At the Sunday law the one hundred and forty-four thousand prophetically meet the eleventh-hour workers. The one hundred and forty-four thousand are already sealed, and are then calling for the great multitude to come out of Babylon and to stand with them for the seventh-day Sabbath. Judgment for God’s house ends at the Sunday law, and judgment then moves unto the Gentiles, the great multitude—God’s other flock. Revelation seven identifies both groups, and in the fifth seal the martyrs from the Dark Ages ask “how long” until God judges the papal power for their martyrdom? They are told to rest in their graves until a second group of martyrs of papal persecution is made up, and they are given white robes. The great multitude of Revelation chapter seven wear white robes, for they represent the second group of papal martyrs in the soon-coming Sunday law crisis. Revelation seven and the fifth seal address these two groups, as does the churches of Smyrna and Philadelphia. Smyrna represents the martyrs of the final papal blood bath, and Philadelphia the one hundred and forty-four thousand.
Pe léi dominicalpe, umi ciento cuarenta y cuatro mil ojotopa profétikamente umi omba’apóva hora oncehápe. Umi ciento cuarenta y cuatro mil oñembyesella vaʼekue voi, ha upéi ohenói pe aty tuichávape osẽ hag̃ua Babiloniágui ha oñembo’y hag̃ua hendivekuéra pe sábado ára pokõiha rehehápe. Ñandejára róga rehegua juicio opa pe léi dominicalpe, ha upérõ pe juicio ohasa umi gentil-kuérape, pe aty guasúpe—Ñandejára ovecha atýpe ambuévape. Apocalipsis siete ohechauka mokõive aty, ha pe quinto sello-pe umi mártir-kuéra Ypytũ Áragui oporandu: “arakaʼe peve” Ñandejára ohusgáta pe mbarete papal imártir hag̃ua rupi? Haʼekuérape oñeʼẽ oñepytuʼu hag̃ua itaʼãngue ryepýpe peteĩ mokõiha aty mártir-kuéra, ñembojere papal rehegua, oñekompleta peve, ha oñemeʼẽ chupekuéra ao morotĩ. Pe aty guasu Apocalipsis capítulo siete-pe oguereko ao morotĩ, pórke haʼekuéra orrepresenta pe mokõiha aty mártir papal-kuérape pe crise léi dominical rehegua oúta hag̃uápe koʼẽrõitéma. Apocalipsis siete ha pe quinto sello oñeʼẽ koʼã mokõi atýre, upéicha avei umi iglésia Esmirna ha Filadelfia. Esmirna orrepresenta umi mártir-kuérape pe tuguyry papal paha guápe, ha Filadelfia umi ciento cuarenta y cuatro mil.
Peter is at the third hour at Caesarea Philippi, and after “six days,” not six hours, he would be at the edge of the Sunday law, which is the ninth hour.
Pedro oĩ mbohapyha aravópe Cesarea de Filípope, ha “seis días” rire, ndaha’éi seis aravo rire, oĩta pe léi domingo rembe’ýpe, ha upéva hína pe porundyha aravo.
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. Matthew 17:1–3.
Ha seis ára rire Jesús ogueraha Pedro, Santiago ha Juan iñermáno, ha ogueraha chupekuéra peteĩ yvyty yvate hag̃uáme, ijeheguiño. Ha oñemoambue hag̃uaicha henondépekuéra: hova overa kuarahýicha, ha ijao morotĩ tesapéramo. Ha péina, ojechauka chupekuéra Moisés ha Elías oñeʼẽ hag̃uáicha hendive. Mateo 17:1–3.
At the Sunday law the one hundred and forty-four thousand prophetically meet the great multitude. Elijah represents the one hundred and forty-four thousand who do not taste of death, and Moses represents those who die in the Lord. They are standing with Christ at the Sunday law, which is where Christ anoints His kingdom of glory as He established His kingdom of grace at the cross. If you are still engaged in the logic we are setting forth in connection with the six-hour period from the third to ninth hour, then it is necessary to see something that is a very special illustration.
Pe léi dominical-pe, umi cien cuarenta y cuatro mil ojotopáta proféticamente pe aty guasu reheve. Elías ohechauka umi cien cuarenta y cuatro mil ndotaste mo’ãiha mano, ha Moisés ohechauka umi omanóva Ñandejára-pe. Ha’ekuéra oĩ oñembo’y hag̃ua Cristo ndive pe léi dominical-pe, upépe Cristo ohovasa hag̃ua Itavusu mimbipa guigua, omopyenda haguéicha Itavusu poriahuverekópegua kurusu ári. Nde reime gueteri ramo reñemboja hag̃ua pe lógica romoĩva tenonderã pe seis aravo pukukue rehegua, mbohapyha aravógui porundyha aravo peve, tekotevẽ rehecha peteĩ mba’e ha’éva peteĩ ta’anga iñambuéva eterei.
The third hour of Caesarea Philippi is the alpha of the ninth hour’s omega of Caesarea Maritima. I am identifying that not six hours, but six days later, Peter is at the Mount of Transfiguration, that also illustrates the history that culminates at the Sunday law, which is the ninth hour. The six-day period aligns with the six-hour period, but only as a fractal of Caesarea to Caesarea. What is very special is that this phenomenon of a fractal of the history being within the history of the six-hour period is exactly what happens when you consider the Pentecostal season. The six hours from the death of Christ unto Pentecost is a fractal of the period of the cross unto 34 AD, when the sacred week concluded and the gospel went to the Gentiles.
Pe óra mbohapyha Cesarea Filipos-gua ha’e pe alfa pe óra porundyha omega Cesarea Marítima-gua rehegua. Ahechauka hína upéva ndaha’éi hag̃ua seis óra rire, síno seis ára rire, Pedro oĩha pe Monte de la Transfiguración-pe, upéva avei ohechauka hag̃ua pe tembiasakue og̃uahẽva iñapýrape pe ley dominical-pe, ha’éva pe óra porundyha. Pe seis ára periodo ojoja pe seis óra periodo ndive, ha katu añetehápe pe fractal-rõnte Cesarea guive Cesarea peve. Pe iporãitereíva ko’ápe ha’e ko mba’e ojehúva pe fractal pe tembiasakue rehegua oĩha pe tembiasakue ryepýpe pe seis óra periodo-pe, ha upévaite voi oiko jave ojehecháramo pe temporada pentecostal. Pe seis óra Cristo omanóvo guive Pentecostés peve ha’e peteĩ fractal pe periodo kurusu guive ary 34 d.C. peve rehegua, araka’e pe semana sagrada oñemohu’ãkuri ha pe evangelio ohókuri umi gentil-kuérape.
“Now pride and envy closed the door against the light. If the reports brought by the shepherds and the wise men were credited, they would place the priests and rabbis in a most unenviable position, disproving their claim to be the exponents of the truth of God. These learned teachers would not stoop to be instructed by those whom they termed heathen. It could not be, they said, that God had passed them by, to communicate with ignorant shepherds or uncircumcised Gentiles. They determined to show their contempt for the reports that were exciting King Herod and all Jerusalem. They would not even go to Bethlehem to see whether these things were so. And they led the people to regard the interest in Jesus as a fanatical excitement. Here began the rejection of Christ by the priests and rabbis. From this point their pride and stubbornness grew into a settled hatred of the Saviour. While God was opening the door to the Gentiles, the Jewish leaders were closing the door to themselves.” The Desire of Ages, 62.
“Koʼág̃a ñemombaʼeguasu ha envidia omboty okẽ pe tesape rovái. Ojeroviárõ guare marandu oguerúva vaʼekue umi ovecha rerekuára ha umi arandúva, omoĩta vaʼerãmoʼã paʼikuéra ha rabíkuérape peteĩ tenda ijetuʼuetereívape, ohechaukávo ijapuha heʼíva hikuái haʼekuéraha Ñandejára añetegua omyesakãva. Koʼã mboʼehára arandu ndojeitymoʼãi kuri oñemboʼe hag̃ua umi hikuái hérava pagano poguýpe. Ndaikatúi, heʼi hikuái, Ñandejára ohasa hag̃ua hesekuéra, oñeʼẽ hag̃ua umi ovecha rerekuára ndoikuaáivandi térã gentil-kuéra noñemongaraiʼỹvandi. Odesidi hikuái ohechauka hag̃ua imbaʼerechaukaha umi marandu omýiva mburuvicha guasu Herodes-pe ha opa Jerusalénpe. Nohóimoʼãi jepe Belénpe ohecha hag̃ua añetépa koʼã mbaʼe. Ha omboʼe tavayguápe ohecha hag̃ua Jesús rehe interes oñemoheñóiva peteĩ akãtavy ryrýiramo. Koʼápe oñepyrũ Cristo rejecha vai paʼikuéra ha rabíkuéra rehegui. Ko punto guive iñemombaʼeguasu ha iñakãhatã okakuaa oñemoĩ meve peteĩ ñemborayhuʼỹ hatãva Salvador rehe. Ñandejára oipeʼárõ guare okẽ umi gentil-kuérape g̃uarã, mburuvichakuéra judío omboty hikuái okẽ ijeheguite hag̃ua.” The Desire of Ages, 62.
In the midst of the sacred week Christ was crucified. Three and a half years later Stephen was stoned and Cornelius called for Peter. Three and a half years after the cross, probation is fully finished for ancient Israel. Stephen then looked into heaven and saw Christ standing, which is the symbol of the close of probation in Daniel twelve verse one. The door closed for ancient Israel and opened for the Gentiles.
Pe semána marangatu mbytepe Cristo ojejukava'ekue kurusúre. Mbohapy áño ha mbyte rire Estévan opejapi itápe ha Cornelio ohenoika Pédrope. Mbohapy áño ha mbyte rire kurusúgui, opaitevoi pe tiempo de gracia Israel ymaguarépe guarã. Upérõ Estévan oma'ẽ yvágare ha ohecha Cristo oñembo'yha, ha upéva hína pe símbolo pe tiempo de gracia ñemboty rehegua Daniel doce versículo peteĩme. Oñemboty pe okẽ Israel ymaguarépe guarã ha ojepe'a umi gentilkuérape guarã.
In the period from the death of Christ at the ninth hour to the death of Stephen and Peter’s calling at the ninth hour, Cornelius and Stephen are two witnesses that the twelve hundred and sixty prophetic days were fulfilled. From the ninth hour of death to the ninth hour of death, was 1,260 prophetic days. The ninth hour of death unto the ninth hour of Pentecost identifies a fractal of the 1,260 days, in the space of fifty-two days.
Pe período oikóva Cristo omanóva hora porundyhápe guive Esteban omanópe ha Pedro oñehenóihápe hora porundyhápe, Cornelio ha Esteban ha’e mokõi testígo ohechaukáva umi mil doscientos sesenta ára profético oñekumpli hague. Pe hora porundyha omanohágui pe hora porundyha omanohápe peve, oĩkuri 1.260 ára profético. Pe hora porundyha omanohágui pe hora porundyha Pentecostés peve ohechauka peteĩ fractal umi 1.260 ára rehegua, cincuenta y dos ára pukukue.
The fractal that was the Pentecostal season is at the beginning of those 1,260 days, and at the end of those days Peter is prophetically located at both the third and ninth hour in Caesarea. The two Caesarea’s represent the alpha and omega of a prophetic six-hour period. Within the prophetic six-hour period of the two Caesarea’s, Peter travels for six days and gets to the Mount of Transfiguration. The Mount represents the sealing that culminates at the Sunday law, which is where the church triumphant is lifted up above all the mountains. Those six days represent the six-hour period from Caesarea to Caesarea and are a fractal within the period, as was the Pentecostal season a fractal at the beginning of the very same sacred period.
Pe fractal oĩva’ekue pe tembiapo ara Pentecostal pehẽngue ñepyrũrãme umi 1.260 ára, ha umi ára paha-pe Pedro oĩ profétikamente mokõivéva mbohapyha ha porundyha aravope Cesaréape. Mokõivéva Cesarea rehegua orrepresenta pe alfa ha pe omega peteĩ período profético seis aravo rehegua. Pe período profético seis aravo rehegua ryepýpe, umi mokõi Cesarea apytépe, Pedro oguata seis ára ha oguahẽ pe Yvyty Transfiguraciónpe. Pe Yvyty orrepresenta pe sellado og̃uahẽva hu’ãme pe léi domingo-pe, upépe pe iglesia triunfante oñemopu’ã yvate opaite yvyty ári. Umi seis ára orrepresenta pe período seis aravo rehegua Cesareagui Cesareape ha ha’e peteĩ fractal pe período ryepýpe, péicha avei pe tembiapo ara Pentecostal pehẽngue va’ekue peteĩ fractal pe ñepyrũrãme upe mismo período sagrado rehegua.
The beginning fractal was a fulfillment of the Spring feasts associated with the Pentecostal season. The ending fractal of Caesarea Philippi to the Mount of Transfiguration is also prophetically tied together with the sacred week. At the Mount the Father spoke, as He had done at Christ’s baptism, and as He would just before the cross. The Father audibly spoke three times from the start of the sacred week unto the cross. Once at the baptism, then at the Mount of Transfiguration and then He spoke in the shadow of the approaching cross.
Pe fractal ñepyrũrã ha’e va’ekue peteĩ ñembotuichakue arete Arapoty rehegua ojoajúva pe ára Pentekoste aravo’ípe. Pe fractal paha, Cesarea Filipo guive pe Yvyty Moambuehague peve, avei profetikamente oñembojoaju pe semana sagrádandi. Pe Yvytýpe Túva oñe’ẽ, ojapo haguéicha Cristo mongaraihápe, ha ojapóta haguéicha pe kurusu mboyve. Túva oñe’ẽ hendupyrãme mbohapy jey pe semana sagráda ñepyrũmby guive pe kurusu peve. Peteĩ jey pe mongaraihápe, upéi pe Yvyty Moambuehaguépe, ha upéi oñe’ẽ pe kurusu oúmava’ỹva’ỹ rupi hag̃ua.
The cross is the omega of the 1,260 days that began at His baptism. The baptism and the cross are specific waymarks of the sacred week of Daniel nine, thus identifying the Mount of Transfiguration as part of the sacred week. If the first and last fulfill waymarks of the prophecy of the sacred week, then the middle waymark must of prophetic necessity do the same.
Kurusu hína pe omega umi 1.260 ára oñepyrũva’ekue Ibautísmogui. Pe bautísmo ha pe kurusu ha’e umi mba’e techaukaha hekoitépe ojehechauka hag̃ua arapokõindy marangatu Daniel nuevepegua, ha upéicha rupi ojeikuaa hag̃ua pe Yvyty Moambuéva peteĩhenteha pe arapokõindy marangatúgui. Pe ñepyrũ ha pe paha oikóramo techaukaháramo ombohovái hag̃ua pe maranduhára ñe’ẽngatu arapokõindy marangatu rehegua, upéicharõ pe mbytegua, maranduhára tekotevẽ rupive, tekotevẽ avei ojapo upéicha.
The baptism is the first angel; the Mount of Transfiguration is the second and the cross is the third. At the Mount, God identified Moses and Elijah as waymarks of the remnant church. The application is tied together with the threefold symbol of Peter, James and John. There were three times that Jesus took Peter, James and John with Him. The first time it was the resurrection of Jairus’ daughter, the second was the Transfiguration and the third was Gethsemane. The first time Peter, James and John witnessed a resurrected twelve-year-old virgin.
Pe ñemongaraiha hína pe peteĩha ánhel; pe Yvyty Oñemoambuehague hína pe mokõiha, ha pe kurusu hína pe mbohapyha. Pe Yvytýpe, Tupã ohechauka Móises ha Elíaspe umi techaukaha ramo pe tupao hembývape g̃uarã. Pe jeporu oñembojoaju pe mbohapy jeygua techaukaha reheve, ha’éva Pedro, Santiago ha Juan. Oĩ mbohapy jey Jesús ogueraha haguépe Hendive Pedro, Santiágo ha Juánpe. Pe peteĩha jeyme ha’e va’ekue Jairo rajy oikove jeýva, pe mokõiha ha’e pe Oñemoambueha, ha pe mbohapyha ha’e Getsemaní. Pe peteĩha jeyme, Pedro, Santiago ha Juan ohecha peteĩ kuñataĩ virgen oikove jeyva’ekue, orekóva doce ary.
And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him. And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus’ feet, and besought him that he would come into his house: For he had one only daughter, about twelve years of age, and she lay a dying. But as he went the people thronged him. Luke 8:40–42.
Ha ojehuvo Jesús ou jeýramo, umi tetãygua orresivi porã chupe; opavave niko oha’arõ kuri chupe. Ha péina, ou peteĩ kuimba’e héra Jairo, ha’e niko pe sinagóga ruvicha; ha ho’a Jesús py guýpe, ha ojerure asy chupe oike hag̃ua hógape: oguerekógui peteĩ imembykuña añoite, doce rupi ary, ha ha’e oĩ omanó hag̃uáicha. Ha oho aja, umi tavaygua ojerepa hese. Lucas 8:40–42.
The name Jairus means “the enlightener” and “to be luminous and glorious.” Of the three times when Peter, James and John were exclusively guests of Christ, this was the first time, and Jairus’ represents the first angel who lightens the earth with its glory. The twelve-year old virgin represents the virgins who are to be resurrected as the one hundred and forty-four thousand. Christ reached the home of the virgin daughter, after His interaction of a woman who had an issue of blood for twelve years.
Pe téra Jairo he’ise “pe omyesakãva” ha “hesakã ha mimbipa va’erã.” Umi mbohapy jey Pedro, Santiago ha Juan añoite oĩ haguépe Cristo ndive invitado-kuéra ramo, kóva ha’e kuri pe peteĩha, ha Jairo ohechauka pe ángel peteĩha omyesakãva yvy heko mimbipápe. Pe mitãkuña virgen doce ary oguerekóva ohechauka umi virgen oikove jeýta va’erã ramo umi cien cuarenta y cuatro mil. Cristo og̃uahẽ pe virgen rajy róga peve, ohasávo peteĩ kuña oguerekóva tuguy syry doce ary pukukue hag̃ua.
And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any, Came behind him, and touched the border of his garment: and immediately her issue of blood stanched. Luke 8:43, 44.
Ha peteĩ kuña oguerekóva tuguy osyry vaekue doce áño pukukue, ha opa imba’e oiporu vaekue pohanohárape, ha avave ndaikatúi omonguera chupe, ou hapykuéri ha opoko ijao rembére; ha upepete voi opyta ituguy osyryva. Lucas 8:43, 44.
A twelve-year old virgin is identified, and then in the next verse a woman who has a blood issue for twelve years is then identified. The woman had the issue of blood the entire life of the virgin. Jesus was about to pass by the woman with the issue of blood, in order to reach the virgin daughter. The woman represents the first angel’s message as represented by the message to Laodicea. Christ was about to resurrect and raise the virgin to life, and the sick woman, the Laodicean woman, still had a brief opportunity to touch Divinity. A child represents the last generation, and Jesus is passing by a sickly woman, Laodicea to raise up the virgin of the last days. When the virgin is resurrected, the woman has been either healed or passed by.
Ojehechakuaa peteĩ kuñataĩ vírhen de doce aryva, ha upéi pe versíkulo oúva upe rire ojehechakuaa avei peteĩ kuña oguerekóva tuguy osyry asy doce ary pukukue. Pe kuña oreko kuri upe tuguy osyry asy pe vírhen rekove pukukue javeve. Jesús ohasátama kuri pe kuña oguerekóva tuguy osyry asy ypýre, og̃uahẽ hag̃ua pe tajy vírhen rendápe. Pe kuña orrepresenta pe ánhel peteĩha marandu, ojehechaukaháicha pe marandu oñeme'ẽva Laodiceape. Cristo oikove jeýta ha omopu'ãta pe vírhenpe tekovépe, ha pe kuña hasýva, pe kuña Laodiceagua, gueteri oreko peteĩ michĩmi jave ombohupyty hag̃ua pe Divinidad. Peteĩ mitã orrepresenta pe generación pahaitéva, ha Jesús ohasa peteĩ kuña hasykatúva, Laodicea, ykére omopu'ã hag̃ua pe vírhen ára pahapegua. Pe vírhen oikove jey vove, pe kuña térã oñemonguera térã ojeheja ohasávo hag̃uáicha.
A characteristic of the first angel is fear, and there are two types of fear.
Peteĩ mba’e ohechaukáva pe ánhel peteĩha ha’e kyhyje, ha oĩ mokõi hendáicha kyhyje.
While he yet spake, there cometh one from the ruler of the synagogue’s house, saying to him, Thy daughter is dead; trouble not the Master. But when Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole. Luke 8:49, 50.
Haʼe oñeʼẽ gueteri aja, ou peteĩ kuimbaʼe pe mburuvicha kuimbaʼehóga jeroviaha rógagui, ha heʼi chupe: Nde rajy omanóma; ani remolesta pe Mboʼehárape. Jesús katu, ohendúvo upéva, ombohovái chupe heʼívo: Ani rekyhyje; ejerovia añoite, ha haʼe oikóta jey porã. Lucas 8:49, 50.
Then Peter, James and John go into the room where the resurrection, symbolized by Christ’s baptism, represented the empowerment of the first and third angels. The Mount of Transfiguration is the second time Peter, James and John are witnesses. The Mount of Transfiguration is the second angel, and when Christ took the same disciples to Gethsemane, it represented the third angel. At the second step, the Mount of Transfiguration there is a “doubling,” for the waymark of the Mount is the middle of the three times that the Father spoke. The first was at His baptism, which aligns with the resurrection of the twelve-year-old virgin, the second was the Mount, and the third was just before the cross. The three times the Father spoke and the three times the three disciples went by themselves with Jesus are tied together by the fact that the second waymark in either line is the Mount of Transfiguration.
Upéi Pedro, Santiago ha Juan oike pe kotýpe, pe jeikove jevy, ojeguerojera hag̃ua Cristo ñemongarai rupive, ohechaukáva peteĩha ha mbohapyha ánhel-kuéra mbaretepy. Pe Yvyty Moambuehapegua ha’e mokõihápe Pedro, Santiago ha Juan oĩháme testígoramo. Pe Yvyty Moambuehapegua ha’e mokõiha ánhel, ha Cristo ogueraha jeyrõ guare umi temimbo’e peteĩchagua Getsemaníme, upéva ohechauka mbohapyha ánhelpe. Pe mokõiha paso-pe, pe Yvyty Moambuehapeguápe oĩ peteĩ “mokõivejey,” pe yvyra’ãnga Yvyty rehegua ha’égui mbyte umi mbohapy jey Túva oñe’ẽ haguépe. Pe peteĩha va’ekue Iñemongarai jave, ojoajúva pe mitãkuña pakõi ary oguerekóva jeikove jevy rehe; pe mokõiha va’ekue pe Yvyty, ha pe mbohapyha va’ekue kurusu mboyveite. Umi mbohapy jey Túva oñe’ẽ haguéva ha umi mbohapy jey umi mbohapy temimbo’e oho hag̃ua ha’eño Jesús ndive ojoaju oñondive pe añetegua rupi pe mokõiha yvyra’ãnga mokõivéva línea-pe ha’eha pe Yvyty Moambuehapegua.
And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden. And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth. And they laughed him to scorn, knowing that she was dead. And he put them all out, and took her by the hand, and called, saying, Maid, arise. And her spirit came again, and she arose straightway: and he commanded to give her meat. And her parents were astonished: but he charged them that they should tell no man what was done. Luke 8:51–56.
Ha haʼe og̃uahẽvo pe ógape, ndohejái avavépe oike hag̃ua, ndahaʼéiramo Pedro, Santiago ha Juan, ha pe kuñataĩ ru ha sy. Ha opavave hasẽ ha oñembyasy hese; haʼe katu heʼi: Ani pejaheʼo; ndomanói, oke mante. Ha oñembohory hese kuéra, oikuaágui omanóma hague. Ha omosẽmba chupekuéra okápe, ha ojagarra ipo rehe, ha ohenói heʼívo: Kuñataĩ, epuʼã. Ha ispíritu oujey, ha opuʼã pyaʼeve; haʼe katu omanda oñemeʼẽ hag̃ua chupe tembiʼu. Ha itúva ha isy opyta hag̃uaicha oñemondýi; ha haʼe heʼi mbarete chupekuéra ani hag̃ua omombeʼu avavépe mbaʼépa oiko. Lucas 8:51–56.
Peter, James and John witness the first angel at the resurrection of the virgin, who had been asleep, as was Lazarus. When she awoke, she immediately rose and was given food. When Elijah and Moses are resurrected in Revelation eleven, they immediately rise, and then the Holy Spirit is poured out without measure, representing the virgin’s food. The Mount of Transfiguration was six days after Caesarea Philippi, except when Luke records the events.
Pedro, Santiago ha Juan ohecha pe ánhel peteĩha pe ressurrección-pe pe vírgen rehegua, oĩ vaʼekue oke, Lázaro-icha. Haʼe opáy rire, pyaʼe voi opuʼã ha oñemeʼẽ chupe tembiʼu. Elías ha Moisés oikove jey vove Apocalipsis capítulo once-pe, pyaʼe voi opuʼã hikuái, ha upéi pe Espíritu Santo oñeñohẽ hiʼárikuéra medidaʼỹre, ohechaukáva pe vírgen rembiʼu. Pe Yvyty Transfiguración rehegua oiko kuri seis días rire Cesarea de Filipo rire, ndahaʼéiramo Lucas omombeʼu jave umi mbaʼe oikóva.
And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering. And, behold, there talked with him two men, which were Moses and Elias. Luke 9:28–30.
Ha ojehu rire rupi ocho ára umi ñe’ẽ rire, ogueraha hendive Pédrope, Juãme ha Santiágope, ha ojupi peteĩ yvytýpe oñembo’e hag̃ua. Ha oñembo’e aja, irogova rehegua ojemoambue, ha ijao morotĩ ha overa. Ha, péina ápe, mokõi kuimba’e oñe’ẽ hendive, ha’eva’ekue Moisés ha Elías. Lucas 9:28–30.
Matthew and Mark both say decisively “after six days,” and Luke says “about” eight days. The Bible authors employed two reckonings of time; one called inclusive and the other exclusive. At first glance it might appear as contradictions, but the fact that Luke said “about” identifies that he was speaking in inclusive terms, and when Matthew and Mark say, “after six days,” they are identifying that they were counting whole days, and not the day that started the eight-day period, or the day that ended the eight-day period. The difference produces two numerical symbols of the same period; one is the number eight and the other is the six days.
Mateo ha Marcos mokõivépe he’i porãite: “seis ára rire”, ha Lucas he’i: “ocho ára rupi”. Umi autor bíblico oiporu mokõi manera oñecalculaha pe tiempo; peteĩva oñehenói inclusiva ha ambuéva exclusiva. Ñepyrũrã ikatu ojehechaicha kuéra ojoavy hag̃ua, ha katu pe hecho Lucas he’iháicha “rupi” ohechauka ha’e oñe’ẽ hague cálculo inclusívo rupive, ha Mateo ha Marcos he’ívo: “seis ára rire”, ohechauka hikuái oñecuenta hague ára oĩmbáva, ha ndaha’éi pe ára omoñepyrũva pe periodo ocho árape, ni pe ára omohu’ãva pe periodo ocho árape. Ko diferencia ogueru mokõi símbolo numérico peteĩ periodo rehegua; peteĩva ha’e pe número ocho ha ambuéva umi seis ára.
What is established with the two testimonies of the six or eight day period from Caesarea Philippi and the Mount of Transfiguration is that in the period when Christ seals the one hundred and forty-four thousand, the number eight represents the eight souls on Noah’s Ark, and the six represents the sixth church of Philadelphia, who is destined to be the church that is the eighth, that is of the seven. They are transformed into the eighth at the glorification of Moses, Elijah and Christ. The glorification on the mountain is also typified by the glorification on the mountain in the history of Moses.
Mba’épa oñemopyenda mokõi testimónio rupive, umi seis térã poapy ára periodo rehegua Cesarea Filipo guive ha pe Yvyty Transfiguración-gui, ha’e kóva: pe periodo-pe Cristo osella jave cien cuarenta y cuatro mil, papapy poapy ohechauka umi poapy álma oĩva Noé Arca-pe, ha pe seis ohechauka pe sexta iglesia de Filadelfia, ojehekombo’éva haĝua pe iglesia ha’étava pe poapyha, upéva he’iséva, umi siete apytégui. Ha’ekuéra oñemoambue pe poapyhápe Moisés, Elías ha Cristo ñemomba’eguasu jave. Pe ñemomba’eguasu yvytýre ojejoguave avei pe ñemomba’eguasúre yvytýre Moisés rembiasakue-pe.
When Moses ascended the mountain he took seventy elders and Joshua with him.
Moĩse ojupi ramo yvýty ári, ogueraha hendive setenta kuimba’e guasu ha Josuépe.
Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel: And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness. And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink. And the Lord said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them.
Upéi ojupi Moisés, ha Aarón, Nadab, ha Abiú, ha setenta kuimba’e guasu Israelgua apytégui; ha ha’ekuéra ohecha Israel Jára Tupãme; ha ipy guýpe oĩvaicha peteĩ tembiapo ojejapóva ita zafírogui, ha ojogua yvága rete hesakãmbaitépe. Ha Israel ra’ykuéra apytépe umi mburuvicha ári noñemoĩri ipo; upéicharõ jepe, ha’ekuéra ohecha Tupãme, ha okaru ha ho’u. Ha Ñandejára he’i Moiséspe: Eupi che rendápe yvyty ári, ha epyta upépe; ha ame’ẽta ndéve ita kuatiañe’ẽnguéra, ha pe léi, ha tembiapoukapy akuatia va’ekue, rembo’e hag̃ua chupekuéra.
And Moses rose up, and his minister Joshua: and Moses went up into the mount of God. And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them.
Ha Moisés opuʼã, ha hembiguái Josué avei; ha Moisés ojupi Tupã yvytýpe. Ha heʼi umi myakãhárape: Peikóta koʼápe orerehehápe, roju jey peve pene rendápe; ha, péina, Aarón ha Hur oĩ pene ndive: oiméramo avave oguereko mbaʼeve ojapo hag̃uáva, tou hendápekuéra.
And Moses went up into the mount, and a cloud covered the mount. And the glory of the Lord abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. And the sight of the glory of the Lord was like devouring fire on the top of the mount in the eyes of the children of Israel. And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights. Exodus 24:9–18.
Ha Moisés ojupi yvyty ári, ha peteĩ arai ojaho’i pe yvyty. Ñandejára mimbipa opyta yvyty Sinaí ári, ha pe arai ojaho’i chupe seis ára pukukue; ha pe séptimo árape ohenói Moiséspe pe arai mbytéguio. Ha Ñandejára mimbipa jehecha raka’e peteĩ tata ho’upávaicha pe yvyty ru’ã ári Israel ra’ykuéra renondépe. Ha Moisés oike pe arai mbytépe, ha ojupi pe yvytýpe; ha Moisés opyta pe yvytýpe cuarenta ára ha cuarenta pyhare. Éxodo 24:9–18.
The first angel’s message was the resurrection of Jairus’ daughter, aligning with Christ’s baptism. Then six days later, came the Mount of Transfiguration which is the second angel, that led to the cross, which is the third angel. As the second angel, the Mount has a double witness, in that the speaking of the Father at the Mount, connects with a second line of the three. The three times Peter, James and John were exclusive guests of Christ, and the three times the Father spoke, both identify the second manifestation of the Father’s voice, and the second time Jesus took Peter, James and John was the Mount of Transfiguration. The second waymark of the Mount has a double witness of the Father’s voice and the three disciples, for the second message always identifies a “doubling.”
Pe ánhel peteĩha marandu ha’e va’ekue Jairo rajy ñemopu’ã jeývo, oñembojoajúva Cristo ñemongarai rehe. Upéi, seis ára rire, ou va’ekue Yvyty Moambue Rete rehegua, ha’éva ánhel mokõiha, ogueraháva kurusu peve, ha’éva ánhel mbohapyha. Ánhel mokõiha ramo, pe Yvyty oguereko mokõi testígo, péicha Túva ñe’ẽ Yvyty rehe oñe’ẽva oñembojoaju peteĩ línea mokõiha umi mbohapy rehegua ndive. Umi mbohapy jey Pedro, Santiago ha Juan añoite Cristo rembiguái poravopyre ramo oĩ hague, ha umi mbohapy jey Túva oñe’ẽ hague, mokõivéva ohechauka Túva ñe’ẽ jehechauka mokõiha; ha Jesús ogueraha jey ramo Pedro, Santiago ha Juan peteĩha’ỹva mokõiha jey, upéva va’ekue pe Yvyty Moambue Rete rehegua. Pe Yvyty waymark mokõiha oguereko mokõi testígo Túva ñe’ẽ ha umi mbohapy temimbo’e rupive, pórke pe marandu mokõiha tapiaite ohechauka peteĩ “mokõikuaa.”
The six-hour-period between the evening and morning sacrifices, which is represented by Matthew and Marks’ six days from Caesarea Philippi and the Mount, are represented by Moses’ six days, until he is called into the cloud on the seventh day.
Pe seis aravo intero oĩva ka’aru ha pyhareve mymbajuka apytépe, ojehechaukáva Mateo ha Marcos seis ára Caesarea Filipo guive ha yvyty peve rupive, ojehechauka avei Moisés seis ára rupive, pe ára poapyhápe oñehenói pe arai ryepýpe peve.
The line begins with the tarrying time of the second angel, as Moses instructs the seventy elders to “tarry” until he returns. The first six-days in the line are isolated, but still form part of the overall 46 days. The six days are a period that leads to the third test, represented by forty days. The 46 days symbolize the temple, the sixth days are the six hours from Christ’s death to Pentecost, the six hours from His crucifixion to His death, the six hours of Caesarea to Caesarea and the six hours of Peter in the upper room to the temple. Moses is receiving the Law of the covenant, and getting the instructions upon how to raise the temple. Though the Bible says no man has seen God, the elders “saw the God of Israel.” The glorification of God on the mount with Moses and the elders typified the glorification on the Mount of Transfiguration. Both contain the six-day period. Moses’ line includes the tarrying time of the second angel and the full forty-six days representing the temple. The forty days he received the law, represents the sealing.
Pe líña oñepyrũ mokõiha ánhel rembyta aravo rehe, Moisés ombo’éicha umi setenta myakãhárape “opyta hag̃ua” ha’e ojevy peve. Umi seis ára peteĩha pe líñape oñemboyke hag̃uaicha, ha upéicharõ jepe oike pe conjunto tuichakue oguerekóva 46 ára. Umi seis ára ha’e peteĩ ára pukukue ogueraháva mbohapyha prueba peve, ojehechaukáva cuarenta ára rupive. Umi 46 ára ohechauka pe témplo; umi seis ára ha’e umi seis aravo Cristo omanóvo guive Pentecostés peve, umi seis aravo Hembyjuika guive Hemanó peve, umi seis aravo Cesárea guive Cesárea peve ha umi seis aravo Pedro oĩhague pe koty yvate guive témplo peve. Moisés ohupyty hína pe Léi pe pacto rehegua, ha ohupyty avei umi mbo’epy mba’éichapa oñemopu’ãva’erã pe témplo. Jepe la Biblia he’i avave yvypóra ndohecháigui Tupãme, umi myakãhára “ohecha Israel Jára Tupãme.” Tupã ñemomba’eguasu pe yvyty ári Moisés ha umi myakãhára ndive omombe’upy pe ñemomba’eguasu oikóva pe Yvyty Transfiguraciónpe. Mokõivéva oguereko pe seis ára periodo. Pe líña Moisés rehegua oguereko pe mokõiha ánhel rembyta aravo ha pe cuarenta y seis ára completo ohechaukáva pe témplo. Umi cuarenta ára ohupyty haguépe pe léi, ohechauka pe sellado.
Peter was at Caesarea Philippi at the third hour, on his way to Caesarea Maritima at the ninth hour and in six to eight days he is at the Mount, tarrying with Moses’ seventy elders when He sees a vision of the glorified Lord, just as Daniel did in chapter ten. Daniel saw the Lord face to face, as did Gideon and the seventy elders. The Mount of Transfiguration is where the Laodicean movement of the one hundred and forty-four thousand are transformed into the Philadelphian movement of the one hundred and forty-four thousand. They become the eighth church that is the sixth church, thus we see six days and eight days.
Pedro oĩva’ekue Cesarea Filípipe mbohapyha aravópe, ha ohóvo Cesarea Marítima gotyo porundyha aravópe; ha poteĩ térã poapy ára rire oĩ yvyty ári, opytávo Moisés remimbo’e setenta ndive, upépe ohecha peteĩ visión Ñandejára oñemomba’eguasúva rehegua, Daniel ohecha haguéicha capítulo diez-pe. Daniel ohecha Ñandejárape hova renondépe, ohecha haguéicha avei Gedeón ha umi setenta karai guasu. Pe Yvyty Transfiguración rehegua ha’e pe tenda upépe pe movimiento Laodicense umi cien cuarenta y cuatro mil rehegua oñemoambue hag̃ua pe movimiento Filadelfiagua umi cien cuarenta y cuatro mil reheguápe. Ha’ekuéra oiko pe ochoha iglesia ha’éva pe seisha iglesia; upévare jahecha seis ára ha ocho ára.
The six hours from the crucifixion to His death, the six hours of Pentecost, the six hours of Caesarea to Caesarea, the six days to the Mount of Transfiguration and the six days of Moses that led to the forty days are the same line. Between Caesarea Philippi, which is Panium and the Sunday law, the one hundred and forty-four thousand are sealed. That sealing causes a division.
Umi seis aravo pe kurusúpe oĩ guive Hae omanó meve, umi seis aravo Pentecostés pegua, umi seis aravo Cesárea guive Cesárea peve, umi seis ára pe Monte de la Transfiguración peve ha umi seis ára Moisés rehegua ogueraháva umi cuarenta ára peve, ha’e peteĩ línea añónte. Cesárea de Filipo mbytépe, ha’éva Panium ha pe léi dominical, umi cien cuarenta y cuatro mil oñesella. Upéva pe sellamiento omoheñói peteĩ división.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:7.
Ha che Daniel añoite ahecha pe visión; umi kuimba'e oĩva chendive ndohechái pe visión; upéicharamo jepe, tuicha ryryi ou hi'ári kuéra, ha upévare okañy hikuái oñemomi hag̃ua. Daniel 10:7.
Moses separated from the elders when he said, “Tarry ye here for us, until we come again unto you.” Moses separated from seventy at the tarrying time, and seventy weeks represents probationary time for the former covenant people. When the seventieth week ended, and that seventieth week was the sacred week that Christ confirmed the covenant with many, Christ then fully separated from the former covenant people. The period when the former covenant people could resolve their issue of blood, which for them was believing they were saved by the blood of Abraham, was over and the virgin of twelve years was resurrected to serve. Once the tarrying time began, Moses received the law of the covenant, and the instructions of raising the temple.
Moisés oñemboyke umi ansiáno-gui heʼírõ guare: “Pehaʼarõke koʼápe orerehehápe, rovyʼajey peve pene rendápe.” Moisés oñemboyke setenta-gui upe tiempo de haʼarõhápe, ha setenta semana ohechauka pe tiempo de prueba umi tavayguakuérape g̃uarã pe pacto yma guarépeguápe. Opa rire pe semana setentaha, ha upe semana setentaha vaʼekue pe semana marangatu Cristo omoañete haguépe pe pacto heta ndive, upérõ Cristo oñemboyke hag̃uaite umi tavayguakuéra pe pacto yma guarépeguágui. Pe periodo umi tavayguakuéra pe pacto yma guarépeguápe ikatu haguépe ombohysýi hag̃ua iñakãrasy tuguy rehegua, haʼéva chupekuéra g̃uarã oguerovia hikuái ojesalvaha Abraham ruguy rupive, opa, ha pe kuñataĩ doce áño oguerekóva oikove jevy hag̃ua oservi hag̃ua. Oñepyrũvo pe tiempo de haʼarõ, Moisés orresivi pe léi pe pacto rehegua, ha umi mboʼepy ñemopuʼãrã pe témplo rehegua.
When Peter, James and John were at the Mount, the sealing of God’s people, and their subsequent raising up as an ensign represents those covenant people as the temple of the one hundred and forty-four thousand. The eleventh-hour workers are then joined to that temple.
Pedro, Santiago ha Juan oĩ jave pe Sérrope, Tupã tavayguakuéra ñembyasýi, ha upe rire oñemopuʼã hag̃ua peteĩ techaukaha ramo, ohechauka umi tavaygua ñeʼẽmeʼẽmeguáva pe témplo ramo umi cien cuarenta y cuatro mil rehegua. Umi tembiapohára pe aravo pahápe oikéva upéi oñembojoaju upe témplondi.
Thus saith the Lord, Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed. Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the sabbath from polluting it, and keepeth his hand from doing any evil. Neither let the son of the stranger, that hath joined himself to the Lord, speak, saying, The Lord hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree. For thus saith the Lord unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. Also the sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people.
Péicha he’i Ñandejára: Peñongatu tekojoja, ha pejapo hustísia; che pysyrõ hi’aguĩ ou hag̃uáicha, ha che tekojoja ojehechauka hag̃uáicha. Ojehovasáva pe kuimba’e ojapóva ko’ã mba’e, ha pe yvypóra ra’y ojoko hag̃ua ko rehe; oñongatúva pytu’uha ára ani hag̃ua omongy’a chupe, ha oñongatúva ipo ani hag̃ua ojapo mba’eve vai. Ani avei pe pytagua ra’y, oñembojoajúva Ñandejára rehe, ñe’ẽ he’i: Ñandejára chemomombyryete va’ekue ipueblogui; ha ani pe kuimba’e oñekytĩmbyre he’i: Péina, che yvyra piru. Ñandejára he’i péicha umi oñekytĩmbyrépe oñongatúva che pytu’uha ára, ha oiporavóva umi mba’e chegustáva, ha ojokóva che ñe’ẽme’ẽ; chupekuéra ame’ẽta che rógape ha che tápa ryepýpe tenda ha téra iporãvéva ta’ýra ha tajýra téra-gui; ame’ẽta chupekuéra téra opa’ỹva, ndaikatumo’ãi oñembogue. Ha umi pytagua ra’ykuéra oñembojoajúva Ñandejára rehe, oservi hag̃ua chupe, ha ohayhu hag̃ua Ñandejára réra, hag̃ua hembiguái, opavave oñongatúva pytu’uha ára ani hag̃ua omongy’a chupe, ha ojokóva che ñe’ẽme’ẽ; chupekuéra avei araháta che yvyty marangatupe, ha ambovy’áta chupekuéra che ñembo’e rógape: umi hapykuéra mymbahapy ha isakrifísiokuéra ojerohorýta che altar ári; che róga niko oñehenóita ñembo’e róga opa tetãygua hag̃ua.
The Lord God which gathereth the outcasts of Israel saith, Yet will I gather others to him, beside those that are gathered unto him. Isaiah 56:1–8.
Ñandejára Tupã, Israel ñembyaty'ỹnguéra ombyatyva, he'i: “Che ambyatyta gueteri ambuekuérape chupe, umi oñembyatýma vaʼekue ykére.” Isaías 56:1–8.
Peter, James and John, as well as Moses represent the “outcasts of Israel,” who are cast out by their brethren which hated them.
Pedro, Santiago ha Juan, avei Moisés, ohechauka umi “Israel ñemboykéva”, oñemosẽva iñirũnguéra rupi, umi ndaija’éiva hese kuéra.
Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest?
Péicha he’i Ñandejára: Yvága hína che guapyha, ha yvy che py renda; mamópa pe óga pejapóva chéve? ha mamópa pe tenda che pytu’u hag̃uáma?
For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not.
“Opa koʼã mbaʼe che po ojapo, ha upéicha rupi opa koʼã mbaʼe oĩ, heʼi Ñandejára; ha katu kóvape amaʼẽta, pe imboriahúva ha espíritu oñembyasyetévape, ha oryrýivape che ñeʼẽ renondépe. Pe ojukáva tóro, kuimbaʼe ojukávaicha; pe osakrifikáva ovecha raʼy, jagua ajúra oikytĩvaicha; pe oikuaveʼẽva ofrénda, kure ruguy oikuaveʼẽvaicha; pe ohapýva insiénso, taʼãnga rekovai rovasa hag̃uáicha. Haʼe kuéra niko oiporavo imbaʼe hag̃ua hikuái hape kuéra tee, ha iñánga ovyʼa umi mbaʼe jeguarúpe. Che avei aiporavóta iñembotavykuéra, ha aguerekóta hiʼarandukuéra ári umi mbaʼe okyhyjéva hikuái; pórke che ahenói ramo, avave norrespondéi; che añeʼẽ ramo, ndohendúi hikuái; upéva rangue ojapo ivaíva che resa renondépe, ha oiporavo upe che ndavyʼáivare.”
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:1–5.
Pehendu Ñandejára ñeʼẽ, peẽ ipyʼatarováva hese iñeʼẽ rupi; pende ryvykuéra pene ndaijaʼéiva, pene mosẽva che réra rehehápe, heʼi vaʼekue: “Toñemombaʼeguasu Ñandejára”; haʼe katu ojehechaukáta pende vyʼápe, ha haʼekuéra otĩta. Isaías 66:1–5.
The word “joy” occurs numerous times and ways in the Scriptures, as does the word “ashamed.” In the context of Peter’s message from the book of Joel, the shame versus joy is a parallel, such as the wise and the foolish or the wheat and the tares. Shame and joy represent, in the context of Joel, those who have the oil, or the latter rain message, versus those who don’t. It is only when you see this detail that you can get to the deeper meaning of, “Your brethren that hated you, that cast you out for my name’s sake.” Those brethren are those who in Spalding and Magan, page one and two, are the “nominal Adventists, like Judas,” that will “betray us to the Catholics,” “for they hated us on account of the Sabbath, for they could not refute it.” Your brethren that hate you, cast you out over the message of the Sabbath of the land, Moses seven times, which cannot be refuted. The point here is that you get cast out over a doctrinal argument, a debate, as Isaiah calls it, and the doctrinal debate is the message of the latter rain.
Pe ñe’ẽ “vy’a” ojehecha heta jevy ha opaichagua hendáicha Ñandejára Ñe’ẽme, upéicha avei pe ñe’ẽ “otĩva.” Pedro marandu ryepýpe, pe kuatia Joel-gui, pe otĩva ha pe vy’a ojoguahína peteĩ paralelismo, ha’ete pe arandúva ha pe tavy térã pe trígo ha pe ñana vai. Otĩ ha vy’a ohechauka, Joel contexto-pe, umi oguerekóva pe aséite, térã pe ama paha marandu, umi ndoguerekóivagui. Nde rehechakuaa ramo añoite ko detalle ikatúta reguahẽ pe he’iséva ipypukuvévape ko’ápe: “Pende ryvykuéra penderechavaíva, penemosẽva che réra rehehápe.” Umi ryvykuéra hína umi, Spalding and Magan, página peteĩ ha mokõime, ha’éva “umi Adventista réra-reíntegua, Judas-icha,” oĩtava “orereity hag̃ua Católico-kuérape,” “ore rayhu’ỹgui sábado rehehápe, ndaikatúigui ombohovái hag̃ua.” Pende ryvykuéra penderayhu’ỹva, penemosẽ pe yvy sábado marandu rehe, Moisés siete veces rehe, ndaikatúiva oñembotove. Pe punto ko’ápe ha’e peẽ penemosẽha peteĩ argumento doctrinal rehe, peteĩ ñomongeta joavy rehe, Isaías he’iháicha, ha pe debate doctrinal ha’e pe ama paha marandu.
Joel calls that message “new wine,” and if you have that message, you have joy. If you do not have it, you awaken as the drunkards of Joel do to find that the new wine is cut off from your mouth. At that point you are prophetically “ashamed.” The class that has the oil, has joy and the class that has no oil is ashamed. The oil is also new wine, and it is associated with joy. This is why Isaiah says, “Hear the word of the Lord.” One class chooses to hear, and the other hearkens not to the sound of the trumpet. Isaiah specifically identifies the class who hear, when he states, “ye that tremble at his word.” The Lord gathers those who have been cast out over the message that arrived at 9/11, and at the Sunday law, He gathers Isaiah’s eunuchs, who are represented as dry trees. If they will take hold of the covenant, they will no longer be separated from God’s holy mountain.
Joel ohenói upe marandu “víno pyahu”, ha reguerekóramo upe marandu, reguereko vy’a. Ndereguerekóiramo, repáyta Joel ka’úvare ojapoháicha, rejuhu hag̃ua pe víno pyahu oñemboguejypa nde jurúgui. Upe jave profétikamente reĩta “ñemotĩme”. Pe aty oguerekóva pe aséite oreko vy’a, ha pe aty ndoguerekóiva aséite oñemotĩ. Pe aséite avei hína víno pyahu, ha ojoajúma vy’áre. Upévare Isaías he’i: “Pehendu Ñandejára ñe’ẽ.” Peteĩ aty oiporavo ohendu hag̃ua, ha ambue nohendúi trompéta tyapu. Isaías omombe’u porã pe aty ohendúva, he’ívo: “peẽ ipy’aguapýva iñe’ẽ renondépe.” Ñandejára ombyaty umi oñemombo va’ekuépe pe marandu oguahẽ va’ekue 9/11 rehe, ha pe léi domingope, ombyaty Isaías eunúco-kuérape, oñerrepresentáva yvyramáta piru ramo. Ha’ekuéra ojapyhýramo pe pacto, ndojepe’amo’ãvéima Tupã yvyty marangatúgui.
A eunuch or a dry tree represent death. A eunuch cannot reproduce and a dry tree has no life. The promise is that if those Gentiles, or eleventh-hour workers will accept the covenant represented by Sabbath, they will have sons and daughters. First He gathers the outcasts of Israel, then lifts those outcasts up as an ensign and then gathers His other flock. The first and second gatherings represent the period from 9/11 unto the Sunday law when the Holy Spirit is sprinkling, and also the period from the Sunday law until Michael stands up and the latter rain is poured out without measure. In both periods the latter rain is a message, which if you have, brings joy, and if you don’t have, brings shame.
Peteĩ eunuco térã yvyra piru ohechauka mano. Peteĩ eunuco ndaikatúi omoñemoñare, ha peteĩ yvyra piru ndorekói tekove. Pe ñe’ẽme’ẽ he’i umi gentil-kuéra térã umi omba’apóva ára pahápe, oaseptáramo pe ñe’ẽme’ẽ joaju ojehechaukáva pe sábado rupive, oguerekotaha ta’ýra ha tajýra. Tenonderã oipe’a iñembyatýva Israelgui umi oñemosẽva, upéi omopu’ã umi oñemosẽvape peteĩ poyvi ramo, ha upéi ombyaty ijaty ambuéva. Pe aty peteĩha ha mokõiha ohechauka pe ára pukukue 9/11 guive pe léi domingo peve, pe Espíritu Santo oñohẽ aja ysypóicha, ha avei pe ára pukukue pe léi domingo guive Miguel opu’ã peve ha pe ama paháva oñeñohẽ pe’ỹre. Mokõivéva ára pukukuepe pe ama paháva ha’e peteĩ marandu, ha reguerekóramo ndéve guarã ogueru vy’a, ha ndereguerekóiramo ogueru tĩ.
The book of Matthew is divided into three lines, that represent the three angels of Revelation fourteen. Each of the three lines also contain fractals of the three angels. The second line from chapter eleven unto chapter twenty-two is the center, for it is the second angel, which is positioned between the first and third angels. The book of Matthew is itself a center line, when we consider chapters eleven through twenty-two in the context of Genesis and Revelation’s covenant chapters.
Mateo aranduka oñemboja’o mbohapy líneape, ha umíva ohechauka mbohapy ánhel Apocalipsis catorce pegua. Káda peteĩva umi mbohapy líneagui oguereko avei fractal-kuéra umi mbohapy ánhel rehegua. Pe mokõiha línea, capítulo once guive capítulo veintidós peve, ha’e pe mbytépeguáva, pórke ha’e pe mokõiha ánhel, oñemohendaíva peteĩha ha mbohapyha ánhel apytépe. Mateo aranduka voi ha’e peteĩ línea mbytépegua, jahecháramo capítulo once guive veintidós peve Génesis ha Apocalipsis ñe’ẽme’ẽ capítulo-kuéra contexto ryepýpe.
The center of the twelve covenant chapters is Matthew’s, and the center line of Matthew’s three lines is found in the same twelve chapters. The center of those twelve chapters is the sealing of the one hundred and forty-four thousand. That center point is represented by three verses, which align with the three center verses of Genesis and Revelation’s twelve covenant chapters.
Umi doce kapítulo ñe’ẽme’ẽ rehegua apytépe, Mateo pegua hína mbyte, ha Mateo mbohapy líneagui mbytegua línea ojejuhu upe umi doce kapítulo-pe voi. Umi doce kapítulo mbyte hína umi cien cuarenta y cuatro mil ñemboty hag̃ua techaukaha. Upe mbyte rendápe ojehechauka mbohapy versículo rupive, ha umíva ojoja Génesis ha Apocalipsis umi doce kapítulo ñe’ẽme’ẽ rehegua mbohapy versículo mbytegua ndive.
Peter is a the center point of the center point of the center point, and he represents the first and last Christian bride. That is the signature of Alpha and Omega. Palmoni also placed His signature upon Peter’s name change, when He designed the enigma of Peter’s name in English. Jesus spoke to Peter in Hebrew, and the conversation was recorded in Greek and thereafter put into English. In English, Palmoni named Peter by using the 16th letter of the English alphabet, followed by the 5th letter, that is followed by the 20th, that is followed by the 5th that is followed by the 18th, fully knowing that when He, as Palmoni created the name that would go from Hebrew, to Greek to English. He also designed that the English name would allow an enigma of multiplying those five letters in order to reach the number one hundred and forty-four thousand. Palmoni, who is also the first and the last, designed that the first of those five and last of the five English letters that make up the name Peter are the 16th and 18th letters, for the name Peter was to occur in Matthew 16:18.
Pedro ha’e pe punto mbytéva pe mbytéva pe mbytéva, ha ha’e ohechauka pe novia cristiana peteĩha ha pahagua. Upéva hína pe firma Alpha ha Omega rehegua. Palmoni avei omoĩ Ikuaaukaha peteĩva Pedro réra ñemoambue ári, ombohapévo pe enigma Pedro réra rehegua inglés-pe. Jesús oñe’ẽ Pedro ndive hebreo-pe, ha upe ñomongeta ojehai griego-pe ha upéi oñembohasa inglés-pe. Inglés-pe, Palmoni ombohéra Pedro-pe ojeporúvo pe 16ha letra alfabeto ingléspegua, upéi pe 5ha letra, upéi pe 20ha, upéi pe 5ha, upéi pe 18ha, oikuaávo porãiterei, Ha’e, Palmoni ramo, ojapo jave pe téra ohasátava hebreo-gui, griego-pe, ha inglés-pe. Ha’e avei omboheko pe téra inglés-pe ikatu hag̃uáicha oĩ peteĩ enigma ombohetáva umi cinco letra hendápe voi hag̃ua og̃uahẽ pe papapy cien cuarenta y cuatro mil-pe. Palmoni, ha’éva avei pe peteĩha ha pe pahagua, omboheko va’ekue pe peteĩha umi cinco letra apytégui ha pe pahagua umi cinco letra apytégui, umi letra ingléspegua omohendáva pe téra Peter, ha’eha pe 16ha ha pe 18ha letra; pe téra Peter niko ojekuaa va’erã kuri Mateo 16:18-pe.
With all of that about Peter, we still need to address the “golden ratio.” The golden ratio is represented by Matthew 16:18, for the ratio is 1.618. The golden ratio is associated with nature’s fractals, and when Palmoni locates Peter in Matthew 16:18, Palmoni is identifying that the prophetic key that is placed upon the shoulder of Eliakim in Isaiah 22:22, and the prophetic keys that are given to Peter and the church in the passage, includes prophetic fractals.
Opaite umi mba’e Pedro rehegua rire, tekotevẽ gueteri ñañe’ẽ pe “proporción áurea” rehe. Pe proporción áurea ojehechauka Mateo 16:18-pe, pórke pe proporción ha’e 1.618. Pe proporción áurea ojoaju umi fractal oĩva tekohápe; ha Palmoni omoĩvo Pedro-pe Mateo 16:18-pe, Palmoni ohechauka hína pe llave profética oñemoĩva Eliaquim ati’y ári Isaías 22:22-pe, ha umi llave profética oñeme’ẽva Pedro ha pe iglesia-pe upe pasáhepe, oguerekoha fractal profético.
Caesarea Philippi at the third hour unto Caesarea Maritima at the ninth hour represents a fractal of the third hour when Christ was crucified until the ninth hour of Cornelius sending for Peter. The Pentecostal season from the third hour of the crucifixion until Peter in the temple at Pentecost at the ninth hour, is a fractal of the 1,260 days from the cross to Cornelius. The three times the Father spoke is a fractal of the three angels, as is the three times Jesus took only Peter, James and John. The prophetic information that is encoded into the verses where Peter illustrates the one hundred and forty-four thousand is as profound as any truth has ever been, and yet we have not yet placed Peter at Panium in Daniel eleven.
Cesarea Filípipe guive, ára mbohapyha aravo guive, Cesarea Marítima peve, ára porundyha aravo peve, ohechauka peteĩ fractal pe mbohapyha aravope Cristo ojecrusifika hague guive pe porundyha aravo peve Cornelio omondo hague ohenói hag̃ua Pedrope. Pe ára Pentecostal, pe mbohapyha aravo ojecrusifika hague guive Pedro oĩ meve tupãópe Pentecostéspe pe porundyha aravope, ha’e peteĩ fractal umi 1.260 ára ohasáva kurusúgui Cornelio peve. Umi mbohapy jey Túva oñe’ẽ vaekue ha’e peteĩ fractal umi mbohapy ánhel rehegua, upéicha avei umi mbohapy jey Jesús ogueraha hag̃ua Pedro, Santiago ha Juan añoite. Pe marandu profético oñeñongatúva umi versíkulope, upépe Pedro ohechauka hag̃ua umi cien cuarenta y cuatro mil, ipypuku ha ijyvateeterei oimeraẽ añetegua oikova’ekueicha; upéicharõ jepe, ndajajapói gueteri Pedro toĩ hag̃ua Paniumpe Daniel 11-pe.
We will continue this study in the next article.
Ñamotenondéta ko ñehesa’ỹijo pe artíkulo oúvape.
Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied. Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.
Pedro, Jesucristo remimbou, umi pytagua oĩva isarambíva Póntope, Galáciape, Capadociape, Ásiape ha Bitíniape, Tupã Túva oikuaáma vaʼekue heʼiháicha poravopyre, Espíritu omongarasávo peẽme ñeñandukápe, peneñeʼẽrendú hag̃ua ha Jesucristo ruguy ñehypýpe g̃uarã: Toñemboheta pende rehe mborayhu porã ha pyʼaguapy. Toñemombaʼe Tupã ha ñande Ruvicha Jesucristo Ru, haʼe imborayhu tuichaitereíva rupi ñanemoheñói jey vaʼekue peteĩ jerovia oikovévape, Jesucristo oikove jey rupi omanóva apytégui, peteĩ herénsiarã ikatuʼỹva oñembyai, ikyʼaʼỹva ha ndopytamoʼãiva, oñeñongatúva yvágape penderehehápe, peẽ Tupã puʼaka rupive peñeñongatúva jerovia rupi pe ñepysyrõ hag̃uápe, oĩma hag̃uáicha ojehechauka hag̃ua ára pahápe.
Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ: Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: Receiving the end of your faith, even the salvation of your souls.
Péva peẽ pevyʼa eterei, koʼág̃a sapyʼami ramo jepe, tekotevẽrõ peime hag̃ua ñembyasyme opaichagua jehovasápe; pende jerovia jehechaukaha, iteve hag̃ua oro ogue hag̃uágui, tata rupive jepe oñehaʼãva, ojejuhu hag̃ua ñemombaʼeguasu, terakuã guasu ha mimbipápe Jesucristo ojehechauka vove. Peẽ ndahecháiramo jepe, pehayhu chupe; ha koʼág̃a pehechaʼỹramo jepe chupe, pjeroviágui pende vyʼa vyʼa ndaikatúiva oñemombeʼu ha mimbipa renyhẽ; pehupytývo pende jerovia paha, haʼéva pene ánga ñesalvasión.
Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.
Upéva rehe umi proféta oporandu ha ohekáke kyre’ỹme, ha’ekuéra oporoprofetisáva pe grásiare oñeme’ẽ hag̃uáre peẽme: ohekávo mba’e térã mba’eichagua ára pe Espíritu de Cristo oĩva’ekue ipypekuéra ohechaukase hague, oikuaaukávo voi ymaite guive Cristo jehasa asykuéra, ha pe glória oúva upe rire. Ha chupekuéra ojehechauka va’ekue ndaha’éi hag̃ua hag̃ua kuéraite rehehápe, síno ñanderehehápe omba’apohague umi mba’épe, ko’ág̃a oñemombe’úva peẽme umi opredikáva’ekue peẽme evangelio Espíritu Santo, yvágagui oñemondóva, rupive; umi mba’e rehe umi ánhel kuéra voi hi’ãiterei oma’ẽ pype.
Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ; As obedient children, not fashioning yourselves according to the former lusts in your ignorance: But as he which hath called you is holy, so be ye holy in all manner of conversation; Because it is written, Be ye holy; for I am holy.
Upévare, pejoko porã pene akãmegua py’aguapy, peiko akãguapy reheve, ha peha’arõ pe ipaha peve pe grásia oñeme’ẽtava peẽme Jesucristo ojehechauka vove; mitã iñe’ẽrendúvaicha, ani pejapo pende rekove yma guare pene rembipota vai reheháicha peikuaa’ỹrõ guare: Síno, pe pene renói va’ekue imarangatu haguéicha, péicha peẽ avei peiko marangatu opaichagua pende rekópe; ojehai hag̃uére: Peiko marangatu; che niko che marangatu.
And if ye call on the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourning here in fear: Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot: Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God. Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever. For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: But the word of the Lord endureth forever. And this is the word which by the gospel is preached unto you. 1 Peter 1:1–25.
Ha pehenói pejeruréramo Túvape, pe Ñembyguataha oporombojovakéva ohecha’ỹre ava reko, peteĩ-teĩ rembiapo he’iháicha, peikove hag̃ua kyhyjépe pende guata sapy’aguápe ko’ápe; peikuaágui ndapejepoi jeýi hague mba’e oñembyaikuaávape, pláta ha óroicha, pene reko rei pehupytývagui pende ru kuéra ñembo’e ypykue rupive; síno Cristo ruguy hepyetéva rupive, ovecha ra’y marã’ỹ ha ky’a’ỹva ruguyicha: ha’e niko oñemoĩ va’ekue ymaite guive, ko yvy oñepyrũ mboyve, ha ojehechauka ko’ã ára pahápe penderehehápe, ha’e rupive pejeroviáva Tupãre, omoingove jeýva’ekue chupe omanóva apytégui, ha ome’ẽva’ekue chupe mborayhuete; upéicha hag̃ua pende jerovia ha pene esperanza oĩ Tupãme. Peñemopotĩma rupi pene ánga peñe’ẽrendúvo añeteguápe Espíritu rupive, pehupyty hag̃ua pe mborayhu añete hag̃ua pehẽnguekuérape, pejohayhu peteĩ ojuehe peteĩ py’a potĩgui, kyre’ỹme. Peñemoheñói jeýma ndaha’éi ñemoñare oñembyaikuaávagui, síno ndojekuaapáiva guive, Tupã ñe’ẽ rupive, oikovéva ha opytáva opa ára g̃uarã. Opa so’o niko kapi’ícha, ha opa yvypóra mimbipa kapi’i potýicha. Pe kapi’i ipirupa, ha ipoty ho’a; Tupã Ñandejára ñe’ẽ katu opyta opa ára g̃uarã. Ha kóva hína pe ñe’ẽ marandu porã rupive oñemombe’u va’ekue peẽme. 1 Pedro 1:1–25.