It has been a slow-moving journey to get to the book of Joel, with Peter as our witness. Peter is one of the most amazing symbols within God’s prophetic Word, but aren’t they all? Peter is at Caesarea Philippi, and he is also at Pentecost in the upper room at the third hour, and then in the temple at the ninth hour of the same day. Jesus was crucified at the third hour and died at the ninth hour. Peter is called to Caesarea at the ninth hour, but the Caesarea that he is called to in the story of Cornelius, is not Caesarea Philippi at the base of Mount Hermon, it was Caesarea by the sea, called Caesarea Maritima.
Ha’e peteĩ tape mbeguekatúva ñaguahẽ hag̃ua Joel arandukápe, Pedro ore rehechaukaháicha testígo ramo. Pedro ha’e peteĩva umi ta’anga profétika iporãitéva Tupã Ñe’ẽ profétikorypýpe, péro ndaha’éi piko upéicha enterove? Pedro oĩ Cesarea Filípipe, ha oĩ avei Pentecostés-pe koty yvatepegua ryepýpe aravo mbohapyhápe, ha upéi tupaópe upe ára voi aravo porundyhápe. Jesús oñekrusifika kuri aravo mbohapyhápe ha omano aravo porundyhápe. Pedro oñehenói oho hag̃ua Cesarea-pe aravo porundyhápe, péro pe Cesarea oñehenoihápe chupe Cornelio rembiasápe ndaha’éi Cesarea Filípi, oĩva Monte Hermón py guýpe, ha’e va’ekue Cesarea yguasu rembe’ýpe, hérava Cesarea Marítima.
Caesarea Maritima is the coastal city on the Mediterranean Sea, about 30–35 miles north of modern Tel Aviv (built by Herod the Great as a grand Roman port city). It appears frequently in the book of Acts (mentioned 15 times), and is the one most people refer to simply as “Caesarea” in the New Testament. Philip the Evangelist lived there with his four prophesying daughters (Acts 8:40; 21:8). Paul was imprisoned there for two years, appeared before governors Felix and Festus, and King Agrippa (Acts 23–26). More significantly, perhaps, Peter preached to the Roman centurion Cornelius here—the first major Gentile conversion to Christianity (Acts 10) in 34 AD, when the week that Christ confirmed the covenant with many, ended.
Cesarea Marítima ha’e pe táva yguasu rembe’ýpe, Yguasu Mediterráneo rembe’ýre, amo 30–35 millas rupi yvate gotyo Tel Aviv ko’ág̃agua gui (Herodes pe Tuicha omopu’ã va’ekue peteĩ puerto romano guasu ha porãite ramo). Ojehecha heta jey Hechos arandukápe (oñeñe’ẽ hese 15 jey), ha kóva hína pe hetavéva ohenóiva añoite “Cesarea” Testamento Pyahúpe. Felipe, pe Evangelista, oiko upépe irundy itajykuéra oñeprofetisáva ndive (Hechos 8:40; 21:8). Pablo oñemboty upépe mokõi ary aja, ojekuaa hag̃ua mburuvichakuéra Félix ha Festo renondépe, ha mburuvicha guasu Agripa renondépe (Hechos 23–26). Iñimportantevéva katu, ikatu hag̃uáicha, Pedro opredika ko’ápe pe centurión romano Cornelio-pe—pe peteĩha tuichavéva ñemoambue gentil-kuéra rehegua cristianismo-pe (Hechos 10) ary 34-pe, upe semána Cristo omboaje haguépe pe ñe’ẽme’ẽ heta tapichápe g̃uarã, opa jave.
And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.
Ha haʼe omoañetéta pe ñemoĩmbyre heta ndive peteĩ semánarõ; ha pe semána mbytépe ojapóta hag̃ua opa pe mymbajuka ha pe ofrénda, ha umi ñaña mbaʼe ijaipa opavave rupi ojapóta chugui peteĩ tenda nandi, pe huʼã peve, ha upe oñedetermináva oñeñohẽta pe ojeheja rei hag̃uápe. Daniel 9:27.
Caesarea Maritima served as the Roman administrative capital of Judea and a major Gentile hub. Caesarea Philippi is a different city, located in the far north near the base of Mount Hermon (about 25–30 miles north of the Sea of Galilee), in what is now the Golan Heights area (modern Banias). It is mentioned only in the Gospels (Matthew 16:13 and Mark 8:27), when Jesus took His disciples to Caesarea Philippi. This is the famous location where Peter confessed that Jesus is “the Messiah, the Son of the living God,” and where Jesus declared, “On this rock I will build my church, and the gates of Hades will not overcome it” (Matthew 16:13–20). It was a pagan area with temples to Greek gods, especially the goat-god Pan, whose grotto of Pan was called the “gates of hell,” making Jesus’ declaration there particularly striking.
Cesarea Marítima oservi vaʼekue táva Roma mburuvichakuéra omotenonde hag̃ua Judea ha peteĩ tenda tuicha mbaʼéva tetã ambuegua kuérape g̃uarã. Cesarea de Filipo katu ambue táva, opytáva yvate gotyo mombyry, Monte Hermón py guýpe hiʼaguĩ hag̃uáicha (25–30 milla rupi mar de Galilea yvate gotyo), pe koʼág̃a ojekuaáva Altos del Golán rehegua tenda rupi (Banias koʼag̃agua). Ojehecha hag̃ua voi umi Evangelio-pe añoite (Mateo 16:13 ha Marcos 8:27), Jesús ogueraha ramo guare hemimboʼekuéra Cesarea de Filipope. Kóva hína pe tenda herakuãitéva Pedro omombeʼu haguépe Jesús haʼeha “el Mesías, el Hijo del Dios viviente”, ha upépe Jesús heʼi haguépe: “Ko ita ári amopuʼãta che iglesia, ha Hades rokẽnguéra ndaipuʼakamoʼãi hese” (Mateo 16:13–20). Upéva vaʼekue peteĩ tetãygua mbaʼerã guasu renda, oĩháme tupãnguéra griegope g̃uarã templo-kuéra, koʼýte Pan, pe kavara-jára raʼãva, ha pe ita kuára guasu hérava gruta de Pan ojehero vaʼekue “añaretã rokẽ”, upévare Jesús heʼíva upépe iporãiterei ha ijojahaʼỹ hag̃uáicha ombopyʼaguapy.
The two cities are completely separate geographically and historically—one a bustling Roman seaport in the south-west, the other a northern Hellenistic/pagan site near the headwaters of the Jordan River. The coastal one dominates the Book of Acts, while the northern one is central to a pivotal moment in the Gospels. Caesarea of the sea is a symbol of Rome—the beast, and Caesarea of the earth is a symbol of the dragon. Sister White identifies the period from the cross to Pentecost, the “Pentecostal season,” which began at the cross and ended at Pentecost.
Mokõi táva oĩmbaite ojohegui jeografía ha historia rehegua—peteĩva peteĩ puerto romano henyhẽva tekove rehegua kuarahyreike-katúpe, ha ambue katu peteĩ tenda helenístico/pagano yvate gotyo, Jordán ysyry yvu rapére. Pe oĩva rembeʼýpe oguereko ijerovia pe Kuatia Hechos-pe, ha pe oĩva yvate gotyo haʼe mbyte peteĩ aravo tuichaitévape Evangelio-kuérape. Cesarea yguasu rehegua haʼe peteĩ símbolo Roma rehegua—pe mymba, ha Cesarea yvy rehegua haʼe peteĩ símbolo dragón rehegua. Hermana White omyesakã pe periodo kurusúgui Pentecostés peve, pe “tiempo pentecostal”, oñepyrũvaʼekue kurusúpe ha opa Pentecostéspe.
“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.
“Py’a mbyasyeterei añuã ha aipotaite guive aha’arõ upe ára, pe Pentecostés ára rembiasakue oñembopyahúta hag̃ua tuichavéva pokatu reheve upe javeguágui jepe. Juan he’i: ‘Ahecha ambue ánhel oguejy yvágagui, oguerekóva pokatu tuicha; ha yvy ohesape iñemimbipa reheve.’ Upéi, Pentecostés áraichaite, tavayguakuéra ohendúta pe añetegua oñeñe’ẽva chupekuéra, káda peteĩ ita’ýra tee ñe’ẽme.”
“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.
“Tupã ikatu omombopyahu tekove pyahu reheve opa ánga oipotáva añetehápe oservi Chupe, ha ikatu opoko umi tembe rehe tatapỹi hendýva altar ári guive, ha ojapo hag̃ua chuguikuéra ñe’ẽporã herakuã hag̃ua Iñemomba’eguasu. Hetaiterei ñe’ẽngatu oñemyenyhẽta pokatu reheve omombe’u hag̃ua Tupã Ñe’ẽ añetegua hechapyrãva. Kũ oñe’ẽmbeguekatúva ojepe’áta chugui jejoko, ha umi kyhyjeháva oñembaretéta hag̃ua ome’ẽ testimónio py’aguasu reheve pe añeteguáre. Ñandejára toipytyvõ Ipuévlope omopotĩ hag̃ua ánga róga marangatu opa mba’e ky’a guive, ha omantene hag̃ua peteĩ joaju hi’aguĩitereíva Hendive, ikatu hag̃uáicha oikévo umi ohupytyvape ama pahague oñeñohẽ vove.” Review and Herald, July 20, 1886.
Technically the Pentecostal season would start at the feast of first fruits, which aligns with Christ’s resurrection; but without the death of the cross there would be no blood for the risen savior to take with Him when He arose. Without His death, He, as the Bread of life would not have rested on the day of the feast of unleavened bread, and the Bread of life needed to rest in advance of it’s rising on the feast of first fruits, thus beginning the fifty-day period that led to the day and feast of Pentecost.
Técnicamente, la temporada pentecostal comenzaría en la fiesta de las primicias, la cual se alinea con la resurrección de Cristo; pero sin la muerte de la cruz no habría sangre para que el Salvador resucitado la llevara consigo cuando resucitó. Sin Su muerte, Él, como el Pan de vida, no habría reposado en el día de la fiesta de los panes sin levadura, y el Pan de vida necesitaba reposar antes de Su resurrección en la fiesta de las primicias, comenzando así el período de cincuenta días que condujo al día y a la fiesta de Pentecostés.
When Christ came to confirm the covenant for one week; the week began at His baptism and then “in the midst of the week,” three and a half years later, He was crucified, rested in the tomb on the day of unleavened Bread, rose as the feast of the first fruits of the barley harvest on Sunday, thus starting the fifty-day Pentecostal season that reached to the first fruits feast of the wheat. From the cross to the end of the week, three and a half years later, the seven-year-period came to its conclusion with Cornelius of Caesarea Maritima, who became the very first Gentile convert–to the Christian church at the end of the week in 34 AD.
Cristo ou vaekue hag̃ua pe ñe'ẽme'ẽ peteĩ semánarã; upe semána oñepyrũkuri Iñemboypeje jerére ha upéi, “pe semána mbyte rupi”, mbohapy áño ha mbyte rire, oñekurusufika, opytu'u pe sepultúrape Pan Mboy'u'ỹ ára guasúpe, opu'ã jevy domingo, cebada ñemono'õ ñepyrũ yva ra'ỹi ára guasu ramo, ha upéicha oñepyrũ pe cincuenta ára Pentecostés aravo, oguahẽva trigo ñemono'õ ñepyrũ yva ra'ỹi ára guasúpe. Kurusúgui pe semána pahápe peve, mbohapy áño ha mbyte rire, pe siete áño pukukue oguahẽkuri hu'ãme Cornelio Cesarea Marítimagua reheve, upéva oikóva pe gentil ñemoirũ pyháraite peteĩha ramo—pe iglesia cristianape pe semána pahaitekuévo, 34 d.C.-pe.
The week Christ came to confirm the covenant is prophetically 2,520 days, and the cross is “in the midst of the week,” so it was 1,260 days after the baptism and 1,260 days before Cornelius was converted. At the cross Christ was crucified at the third hour, and He died at the ninth hour. That was the beginning of the Pentecostal season and at the end, (for Jesus always illustrates the end with the beginning) on the day of Pentecost, Peter gives his first sermon of the book of Joel at the third hour in the upper room, where Christ met the disciples on the day of His resurrection. Peter then gives his second sermon on Joel in the temple at the ninth hour. Clearly the third and ninth hour are an alpha and omega symbol of the beginning and ending of the Pentecostal season.
Pe semána Cristo oúva hag̃ua hag̃ua pe pacto ha’e proféticamente 2.520 ára, ha pe kurusu oĩ “pe semána mbytépe”; upévare ohasa 1.260 ára pe ñemongarai rire ha 1.260 ára mboyve Cornelio oñekonverti hag̃ua. Pe kurusúpe Cristo oñekrusiifika pe aravo mbohapýpe, ha omano pe aravo porundýpe. Upéva ha’e pe ñepyrũ pe tiémpo Pentecostalgua, ha ipahápe, (Jesús akóinte ohechauka pe paha pe ñepyrũ rupive), pe ára Pentecostéspe, Pedro ome’ẽ iñepyrũha sermón Joel kuatiágui pe aravo mbohapýpe pe koty yvateguápe, upépe Cristo ojotopa kuri umi disípulo ndive pe ára ijeikove jeýpe. Upéi Pedro ome’ẽ isegúnda sermón Joel rehegua pe témplope pe aravo porundýpe. Hesakã porã pe aravo mbohapyha ha pe aravo porundyha ha’eha peteĩ símbolo Alfa ha Omega pe ñepyrũ ha pe paha rehegua pe tiémpo Pentecostalgua.
Line upon line, when we align the third and ninth hour of these two events, we find the six hours as a prophetic period that both provide a witness of a division. Christ goes from life to death to life. He goes from earth to heaven and back to earth. Peter is outside and then inside the temple. There are of course other parallel alignments of the third to ninth hour, but we first need to consider Peter, Cornelius and Caesarea by the sea.
Línea sobre línea, cuando alineamos la hora tercera y la hora novena de estos dos acontecimientos, hallamos las seis horas como un período profético que en ambos casos da testimonio de una división. Cristo pasa de la vida a la muerte y de la muerte a la vida. Va de la tierra al cielo y vuelve a la tierra. Pedro está fuera y luego dentro del templo. Hay, por supuesto, otros alineamientos paralelos de la hora tercera a la hora novena, pero primero necesitamos considerar a Pedro, a Cornelio y a Cesarea junto al mar.
As with the prophetic divisions that are represented in the six hours, when the angel was sent to Cornelius to direct him to send for Peter it was the ninth hour.
Ojehuháicha umi ñemboja’o profético ojehechaukáva umi seis aravope, pe ánhel oñemondórõ guare Cornelio rendápe ombohape hag̃ua chupe omondo hag̃ua ohenóika Pedro-pe, upérõ hína kuri pe noveno aravo.
There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band, A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway. He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius. And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God. And now send men to Joppa, and call for one Simon, whose surname is Peter. Acts 10:1–5.
Oĩkuri peteĩ kuimbaʼe Cesareayguáva hérava Cornelio, capitán cien soldádo rehegua pe aty hérava Aty Italiana pegua, kuimbaʼe hekojerovia ha okyhyjéva Tupãgui opa hóga ndive, omeʼẽva heta limósna tetãygua kuérape, ha oñemboʼéva Tupãme tapiaite. Haʼe ohecha porã peteĩ visiónpe ára porundýpe, aravo porundý rupi, peteĩ Tupã remimbou oikeha hendápe ha heʼiha chupe: Cornelio. Ha haʼe omaʼẽvo hese, okyhyje ha heʼi: Mbaʼépa, Che Ruvicha? Ha pe ánhel heʼi chupe: Ne ñemboʼe ha ne limósna kuéra ojupi Tupã renondépe manduʼarãramo. Koʼág̃a emondo kuimbaʼekuéra Jopepe, ha ehenoika peteĩ Simónpe, hérava avei Pedro. Hechos 10:1–5.
The arrival of an angel is a symbol of a message, and of a waymark, and the angel confirms that it is a waymark when he says, “Thy prayers and thine alms are come up for a memorial before God.” The waymark of the conclusion of the week is Cornelius sending for Peter at the ninth hour after fasting for four days, and it is called a “memorial,” which is a waymark. As a “centurion,” Cornelius was a captain over one hundred men.
Peteĩ ánhel ou hína peteĩ marandu ra’anga, ha avei peteĩ techaukaha, ha pe ánhel omboajeha hínaha peteĩ techaukaha he’ívo: “Nde ñembo’e ha nde poroporiahuvereko ojupi Tupã renondépe peteĩ mandu’arã ramo.” Pe techaukaha arapokõindy paha ñembotýpe ha’e Cornelio omondo hag̃ua ohenói haguã Pedro-pe porundyha aravo jave, irundy ára ohasa rire ojapóvo ayuno, ha upéva oñembohéra peteĩ “mandu’arã”, ha upéva ha’e peteĩ techaukaha. “Centurión” ramo, Cornelio ha’e vaekue peteĩ kapitán cien kuimba’e ári.
When Peter is at Caesarea Philippi in Matthew sixteen there is no reference to any hour. Caesarea Philippi is the name of the city at the time when Jesus took the disciples there. In the history of Daniel eleven, verses thirteen to fifteen, verses that were fulfilled at the battle of Panium, and that typify the war that leads to the Sunday law in the United States, Caesarea Philippi was named Panium. Peter is in verses thirteen through fifteen when he is at Caesarea Philippi, which is Panium.
Pedro oĩrõ Césaréa de Filipope Mateo capítulo dieciséis-pe, ndaipóri ñeñeʼẽ mbaʼeveichagua óra rehe. “Césaréa de Filipo” hína pe táva réra upe tiémpope Jesús ogueraha ramo guare upépe umi discípulo-kuérape. Daniel capítulo once rembiasakue-pe, versículo trece guive quince peve, umi versículo oñekumplíva Panium ñorãirõme, ha ohechaukáva typope pe ñorãirõ oguerahátava pe léi domingo-pe Estados Unidos-pe, Césaréa de Filipo héravaʼekue Panium. Pedro oĩ versículo trece guive quince peve oĩ jave Césaréa de Filipope, ha upéva hína Panium.
Identifying that the Battle of Panium was a fulfillment of verses thirteen to fifteen of Daniel eleven, and that the verses and the history of the Battle of Panium identifies a war that leads to the Sunday law in the United States is exactly how the methodology of line upon line is designed to work. Employing that methodology demands that Caesarea Philippi and Panium must be aligned, for the primary rule of prophecy that addresses this truth is that “each of the ancient prophets spoke more for our day than the days in which they lived.” Paul adds that the spirits of the prophets are subject to the prophets, so not only do they all identify the latter days, but they all agree.
Ojehechakuaa hag̃ua Ñorairõ Paniumpegua ha’eha Daniel 11, versíkulo 13 guive 15 peve ñemohu’ã, ha umi versíkulo ha pe tembiasakue Ñorairõ Paniumpegua rehegua ohechauka hag̃ua peteĩ ñorairõ ogueraháva léi domingo-pe Estados Unidos-pe, ha’e añetehápe upe tape pe metodología “línea ári línea” ojejapo hag̃uáicha omba’apo hag̃ua. Upe metodología jepuru ojerure Cesarea de Filipo ha Panium oñemohenda hag̃ua peteĩcha, pórke pe regla principal profesía rehegua ombohováiva ko añetegua ha’e: “káda maranduhára yma guare oñe’ẽve ñane ára rehe, umi ára ha’e kuéra oikovévagui”. Pablo ombojoapy umi proféta espíritu oĩha proféta kuéra poguýpe, upévare ndaha’éi añónte opavave ohechaukáva umi ára pahápe gua, síno avei opavave oñemoĩ peteĩ ñe’ẽme.
For this reason if and when Panium is identified in God’s prophetic Word as Panium and thereafter as Caesarea Philippi, they must both be applied in the latter days, and they must align together, for they are the same city.
Upévare, Panium oñemombeʼúrõ ha arakaʼeve oñemombeʼúrõ Tupã ñeʼẽ proféticapegua ryepýpe Panium ramo, ha upéi Caesarea Philippi ramo, mokõivéva tekotevẽ ojeporu ára pahápe, ha tekotevẽ ojoaju hag̃ua oñondive, pórke peteĩcha tavaguasuete hikuái.
In conjunction with this logic, though slightly different, is Caesarea Philippi and Caesarea Maritima. Peter went to Caesarea Philippi with Christ, but he was sent to Caesarea Maritima by the Holy Spirit. Yet at both Caesarea’s it is Peter who is the main covenant character. What is wonderful about this line is that it was at the ninth hour that Cornelius was visited by the angel and instructed to send for Peter. Peter at Caesarea is a prophetic symbol, but the two Caesarea’s are distinctly different. One is Caesarea by the sea, and the other Caesarea on the earth. Caesarea by the sea is associated with the Gentiles, and Cornelius was the first Gentile convert exactly at the end of the covenant week in 34 AD. Caesarea by the sea is the ninth hour and aligns with Peter in the temple at Pentecost, and the death of Christ at the ninth hour.
Ko lógica ndive ojoajúva, jepe michĩmi iñambuéva, oĩ Cesarea de Filipo ha Cesarea Marítima. Pedro oho vaʼekue Cesarea de Filipope Cristo ndive, ha katu Espíritu Santo omondo chupe Cesarea Marítimape. Upéicharamo jepe, mokõivéva Cesareapépe Pedro hína pe personaje principal del pacto. Mbaʼe porãite ko línea rehegua ningo pe aravo porundyhápe Cornelio ojehecha hague ángel rehe ha oñemboʼe hag̃ua omondo hag̃ua ohenói Pedrope. Pedro Cesareapépe haʼe peteĩ símbolo profético, péro mokõivéva Cesarea iñambue porã ojóehegui. Peteĩva hína Cesarea yguasu rembeʼýpe, ha ambuéva Cesarea yvy ári. Cesarea yguasu rembeʼýpegua ojoaju umi gentil rehe, ha Cornelio vaʼekue pe gentil ñemoambuepy peteĩhaite, añetehápe pe semana del pacto pahaite gotyo, áño 34 d.C.-pe. Cesarea yguasu rembeʼýpegua hína pe aravo porundyha ha ombojoja Pedro rehe templope Pentecostéspe, ha Cristo omanóvo pe aravo porundyhápe.
Caesarea by the earth, that is Caesarea Philippi is the third hour. There is no other options to choose. Caesarea Philippi at the beginning, the third hour and Caesarea Maritima at the end, the ninth hour. Philippi is the alpha of the period of six hours and Maritima is the omega. The omega at the ninth hour was the death of Christ in the midst of the covenant week, and Peter in the temple at Pentecost was also the ninth hour. Cornelius calling for Peter aligns with the death of Christ, which typifies the Sunday law, and also Peter in the temple at Pentecost, which once again typifies the Sunday law. Cornelius, as the first Gentile convert represents the first eleventh-hour worker at the Sunday law.
Cesarea yvy rehegua, upéva he'ise Cesarea Filipo pegua, ha'e pe aravo mbohapyha. Ndaipóri ambue poravopyrã. Cesarea Filipo pegua ñepyrũme, pe aravo mbohapyha, ha Cesarea Marítima pahápe, pe aravo porundyha. Filipo pegua ha'e pe alfa pe período seis aravopegua, ha Marítima ha'e pe omega. Pe omega pe aravo porundyhápe ha'e Cristo mano pe pacto semána mbytére, ha Pedro tupaópe Pentecostés-pe avei ha'e pe aravo porundyha. Cornelio ohenóikuri Pedrope oñemohenda Cristo mano rehe, upéva ohechauka hag̃ua pe léi domingo rehegua, ha avei Pedro tupaópe Pentecostés-pe, upéva jey hag̃ua ohechauka pe léi domingo rehegua. Cornelio, peteĩha gentil oñekonvertíva ramo, orrepresenta pe peteĩha tembiapohára aravo peteĩha peteĩteĩha pe léi domingo jave.
The third hour when Christ was crucified, and the third hour when Peter was in the upper room must, and can only represent Caesarea Philippi. The upper room that Peter was in on the day of Pentecost, was the very same upper room that Christ appeared after His resurrection, ascension and descent. Christ came to the upper room and then fifty days later, on the day of Pentecost, Peter presented the message of the book of Joel in the same upper room.
Pe tercer óra, Cristo ojejuka hag̃ua kurusúre, ha pe tercer óra, Pedro oĩ hague pe koty yvate gotyope, tekotevẽ, ha ndaikatúi ohechauka ambue mba’e, síno Cesarea de Filipo. Pe koty yvate gotyo oĩ hague Pedro Pentecostés árape, ha’e voi upe mismo koty yvate gotyo Cristo ojechauka hague ivívo jey rire, yvágape ojupi rire ha oguejy rire. Cristo ou pe koty yvate gotyope, ha upéi cincuenta ára rire, Pentecostés árape, Pedro omyasãi Joel kuatiañe’ẽ marandu upe mismo koty yvate gotýope.
Caesarea Philippi is the third hour that aligns with the crucifixion and the upper room at Pentecost. The crucifixion is a symbol of scattering and the upper room a symbol of unity. This identifies Caesarea Philippi as the point just before the Sunday law where one class is scattered, and the other is gathered. When the history of the Battle of Panium begins to be repeated, the foolish and wise virgins will be forever separated, and they will be separated over the cross, which represents the approach of the Sunday law. It was at Caesarea Philippi that Christ began to teach about the approaching Sunday law. When He did so, Peter opposed the message, thus in nine verses, Peter represents those who are sealed and those who are scattered by the message of the cross, which is the Sunday law.
Cesarea Filipope ha’e pe óra mbohapyha ojoajúva pe kurusúre jejuka rehegua ndive ha pe koty yvategua Pentecostés-pe. Pe kurusúre jejuka ha’e peteĩ techaukaha ñemosarambipa rehegua, ha pe koty yvategua peteĩ techaukaha joaju rehegua. Kóva ohechauka Cesarea Filipopeha hague pe punto oĩva michĩmi mboyve pe arapokõindy léi, upépe peteĩ aty oñemosarambi, ha ambue oñembyaty. Umi mba’e ojehúva Panium Ñorairõ rembiasápe oñepyrũ vove oñeha’ãjey hag̃ua, umi kuñataĩ arandu’ỹ ha aranduva’ekue oñemboja’óta opa ára guarã, ha oñemboja’óta kurusu rehe, upéva ohechaukágui pe arapokõindy léi oguahẽmbotaha. Cesarea Filipopepe voi Cristo oñepyrũ ombo’e pe arapokõindy léi oguahẽmbotaha rehe. Ha upéicha ojapo jave, Pedro oñemoĩ pe marandu rovái; upévare, porundyha irundyha ayvupe, Pedro ohechauka umi oñembotývape ha umi oñemosarambívape pe kurusu marandu rupive, ha’éva pe arapokõindy léi.
He saith unto them, But whom say ye that I am?
He’i chupekuéra: Ha peẽ, máva piko peje cheha hag̃ua?
And Simon Peter answered and said, Thou art the Christ, the Son of the living God.
Ha Simón Pedro he'i ha ombohovái: Nde niko pe Cristo, pe Tupã oikovéva Ra'y.
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.
Ha Jesús he'i chupe: Ojehovasa nde, Simón Barjona; ndaha'éi niko to'o ha tuguy omombe'úva ndéve ko mba'e, che Ru oĩva yvágape katu. Ha che avei ha'e ndéve: nde hína Pedro, ha ko ita ári amopu'ãta che tupao; ha añaretã rokẽ kuéra ndaikatúi ipu'aka hese. Ha ame'ẽta ndéve yvága rréino llávekuéra; ha opa mba'e rembotovéva ko yvy ári, oĩta avei ombotovepyre yvágape; ha opa mba'e remosãsóva ko yvy ári, oĩta avei osãso hag̃ua yvágape.
Then charged he his disciples that they should tell no man that he was Jesus the Christ. 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.
Upéi omando hembimbo’ékuéme ani hag̃ua avavépe he’i ha’eha Jesús, pe Cristo. Upe guive Jesús oñepyrũ ohechauka hembimbo’ékuérape mba’éichapa tekotevẽha oho Jerusalénpe, ha osufri heta mba’e umi myakãhára kuéra, pa’i ruvichakuéra ha mbo’ehára kuéra poguýpe, ha ojejuka chupe, ha oñemopu’ã jey hag̃ua mbohapyha árape.
Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee.
Upérõ Pedro ogueraha chupe ha oñepyrũ omoñeʼẽ hag̃ua chupe, heʼívo: Ani hag̃ua upéva ndeve, Che Ruvicha; koʼã mbaʼe ndoikomoʼãi nderehe.
But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Matthew 16:15–23.
Ha’e ojere ha he’i Pérope: “Tereho che rapykue gotyo, Satanás; nde chepy’apyka hag̃ua; reñemoĩgui ndaha’éiva Tupã mba’e rehe, síno umi kuimba’e mba’évare”. Mateo 16:15–23.
The third hour crucifixion and Peter’s upper room message aligns the prophetic transition of the church militant, defined as the church with both wheat and tares, unto the church triumphant. The church triumphant is the first fruit wheat offering of Pentecost, which is the Sunday law. When the tares and the wheat reach maturity, the angels separate the two classes. It is the rain that began to sprinkle at 9/11 that causes the wheat and tares to come to fruition.
Mbohapyha mosãha kurusúre ha Pedro ñe’ẽkatu koty yvatépe ombojoaju tupãmarandu guasu rupi pe tenda guasu ñembohasa tupaópe oñorãirõvagui, ojekuaáva tupaóramo oguerekóva trigo ha ñaña ka’avo peteĩcha, pe tupaópe ipu’akapávape. Pe tupaó ipu’akapáva ha’e pe ofrénda trigo ypykue Pentecostés gua, upéva hína pe léi domingo rehegua. Umi ñaña ka’avo ha trigo oguahẽvo iñakãrapu’ã paha peve, umi ánhel omboyke mokõive aty. Ha’e pe ama oñepyrũva omyenyhẽ’i 9/11-pe upe omoheñóiva trigo ha ñaña ka’avo hi’a hag̃ua.
A period of six hours represents the history of the Exeter camp meeting unto October 22, 1844, the triumphal entry of Christ into Jerusalem and the entry of king David into Jerusalem with the ark. The ninth hour is also the time of the evening sacrifice, around 3 PM.
Peteĩ período seis óra rehegua ohechauka Exeter táva aty ñembyaty rembiasakue pe 22 de octubre de 1844 peve, Cristo jeike triunfál Jerusalénpe ha mburuvicha guasu David jeike Jerusalénpe pe árka ndive. Pe novena óra avei hína ka’aru sakrifísio ára, hi’aguĩ 3 de la tarde.
Now this is that which thou shalt offer upon the altar; two lambs of the first year day by day continually. The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at even. Exodus 29:38, 39.
Ko'ág̃a kóva hína upe reikuaaukava'erã pe altar ári; mokõi ovecha ra'y peteĩ áñopegua, ára ko'ére ára py'aguapy'ỹre. Peteĩ ovecha ra'y reikuaaukava'erã pyhareve; ha ambue ovecha ra'y reikuaaukava'erã ka'aru. Éxodo 29:38, 39.
The word translated as “even,” is sometimes represented as “between the evenings.” Between the evenings speaks to the six-hour period between the third and ninth hours. Christ’s covenant week represents the six-hour period at the cross, which becomes the alpha of the six-hour period on Pentecost. Two witnesses in the covenant week that identify a period of six-hours that are directly connected with not only the prophecy of the sacred week, but also with the symbols of the Pentecostal season. Then at the conclusion of that very same prophetic week, Peter is called to Caesarea at the ninth hour. The fact that three ninth hours within the same prophetic structure of the sacred week; two of which are omega endings of a six-hour period, that was also the period between the morning and evening offerings, demand of prophetic necessity that a third hour exist as the alpha of a period that ended at Cornelius’ ninth hour.
Pe ñe’ẽ ojetradusíva “even” ramo, sapy’ánte ojehechauka “ka’aru mokõi pytũmby mbytépe” ramo. Pe “pytũmbykuéra mbytépe” oñe’ẽ pe periodo seis aravo rehe, mbohapyha aravo guive porundyha aravo peve. Cristo ñe’ẽme’ẽ arapokõindy ohechauka pe periodo seis aravo kurusúre, ha upéva oiko pe alfa ramo pe periodo seis aravo rehe Pentecostéspe. Mokõi testígo ñe’ẽme’ẽ arapokõindýpe ohechauka peteĩ periodo seis aravo rehegua, oĩva joaju hag̃uáicha ndaha’éi añónte pe profesía arapokõindy marangatu rehe, síno avei umi símbolo pe ára Pentecostés rehegua ndive. Upéi, upe arapokõindy profétiko peteĩchaitépe opa hag̃uáicha, Pedro oñehenói Cesaréape porundyha aravópe. Pe añetegua, mbohapy porundyha aravo oĩ hague peteĩ estructura profétika peteĩchaitépe pe arapokõindy marangatu rehegua ryepýpe; mokõi umívagui ha’eha omega paha peteĩ periodo seis aravo rehegua, ha upéva avei ha’e va’ekue pe periodo pyhareve ha ka’aru mymbajuka hag̃ua oñekuave’ẽva apytépe, oikotevẽ necesidad profétika rupi toĩ peteĩ mbohapyha aravo pe alfa ramo peteĩ periodo opa va’ekue Cornelio porundyha aravópe.
Two Caesarea’s, both with Peter as a central figure identify Caesarea Philippi as the third hour. That six-hour period begins and ends with Caesarea, because the end is illustrated by the beginning.
Mokõi Cesarea, mokõivépe Pedro oĩva tembiasa mbytépe, ohechauka Cesarea Filipos pe ha’eha pe aravo mbohapyha. Umi poteĩ aravo pukukue oñepyrũ ha opa Cesarea ndive, pórke pe paha ojehechauka pe ñepyrũ rupive.
The Passover lamb was to be killed in the evening, which is the ninth hour—when Christ died.
Pe Cordero Páskua rehegua ojejuka vaʼerã kaʼaruete, upéva hína aravo porundyha — aravo Cristo omano hague.
And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. Exodus 12:6.
Ha peñongatúta peike jasy pegua irundyha ára peve; ha opa Israel aty guasu kongregasióngua ojukáta chupe ka’aru pytũmbotávo. Éxodo 12:6.
The hour of prayer is also the ninth hour, for it was at the evening sacrifice.
Pe ñembo’e aravo avei ha’e pe porundyha aravo, upéva niko ka’aru mymbajuka aja.
Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice. Psalms 141:2.
Toñembo’yke che ñembo’e nde renondépe insiénso ramo; ha che po jepysokue ka’aru hag̃ua mymbajuka ramo. Salmos 141:2.
In agreement with the evening sacrifice being the hour of prayer, Ezra is praying at the evening sacrifice, so he is praying at the ninth hour, when Peter is in the temple, when Christ died and when Cornelius was told to send for Peter.
Ka kaʼaru mymbajerã oñemeʼẽva oikoha pe ñemboʼe aravo ramo, Esdras oñemboʼe pe kaʼaru mymbajerãme; upévare haʼe oñemboʼe pe aravo porundyha, Pedro oĩ jave pe tupãópe, Cristo omanómi haguépe, ha Corneliope oñemomarandu hag̃ua omondo haguã Pedro rerure.
And at the evening sacrifice I arose up from my heaviness; and having rent my garment and my mantle, I fell upon my knees, and spread out my hands unto the Lord my God. Ezra 9:5.
Ha ka’aru pyharegua jeikuave’ẽ jave, che apu’ã che ñembyasy guive; ha che ao ha che ahoja rire, añesũ ha amyasãi che po Tupã Ñandejára che Jára gotyo. Esdras 9:5.
In his prayer, Ezra is repenting after understanding that those who came out of Babylon to rebuild the temple and Jerusalem were joined to heathen wives.
Iñe’ẽñembo’épe, Esdras oñembyasy ha oñearrepenti oikuaa rire umi osẽ vaʼekue Babilóniagui omopuʼã jey hag̃ua pe témplo ha Jerusalén oñembojoaju hague kuña kuéra ndahaʼéiva Tupã rehe ojeroviáva ndive.
Now when Ezra had prayed, and when he had confessed, weeping and casting himself down before the house of God, there assembled unto him out of Israel a very great congregation of men and women and children: for the people wept very sore. And Shechaniah the son of Jehiel, one of the sons of Elam, answered and said unto Ezra, We have trespassed against our God, and have taken strange wives of the people of the land: yet now there is hope in Israel concerning this thing. Now therefore let us make a covenant with our God to put away all the wives, and such as are born of them, according to the counsel of my lord, and of those that tremble at the commandment of our God; and let it be done according to the law. Arise; for this matter belongeth unto thee: we also will be with thee: be of good courage, and do it.
Ha’e Esdras oñembo’e rire ha omombe’u rire ipekádo, hasẽnguévo ha oñemombo yvýre Tupã róga renondépe, oñembyaty hendápe Israelgui aty tuichaitereíva kuimba’e, kuña ha mitãnguéra; tavayguakuéra niko hasẽ asyeterei. Upéi Secanías, Jehiel ra’y, peteĩva Elam ra’ýgui, oñe’ẽ ha he’i Esdraspe: Ore ropekáma ñandejára Tupã renondépe, ha romenda kuña ambue tetãygua ko yvy pegua rehe; upéicharõ jepe, ko mba’ére guare gueteri oĩ esperánsa Israélpe guarã. Ko’ág̃a, upévare, jajapo peteĩ ñe’ẽme’ẽ ñandejára Tupã ndive, jaheja hag̃uáicha opa umi kuña, ha avei umi imembykuéra, che ruvicha consejo he’iháicha, ha umi oryrýiva ñandejára Tupã mandamiénto renondépe he’iháicha; ha tojejapo léi he’iháicha. Epu’ã; ko mba’e ningo ndéve rehegua: ore avei roĩta nendive; nde py’a guasu ha ejapo.
Then arose Ezra, and made the chief priests, the Levites, and all Israel, to swear that they should do according to this word. And they sware. Then Ezra rose up from before the house of God, and went into the chamber of Johanan the son of Eliashib: and when he came thither, he did eat no bread, nor drink water: for he mourned because of the transgression of them that had been carried away. And they made proclamation throughout Judah and Jerusalem unto all the children of the captivity, that they should gather themselves together unto Jerusalem; And that whosoever would not come within three days, according to the counsel of the princes and the elders, all his substance should be forfeited, and himself separated from the congregation of those that had been carried away. Then all the men of Judah and Benjamin gathered themselves together unto Jerusalem within three days. It was the ninth month, on the twentieth day of the month; and all the people sat in the street of the house of God, trembling because of this matter, and for the great rain. Ezra 10:1–9.
Upéi Esdras opu'ã, ha ombohura juraméntope umi pa'i ruvicha, umi levíta, ha opa Israel-pe, ojapo hag̃ua ko ñe'ẽ he'ívaicha. Ha ha'ekuéra ojura. Upéi Esdras opu'ã Tupã róga renondégui, ha oike Johanán, Eliasib ra'y, kotýpe; ha oguahẽvo upépe, ndo'úi mbujape ni ndoy'úi y, ombyasygui umi jeiko vai umi tetã ambuére guerahaha va'ekue rehe. Ha ojejapo marandu opa Judá ha Jerusalén rupi umi ñembyatygua apytépe, opavave jejegueraha va'ekuépe guarã, oñembyatývo hag̃ua Jerusalén-pe; ha oimeraẽva ndoumo'ãi hag̃uáicha mbohapy ára ryepýpe, umi mburuvicha ha karai guasu kuéra ñemoñe'ẽrã he'iháicha, opa imba'e ojeipe'apa hag̃ua chugui, ha ha'e voi oñemboykéta hag̃ua umi jejegueraha va'ekue atygui. Upérõ opa kuimba'e Judá ha Benjamín gua oñembyaty Jerusalén-pe mbohapy ára ryepýpe. Ha'e va'ekue jasy porundyha, pe jasýpe mokõipa ára; ha opa tavaygua oguapy Tupã róga korapýpe, oryrýi ko mba'e rehe, ha ama guasu rehe avei. Esdras 10:1–9.
The covenant of the one hundred and forty-four thousand is represented as a separation from those who had taken strange wives. This is the separation of the wise and foolish virgins, and it occurs at the ninth hour, which is the death of Christ, Peter in the temple on Pentecost, and Peter being called to Caesarea by the sea. Ezra’s separation is also the purging of the Levites by the Messenger of the Covenant in Malachi chapter three. The purging in Malachi illustrates the two temple cleansings of Christ.
Pe oñeme’ẽva’ekue umi cien cuarenta y cuatro mil rehegua ojehechauka peteĩ ñemboyke ramo umi kuña ambuegua oguerova’ekuegui. Kóva hína pe ñemboyke umi kuñataĩ arandu ha umi ndohesape’ỹiva apytépe, ha oiko pe aravo porundyha guive, upéva hína Cristo mano, Pedro pe témplope Pentecostés-pe, ha Pedro oñehenóiha Cesáreape y rembe’ýre. Ezra ñemboyke avei hína umi levita ñemopotĩ pe Ñe’ẽrerahaha Pe Ñemoĩmbyrãgui rupive Malaquías mbohapyha kapítulope. Pe ñemopotĩ Malaquías-pe ohechauka porã umi mokõi ñemopotĩ Cristo ojapova’ekue témplore.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
“Omopotĩvo tupaógui umi ojoguáva ha ovendéva ko yvy arigua, Jesús omombe’u hembipota omopotĩ hag̃ua pe korasõ angaipa ky’águi,—umi mba’e yvy arigua rembipota, umi mba’epota ijeheguínteva, umi jepokuaa vaíva, omongy’áva pe ánga. Malaquías 3:1–3 oñehenói.” El Deseado de Todas las Gentes, 161.
Ezra and those who enter into the covenant are told to “arise” and Joshua was told to rise up after all the rebels died over a period of thirty-eight years. It took two years for ancient Israel to fail the tenfold testing process, and thirty-eight years later the rebels were all dead and God tells them to arise.
Esdras ha umi ojapóva pe ñe’ẽme’ẽme jeike oñembo’e chupekuéra “opu’ã hag̃ua”, ha Josuépe oñeñe’ẽ va’ekue opu’ã hag̃ua opa umi opu’ãva omanómarõ rire peteĩ período de treinta y ocho años aja. Mokõi áño ogueraha Israel yma guarépe ho’a hag̃ua pe proceso de prueba diez veces rehegua, ha treinta y ocho años rire opa umi opu’ãva omanóma ha Tupã he’i chupekuéra opu’ã hag̃ua.
Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.
Koʼág̃a epuʼã, ha pehasa pe ysyry Zéred, haʼe che. Ha rohasa pe ysyry Zéred. Ha pe ára guive roguata hague Cadés-barnea guive, rohasa peve pe ysyry Zéred, ohasa mbohapypa poapy ary; opa peve opaite ñemoñare kuimbaʼe ñorairõhára pe aty mbytéguio, Ñandejára ohura haguéicha chupekuéra. Deuteronomio 2:13, 14.
In John five, Jesus healed the impotent man that had been that way for thirty-eight years, and when He healed him, He told the man to “arise.”
Juan 5-pe, Jesús omonguera pe kuimba’e ikangýva’ekuépe oĩmava’ekue upéicha treinta y ocho ary pukukue, ha omonguera rire chupe, he’i pe kuimba’épe: “eñembo’y.”
For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole?
Peteĩ ánhel oguejy vaʼekue peteĩ ára jave pe y renda-pe ha omyenyhẽ ñemyengovia pe y; ha upe rire, pe y oñemonguʼe rire, pe oikéva tenonderãme okuera vaʼekue oimeraẽ mbaʼasy oguerekóvagui. Ha upépe oĩ peteĩ kuimbaʼe oguerekóva mbaʼeasy treinta y ocho ary pukukue. Jesús ohechávo chupe oñeno ha oikuaávo ymaite guive oĩ hague upéicha, heʼi chupe: Reipota piko rekuera?
The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me.
Pe kuimba’evéva ombohovái chupe: Karai, ndaipóri avave chemoingéva y remýi jave pe yvupe; ha che aju aja, ambue oguejy che mboyve.
Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:4–9.
Jesús he'i chupe: Epu'ã, ejapyhy nde rupaha, ha eguata. Ha upepete kuimba'e okueraite, ojapyhy hague irupaha ha oguata; ha upe árape voi niko pe sábado. Juan 5:4–9.
At Ezra’s illustration of the covenant of the one hundred and forty-four thousand, the people were to “arise.” In 1838 Josiah Litch, a prominent Millerite preacher predicted the end of the Ottoman supremacy around 1840, and the Millerite message arose, only to be empowered with the exact fulfillment on August 11, 1840. The lifting up of the church triumphant includes a prediction that causes God’s people to arise when the covenant is established. In Ezra’s separation from strange wives we find Malachi’s purging of the Levites, and also the two temple cleansings of Christ, and each line identifies a separation of wheat and tares, that is accomplished when Christ forever removes sin from the hearts of the one hundred and forty-four thousand. Christ’s ninth hour, and Peter’s two ninth hours along with Ezra’s prayer for purification align with the Sunday law, when the latter rain will be poured out without measure. In Daniel chapter nine, Daniel receives and answer to his petitions at the time of the evening oblation, which is the ninth hour.
Esdras ilustrasiónpe, pe ñe’ẽme’ẽ guasu rehegua umi cien cuarenta y cuatro mil rehegua, tavayguakuéra oĩ vaʼekue “opuʼã hag̃ua”. Ary 1838-pe Josiah Litch, peteĩ maranduhára Millerita herakuãguasúva, heʼi vaʼekue profétikamente opa hag̃uatã Otomano poguasu ary 1840 rupi, ha pe marandu Millerita opuʼã, ha upéi oñemombarete pe ñemohuʼã hekopete oikóvape 11 de agosto de 1840-pe. Pe jehupi pe iglesia ipuʼakávape oike avei ipype peteĩ prediksión omoĩva Ñandejára retãygua opuʼã hag̃uáicha, ñe’ẽme’ẽ guasu oñemopyendáramo. Esdras oñembojaʼóramo kuña ambue tetãygua kuéragui, upépe jajuhu Malaquías omopotĩha Leví ra’ykuérape, ha avei Cristo omopotĩ jey mokõi jevy pe tupão, ha káda línea ohechauka peteĩ ñembojaʼo trígo ha ñana vai apytépe, upéva oñemboguata Cristo oguenohẽ vove angaipa opa ára g̃uarã umi cien cuarenta y cuatro mil korasõgui. Cristo aravo porundyha ha Pedro mokõi aravo porundyha ndive, ha avei Esdras ñemboʼe ñemopotĩ rehegua, ojoaju pe léi domingo ndive, upe jave pe ama paha oñehẽta ndojehaiméi hag̃uáicha. Daniel kapítulo nueve-pe, Daniel ohupyty peteĩ mbohovái ijerurekuérape ka’aru hag̃ua pe ofrénda jave, upéva ha’e pe aravo porundyha.
Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. Daniel 9:21.
Ha che añe’ẽ aja ñembo’épe, upe kuimba’e Gabriel, amhechava’ekue pe visiónpe iñepyrũmby guive, ojejapo pya’e oveve hag̃ua, ha che pyhykuaa ka’aru mymbajuka jehepyme’ẽ ára pukukue jave. Daniel 9:21.
We are informed that the visions given to Daniel by the great rivers of Shinar are now in the process of fulfillment, and that we are to consider the circumstances when the prophecies were given.
Ñandejára ñanembo’e hag̃ua umi visión oñeme’ẽva’ekue Daniel-pe umi ysyry guasu Shinar-pegua ykére ko’ág̃a oĩha oñemoañete hag̃uáicha, ha tekotevẽha ñamombe’u porã umi circunstancia umi profesía oñeme’ẽ jave.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.
“Pe tesape Daniel oguerova’ekue Tupãgui ome’ẽmbyre vaʼekue iñimportánteva koʼã ára pahápe g̃uarã. Umi visión haʼe ohechavaʼekue ysyry Ulai ha Hiddekel rembeʼýpe, umi ysyry guasu Sinar pegua, koʼág̃a oĩma oñekumplívo, ha opaite umi mbaʼe oñemombeʼúvaʼekue pyaʼeite oikóta.”
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.” Testimonies to Ministers, 113.
“Pehecha umi circunstancia ohasáva’ekue pe nación judía oñeme’ẽ ramo guare profecía kuéra Daniel rehegua.” Testimonies to Ministers, 113.
The light of the visions associated with the Hiddekel and Ulai rivers represents the last six chapters of Daniel chapter eleven. In chapter nine, represented by the Ulai river, Daniel is given light upon chapters seven, eight and nine. In chapter ten, represented by the Hiddekel river, Daniel is given the light of chapters ten, eleven and twelve. The prophetic information is represented by both the prophetic events represented within the chapters, but also by Daniel, for we are to consider the circumstances of the Jewish nation when the prophecies were given.
Pe tesape oĩva visión-kuéra rehegua ysyry Hidékel ha Ulai ndive ohechauka Daniel capítulo once pahápe, umi seis capítulo paha. Capítulo nine-pe, ojehechaukáva ysyry Ulai rupive, Daniel-pe oñeme’ẽ tesape capítulo siete, ocho ha nueve rehe. Capítulo ten-pe, ojehechaukáva ysyry Hidékel rupive, Daniel-pe oñeme’ẽ pe tesape capítulo ten, eleven ha twelve rehe. Marandu profético ojehechauka mokõive hendáicha: umi tembiapo profético ojehechaukáva umi capítulo ryepýpe, ha avei Daniel rupive; ñahesa’ỹijo va’erãgui pe tetã judía rekove’ẽrã umi profecía oñeme’ẽ jave.
We are to bring those considerations to the latter days and align them with the other prophet’s testimonies. This means that just as Peter is at Caesarea Philippi and also Caesarea Maritima, Daniel is visited by Gabriel at the ninth hour in chapter nine, and he is visited on the twenty-second day in chapter ten. The light of the Ulai and the Hiddekel for the last days is unsealed to Daniel at the ninth hour of the twenty-second day. That light represents the outpouring of the latter rain without measure at the Sunday law.
Tekotevẽ jagueraha umi mba’e jehechapy pyhare paha ára peve ha ñambojoja ambue maranduhára ñemombe’upykuéra reheve. Kóva he’ise, peteĩcha Pedro oĩháicha Cesarea Filipope ha avei Cesarea Marítimape, Daniel ojehecha Gabriel reheve aravo porundyhápe kapítulo nueve-pe, ha ojehecha chupe mokõipa mokõiha árape kapítulo diez-pe. Umi ára pahápe g̃uarã pe tesape Ulái ha Hiddekel rehegua ojeipe’a hag̃ua Danielpe aravo porundyhápe pe mokõipa mokõiha árape. Upe tesape orrepresenta pe ñeñohẽ ára paha ama rehegua peteĩ medida’ỹre pe arapokõindy léi jave.
Daniel’s testimony is fully opened at the ninth hour, for it identifies both the external and internal history of what “befalls” God’s people in the latter days. When that light is proclaimed the Gentiles, represented by Cornelius, will send for the one hundred and forty-four thousand, the law of God will be murdered by Sunday enforcement, and Peter will deliver a message to the temple that Christ had departed from and identified as the Jew’s empty house. Peter addresses the Gentiles, and also the Sanhedrin, while Ezra pleads for the separation and Daniel fasts and prays for light. The ninth hour at Pentecost, at Christ’s death, at Cornelius’s call of Peter, the evening sacrifice all align with Elijah on Mount Carmel.
Daniel rembiapokue ojepe’aite pe aravo porundyhápe, upévare ohechauka mokõivéva, pe tembiasakue okapeguáva ha hyepypeguáva, umi mba’e “oikóva” Tupã retãygua rehe ára pahápe. Upe tesape oñemombe’úramo umi Gentil-pe, Cornelio rupive oñerrepresentáva, ha’ekuéra ohenoikáta umi cien cuarenta y cuatro mil-pe, Tupã léi ojejukáta domingo ñemomba’e mbarete rupive, ha Pedro oguerúta peteĩ marandu pe témplope, Cristo ohejáma hague ha ohechakuaa hague judío-kuéra róga nandi ramo. Pedro oñe’ẽ umi Gentil-pe, ha avei pe Sanedrín-pe, aja Esdras ojerure pe jepe’a hag̃ua, ha Daniel ohasávo ayuno ha oñembo’e hag̃ua oikuaa tesape. Pe aravo porundy Pentecostés-pe, Cristo mano jave, Cornelio ohenoika Pedro-pe jave, ka’aru mymbajuka ñekuave’ẽ, opavave ojoavy’ỹva Elías ndive monte Carmelo ári.
It is evident that the six-hour period represents a period that ends at the Sunday law, but that it begins with an event that is directly connected to the end, such was the morning and evening offerings. In terms of Peter, the six-hour period is Caesarea Philippi to Caesarea by the sea. At Pentecost it was the upper room to the temple. The period that is the bright light that is set up at the beginning of the path is the Midnight Cry, and that period reaches to the Sunday law. The six hours, between the evenings represent the triumphal entry of Christ into Jerusalem, which in turn represented the period from the Exeter camp meeting from August 12 to 17, 1844, that initiated the proclamation of the message that reached its conclusion on October 22, 1844. Exeter is Caesarea Philippi and Caesarea by the sea is October 22, 1844. The beginning is marked by Caesarea as is the ending.
Ojehechakuaa porã pe periodo seis aravopegua ohechauka peteĩ periodo oguahẽva pe léi dominical peve, ha katu oñepyrũ peteĩ tembiapópe oñembojoajúva hag̃ua directamente pe pahápe; upéicha niko umi ofrénda pyhareve ha ka’arupytũmegua. Pedro rehegua ñe’ẽme, pe periodo seis aravopegua ha’e Cesarea de Filipo guive Cesarea y rembe’ýpe peve. Pentecostéspe katu, ha’e pe koty yvate guive pe témplo peve. Pe periodo ha’éva pe tesape resakã oñemopu’ãva tape ñepyrũme ha’e pe Sapy’a Pyharepytegua, ha upe periodo oguahẽ pe léi dominical peve. Umi seis aravo, mokõi ka’arupytũ apytépe, ohechauka Cristo jeike ñemomba’eguasu rehegua Jerusalénpe, ha upéva katu ohechauka avei pe periodo Exeter atýpe, agosto 12 guive 17 peve, ary 1844-pe, omoñepyrũva pe marandu ñemyasãi oguahẽva ipahápe octubre 22, 1844-pe. Exeter ha’e Cesarea de Filipo ha Cesarea y rembe’ýpe ha’e octubre 22, 1844. Ñepyrũ ojehechauka Cesarea rupive, ha upéicha avei pe paha.
The triumphal entry is marked by a controversy at the beginning and a controversy at the end. The controversy at Exeter was represented by the false worship that was taking place on the grounds in the Watertown tent. Two messages were represented by those two tents, and when Christ entered Jerusalem the quibbling Jews complained about the message being proclaimed as He came down from the Mount of Olives, riding into Jerusalem on the recently loosed ass. The first and the last controversy identify an alpha and omega to the period. At Exeter the Watertown class represent a class of virgins that had no oil, and for them the door of salvation was closed. At the end of that period the door into the holy place was closed, thus providing an alpha and omega to the period. That alpha and omega aligns with the two controversies of the triumphal entry, and Caesarea to Caesarea with Peter.
Jeike triumfal ojeike ojehechauka peteĩ ñorairõ rehegua iñepyrũme ha ambue ñorairõ rehegua ipahápe. Pe ñorairõ Exeter-pe ojehechauka pe jerovia japu oikóva pe tenda rehe Watertown carpa-pe. Mokõi marandu ojehechauka umi mokõi carpa rupive, ha Cristo oike jave Jerusalénpe, umi judío ijaguara vaíva oñeʼẽ vai pe marandu oñemomarandúva rehe, oguejy aja Olivos Yvytýgui, oike hag̃ua Jerusalénpe pe burra pyahu ojepoi vaʼekue ári. Pe peteĩha ha pahagua ñorairõ rehegua ohechauka peteĩ alfa ha omega upe ára pukukuepe. Exeter-pe pe aty Watertown-gua ohechauka peteĩ aty virgen-kuéra rehegua ndorekóiva aceite, ha chupekuérape pe salvación rokẽ oñembotyma. Upe ára pukukue pahápe pe rokẽ pe tenda marangatupe oikeha oñemboty, upéicha omeʼẽvo peteĩ alfa ha omega upe ára pukukuepe. Upe alfa ha omega ojohupyty pe mokõi ñorairõ rehegua jeike triunfal rehegua ndive, ha Cesarea guive Cesarea peve Pedro ndive.
In Caesarea Philippi, Simon Barjona’s name is changed to Peter, in a passage where he is praised as a mouthpiece of inspiration, then condemned as Satan, for opposing the message of the cross. Peter is a symbol of the two classes that are separated by the message of the baptism and cross, which is the message of 9/11 and the Sunday law.
Cesarea Filípipepe, Simón Barjona réra oñemoambue Pedro-rã, peteĩ pasáhepe oñemomba’eguasuhápe chupe inspiración ñe’ẽmombyrãramo, upéi katu oñekondenahápe Satanásramo, ojokoségui kurusu marandu. Pedro ha’e peteĩ símbolo mokõi aty rehegua, ojepe’áva ojuehegui pe bautísmo ha kurusu marandu rupive, ha’éva pe 9/11 ha pe arapokõindy léi marandu.
“For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was ‘not as other men are.’ When Christ on the eve of His betrayal forewarned His disciples, ‘All ye shall be offended because of Me this night,’ Peter confidently declared, ‘Although all shall be offended, yet will not I.’ Mark 14:27, 29. Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord.” Christ’s Object Lessons, 152.
“Peteĩteĩ umi aty oñetehína hag̃ua pe fariseo ha pe publikáno rehe, oĩ peteĩ mbo’epy apóstol Pedro rembiasápe. Iñepyrũrã idisipulado-pe, Pedro oimo’ã va’ekue ijehe imbareteha. Pe fariseoicha, ha’e voi ohechakuaa hag̃ua ijehe, ndaha’éi va’ekue ‘ambue kuimba’ekuéicha’. Cristo, oñeme’ẽ mboyve hag̃ua, pyhareve upe mboyve, omomarandu imbo’ehaópe: ‘Opavave pejehesaráita chehegui ko pyhare’; Pedro katu jerovia reheve he’i: ‘Opavave ojehesaráiramo jepe, che katu nahániri.’ Marcos 14:27, 29. Pedro ndoikuaái va’ekue ijehegui mba’eichaitépa oĩ vai hag̃ua. Ijerovia ijehe rehe ombotavy chupe. Oimo’ãkuri ikatuha opu’ã tentasión rovái; hákatu mbovymi aravo rire oguahẽ pe prueba, ha ñe’ẽ vai ha juramento reheve oñembotove hag̃ua, omboykévo Ijára.” Christ’s Object Lessons, 152.
At the ninth hour, which is the time of the evening offering in answer to the prayer of Elijah, fire came down and consumed the offering for the purpose of making God’s people know that the Lord is God. There are two classes symbolized at Mount Carmel, one class that then knows that the Lord He is God, and the other represented by the prophets of Baal who are thereafter slain.
Pe óra porundyhápe, ha’éva ka’aru mymbajekuave’ẽ aravo, Elías ñembo’épe oñembohováivo, tata oguejy ha ohapypa pe mymbajekuave’ẽ, ikatu hag̃uáicha Tupã retãyguakuéra oikuaa Ñandejára ha’eha Tupã. Mokõi aty oĩ oñesymbolisáva Karmelo Yvytyme: peteĩ aty upérõ oikuaáva Ñandejára ha’eha Tupã, ha ambue katu ojejoguáva Baal marangatuhára kuérape, upéi oñejukapáva.
And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. Hear me, O Lord, hear me, that this people may know that thou art the Lord God, and that thou hast turned their heart back again.
Ha ojehu rupi ka’aru mymbajuka jehapyme’ẽ ñekuave’ẽ ára, Elías maranduhára oñemboja ha he’i: Ñandejára Tupã Abraham, Isaac ha Israel Jára, tojekuaa hag̃ua ko árape nde ha’eha Tupã Israélpe, ha che ha’eha nde rembiguái, ha ajapo hague opa ko’ã mba’e nde ñe’ẽ rupi. Ehendu chéve, Ñandejára, ehendu chéve, ikatu hag̃uáicha ko tetãygua oikuaa nde ha’eha Ñandejára Tupã, ha nde rembojeroviajey hague iñakãrapu’ã hag̃ua nde gotyo.
Then the fire of the Lord fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench. And when all the people saw it, they fell on their faces: and they said, The Lord, he is the God; the Lord, he is the God.
Upéi Ñandejára tata oguejy, ha ho'upa pe mymbahapy, ha yvyra, ha ita, ha yvyku'i, ha omokãmba pe y oĩva pe yvykua ryepýpe. Ha opa tavayguakuéra ohechávo upéva, ho'a hikuái hova ári; ha he'i hikuái: Ñandejára, ha'e hína Tupã; Ñandejára, ha'e hína Tupã.
And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there. 1 Kings 18:36–40.
Ha Elías he’i chupekuéra: Pejapyhy Baal maranduhára kuérape; ani peteĩve ojava. Ha ojapyhy hikuái chupekuéra; upéi Elías ogueraha chupekuéra ysyry Kison peve, ha upépe ojuka chupekuéra. 1 Reyes 18:36–40.
The evening sacrifice, the death of Christ, Peter healing the lame man, Peter taking the message to the Gentiles, Daniel receiving prophetic light, Elijah’s prayer being answered with fire, while Ezra is in sackcloth and ashes praying for the transition of Laodicea to Philadelphia, for the transition the church militant unto the church triumphant. The ninth hour is the hour of sacrifice, the hour of answered prayer, the hour heaven touches earth, the bridge between judgment and mercy and that is why Christ dies at the ninth hour, for the ninth hour of sacrifice opened the gospel to the Gentiles, who were those that sat in darkness, but would see great light when the book of Daniel is opened fully at the Sunday law.
Ka’aru mymbajepyrã, Cristo omanoha, Pedro omonguera ramo pe kuimba’e ikarẽvape, Pedro ogueraha ramo pe marandu umi gentil-kuérape, Daniel ohupyty ramo tesape maranduhára, Elías ñembo’e oñembohovái tata reheve, ha upéicha jave Esdras oĩ vove ao ajakue ha tanimbu apytépe oñembo’évo Laodicea hasy hag̃ua Philadelphia-pe, pe iglesia okombatéva ohasa hag̃ua pe iglesia ipu’akapávape. Pe aravo porundyha ha’e pe aravo mymbajepyrãgua, pe aravo ñembo’e oñembohováiva, pe aravo yvága opoko hag̃ua yvýre, pe yvyra’i joaju mbojovake ha poriahuvereko apytépe; upévare Cristo omano pe aravo porundyhápe, pe aravo porundyha mymbajepyrãgua oipe’a rupi pe evangelio umi gentil-kuérape g̃uarã, ha’ekuéra niko umi oguapýva pytũmbýpe, péro ohechátava tesape guasu Daniel kuatiañe’ẽ ojepe’a mbarete javeite pe léi domingo-pe.
At Gideon’s offering in Judges 6:21, the Angel of the Lord touches Gideon’s meat and unleavened bread offering with his staff, and fire springs up from the rock to consume it entirely. The fire confirmed God’s call to Gideon and his acceptance of the sign.
Pe ofrénda Gedeón rembikuatiahápe Jueces 6:21-pe, Ñandejára Rembiguái opoko Gedeón ro’o ha mbujape ndaijyvýiva ofrenda rehe ijyvyra reheve, ha tata osẽ itágui omokõmbypa hag̃ua upéva tuichakue javeve. Pe tata omoneĩkuri Ñandejára ohenói hague Gedeón-pe ha omoneĩ hague pe techaukaha.
And he said unto him, If now I have found grace in thy sight, then shew me a sign that thou talkest with me. Depart not hence, I pray thee, until I come unto thee, and bring forth my present, and set it before thee. And he said, I will tarry until thou come again. And Gideon went in, and made ready a kid, and unleavened cakes of an ephah of flour: the flesh he put in a basket, and he put the broth in a pot, and brought it out unto him under the oak, and presented it. And the angel of God said unto him, Take the flesh and the unleavened cakes, and lay them upon this rock, and pour out the broth. And he did so. Then the angel of the Lord put forth the end of the staff that was in his hand, and touched the flesh and the unleavened cakes; and there rose up fire out of the rock, and consumed the flesh and the unleavened cakes. Then the angel of the Lord departed out of his sight. And when Gideon perceived that he was an angel of the Lord, Gideon said, Alas, O Lord God! for because I have seen an angel of the Lord face to face. Judges 6:17–22.
Ha he'i ichupe: Aikóramo che py'a porã nde resa renondépe, ehechauka chéve peteĩ techaukaha nde reñe'ẽha chendive. Ani hag̃ua reguata ko'águi, ajerure ndéve, aju peve ne rendápe, aru hag̃ua che jopói ha amoĩ hag̃ua nde renondépe. Ha he'i: Aha'aróta reju jey peve. Upéi Gedeón oike, ha ombosako'i peteĩ kavara ra'y, ha mbujape ilévã'ỹva peteĩ efa arína gui; pe so'o omoĩ peteĩ ajakápe, ha pe juky ombohykuépe peteĩ japepópe, ha oguenohẽ ichupe yvyra guasu guýpe, ha omoĩ henondépe. Ha Tupã remimbou he'i ichupe: Ejapyhy pe so'o ha umi mbujape ilévã'ỹva, ha emoĩ ko ita ári, ha eñohẽ pe juky. Ha ojapo upéicha. Upémarõ Ñandejára remimbou omyasãi pe yvyra rakã apy orekóva ipope, ha opoko pe so'o ha umi mbujape ilévã'ỹvare; ha tata osẽ pe itágui, ha ohapypa pe so'o ha umi mbujape ilévã'ỹva. Upéi Ñandejára remimbou okañy hesa renondégui. Ha Gedeón ohechakuaávo ha'eha Ñandejára remimbou, he'i Gedeón: ¡Aichejáranga, Che Ruvicha Tupã! ág̃a rehecha rupi Ñandejára remimboupe rova rovái. Jueces 6:17–22.
The angel appeared to Gideon in the first verse of the chapter and called Gideon, “a mighty man of valor” and Gideon asked for a sign to prove that claim. Then Gideon asks the angel to tarry, and the angel that tarries in prophecy is the second angel. After the tarrying time had ended, Gideon sets forth an offering and fire consumes the offering. Gideon is at the ninth hour for Elijah was the evening offering, and the ninth hour is the Sunday law when the Pentecostal tongues of fire align. Gideon represents a class that sees the Lord face to face, which is what happened to Daniel in chapter ten. When Gideon saw the fire consume the offering, he then realized that he had been interacting with the Lord, who he had seen face to face.
Pe ánhel ojepresenta va’ekue Gedeónpe pe kapítulo ñe’ẽrã peteĩhápe ha ohenói Gedeónpe “kuimba’e py’aguasu mbarete reheve”, ha Gedeón ojerure peteĩ techaukaha ohechauka hag̃ua añeteha upe he’íva. Upéi Gedeón ojerure pe ánhelpe otarĩ hag̃ua, ha pe ánhel otarĩva profesíape ha’e pe mokõiha ánhel. Pe ára de tarĩ rire opa rire, Gedeón omoĩ peteĩ ofrénda, ha tata ho’upa pe ofrénda. Gedeón oĩ pe aravo porundyhápe, Elías niko ha’e va’ekue pe ka’aru ofrénda, ha pe aravo porundy ha’e pe léi dominikál, upe Pentekostés ñe’ẽkuaa tata rehegua oñembojoajúramo. Gedeón orrepresenta peteĩ aty ohecháva Ñandejárape hova renondépe, upéva hína pe oikova’ekue Daniel rehe pe kapítulo diezpe. Gedeón ohechávo pe tata ho’upaha pe ofrénda, upérõ oikuaa porã mba’éichapa ha’e oñomongeta hína kuri Ñandejára ndive, pe ha’e ohechava’ekue hova renondépe.
Gideon awakens to this reality when the miracle of fire confirms the sign, and the sign was Gideon, the mighty man of God and the army of 300 priests, who all had Habakkuk’s 300 tables in their hands. The sign, or ensign is Gideon himself, and the army of three hundred, that is also Ezekiel’s mighty army–that stands up in chapter thirty-seven.
Gedeón oñembo’e ko añeteguápe pe tatatĩ milágro omboaje ramo pe techaukaha, ha pe techaukaha ha’eva’ekue Gedeón, Ñandejára kuimba’e py’aguasu, ha pe ehérsito mbohapy sua pa’i rehegua, opavave oguerekóva ipope Habacuc rembiporu mbohapy sua. Pe techaukaha, térã poyvi, ha’e Gedeón voi, ha pe ehérsito mbohapy sua, upéva avei hína Ezequiel ehérsito py’aguasu—opu’ãva capítulo treinta y siete-pe.
When the tabernacle was dedicated in Leviticus 9:23, 24, after Aaron’s first offerings as high priest, fire comes out from before the Lord and consumes the burnt offering and fat on the altar. The people shout and fall on their faces in awe. This must, line upon line, align with Elijah’s fire.
Pe tabernákulo oñemboyke hag̃ua marangatúpe Levítico 9:23, 24-pe, Aarón ojapo rire iñekuave’ẽ peteĩha pa’i guasu ramo, tata osẽ Ñandejára renondégui ha ho’u mboyke pe mymbahapy ha ikyrakue altár ári. Tavayguakuéra osapukái ha ho’a hova yvýre kyhyje marangatu hag̃uáicha. Kóva tekotevẽ, peteĩ línia ári ambue línia, oñembojoja Elías tata rehe.
Ezra’s ninth hour prayer for the separation of wheat and tares, which occurs at the Sunday law, is fulfilled then when the church militant transforms into the church triumphant. It must align with Gideon’s fire as well. The consuming fire upon Aaron’s first offering, that was made after seven days of consecration on the eighth day, returned on the same day, and destroyed Aaron’s two wicked sons. When the Holy Spirit is poured out without measure at the ninth hour, at the Sunday law, there will be a separation of two classes of priests, and the church triumphant will begin the work represented by the white horse of Ephesus, that goes forth conquering and to conquer. The anointing of the church triumphant finds a second witness in Solomon’s temple.
Esdras ñembo’e aravo porundyha rehegua, trigo ha ñana vai ñemboja’o hag̃ua, oikóva pe léi domingo jave, upérõ oñekumpli, pe tupao oñorãirõva ojere ramo pe tupao ipu’akávape. Upéva tekotevẽ avei oñembojoaju Gedeón tata rehe. Pe tata ohundíva oguejýva Aarón mba’eikuave’ẽ peteĩha ári, ojejapóva rire siete ára oñemboykévo hag̃ua marangatu hag̃ua, pe ára poapyhápe, ou jey upe áraite, ha ohundi Aarón ra’y mokõi iñañávape. Aravo porundyhápe, pe Espíritu Santo oñehẽvo peteĩ medida’ỹre, pe léi domingo jave, oĩta peteĩ ñemboja’o mokõi aty pa’i apytépe, ha pe tupao ipu’akáva oñepyrũta pe tembiapo ojehechaukáva kavaju morotĩ Éfeso pegua rehe, osẽva oporomomba hag̃ua ha omomba hag̃ua. Pe tupao ipu’akáva ñemoñohẽ orekómi mokõiha testígo Salomón tupãópe.
Solomon’s temple dedication in 2 Chronicles 7:1–3, after Solomon’s prayer, fire came down from heaven and consumed the burnt offerings and sacrifices. The glory of the Lord filled the temple, leading the people to worship and declare God’s goodness and enduring mercy. At the Sunday law the church triumphant is lifted up above all the mountains as a crown and an ensign according to Zechariah and Isaiah. When the fire descended at Solomon’s dedication of the temple, the temple was filled with the glory of the Lord, symbolizing that the sounding of the seventh trumpet has finished its work upon God’s people and is about to finish that very work upon the eleventh-hour workers. The seventh trumpet represents the atonement, the combination of Divinity and humanity that occurs as Jesus lifts up His kingdom of glory. That fire which came down at Moses tabernacle and Solomon’s temple was also a fire of judgment for Aaron’s son, as it was for David.
Salomón omboykévo guare pe témplo 2 Crónicas 7:1–3-pe, Salomón ñembo’e rire, tata oguejy yvágagui ha ohapy mboyke hag̃ua umi mymbajuka hapykuérape oñekuave’ẽva ha umi mymbajuka. Ñandejára mimbipa omyenyhẽ pe témplo, upéva rupi tavayguakuéra oñesũ hag̃ua ha he’i hag̃ua Tupã iporãha ha iporiahuvereko opa’ỹha. Pe léi domingo jave pe iglesia triunfante oñemopu’ã yvytykuéra ári opavave ári peteĩ akã rehegua ha peteĩ poyvi ramo, Zacarías ha Isaías he’iháicha. Upe tata oguejy va’ekue Salomón omboykévo pe témplo, pe témplo henyhẽkuri Ñandejára mimbipágui, ohechaukáva pe trompeta sétima pu’aka oikéva omohu’ãma hague hembiapo Tupã tavayguakuéra ári ha oĩma hag̃uáicha omohu’ã hag̃ua upe tembiapoete umi tembiapohára aravo pahápe oúva ári. Pe trompeta sétima ohechauka pe ñemoĩporã jey, Tupã reko ha yvypóra reko joaju oikóva Jesús omopu’ãvo Ireino mimbipáva. Upe tata oguejy va’ekue Moisés tavernáculo-pe ha Salomón témplo-pe, upéicha avei va’ekue peteĩ huísio rata Aarón ra’yre hag̃ua, ha upéicha avei David rehegua hag̃ua.
David’s offering on the threshing floor of Araunah/Ornan in 1 Chronicles 21:26, during the plague brought about by David’s census, was answered with fire from heaven on the altar, signaling acceptance and halting the plague. The plague of Laodicea is ended when the fire descends upon David’s offering to stay the plague of His dependence upon human strength and wisdom. The transition from human to Divine human is marked when the atonement is accomplished, and the church is lifted up as an ensign. At that point, in agreement with Solomon’s temple, the glory of the Lord filled the temple as Divinity is combined with humanity.
David oikuave'ẽ Araúna/Ornán ñemonguʼihápe, 1 Crónicas 21:26-pe, mba'asy vai ou vaʼekue David ojapo haguére pe papapy aja, oñembohovái tata ouva yvágagui pe altar ári, ohechauka hag̃ua ojejapyhy porã hague ha omombyta hag̃ua pe mba'asy vai. Laodicea mba'asy vai opaha pe tata oguejy vove David oikuaveʼẽ vaʼekue ári, ojoko hag̃ua pe mba'asy vai oúva hese ojeroviágui yvypóra mbarete ha arandúre. Pe jehasa yvypóragui Tupãmegua yvypórape ojehechauka pe ñemoĩporã jey oñemyatyrõ vove, ha pe tupao oñemopuʼã vove peteĩ poyvi ramo. Upérõ, oñondive hag̃ua Salomón tupão ndive, Ñandejára mimbipa omyenyhẽ pe tupão Divinidad oñembojoajúvo humanidad rehe.
We will continue our consideration of the period of the Midnight Cry as represented by the third and ninth hours in the next article.
Ñamyasãi jeýta ñaneñehesa’ỹijo pe período “Midnight Cry” rehegua, ojehechaukaháicha mbohapyha ha porundyha aravo rupive, pe artíkulo oúvape.
And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him.
Ha seis rire Jesús ogueraha Pedro, Santiago ha Juan, iñermáno, ha ogupi chupekuéra peteĩ yvyty yvate gotyo, ha’eño hag̃uáicha. Ha oñemoambue hag̃uaicha hesakãite iñondivekuéra renondépe; hova osẽ omimbi kuarahyicha, ha ijao morotĩ tesakãicha. Ha péina ápe ojehechauka chupekuéra Moisés ha Elías, oñeʼẽva hendive.
Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias. While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.
Upéi Pedro he’i Jesúspe: Che Ruvicha, iporã ñandéve ñaiméramo ko’ápe; reipotáramo, jajapóta ko’ápe mbohapy tavernákulo: peteĩ ndéve guarã, peteĩ Moiséspe guarã, ha peteĩ Elíaspe guarã. Ha’e oñe’ẽ aja gueteri, péina peteĩ arai hesakãva ojaho’i chupekuéra; ha péina, peteĩ ñe’ẽ osẽva pe araígui he’i: Kóva hína che Ra’y ahayhúva, hese avy’aitereíva; pehendúke chupe.
And when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.
Ha umi mba’e guasu ombo’éva hendu ramo guare upéva, ho’a hikuái hova yvýre, ha okyhyje eterei. Upérõ Jesús oñemboja ha opoko hesekuéra, ha he’i: Pepu’ã, ha ani pekyhyje.
And when they had lifted up their eyes, they saw no man, save Jesus only. And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. Matthew 17:1–9.
Ha ojehupi rire hesa, ndohechái avavépe, Jesús añoite. Ha oguejy aja hikuái yvytýgui, Jesús omanda chupekuéra he'ívo: Ani pejehechauka ko visión avavépe, pe Yvypóra Ra'y opu'ã jey meve omanóva apytégui. Mateo 17:1–9.