We ended the previous article with the question, “With these concepts in place the question may be asked how is it that at 9/11 the book of Joel became the message Peter identified at Pentecost?”

Mboyve marandúkue ohasáva opahávo pe porandu reheve: “Ko’ã ñemohenda oĩma hag̃ua, ikatu oje’e mba’éichapa 9/11-pe Joel kuatiañe’ẽ oiko pe marandu Pedro ohechakuaáva’ekue Pentecostéspe?”

Peter was identifying that Joel was being fulfilled on the day of Pentecost, which is a point in time marking the end of the Pentecostal season. In the Pentecostal season there was a manifestation of the Holy Spirit at the beginning, and then a greater manifestation of the Holy Spirit at the end. By faith understanding that both the Bible and Spirit of Prophecy apply Joel to the time of the latter rain we may know that the book of Joel became present truth at 9/11; and that every element of the book will speak directly of the prophetic history beginning at 9/11 on through to and including the seven last plagues, which Joel identifies as the “day of the Lord.”

Pedro ohechakuaa hína kuri Joel oñekumpliha Pentecostés ára, ha upéva hína peteĩ ára ohechaukáva pe tembiasa Pentecostal paha. Pe ára guasu Pentecostal-pe oĩkuri peteĩ jehechauka Espíritu Santo rehegua iñepyrũme, ha upéi peteĩ jehechauka tuichavéva Espíritu Santo rehegua ipahápe. Jeroviápe ñantendévo mokõivéva, la Biblia ha Espíritu de Profecía, ombohováiha Joel-pe pe ára ama pahagua rehe, ikatu jaikuaa pe kuatiañe’ẽ Joel rehegua oiko hague añetegua ko’ág̃agua 11/9-pe; ha opaite mba’e pe kuatiañe’ẽme oĩva oñe’ẽtaha directamente pe tembiasakue profético oñepyrũva 11/9-gui ha oho peve oikehápe umi siete plagas pahagua, Joel ombohérava “ára Ñandejára rehegua.”

As typified by 1888, on 9/11 the presentation of the Laodicean message became present testing truth. Isaiah typifies that same message in chapter fifty-eight with the trumpet voice showing God’s people their transgressions. The “day” when Isaiah begins sounding his voice like a trumpet is the same day he sings the song of the vineyard.

1888 ohechaukarãicha, 9/11-pe pe marandu Laodiceaguápe oñepyrũ oiko hag̃ua añetegua ojeha’ãva ko’ág̃a. Isaías ohechauka upe marandu peteĩchagua capítulo cincuenta y ocho-pe, ñe’ẽ hatã trompétaicha ohechaukávo Tupã retãyguápe hembiapo vai. Pe “ára” Isaías oñepyrũhápe ombohyapu iñe’ẽ trompétaicha ha’e upe áraite opurahéihápe pe purahéi parral rehegua.

In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Isaiah 27:2–6.

Upérõ ára pepuraháke chupe: “Parral víno pytãngy rehegua”. Che, Ñandejára, añangareko hese; ay’u hag̃ua chupe opa áraite: avave ani hag̃ua ombyai chupe, añangareko hese pyhare ha ára. Pochy ndaipóri chepype: máva piko omoĩta che rovái ñorairõme ñuatĩ ha juu? Ahasáta hi’ári, ahapypáta chupekuéra oñondive. Térã tojapyhy che mbarete rehe, ojapo hag̃ua py’a guapy chendive; ha ojapóta py’a guapy chendive. Umi oúva Jacob gui omoñapytĩta hapo: Israel ipoty ha hokýta, ha omyenyhẽta yvy ape ári yva reheve. Isaías 27:2–6.

Modern spiritual “Israel shall blossom and bud, and fill the face of the world with fruit” during the period of the latter rain, for the early rain cause the budding and blossoming of a plant, and the latter rain produces the fruit. When the buildings of New York came down on 9/11 the mighty angel of Revelation eighteen descended and the latter rain began to sprinkle. At that time God’s watchmen were to blow the trumpet to the Laodicean church. Isaiah’s message identifying the sins of God’s people is also the song of the vineyard of red wine. The first chapter of Joel is that very message.

“Israel” espiritual moderno “ipoty ha hoky, ha omyenyhẽta yvy ape ári yva”, ama pahápe, ama pyau ojapo haguére hoky ha ipoty ñepyrũ peteĩ ka’avope, ha ama pahá katu oguenohẽ pe yva. Oguahẽrõ guare yvýra aty New York-pegua yvýre 9/11-pe, pe mbaretegua ánhel Apocalipsis mokõiha guasúpe ojehechauka va’ekue oguejy, ha pe ama pahá oñepyrũ omyky. Upe jave Tupã ñangarekohára kuéra okãpu’ã va’erãkuri trompéta tupao Laodiceaguape. Isaías marandu ohechauka hag̃ua Tupã retãyguakuéra angaipa ha’e avei pe purahéi parral pytã asýgui. Joel aranduka peteĩha kapítulo ha’e upe maranduete.

The word of the Lord that came to Joel the son of Pethuel.

Ñandejára ñeʼẽ ou vaʼekue Joel, Petuel raʼýpe.

Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation.

Pehendúke kóva, peẽ kuimba’e tuja, ha pendu porãke, opa peẽ yvygua. Oikómapa piko kóva pende árape, térã pende ru kuéra árape jepe? Pemombe’úke pene ra’y kuérape ko mba’e, ha pene ra’y kuéra tomombe’u ita’ýra kuérape, ha umíva avei ambue ñemoñarépe.

That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.

Pe mba’e tuguái yso ho’u’ỹva, upéva ho’u ñakyrã; ha pe ñakyrã ho’u’ỹva, upéva ho’u yso karẽ; ha pe yso karẽ ho’u’ỹva, upéva ho’u yso ryguasu.

Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth.

Pepa’ẽ peẽ ka’u oĩva, ha pesa; ha pesapukái, peẽ vino’y’uha kuéra pavẽ, pe mosto rehehápe; mba’érehepa oñeikytĩ pende jurúgui.

For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. He hath laid my vine waste, and barked my fig tree: he hath made it clean bare, and cast it away; the branches thereof are made white. Lament like a virgin girded with sackcloth for the husband of her youth. The meat offering and the drink offering is cut off from the house of the Lord; the priests, the Lord’s ministers, mourn. The field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil languisheth.

Peteĩ tetã ojupi che yvýre, mbarete ha papapy’ỹ, hãi guasu león rembi’uicha, ha hãi kuéra yvyra’ỹi guasu león guasu mba’éicha. Ha’e omongy’a che parral, ha oikytĩ che ígo máta pire peve; omondoroite chugui opa mba’e, ha omombo mombyry; hakã kuéra opyta morotĩ. Ejahe’o peteĩ kuñataĩ ao vosa rehe oñembokuávaicha, iména imitãrõ guare rehehápe. Ojepe’a tembi’u ofrenda ha ñandyrýi ofrenda Ñandejára róga guive; pa’i kuéra, Ñandejára rembijokuái, oñembyasy. Ñu oñehundi, yvy ojahe’o; avati oñehundi rupi, vino pyahu ipirupa, ha ñandy ikangy.

Be ye ashamed, O ye husbandmen; howl, O ye vinedressers, for the wheat and for the barley; because the harvest of the field is perished. The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.

Peñetĩke peẽ, peẽ ñemitỹhára; sapukái peẽ, peẽ parral rehe oñangarekóva, trígo ha cebáda rehehápe; pe ñemitỹ ñupegua oñehundíma rupi. Pe parral ipirúma, ha pe ígo máta ikangýma; granáda máta, pindo máta avei, ha mansána máta, upéicha opaite yvyra ñupegua, ipirúma: vy’a niko ipirupa umi yvypóra ra’ykuéragui.

Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God: for the meat offering and the drink offering is withholden from the house of your God. Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the Lord your God, and cry unto the Lord, Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come. Is not the meat cut off before our eyes, yea, joy and gladness from the house of our God? The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.

Peñemonde ha pejahe’o, peẽ pa’i kuéra; pesapukái, peẽ altar rembiguái kuéra; peju, pejepyso pyhare pukukue aja ao ajúpe, peẽ che Jára rembiguái kuéra; mba’ére piko umi ofrénda hi’upyrãva ha umi ofrénda ñohẽpyre ojepe’a Ñandejára róga pende Jára peguágui. Pemboyke hag̃ua peteĩ ayuno marangatu, pehenói peteĩ aty guasu marangatu, pembyaty umi karai guasu kuérape ha opa umi tetãygua yvypórape Ñandejára pende Jára rógape, ha pesapukái Ñandejárape: ¡Aikóne mba’easy upe árape! Ñandejára ára hi’aguĩma; ha ipu’akáva-gui ouháicha peteĩ ñehundi, péicha outa. Ndajekytíri piko ñande resa renondépe hi’upyrã, ha avei vy’a ha torýgui Ñandejára ñande Jára rógagui? Pe ñemitỹra ipo’ipa ijyvy atýi guýpe, umi ñongatuha oñembyaipa, umi granéro ojeitypa; mba’ére piko pe trigo ipirupa. Mba’éichapa umi mymba osapukái py’aro reheve; umi vaka atýra oñembopy’arory, ndoguerekóigui ñu okaru hag̃uáicha; ha avei umi ovecha atýra oñehundi.

O Lord, to thee will I cry: for the fire hath devoured the pastures of the wilderness, and the flame hath burned all the trees of the field. The beasts of the field cry also unto thee: for the rivers of waters are dried up, and the fire hath devoured the pastures of the wilderness. Joel 1:1–20.

Ore Ñandejára, ndéve asapukáita: tata niko ho’upáma pe ñu ka’aguy rehegua, ha tata rendy ohapypáma opa yvyramáta ñúmegua. Umi mymba ñúmegua avei osapukái ndéve: ysyrykuéra y rehegua niko isekáma, ha tata ho’upáma pe ñu ka’aguy rehegua. Joel 1:1–20.

The first chapter of Joel is addressing the destruction of God’s vineyard. Isaiah establishes “that day” as the day when the latter rain begins, for the plants on that day begin to blossom and bud. The fact that Isaiah informs us that God’s people will “take root,” “blossom and bud” and fill the earth with “fruit” is illustrating a progressive history of three steps. A plant takes “root” in the ground. To “take root” therefore means to stand upon the ground, which is the ground floor or the foundation. Those who “come out of Jacob” “take root” and then they are called “Israel.” Those who come out of the Laodicean experience are then called Philadelphians, though to retain that experience requires victory in a testing process that ends at the Sunday law.

Joel arandukapy peteĩha oñe’ẽ Tupã parral rehegua ñehundíre. Isaías omopyenda “upe ára” ha’éha pe ára oky paha oñepyrũhápe, ko’ẽrõ umi ka’avo upe árape oñepyrũ yvoty ha hoky. Pe mba’e Isaías ñanemomarandúva Tupã tavayguakuéra “omoañete affonde,” “ovyotytaha ha hokytaha” ha omyenyhẽtaha ko yvy “yva” reheve, ohechauka peteĩ tembiasakue oñemboguataha mbohapy jeku’épe. Peteĩ ka’avo “omoañete affonde” yvýpe. Upévare, “omoañete affonde” he’ise oñembo’yha yvýre, ha upéva hína pe yvyrogue ypygua térã pe pyenda. Umi “osẽva Jacob-gui” “omoañete affonde” raẽ, ha upéi oñembohéra “Israel”. Umi osẽva experiencia Laodicea-gui upéi oñembohéra Filadelfiaygua, jepe hag̃ua oñembyai’ỹ rehe pe experiencia, tekotevẽ ogana peteĩ prueba rape oñemohu’ãva pe léi domingope.

The prophetic relationship of Jacob, (the supplanter) and Israel, (the overcomer) is identifying that at 9/11 those who “take root” by returning to the foundations, there and then enter into a covenant relationship. Prophetically a change of name is a symbol of a covenant, as represented by Abram to Abraham, Sarai to Sarah, Jacob to Israel and others. In the verse those who returned to the old foundational truths at 9/11 entered into a covenant relationship as the rain began to produce blossoms and buds. At the Sunday law the whole world will be filled with “fruit” as the rain is then poured out without measure.

Jacob, (pe ojepu’ãva) ha Israel, (pe ipu’akáva) ojoajuha profetika ohechauka 9/11-pe umi “omoĩva hapo” ojevy jey rupi umi pyenda ypykue gotyo, upépe ha upérõ oike hague peteĩ joaju ñe’ẽme’ẽme. Profétikamente peteĩ téra ñemoambue ha’e peteĩ ñe’ẽme’ẽ ra’ãnga, ojehechaukaháicha Abram guive Abraham peve, Sarai guive Sarah peve, Jacob guive Israel peve ha ambuéva. Pe versíkulope umi ojevy va’ekue umi añetegua ypykue pyendapeguápe 9/11-pe oike peteĩ joaju ñe’ẽme’ẽme, ama oñepyrũvo oguenohẽ poty ha yvoty ra’y. Pe léi domingo aja opa ko yvy tuichakue henyhẽta “yva” rehe, upérõ ama oñeñohẽta háicha jevy’ỹre.

Isaiah must agree with Isaiah, and of course all the other prophets, but Isaiah is to lift up his voice like a trumpet and show Laodicean Seventh-day Adventists their sins in the context of the song of the vineyard. That song was sung by Jesus in the parable of the vineyard. The vineyard caused him to weep as He for the last time before the cross looked out over Jerusalem; knowing ancient Israel had reached the end of their probationary period and were being passed by as God’s covenant people. Simultaneously Christ was entering into a covenant with a people who would bring forth the appropriate fruits from God’s vineyard. Whether the vineyard story of Joshua at the beginning or of Jesus at the end those who became the new covenant people typified the one hundred and forty-four thousand.

Isaías oĩ va’erã joaju hag̃ua Isaías ndive, ha katuete opa umi ambue maranduhára ndive avei; ha Isaías omopuʼã vaʼerã iñeʼẽ trompétaicha ha ohechauka hag̃ua umi Adventista del Séptimo Día Laodiceaguápe ipekadokuéra pe parral ñemboʼe purahéi ryepýpe. Upéva haʼe pe purahéi opurahéivaʼekue Jesús pe parral guaʼuʼãme. Pe parral ojapo chupe hasẽ hag̃ua, Haʼe, kurusúgui mboyve ipahápe, omaña jeyrõ guare Jerusalén ári; oikuaa hag̃ua Israel yma guare og̃uahẽma hague ipahaʼãme iprova ara ha ojeheja hag̃uáicha ykére Tupã tavayguakuéra ñeʼẽmeʼẽmegua ramo. Upe jave avei Cristo oikevaʼekue peteĩ ñeʼẽmeʼẽme peteĩ tetã ndive oguerútava pe yva porã oĩva Tupã parrálgui. Tahaʼe pe parral rembiasakue Josué rehegua iñepyrũme térã Jesús rehegua ipahápe, umi oikovaʼekue pe ñemoĩ pyahu retã ñeʼẽmeʼẽmegua ramo ohechaukarakaʼe umi cien cuarenta y cuatro mil-pe.

Christ spoke of Isaiah’s vineyard prophecy, as does Sister White.

Cristo oñe’ẽ Isaías parral rehegua profesía rehe, ha upéicha avei hermana White.

“The parable of the vineyard applies not alone to the Jewish nation. It has a lesson for us. The church in this generation has been endowed by God with great privileges and blessings, and He expects corresponding returns.” Christ Object Lessons, 296.

“Pe parrál oñe’ẽva parral rehegua ndaha’éi pe tetã judíape añoite g̃uarã. Oguereko peteĩ mbo’epy ñandéve g̃uarã. Ko generaciónpegua iglesia ojehovasa ha oñeme’ẽ chupe Tupãgui privilehio ha jehovasa tuicháva, ha Ha’e oha’arõ umi mba’e porã ojokupytýva upévare.” Christ Object Lessons, 296.

It is instructive to read the passage which leads to the last statement from the Spirit of Prophecy.

Iporã jahecha hag̃ua pe pasáhe ogueraháva pe ñe’ẽ paha pe Espíritu de Profecía-gui.

“Chapter 23—The Lord’s Vineyard

“Kapítulo 23—Ñandejára Parral”

“The Jewish Nation

“Pe Tetã Judio”

“The parable of the two sons was followed by the parable of the vineyard. In the one, Christ had set before the Jewish teachers the importance of obedience. In the other, He pointed to the rich blessings bestowed upon Israel, and in these showed God’s claim to their obedience. He set before them the glory of God’s purpose, which through obedience they might have fulfilled. Withdrawing the veil from the future, He showed how, by failure to fulfill His purpose, the whole nation was forfeiting His blessing, and bringing ruin upon itself.

“Pe mokõi ta’ýra rembiasakue rire ou pe parrál rehegua ñe’ẽjoja. Peteĩvape, Cristo omoĩ va’ekue judío mbo’ehárape iñimportanteha ñeñe’ẽrendu. Ambuévape, Ha’e ohechauka umi heta jehovasa oñeme’ẽ va’ekue Israélpe, ha umívape ohechauka Tupã derécho orekóva hikuái iñe’ẽrendúre. Omoĩ avei henondépekuéra Tupã rembiapopyrã mimbipa, ha upéva hikuái ikatu va’erãmo’ã omohu’ã ñeñe’ẽrendúpe rupive. Oipe’ávo pe ao mo’ãha tenonderãgui, ohechauka mba’éichapa, ndojapóirõ guare Hembipota, pe tetã tuichakue ohejareí hague Ijehovasa, ha ogueru vaieteha hi’ári jejahapa.”

“‘There was a certain householder,’ Christ said, ‘which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country.’

“‘Oĩ vaekue peteĩ óga jára,’ he’i Cristo, ‘ñotỹ vaekue parral, omongora hese ijerére, ojapo pype uva renda jejopyha, omopu’ã peteĩ tórre, omboja’o chokokue pópe, ha oho mombyry retã ambuépe.’”

“A description of this vineyard is given by the prophet Isaiah: ‘Now will I sing to my wellbeloved a song of my beloved touching His vineyard. My wellbeloved hath a vineyard in a very fruitful hill; and He fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein; and He looked that it should bring forth grapes.’ Isaiah 5:1, 2.

Ko parral Isaías omombe’u ko uvañotỹ rehegua: “Ko’ág̃a apurahéita che rehayhuetévarã peteĩ purahéi che ahayhúva rehegua, Iñuvañotỹ rehegua. Che ahayhuetéva oguereko peteĩ uvañotỹ yvyty hi’a porãitereívape; ha omongora hese korapy, omboguejy itaikuéra ijapytégui, ha oñotỹ pype pe uva iporãvéva, ha omopu’ã peteĩ ógayguasu ijapytepe, ha avei ojapo ipype peteĩ uva rykuere renda; ha oha’arõ hi’a hag̃ua uvakuéra.” Isaías 5:1, 2.

“The husbandman chooses a piece of land from the wilderness; he fences, clears, and tills it, and plants it with choice vines, expecting a rich harvest. This plot of ground, in its superiority to the uncultivated waste, he expects to do him honor by showing the results of his care and toil in its cultivation. So God had chosen a people from the world to be trained and educated by Christ. The prophet says, ‘The vineyard of the Lord of hosts is the house of Israel, and the men of Judah His pleasant plant.’ Isaiah 5:7. Upon this people God had bestowed great privileges, blessing them richly from His abundant goodness. He looked for them to honor Him by yielding fruit. They were to reveal the principles of His kingdom. In the midst of a fallen, wicked world they were to represent the character of God.

“Pe ñemitỹhára oiporavo peteĩ yvy pehẽ ka’aguy ñu guasúgui; omongora, omopotĩ, omba’apo hese ha oñotỹ hi’ári parral iporãvéva, oha’arõvo peteĩ ñemono’õ heta ha porã. Ko yvy pehẽ, ijojaha’ỹ hag̃uére umi ñu nemba’apóivare, ha’e oha’arõ omoĩha chupe terakuã porã, ohechaukávo ipype umi hembiapo ñangareko ha ñeha’ã omba’apóvo hese. Péicha Tupã oiporavo va’ekue peteĩ tavayguakuéra yvórape, Cristo rupive oñembokatupyry ha oñembokatupy hag̃ua. Maranduhára he’i: ‘Pe viñedo Ñandejára ehérsito kuéra Jára mba’e hína Israel róga, ha Judá kuimba’ekuéra hína ñemitỹ ha’e oguerohorýva.’ Isaías 5:7. Ko tetãygua rehe Tupã ome’ẽ va’ekue privilehio guasu, ohovasávo chupekuéra hetaiterei Iporã joa ha heta hag̃uégui. Ha’e oha’arõ va’ekue chupekuéra omomba’eguasu hag̃ua Ichupe hi’a porã rupi. Ha’ekuéra ohechauka va’erã kuri Itetã reko ypykuéra. Peteĩ yvóra ho’áva ha añárõ, heko vaietereíva mbytépe, ha’ekuéra ohechauka va’erã kuri Tupã reko hag̃ua.”

“As the Lord’s vineyard they were to produce fruit altogether different from that of the heathen nations. These idolatrous peoples had given themselves up to work wickedness. Violence and crime, greed, oppression, and the most corrupt practices, were indulged without restraint. Iniquity, degradation, and misery were the fruits of the corrupt tree. In marked contrast was to be the fruit borne on the vine of God’s planting.

“Oime hag̃ua Tupã réra ha’e kuéra vaʼerã vaʼekue omoheñói yva opa mbaʼépe iñambuéva umi tetãnguéra pagano yvágui. Koʼã tavaygua taʼãnga ñemombaʼegua oñemeʼẽmavaʼekue hikuái ojapo hag̃ua teko añáme. Pyʼaro ha tembiapo vai, mbaʼepota rei, jejopy vai, ha umi jepokuaa ivaivéva, ojejapo vaʼekue mba’eve ndojokói hag̃uáicha. Teko añã, ñemotĩ, ha jehasa asy, umíva vaʼekue umi yva osẽva yvyramáta ikyʼáva gui. Tuicha iñambue hag̃uáicha vaʼerã kuri upe yva oguerúva pe parral Tupã ñotỹmby.”

“It was the privilege of the Jewish nation to represent the character of God as it had been revealed to Moses. In answer to the prayer of Moses, ‘Show me Thy glory,’ the Lord promised, ‘I will make all My goodness pass before thee.’ Exodus 33:18, 19. ‘And the Lord passed by before him, and proclaimed, The Lord, the Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin.’ Exodus 34:6, 7. This was the fruit that God desired from His people. In the purity of their characters, in the holiness of their lives, in their mercy and loving-kindness and compassion, they were to show that ‘the law of the Lord is perfect, converting the soul.’ Psalm 19:7.

“Judá retãme oñeme’ẽ vaʼekue pe priviléhio ohechauka hag̃ua Tupã rekove, Moisés-pe ojekuaauka haguéicha. Moisés ñemboʼépe heʼírõ guare: ‘Ehechauka chéve nde glória,’ Ñandejára opromete vaʼekue: ‘Amboguatáta nde renondépe opa Che porãite.’ Éxodo 33:18, 19. ‘Upéi Ñandejára ohasa henondépe ha he’i: Ñandejára, Ñandejára Tupã, poriahuvereko ha ipyʼaporãva, imbeguerekóva ipochy hag̃ua, hetaiterei mbaʼeporã ha añetegua rehegua, oporoporiahuverekóva miles-pe g̃uarã, operdonáva tekoañáva, hembiavy ha angaipa.’ Éxodo 34:6, 7. Kóva hína pe yva Tupã oipota vaʼekue Itavayguakuéragui. Ikarakterkuéra potĩme, hekovekuéra marangatúpe, iporiahuverekópe ha mborayhu porãme ha tekoasyme, haʼekuéra ohechauka vaʼerã kuri ‘Ñandejára léi iperféktoha, ombojevy hag̃ua pe ánga.’ Salmo 19:7.”

“Through the Jewish nation it was God’s purpose to impart rich blessings to all peoples. Through Israel the way was to be prepared for the diffusion of His light to the whole world. The nations of the world, through following corrupt practices, had lost the knowledge of God. Yet in His mercy God did not blot them out of existence. He purposed to give them opportunity for becoming acquainted with Him through His church. He designed that the principles revealed through His people should be the means of restoring the moral image of God in man.

“Pe tetã judío rupive Tupã remiandu vaʼekue haʼe vaʼekue omeʼẽ hag̃ua jehovasa hetaite opa tetãme guarã. Israel rupive ojeipeʼa vaʼerã kuri tape ikatu hag̃uáicha oñemyasãi Iñarandu resakã opa ko yvy ape ári. Ko yvy ape arigua tetãnguéra, ojapo rupi teko vai ha ivaíva, operde vaʼekue Tupã rehegua kuaapy. Upéicharõ jepe, iporiahuverekógui, Tupã ndohundipái chupekuéra oikove hag̃ua. Haʼe ojapo vaʼekue omeʼẽ hag̃ua chupekuéra paʼũ oikuaa hag̃ua Chupe Itupao rupive. Haʼe omoĩ vaʼekue umi principio ojehechauka vaʼekue Ipuéblo rupive toiko hag̃ua tembipuru omyengovia jey hag̃ua yvypórape Tupã taʼangáta teko hag̃uáicha.”

“It was for the accomplishment of this purpose that God called Abraham out from his idolatrous kindred and bade him dwell in the land of Canaan. ‘I will make of thee a great nation,’ He said, ‘and I will bless thee, and make thy name great; and thou shalt be a blessing.’ Genesis 12:2.

“Ko propósito ojejapopa hag̃ua rehehápe Tupã ohenói vaʼekue Abraham-pe osẽ hag̃ua ijyvyguakuéra taʼãnga-mombaʼegua apytégui ha heʼi chupe toiko hag̃ua Canaán retãme. ‘Ajapóta ndehegui peteĩ tetã guasu’, heʼi vaʼekue, ‘ha rohovasáta, ha ambotuicháta nde réra; ha nde reikóta peteĩ jehovasa hag̃ua.’ Génesis 12:2.”

“The descendants of Abraham, Jacob and his posterity, were brought down to Egypt that in the midst of that great and wicked nation they might reveal the principles of God’s kingdom. The integrity of Joseph and his wonderful work in preserving the lives of the whole Egyptian people were a representation of the life of Christ. Moses and many others were witnesses for God.

“Abraham ñemoñare, Jacob ha i ñemoñarekuéra, oguejy Egíptope ikatu hag̃uáicha, upe tetã guasu ha añáme apytépe, ohechauka Tupã rréino mba’eporã ypykuéra. José rekopotĩ ha hembiapo hechapyrãite, oñangarekóvo opa Egiptoygua rekove rehe, ha’e va’ekue peteĩ ta’ãnga Cristo rekove rehegua. Moisés ha heta ambue tapicha oservi va’ekue testígo ramo Tupãme g̃uarã.

“In bringing forth Israel from Egypt, the Lord again manifested His power and His mercy. His wonderful works in their deliverance from bondage and His dealings with them in their travels through the wilderness were not for their benefit alone. These were to be as an object lesson to the surrounding nations. The Lord revealed Himself as a God above all human authority and greatness. The signs and wonders He wrought in behalf of His people showed His power over nature and over the greatest of those who worshiped nature. God went through the proud land of Egypt as He will go through the earth in the last days. With fire and tempest, earthquake and death, the great I AM redeemed His people. He took them out of the land of bondage. He led them through the ‘great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought.’ Deuteronomy 8:15. He brought them forth water out of ‘the rock of flint,’ and fed them with ‘the corn of heaven.’ Psalm 78:24. ‘For,’ said Moses, ‘the Lord’s portion is His people; Jacob is the lot of His inheritance. He found him in a desert land, and in the waste howling wilderness; He led him about, He instructed him, He kept him as the apple of His eye. As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: so the Lord alone did lead him, and there was no strange God with him.’ Deuteronomy 32:9–12. Thus He brought them unto Himself, that they might dwell as under the shadow of the Most High.

“Israel-pe oguenohẽrõ Egíptogui, Ñandejára ohechauka jey ipokatu ha iporiahuvereko. Hembiapo hechapyrãnguéra ojapo vaekue ipypekuéra rembiguái reko-gui ñemosãsópe ha iñangareko hesekuéra desiérto rupi oguatávo ndaha’éi vaekue ha’ekuéra año guarã. Ko’ã mba’e oiko vaekue temimbo’erã umi tetã ijerére oĩvape guarã. Ñandejára ojekuaauka vaekue Tupã ramo opa mburuvicha reko ha tuichakue yvypóra rehegua ári. Umi techaukaha ha hechapyrã ojapo vaekue Itavayguakuéra rehehápe ohechauka ipokatu tekoháre ha avei umi tuichavéva apytépe, umi omomba’éva tekohápe. Tupã ohasa vaekue Egipto yvýpe, oñemomba’eguasúva, péicha avei ohasáta yvy ape ári ára pahápe. Tata ha ama ratãme, yvyryrýipe ha ñemanóme, pe CHE HA’ÉVA guasu osalva Itavayguakuérape. Oguenohẽ chupekuéra pe yvy rembiguái rekoha-gui. Oisãmbyhy chupekuéra pe ‘desiérto tuicha ha kyhyje hag̃uáme, oĩháme mbói hakuáva, alakrã ha ñuhã y’, Deuteronomio 8:15. Ome’ẽ chupekuéra y ‘ita hatãitégui,’ ha omongaru chupekuéra ‘yvága avati reheve.’ Salmo 78:24. ‘Pórke,’ he’i Moisés, ‘Ñandejára pehẽngue ha’e Itavaygua; Jacob ha’e hekovia iñerencia rehegua. Ojuhu chupe yvy ojeiko’ỹháme, ha desiérto ñehendu asýpe; ogueraha chupe ijerére, ombo’e chupe, oñangareko hese hesa yvýreicha. Taguato omongu’éva haita, ovevéva imembykuéra ári, omyasãiva ipepokuéra, ogueraháva chupekuéra, ogueraháva ipepóre: péicha Ñandejára añoite ogueraha chupe, ha ndaipóri vaekue hendive ambue tupã.’ Deuteronomio 32:9–12. Péicha ogueru chupekuéra Hendápe voi, ikatu hag̃uáicha oiko Yvatetegua Kuarahy’ã guýpe.”

“Christ was the leader of the children of Israel in their wilderness wanderings. Enshrouded in the pillar of cloud by day and the pillar of fire by night, He led and guided them. He preserved them from the perils of the wilderness, He brought them into the land of promise, and in the sight of all the nations that acknowledged not God He established Israel as His own chosen possession, the Lord’s vineyard.

“Cristo ha’e vaekue Israel ra’ykuéra ruvicha iñembyasýpe desiérto rupi oguata jave. Ara hag̃ua ojaho’i chupe arai ytaicha opu’ãva, pyharekue katu tata renda ytaicha opu’ãva; upéicha rupive omotenonde ha omboguata chupekuéra. Ha’e oñangareko hesekuéra ani hag̃ua oñehundi desiérto rembe’ýpe, ogueraha chupekuéra pe yvy oñepromete vaekuépe, ha opa tetãnguéra renondépe, umi ndoikuaáiva Tupãme, omopyenda Israel-pe imba’erã tee ramo, Ñandejára parral.”

“To this people were committed the oracles of God. They were hedged about by the precepts of His law, the everlasting principles of truth, justice, and purity. Obedience to these principles was to be their protection, for it would save them from destroying themselves by sinful practices. And as the tower in the vineyard, God placed in the midst of the land His holy temple.

“Ko tetãygua pópe oñemoĩkuri Tupã ñe’ẽ marandu marangatu. Oñemoĩva’ekue ijerérekuéra iléi mbo’epýre, umi añetegua, hustísia ha potĩgua tapiaitegua ypykue reheve. Umi ypykue rendápe ñeñemoĩva’erã kuri ha’e hag̃ua chupekuéra ñangareko, pórke upéva omosãso va’erãmo’ã chupekuéra oñehundígui ijehekuéra angaipa jepokuaa rupive. Ha pe óga yvate uvaty ryepýpe guáicha, Tupã omoĩ pe tetã mbytépe itemplo marangatu.”

“Christ was their instructor. As He had been with them in the wilderness, so He was still to be their teacher and guide. In the tabernacle and the temple His glory dwelt in the holy shekinah above the mercy seat. In their behalf He constantly manifested the riches of His love and patience.

“Cristo vaekue hína i mbo'ehára. Ha'e oîhaguéicha hendivekuéra pe desiértope, upéicha avei osegíta vaerã i mbo'ehára ha i guia ramo. Pe tavernákulope ha pe témplope Iglória oiko vaekue pe shekináh marangatupe, pe tróno poriahuverekópe yvate. Ikuéra rehehápe Ha'e tapiaite omboyke'ỹre ohechauka vaekue I mborayhu ha Ipasiénsia mba'erepy tuichakue.”

“God desired to make of His people Israel a praise and a glory. Every spiritual advantage was given them. God withheld from them nothing favorable to the formation of character that would make them representatives of Himself.

“Tupã oipotava ojapo Hembiguái Israelgui peteĩ ñemomorã ha peteĩ mimbipa. Oñeme’ẽ chupekuéra opa mba’e porã espiritual. Tupã ndojokói chuguikuéra mba’eve iporãva tekokatu ñemoheñóirã, ikatu hag̃uáicha ha’ekuéra ha’e hag̃ua Hemimbou tee rembihechaukarã.”

“Their obedience to the law of God would make them marvels of prosperity before the nations of the world. He who could give them wisdom and skill in all cunning work would continue to be their teacher, and would ennoble and elevate them through obedience to His laws. If obedient, they would be preserved from the diseases that afflicted other nations, and would be blessed with vigor of intellect. The glory of God, His majesty and power, were to be revealed in all their prosperity. They were to be a kingdom of priests and princes. God furnished them with every facility for becoming the greatest nation on the earth.

Iñe’ẽrendu Tupã léipe ojapóta chuguikuéra mba’e hechapyrãva teko porã ha jehepyme’ẽme tetãnguéra yvy arigua renondépe. Ha’e ikatúva ome’ẽ chupekuéra arandu ha katupyry opa tembiapo porã apópe, oseguíta iMbo’ehárarõ, ha ombotuicháta ha ombojeguasúta chupekuéra iñe’ẽrendúre umi Hembilei rehe. Oñe’ẽrendúramo, oñeñangarekóta hesekuéra umi mba’asy ombohasa asýva ambue tetãnguéra rehegui, ha oñehovasáta chupekuéra akã mbarete ha arandu py’a guasúpe. Tupã gloria, Hembiguasu ha Ipokatu, ojehechaukava’erã kuri opaite iporãve haguépe. Ha’ekuéra oikova’erã kuri peteĩ rréino pa’ikuéra ha mburuvichakuéra rehegua. Tupã ome’ẽ chupekuéra opaite mba’e oikotevẽva ikatu hag̃uáicha oiko hikuái pe tetã tuichavévarõ ko yvy ape ári.

“In the most definite manner Christ through Moses had set before them God’s purpose, and had made plain the terms of their prosperity. ‘Thou art an holy people unto the Lord thy God,’ He said; ‘the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth…. Know therefore that the Lord thy God, He is God, the faithful God, which keepeth covenant and mercy with them that love Him and keep His commandments to a thousand generations…. Thou shalt therefore keep the commandments, and the statutes, and the judgments, which I command thee this day, to do them. Wherefore it shall come to pass, if ye hearken to these judgments, and keep, and do them, that the Lord thy God shall keep unto thee the covenant and the mercy which He sware unto thy fathers; and He will love thee, and bless thee, and multiply thee: He will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thine oil, the increase of thy kine, and the flocks of thy sheep, in the land which He sware unto thy fathers to give thee. Thou shalt be blessed above all people…. And the Lord will take away from thee all sickness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee.’ Deuteronomy 7:6, 9, 11–15.

“Peteĩ hendápe hesakã porãitereíva Cristo, Moisés rupive, omoĩmava’ekue henondépekuéra Tupã rembipota, ha omyesakã porã va’ekue iporosperidad rekove hag̃ua umi condición. ‘Nde ha’e peteĩ tetã marangatu nde Jára Tupãme guarã,’ he’i; ‘nde Jára Tupã nde poravo va’ekue reiko hag̃ua ichupe guarã peteĩ tavayguakuéra ijojaha’ỹva, opa tetã yvy ape ári oĩvagui…. Eikuaa hag̃ua upévare nde Jára Tupã, ha’eha Tupã, pe Tupã jeroviaha, oñongatúva pe ñe’ẽme’ẽ ha pe poriahuvereko umi ohayhúva chupe ha oñongatúva hemiandukuéra ndive mil generación peve…. Reñangareko va’erã upévare umi mandamiéntore, umi estatútore ha umi huísiore, ko árape aikomandáva ndéve, rejapo hag̃ua umíva. Upévare oikóta, pehendu ramo ko’ã huísio, peñongatu ha pejapo ramo umíva, nde Jára Tupã oñongatúta ndéve pe ñe’ẽme’ẽ ha pe poriahuvereko ha’e oñe’ẽme’ẽ hague nde ru ypykuérape; ha ha’e nderayhúta, ndehovasáta ha nembohetavéta: ojehovasáta avei nde rye’a yva, ne yvy yva, nde trígo, nde víno ha nde aséite, ne vaka kuéra ñemoñare ha nde ovecha atykuéra, pe yvýpe ha’e oñe’ẽme’ẽ va’ekue nde ru ypykuérape ome’ẽ hag̃ua ndéve. Rejehovasáta opa tavayguakuéragui ári…. Ha Ñandejára omboykéta ndégui opa mba’asy, ha ndomoĩri hag̃ua nde ári mba’eveichagua umi mba’asy vai Egipto gua, reikuaáva.’ Deuteronomio 7:6, 9, 11–15.

“If they would keep His commandments, God promised to give them the finest of the wheat, and bring them honey out of the rock. With long life would He satisfy them, and show them His salvation.

“Oñongatúramo hikuái Iñe’ẽmondo, Tupã opromete ome’ẽtaha chupekuéra pe trígo iporãvéva, ha oguenohẽtaha chupekuéra eí ita guive. Tekove puku reheve omyenyhẽta chupekuéra, ha ohechaukáta chupekuéra Isalvasión.”

“Through disobedience to God, Adam and Eve had lost Eden, and because of sin the whole earth was cursed. But if God’s people followed His instruction, their land would be restored to fertility and beauty. God Himself gave them directions in regard to the culture of the soil, and they were to co-operate with Him in its restoration. Thus the whole land, under God’s control, would become an object lesson of spiritual truth. As in obedience to His natural laws the earth should produce its treasures, so in obedience to His moral law the hearts of the people were to reflect the attributes of His character. Even the heathen would recognize the superiority of those who served and worshiped the living God.

“Ñandejárare ñane’ẽrendu’ỹ rupi, Adán ha Eva operde vaʼekue Edén, ha angaipa rupi opa yvy tuichakue ojejaʼo vaʼekue ñeʼẽvaipe. Péro Ñandejára retãyguakuéra oikóramo Hae ombo’éva heʼiháicha, ijyvykue oñembopyahúta vaʼerã tekove porã ha porãnguépe. Ñandejára voi omeʼẽ chupekuéra mboʼepy mbaʼéichapa oñeñangarekovaʼerã yvýre, ha haʼekuéra ombaʼapovaʼerã hendive oñemyatyrõ hag̃ua upéva. Péicha opa yvy, oĩva Ñandejára poguýpe, oikóta peteĩ techapyrã omboʼéva añetegua espiritual. Ojehupytýta hag̃ua yvy omeʼẽ itesórokuéra iñeʼẽrendu rupi Hae rembiapoukapy natural-kuérape, upéicha avei tavayguakuéra korasõ ohechaukavaʼerã Hae rekokatu mbaʼekuaarãnguéra iñeʼẽrendu rupi Hae léi moral-pe. Umi tetã ambuegua jepe ohechakuaáta umi oservíva ha omombaʼéva Ñandejára oikovévape iporãveha.”

“‘Behold,’ said Moses, ‘I have taught you statutes and judgments, even as the Lord my God commanded me, that ye should do so in the land whither ye go to possess it. Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people. For what nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon Him for? And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?’ Deuteronomy 4:5–8.

“‘Péina,’ he’i Moisés, ‘che ambo’e vaekue peẽme umi tembiapoukapy ha umi jehupytyrã, che Jára che Tupã omanda haguéicha chéve, pejapo haguã upéicha pe yvýpe peho hag̃uápe pene mba’erã ramo. Peñongatu hag̃ua upéva ha pejapo; péva niko pene arandu ha pene kuaapy tetã nguéra renondépe, ohendútava ko’ã tembiapoukapy ha he’íta: Añetehápe, ko tetã guasu ha’e peteĩ tavayguakuéra iñarandu ha oikuaáva. Mávapa pe tetã tuicháva oguerekóva Tupã hi’aguĩetéva ichupekuéra, ñande Jára ñande Tupã oĩháicha ñane renondépe opa mba’épe jajerure jave ichupe? Ha mávapa pe tetã tuicháva oguerekóva tembiapoukapy ha jehupytyrã hekopete hag̃uáicha ko léi tuichakue, amoĩva pene renondépe ko árape?’ Deuteronomio 4:5–8.”

“The children of Israel were to occupy all the territory which God appointed them. Those nations that rejected the worship and service of the true God were to be dispossessed. But it was God’s purpose that by the revelation of His character through Israel men should be drawn unto Him. To all the world the gospel invitation was to be given. Through the teaching of the sacrificial service Christ was to be uplifted before the nations, and all who would look unto Him should live. All who, like Rahab the Canaanite, and Ruth the Moabitess, turned from idolatry to the worship of the true God, were to unite themselves with His chosen people. As the numbers of Israel increased they were to enlarge their borders, until their kingdom should embrace the world.

“Israel ra’ykuéra ojapyhýva’erã opaite pe yvy Tupã omoĩva’ekue chupekuéra. Umi tetã nguéra omboykéva pe jerovia ha pe servicio Tupã añeteguápe oñemosẽva’erãmo’ã pe yvýgui. Ha Tupã rembipota va’ekue niko, Israel rupive ojehechauka rupi Ikarakter, yvyporakuéra ojegueraha hag̃ua hendápe. Opa ko yvy ape ári oñeme’ẽva’erã kuri pe invitación evangeliopegua. Pe tembiapo mbo’e rehegua umi mymbajuka jehepyme’ẽmegua rupive, Cristo oñemomba’eguasuva’erã kuri umi tetã nguéra renondépe, ha opa umi oma’ẽsévape hese oikovéva’erã. Opa umi, Rahab cananea ha Ruth moabitaicha, oheja va’ekue ta’ãnga ñemomba’e ha ojevýva Tupã añeteguápe, ojoajuva’erãkuri Itavayguakuéra poravopyréndi. Israel retakuéra hetave ohóvo, ombotuichava’erãkuri ijyvy rembe’y, ikatu hag̃uáicha irréino ohupyty ko yvy tuichakue.”

“God desired to bring all peoples under His merciful rule. He desired that the earth should be filled with joy and peace. He created man for happiness, and He longs to fill human hearts with the peace of heaven. He desires that the families below shall be a symbol of the great family above.

Tupã oipota vaekue ogueru opa tetãnguérape Ijopói porã ha poriahuvereko poguýpe. Oipota vaekue yvy henyhẽ tory ha py’aguapýgui. Ha’e ojapo yvypórape vy’arã, ha ohecha mba’éichapa hi’ã henyhẽ hag̃ua yvypóra korasõkuérape yvágagui ouva py’aguapy. Oipota umi ogayguakuéra ko yvy ári oiko hag̃ua techaukaha pe tuicha ogaygua yvágape guápe.

“But Israel did not fulfill God’s purpose. The Lord declared, ‘I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto Me?’ Jeremiah 2:21. ‘Israel is an empty vine, he bringeth forth fruit unto himself.’ Hosea 10:1. ‘And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt Me and My vineyard. What could have been done more to My vineyard, that I have not done in it? Wherefore when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to My vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: and I will lay it waste; it shall not be pruned nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For … He looked for judgment, but behold oppression; for righteousness, but behold a cry.’ Isaiah 5:3–7.

“Péro Israel ndoikói Tupã rembipota. Ñandejára he’i vaekue: ‘Che roñotỹ vaekue peteĩ parral iporãiteva, ta’ỹ hekópe guáichaite; mba’éicha piko nde reiko peteĩ parral pytaguáicha, ivaíva chéve guarã?’ Jeremías 2:21. ‘Israel ha’e peteĩ parral nandi; ogueru hi’a ijupe guarãnte.’ Oseas 10:1. ‘Ha ko’ág̃a, Jerusalén pegua kuéra ha Judá kuimba’e kuéra, pehusga, ajerure peẽme, che ha che parral apytépe. Mba’eve piko ikatúva ajapove che parral rehe, ha ndajapói hese? Mba’ére piko aha’arõ ramo ogueru hag̃ua uva porã, ogueru uva ka’aguygua? Ha ko’ág̃a katu, aikuaaukáta peẽme mba’épa ajapóta che parral rehe: aipe’áta ijerére oĩva, ha oñehundíta; aitýta ijyke rehegua korapy, ha oñepyrũta oñembohasa hi’ári; amoĩta chupe ñehundi hag̃uáme; ndojeikytĩmo’ãi ni ndojejo’omo’ãi; upéva rangue okakuaáta ñuatĩ ha juu: amandáta avei araípe ani hag̃ua omongy hi’ári. Pórke … Ha’e oha’arõva’ekue tekojoja, ha péina oĩ jejopy vai; teko marangatu rangue, péina sapukái.’ Isaías 5:3–7.”

“The Lord had through Moses set before His people the result of unfaithfulness. By refusing to keep His covenant, they would cut themselves off from the life of God, and His blessing could not come upon them. ‘Beware,’ said Moses, ‘that thou forget not the Lord thy God, in not keeping His commandments, and His judgments, and His statutes, which I command thee this day: lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein; and when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; then thine heart be lifted up, and thou forget the Lord thy God…. And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth…. And it shall be, if thou do at all forget the Lord thy God, and walk after other gods, and serve them, and worship them, I testify against you this day that ye shall surely perish. As the nations which the Lord destroyeth before your face, so shall ye perish; because ye would not be obedient unto the voice of the Lord your God.’ Deuteronomy 8:11–14, 17, 19, 20.

“Ñandejára, Moisés rupive, omoĩmava’ekue Itavayguakuérape henondépe pe mba’e oikótava jerovia’ỹrupi. Oñemboykévo hikuái noñongatúi hag̃ua Ikontráto, ijehegui voi oikytĩta hikuái Tupã rekovegui, ha Ijehovasa ndaikatumo’ãi ou hi’ári kuéra. ‘Peñangareko,’ he’i va’ekue Moisés, ‘ani hag̃ua nderesarái Ñandejára nde Járare, reikóramo eñemboyke hag̃ua ani reñongatu Hemimbo’e, Hekópe guara ñemoĩmby, ha Hembiapoukapy, che ha’éva romanda ndéve ko árape: ani hag̃ua, rekaru rire ha rehyguatã, ha remopu’ã rire oga porã ha reiko ipype; ha ne vakaaty ha ne ovechaaty heta rire, ha nde pláta ha nde óro heta rire, ha opa mba’e reguerekóva hetave rire; upérõ nde py’a oñembotuicháta, ha nderesaráita Ñandejára nde Járare…. Ha ere nde py’apýpe: Che pokatu ha che po mbarete rupive areko ko mba’eta…. Ha oikóta, añetehápe nderesaráiramo Ñandejára nde Járare, ha reho ambue tupã kuéra rapykuéri, ha reservi chupekuéra, ha reñesũ henondépekuéra, ko árape amombe’u peẽme testígo ramo peẽ añetehápe peñehunditaha. Umi tetã Ñandejára ohundi hag̃ua pene renondépe, upéicha avei peẽ peñehundíta; ndapehenduséigui Ñandejára pende Jára ñe’ẽre.’ Deuteronomio 8:11–14, 17, 19, 20.

“The warning was not heeded by the Jewish people. They forgot God, and lost sight of their high privilege as His representatives. The blessings they had received brought no blessing to the world. All their advantages were appropriated for their own glorification. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. Like the inhabitants of the antediluvian world, they followed out every imagination of their evil hearts. Thus they made sacred things appear a farce, saying, ‘The temple of the Lord, the temple of the Lord, are these’ (Jeremiah 7:4), while at the same time they were misrepresenting God’s character, dishonoring His name, and polluting His sanctuary.

“Pe ñemoñe’ẽmondo noñehendúi judío kuérape. Haʼekuéra hesarái Ñandejárare, ha operde hesa pe privilegio yvate orekóva hikuái Irepresentánteramo. Umi jehovasa oguerohorývaʼekue ndoguerúi jehovasa ko múndope. Maymáva umi mbaʼe porã oguerekóva hikuái oiporu hag̃ua ijehekuéra ñemombaʼeguasurãnte. Oipeʼa hag̃ua Ñandejárape pe tembiapo haʼe ojeruréva chuguikuéra, ha oipeʼa avei iñirũnguérape pe ñemoarandu religioso ha techapyrã marangatu. Yma y ogueru mboyve pe yvypóra kuéraicha, haʼekuéra osegi opaite ivaíva ikorasõgui osẽva. Péicha ojapo hikuái umi mbaʼe marangatúpe ojehecha hag̃uáicha peteĩ ñembohory, heʼívo: ‘Pe Ñandejára templo, pe Ñandejára templo, koʼãva hína’ (Jeremías 7:4), ha upe jave avei ombojevyvai hikuái Ñandejára rekove, omongyʼa héra, ha omongyʼa Itupao.”

“The husbandmen who had been placed in charge of the Lord’s vineyard were untrue to their trust. The priests and teachers were not faithful instructors of the people. They did not keep before them the goodness and mercy of God and His claim to their love and service. These husbandmen sought their own glory. They desired to appropriate the fruits of the vineyard. It was their study to attract attention and homage to themselves.

“Umi kokue rehe oñemohendava’ekue oñangareko hag̃ua Ñandejára parral rehe ndopytái vaʼekue jeroviapyrã ramo upe mbaʼe oñemendáva chupekuéra rehe. Paʼikuéra ha mboʼeharakuéra ndahaʼéi vaʼekue mboʼehára jeroviaha tavayguakuérape guarã. Ndohechauka meméi vaʼekue henondépekuéra Tupã porã ha ipyʼaporã, ni heʼi hikuái pe derecho oguerekóva Haʼe ohayhu ha oservi hag̃ua chupe. Koʼã umi oñangarekóva parral rehe oheka vaʼekue ijeheguinte iñemombaʼeguasu. Oipota vaʼekue oguereko hag̃ua ijeheguarã pe parral yva. Hembiapo meme vaʼekue ogueraha hag̃ua ñangareko ha jehecharamo ijehe.”

“The guilt of these leaders in Israel was not like the guilt of the ordinary sinner. These men stood under the most solemn obligation to God. They had pledged themselves to teach a ‘Thus saith the Lord’ and to bring strict obedience into their practical life. Instead of doing this they were perverting the Scriptures. They laid heavy burdens upon men, enforcing ceremonies that reached to every step in life. The people lived in continual unrest, for they could not fulfill the requirements laid down by the rabbis. As they saw the impossibility of keeping man-made commandments, they became careless in regard to the commandments of God.

“Ko'ã mburuvichakuéra rembiapo vai Israel-pe ndaha'éi pe angaipa apoha jepiguáicha. Ko'ã kuimba'e oĩkuri Tupã renondépe peteĩ tembiapo peteĩcha ha ipohýietereíva poguýpe. Ha'ekuéra oñemoĩkuri ombo'e hag̃ua peteĩ ‘Péicha he'i Ñandejára’ ha ogueru hag̃ua iñe'ẽrendu mbarete hekove práctico-pe. Upéva rangue, ha'ekuéra ombyai va'ekue Ñandejára Ñe'ẽme oĩva. Omoĩ va'ekue yvypórape mba'e pohýi asyetereíva, ombotenondévo tembiapoukapy oguahẽva tekove rape peteĩteĩva peve. Tavayguakuéra oikove va'ekue tapiaite py'apy'ỹme, ndaikatúigui omohu'ã umi mba'e jeruréva umi rabí kuéra. Ohechávo ndaikatuiha oñeñangareko tembiapoukapy yvypóra ojapóva rehe, oñepyrũ va'ekue oñembotavy'ỹ hag̃ua Tupã rembiapoukapy rehe.”

“The Lord had instructed His people that He was the owner of the vineyard, and that all their possessions were given them in trust to be used for Him. But the priests and teachers did not perform the work of their sacred office as if they were handling the property of God. They were systematically robbing Him of the means and facilities entrusted to them for the advancement of His work. Their covetousness and greed caused them to be despised even by the heathen. Thus the Gentile world was given occasion to misinterpret the character of God and the laws of His kingdom.

“Ñandejára ombo'e va'ekue Itávape ha'eha pe parrál jára, ha opa mba'e oguerekóva ome'ẽha chupekuéra peteĩ jerovia rupi oipuru hag̃ua Hesehápe. Ha umi pa'i ha mbo'ehára ndojapói va'ekue iñembiapo marangatúpeguáva ku oikuaaháicha omba'apohína Tupã mba'erepy rehe. Ha'ekuéra oipe'a hag̃uáicha chupe sistemátikamente umi mba'e ha umi tembiporu oñeme'ẽ va'ekue chupekuéra jerovia rupi, ikatu hag̃uáicha oñemotenonde Hembiapo. Ijopara rei ha ivare'aiterei rupi ojejahéi hesekuéra umi tetã ambuegua apytépe jepe. Péicha, umi tetã ambuegua oguereko hag̃ua hag̃ua mba'érepa oikuaa vai Tupã rekóre ha Reino léire.”

“With a father’s heart, God bore with His people. He pleaded with them by mercies given and mercies withdrawn. Patiently He set their sins before them, and in forbearance waited for their acknowledgment. Prophets and messengers were sent to urge God’s claim upon the husbandmen; but instead of being welcomed, they were treated as enemies. The husbandmen persecuted and killed them. God sent still other messengers, but they received the same treatment as the first, only that the husbandmen showed still more determined hatred.

“Peteĩ túva korasõ reheve, Tupã ogueropu'aka ipuévlope. Ojerure asy chupekuéra pytyvõ porã ome'ẽva rupive ha pytyvõ porã ojeipe'áva rupive. Tapiaite py'a guasu reheve omoĩkuri henondépe ikuéra angaipa, ha ipasiénsia guasúpe oha'arõkuri tohechakuaa hikuái. Maranduhára kuéra ha mensahéro kuéra oñemondo va'ekue omombarete hag̃ua Tupã derécho umi ñemitỹ ñangarekohára ári; ha ndoguerekói hag̃ua chupekuéra mborayhu reheve, ojejapo hesekuéra ñemyatyrõ hag̃ua umi mba'e vai rehegua. Umi ñemitỹ ñangarekohára omuña ha ojuka chupekuéra. Tupã omondo jeýkuri ambue mensahéro kuérape, ha umíva avei ojepy'apyháraicha ojejapo hesekuéra peteĩcha umi tenondegua rehe, ha umi ñemitỹ ñangarekohára ohechauka gueteri ñemotĩ'ỹ ha ndaija'éiva ipy'aguasuve reheve.”

“As a last resource, God sent His Son, saying, ‘They will reverence My Son.’ But their resistance had made them vindictive, and they said among themselves, ‘This is the heir; come, let us kill Him, and let us seize on His inheritance.’ We shall then be left to enjoy the vineyard, and to do as we please with the fruit.

“Pahaite recurso ramo, Tupã ombou Itaýrape, he’ívo: ‘Ha’ekuéra omomba’éta Che Ra’y.’ Ha katu iñemoĩ mbaretégui hese ojapo ichupekuéra tekopochy, ha he’i ojupe: ‘Kóva hína pe ohupytýva herénsia; peju, jajuka chupe, ha jajapyhy ita’angirũme pe herénsia.’ Upéicha rire ñande ñanderejapytáta jaiporu hag̃ua pe parral, ha jajapo hag̃ua hi’a ndive ñandéve ogustaháicha.

“The Jewish rulers did not love God; therefore they cut themselves away from Him, and rejected all His overtures for a just settlement. Christ, the Beloved of God, came to assert the claims of the Owner of the vineyard; but the husbandmen treated Him with marked contempt, saying, We will not have this man to rule over us. They envied Christ’s beauty of character. His manner of teaching was far superior to theirs, and they dreaded His success. He remonstrated with them, unveiling their hypocrisy, and showing them the sure results of their course of action. This stirred them to madness. They smarted under the rebukes they could not silence. They hated the high standard of righteousness which Christ continually presented. They saw that His teaching was placing them where their selfishness would be uncloaked, and they determined to kill Him. They hated His example of truthfulness and piety and the elevated spirituality revealed in all He did. His whole life was a reproof to their selfishness, and when the final test came, the test which meant obedience unto eternal life or disobedience unto eternal death, they rejected the Holy One of Israel. When they were asked to choose between Christ and Barabbas, they cried out, ‘Release unto us Barabbas!’ Luke 23:18. And when Pilate asked, ‘What shall I do then with Jesus?’ they cried fiercely, ‘Let Him be crucified.’ Matthew 27:22. ‘Shall I crucify your King?’ Pilate asked, and from the priests and rulers came the answer, ‘We have no king but Caesar.’ John 19:15. When Pilate washed his hands, saying, ‘I am innocent of the blood of this just person,’ the priests joined with the ignorant mob in declaring passionately, ‘His blood be on us, and on our children.’ Matthew 27:24, 25.

“Umi mburuvicha kuéra ndohayhúi Tupãme; upévare oikytĩ ijehegui Hese, ha omboyke opa Ita’anga porã peteĩ ñemyatyrõ jojápe g̃uarã. Cristo, Tupã Rayhuetéva, ou ohechauka hag̃ua pe Dueño pe parral rehegua derécho; ha umi ñemitỹhára katu otrata chupe peteĩ ñembotavy porãme, he’ívo: Ndaipotái ko kuimba’e ogoverna ore ári. Ha’ekuéra iñakãraku Cristo rekokatu porãre. Imbo’ére ohasa mombyry va’ekue imbo’érekuéragui, ha okyhyje hikuái isẽ porãgui. Ha’e oñe’ẽ hatã hendivekuéra, oikuaauka hag̃ua chupekuéra ijapuva, ha ohechaukávo chupekuéra katuete mba’épa oguerúta ikuatia rape. Kóva omongyhyje chupekuéra tarovapeve. Ohasáma asy umi ñemboja’o oguerekova’erã rehe, ndaikatúigui omokirirĩ. Ondaija’éi pe tekojoja yvate Cristo tapiaite omoĩva henonderãme. Ohecha hikuái imbo’eha omoĩha chupekuéra upe tendápe ojeipe’áta hag̃ua ijeheguíva ha’eha reiete, ha upévare odesidi ojukataha chupe. Ondaija’éi pe techapyrã ome’ẽva añetegua ha marangatu rehegua, ha pe espiritualidad yvate ojekuaáva opa mba’e ojapóvape. Hekove pukukue tuichakue ha’e va’ekue peteĩ jeja’o ijeheguieterei rehe; ha og̃uahẽvo pe prueba paha, pe prueba he’iséva ñeñandu hag̃ua ñe’ẽrendúpe tekove opave’ỹ hag̃uarã térã ñe’ẽrendu’ỹme mano opave’ỹ hag̃uarã, omboyke Israel Santo-pe. Ojejerure ramo guare chupekuéra toiporavo Cristo ha Barrabás apytépe, osapukái hikuái: ‘Peheja oréve Barrabáspe!’ Lucas 23:18. Ha Pilato oporandu ramo guare: ‘Mba’épa ajapóta upéicharõ Jesús rehe?’ ha’ekuéra osapukái pochy etévo: ‘Toñemosãingo kurusúre!’ Mateo 27:22. ‘¿Pemoĩsépa kurusúre pende Rréi?’ oporandu Pilato, ha umi pa’i ha mburuvicha kuéragui osẽ pe mbohovái: ‘Ndorerekói ambue rréi César añoite.’ Juan 19:15. Ha Pilato ojohéi ramo guare ipo, he’ívo: ‘Che naĩri kulpávle ko hekojojáva ruguy rehe’, umi pa’i oñondive pe aty tavýndi ndive he’i kyre’ỹme: ‘Huguy to’a ore ári, ha ore ra’y kuéra ári.’ Mateo 27:24, 25.”

“Thus the Jewish leaders made their choice. Their decision was registered in the book which John saw in the hand of Him that sat upon the throne, the book which no man could open. In all its vindictiveness this decision will appear before them in the day when this book is unsealed by the Lion of the tribe of Judah.

“Upéicha umi mburuvichakuéra judío ojapo ijehegui hikuái poravopy. Ijeporavo ojehai pe kuatiañe’ẽme Juan ohechava’ekue pe oguapýva guapyha ári pópe, pe kuatiañe’ẽ avave ndaikatúiva oipe’a. Opaite imbyasy-pochýpe ko ñe’ẽme’ẽ ojehechaukáta henondépekuéra upe ára pe kuatiañe’ẽ ojepe’ávo pe León Judá ñemoñaregua rupive.

“The Jewish people cherished the idea that they were the favorites of heaven, and that they were always to be exalted as the church of God. They were the children of Abraham, they declared, and so firm did the foundation of their prosperity seem to them that they defied earth and heaven to dispossess them of their rights. But by lives of unfaithfulness they were preparing for the condemnation of heaven and for separation from God.

“Umi hudío oguerohoryeterei pe idea ha’eha hikuái yvágagui poravopyrekuéra, ha tapiaite oñemomba’eguasu va’erãha Tupão Tupã rehegua ramo. Ha’ekuéra niko Abraham ra’ykuéra, he’i hikuái; ha upéichaite hatãramo jepe ojehecha chupekuéra iporãve hag̃ua hikuái rape, opu’ã hikuái yvy ha yvága rovake ani hag̃uáicha avave oipe’a chuguikuéra iderécho. Ha katu tekovekuéra ijerovia’ỹ reheve, ha’ekuéra voi ombosako’i hína kuri yvágape guáicha ñe condena ha oñemboja’o hag̃ua Tupãgui.

“In the parable of the vineyard, after Christ had portrayed before the priests their crowning act of wickedness, He put to them the question, ‘When the Lord therefore of the vineyard cometh, what will he do unto those husbandmen?’ The priests had been following the narrative with deep interest, and without considering the relation of the subject to themselves they joined with the people in answering, ‘He will miserably destroy those wicked men, and will let out His vineyard unto other husbandmen, which shall render Him the fruits in their seasons.’

“Parráva parrál rehegua-pe, Cristo omoha'ãrõ rire pa'i kuéra renondépe iñañaitereíva rembiapo pahaite, oporandu chupekuéra: ‘Upévare, parrál Jára ou vove, mba'épa ojapóta umi kokue ñangarekohárape?’ Pa'i kuéra ohóma kuri omoirũ pe mombe'upy tuicha interes reheve, ha ohechakuaa'ỹre pe ñe'ẽmondo ojoajúha hendivekuéra, ojoaju hikuái tavayguakuéra ndive ombohovái haguã: ‘Ohundíta asy umi kuimba'e añáme, ha ome'ẽta iparrál ambue kokue ñangarekohárape, umi ome'ẽtava chupe hi'a hi'aravoitépe.’”

“Unwittingly they had pronounced their own doom. Jesus looked upon them, and under His searching gaze they knew that He read the secrets of their hearts. His divinity flashed out before them with unmistakable power. They saw in the husbandmen a picture of themselves, and they involuntarily exclaimed, ‘God forbid!’

“Ha’ekuéra oikuaa’ỹre omombeʼu vaʼekue ijeheguiete hiʼaraguapy vaiha. Jesús omaña hesekuéra, ha Haʼe omaña pypuku ha iporanduʼỹme, haʼekuéra oikuaa porã vaʼekue Haʼe omoñeʼẽha ikorasõnguéra ñemimby. Idiosidad divina overa henondépe kuéra mbarete hesakã porã hag̃uáicha. Haʼekuéra ohecha umi ñemitỹhára kuérape peteĩ taʼanga ohechaukáva ijeheguiete, ha upévare, oikuaaʼỹ hag̃uáicha, heʼi: ‘Tupã ani hag̃ua.’”

“Solemnly and regretfully Christ asked, ‘Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner; this is the Lord’s doing, and it is marvelous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.’

“Kyhyjetépe ha ñembyasy reheve Cristo oporandu: ‘Ndapeleeséi piko araka’eve umi Escritúrape: Ita umi omopu’ãva oguerovia’ỹva, upéva voi oiko esquina akãrãicha; kóva Ñandejára rembiapo, ha ñaneresay pegua hechapyrãite? Upévare ha’e peẽme: Ñandejára Rréino ojeipe’áta pendehegui, ha oñeme’ẽta peteĩ tetã ome’ẽva hi’a. Ha opavave ho’áva ko ita ári oñembyai hag̃uáicha; ha maymáva ári ko ita ho’áramo, omongu’itíta chupe kuimbie.”

“Christ would have averted the doom of the Jewish nation if the people had received Him. But envy and jealousy made them implacable. They determined that they would not receive Jesus of Nazareth as the Messiah. They rejected the Light of the world, and thenceforth their lives were surrounded with darkness as the darkness of midnight. The doom foretold came upon the Jewish nation. Their own fierce passions, uncontrolled, wrought their ruin. In their blind rage they destroyed one another. Their rebellious, stubborn pride brought upon them the wrath of their Roman conquerors. Jerusalem was destroyed, the temple laid in ruins, and its site plowed like a field. The children of Judah perished by the most horrible forms of death. Millions were sold, to serve as bondmen in heathen lands.

“Cristo ojehekýi vaʼekue umi Judío retã oñehundítagui pe tetãygua kuéra orresivírire ichupe. Ha katu, envidia ha celos ojapo chuguikuéra ndopyʼaguapýiva. Oñemoĩ peteĩ ñeʼẽme noresivimoʼãi hag̃ua Jesús de Nazaret-pe Mesías ramo. Omboyke hikuái pe Mbaʼerendy ko yvy arigua, ha upe guive hekovekuéra ojerepa pytũmbýpe pyhare pytũ mbyteichagua. Umi Judío retã ári oguahẽ pe ñehundi ymaite guive oñemombeʼuvaʼekue. Ipasión vai, ndojejokóiva, ogueru hiʼári kuéra pe ñehundi. Ipochy ára pukukue, oñesẽ hag̃uaicha tesapeʼỹme, oñehundi ojuehe. Iñakãhatã ha iñemombaʼe guasu puʼakáva ogueru hiʼári kuéra ipochy umi romano ipuʼakáva. Jerusalén oñehundi, pe templo opyta tatarendy rire peteĩ tenda itimbopávaicha, ha henda oñemonoʼõ ñúicha. Judá raʼykuéra omanombaite umi ñemanópe ivaivéva ha ipyʼaraʼỹvéva. Hetaiterei millón oñevende hag̃ua, oiko hag̃ua tembiguái tetãnguéra pagano yvýpe.”

“As a people the Jews had failed of fulfilling God’s purpose, and the vineyard was taken from them. The privileges they had abused, the work they had slighted, was entrusted to others.

“Peteĩ tavayguáramo, umi judío ndojapói vaʼekue Tupã rembipota. Upévare pe parral ojeipeʼa chuguikuéra. Umi privilehio haʼekuéra vaiete hag̃ua oiporu vaʼekue, ha pe tembiapo omboyke rei vaʼekue, oñemoĩ ambuekuérape.”

“The parable of the vineyard applies not alone to the Jewish nation. It has a lesson for us. The church in this generation has been endowed by God with great privileges and blessings, and He expects corresponding returns.” Christ’s Object Lessons. 284–296.

“Pe parábola ñemitỹnga rehegua ndojeporúi añoite tetã judíape. Oguereko peteĩ mbo’epy ñandéve guarã. Tupao ko generación-pe oñeme’ẽva’ekue Tupã rupive tuicha mba’e porã ha jehovasa, ha Ha’e oha’arõ upéicha avei oñeme’ẽ jey hag̃ua chupe.” Christ’s Object Lessons. 284–296.

The book of Joel identifies the history of the latter rain at the end of the world. The latter rain is God’s final warning message of the third angel of Revelation fourteen. Although the latter rain represents the message of the third angel, it also represents the communication process between Divinity and humanity as symbolized by Zechariah’s golden oil, the early and latter rains, the fire from the altar and other representations. The latter rain is not only a message, and the communication process between God and man, but it is also the only sanctified “methodology” of Bible study sustained in God’s Word. That methodology is Isaiah’s “line upon line” found in chapter twenty-eight.

Pe lívro Joel ohechauka ama’ẽmbe’u yry pahápegua rembiasakue ára paha ko yvy arapýpe. Pe ama’ẽmbe’u yry pahápegua ha’e Tupã ñe’ẽmondo paha, pe mbohapyha ánhel ñe’ẽmondo Apocalipsis catorce-peguápe. Jepe pe ama’ẽmbe’u yry pahápegua ohechauka pe mbohapyha ánhel ñe’ẽmondo, avei ohechauka pe marandu ñembohasa rape Tupã rekoha ha yvypóra apytépe, ojehechaukaháicha Zacarías rembiapo’ỹry óro reheguápe, pe ama’ẽmbe’u yry ñepyrũgua ha pahápegua, pe tata altar-gui ha ambue ta’anga jehechaukarupive. Pe ama’ẽmbe’u yry pahápegua ndaha’éi peteĩ ñe’ẽmondo añónte, térã pe marandu ñembohasa rape Tupã ha kuimba’e apytépe añónte, ha’e avei pe añoite “método” oñembosanto va’ekue ojejuhúva Biblia ñehesa’ỹijópe ha oñemopyendáva Tupã Ñe’ẽme. Upéva ha’e Isaías “línea ári línea”, ojejuhúva capítulo veintiocho-pe.

At the beginning of ancient and also modern Israel, God, “the husbandman” brought Israel “from the wilderness.” Whether the captivity of four hundred and thirty years captivity in Egypt or the captivity of the Dark Ages from 538 unto 1798, Israel was taken out of “the wilderness,” for a “wilderness” is a symbol of slavery and captivity. Whether ancient literal Israel or modern spiritual Israel God delivered them out of a wilderness captivity and “established” them “as His own chosen possession, the Lord’s vineyard” called to be priests and princes who “were committed” with the privilege of representing “the oracles of God.” The “oracles” for ancient Israel being the Law and to modern Israel being both the Law and the prophecies.

Ymave Israel yma guaré ha avei Israel koʼág̃agua ñepyrũmbýpe, Tupã, “ñemitỹhára” oguenohẽ Israel-pe “desiértogui”. Tahaʼe Egíptope tembiguáiramo irundy sua trenta ary pukukue térã Tiempos de Tinieblas pegua tembiguái 538 guive 1798 peve, Israel oñeguenohẽ “desiértogui”, pórke “desiérto” haʼe peteĩ símbolo tembiguái ha jejokoguáva rehegua. Tahaʼe Israel yma guaré añeteguáva térã Israel koʼág̃agua espiritual, Tupã osalva chupekuéra peteĩ tembiguái desiérto-gui ha “omoĩ” chupekuéra “Imbaʼerã poravopyre tee ramo, Ñandejára ñemitỹty” ramo, ohenóivaʼekue paʼi ha mburuvicha hag̃ua, umi “oñemeʼẽvaʼekue” chupekuéra pe jehovasa hag̃ua ohechauka hag̃ua “Tupã ñeʼẽnguéra”. Umi “ñeʼẽnguéra” Israel yma guarépe g̃uarã haʼéva pe Léi; ha Israel koʼág̃aguápe g̃uarã katu haʼe mokõivéva, pe Léi ha umi profesía.

“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

“Tupã ohenói vaekue Ita’ýra aty ko ára-pe, ohenói haguéicha yma Israél yma guarépe, oñembo’y hag̃ua tesape ramo yvy ári. Pe kyse guasu mbarete añetegua rehegua rupive, peteĩha, mokõiha ha mbohapyha ánhel marandu rupive, omboyke chupekuéra umi tupao-gui ha yvóra-gui ogueraha hag̃ua chupekuéra peteĩ hi’aguĩ hag̃ua chupe Ijehegui peteĩ marangatúpe. Ojapo chupekuéra Iley ñongatuhára ramo ha omoĩ ipópekuéra ko ára guasúpe guarã umi marandu tuicháva profesía rehegua. Ojogua umi ñe’ẽ marangatu oñemoĩ vaekue yma Israél guarépe; ko’ãva ha’e peteĩ jerovia marangatu oñemombe’u va’erã yvórape. Umi mbohapy ánhel Apocalipsis 14-pe ohechauka umi tavayguápe omoneĩva Tupã marandu kuéra resape ha osẽva Hembiguái ramo omyasãi hag̃ua pe ñehenduka yvy pukukue ha ipekue javeve.” Testimonies, volúmen 5, 455.

Modern Israel was ordained to proclaim the loud cry of the third angel under the power of the latter rain, while manifesting the character of Christ in their personal experience under the power of the Holy Spirit. The loud cry of the third angel is fulfilled during the outpouring of the latter rain, during a time when a false peace and safety latter rain message is being promoted by a class of men who are drunken with the wine of Babylon. These are Isaiah’s drunkards of Ephraim and Joel’s drinkers of wine who have the new wine cut off from their mouths. Those receiving the true latter rain message are represented by Daniel, Mishael, Hananiah and Azariah who rejected the Babylonian food for heavenly fare. These are the one hundred and forty-four thousand who sing the song of Moses and the Lamb, but also of the vineyard, for the vineyard parable was fulfilled in the history of Moses in the beginning of ancient Israel’s covenant relationship, and it was fulfilled again at the end of ancient Israel’s covenant relationship in the history of the Lamb.

Israel moderna oñeiporavo vaʼekue omoherakuã hag̃ua pe hatã sapukái mbohapyha ánhel rehegua pe okẽ hag̃ua pe ama ipahaguéva poguýpe, ohechaukávo avei Cristo rekove ha tekokatu ijeheguiete ohasáva rupi Espíritu Santo pokatu poguýpe. Pe hatã sapukái mbohapyha ánhel rehegua oñemboguata pe ama ipahaguéva oñeñohẽ jave, peteĩ ára ojejogua jave peteĩ marandu japu pyʼaguapy ha tekorosã rehegua, ama ipahaguéva rehegua, umi kuimbaʼe aty rupive okaʼúva Babilonia vino rehe. Umíva hína Isaías kaʼu umíva Efraín pegua ha Joel vino oyʼúva kuéra, umi ijuru-gui oñekytĩva pe vino pyahu. Umi oguerohorýva pe marandu añete ama ipahaguéva rehegua ojehechauka Daniel, Misael, Hananías ha Azarías rupive, umi omboykéva pe tembiʼu Babilonia pegua oguerohory hag̃ua tembiʼu yvágagui ouva. Umíva hína pe sa ciento cuarenta y cuatro mil opurahéiva Moisés ha pe Cordero purahéi, ha avei pe ñemitỹty purahéi; pe ñemitỹty ñeʼẽnga ningo oñemboguata vaʼekue Moisés rembiasakuépe ymavegua Israel joaju hag̃ua pe pacto ndive ñepyrũmbýpe, ha oñemboguata jevy vaʼekue ymavegua Israel joaju hag̃ua pe pacto ndive pahaite gotyo pe Cordero rembiasakuepe.

The song of the vineyard concludes with a former covenant people being passed by when a new covenant people are being married to the Lord. The Lord passed by those who died in the forty-year wilderness wandering and entered into covenant with Joshua at the very same time he was divorcing those who would die. The Lord was divorcing ancient Israel at the very same time He was marrying the Christian church. The alpha or beginning history is represented by Moses and the omega is represented by the Lamb. The history they both represent is the history of the vineyard parable, thus Isaiah’s song of the vineyard is John the Revelator’s song of Moses and the Lamb.

Parral ñembyaty oñemohu’ã peteĩ yma guare tavayguakuéra joaju ñemoĩmbyrépe ojehejárõ guare, peteĩ pyahu joaju rehegua tavayguakuéra oñemenda aja Ñandejárape. Ñandejára ohasa hag̃ua umi omanóva’ekue desiértope cuarenta áño pukukue oguatávo yvýre, ha upe jave eténte ojapo joaju Josué ndive, pe tiempoite ojedivorsia aja umi omanótavaguáre. Ñandejára ojedivorsia kuri Israel yma guarépe upe tiempoitépe omendaháicha pe iglesia cristiana rehe. Alpha térã ñepyrũmby historia ojehechauka Moisés rupive, ha omega ojehechauka Cordero rupive. Pe mokõivéva ohechaukáva historia ha’e pe parral ñe’ẽjoaju reko, upévare Isaías parral purahéi ha’e Juan Revelador purahéi Moisés ha Cordero rehegua.

We will continue these thoughts in the next article.

Rojapótama koʼã pensamiento pe oúvape.

“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

“Ko’ãva ndaha’éi Hermana White ñe’ẽ, ha katu Ñandejára ñe’ẽ, ha Iñembiguái ogueru chéve ame’ẽ hag̃ua peẽme. Tupã penehenói anive hag̃ua peiko Hendive ojoavy hag̃uáicha pene rembiapo. Tuicha porandu ha mbo’epy oñeme’ẽkuri umi kuimba’e he’íva hikuái ha’eha cristiano, ha upéicharõ jepe ohechauka Satanás rekome’ẽ, ha ipy’apýpe, iñe’ẽme ha hembiapópe ombohovái añetegua ñemotenonde, ha katuete oho hikuái tape rupi Satanás ogueraháva chupekuéra. Ipya’ahatã rupi ojapyhy hikuái pokatu mba’eveichavérõ ndojapóiva chupekuéra rehegua, ha ndoipurúiva’erã. He’i Mbo’ehára Guasu: ‘Aityvyróta, aityvyróta, aityvyróta.’ Kuimba’e he’i Battle Creek-pe: ‘Ñande hína Ñandejára templo, Ñandejára templo’; ha katu oipuru hikuái tata jepiguáva. Ikorasõ ndopy’aguapýi ni noñemomirĩi Tupã gracia rupive.” Manuscript Releases, volume 13, 222.

“The patience of God has an object, but you are defeating it. He is allowing a state of things to come that you would fain see counteracted by and by, but it will be too late. God commanded Elijah to anoint the cruel and deceitful Hazael king over Syria, that he might be a scourge to idolatrous Israel. Who knows whether God will not give you up to the deceptions you love? Who knows but that the preachers who are faithful, firm, and true may be the last who shall offer the gospel of peace to our unthankful churches? It may be that the destroyers are already training under the hand of Satan and only wait the departure of a few more standard-bearers to take their places, and with the voice of the false prophet cry, ‘Peace, peace,’ when the Lord hath not spoken peace. I seldom weep, but now I find my eyes blinded with tears; they are falling upon my paper as I write. It may be that erelong all prophesyings among us will be at an end, and the voice which has stirred the people may no longer disturb their carnal slumbers.

“Ñandejára ipasiénsia oguereko peteĩ mba’erã, ha peẽ pehundi hína upéva. Ha’e oheja oúvo peteĩ mba’e rechaukaha peẽ peipotáva ra’e oñemoambue hag̃ua upe rire, péro upérõ itaréma. Ñandejára omanda va’ekue Elíaspe omoĩ hag̃ua mburuvicháramo Síriape pe Hazael ipy’ahatã ha ijapu vaekuépe, ikatu hag̃uáicha ha’e oiko peteĩ tuka’ẽramo Israel gua’anga rekovai rehe. Máva piko oikuaa ndaikatúiha Ñandejára pendehejarei umi ñembotavy pehayhúvape? Máva piko oikuaa ndaha’éi hag̃ua umi oporombo’éva jerovia hag̃uáicha, hatã ha añetegua umi pahague oikuave’ẽva’erã pe marandu porã py’aguapýva ñane tupao kuéra nopytyvõséi ha ndajahecharamóivape? Ikatu hag̃uáicha umi ohundíva oĩma hína oñembokatupyry hag̃ua Satanás po guýpe ha oha’arõnte osẽ hag̃ua mbovymive umi poyvi rerahaha oĩva gueteri, ojagarra hag̃ua hendaguã, ha pe maranduhára japu ñe’ẽme osapukái hag̃ua: ‘Py’aguapy, py’aguapy’, Ñandejára nde’íri ramo jepe py’aguapy. Sa’i asẽ hag̃ua che resay, péro ko’ág̃a ajuhu che resa oñypytĩmbaha tesay reheve; ho’a hína che kuatia ári ahai aja. Ikatu hag̃uáicha pya’eite opa hag̃ua opa marandu profétiko ñande apytépe, ha pe ñe’ẽ omokyre’ỹ va’ekue tavayguakuérape ndaikatuvéima hag̃ua omokangy ipekuéra oke tetereguápe.”

“When God shall work His strange work on the earth, when holy hands bear the ark no longer, woe will be upon the people. Oh, that thou hadst known, even thou, in this thy day, the things that belong unto thy peace! Oh, that our people may, as did Nineveh, repent with all their might and believe with all their heart, that God may turn away His fierce anger from them.” Testimonies, volume 5, 77.

“Ojapóta Tupã ojapóramo hembiapo extraño ko yvy ári, ha po marangatu ndoguerahamo’ãvéima pe arca, ñehundi oúta hi’ári tavayguakuéra. ¡Aníke piko reikuaa, nde voi, ko nde ára-pe, umi mba’e nde py’aguapýpe guarã! ¡Aníke ore retãygua, Nínive ojapo haguéicha, oñembyasy opa imbaretekue reheve ha oguerovia opa ipy’aite guive, ikatu hag̃uáicha Tupã ombojevy chuguikuéra ipochy rasy!” Testimonies, volúmen 5, 77.

“If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.

“Reñemoĩ mbaretépe nde py’a akãhatãha, ha ñembotuicha ha ndejehe hekojojápe ndereñe’ẽmondýiramo nde faltakuéra rehe, reñemondóta Satanás ñemo’ãnga ndive. Ñandejára ohechaukáramo ndéve nde jejavýva ha ndereñembyasýiramo ni nerenhemombe’úi, iprovidénsia nererahaháta pe yvy rupi jey jey. Rejehejáta rejapo hag̃ua jejavy peteĩchagua, resegíta reiko arandu’ỹre, ha rembohérata angaipa tekojoja, ha tekojoja angaipa. Hetaite ñembotavy oĩtava pu’akápe ko’ã ára pahápe neñembojerepáta, ha remoambue mburuvicha, ha ndereikuaamo’ãi rejapohague upéicha.” Review and Herald, 16 de diciembre de 1890.