In order for there to be a voice in the wilderness, there must be a wilderness. In July of 2023, a voice began to sound identifying that the Lion of the tribe of Judah was then unsealing the revelation of Himself as set forth in chapter one of the book of Revelation. The disappointment of Sabbath, July 18, 2020, began the three and a half days of Revelation eleven that ended on Sabbath, December 30, 2023. That Sabbath, for the first time since July 2020, Future for America spoke publicly on a zoom meeting.
Oĩ hag̃ua peteĩ ñe'ẽ pe desiértope, tekotevẽ oĩ peteĩ desiérto. Jasypokõi ary 2023-pe, peteĩ ñe'ẽ oñepyrũ osapukái ohechauka hag̃ua Judá ñemoñare León upérõ oipe'a hague ijehegui pe jehechaukarã oñemombe'úva Revelación aranduka peteĩha kapítulope. Pe ñembyasy Arapokõindy, jasypokõi 18, 2020-pe, omoñepyrũ umi mbohapy ára ha mbyte Revelación once-pe, opa vaekue Arapokõindy, jasypakõi 30, 2023-pe. Upe Arapokõindýpe, peteĩha jey jasypokõi 2020 guive, Future for America oñe'ẽ hag̃ua tetãygua renondépe peteĩ Zoom aty rupive.
From that point on, the Revelation of Jesus Christ has been opening progressively. It started with a revelation of the word “truth,” that was then seen to represent a framework of three steps outlined by the first, thirteenth and twenty-second letters of the Hebrew alphabet, when brought together form the word “truth.” The three steps represented in the framework of the word “truth” was an old truth, placed in a new setting.
Upe guive, Jesucristo Revelación ojepe’a ohóvo mbeguekatúpe. Oñepyrũkuri peteĩ revelación ñe’ẽ “añetegua” rehegua reheve; upéi ojehechakuaa upéva orrepresentaha peteĩ peteĩcha mbohapy jepytaso oñembohekóva aleto hebreo ñe’ẽtee peteĩha, paapyha ha mokõipa mokõiha rupive, oñembojoajúvo omoheñói ñe’ẽ “añetegua”. Umi mbohapy jepytaso oĩva ñe’ẽ “añetegua” ryepýpe ha’eva’ekue peteĩ añetegua yma guare, oñemoĩva peteĩ tekopyahu ryepýpe.
For years we have shown the three steps of the courtyard, holy place and Most Holy Place, were parallel to the three works of the Holy Spirit as He convicts of sin in the courtyard, manifests righteousness in the holy place and judges in the Most Holy Place. We have identified these three steps are manifested throughout God’s Word, but all those understandings were magnified with the framework of “truth,” as of 2023. Taking an old truth and placing it in a new framework of truth is what Christ does as He progressively unseals His Word. The “wilderness” that ended in 2023, represents a prophetic “time of the end,” when a prophecy is unsealed. That prophecy is the revelation of Jesus Christ, who is the “Truth.”
Aryeta ore rohechauka mokõiha mbytépe, tenda marangatu ha Tenda Marangatuvéva rembiapo mbohapyha ojojoguaha Espíritu Santo rembiapo mbohapy rehe: okonvense hag̃ua angaipa rehe pe óga guasu rokẽpegua, ohechauka hag̃ua tekojoja pe tenda marangatúpe, ha ohusga hag̃ua pe Tenda Marangatuvévape. Roikuaaukáma ko’ã mbohapy jeupi ojehechauka opa Tupã Ñe’ẽ pukukue javeve, ha umi entendimiénto opaite oñembotuichave pe “añetegua” ryepýpe, ary 2023 guive. Jaipyhy hag̃ua peteĩ añetegua yma guare ha ñamoĩ hag̃ua peteĩ pyenda pyahu añetegua rehe, upéva hína Cristo ojapóva ombohasávo mbeguekatúpe iÑe’ẽ ñemboty kuri. Pe “desiérto” opa va’ekue ary 2023-pe, ohechauka peteĩ “ára paha” profétikova, peteĩ profesía ojeipe’a jave. Upe profesía hína Jesucristo jehechaukarã, ha’eva pe “Añetegua.”
“In the time of the Savior, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Savior came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the framework of truth. What would the Savior do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error. What a work is committed to us in the gospel!” Review and Herald, June 4, 1889.
“Pe Salvador ára, umi hudío-kuéra ojaho’iite pe añetegua jeguaka iporãitereívape umi mba’e vaiete ñemoñare ha mombe’upy reheve, upéicha rupi ndaikatúi ojehechakuaa mba’épa añete ha mba’épa japu. Pe Salvador ou omopotĩ hag̃ua umi mba’e vaiete jerovia-rehegua ha umi jejavy ymaite guive oñeñongatúva, ha omoĩ hag̃ua Tupã Ñe’ẽ jeguaka-kuérape añetegua ryepýpe. Mba’épa ojapóta pe Salvador ou rire ñandéve ko’ág̃a, ouhaguéicha umi hudío-kuérape? Orekóta ojapo hag̃ua peteĩ tembiapo peteĩchagua, omopotĩvo umi mba’e vaiete ñemoñare ha ceremonia. Umi hudío-kuéra tuicha oñembopy’arory vai raka’e ha’e ojapórõ guare ko tembiapo. Ha’ekuéra operde va’ekue Tupã añetegua ypykue jehecha, péro Cristo ogueru jey upéva ojehecha hag̃ua. Ñande rembiapo hína jasãso Tupã añetegua jeguaka hepyetéva superstición ha jejavygui. ¡Mba’eichaitépa tuicha pe tembiapo oñeme’ẽva ñandéve pe evangelio-pe!” Review and Herald, 4 de junio de 1889.
It “is our work to free the precious truths of God from superstition and error,” and “set the jewels of God’s Word in the framework of truth.” In 2023 the Lord introduced the framework of truth, in the structure represented by the word “truth.” That framework brings to view the “original” truths “of God.”
Ha’e “hína ñane rembiapo jaipyso hag̃ua Tupã añetegua hepyetévape paje ha jejavygui,” ha “ñamoĩ hag̃ua Tupã Ñe’ẽ jeguaka añeteguápe ombojoajúva ryepýpe.” Áño 2023-pe Ñandejára omoñepyrũ pe añetegua ombojoajúva ryepy, pe estructura ojehechaukáva ñe’ẽ “añetegua” rupive. Upéva ombojoajúva ogueru jehechaukápe umi añetegua “ypyguáva” “Tupã mba’éva.”
“The dust and rubbish of error have buried the precious jewels of truth, but the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe. Angels of God will be beside the humble worker, giving grace and divine enlightenment, and thousands will be led to pray with David, ‘Open thou mine eyes that I may behold wondrous things out of thy law.’ Truths that have been for ages unseen and unheeded, will blaze forth from the illuminated pages of God’s holy word. The churches generally that have heard, refused, and trampled upon the truth, will do more wickedly; but ‘the wise,’ those who are honest, will understand. The book is open, and the words of God reach the hearts of those who desire to know his will. At the loud cry of the angel from heaven who joins the third angel, thousands will awake from the stupor that has held the world for ages, and will see the beauty and value of the truth.” Review and Herald, December 15, 1885.
“Yvyra ha mba’e ky’a jejavy rehegua oñotỹ pe añetegua ita jeguaka hepyetereívape, ha Ñandejára rembiapohára ikatu oikuaauka jevy ko’ã tesoro, ikatu hag̃uáicha heta hetaiterei ohecha hesekuéra vy’ápe ha kyhyje marangatúpe. Tupã remimboukuéra oĩta pe tembiapohára ñemomirĩvandi ykére, ome’ẽvo chupekuéra grásia ha tesape marangatúgui, ha heta hetaiterei oñemotenondéta oñembo’e hag̃ua David ndive: ‘Eipe’a che resa, ikatu hag̃uáicha ama’ẽ mba’e hechapyrãva nde léigui.’ Pe añetegua, ymaite guive ndojehechái ha noñehendúiva’ekue, overapáta tesape ryepýpe Tupã Ñe’ẽ marangatu kuatiaroguépe. Tupaoatykuéra hetave, ohendúva’ekue, omboykéva’ekue ha opyrũva’ekue pe añetegua ári, ojapóta gueteri ivaivevéva; ha katu ‘umi arandu’, umi añete hag̃ua, ontendéta. Pe aranduka ojepe’a, ha Tupã ñe’ẽ oguahẽ umi oikuaasevape ipy’a peve ha’ekuéra oikuaaségui hembipota. Pe sapukái hatãme pe ánhel yvágagui, ojoajúva pe mbohapyha ánhel rehe, heta hetaiterei opáyta pe ñakãity oguerekova’ekue ko yvy ape ári ymaite guive, ha ohecháta pe añetegua porãha ha hepykue.” Review and Herald, December 15, 1885.
The “Lord’s workers” who are “the wise” and “who are honest” “will understand,” and will “uncover” “treasures, so that thousands will look upon them with delight and awe.” Unfortunately for Laodicean Adventism it is not they who wake up from their stupor at the loud cry of the third angel, for that is the Sunday law, and that is much too late for Adventism to awaken. The eleventh-hour workers awaken from their “stupor” “at the loud cry of the angel who joins the third angel” at the soon-coming Sunday law. Since 2024, “Truths that have been for ages unseen and unheeded,” have been blazing “forth from the illuminated pages of God’s holy word.”
“Ñandejára rembiapohára” ha’éva “arandúva” ha “hekojojava” “oikũmbyta”, ha “oikuaaukáta” “mba’erepy oñeñongatúva, péicha hag̃uáicha miles ohecháta hikuái vy’apópe ha kyhyjépe.” Ñambyasy Laodicea Adventismo rehegua ndaha’éi ha’e kuéra umi opáyva ipy’aroryvai guive pe sapukái hatãme mbohapyha ánhel rehegua, pórke upéva hína pe léi domingo rehegua, ha upéva hi’ariterei hag̃ua Adventismo opáy. Umi mba’apohára pahápe oñembohérava décimo primer hora rehegua opáy hikuái i“py’aroryvai” guive “pe sapukái hatãme pe ánhel oñondivejuáva mbohapyha ánhel ndive” pe léi domingo oúvama mboyve. Ary 2024 guive, “Añetegua ymaite guive ndahechapyre ha noñeñangarekóiva”, ojajáima “tenondete pe kuatiarogue hesakãmbyréva Tupã ñe’ẽ marangatu rehegua” guive.
In Isaiah 22:22 Eliakim is given a key, and in Matthew 16 Peter is given the keys to the kingdom.
Isaías 22:22-pe Eliaquím oñeme’ẽ peteĩ llave, ha Mateo 16-pe Pedro oñeme’ẽ umi llave kuéra yvágapegua rréino rehegua.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Ha che amohenda Daví rogagua amoĩta hi'ati ári; ha ha'e oavíta, ha avave nombotýmo; ha ha'e ombotýta, ha avave ndoavri mo'ãi. Isaías 22:22.
The “key” is given to Philadelphia, for that is the only other place in the Scriptures the key of opening and shutting is referenced.
Pe “llave” oñeme’ẽ Filadélfiape, upépe añoite, umi Escritúrape, oñeñe’ẽ avei pe llave rehe, ombotýva ha oipe’áva.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.
Ha pe ánhel pe tupao Filadélfiapegua-pe ehai: Péicha he’i pe Imarangatuvéva, pe Añeteguáva, pe oguerekóva David llave, pe oipe’áva ha avave ndikatúi omboty; ha ombotýva ha avave ndikatúi oipe’a; aikuaa nde rembiapokue: ehecha, amoĩ nde renondépe peteĩ okẽ ojepe’áva, ha avave ndaikatúi omboty hag̃ua: nde niko reguereko mbarete michĩmi, ha reñongatu che ñe’ẽ, ha nererenegái che réra. Apocalipsis 3:7, 8.
At the last interaction with the quibbling Jews, Christ raised a question that the Jews could not answer.
Umi judío kuéra oñe’ẽvai hag̃ua hendivekuéra pahápe, Cristo omopu’ã peteĩ porandu umi judío kuéra ndaikatúiva ombohovái.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
Ha umi fariséokuéra oñembyaty jave, Jesús oporandu chupekuéra, heʼívo: Mbaʼe piko peimoʼã Cristo rehe? Mávapa raʼe itaʼýra? Haʼekuéra heʼi chupe: David Raʼy. Haʼe heʼi chupekuéra: Mbaʼéicha, upéicharõ, David Espíritu rupive ohenói chupe Señor, heʼívo: Ñandejára heʼi che Ruvicháme: Eguapy che akatúa gotyo, amoĩ peve nde enemigo-kuérape nde py renda guýpe? Upéicharõ, David ohenóiramo chupe Señor, mbaʼéicha piko haʼe ikatu haʼe itaʼýra?
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.
Ha avave ikatúva ombohovái chupe peteĩ ñeʼẽ, ha upe áragui avave ndaipyʼaguasúi oporandu hag̃ua chupe mbaʼeveve. Mateo 22:41–46.
The Jews were unable to understand the prophetic relationship of David and Christ, for they lacked the prophetic keys to understand the biblical language of line upon line. Christ ended His interaction with the Jews by identifying their blindness was based upon their inability to correctly divide the Word of truth. He had identified that if you understood Moses, you would understand Christ, but they did not understand the Scriptures they claimed to uphold and defend.
Umi judío ndaikatúi oikũmby porã pe joaju maranduhára rehegua oĩva David ha Cristo apytépe, ndorekóigui umi llave maranduhára rehegua ikatúva rupi oikũmby hag̃ua ñe’ẽ bíblica “línea ári línea” rehegua. Cristo omohu’ã iñemoñe’ẽnguéra umi judío ndive ohechauka hag̃ua pe iñesa’ỹijo’ỹha oñemopyenda hague iñembokatupyry’ỹre omboja’o porã hag̃ua pe Ñe’ẽ añetegua rehegua. Ha’e ohechauka va’ekue, peẽ peikũmbyrire Moiséspe, peikũmbyta avei Cristo-pe; ha katu ha’ekuéra ndaikũmbýi umi Escritura oje’e hag̃ua hese kuéra omomba’eha ha oñangarekoha.
The “key” of the “house of David” was given to the Millerites, who were the church of Philadelphia. The “key” was a reformatory movement that was represented by open and shut doors. From 1798 unto 1863 the Millerite movement went from the experience of Philadelphia unto the experience of Laodicea, while going from a movement unto a church. A door opened and a door closed on April 19, 1844, as a door opened and a door closed on October 22, 1844, as a door opened and a door closed in 1863.
Pe “lláve” óga David róga oñeme’ẽ vaʼekue umi Millerita-pe, haʼekuéra niko Filadelfia iglesia. Pe “lláve” haʼe vaʼekue peteĩ ñemyatyrõrã ñemonguʼe ojehechauka vaʼekue okẽ jepeʼa ha okẽ ñemboty rupive. Ary 1798 guive 1863 peve, pe ñemonguʼe Millerita ohasa Filadelfia jeikove hag̃ua guive Laodicea jeikove hag̃uápe, ohasávo peteĩ ñemonguʼe-gui peteĩ iglesia-pe. Peteĩ okẽ ojepeʼa ha peteĩ okẽ oñemboty vaʼekue ára 19 jasyrundy 1844-pe, peteĩ okẽ ojepeʼa ha peteĩ okẽ oñemboty haguéicha ára 22 jasypa 1844-pe, ha avei peteĩ okẽ ojepeʼa ha peteĩ okẽ oñemboty vaʼekue ary 1863-pe.
Eliakim had a key, but Peter was given “keys.” The key in the singular was the shut door of 1844.
Eliakim oguereko vaʼekue peteĩ llave, ha Pérope oñemeʼẽ “llavekuéra”. Pe llave peteĩteĩva haʼe vaʼekue pe okẽ oñembotyvaʼekue 1844-pe.
“The subject of the sanctuary was the key which unlocked the mystery of the disappointment of 1844. It opened to view a complete system of truth, connected and harmonious, showing that God’s hand had directed the great advent movement and revealing present duty as it brought to light the position and work of His people.” The Great Controversy, 423.
“Pe santuario rehegua ha’eva’ekue pe llave oipe’áva pe misterio oñeñanduva’ekue ñembyasy rehegua ary 1844-pe. Ohechauka hag̃ua peteĩ sistema añetegua kompleto, joaju porã ha joavy’ỹva, ohechaukáva Ñandejára po omotenonde hague pe tuicha movimiento adventista ha oikuaaukáva pe tembiaporã ko’ág̃agua, oguerúvo tesakãme Ipuévlo rendapy ha hembiapo.” The Great Controversy, 423.
The subject of the sanctuary was the key that unlocked the shut door of 1844, but Peter was also given the keys of the kingdom.
Pe santuario rehegua ha’eva’ekue pe mba’e ñemigua ombotýva pe okẽ oñembotýva’ekue 1844-pe, ha katu avei Pedro oñeme’ẽ pe Reino rembiapoukapy ñemigua.
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. Matthew 16:17–19.
Ha Jesús ombohovái ha he'i chupe: “Nde revy'aite va'erã, Simón Barjona; pórke ndaha'éi so'o ha tuguy omombe'úva ndéve ko mba'e, síno che Ru oĩva yvágape. Ha che avei ha'e ndéve: nde hína Pedro, ha ko ita ári amopu'ãta che iglésia; ha añaretã rokẽnguéra ndaikatumo'ãi ipu'aka hese. Ha ame'ẽta ndéve pe yvágape guaréva rréino llavekuéra; ha opa mba'e rembotýva ko yvy ári, oñembotýta yvágape; ha opa mba'e rembojoráva ko yvy ári, oñembojoráta yvágape.” Mateo 16:17–19.
Line upon line, Philadelphia, the last covenant bride as represented by Peter, is given the key of the house of David as well as the keys to the kingdom of heaven. The key of the house of David is the last subject Jesus interacted with the Pharisees over.
Tembiapo ári ári, Filadelfia, pe novia pacto pahaigua ojehechaukáva Pedro rupive, oñeme’ẽ chupe pe llave óga Davidgua ha avei pe llavekuéra yvága rréinogua. Pe llave óga Davidgua hína pe tema paha Jesús oñe’ẽ hague umi fariséondi.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
Oñembyaty aja ramo umi fariséokuéra, Jesús oporandu chupekuéra, he’ívo: Mba’épa peẽ peimo’ã Cristo rehe? Mávapa ra’y ha’e? Ha’ekuéra he’i chupe: David Ra’y. Ha’e he’i chupekuéra: Mba’éicha piko upéicharõ David, Espíritu rupi, ohenói chupe Ñandejára, he’ívo: Ñandejára he’i che Ruvichápe: Eguapy che akatúa gotyo, amoĩ peve ne enemigo-kuérape nde py guýpe. Upéicharõ, David ohenóiramo chupe Ñandejára, mba’éicha piko ha’e ikatu ha’e ita’ýra?
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.
Ha avave ikatu ombohovái chupe peteĩ ñe’ẽnte jepe, ha upe guive avave ndojepyʼamongetevéi oporandu hag̃ua chupe mbaʼeveve. Mateo 22:41–46.
The subject of David and his Lord is exactly where Peter begins at Pentecost in the upper room at the third hour. The subject that closed the door of interaction between the Pharisees and Christ is the key Peter used to open the door of the upper room at Pentecost.
David ha Ijára rehegua ñe’ẽmbyky ha’e pe Pedro oñepyrũhápe añetehápe Pentecostéspe pe koty yvatepe, mbohapyha aravópe. Pe ñe’ẽmbyky ombotypáva’ekue pe okẽ joaju rehegua fariséokuéra ha Cristo apytépe, ha’e pe llave Pedro oipurúva’ekue oipe’a hag̃ua pe okẽ pe koty yvategua Pentecostéspe.
For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, Until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.
David niko ojupi yvágape; haʼe voi heʼi: “Ñandejára heʼi che Ruvicha-pe: Eguapy che akatúape, amoĩ meve nde enemigo-kuérape nde py guýpe.” Upévare toikuaa porãete opa Israel róga, Tupã omoĩ hague pe Jesús peẽ pejukavaʼekue kurusúre, mokõivéva Tuvicha ha Cristo ramo.
Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?
Ha oñehendúvo kóva, ojekutupa chupekuéra ipy’apýpe, ha he’i Pedrope ha ambue apóstolkuérape: Kuimba’e ha che ryvykuéra, mba’épa jajapóta?
Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:34–41.
Upéi Pedro he'i chupekuéra: Peñearrepentíkena ha tañemongarai peteĩteĩ pende apytégui Jesucristo rérape, pekadokuéra ñembyasy hag̃ua, ha peẽ pehupytýta Espíritu Santo rregálo. Pe promésa niko peẽme guarã, pene membykuérape guarã, ha opa umi mombyry oĩvape guarã, opaite umi Ñandejára ñande Jára ohenóitavape guarã. Ha heta ambue ñe'ẽme avei ome'ẽ hag̃ua testimónio ha omokyre'ỹ chupekuéra, he'ívo: Pejesalvákena ko ñemoñare vaietégui. Upérõ umi oguerohory porãva iñe'ẽ oñemongarai; ha upe árape oñembojoapy chupekuéra amo tres mil ánga rupi. Hechos 2:34–41.
Peter had the keys to bind or loose, and when he did so, heaven was in agreement with Peter’s action. Peter represents Divinity and humanity working together to unseal the truths of God’s Word. When those truths are unsealed, they are represented as knowledge.
Pedro oreko vaʼekue umi lláve ojokua hag̃ua térã ombojera hag̃ua, ha haʼe ojapo ramo guare upéicha, yvága oĩ vaʼekue peteĩ ñeʼẽme Pedro rembiapokue ndive. Pedro orrepresenta Divinidad ha yvypóra rembiapo joajúpe omboja hag̃ua Ñandejára Ñeʼẽ añetegua kuéra. Umi añetegua oñemboja vove, ojehechauka arandurãramo.
“The key of knowledge in Christ’s day had been taken away by those who should have held it to unlock the treasure house of wisdom in the Old Testament Scriptures. The rabbis and teachers had virtually shut up the kingdom of heaven from the poor and the afflicted, and left them to perish. In His discourses Christ did not bring many things before them at once, lest He might confuse their minds. He made every point clear and distinct. He did not disdain the repetition of old and familiar truths in prophecies if they would serve His purpose to inculcate ideas.
“Pe mba’e kuaa rehegua Cristo ára pegua oñemongu’e vaʼekue umi orekovaʼerãgui, oipuru hag̃ua pe mba’e pyahu renda ojeavri hag̃ua arandu ryru oĩva Antiguo Testamento Escrituras-pe. Umi rabino ha mbo’ehára kuéra, añetehápe, omboty vaʼekue yvágape pe mborayhu renda umi imboriahúva ha ohasa asývape ĝuarã, ha oheja chupekuéra oñehundi hag̃uáicha. Hembiapo ñe’ẽme Cristo ndoguerúi vaʼekue heta mba’e peteĩ jeýpe henondépekuéra, ani hag̃ua ombyai térã ombojeheʼa iñakãme. Haʼe omyesakã porã ha peteĩteĩva mba’e peteĩteĩ. Ndojapoʼi vaʼekue ñembotavy umi añetegua yma guare ha ojekuaáva porã ñemoñareʼỹme hag̃ua umi profesía rupive, oservíramo chupe ikatu hag̃uáicha omoingatu ha omboʼe hag̃ua umi temimoʼã.”
“Christ was the originator of all the ancient gems of truth. Through the work of the enemy these truths had been displaced. They had been disconnected from their true position, and placed in the framework of error. Christ’s work was to readjust and establish the precious gems in the framework of truth. The principles of truth which had been given by Himself to bless the world had, through Satan’s agency, been buried and had apparently become extinct. Christ rescued them from the rubbish of error, gave them a new, vital force, and commanded them to shine as precious jewels, and stand fast forever.
“Cristo ha’e va’ekue opaite yma guaréva añetegua itaendykuéra ñepyrũhára. Pe enemigo rembiapo rupi ko’ã añetegua oñembohasapa’ũ va’ekue. Ojepe’a va’ekue hikuái ijapytégui añetéva, ha oñemoĩ jejavy rape ryepýpe. Cristo rembiapo va’ekue omoĩjey ha omopyenda pe itaendykuéra hepyetéva añetegua rape ryepýpe. Umi añetegua principio, Ha’e voi ome’ẽ va’ekue ohovasa hag̃ua ko yvy ape ári, Satanás rembiapo rupi oñotỹ va’ekue ha ha’ete voi okañymbapáva. Cristo oguenohẽjey chupekuéra jejavy yty apytégui, ome’ẽ chupekuéra pyahu mbarete oikovéva, ha omanda tohesape hag̃ua itaendy hepyetévaicha, ha topyta mbarete opa ára g̃uarã.
“Christ Himself could use any of these old truths without borrowing the smallest particle, for He had originated them all. He had cast them into the minds and thoughts of each generation, and when He came to our world He rearranged and vitalized the truths which had become dead, making them more forcible for the benefit of future generations. It was Jesus Christ who had the power of rescuing the truths from the rubbish, and again giving them to the world with more than their original freshness and power.” Manuscript Releases, volume 13, 240, 241.
“Cristo voi ikatuvaʼekue oipuru oimeraẽva koʼã añetegua yma guarã, ndojapyhýi hag̃uáicha ni michĩmi ambuegui mbaʼeve, haʼe voi rupi omoheñóivaʼekue opaite umíva. Haʼe voi omoĩvaʼekue umíva káda generación apytuʼũ ha pensamiento-pe, ha oguahẽvo ko ñande mundo-pe omohenda jey ha omoingove jey umi añetegua omanóvaʼekuépe, ojapo hag̃ua umíva ipuʼakave hag̃ua umi generación oútavape guarã. Jesucristo voi orekovaʼekue puʼaka oguenohẽ hag̃ua umi añetegua umi yty apytégui, ha omeʼẽ jey hag̃ua umíva ko mundo-pe ipyahúgui ha ipuʼakágui hetave hag̃ua iñepyrũmby guaréicha.” Manuscript Releases, volúmen 13, 240, 241.
Peter’s keys were to bind and to loose, and Peter represents the last Christian bride, who are the one hundred and forty-four thousand. The binding message of Peter represented in the witness of the one hundred and forty-four thousand is the sealing. The loosing message of Peter in the witness of the one hundred and forty-four thousand is Islam of the third woe.
Pedro pehẽva’ekue hína ojokua ha oipe’a hag̃ua, ha Pedro ohechauka pe novia cristiana pahápeguáva, ha’éva umi cien cuarenta y cuatro mil. Pe marandu ojokuáva Pedro rehegua, ojehechaukáva umi cien cuarenta y cuatro mil testimoniope, hína pe sellamiento. Pe marandu oipe’áva Pedro rehegua umi cien cuarenta y cuatro mil testimoniope, hína Islam pe mbohapyha aña guasu rehegua.
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.
“Ahecha rire ahecha pe ánhel mbohapyha. He’i che irũ ánhel: ‘Kyhyjeha iporã’ỹva ha’e hembiapo. Tuichaite ha pohýi imisión. Ha’e pe ánhel oiporavótava trígo ñu ka’aguygui, ha ombotysýi térã oñapytĩva pe trígo pe yvágape g̃uarã ñongatuhápe. Ko’ã mba’e omyakã va’erã opaite akã, opaite atención.’” Early Writings, 119.
The wheat that are bound are represented by the first fruit wheat offering of Pentecost, that as a wave offering would represent the lifting up of the ensign of the one hundred and forty-four thousand. The sealing of God’s people is Peter’s internal message, that occurs during the history of Islam of the third woe that is progressively loosed from 9/11 onward.
Pe trígo oñeñapytĩva ojehechauka Pentekoste pehẽngue ypy trígo jeikuave’ẽ rupive; ha upe jeikuave’ẽ oñemokyre’ỹvaicha ohechaukáta pe poyvi ñemoĩ yvate umi cien cuarenta y cuatro mil rehegua. Tupã retãyguakuéra oñesella hag̃ua hína Pedro marandu hyepypegua, oikóva Islam rembiasakue jave pe mbohapyha ñembyasy guasu rehegua, oñemosãso mbeguekatúpe 9/11 guive.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Ha upe rire ahecha irundy ánhel oĩva ñande yvy irundy esquina ári, ojokóva yvy irundy yvytu, ani hag̃ua pe yvytu oipeju yvy ári, ni para ári, ni peteĩ yvyramáta ári. Ha ahecha ambue ánhel osẽva kuarahyresẽ gotyo guive, oguerekóva pe Túva oikovéva séllo; ha osapukái hatã ñeʼẽme umi irundy ánhelpe, umi oñemeʼẽvaʼekuépe ombyai hag̃ua yvy ha para, heʼívo: Ani pembyai yvy, ni para, ni umi yvyramáta, peve rosella hag̃ua ore Jára rembiguáipe ikuatiáre. Apocalipsis 7:1–3.
Those four winds that are restrained during the binding of God’s people were released at 9/11, and then restrained by George Bush the lesser. The external message of Peter is Islam, and the loosening and the restraining if Islam is the external message that runs through the sealing time. Peter’s humanity is connected with Divinity, for the keys given to him represent agreement between heaven and earth.
Umi irundy yvytu ojejokóva Tupã retãyguakuéra oñekadenávo ojeheja hag̃ua 9/11-pe, ha upéi George Bush michĩvéva ojoko jey. Pedro marandu okapeguáva hína Islam, ha pe ojepoí ha pe jejoko, Islam ramo marandu okapeguáva, ohasa pe sellado ára pukukue. Pedro reko yvypóra ojoaju Tupã reko ndive, pórke umi llave oñeme'ẽva chupe ohechauka yvága ha yvy mbytépe joaju hag̃ua.
We will continue this study in the next article.
Ñamyasãita ko estudio pe oúva hag̃ua ambue artículope.
“The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.
“Pe añaña pytũ omongora umi ohejarekomíva ñembo’e. Umi py’arasy ñe’ẽmbegue iñenemígo rehegua ombotavy chupekuéra angaipa hag̃uáicha; ha opa ko’ãva oiko pórke ndipuruíri hikuái umi priviléhio Tupã ome’ẽva chupekuéra pe ñembo’e divínamente oñemoĩ va’ekuépe. Mba’ére piko Tupã ra’y ha tajýra kuéra ikangy va’erã ñembo’épe, oikuaávo ñembo’eha pe llave jerovia pópe ojepe’a hag̃ua yvága ryru guasu, upépe oñeñongatuhápe pe Mba’epu’akapavẽ rembiaporã ndopamo’ãi vaekue? Ñembo’e tapia’ỹre ha ñangareko kyre’ỹme’ỹre jaime peligro-pe ñañemomba’e’ỹ hag̃uáicha ha jaheja hag̃ua tape porã. Pe adversário oñeha’ã meme ojoko hag̃ua pe tape poriahuvereko guapyha gotyo, ani hag̃uáicha ñembo’e py’aguapýpe ha jeroviápe jahupyty gracia ha pu’aka ñañemoĩ hag̃ua ñemo’ãme pe ñepytempta rova.”
“There are certain conditions upon which we may expect that God will hear and answer our prayers. One of the first of these is that we feel our need of help from Him. He has promised, ‘I will pour water upon him that is thirsty, and floods upon the dry ground.’ Isaiah 44:3. Those who hunger and thirst after righteousness, who long after God, may be sure that they will be filled. The heart must be open to the Spirit’s influence, or God’s blessing cannot be received.
“Oĩ mba’e oĩva ikatuhápe ñaha’arõ Tupã ohendutaha ha ombohováitaha ñane ñembo’e. Peteĩva umi tenondegua apytégui hína ñañandu va’erã ñane remikotevẽ pytyvõ Chugui. Ha’e opromete va’ekue: ‘Añeñohẽta y rehe umi ijuhéivape, ha ysyrýicha amoingo yvy secapéva ári.’ Isaías 44:3. Umi iñembyahýiva ha ijuhéiva tekojoja rehe, umi ohecharamóva Tupã rehe, ikatu oikuaa porã oñemyenyhẽtaha hikuái. Pe korasõ ojepe’a va’erã Espíritu rembiapo hag̃ua ipype; ndaupéichairamo, ndaikatúi oñerresivi Tupã jehovasa.”
“Our great need is itself an argument and pleads most eloquently in our behalf. But the Lord is to be sought unto to do these things for us. He says, ‘Ask, and it shall be given you.’ And ‘He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?’ Matthew 7:7; Romans 8:32.
“Opa mba’eikotevẽ tuicháva voi ha’e peteĩ argumento, ha oñe’ẽ ñane favópe iporãvéva rupi. Péro Ñandejára rehekava’erã ko’ã mba’e ojapo hag̃ua ñanderehehápe. Ha’e he’i: ‘Pejerure, ha oñeme’ẽta peẽme.’ Ha avei: ‘Pe noñongatúiva Hembiayhu tee, síno ome’ẽva chupe ñande rehehápe pavẽ hag̃ua, mba’éicha piko ndome’ẽmo’ãi avei hendive opa mba’e ñandéve py’aporã hag̃uáicha?’ Mateo 7:7; Romanos 8:32.”
“If we regard iniquity in our hearts, if we cling to any known sin, the Lord will not hear us; but the prayer of the penitent, contrite soul is always accepted. When all known wrongs are righted, we may believe that God will answer our petitions. Our own merit will never commend us to the favor of God; it is the worthiness of Jesus that will save us, His blood that will cleanse us; yet we have a work to do in complying with the conditions of acceptance.
“Oiméramo mbaʼe vai ñande pyʼapýpe, jajapyhýramo oimeraẽ angaipa jaikuaáva, Ñandejára ndohendu moʼãi ñandéve; ha pe ánga oñembyasýva ha oñemomirĩva ñemboʼe katu oñemoneĩ tapiaite. Oñemyatyrõmba vove opa mbaʼe vai jaikuaáva, ikatu jajerovia Tupã ombohovaitaha ñane ñembojerurekuéra. Ñande rekoporãtee arakaʼeve ndorerekomendamoʼãi Tupã mborayhu hag̃uápe; Jesús rekoete hag̃uánte ñandesalváta, Huguy añónte ñanemopotĩta; upéicharõ jepe, ñandéve avei oĩ peteĩ tembiapo jajapovaʼerã ñakumpli hag̃ua umi condición oñemoneĩ hag̃ua.”
“Another element of prevailing prayer is faith. ‘He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him.’ Hebrews 11:6. Jesus said to His disciples, ‘What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.’ Mark 11:24. Do we take Him at His word?” Steps to Christ, 94–96.
“Ambue mbaʼe ñemboʼe ipuʼakapáva rehegua hína pe jerovia. ‘Pe oúva Tupã rendápe oguerovia vaʼerã Haʼe oĩha, ha Haʼe omeʼẽha hepykue umi hekakuaáva chupe kyreʼỹme.’ Hebreos 11:6. Jesús heʼi vaʼekue hemimboʼépe: ‘Opa mbaʼe pejeruréva, peñemboʼe jave, pejerovia pehupytyma hague, ha pehupytyta.’ Marcos 11:24. ¿Jagueroviápa ichupe Iñeʼẽ rehe?” Steps to Christ, 94–96.
“Here is a lesson for young men who profess to be servants of God, bearing His message, who are exalted in their own estimation. They can trace nothing remarkable in their experience, as could Elijah, yet they feel above performing duties which to them appear menial. They will not come down from their ministerial dignity to do needful service, fearing that they will be doing the work of a servant. All such should learn from the example of Elijah. His word locked the treasures of heaven, the dew and rain, from the earth three years. His word alone was the key to unlock heaven and bring showers of rain. He was honored of God as he offered his simple prayer in the presence of the king and the thousands of Israel, in answer to which fire flashed from heaven and kindled the fire upon the altar of sacrifice. His hand executed the judgment of God in slaying eight hundred and fifty priests of Baal; and yet, after the exhausting toil and most signal triumph of the day, he who could bring clouds and rain and fire from heaven was willing to perform the service of a menial and run before the chariot of Ahab in the darkness and in the wind and rain to serve the sovereign whom he had not feared to rebuke to his face because of his sins and crimes. The king passed within the gates. Elijah wrapped himself in his mantle and lay upon the bare earth.” Testimonies, volume 3, 287.
“Kóva oĩ peteĩ mbo’epy kuimba’e mitãrusupe g̃uarã, he’íva hikuái ha’eha Tupã rembiguái, oguerúva Iñe’ẽmondo, ha ijyvate hag̃ua ijeheguiete. Ndaikatúi omombe’u mba’eve hechapyrãva ijehasárupive, Elías ikatuháicha omombe’u; upéicharõ jepe, oñandu hikuái oĩha yvateve umi tembiapo hag̃uagui chupekuéra ojehecháva tembiguái rembiaporãicha. Ndoguejýi hikuái imarangatuha ministeriálgui ojapo hag̃ua tembiapo tekotevẽva, okyhyjégui ojapotaha tembiguái rembiapo. Opa umiichagua toaprende Elías techapyrãgui. Iñe’ẽ omboty vaʼekue yvágagui umi mbaʼe porã, ysapy ha ama, yvýgui mbohapy áño pukukue. Iñe’ẽ añoite vaʼekue pe llave ombojuruja hag̃ua yvága ha ogueru hag̃ua ama ryapu. Tupã omombaʼe chupe, oñemboʼe simple ramo mburuvicha guasu renondépe ha Israel hetaiterei renondépe, upéva rupi tata overa yvágagui ha omyendy pe tata altar sacrífisioguápe. Ipo ojapo Tupã huísio, ojuka ramo poapy sua cincuenta pa’i Baal guigua; ha upéicharõ jepe, upe ára pe tembiapo kane’õiterei ha pe jejopy guasuite rire, upe ikatúva ogueru arai ha ama ha tata yvágagui, oĩ vaʼekue oipotáva ojapo tembiguái rembiapo ha oñani Acab kárro renondépe pytũmbýpe ha yvytu ha amápe, oservi hag̃ua pe mburuvichápe, ndokyhyjéi vaʼekuépe omongavaju hag̃ua hova renondépe ipekadokuéra ha hembiapo vaikue rehe. Pe mburuvicha ohasa okẽ ryepýpe. Elías oñeñuã imantope ha oñeno yvy rei ári.” Testimonies, volúmen 3, 287.