In William Miller’s dream, the “bustle” at the beginning, when the people began to trouble the jewels was preceded by Miller assembling the jewels and calling “come and see.” Christ as the dirt brush man, uses the broom to sweep out the rubbish, assemble the jewels in a much larger casket, and He then called Miller to “come and see.” When Christ begins His broom-work, the room is empty, for Miller recorded that a “door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.”
Guillermo Miller kérape, pe “sarambi” oñepyrũvo, tavayguakuéra oñepyrũrõ guare omolesta umi joya, oĩ mboyve Miller ombyaty umi joya ha ohenói: “peju pehecha”. Cristo, pe kuimba’e oguerekóva peteĩ cepíllo yvy’a rehegua ramo, oipuru pe typa oñohẽ hag̃ua pe ky’a ha pe tembiapo vai, ombyaty umi joya peteĩ ryru tuichavévape, ha upéi ha’e ohenói Miller-pe: “eju ehecha”. Cristo oñepyrũvo hembiapo typa rehegua, pe koty nandi, Miller niko ohai va’ekue “oñemboty’ỹ peteĩ okẽ, ha peteĩ kuimba’e oike pe kotýpe, ha upérõ tavayguakuéra opavave osẽ chugui; ha ha’e, oguerekóvo ipope peteĩ cepíllo yvy’a rehegua, oipe’a umi ovetã ha oñepyrũ oipeju pe yvyku’i ha pe ky’a pe kotýgui.”
The dirt brush man enters the room when all the people had left it. In 2023, the dirt brush man entered the empty room, for the movement of the one hundred and forty-four thousand had been shattered and scattered. The truths represented by Habakkuk’s Tables of 2012 was buried in rubbish, and the room was empty. The dirt brush man is He who came after John the Baptist, who John said had a fan, and that He would use that fan to thoroughly purge His floor.
Kuimba’e yvyky’a omboykéva oike pe kotýpe opa tapicha osẽ rire chugui. Áño 2023-pe, kuimba’e yvyky’a omboykéva oike pe koty nandi hag̃uáme, pórke umi cien cuarenta y cuatro mil ñemongu’e oñembyai ha oñemosarambi vaʼekue. Umi añetegua ojehechaukáva Habacuc Mesakuéra 2012-gua rehe oñeñotỹvaʼekue mbaʼekyʼa apytépe, ha pe koty opyta nandi. Pe kuimba’e yvyky’a omboykéva ha’e pe oúva Juan el Bautista rire, upe Juan heʼi hague oguerekoha peteĩ abaniko, ha Haʼe oipurutaha upe abaniko omopotĩmbaitépe hag̃ua Ipysoha.
I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:11–13.
Che añetehápe pomongarai ype pende ñembyasýpe g̃uarã; ha upe oúva che rapykue rupi imbaretevéva chehegui, ha ndaikatúi voi amomba’e hag̃ua ichapatu rerahaha: ha’e pene mongaraíta Espíritu Santo reheve, ha tata reheve: ipope oguereko pe iventaha, ha omopotĩmbaitéta hekopehápe pe trígo oñemongu’ihápe, ha ombyatýta itrígo pe ñongatuhápe; ha katu pe takuare’ẽ ohapýta tata ndaikatúiva ogue. Upérõ Jesús ou Galiléagui Jordánpe Juan rendápe, oñemongarai hag̃ua hese. Mateo 3:11–13.
Galilee is a symbol of a turning point, and the point on the Jordan where Jesus came to be baptized is named Bethabara, and it means “the ferry crossing,” and it marks the place where ancient Israel crossed over to the Promised Land. When Jesus was baptized, He then became Jesus Christ. Galilee, Jordan, Bethabara and Jesus becoming the Christ are all emphasizing a change of dispensation, which is also what a door represents, especially for Philadelphians who are given the key of the open and shut door.
Galilea ha’e peteĩ símbolo peteĩ punto de giro rehegua, ha pe tenda Jordán-pe Jesús ou hague oñemongarai hag̃ua héra hína Betábara, ha he’ise “pe hasaha ygueraha rupive”, ha ohechauka pe lugar Israel ymaguare ohasa hague Yvy Ñe’ẽme’ẽme. Jesús oñemongarai rire, upéi oiko chugui Jesucristo. Galilea, Jordán, Betábara ha Jesús oikóvo Cristo ramo maymáva omomba’eguasu hína peteĩ cambio de dispensación, ha upéva avei pe okẽ ohechaukáva, ko’ýte Filadelfiaguápe g̃uarã oñeme’ẽvape pe llave pe okẽ ojepe’áva ha oñemboty hag̃ua.
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 peve peẽnguérape Filadélfiape ehai: Péicha he’i pe imarangatúva, pe añetegua, pe oguerekóva David llave, pe oipe’áva ha avave ndaikatúi omboty; ha ombotýva ha avave ndaikatúi oipe’a; Che aikuaa ne rembiapokue: péina, amoĩ nde renondépe peteĩ okẽ ojepe’áva, ha avave ndaikatúi omboty: reko hag̃ua michĩmi mbarete, ha reñongatu che ñe’ẽ, ha nderehejáiri che réra. Apocalipsis 3:7, 8.
When Christ “opened” the “door” and “entered the room,” the room was “His room,” for He thoroughly purges “His floor.” If it is His floor, it is His room.
Cristo “oavri” pe “okẽ” ha “oike kotýpe”, upe koty ha’eva’ekue “Hembiakue”, ha’e omopotĩmbaitégui “Henda”. Ha upéicharõ pe henda ha’e ramo Hembiakue, pe koty avei ha’e Hembiakue.
“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.
“Capernáumpe Jesús oiko umi intervalo ijeguata ha ojujey hag̃ua, ha upéicha oñepyrũ ojekuaa hag̃ua ‘Iciudad tee’ ramo. Oĩ kuri Mar Galilea rembe’ýpe, ha hi’aguĩ pe ñu porã Genezaret rembe’ykuéra rehe, ndaha’éiramo jepe hese voi.” El Deseado de Todas las Gentes, 252.
He enters His room to gather His wheat and to gather and burn the tares. The change of dispensation represented by Galilee, Jordan, Bethabara, the baptism, the transition from John to Jesus aligns with the transition of the church militant of Laodicea unto the church triumphant of Philadelphia. He entered His room in July of 2023. Miller had closed his eyes in the bustle of July 18, 2020, and when he opened his eyes, the room was empty of people; truth was buried beneath error, and then the dirt brush man opened the windows and began to sweep the rubbish out.
Ha’e oike i kotýpe ombyaty hag̃ua Itrígo, ha ombyaty hag̃ua ha ohapy hag̃ua umi ñana vai. Pe ñemoambue aranduka ára rehegua ojehechaukáva Galilea, Jordán, Betábara, pe ñemongarai, pe jehasápe Juan-gui Jesús-pe, oñemohenda porã pe jehasa rehe Laodicea iglesia oñorairõva guive Filadelfia iglesia ipu’akapáva peve. Ha’e oike Ikotýpe julio ary 2023-pe. Miller omboty va’ekue hesa julio 18 ary 2020-pe, umi mba’e heta oikóvape, ha oipe’a jey ramo hesa, pe koty nandi va’ekue tapichágui; añetegua oñeñotỹ va’ekue jejavýpe guýpe, ha upéi pe kuimba’e oityva yvyku’i oipe’a umi ovetana ha oñepyrũ omopotĩ hag̃ua umi mba’e ky’a okañýva.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Máva oĩ ipópe, ha omopotĩmbaitéta itríllo, ha ombyatyta itrígo pe kotýpe.’ Mateo 3:12. Kóva vaʼekue peteĩ umi ára oñemopotĩha. Añetegua ñeʼẽ rupive, pe takuareʼẽ oñembojaʼo hína pe trígogui. Heta, opyta hag̃ua ijehegui reiete ha hekojoja hag̃ua ijehe, ndaikatúigui omoneĩ ñemboʼeʼe; ha ohayhuetereígui ko yvy arigua rekove, ndoaseptáigui peteĩ tekove ñemomirĩ rehegua, ojei Jesús-gui. Heta oiko gueteri upéicha koʼág̃a. Ánga kuéra oñehaʼãmby hína ko árape, umi temimboʼekuéra Capernaúm sinagógape guáicha. Pe añetegua oguahẽ vove korasõme, haʼekuéra ohecha hekovekuéra ndojoajúiha Tupã rembipota ndive. Ohecha tekotevẽha peteĩ ñemoambue tuicháva ipypekuérape; hákatu ndaipotáiramo ojapyhy pe tembiapo ijehe oñemboykéva. Upévare ipochy ipekadokuéra ojekuaaukávo. Oho ojehepymeʼẽpyre, umi temimboʼe oheja haguéicha Jesús-pe, oñeʼẽngururu: ‘Kóva haʼe peteĩ ñeʼẽ hasýva; máva piko ikatu ohendu?’” The Desire of Ages, 392.
On the last day of 2023, which touches the first day of 2024, the Lion of the tribe of Judah began to progressively unseal the revelation of Himself. In accordance with the three-step testing process of Daniel twelve’s unsealing, there would then be three tests, represented as “purified, made white and tried.”
Árape 2023 paha rembe’ýpe, opokóva 2024 ára peteĩháre, Judá ñemoñaregua León oñepyrũ omboja’o hag̃ua, mbeguekatúpe, Ijehegui pe jehechauka. Daniel 12-pe pe jejurukuepe he’iháicha pe mbohapy jey ñehesa’ỹijo rape, upévare oĩ va’erãkuri mbohapy prueba, ojehechaukáva “opotĩ, oñemomorotĩ ha oñeha’ã hag̃ua” ramo.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Ha he’i chupe: Tereho nde rape, Daniel; pe’ẽ ñe’ẽ niko oñemboty ha oñembotysa hag̃ua ára pahá peve. Heta oñemopotĩta, oñemotĩmbáta ha oñeha’ãta; ha umi iñañáva katu ojejapóta iñañáme; ha avave umi iñañávagui ndoikuaamo’ãi; umi arandúva katu oikuaáta. Daniel 12:9, 10.
The first angel represents purification, as the convicted sinner places his sins upon the sacrifice in the courtyard, where he is justified by the blood.
Pe ánhel peteĩha ohechauka ñemopotĩ, pe angaipa apoha ojehechakuaáva omoĩvo iñangaipakuéra pe mymbajuka ári pe okápe, upépe oñembojopyreko hag̃ua pe tuguy rupive.
The blood is then taken into the holy place where the sanctification process of holiness is represented as being made white through the washing of the blood from the courtyard. Righteousness is there manifested in those who overcome with the blood and the word of their testimony.
Upéi pe tuguy oñegueraha pe tenda marangatúpe, upépe pe marangatukuéra ñemomarangatu rape ojehechauka oñemomorotĩha pe okápe guive pe tuguy jejohéi rupive. Upépe tekojoja ojehechauka umi oganávape pe tuguy ha iñe’ẽ testimonia rupive.
They are then tried, and in the latter days they are found to be ten times better than all the other wise men of Babylon. The third test is where they are glorified in the Most Holy Place and distinguished from the other class of professed wise men. That third test is the Sunday law, and the first test is the first angel’s call to return to the foundations, for in the next step the temple is erected. That next step is the second angel’s separation message, which is followed by the litmus test of the third angel.
Upéi rire ojeprova chupekuéra, ha umi ára pahápe ojuhu chupekuéra porãveha pa’ỹve opa ambue Babilóniagua aranduha kuéragui. Pe mbohapyha ñeha’ã ha’e upe ojeñemomba’eguasuhápe chupekuéra Pe Tenda Marangatúvévape ha ojehechauka hag̃ua ijojaha’ỹha pe ambue aty aranduha ramo oñemombe’úva ndive. Pe mbohapyha ñeha’ã ha’e pe arapokõindy léi, ha pe peteĩha ñeha’ã ha’e pe ánhel peteĩha ñehenói ojevy hag̃ua umi pyenda ypykuepe, pórke pe tembiaporã oúva rire oñemopu’ã pe tupão. Pe tembiaporã oúva ha’e pe ánhel mokõiha marandu jepe’a rehegua, ha upéi ou pe ánhel mbohapyha prueba ohechaukáva añetegua.
In 2023, the first angel arrived as He had done on August 11, 1840, when he came down with a message of Islam of the second woe. He came down as He had done at 9/11, with a message of Islam of the third woe, and the call to return to the old paths. The foundations of Millerite history were set up once the message of the second woe was fulfilled on August 11, 1840. The angel of Revelation chapter ten then descended, thus typifying the descent of the angel of Revelation chapter eighteen and the arrival of the third woe.
Ary 2023-pe, pe ánhel peteĩha og̃uahẽ, ojapo haguéicha 11 jasypoapy 1840-pe, oguejy ramo peteĩ marandu ndive Islam rehegua, mokõiha ñembyasy guasúgui. Oguejy avei ojapo haguéicha 9/11-pe, peteĩ marandu ndive Islam rehegua, mbohapyha ñembyasy guasúgui, ha pe jehenói hag̃ua ojevy hag̃ua tape yma guarépe. Millerita rembiasakue pyendakuéra oñemopu’ã kuri pe mokõiha ñembyasy guasu marandu oñekumpli rire 11 jasypoapy 1840-pe. Upéi pe ánhel Apocalipsis kapítulo diez-gua oguejy, upéicha ohechauka hag̃ua pe ánhel Apocalipsis kapítulo dieciocho-gua ñemboguejy ha mbohapyha ñembyasy guasu og̃uahẽha.
Josiah Litch is the historical figured associated with the foundations being established on August 11, 1840. The name “Josiah” means “the foundation of God,” and king Josiah in sacred history represents Josiah’s reformation, which included the discovery of the curse of Moses, buried among the rubbish in the sanctuary, just as Miller’s jewels were buried in the room.
Josiah Litch ha’e pe figura histórica oñembojoajúva umi cimiento oñemopyendáva’ekue 11 jasypoapy 1840-pe. Téra “Josiah” he’ise “Tupã pyenda”, ha mburuvicha guasu Josías, tembiasakue marangatupe, orrepresenta Josías reforma, oikéva ipype Moisés ñe’ẽ-angaipa jejuhu, oñeñotỹva’ekue yty apytépe pe tupaópe, péichaite umi Miller joya-kuéra oñeñotỹ haguéicha pe kotýpe.
King Josiah died at Megiddo, which is Armageddon of Revelation chapter sixteen. The reformation of Josiah was a fulfillment of the prophecy set forth by the disobedient prophet, when Jeroboam set up the two altars in Bethel and Dan. That disobedient prophet died between the ass and the lion. King Josiah had been predicted, by name, and his reformation was part of the prediction, which included that the future king Josiah would beat down the very altar where the disobedient prophet confronted the wicked king Jeroboam.
Mburuvicha guasu Josías omano Meguídope, ha upéva hína Armagedón, Apocalipsis kapítulo dieciséis-pe. Josías rembiapo ñemyatyrõrã ojehu vaekue oñekumpli hag̃ua pe profesía omoĩmava’ekue pe maranduhára naiñe’ẽrendúiva, Jeroboam omoĩ jave mokõi altar Betel ha Dan-pe. Pe maranduhára naiñe’ẽrendúiva omano mburika ha león mbytépe. Mburuvicha guasu Josías rehe oñemombe’úma vaekue, héra rupive, ha hembiapo ñemyatyrõrã oikeva’ekue pe predicción-pe, upéva oike hag̃ua avei pe mburuvicha guasu Josías oútava omboguejyhaite pe altarite, pe maranduhára naiñe’ẽrendúiva oñembohovái haguépe pe mburuvicha guasu añáme, Jeroboam-pe.
Josiah means the foundation of God, and king Josiah fulfilled the prediction given about 340 years before his reign. He led out in a revival and reformation that ultimately arrived at the altar where the prophet from Judah confronted king Jeroboam. Once there, Josiah smashed the altar down, as the prophecy said he would do. Those two altars of Jeroboam were purposeful counterfeits of the temple in Jerusalem, even to the depth that Jeroboam instituted counterfeit feast days. In doing so, he was simply doing what Aaron did with the golden calf. Aaron’s rebellion was at the foundation of ancient Israel’s sacred history. It occurred when Moses was receiving the Law, which is the foundation of God’s government.
Josías he’ise Ñandejára fundamento, ha mburuvicha guasu Josías omohu’ã pe marandu’i oñeme’ẽva’ekue 340 ary rupi peteĩháicha hekovekuéra mboyve. Ha’e oñepyrũ ha omotenonde peteĩ ñemyatyrõ ha ñemoambue og̃uahẽva ipahápe pe altar pe maranduhára Judágua ombohovái haguépe mburuvicha guasu Jeroboam-pe. Upépe og̃uahẽvo, Josías ombyai pe altar, pe profesía he’ihaguéicha ojapótaha. Umi mokõi altar Jeroboam rehegua ha’e va’ekue umi mba’e jejapo ñembotavyrã ojejapóva ñembosovake hag̃ua pe templo Jerusalénpegua, ha peve pe ypýpe Jeroboam omoĩhague arete ára gua’u. Péicha ojapóvo, ha’e ndojapói mba’eve ambuéva ndaha’éiramo upe Aarón ojapo va’ekue pe vakara’y óro reheve. Aarón pu’aka’ỹ Ñanderesãi renondépe oĩva’ekue yma guare Israel rembiasakue marangatu fundamentope. Upéva oiko va’ekue Moisés ojapyhy aja pe Léi, ha’éva Ñandejára gobierno fundamento.
Aaron’s rebellion was a foundational rebellion, and it was repeated when Jeroboam founded the ten northern tribes as Israel. Moses rebuked Aaron, and Moses is the alpha, or foundation in relation to Christ the omega. Aaron and Moses represent two classes in the foundational rebellion and a third class are the heroes who stood with Moses—the Levites. King Jeroboam and the prophet from Judah are the two classes in the foundation rebellion of the northern kingdom, and once again the Levites are the heroes.
Aarón pu’aka vaekue peteĩ pu’aka ypyguáva, ha upéva oñembopyahu jey Jeroboam omopyenda ramo guare umi pa távayguakuéra yvategua Israel ramo. Moisés oja’o vaekue Aarónpe, ha Moisés hína pe alfa térã pe pyenda Cristo omega rehegua. Aarón ha Moisés orrepresenta mokõi aty pe pu’aka ypyguápe, ha peteĩ mbohapyha aty hína umi kuimba’e py’aguasu oñembo’y vaekue Moisés ndive—umi levita-kuéra. Mburuvicha guasu Jeroboam ha pe maranduhára Judá-gua hína mokõi aty pe pu’aka ypyguápe pe reino yvateguápe, ha jey peteĩve umi levita-kuéra hína umi kuimba’e py’aguasu.
At Jeroboam’s foundational rebellion the prophet from Judah rebukes him and prophesies of a king that would be named “the foundation of God”—Josiah. The fulfillment of the predicted reformation included that when Josiah began his revival and reformation, the curse of Moses was discovered, and the reading of the sacred words of Moses empowered a revival and reformation that had already begun. Josiah, clearly a prophetic symbol, represents a revival and reformation that is empowered when a prophecy from the writings of Moses is discovered.
Jeroboam ñembotavy ypykuepe, maranduhára Judágua oñemoñe’ẽ vai chupe ha omarandu peteĩ mburuvicháre héra vaʼerãha “Tupã ñepyrũ”—Josías. Pe ñemyatyrõ oñemaranduvaʼekue oñekumpli hag̃ua oike avei upépe, Josías oñepyrũrõ guare imbyasy pyahu ha ñemyatyrõ, Moisés ñeʼẽ vai ojejuhu hague, ha Moisés ñeʼẽ marangatu jeporu omombarete hague peteĩ ñembopyahu ha ñemyatyrõ ymaite guive oñepyrũmavaʼekue. Josías, hesakã porã hag̃uáicha peteĩ techaukaha marandupy rehegua, ohechauka peteĩ ñembopyahu ha ñemyatyrõ oñemombaretéva ojejuhúrõ peteĩ marandu Moisés kuatiakuéragui.
The foundational rebellion in the story of king Jeroboam is represented by the king of Israel, and also by the prophet from Judah who was sent with a divine pronouncement against Jeroboam’s foundational rebellion and instructions for the prophet identifying which path to avoid when returning to Judah. The prophet from Judah rejects Jeroboam’s request to stay, but thereafter accepts the invitation of the lying prophet of Bethel, and seals his fate. The disobedient prophet would die between the ass and the lion, and then be buried in the tomb of the lying prophet.
Pe tetãgua mboyvegua puʼakaʼỹgua Jeroboam ruvicha guasu rembiasápe ojehechauka Israel ruvicha guasúpe, ha avei maranduhára Judá guigua oñemboúva peteĩ ñeʼẽmeʼẽ Tupãgui omombeʼúva Jeroboam rembiapo puʼakaʼỹgua ypykue rehe, ha omeʼẽva maranduhárape mboʼe hag̃ua mbaʼe tape ani hag̃ua oiporu ojevývo Judáme. Pe maranduhára Judá guigua omboyke Jeroboam jerure opyta hag̃ua, ha upéi katu omoneĩ Betel pe maranduhára japúva invitasión, ha upéicha omoĩ hag̃ua ijapépe. Pe maranduhára naiñeʼẽrendúiva omanóta vúrro ha león paʼũme, ha upéi oñeñotỹta pe maranduhára japúva itakuápe.
On August 11, 1840, a prophecy of the second woe was fulfilled, and the foundations of Adventism was laid. Josiah Litch presented the prophecy in 1838, and then ten days before August 11, 1840 he fined tuned his calculations and predicted August 11, 1840, as the day the Ottoman supremacy would cease, in fulfillment of the prophecy of Islam of the second woe.
11 jasypoteĩ ary 1840-pe, oñekumpli peteĩ profesía pe mokõiha ñembyasýgui, ha oñemoĩ Adventísmo pyenda. Josiah Litch oikuaauka pe profesía ary 1838-pe, ha upéi, pa jasypo ára mboyve 11 jasypoteĩ 1840-gui, omohenda porãve ikalkulasiónkuéra ha oikuaauka 11 jasypoteĩ ary 1840 ha’eha pe ára opa haguã pe supremasía otomana, oñekumpli hag̃uáicha pe profesía Islam rehegua pe mokõiha ñembyasýpe.
King Josiah symbolizes the final revival and reformation, for every prophet speaks more directly of the latter days, than any prior days. King Josiah symbolizes the final revival and reformation, and that reformation has been set forth in the Bible by a prediction. The book of Joel identifies the final revival and reformation that takes place among those who will be the one hundred and forty-four thousand. Josiah’s revival was two steps, it began, then a prophecy was unsealed that added momentum to the work. The two steps are the early and latter rain, as set forth in the book of Joel, and fulfilled in the books of Acts, and then fulfilled again in the Millerite history.
Mburuvicha Josías ohechauka pe ñembopyahu ha ñemyatyrõ paha, pórke opa maranduhára ñeʼẽve hesakãve umi ára paháre, oimeraẽ ára yma guarégui. Mburuvicha Josías ohechauka pe ñembopyahu ha ñemyatyrõ paha, ha upe ñemyatyrõ oñemoĩma Ñandejára Ñeʼẽme peteĩ profesía rupive. Joel kuatiañeʼẽ ohechauka pe ñembopyahu ha ñemyatyrõ paha oikótava umi apytépe haʼétava cien cuarenta y cuatro mil. Josías ñembopyahu mokõi jepytaso vaʼekue; oñepyrũ raẽ, ha upéi peteĩ profesía oñeñembotyʼỹva omeʼẽ hetave mbarete pe tembiapópe. Umi mokõi jepytaso hína pe ama ypy ha pe ama paha, Joel kuatiañeʼẽme oñemoĩháicha, ha oñembotýva Hechos kuatiakuérape, ha upéi oñemboty jeyvaʼekue Millerita rembiasápe.
At the foundational rebellions of Aaron, king Jeroboam and the prophet from Judah to king Josiah, and then on to Josiah Litch, identifies a line of testimony concerning the foundational test. The foundational test is the first test, that is followed by the temple test when the capstone is placed. After that the third test, the litmus test arrives.
Umi rebelión ypykue Aarón, mburuvicha guasu Jeroboam ha maranduhára Judá guive mburuvicha guasu Josías peve, ha upéi Josías Litch peve, ojehechauka peteĩ línea testimonio rehegua oñembohysýiva pe prueba fundacional rehe. Pe prueba fundacional ha’e pe prueba peteĩha, ha upéi oúta pe prueba templo rehegua, oñemoĩ jave pe ita apykaha. Upéi, pe mbohapyha prueba, pe prueba decisiva, oguahẽ.
From the golden calf, unto Jeroboam’s altars at Bethel and Dan, to king Josiah, unto Josiah Litch represents a series of prophetic footsteps that lead to the foundational test of 9/11. When the great buildings of New York came down at 9/11, a prophecy of the third woe identified the test calling for a return to the old foundational paths, for the parallel of August 11, 1840 and 9/11 could be seen by any Laodicean Seventh-day Adventist who chose to see. Al Qaeda’s involvement in 9/11 is often brought into question in these days of conspiracy theories that generally are true, but Al Qaeda means “the foundation,” and they began as an organization one year before the time of the end in 1989, in fact on August 11, 1988.
Vaka óro guive, Jeroboam rembiguái rendápe Betel ha Dan-pe, rréi Josías peve, Josiah Litch peve ojehechauka peteĩ aty pyra prophetagua py rapykuéri ogueraháva pe prueba ypykue guasu 9/11-pe. Umi óga tuichavéva Nueva York-pegua ho’árõ guare 9/11-pe, peteĩ profesía pe mbohapyha aipo vaígui ohechakuaa pe prueba ohenóiva ojevy hag̃ua umi tape ymaite guaréva ypykue rehe, péva August 11, 1840 ha 9/11 joja ikatu hag̃uáicha ojehecha oimeraẽva Adventista del Séptimo Día Laodiceagua oipotáramo ohecha. Al Qaeda oikehague 9/11-pe heta jey oñemoĩ porandu ko’ã ára conspiración rehegua teoría-kuérape, ha’éva jepi añetegua; katu Al Qaeda he’ise “pe cimiento”, ha oñepyrũkuri peteĩ organización-ramo peteĩ ary mboyve pe ára paha guive 1989-pe, añetehápe August 11, 1988-pe.
If these details about the prophetic symbolism of the foundations is not noticed, much is lost. At 9/11 the foundations were laid in the first step. The second step the temple is finished as the capstone is placed. The third step is the closed door of the Sunday law. From 9/11 unto the Sunday law the message is primarily directed to Laodicean Seventh-day Adventists, for judgment begins at the house of God, and it ends for the house of God at the Sunday law. There and then Laodicean Seventh-day Adventism is passed by; as were the Protestants in Millerite history, and the Jews in the history of Christ, and as were those who died over forty years in the history of Moses.
Koʼã mbaʼe detalle oñeʼẽva umi cimiento simbología profética rehe noñehesaʼỹijóiramo, heta mbaʼe okañy. 11 de septiembre-pe umi cimiento oñemoĩ vaʼekue pe peteĩha pasope. Pe mokõiha pasope pe templo oñemohuʼã, oñemoĩvo pe ita akã rehegua. Pe mbohapyha paso haʼe pe okẽ oñembotýva pe léi domingo rehegua. Guive 11 de septiembre guive pe léi domingo peve, pe marandu oñembohape tenonderãite umi Adventista del Séptimo Día Laodiceagua-pe g̃uarã, pórke pe juicio oñepyrũ Ñandejára róga-pe, ha opa Ñandejára róga rehe pe léi domingo-pe. Upépe ha upe jave pe Adventismo del Séptimo Día Laodiceagua oñemboyke; ojejapo haguéicha umi protestánte rehe pe tembiasakue Miller guarépe, ha umi hudío rehe Cristo rembiasakue-pe, ha avei umi omanóva cuarenta áño ári Moisés rembiasakue-pe.
The third woe of 9/11 was typified by the second woe of August 11, 1840, and at that level both waymarks are represented by the ass, the first symbol of Islam in Bible prophecy. The Sunday law is the mark of the beast, and that beast is often represented as a lion, thus counterfeiting the Lion of the tribe of Judah. The Sunday law is the lion and the disobedient prophet from Judah died between the ass and the lion, and was buried in the same grave as the lying prophet of Bethel. He died in the prophetic period from 9/11 unto the Sunday law, which is the prophetic period from the ass unto the lion. That testing period is the grave of the lying prophet of Bethel, who had the disobedient prophet from Judah buried in his very own grave.
Mbohapyapyha mbohapyha 11 jasyporundýpe ojehu vaʼekue ojehechauka hag̃ua pe mbohapyha mbaʼe vai rupive 11 jasypoapýpe ary 1840-pe, ha upe nivel-pe mokõivéva umi techaukaha oñerrepresenta pe vúrro rupive, haʼéva Islam rembiasakue peteĩha símbolo maranduhai Bíblico-pe. Pe léi domingo rehegua haʼe pe mymba ñemonguʼe, ha upe mymba heta jey oñerrepresenta peteĩ leónicha, péicha omboyke hag̃ua Judá ñemoñare León añeteguápe. Pe léi domingo rehegua haʼe pe león, ha pe maranduhára naiñeʼẽrendúiva Judágui omanóma vaʼekue pe vúrro ha pe león apytépe, ha oñeñotỹvaʼekue peteĩchagua itajupe Betel maranduhára japu ndive. Omano vaʼekue pe ára maranduhápe 11 jasyporundy guive pe léi domingo peve, ha upéva hína pe ára maranduhápe pe vúrro guive pe león peve. Upe ára jehovasaʼỹrã haʼe pe itaju Betel maranduhára japúpe guarã, haʼe voi omoñotỹhaguépe pe maranduhára naiñeʼẽrendúiva Judágui ijyvyraʼã teepe.
Jeroboam’s kingdom, which is represented as a counterfeit of the kingdom of Judah, where Jerusalem and the temple are located, represented the Protestants of Millerite history, that were no longer God’s people. They lost their covenant designation between August 11, 1840 and the closed door of October 22, 1844. That history aligns with 9/11 unto the Sunday law, and for this reason, the disobedient prophet of Judah is buried in the same tomb as were the apostate Protestants, who were represented by the lying prophet of Bethel.
Jeroboam rréino, ojehechaukáva peteĩ mba’e gua’u ramo Judá rréino rehegua, upépe opyta Jerusalén ha pe témplo, ohechauka Miller-gua rembiasakue protestántekuérape, ndaha’éi vaʼekuéma Tupã tavayguakuéra. Haʼekuéra operde ikuatiañeʼẽ joajupy réra 11 jasypoapy ary 1840 guive pe okẽ oñembotýva 22 jasypa ary 1844 peve. Umi mbaʼe oikóva oñembojoja 11/9 guive pe léi domingo peve, ha upévare pe proféta naiñeʼẽrendúiva Judágua oñeñotỹ peteĩ jevyryhápe umi protestánte apóstata ndive, ojehechaukáva pe proféta japu Betelgua rupive.
Overall king Josiah was a good king, but he did die at Megiddo, an obvious and direct application to Armageddon. He went astray by refusing the warning message of Necho. Necho, the king of Egypt, and therefore the king of the south was on his way to do battle with Babylon, the king of the north. Josiah represents the Judeans that die at Armageddon, because they rejected the warning message of the battle of the king of the south and the king of the north in Daniel 11:40–45. That message became the foundation at 9/11.
En general, mburuvicha guasu Josías vaʼekue peteĩ mburuvicha guasu porã, ha upéicharõ jepe omano Meguídope, peteĩ porupyrã hesakã ha directo Armagedón rehegua. Haʼe ojei tape porãgui ndojapóiségui caso pe marandu ñeñangarekorãme omeʼẽva Neco. Neco, Egipto ruvicha guasu, ha upévare pe mburuvicha guasu ñemby gotyogua, oho hína kuri oñorairõ hag̃ua Babilonia ndive, pe mburuvicha guasu yvate gotyogua ndive. Josías ohechauka umi judeogua omanóva Armagedónpe, ogueroviaʼỹ rupi pe marandu ñeñangarekorã pe ñorairõ rehegua pe mburuvicha guasu ñemby gotyogua ha pe mburuvicha guasu yvate gotyogua apytépe Daniel 11:40–45-pe. Upe marandu oiko pe pyenda ramo 9/11-pe.
The first test is the first angel’s call to return to the foundations.
Pe peteĩha prueba ha’e pe peteĩha ánhel rembijerure jajevy hag̃ua umi fundamento-kuérape.
The second test is the second angel’s call to separate and finish the temple.
Mokõiha prueba ha’e pe mokõiha ánhel ñehenói ojeheja hag̃uáicha ha oñembotý hag̃uáicha pe témplo.
The third test is the third angel’s litmus test of the seal or the mark.
Pe mbohapyha prueba ha’e pe tercer ánhel rembiporu jehechaukarã pe sélore térã pe marka rehegua.
The first test is a test upon the foundations, and in 2024 roughly half of those involved with the Sabbath zoom meetings left over the only doctrinal argument that is represented upon the 1843 chart. That argument was over the symbol that establishes the vision of God’s people in the latter days. The Millerite controversy had the Protestants claiming Antiochus Epiphanes, or Islam was the power who exalts himself, and falls, to establish the vision in verse fourteen of Daniel eleven.
Pe peteĩha prueba ha’e peteĩ prueba umi fundamento ári, ha ary 2024-pe rupi mbyte rupi umi oikeva’ekue umi aty Zoom pe sábado rehegua-pe osẽmava’ekue peteĩnte argumento doctrinal rehe, upeva ha’éva pe oñerrepresentáva pe kuatia’atã 1843-pe. Upe argumento ha’eva’ekue pe símbolo rehegua omopyendáva pe visión Ñandejára retãygua rehegua umi ára pahápe. Pe controversia Millerita-pe umi Protestante he’íva Antiochus Epiphanes, térã Islam, ha’e hague pe mbarete omomba’eguasúva ijupe ha ho’áva, omopyenda hag̃ua pe visión versículo catorce Daniel once-pe.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Ha umi ára-pe heta opuʼãta pe mburuvicha guasu ñemby gotyo pegua rehe; avei ne retayguakuéra apytégui umi violéntova omopuʼãta ijehekuéra oñemopyenda hag̃ua pe visión; haʼekuéra katu hoʼáta. Daniel 11:14.
Was Islam or Antiochus Epiphanes the robbers of thy people, or was it Rome, as Miller identified. Miller had understood that the desolating powers of paganism and papalism were both the power that exalted themselves, who fell and who were the robbers of God’s people. The argument is represented on the chart that was “directed by the hand of God, and should not be altered,” and is the only representation on either of Habakkuk’s tables which identifies an event that had no direct reference in the prophetic Word. The reference on the chart was to highlight that foundational argument as a symbol of the separating power of God’s prophetic Word.
¿Islamo térã Antioco Epífanes piko ne retava ne retãygua apytégui, térãpa Roma, Miller ohechakuaa haguéicha? Miller ontende vaʼekue umi mbarete ohundíva, paganis mo ha papado rehegua, mokõivéva haʼeha pe pu'aka oñemombaʼeguasúva ijehegui, hoʼáva ha haʼéva Tupã retãyguakuéra mondahakuéra. Pe argumento ojehechauka pe kuatiarechaukahápe “oñemotenonde vaʼekue Tupã po rupive, ha ndojehechamoʼãivaʼerã,” ha haʼe pe representación añoite, mokõivéva Habacuc táva apytépe, ohechauka peteĩ mbaʼe vaiete ndorekóiva referencia directa ñeʼẽ profética-pe. Pe referencia oĩva pe kuatiarechaukahápe ojejapo vaʼekue oñemombaʼeguasu hag̃ua upe argumento ypykue peteĩ símbolo ramo pe mbarete omboykéva Tupã ñeʼẽ profética rupive.
In 2024, roughly half of the zoom group left over the false understanding that it is the United States that establishes the vision, and not Rome, as the Millerites so aptly defended.
Áño 2024-pe, rupi mbyte rupi pe aty Zoom rupigua osẽ, pe entendimiento japu rehegua rupi omopyenda hag̃ua pe visión Estados Unidos, ha ndaha’éi Roma, umi Millerita-kuéra odefende porã haguéicha.
The purging that began in 2023, began when Christ entered the room with His fan, and the fan is His words of truth. When He entered His room, it was empty of people, so He raised up a voice in the wilderness to prepare the way of the Lord. The voice was to prepare the way for the Messenger of the Covenant to suddenly come unto His temple; His temple of the one hundred and forty-four thousand.
Pe ñemopotĩ oñepyrũ vaekue ary 2023-pe, oñepyrũ Cristo oike ramo guare pe kotýpe Ipejuha ndive, ha pe pejuha ha’e Hẽiñe’ẽ añetegua. Oike ramo guare Ikotýpe, natekovei avave ipype, upévare omopu’ã peteĩ ñe’ẽsãso pe desiértope ombosako’i hag̃ua Ñandejára rape. Pe ñe’ẽsãso oĩkuri ombosako’i hag̃ua tape pe Ñe’ẽmondohára Ñe’ẽme’ẽgua hag̃uáicha ou pya’e Itémplope; Itémplo pe cien cuarenta y cuatro mil rehegua.
Then in 2024, the first test, the test of the foundations, the test of who establishes the vision—that vision that seals the remnant. The internal vision that seals the remnant is the vision of Christ in chapter ten, and the external vision is the vision that is established by the antichrist, and the antichrist is Rome. An internal vision of Christ and an external vision of antichrist. The sealing is a settling into truth, both spiritually and intellectually; and the internal vision of chapter ten is the spiritual, and chapter eleven’s external vision is the intellectual. The understanding and corresponding experience of both visions is the required criteria for anyone who would be sealed, as Daniel represented in the first verse of Daniel chapter ten.
Upéi, ary 2024-pe, pe jeha’ã peteĩha, pe jeha’ã ypykuéra rehegua, pe jeha’ã máva omopyenda pe visión—pe visión omohu’ãva pe hembýva. Pe visión hyepypegua omohu’ãva pe hembýva ha’e pe visión Cristo rehegua Daniel capítulo diez-pe, ha pe visión okápegua ha’e pe visión omopyendáva anticristo, ha pe anticristo ha’e Roma. Peteĩ visión hyepypegua Cristo rehegua ha peteĩ visión okápegua anticristo rehegua. Pe sellado ha’e peteĩ ñemopyenda añeteguápe, espiritual ha intelectual-pe mokõivéva; ha pe visión hyepypegua capítulo diez-gua ha’e pe espiritual, ha capítulo once-pe pe visión okápegua ha’e pe intelectual. Pe entendimiento ha pe experiencia ojoajúva mokõive visión rehe ndive ha’e pe criterio tekotevẽva oimeraẽvape g̃uarã oñemohu’ã hag̃uáicha, Daniel ohechauka haguéicha Daniel capítulo diez versículo peteĩha-pe.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Persia ruvicha Ciro mburuvicha guasu mbohapyha áñope oñemombe’u peteĩ mba’e Daniel-pe, héra ohenóiva Beltesasar; ha upe mba’e añetegua vaekue, ha pe ára oñemoĩmava ipuku vaekue; ha’e oikuaa upe mba’e, ha oreko kuaapy pe visión rehe. Daniel 10:1.
The alpha test of the foundations was over verse fourteen of Daniel eleven, and it was a parallel to the same foundational test of the Millerites, and that test was the only controversy from Millerite history that is represented upon the table Habakkuk’s watchman was commanded to write and make plain. The foundational test of 2024, was the first angel’s descent, as represented by August 11, 1840, 1888 and 9/11.
Pe prueba alfa umi pyendakuéra rehegua ha’e kuri Daniel 11, versículo catorce rehe, ha upéva ojogueraha peteĩchaite pe prueba fundacional umi Millerita-kuéra rehegua ndive; ha upe prueba añoite ha’e pe controversia peteĩvaite historia Millerita-gui ojehechaukáva pe tabla ári, Habacuc pe ñangarekohárape oñemandáva oskrivi ha omyesakã hag̃ua hesakã porã hag̃uáicha. Pe prueba fundacional ary 2024-pegua ha’e kuri pe ángel peteĩha oguejyha, ojehechaukaháicha 11 de agosto de 1840, 1888 ha 9/11.
That angel had also descended as Michael, for Michael is the one who resurrected Moses, who with Elijah was resurrected on the last day of 2023. That resurrection is represented by Ezekiel as being accomplished by a prophecy of the four winds, which Sister White calls the angry restrained horse, which is Islam of August 11, 1840 and 9/11. The alpha test was the foundational testing external vision. The omega test would be an internal capstone vision.
Upéva pe ánhel oñemboguejy vaʼekue avei Miguel ramo, pórke Miguel haʼe upe omoingovejey vaʼekue Moiséspe, haʼe, Elías ndive, oñemoingovejeýva’ekue ára pahápe 2023-pe. Upe jeikove jeýpe ohechauka Ezequiel peteĩ profesía rupive umi irundy yvytu rehegua, pe ermána White ohenóiva kavaju pochý oñejoko vaʼekue, ha upéva haʼe Islam 11 jasypoapy 1840 ha 11/9-pe. Pe prueba alfa vaʼekue pe prueba pyendaigua visión okapegua rehegua. Pe prueba omega vaʼerã peteĩ visión hyepypegua, hína pe apyta yvategua.
Why would there be an alpha and omega to be followed by a third test? This is the very issue I am identifying. The alpha external testing vision of 2024, is the first of three tests. That foundational test must be passed to be involved in the capstone omega test. Those two tests are of a different prophetic nature than the third test. The third test is a litmus test which demonstrates if the candidate has truly passed the previous two steps.
Mba’ére rehe oĩta peteĩ alfa ha omega upéi ojeju hag̃ua peteĩ mbohapyha prueba? Kóva hína pe temaete che aikuaaukáva. Pe visión de prueba externa alfa ary 2024-pe, ha’e pe peteĩha umi mbohapy prueba apytégui. Upe prueba ypykue tekotevẽ ojehasa ikatu hag̃uáicha oñeñapytĩ pe prueba omega apykaguápe. Ko’ã mokõi prueba oreko peteĩ naturaleza profética iñambuéva pe mbohapyha prueba-gui. Pe mbohapyha prueba ha’e peteĩ prueba ohechaukáva añetépa pe candidato ohasa porã ra’e umi mokõi paso mboyvegua.
The first test is the foundation, and the second test is the temple completed. The foundation of the temple was laid during the history of the first decree to come out of Babylon. In the history of the second decree the temple was completed. The third decree was different, for in that decree, Judah’s national sovereignty was restored giving them the authority to prosecute civil and religious crimes. Judgment is restored at the third decree. In 2024, the foundational alpha test separated those in the dirt brush man’s virtually empty room.
Pe peteĩha prueba ha’e pe fundamento, ha pe mokõihá prueba ha’e pe témplo oñemohu’ãmava. Pe témplo fundamento oñemoĩ va’ekue pe peteĩha decreto rembiasakue jave osẽ hag̃ua Babilóniagui. Pe mokõihá decreto rembiasakuepe pe témplo oñemohu’ã. Pe mbohapyha decreto katu iñambue va’ekue, pórke upéva rupive Judá retã poguýpe jevy ojehupyty, ome’ẽvo chupekuéra pokatu ombojovake hag̃ua umi tekoavy civil ha religioso. Pe juicio oñemyatyrõjey pe mbohapyha decretope. Áño 2024-pe, pe prueba alfa fundacional omboyke umi oĩva pe kuimba’e dirt brush koty haimete nandietéva ryepýpe.
The omega test is where the temple is finished, as represented by the capstone being placed. The completion of the temple is the church triumphant that is established when the tares are removed. The completion of the temple in Miller’s dream was when the jewels were cast back into the larger casket “without any visible pains of the man who cast them in.” After Miller identifies the dirt brush man casting the jewels into the larger casket, he ends his testimony with the words, “I shouted with very joy, and that shout awoke me.”
Pe prueba omega-pe oñemohu’ã pe témplo, ojehechaukaháicha oñemoĩ jave pe ita iñakãgua. Pe témplo ñemohu’ã ha’e pe iglesia triunfante oñemopyendáva oñemboyke jave umi cizaña. Pe témplo ñemohu’ã Miller kerayvotýpe oiko va’ekue umi joya oñemombojeývo pe ka’avo guasúpe “mba’eveichagua jehasa asy ojehecha’ỹre pe kuimba’e omombo va’ekuépe.” Miller ohechakuaa rire pe kuimba’e yvykuaity rehegua omomboha umi joya pe ka’avo guasúpe, omohu’ã he testimonia ko’ã ñe’ẽme: “A sapukái vy’águi voi, ha upe sapukái chembopáy.”
Take note that Miller’s loud cry that awakens, was empowered by “joy.” Joy is the symbol of those in Joel who have the “new wine,” and “shame” is upon those other drinkers of wine who have been cut off from the new wine. The Midnight Cry that awakens Miller, follows after the dirt brush man casts the jewels into the larger casket. The larger casket is full of the jewels that have been separated from the rubbish and cast into the casket, which is both the temple of the one hundred and forty-four thousand, and the message of the Midnight Cry. The temple is finished in the second decree, or the second angel, or the second and omega test. In Miller’s dream, the omega test is represented when the windows of heaven are opened.
Ejesarekóke pe sapy’aitépe Miller ñe’ẽhatã omombáyva oñemombarete hague “vy’águi”. Vy’a ha’e umi Joel-pe guaréva símbolo, umi oguerekóva “vino pyahu”; ha “ñemotĩ” oĩ umi ambue vino’uha ári, umi oñekytĩva’ekue vino pyahúgui. Pe Pyharepyte Sapy’a Hatã omombáyva Miller-pe, ou pe kuimba’e mbokaja yvy rehegua omombo rire umi joya pe arca tuichavévape. Pe arca tuichavéva henyhẽ umi joyágui, umi oñemboja’óva ita’ỹi ha mba’e ky’águi ha oñemombo pe arca-pe, ha upéva mokõivéva: pe témplo umi cien cuarenta y cuatro milgua, ha pe marandu Pyharepyte Sapy’a Hatã rehegua. Pe témplo oñemohu’ã pe mokõiha decreto-pe, térã pe mokõiha ánhel-pe, térã pe mokõiha ha omega prueba-pe. Miller kerayvotýpe, pe omega prueba oñerrepresenta yvága rovái jepe’a jave.
And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. Revelation 19:6–9.
Ha ahendu ku peteĩ aty tuichaitereíva ñe'ẽramoguáicha, ha hetaiterei y ñe'ẽramoguáicha, ha arapupu mbareteitéva ñe'ẽramoguáicha, he'íva: Aleluya; Ñandejára Tupã Ipu'akapáva oguapy mborayhupyrãme. Tavy'a ha ñañembovy'a, ha ñamomba'e guasu chupe; pe Ovecha Ra'y ñemendáma oguahẽ, ha hembireko oñembosako'íma. Ha chupe oñeme'ẽ oñemonde hag̃ua líno iporãva, potĩ ha morotĩva; pe líno iporãva niko umi imarangatuva tekojoja. Ha he'i chéve: Ehai: Ojehovasáva umi oñehenóiva Ovecha Ra'y ñemendakaru guasúpe. Ha he'i chéve: Ko'ãva hína Tupã ñe'ẽ añeteguáva. Apocalipsis 19:6–9.
On October 22, 1844, “four comings of Christ” were fulfilled, and each of those four comings are more perfectly fulfilled at the soon-coming Sunday law. He came as the Messenger of the Covenant, in fulfillment of the purging and purification of the Levites in Malachi three. He came to receive a kingdom in fulfillment of Daniel 7:13. He came to cleanse the sanctuary in fulfillment of Daniel 8:14 and He also came to the marriage. The marriage takes place when the bride has made herself ready.
22 jasypa 1844-pe, “irundy ju og̃uahẽ Jesucristo rehegua” oñembopaje, ha peteĩteĩ umi irundy og̃uahẽgui oñembopajeve hag̃ua hendápe porãite pe léi domingo og̃uahẽmbotaitévape. Haʼe ou Kuatia Ñeʼẽme oñeñeʼẽháicha pe Ñeʼẽrerahaha Ñeʼẽme’ẽgua ramo, oñembopaje hag̃ua pe levita-kuéra ñemopotĩ ha ñemongarai rehegua Malaquías mbohapy-pe. Haʼe ou hag̃ua ohupyty peteĩ rréino, oñembopaje hag̃ua Daniel 7:13. Haʼe ou hag̃ua omopotĩ pe tupaópegua marandu renda, oñembopaje hag̃ua Daniel 8:14, ha avei ou pe ñemendápe. Pe ñemenda oiko pe novia oñembosakoʼívo ijehe hag̃uáicha.
“‘When the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.’ Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.” Christ’s Object Lessons, 69.
“‘Hi’a ojehechaukávo pe yva, pya’e ombohasa pe kysepuku, pe mbyatyha ára og̃uahẽma rupi.’ Cristo oha’arõ ñembyasy guasúpe ijehechauka hag̃ua ijehe voi Itupãope. Cristo reko ojehechauka hag̃uáicha iporãmbaitépe Itavayguakuérape, upéicharõ ae ou hag̃ua omomba’e hag̃ua chupekuéra imba’erã teéicha.” Christ’s Object Lessons, 69.
The “world can only be warned,” according to inspiration, by “seeing men and women” with the seal of God during the Sunday law crisis.
He’i “ko mundo ikatu hag̃uáicha oñemomarandu,” he’iháicha inspiración, “ohechávo kuimba’e ha kuña” oguerekóva Tupã sello pe crisis léi dominical aja.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Pe Espíritu Santo rembiapo hína oguerovia hag̃ua ko múndope angaipa rehe, tekojoja rehe ha jehusga rehe. Ko múndo ikatu hag̃uánte oñeñandu hag̃ua ñemomarandu ohechávo umi ogueroviáva pe añetegua oñemongaraiha pe añeteguápe, ojapóvo umi principio yvate ha marangatu, ohechaukávo peteĩ sentido yvate ha poravopyrépe pe línea ombojoajúva’ỹva umi oñongatúva Tupã mandamiénto ha umi opyrũva hese hapykuéri. Pe Espíritu ñemongarai ohechauka porã pe joavy umi oguerekóva Tupã sello ha umi oñongatúva peteĩ ára pytu’u japúva. Oguahẽ vove pe prueba, ojehechaukáta hesakã porã mba’épa pe mymba marandu. Ha’e hína arateĩ ñongatu. Umi, ohecha rire pe añetegua, osegíva gueteri omoĩvo ko ára marangatúramo, ogueraha pe kuimba’e angaipa rehegua firma, pe opensáva omoambue hag̃ua ára ha léi.” Bible Training School, December 1, 1903.
When the bride makes herself ready the harvest is come. The harvest begins with the gathering together of the first fruit wheat offering that is lifted up as a wave offering ensign. First the first fruits, which are the one hundred and forty-four thousand in the book of Revelation, are gathered, and then the other flock, who are the great multitude. The ensign is his mighty army, and his mighty army is arrayed in fine white linen. At the marriage, the temple of the one hundred and forty-four is finished in advance of the judgment of the Sunday law, and that temple is not only Miller’s larger casket, but it is the church triumphant that possesses all the gifts, including the spirit of prophecy.
Oñembosako’ívo pe novia, pe ñemono’õ oguahẽma. Pe ñemono’õ oñepyrũ pe ñembyatýpe trigo ra’y ypykue jehupi rehegua, oñemopu’ãva peteĩ ofrénda ondiáva techaukaháramo. Tenonderãite oñembyaty umi yva ypykue, ha’éva cien cuarenta y cuatro mil pe libro de Apocalipsis-pe, ha upéi pe ambue aty, ha’éva pe aty guasu. Pe techaukaha ha’e hesegua ehérsito mbarete, ha iehérsito mbarete oñemonde lino morotĩ porãme. Pe ñemendápe, pe témplo umi cien cuarenta y cuatro rehegua oñemohu’ãma mboyve pe huísio léi domingo rehegua, ha upe témplo ndaha’éi añoite Miller ryru guasuvéva, síno avei ha’e pe tupao ipu’akapáva oguerekóva opaite don, oikehápe espíritu de profecía.
And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.
Ha che’a ipy gotyo amomba’e hag̃ua chupe. Ha ha’e he’i chéve: Ani rejapo upéva: che niko nde rapicha rembiguái, ha umi nde ryvy kuérape Jesús rembiasa’ẽ rehegua orekóvagui peteĩva; emomba’e Tupãme: Jesús rembiasa’ẽ rehegua niko maranduhára ñe’ẽ espíritu. Apocalipsis 19:10.
The one hundred and forty-four thousand are those who have the testimony of Jesus, and the testimony of Jesus is set forth “line upon line” in both the Bible and Spirit of Prophecy. When the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand, they will all employ the line upon line methodology to present their testimony. That testimony is a combination of the Divine blood and the human witness.
Umi cien cuarenta y cuatro mil ha’e umi oguerekóva Jesús remimombe’u, ha Jesús remimombe’u oñemohenda “línea ári línea” mokõive, la Biblia ha Espíritu de Profecía-pe. Upe movimiento laodicense umi cien cuarenta y cuatro mil rehegua ojetransforma vove movimiento filadelfiano-pe umi cien cuarenta y cuatro mil rehegua, ha’ekuéra opavave oipurúta pe metodología línea ári línea omoĩ hag̃ua tenondépe hymba’e remimombe’u. Upe remimombe’u ha’e peteĩ ñembojoaju Tuguy Divino ha pe testimonio humano rehegua.
And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.
Haʼekuéra ogana hese pe Ovecha Raʼy ruguy rupive, ha iñeʼẽmombeʼu rupive; ha ndohayhúi hekove pe mano peve. Apocalipsis 12:11.
The testimony of humanity combined with the blood of Divinity is the testimony of Moses and the Lamb. Moses was humanity, the alpha to the blood of the omega Lamb’s divinity. All the gifts are restored as soon as the bride makes herself ready, and as a mighty army clothed in white linen, she takes her position as the ensign of the Lord’s advancing army. That battle march begins when the bride is made ready and clothed in white, which is when the windows of heaven are opened, as they were in Miller’s dream.
Yvypóra rembikuaa oñembojoajúvo Tupã retepyrũ ruguy rehe ndive ha’e Moisés ha Ovecha Ra’y mombe’upy. Moisés ha’e vaekue yvypóra, alfa ramo Ovecha Ra’y omega pegua Tupã retepyrũ ruguy renondépe. Opaite mba’e porã ome’ẽva oñemyatyrõ jey pe novia oñembosako’i vove, ha peteĩ ehérsito mbarete ao líno morotĩ rehe oñemonde hag̃uáicha, ha’e ojapyhy hendaguã Ñandejára ehérsito tenondegua poyvi ramo. Upe ñorairõ rape ñembo’eha oñepyrũ pe novia oñembosako’i ha oñemonde morotĩ jave, upéva ha’e yvága ovetã ojepe’a jave, oiko haguéicha Miller kerayvotýpe.
And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. Revelation 19:11–16.
Ha ahecha yvága ojepe’a hag̃ua, ha péina ápe peteĩ kavaju morotĩ; ha upe hi’ári oguapývape oñembohéra Ijeroviapyrã ha Añetegua, ha tekojoja reheve oikuaa hag̃ua ha omomba’e hag̃ua ñorairõ. Hesa tata rendýicha hendy, ha iñakã ári heta hag̃ua guasu; ha oreko peteĩ téra ojehaíva, avave ndoikuaáiva, ha’e añoite. Ha oĩ ao ryguasu tuguy rehe oñapymíva reheve; ha héra hína Ñandejára Ñe’ẽ. Ha umi ehérsito yvágape oĩva osegi chupe kavaju morotĩ ári, oñemonde ao lino iporãva, morotĩ ha potĩva. Ha ijurúgui osẽ peteĩ kyse puku hãiha, upéva rupive oinupã hag̃ua tetãnguérape; ha ha’e oguerekóta chupekuéra peteĩ yvyra hierro guigua reheve; ha opyrũ uva renda oñepyrũhápe osẽ hag̃ua kaguy, Tupã Ipu’akapáva pochy ha pochy eterei rehegua. Ha oreko ijaóre ha hekakã ári peteĩ téra ojehaíva: MBURUVICHA RUVICHAKUÉRA, HA JARAKUÉRA JÁRA. Apocalipsis 19:11–16.
When the dirt brush man enters the empty room and opens the windows He gathers up the jewels and cast them into the larger omega casket. James White would identify those jewels as God’s people, but William Miller would tell you symbols have more than one meaning, and the jewels represent not only the scattered foundational truths, but also the scattered jewels that are on the crown that is lifted up representing Christ’s kingdom of glory.
Pe kuimba’yvy ñemopotĩha oike pe koty nandipe ha oipe’a umi ovetã, ombyaty umi joya ha omombo chupekuéra pe omega ryru guasuvepe. James White omombe’úta umi joya ha’eha Tupã tavaygua, hákatu William Miller he’íta ndéve umi símbolo oguerekoha peteĩ térã hetave he’iséva, ha umi joya ohechauka ndaha’éi añónte umi añetegua iñepyrũmby isarambíva, síno avei umi joya isarambíva oĩva pe koróna ári oñemopu’ãva, ohechaukávo Cristo mborayhuvereko tee hag̃ua reino.
And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. Zechariah 9:16.
Ha Tupã ijára kuéra rehegua oguerovia hag̃ua chupekuéra upe árape, haʼéta imarangatuaty ovecha atyicha: haʼekuéra niko haʼéta peteĩ akã rehegua ita kuéraicha, ojegueropuʼakáva peteĩ techaukaháramo yvy ári. Zacarías 9:16.
The omega and second test after the foundational alpha test of Rome establishing the vision, is the capstone omega test. It is the finishing of the temple test, that precedes the third litmus test of judgment. The test purges the two classes of worshippers from each other, separating the wise and foolish based upon the oil, which is the message, or as Sister White identified in her commentary of the synagogue at Capernaum—the “words of truth.”
Pe prueba mokoĩha ha mokõiha, pe prueba alfa ñepyrũgua rire Roma omopyendáva pe visión, ha’e pe prueba omega pahaitegua. Ha’e pe templo rembiapo jehechaukaha ñemohu’ã, omotenondéva pe mbohapyha prueba decisiva juicio rehegua. Pe prueba omopotĩ umi mokõi aty oporomomba’éva peteĩgui ambuépe, omboja’óva umi arandu ha umi vyrorei pe aséite rehehápe, upéva ha’éva pe marandu, térã, pe ermána White ohechauka haguéicha iñe’ẽme’ẽme pe sinagóga Capernaúmpeguáre—umi “ñe’ẽ añetegua.”
Capernaum is where in John 6:66, Jesus lost the greatest number of disciples at one time, and those disciples never returned. As the largest test of discipleship in the time of Christ, Capernaum is a symbol of the omega test of discipleship in the time of Christ, which in turn would typify the omega test of discipleship in the three-step testing process that began in 2023. In Capernaum, the test was represented by the Bread of Heaven, and it identified the failure of the Jews in the context of their inability to understand prophecy, due to their unwillingness to accept that when Jesus’ spoke of natural things, it was to be understood in a spiritual application.
Capernáumpe oĩ, Juan 6:66-pe, Jesús operde hague peteĩ jeýpe hetaiteve temimbo’e, ha umi temimbo’e araka’eve ndojevéi. Oikóvo temimbo’e rekópe pe tuichavéva prueba Cristo tiémpope, Capernáum ha’e peteĩ símbolo pe prueba omega rehegua temimbo’e rekópe Cristo tiémpope; ha upéva katu omombe’upa peteĩ techaukarã ramo pe prueba omega rehegua temimbo’e rekópe umi mbohapy etapa orekóva pe proceso de prueba oñepyrũva’ekue 2023-pe. Capernáumpe, pe prueba ojehechauka va’ekue pe Pan Yvágagui rupive, ha upéva ohechauka umi judío kuéra jejavy, pe contexto orekóvape iñakãrapu’ã’ỹkue profecía rehegua, ndoaseptáigui hikuái Jesús oñe’ẽ jave umi mba’e natural rehe, upéva oñentende va’erãha peteĩ aplicación espiritual-pe.
We will continue these things in the next article.
Ko’ẽrõgua artíkulope ñamyanyhẽta ko’ã mba’e.
“Christ’s discourse in the synagogue concerning the bread of life was the turning point in the history of Judas. He heard the words, ‘Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you.’ John 6:53. He saw that Christ was offering spiritual rather than worldly good. He regarded himself as farsighted, and thought he could see that Jesus would have no honor, and that He could bestow no high position upon His followers. He determined not to unite himself so closely to Christ but that he could draw away. He would watch. And he did watch.
“Cristo ñe’ẽngue pe sinagógape pe mbujape tekove rehegua ári oiko vaʼekue pe mbaʼe omoambuéva Judas rembiasápe. Haʼe ohendu umi ñeʼẽ: ‘Ndapeʼúiramo Yvypóra Raʼy roʼo, ha ndapeʼúiramo Ijyguy, ndapeguerekói tekove pende pype.’ Juan 6:53. Haʼe ohechakuaa Cristo omeʼẽha mbaʼe porã espiritual, ndahaʼéi ko yvy arigua. Haʼe ojehecha ijehe mombyry ohecháva ramo, ha oimoʼã ikatuha ohecha Jesús ndoguerekomoʼãiha mborayhu térã terakuã, ha ndaikatumoʼãiha omeʼẽ yvate renda umi hapykuéri ohóva peguarã. Haʼe oñemoĩ iñakãme ndojoajumoʼãiha ijehe Cristo ndive péichaite peve ndaikatúi hag̃uáicha ojepeʼa chugui. Haʼe omañáta. Ha añetehápe omaña vaʼekue.”
“From that time he expressed doubts that confused the disciples. …” The Desire of Ages, 719.
“Upe guive ha’e omombeʼu hag̃ua iñemomarandu’ỹ oñembotavýva ombyai vaʼekue umi temimboʼekuérape. …” The Desire of Ages, 719.
First Test
Ñeha’ã peteĩha
“The look that Jesus cast upon the selfish Judas convinced him that the Master had penetrated his hypocrisy, and read his base, contemptible character. This was a more direct reproof than Judas had before received. He was provoked by it, and thus a door was opened through which Satan entered to control his thoughts. Instead of repenting, he planned revenge. Stung by the knowledge of his sin, and provoked to madness because his guilt was known, he rose from the table, and went to the palace of the high priest, where he found the council assembled. He was imbued with the spirit of Satan, and acted like one bereft of reason. The reward promised for the betrayal of his Master was thirty pieces of silver; and for a far less sum than the box of ointment cost he sold the Savior.
“Pe oma’ẽva’ekue Jesús pe Judas ijehópyráva rehe ombojerovia chupe pe Mbo’ehára oike hague ipy’apy gua’u hypokresía ruguápe, ha omoñe’ẽ hague heko vai, ñemomba’eguasu’ỹ ha ñemotĩva. Kóva ha’e va’ekue peteĩ ñemoñe’ẽ vai rehegua iporãve ha hesakãvéva umi Judas oikuaava’ekue ymavegui. Upéva ombochy chupe, ha péicha ojepe’a peteĩ okẽ Satanás oike hag̃ua ojoko hag̃ua iñemoĩrũ. Oñembyasy ha oñearrepenti rangue, oñepyrũ ombohysýi hag̃ua ñemyrõ. Oikytĩ rupi chupe pe kuaapy ipekado rehegua, ha oñembopochy hag̃ua ñandeve peve oikuaaukágui hembiapo vai, opu’ã meságui ha oho pa’i guasu róga guasúpe, upépe ojuhu pe aty oñembyatyma hague. Ojejagarra chupe Satanás espíritu rehe, ha ojapo peteĩ iñaranduva’ỹvaicha. Pe tembihepy oñepromete va’ekue chupe itraisiona hag̃ua Ijáva ha’e va’ekue mbohapy pa’ũ plata pehẽngue; ha peteĩ viru michĩvévare pe mba’eryru asýgui, ovende pe Salvador.”
“In spirit and practice many resemble Judas. As long as there is silence in regard to the plague-spot in their character, no open enmity is seen; but when they are reproved, bitterness fills their hearts.” Youth Instructor, July 12, 1900.
“Ánima ha tembiapo-pe heta ojogua Judas-pe. Oĩ aja kirirĩ ikatúva oñeñe’ẽ’ỹ hag̃ua upe mba’e vai oĩva hekope, ndojehechái mba’eve ñorairõ abierto; ha oñemoñe’ẽ jave chupekuéra, py’arovy henyhẽ ipy’apýpekuéra.” Youth Instructor, 12 de julio de 1900.
The Second Test
Pe Mokõiha Arandu hag̃ua hag̃uáicha
“Before the Passover Judas had met a second time with the priests and scribes, and had closed the contract to deliver Jesus into their hands. . . . Judas was now offended at Christ’s act in washing the feet of His disciples. If Jesus could so humble Himself, he thought, He could not be Israel’s king. All hope of worldly honor in a temporal kingdom was destroyed. Judas was satisfied that there was nothing to be gained by following Christ. After seeing Him degrade Himself, as he thought, he was confirmed in his purpose to disown Him, and confess himself deceived. He was possessed by a demon, and he resolved to complete the work he had agreed to do in betraying his Lord.” The Desire of Ages, 645.
“Páskua mboyve Judas ojotopa jevy mokõiha jey pa’i ruvicha ha mbo’ehára kuéra ndive, ha omboty pe ñe’ẽme’ẽ oentrega hag̃ua Jesúspe ijapópekuéra.... Ko’ág̃a Judas ipochy Cristo rembiapo rehe, ohejohéi haguére iñemoirũnguéra py. Jesús ikatúramo oñemomirĩite péicha, he’i ijehe, ndaikatumo’ãi Israel ruvicha guasu. Opaite esperánsa pe tetã yvy arigua mborayhu ha terakuã rehegua peteĩ mburuvicha guasu arapýpe oñehundi. Judas oguerovia porãma ndaiporiha mba’eve oganátava oho rupi Cristo rapykuéri. Ohechávo mba’éichapa, ha’e oimo’ãháicha, oñemboguejy ijehe, omombarete iñakãme pe tembiaporã omboykéta hag̃ua chupe, ha oñemombe’u hag̃ua ijehe ojavyhague. Peteĩ aña ojagarra chupe, ha upévare odesidi omohu’ã hag̃ua pe tembiapo omoneĩ va’ekue ojapo hag̃ua, ombotavyvo hag̃ua Ijárare.” The Desire of Ages, 645.
The Final Decision
Pe Ñembo’eha Paha hag̃ua hag̃ua hag̃ua hag̃uare Decision final?
“In surprise and confusion at the exposure of his purpose, Judas rose hastily to leave the room. ‘Then said Jesus unto him, That thou doest, do quickly. . . . He then having received the sop went immediately out: and it was night.’ Night it was to the traitor as he turned away from Christ into the outer darkness.
“Ñemondýi ha jepovyvy rehe, ojekuaaukágui hembipotápe, Judas opu’ã pya’e osẽ hag̃ua kotýgui. ‘Upémarõ Jesús he’i chupe: Pe rejapótava, ejapo pya’e.... Ha’e upérõ, ojapyhývo pe tembi’u pehẽngue, pya’e osẽ; ha pyharema kuri.’ Pyharema niko pe traidórpe g̃uarã, ojei hag̃ua Cristo-gui pe pytũ okapeguápe.”
“Until this step was taken, Judas had not passed beyond the possibility of repentance. But when he left the presence of his Lord and his fellow disciples, the final decision had been made. He had passed the boundary line.
“Ko paso oñeme’ẽ peve, Judas ndoihasái gueteri pe posibilidad oñearrepentívo. Ha oheja rire pe presencia Ijára ha iñirũnguera discípulo-kuéra rehegua, pe decisión paha ojejapóma. Haʼe ohasáma pe límite rehegua.”
“Wonderful had been the long-suffering of Jesus in His dealing with this tempted soul. Nothing that could be done to save Judas had been left undone. After he had twice covenanted to betray his Lord, Jesus still gave him opportunity for repentance. By reading the secret purpose of the traitor’s heart, Christ gave to Judas the final, convincing evidence of His divinity. This was to the false disciple the last call to repentance. No appeal that the divine-human heart of Christ could make had been spared. The waves of mercy, beaten back by stubborn pride, returned in a stronger tide of subduing love. But although surprised and alarmed at the discovery of his guilt, Judas became only the more determined. From the sacramental supper he went out to complete the work of betrayal.
“Tuichaite pe Jesús are peteĩ py’a yvate ipukuva’ekue iderasi hag̃ua ko ánga oñeha’ãrõvandi rehe. Mba’eve ikatúva ojejapo oñesalva hag̃ua Judaspe ndopytái ojejapo’ỹre. Ha’e ojapo rire mokõi jevy pe ñe’ẽme’ẽ ombotavy hag̃ua Ijára, Jesús gueteri ome’ẽ chupe oportunidad oñearrepenti hag̃ua. Oikuaávo pe mba’e ñemi oĩva pe traidor py’apýpe, Cristo ome’ẽ Judaspe pe pahaite, añetegua hag̃ua ojeroviapy, ehechauka hag̃ua Idiosidad. Kóva va’ekue pe temimbo’e japuva’ẽpe guarã pe pahaite jejapysaka oñearrepenti hag̃ua. Ndojehejáiri oiko’ỹ hag̃uáicha mba’eveichagua henói ikatúva ojapo Cristo py’a tupã-ha-yvypóra. Porãsy y guasu apytu’ũ rehegua, oñemboykeva’ekue akãhatã jejopy reheve, ou jey peteĩ syry mbaretevévape mborayhu ipu’akáva rupive. Péro, oñemondýi ha ojepy’apýramo jepe ojekuaágui hembiapo vai, Judas oiko hag̃uánte peve iñakãhatãvéva. Pe karu marangatu guive osẽ oho hag̃ua omohu’ã hag̃ua pe tembiapo pytaguápe hag̃ua.”
“In pronouncing the woe upon Judas, Christ also had a purpose of mercy toward His disciples. He thus gave them the crowning evidence of His Messiahship. ‘I tell you before it come,’ He said, ‘that, when it is come to pass, ye may believe that I AM.’ Had Jesus remained silent, in apparent ignorance of what was to come upon Him, the disciples might have thought that their Master had not divine foresight, and had been surprised and betrayed into the hands of the murderous mob. A year before, Jesus had told the disciples that He had chosen twelve, and that one was a devil. Now His words to Judas, showing that his treachery was fully known to his Master, would strengthen the faith of Christ’s true followers during His humiliation. And when Judas should have come to his dreadful end, they would remember the woe that Jesus had pronounced upon the betrayer.” The Desire of Ages, 653–655.
“Omombeʼúvo pe mbaʼe vai oútava Judas ári, Cristo oguereko avei peteĩ propósito poriahuverekogua Hembiaporãnguéra rehehápe. Péicha omeʼẽ chupekuéra pe jehechauka pahaite ha yvatevéva Imesiáhaguáre. ‘Haʼe peẽme pe oiko mboyve,’ heʼi, ‘ikatu hag̃uáicha, oikóvo, pejerovia che haʼeha CHE HAʼE.’ Jesús okirirĩ rire raʼe, ha ojehecharamo hag̃uáicha ndoikuaáiha pe oútava hiʼári, umi temimboʼekuéra ikatu raʼe opensa Ijára ndorekói hague pe arandupy yvagaguivegua ohechaukáva mbaʼe oútava, ha ojejagarra hag̃ua chupe ha oñemeʼẽ hag̃ua umi aty jojahápe ojukasévape. Peteĩ ary mboyve, Jesús heʼi vaʼekue umi temimboʼekuérape oiporavo hague doce, ha peteĩva umívagui haʼeha peteĩ aña. Koʼág̃a Iñeʼẽnguéra Judas-pe, ohechaukáva itraición ojekuaa porãmaha Ijára rehe, omombaretéta pe jerovia umi Cristo rapichakuéra añeteguápe, ohasa aja pe ñemomirĩ. Ha Judas og̃uahẽ vove pe iñapỹiva pahaite hag̃ua, haʼekuéra imanduʼáta pe mbaʼe vai oútava Jesús omombeʼu vaʼekue pe oñotỹvape.” The Desire of Ages, 653–655.