The test of the Bread of Heaven was the omega test of discipleship in the days of Jesus, and it was also the omega in relation to the manna test that is represented in the alpha of ancient Israel’s covenant history. The beginning was manna; the end was the Bread of Heaven. The omega is always the largest, so the largest desertion of disciples’ marks Capernaum as the omega in the history of Christ and the test of discipleship.

Yvága pe Tembi’u Yvágagui rehegua ha’e va’ekue pe prueba omega temimbo’erã Jesús ára-pe, ha avei ha’e va’ekue pe omega pe prueba maná rehegua ndive joajúpe, ojehechaukáva pe alpha-pe Israel yma guaréva ñe’ẽme’ẽ rembiasakuepe. Ñepyrũrã ha’e va’ekue maná; paha ha’e va’ekue Tembi’u Yvágagui. Pe omega akóinte hína pe tuichavéva, upévare pe temimbo’ekuéra oheja hetavéva ohechauka Capernaum ha’eha pe omega Cristo rembiasakuepe ha pe prueba temimbo’érã rehegua.

Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:24–28.

Upéi Jesús he’i hemimbo’e kuérape: Oĩramo avave oúse che rapykuéri, toñemboyke ijehegui, tohupi ikurusu, ha tofollow che rehe. Oimeraẽva oñeha’ãva osalva hag̃ua hekove, okañýta; ha oimeraẽva operdéva hekove cherehehápe, ojuhúta. Mba’ére piko ideprovécho peteĩ kuimba’épe oganáramo opaite ko yvy, ha okañy hag̃ua iánga? térã mba’e piko ome’ẽta peteĩ kuimba’e iánga rekovia? Yvypóra Ra’y ou hag̃uáicha Itúva mimbipápe hemimbou yvagagua ndive; ha upérõ ome’ẽta káda peteĩme hembiapokuéra he’iháicha. Añetehápe ha’e peẽme, oĩ ko’ápe umi oĩva ñembo’ýpe, noñe’ẽmo’ãi mano rehe, ohecha peve Yvypóra Ra’y ou ramo irréinope. Mateo 16:24–28.

Capernaum is an omega test. The test at Capernaum is the test of oil in the parable of the ten virgins; that begins at the cry at midnight, and initiates a period that includes the foolish virgins recognizing they have no oil. They then begin to panic as they approach the closing door of the Sunday law, as represented in the crisis at Capernaum in John 6:66. Prophetically they are “ashamed.”

Capérnaum ha’e peteĩ prueba omega. Pe prueba ojejapóva Capérnaum-pe ha’e pe prueba ñandy rehegua pe parábola umi diez virgen rehegua; upéva oñepyrũ pe sapukái pyhare mbyteguápe, ha omoñepyrũ peteĩ periodo oikehápe umi virgen ndotavyvéiva ohechakuaáva ndorekoiha ñandy. Upéi oñepyrũ oñemondýi hag̃ua oguahẽvo pe okẽ oñemboty hag̃uáme pe léi domingo rehegua, ojehechauka hag̃uáicha pe apañuãi Capérnaum-pe Juan 6:66-pe. Maranduraháicha ha’ekuéra “otĩ.”

Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

Péina, oúma umi ára, he’i Ñandejára Tupã, amondo hag̃ua yvy ári peteĩ ñembyahýi, ndaha’éi mbuja rehegua ñembyahýi, ni y’u rehegua y’uhéi, síno hag̃ua ohendu Ñandejára ñe’ẽ: ha oguatáta hikuái peteĩ para guive ambue para peve, ha yvate guive kuarahyresẽ peve, oñani hag̃ua ko’ápe ha pépe oheka hag̃ua Ñandejára ñe’ẽ, ha ndojuhumo’ãi. Upe árape umi kuñataĩ porã ha umi mitãrusu ikangýta y’uhéigui. Umi oñe’ẽ teeva Samaria angaipa rehe, ha he’íva: Oikove nde tupã, Dan; ha, Oikove Beerseba reko; umíva voi ho’áta, ha araka’eve ndojepu’akamo’ãi jevy. Amós 8:11–14.

The omega test at Capernaum typifies the omega test that follows the foundational test of 2024. The omega test is where the bride is sealed in advance of the Sunday law. It is where the separation is forever finalized, for once she is pure, no more strangers (Gentiles) will walk through Jerusalem anymore forever.

Pe prueba omega Cafarnaúmpe ohechauka hag̃ua pe prueba omega oúva pe prueba pyenda guasu 2024-pe rire. Pe prueba omega ha’e pe tenda pe novía oñesellaha hag̃ua tenonderã pe léi domingo mboyve. Upépe pe ñemboja’o oñemohu’ã opa ára g̃uarã, pórke peteĩ jey ha’e ipotĩ vove, avave ambue tetãygua (Gentiles) ndohasamo’ãvéima Jerusalén rupive araka’eve hag̃ua.

The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more.

Ñandejára avei osapukáita Sión guive, ha omosẽta iñe'ẽ Jerusalén guive; ha yvágakuéra ha yvy oryrýita; ha katu Ñandejára ha'éta itavayguakuéra jerovia, ha Israel ra'ykuéra mbarete. Upéicha peikuaáta che ha'eha Ñandejára pende Jára, aikóva Siónpe, che yvyty marangatupe; upérõ Jerusalén marangatúta, ha avave pytagua ndohasamo'ãvéi hese.

And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim.

Ha oikóta upe árape, umi yvytykuéra osyryryne vino pyahu reheve, umi cerrokuéra katu osyryryne kamby reheve, ha opaite umi ysyrýi Judá pegua osyryryne y reheve; ha peteĩ yvu osẽta Tupã Róga-gui, ha omyakỹta Sitim ñu.

Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence against the children of Judah, because they have shed innocent blood in their land. But Judah shall dwell forever, and Jerusalem from generation to generation. For I will cleanse their blood that I have not cleansed: for the Lord dwelleth in Zion. Joel 3:16–21.

Egipto oikóta ñehundi ha Edom oikóta peteĩ desiérto nandi ramo, ojapo vaʼekue rupi ñemyrõ guasu Judá raʼykuéra rehe, oñohẽgui hikuái tuguy ndojapói vaʼekue mbaʼeve vai ijyvy rehe. Ha Judá katu opytáta opa ára g̃uarã, ha Jerusalén ñemoñare guive ñemoñarépe. Che añohẽta hag̃ua chuguikuéra tuguy, pe che ndaraisãmbyhýivaʼekue gueteri; Ñandejára niko oiko Siónpe. Joel 3:16–21.

Jerusalem is cleansed of sin in the final movements of the investigative judgment, which in Zechariah chapter three, is where the white linen Philadelphian garment is given to Joshua to replace the dirty Laodicean garment. “Then shall Jerusalem be holy, and there shall no strangers pass through her anymore,” for the wheat has been separated from the tares and gathered as a first fruit offering. This occurs in the omega test, and it occurs when the windows of heaven are opened, and Jesus cast the jewels into the casket and says to the world, “come and see.” “Come and see” the ensign of my kingdom, my bride, my offering of Levites as in days of old. “Come and see” my temple, my casket full of jewels—each prepared as part of the crown of the kingdom of glory.

Jerusalén oñemopotĩ angaipágui pe juicio investigativo ñemongu’e paha-kuérape, Zacarías capítulo mbohapy-pe, upépe pe ao morotĩ líno pegua Filadélfiagua oñeme’ẽ Josuépe omyengovia hag̃ua pe ao ky’a Laodicéagua. “Upérõ Jerusalén oikóta marangatu, ha ndaipóri véima pytagua ohasáva ipype”, pe trígo oñemboja’ógui ñanandýgui ha oñembyaty peteĩ kuave’ẽ ypykue ramo. Kóva oiko pe prueba omega-pe, ha oiko yvága ovetana oñepe’árõ, ha Jesús omombo umi joya pe arca-pe ha he’i yvórape: “peju pehecha”. “Peju pehecha” che rréino poyvi, che novia, che kuave’ẽ levítagua yma guaréicha. “Peju pehecha” che templo, che arca henyhẽva joyágui—káda peteĩ oñembosako’íva pe rréino glória koróna rehegua hag̃ua.

The foundational alpha test of 2024, leads to the temple omega test. The omega test occurs when the windows of heaven are opened, which is when the bride makes herself ready. The foolish virgins and their false peace and safety latter rain message are blown out through the open windows by the wind, for the message of this history is the message of the east wind. The message is Isaiah’s rough wind that is stayed, in the day of the east wind; it is John’s four winds that are restrained during the sealing time of the one hundred and forty-four thousand.

Pe prueba fundamental alfa ary 2024-pe, ogueraha pe prueba omega pe témplo rehegua. Pe prueba omega oiko vove ojepe’ávo yvágagui umi ovetã, upéva hína pe novia oñembosako’ívo ijehegui. Umi vírgen itavýva ha iñepyrũ’ỹva py’aguapy ha jerovia japu rehegua, pe ama pahápegua marandu, ojeipe’a umi ovetã ijurúvagui yvytu rupive, ko tembiasakue marandu niko pe kuarahyresẽ gotyo yvytu marandu. Pe marandu hína Isaías yvytu hatã ojejokóva, pe ára kuarahyresẽ gotyo yvytu rehegua; ha upéva avei Juan rembiapo irundy yvytu ojejokóva pe sellado ára pukukue umi cien cuarenta y cuatro mil rehe.

“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

“Umi ánhel ojejoko hína umi irundy yvytu, ojehechaukáva peteĩ kavaju pochýramo ohekáva oñemosãso ha osyryry hag̃ua opa yvy ape ári, oguerahávo ñehundi ha ñemano hapére.”

“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live.” Manuscript Releases, volume 20, 217.

“¿Ropáta piko oke hag̃ua umi ára pahaete peve, pe mundo opave’ỹva rembe’ýpeite? ¿Jaikóta piko ñande py’a guapy’ỹre, ro’ysã ha omanóvaicha? ¡Toikemína ore iglesiakuérape Ñandejára Espíritu ha pytu, ha toipeju Itavayguakuérape, ikatu hag̃uáicha opu’ã ipy rehe ha oikove!” Manuscript Releases, volume 20, 217.

Those who reject that message of the east wind of Islam, are blown out the window by the wind—the very symbol of their rebellion. The rubbish of error is forever attached to the foolish class who have no oil. Ephraim has again been joined to its idols. They rejected the increase of the knowledge of the sealing time, and its relation to Islam of the third woe. God will turn the glory of their counterfeit latter rain message into “shame.”

Umi ombotovéva pe marandu Islam kuarahyresẽ yvytu rehegua, ojeity ventána rupi pe yvytúpe — ha’e voi hína iñemoĩ vai rechaukaha. Jejavy yty opytáta opa ára ojoajúva pe aty tavy ndorekóivape aséite. Efraín ojeju jeyma hembo’angakuéra ndive. Ha’ekuéra omboyke pe arandu okakuaáva sellamiento ára rehegua, ha ijoaju Islam pe mbohapyha ñehundi rehe. Tupã omoambuetéta “tĩ” ramo pe mimbipa iñaranduka hag̃ua pe yvytu ama paha guivegua marandu japu rehegua.

My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children.

Che retãy oñehundi kuaa’ỹ rehehápe; nde ningo remboyke kuaa, ha che avei romboykéta, ani hag̃ua reiko pa’i chéve g̃uarã; nde ningo nderesarái nde Jára léigui, ha che avei cheresaráita ne membykuéragui.

As they were increased, so they sinned against me: therefore will I change their glory into shame. They eat up the sin of my people, and they set their heart on their iniquity. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the Lord. Whoredom and wine and new wine take away the heart. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall.

Oñembohetavévo hikuái, upéicha avei opeka che rehe; upévare amoambuéta iñemomba'eguasu tĩndýpe. Ha'ekuéra okaru che retãyguakuéra pekádo rehe, ha omoĩ ikorasõ hikuái hembiapo vaikuére. Ha oikóta: tavayguáicha, pa'ícha; ha che ambopochýta chupekuéra hapekuéra rehe, ha ame'ẽta chupekuéra hembiapokuéra hepykue. Okarúta hikuái, ha ndaiporimo'ãi chupekuéra g̃uarã; oporomoakãratĩta hikuái, ha noñemoñemoñái mo'ãi; oheja haguére oñatende Ñandejára rehe. Oporomoakãratĩha, víno ha víno pyahu omboyke akãguapy. Che retãyguakuéra ojerure ñemoñe'ẽ yvyra ra'angápe, ha ijyvyrápe oñemombe'u chupekuéra; oporomoakãratĩha espíritu niko omboguata vai chupekuéra, ha oho hikuái oporomoakãratĩvo ojei hag̃ua Ijára guýgui. Oikuave'ẽ hikuái mymbajuka yvyty ru'ã ári, ha ohapy inciénso yvytykuéra ári, tajy, áliso ha karáu guýpe, porãgui i'ã; upévare pene rajykuéra oporomoakãratĩta, ha pene rembirekokuéra oporomoakãratĩta ambue ndive. Ndaikastigamo'ãi pene rajykuérape oporomoakãratĩ jave, ni pene rembirekokuérape oporomoakãratĩ jave ambue ndive; pórke ha'ekuéra voi ojei kuña rekovaíva ndive, ha oikuave'ẽ mymbajuka kuña heko vaíva ndive; upévare pe tetãgua ndoikuaáiva ho'áta.

Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The Lord liveth. For Israel slideth back as a backsliding heifer: now the Lord will feed them as a lamb in a large place.

Reína nde, Israel, reiko kuña rekovaívaicha, ani hag̃ua Judá opeka; ha peẽ ani peju Gilgal-pe, ni peho Bethaven-pe, ni peñe’ẽme’ẽ: Oikove Ñandejára. Israel niko ojevy tapykuépe peteĩ vakara’y ijevyjeyvaicha; ko’ág̃a Ñandejára omongarúta chupekuéra peteĩ ovecha ra’yicha peteĩ tenda tuichávape.

Ephraim is joined to idols: let him alone.

Efraín oñembojoaju ta’ãnga rei ndive: peheja chupe ijehegui.

Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. Hosea 4:6–19.

I kaguykuéra rymba soróma; tapiaite oporomombyry hikuái; ijarakuéra tĩndy reheve ohayhu: “Peme’ẽ.” Yvytu omoĩ chupe ipepo kuérape, ha ha’ekuéra otĩta isakrifísio kuéra rehe. Oseas 4:6–19.

The rubbish that is removed is both the foolish virgins and their erroneous doctrines which they are joined to. We are what we eat, and they rejected the message of the east wind, chose instead the lie which brings strong delusion in its wake, and became joined to their counterfeit peace and safety latter rain message. Joel’s new wine, is cut off from their mouths, right where Jeremiah becomes God’s mouth.

Pe yty ojeipeʼáva haʼe mokõivéva: umi kuñataĩ tavy ha umi ijehe oñembojoajúva iñemoarandu javykue rehe. Ñande niko ñande roʼúva, haʼekuéra omboyke pe marandu yvytu kuarahyresẽgua rehegua, ha upéva rangue oiporavo pe japu oguerúva hendive mbotavy guasu; upéicha rupi ojoaju hikuái ipyʼaguapýre ha tekorosãre japu, ha pe ama pyhareve pahápegua marandu rehe. Joel rembiapo kaguy pyahu oñekytĩ chuguikuéra jurúgui, upe tendaitepe Jeremías oiko hag̃ua Tupã juru.

“In rejecting the truth, men reject its Author. In trampling upon the law of God, they deny the authority of the Law-giver. It is as easy to make an idol of false doctrines and theories as to fashion an idol of wood or stone. By misrepresenting the attributes of God, Satan leads men to conceive of Him in a false character. With many, a philosophical idol is enthroned in the place of Jehovah; while the living God, as He is revealed in His word, in Christ, and in the works of creation, is worshiped by but few. Thousands deify nature while they deny the God of nature. Though in a different form, idolatry exists in the Christian world today as verily as it existed among ancient Israel in the days of Elijah. The God of many professedly wise men, of philosophers, poets, politicians, journalists—the God of polished fashionable circles, of many colleges and universities, even of some theological institutions—is little better than Baal, the sun-god of Phoenicia.” The Great Controversy, 583.

“Omboykévo pe añetegua, kuimba’e kuéra omboykévo Ijapohárape. Oñembohasávo Tupã léi ári, onega hikuái pe Léi Ome’ẽharáva autorida. Ndahasýi ojapo hag̃ua peteĩ ta’ãnga gua’u mbo’epy japu ha teoría-kuéragui, peteĩ ta’ãnga yvyra térã ita gui ojapoháicha. Ojehechauka vai rupi Tupã rekotee, Satanás ogueraha kuimba’e kuérape oikuaa hag̃ua Chupe peteĩ tekotee japu reheve. Heta tapicha ndive, peteĩ ta’ãnga arandupy rehegua oñemopyenda Jehová renda-pe; ha Tupã oikovéva, pe ojehechaukáva Iñe’ẽme, Cristo-pe, ha apopyre rembiapópe, mbovymínte omomba’e chupe. Hetaiterei ombojaru tekohápe mba’e’apopyre, ha upéicharõ onega hikuái mba’e’apopyre Járape. Jepémo ambue hendáicha, ta’ãnga rekovia oĩ ko árape pe mundo cristiano ryepýpe, añetehápe oĩhaguéicha Israel yma guarépe Elías ára-pe. Tupã heta arandu hag̃ua oñemboheráva kuimba’éva, filósofo-kuéra, poeta-kuéra, polítiko-kuéra, maranduhaipyre apohára-kuéra — pe Tupã umi aty porã, aranduka rekópe oikóva, heta kolehio ha mbo’ehao guasupegua, ha jepe peteĩva umi institución teológica-gua — ndohasái mba’eve hag̃ua Baal-gui, Fenicia kuarahy-jarágui.” The Great Controversy, 583.

At the separation of the genuine and false in Miller’s dream the wind carries the false virgins out, while the Lord seals His bride during the omega internal test of the open window.

Pe separación ojejapóvape umi añetegua ha umi japu rehegua Miller sueñope, yvytu ogueraha oka gotyo umi virgen japu, ha Ñandejára omosẽ hag̃ua iséllo Hembireko ári omega prueba hyepypegua ventána ojepe’áva rehegua jave.

Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

Péina, che amondóta che mboupeguatáta che renondépe, ha ombosako’íta tape che renondépe; ha Ñandejára, peẽ pehekáva, oúta pya’e Itupãópe, upe ñe’ẽjera rerahaha peẽ pende vy’aha hese: péina, ha’e oúta, he’i Ñandejára ipu’akapáva. Ha máva piko ikatúta opyta ijyváre ijuvy árape? ha máva piko opytáta ojehechauka vove? peteĩ tatáicha niko ha’e omopotĩ hag̃uáicha mba’e, ha peteĩ jabón omopotĩha aoicha; ha oguapýta peteĩ omopotĩva ha omongy’ovia hag̃ua pláta ramo; ha omopotĩta Leví ra’ykuérape, ha omongy’óta chupekuéra óro ha pláticha, ikatu hag̃uáicha oikuave’ẽ Ñandejárape peteĩ ofrénda tekojoja reheve. Upérõ Judá ha Jerusalén ofrénda oguerohorymbáta Ñandejárape, yma guaréicha ha arykuéra yma guaréicha. Malaquías 3:1–4.

The sons of Levi are the sons of those Levites who were faithful at Aaron’s image of the beast test, and then again at Jeroboam’s image of the beast test. They are those who pass the image of the beast test, which is the test by which their eternal destiny is decided, and the test they must pass—before we are sealed.

Leví ra’ykuéra hína umi levíta ra’ykuéra ojeroviapýva’ekue Aarón ta’ãnga mymba ñarõ rechaukaha jave, ha upéi jey Jeroboam ta’ãnga mymba ñarõ rechaukaha jave. Ha’ekuéra hína umi ohasáva ta’ãnga mymba ñarõ rechaukaha, upéva hína pe rechaukaha rupive oñemboaje hag̃ua hekove hag̃ua opa árape g̃uarã, ha pe rechaukaha ohasava’erã hikuái — ñande ñemokunu’ũ mboyve.

“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.

“Pe Ñandejára ohechauka chéve hesakã porãha pe mymba ra’anga oñemoheñoitaha pe ára yvypóra rembiporavo opa mboyve; péva rehegua niko ha’éta pe jehasa asy tuichavéva Tupã tavayguakuérape g̃uarã, upéva rupive ojedesidítagui hikuái pende rekove opa’ỹva rape.

“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.

“Kóva hína pe prueba tavayguakuéra Tupã rehegua oguerekova’erã ojesella mboyve. Opa umi ohechaukáva hekojerovia Tupã rehe iñe’ẽrendu hag̃ua I Léi, ha ombotovévo omoneĩ haguã peteĩ sábado japu, oñemohendáta Ñandejára Tupã Jehová poyvi guýpe, ha ohupytýta Tupã oikovéva sello. Umi katu ombohasáva pe añetegua yvágagui ouva’ekue ha omoneĩva pe sábado domingo, ohupytýta mymba ñaña marca” The Seventh-day Adventist Bible Commentary, volume 7, 976.

The image of the beast test is the test before the mark of the beast test at the Sunday law, and it must be passed before the door closes.

Ta’ãnga mymbaguasu rehegua prueba ha’e pe prueba oñeme’ẽva pe marca mymbaguasu rehegua prova mboyve, pe léi arapokõindy rehe, ha upéva ojehasa porãva’erã okẽ oñemboty mboyve.

It is the test that purifies the righteous and also separates the righteous from the unrighteous. It is the test where Daniel, Shadrach, Meshach and Abednego are found to be visually fairer and fatter than those who ate the Babylonian diet. One class had eaten the bread of Heaven and the other the bread of Babylon. It is the test of bread in the synagogue at Capernaum.

Ha’e pe jehasa’asy omopotĩva hekojojápe ha avei ombojoajúva hekojóva umi tekojoja’ỹvagui. Ha’e pe jehasa’asy ojehechahápe Daniel, Sadrac, Mesac ha Abed-nego iporãveha jehecharã ha ikyra guasuve umi ho’úkuri va’ekue Babilonia rembi’u-gui. Peteĩ aty ho’úkuri Yvága mbuja ha ambue katu Babilonia mbuja. Ha’e pe mbuja jehasa’asy sinagóga Cafarnaúm-pe.

Externally the testing time that we are now in is the test of the image of the beast, the combination of church and state within the United States. The parallel internal testing time identifies a class of virgins who manifest the image of humanity and another class of virgins who manifest the image of Divinity combined with humanity. After Malachi identifies the purification and purging of the Levites, God proposes a test.

Okáguio pe ñembojepy’apy ára ñaĩhápe ko’ág̃a ha’e mymba ñarõ ra’anga jehecha’ã, tupão ha tetã joaju Estados Unidos ryepýpe. Pe ñembojepy’apy ára hyepypegua ojogueraha peteĩ aty kuñataĩnguéra ohechaukáva yvypóra ra’anga ha ambue aty kuñataĩnguéra ohechaukáva Tupã reko ra’anga oñembojoajúva yvypóra reko ndive. Malakías omombe’u rire umi levita-kuéra mopotĩ ha ñemopotĩmbaha, Tupã omoĩ peteĩ jehecha’ã.

And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts.

Ha ajakéta pene hag̃ua penemoĩ hag̃ua ñembojovake renondépe; ha che ha'éta peteĩ testígo pya'e umi paje apoha rovái, umi adulterio apoha rovái, umi juramento japu rehegua rovái, ha umi ojejopy vaíva tembiguái rembiapo repykuepe, viúda ha mitã oĩ'ỹva túva rovái, ha umi ombotapykuehóva pytagua hekópe hekojojágui, ha ndojerrespetáiva cherehe, he'i Ñandejára Ipoderosóva.

For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:5, 6.

Che hína Ñandejára, ndaikambiai; upévare peẽ, Jacob ra’ykuéra, ndapehundi mo’ãi. Malaquías 3:5, 6.

The first test is to fear God, and the class that failed the testing of the Messenger of the Covenant are then addressed with five condemnations, one for each of the foolish virgins that align with being wretched, miserable, poor, blind, naked; five prophetic attributes for five foolish virgins that summarized under the phrase “and fear not me.” These are those who failed the foundational first alpha test. They failed because they did not understand that God never changes. These are those who failed the foundational external alpha test of 2024.

Pe peteĩha prueba ha’e kyhyje hag̃ua Tupãgui, ha umi oñeha’ãrõ guare maranduha Ñe’ẽme’ẽmegua rehegua ha ndaikatúiva ohasa pe prueba upéi oñeñe’ẽ hesekuéra po peteĩ ñemongarai vai rupive, peteĩteĩ umi kuñataĩ arandu’ỹvape g̃uarã, ojoajúva ko’ãva rehe: tekove vai, mboriahu, imboriahueterei, hesa’ỹijo’ỹva, opi’; po mba’e heko profétikova umi po kuñataĩ arandu’ỹvape g̃uarã, oñembyatýva ñe’ẽjoajúpe “ha ndakyhyjéi cherehe.” Ko’ãva hína umi ofalláva pe peteĩha prueba alfa ypykue rehe. Ofalla hikuái pórke ndoikuaái va’ekue Tupã araka’eve ndopytáiha iñambue. Ko’ãva hína umi ofalláva pe prueba alfa ypykue okapeguáva ary 2024-pe.

“There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

“Peteĩva umi mbo’epy ojeaprendéva oĩ yma guare rembiasakuegui; ha oñemboguata ñande atención ko’ãvare, opavave ikatu hag̃uáicha ontende Ñandejára omba’apoha ko’ág̃a avei umi tapere rehe ae oiporúva’ekue yma guive. Ipo ojehecha Ijapopyrépe ha tetãnguéra apytépe ko’ág̃a avei, upeichaite voi ojapo hague opa ára guive, pe evangelio oñemoherakuã ypy guive Adánpe Edénpe.”

“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

“Oĩ ára oĩva ha’éva peteĩ mba’e guasu ojereha tetãnguéra rembiasápe ha tupao rembiasápe. Tupã providénsiape, og̃uahẽ jave ko’ã apañuãi iñambuéva, ome’ẽ pe ára-pe g̃uarã tesakã. Ojeguerohory ramo, oĩ ñemotenonde espiritual; oñemboyke ramo, ou ñemboguejy espiritual ha jejahapa. Ñandejára Iñe’ẽme oikuaauka porã pe marandu porã rembiapo py’aguasu, mba’éichapa oñemotenonde va’ekue yma, ha mba’éichata oñemotenonde tenonderãme, pe ñorairõ paha peve, upépe Satanás rembijokuái ojapóta iñemongu’e ipaháva hechapyrãva.” Bible Echo, 26 de agosto de 1895.

Laodiceans do not see that God’s dealing with men is ever the same. If the light, or the oil is received, there is a blessing, if not, there is a shipwreck.

Laodiceayguakuéra ndohechái Tupã rembiapo yvyporakuéra ndive araka’eveha peteĩcha meme. Pe tesape térã pe aséite oñemoneĩ ramo, oĩ peteĩ jehovasa; ndaupéichairamo, oĩ peteĩ mba’e vaiete ojokóva ha ombyai hag̃uáicha peteĩ kanóa oñehundi ramo guáicha.

“In past ages the Lord God of heaven revealed his secrets to his prophets. The present and the future are equally clear to him. The voice of God echoes down the ages, telling man what is to take place. Kings and princes take their places at their appointed time. They think they are carrying out their own purposes, but in reality they are fulfilling the word that God has spoken.

“Yma rupi ohasa vaʼekuépe, yvága Jára Tupã oikuaauka vaʼekue iñemimby umi imarangatúva profétape. Ko árape oikóva ha umi oútava peteĩcha hesakã hag̃ua chupe. Tupã ñeʼẽ oñehendu opa ára rupive, omombeʼúvo yvypórape mbaʼépa oikóta. Mburuvichakuéra ha mburuvicha guasu kuéra oike hendaguépe upe ára oñemoĩmavaʼekuépe. Haʼekuéra oguereko hina ojapohína hag̃ua ijeheguiete rembipota, ha añetépe katu omohuʼã hikuái upe ñeʼẽ Tupã heʼi vaʼekue.”

“Paul declares that the records of God’s dealings with mankind in the past ‘are written for our admonition, upon whom the ends of the world are come.’ Daniel’s history is given us for our admonition. ‘The secret of the Lord is with them that fear him.’ Daniel’s God still lives and reigns. He has not closed heaven against his people. As in the Jewish age, so in this age, God reveals his secrets to his servants the prophets.

“Pablo omombe’u porã Ñandejára rembiapo kuéra yvyporakuéra ndive yma guare rehegua ‘ojehai hague ñane mbo’e hag̃ua, ñande ári oguahẽmava ko yvy arapaha paha.’ Daniel rembiasakue ñañeme’ẽ ñandéve ñane mbo’e hag̃uánte. ‘Ñandejára ñemimby oĩ umi okyhyjévandi chugui ndive.’ Daniel Jára oikove gueteri ha oguapy gueteri mburuvicha guasu ramo. Ndojokói yvága itavayguakuéra rehe. Judío-kuéra áraicha, péicha avei ko árape, Ñandejára oikuaauka iñemimbykuéra hembiguái profetakuérape.”

“The apostle Peter says: ‘We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts: knowing this first, that no prophecy of the Scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.’

“Pe apóstol Pedro he’i: ‘Ore roguereko avei peteĩ ñe’ẽ profétika añetetéva; peẽ pejapóta porã peneñangarekóramo hese, peteĩ mba’everãicha ohesape hag̃ua peteĩ tenda pytũmbýpe, pe ára ko’ẽ meve, ha pe mbyja ko’ẽgua osẽ peve pende py’apýpe: peikuaávo raẽ hag̃ua ko mba’e, avave profecía Escritúrape oĩva ndaha’éi peteĩ interpretación privada rehegua. Profecía niko araka’eve ndoúi yvypóra rembipota rupi; upévare kuimba’e marangatu Tupãgua oñe’ẽkuri Espíritu Santo omomýi haguéicha chupekuéra.’”

“The unbelieving and godless do not discern the importance of the signs of the times, foretold in the prophetic word. In ignorance they may refuse to accept the inspired record. But when professed Christians speak sneeringly of the ways and means employed by the great I AM to make his purposes known, they show themselves to be ignorant both of the Scriptures and of the power of God. The Creator knows just what elements he has to deal with in human nature. He knows what means to employ to obtain the desired results.

“Umi ndogueroviáva ha umi heko’ỹva ndoikuaái mba’eichaitépa tuicha mba’e umi ára rechaukaha, oñemomarandúva ñe’ẽ maranduhápe proféticape. Ñembotavýpe ikatu omboyke hikuái pe kuatiañe’ẽ oñeinspiráva. Ha umi kristiáno he’íva ijehegui, oñe’ẽrõ ñembohory reheve umi tape ha umi tembiporu rehe oipurúva pe Che Ha’e Tuichavéva oikuaauka hag̃ua iporã hag̃uáicha hemimo’ã, upéicha ohechauka hikuái ndoikuaaiha mokõivéva Ñandejára Ñe’ẽ ha Ñandejára pu’aka. Pe Apohare oikuaa porãite mba’eichagua mba’e rehepa omba’apo va’erã yvypóra rekópe. Ha’e oikuaa mba’eichagua tembiporu pa oiporúta ohupyty hag̃ua pe resultado oipotáva.”

“Man’s word fails. He who makes the assertions of men his dependence, may well tremble; for he will someday be as a shipwrecked vessel. God’s word is infallible, and endures forever. Christ declares, ‘Verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.’ God’s word will endure throughout the ceaseless ages of eternity.” Youth Instructor, December 1, 1903.

“Yvypórape ñe’ẽ ndoikói. Pe ojapóva yvyporakuéra he’íva hese ojeroviáva, ikatu porã oryrýi; peteĩ ára niko oikóta peteĩ ygáicha oñehundíva guive. Ñandejára ñe’ẽ ndojejavýi ha opyta opa ára g̃uarã. Cristo he’i: ‘Añetehápe ha’e peẽme, ohasávo yvága ha yvy, ni peteĩ letra michĩvéva térã peteĩ ta’anga’i jepe ndohasamo’ãi léigui, opa mba’e oñekumpli peve.’ Ñandejára ñe’ẽ opytáta opa ára araka’eve opa’ỹvape.” Youth Instructor, December 1, 1903.

God never changes and He works upon the same lines as He has always done.

Tupã araka’eve ndojepy’amonéi ha omba’apo umi línea peteĩchaguápe, ojapoháicha tapiaite.

“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

“Pe tembiapo Tupã ojapóva ko yvy ape ári ohechauka, ára guive ára peve, peteĩ joja hesakã porãva opaichagua tuicha reforma térã movimiento religioso-pe. Umi principio Tupã omba’apoha yvypóra ndive ha’e tapia peteĩcha. Umi movimiento iñimportantevéva ko ára rehegua oreko ijojahaha umi yma guare ndive, ha tupao rembiasakue yma guarépe oĩ mbo’epy tuicha mba’éva ñane tiempope g̃uarã.” The Great Controversy, 343.

Malachi chapter three’s first four verses identify the messenger that prepares the way for the Messenger of the Covenant, and the purging and purification of the Levites. Then the Lord pronounces judgment upon Laodicea, identifying they fear not God, meaning they failed the foundational alpha test of the third angel. Their lack of fear represents a purposeful rejection of knowledge, and the context of the knowledge they refuse is the acceptance of the history of the messenger who prepares the way and the Divine messenger who follows. All the prophets identify the latter days, and there would be no reason to identify a counterfeit reformatory movement, if there was not a genuine.

Malaquías capítulo mbohapy pegua irundy ñe’ẽrã peteĩha ohechauka pe mensahéro ombosako’íva tape pe Mensahéro del Pacto-pe g̃uarã, ha avei pe ñemopotĩ ha ñemongarai umi levíta-kuérape. Upéi pe Señor omoĩ juicio Laodicea ári, ohechaukávo ndojerrespetaiha hikuái Tupãme, he’iséva ofallaha hikuái pe prueba fundacional alfa rehegua pe ánhel mbohapyhágui. Ikyhyje’ỹ ohechauka peteĩ ñemboyke aranduka rehegua ojapóva ojehegui hag̃uáicha, ha pe contexto pe arandu ojokóva hikuái ha’e pe aceptación pe tembiasakue pe mensahéro ombosako’íva tape ha pe Mensahéro Divino ouva’ekue hapykuéri. Maymáva proféta ohechauka umi ára pahápeguáva, ha ndaipórimo’ã kuri mba’érepa ojehechauka va’erã peteĩ movimiento reformatorio falso, ndaha’éiramo oĩgui peteĩ añetegua.

“But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

“Péro Satan ndopytuʼúi. Koʼág̃a oñehaʼã upe mbaʼe ojapóva hekove pukukue opaite movimiento reformador-pe: ombotavy ha ombyaiparase hag̃ua tavayguakuérape omoĩvo hiʼarikuéra peteĩ mbaʼe japu pe añetegua rembiapo rendaguépe. Oĩ haguéicha Cristo guaʼu kuéra peteĩha siglo-pe pe iglesia cristiana ryepýpe, upéicha avei opuʼã proféta guaʼu kuéra siglo dieciséis-pe.” The Great Controversy, 186.

The context of the first six verses of Malachi three is the purging and purification of the Levites of the reformatory movement of the one hundred and forty-four thousand. Future for America is either that very movement, or one of many counterfeits. Then Malachi states:

Malaquías mbohapyha pegua umi seis versíkulo peteĩha contexto ha’e hína pe ñemopotĩ ha ñemongarai jevy umi levita-kuéra pe movimiento reformadorpe, pe cien cuarenta y cuatro mil rehegua. Tenonderãite Amérikape g̃uarã ha’e térã upe movimiento añetete, térã peteĩ umi heta jejapo japu apytégui. Upéi Malaquías he’i:

Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the Lord of hosts. Malachi 3:7.

Pende ruva guive peẽ peya avei che rembiporavo apytégui, ha ndapejapói vaʼekue. Pejevy che rendápe, ha che ajevyta pene rendápe, heʼi Ñandejára ipuʼakapáva. Malaquías 3:7.

The progressive rebellion over the four generations is the introduction and setting of the book of Joel, and Malachi here identifies the same progressive rebellion when he says, “even from the days of your fathers ye are gone away.” From 1863, the days of the fathers of the first generation of rebellion, they have increasingly went further and further away from God. The pronouncement against their continuous sin is tempered with the Laodicean call that in mournful tones promises that if they would but only return, God would return unto them.

Pe ñepu’ã mbeguekatúpe oporomoĩva irundy ñemoñare pukukue ha’e Joel aranduka ñepyrũ ha hendaguã, ha Malakías ko’ápe omombe’u pe ñepu’ã mbeguekatúpe peteĩchagua he’ívo: “pende ru kuéra ára guive peẽ pejehekýi chehegui.” Ary 1863 guive, umi túva ára, pe peteĩha ñemoñare pe ñepu’ãgui, ha’ekuéra meme oho va’ekue hetave ha hetave mombyry Tupãgui. Pe ñe’ẽ oje’éva hese kuéra angaipa jepivegua rehe oñembovevýi pe Laodicea pehenói reheve, ñe’ẽ ñembyasýpe oprometéva, ha’e kuéra ojevýramo añoite, Tupã ojevytaha hendápe kuéra gotyo.

But ye said, Wherein shall we return? Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation.

Peje katu heʼi: Mbaʼépepa rojevyta? Oĩ piko yvypóra omonda Tupãgui? Ha peẽ pe chemonda. Péro peje: Mbaʼépepa romonda ndéve? Diezmokuérape ha ofrendakuérape. Peẽ peime jehovasapyʼỹme peteĩ jehovasapyʼỹme; pe chemondágui, ko tetã pukukue jepe.

Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.

Pegueru opaite pe dízmo pe ñongatupy renda-pe, toĩ hag̃ua tembi’u che róga-pe, ha pehecha ko’ág̃a upéva rupive, he’i Ñandejára ipu’akapáva, ndaipe’áiramo peẽme g̃uarã yvága rokẽnguéra, ha añohẽta peẽ ári peteĩ jehovasa, peẽ ndaiporimo’ãiha pe renda pejapyhy hag̃ua upéva.

And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts. And all nations shall call you blessed: for ye shall be a delightsome land, saith the Lord of hosts. Malachi 3:5–12.

Ha Che ajoko vaʼekue pe omokõva pende rehehápe, haʼe hag̃ua ani hag̃ua ombyaipa pende yvýgui osẽva yva; ha pende parral ndahejamoʼãi hiʼa hoʼa ára mboyve ñúme, heʼi Ñandejára de los ejércitos. Ha opa tetãnguéra penehenóita jehovasapyre: pende yvy rehegua haʼégui peteĩ yvy porãiterei, heʼi Ñandejára de los ejércitos. Malaquías 3:5–12.

The alpha foundational external test of 2024 is followed by the capstone internal test of 2026. That capstone test occurs when the windows of heaven are opened, and three places where those open windows are identified in the context of the church triumphant are Malachi three, Miller’s dream and Revelation nineteen. Malachi is the alpha, Miller’s dream is the middle and Revelation is the omega. The test is illustrated by Christ, as the dirt brush man, casting the jewels into the casket. Those jewels are both truths perfectly arranged in their order, and the remnant. The storehouse is where the meat is gathered and distributed. As with the test of manna, the test of Capernaum and the Bread of Heaven—“meat” is the subject.

Pe prueba externa fundacional alfa ary 2024 rehegua ou rire, ojejuhu pe prueba interna cúspidegua ary 2026-pe. Umi prueba cúspidegua oiko umi ventána yvágagui ojepe’ávo, ha mbohapy hendápe umi ventána ojepe’áva ojehechauka pe iglesia triunfante contexto-pe: Malaquías mbohapy, Miller kéra ha Apocalipsis diecinueve. Malaquías ha’e pe alfa, Miller ké ra’e pe mbytépe, ha Apocalipsis ha’e pe omega. Pe prueba ojehechauka Cristo rupive, kuimba’e yvytycha monahára ramo, omombo hag̃ua umi joya pe kaja ryepýpe. Umi joya ha’e mokõivéva: añetegua-kuéra oñemohenda porãmbaitépe iorden-pe, ha pe remanente. Pe almacén ha’e pe tenda oñembyatyhápe ha oñembojahuhápe pe tembi’u. Ojehu hag̃uáicha pe prueba maná rehegua, pe prueba Capernaum rehegua ha pe Pan del Cielo rehegua — “tembi’u” ha’e pe tema.

The “meat” is oil in the parable of the virgins, and it represents character, the Holy Spirit and the prophetic message that brings the Holy Spirit into the hearts and minds of those who develop the character of Christ. The “meat” is Joel’s “new wine” that is cut off from the drunkards of Ephraim. To pass the internal capstone temple test of the second angel you must have passed the external first alpha foundational test. If you haven’t accepted the foundation, you cannot be part of the temple which is raised upon the foundation, but if you are not of the number who passed that foundational test, you will build your spiritual counterfeit house upon sand. John calls that counterfeit spiritual house, “the synagogue of Satan” and Jeremiah, “the assembly of mockers.”

Pe “so’o” ha’e asýi umi kuñataĩ rekovekuépe, ha ohechauka tekopy, Espíritu Santo ha pe marandu profético oguerúva Espíritu Santo umi omongakuaa va’ekue Cristo rekopyme ikorasõ ha iñakãme. Pe “so’o” ha’e Joel rembiporavopyre “vino pyahu” ojepe’áva umi ka’uva Efraín-peguahegui. Rehasa hag̃ua pe ñeha’ã hyepypegua tembiporu ryru ita akã rehegua pe ánhel mokõiha rehegua, tekotevẽ rehasa raẽ pe ñeha’ã okapegua peteĩha alfa ypykue rehegua. Nereaseptáiramo pe ypykue, ndaikatumo’ãi reime pe tupao apytépe oñemopu’ãva pe ypykue ári; ha ndaha’éiramo nde umi papapy ohasava’ekue pe ñeha’ã ypykue rehegua apytépe, remopu’ãta nde róga espiritual japuva peteĩ yvyku’i ári. Juan ohenói upe róga espiritual japuva “Satanás sinagoga”, ha Jeremías, “umi puka ñemboykehára aty”.

Bring ye all the tithes and offerings into the storehouse is the internal test where the seal is impressed. The dirt brush man cast the remnant people of God into the enlarged casket, and in so doing He was illustrating the work of bringing all the tithes into the storehouse. The Levites are the offering that is lifted up when He pours out a blessing from the windows of heaven. The dirt brush man’s jewels are His remnant people and in Isaiah chapter six those remnant people are identified as a tithe.

Pegueru opaite décimo ha ofrénda pe ñeñongatuha ryepýpe ha’e pe prueba interna omoĩhápe pe séllo. Pe kuimba’e pe cepíllo yvy rehegua omombo Tupã tavaygua hembýva pe kavaju guasu oñembotuicháva ryepýpe, ha upéicha ojapóvo ohechauka pe tembiapo oguerúvo opaite décimo pe ñeñongatuhápe. Leví ñemoñarekuéra ha’e pe ofrénda oñemopu’ãva oñohẽ jave peteĩ jehovasa yvága ventana-kuéragui. Pe kuimba’e pe cepíllo yvy rehegua ita jeguaka-kuéra ha’e hína Itavaygua hembýva, ha Isaías kapítulo seis-pe umi tavaygua hembýva oñehenói peteĩ décimo ramo.

Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

Upéi che ha’e: Ñandejára, araka’e peve? Ha ha’e ombohovái: peve umi táva opyta hag̃ua oñehundi, avave oiko’ỹre ipype, ha umi óga, yvypóra’ỹre, ha pe yvy opyta hag̃ua ñembyahýi ha ñehundi tuichaitépe; ha Ñandejára omomombyryta yvypórape, ha oĩta peteĩ ñemboyke tuicha pe yvy mbytépe. Ha upéicharamo jepe, opytáta ipype peteĩ décima parte, ha upéva jevýta, ha oñehundíta jey; peteĩ yvyra teil ha peteĩ robleicha, ipype opyta hag̃ua hesakãva, ho’a ramo jepe hoguekuéra: péicha pe ñemoñare marangatúta ha’éta pe mba’e opytáva ipype. Isaías 6:11–13.

The Lord identifies the question of “how long” on multiple witnesses as pointing to the Sunday law, and in verse three of Isaiah six the angels proclaim “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Sister White connects this with the mighty angel of Revelation eighteen.

Ñandejára ohechauka pe porandu “arakaʼe peve” rehegua heta testígo rupive, ohechaukaha pe léi domingo rehe; ha Isaías 6, versíkulo mbohapyhápe, umi ánhel omombeʼu: “Marangatu, marangatu, marangatu, Jehová de los ejércitos; ko yvy tuichakue henyhẽ hína iglória rehe.” Ermána White ombojoaju koʼãva pe ánhel mbarete Apocalipsis 18-peguándi.

“As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.

“Ha’ekuéra [umi ánhel] ohechávo pe tenonderã, araka’e hag̃ua ko yvy tuichakue oñemyenyhẽta Ijáva reheve, pe purahéi pu’aka ha ñemomba’eguasu rehegua oñehendu joavy hag̃ua peteĩgui ambuévape ñe’ẽporã ryapúpe: ‘Marangatu, marangatu, marangatu, hína Jehová de los Ejércitos.’ Ha’ekuéra oñeñandu hag̃uaite vy’apavẽ omomba’eguasúvo Tupãme; ha Ijykére, Ijovake pe tova joa ha guerohory guýpe, ndoipotavéi mba’eve ambue. Oguerekóvo Ijogua, ojapóvo Irembiapo ha omomba’éguasúvo chupe, pe iñemomba’eguasu yvatevéva oguahẽma henyhẽme.” Review and Herald, December 22, 1896.

Isaiah six identifies 9/11, when the earth was lightened with the glory of the first voice of Revelation eighteen’s two voices. When Isaiah asked “how long” the history of the chapter is identified as the period from 9/11 unto the Sunday law, where the second voice arrives. Isaiah informs us that at the Sunday law there will be a remnant—who are a tithe. The remnant has substance within them—oil in their vessels.

Isaías seis ohechauka 9/11, araka’e yvy omimbi Jehová mimbipa reheve pe ñe’ẽ peteĩha reheve, umi mokõi ñe’ẽ oĩva Apocalipsis dieciocho-pe. Isaías oporandúrõ guare: “mboy peve”, upe capítulo rembiasakue ojekuaa pe ára guive 9/11 guive peve léi domingo peve, upépe og̃uahẽhápe pe ñe’ẽ mokõiha. Isaías ñanembo’e pe léi domingo-pe oĩtaha peteĩ hembýva —ha’éva peteĩ décima. Pe hembýva oguereko mba’e ipypekuéra —aseite hóga’yrúpe.

But yet in it shall be a tenth [tithe], and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:13.

Ha katu upéicha rupi opytáta ipype peteĩ décima [diezmo], ha upéi ou jeýta, ha oñehundíta: peteĩ terevintoicha ha peteĩ robleicha, umíva rembiapokue opyta ipypekuéra, hoguekuéra hoʼa ramo jepe: upéicha avei pe ñemoñare marangatu haʼéta iñapytĩmby. Isaías 6:13.

The “tenth” are those who have “returned” in answer to Malachi’s and also Jeremiah’s call to return. They are trees of humanity, combined with Divinity (the holy seed). They will be eaten, for they are not only the messengers, but they are the ensign of the Pentecostal wave loaves; they are the message which the Gentiles shall eat.

Pe “paha” ha’e umi “ojevyva’ekue” ombohovái hag̃ua Malaquías ha avei Jeremías ñehenói ojere hag̃ua. Ha’ekuéra yvyramáta tekovekuéra rehegua, oñembojoaju hag̃ua Tupãrekóndi (ñemoñare marangatu). Oje’úta chupekuéra, pórke ndaha’éi mensaherokuéra añoite, ha’ekuéra avei pe techaukaha umi mbuja Pentecostés-pegua oñemyatyrõva yvytu mbeguekóicha; ha’ekuéra hína pe marandu umi tetã ambuegua okarútava.

Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.

Upévare péicha he'i Ñandejára: Nde rejevýramo, che rombojevýta, ha reñembo'ýta che renondépe; ha remboykéramo pe hepyetévape pe ivaívagui, reikóta che juruicha; tojevy hikuái nde rendápe, ha ani nde rejeva hag̃ua hendápekuéra. Jeremías 15:19.

Jeremiah represents those who ate the message in the angel’s hand, which was the alpha and foundational test represented by August 11, 1840, 1888, and 9/11, for he says he found the words and did eat them.

Jeremías ohechauka umi ho'úva pe marandu oĩva ánhel pope, upéva ha'ékuri pe alfa ha pe prueba ypykue ojehechaukáva 11 jasypoapy 1840, 1888 ha 9/11 rupive; ha'e he'i hag̃ua ojuhu hague umi ñe'ẽ ha ho'u hague umíva.

Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

Ne ñe’ẽ ojejuhu, ha che ro’u umíva; ha ne ñe’ẽ oiko chéve g̃uarã che py’a vy’a ha toryrã; nde rérape niko che añehenói, Ñandejára Tupã ipu’akapáva. Jeremías 15:16.

Jeremiah is called by God’s name when he ate the little book in the angel’s hand, and that message produced joy and rejoicing, as opposed to shame. When God’s name is given to Jeremiah, he is representing the one hundred and forty-four thousand who are Philadelphians.

Jeremías ojeguerojera Tupã rérape okaru ramo pe lívro michĩva oĩva pe ánhel pópe, ha upe marandu ogueru vy’a ha tory, ku ñemotĩ rangue. Tupã réra oñeme’ẽrõ Jeremíaspe, ha’e ohechauka pe saiento kuarenta y cuatro mil oikóva Filadelfia-guaicha.

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.

Pe ogana vaʼekuépe ajapóta peteĩ yta guasu che Ru Ñandejára róga marangatupe, ha arakaʼeve nosemovéi upégui; ha aháita hese che Ru Ñandejára réra, ha che Ru Ñandejára táva réra, haʼéva Jerusalén pyahu, oguejýva yvágagui che Ru Ñandejáragui; ha aháita avei hese che réra pyahu. Apocalipsis 3:12.

Jeremiah ate the message of 9/11 and suffered the disappointment of July 18, 2020.

Jeremías ho’u pe marandu 9/11 rehegua ha ohasa pe ñembyasy 18 de julio de 2020-pe.

I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:17, 18.

Che ndaguapykuri umi opukáva aty apytépe, ni avyʼái; nde po rupi aguapykuri cheaño, rehenohe rupi che pyʼaroryʼỹ. Mbaʼérepa che mbaʼasy opyta tapiaite, ha che jaga ndojekueraséi, ndokueraséi hag̃ua? Ndepa reiko cheve peteĩ ijapu hag̃uáicha, ha ykuéra opávarõguáicha? Jeremías 15:17, 18.

Jeremiah’s “assembly of the mockers,” is Philadelphia and Smyrna’s “synagogue of Satan,” who say they are Jews, but they are not. Jeremiah did not rejoice for the message he had proclaimed was a false message, producing only shame, not joy. Jeremiah’s “perpetual wound that refused to be healed,” was the three and a half days that the assembly of mockers rejoiced while Jeremiah, Moses and Elijah were dead in the street that ran through the valley of dead dry bones. In the midst of that period of doubt and uncertainty, the Lord asked Jeremiah to return.

Jeremías “aty oñembohoryha aty” hína Filadelfia ha Esmirna “Satanás sinagóga”, he’íva hikuái ha’eha judío-kuéra, ha ndaha’éi upéicha. Jeremías ndovy’ái, pe marandu ha’e omoherakuã vaekue rupi ndaha’éigui marandu japu, ha upéva ogueru hag̃ua ñemotĩ año, ndaha’éi vy’a. Jeremías “herida opa’ỹva ndohasáiva pohã”, ha’e vaekue umi mbohapy ára mbyte ha peteĩ árape, upérõ aty oñembohoryha ovy’a jave Jeremías, Moisés ha Elías omano rire tape ohasáva pe yvyuguy kangue piru omanóva rupi. Pe aravo mbytépe, py’atarova ha ndaikatúi ojekuaa porã mba’épa oikóta, Ñandejára ojerure Jeremíaspe tojevy.

Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.

Upévare péicha he’i Ñandejára: Nde rejevýramo, che rombojevýta jey, ha reñembo’ýta che renondépe; ha reipe’áramo pe hepyetévape pe ivaívagui, nde reiko hag̃uáicha che jurúicha; tojevy hikuái ne rendápe, ani hag̃ua katu nde rejevy hendápekuéra. Ha ajapóta ndéve ko tavayguakuérape peteĩ murálla brónsegua oñemboty porãva; ha ha’ekuéra oñorãirõta nendive, péro ndoipu’akamo’ãi nde rehe; che aimegui nendive rosalva ha roipe’a hag̃uáicha, he’i Ñandejára. Ha roipe’áta umi iñañáva póguigui, ha ropytyvõta hag̃ua resẽ umi kyhyje’ẽme’ẽva póguigui. Jeremías 15:19–21.

If Jeremiah would return, God would make him an army, represented as a brazen wall that both the “wicked” and the “terrible” will fight against, but not prevail. This is the army of the white horses with horsemen arrayed in uniforms of white linen. That army, or brazen wall is raised up when Jeremiah returns; if and when, he separates the precious from the vile. In Ezekiel thirty-seven, the army that Sister White says is God’s remnant people stands up when they have returned. The remnant returns, then stands up a mighty army, when they separate the precious and the vile and they then become God’s mouth. They must rightly divide the word of truth, separating the chaff from the wheat for they are using the same rules adopted by their father, who was a miller who specialized in preparing the very best bread. If they separate the precious from the vile; the truth from the error, they will be God’s watchman when God separates the wicked and the wise.

Jeremías ojevy jeýramo, Tupã ojapóta chugui peteĩ ehérsito, ojehechaukáva peteĩ murálla kavaráicha, upéva rehe oñorairõtava mokõivéva, umi “aña” ha umi “mbaretéva”, ha katu ndaikatumo’ãi ipu’aka hese. Kóva hína pe ehérsito kavaju morotĩ rehegua, kavaju arigua kuéra oĩva ao líno morotĩme oñemonde hag̃uáicha. Pe ehérsito, térã pe murálla kavara, oñemopu’ã Jeremías ojevy jave; ojevy ramo ha araka’eve ojevy ramo, omboyke pe hepyetévape pe ivaívagui. Ezequiel mokõipaapy ha siete-pe, pe ehérsito Hermana White he’íva ha’eha Tupã rembyre tavayguakuéra oñemopu’ã ojevy rire. Pe rembyre ojevy, ha upéi oñemopu’ã peteĩ ehérsito mbarete, omboykévo pe hepyetévape pe ivaívagui, ha upéi oiko hikuái Tupã jurúramo. Ha’ekuéra oikotevẽ omboja’o porã pe añetegua ñe’ẽ, omboykévo pe takuare’ẽra pe trígogui, oipurúgui hikuái umi peteĩchagua mbojojaha omoñepyrũ va’ekue itúva, ha’éva peteĩ molinéro oñembokatupyry va’ekue mbujape iporãvéva ñembosako’ipe. Oñemboyke ramo pe hepyetéva pe ivaívagui, pe añetegua jejavygui, ha’ekuéra oikóta Tupã ñangarekoha ramo, Tupã omboyke jave umi aña ha umi arandúvape.

Jeremiah answered the call to return in 2023, then in 2024 he was disappointed as a large group separated at the foundational test of Rome establishing the vision. Jeremiah rightly separated the precious from the vile, the truth from error, and carried on until the omega internal test at the opening of the windows of heaven. When the heavens are opened, the church triumphant has made herself ready. She passed the foundational external alpha test, then she passed the internal omega test of the windows of heaven. She either passes and becomes part of God’s army, or she is blown out of the windows by the wind. She is cast out into a large field, as was Shebna in Isaiah twenty-two or she is cast into the casket. She is either cast into the casket, or cast out of the temple as Nehemiah cast out Tobiah or Christ cast out the money changers. When the dirt brush man casts the jewels into the casket, the casket is either the Word of God in a new framework of truth or the casket is the temple of God, both of which are symbols of Christ, and Christ is not to be divided.

Jeremías ombohovái pe ojehenói hag̃ua ojevy hag̃ua ary 2023-pe, ha upéi ary 2024-pe oñembyasy, peteĩ aty guasu oñemboja’ógui pe techapyrã pyenda rehegua prueba-pe, Roma omopyenda ramo pe visión. Jeremías hekopete omboyke pe hepykue pe ivaívagui, pe añetegua jejavýgui, ha osegi ohóvo pe omega prueba hyepypegua pe yvága ovetãnguéra ojepe’a jave peve. Ojepe’a vove yvága, pe iglesia ipu’akapáva ojejapóma hag̃uáicha oĩ hag̃uáicha. Ha’e ohasa pe alpha prueba okapegua ha pyendaguáva; upéi ohasa avei pe omega prueba hyepypegua, pe yvága ovetãnguéra rehegua. Térã ohasa ha oiko Tupã ehérsito rehegua, térã pe yvytu omosẽ chupe umi ovetãgui. Oñemosẽ chupe peteĩ ñu guasúpe, ojehuháicha Sebna rehe Isaías mokõi pa ary guive mokõi-pe, térã oñemombo pe arca-pe. Térã oñemombo pe arca-pe, térã oñemosẽ pe témplogui, Nehemías omosẽ haguéicha Tobías-pe térã Cristo omosẽ haguéicha umi viru moambuehára-pe. Pe kuimba’e yvytymborãicha omombo jave umi joya pe arca-pe, pe arca térã ha’e Tupã Ñe’ẽ peteĩ pyendaha pyahu añetegua rehegua ryepýpe, térã pe arca ha’e Tupã róga marangatu; mokõivéva ha’e Cristo ra’ãnga, ha Cristo ndajaikytĩiva’erãi.

Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? 1 Corinthians 1:13.

¿Oñembojaʼo piko Cristo? ¿Pablo piko ojejukáka kuri penderehehápe? térã peẽ piko pejebautisa vaʼekue Pablo rérape? 1 Corintios 1:13.

Christ is not separated from Paul. Divinity was not separated from the humanity of Paul. When Paul the human baptized in the name of Divinity their was no division, for the human messenger is combined with the Divine message. Paul was joined to Divinity as certainly as Ephraim was joined to its idols.

Cristo ndaha’éi oñemboja’óva Pablo-gui. Tupã reko ndaha’éi oñemboja’óva Pablo yvypóra rekógui. Umi ojevautisáva Pablo, pe yvypóra, rupive Tupã Rekópe, ndaipóri va’ekue mbytépe jepe’a, pórke pe mensahéro yvypóra ojoaju pe marandu Tupãgua ndive. Pablo ojoaju va’ekue Tupã Rekóre añetéháicha Efraín ojoaju va’ekue ita’ãnguéra ndive.

Those in Miller’s dream who are cast into the temple (casket), are the tithes of Malachi three who are to be brought into the storehouse, where the meat is stored and distributed. That storehouse is the temple of the one hundred and forty-four thousand, or as Peter stated, “a spiritual house, an holy priesthood.” The casket is the spiritual house and the jewels are the priesthood. For this reason Miller’s dream is recorded on page “81,” a symbol of the Divine High Priest combined with eighty human priests.

Umi oĩva Miller képepe, oñemombo vaʼekue témplope (kaxónpe), haʼe hína Malaquías mbohapy pe diezmo-kuéra, ojegueru vaʼerãva almacénpe, upépe oñeñongatu ha oñembojaʼo tembiʼu. Upe almacén haʼe pe témplo umi cien cuarenta y cuatro milgua, térã, Pedro heʼiháicha, “óga espiritual, sacerdocio santo.” Pe kaxón haʼe pe óga espiritual ha umi joya-kuéra haʼe pe sacerdocio. Upévare Miller képe oñeñeñongatu página “81”-pe, peteĩ símbolo Sacerdote Guasu Divino rehegua, oñembojoajúva ochenta sacerdote yvypóra ndive.

In Miller’s dream the dirt brush man illustrates bringing the jewels, (which are Isaiah’s tithes and Malachi’s offerings), when He casts the jewels into the temple, which is the storehouse, which is the casket. There are often two questions involved with the second angel, and the omega test is the second angel in relation to the alpha test and the third litmus test. The call is to return, and the return is demonstrated by bringing all the tithes and offerings into the storehouse, that there might be meat in His house. The two questions here are what is the “meat?” and what is the “storehouse?”

Miller kerayvotyépe pe kuimba’e cepíllo yvy rehegua reheve ohechauka ogueru hag̃ua umi joya, (ha’éva Isaías décima ha Malaquías ofrénda), ha’e omombo jave umi joya pe témplo-pe, ha’éva pe almacén, ha’éva pe arca. Heta jey oĩ mokõi porandu ojoajúva pe ángel mokõiha rehe, ha pe prueba omega ha’e pe ángel mokõiha pe prueba alpha ndive joaju hag̃uáicha ha pe mbohapyha prueba litmus reheve. Pe ñehenói ha’e hag̃ua ojevy, ha pe jevy ojehechauka oguerúvo opaite umi décima ha ofrénda pe almacén-pe, oĩ hag̃uáicha tembi’u hóga-pe. Umi mokõi porandu ko’ápe ha’e: mba’épa pe “tembi’u?” ha mba’épa pe “almacén?”

If the jewels are the messengers, or if the jewels are the message determines how those two questions are answered. If it is the messengers, then they are the tithe that make up the temple, that is always erected in the second step. If it is the message, it is the message of the Midnight Cry that is brought to perfection as the capstone of the temple, and of the empowerment of the second angel’s message.

Umi joya-kuéra ha’e ramo umi maranduhára, térã umi joya-kuéra ha’e ramo pe marandu, upéva odesidi mba’éichapa oñembohováita mokõi porandu. Ha’e ramo umi maranduhára, upéicharõ ha’e hikuái pe décima omohenda hag̃ua pe témplo, upéva akóinte oñemopu’ãva pe mokõiha paso-pe. Ha’e ramo pe marandu, upéicharõ ha’e pe Pyhare Mbyte Sapy’aitépe oñehendu va’ekue marandu oguahẽva ijeheguiete hag̃ua pe témplo akãita yvateguáicha, ha pe mokõiha ánhel rembiapo marandu mbaretepy rehegua.

And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. Matthew 19:5, 6.

Ha he’i: Upévare kuimba’e ohejáta itúva ha isýpe, ha ojoajúta hembirekóre; ha mokõivéva oikóta peteĩ tete? Upévare ndaiporivéima mokõi, peteĩ tete añónte. Pe Tupã ombojoajúva, ani avave omboja’o. Mateo 19:5, 6.

We will continue this study in the next article.

Rohesakãta ko estudio oúvape pe artíkulo oúvape.

“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

“Che ajehechauka jey jevy upe marandu oñemoherakuã vaʼekuépe Cristo ou ypy jave. Juan oñemondo Elías espíritu ha pokatupe ombosakoʼi hag̃ua Jesús rape. Umi omboykéva Juan remimombeʼu noipytyvõi chupekuéra Jesús ñemboʼékuera. Iñemoĩ hag̃ua pe marandu rehe omomarandúva Ijaju, omoĩ chupekuéra tenda ndaikatúihápe pyaʼe hag̃ua oguerovia umi techaukaha imbaretevéva haʼeha pe Mesías. Satanás omotenonde umi omboykéva Juan marandu hag̃uáicha ohove hag̃ua tenonde gotyo, omboyke ha ojukauka hag̃ua Cristo. Péicha ojapóvo, omoĩ ijehekuéra tenda ndaikatúihápe ohupyty pe jehovasa Pentecostés árape, omboʼétavaʼekue chupekuéra tape oike hag̃ua pe santuario yvagapeguápe. Pe ao ojahoʼiva templo pegua oñembyaírõ guare ohechauka umi judío kuéra mymbajuka ha tekopyahuʼỹha ndojeguerekovéima moõramo. Pe Tuichavéva Sacrificio oñekuaveʼẽma vaʼekue ha oñemoneĩma, ha Espíritu Santo oguejy vaʼekue Pentecostés árape oguerova umi temimboʼe kuéra apytuʼũ pe santuario yvy ariguágui pe santuario yvagapeguápe, moõ Jesús oike vaʼekue Huguýte rupive, oñohẽ hag̃ua Itemimboʼe kuéra ári pe porãite oúva Iñexpiasiõgui. Ha umi judío katu opyta pytũmbýpe añetetépe. Operde hag̃uaicha opa tesape ikatúva oguereko pe salvación rape rehe, ha ojerovia gueteri umi mymbajuka ha ofrénda mbaʼeveʼỹre. Pe santuario yvagapegua omyengoviáma pe yvy arigua rendápe, haʼete jepe ndoikuaái pe ñemoambue. Upévare ndaikatúi oñepytyvõ hikuái Cristo mediación rupive pe lugar santope.”

“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

“Heta oĩva py’aguasúpe umi judío rape Cristo rechávo, omboyke ha ojukávo chupe kurusúre; ha omoñe’ẽvo iñarõ haguéicha ojehepyme’ẽ vai hese, opensa hikuái ohayhuha chupe, ha ndaikatumo’ãi haguéicha omoneĩ’ỹ chupe Pedro ojapo haguéicha, térã ojukávo chupe kurusúre umi judío ojapo haguéicha. Péro Tupã, omoñe’ẽva opa tapicha korasõ, ogueru prueba-pe pe mborayhu Jesu rehegua ha’ekuéra he’i va’ekue orekóha. Opa yvága oma’ẽkuri tuichaite interes reheve mba’éichapa ojeresivi pe marandu peteĩha ánhel rehegua. Péro heta umi he’íva ohayhuha Jesúspe, ha osẽ tesay omoñe’ẽvo kurusu rembiasakue, opuka vai pe marandu porã iju hag̃ua rehe. Py’aguapýpe oguerohory rangue pe marandu, he’i hikuái ha’eha peteĩ javyha. Ondaija’éi umi ohayhúva ijechauka, ha omosẽ chupekuéra umi tupãóguigui. Umi omboykéva pe marandu peteĩha ndaikatúikuri oipytyvõkuaa hag̃ua pe mokõiháre; ha ni pe sapukái pyharepytépe guare ndoipytyvõi chupekuéra, upeva’erãgui ombosako’i hag̃ua chupekuéra oike hag̃ua Jesús ndive jeroviápe pe tenda imarangatuvévape pe santuario yvagapeguápe. Ha omboykévo umi mokõi marandu tenondegua, omopytũeterei hikuái iñakãrapu’ã, upévare ndahechái mba’eveichagua tesape pe marandu mbohapyha ánhel reheguápe, ohechaukáva tape pe tenda imarangatuvévape. Ahechakuaa umi judío ojuka haguéicha Jesúspe kurusúre, upéicha avei umi tupão réra añónte rehegua ojukakuri ko’ã marandu; upévare ndoikuaái tape pe tenda imarangatuvévape, ha ndaikatúi oipytyvõ chupekuéra Jesús ñemoĩ hag̃ua hesehápe upépe. Umi judíoicha, oikuave’ẽva sacrificio rei, ha’ekuéra oikuave’ẽ avei iñembo’e rei pe kotýpe Jesús oheja va’ekuépe; ha Satanás, ovy’áva pe mbotavýpe, oguereko peteĩ tekotevẽ religiosa ra’ãnga, ha ogueraha ko’ã cristiano he’íva ijeroviaha apytu’ũkuéra hendápe, omba’apóvo ipokatu reheve, ita’ãngakuaa ha hechapyrã japu reheve, ombohatã hag̃ua chupekuéra iñuhãme.” Early Writings, 259–261.