The fifth Messianic prophecy in the book of Matthew is the waymark of disappointment and death. On July 18, 2020, the false prediction of the destruction of Nashville, slew Elijah and Moses.
Pe profecía mesiánica poha libro de Mateo-pe ha’e pe techaukaha ñembyasy ha mano rehegua. 18 jasypokõi ary 2020-pe, pe marandu jeikuaa japu Nashville ñehunditaha rehegua ojuka Elías ha Moisés-pe.
The Fifth Messianic Waymark is the Disappointment of July 18, 2020
Pe Quinto Waymark Mesiánico ha’e hína pe Decepción oikova’ekue 18 de julio de 2020-pe
Then was fulfilled that which was spoken by Jeremiah the prophet, saying, In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not. Matthew 2:17, 18.
Upérõ oñemohu'ã pe he'íva maranduhára Jeremías rupive, he'ívo: “Ramápe oñehendu peteĩ ñe'ẽ, jahe'o, hasẽ ha ñembyasy tuicha; Raquel hasẽ imembykuéra rehe, ha ndoipotái oñembovy'a, ndaipórigui hikuái.” Mateo 2:17, 18.
Prediction
Marandu hag̃uã hag̃uávo
Thus saith the Lord; A voice was heard in Ramah, lamentation, and bitter weeping; Rahel weeping for her children refused to be comforted for her children, because they were not. Jeremiah 31:15.
Upéicha he’i Ñandejára; Peteĩ ñe’ẽ oñehendu Ráma-pe, ñembyasy, ha hasẽ vai; Rahel hasẽ imembykuéra rehehápe, ndoipotái oñembopyʼaguapy chupe imembykuéra rehehápe, ndahaʼéi rupi oĩha. Jeremías 31:15.
Moses and Elijah are slain in the streets of Sodom and Egypt. The last statement of the Old Testament identifies that Elijah would come before the great and dreadful day of the Lord. That dreadful day begins when Michael stands up in Daniel twelve, and announces in Revelation twenty-two that, “he that is just and he who is unjust” will remain in that condition for eternity.
Moisés ha Elías ojejuka Sodoma ha Egipto kállepe. Pe ñe’ẽ paha Antiguo Testaméntope omombe’u porã Elías outaha pe ára guasu ha kyhyjehýje Ñandejára rehegua mboyve. Upe ára kyhyjehýje oñepyrũ Miguel opu’ãvo Daniel doce-pe, ha oikuaaukávo Apocalipsis veintidós-pe: “pe hekojojáva ha pe hekojoja’ỹva” opytátaha upe condición-pe opa ára g̃uarã.
And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 12:1.
Ha upe ramo oñembo'ýta Miguel, pe mburuvicha guasu oñembo'ýva nde retãyguakuéra rehehápe; ha oikóta peteĩ ára ñembyasy ha jejopy vai, araka'eve ndoikói haguéicha peteĩ tetã oĩ guive pe ára peve; ha upe ramo nde retãyguakuéra ojesalváta, opavave ojejuhútava ojehaipyre pe lívrope. Daniel 12:1.
He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.
Pe iñinjustova, ta toiko hag̃ua iñinjustova gueteri; ha pe iky’áva, ta iky’a gueteri; ha pe ijojáva, ta ijoja gueteri; ha pe imarangatúva, ta imarangatu gueteri. Apocalipsis 22:11.
Elijah must appear before probation closes, and he gets slain and resurrected in Revelation eleven, just before probation closes. He is resurrected and presents his message until probation closes, where there is then another resurrection, of righteous and wicked.
Elías ojechauka vaʼerã ñembyasy renda oñembotýmboyve, haʼe ojejukáta ha oñemopuʼãjeýta Apocalipsis 11-pe, pe ñembyasy renda oñembotýmbotaitéma mboyve. Oñemopuʼãjey ha omyasãi imarandu pe ñembyasy renda oñembotý peve, upérõ oikovejey ambue ñemopuʼã, hekojoja ha hekojojaʼỹvape g̃uarã.
And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. Daniel 12:2.
Ha heta umi okeva yvy ku’ípe opáy jeýta, oĩva tekove opave’ỹ hag̃uáme, ha oĩva tĩ hag̃ua ha ñemotĩrõ opave’ỹ hag̃uáme. Daniel 12:2.
That special resurrection is followed by the Second Coming of Christ, where the righteous dead are resurrected and then a thousand years where the saints judge the lost. At the end of the thousand years there is another resurrection and the third coming of Christ. The line of prophetic resurrections includes the resurrection of the papal beast, but each of the resurrections are a specific subject of God’s prophetic Word. On July 18, 2020, the Laodicean movement of the one hundred and forty-four thousand committed suicide by rebelling against Christ’s command forbidding time applications beyond 1844.
Upéi pe jeikove jevy hag̃ua oúva Cristo Jeju Mokõiha, upépe umi omanóva ijojaha’ỹva oikove jevy ha upéi ohasa mil ary, upérõ umi marangatúva ohusga umi okañývape. Mil ary paha gotyo oĩ ambue jeikove jevy ha Cristo Jeju Mbohapyha. Umi marandu’ypy rehegua jeikove jevy renda oike avei mymba papal jeikove jevy, ha katu peteĩteĩ umi jeikove jevy rehegua ha’e peteĩ mba’e poravopyre Tupã Ñe’ẽ marandu’ýpe. 18 jasypokõi, 2020-pe, pe movimiento Laodicea rehegua umi cien cuarenta y cuatro mil ojuka ijupekuéra oñemoĩ hag̃ua Cristo rembiapoukapy rehe, ombotovéva ára jeporu ohasáva 1844-gui.
A voice was then heard in Rama, meaning pride and self-exaltation. Rachel meaning a good traveler is in mourning because Moses and Elijah are not, and more importantly, they cannot be comforted. They have no comfort, and the Holy Spirit is the Comforter, that would be sent when the voice in the wilderness began in July of 2023.
Upéi oñehendu peteĩ ñeʼẽ Rama-pe, heʼiséva ñembotuicha ha jehecharamo. Raquel, heʼiséva peteĩ oguata porãva, oĩ ñembyasýpe pórke Moisés ha Elías ndaipóri, ha iñimportantevéva, ndaikatúi oñembopyʼaguapy. Ndoguerekói mbopyʼaguapy, ha Espíritu Santo niko pe Consolador, oñemondotava pe ñeʼẽ desiértope oñepyrũrõ guare jasypokõi 2023-pe.
These things happen just before probation closes, and according to Revelation, just before probation closes the Revelation of Jesus Christ is unsealed. That unsealing is what resurrects Moses and Elijah, who are also Rachel, the good traveler, who had been weeping and mourning for her children, could not be comforted. Her mourning turns to joy when those children are resurrected.
Koʼã mbaʼe oiko pe grásia rembeʼy oñemboty mboyve, ha Apocalipsis heʼiháicha, pe grásia rembeʼy oñemboty mboyveite ojeipeʼa pe ñesẽtĩrã guive Jesucristo Revelación rehegua. Pe ojeipeʼa hag̃uaicha haʼe upe omoingove jeýva Moisés ha Elíaspe, haʼéva avei Raquel, pe oguata porãva, vaʼekue hasẽ ha ojaheʼóvo imembykuérare, ha ndaikatúi oñembopyʼaguapy. Ijaheʼo oñemoambue vyʼápe umi mitãnguéra oñemoingove jey vove.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. Revelation 22:10.
Ha he’i chéve: Ani reñemboty hag̃ua ko aranduka marandu porãite ñe’ẽnguéra; pe ára hi’aguĩgui. Apocalipsis 22:10.
Moses and Elijah were dead in the streets of Sodom and Egypt, and just as with Christ, the one hundred and forty-four thousand would be called out of Egypt, when the gathering began in July of 2023.
Moisés ha Elías oñemano vaʼekue Sodoma ha Egipto kállekuérape, ha Cristo rehe oiko haguéicha avei, umi cien cuarenta y cuatro mil oñehenóita osẽ hag̃ua Egiptogui, pe ñembyaty oñepyrũ vove julio ary 2023-pe.
The Sixth Messianic Waymark is the calling out of Egypt in July of 2023
Pe peteĩha tape rechaukaha mesiánica potĩha pehẽha ha’e Egíptogui ohenóivo julio ary 2023-pe.
And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son. Matthew 2:15.
Ha opyta upépe Herodes omano peve, oñekumpli hag̃ua pe mbaʼe Ñandejára heʼivaʼekue maranduhára rupive, heʼívo: Egíptogui araha vaʼekue che Raʼýpe. Mateo 2:15.
Prediction
Predicción
When Israel was a child, then I loved him, and called my son out of Egypt. Hosea 11:1.
Israel imitãrõ guare, upérõ ahayhu chupe ha aikói che ra'y rendápe Egipto-gui. Oseas 11:1.
Dead in the Egyptian street, a heavenly voice from the wilderness calls Ezekiel’s valley of dead bones to life. That voice began to sound in July of 2023.
Omano Egíptope tape guasúpe, pe ñeʼẽ yvágagui oúva desiértogui oñehenói Ezequiel ñu umi kangue omanóva renondépe tekovépe. Upe ñeʼẽ oñepyrũ osapukái hag̃ua julio ary 2023-pe.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
Ha mbohapy ára ha mbyte rire, pe Espíritu de vida oúva Tupãgui oike hesekuéra, ha haʼekuéra opuʼã hiʼári. Upérõ tuicha kyhyje oguejy umi ohechávare chupekuéra. Ha ohendu hikuái peteĩ ñeʼẽ hatã guasu yvágagui heʼíva chupekuéra: Pejú koʼápe. Ha ojupi hikuái yvágape peteĩ arai rupi; ha iñenemigokuéra ohecha chupekuéra. Apocalipsis 11:11, 12.
God calls His Son out of Egypt and He also called Moses out of Egypt, for Moses as the alpha and Jesus as the omega represent the experience of the one-hundred and forty-four thousand, who sing the song of Moses and the Lamb. That song includes the call out of Egypt. In Ezekiel there is represented two steps, that were prefigured by the two steps in the creation of Adam. First the body is formed, and then the breath of life is breathed into the body and it then lives. In Revelation eleven the first step is the entrance of the Spirit of God into the slain, and they then stood upon their feet. When they stand, they are God’s army. What conveys the Spirit in chapter eleven is represented by Ezekiel’s first prophecy. The voice in the wilderness is the prophetic message accompanied by the Holy Spirit.
Tupã ohenói Ita'ýrape osẽ hag̃ua Egiptogui, ha avei ohenói Moiséspe osẽ hag̃ua Egiptogui; Moisés, peteĩva alfa ramo, ha Jesús, omega ramo, ohechauka pe tembiasa oguerekótava umi cien cuarenta y cuatro mil, opurahéiva Moisés ha pe Cordero purahéi. Upe purahéi oguereko ipype pe ñehenói osẽ hag̃ua Egiptogui. Ezequielpe ojehechauka mokõi paso, ojejoguáva umi mokõi paso ojehechaukava'ekue Adán jejapope. Peteĩha, hete oñemoheñói; upéi pytu tekove rehegua oñemoinge pe retepe ha upémarõ oikove. Apocalipsis capítulo once-pe, peteĩha paso ha'e pe Tupã Espíritu oikeha umi ojeporojukava'ekuépe, ha upéi opu'ã hi'árikuéra ipy rehe. Oñembo'ývo hikuái, ha'e hikuái Tupã ehérsito. Pe ombohasáva pe Espíritu capítulo once-pe ojehechauka Ezequiel profecía peteĩhápe. Pe ñe'ẽ osapukáiva desiértope ha'e pe marandu profético oñondive pe Espíritu Santo reheve.
The book of Matthew contains the twelve chapters that are the omega to the twelve chapters in Genesis that provide two witnesses which represent the covenant with the one hundred and forty-four thousand. Those men and women are sealed for eternity in a relationship of Divinity combined with their humanity. They become the sign for the eleventh-hour workers.
Mateo aranduka oguereko umi pa mokõi kapítulo ha’éva pe omega umi pa mokõi kapítulo Génesispe oĩvape g̃uarã, ome’ẽva mokõi testígo ohechaukáva pe ñe’ẽme’ẽ umi cien cuarenta y cuatro mil ndive. Umi kuimba’e ha kuña oñeseáta opa ára g̃uarã peteĩ joajupe Divinidad rehegua oñembojoajúva iñemano’ỹ yvypóra reko ndive. Ha’ekuéra oiko pe techaukaha umi mba’apohára aravo paha pegua hag̃ua.
“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 hína omog̃uahẽ hag̃ua ko múndope pe ipekádo rehegua, pe tekojoja rehegua ha pe juicio rehegua. Ko múndo ikatu hag̃uánte oñemomarandu ohechávo umi ogueroviáva pe añetegua oñesantifikaha pe añetegua rupive, oikoha yvate ha marangatu principio-kuéra rehehápe, ohechaukávo peteĩ sentido yvate ha oñemopu’ãvape, pe línea ombojoavýva umi oñongatúva Tupã mandamiento-kuéra, ha umi omopyrũva umíva ipy guýpe. Pe Espíritu santificación ohechauka porã pe joavy umi oguerekóva Tupã sellorã, ha umi oñongatúva peteĩ ára pytu’u japu. Oguahẽvo pe prueba, ojekuaáta hesakã porã mba’épa pe mymba marca. Ha’e hína pe domingo jejoko. Umi, ohendúma rire pe añetegua, oseguíva gueteri ohecha ko ára marangatu hag̃uáicha, ogueraha pe kuimba’e angaipa firma, pe opensa va’ekue omoambue hag̃ua ára ha léi-kuéra.” Bible Training School, 1 de diciembre de 1903.
The ensign of the one hundred and forty-four thousand when they are called up to heaven in chapter eleven of Revelation, they are first called out of Egypt, which is where they were slain. A voice from the wilderness calls them out of Egypt, that they would be the sign for the eleventh-hour workers. Their resurrection in 2024 is also represented as a birth, and an awakening depending on which illustration is being identified. In terms of a birth, they are those who fulfill the parable of the ten virgins, and in this sense, their birth is a virgin birth, and they are the sign.
Pe estandárte umi ciento cuarenta y cuatro milgua, oñehenóirõ yvágape Apocalipsis capítulo once-pe, tenonderã oñehenói osẽ hag̃ua Egipto-gui, upépe niko ojejuka kuri chupekuéra. Peteĩ ñe'ẽ oúva desierto-gui ohenói chupekuéra osẽ hag̃ua Egipto-gui, hag̃uaicha ha'ekuéra toiko pe techaukaha umi tembiapohára aravo paha pegua hag̃ua. Iñemoingove jey ary 2024-pe avei oñerrepresenta peteĩ ñemoñare ramo, ha peteĩ jevy ojekuaa ramo, odependévo mba'e ta'anga rupivepa oñemombe'u hína. Peteĩ ñemoñare rehegua ñe'ẽme, ha'ekuéra hína umi ombohováiva pe parábola umi diez virgen rehegua, ha ko sentido-pe, iñemoñare peteĩ ñemoñare virgen-gua, ha ha'ekuéra hína pe techaukaha.
The Seventh Messianic Waymark is 2024
Pe Séptimo Marca Mesiánica ha’e 2024
Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Matthew 1:22, 23.
Ko'ág̃a opa ko'ã mba'e ojejapo, oñembyaty hag̃ua pe Ñandejára he'íva maranduhára rupive, he'ívo: Péina, peteĩ kuñataĩ imarã'ỹva hyeguasúta ha imembýta peteĩ ta'ýra, ha oñembohérata héra Emanuel; péva he'iséva hína: Tupã ñanendive. Mateo 1:22, 23.
Prediction
Profecía
Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. Isaiah 7:14.
Upévare, Ñandejára voi ome'ẽta peẽme peteĩ techaukaha; Péina ápe, peteĩ kuñataĩ oĩ'ỹva kuimba'éndi hyeguasúta, ha imembýta peteĩ ta'ýra, ha ombohérata héra Emanuel. Isaías 7:14.
There were signs in the history of Moses and Christ, as there were in Millerite history. In the last days, Laodicean Adventism will be seeking after a sign, and their only sign, is the sign of Jonah. There is also a sign for those who are resurrected in 2024. Their sign is the “seven times” of Leviticus twenty-six.
Oĩ vaʼekue techaukaha Moisés ha Cristo rembiasakuepe, oĩhaguéicha avei umi techaukaha Millerita rembiasakuepe. Umi ára pahápe, Laodiceagua Adventismo ohekáta peteĩ techaukaha, ha pe techaukaha añoite oguerekóva hína, haʼe Jona techaukaha. Oĩ avei peteĩ techaukaha umi oñemopuʼã jeyvaʼekuépe g̃uarã ary 2024-pe. Itechaukaha hína umi “siete tiempo” Levítico mokoĩpa poteĩme.
And this shall be a sign unto thee, Ye shall eat this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof. And the remnant that is escaped of the house of Judah shall yet again take root downward, and bear fruit upward. For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the Lord of hosts shall do this. 2 Kings 19:29–31.
Ha kóva ta peteĩ techaukaha ndeve g̃uarã: ko áño pe'úta umi mba'e okakuaáva ijehegui; ha mokõiha áñope, pe osẽva upe chugui; ha mbohapyha áñope peñemitỹ, peñemono'õ, ha peñotỹ parral-kuéra, ha pe'úta hi'a kuéra. Ha pe hembýva osẽva Judá róga guive ojepysóta jey yvýguýpe hapo, ha hi'a yvate gotyo. Jerusalén guive osẽta peteĩ hembýva, ha umi oikove hag̃uáva Sión yvyty guive; Ñandejára ehérsitopegua kyre'ỹ ojapóta kóva. 2 Reyes 19:29–31.
And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase: Then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years. And ye shall sow the eighth year, and eat yet of old fruit until the ninth year; until her fruits come in ye shall eat of the old store. Leviticus 25:20–22.
Ha peje ramo: Mbaʼe piko jaʼúta ary sietehápe? Péina, ndajañotỹmoʼãi, ni ndamonoʼõmoʼãi ñane rembiapokue. Upéicharõ che amandáta che jehovasa pende ári ary seis hápe, ha upéva oguenohẽta hiʼa mbohapy ary pegua. Ha peẽ peñotỹta ary ochohápe, ha peʼúta gueteri yva yma guaréva pe ary nuevehápe peve; pe hiʼa pyahu oike peve, peʼúta pe mbaʼe oñeñongatupyre yma guaréva. Levítico 25:20–22.
Those who escape, are also represented as the outcasts of Israel, and they were cast out by their brethren which hated them. Their brethren cast them out, for they hated them because they could not refute the sabbath truth represented by Moses’ “seven times.”
Umi ojesalváva, ojehechauka avei Israel ñemosẽmbyréicha, ha iñermáno kuéra, ha’éva umi oĩva chupekuéra rehe ñembyai hag̃uáicha, omosẽ chupekuéra. Iñermáno kuéra omosẽ chupekuéra, oja’e’ỹgui hikuái pe añetegua sábado rehegua, ojehechaukáva Moisés “siete veces” rupive.
The Lord doth build up Jerusalem: he gathereth together the outcasts of Israel. Psalms 147:2.
Ñandejára omopu’ã Jerusalén; ha’e ombyaty Israelgui umi oñemosẽva’ekuépe. Salmos 147:2.
The Lord began gathering the remnant in July 2023, and the remnant are the “outcasts” of Israel. In July 2023, He set His hand a second time to gather His outcasts. He set His hand in 1849 a second time, in advance of the omega light of Moses seven times in 1856. The alpha light was represented by Miller’s first prophetic discovery—Moses’ seven times.
Ñandejára omoñepyrũ ombyaty hag̃ua pe hembýva jasypokõi 2023-pe, ha pe hembýva hína umi “ojeityva’ekue” Israel-gua. Jasypokõi 2023-pe, ha’e omoĩ jey ipo mokõiha hag̃ua ombyaty umi ojeityva’ekuépe. Omoĩ jey ipo 1849-pe mokõiha hag̃ua, mboyve pe omega resape Moisés rehegua poapy jey 1856-pe. Pe alfa resape ojehechauka Miller rembikuaapy profético peteĩha rupive—Moisés poapy jey.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
Ha upe árape oĩta peteĩ rapo Jesse rehegua, opuʼãva tetãnguéra poyvi ramo; hese umi gentíl oheka hag̃ua: ha ipytuʼu oĩta mimbipa reheve. Ha oikóta upe árape, Ñandejára omoĩjeýta ipo mokõiha jey hag̃ua ogueru jey hag̃ua hembyre hetãgua, opytáva Assyria-gui, ha Egipto-gui, ha Patros-gui, ha Cus-gui, ha Elam-gui, ha Sinar-gui, ha Hamat-gui, ha ypaʼũnguéra mar rehegua-gui. Haʼe omopuʼãta peteĩ poyvi tetãnguéra-pe g̃uarã, ha ombyatyta Israel ñemosẽpyrekuérape, ha omonoʼõta Judá isarambipávape yvy apýra irundyguio. Isaías 11:10–12.
When the outcasts are lifted up as the sign, they will then gather the eleventh-hour workers, who can “only be warned by seeing” “the difference between those who have the seal of God, and those who keep a spurious rest-day.” The sign for the eleventh-hour workers is the outcasts, and the sign OF the outcasts, is the enigma of, eating “this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof.”
Umi oñemombo vaʼekue oñemopuʼã jave techaukaha ramo, upérõ ombyatyta hikuái umi tembiapohára ára paha guivegua, ikatúva “ojehechauka hag̃uánte ohechávo” “pe joavy umi oguerekóva Tupã sello, ha umi oñangarekóva peteĩ pytuʼu ára japúva rehe” apytépe. Pe techaukaha umi tembiapohára ára paha guiveguápe g̃uarã haʼe umi oñemombo vaʼekue, ha pe techaukaha UMI oñemombo vaʼekue rehegua, haʼe pe peteĩ mbaʼe hasy hag̃ua oñentende hag̃ua: jaʼu hag̃ua “ko arýpe umi mbaʼe ijehegui okakuaáva, ha mokõiha arýpe upe upégui osẽ jeyva; ha mbohapyha arýpe peñotỹ, ha peikosecha, ha peñotỹ parralkuéra, ha peʼu hiʼakuéra.”
The enigma of the passage is that it represents the “seven times” of Leviticus twenty-five and twenty-six. The Sabbath of the land resting is a component of the covenant that identifies both the blessing or the curse, of either observing or rejecting the seventh-year rest for the promised land. The sign of the one hundred and forty-four thousand is the component of the threefold promise of the covenant that is represented by the seventh-year Sabbath of the land. The foundational truth of the “seven times,” identifies one of three elements of the covenant that promises a new heart and mind, and a new body and also a land to live in.
Pe pasáhe pegua enigma ha’e ohechauka hag̃ua umi “siete tiempo” Levítico mokõipa po ha mokõipa poteĩme. Yvy opytuʼu hag̃ua pe sábadope haʼe peteĩ ñeʼẽmeʼẽme oĩva, ha upéva ohechauka mokõivéva jehovasa térã jehupytyvaʼerã vai, pe yvy oñemeʼẽ vaʼekuépe oñeñangareko térã oñemboykévo pe opytuʼu vaʼerã ary sietehápe. Pe señal umi cien cuarenta y cuatro mil rehegua haʼe peẽnte peteĩ mbaʼe pe ñeʼẽmeʼẽ mbohapy jeygua apytégui, ha upéva ojehechauka pe sábado ary sietehápe pe yvy rehegua rupive. Pe añetegua ypykue umi “siete tiempo” rehegua ohechauka peteĩva umi mbohapy elemento ñande ñeʼẽmeʼẽmegua, oprometéva peteĩ pyʼahu ha peteĩ apytuʼu pyahu, ha avei peteĩ tete pyahu, ha peteĩ yvy oiko hag̃ua pype.
The seventh-day Sabbath is the sign between God and His people, but that seventh-day Sabbath also represents the covenant responsibility given to ancient Israel. They were to be the protectors, the depositaries of the Ten Commandments. Sister White is clear that modern Israel in 1844 in alignment with ancient Israel was made the depositaries of not only the Ten Commandments, but also of God’s prophetic Word.
Pe sábado ára poapyha hína pe techaukaha Ñandejára ha Itavayguakuéra apytépe, ha upe sábado ára poapyha avei orrepresenta pe tembiaporã ñe’ẽme’ẽgua oñeme’ẽva’ekue Israel yma guarépe. Haʼekuéra oikovaʼerãkuri pe ñangarekohára ha ñembyatyhára umi Diez Mandamiento rehe. Hermana White heʼi hesakã porã Israel pyahu 1844-pe, ojoajúvo Israel yma guaréndi, oñemoĩhague ñembyatyhára ramo ndahaʼéi año umi Diez Mandamiento-gui, síno avei Ñandejára Ñeʼẽ marandu hag̃uáre.
“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.
“Tupã ohenói hóglesia ko árape, ohenói haguéicha yma Israel yma guarépe, opyta hag̃ua tesape ramo yvy ári. Añetegua kyse guasu mbarete rupive, pe peteĩha, mokõiha ha mbohapyha ánhel marandu rupive, omboyke chupekuéra umi iglesia-gui ha arapy-gui ogueraha hag̃ua chupekuéra peteĩ hi’aguĩ hag̃ua marangatúpe Hendive. Ha’e ojapo chupekuéra I Léi ñongatuhára ramo ha omoĩ ipopekuéra ko árape guarã umi tuichaite marandu profétikova. Oñeme’ẽ haguéicha Israel yma guarépe umi ñe’ẽ marangatu, ko’ãva avei ha’e peteĩ jerovia marangatu oñemombe’u hag̃uáicha yvy tuichakue javeve. Umi mbohapy ánhel Apocalipsis 14-pe ohechauka umi tavayguakuérape omoneĩva Tupã marandu kuéra resape ha osẽva Hembiguái ramo omyasãi hag̃ua pe ñehendu asy yvy pukukue ha ipekue javeve.” Testimonios, volumen 5, 455.
The Ten Commandments are represented by the sign of the seventh-day Sabbath, and the laws of prophecy are represented by the seventh-year Sabbath. Laodicean Seventh-day Adventism will be greatly embarrassed when they jump ship and begin worshipping the sun, but the Sabbath commandment they first rejected is Moses’ “seven times.”
Umi Diez Mandamiento ojehechauka ára pokõivegua sábado rehegua rupive, ha profecía léi-kuéra ojehechauka arýi pokõivegua sábado rupive. Adventismo Laodiceagua Sábado Pokõivegua rehegua tuicha oñemotĩta ohejávo iñirũhápe ha oñepyrũvo omomba’e kuarahy, péro pe mandamiento sábado rehegua raẽvete omboykéva hikuái ha’e Moisés “pokõi jey.”
To win the promised land God’s people must understand and uphold not only the seventh-day Sabbath, but also the seven-year Sabbath. Laodicean Adventism cannot refute this biblical truth, though they cover it with lies. This is the root of their hatred that leads them to cast out those who will be the ensign.
Yvypóra oñeme’ẽ vaʼekue oñeganar hag̃ua, Tupã tavayguakuéra oikuaavaʼerã ha omombaʼeguasuvaʼerã ndahaʼéi pe sábado ára pokõihámeguánte, ha katu avei pe sábado pa ary rehegua. Adventismo Laodiceagua ndaikatúi omboyke ko añetegua bíblica, jepe ojao ijapu reheve. Kóva hína pe ypykue iñaña hag̃ua, ogueraháva chupekuéra omosẽ hag̃ua umi oikótavape pe techaukaha ramo.
“Most of my father’s family were full believers in the advent, and for bearing testimony to this glorious doctrine seven of us were at one time cast out of the Methodist Church. At this time the words of the prophet were exceedingly precious to us: ‘Your brethren that hated you, that cast you out for My name’s sake, said, Let the Lord be glorified: but He shall appear to your joy, and they shall be ashamed.’ Isaiah 66:5.
“Hetave che ru ojeroviagua ogayguakuéra heta ojerovia añetéva pe jeju rehe, ha ko doctrina mimbipáva rehe romombe’úgui ore testimonio, peteĩ jey siete ore apytégui ore mosẽ pe Iglesia Metodístagui. Upe ára umi ñe’ẽ proféta he’íva iporãiterei oréve g̃uarã: ‘Pene pehẽngue kuéra pene rayh’ỹva, pene mosẽva che réra rehehápe, he’i: Toñemomba’eguasu Ñandejára; ha’e katu ojehechaukáta pende vy’arã, ha ha’ekuéra otĩta.’ Isaías 66:5.”
“From this time, up to December, 1844, my joys, trials, and disappointments were like those of my dear Advent friends around me. At this time I visited one of our Advent sisters, and in the morning we bowed around the family altar. It was not an exciting occasion, and there were but five of us present, all women. While I was praying, the power of God came upon me as I had never felt it before. I was wrapped in a vision of God’s glory, and seemed to be rising higher and higher from the earth, and was shown something of the travels of the Advent people to the Holy City, as narrated below.” Early Writings, 13.
“Ko ára guive, diciembre 1844 peve, che vy’akuéra, che jehasa’asykuéra ha che ñembotavykuéra ojogua vaʼekue umi che irũnguéra ahayhúva Adventista oĩva che jerére rembiasakue rehe. Upérõ ahavisita peteĩ ñande reindy Adventista-pe, ha pyhareve roñesũ pe altar familiar jerére. Ndahaʼéi vaʼekue peteĩ jopói omokyreʼỹetereíva, ha roime vaʼekue peteĩ po rupínte, maymáva kuña. Ajerure asy aja, Tupã puʼaka oguahẽ che ári arakaʼeve ndaikuaáiháicha yma. Ajejahoʼi peteĩ visión-pe Tupã glória rehegua, ha haʼete chéve ahupiha yvateve ha yvateve yvy ári guive, ha ojehechauka chéve mbaʼe michĩmi umi Adventista tavayguakuéra rape marangatu gotyo, pe Táva Marangatu peve, koʼág̃a ojeʼeháicha iguýpe.” Early Writings, 13.
Ellen White’s first vision, was given when five women, (representing five wise virgins) were gathered together after being cast out by their brethren that hated them. They hated them for the doctrine of the Second Coming, thus typifying the outcasts of the latter days.
Ellen White jehecha tenondegua visión ome’ẽva’ekue, ojehu rire kuña irundyha peteĩ kuñakarai ndive, (ohechaukáva po virgen iñaranduha) oñembyatýramo guare oñondive, oñemosẽ rire ichuguikuéra ijoyke’ykuéra pochy ha ndaija’éiva hesekuéra. Ha’ekuéra ndocha’éi va’ekue hesekuéra pe doctrina rehegua pe Jejujey Mokõiha, ha upéicha ohechaukáva umi oñemosẽva ára pahápeguápe.
“I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.
“Ahecha pe tupao rérape añónte ojekuaáva ha umi Adventista rérape añónte ojekuaáva, Judas-icha, oreme’ẽta katóliko-kuérape ikatu hag̃uáicha ohupyty hikuái imbaretekue ou hag̃ua añeteguáre. Upe ramo umi marangatukuéra ha’éta peteĩ tetãmi kañymby, sa’ieterei ojekuaáva katóliko-kuérape; ha umi tupao ha umi Adventista rérape añónte ojekuaáva, oikuaáva ore jerovia ha ore jepokuaa rehegua (ndojehayhúigui ore rehe sábado rehehápe, ndaikatúigui ombotove upéva), ome’ẽta marangatukuérape ha omombe’úta katóliko-kuérape ha’eha umi omboykétava tavayguakuéra rembiapoukapy; péva he’ise, ojapohague sábado ha omboykeha domingo.
“Then the Catholics bid the Protestants to go forward, and issue a decree that all who will not observe the first day of the week, instead of the seventh day, shall be slain. And the Catholics, whose numbers are large, will stand by the Protestants. The Catholics will give their power to the image of the beast. And the Protestants will work as their mother worked before them to destroy the saints. But before their decree bring or bear fruit, the saints will be delivered by the Voice of God.” Spalding and Magan, 1, 2.
“Upéi umi católico heʼíta umi protestántepe toho hag̃ua tenonderãme, ha omoinge hag̃ua peteĩ decreto opavave umi noñangarekóivape arapokõindýpe, pytuʼu hag̃ua arapoteĩha ára rangue, tojejuka hag̃ua. Ha umi católico, hetaitereíva hikuái, oĩta umi protestánte ykére. Umi católico omeʼẽta ipokatu mymbajogua raʼãngápe. Ha umi protestánte ojapóta mbaʼe hembireko ypykue ojapo haguéicha henondépekuéra, omokañy hag̃ua umi marangatupe. Péro ndeʼírõ guive idecrétokuéra ogueru térã ogueraha yva, umi marangatu ojeipeʼáta Tupã Ñeʼẽ rupive.” Spalding and Magan, 1, 2.
The “nominal” (meaning in name only), “Adventists, like Judas, would betray us to the Catholics.” They did so because “they hated” the outcasts “on account of the Sabbath.” Nominal Adventists profess to observe the seventh-day Sabbath, so this cannot be the Sabbath that is referenced. They hate the outcasts, for they know that they cannot refute the foundational truth of Moses’ seven times, that was the alpha understanding of Elijah in the person of William Miller.
Umi “Adventista rérape” (he’iséva térãnte oñehenói hag̃uáicha añoite), “Judasicha oretraisionáta Católicope”. Ojejapo upéva pórke “ndaija’éi” umi oñemboykévare “pórke oñeñongatu pe sábado”. Umi Adventista rérape he’i oñeñongatuha hikuái pe sábado ára pokõihámegua, upévare ndaha’éi péva pe sábado oñeñe’ẽva hese ko’ápe. Ha’ekuéra ndaija’éi umi oñemboykévare, oikuaágui ndaikatuiha ombohovái pe añetegua pyenda guasu, Moisés remimombe’úva umi siete tiempos rehegua, upéva va’ekue pe entendimiento alpha Elías rehegua, William Miller persona-pe.
“God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.
“Ñandejára ndoñeme’ẽi ñandéve peteĩ marandu pyahu. Ñañemoĩ vaerã ñamombeʼu hag̃ua pe marandu 1843 ha 1844-pe ñaneguenohẽ vaʼekue ambue tupãónguéragui.” Review and Herald, 19 de enero de 1905.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.” Manuscript Releases, volume 21, 437.
“Opaite marandu oñeme'ẽva'ekue 1840–1844 guive oñemombareteva'erã ko'ág̃a, heta tapicha oguerekógui okañýva hikuái iñesãmbyhýgui. Umi marandu ohova'erã opaite tupaópe.” Manuscript Releases, volumen 21, 437.
“The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed.” Manuscript Releases, volume 15, 371.
“Umi añetegua ñande roguerovia vaʼekue ary 1841-pe, ‘42-pe, ‘43-pe ha ‘44-pe koʼág̃a oñehesaʼỹijovaʼerã ha oñemomaranduvaʼerã.” Manuscript Releases, volumen 15, 371.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Pe ñe’ẽmondo oguahẽma: Mba’eve ndojehejaiva’erã oike hag̃ua ombyai hag̃ua pe jerovia rapyta, hi’ári ñande ñamopu’ã hague guive pe marandu oguahẽ guive ary 1842, 1843 ha 1844-pe. Che aikéma kuri ko marandúpe, ha upéguive aime kuri chepyta hag̃ua ko yvy ape ári, añetehápe pe tesape Ñandejára ome’ẽ va’ekuépe ñandéve reheve. Ndoroimo’ãi roipe’a ore py pe plataforma-gui oñemoĩ hague hikuái pype, ára ha ára roheka aja pe Ñandejárape ñembo’e kyre’ỹme, roheka tesape. Peimo’ãpa ikatuha aheja rei pe tesape Ñandejára ome’ẽ va’ekue chéve? Upéva va’erã pe Ita Aréma-icha. Ha’e che mboguata kuri upéguive oñeme’ẽ haguéguive chéve.” Review and Herald, 14 de abril de 1903.
Judas is not a symbol of the Sanhedrin made up of Sadducees and Pharisees, Judas was one of the twelve disciples. He was one of the covenant bride, which Christ was about to marry at Pentecost. The betrayal against the outcasts comes from Judas, the Laodicean Seventh-day Adventist church. They are represented with many symbols, such as the Levites who are rejected by the Messenger of the Covenant in Malachi three. The Levites are separated at that purging, and their number is 25, whether faithful or unfaithful. The Levites are purged in advance of being lifted up as an offering, as in former years.
Judas ndaha’éi peteĩ símbolo Sanedrín rehegua, umi saduceo ha fariseo omoheñóiva; Judas niko peteĩva umi doce discípulo apytégui. Ha’e va’ekue peteĩva pe novia del pacto rehegua, Cristo omenda hag̃uáicha hese kuéra Pentecostéspe. Pe traición umi oñemboykéva rehe ou Judas-gui, pe iglesia Adventista del Séptimo Día Laodicea rehegua. Ha’ekuéra ojehechauka heta símbolo rupive, techapyrãramo umi levita oñemboykéva pe Mensajero del Pacto rupive Malaquías mbohapy-pe. Umi levita ojeipe’a peteĩcha upe ñemopotĩme, ha ipapapy ha’e 25, toñemomba’e jeroviaha térã naiñe’ẽrendúi hag̃ua. Umi levita oñemopotĩ raẽ ojehupi mboyve hag̃ua ofrenda ramo, yma guarérõ guáicha.
And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.
Ha’e oguapýta peteĩ omopotĩha ha omongarai hag̃uáicha pláta; ha’e omopotĩta Leví ra’ykuérape, ha omboykéta chupekuéra óro ha plátaicha, ikatu hag̃uáicha oikuave’ẽ hikuái Ñandejárape peteĩ ofrénda tekojoja reheve. Upérõ Judá ha Jerusalén ofrénda oguerohory hag̃uáta Ñandejárape, yma guarérõguáicha, ha ary ñepyrũmby guaréicha. Malaquías 3:3, 4.
The Levites are the offering, for they perfectly reflect the character of Christ, who is the great offering. When those twenty-five Levites are lifted up as an offering, the twenty-five counterfeit Levites are bowing to the sun in Ezekiel 8.
Levita kuéra hína pe ofrénda, pórke ohechauka porãite Cristo rekotee, ha'e pe Ofrénda Tuicha. Umi mokõipa po Levita oñemopuʼã vove peteĩ ofréndaramo, umi mokõipa po Levita japu ojeity kuarahy renondépe Ezequiel 8-pe.
Judas does not only represent a wicked Levite, but he is also a wicked priest that has been prepared for thirty years, as represented by Judas’ thirty pieces of silver.
Judas ndaha’éi añónte peteĩ levíta añáme, ha’e avei peteĩ pa’i añáme ojejapóva’ekue mbohapypa ary pukukue, Judas rembiapo’ỹ repykue mbohapypa pirapire guive ojehechaukaháicha.
Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. Matthew 27:3–5.
Upéi Judas, pe ohaipyre'ỹ va'ekue chupe, ohechávo oñembojovakeha, ombyasy ijehegui, ha oguerujey umi mbohapypa pehẽngue pláta umi saserdóte ruvicha kuérape ha umi karai guasúpe, he'ívo: Che rembiapo vai, ame'ẽ haguére pe tuguy ndojeky'áva. Ha ha'e kuéra he'i chupe: Mba'ére piko upéva ore reheguáva? Emaña nde voi upévare. Ha ha'e omombo yvýpe umi pehẽngue pláta pe tupãópe, ha osẽ oho hag̃ua, ha oho oñembojuvy. Mateo 27:3–5.
The thirty pieces of silver that Judas cast out, represents the Messenger of the Covenant casting out (purging) the dross (counterfeit silver) in Malachi three. That wicked priesthood was represented by the rebellion of Korah, Dathan and Abiram and the rebels of 1888. The wicked priesthood is swallowed up when the United States, the earth-beast opens up its mouth. Then fire destroys their followers, during the full outpouring of the latter rain, that begins at the Sunday law.
Umi mbohapypa pehẽngue de pláta Judas omombo vaekue ogueraha’anga Pe Ñe’ẽmondoha Jejoguapy rehegua omosẽha (opotĩha) pe ta’ãngamýi peteĩchagua pláta rehegua (pláta japu) Malaquías mbohapy-pe. Upe pa’i reko añáme ojehechauka Coré, Datán ha Abiram pu’akápe, ha umi opu’ãva 1888-pe. Pe pa’i reko añáme oñemokõ umi Tetã peteĩ reko Amérika pegua, mymba yvy rehegua, ojuru jave. Upéi tata ohundi hembiapokue kuérape, pe okykypávo ama pahague rehegua tuichakue jave, oñepyrũva arapokõindy léi jave.
The virgin birth as a sign in Christ’s day, represents the sign of the wise virgins in the latter days. In that period the Sanhedrin, the Laodicean Seventh-day Adventist church will seek for a sign, but will be unable to see the only sign given to Laodicea. The sign for the great multitude, the eleventh-hour workers is seeing men and women keeping the seventh-day Sabbath during the Sunday law testing period. The sign of the remnant in their controversy with the former covenant people is the seventh-year Sabbath, representing the foundations of Adventism as identified as the central pillar of both of Habakkuk’s sacred tables. The sign given to Laodicean Adventism is the sign of Jonah, which is addressed in the dialogue between Christ and Peter.
Pe virgen omembýva peteĩ techaukaha ramo Cristo ára-pe, ohechauka umi virgen iñaranduha techaukaha ára pahápe. Upe tiémpope, Sanedrín, pe iglesia Adventista del Séptimo Día Laodicea-pegua, ohekáta peteĩ techaukaha, ha katu ndaikatúi ohecha pe techaukaha añoite oñemeʼẽva Laodicea-pe. Pe techaukaha pe aty guasúpe g̃uarã, umi mbaʼapohára aravo once-pegua, haʼe hína ojehecha kuimbaʼe ha kuña-kuéra oñongatúha pe sábado ára pokõiha pe prueba léi domingo aja. Pe remanente techaukaha, iñorairõme umi yma guaréva pacto retãgua ndive, haʼe pe sábado arýpe peteĩ jey, ohechaukáva Adventismo pyenda kuéra ojehechakuaáva mokõivéva Habacuc marandu marangatu tablakuéra mbytépe jeguataha ramo. Pe techaukaha oñemeʼẽva Adventismo Laodicea-guápe haʼe Jonás techaukaha, oñembohováiva pe ñomongeta Cristo ha Pedro apytépe.
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am?
Upérõ Jesús og̃uahẽ jave Cesarea de Filipo rembeʼýpe, oporandu hemimboʼekuérape, heʼívo: Mávapa avakuéra heʼi che, Yvypóra Raʼy, haʼeha? Haʼekuéra katu heʼi: Oĩ heʼíva nde haʼeha Juan el Bautista; ambuekuéra, Elías; ha ambue, Jeremías, térã peteĩva profetakueragui. Haʼe heʼi chupekuéra: Ha peẽ, mávapa peje che haʼeha?
And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.
Upémarõ Simón Pedro he’i: Nde hína Cristo, pe Tupã oikovéva Ra’y. Ha Jesús ombohovái ha he’i chupe: Ovy’aite nde, Simón Barjona; ndaha’éi niko so’o ha tuguy ombojekuaáva ndéve kóva, ha katu che Ru yvágape oĩva. Ha che avei ha’e ndéve: nde hína Pedro, ha ko ita ári amopu’ãta che iglesia; ha Añáme’ẽ rokẽngue ndikatumo’ãi ipu’aka hese. Ha ame’ẽta ndéve yvága rréino llávekuéra; ha opa mba’e remboguátava yvy ári, oñemboguátáta yvágape; ha opa mba’e remboguáiva yvy ári, oñemboguáita yvágape.
Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.
Upéi he’i porãkuri hemimbo’érape ani hag̃ua omombe’u avavépe ha’eha Jesús, pe Cristo. Mateo 16:13–20.
The sign for the Sanhedrin, and therefore Adventism is the sign of Jonah. Simon Barjona is introduced into the passage as a symbol of a covenant man, for his name is about to be changed. Abram’s name was changed at the covenant. Saul’s named was changed to Paul. Jacob’s name was changed to Israel. Those three witnesses establish that when a biblical character’s name is changed, they represent a covenant man, and therefore typify the last covenant people, who are the one hundred and forty-four thousand. Those three witnesses also establish that a covenant man’s name represents the prophetic symbolism associated with the person whose name is changed. Saul means “selected,” for he was selected to carry the gospel to the Gentiles. His name was changed to Paul, meaning small, for he in his own eyes was the smallest of the apostles, for he had persecuted God’s church. Jacob the supplanter, was changed in both name and experience to an overcomer, as Israel means. Peter’s name was Simon, meaning one who hears; and Barjona, meaning the son of Jonah.
Pe señal Sanedrínpe g̃uarã, ha upévare Adventísmope g̃uarã avei, ha’e Jonás señal. Simón Barjona oñemoinge ko pasáhepe peteĩ kuimba’e pactopegua símbolo ramo, pórke héra oikóta oñemoambue. Abrán réra oñemoambue vaʼekue pactope. Saulo réra oñemoambue vaʼekue Pablo-pe. Jacob réra oñemoambue vaʼekue Israel-pe. Koʼã mbohapy testígo omopyenda porã peteĩ personaje bíblico réra oñemoambuévo, haʼeha peteĩ kuimbaʼe pactopegua raʼanga, ha upévare ohechauka hag̃ua pe tavayguakuéra paha pactopegua, haʼéva umi cien cuarenta y cuatro mil. Koʼã mbohapy testígo avei omopyenda peteĩ kuimbaʼe pactopegua réra oguerekoha pe simbolismo profético ojoajúva pe tapicha ndive, héra oñemoambuévape. Saulo heʼise “poravopyre”, pórke haʼe oñeporavo vaʼekue ogueraha hag̃ua pe evangelio gentil-kuérape. Héra oñemoambue Pablo-pe, heʼiséva michĩ, pórke haʼe ijehegui ohecha vaʼekue ijehe pe apóstol-kuéra apytépe pe michĩvévaramo, pórke opersekí kuri Tupão iglesia. Jacob, pe opuʼãva ambue rendaguépe, oñemoambue héra ha heko arandúpe peteĩ ipuʼakávape, upéicha heʼiseháicha Israel. Pedro réra vaʼekue Simón, heʼiséva peteĩ ohendúva; ha Barjona, heʼiséva Jonás raʼy.
Peter is representing the last generation of Jonah, for he was Jonah’s son. Jonah means “dove,” and Simon is he who heard the message of the dove, and Simon Barjona had heard the message of the anointing of Jesus, when He was baptized and became Jesus Christ, and the Holy Spirit descended in the form of a dove. The message of Jonah was the message of the dove which represented the anointing of Jesus with power at His baptism. The message of Jonah was represented as Jonah being three days in the belly of a whale. Those three days are the three days of Passover to the feast of first fruits, which are typified by Christ’s baptism and by Jonah’s time in the belly of the whale.
Pedro ojechauka pe generación pahápe Jonás rehegua, ha’e niko Jonás ra’y. Jonás he’ise “pýkasu”, ha Simón ha’e pe ohendúva pe marandu pýkasu rehegua; ha Simón Barjona ohendu va’ekue pe marandu Jesucristo ñemoĩ porã rehegua, upe jave oñemongarai haguépe ha ojapo ramo guare Jesús Cristo-rõ, ha Espíritu Santo oguejy hese pýkasu rekápe. Pe marandu Jonás rehegua ha’e pe marandu pýkasu rehegua, pe ohechaukáva Jesús ñemoĩ porã mbarete reheve imongarai jave. Pe marandu Jonás rehegua ojehechauka va’ekue Jonás oĩ haguére mbohapy ára pira guasu rye ryepýpe. Umi mbohapy ára ha’e pe mbohapy ára Páskua guive pe arete yva tenondegua peve, umi ojehechaukáva Cristo ñemongaraípe ha Jonás oĩ hague pira guasu rye ryepýpe.
The sign of Jonah is the sign of the anointing of Christ at His baptism, which typifies the descent of the angel of Revelation eighteen on 9/11. 9/11 began a three-step testing process as represented by Jonah’s three days. Those three steps are also illustrated in Millerite history. August 11, 1840 marked the test of the first angel, April 19, 1844 the test of the second angel and October 22, 1844 the third test. Those three steps represent 9/11, July 18, 2020 and the Sunday law.
Jonás ñe’ẽñemi ha’e Cristo jehovasapyre techaukaha Iñemongarai jave, ha upéva oñemoha’angahai pe ánhel Apocalipsis dieciocho pegua oguejyha 11 de septiembre-pe. 11 de septiembre omoñepyrũ peteĩ proceso prueba rehegua mbohapy paso rupive, oñetechauka hag̃uáicha Jonás mbohapy ára rupive. Umi mbohapy paso avei oñemoha’angahai historia Millerita-pe. 11 de agosto de 1840 ohechauka pe prueba ánhel peteĩha rehegua, 19 de abril de 1844 pe prueba ánhel mokõiha rehegua ha 22 de octubre de 1844 pe mbohapyha prueba. Umi mbohapy paso ohechauka 11 de septiembre, 18 de julio de 2020 ha pe léi domingo rehegua.
At the Sunday law, Jonah is spat out of the mouth of a fish, right where Christ is spitting Laodicea out of His mouth, which is right where Balaam’s ass opens his mouth and speaks, which is right where John the Baptist’s father Zechariah speaks, which is also where the United States speaks as a dragon. Jonah then gives the final warning to the world as the symbol of those who were resurrected with Moses and Elijah in 2024. Those souls died in the streets of Sodom and Egypt, and are thereafter resurrected as Ezekiel’s mighty army. At their resurrection they become the sign of Jonah, for he represents those who have died and are resurrected to give the final message to Nineveh. Jonah in the belly of the whale, Daniel in the lion’s den, John in the pot of boiling oil represent the one hundred and forty-four thousand who have experienced a symbolic death and resurrection. The anointing at 9/11 unto the resurrection of Ezekiel’s mighty army represents the baptism of Christ unto His resurrection.
Pe léi dominical-pe, Jonás oñemosẽ jejopy hag̃ua peteĩ pira jurúgui, upe hendápe voi Cristo omosẽhápe Laodicea ipyapýgui, upe hendápe voi Balaam mburika ojurupe’a ha oñe’ẽhápe, upe hendápe voi Juan Bautista ru Zacarías oñe’ẽhápe, ha avei upe hendápe Estados Unidos oñe’ẽhápe dragónicha. Upéi Jonás ome’ẽ pe ñemomarandu paha yvy tuichakuepe, umi oikovéva jevy Moisés ha Elías ndive ary 2024-pe ta’ãnga ramo. Umi ánga omano vaʼekue Sodoma ha Egipto kállekuérape, ha upéi oñemoingove jey Ezequiel ehérsito mbarete ramo. Iñemoingove jey jave oiko hikuái Jonás techaukaha ramo, pórke ha’e ohechauka umi omano ha oñemoingove jeyva’ekuépe ome’ẽ hag̃ua pe marandu paha Nínive-pe. Jonás mburika ryepýpe, Daniel león kuéra itakuápe, Juan ña’ẽ asýpe hakuetereíva ryepýpe ohechauka umi cien cuarenta y cuatro mil ohasa vaʼekue peteĩ ñemano ha ñemoingove jey simbóliko. Pe ñemoĩ porã 9/11-pe peve Ezequiel ehérsito mbarete ñemoingove jey rehegua ohechauka Cristo ñemongarai Iñemoingove jey peve hag̃ua.
The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven. He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red. And in the morning, It will be foul weather to day: for the sky is red and lowring. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times? A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed. Matthew 16:1–4.
Umi fariséo-kuéra avei umi saduceo ndive ou, ha oha’ã hag̃ua chupe ojerure ichupe tohechauka chupekuéra peteĩ techaukaha yvágagui. Ha’e ombohovái ha he’i chupekuéra: Ka’aru jave peje, ‘Araka’e porãta, yvága pytãgui’; ha ko’ẽmbotávo, ‘Ára vai ko árape, yvága pytã ha hasýgui’. Ore ipokritakuéra, peẽ ikatu peikuaa hag̃ua mba’éichapa ojekuaa yvága rova; péro ndaikatúi piko peikuaa umi ára rechaukaha? Peteĩ ñemoñare aña ha itavyva’ekue oheka peteĩ techaukaha; ha ndojehecháukamo’ãi ichupe mba’eveichagua techaukaha, ndaha’éiramo proféta Jonás techaukaha. Upéi ha’e oheja chupekuéra ha oho. Mateo 16:1–4.
The crowning miracle was the resurrection of Lazarus.
Pe milágro iporãvéva, oñemoakãrapu’ã hag̃ua, va’ekue Lázaro ñemoingove jey.
“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.
“Ombotavóvo hag̃ua Lázaro rendápe, Cristo oguereko vaʼekue peteĩ propósito poriahuverekógui umi nohenduporãivaʼekue chupe. Haʼe opyta hag̃uáicha sapyʼa, ikatu hag̃uáicha, omoingove jeývo Lázaro omanóva apytégui, omeʼẽ heta hag̃ua peteĩ prueba ambueve ipuévlope hatã akãva ha ndogueroviáivape, haʼe añetehápe hague ‘pe jeikove jevyha, ha pe tekove’. Ndahasyiete chupe oheja hag̃uáicha opa esperanza pe puévlo rehe, umi ovecha mboriahúva, okañýva, Israel róga guigua rehe. Ikorasõ oñembyaihína kuri iñembopyʼarã’ỹ rehe. Iporiahuvereko rupi oipota omeʼẽ chupekuéra peteĩ prueba ambueve haʼeha pe Omyatyrõha, upe Añoite ikatúva ogueru tesape hag̃uáicha tekove ha omanóramo jepe arakaʼeve hag̃ua. Kóva vaʼerã peteĩ prueba umi paʼikuéra ndaikatumoʼãi hag̃ua ombohováipa vai térã omyesakã javy. Upévare haʼe ombotavýkuri oho hag̃ua Betániape. Ko milágro tuichavéva, Lázaro ñemongove jevy, vaʼerã omoĩ Tupã sellorã hembiapo rehe ha heʼi hag̃ua añete pe hembipota divinidad rehegua.” The Desire of Ages, 528, 529.
Christ tarried before He resurrected Lazarus, and Lazarus was not only the “crowning miracle,” he was also the “seal” upon God’s work. In the passage the sign of Jonah is the only sign for the adulterous and wicked generation. It is important to see that the timing of the sealing process is very specific. In the passage we are addressing where Peter’s name is changed, it informs us that from that point onward Jesus began to reveal that He was to be put to death, yet in the last verse Matthew records, “Then charged he his disciples that they should tell no man that he was Jesus the Christ.” Then in the very next verse he records, “From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”
Cristo oha’arõ mboyve omoingove jey hag̃ua Lázaro-pe, ha Lázaro ndaha’éi vaekue añoite pe “milágro pahaitegua”, ha’e avei pe “sello” Ñandejára rembiapo ári. Pe pasáhepe Jonás señal ha’e pe señal añoite upe generación adulterio ha ivaívape g̃uarã. Tuicha mba’e jahechakuaa hag̃ua pe sellado rape aravoha ha’eha peteĩ mba’e ojehechaukáva hendaitépe porãiterei. Pe pasáhepe ñañe’ẽhína haguépe Pedro réra oñemoambue, upépe ojehechauka ñandéve upe guive Jesús oñepyrũ hague oikuaauka va’erãha chupe jejuka, upéicharõ jepe, pe versíkulo pahápe Mateo ohai: “Upérõ he’i mbarete iñemoirũhára kuérape ani hag̃ua oikuaauka avavépe ha’eha Jesús pe Cristo.” Ha upe rireite pe versíkulo oúvape ohai: “Upe guive Jesús oñepyrũ ohechauka hemimbo’épe mba’éichapa tekotevẽ oho Jerusalénpe, ohasa heta mba’e umi myakãhára, pa’i ruvicha ha mbo’ehára kuéra po guýpe, ojejuka hag̃ua chupe, ha mbohapyha árape oñemoingove jey hag̃ua.”
The passage begins with Jesus asking who men think He is, and then a follow-up question where He asked the disciples who they thought He was.
Pe pasáhe oñepyrũ Jesús oporandúvo máva-pa he’i kuimba’ekuéra Ha’eha, ha upéi peteĩ porandu mokõiháme oporandu jey discípulo-kuérape máva-pa ha’ekuéra oimo’ã Ha’eha.
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? Matthew 16:13–15.
Jesús oguahẽrõ guare Cesarea de Filipo rembeʼýpe, oporandu hemimboʼekuérape heʼívo: Mávapa umi kuimbaʼe heʼíva che, Yvypóra Raʼy, haʼeha? Haʼekuéra heʼi ichupe: Oĩ heʼíva ndehaʼeha Juan el Bautista; ambue, Elías; ha ambuekuéra, Jeremías térã peteĩva umi profétakuéragui. Haʼe heʼi chupekuéra: Ha peẽ, mávapa peje che haʼeha? Mateo 16:13–15.
When Peter answers he identifies that Jesus was the Christ and the son of the living God. The word Christ is the Greek word for the Hebrew word Messiah. Jesus raises the question about who He is, and leads the disciples to the fact that He is the Messiah, but immediately informs them that they should tell no man. From that time, He began to teach that He would fulfill the twenty-three waymarks in the last three chapters of Matthew, but it was of necessity the truths associated with the Christ should be opened up in a step-by-step fashion.
Pedro ombohovávo jave oikuaaukávo Jesús ha’eha pe Cristo ha Ñandejára oikovéva Ra’y. Pe ñe’ẽ “Cristo” ha’e griego ñe’ẽ ojoguáva pe hebreo ñe’ẽ “Mesías”-pe. Jesús omoĩ pe porandu mávapa Ha’e, ha ogueraha umi temimbo’épe pe añetegua gotyo Ha’eha pe Mesías, ha upéi pya’e omomarandu chupekuéra ani hag̃ua he’i avavépe. Upe guive, oñepyrũ ombo’eha omohu’ãtaha umi mokõi pa mokõi mbohapy techaukaha oĩva Mateo mbohapy kapítulo pahápe, ha tekotevẽeterei va’ekue umi añetegua ojoajúva pe Cristo rehe oñembyesakã peteĩteĩ rupive, peteĩ hatua rire ambue hatua.
We will continue these Messianic waymarks in the next article.
Rojapytáta ko’ã techaukaha mesiánika pe artículo oúvape.
Alpha light of the third angel
Mbohapyha ánhel rembiapo resape Alfa
“In the autumn of 1846 we began to observe the Bible Sabbath, and to teach and defend it. My attention was first called to the Sabbath while I was on a visit to New Bedford, Massachusetts, earlier in the same year. I there became acquainted with Elder Joseph Bates, who had early embraced the advent faith, and was an active laborer in the cause. Elder B. was keeping the Sabbath, and urged its importance. I did not feel its importance, and thought that Elder B. erred in dwelling upon the fourth commandment more than upon the other nine. But the Lord gave me a view of the heavenly sanctuary. The temple of God was opened in heaven, and I was shown the ark of God covered with the mercy seat. Two angels stood, one at each end of the ark, with their wings spread over the mercy seat, and their faces turned toward it. My accompanying angel informed me that these represented all the heavenly host looking with reverential awe toward the holy law which had been written by the finger of God. Jesus raised the cover of the ark, and I beheld the tables of stone on which the Ten Commandments were written. I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.
“Áño 1846-pe, araro’y, roñepyrũ romomba’e guasu hag̃ua pe sábado bíblico, ha rombo’e ha rodefende hag̃ua chupe. Che atención ojeherói raẽ pe sábado rehe, aime jave peteĩ visita-pe New Bedford, Massachusetts-pe, upe áño voi ñepyrũrãme. Upépe aikuaa Elder Joseph Bates-pe, ha’e va’ekue ymaite guive oguerovia va’ekue pe jerovia adventista, ha omba’apóva kyre’ỹme pe káusape. Elder B. oñongatuva’ekue pe sábado, ha omomba’eguasu iñimportánsia. Che ndaikuaái kuri iñimportánsiarã, ha aimo’ã Elder B. ojavyha oñemomorãvo pe mandamiénto irundyha rehe hetave umi ambue porundy porundy rehe. Péro Ñandejára ome’ẽ chéve peteĩ visión pe santuario yvagapeguáre. Pe tupão Ñandejára rehegua ojepe’a yvágape, ha ojehechauka chéve pe ára Ñandejára rehegua ojejaho’íva pe mborayhu renda reheve. Mokõi ánhel oĩva’ekue, peteĩ peteĩ iñakãme pe ára rehe, ipepó ojepyso pe mborayhu renda ári, ha hova kuéra ojere hese. Pe ánhel che irũva chemomarandu kuri ko’ãva ohechaukaha opaite pe ehérsito yvagagua oma’ẽva kyhyje marangatu reheve pe léi marangatúre, ojehaíva’ekue Ñandejára kuãme. Jesús omopu’ã pe ára jaho’iha, ha ahecha umi ita tabla ojehaíva hese umi Diez Mandamientos. Añe’ẽndy kuri ahechávo pe mandamiénto irundyha oĩhaite umi diez precepto mbytépe, peteĩ tesakã kangy ojere hag̃ua hese. He’i pe ánhel: ‘Kóva añoite umi diez apytépe omyesakãva máva pe Tupã oikovéva omoheñóiva yvága ha yvy ha opa mba’e ipype oĩva. Oñemopyenda ramo guare yvy rapykuekuéra, upérõ avei oñemopyenda pe sábado rapykue.’” Testimonies, volume 1, 75.
Omega light of the third angel
Omega resape mbohapyha ánhel rehegua hag̃ua hag̃uáicha
“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.
“Umi oñemoĩva ñomongeta Tupã ndive oguata tekojoja Kuarahy resapýpe. Ha’ekuéra nomongy’ái Ijepysyrõharápe ombyaívo hape Tupã renondépe. Tesaresãi yvagagua ohesape hikuái. Oñembojáva ko yvy rembiasakue paha gotyo, tuichaiterei okakuaa iñakãrapu’ã Cristo rehegua ha umi profesía hese oñe’ẽva rehegua. Ha’ekuéra iporãiterei Tupã resa renondépe; peteĩ ñeime oĩ hag̃ua Iñemoñare ndive. Chupekuéra guarã Tupã Ñe’ẽ iporã ha hechapyrãite. Ohecha mba’eichaitépa tuicha iñimportánteha. Añetegua ojehechauka chupekuéra. Pe doctrina ñemongakuaa rehegua oguereko peteĩ tesape kangy porã. Ha’ekuéra ohecha Ñandejára Ñe’ẽryruha hína pe llave oipe’áva opaite kañymby ha omyesakãva opaite apañuãi. Umi ndohupytyséiva pe tesape ha noguataséiva tesapýpe ndaikatúi ontende pe temimystério Tupãrayhu rehegua, ha umi ndokyhyjéiva ogueraha hag̃ua kurusu ha osegi hag̃ua Jesúspe, ohecháta tesape Tupã resapýpe.” The Southern Watchman, 4 de abril de 1905.