the methodology that is twenty-two times more powerful than the rules adopted by William Miller. Those rules are now set forth in the publication Prophetic Keys. The rules which all who proclaim the third angel’s message will employ are Miller’s rules.
William Miller “omohenda mbarete” pe marandu porãha peteĩha ánga rehegua ára 1831 guive 1833 peve. Marandu umi cien cuarenta y cuatro mil rehegua omohenda mbarete hag̃ua ára 1996-pe, osẽrõ guare pe revista Time of the End, ogueraháva Daniel once paha seis versículo, umi oñemboty’ỹva’ekue ára 1989-pe. Upe aryvépe osẽ avei pe publicación hérava Prophetic Time Lines, ha upéva omyesakã pe metodología imbaretevéva mokõi pa mokõi jey umi regla William Miller omoneĩ vaʼekuégui. Umi regla koʼág̃a oñemohenda pe publicación Prophetic Keys-pe. Umi regla opavave umi omombeʼútava pe tercer ánga marandu porã oipurútava hína, haʼe hína Miller regla-kuéra.
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.
“Umi oñemoĩva hína omoherakuã hag̃ua pe tercer ánhel rembiguái marandu ohekávo Ñandejára Ñe’ẽryru umi Escritura pe tembiaporã rape rupive oguerekova’ekue Túva Miller.” Review and Herald, 25 de noviembre de 1884.
Miller’s rules are the alpha and Prophetic Keys are the omega. The only way to pass a prophetic testing message, is to employ the methodology of study outlined in God’s Word. The true message cannot be separated from the true methodology that establishes the message. In every reform movement the testing message for that generation is set forth, and it includes the correct methodology as an element of the waymark. Miller’s message was based upon the unsealing of the book of Daniel. His message was Gideon’s message, for it also produced an army of three hundred.
Miller rembiapoukapy kuéra hína alfa ha Lláve Profética kuéra hína omega. Peteĩnte tape ojejuhu hag̃uáicha oñehasa hag̃ua peteĩ marandu profético de prueba, ha’e jaiporu hag̃ua pe metodología de estudio oñemyesakãva Tupã Ñe’ẽme. Pe marandu añetegua ndaikatúi oñemboja’o pe metodología añeteguágui omopyendáva pe marandu. Opa movimiento de reforma-pe pe marandu de prueba upe generación-pe g̃uarã oñemoĩ tenondépe, ha upépe oike avei pe metodología hekopeteva peteĩ elemento ramo pe waymark-pe. Pe marandu Miller rehegua oñemopyenda va’ekue pe libro de Daniel ojeipe’a jeývo. Iñarandu ha’e va’ekue avei Gedeón marandu, péva avei oguenohẽ rupi peteĩ ehérsito mbohapy cientos-peguáva.
And he divided the three hundred men into three companies, and he put a trumpet in every man’s hand, with empty pitchers, and lamps within the pitchers. And he said unto them, Look on me, and do likewise: and, behold, when I come to the outside of the camp, it shall be that, as I do, so shall ye do. When I blow with a trumpet, I and all that are with me, then blow ye the trumpets also on every side of all the camp, and say, The sword of the Lord, and of Gideon. Judges 7:16–18.
Ha’e omboja’o umi mbohapysa cien kuimba’épe mbohapy atype, ha ome’ẽ peteĩ trompéta peteĩteĩ kuimba’épe pópe, yryru nandi ndive, ha tataendy umi yryru ryepýpe. Ha he’i chupekuéra: Pejesareko cherehe, ha pejapo péicha avei; ha, péina ápe, ag̃uahẽvo táva ñorairõhára renda okápe, oikóta péicha: ajapoháicha, péicha pejapóta peẽ avei. Apu’ãvo trompéta rehe, che ha opa umi oĩva che ndive, upéicharõ peẽ avei peipu’ãke trompéta opa hendáicha pe táva ñorairõhára renda jerére, ha peje: Ñandejára kyse puku, ha Gedeón mba’e. Jueces 7:16–18.
Miller’s message was the “trumpet,” and the “sword.” Yet it was the sword of both Gideon and the Lord. The Word of the Lord was published in 1611, and 220 years later Miller published his message of the first angel. The Declaration of Independence was published in 1776, and 220 years later in 1996, the message of the third angel was published. Millers was the first angel’s internal message of God’s people, as represented by the vision of the Ulai River, announcing the opening of judgment. The third angel’s message of Future for America is the external message of God’s people, as represented by the vision of the Hiddekel River, announcing the close of judgment.
Miller marandu ha’eva’ekue pe “mbaraka”, ha pe “kyse puku”. Upéicharõ jepe, ha’eva’ekue pe kyse puku Gedeón ha Ñandejára rehegua mokõivéva. Ñandejára Ñe’ẽ oñemoherakuãkuri ary 1611-pe, ha 220 ary rire Miller omoherakuã imarandu pe ánhel peteĩha rehegua. Pe Tetã Jeheguigua Je’e oñemoherakuãkuri ary 1776-pe, ha 220 ary rire, 1996-pe, oñemoherakuã pe ánhel mbohapyha marandu. Miller rembiapo ha’eva’ekue pe ánhel peteĩha marandu hyepypegua Ñandejára tavayguakuéra rehegua, ojehechaukaháicha pe visión Ysyry Ulai rehegua, omombe’úva huísio ñepyrũ. Pe ánhel mbohapyha marandu Future for America rehegua ha’e Ñandejára tavayguakuéra marandu okapegua, ojehechaukaháicha pe visión Ysyry Hiddekel rehegua, omombe’úva huísio paha.
The prophetic methodology is represented by one of the Messianic prophecies identified by Matthew as being fulfilled by Christ, and in so doing typifies 1831, with the “father” representing his son in 1996. The two witnesses of methodology are an alpha and omega, and with the human messenger’s involvement, together they establish a father and son relationship, which is the relationship of Malachi’s Elijah message. The hearts of the father are turned to the children, and vice versa. Miller’s rules are to be joined with the rules titled as Prophetic Keys. The new light must be built upon the old light. Those who choose not to employ the methodology of 1831 and 1996 are cursed. One class is cursed, and the other is blessed. The choice is yours?
Pe metodología profética ojehechauka peteĩva umi profesía mesiánicagui Mateo ohechakuaáva oñekumpli hague Cristo rehe, ha upéicha rupi ohechaukaramo 1831, “túva” orepresentávo ita’ýrape 1996-pe. Mokõi testígo metodología rehegua ha’e peteĩ alfa ha omega, ha mensahéro yvypóra oike hag̃ua rupi, oñondive omoĩ peteĩ túva ha ta’ýra joaju, ha upéva hína Malaquías Elías marandu joaju. Umi túva korasõ ojere umi mitãnguéra gotyo, ha upéicha avei ambue hendáicha. Miller rembiapoukapykuéra oñembojoaju va’erã umi tembiapoukapy hérava Lláve Profética ndive. Pe tesape pyahu oñemopu’ã va’erã pe tesape tuja ári. Umi oiporavo’ỹva oiporu hag̃ua metodología 1831 ha 1996 rehegua oñemaldesi. Peteĩ aty oñemaldesi, ha ambue oñevendesi. ¿Nde pógui piko oĩ pe poravo?
The Second Messianic Waymark —1996
Pe Mokõiha Mesianogua —1996
That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. Matthew 13:35.
Ojehu hag̃ua pe oñeʼẽvaʼekue maranduhára rupive, heʼívo: Aipeʼáta che juru ñeʼẽngaʼupyrãme; amombeʼúta umi mbaʼe oñeñongatúvaʼekue yvóra ñepyrũmby guive. Mateo 13:35.
Prediction
Predicción
I will open my mouth in a parable: I will utter dark sayings of old. Psalms 78:2.
Ajuráta che juru peteĩ ñe’ẽnga’upe; amombe’úta yma guare ñe’ẽ kañymby. Salmos 78:2.
The dark sayings; the parables that the Lion of the tribe of Judah “utters” represent line upon line presentations of truths that have been sealed up, or kept secret from the foundation of the world. Once the message is formalized, it is thereafter empowered by a fulfillment of prophecy that marks the beginning of a testing time.
Ñe’ẽnguéra iñypytũva; umi parábola León Judá ñemoñaregua “he’ẽva” ohechauka jehechauka-kuéra línea ári línea rehegua, añetegua-kuéra oñembotýva térã oñeñongatúva kañyhápe yvy oñemoñepyrũ guive. Peteĩ jey pe marandu oñemoheñóikuri hag̃ua peteĩ forma oficial-pe, upéi oñemombarete peteĩ profecía ñemyenyhẽ rupive, ha upéva ohechauka pe tiempo de prueba ñepyrũ.
When the latter rain began to sprinkle on September 11, 2001, the rebellion of 1888 and of Korah was repeated. At the Minneapolis rebellion of 1888 and with Korah’s rebellion, God’s selected messengers were rejected along with the message they presented. Both the baby and the bath water were thrown out together. They were thrown out under the premise that the whole congregation was as holy, as those God had selected. The rebels were unable to see Divinity with the human messengers. All they could see was themselves, humanity void of Divinity, so they thought everyone was the same.
Pe ama oky riregua oñepyrũrõ guare omimbi hag̃ua ára 11 jasyporundy 2001-pe, oñembopyahu jey vaʼekue pe puʼakaʼỹvaʼekue 1888-pe ha Coré rembipota vai. Pe puʼakaʼỹvaʼekue Minneapolis-pe ary 1888-pe, ha Coré rembipota vaípe, Ñandejára remimbou kuéra ojeporavóva oñemboyke vaʼekue pe marandu haʼekuéra ogueru vaʼekue ndive. Mokõivéva, pe mitã ha pe y ojahuhague, oñemombo vaʼekue oñondivepa. Oñemombo vaʼekue ko mbaʼe’ẽ guýpe: opa pe aty haʼeha imarangatu hag̃uáicha umi Ñandejára oiporavo vaʼekuéicha. Umi opuʼãva ndaikatúi vaʼekue ohechakuaa hag̃ua pe Divinidad umi maranduhára yvypóra ndive. Haʼekuéra ohecha mante vaʼekue ijehekuéra, yvyporakuéra ndaipóri hag̃uáicha Divinidad, upévare opensa vaʼekue opavave peteĩchanteha.
Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.
Ko'ág̃a Coré, Izhar ra'y, Coat ra'y, Leví ra'y, ha Datán ha Abiram, Eliab ra'ykuéra, ha On, Pélet ra'y, Rubén ñemoñarekuéra, ojapyhy kuimba'ékuérape; ha opu'ã Moisés renondépe, Israel ra'ykuéra apytégui, mokõi sa po cinco dirigentes atyguápe, kuimba'e kuéra herakuã porãva aty pýpe, kuimba'e kuéra jehechakuaáva; ha oñembyaty hikuái Moisés rehe ha Aarón rehe, ha he'i chupekuéra: Peẽ pejapyhy heta iterei pende ári, opaite aty niko imarangatu, peteĩteĩva umíva, ha Ñandejára oĩ hendivekuéra; mba'ére piko upéicharõ peñemopu'ã Ñandejára aty ári? Números 16:1–3.
The rebellion of Korah, 1888 and 9/11 is represented as a refusal to submit to God’s choice of selected leadership, while placing confidence in a false definition of God’s congregation. Jeremiah identifies the same phenomenon when the rebels claimed the “temple of the Lord, the temple of the Lord are these.”
Coré ñemoĩmbaje, 1888 ha 9/11 ojehechauka peteĩ refusoramo oñemoĩ hag̃ua Tupã ojeporavo vaʼekue liderazgo poguýpe, ha upekuévo oñemoĩ jerovia peteĩ japu hag̃ua ñemyesakã Tupã kongregasión rehegua rehe. Jeremías ohechakuaa upe mbaʼe peteĩchaite umi opuʼãva heʼírõ guare: “Pe Tupã Róga, pe Tupã Róga koʼãva hína.”
The word that came to Jeremiah from the Lord, saying,
Ñe'ẽ ou va'ekue Jeremíaspe Ñandejáragui, he'ívo,
Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.
Eñembo’y Jehová róga rokẽme, ha upépe emomarandu ko ñe’ẽ, ha ere: Pehendúke Jehová ñe’ẽ, peẽ mayma Judágua peikéva ko’ã rokẽ rupi pemomba’eguasu hag̃ua Jehovápe. Péicha he’i Jehová de los ejércitos, Israel Jára: Pemoambue pene rape ha pene rembiapo, ha che pohejáta peiko hag̃ua ko tenda-pe. Ani pejerovia ñe’ẽ japu rehe, peje hag̃ua: Jehová templo, Jehová templo, Jehová templo, ko’ãva.
For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever.
Peñemyatãramo añetehápe pende rape ha pene rembiapo; pejapóramo añetehápe tekojoja peteĩ kuimba’e ha iñirũ apytépe; pembojovaké’ỹramo pe pytagua, pe mitã oúva’ỹva túva rehegua ha pe viuda, ha peko’ẽramo’ỹ tuguy hekojojáva ko távape, ha ndapeikoírõ ambue tupãnguéra rapykuéri pende rehe iva hag̃uáicha: upéicharõ ambopytáta peẽme peiko hag̃ua ko távape, pe yvýpe ame’ẽ va’ekue pende ru kuéra ypykuépe, opa ára g̃uarã.
Behold, ye trust in lying words, that cannot profit. Jeremiah 7:1–8.
Pema’ẽ, pejerovia ñe’ẽ japu rehe, ndaikatúiva oipytyvõ. Jeremías 7:1–8.
The lying words of the Jews in Jeremiah’s period, are the lying words of Korah and his cohorts, the rebels of 1888 and of course, the rebels of 9/11. They are the lies that the drunkards of Ephraim hide beneath in Isaiah twenty-eight.
Umi ñe’ẽ japu umi judío rehegua Jeremías árape, ha’e umi ñe’ẽ japu Coré ha iñirũnguéra rehegua, umi opu’ãva ary 1888-pe ha, katuete, umi opu’ãva 9/11-pe. Ha’e umi japu umi ka’ẽva Efraín rehegua okañyha guýpe Isaías mokõipa poapy-pe.
Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:14, 15.
Upévare, pehendúke Ñandejára ñe'ẽ, peẽ kuimba'e puka-reíva, pejopyva ko tavayguakuéra oĩva Jerusalénpe. Pendejehe péicha piko peje: “Ore rojapo peteĩ ñe'ẽme'ẽ ñemano ndive, ha añaretã ndive roĩ peteĩ ñe'ẽme; ohasávo pe castígo osyryrymbáva, ndohumo'ãi ore ári. Japu niko rojapo ore ñemo'ãrã, ha mba'e gua'u guýpe roñemoñemi.” Isaías 28:14, 15.
It is also the lie that represents a lack of love of the Truth, which brings strong delusion in 2 Thessalonians.
Ha’e avei pe japu ohechaukáva ndaiporiha mborayhu pe Añeteguáre, upéva oguerúva jejavy mbarete 2 Tesalonicenses-pe.
And 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 2:11, 12.
Ha upévare Tupã omondóta chupekuéra mbotavy mbarete, ogueroviá hag̃uáicha peteĩ japuva: opavave umi ndogueroviáiva’ekue pe añetegua, ha oipotava’ekue tekoñaña, oñehundí hag̃uáicha. 2 Tesalonicenses 2:11, 12.
The “lying words” represent the foolish idea that the church is where salvation is found, not in chosen messengers and their chosen messages. The connection between God and man is accomplished and maintained only through His Word. He is the Word, and no man cometh to the Father except by the Word. Christ is represented by His chosen messengers and the message they present. To believe otherwise, is to hate the Truth and believe a lie. Jeremiah condemns the Jews who trust in the temple, by reminding them of Shiloh, where God’s Ark had been since the entrance into the Promised Land.
Umi “ñe’ẽ japú” ohechauka pe temimo’ã tavy pe tupaópe ojejuhuha pe pysyrõ, ha ndaha’éi umi marandu rerahaha ojeporavóva ha umi marandu ojeporavo vaʼekuépe. Pe joaju Ñandejára ha yvypóra apytépe ojejapo ha oñeñangareko hag̃ua hese peteĩnte Iñeʼẽ rupive. Haʼe hína pe Ñeʼẽ, ha avave ndoumoʼãi Túva rendápe ndahaʼéiramo pe Ñeʼẽ rupive. Cristo ojehechauka umi marandu rerahaha ojeporavóva rupive ha pe marandu haʼekuéra oguerúva rupive. Ojeguerovia hag̃ua ambue mbaʼe, haʼe hína ñañemotĩ hag̃ua pe Añetegua renondépe ha jaguerovia hag̃ua peteĩ japú. Jeremías ombojaʼo umi hudío kuérape ojeroviáva pe tupaóre, imanduʼávo chupekuéra Silo rehe, upépe oñemoĩ hague Ñandejára Arca pe Yvy Ñeprometidágui oike guive.
Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:14–16.
Upévare ajapóta ko óga rehe, ojehérava che rérape, peẽ pejeroviáva hese, ha upe tenda ame'ẽva peẽme ha pende ru kuérape, ajapoháicha Silópe. Ha poipe'áta peẽme che renondégui, apoihaguéicha opa pene ryvykuérare, Efraín ñemoñarekuéra kompletoitépe. Upévare ani reñembo'e ko tetãygua rehe, ani rehupi sapukái ni ñembo'e hesekuéra, ani avei che rendápe rejerure asy hesekuéra; ndahendumo'ãi niko ndéve. Jeremías 7:14–16.
Wicked Eli, and his two wicked sons, Hophni and Phineas parallel and align with Korah, Dathan and Abiram for allowing escalating apostasy to develop until probation closed and all three died on the same day, as did Korah, Dathan and Abiram. They all die at the Sunday law!
Elí iñaña ha mokõi itaʼýra iñañáva, Hofni ha Finees, ojoja ha oñemboja peteĩcha Coré, Datán ha Abiram ndive, ohejávo oñembotuicha hag̃ua pe apostasía oñembotuichavéva pe tiempo de gracia oñemboty peve ha opavave mbohapy omano peteĩ árape, péicha avei Coré, Datán ha Abiram. ¡Opavave omano pe léi domingo-pe!
At 9/11 Korah’s rebellion, and the rebellion of Eli, the rebellion of the Jews in Jeremiah’s testimony and the rebels of 1888 reject and rebel against the message and messengers of that period. That period concludes at the Sunday law after two tests. The first test is from 9/11 unto July 18, 2020, and the second test is the purging and sealing represented by the message of the Midnight Cry. Out of that purification process Gideon and His three hundred are prepared to blow their trumpets, and they do so when Samuel is raised up at the Sunday law, which is when the Ark is captured by the Philistines. Then the church triumphant is lifted up as an ensign.
9/11-pe Coré ñe’ẽrendu’ỹ, ha Elí ñe’ẽrendu’ỹ, judío-kuéra ñe’ẽrendu’ỹ Jeremías testimoniope, ha umi rebelde 1888-pegua omboyke ha opu’ã pe marandu ha umi maranduhára ko periodopegua rehe. Upe periodo oñemboty pe léi domingope mokõi prueba rire. Pe prueba peteĩha oho 9/11 guive 18 jasypokõi 2020 peve, ha pe mokõiha prueba ha’e pe ñemopotĩ ha ñembyesakã ojehechauka hag̃ua Pyhare Mbyte Sapukái marandu rupive. Upe ñemopotĩ rape guive Gedeón ha Ijeguigua mbohapyciento oñembosako’i ombopu hag̃ua itrompéta-kuéra, ha ojapo upéva Samuel oñemopu’ã jave pe léi domingope, upéva ha’e jave pe Arca ojejapyhy Filisteo-kuéra pópe. Upéi pe iglesia triunfante oñehupi peteĩ poyvi ramo.
That church has a king, David by name, and a prophet represented by Ezekiel, and Samuel, at the overthrow of Shiloh. The church will also have the priesthood represented by Joseph. The Sunday law testing time is where the fire of the Holy Spirit is poured out without measure, as represented by the seventh seal. That fire destroys the men of renown who rebelled with Korah, Dathan, Abiram, Eli, Hophni, Phineas and the rebels of 1888.
Pe iglésia oguereko peteĩ mburuvicha guasu, David hérava, ha peteĩ proféta ojehechaukáva Ezequiel ha Samuel rupive, Silo ñehundípe. Pe iglésia avei oguerekóta pe sacerdócio ojehechaukáva José rupive. Pe aravo de prueba léi domingo rehegua ha’e pe tenda pe Tata Espíritu Santo rehegua oñeñohẽhápe mba’eve’ỹme guáicha, ojehechaukaháicha pe séptimo sello rupive. Upe tata ombyaipa umi kuimba’e hérava renombrados, opu’ã va’ekue Coré, Datán, Abiram, Elí, Hofni, Finees ha umi opu’ã va’ekue 1888-pe ndive.
That very fire of the outpouring of the Holy Spirit, is the backdrop of the drama of the church triumphant. The church is represented by king David, the prophet Ezekiel and Joseph the priest. Those three are standing in the fire that destroys the 250 men of renown, as did Nebuchadnezzar’s fire destroy the men who threw the three worthies into the furnace. As the church triumphant, the whole world watches as they are thrown into the fiery furnace, and suddenly, the Son of God appears with the churches’ prophet, priest and king—represented by Shadrach, Meshak and Abednego. Four thirty-year old’s in the fiery furnace representing the truth that Divinity combined with humanity does not sin!
Pe Espíritu Santo oñeñohẽ vaʼekue tataete voi haʼe pe tuguai ojehechaukahápe pe tupaogua ipuʼakapáva rembiasy guasu. Pe tupaogua ojehechauka ruvicha guasu David rupive, maranduhára Ezequiel ha paʼi José rupive. Umi mbohapy oĩ pe tatápe ohundíva umi 250 kuimbaʼe herakuãguasúpe, upéicha avei Nabucodonosor tata ohundi haguéicha umi kuimbaʼépe omombo vaʼekue umi mbohapy ijojahaʼỹvape pe tatakua guasúpe. Pe tupaogua ipuʼakapáva ramo, opa yvóra omaña ojeity jave hikuái pe tatakua guasúpe, ha sapyʼaitépe, Tupã Raʼy ojechauka pe tupaokuéra maranduhára, paʼi ha mburuvicha ndive—ojehechaukáva Sadrac, Mesac ha Abed-nego rupive. Irundy orekóva treinta ary pe tatakua guasúpe ohechaukáva pe añetegua: Tupã reko oñembojoajúvo yvypóra rekóre ndojapói angaipa!
Korah, Dathan and Abiram, who are also Eli, Hophni and Phineas are the counterfeit of the church triumphant that is made up with a prophet, priest and king. Those three are Gideon’s 300, the three thousand souls at Pentecost, the 300 Millerite preachers, the three-hundred 1843 charts, who are thirty years old when the Sunday law arrives and fire comes down out of heaven. With Elijah the fire was to distinguish between the true and false prophets. The fire that comes down in Leviticus on the “eighth” day, when Aaron begins to serve, consumes Aaron’s offering, which is the offering of Malachi three, that is pleasant as in former years. That same fire destroys those who offer strange or common fire, as represented by Hophni and Phineas, the sons of Aaron.
Coré, Datán ha Abiram, ha’éva avei Elí, Hofní ha Finees, ha’e hína pe japu guigua pe iglesia triunfante rehegua, ojejapóva peteĩ proféta, peteĩ pa’i ha peteĩ mburuvicha guasu reheve. Ko’ã mbohapy ha’e Gedeón rembiguái 300, pe mbohapy mil anga Pentecostéspe, pe 300 predikadór Millerita, umi gráfico 300 ary 1843-gua, oguerekóva treinta ary pe léi domingo oguahẽ vove ha tata oguejy yvágagui. Elías ndive, pe tata ojehechauka hag̃uáicha máva proféta añetegua ha máva proféta japu. Pe tata oguejýva Levíticope pe ára “poapyha” jave, Aarón oñepyrũ ramo oservi, ohapypa Aarón ofrénda, ha’éva pe ofrénda Malaquías mbohapy-peguáva, iporã hag̃uáicha yma guaréramo guare. Upe tata voi ohundipa umi oikuave’ẽva tata extraño térã tata común, ojehechaukaháicha Hofní ha Finees, Aarón ra’ykuéra.
When God is confirming the true prophet with Elijah, or the true priest with Aaron the fire leads to the death of the false prophets of Baal, who are also Hophni and Phineas. Hophni and Phineas are the sons of Aaron, they are the last generation of a covenant people who are spewed out of the mouth of the Lord at the Sunday law.
Tupã omboaje hag̃ua pe maranduhára añeteguáva Elías ndive, térã pa’i añeteguáva Aarón ndive, tata ogueru umi maranduhára japu Baal guigua mano, haʼekuéra avei Hophni ha Finees. Hophni ha Finees niko Aarón raʼykuéra; haʼekuéra hína pe pahague ñemoñare peteĩ tetã joajupy rehegua ojeity hag̃uáicha Ñandejára jurúgui pe léi domingo-pe.
“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.
“Ko'ãva ndaha'éi Hermana White ñe'ẽ, ha katu Ñandejára ñe'ẽ, ha Ijerahára ome'ẽ chéve ame'ẽ hag̃ua peẽme. Tupã penehenói ani hag̃ua peiko véima Hendive ojoavy hag̃uáicha pene rembiapo. Hetaiterei mbo'epyrã oñeme'ẽ umi kuimba'e rehegua he'íva ha'eha cristiano, péro ohechaukáva Satanás rekome'ẽ, ha espíritu, ñe'ẽ ha tembiapópe ojokóva añetegua ñemotenonde, ha añetehápe oho hína tape Satanás oguerahaháre chupekuéra. Ipy'ahatãme oguereko mburuvicha hag̃ua pokatu mba'eveichavérõ ndaha'éiva imba'e, ha ndovaléiva chupekuéra oiporu. He'i Mbo'ehára Guasu: ‘Aitypa, aitypa, aitypa’. Umi kuimba'e he'i Battle Creek-pe: ‘Ñande hína Ñandejára tupaó, Ñandejára tupaó’, péro oiporu hína tata común. Ipy'akuéra noñembopy'aguapyri ha noñemomichĩri Tupã gracia rupive.” Manuscript Releases, volúmen 13, 222.
The “common fire” is what Aaron’s son used when the priesthood began. The number “81” is a symbol of the priesthood, and in Leviticus eight, verse one, the seven days of purification and consecration of the priest is illustrated. Their clothes are removed and replaced with the garments of the Heavenly High Priest’s, as illustrated in Zechariah’s vision of Joshua and the angel in chapter three. The 300 in Zechariah are represented as “men wondered at,” for they represented in the history when God removes the iniquities of His people, which is the Sunday law, when the church is transformed from militant to triumphant. After seven days of consecration, the began to serve on day eight.
“Tata peteĩchagua” ha’e pe ojeporúva Aarón ra’y rehe pe saserdócio oñepyrũ jave. Pe papapy “81” ha’e peteĩ símbolo pe saserdócio rehegua, ha Levítico ocho, versículo peteĩme, ojehechauka umi siete ára ñemopotĩ ha ñemongarai pe saserdótere. Ijao kuéra ojeipe’a chuguikuéra ha oñemoambue chupekuéra pe Arai Saserdóte Yvagagua rembiporu rehe, ojehechaukaháicha Zacarías visiónpe Josué ha pe ánhel rehe, capítulo mbohapýpe. Umi 300 Zacaríaspe ojehechauka “kuimba’e ñemondýipyrãramo”, pórke ha’ekuéra orrepresenta tembiasakuepe upe ára Tupã oipe’a hag̃ua Itavayguakuéra rembiapo vaikue, upéva ha’e pe léi domingo rehegua, pe iglesia oñemoambue jave oñorairõvagui ipu’akapávape. Ohasa rire siete ára ñemongarai, oñepyrũ okuéra omba’apo pe ára poapýpe.
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. Leviticus 8:33.
Ha ani peẽ pesẽ mo’ãi pe tabernákulo aty guive, siete ára pukukue, peẽ ñembohovái ára opa peve; siete ára rupive ha’e penemomarangatúta. Levítico 8:33.
Day eight, is a symbol of the eighth that is of the seven, of Laodicea turning into Philadelphia, of the eight souls on Noah’s ark, of the eighth day of circumcision, and the eighth day of resurrection. That day is the Sunday law, when the papacy’s deadly wound is healed, and therefore resurrected it becomes the eighth, that is of the seven.
Ára poapyha, ha’e peteĩ símbolo pe poapyha rehegua, pe oúva umi siete-gui, Laodicea ojere hag̃ua Filadélfiape, umi poapy ánga oĩva Noé arca-pe, pe circuncisión ára poapyha, ha pe jeikove jey ára poapyha. Upe ára ha’e pe léi domingo rehegua, araka’e pe papado orekóva iherida omano hag̃uáicha oñemboguejy jey, ha upévare, oikove jey rire, oiko chugui pe poapyha, pe oúva umi siete-gui.
And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel. Leviticus 9:1.
Ha ojehu rire ára poapyhápe, Moisés ohenói Aarónpe ha itaʼýrape, ha Israel myakãhára kuérape. Levítico 9:1.
On day eight, the priests began to serve, but Aaron’s sons offered “common fire.” Adventism claim that they are the temple of the Lord, and Sister White identified that claim as common fire. Not only is it a lie, but it is common fire, as contrasted with holy fire. The holy fire is the message of the Midnight Cry, and the common fire is the counterfeit peace and safety message, that will be the last message proclaimed by the dumb dogs that refused to bark, and give a warning message. In chapter nine, Aaron presents the offering, and fire comes down out of heaven and consumes the offering. Then his two wicked sons, offer common fire and God’s fire consumes them.
Árape poapy, umi pa’i oñepyrũ omba’apo, ha katu Aarón ra’ykuéra oikuave’ẽ “tatá común”. Adventismo he’i hikuái ha’eha Ñandejára templo, ha Hermana White ohechauka upe je’eha tatá comúnha. Ndaha’éi añónte peteĩ japu, ha’e avei tatá común, oĩva joavykuépe tatá marangatu rehe. Pe tatá marangatu ha’e pe marandu Pyhare Mbyte Sapukái rehegua, ha pe tatá común ha’e pe marandu japu py’aguapy ha tekorosã rehegua, ha’éta pe marandu paha oñemoherakuãtava umi jagua kirirĩ, ndoñarandúi va’ekue osapukái hag̃ua ha ome’ẽ hag̃ua peteĩ marandu ñe’ẽmondýi rehegua, rupive. Kapítulo nueve-pe, Aarón oikuave’ẽ pe ofrénda, ha tata oguejy yvágagui ha ho’u pe ofrénda. Upéi mokõi ita’ýra añáme, oikuave’ẽ tatá común ha Ñandejára tata ho’u chupekuéra.
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. And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not. And there went out fire from the Lord, and devoured them, and they died before the Lord. Leviticus 9:22–10:2.
Ha Aarón ohupi ipo tavayguakuéra gotyo, ha ohovasa chupekuéra; upéi oguejy angaipa rehegua mymbajuka, hapy hag̃ua guã mymbajuka, ha py’aguapy rehegua mymbajuka oikuave’ẽ haguégui. Ha Moisés ha Aarón oike aty guasu róga karpápe, ha osẽ jey, ha ohovasa tavayguakuérape; ha Ñandejára mimbipa ojehechauka opa tavayguakuérape. Upérõ osẽ tata Ñandejára renondégui, ha ohapypa altar ári pe mymbajuka hapy hag̃uã ha ikyrakue; ha opa tavayguakuéra ohechávo upéva, osapukái hikuái ha oñesũ hova yvýre. Ha Nadab ha Abiú, Aarón ra’ykuéra, peteĩteĩ ogueraha hag̃ua hikuái icenséro, omoĩ ipype tata, ha hi’ári omoĩ insiénso, ha oikuave’ẽ Ñandejára renondépe tata ambue, ha’e ndohejáiva’ekue chupekuéra. Upérõ osẽ tata Ñandejáragui, ha mokõivéva ojukapa, ha omano Ñandejára renondépe. Levítico 9:22–10:2.
The men of Battle Creek are the modern Sanhedrin who trust in their church structure above the message of the True Witness to Laodicea. The True Witness to Laodicea is Christ, and He never changes, and he has always used men of His own choosing to present the message to a people who were manifesting the characteristics of Laodicea. There is nothing new under the sun.
Battle Creek kuimbaʼekuéra haʼe pe Sanedrín moderno ojeroviáva itupao ñemohenda rehe pe marandu Testígo Añeteguáva Laodiceápe guarã ári. Pe Testígo Añeteguáva Laodiceápe guarã haʼe Cristo, ha Haʼe arakaʼe ndojepyʼamói, ha akóinte oiporu kuimbaʼe Haʼe voi poravo vaʼekuérape ogueraha hag̃ua pe marandu peteĩ tetãme ohechaukáva hína umi mbaʼe reko Laodiceagua. Ndaipóri mbaʼeve pyahu kuarahy guýpe.
He selected Moses, who had been trained by God alone for forty years, just as Jesus and his cousin John had been trained. He selected Moses, Christ and John as examples of those trained outside of the formal educational system. Nazareth represents a symbol of a person who has been chosen, as were the new upstarts; Jones and Waggoner in the 1888 Minneapolis rebellion. Nazareth represents the calling and consecration of a chosen man, but the chosen man is a citizen of a city that is disrespected.
Ha’e oiporavo Moiséspe, Tupã añoite omoarandúva’ekue chupe irundy-páy áño pukukue, Jesús ha iñermáno’i Juan oñemoarandu haguéicha avei. Ha’e oiporavo Moiséspe, Cristo ha Juánpe techapyrãramo umi oñembo’éva’ekue sistema tekombo’e rehegua oficial okápe. Nazaret ohechauka peteĩ símbolo peteĩ ava ojeporavóva rehegua, ojeporavo haguéicha umi pyahu osẽ ramóva; Jones ha Waggoner-pe, pe 1888 Minneapolis ñemoĩ vai ryepýpe. Nazaret ohechauka pe ñehenói ha ñemomarangatu peteĩ kuimba’e ojeporavóva rehegua, ha upe kuimba’e ojeporavóva ha’e peteĩ tavagua peteĩ táva jehecharamo’ỹmbyre rehegua.
And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. John 1:46.
Ha Natanael he’i chupe: “Ikatúpa oĩ mba’e porã osẽva Nazaretgui?” Felipe he’i chupe: “Eju ha ehecha”. Juan 1:46.
The stammering tongues of Isaiah 28, represent those who came from Nazareth. After the formalization of Miller’s message in 1831, the message was empowered by the fulfillment of the prophecy of the second woe, typifying the fulfillment of a prophecy of the third woe at 9/11. We will take up the third Messianic prophecy in the next article.
Isaías 28-pe “ñe’ẽnguéra pyta ha pyta” ohechauka umi ou vaekue Nazaret-gui. Miller marandu oñemohenda hag̃ua hekopegua rupi ary 1831-pe rire, pe marandu oñembarete pe mokõiha aipo asy ñemomarandu oñekumpli rupi, ohechaukáva typorãramo pe mbohapyha aipo asy ñemomarandu oñekumpliha 9/11-pe. Pe mbohapyha Mesías rehegua ñemomarandu jahecháta pe artículo oúvape.
“Three nights before the Review office burned, I was in an agony that words cannot describe. I could not sleep. I walked the room, praying to God to have mercy upon His people. Then I seemed to be in the Review office with the men who have the management of the institution. I was trying to speak to them and thus to help them. One of authority arose and said, ‘You say, The temple of the Lord, the temple of the Lord are we; therefore, we have authority to do this thing and that thing and the other thing. But the word of God forbids many of the things that you propose to do.’ At His first advent, Christ cleansed the Temple. Prior to His second advent He will again cleanse the temple. He was there cleansing the temple. Why? Because commercial work had been brought in, and God had been forgotten. With hurry here and hurry there and hurry somewhere else, there was no time to think of heaven. The principles of God’s law were presented, and I heard the question asked, ‘How much of the law have you obeyed?’ Then the word was spoken, ‘God will cleanse and purify His temple in His displeasure.’
“Mbohapy pyhare mboyve pe oficina Review ojepuru mboyve tata, che aime peteĩ jehasa asy ñe’ẽ ndaikatúiva omombe’u hag̃ua. Ndaikatúi ake. Aguata pe kotýpe, añembo’évo Tupãme toiporiahuvereko hag̃ua Itavayguakuéra. Upéi chéve ojoguávaicha aime hína pe oficina Review-pe umi kuimba’e ndive oisãmbyhýva pe institución rembiapo. Añeha’ãkuri añe’ẽ hendivekuéra ha upéicha chepytyvõ hag̃ua chupekuéra. Peteĩ orekóva pokatu opu’ã ha he’i: ‘Peẽ peje, Ñandejára Templo, Ñandejára Templo ha’e ore; upévare ore roguereko pokatu jajapo hag̃ua ko mba’e ha pe mba’e ha ambue mba’e. Péro Tupã ñe’ẽ ombotove heta umi mba’e peẽ peñemoĩva pejapo hag̃uáicha.’ Ijupe ou ypy jave, Cristo omopotĩ pe Templo. Ijevy mokõiha ou mboyve, omopotĩ jeýta pe templo. Ha’e oĩkuri upépe omopotĩvo pe templo. Mba’érepa? Mba’apo comercial oikehaguére upépe, ha oñembyesarái Tupãre. Ojejapura ko’ápe ha ojejapura pépe ha ojejapura ambue hendápe, ndaipóri aravo oñepensa hag̃ua yvága rehe. Oñemombe’u Tupã léi ypykuéra, ha ahendu oñeporandu: ‘Mbovy léipa peẽ pehendu ha pejapo ra’e?’ Upéi oñeñe’ẽ: ‘Tupã omopotĩta ha omongy’áta Itemplo ipochy rupi.’”
“In the visions of the night I saw a sword of fire hung out over Battle Creek.
“Pyhare visión pyharekue-pe ahecha peteĩ kyse tata rehegua oñemoĩva Battle Creek ári.
“Brethren, God is in earnest with us. I want to tell you that if after the warnings given in these burnings the leaders of our people go right on, just as they have done in the past, exalting themselves, God will take the bodies next. Just as surely as He lives, He will speak to them in language that they cannot fail to understand.
—Che irũnguéra, Tupã oĩ añetetépe ñanendive. Aikotevẽ amombe’u peẽme, ko’ã ñehapy rehegua ñe’ẽmondo rire, ñande tavayguakuéra ruvicha kuéra osegi hag̃ua oho tenonderã, yma guaréicha voi, omomba’eguasúvo ijehekuéra, Tupã ojagarráta upe rire hetekuéra voi. Ha’e oikovéva añetéicha, ha’e oñe’ẽta hendivekuéra ñe’ẽme ndaikatumo’ãi hag̃uáicha ndoikuaái hag̃ua.
“God is watching us to see if we will humble ourselves before Him as little children. I speak these words now that we may come to Him in humility and contrition and find out what He requires of us.’ Publishing Ministry, 170, 171.
“Ñandejára ojesarekohína ñanderehe ohecha hag̃ua ñañemomichĩtapa henondépe mitã michĩicha. Añe’ẽ koʼã ñeʼẽ koʼág̃a ikatu hag̃uáicha jajuhu hese pyʼaguapy ha ñembyasýpe, ha jaikuaa hag̃ua mbaʼépa haʼe ojeruréva ñandegui.” Publishing Ministry, 170, 171.
“The message for this time is not, ‘The temple of the Lord, the temple of the Lord, the temple of the Lord are we.’ Whom does the Lord receive as vessels unto honor?—Those who co-operate with Christ; those who believe the truth, who live the truth, who proclaim the truth in all its bearings.” Review and Herald, October 22, 1903.
“Pe marandu ko ára guarã ndaha’éi: ‘Pe Ñandejára Róga, pe Ñandejára Róga, pe Ñandejára Róga ha’e ñande.’ Mávapa Ñandejára omog̃uahẽ tembiporu-kuéra ramo ñemomba’erãrã?—Umi omba’apo joáva Cristo ndive; umi ogueroviáva pe añetegua, oikóva pe añetegua rehe, opredikáva pe añetegua opa mba’e rehegua ndive.” Review and Herald, 22 jasypa, 1903.
“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.
“Kóva ndaha’éi Sister White ñe’ẽ, síno Ñandejára ñe’ẽ; ha Imaranduha ome’ẽ kuri chéve ame’ẽ hag̃ua peẽme. Tupã penehenói ani hag̃ua peiko hag̃ua gueteri Hendive oñemoĩ hag̃uáicha peteĩcha’ỹme. Hetaiterei ñembo’e ha ñembo’epy ome’ẽmava’ekue umi kuimba’e rehegua he’íva hikuái ha’eha cristiano, ha upéicharõ jepe ohechauka Satanás rekoete, ha espíritu, ñe’ẽ ha tembiapópe omboyke ha ojoko añetegua ñemotenonde, ha añetehápe oho hikuái tape rupi Satanás oguerahahápe chupekuéra. Ikorasõ hatãgui ojapyhy hikuái pokatu ndaha’éiva mba’eveichavérõ imba’éva, ha ndovaléi hag̃ua ojepuru. He’i pe Mbo’ehára Guasu: ‘Ahundíta, ahundíta, ahundíta.’ Umi kuimba’e Battle Creek-pe he’i: ‘Ñande hína Ñandejára templo, Ñandejára templo’; péro hikuái oipuru tata jepiguáicha. Ikorasõkuéra noñemongu’éi ni noñemoĩ porãri Tupã gracia rupive.” Manuscript Releases, volume 13, 222.