The internal omega capstone test that follows the external alpha foundation test of 2024, requires a definition of the “storehouse,” and of the “meat” that is kept in the storehouse. The test is prophetic, and has an internal and external line of truth. Are the jewels James White’s remnant, or are they the truths if God’s Word? They are both.
Pe prueba interna piedra angular omega oúva pe prueba externa fundamento alfa ary 2024 rire, oikotevẽ peteĩ definición “ñongatuha” rehegua, ha avei “tembi’u” oñeñongatúva pe ñongatuhápe rehegua. Pe prueba ha’e profética, ha oguereko peteĩ línea interna ha externa añetegua rehegua. ¿Pe joya kuérapa hína pe remanente James White rehegua, térãpa hína umi añetegua Tupã Ñe’ẽ rehegua? Mokõivéva hína.
At 9/11, God’s people were called to eat the little book and return to Jeremiah’s old paths, where the foundations were then laid. At 9/11, it was seen that when John, in Revelation chapter eleven was told to measure, he was told to measure two things. He was told to measure both the temple, and the worshippers therein. He was told to leave off the courtyard of the 1,260 years of the Gentiles trampling down the sanctuary and host. The sanctuary and the host are the temple and the worshippers therein.
9/11-pe, Ñandejára tavayguakuérape oñehenói ho’u hag̃ua pe lívro michĩva ha ojevy hag̃ua Jeremías rape yma guarépe, upépe niko upérõ oñemoĩ va’ekue umi fundamento. 9/11-pe ojehechakuaa va’ekue, Juan-pe, Apocalipsis kapítulo once-pe, oñeñandu’uka ramo guare tome’ẽ hag̃ua medida, oñeñandu’uka hague chupe tome’ẽ hag̃ua medida mokõi mba’épe. Oje’e chupe tome’ẽ hag̃ua medida mokõivéva: pe templo ha umi omomba’éva upépe. Oje’e chupe oheja hag̃uáicha pe korapy okápegua umi 1.260 ary gentil-kuéra opyrũ hag̃ua pe santuario ha pe ehérsito ári. Pe santuario ha pe ehérsito hína pe templo ha umi omomba’éva upépe.
In 2023, the same angel that had descended at 9/11 descended again, unsealing the message of the Midnight Cry, and then in 2024 the external foundational test of whether the symbol of Rome still establishes the vision as it had for the Millerites.
Ary 2023-pe, upe ángel voi 9/11-pe oñemboguejy vaʼekue, oñemboguejy jevy, oipeʼa hag̃ua pe Mensáhe Pyhare Mbyte Sapyʼa Guasu rehegua; ha upéi, ary 2024-pe, ojekuaa pe prueba fundacional okápe gua, ohechaukáva pe símbolo Roma rehegua gueteri omopyenda pe visión, ojapo haguéicha umi Millerita-kuérape g̃uarã.
The “open windows” of heaven identify the arrival of the internal omega test of the temple and the call to “return.” The test requires identifying two symbols. When the third angel arrived in 1844, and then again at 9/11, John is told to measure the temple and the worshippers therein, thus identifying a prophetic work of measuring the temple and worshippers in 2023. Malachi raises the question of what is the “storehouse,” and what is the “meat?” These same questions in Miller’s dream would be, what is “the casket,” and what is “the jewels.”
Umi “ovetã ojepe’áva” yvágape ohechauka pe oguahẽha pe prueba interna omega pe témplo rehegua ha pe ñehenói “jevy hag̃ua”. Pe prueba oikotevẽ oñemombe’u hag̃ua mokõi símbolo. Pe mbohapyha ánhel oguahẽrõ guare ary 1844-pe, ha upéi jey 9/11-pe, Juanpe oñeñe’ẽ oñemedi hag̃ua pe témplo ha umi oporomomba’éva ipype, upéicha ojehechakuaa peteĩ tembiapo profético oñemedi hag̃ua pe témplo ha umi oporomomba’éva ary 2023-pe. Malaquías omoĩ porandu mba’épa pe “ñongatuha”, ha mba’épa pe “tembi’u”. Ko’ã porandu hag̃uáicha avei Miller képe ha’éta, mba’épa pe “arkáta”, ha mba’épa pe “joya-kuéra”.
Miller’s dream identifies the open windows of heaven as the point where the church triumphant in Revelation nineteen is raised up in white linen to ride upon the white horses of the army of the Lord of hosts. The open windows are where Malachi’s blessing or curse is poured out. Miller’s open window is where the rubbish is removed and the jewels are gathered into the casket.
Miller kerayguýpe ojehechauka yvága ventána ojepe’áva pe tenda ramo, upépe pe iglésia ipu’akáva Apocalipsis diecinueve-pe oñemopu’ãva ao morotĩ lino-gui ojupi hag̃ua umi kavaju morotĩ ári Ñande Ruvicha de los ejércitos ehérsito reheve. Umi ventána ojepe’áva hína pe tenda, upépe oñeñohẽva Malachi jehovasa térã iñehundikuaa. Miller ventána ojepe’áva hína pe tenda, upépe ojeipe’áva tembiapo vai ha umi ita jeguaka oñembyaty hag̃ua pe ryrupe.
The first reference to the windows of heaven is in the story of Noah, and when those windows were opened, there was rain for forty days and forty nights. When the windows are opened eight souls are on the ark. The baptism at the Red Sea introduced forty years of wandering until the Jordan was crossed. When Christ was later baptized at that very spot, He was driven into the wilderness for forty days. When He was resurrected, as typified by His baptism He taught the disciples for forty days before He ascended to heaven.
Yvagapýpe ojeñe’ẽha yvága rovetãre jajuhúkuri Noé rembiasápe, ha umi rovetã ojeavóramo, okyva’ekue irundy pa ára ha irundy pa pyhare. Umi rovetã ojeavóramo, poapy ánga oĩ va’ekue pe árkape. Pe ñemongarai Pytã Yguasúpe omoñepyrũ irundy pa ary ñembyasyrã oñehasava’ekue pe Jordán mboyve. Upe rire, Cristo oñemongarai ramoite upe tendápe voi, oñemombova’ekue pe desiértope irundy pa ára aja. Ha Ha’e oikove jeýramo, he’iséva iñemongarai omoheñóiva’ekue, ombo’ékuri umi temimbo’épe irundy pa ára ojehupi mboyve yvágape.
When the church changes from the church militant unto the church triumphant, thirty-year-old king David will reign for forty years. The church triumphant is represented with a prophet, a priest and a king. The prophet who was thirty years old when he began his ministry of twenty-two years was Ezekiel, and he began that ministry, when the heavens were opened.
Pe tupao oñemoambue jave tupao ñorairõhára-gui tupao ipu’akapáva-pe, mburuvicha guasu David, orekóva mbohapypa ary, ogovernáta irundypa ary pukukue. Tupao ipu’akapáva ojehechauka peteĩ maranduhára, peteĩ pa’i ha peteĩ mburuvicha guasu rupive. Pe maranduhára orekóva mbohapypa ary oñepyrũrõ guare hembiapo, mokõipa mokõi ary pukúva, ha’ékuri Ezequiel, ha oñepyrũ upe tembiapo, yvága oñepe’árõ guare.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.
Ha ojehuvo hína, mbohapypa arype, irundyha jasype, poha árape pe jasypegua, aikóvo umi ñembiguái apytépe ysyry Quebar ykére, pe yvága ojepe’a, ha ahecha Tupã jehechapy. Ezequiel 1:1.
At thirty years old Joseph began to reign as priest and he was confronted with the east wind of Islam bringing an escalating crisis that allowed Egypt, the dragon that lieth in the sea, to implement a one-world government. In that crisis Joseph gathered the meat into the storehouses.
Mbohapy ary jave José oñepyrũ ogoverna hag̃ua pa’i ramo, ha ombohovái pe yvytu kuarahyresẽ gotyogua Islam-gua oguerúva peteĩ apañuãi tuichavéva ohóvo, upéva rupive oheja hag̃ua Egipto, pe dragón opytáva yguasupe, omboguata peteĩ gobierno peteĩ-mundoguápe g̃uarã. Upe apañuãime José ombyaty tembi’u umi ñongatuhápe.
In July of 2023, a voice was heard in the wilderness, then the Lion of the tribe of Judah began to unseal the message of the Midnight Cry. In 2024, the foundational external alpha test separated two classes, and the process of unsealing continued. Now in 2026, the temple internal omega test that will once again separate two classes has arrived.
Jasypokõi 2023-pe, peteĩ ñeʼẽ oñehendu desiértope; upéi Judá ñemoñare León oñepyrũ oipeʼa hag̃ua pe Mensáhe Midnait Kraíva sellokuéra. Ary 2024-pe, pe prueba externa alfa fundacional ombojaʼo mokõi aty, ha pe proceso de ojeipeʼa hag̃ua umi sellokuéra osegi. Koʼág̃a, ary 2026-pe, og̃uahẽma pe prueba interna omega pe témplope, ombojaʼótava jey mokõi aty.
The sacred week that Christ, as the Messenger of the Covenant, confirmed the covenant with many is the courtyard, and the holy place. October 22, 1844 until Michael stands up (as He did at the end of that sacred week when Stephen was stoned) is the Most Holy Place. The spring feasts were fulfilled in the sacred week, and are the alpha of the feasts, and the fall feasts of the trumpets on the first day, the day of Atonement on the tenth day, and then the feast of tabernacles from the fifteenth to twenty-second day are the omega of the feasts.
Pe semana marangatu Cristo, pe Mensahéro del Pákto ramo, omboajeva’ekue pe pákto heta tapichápe, ha’e pe korapy ha pe tenda marangatu. 22 de octubre de 1844 guive peve Miguel opu’ã meve (ojapo haguéicha upe semana marangatu paha gotyo Esteban oñemombo itápe ramo) ha’e pe Tenda Marangatuvéva. Umi arete guasu arapotypegua oñekumpli pe semana marangatupe, ha hikuái hína pe arete guasukuéra alfa; ha umi arete guasu otoñopegua, umi trompeta ára peteĩháme, pe ára de Expiación ára pahápe, ha upéi pe arete guasu de tabernáculos ára 15 guive 22 peve, hikuái hína pe arete guasukuéra omega.
“In like manner the types which relate to the second advent must be fulfilled at the time pointed out in the symbolic service. Under the Mosaic system the cleansing of the sanctuary, or the great Day of Atonement, occurred on the tenth day of the seventh Jewish month (Leviticus 16:29–34), when the high priest, having made an atonement for all Israel, and thus removed their sins from the sanctuary, came forth and blessed the people. So it was believed that Christ, our great High Priest, would appear to purify the earth by the destruction of sin and sinners, and to bless His waiting people with immortality. The tenth day of the seventh month, the great Day of Atonement, the time of the cleansing of the sanctuary, which in the year 1844 fell upon the twenty-second of October, was regarded as the time of the Lord’s coming. This was in harmony with the proofs already presented that the 2300 days would terminate in the autumn, and the conclusion seemed irresistible.
Peichaite avei, umi tipo ojoajúva pe jeju mokõiháre oñekumplíva’erã pe ára ojehechaukáva pe servicio simbólicope. Pe sistema mosaico ryepýpe, pe ñemopotĩ santuario rehegua, térã pe Tupã ñyrõ ára guasu, oiko va’ekue pe ára pahápe pe séptimo mes judíope (Levítico 16:29–34), upérõ pe pa’i guasu, ojapo rire ñyrõ opa Israel rehehápe, ha upéicha omboyke rire iñangaipa kuéra pe santuáriogui, osẽ ha ohovasa pe tetãygua kuérape. Upéicha niko ojerovia va’ekue Cristo, ñande Pa’i Guasu, ojehechaukataha omopotĩ hag̃ua yvy pe angaipa ha umi angaipáva ñehundi rupive, ha ohovasataha hetãygua oha’arõvape tekove opave’ỹva reheve. Pe décimo ára pe séptimo méspe, pe Tupã ñyrõ ára guasu, pe tiempo pe santuario ñemopotĩ rehegua, upéva ary 1844-pe ho’a va’ekue 22 jasypateĩpe, ojehecha va’ekue ramo pe ára Ñandejára ouha. Kóva oĩkuri peteĩcha umi prueba oñepresenta va’ekuéndi ñandéve pe 2300 ára opa va’erãha arapotykuévo, ha pe conclusión ha’eteva’ekue ndaikatui hag̃uáicha oñembotove.
“In the parable of Matthew 25 the time of waiting and slumber is followed by the coming of the bridegroom. This was in accordance with the arguments just presented, both from prophecy and from the types. They carried strong conviction of their truthfulness; and the ‘midnight cry’ was heralded by thousands of believers.
“Mateo 25 pe ñembo’ejoajúpe pe ára de espera ha oke vai rire oúma pe ména. Kóva oiko he’iháicha umi ñemombe’u ojehechauka vaʼekue ramoite, mokõivéva profecíagui ha umi taʼãngágui. Umíva oguereko vaʼekue tuicha mbarete ohechauka hag̃ua iñañetegua; ha pe ‘sapukái pyhare mbytegua’ oñemoherakuã vaʼekue miles de creyente rupive.
“Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused. Fanaticism disappeared before this proclamation like early frost before the rising sun. Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God. It was similar in character to those seasons of humiliation and returning unto the Lord which among ancient Israel followed messages of reproof from His servants. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits. There was persevering prayer and unreserved consecration to God.” The Great Controversy, 400.
“Onda guasuicha pe movimiento ohasapa pe yvýre. Táva guive távape, táva’i guive táva’ípe, ha umi tenda mombyry okaháre peve og̃uahẽ, peve Tupã tavayguakuéra oha’ãrõva oñemombáypaite peve. Ko marandu’ẽ renondépe pe fanatismo okañy, pytũmbýpe yro ysapy ojepiro’ýva kuarahy osẽvo renondépeicha. Umi ogueroviáva ohecha mba’éichapa oñemboyke iñakyhyje ha ipy’apỹ, ha jerovia ha py’a guasu omongu’e ikorasõnguéra. Pe tembiapo ndoikói umi mba’e ivaívare ojehecháva tapiaite, oĩ jave yvypóra remiñemongu’e Tupã Ñe’ẽ ha Ijespíritu poguype’ỹre. Ijoguaha kuri umi ára ñemomirĩ ha jevy Ñandejárape, yma Israel yma guarépe oiko va’ekue Hembijokuái kuéra ñe’ẽ ñemoñe’ẽ rire. Ogueraha kuri umi techaukaha ohechaukáva Tupã rembiapo opa ára. Ndahetái va’ekue vy’a itarováva, síno ipypuku py’a jehekaha, angaipa mombe’u, ha yvóra mba’égui jejoko. Ñembosako’i ojejuhu hag̃ua Ñandejárape ha’eva’ekue umi ánga hasýva pohýi. Oĩ va’ekue ñembo’e opa’ỹ hag̃uáicha ha oñeme’ẽmbaite Tupãme.” The Great Controversy, 400.
The spring feasts were fulfilled in the sacred week, and the early or alpha rain was then poured out at Pentecost, thus typifying the outpouring of the latter rain in the fall feasts. Those spring feasts are set forth in Leviticus 23, verses one through twenty-two. The fall feasts are in verses 23 to 44. 2300 years brings you to 1844. Twenty-two verses for the spring feasts and twenty-two verses for the fall feasts. Two sets of twenty-two in chapter twenty-three.
Arete guivegua arete guasu oñemoañete vaʼekue pe arapokõindy marangatúpe, ha pe ama pyharevegua térã alfa upérõ oñeñohẽ vaʼekue Pentecostéspe, upéicha ohechauka hag̃ua pe ama pahaguéva oñeñohẽtaha arete guasu otoñopegua-pe. Umi arete guasu arete guivegua oñemohenda hag̃ua Levítico 23-pe, versíkulo peteĩ guive mokõipa mokõi peve. Umi arete guasu otoñopegua oĩ versíkulo 23 guive 44 peve. 2300 ary ogueraha ndeve 1844 peve. Mokõipa mokõi versíkulo umi arete guasu arete guiveguápe g̃uarã ha mokõipa mokõi versíkulo umi arete guasu otoñopegua g̃uarã. Mokõi aty mokõipa mokõi rehegua kapítulo 23-pe.
The feast of trumpets was a warning that judgment would occur in ten days, and the feast of tabernacles was a celebration of joy for sins that were forgiven on the Day of Atonement. The Sabbath and eighth day after the feast represent the earth’s thousand-year Sabbath rest.
Pe Trompéta arete vaʼekue peteĩ ñehenói ñemongyhyje hag̃ua juicio oikotaha pa ára rire, ha pe Tabernáculo arete vaʼekue peteĩ vyʼaguasu ñembyaty angaipa oñepyrũ hag̃uáicha oñeperdona vaʼekue Expiación Árape. Pe sábado ha pe ára poapyha pe arete rire ohechauka ko yvy mil áño pukukue pytuʼu sabático.
But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. 2 Peter 3:8.
Peẽnguéra pohayhuetéva, ani peikuaa’ỹ peteĩ mba’e ko’ápe: Ñandejára ndive peteĩ ára ha’e mil áñoicha, ha mil áño peteĩ áraicha. 2 Pedro 3:8.
The first angel announced the opening of the judgment, and at that prophetic level, 1798, which was Daniel’s “time of the end,” is the fulfillment of the feast of trumpets, but on August 11, 1840, the unsealed message of the first angel of 1798, was empowered with the fulfillment of the prophecy of the second woe. Islam is part of the warning of the feast of trumpets, that announces the approaching day of judgment.
Pe peteĩha ánhel omomarandu pe huísio oñepyrũ hague, ha upe nivel proféticope, 1798, ha’éva Daniel “ára paha”, ha’e pe arete trompéta kuéra rehegua ñembotaje. Péro 11 jasypoapy 1840-pe, pe peteĩha ánhel marandu 1798 guive, ojepe’a’ỹre oĩva’ekue, oñemombarete pe mokõiha ñehundi marandu’ỹ guasu profecía ñembotaje rupive. Islam oike pe ñe’ẽmondo guasúpe pe arete trompéta kuéra rehegua, omomarandúva pe huísio ára hi’aguĩmaha.
For those who are willing to see, the fall feasts of trumpets and tabernacles represent alpha and omega feasts, with judgment in the middle. It is not an accident that these feasts are identified in Leviticus twenty-three. Twenty-three is the symbol of the atonement. It is not an accident that the first feast is on the first day of the seventh month and that the last feast ends on the twenty-second day. The feast of trumpets is the first letter of the Hebrew alphabet, the day of Atonement is middle letter and the feast of tabernacles is the twenty-second letter of the Hebrew alphabet.
Umi oĩva’ekue ohechakuaasévape g̃uarã, umi arete otoñopegua trompéta ha tabernáculo rehegua ohechauka arete Alfa ha Omega-icha, huísio oĩ hag̃ua mbytépe. Ndaha’éi mba’e oikova’akue rei ko’ã arete ojehechauka hag̃ua Levítico mokõi pa’ẽ mbohapy-pe. Mbohapy pa’ẽ mokõiha ha’e pe ñyrõ rehegua símbolo. Ndaha’éi mba’e oikova’akue rei pe peteĩha arete oikoha sietehápe jasy peteĩha árape ha pe paha arete opaha mokõi pa’ẽ mokõiha árape. Pe arete trompéta rehegua ha’e pe peteĩha letra alfabeto hebreo-pe, pe ára Ñyrõ rehegua ha’e pe letra mbytepegua, ha pe arete tabernáculo rehegua ha’e pe mokõi pa’ẽ mokõiha letra alfabeto hebreo-pe.
Chapter twenty-three, verses 23 through 44 of Leviticus is twenty-two verses set within the “framework of truth.” The tenth day in the middle identifies a test, for ten is a symbol of a test, and the day of Atonement is where the rebellion of the lost is registered and resolved, and that rebellion is represented by the thirteenth letter of the Hebrew alphabet. The middle letter of the Hebrew word truth is the thirteenth, and it aligns with the tenth day of the seventh month, and as a waymark it possesses the prophetic attributes of the Hebrew alphabet and specific day. Ten plus thirteen is twenty-three. Seventy is the sum of 10 times 7, and the tenth day of the seventh month also equates to seventy, which is a symbol of the end of probation.
Levítico, kapítulo mokõipa mbykymi, umi versíkulo 23 guive 44 peve, oreko mokõipa mokõi versíkulo oñemohendáva “añetegua ñembosako’i” ryepýpe. Pe ára paha mbytepegua ohechauka peteĩ prueba, pórke pa ha’e peteĩ símbolo prueba rehegua, ha pe ára Ñemopotĩrãme oñeñangareko ha oñemboaje umi okañývape g̃uarã pu’aka’ỹ jevy, ha upe pu’aka’ỹ jevy oñerrepresenta pe letra paha mbytéva hebreo alfabétope. Pe letra mbytéva pe ñe’ẽ hebreo añetegua rehegua ha’e pe paha mbytéva, ha upéva ojoajúma pe ára pahápe, jasypokõiha peguápe, ha peteĩ techaukaha ramo oguereko umi mba’eporã profétika pe alfabéto hebreo ha pe ára peteĩteĩ rehegua. Pa ha paha mbytéva oñondivepa ha’e mokõipa mbykymi. Poapy pa ha’e pe suma 10 jeýva 7 rehe, ha pe ára paha jasypokõiha peguápe avei ojoja poapy pári, ha upéva ha’e peteĩ símbolo pe ára gracia paha rehegua.
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.
Upérõ Pedro ou hag̃ua he’i: Ñandejára, mbovy jeýpa che ryvy opekaíta che rehe, ha che aiperdonáta chupe? peve piko siete jevy? Jesús he’i chupe: Ndaha’éi ha’e ndéve, peve siete jevy; síno, peve setenta jevy siete. Mateo 18:21, 22.
Four hundred and ninety years were cut off for ancient Israel. Those years were cut off from the twenty-three hundred years and were represented as seventy weeks, so Jesus identified that the limit of probationary time is four hundred and ninety, that is represented by “seventy” weeks in Daniel nine.
Irundy cien noventa ary ojejoka Israel yma guarépe g̃uarã. Umi ary ojejoka mokõi mil trescientos ary-gui ha ojehechauka setenta semana ramo; upéicha Jesús ohechauka mba’eve pe ára paha oĩva prueba rupiha ha’eha irundy cien noventa, upéva ojehechaukáva “setenta” semana ramo Daniel capítulo nueve-pe.
Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.
Oñemohenda setenta arapokõindy nde tavayguakuéra ári ha nde táva marangatu ári, oñemohu'ã hag̃ua pe tembiapo vai, oñemopa'ũ hag̃ua angaipa kuéra, oñemoĩporã hag̃ua teko añáme, ojegueru hag̃ua tekojoja opa'ỹva, oñemboty hag̃ua pe visión ha profecía, ha oñemarangatu hag̃ua pe Santísimo. Daniel 9:24.
The Hebrew word translated as “cut off” is only used in this verse in the Old Testament, and it means “determined or decreed.” It is different than the word typically employed that is translated as “cut off,” which is based on Abram cutting the offerings in the first step of the covenant in Genesis fifteen. It was “determined” and “decreed” that Israel would have four hundred and ninety years of probationary time, and then they would be cut off as God’s covenant people. Two different “cut offs;” one that represents the period as a probationary period that was “cut off” of a larger number by the number seventy, and when Joel’s “new wine” is “cut off” from their mouths, probation closes. Seventy represents the close of probation.
Pe ñe’ẽ hebreo oñembohasáva “oñekytĩ hag̃ua” ramo ojepuru ko versículope añoite pe Antiguo Testamento-pe, ha he’ise “ojejapóma térã oñemoĩma léi ramo.” Kóva iñambue pe ñe’ẽ rehegua ojepurúva jepi oñembohasa hag̃ua “oñekytĩ hag̃ua” ramo, ha upéva oñemopyenda Abram okytĩ haguére umi mymbajuka ofrendáramo pe ñe’ẽme’ẽ ñepyrũme Génesis quince-pe. Oñe’ñemopyenda ha oñemoĩ léi ramo Israel oguerekotaha irundycientos noventa ary tiémpo de prueba, ha upéi oñekytĩtaha chuguikuéra Tupã retãyguakuéra ñe’ẽme’ẽmegua ramo. Mokõi “ñekytĩ” iñambuéva; peteĩva ohechaukáva pe período peteĩ tiémpo de prueba ramo, oñekytĩva peteĩ papapy tuichavévagui pe papapy setenta rupive, ha Joel “vino pyahu” oñekytĩ vove ijurúgui, pe período de prueba oñemboty. Setenta ohechauka pe período de prueba ñemboty.
The fall feasts possess the three steps of the Hebrew word “truth.” The fall feasts begin in Leviticus 23:23, the middle waymark of the Day of Atonement is the tenth day and the thirteenth letter, equating to 23, and the feast of Tabernacles ends on the twenty-second day, and then a high Sabbath that follows the feast, and the passage ends at 23:44.
Arete guasu ára paha oguereko mbohapy jeku’e pe ñe’ẽ hebreo “añetegua” rehegua. Umi arete guasu ára paha oñepyrũ Levítico 23:23-pe; pe tape mbyte pe Ára Ñemopotĩha rehegua ha’e pe ára paha, ha pe letra papapyapyha mbohapyha, ojoja hag̃ua 23 rehe; ha pe Arete Tabernáculo rehegua opa pe ára mokõipa mokõiha-pe, ha upéi ou peteĩ sábado guasu ojapóva hapykuéri pe arete; ha pe jehaipy oñemohu’ã 23:44-pe.
Leviticus means the Levitical priesthood. The spring feasts are represented in chapter 23:1–22, then the fall feasts are represented in 23:23–44. The spring feasts are represented by twenty-two verses, and the Hebrew alphabet is twenty-two letters. The fall feasts are also set forth in twenty-two verses. The feast of trumpets announces the approach of judgment at the Day of Atonement. Then the feast of Tabernacles lasts for seven days, that ends on the twenty-second day of the seventh month. The first of the seven days was a ceremonial Sabbath, as was the eighth day, which was the day after the seven-day feast. The first and eighth day make the eighth day a symbol of the eighth that is of the seven.
Levítico he’ise pe sacerdócio levítico. Arapoty aretekuéra oñerrepresenta kapítulo 23:1–22-pe, ha upéi aretekuéra araro’y guáva oñerrepresenta 23:23–44-pe. Arapoty aretekuéra oñerrepresenta mokõipa mokõi versíkulo rupive, ha alefáto hebreo oguereko mokõipa mokõi letra. Aretekuéra araro’y guáva avei oñemoĩ porã mokõipa mokõi versíkulope. Trompéta arete oikuaauka juicio hi’ag̃uĩha Ára Expiasiõ guápe. Upéi, Tabernáculo Arete ojepysove siete ára pukukue, ha opa ára mokõipa mokõihápe séptimo jasypegua. Umi siete ára peteĩhára va’ekue peteĩ sábado ceremonial, upéicha avei ára poapyha, ha’éva ára oúva rire pe arete siete ára pukukue. Pe ára peteĩha ha pe ára poapyha ojapo pe ára poapyha toñesimbolisa hag̃ua pe poapyha oúva umi siete apytégui.
Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord. On the first day shall be an holy convocation: ye shall do no servile work therein. Seven days ye shall offer an offering made by fire unto the Lord: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall do no servile work therein. … Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:34–36, 39.
Peñe’ẽ Israel ra’ykuérape, ere hag̃ua: Ko séptimo jasy ára pahapy ha poha ára, oikóta peteĩ karu guasu tapỹi kuéra pegua, siete ára pukukue Jehovápe g̃uarã. Peteĩha árape oikóta peteĩ aty marangatu; ani pejapo pype tembiapo pohýi. Siete ára pukukue peikuaveʼẽvaʼerã Jehovápe tata rupive ojepurahéi hag̃uáicha peteĩ ofrénda; poapyha árape oikóta peẽme g̃uarã peteĩ aty marangatu; ha peikuaveʼẽvaʼerã Jehovápe tata rupive ojepurahéi hag̃uáicha peteĩ ofrénda: haʼe hína peteĩ aty solemne; ani pejapo pype tembiapo pohýi. … Avei, séptimo jasy ára pahapy ha poha árape, peñembyaty rire yvy’a yvakuéra, pejapovaʼerã peteĩ karu guasu Jehovápe g̃uarã siete ára pukukue: peteĩha árape oikóta peteĩ sábado, ha poapyha árape avei oikóta peteĩ sábado. Levítico 23:34–36, 39.
The eighth-day ceremonial Sabbath, represents the Sabbath of the millennium, which follows the feast of Tabernacles. Ancient Israel’s wandering in the wilderness for forty years is commemorated by living in booths during the days of the feast of Tabernacles, and it represents not only the outpouring of the latter rain, but the time of Jacob’s trouble, when angels have led God’s faithful into the hills and mountains for protection.
Araapy poapy rehegua pytu’u marangatu ñemongaru, ohechauka milenio pytu’u arapokõindyha, oúva Tabernáculos arete rire. Israel yma guaréva oguata hag̃ua yvy ojeiko’ỹháme irundy pa ary pukukue niko mandu’arã oñeiko hag̃ua óga’i kuérape Tabernáculos arete ára jave, ha upéva ohechauka ndaha’éi añónte ama paha ñehẽ, síno avei Jacob jepy’apy ára, umi ánhelkuéra ogueraha ramo Tupã rembijeroviapy jeroviaha guasúpe yvyty ha yvytyrusu kuérape ñemo’ãrã.
“In the time of trouble, we all fled from the cities and villages, but were pursued by the wicked, who entered the houses of the saints with the sword. They raised the sword to kill us, but it broke, and fell as powerless as a straw. Then we all cried day and night for deliverance, and the cry came up before God. The sun came up, and the moon stood still. The streams ceased to flow. Dark heavy clouds came up, and clashed against each other. But there was one clear place of settled glory, from whence came the voice of God like many waters, which shook the heavens, and the earth. The sky opened and shut, and was in commotion. The mountains shook like a reed in the wind, and cast out ragged rocks all around. The sea boiled like a pot, and cast out stones upon the land. And as God spake the day and hour of Jesus’ coming, and delivered the everlasting covenant to his people, he spake one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upwards, listening to the words as they came from the mouth of Jehovah, and rolled through the earth like peals of loudest thunder. It was awfully solemn. At the end of every sentence, the saints shouted, Glory! Hallelujah! Their countenances were lighted up with the glory of God; and they shone with the glory as Moses’ face did when he came down from Sinai. The wicked could not look on them for the glory. And when the never-ending blessing was pronounced on those who had honored God, in keeping his Sabbath holy, there was a mighty shout of victory over the Beast, and over his Image.
“Pe jehasa asy vaipe, maymáva jaheja tavaguasu ha távagui, ha umi iñañáva ore rapykuéri oho, ha oike umi marangatu rógape kysepuku reheve. Haʼekuéra omopuʼã pe kysepuku ore jukávo hag̃ua, ha upéva pyaʼe opẽ ha hoʼa kangy hag̃uáicha peteĩ kapiʼipe. Upérõ maymáva jasapukái ára ha pyhare ñepysyrõ rehehápe, ha pe sapukái ojupi Tupã renondépe. Kuarahy osẽ, ha jasy opyta hag̃uaicha. Ysyrykuéra opytuʼu osyry hag̃ua. Arai hũ pohýi ojupi, ha ojotopa ojupe rehe. Péro oĩ peteĩ hendápe tesakã porã, mimbipa guasu opytáva, upégui ou Tupã ñeʼẽ y heta ryapu hag̃uáicha, omboryrýiva yvágape ha yvy. Ara ojepeʼa ha oñemboty, ha opyta jepyʼapy guasúpe. Yvytykuéra oryrýi peteĩ takua oityryrýiva yvytúpe guáicha, ha omombo ita soropa opa rupi. Para opupu peteĩ japepo guasúicha, ha omombo ita yvýre. Ha Tupã oñeʼẽvo pe ára ha pe aravo Jesús ouha rehe, ha omeʼẽvo pe pacto opaʼỹva ipuévlope, heʼi peteĩ ñeʼẽjoapy, ha upéi opytuʼumi, umi ñeʼẽ ojeroky aja yvy rupi. Tupã Israel oĩ hína hesakuéra yvate gotyo omoĩ hag̃uáicha, ohendúva umi ñeʼẽ osẽvo Jehová jurúgui, ha ojerokýva yvy rupi ára sununu hatãvéva ryapuicha. Tuichaite mbaʼe kyhyje ha marangatu. Káda ñeʼẽjoapy pahaépe, umi marangatu osapukái: ¡Gloria! ¡Aleluya! Hova kuéra omimbipa Tupã mimbipápe; ha haʼekuéra overa pe mimbipápe Moisés rova overaháicha oguejy ramo guare Sinaígui. Umi iñañáva ndaikatúi omaña hesekuéra pe mimbipa rehe. Ha oñemoherakuã ramo guare pe jehovasa opaʼỹva umi omombaʼeguasúva Tupãpe rehe, imarangatu hag̃ua ojapóvo Isábado, upérõ oĩ peteĩ sapukái puʼaka guasu ñorairõ jejopyʼỹ rehe pe Mymbakuérare ha taʼãngáre.”
“Then commenced the jubilee, when the land should rest.” Review and Herald, July 21, 1851.
Upémarõ oñepyrũ vaʼekue pe jubileo, yvy opytuʼu vaʼerã haguére. Review and Herald, 21 de julio de 1851.
Jesus returns and the earth rests for one thousand years, as typified by the seventh-year Sabbath of the land and the jubilee. In verse three, of Leviticus twenty-three the seventh-day Sabbath for man is identified as the introduction of the chapter that ends with the eighth, that is of the seven, and represents the seventh-year-Sabbath for the land resting.
Jesús oujevy jey ha yvy opytuʼu mil áño pukukue, ojehechaukaramoguáicha yvy arapokõha áño sábado-pe ha pe jubileo-pe. Pe mbohapyha versículope, Levítico mokõipa mbohapy-pe, ojekuaa yvypórape g̃uarã arapokõha ára sábadoha ko capítulo ñepyrũrãramo, pe opáva pe poapyhápe; kóva hína umi pokõi rehegua, ha ohechauka yvy opytuʼúva sábado-icha arapokõha áñope.
And the Lord spake unto Moses, saying, Speak unto the children of Israel, and say unto them, Concerning the feasts of the Lord, which ye shall proclaim to be holy convocations, even these are my feasts. Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the Lord in all your dwellings. Leviticus 23:1–3.
Ha Ñandejára oñe'ẽ Moiséspe, he'ívo: Eñe'ẽ Israel ra'ykuérape ha ere chupekuéra: Ñandejára aretekuéra rehegua, peẽ pemoherakuã hag̃ua aty marangatu ramo, ko'ãva hína che aretekuéra. Mbohapy ára poteĩ rire, poteĩ ára oñemba'apóne; ha pe ára poapyha ha'e pytu'u hag̃ua sábado, peteĩ aty marangatu; ani pejapo mba'eveichagua tembiapo ipype: ha'e hína Ñandejára sábado opa pene rógape. Levítico 23:1–3.
The alpha of chapter twenty-three is the seventh-day Sabbath, and the omega of the chapter is the thousand years of the earth being empty, which has been typified by the seventh-year Sabbath for the land and the jubilee. The alpha of the chapter is the spring feasts that begins with the seventh-day Sabbath and ends in verse twenty-two; whereas, the omega of the chapter ends on the twenty-second day of the seventh month, followed by the eighth day ceremonial Sabbath that represents the seventh-year Sabbath of the land.
Pe kapítulo veinte y tres-pegua alfa ha’e pe sábado ára pokõihápe, ha pe kapítulo omega ha’e pe yvy opyta hag̃ua nandi mil áño pukukue, upéva oñemoha’angava’ekue pe sábado ary pokõihápe pe yvýpe g̃uarã ha pe jubileo rupive. Pe kapítulo alfa ha’e umi arete arapoty pegua oñepyrũva pe sábado ára pokõihápe ha opa pe versíkulo veinte y dos-pe; ha katu, pe kapítulo omega opa ára veinte y dosha mes pokõihápe, upéi ou pe ára poapyha sábado ceremonial ohechaukáva pe sábado ary pokõihápegua pe yvýpe g̃uarã.
Verses one to twenty-two represent Christ’s work as the Heavenly High Priest in the holy place; verses twenty-three to forty-four represent His work in the Most Holy Place. Leviticus is a symbol of the priests, and it represents Christ High Priestly ministry. The alpha Sabbath of the seventh-day reaches back to creation, and the omega seventh-year Sabbath reaches to the Earth made new. Leviticus twenty-three historically spans from creation to re-creation.
Umi peteĩ guive mokõipa mokõi peve ohechauka Cristo rembiapo Sacerdóte Guasu Yvagapegua ramo pe tenda marangatúpe; umi mokõipa mbohapy guive irundypa irundy peve ohechauka Hembiapo pe Tenda Marangatuvévape. Levítico ha’e peteĩ símbolo umi sacerdóte rehegua, ha ohechauka Cristo ministerio Sacerdóte Guasu ramo. Pe sábado alfa ára poapyha rehegua oguahẽ jey tekojejapo peve, ha pe sábado ómega ary pokõiha rehegua oguahẽ Yvy ojejapo pyahu peve. Levítico mokõipa mbohapy históricamente ojepyso tekojejapógui tekojejapo jey peve.
The joy or shame of the prophetic message is a symbol of those who have the message of the Midnight Cry or a counterfeit. Until this truth is factored into the narrative, the issue that produces the shame is missed. Those who possess the genuine oil, will not miss this point. The joy is represented by those whose sins have been removed, and they are presented by those who are celebrating the feast of tabernacles.
Pe vy’a térã tĩ reko vai marandu proféticogui ha’e peteĩ símbolo umi oguerekóva pe marandu Pyhare Mbytegua Sapy’a térã peteĩ japúva. Ko añetegua ndoikéivo tembiasakue ñemombe’úpe, ojehecha’ỹta pe mba’e omoheñóiva pe tĩ reko vai. Umi oguerekóva pe aséite añeteguáva, ndojehechavymo’ãi ko punto. Pe vy’a ojehechauka umi angaipa oñemboguejýmapyrévape, ha umi omoirũva arete tavernáculokuéra rehegua arete ñembovy’ápe ha’e umi ohechaukáva chupekuéra.
And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. John 1:14.
Ha pe Ñe'ẽ oiko so'óramo, ha oiko ore apytépe, (ha rohecha iñemimbipa, pe iñemimbipa Túva Taýra peteĩete reheguaicha,) henyhẽva mborayhu porã ha añeteguágui. Juan 1:14.
The Greek word translated as “dwelt” means “to tabernacle.” Jesus became flesh and tabernacled with us. He took our human nature, our tabernacle, our tent, our booth, our flesh. Peter said it this way:
Pe ñe’ẽ griego oñembohasáva “oiko” he’ise “oñembohoga pe tabernákulope”. Jesús oiko yvypóra rete ha oñembohoga ñanendive. Ha’e oguereko ñande rekotee yvypóra, ñande tabernákulo, ñande róga’i, ñande ao’óga, ñande rete. Pedro he’i kóicha:
Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me. 2 Peter 1:13, 14.
Upéicha, che aipota porã, aja aime ko che róga yvyguýpe, romokyre’ỹ pene mandu’a rupi; aikuaágui pya’eha aipiro’ytaha ko che róga yvyguypegua, ñande Ruvicha Jesucristo chembo’e hagueichaite. 2 Pedro 1:13, 14.
Paul said it this way:
Páulo he’i péicha:
For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. 2 Corinthians 5:1–4.
Jaikuaágui roikuaa, ñande róga yvýpeguáva ko tavernákulo-gua oñembyai ramo, jarekóha peteĩ óga oúva Tupãgui, peteĩ óga ndajajapóiva po rupive, opa’ỹva yvágape. Pórke ko’ẽme ñañeñandu asy ha jahecha hag̃uáicha, ñande py’aguasúpe jaipota oñemonde hag̃ua ñande ári ñande róga oúva yvágagui; upéicha, ñañemonde rire, ndajajuhúi hag̃ua ñande opívo. Pórke ñande, jaikóva ko tavernákulo-pe, ñañeñandu asy ñane mboriahu reheve; ndaha’éi aipórõ jaipotávo jaiko ñane mondo’ỹre, síno oñemonde hag̃ua ñande ári, ikatu hag̃uáicha pe ñemano rehegua oñembogue paje tekove rupive. 2 Corintios 5:1–4.
The feast of tabernacles is symbolic of the sealing of the one hundred and forty-four thousand, which is accomplished when the windows of heaven are opened. When the sins of the one hundred and forty-four thousand are removed, the Holy Spirit will be poured out without measure upon the church triumphant. Judgment is finished for the one hundred and forty-four thousand and they that are sealed go forth to proclaim the loud cry of the third angel under the power of the Holy Spirit as represented with the feast of Tabernacle’s.
Pe Kavaju Renda hína peteĩ símbolo pe ñesellado rehegua umi cien cuarenta y cuatro mil-pe, ojejapóva umi ovetã yvagagua ojepe’áramo guare. Oñembogue jave umi cien cuarenta y cuatro mil angaipa, Espíritu Santo oñehenóita tupao triunfante ári jeha’ỹme. Umi cien cuarenta y cuatro mil rehe pe huísio oñembotýma, ha umi ojeselláva osẽ oñemoherakuã hag̃ua pe sapukái hatã mbohapyha ánhel rehegua Espíritu Santo pokatu rupive, oñerrepresentaháicha Kavaju Renda rehe.
Our body is a temple, and a tent, which is a tabernacle. Those who gathered to Jerusalem to celebrate the feast of tabernacles, were celebrating that their sins had been blotted out. Moses was used to raise the tabernacle in the wilderness, and the feast of tabernacles at the end was celebrated by living in booths in the wilderness, for Jesus always illustrates the end with the beginning.
Ñande rete ha’e peteĩ témplo, ha peteĩ óga’i ñemopyrũrã, upéva hína pe tavernákulo. Umi oñembyatýva Jerusalénpe ombotuicha hag̃ua pe tavernákulo arete, ombotuichahína kuri ipekadokuéra oñemboguepamahague. Moisés ojeporu va’ekue omopu’ã hag̃ua pe tavernákulo desiértope, ha pe tavernákulo arete ipahápe oñemomorã oikóvo óga’i kuérape desiértope, Jesús akóinte ohechaukágui pe ipaha pe ñepyrũ reheve.
Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; Who was faithful to him that appointed him, as also Moses was faithful in all his house. For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house. For every house is builded by some man; but he that built all things is God. And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. Hebrews 3:1–6.
Upévare, peẽ joyke'y marangatu, peẽ peikéva pe jehenói yvagagua rehe, peñaminduʼu Apóstol ha Paʼi Guasu ñane jerovia rehegua, Cristo Jesús, rehe; haʼe niko ojerovia hag̃ua upe omoĩ vaʼekue chupe, Moisés avei ojerovia haguéicha opa hóga ryepýpe. Ko kuimbaʼe ningo ojehechakuaa Moisésgui tuichave hag̃ua heko mimbipa, pe omopuʼã vaʼekue óga oguerekógui hetave terakuã porã pe ógagui. Opa óga niko ojejapo avave rehe; ha pe ojapo vaʼekue opa mbaʼe hína Tupã. Moisés katu añetehápe ojerovia opa hóga ryepýpe, tembiguáiramo, ohechauka hag̃ua umi mbaʼe oñeʼẽtava rehe upe rire; Cristo katu Taʼýraramo hóga ári; ha ñande hína upe hóga, ñandejopy mbaretéramo pe jerovia ha pe ñembovyʼa ñane esperanza rehegua ipyta mbarete pe paha peve. Hebreos 3:1–6.
Moses was the faithful servant that God used to erect the tabernacle temple, but Christ as the High Priest and Apostle hath more honor than the servant Moses. Every house, from Moses’ tabernacle temple, to Solomon’s temple, to Herod’s forty-six-year remodeled temple, the human temple with its 46 chromosomes and the Millerite temple of 1798 unto 1844 were all built by God. In the prophetic line of the various manifestations of temples, that would begin in the Garden of Eden, then after sin, at the gate of the Garden, then after the flood at altars unto Moses; the three primary waymarks are Moses, Christ and the one hundred and forty-four thousand.
Moisés ha’e va’ekue pe tembiguái jeroviaha Tupã oiporúva omopu’ã hag̃ua pe tavernákulo témplo, ha Cristo katu, Sumo Sacerdóte ha Apóstol ramo, oguereko hetave mborayhu ha ñemomba’eguasu pe tembiguái Moisés-gui. Opa óga, Moisés pegua tavernákulo témplo guive, Salomón témplo peve, Herodes rembiapo pyahu témplo ojejapóva irundy pa’ẽ ary pukukue, pe témplo yvypóra rehegua oguerekóva 46 cromosóma ha pe témplo Millerita 1798 guive 1844 peve, opavave ojejapo va’ekue Tupã rupive. Pe línea profética umi témplo ojehechauka hag̃ua heta hendáicha apytépe, oñepyrũtava Edén yvotytyme, upéi angaipa rire, pe Yvotyty rokẽme, ha upéi pe y opavave ári rire, umi altárkuéra peve oñemboguata Moisés peve; umi mbohapy techaukaha tenondegua ha’e Moisés, Cristo ha umi cien cuarenta y cuatro mil.
Moses and Christ represent the alpha and omega of ancient Israel, and together they represent the combination of humanity and Divinity, which is also represented by the one hundred and forty-four thousand. At the arrival of the third angel, in Revelation chapter eleven, John is told to measure the temple, and at the arrival of that same angel at 9/11, John is told to measure the temple again. In both cases he is told to leave off the courtyard of 1,260 days. In 2023, the same angel arrived, and God’s people are now called to measure the temple. The 1,260 days, or three days and a half ended in 2023, and from that point until just before the Sunday law the temple is to be raised. 2024 marked the laying of the foundations, and it saw the rebellion manifested as a group which “despised the day of small things,” protesting Miller’s identification of the symbol that establishes the vision.
Moisés ha Cristo ohechauka pe alfa ha omega Israel yma guare rehegua, ha oñondivepa ohechauka hikuái yvypóra reko ha Tupã reko joaju, upe mba’e avei ojehechaukáva umi cien cuarenta y cuatro mil rupive. Pe mbohapyha ánhel oguahẽvo, Apocalipsis capítulo once-pe, Juan-pe oñehenói omedido hag̃ua pe témplo, ha upe mismo ánhel oguahẽvo 9/11-pe, Juan-pe oñehenói jey omedido hag̃ua pe témplo. Mokõivévape oñe'ẽ hag̃ua chupe oheja hag̃ua pe korapy 1,260 ára rehegua. Áño 2023-pe, upe mismo ánhel oguahẽ, ha ko’ág̃a Tupã tavayguakuéra oñehenói omedido hag̃ua pe témplo. Umi 1,260 ára, térã mbohapy ára ha mbyte, opa 2023-pe, ha upe guive pe léi domingo mboyve pe témplo oñemopu’ãva’erã. Áño 2024 ohechauka pe cimiento ñemoĩ, ha ipype ojehechauka pe pu’aka’ỹ peteĩ aty ramo “ombojeroviapávape pe ára umi mba’e michĩva rehegua,” omopu’ãvo ñe’ẽ rei Miller rembiapo rehe, ha’e ohechakuaávo pe techaukaha omopyendáva pe visión.
Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:8–10.
Avei, Ñandejára ñe'ẽ ou che rendápe, he'ívo: Zorobabel po omoĩ ko óga rapykuepy; ha ipóte avei omohu'ãta chupe; ha upéicha peikuaáta Ñandejára ehérsitopegua chembou hague pene rendápe. Mávapa odesprecia raka'e umi mba'e michĩva ára? Ha'ekuéra ovy'áta ha ohecháta pe plomada Zorobabel pópe umi siete ndive; umíva hína Ñandejára resa, oguata hag̃ua opa rupi ko yvy pukukue javeve. Zacarías 4:8–10.
To reject Miller’s identification that it is Rome that establishes the vision, is to reject the foundations, and it is “to despise the day of small things.” The Millerite movement was the alpha movement of the first and second angels’ and the movement of the one hundred and forty-four thousand is the omega movement of the third angel. It is twenty-two times more powerful than the alpha. In this prophetic sense the foundations of the Millerite movement is “the day of small things.” To despise any foundational truth represented upon Habakkuk’s two tables, is to die, for the vision that is established in verse fourteen of Daniel eleven is the same vision Solomon identified.
Oñembotove hag̃ua Miller ohechakuaa hague Rómaha omoĩva pe visión, ha’e hína oñembotove hag̃ua umi cimiento, ha upéva hína “ojahéi hag̃ua umi mba’e michĩva ára rehe.” Pe movimiento Millerita ha’e va’ekue pe movimiento alfa umi peteĩha ha mokõiha ángel mba’épe, ha pe movimiento umi cien cuarenta y cuatro mil rehegua ha’e pe movimiento omega pe mbohapyha ángel mba’épe. Ha’e mokõipa mokõi jey ipu’akave pe alfa-gui. Ko sentido profético-pe umi cimiento pe movimiento Millerita rehegua ha’e “umi mba’e michĩva ára.” Oimeraẽva ojahéiva peteĩ añetegua fundamental ojehechaukáva Habacuc mokõi mesa ári, omanóta; pe visión oñemopyendáva Daniel once versículo catorce-pe ha’e pe misma visión Salomón ohechakuaava’ekue.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Oĩhápe ndaipóri visión, upépe tavayguakuéra oñehundi; ha pe ombojeroviáva pe léi, ovyʼa haʼe. Proverbios 29:18.
The capstone vision is marvelous, for it identifies that the foundational cornerstone is also the capstone, but with twenty-two times more power. The alpha foundational test of 2024 was the external intellectual sealing message and the omega temple test of 2026 is the internal spiritual sealing message. One identifies the image and mark of the beast and the other the image and mark of God. That omega internal test is represented by the two symbols of Miller’s dream that must be defined in the context of the events of the latter days. What is the storehouse? and what is the meat?
Pe visión ita’y porãiterei, ohechauka rupi pe ita akãrã ypygua ha’eha avei pe itakyvoty paha, péro mokõipa mokõi jeve hetave pokatu reheve. Pe prueba ypygua alfa ary 2024-pe ha’e va’ekue pe marandu sellado rehegua okápe, arandukatu rehegua; ha pe prueba templo omega ary 2026-pe ha’e pe marandu sellado rehegua hyepýpe, espíritu rehegua. Peteĩ ohechakuaa pe mymba ra’anga ha imárka, ha ambue katu Tupã ra’anga ha imárka. Upe prueba omega hyepypegua ojehechauka mokõi símbolo rupive pe sueño Miller rehegua, umíva tekotevẽ oñemyesakã umi ára pahápe oikóva ryepýpe. Mba’épa pe ñongatuha? ha mba’épa pe tembi’u?
We will continue these things in the next article.
Ñamboguatave ko'ã mba'e pe artíkulo oúvape.
A Jewish marriage in Jesus’ time unfolded in three major phases, often spread over months or a year. The first step was the legal marriage, called the betrothal, at which point the marriage is legally established, but the bride and groom remain separated, while the groom returned to his father’s house to prepare a place for his bride. This is why Mary, Joseph’s wife was called his wife, even before they lived together. Unfaithfulness in this period of time was considered adultery.
Peteĩ ñemendáva judío Jesús ára-pe ojehupyty vaekue mbohapy etapa guasúpe, heta jey oñemyasãi jasykuéra térã peteĩ áño pukukue. Peteĩha paso haʼe vaekue pe ñemenda legal, hérava compromiso matrimonial, upe jave pe ñemenda oñemoĩ legalmente, hákatu pe kuñataĩ ha pe kuimbaʼe opyta oñembojaʼo hag̃uáicha, ha pe kuimbaʼe ojevývo itúva róga-pe ombosakoʼi hag̃ua peteĩ tenda hembirekorãme g̃uarã. Upévare María, José rembireko, oñehenói vaekue hembireko ramo, oiko mboyve oñondive. Ndaijojái hag̃uáicha ko periodo-pe ojehecha vaekue adulterio ramo.
The waiting period was uncertain and could be days, weeks or months. The uncertainty is an essential element of the parable. The father might wait for up to a year, to confirm the brides celibacy. The groom did not announce the exact day or hour of his return, for it was his father’s decision to decide when, so the bride knew the wedding was coming—but not when. This uncertainty was intentional, and until the father commanded the groom to go and get his bride everything involved tarried.
Pe periodo de espera vaʼekue ndahaʼéi katuete, ha ikatu vaʼekue ipuku ára, arapokõindykuéra térã jasykuéra. Ko mbaʼe ndojekuaáiha haʼe peteĩ elemento esencial pe parábola-pe. Túva ikatu vaʼekue ohaʼarõ peteĩ ary peve, ohecha hag̃ua pe noviarã pyʼaguapýpe opyta hague kuña marangatu ramo. Pe novio ndoikuaaukái vaʼekue pe ára térã aravo exacto ojey hag̃ua, mbaʼérepa upéva haʼe itúva remimoĩ vaʼekue odesidi hag̃ua arakaʼépa, upévare pe novia oikuaa vaʼekue pe ñemenda og̃uahẽtaha—ha katu ndahaʼéi arakaʼépa. Ko ndojekuaáiha ojejapo hag̃uáicha voi, ha pe túva nomandái peve pe noviope toho hag̃ua ogueru hag̃ua hembirekorã, opa mbaʼe oikehápe opyta are hag̃ua.
When the father said, “go and get your bride,” the groom would come at night, with friends, shouting and blowing a trumpet. It would always occur at night to avoid travelling long distances in the heat of the day, which can be oppressive in land of Israel. Torches and oil were required, for there were no street lights, and the procession could last hours. The actual ritual expression in the ancient Hebrew marriages that was proclaimed during the processions was, “Behold the bridegroom cometh!”
Pe túva he’i ramo, “eho ha egueru nde rajyrajy”, pe ména omendátava ou vaʼekue pyhare, iñirũnguéra ndive, osapukái ha ombopu peteĩ turu. Upéva oiko vaʼekue meme pyhare, ani hag̃ua ojeiko mombyry kuarahy akúpe ára pukukue jave, pe haku niko ikatu hag̃uáicha ipohýi Israel retãme. Tekotevẽ vaʼekue tataendy ha aséite, ndaipórigui tape resape, ha pe jehoguata ikatu vaʼekue ipuku heta aravo. Pe ñeʼẽ ritual añetéva umi ñemenda yma guare hebreo-kuéra apytépe, ojeʼe vaʼekue umi jehoguata aja, haʼe vaʼekue: “Péina pe ména omendátava ou!”
The virgins (bridesmaids) in the parable were not random women, they were the bride’s attendants, waiting with her, expected to join the procession, and responsible to be ready at any hour and to carry their own oil to light the path to the groom’s house. The torches burned fast, so it was a necessity to bring extra oil, in case of a long journey. There was no communal sharing of the oil.
Umi kuñatai (novia irũnguerã) pe ñe’ẽmbykymíme ndaha’éi kuñanguéra oikova rei, ha’ekuéra ningo novia pytyvõhára, oha’arõva hendive, oñeha’arõva oike hag̃ua pe ñemotĩmby rysýipe, ha oguereko va’erãha tekotevẽ oĩ hag̃uáicha oñembosako’íva opa aravópe ha ogueraha hag̃ua hikuái iñandyry tee omyesakã hag̃ua tape pe novio rógape. Pe ñandyrykuéra hapy pya’e, upévare tekotevẽete kuri ogueraha hikuái hetave aséite, ikatu hag̃uáicha peteĩ tape pukukue jave. Ndaipóri kuri oñemboja’ojoa hag̃ua pe aséite.
The delay is normal in the ancient procession and marriage and was not a problem culturally. Delays were expected, and falling asleep was normal. The distinction is not in the sleeping, but in the preparation, not the wakefulness. The foolish virgins didn’t plan for a delay as the wise ones did. Everyone would sleep for the period from the legal betrothal to the consummation may take a year.
Pe tardánsa ha’e peteĩ mba’e jepiveguáva pe procesión ha ñemenda yma guarépe ha ndaha’éi va’ekue peteĩ apañuãi tekohápe. Oñeha’arõva’erã kuri tardánsa, ha oke hag̃ua ha’e va’ekue peteĩ mba’e jepiveguáva. Pe joavy ndaha’éi pe oke haguépe, síno pe je preparasiónpe, ndaha’éi pe opáy hag̃uare. Umi virgen itavýva ndojejaposéi kuri peteĩ tardánsa oikotaha hag̃ua, umi arandúva ojapo haguéicha. Maymáva oke va’erã, pórke pe ára pe compromiso legal guive pe ñemenda oñemohu’ã meve ikatu ogueraha peteĩ ary.
Once the procession reached the groom’s house, the marriage feast began and the door was shut permanently and late arrivals were not admitted. This was not cruelty—it was custom, for anyone knocking later after the door was shut meant they were not part of the procession.
Oguahẽ rire pe ñemotenonde pe ména róga pe, oñepyrũ pe ñemendakaru ha pe okẽ oñemboty opaite hag̃uáicha; ha umi oguahẽ hag̃ua upe rire ndaikatúi oike. Kóva ndaha’éi py’ahatãgui—ha’e ningo jepokuaa; oimeraẽva ombotáva upe rire, pe okẽ oñemboty rire, he’ise ndaha’éi hague pe ñemotenonde pegua.
Jesus wasn’t inventing imagery, and He provided no explanation of this parable as He often did. He did not need to provide an explanation, for all these cultural details were fully understood by His audience. Jesus was identifying a literal Eastern marriage, not abstraction.
Jesús ndaha’éi oikuaa hag̃ua ta’ãngamýi pyahu, ha ndoikuaaukái mba’eve ko ñe’ẽjoaju rehegua, heta jey ojapoháicha. Natekotevẽi oikuaauka hag̃ua, opa ko’ã mba’e tekohaguáva ojekuaa porãma hag̃ua umi ohendúvape g̃uarã. Jesús omombe’u kuri peteĩ ñemenda tee ojejapóva Oriente-pe, ndaha’éi peteĩ mba’e oñemoambuéva ñe’ẽme año.
The details are upheld fully from the Hebrew testimony, as well as the historians of the Roman and Greek periods.
Umi mba’ekuaarã oñemombaretepaite pe testimónio hebreo rehe, ha avei umi historiadór Romanogua ha Gréciagua araka’epegua rehe.
The Mishnah (2nd century AD, but preserving pre-70 AD Temple-era customs)
Pe Mishná (siglo II d. C., hákatu umi jepokuaa Templo-gua oĩva’ekue ary 70 d. C. mboyve)
The Talmud (later compilation, but quoting earlier practice)
Pe Talmud (aty rire oñembyatyva’ekue, péro omoñe’ẽ jey hag̃ua peteĩ jepokuaa yma guaréva)
Josephus (1st century Jewish historian)
Josefo (historiador judío del siglo I)
Rabbinic wedding liturgy and legal discussions
Litúrhia rabínica ñemendá rehegua ha ñe’ẽporã joja rehegua ñomongeta hag̃ua hag̃ua.
Greco-Roman observers of Judea
Ojehechakuaa Greco-Romano kuéra Judea rehegua
Josephus does not give a neat “wedding manual,” but the legal and cultural details he assumes align exactly with the Mishnah/Talmud descriptions. The Mishnah is the key source.
Josefo ndoikuái peteĩ “manual de boda” ordenado porãva, ha katu umi detalle jurídico ha cultural ohejáiva por supuesto ojojaite peve umi descripción Mishna/Talmud rehegua ndive. Pe Mishna hína pe fuente principal.
The parable landed so hard on a 1st-century Jewish listener, for nothing in Matthew 25 needed explaining. The midnight arrival was normal, the lamps and oil were obvious necessities, and a delay between the legal marriage betrothal and the midnight procession was expected, and the shut door was standard operating procedure! The virgins who were excluded, were ashamed, and to the Jewish audience of Jesus’ period, the foolish virgin’s shame was absolutely deserved. Fully knowing the ritual, Jesus’ audience would have no sympathy for the foolish virgins, for everyone knew the preparation was an absolute responsibility for any virgin that was asked to be in the procession. These truths were so obvious to the Jewish audience that Jesus never needed to provide any explanation of the parable.
Pe ñe’ẽnga oity vaieterei peteĩ henduhárape judío siglo peteĩhamegua, pórke mba’eve Mateo 25-pe natekotevẽi kuri oñemyesakã. Pyhare mbyte pe oguahẽva ha’eva’ekue mba’e jepivegua, umi lámpara ha pe aséite ha’eva’ekue tekotevẽ porã, ha peteĩ puku pe ñemenda-rã legal ha pe guata pyhare mbyte peve apytépe oñeha’arõva’ekue, ha pe okẽ oñembotyva’ekue ha’eva’ekue tembiapo jeporavorã! Umi kuñataĩ oñemboykeva’ekue oñemotĩ, ha umi judío Jesús ára pegua renondépe, pe kuñataĩ aranduvai ñemotĩ ha’eva’ekue añetehápe ojapova’erãitéva. Oikuaa porãgui pe rito, Jesús renduhára kuéra ndorekói va’erã peteĩ mbyasy umi kuñataĩ aranduvái rehe, pórke opavave oikuaa pe ñembosako’iha peteĩ tembiaporãite ha tekoveteha oúva hag̃ua oimeraẽ kuñataĩre ojeporavóva pe guatarãme. Ko’ã añetegua ojehechakuaa hag̃uáicha hesakãiterei umi judío renduhárape Jesús nombotekotevẽi va’ekue mba’eveichavérõ omyesakã hag̃ua pe ñe’ẽnga.