The last three Messianic fulfillments located within the Book of Matthew identify three elements of the Sunday law waymark; the scattering of God’s people at the Sunday law, as typified by the scattering of the little flock on October 22, 1844 and the scattering of the disciples at the cross. Both scatterings align with the Sunday law. In association with Galilee, which is a symbol of a prophetic turning point, the people who have been in darkness until the Sunday law are going to be called out of darkness. Those persons are God’s other flock, the eleventh-hour workers who are awakened to the issue of the Sabbath controversy as they are called out of Babylon. Their call out of Babylon is the second phase of the judgment, which begins at God’s house, and then at the Sunday law confronts those outside of Jerusalem.
Umi mbohapy ñemohu’ã mesiánica ojejuhúva Mateo Arandukápe ohechauka mbohapy mba’e oĩva arapokõindygua léi ra’ãhárape; pe sarambi Tupã tavayguakuéra rehe oúva arapokõindygua léipe, ojehechaukaramoguáicha pe aty michĩva sarambi 22 jasypa, 1844-pe ha umi temimbo’e sarambi kurusu rendápe. Mokõivéva sarambi oñemohenda arapokõindygua léi rehe. Oñembojoajúvo Galilea ndive, ha’éva peteĩ símbolo peteĩ mombe’ugua profético jejere rehegua, umi tavayguakuéra oĩva’ekue pytũmbýpe pe arapokõindygua léi peve oñehenóita osẽ hag̃ua pytũmbýgui. Umi tapicha hína Tupã aty ambuegua, umi tembiapohára pa’ũ pahápegua, oñemombáyva sábado rehegua ñorairõmby rehegua tema-pe, ohenóikuaávo chupekuéra osẽ hag̃ua Babilóniagui. Iñehenói osẽ hag̃ua Babilóniagui ha’e pe mokõiha fase huísio rehegua, oñepyrũva Tupã róga guive, ha upéi pe arapokõindygua léipe ombohovái umi oĩva Jerusalén okápe.
The Tenth Messianic Waymark is The Sunday law Scattering
Pe Décima Señal Mesiánica ha’e pe Ñemosarambi pe Léy dominical rehegua.
But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled. Matthew 26:56.
Ha opa ko mbaʼe ojejapo, oñemboguata hag̃ua maranduhai kuéra ñeʼẽ, umi maranduhára kuéra heʼi vaʼekue. Upéi opa umi hemimboʼe kuéra oheja chupe ha okañy. Mateo 26:56.
Prediction
Ñeʼẽmarandu’ẽ hag̃ua mbaʼe oikótava hag̃ua hag̃ua hag̃ua hag̃ua hag̃uake
Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones. Zechariah 13:7.
Epáyke, nde kyse, che mburuvicha’i rehe, ha kuimba’e che irũngáicha rehe, he’i Ñandejára ipu’akapáva: eipe’a mbaretépe pe mburuvicha’i, ha umi ovecha oñemosarambíta; ha che ambojere che po umi michĩva ári. Zacarías 13:7.
“We are going to be greatly scattered before long, and what we do must be done quickly.” Fundamentals of Christian Education, 535.
“Oime hag̃ua ñañemosarambi hetaiteeterei arakaʼeʼỹme, ha ñande jajapóva tekotevẽ ojapóma pyaʼe.” Fundamentals of Christian Education, 535.
“The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.
“Oguahẽma pe ára ñañemboja’ótahápe ha ñaiméta oñesarambíva, ha peteĩteĩva ñande apytégui oĩva’erãta iñambuéva pe privilehio’ỹre oguerekóva ñomongeta hag̃ua umi ijeroviáva peteĩcha hepyetereívape; ha mba’éicha piko ikatúta repyta ndere’aĩrõ Tupã nde ykére, ha reikuaárõ ha’e nde rerahaha ha nde sãmbyhyha?” Review and Herald, March 25, 1890.
The Eleventh Messianic Waymark is the Calling of the Gentiles
Pe Marcador Mesiánico Pateĩha ha Mokõipa ha’e pe Gentil-kuéra Ñehenói.
That it might be fulfilled which was spoken by Esaias the prophet, saying, The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. Matthew 4:14–16.
Ojejapokávo hag̃ua upe he’i vaekue proféta Esaias, he’ívo: Yvy Zabulón pegua ha yvy Neftalí pegua, tapére mar rehegua, Jordán mboypýri, Galilea gentil-kuéra rehegua; umi tetãygua oguapýva pytũmbýpe ohecha peteĩ tesape guasu; ha umi oguapývape mano retãme ha i’ãguýpe osẽ tesape. Mateo 4:14–16.
Prediction
Profecía
Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations. The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. Isaiah 9:1, 2.
Upéicharõ pe pytũ ndahaʼemoʼãi peichagua ijejopy vaʼekuéicha, yma ñepyrũrãme ombohasa asyveʼỹ rire Zabulón retã ha Neftalí retã, ha upéi katu ombohasa asyve chupe yguasu rape rupi, Jordán mboypýri, Galilea tetãnguérapegua. Umi tapicha oguatáva pytũmbýpe ohecha peteĩ tesape guasu; umi oikóva pe tetã ñemano kuarahyʼãme, hesekuéra overa pe tesape. Isaías 9:1, 2.
At the Sunday law the latter rain will be poured out without measure and the Gentiles will see great light. Persecution will scatter the faithful and spread the message.
Léi dominikálpe pe ama ykére’ỹre oñehypýita pe ama pahague, ha umi tetã ambuegua ohecháta peteĩ mba’evereguasu tesakã. Ñembojere vai omyasãita umi jerovia hag̃ua opytáva fiel ha omyasãíta pe marandu.
“‘They will deliver you up to councils, … yea and before governors and kings shall ye be brought for My sake, for a testimony to them and to the Gentiles.’ Matthew 10:17, 18, R. V. Persecution will spread the light. The servants of Christ will be brought before the great men of the world, who, but for this, might never hear the gospel. The truth has been misrepresented to these men. They have listened to false charges concerning the faith of Christ’s disciples. Often their only means of learning its real character is the testimony of those who are brought to trial for their faith. Under examination these are required to answer, and their judges to listen to the testimony borne. God’s grace will be dispensed to His servants to meet the emergency. ‘It shall be given you,’ says Jesus, ‘in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.’ As the Spirit of God illuminates the minds of His servants, the truth will be presented in its divine power and preciousness. Those who reject the truth will stand to accuse and oppress the disciples. But under loss and suffering, even unto death, the Lord’s children are to reveal the meekness of their divine Example. Thus will be seen the contrast between Satan’s agents and the representatives of Christ. The Saviour will be lifted up before the rulers and the people.
“‘Peẽme entregáta mburuvicha atykuérape, … ha, che réra rehe, pejegueraháta mburuvicha guasukuéra ha rréi kuéra renondépe, peteĩ testimónio ramo chupekuéra ha umi tetã ambueguárape.’ Mateo 10:17, 18, R. V. Jehasa asy omyasãi pe tesape. Cristo rembiguái kuérape ojereraháta ko yvy arigua kuéra tuichavéva renondépe, ha ndaha’éirire kóva, ikatu hag̃uáicha araka’eve ndoikuaái va’erãmo’ã hikuái pe evanhélio. Pe añetegua oñemombe’u vai va’ekue ko’ã kuimba’épe. Ha’ekuéra ohendu va’ekue acusasión japu Cristo remimbo’e kuéra jerovia rehegua. Heta jey, iñambue’ỹ hag̃uáicha oikuaa hag̃ua hikuái mba’éichapa añetehápe pe jerovia rekotee, ha’e pe testimónio umi ojejopyva’ekue juicio-pe ijerovia rehe. Ojehapykuehóvo, ko’ãva oñejeruréva’erã ombohovái hag̃ua, ha umi hués kuéra ohendu hag̃ua pe testimónio ome’ẽva hikuái. Tupã gracia oñeme’ẽta hembiguái kuérape ombohovái hag̃ua upe tekotevẽ pya’e. ‘Oñeme’ẽta peẽme,’ he’i Jesús, ‘upe aravoite peñe’ẽva’erã; ndaha’éi peẽ peñe’ẽva, pórke pene Ru Espíritu ha’e pe oñe’ẽva pende pype.’ Tupã Espíritu omyesakãháicha hembiguái kuéra apytu’ũ, pe añetegua oñepresentáta ipu’aka hag̃ua Tupãgui ha hepyete hag̃ua. Umi omboykéva pe añetegua opu’ãta omboja hag̃ua mba’e vai ha ojopy hag̃ua umi remimbo’épe. Péro jepe oñehundívo, ohasa asývo, ha pe mano peve, Ñandejára ra’y kuéra ohechaukava’erã iñakãguapy pe ITechapyrã Tupãgua rehegua. Péicha ojehecháta pe joavy Satanás rembiguái kuéra ha Cristo rehegua representante kuéra apytépe. Pe Salvador oñemopu’ãta umi mburuvicha ha tavayguakuéra renondépe.”
“The disciples were not endowed with the courage and fortitude of the martyrs until such grace was needed. Then the Saviour’s promise was fulfilled. When Peter and John testified before the Sanhedrin council, men ‘marveled; and they took knowledge of them, that they had been with Jesus.’ Acts 4:13. Of Stephen it is written that ‘all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel.’ Men ‘were not able to resist the wisdom and the spirit by which he spake.’ Acts 6:15, 10. And Paul, writing of his own trial at the court of the Caesars, says, ‘At my first defense no one took my part, but all forsook me…. But the Lord stood by me, and strengthened me; that through me the message might be fully proclaimed, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.’ 2 Timothy 4:16, 17, R. V.
“Umi disípulo ndoguerekói vaʼekue umi mártir-kuéra pyʼaguasu ha mbarete pe grásia upéva oikotevẽ peve. Upérõ ojehupyty pe Salvador promésa. Pedro ha Juan omombeʼu jave testimónio pe Aty Guasu Sanedrín renondépe, umi kuimbaʼe ‘ohecharamo; ha oikuaa hikuái, haʼekuéra oĩ hague Jesús ndive.’ Hechos 4:13. Esteban rehe katu ojehai: ‘opa umi oguapýva pe aty guasúpe, omaña mbaretépe hese, ohecha hova ku peteĩ ánhel rovaichaite.’ Umi kuimbaʼe ‘ndaikatúi vaʼekue opuʼã pe arandu ha pe espíritu rehe haʼe oñeʼẽ hague rupive.’ Hechos 6:15, 10. Ha Pablo, ohai hag̃ua imbaʼete voi rehe pe huísio oguerekóvape César-kuéra kortépe, heʼi: ‘Che ñemoʼã peteĩha-pe avave ndoñemoirũi chendive, opavave cheheja rei…. Ñandejára katu opyta che ykére, ha chemombarete; che rupive pe marandu toñemombeʼupaite hag̃ua, ha opa gentil-kuéra ohendu hag̃ua: ha ajejora pe león jurúgui.’ 2 Timoteo 4:16, 17, R. V.”
“The servants of Christ were to prepare no set speech to present when brought to trial. Their preparation was to be made day by day in treasuring up the precious truths of God’s word, and through prayer strengthening their faith. When they were brought into trial, the Holy Spirit would bring to their remembrance the very truths that would be needed.” The Desire of Ages, 354, 355.
“Cristo rembiguái ndojejapói vaʼerã peteĩ ñeʼẽ oñembosakoʼíva voi hag̃ua opresenta hag̃ua oñemboherakuã jave huísio renondépe. Iñembosakoʼi vaʼerã ára ha ára, oñongatúvo ipyʼapýpe Ñandejára Ñeʼẽ añetegua hepyetéva, ha ñemboʼe rupive omombaretévo ijerovia. Ha oñemboherakuã vove huísio-pe, Espíritu Santo ogueru vaʼerã imanduʼápe umi añeteguaite oikotevẽtava upe jave.” The Desire of Ages, 354, 355.
Judgment begins with the house of God at 9/11 and ends at the Sunday law, when judgment then moves to God’s other flock outside of the house of God.
Huísio oñepyrũ Tupã róga rehe 9/11-pe ha opa pe léi arapokõindy rehegua-pe, upérõ huísio oñembohasa hag̃ua Tupã atýra ambue rehe, oĩva Tupã rógagui okápe.
The Twelfth Messianic Waymark is Judgment to the Gentiles
Pe duodécimo mesiánico hína ha’e Juicio Gentil-kuérape
That it might be fulfilled which was spoken by Esaias the prophet, saying, Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall bring judgment to the Gentiles. He shall not strive, nor cry; neither shall any man hear his voice in the streets. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. And in his name shall the Gentiles trust. Matthew 12:17–21.
ikatu hag̃uáicha oñemboguata hag̃ua pe ñe’ẽ he’iva’ekue proféta Esaias rupive, he’ívo: Péina che rembiguái, aiporavóva; che ahayhúva, ipype che ánga ovy’a porãva. Amoĩta che Espíritu hese, ha ha’e oguerúta juicio tetã ambuekuérape. Ndoñorãirõmo’ãi, ni osapukáimo’ãi; avave nohendumo’ãi iñe’ẽ umi tape rupi. Peteĩ takuare’ẽ oñembyai va’ekue ndoikytĩmo’ãi, ha peteĩ mecha osẽmbota hag̃uáicha hendy’ỹva ndoguejymo’ãi, pe juicio osẽ hag̃ua victoria peve. Ha hérare umi tetã ambuegua ojeroviáta. Mateo 12:17–21.
Prediction
Marandu’ẽkue hag̃ua hag̃uáicha
Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law. Isaiah 42:1–4.
Péina che rembiguái, che ajokóva; che poravopyre, ipype che ánga oguerohorýva; amoĩ hese che Espíritu: ha’e oguerúta tekojoja umi tetãnguérape. Ndosapukáimo’ẽi, ndohupíri iñe’ẽ, ha ndojapomo’ãi oñehendu hag̃ua iñe’ẽ tape rupi. Takuare’ẽ ojejukáva ndombopẽmo’ãi, ha mecha osapukái hag̃uáicha hendy mbeguekátava ndoikoguejymo’ãi: oguenohẽta tekojoja añeteguápe. Ndaikangymo’ãi ha ndopy’ajuymo’ãi, omoĩ meve tekojoja yvy ári; ha umi ypa’ũnguéra oha’arõta hembilei. Isaías 42:1–4.
The close of judgment for the house of God began in July of 2023, when a voice was heard in the streets where Moses and Elijah laid dead in a valley of dead dry bones. When the voice was heard, judgment began to close for the house of God, and proceeded towards the judgment of the Gentiles. There are twelve Messianic fulfillments in the book of Matthew which identify the major waymarks in the reform movement of the one hundred and forty-four thousand. Those twelve waymarks are typified by the Messiah. 1989; 1996; 9/11, 2001; July 18, 2020; July 2023; 2024; the Midnight Cry, the separation of the priests and the Sunday law are all identified, with 9/11 having an internal and external witness and the Sunday law having an internal witness of a scattering, and then two witnesses of the judgment period of the eleventh-hour workers. Nine waymarks of the reform movement of the one hundred and forty-four thousand directly identified in the book of Matthew.
Huísio róga Ñandejára rehegua oñepyrũ oñemboty hag̃ua julio ary 2023-pe, peteĩ ñe'ẽ oñehendúrõ guare umi tape rupi, upépe Moisés ha Elías ojeheja omanóva peteĩ ñu kangy piru omanóva rupi. Upe ñe'ẽ oñehendúrõ guare, huísio oñepyrũ oñemboty hag̃ua Ñandejára róga rehe, ha upégui ojepysopa ñemoarandu hag̃ua gentil-kuéra rehegua huísio peve. Oĩ paapy mokõi cumplimiento mesiánico Mateo kuatiañe'ẽme omombe'úva umi waymark principal reforma movimiento rehegua umi cien cuarenta y cuatro mil-gui. Umi paapy mokõi waymark oñetipifika pe Mesías rehe. 1989; 1996; 11 de septiembre, 2001; 18 de julio, 2020; julio 2023; 2024; pe Midnait Crai, pa'i kuéra ñemboja'o ha pe léi dominical maymáva ojehechauka, ha 11 de septiembre oguereko peteĩ testigo hyepypegua ha peteĩ okápeguáva, ha pe léi dominical oguereko peteĩ testigo hyepypegua peteĩ ñemosarambipa rehegua, ha upéi mokõi testigo huísio ára rehegua umi tembiapohára aravo oncepegua. Porundy waymark reforma movimiento rehegua umi cien cuarenta y cuatro mil-gui ojehechauka hag̃uaichaite Mateo kuatiañe'ẽme.
Matthew is the alpha of the New Testament and Revelation is the omega. Matthew is a prophetic masterpiece whose significance was sealed up until the latter days. It contains the omega twelve chapters, that correspond to the alpha of Genesis chapter eleven to twenty-two. As the alpha to Revelation, it parallels the inspired relationship of Daniel and Revelation. What is revealed of the books of Daniel and Revelation concerning their prophetic relationship, would hold true with the relationship of Matthew and Revelation. What we have been informed along those lines would equate to:
Mateo ha’e pe alfa pe Testamento Pyahúpe ha Apocalipsis ha’e pe omega. Mateo ha’e peteĩ obra maestra profética, iñimportánsia oñembotýva’ekue umi ára pahápe peve. Oguereko pe omega pakõi kapítulo, ojoajúva pe alfa rehe Génesis kapítulo once guive mokõipa mokõi peve. Oñemoĩvo alfa ramo Apocalipsis-pe g̃uarã, ombojoja pe relación inspirada oĩva Daniel ha Apocalipsis apytépe. Pe ojehechaukáva Daniel ha Apocalipsis kuatiakuéragui iñrelación profética rehegua, upéva añetehápe ojepytasóne Mateo ha Apocalipsis relación rehe avei. Pe ñamomarandúva’ekue upe línea rupive ikatu oñembojoja ko’ãicha:
In the book of Matthew, the same line of prophecy is taken up as in the book of Revelation.
Mateo kuatiañe’ẽme, pe profecía rape peteĩchagua ojeporu jey, Apocalipsis kuatiañe’ẽmeguáicha.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
“Apocalipsis ha’e peteĩ kuatiañe’ẽ oñemboty hag̃ua, ha katu avei ha’e peteĩ kuatiañe’ẽ ojepe’áva. Upépe oñemoĩ mba’e ojehúva hechapyrãva oikótava ko yvy rembiasakue ára pahápe. Ko kuatiañe’ẽ mbo’epykuéra hesakã porã, ndaha’éi mba’e mysticáva térã iñentendekuaáva’ỹ. Ipype ojegueraha peteĩchagua marandu proféticova Daniel-peguáicha. Oĩ profecía-kuéra Tupã omombe’ujey va’ekue, upéicha ohechauka hag̃ua tekotevẽha oñeme’ẽ chupekuéra tuicha mba’e. Ñandejára nomombe’ujéi umi mba’e ndaha’éiva tuicha consequence rehegua.” Manuscript Releases, volume 9, 8.
The book of Matthew takes up the “same line of prophecy” as Revelation and Daniel, and it is brought to perfection in the book of Revelation, for the word “complement” means perfection.
Mateo remoguahẽ pe “mismo línea de profecía” Apocalipsis ha Daniel-pegua, ha oñemohu’ãmbaite pe perfección-pe Apocalipsis-pe, pórke pe ñe’ẽ “complemento” he’ise perfección.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.
“Pe Apocalípsispe oñondivepa ojejuhu ha opa opaite Ñandejára Ñe’ẽryru marandu. Ko’ápe oĩ Daniel kuatiañe’ẽ mohu’ã. Peteĩva hína peteĩ profesía; ambue katu peteĩ revelación. Pe kuatiañe’ẽ ojeselláva ndaha’éi pe Apocalípsis, ha’e katu upe Daniel profesía pehẽngue oñe’ẽva umi ára paháre. Pe ánhel he’i va’ekue: ‘Ha nde, Daniel, emboty ko’ã ñe’ẽ, ha esella pe kuatiañe’ẽ, pe ára paha peve.’ Daniel 12:4.” Hechos de los Apóstoles, 585.
Matthew, Daniel and Revelation are the same book.
Mateo, Daniel ha Apocalipsis peteĩchagua libro.
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Daniel ha Apocalipsis kuatiañe’ẽ peteĩnte hína. Peteĩva hína peteĩ profesía, ambuéva peteĩ revelación; peteĩva peteĩ kuatiañe’ẽ oñembotyva’ekue, ambuéva katu peteĩ kuatiañe’ẽ ojepe’áva. Juan ohendu umi misterio umi arapokõindy he’íva, ha katu oñemandáva’ekue chupe ani hag̃ua ohai umíva.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
It seemed important to take time to place the book of Matthew in context which could emphasize the prophetic significance of Peter being in Caesarea Philippi before I turned the study back to the book of Joel. I will try to summarize my observations of the book of Matthew in an attempt to illustrate the tremendous prophetic significance of Peter at Caesarea Philippi, which is Panium of Daniel eleven verses thirteen to fifteen.
Ojehecha chéve iñimportanteha amondo hag̃ua tiempo amoĩ hag̃ua Mateo aranduka ijeheguiete hag̃uáicha, ikatu hag̃uáicha amomba’eguasu pe mba’e profético he’iséva Pedro oĩ hague Cesarea Filipípe, ajevýta mboyve pe estudio Joél arandukápe. Añeha’ãta ambyaty hag̃ua che jesareko Mateo arandukáre, ahechauka hag̃ua pe tuichaite mba’e profético he’iséva Pedro oĩ hague Cesarea Filipípe, ha’éva Panium Daniel 11:13–15-pe.
The book of Matthew is structured upon three distinct prophetic lines. The first line is the first ten chapters; the second line is the next twelve chapters that are followed by the third line made up of six chapters. The first ten chapters represent the first angel of Revelation fourteen, the next twelve chapters represent the second angel of Revelation fourteen and the last six chapters represent the third angel of Revelation fourteen. I have not yet clearly proven this observation, but it can easily be accomplished. Before we do that, I wish to continue drawing some of the broader strokes upon the canvas that is the book of Matthew.
Mateo kuatiañe’ẽ oñemohenda mbohapy línea profética iñambuévape ári. Peteĩha línea ha’e umi diez capítulo peteĩha; mokõiha línea ha’e umi doce capítulo oúvape upéi, ha upéva rire oĩ mbohapyha línea, ojejapóva seis capítulo reheve. Umi diez capítulo peteĩha orrepresenta pe ángel peteĩha oĩva Apocalipsis catorce-pe, umi doce capítulo oúvape upéi orrepresenta pe ángel mokõiha Apocalipsis catorce-pe, ha umi seis capítulo paha orrepresenta pe ángel mbohapyha Apocalipsis catorce-pe. Ndaikuaaukaporãi gueteri hesakã porã hag̃uáicha ko jehechakuaa, ha katu ikatu hag̃uáicha ojejapo hasy’ỹ hag̃uáicha. Jajapo mboyve upéva, aipota asegui añemoĩ hag̃ua añapysẽve umi trazo tuichavéva pe lienzo ári ha’éva Mateo kuatiañe’ẽ.
The second line of chapters eleven through twenty-two are represented by the second angel, and the second angel always identifies a doubling, for Babylon is fallen, is fallen. Chapters eleven through twenty-two of Genesis set forth the promise and then the three-step covenant of God with a chosen people through the patriarch Abram. The very center verse of those twelve chapters identifies “circumcision” as the sign of the covenant, and it was established in the second of three steps. The very center verse of Matthew’s parallel covenant line is when Simon Barjona’s name is changed to Peter.
Pe mokõiha capítulogui once guive mokõipa mokõi peve ojehechauka pe ángel mokõihápe, ha pe ángel mokõiha tapiaite ohechauka peteĩ ñemokõive, pórke Babilonia ho’a, ho’a. Génesis capítulo once guive mokõipa mokõi peve omoĩ tenonderã pe ñe’ẽme’ẽ ha upéi pe ñe’ẽjoko mbohapy jepýpe Tupã ojapóva peteĩ tetã poravopyre ndive pe patriarca Abram rupive. Umi doce capítulo mbytépe pe versículo mbyteguaite ohechauka “pe circuncisión” pe ñe’ẽjokorã techaukaha ramo, ha upéva oñemopyenda pe mokõihápe umi mbohapy jepýgui. Mateo rehegua línea paralela pe ñe’ẽjokópe, pe versículo mbyteguaite niko upe jave Simón Barjona réra oñemoambue hag̃ua Pedro ramo.
And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.
Ha ha’e avei ndéve: nde niko Pedro, ha ko ita ári amopu’ãta che iglesia; ha infierno rokẽnguéra ndaipu’akamo’ãi hese. Mateo 16:18.
Peter’s name represents the one hundred and forty-four thousand, and he is representing the class who base their faith upon hearing the message of Christ. Not simply the message about Jesus, but the message which Jesus identified as having been given to Peter by the Lord Himself.
Pedro réra orrepresenta umi cien cuarenta y cuatro milpe, ha ha’e orepresenta pe aty omoĩva ijerovia oñehendúvare pe marandu Cristo rehegua. Ndaha’éi añoite pe marandu Jesús rehegua, síno pe marandu Jesús he’íva hague oñeme’ẽ hague Pedro-pe Ñandejára voi rupive.
He saith unto them, But whom say ye that I am?
Haʼe heʼi chupekuéra: Ha pende, mávapa peje cheha?
And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him,
Ha Simón Pedro he’i ombohovái hikuái: Nde ha’e pe Cristo, Tupã oikovéva Ra’y. Ha Jesús ombohovái ha he’i chupe,
Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. Matthew 16:15–17.
Ojehovasa reiko nde, Simón Barjona; ndoikuaaukái niko ndéve upéva to’o ha tuguy, che Ru oĩva yvágape katu. Mateo 16:15–17.
Peter’s faith is based upon Jesus becoming the Christ—the Messiah. Peter’s name is changed, as was Abram’s to mark a covenant relationship, and his name equates to 144,000, and in that very verse, the great controversy is identified as a Rock who is the foundation of a church, that would prevail against the churches of hell. The one hundred and forty-four thousand are the final manifestation of a chosen covenant people, and Peter represents that group.
Pedro jerovia oñemopyenda Jesús oiko hague rehe pe Cristo ramo—pe Mesías. Pedro réra oñemoambue, Abram réra oñemoambue haguéicha peteĩ joaju ñe’ẽme’ẽ rehegua rechaukaha hag̃ua, ha héra ojoja 144.000 rehe; ha upe versíkulo-pe voi, pe ñorairõ guasu oñemombeʼu peteĩ Itáramo ha’éva peteĩ iglésia pyenda, ha upéva ipuʼakáta añaretã iglésia-kuéra rehe. Umi cien cuarenta y cuatro mil ha’e pe pahaitéva ojehechaukáva peteĩ tavayguakuéra poravopyre ñe’ẽme’ẽ reheguáva, ha Pedro orrepresenta upe aty.
Peter also simultaneously represents the first Christian church, the church of the disciples, for that is the history where Christ placed the foundation of His church. Christ is the foundation and He is also the capstone, and Peter is a symbol of the first Christian bride and the last Christian bride. Therefore, Peter is both an alpha and an omega symbol in one verse.
Pedro avei ohechauka peteĩchaitepe pe tupaónguéra cristiana peteĩha, pe tupaónguéra temimbo’ekuéra rehegua, upépe niko oĩ pe tembiasakue Cristo omoĩ hague Itupaópe ñepyrũrã. Cristo ha’e pe ñepyrũrã, ha Ha’e voi avei pe ita akã rehegua, ha Pedro ha’e peteĩ ta’anga pe novia cristiana peteĩha ha pe novia cristiana paha rehegua. Upévare, Pedro ha’e mokõivéva peteĩ símbolo alfa ha omega peteĩ versículo-pe.
That one verse is the center verse of twelve chapters that represent the second angel’s message, and Peter “doubles” as the first bride and the last bride. The last bride will be in a war with the synagogue of Satan, and the last bride will be made up of two groups. One group, the one hundred and forty-four thousand, the other group are the great multitude. The great multitude are represented by Smyrna and the one hundred and forty-four thousand by Philadelphia.
Pe peteĩ versíkulo hína pe versíkulo mbytépegua doce kapítulogui ohechaukáva pe maranduhára mokõiha rembiasa, ha Pedro “mokõi jey ojejapo” ramo oĩ pe noviapyta peteĩha ha pe noviapyta paha ramo. Pe noviapyta paha oĩta peteĩ ñorairõme Satanás sinagóga ndive, ha pe noviapyta paha oñemohendáta mokõi atygui. Peteĩ aty, umi cien cuarenta y cuatro mil; ambue aty katu hína pe aty tuichaitéva. Pe aty tuichaitéva oñerrepresenta Esmirna rupive ha umi cien cuarenta y cuatro mil Filadelfia rupive.
The one hundred and forty-four thousand are Philadelphians and Peter’s name change in verse eighteen represents the sealing of the one hundred and forty-four thousand. He is the symbol of those who are sealed, and in the verse, the very center verse of the twelve covenant chapters, he aligns with the very center verse in the twelve chapters of Genesis, where circumcision is identified as the sign. Revelation chapters eleven through twenty-two provide the third line to the twelve chapters of covenant testimony, and the center verse of those twelve chapters identifies the marriage of the whore of Revelation seventeen with the kings of the earth.
Umi ciento cuarenta y cuatro mil ha’e Filadélfiagua, ha Pedro réra ñemoambue versíkulo dieciocho-pe ohechauka umi ciento cuarenta y cuatro mil ñeñesella. Ha’e hína umi ojeselláva símbolo, ha upe versíkulope, pe versíkulo mbytéva umi doce kapítulo pehẽngue ñemoĩme’ẽmegua apytépe, oñembojoaju pe versíkulo mbytévaite umi doce kapítulo Génesis-peguápe, upépe oñemombe’u pe circuncisiónha pe techaukaha. Apocalipsis kapítulo once guive veintidós peve ome’ẽ pe línea mbohapýva umi doce kapítulo ñemoĩme’ẽ rehegua testimóniope, ha pe versíkulo mbytéva umi doce kapítulope ohechauka pe kuña rekovai Apocalipsis diecisiete-peguápe ñemendaha yvy ruvichakuéra ndive.
And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.
Ha pe mymba guasu vaʼekue, ha ndaipóriha koʼág̃a, haʼe voi pe poapyha, ha ou umi pokõi apytégui, ha oike ñehundípe. Apocalipsis 17:11.
This verse is involved with identifying the final fall of Babylon the great, and the first fall of Babel was in the first chapter of Genesis’ twelve-chapter covenant line. Peter is representing the one hundred and forty-four thousand in the center verse, that aligns with the center verse of Genesis. In the center verse of Revelation, the fall of Babylon the great, brings to the conclusion the story of Nimrod the great hunter of Babel.
Ko versíkulo oñe’ẽ ojekuaa hag̃ua Babilonia guasu ho’apa pahaiteha, ha Babel ho’a peteĩha oĩ Génesis pe capítulo peteĩhape, upe pacto renda doce capítulo rehegua ryepýpe. Pedro ohechauka umi cien cuarenta y cuatro mil-pe versíkulo mbytépeguape, ha upéva oñembojoaju Génesis versíkulo mbytéguandi. Apocalipsis versíkulo mbytépe, Babilonia guasu ho’apa omohu’ã Nimrod, Babel cazador guasu rembiasakue.
The center verses of each of these three prophetic lines identify either the seal of God or the mark of the beast. The beginning Babylonian covenant of death in Genesis reaches its end in Revelation. In doing so it places a beginning and an ending upon all three lines, when they are brought together, line upon line. Where Peter is employed as a symbol of the great controversy between the Rock and the gates of Hell is the second angel’s message, for the second angel’s message is Babylon is fallen (Nimrod) is fallen (the whore of Rome). The second line in Matthew’s three lines is the second angel’s message for it identifies two falls of Babylon. It presents a counterfeit marriage right where the true marriage in consummated, at the Sunday law. It represents the number “8” as counterfeit of God’s people who are the true eight. The papacy is also portrayed as counterfeiting God, for it was, and yet is, and shall ascend. It ascends, right where the ensign ascends—the Sunday law.
Ko’ã mbohapy línea profética peteĩteĩme, umi versíkulo mbytépegua ohechauka térã Tupã sello térã mymba marca. Pe ñe’ẽme’ẽ babilónico ñepyrũrãgua omano hag̃uáva, Génesis-pe, oguahẽ ipahápe Apocalipsis-pe. Péicha ojapóvo, omoĩ peteĩ ñepyrũ ha peteĩ paha ko’ẽ mbohapy línea ári, oñembojoajúvo, línea ári línea. Upépe Pedro ojeporuha peteĩ símbolo ramo pe ñorairõ guasu ita guasu ha Aña rokẽnguéra apytépe guarã, ha’e pe mokõiha ánhel marandu; pe mokõiha ánhel marandu ningo: “Babilonia ho’a, ho’a” (Nimrod) (Roma kuña rekove vai). Mateo rehegua mbohapy línea apytépe pe mokõiha línea ha’e pe mokõiha ánhel marandu, pórke omombe’u Babilonia mokõi jevy ho’ague. Ohechauka peteĩ ñemendaha japu pe hendápe voi pe ñemenda añetegua oñemohu’ãhápe, pe léi domingo-pe. Ohechauka papapy “8” peteĩ mba’e japu ramo Tupã tavayguakuéra rehegua, ha’ekuéra niko umi añetegua ocho. Pe papado avei oñemombe’u Tupã ra’anga japu ramo, pórke oĩ va’ekue, ha ko’ág̃a oĩ gueteri, ha ojupi jeýta. Ojupi pe hendápe voi pe poyvi ojupihápe — pe léi domingo-pe.
In Matthew there are twelve Messianic fulfillments, and there is between three hundred to five hundred prophecies of the Messiah in the Old Testament. Matthew contains twelve directly identified fulfillments, far and above any of the other three gospels. Those twelve fulfillments align with nine distinct waymarks in the reformatory movement of the one hundred and forty-four thousand. Nine symbolizes completeness, for there is no number beyond “nine,” for every other amount following “nine,” employs only the nine digits of one through nine, and the zero. Nine is fullness. Of those nine waymarks, two have more than one of Matthew’s fulfillments. 9/11 has two, and the Sunday law has three.
Mateo-pe oĩpa doce cumplimiento mesiánico, ha oĩ mbohapycientos guive pozycientos peve profesía Mesías rehegua Testamento Tuja-pe. Mateo oreko doce cumplimiento ojehechaukáva hag̃ua directamente, ha upéva ohasa hetaiterei ambue mbohapy evangelio-gui. Umi doce cumplimiento ojoajúma porã nueve señal distinta ndive pe movimiento reformatorio rehegua umi cien cuarenta y cuatro mil rehe. Nueve osignifika completitud, ndaipórigui papapy ohasáva “nueve”, opaite papapy ambuéva oúva “nueve” rire niko oipuru añoite umi nueve dígito peteĩ guive nueve peve, ha cero. Nueve ha’e plenitud. Umi nueve señal apytépe, mokõi oreko hetave peteĩgui umi cumplimiento Mateo reheguágui. 9/11 oreko mokõi, ha pe léi dominical oreko mbohapy.
The time of the end in 1989, the formalization of the message in 1996, followed by 9/11, followed by the disappointment of July 18, 2020, followed by the voice in the wilderness in July of 2023, which led to the resurrection of 2024, which leads to the Midnight Cry, followed by the separation of the priests, that culminates at the Sunday law. Nine waymarks, one which has two witnesses and one that has three witnesses; 9/11 has two and the Sunday law three. This means that in the reform line of the one hundred and forty-four thousand, 9/11’s two witnesses unto the Sunday law’s three witnesses—marks the sealing time of the one hundred and forty-four thousand. The twelve waymarks align with every reformatory movement, and in doing so, they emphasize and identify the sealing time of the one hundred and forty-four thousand from 9/11 unto the Sunday law.
Pe ára pahápe ary 1989-pe, pe marandu ñemopyenda tee ary 1996-pe, upéi 9/11, upéi pe ñembyasýva ára 18 jasypokõi 2020-pe, upéi pe ñe'ẽ desiértope jasypokõi ary 2023-pe, upéva ogueraháva pe jeikove jey ary 2024-pe, ha upéva ogueraha pe Pyharepyte Sapukáipe, upéi pa'i kuéra ñemboja'o, ha upéva oguahẽ hu'ãme pe aratei léipe. Porundy waymark, peteĩ oguerekóva mokõi testígo ha peteĩ mbohapy testígo; 9/11 oguereko mokõi ha pe aratei léi mbohapy. Kóva he'iseha pe línea de reforma umi ciento cuarenta y cuatro mil rehegua, 9/11 rembihecha mokõi testígo guive pe aratei léi rembihecha mbohapy testígo peve—omarkaha umi ciento cuarenta y cuatro mil sellado ára. Umi doce waymark oñemohenda peteĩteĩ movimiento reformatorio ndive, ha upéicha rupi omomba'e ha ohechauka umi ciento cuarenta y cuatro mil sellado ára 9/11 guive pe aratei léi peve.
In doing so, it identifies two witnesses at 9/11, and three witnesses at the Sunday law. The two witnesses at 9/11 are the second angel’s message and the three witnesses at the Sunday law are the third angel’s message. Therefore, the line produced with Matthew’s fulfillments of Messianic prophecies isolates and magnifies the sealing time, while identifying the second angel as the alpha to the history of the sealing time, and the third angel as the omega. That means the sealing time is bookended between a number two and a number three, thus placing twenty-three, a symbol of the atonement—over the entire history of the sealing.
Ojejapóvo hag̃ua upéicha, ohechauka mokõi testígo 9/11-pe, ha mbohapy testígo pe léi domingo-pe. Umi mokõi testígo 9/11-pe ha’e pe marandu angel mokõihápegua, ha umi mbohapy testígo pe léi domingo-pe ha’e pe marandu angel mbohapyhápegua. Upévare, pe línea osẽva Mateo ñembyaty oñemoañetéva profesía mesiánikakuéra rehegua rupive omboyke ha ombotuicha pe tiemporã ñesella rehegua, jave avei ohechauka pe ángel mokõihápeguápe alpha ramo pe tembiasakue ñesella rehegua, ha pe ángel mbohapyhápeguápe omega ramo. Upéva he’ise pe tiemporã ñesella rehegua oñembotyha mokõi papapy ha mbohapy papapy apytépe, upéicha rupi omoĩvo mokõipa mbohapy, peteĩ símbolo pe ñemoĩ porã jehepyme’ẽ rehegua, opaite pe tembiasakue ñesella rehegua ári.
In the book of Matthew there are three prophetic lines, that represent the first, second and third angels respectively, and that the twelve chapters in the second line of Matthew represents the covenant with the one hundred and forty-four thousand, for it is the omega to Genesis’ alpha covenant with Abram. This also means that as the second angel, when Peter represents both the first and last Christian bride, Peter’s doubling establishes the prophetic requirement of a doubling in the second angel. Upon three witnesses the number twelve is the rope that binds the three lines of twelve chapters together, so when we find another representation of the number twelve in the book of Matthew, it must be aligned with the other twelve in the book of Matthew.
Mateo kuatiápe oĩ mbohapy línea profética, ohechaukáva peteĩha, mokõiha ha mbohapyha ánhelpe peteĩteĩ rupi, ha pe doce kapítulo oĩva Mateo línea mokõihápe ohechauka pe pacto ojapóva umi cien cuarenta y cuatro mil ndive, pórke ha’e hína Génesis pe pacto alpha ojejapova’ekue Abram ndive omega. Kóva he’ise avei pe ánhel mokõiháicha, Pedro ohechaukáramo mokõivéva pe novia cristiana peteĩha ha paha, Pedro jeikõive omoañeteha pe temikotevẽ profética oĩva peteĩ mokõive hag̃ua pe ánhel mokõihápe. Mbohapy testígo ári, pe papapy doce ha’e pe sã ombojoajúva umi mbohapy línea doce kapítulogua oñondive, upévare jajuhúramo ambue jehechauka pe papapy doce rehegua Mateo kuatiápe, upéva tekotevẽ oñemohenda hag̃ua umi ambue doce rehe Mateo kuatiápe.
The twelve chapters of Matthew, that begin with the symbolic number eleven and end with its symbolic counterpart, number twenty-two, align with the reform line of the one hundred and forty-four thousand represented by the twelve Messianic fulfillments, thus manifesting a second “doubling” in the line of the second angel. The twelve Messianic fulfillments, together with the twelve chapters are the “doubling” of the second angel, but when multiplied they represent 144,000. Peter is doubled, and the number twelve is also doubled. Those doublings fulfill the doubling of Babylon falling twice.
Umi doce kapítulo Mateopegua, oñepyrũva pe número simbólico once rehe ha oñemohu’ãva ijoyke’y simbólico, número veintidós rehe, oñembojoaju pe línea de reforma umi ciento cuarenta y cuatro mil rehegua ndive, ojehechaukáva umi doce cumplimiento mesiánico rupive; upéicha ojehechauka peteĩ mokõiha “doblamiento” pe línea del segundo ángel-pe. Umi doce cumplimiento mesiánico, oñondive umi doce kapítulo ndive, ha’e pe “doblamiento” del segundo ángel; ha oñemultiplicáramo, orrepresenta 144,000. Pedro oñedobla, ha pe número doce avei oñedobla. Umi doblamiento ombohovái pe doblamiento Babilonia ho’áva mokõi jey.
Chapters eleven through twenty-two represent the second angel of Revelation fourteen. Ten is symbolic of a test, and the first of three tests, is the first ten chapters of Matthew. “Ten” symbolizes a test. Because Matthew is the alpha to Revelations omega, chapter one of either book begins with a revelation of Jesus Christ. In chapter one Joseph is tested over believing the angel or not. His counterpart was John the Baptist’s father Zechariah, who disbelieved and failed the same test. One accepted a providential birth, the other doubted.
Kapítulo once guive veintidós peve ohechauka pe mokõiha ánhelpe Apocalipsis catorcepegua. Pa oĩ simbolikáramo peteĩ prueba ramo, ha pe peteĩha mbohapy prueba apytégui ha’e Mateo pegua umi diez capítulo peteĩha. “Pa” oĩ simbolikáramo peteĩ prueba ramo. Mateo ha’égui pe alfa pe omega Apocalipsis pegua, mokõivéva kuatiañe’ẽ capítulo peteĩha oñepyrũ peteĩ Jesucristo revelación reheve. Pe capítulo peteĩhápe José oñeha’ã peteĩ prueba rupive ogueroviápa pe ánhelpe térã nahániri. Ijojaha peteĩha ha’e Juan Bautista ru Zacarías, ndogueroviáiva ha operde va’ekue pe prueba peteĩchagua. Peteĩva omoneĩ peteĩ heñói providencial; ambue katu omokõi.
In chapter two Herod feared the birth of a new king, and Joseph and Mary fled into Egypt. John the Baptist brought the first test in chapter three, a first test which Sister White identifies as a life or death test, for she wrote that “those who rejected the message of John could not be benefitted by Jesus.” The first angel is a testing message that calls on men, as did John to fear God, for the hour of God’s judgment is coming. This is represented by John when he asked “who hath warned you to flee from the wrath to come?”
Mokõiha kapítulope Herodes okyhyje peteĩ mburuvicha guasu pyahu heñóigui, ha José ha María okañy Egíptope. Juan el Bautista ogueru pe peteĩha prueba mbohapyha kapítulope, peteĩ prueba peteĩha Hermana White ohechakuaa hag̃ua tekove térã mano rehegua, ha’e ohai haguére “umi omboykéva Juan marandu ndaikatúi ojeporu porã Jesús rupive.” Pe peteĩha ánhel marandu hína peteĩ marandu oha’ãva, ohenóiva yvypórape, Juan ojapo haguéicha, okyhyje hag̃ua Tupãgui, Tupã juicio aravo og̃uahẽ hag̃uére. Kóva ojehechauka Juan rupive oporandu ramo guare: “máva piko pene momarandu pejasáva pe pochy oútavagui?”
Then in chapter four, Jesus is fasting for forty days that culminate with three distinct tests, for the three tests are always represented in the first angel’s message. Then Jesus began to build the foundations by selecting His disciples, for with Ezra and Nehemiah the foundations of the temple were laid in the history of the first decree, and with the Millerite’s, the foundations were laid in the history of the first angel. The foundations are the beatitudes, followed by His miracles that led to His sending out the twelve disciples to end chapter ten. The twelve disciples were then in place, and inspiration identifies the disciples were the foundation of the Christian church. By chapter eleven the foundations were finished.
Upéi, pe irundyha kapítulope, Jesús oiko ayuno-pe cuarenta ára pukukue, ha upe ayuno oguahẽ mbytépe mbohapy ñeha’ã iñambuéva; umi mbohapy ñeha’ã niko tapia oñerepresenta pe primer ánhel marandúpe. Upéi Jesús oñepyrũ omopu’ã hag̃ua umi cimiento oiporavóvo hemimbo’ekuéra, Ezra ha Nehemías ndive ningo oñemoĩ kuri pe témplo cimiento pe primer decreto rembiasápe, ha umi Millerita ndive katu, umi cimiento oñemoĩ pe primer ánhel rembiasápe. Umi cimiento ha’e umi bienaventuranza, ha upéi ou Imilágrokuéra ogueraháva chupe omondo hag̃ua umi doce discípulo pe kapítulo diez paha peve. Umi doce discípulo upérõma oñemoĩma va’ekue hendápe, ha inspiración omombe’u umi discípulo ha’e hague pe iglesia cristiana cimiento. Pe kapítulo once peve, umi cimiento opa oñemohu’ã.
In chapter eleven the disciples are ministering on their own, Jesus is alone identifying a distinct break between chapter ten and eleven. Chapters one through ten are the first angel’s message, that ended at the arrival of the second. The second angel produces a division, a separation as with the Millerites and the Protestants. Chapter ten ends with Jesus separating from the disciples, and in chapter eleven He is alone.
Pe capítulo once-pe umi temimbo’e oservi hína ijehegui, Jesús katu oĩ ha’eño, upéva ohechauka porã peteĩ ñekytĩ ojehechakuaáva pe capítulo diez ha once apytépe. Umi capítulo peteĩ guive diez peve ha’e pe ángel peteĩha marandu; upéva opa pe mokõiha og̃uahẽvo. Pe ángel mokõiha ogueru peteĩ división, peteĩ jepe’a, Millerita-kuéra ha Protestante-kuéra reheguáicha. Pe capítulo diez opávo Jesús oñepe’a umi temimbo’égui, ha pe capítulo once-pe Ha’e oĩ ha’eño.
Chapter eleven through twenty-two represents the second angel, leading to chapter twenty-three through to twenty-eight, as the third line of the third angel. Of course the third angel arrives at the Sunday law, which is what the Passover of chapters twenty-six through twenty-eight represents. “23” is the symbol of the atonement, and the first of those six chapters represent the first angel’s message and the last three chapters represent the third angel’s message. The two chapters in the middle (24 & 25) represent the second angel. The last three chapters contain “23” specific waymarks aligning chapter “23,” as the first angel or the beginning and chapters twenty-six through twenty-eight as the third, with “23” waymarks. Chapter 23 is the first angel, and the next two chapters are the second angel and the last three chapters are the third angel.
Kapítulo once guive mokõipa mokõi peve ohechauka pe mokõiha ánhel, ogueraháva kapítulo mokõipa mbohapy guive mokõipa poapy peve, peteĩha línea ramo pe mbohapyha ánhel rehegua. Añetehápe pe mbohapyha ánhel oguahẽ pe léi domingo pe, ha upéva hína pe Páskua ohechaukáva kapítulo mokõipa poteĩ guive mokõipa poapy peve. “23” ha’e pe símbolo pe ñeñyrõ rehegua, ha umi seis kapítulo apytégui pe peteĩha ohechauka pe peteĩha ánhel marandu ha umi mbohapy paha ohechauka pe mbohapyha ánhel marandu. Umi mokõi kapítulo mbytepegua (24 ha 25) ohechauka pe mokõiha ánhel. Umi mbohapy kapítulo paha oguereko “23” techaukaha específico ombojoajúva kapítulo “23”, peteĩha ánhel térã ñepyrũrã ramo, ha kapítulo mokõipa poteĩ guive mokõipa poapy peve mbohapyha ramo, “23” techaukaha reheve. Kapítulo 23 ha’e pe peteĩha ánhel, ha umi mokõi kapítulo oúva upe rire ha’e pe mokõiha ánhel, ha umi mbohapy paha ha’e pe mbohapyha ánhel.
The third line in Matthew represents the third angel, and it is divided into three steps. Chapter 23 is the first step, and the first angel. Chapters 24 and 25 are the second step, and the second angel. Chapters 26, 27, and 28 are the third step and the third angel. One chapter for the first angel, two chapters for the second angel and three chapters for the third. The third, which is Passover, which represents the cross, which in turn aligns with the Sunday law, is also represented by Pentecost.
Mateo-pe mbohapyha línea ohechauka mbohapyha ánhelpe, ha oñemboja’o mbohapy pasope. Pe capítulo 23 ha’e pe paso peteĩha, ha pe ánhel peteĩha. Pe capítulo 24 ha 25 ha’e pe mokõiha paso, ha pe mokõiha ánhel. Pe capítulo 26, 27 ha 28 ha’e pe mbohapyha paso ha pe mbohapyha ánhel. Peteĩ capítulo pe ánhel peteĩhápe g̃uarã, mokõi capítulo pe mokõiha ánhelpe g̃uarã ha mbohapy capítulo pe mbohapyha ánhelpe g̃uarã. Pe mbohapyha, ha’éva Páskua, ohechaukáva kurusu, ha upéva katu ojoajúva pe léi domingo ndive, ojehechauka avei Pentecostés rupive.
Pentecost is the number 50, and 50 is the symbol of the Jubilee. The Jubilee contains a forty-ninth year, the end of the seventh cycle of seven years. The number 49 precedes the number 50, but is directly connected to it. The third line in Matthew begins with chapter 23, it is then followed by two chapters (24, 25) that add up to 49, just before the third angel that represents the number 50.
Pentecostés ha’e pe papapy 50, ha 50 ha’e pe símbolo Jubileo rehegua. Pe Jubileo oguereko peteĩ áño cuarenta y nueveha, pe paha pe séptimo ciclo siete áñopegua. Pe papapy 49 oúma mboyve pe papapy 50, ha katu oĩ joaju hag̃uáicha hendive. Pe tercera línea Mateo-pe oñepyrũ capítulo 23 rehe, upéi ojejuapy mokõi capítulo (24, 25) oñondive ogueraháva 49, pe mbohapyha ángel mboyve, orepresentáva pe papapy 50.
The beginning of the line of six chapters is “23” and the end is “23” waymarks and the amount that is derived from adding chapter 26, with 27 and 28 equals “81,” which is a symbol of the priests embedded in the very verses that identify the shedding of the blood that the Heavenly High Priest would use in His high priestly ministry. For this reason, the title of chapter “81” in The Desire of Ages is based upon Matthew 28.
Peis kapítulo poteĩva ñemohendahápe iñepyrũ hína “23” ha ipaha avei “23” techaukaha, ha pe papapy osẽva oñembojoapývo kapítulo 26 ndive, 27 ha 28, ha’e “81”, ha upéva hína peteĩ símbolo umi pa’ikuérape g̃uarã, oñemoinge hag̃uáicha umi versíkulo teepe ohechaukáva tuguy ñeñohẽ, pe Saserdóte Guasu Yvagagua oipurútava Hembiapópe Saserdóte Guasu ramo. Upévare, kapítulo “81” rératee The Desire of Ages-pe oñemopyenda Mateo 28 rehe.
“Chapter 81— ‘The Lord Is Risen’
“Kapítulo 81 — ‘Ñandejára Oikovejeyma’”
“This chapter is based on Matthew 28:2–4, 11–15.” The Desire of Ages, 780.
“Ko kapítulo oñemopyenda Mateo 28:2–4, 11–15 rehe.” El Deseado de todas las gentes, 780.
The number “81” represents the priesthood and in Leviticus 8 the seven days of consecration of the priests is set forth. In Numbers chapter 8, the purification of the Levites is set forth. In 2 Chronicles, “81” priests oppose king Uzziah, and the passage directly contributes to establishing the sealing message of the one hundred and forty-four thousand.
Papapy “81” ohechauka pa’i rembiaporã, ha Levítico 8-pe oñembohechauka umi pa’i oñemomarangatu hag̃ua siete ára pukukue. Números capítulo 8-pe oñembohechauka umi levita ñemopotĩ. 2 Crónicas-pe, “81” pa’i oñemoĩ mburuvicha guasu Uzías rovái, ha upe pasáhe omba’apo hag̃ua peteĩchaite oñemopyenda hag̃ua pe ñe’ẽmondo oñembotýva rehegua umi cien cuarenta y cuatro mil-pe.
But when he was strong, his heart was lifted up to his destruction: for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense. And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God.
Ha’e ramo imbarete rire, ipy’a oñembotuicha hag̃ua oñehundi hag̃uáicha; ha opu’ã Ñandejára Itúva rehe, ha oike Ñandejára róga peve ohapy hag̃ua insiénso pe altár insiénso ári. Ha pa’i Azarías oike hapykuéri, ha hendive oho poapy pa’i Ñandejára rehegua, kuimba’e ipy’aguasuetéva. Ha’ekuéra opu’ã mbarete mburuvicha guasu Uzías rehe ha he’i chupe: Nde ndereikuaái rejapo hag̃ua ko mba’e, Uzías, rehapy hag̃ua insiénso Ñandejárape; upéva katu pa’ikuérape guarã, Aarón ra’ykuérape, oñembosako’i va’ekuépe ohapy hag̃ua insiénso. Esẽ tupaógui; nde rejavy, ha ndaha’éimo’ãi upéva neñemomba’eguasurã Ñandejára Tupãgui.
Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the king’s house, judging the people of the land. 2 Chronicles 26:16–21.
Upéi Ozías ipochy, ha oguereko ipope peteĩ pahape hag̃uarã insiénso; ha oĩ aja ipochy pa’i kuéra ndive, upe lepra osẽ jepe hova renondépe pa’i kuéra rovake Tupã Róga ryepýpe, pe altár insiénso hag̃ua ypýgui. Ha Azarías, pe pa’i guasu, ha opaite pa’i kuéra oma’ẽ hese; ha péina, ha’e orekóma lepra hova renondépe, ha omosẽ chupe pya’e upégui; ha ha’e voi avei pya’e osẽ hag̃ua, Yahveh nupã haguére chupe. Ha mburuvicha guasu Ozías oiko lepróso ramo omanó peve, ha oiko peteĩ óga oñemboja’óvape, lepróso haguére; ha oñemboyke Tupã Rógagui; ha ita’ýra Jotam oisãmbyhy mburuvicha guasu róga, ohusga hag̃ua yvy retãgua tavayguakuérape. 2 Crónicas 26:16–21.
Eighty-one as a symbol is associated with the priests who opposed Uzziah’s efforts to offer sacrifices in the sanctuary. The prophetic structure of the passage of Uzziah aligns with the prophetic structure of Daniel eleven verses eleven and twelve. Both passages identify a southern king, whose heart is lifted up from military victories, and especially the recent victory over a king of the north. When verse eleven of Daniel eleven was fulfilled by Ptolemy at the battle of Raphia, he, as did Uzziah, sought to offer a sacrifice in the sanctuary at Jerusalem, but was resisted by the priests. Line upon line the two witnesses identify the Ukrainian war that is almost ended.
Papy peteĩha ha peteĩha símbolo ramo oñembojoaju umi pa’i omokyre’ỹ’ỹva Uzzías rembiapo oikuave’ẽ hag̃ua mba’ejejuka mymbáre pe tupaópe. Pe ñemohenda profético pe jehasakue Uzzías rehegua ojoaju pe ñemohenda profético ndive Daniel kapítulo once, versículo once ha doce-pe. Mokõivéva jehasakue omombe’u peteĩ mburuvicha guasu yvy gotyo pegua, ikorasõ oñemopu’ãva ijehupyty militar rehe, ha ko’ýte pe jehupyty pyahu peteĩ mburuvicha guasu yvy yvate gotyo pegua ári. Daniel kapítulo once versículo once oñekumpli rire Ptolomeo rupive pe ñorairõ Rafia-pe, ha’e, Uzzías ojapo haguéicha avei, oheka oikuave’ẽ hag̃ua peteĩ sakrifísio pe tupaópe Jerusalén-pe, péro umi pa’i omboyke ichupe. Línea ári línea umi mokõi testígo ohechauka pe ñorairõ Ucrania-pegua hi’aguĩma hag̃ua opa.
Chapter eighty-one of The Desire of Ages, is based upon Matthew 28, and identifies Christ ascending to begin His work as the Heavenly High Priest.
Pe kapítulo peteĩha poapy The Desire of Ages-pe, oñemopyenda Mateo 28 rehe, ha ohechauka Cristo ojupiha omoñepyrũ hag̃ua hembiapo Yvágape Pa’i Guasu ramo.
Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens. Hebrews 8:1.
Ko’ág̃a umi mba’e ñañe’ẽ va’ekuére, ko ha’e pe ñemombyky: ñande jaguereko peteĩ Pa’i Guasu péichaite, oguapýva pe Tenda Guasu akatúape pe Mburuvicha Guasu renda guapy yvágape. Hebreos 8:1.
The number “81” is a symbol of the priests, and chapters 26, 27, 28; the third step of the third line in Matthew adds up to 81. The second step adds up to 49 and the first step is 23. Eighty-one represents 80 priests and a high priest in the testimony of Uzziah. At this level the 80 priests are human, and the high priest is Divine. 81 represents the combination of Divinity with humanity. The number one in the number eighty-one represents Divinity.
Papapy “81” ha’e peteĩ símbolo pa’i kuéragui, ha capítulo 26, 27, 28; pe mbohapyha pyenda pe mbohapyha línia-pe Mateo-pe ombojoapy 81. Pe mokõiha pyenda ombojoapy 49 ha pe peteĩha pyenda ha’e 23. Ochenta y uno ohechauka 80 pa’i ha peteĩ pa’i guasu Uzzías rembipykuepyre. Ko nivel-pe umi 80 pa’i ha’e yvypóra, ha pe pa’i guasu ha’e Tupãgua. 81 ohechauka Tupã reko joaju yvypóra ndive. Pe papapy peteĩ, pe papapy ochenta y uno ryepýpe, ohechauka Tupã reko.
The number one in eleven represents humanity and also Divinity. The number one in the number twenty-one represents Divinity, and twenty humanity. The two and one combination can be seen in the disciples on the road to Emmaus.
Papapy peteĩha once-pe ohechauka yvypóra reko ha avei Tupã reko. Papapy peteĩha papapy mokõipa peteĩme ohechauka Tupã reko, ha mokõipa yvypóra reko. Pe mokõi ha peteĩ joaju ikatu ojehecha umi temimbo'épe oho vaʼekuépe pe tape Emmaús gotyo.
The three and one combination is humanity and Divinity as represented by the fiery furnace of Shadrach, Meshach and Abednego.
Pe mbohapy ha peteĩva joaju ha’e yvypóra rekove ha Tupã Rekove, ojehechaukaháicha pe tatakua hendy asývape Shadrach, Meshach ha Abednego rehegua.
The four and one combination identifies that the combination of Divinity with humanity is accomplished in the fourth generation.
Pe irundy ha peteĩ joaju ohechauka hag̃ua Tupãrekohápe yvypóra ndive joaju oñemboguataha pe irundýha ñemoñareme.
The five and one combination identifies the five virgins waiting for the bridegroom.
Pe joaju ha peteĩ ñembojuehe ohechauka umi cinco virgen oha’arõva pe noviorãme.
The six and one combination represents man’s relation to the seventh-day Sabbath, of which Divinity is the Lord of. The number “six” is a symbol of man, and the one is Christ.
Pe mbohapy ha peteĩ joaju ohechauka yvypóra rembiapoha pytuʼu ára mokõiháme, upe pytuʼu ára rehegua Ñandejára tee haʼe hína Ijára. Papapy “poteĩ” haʼe peteĩ ta’anga yvypórape g̃uarã, ha pe peteĩ haʼe Cristo.
The seven and one combination represents the transition of the seventh church of Laodicea into the Philadelphian experience.
Pe mokõi papapy joaju ohechauka pe tupaó aty porundyha Laodiceagua hasaha pe experiencia Filadelfiaguape.
81 is a symbol of the priests and their relation to the high priest.
81 ha’e peteĩ símbolo umi pa’i rehegua ha iñemoirũ rehegua pe Pa’i Guasu ndive.
The nine and one combination identifies completion. Pregnancy is nine months. There were 9 generations leading to Noah, and nine generations after which led to the covenant. Jesus gave up the ghost at the ninth hour. The nine and one combination is identifying the finishing of the work of sealing His people.
Pe joaju peteĩha jepivegua ohechauka ñemohu’ã. Mitãryru ipukukue ha’e porundy jasy. Oĩ va’ekue 9 ñemoñare ogueraha hag̃ua Noé peve, ha ambue 9 ñemoñare rire ogueraha pe ñe’ẽme’ẽme. Jesús ome’ẽ ijespíritu pe aravo porundýpe. Pe joaju peteĩha ha porundyha ohechauka oñemohu’ãha pe tembiapo oñembosella hag̃ua Itavayguakuérape.
In this context, one is the combination of humanity and Divinity, number two is the Divine teacher, teaching humanity. Number three is the three angel’s message, which is the message they are taught in number two. Number four identifies the fourth generation, thus identifying the prophetic history when the five wise virgins are manifested, and recreated as represented by the sixth creation day. Then the seventh step identifies the transition to Philadelphia and the enigma of the eight being of the seven. At which point the covenant is accomplished and the priesthood of “81” is lifted up to finish the work represented by the number nine. At each step number one is the Lion of the tribe of Judah, who is also Palmoni, the Wonderful Numberer. 81 is a symbol of the priests. Palmoni created all the numbers.
Ko contexto-pe, peteĩha ha’e yvypórarekove ha Divinidad joaju; mokõiha papapy ha’e Mbo’ehára Divino, ombo’éva yvypórape. Mbohapyha papapy ha’e umi mbohapy ánhel rembiapo marandu, ha’éva pe marandu oje’e hag̃ua chupekuéra mokõiha papapýpe. Irundyha papapy omombe’u pe irundyha generación, upéicha rupi ohechauka pe tembiasakue profético ojekuaa hag̃ua pype umi po virgen arandu, ha ojejapo jey hag̃ua, oñerrepresentaháicha pe poteĩha ára jejapo rehe. Upéi, pokõiha tape ohechauka pe jeroviaha Philadelphia-pe ha pe apañuãi mba’éichapa poapyha ou umi siete-gui. Upérõ oñemboguata pe ñe’ẽme’ẽ ñemopyenda ha pe pa’i reko “81” rehegua oñemopu’ã hag̃ua omohu’ã hag̃ua pe tembiapo oñerrepresentáva papapy porundy rehe. Káda paso-pe peteĩha papapy ha’e pe León Judá ñemoñarégui, ha’éva avei Palmoni, pe Papapyhára Mba’eporãite. 81 ha’e peteĩ símbolo umi pa’ikuéra rehegua. Palmoni ojapo opaite papapy.
The number eleven represents half of twenty-two, and they both represent the combination of Divinity with humanity. In a recent article I included two statements that address the beginning and ending.
Pe papapy once ohechauka mbyte guive mokõi pa ary, ha mokõivéva ohechauka Tupã rekove joaju yvypóra reheve. Peteĩ kuatia pyahúpe amoinge mokõi ñe’ẽ, oñe’ẽva ñepyrũ rehe ha opa hag̃uére.
The first statement identified that when Ellen White had her initial visions of the sanctuary, she was shown that the Sabbath commandment shown brighter than the other commandments. She was also shown that in the latter days the “doctrine of the incarnation” was invested with a soft radiance. The Sabbath was a light at the beginning that typified the doctrine of the incarnation at the end. The combination of Divinity with humanity is the doctrine of the incarnation, for it is the doctrine of Christ taking upon Himself human flesh, and thus setting the example that Divinity combined with humanity does not sin.
Pe ñe’ẽmondo peteĩha he’i vaʼekue, Ellen White oreko ramo guare ijehecha py ypykue pe santuario rehegua, ojehechauka hag̃ua chupe pe sábado rembiapoukapy omimbiveha ambue tembiapoukapykuéragui. Avei ojehechauka chupe, ára paha hag̃ua, pe “doctrina de la encarnación” ojehechaukataha peteĩ tesape kangýpe. Pe sábado haʼe vaʼekue peteĩ tesape ñepyrũme oporotypifikáva pe doctrina de la encarnación ipahaitepe. Tupãrekotee ñembojoaju yvypóra rekóndi ha’e pe doctrina de la encarnación, péva niko pe doctrina Cristo ogueraha haguére hi’ári yvypóra ro’o, ha upéicha omoĩ hag̃ua techapyrã Tupãrekotee oñembojoajúva yvypóra rekóndi ndopekaiha.
Eleven plus eleven equals twenty-two, and the number eleven begins each of the twelve-chapter covenant lines, and each end with twenty-two. The chapters elevens and verse elevens within the Scriptures represent waymarks of the one hundred and forty-four thousand.
Paite plus paite oiko mokõi pa mokõipa, ha pe papapy once oñepyrũ peteĩteĩ umi doce capítulo-pe ñemoĩmbyre ñe’ẽme’ẽgua, ha peteĩteĩ opaha mokõipa mokõi rehe. Umi capítulo once ha umi versículo once Tupã Ñe’ẽme ohechauka umi tape rechaukaha umi cien cuarenta y cuatro milpegua.
2014
2014
The Ukrainian war began in 2014, and is the external line of the sealing time of the one hundred and forty–four thousand.
Ucrania ñorairõ oñepyrũ 2014-pe, ha upéva hína pe línea okapeguáva pe tiémpo sellado rehegua umi cien cuarenta y cuatro mil.
And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. Daniel 11:11.
Ha pe rréi yvy gotyogua ipochy etereíta, ha osẽta oñorãirõ hag̃ua hendive, pe rréi yvy gotyopegua ndive; ha haʼe ombyatýta peteĩ aty tuichaitereíva; péro pe aty oñemeʼẽta ipópe. Daniel 11:11.
July 18, 2020
18 jasypoteĩ ary 2020
The first disappointment was Jesus’ tarrying to go to raise Lazarus, the crowning miracle and the seal of God. Jesus waited four days before resurrecting Lazarus. The verse in John is identifying the last of seven miracles that are directly identified in the gospel of John. The first was changing water to wine. There is much light in considering the seven miracles that culminate with John 11:11, and all the theologians agree that there are only seven miracles in John, based upon those miracles being directly identified. For this reason, they do not include Christ’s resurrection as the eighth sign, but it was a miracle, and His resurrection is the sign of the covenant, so the resurrection in the book of John is the eighth miracle, that is of the seven, for each of the previous seven miracles was accomplished through the power of His resurrection.
Pe ñembyasy peteĩha ha’e Jesús oĩ are hag̃ua ohóvo omoingovejey hag̃ua Lázaro-pe, pe milágro ijojaha’ỹvéva ha Ñandejára sello. Jesús oha’arõ irundy ára Lázaro omoingovejey mboyve. Pe versíkulo oĩva Juan-pe omombe’u pe pahápeguáva umi pokõi milágrogui oñembojekuaáva hekopete Juan maranduhápe. Pe peteĩha ha’e y rembiapo káguĩramo jehova. Heta tesape oĩ ñahesa’ỹijóramo umi pokõi milágro oguahẽva hu’ãme Juan 11:11-pe, ha opa teólogo-kuéra oñemoĩ peteĩ ñe’ême oĩha pokõi milágro añónte Juan-pe, umi milágro oñembojekuaa hag̃ua hekopete rupi. Upévare, ndaipóri ombojoapýva Cristo jeikovejey pe techaukaha poapývaramo; hakatu upéva ha’e peteĩ milágro, ha Ijeikovejey ha’e pe pacto techaukaha, upévare pe jeikovejey oĩva Juan kuatiañe’ẽme ha’e pe poapyha milágro, ha’éva umi pokõigui, pe peteĩteĩva umi pokõi milágro mboyvegua niko ojejapo va’ekue Ijeikovejey pokatu rupive.
These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. John 11:11.
Ha’e he’i ko’ã mba’e; ha upéi he’i chupekuéra: Ñande angirũ Lázaro oke; ha katu che aháta, amombáy hag̃ua chupe ikéra guive. Juan 11:11.
July, 2023
Jasykõi, 2023
In July 2023, the voice in the wilderness began to cry out a message that possesses the Spirit of life.
Julio 2023-pe, pe ñeʼẽ osapukái vaʼekue peteĩ marandu oguerekóva tekove Espíritu.
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. Revelation 11:11.
Ha mbohapy ára ha mbyte rire, Ñandejáragui ouva’ekue tekove Espíritu oike hesekuéra; ha ha’ekuéra opu’ã ikupy ári; ha tuicha kyhyje oguejy umi ohecháva’ekue ári. Apocalipsis 11:11.
John is born eight days before the Sunday law, for it is at the Sunday law that his father Zechariah speaks. John’s name is changed from Zechariah unto John at the Sunday law, when his name change identifies a covenant relationship. The birth typifies the resurrection of those slain in the streets on July 18, 2020.
Juan ou ñemoheñói poapy ára mboyve pe léi domingo-gua, pórke pe léi domingo-pe voi iñakãrapuʼã itúva Zacarías. Juan réra oñemoambue Zacarías-gui Juan-pe pe léi domingo-pe, ha upérõ pe iñemoambue réra ohechauka peteĩ joaju pacto rehegua. Pe ñemoheñói otypifika umi ojuka vaʼekuépe tape rupi 18 jasypokõi 2020-pe, haʼéva iñemoingove jey.
Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. Matthew 11:11.
Añetéhápe ha’e peẽme: umi kuñanguéra imemby vaʼekue apytépe ndaipóri oikove vaʼekue Juan el Bautísta-gui tuichavéva; upéicharõ jepe, pe michĩvéva yvágape Ñandejára rréinope tuichave chugui. Mateo 11:11.
2024
2024
Isaiah identifies the second gathering that was fulfilled in 1849. The second gathering began in July of 2023, and ends when God’s people are sealed.
Isaías ohechauka pe mokõiha aty ñembyaty ojejapopaitéma hague ary 1849-pe. Pe mokõiha aty ñembyaty oñepyrũ kuri julio ary 2023-pe, ha opa Ñandejára tavayguakuéra oñembotegua jave.
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. Isaiah 11:11.
Ha oikóta upe árape, Ñandejára omoĩta jevy ipo mokõiháicha ogueru hag̃ua jey hetakuégui hembýva, opytátava Asíriagui, Egíptogui, Patrosgui, Cusgui, Elamgui, Sinargui, Hamatgui ha umi ypa'ũnguéra guive yguasu pegua. Isaías 11:11.
Just Before the Sunday law
Pe léi dominical mboyveve hag̃ua hag̃ua hag̃uaxoọpụta
Jesus just finished the triumphal entry, thus identifying the transition from the Midnight Cry to the Sunday law, He has the twelve disciples with Him, for they are already chosen before the Sunday law.
Jesús omohuʼãramoite pe jeike jejopy rehegua, upéicha ohechauka pe hasyʼo pe Sapyʼa pyharegua guive pe léi domingo peve; haʼe oreko hendive umi doce temimboʼe, haʼekuéra niko ojeiporavóma voi pe léi domingo mboyve.
And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve. Mark 11:11.
Ha Jesús oike Jerusalén-pe, ha pe témplo-pe avei; ha ojesareko rire opa mbaʼe rehe ijerére, kaʼaru etémarõ guare, osẽ ohóvo Betania-pe umi doce ndive. Marcos 11:11.
When the sealing is accomplished upon the one hundred and forty-four thousand, just before the Sunday law, the joining together of the husband of Divinity with the wife of humanity is finished, and the two are eternally one, for the atonement is finished.
Oñemohu’ã rire umi cien cuarenta y cuatro mil ári, pe léi domingo mboyve’imi, oñemohu’ã pe joaju Tupãrekópeguare ména rehegua yvypóra rekove rembireko rehe ndive, ha mokõivéva opyta peteĩnte opa ára g̃uarã, pe expiasiõ oñemohu’ãma rupi.
Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. 1 Corinthians 11:11.
Opáicharamo jepe, kuimba’e ndaipóri kuñaguỹre, ha kuña ndaipóri kuimba’egỹre, Ñandejárape. 1 Corintios 11:11.
The miracle birth of Sarah, a birth long overdue since the rebellion of 1863, is accomplished when the woman of Revelation twelve gives birth to twins. The first child arrives at the Midnight Cry and the second child at the Sunday law. The child who came out second, had the scarlet thread that represents the sign of Rahab at Jericho.
Sara memby reñói milagroso, are pukukue rire oikótava 1863-pe guive pe rebelión rire, oñemohu’ã vove kuña Apocalipsis doce-pegua ome’ẽvo yvypóra mokõi mitãme. Pe mitã peteĩha ou Pyhare Mbyte Sapy’ápe, ha pe mitã mokõiha katu arapokõindy léi-pe. Pe mitã osẽva mokõiha, oguereko va’ekue pe hilo pytã, ohechaukáva Rahab techaukaha Jericópe.
Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. Hebrews 11:11.
Jerovia rupive avei Sara voi py’a guasu oguereko haguã ñemoñare, ha imemby peteĩ mitãme hi’ára ohasámarõ jepe, ojerovia rupi upe oprometéva rehe, ha’e ndopyta mo’ãiha iñe’ẽgui. Hebreos 11:11.
The Sunday law for Laodicea
Pe léi domingo rehegua Laodiceápe
Jeremiah identifies the judgment of the Laodicean Seventh-day Adventist church.
Jeremías ohechauka pe juicio oúva pe tupaó Adventista del Séptimo Día Laodiceapeguá rehe.
Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:11.
Upévare péicha he'i Ñandejára: Péina, aguerúta hi'árikuéra ivaíva, ndaikatumo'ãi ojehekýi chugui; ha hasẽramo jepe chéve, nañahendumo'ãi chupekuéra. Jeremías 11:11.
Ezekiel agrees with Jeremiah’s judgment upon Adventism.
Ezequiel oĩ peteĩcha Jeremías ndive iñemoĩmbápe Adventísmo rehe.
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.
Ko táva ndaha’éi peẽme g̃uarã pe mba’yru pype oñembopupúva, ha peẽ ndaha’éi pe so’o ipypegua; che katu pendehusgáta Israel rembe’ýpe. Ezequiel 11:11.
The passing by of ancient Israel as God’s covenant people includes God provoking the former covenant people to jealousy over what they threw away. This is repeated upon Adventism at the Sunday law.
Yma Israél yma guare rire, Tupã ñe’ẽme’ẽgua tavaramo, oguereko avei Tupã omokyreʼỹha umi tavayguakuépe iñakãrasy hag̃ua pe haʼekuéra omombo vaʼekue rehe. Kóva oñembopyahu Adventismo ári pe léi domingo jave.
I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. Romans 11:11.
Upévare ha’e che, ¿iko ñepysãmbýre ho’a hag̃uáicha? Aniete. Upéva rangue, iñepysãmbýre rupive pe salvación oguahẽ umi Gentiles-pe, hag̃uaicha oñembopochy hag̃ua chupekuéra. Romanos 11:11.
Adventism, based upon the work of William Miller, which they reject, is still the movement that built the temple; but as with Solomon, who also built the temple, they broke the covenant and their kingdom will be taken from them, and given to a people who will manage God’s vineyard as He directs.
Adventismo, oñemopyendáva William Miller rembiapére, ha’éva hikuái omboykéva, opyta gueteri pe movimiento omopu’ãva’ekue pe témplo; ha Salomón ndive oiko haguéicha, ha’e avei omopu’ãva’ekue pe témplo, ha’ekuéra oity pe pacto ha ijuruvicha guasu ojeipe’áta chuguikuéra, ha oñeme’ẽta peteĩ tetãme oisãmbyhýtava Tupã parrálty hembipota he’iháicha.
Wherefore the Lord said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant. 1 Kings 11:11.
Upévare Tupã he'i va'ekue Salomónpe: “Rejapo rupi kóva, ha nereñongatúi che ñe'ẽme'ẽ ha che tembiapoukapy, amoĩ va'ekue ndéve, añetehápe aipe'áta ndehegui pe rréino, ha ame'ẽta nde rembiguáipe”. 1 Reyes 11:11.
The Sunday law for Philadelphia
Léi dominikál Filadélfiape g̃uarã
At the Sunday law the church triumphant is placed into its own land, according to the prophets, and that land is a land that is abundant with the message of the latter rain. Jericho was rebuilt in 1863, and at the Sunday law Jericho comes down.
Pe léi dominikálpe pe iglésia triunfánte oñemoĩ hag̃ua ijyvy teépe, umi maranduha heʼiháicha, ha upe yvy hína peteĩ yvy hetaitehápe henyhẽva pe marandu amandáry pahápegua rehe. Jericó oñemopuʼã jey vaʼekue ary 1863-pe, ha pe léi dominikálpe Jericó hoʼa.
But the land, whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven. Deuteronomy 11:11.
Pe yvy, peẽ peho hag̃uáicha peñemomba’erã hag̃ua hese, ha’e peteĩ yvy yvyty ha ñu hag̃ua, ha ho’u y umi oky yvágagui. Deuteronomio 11:11.
A city is a kingdom, and the church triumphant represents Christ’s kingdom of glory. That kingdom of the church triumphant, begins at the Sunday law, when His church is lifted up and exalted above all the mountains and hills.
Peteĩ táva ha’e peteĩ rréino, ha pe iglesia ipu’akáva ohechauka Cristo rréino glória rehegua. Upéva rréino pe iglesia ipu’akáva rehegua oñepyrũ pe léi domingo guive, jave Itupao oñemopu’ã ha oñemomba’eguasu opa umi yvyty ha cerro ári.
By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked. Proverbs 11:11.
Oporohoryvakuéra jehovasa rupive táva oñemomba’eguasu; ha umi iñañáva juru rupive oñehundi. Proverbios 11:11.
It was at the ninth hour that the angel came to Cornelious instructing him to send for Peter, thus identifying when the gospel goes to the Gentiles at the Sunday law. When Peter was instructed by God to go, it was in the context of a vision of eating unclean animals. This is fulfilled at the Sunday law. The ninth hour aligns with the ninth hour, when Christ died. The ninth hour represents the end of a period that begins at the third hour, when Jesus was crucified, dying six hours later. It is the same period of Peter who is in the upper room at the third hour, then in the temple at the ninth hour. One ninth hour ends at the death of Christ, the next ninth hour Peter is in the temple proclaiming the message of Joel. Christ death ended the covenant relation with Israel, and opened the door for the Gentiles, represented by Cornelious.
Pe ánhel oúvo pe novena hora-pe oú kuri Cornelious rendápe, ombo’évo chupe omondo hag̃ua ohenói Pedro-pe; péicha ojehechauka araka’épa pe evangelio ohupytyta umi Gentil-kuérape pe léi domingo jave. Ñandejára ombo’e ramo guare Pedro-pe oho hag̃ua, upéva oiko kuri peteĩ visión ryepýpe, ha upépe ojehechauka chupe ho’u hag̃ua mymba ky’áva. Kóva oñemoañete pe léi domingo jave. Pe novena hora ojoaju pe novena hora rehe, upérõ Cristo omano hague. Pe novena hora orrepresenta peteĩ período paha oñepyrũva pe tercera hora-pe, Jesús ojeklavasékuri kurusúre upérõ, ha omano seis hora rire. Ha’e pe período peteĩchante Pedro rehegua, oĩva pe koty yvate gotyo pe tercera hora-pe, ha upéi pe témplope pe novena hora-pe. Peteĩ novena hora opa Cristo mano reheve; ambue novena hora-pe Pedro oĩ pe témplope omomarandúvo Joel marandu. Cristo mano omohu’ã Israel ndive pe pacto joaju, ha oipe’a pe okẽ umi Gentil-kuérape g̃uarã, ojerrepresentáva Cornelious rehe.
And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me. Acts 11:11.
Ha péina, upepete og̃uahẽma mbohapy kuimbaʼe pe óga ahínahápe, oñemondóva Cesareagui che rendápe. Hechos 11:11.
They shall be even an abomination unto you; ye shall not eat of their flesh, but ye shall have their carcases in abomination. Leviticus 11:11.
Haʼekuéra haʼéta avei peteĩ mbaʼe jeguaru penemboyke hag̃ua; ani peʼu ijukuekuéra roʼo, ha pehayhuʼỹvaʼerã ijete omanóva. Levítico 11:11.
We will continue this study in the next article.
Ñamotenondéta ko estudio pe artíkulo oúvape.
“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun. …
“Cheke pyhare, Tupã, peteĩ po ndahechaukáivape rupive, chemondouka hague peteĩ karameg̃ua ojejapóva porãiterei hag̃ua, ipukukue ha’éva diez pulgada rupi ha ijyvatekue seis pulgada cuadrada rupi, ojapopyréva ébano ha perla-kuéragui, oñembojegua porãiterei hag̃ua ipype. Upe karameg̃uáre oĩva’ekue peteĩ llave oñembojoajúva hese. Pya’e voi ajapyhy upe llave ha aipe’a upe karameg̃ua; ha upérõ, che mba’ehechapyrã ha che ñemondýipe, ajuhu henyhẽha opaichagua ha opa tuichakuére joya-kuéragui, diamante-kuéragui, ita hepyetéva ha viru óro ha pláta opa tuichakuére ha opa hepykue reheve, oñemohenda porãite hag̃ua peteĩteĩva hendápe upe karameg̃uápe; ha péicha oñemohendáva hikuái, omimbi peteĩ tesape ha peteĩ gloria ndikatúiva oñembojoja ambue mba’ére ndaha’éiramo kuarahýre año.”
“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.
“Che ama’ẽ pe kaja ryepýpe, ha che resa hesakã eterei upe ahecháguinte. Omimbi kuri hikuái pa jevy hetave hekove ypykue guégui. Che aime hag̃uamo’ã ojejohéi hague yvyku’ípe umi iñañáva pypykuéra rupive, umi omyasãiva’ekue ha opyrũva’ekue chupekuéra yvytĩmbópe. Oñemohenda porãiterei hikuái pe kaja ryepýpe, peteĩteĩ iñendaetépe, mba’eveichagua techaukaha’ỹre umi tembiapo pohýi rehegua upe kuimba’e omoĩva’ekue chupekuéra pype. Asapukái tuichaite vy’águi, ha upe asapukái chemombáy.” Early Writings, 81–83.
“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.
“Pemombýryeterei pe Ñandejára ejuha. Che ahecha oky paha ouhína [pya’eterei] pyhare mbytegua sapukáiicha, ha diez jevy hetave pokatu reheve.” Spalding and Magan, 5.
And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.
Ha opaichaguaite guive arandu ha kuaapy rehegua, mburuvicha guasu oporandúva chupekuéra rehe, ojuhu chupekuéra iporãveha pa jey opaite umi paye apoha ha mbyja rehe oikuaáva oĩvagui opaite ita retãme. Daniel 1:18–20.