Peter was symbolically at Caesarea Philippi at the third hour, on his way to Caesarea Maritima and the ninth hour. According to Matthew and Mark, six days later, Peter, James and John were at the Mount of Transfiguration. Luke says eight days, between Panium and the Mount. From the gates of hell, at Caesarea Philippi to the death of the cross, with a stop along the way at the Mount of Transfiguration. Three steps from Panium to the Sunday law. Caesarea at the beginning, the Mount in the middle, and Caesarea at the end. Hell at the beginning, death at the end, with God’s glory in the middle. An alpha rebellion represented by the gates of hell and an omega rebellion represented by the death of the Son of God.
Pedro oĩkova’ekue, ñe’ẽjoaju yvypóra’ỹme, Cesarea de Filipope aravo mbohapýpe, ohóvo Cesarea Marítimape ha aravo porundýpe. Mateo ha Marcos he’iháicha, poteĩ ára rire, Pedro, Santiago ha Juan oĩkuri Yvyty Moambuehegua ári. Lucas he’i poapy ára, Panio ha Yvyty apytépe. Añaretã rokẽgui, Cesarea de Filipope, kurusu rehe ñemano peve, peteĩ jejoko reheve tape pukukue jave Yvyty Moambueheguápe. Mbohapy hatua Panio guive arapokõindy léi peve. Cesarea ñepyrũme, Yvyty mbytepe, ha Cesarea pahápe. Añaretã ñepyrũme, ñemano pahápe, Tupã mimbipa mbytepe. Peteĩ pu’aka’i alpha rehegua ojehechaukáva añaretã rokẽ rupive ha peteĩ pu’aka’i omega rehegua ojehechaukáva Tupã Ra’y ñemano rupive.
Caesarea Philippi is the foundation, for it was there that Christ identified the Rock on which He would build His church. The Mount of Transfiguration is the second step, where the temple is finished and the capstone is placed. The third step of judgment at the cross followed after.
Cesarea Filípipe ha’e pe fundamento, upépe niko Cristo ohechauka vaekue ita guasu ári omopu’ãtaha Itupao. Pe Yvyty Moambuehegua ha’e pe mokõiha jepyta, upépe pe tupaopy oñemohu’ã ha oñemoĩ pe ita pahaite. Upe rire oúma pe mbohapyha jepyta, pe huísio kurusúre.
And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. And there appeared unto them Elias with Moses: and they were talking with Jesus.
Ha ha’e he’i chupekuéra: Añetehápe ha’e peẽme, oĩha ko’ápe umi oĩva, ndahechamo’ãi omanóramo peve ohecha mboyve Tupã Rréino oúva pokatu reheve. Ha seis ára rire, Jesús ogueraha hendive Pédro, Santiago ha Juan, ha ogueraha chupekuéra peteĩ yvyty yvate ári, iñambuéva ambuekuéragui; ha upépe oñemoambue hechapyrãicha hesakuéra renondépe. Ha ijao kuéra ojajái, morotĩ eterei yvoty ryrýicha; ndaipóri ko yvy ári mba’apoha ao morotĩhára ikatúva omopotĩ péicha. Ha ojehechauka chupekuéra Elías Moisés ndive; ha ha’ekuéra oñe’ẽhína Jesús ndive.
And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.
Upéi Pedro he’i Jesúspe: Mbo’ehára, iporã ñandéve jaĩ hag̃ua ko’ápe; ha jajapo hag̃ua mbohapy tavernákulo: peteĩ ndeve g̃uarã, peteĩ Moiséspe g̃uarã, ha peteĩ Elíaspe g̃uarã.
For he wist not what to say; for they were sore afraid. And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. Mark 9:1–10.
Haʼe ndoikuaái mbaʼépa heʼíta; haʼekuéra ningo okyhyjeterei. Upéi ojekuaa peteĩ arai ojahoʼíva chupekuéra; ha peteĩ ñeʼẽ osẽ pe araígui, heʼíva: “Kóva hína che Raʼy ahayhuetéva; pejapysaka hese.” Ha pyaʼe, omañávo hikuái ijerére, ndahechavéi avavépe, Jesús añoite opyta hendivekuéra. Ha oguejývo hikuái pe yvytýgui, haʼe omanda chupekuéra ani hag̃ua omombeʼu avavépe umi mbaʼe ohecha vaʼekue, pe Yvypóra Raʼy opuʼã jeýra peve omanóva apytégui. Haʼekuéra katu oñongatu upéva ijehekuéra, ojoporandúvo peteĩ ojuehe mbaʼépa heʼise pe opuʼã jeýva omanóva apytégui. Marcos 9:1–10.
At the mount, Peter proposes to erect a tabernacle for Moses, Christ and Elijah.
Yvyty ári, Pedro oikuave'ẽ omopu'ã hag̃ua peteĩ tabernákulo Moisés, Cristo ha Elías peguarã.
“Moses passed through death, but Michael came down and gave him life before his body had seen corruption. Satan tried to hold the body, claiming it as his; but Michael resurrected Moses and took him to heaven. Satan railed bitterly against God, denouncing Him as unjust in permitting his prey to be taken from him; but Christ did not rebuke His adversary, though it was through his temptation that the servant of God had fallen. He meekly referred him to His Father, saying, ‘The Lord rebuke thee.’
“Moisés ohasa pe ñemano rupi, ha Miguel oguejy ha ome’ẽ ichupe tekove hete ndoguerekói mboyve gueteri tekove’ẽ. Satanás oñeha’ã oguereko hag̃ua hete, he’ívo imba’eha; ha Miguel omoingove jey Moisés-pe ha ogueraha chupe yvágape. Satanás ipochy eterei Ñandejára rehe, omoĩ hag̃ua hese mba’e vai he’ívo ndojapóiha hekopete ohejágui ojeipe’a chugui upe imba’erãrõva; ha Cristo ndohovái vai iñenemígope, jepe hína ha’eva’ekue iñemoñuhã rupive ho’áva’ekue Ñandejára rembiguái. Py’aguapýpe omondo chupe Itúvape, he’ívo: ‘Toñemoñe’ẽ nde rehe Ñandejára.’”
“Jesus had told His disciples that there were some standing with Him who should not taste of death till they should see the kingdom of God come with power. At the transfiguration this promise was fulfilled. The countenance of Jesus was there changed and shone like the sun. His raiment was white and glistening. Moses was present to represent those who will be raised from the dead at the second appearing of Jesus. And Elijah, who was translated without seeing death, represented those who will be changed to immortality at Christ’s second coming and will be translated to heaven without seeing death. The disciples beheld with astonishment and fear the excellent majesty of Jesus and the cloud that overshadowed them, and heard the voice of God in terrible majesty, saying, ‘This is My beloved Son; hear Him.’” Early Writings, 164.
“Jesús he’i va’ekue Hemimbo’ekuérape oĩha umi oĩva hendive, ndahetamo’ãi ohasa hag̃ua omanóvo ohecha mboyve Tupã rréino ouha poder reheve. Pe transfiguración-pe ko ñe’ẽme’ẽ oñemoañete. Upépe Jesús rova ojetransforma ha overa kuarahýicha. Ijao morotĩ ha omimbi. Moisés oĩkuri upépe ohechauka hag̃ua umi oñemoingovéta omanóva apytégui Jesús ojehechaukajey vove mokõiha. Ha Elías, ojegueraháva’ekue yvágape ndohecha’ỹre mano, ohechauka umi oñemoambuetétava inmortalidádpe Cristo ou jey vove mokõiha ha ojeguerahátava yvágape ndohecha’ỹre mano. Umi temimbo’e ohecha hag̃ua py’aguasu ha kyhyjépe Jesús mborayhuete guasu porãiteha, ha pe arai omoakã’ãva chupekuéra, ha ohendu Tupã ñe’ẽ ipoder guasu kyhyje hag̃uápe he’íva: ‘Kóva hína Che Ra’y ahayhuetéva; pehendu chupe.’” Early Writings, 164.
The Mount of Transfiguration identifies three tabernacles. The tabernacle of Moses at the beginning of ancient Israel, the tabernacle of Christ as represented by His incarnation and the tabernacle that is the one hundred and forty-four thousand as represented by Elijah. The one hundred and forty-four thousand are those who do not taste of death, until they see the Second Coming of Christ. The Mount is identifying the point where the seal is impressed upon the one hundred and forty-four thousand.
Pe Yvatekue Yvytimbo rehegua omombe’u mbohapy tavernákulo. Moisés tavernákulo yma Israel ymaguare ñepyrũmbype, Cristo tavernákulo ojehechaukaháicha Hembiapo yvypórape ou hague rupi, ha pe tavernákulo ha’éva cien cuarenta y cuatro mil, ojehechaukaháicha Elías rupive. Pe cien cuarenta y cuatro mil ha’e umi ndohechamo’ãi ñemano, ohecha peve Cristo Jeju Mokõiha. Pe Yvyty ohechauka pe punto oñembyatypahápe pe sello umi cien cuarenta y cuatro mil ári.
The tabernacle of the one hundred and forty-four thousand is raised up in the antitypical feast of Tabernacles. The Mount identifies those who do not taste death, and sets forth three witnesses that when they see the glory of God in the mount, it is the antitypical feast of Tabernacles.
Pe tabernákulo umi cien cuarenta y cuatro mil rehegua oñemboy pe karu guasu antitípico Tabernákulopegua jave. Pe Yvyty ombohechauka umi ndoikuaáiva mano ryakuã, ha omohenda mbohapy testígo, haʼekuéra ohechávo Tupã mimbipa pe yvytýpe, upéva hína pe karu guasu antitípico Tabernákulopegua.
They are raised up as the tabernacle of Elijah, that began to be reared up in 2023, when both Moses and Elijah were resurrected. First the foundation was laid, that is the only foundation that can be laid, and that foundation is Christ, the corner and foundation stone. Then the capstone is placed, which represents the sealing of the one hundred and forty-four thousand as represented at the Mount of Transfiguration. At the Mount Peter, James and John represent those who actually do not taste of death. Peter later recorded that the kingdom of priests is those who have tasted that the Lord is good, and who were a spiritual house. They tasted life, so they do not taste death.
Haʼekuéra oñemopuʼã Elías tavernákulo ramo, oñepyrũ vaʼekue oñemopuʼã hag̃ua ary 2023-pe, upérõ Moisés ha Elías mokõivéva oikove jey ramo. Tenonderãite oñemoĩ pe cimiento, upéva hína pe cimiento añoite ikatúva oñemoĩ, ha upe cimiento hína Cristo, ita esquina peg̃ua ha cimiento ita. Upéi oñemoĩ pe ita pahaite, upéva ohechauka pe cien cuarenta y cuatro mil oñesella hag̃ua, ojehechaukaháicha pe Monte de la Transfiguración-pe. Pe Monte-pe Pedro, Santiago ha Juan ohechauka umi añetehápe ndohechamoʼãi omanóvo. Pedro upe rire ohai vaʼekue pe reino de sacerdotes hague umi ohechaʼasýma vaʼekue Ñandejára iporãha, ha haʼekuéra hague peteĩ óga espiritual. Haʼekuéra ohechaʼasy tekove, upévare ndohechamoʼãi mano.
If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 1 Peter 2:3–6.
Pehecháke peẽ pehechama hague Ñandejára imbaeporãha. Ha peju hag̃ua hendápe, ita oikovévape guáicha, yvypóra kuéra omboyke vaʼekue, ha katu Tupã oiporavo vaʼekue ha iporãiterei hag̃ua; peẽ avei, ita oikovévaicha, peñemopuʼã peteĩ óga espiritual ramo, peteĩ saserdócio marangatu ramo, hag̃ua peikuaveʼẽ mb sacrificio espiritual Tupãme oguerohorýva Jesucristo rupive. Upévare avei heʼi hag̃ua Ñandejára Ñeʼẽme: “Pemañami, amoĩ Siónpe peteĩ ita pytaguasu iñakãrã, oiporavopyre ha hepyetéva; ha pe ojeroviáva hese noñemotĩmoʼãi.” 1 Pedro 2:3–6.
The word translated as “confounded” means “to be ashamed.” The remnant is represented by Peter, and their joy is contrasted with those who rejected the latter rain message. A key of the one hundred and forty-four thousand, for Peter was given the “keys” to the kingdom, is the “chief corner stone” that was laid in Sion. That stone is marvelous in the eyes of the righteous, and a stone of stumbling to the drunkards of Ephraim.
Pe ñeʼẽ oñemoñeʼẽva “otĩ hag̃ua” heʼise “otĩ hag̃ua”. Pe hembýva ojehechauka Pedro rupive, ha iñorairõ porã oñembojoja umi omboykéva pe ama paha marandu rehe. Peteĩ mbaʼe iñimportánteva umi cien cuarenta y cuatro mil rehegua, pórke Pedro oñemeʼẽkuri chupe umi “lláve” pe rréinopegua, haʼe hína pe “ita akã yképegua” oñemopyendavaʼekue Siónpe. Upéva ningo peteĩ ita hechapyrãva umi ijoja hag̃ua, ha peteĩ ita oitypáva umi Efraín kaʼuáva hag̃ua.
The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. Psalms 118:22, 23.
Ita pe ita’ógavaekue umi ogamopu’ãhára oiko ko’ág̃a pe ita iñakãva ángulo-pe. Kóva hína Ñandejára rembiapo; ñanemandyjaite ñande resa renondépe. Salmos 118:22, 23.
Jesus commented on these verses in the conclusion of the parable of the vineyard.
Jesús oñe’ẽ ko’ã versíkulore pe parábola ñemohu’ãme parral rehegua.
Jesus saith unto them, 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 marvellous 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. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet. Matthew 21:42–46.
Jesús he’i chupekuéra: “Ndapeleei araka’evepa Ñandejára Ñe’ẽme: ‘Ita umi omopu’ãva oguerovia’ỹva, upevaite oiko akã yvyra’ãnga guasu pegua; kóva ou Ñandejáragui, ha ñanemandu’ápe iporãiterei ñaneporomondýi hag̃ua’? Upévare ha’e peẽme: Ñandejára Rréino ojeipe’áta pendehegui ha oñeme’ẽta peteĩ tetã oguerúva hi’a. Ha oimeraẽva ho’áva ko ita ári, oñembyaíta; ha oimeraẽva ári ho’áva, omongu’íta chupe ku’i hag̃uáicha. Ha umi pa’i ruvicha ha fariséokuéra, ohendúvo hemimbo’eha’ãnga, oikuaa hikuái ha’eha hesekuéra oñe’ẽva. Ha ohekávo ojoko hag̃ua chupe, okyhyje hikuái tavayguakuéragui, ohechágui chupekuéra maranduhára ramo. Mateo 21:42–46.
Whoever accepts the foundational message, shall be broken, for the Rock is Christ, and the work of the gospel is to humble the human into the dust.
Oimeraẽva pe marandu ypykue, oñembyai vaʼerã; pe Ita niko Cristo hína, ha pe tembiapo evangelio rehegua niko omomirĩ hag̃ua yvypórape yvykuʼípe.
“What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless.” Manuscript Releases, volume 20, 117.
“Mba’épa pe justifikasión jerovia rupive? Ha’e hína Tupã rembiapo omoĩ hag̃ua yvypóra mborayhu tee ha jeheguerovia yvýpe, ha ojapo hag̃ua yvypórape umi mba’e ndikatúiva ojapo ijehegui. Yvyporakuéra ohecháramo hikuái mba’eveha ijehegui, oñembosako’i hikuái oñemonde hag̃ua Cristo tekojoja reheve. Oñepyrũ vove omomba’eguasu ha omopu’ãvo Tupãpe ára pukukue, upéicharõ ohechávo hikuái, ojetransforma hikuái pe ta’angápe voi. Mba’épa pe regenerasión? Ha’e hína ojehechauka yvypórape mba’éichapa añetehápe ha’e ijehegui, ha ijehepeguánte ndovaléiha mba’everã.” Manuscript Releases, volumen 20, 117.
Whoever rejects the foundation stone is destroyed, as was the case with ancient Israel in fulfillment of Jesus’ application of the parable of the vineyard. The Jews rejected Christ, they also rejected Moses, for if they had believed Moses, they would have also believed Christ. They rejected God’s law, teaching for doctrine the commandments of men. Christ, Moses and the Law are all symbols of foundations, and Christ is the only foundation that can be laid, but Christ as the foundation is represented with many symbols. Moses and the Law are both illustrations of this fact. Christ is the only foundation, but this only means that the other foundations in His prophetic Word are simply symbols of some aspect of His character.
Oimeraẽva pe ita pyenda ombotovéva oñehundi, yma Israél ymaguare ojehu haguéicha, oñemoañetévo Jesús rembiapo hag̃ua upe parábla ñemitỹha rehegua. Umi hudío kuéra ombotove Cristo-pe, avei ombotove Moisés-pe; pórke ha’ekuéra ogueroviárire Moisés-pe, oguerovia va’erãmo’ã avei Cristo-pe. Ombotove hikuái Tupã léi, ha ombo’e doctrina ramo yvypóra mandamiénto kuéra. Cristo, Moisés ha pe Léi opavave hína ta’ãnga pyenda rehegua, ha Cristo añoite hína pe pyenda ikatúva oñemoĩ; upéicharõ jepe, Cristo oĩramo pyenda ramo, ojehechauka heta ta’ãnga rupive. Moisés ha pe Léi mokõivéva hína techaukarã ko añetegua rehegua. Cristo añoite hína pe pyenda, ha kóva he’ise añoite ambue pyenda kuéra oĩva Iñe’ẽ marangatúpe ha’eha símbolo peteĩ mba’e rehegua Ikarakterégui.
For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.
Ambue ypykue ambuéva avave ndaikatúi omoĩ, pe oñemoĩmava rangue, ha’éva Jesucristo. 1 Corintios 3:11.
Jesus is the Word, and as such the rules within His Word represent Himself. This is why Sister White records that the Ten Commandments are a transcript of Christ’s character. He is the First and the Last, and when represented in this fashion it identifies that Christ always illustrates the end of a thing, with the beginning of a thing. As the Word, He is also “Truth,” and truth is a prophetic framework. He is the Lion of the tribe of Judah when He seals and unseals His Word. He is also the corner stone that becomes the cap stone. The corner stone is simply an illustration of Him as the foundation, or the first letter of the Hebrew word “truth.” The cap stone is the crowning work on the temple, and when aligned with the framework of truth, the cap stone is twenty-two times more powerful than the corner stone. What is marvelous in the eyes of those who have tasted that the Lord is good, is how the principles of the framework of truth aligned with the corner and cap stone identifies one of the prophetic keys that were given to Peter.
Jesús ha’e pe Ñe’ẽ, ha upévare umi léi oĩva Iñeʼẽme orrepresenta chupe voi. Upévare Hermana White ohai umi Diez Mandamiento ha’eha peteĩ transcripción Cristo rekóre. Ha’e hína pe Primero ha pe Último, ha oñerrepresentáramo koicha, ohechauka Cristo tapiaite omyesakãha peteĩ mba’e paha, ipyrũ ndive. Pe Ñe’ẽ ramo, Ha’e avei “Añetegua”, ha añetegua ha’e peteĩ marco profético. Ha’e pe León Judá ñemoñaregua omoĩ hag̃ua sello ha oipeʼa hag̃ua sello Iñeʼẽre. Ha’e avei pe ita ángulopegua oikóva capitel-rã. Pe ita ángulopegua niko peteĩ ta’anga añoite hese, fundamento ramo, térã pe peteĩha letra ñe’ẽ hebreo “añetegua” pegua. Pe capitel katu ha’e pe tembiapo oñemohu’ãva templópe, ha oñembojoajúramo añetegua marco ndive, pe capitel ipoderosovéva mokõi paapy ha mokõi jey pe ita ángulopeguágui. Pe mba’e hechapyrãva umi tapicha renondépe, ohechava’ekuépe Ñandejára imba’eporãha, ha’e mba’éichapa añetegua marco principiókuna oñembojoajúvo pe ita ángulopegua ha pe capitel ndive ohechauka peteĩ umi llave profética ome’ẽva’ekue Pedro-pe.
The alpha first letter is one, but the omega last letter is twenty-two. Miller’s jewels shine as the sun, but when the dirt brush man assembled the jewels, they were ten times brighter. The recognition that the end of a prophetic line is the same, but more powerful than the beginning of a prophetic lines is “marvelous.” It is an element of Christ’s character; it is one of the keys given to Peter to bind the one hundred and forty-four thousand.
Pe letra peteĩha, alfa, ha’e peteĩ; péro pe letra paha, omega, ha’e mokoĩpa mokõi. Umi joya Miller rehegua omimbi kuarahyicha, ha katu pe kuimba’e oipehe’áva yvyku’i ombyaty ramo guare umi joya, umíva omimbi hag̃ua pa jevyve. Pe ñemomba’e porã ohechakuaáva pe paha peteĩ línea profética rehegua ha’eha upeichaite, péro ipu’akave pe ñepyrũ peteĩ línea profética reheguágui, ha’e “mba’e hechapyrãva”. Kóva ha’e peteĩ elemento Cristo reko rehegua; ha’e peteĩva umi llave oñeme’ẽ va’ekue Pédrope ojokua hag̃ua umi cien cuarenta y cuatro mil.
Peter’s “spiritual house” is the casket of William Miller’s dream and also Malachi’s storehouse of tithes and offerings. When the windows of heaven are opened; one class is cast out of the room, and the other class is cast into the casket and given the white linen uniforms of God’s triumphant church.
“Óga espiritual” Pedro rehegua ha’e pe mba’yruguasu ojehecha va’ekue William Miller képe, ha avei Malaquías pe tenda oñembyatýhápe décima ha ofrénda. Ojepe’ávo yvágagui umi ovetã; peteĩ aty oñemosẽ kotýgui, ha ambue aty oñemombo pe mba’yruguasúpe ha oñeme’ẽ chupekuéra ao morotĩ linopegua, Tupão tupaoguasu ipu’akáva uniforme-rã.
“Solemnly and publicly the people of Judah had pledged themselves to obey the law of God. But when the influence of Ezra and Nehemiah was for a time withdrawn, there were many who departed from the Lord. Nehemiah had returned to Persia. During his absence from Jerusalem, evils crept in that threatened to pervert the nation. Idolaters not only gained a foothold in the city, but contaminated by their presence the very precincts of the temple. Through intermarriage, a friendship had been brought about between Eliashib the high priest and Tobiah the Ammonite, Israel’s bitter enemy. As a result of this unhallowed alliance, Eliashib had permitted Tobiah to occupy an apartment connected with the temple, which heretofore had been used as a storeroom for tithes and offerings of the people.
“Pública ha oreko ha tetã Judágua ojepromete vaʼekue iñeʼẽme omboaje hag̃ua Tupã léi. Ha katu, Esdras ha Nehemías influénsia oñemomombyry rire sapyʼami, heta oĩ vaʼekue ojei vaʼekue Ñandejáragui. Nehemías ojevy vaʼekue Persia-pe. Haʼe ndaipóri aja Jerusalénpe, ivaíva oike mbeguekatúpe ha oityvyro hag̃uáicha tetãme. Umi taʼãnga rehe omombaʼeguasúva ndahaʼéi oike hag̃uánte távapype, síno ipresénsia rupive omongyʼa pe témpelo korapyete voi. Oñemendareko rupive, oñemoheñói vaʼekue peteĩ ñemoirũ Eliasib paʼi guasu ha Tobías amonita, Israel enemigo roʼy etereíva, apytépe. Ko ñemojoaju marangatuʼỹ rupi, Eliasib opermiti vaʼekue Tobíaspe ojapo hag̃ua hóga peteĩ kotýpe oĩva témpelo rehegua, upe ojeipuru vaʼekue yma tavayguakuéra décima ha ofrénda ñembyaty renda ramo.”
“Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.
“Amoníta ha Moabíta-kuéra py’ahatã ha ñembotavy vai rupi Israel rehe, Tupã oikuaaukáma vaʼekue Moisés rupive, opyta hag̃uã opa ára guarã oñembotýva Itavayguakuéra atygui. Ehecha Deuteronomio 23:3–6. Ko ñeʼẽ rovái hag̃uáicha, pa’i guasu omosẽ vaʼekue Tupã róga koty guive umi ofrénda oñeñongatúva upépe, ojapo hag̃uã tenda ko representante peteĩ yvypóra ñemoñare oñemboykéva rehe. Ndaipóri vaʼekue oñemomirĩvéva Tupãpe koʼágui, oñemeʼẽvo péicha peteĩ mbaʼeporã ko Tupã ha Iñañetegua rayhuʼỹvape.”
“On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’
“Opurahávo Pérsiagui, Nehemías oikuaa pe ñemongyʼa vai guasu oñembopyʼaguasúva, ha pyaʼe omopyenda umi tembiapo tekotevẽva omoñemosẽ hag̃ua pe oike hag̃uávape. ‘Chembopyʼaro eterei,’ heʼi haʼe; ‘upévare amosẽmba Tobías rembiguái róga mbaʼe guive pe kotýgui. Upéi amanda, ha omopotĩ hikuái umi kotykuéra; ha upépe aru jey pe Tupã róga rembiporu kuéra, pe mymbajukaʼỹ rehegua ofrénda ha pe insiénso asy porã.’”
“Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.
“Ndaha’éi pe tupaó añónte ojeheja vai vaʼekue, ha katu avei pekuaveʼẽmbykuéra ojeporu vai vaʼekue. Kóva ogueru vaʼekue tavayguakuéra pyʼaporãme ikangy hag̃ua. Haʼekuéra operde vaʼekue ikyreʼỹ ha haku, ha ndaipyʼaguasúi omeʼẽ hag̃ua hezakekuéra. Ñandejára róga ryruñongatuhápe saʼi eterei oĩ vaʼekue; heta opurahéiva ha ambuekuéra ombaʼapóva tupaópe, ndohupytýigui pytyvõ suficiente, oheja vaʼekue Ñandejára rembiapo ombaʼapo hag̃ua ambue hendápe.”
“Nehemiah set to work to correct these abuses. He gathered together those who had left the service of the Lord’s house, ‘and set them in their place.’ This inspired the people with confidence, and all Judah brought ‘the tithe of the corn and the new wine and the oil.’ Men who ‘were counted faithful’ were made ‘treasurers over the treasuries,’ ‘and their office was to distribute unto their brethren.’” Prophets and Kings, 669, 670.
“Nehemías oñepyrũ omba’apo omoĩporã hag̃ua ko’ã mba’e vai. Ombyaty umi oheja va’ekuépe pe tembiapo Ñandejára róga rehegua, ‘ha omoĩ chupekuéra hendápe.’ Kóva ome’ẽ tavayguakuérape jerovia, ha Judá tuichakue ogueru ‘pe décima trígo rehegua, vino pyahu ha aséite.’ Kuimba’e ‘ojehecha va’ekue jeroviapyha’ oñemoĩ ‘tesorero-ramo umi tesorería ári,’ ‘ha hembiaporã ha’e va’ekue ome’ẽ hag̃ua ijoyke’ykuérape.’” Profetas y Reyes, 669, 670.
When Nehemiah “cast out Tobiah,” he was prefiguring Christ casting the money-changers out of the very same temple. It wasn’t simply the temple, but the very room in the temple where the tithes were stored. When Eliakim the Philadelphian replaced Shebna the Laodicean, Shebna was the treasurer that was cast into a far field.
Nehemías “ombojao Tobíaspe”, ohechauka hag̃ua ymaite guive Cristo omosẽtaha umi cambista-kuérape upe templogui voi. Ndaaha’éi pe templo añónte, síno pe kotyete templope oñeñongatuhápe umi diezmo. Eliacim Filadelfiagua omyengoviárõ guare Sebna Laodiceaguápe, Sebna ha’eva’ekue pe tesorero oñemombo va’ekue peteĩ ñu mombyrývape.
Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down.
Péicha he'i Ñandejára, pe Tupã ehérsito Jára: Tereho, eho upe tesorero rendápe, Sebna rendápe, pe oĩvape pe óga ári, ha ere chupe: Mba'e piko reguereko ko'ápe? ha mávape piko reguereko ko'ápe, rembo'yke hag̃ua ndejupe peteĩ tyvy yma guare ko'ápe, ku pe oñekytĩva tyvy renda yvatépe, ha oñembosa'ýva peteĩ óga oikohápe g̃uarã itápe? Péina ápe, Ñandejára ndegueraháta mombyry peteĩ jejopy guasu rupive, ha añetehápe ndejaho'íta. Añetehápe ndejere ha neityta mbaretépe peteĩ pelota-icha peteĩ tetã tuichávape: upépe remanóta, ha upépe umi kárro nde reko mimbipa rehegua oikóta tĩndy nde jarýi róga pegua. Ha che romosẽta ne renda guive, ha nde estado guive oñemombo yvýpe ndégui.
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open.
Ha oikóta upe árape, ajahúta che rembiguái Eliaquimpe, Hilcías ra'y; ha amondeíta chupe nde ao puku reheve, ha amombaretéta chupe nde ku’á kuaha reheve, ha amoĩta nde mburuvicharã ipope; ha ha’éta túva Jerusalén yvypórape g̃uarã, ha Judá róga pegua kuérape g̃uarã. Ha David róga llave amoĩta hi’ati’ýre; upéicha ha’e oipe’áta, ha avave nomboty mo’ãi; ha ombotýta, ha avave ndoipe’a mo’ãi.
And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father’s house. And they shall hang upon him all the glory of his father’s house, the offspring and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons. In that day, saith the Lord of hosts, shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off: for the Lord hath spoken it. Isaiah 22:15–22.
Ha che aimbojoajútavaʼekue peteĩ klávoicha peteĩ hendápe hatãme; haʼe oikóta peteĩ tróno glórioso ramo itúva róga peguarã. Ha hese ojejokuáta itúva róga mimbipaite, ñemoñare ha osẽva chugui, opaichagua mbaʼyru michĩva, kópa mbaʼyrúgui guive opaite mbaʼyru tuichavéva peve. Upe árape, heʼi Ñandejára ipuʼakapáva, pe klávo oñemoĩvaʼekue pe hendápe hatãme ojeipeʼáta, oñekytĩta ha hoʼáta; ha pe carga hiʼári oĩva oñekytĩta: Ñandejára voi heʼi upéicha. Isaías 22:15–22.
In the day that Shebna the foolish Laodicean is cast out, Eliakim is given the government of the church triumphant. When Christ cleanses the temple of the one hundred and forty-four thousand, from the rubbish that has covered up the precious jewels, He identifies that He would “cover” those represented by Shebna. Before the windows of heaven were opened the jewels were covered with rubbish, and when the rubbish is cast out, the rubbish is then covered with shame. William Miller’s dream is identifying the sealing of the one hundred and forty-four thousand.
Ára ojeityhávope Sebna, pe Laodicea itavyvéva, oñemosẽ, Eliakímpe oñeme'ẽ pe gobiernorã tupão triunfánte rehegua. Cristo omopotĩ jave pe témplo umi cien cuarenta y cuatro mil rehegua, umi yty omoakãñýiva umi ita jeguaka hepyetevévape, ha'e ohechauka omby'a mo'ãtaha umi Sebna rupive oñerrepresentáva. Ojepe'a mboyve yvága rovái, umi ita jeguaka oĩkuri yty guýpe, ha upe yty oñemosẽ vove, upe yty upéi oñemboja'o ñemotĩ reheve. William Miller kerayvoty ohechauka pe sellado umi cien cuarenta y cuatro mil rehegua.
The casket, is Malachi’s storehouse, Peter’s spiritual house and the tabernacle of Elijah that Peter wished to build. The dirt brush man illustrates the sealing of the one hundred and forty-four thousand when He casts the jewels into the box. Malachi identifies the test that proves that God’s people have truly returned unto Him.
Pe káha, hína Malaquías ñembyatyha, Pedro róga espiritual ha pe tabernákulo Elías rehegua Pedro oipotava’ekue omopu’ã. Pe kuimba’e yvy ky’a mopohãhára ohechauka pe ñemohu’ã peteĩ sientokuarenta ha irundy mil rehegua, Ha’e omombo jave umi joya pe káha ryepýpe. Malaquías omombe’u pe prueba ohechaukáva añetehápe Tupã tavayguakuéra ojevy porã hague hendápe.
Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him. Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.
Upéi umi okyhyjéva Ñandejáragui oñomongeta meme hag̃ua peteĩteĩ ojuehe; ha Ñandejára ohendu porã ha ojapysaka hese kuéra, ha oñehaiva’ekue henondépe peteĩ mandu’arã kuatia umi okyhyjéva Ñandejáragui ha imandu’áva hérare rehehápe. Ha che mba’éta hikuái, he’i Ñandejára ipu’akapáva, upe árape ajapótarõ che jeguaka; ha aheja hag̃uáicha peteĩ kuimba’e oheja hag̃ua ita’ýrape omba’apóva chupe guarã. Upérõ peẽ pejevýta ha pehechakuaáta mba’éichapa iñambue heko pe hekojojáva ha pe hekojojáva’ỹ, pe omomba’apóva Tupãme ha pe nomomba’apóiva chupe. Malaquías 3:16–18.
Return is a key word in the passage, for God calls on His people to return unto Him, but He also challenges those people to test Him, by returning tithes and offerings, and there is also a time when the righteous will “return,” and in so doing, they will “discern” between the wise and the foolish. Those who feared the Lord, and who thought upon His name are those that are to be the ensign of the one hundred and forty-four thousand.
Jevy jey ha’e peteĩ ñe’ẽ iñimportánteva ko pasáhepe, Tupã ohenói rupi Itavayguakuérape ojevy hag̃ua Hendápe; ha avei omokyre’ỹ umi tavayguakuérape oha’ã hag̃ua Chupe, ojeguerujeyvo pa’ũme pe décima ha umi ofrénda; ha oĩ avei peteĩ ára umi hekojoja va’ekue “ojevy” vove, ha upéicha ojapóvo, “oikũmbyta” iñambueha umi arandúva ha umi itavýva apytépe. Umi okyhyjéva Ñandejáragui, ha umi ojepy’amongetáva Héra rehe, ha’e umi oikótava tembe’y ramo pe ciento cuarenta y cuatro mil rehegua.
The fear of the Lord is the first test, so when verse sixteen says, “then” they that feared the Lord, it is pointing back into the prophetic narrative.
Pe kyhyjehe rakykuéra Jehovágui ha’e pe prueba peteĩha; upévare, pe versíkulo dieciséis he’ívo: “upérõ” umi okyhyjéva Jehovágui, ohechauka jevy pe narración profética-pe.
Your words have been stout against me, saith the Lord. Yet ye say, What have we spoken so much against thee? Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered. Malachi 3:13–15.
Peẽme’ẽ ningo hatã eterei che rehe, he’i Ñandejára. Ha peẽ peje: Mbaʼépa roñe’ẽ heta ne rehe? Peẽ peʼe: Ndaiporúi Tupã servívo; ha mbaʼe profitópa oguereko ñane’ẽrendúvo hembiapoukapy, ha ñaguata ñembyasy reheve Ñandejára de los ejércitos renondépe? Ha koʼág̃a ñande jaʼe umi oñemombaʼeguasúva ovyʼaha; heẽ, umi ojapóva tekoaña oñemopuʼã; heẽ, umi ombojaʼóva Tupã jepe ojesalva. Malaquías 3:13–15.
Malachi says, “and now we call the proud happy.” The drunkards of Ephraim are called the “crown of pride” and they are happy when they think Moses and Elijah, the two prophets that tormented them were dead. They were so happy, that they sent gifts to one another.
Malaquías he’i: “ha ko’ág̃a ja’e umi oñembotuicháva vy’aha.” Efraín oka’uva kuéra oñembohéra “ñemomba’eguasu akã rehegua”, ha ovy’a hikuái oimo’ãvo Moisés ha Elías, mokõi maranduhára ombohasa asýva’ekue chupekuéra, omanóma hague. Péichaite peve ovy’a hikuái, omondo peve hag̃ua jopói ojuehe hag̃ua.
And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.
Ha umi rete omanóva opytáta pe táva guasu rape mbytépe, pe oñembohérava espiritualhápe Sodoma ha Egipto, upépe avei ñande Ruvicha ojekrusifika haguépe. Ha umi tavayguakuéra, ha ñemoñarekuéra, ha ñe’ẽnguéra, ha tetãnguéra ohecháta umi rete omanóva mbohapy ára ha peteĩ mbyte aja, ha ndohejamo’ãi oñeñotỹ umi rete omanóva. Ha umi oikóva yvy ári ovy’áta hesekuéra, ha ovy’apáta, ha omondo hag̃ua jopói ojuehe; ko’ã mokõi proféta niko ombohasa asy umi oikóva yvy ári. Apocalipsis 11:8–10.
The proud are happy from July 18, 2020 on through 2023. On July 18, 2020 the message was “stout” against the “Lord.” On July 18, 2020 we did not recognize how terribly we had spoken against God and His Word. Disappointed we entered the tarrying time as represented by the lament of “It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts?” This is parallel to Jeremiah’s lament, when he illustrates the first disappointment.
Umi oñemomba’eguasúva oĩ vy’ápe 18 jasypokõi 2020 guive pukukue 2023 peve. 18 jasypokõi 2020-pe pe marandu ha’e va’ekue “hatã” umi “Ñandejára” rehe. 18 jasypokõi 2020-pe ndajaikuaái va’ekue mba’eichaitépa vaieterei ñañe’ẽ hague Tupã ha Iñe’ẽ rehe. Ñembyasy reheve oike roguataha ára ojeha’arõha pe ñe’ẽasy rupive he’íva: “Ndaipóri mba’eve iporãva jaservi haguére Tupãme; ha mba’e porãpa jajuhu ñamboguata haguére hembiapoukapy, ha jaguata hague ñembyasýpe Ñandejára ehérsito kuéra Jára renondépe?” Kóva ojoja Jeremías ñe’ẽasy rehe, ha’e ohechauka jave pe ñembyasy peteĩha.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:17, 18.
Ndaikéi umi oñembohoryva atype, ha ndaavyʼái hendivekuéra; nde po rehehápe aguapy cheaño: nde niko remyenyhẽ chehegui pochy reheve. Mbaʼérepa che rasy opyta tapiaite, ha che jaga ndaikatúi okuera, ndoguerohorýiva pohã? Reikótapa chéve peteĩ japu hag̃uáicha, ha ykuéra opávantéicha? Jeremías 15:17, 18.
Our words were stout with the prediction of July 18, 2020, and we did not then know how badly we had rebelled. At the disappointment the tarrying time was underway, while one class mourned and the other class rejoiced. In that context Malachi states:
Ore ñe’ẽnguéra imbarete kuri pe marandu’ypýpe 18 jasypokõi ary 2020-pe, ha upérõ ndoroikuaái gueteri mba’éichaitépa vai ropu’ãvai hague. Pe ñembotavýpe pe aravo oha’arõ hag̃ua oñepyrũma hína kuri, peteĩ aty oñembyasy aja ha ambue aty ovy’a. Upe contexto-pe Malaquías he’i:
Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.
Upéi umi okyhyjéva Ñandejáragui oñeʼẽ meme ojuehe; ha Ñandejára ojapysaka, ha ohendu upéva, ha ojehai henondépe peteĩ kuatia manduʼarã umi okyhyjéva Ñandejáragui ha umi imanduʼáva hérare rehehápe. Ha che mbaʼetéta hikuái, heʼi Ñandejára ipuʼakapáva, upe ára ajapótarõ che mbaʼejegua; ha ahejareíta chupekuéra, peteĩ kuimbaʼe oheja hag̃uáicha itaʼýrape, ombaʼapóva chupe g̃uarã.
Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.
Upéi pejevy jeýta, ha peikũmbyta mba’éichapa ojoavy hekojojáva ha hekoañáva, pe oservíva Tupãme ha pe ndoservíiva chupe. Malaquías 3:16–18.
In 2024, the foundational test represented as the fear of the Lord arrived. Two classes were manifested in that test, and the group that made up the two classes had been often talking to one another on regular zoom meetings, throughout the three and a half days. The Lord listened to their discussions. The class who feared the Lord thought upon His name; Palmoni, the Lion of the tribe of Judah, the Alpha and Omega, the Truth, the Word, the Wonderful Linguist, the corner and cap stone, the Lamb, the Heavenly High Priest, the Temple, the Rock. Those who made it into that book are to be jewels upon the crown representing the ensign of the kingdom of glory. When He makes up those jewels, then they return, and discern between the righteous and the wicked. When He casts the jewels into the casket, it is then discerned who is foolish and who is wise.
Áño 2024-pe oguahẽ pe prueba pyendaigua ojehechaukáva Tupã Ñandejára kyhyjéicha. Mokõi aty ojehechauka upe prueba-pe, ha pe aty omoheñóiva umi mokõi aty oñomongetákuri heta jey ojuehe umi atyguasu Zoom rupive jepi, umi mbohapy ára ha mbyte aja pukukue. Ñandejára ohendúkuri ijatykuéra ñomongeta. Pe aty okyhyjéva Ñandejáragui imandu’ákuri Héra rehe; Palmoni, Judá ñemoñare Leõ, Alfa ha Omega, Añetegua, Ñe’ẽ, Lingüista Maravilloso, ita akã ha ita paha, Ovecha Ra’y, Pa’i Guasu Yvagagua, Tupaó, Ita Guasu. Umi oike va’ekue upe kuatiañe’ẽme oikóta hag̃ua joya kuéra akã rehegua ári, ohechaukáva poyvi Reino de Gloria rehegua. Ha’e omyatyrõ vove umi joya, upérõ ha’ekuéra ou jevy, ha oikũmby porã hekojojáva ha tekovaívape. Ha’e omoĩ jave umi joya pe ryrupe, upérõ ojekuaa mávapa itavýva ha mávapa iñarandúva.
Malachi records:
Malaquías he’i:
Return unto me, and I will return unto you,
Pejevy jey chéve, ha che avejey peẽme.
But ye said, Wherein shall we return?
Ha peje: Mba’épe piko rojevýta?
Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.
Pegueru opaite umi décima che róga ñongatuhápe, hag̃ua tembi’u che rógape, ha pehechauka chéve ko’ág̃a péicha, he’i Ñandejára ipu’akapáva, ndaipe’amo’ãi piko peẽme yvágape umi ovetã, ha añohẽta peẽ ári peteĩ jehovasa, peẽ ndaikatu hag̃uáicha pemongaru hag̃ua.
The storehouse is the casket and the tithes are the wise virgins. The storehouse is God’s Word placed into a new framework of truth. The jewels that get cast into that casket are the truths associated with the message of the Midnight Cry. The tithes were kept in a specific room in the temple, as identified in Nehemiah’s cleansing. The casket and the storehouse, or Peter spiritual house represents God’s temple and the jewels represent human temples who are joined with Divinity in the secret place of the Most High. The human messengers cannot be separated from the Divine message. The jewels are both God’s messengers and they are also the message they proclaim. Inspiration often identifies the message and the messenger combined.
Pe ryru guasu ha’e pe arca, ha umi diezmo ha’e umi vírgen iñaranduáva. Pe ryru guasu ha’e Ñandejára Ñe’ẽ oñemoĩva peteĩ pyenda pyahu añeteguápe. Umi ita jeguaka oñemombo va’ekue upe arcápe ha’e umi añetegua ojoajúva pe Marandu Pyhare Mbytegua ndive. Umi diezmo oñeñongatu va’ekue peteĩ koty peteĩteĩvape témplope, ojehechaukaháicha Nehemías omopotĩrõ guare. Pe arca ha pe ryru guasu, térã Pedro róga espiritual, ohechauka Ñandejára témplo; ha umi ita jeguaka ohechauka umi témpo yvypóra ojueheguíva Tupã Rekove ndive pe Ndaija’éiva Renda Yvateguasuvéva poguýpe. Umi maranduhára yvypóra ndaikatúi oñemboja’o pe Marandu Divino-gui. Umi ita jeguaka ha’e mokõivéva: Ñandejára maranduhára, ha avei hikuái pe marandu omyasãiva. Pe inspiración heta jey omombe’u oñondive pe marandu ha pe maranduhárape.
“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. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.
“Tupã ohenói hembiguái aty ko árape, ohenoihaguéicha yma Israél yma guarépe, opyta hag̃ua tesape ramo yvy ári. Pe kysepuku mbarete añetegua rehegua rupive, pe peteĩha, mokõiha ha mbohapyha ánhel marandu rupive, omboyke chupekuéra umi tupãónguéragui ha arapýgui ogueru hag̃ua chupekuéra hi’aguĩ hag̃uáicha marangatúpe Hendive. Ojapo chupekuéra Iley ñongatuhára ramo ha omoĩ ipopekuéra pe profecía añetegua guasu ko árape guarã. Umi ñe’ẽ marangatu oñeme’ẽ haguéicha yma Israél yma guarépe, ko’ãva avei ha’e peteĩ jerovia marangatu oñembohasava’erã hag̃ua ko yvy tuichakuepe. Umi mbohapy ánhel Apocalipsis 14-pe ohechauka umi tapicha omoneĩva Tupã marandu resape ha osẽva Hemimbiporu ramo omyasãi hag̃ua pe ñeñangarekorã yvy pukukue ha ipekuére. Cristo he’i hembiapoukapykuérape: ‘Peẽ hína pe tesape yvypórape guarã.’ Opa ánga omoneĩva Jesúspe, Calvario kurusu oñe’ẽ chupe: ‘Pema’ẽ pe ánga repy rehe: “Tapeho opa tetã rupi, ha pemombe’u pe evangelio opaite mba’e ojejapóvape.”’ Mba’eve ndojehejava’erãi ojoko hag̃ua ko tembiapo. Kóva hína pe tembiapo iñimportantevéva ko ára guarã; oguahẽva’erã mombyry pe opave’ỹ hag̃uáicha. Pe mborayhu Jesús ohechaukava’ekue yvypóra ángakuéra rehe, pe jejuka ome’ẽva’ekue chupekuéra repyrãrã, omomýita opa umi hapykuéri ohóva.” Testimonies, volúmen 5, 455.
We will begin to draw together these concepts in the next article.
Ñañepyrũta ñambojoaju hag̃ua koʼã mbaʼe ojejapóva oñondive pe artículo oúvape.
“During the last fifty years of my life, I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God and sanctified through the truth, proclaim the three messages in their order.
“Che rekove pahápe po miaka paha che rekovépe, areko kuri oportunidad iporãitereíva ahupyty hag̃ua peteĩ experiencia. Areko kuri experiencia pe marandu peteĩha, mokõiha ha mbohapyha ánhel rehegua. Umi ánhel ojehechauka ovevéva yvága mbyte rupi, omombeʼúvo ko yvy ape ári peteĩ marandu jehecharamóva ñemomarandu rehegua, ha oguerekóva relación directa umi tapicha oikovéva ko yvy rembiasakue ára pahápe ndive. Avave ndohegui pe oñeʼẽva koʼã ánhel ñeʼẽ, pórke haʼekuéra haʼe peteĩ símbolo ohechaukáva Tupã retãyguakuéra ombaʼapóva joajúpe yvága arapy pukukue ndive. Kuimbaʼe ha kuña, Tupã Espíritu rupive hesakãmbyrýva ha oñemomarangatúva pe añeteguáre, omombeʼu umi mbohapy marandu iñordenpe.”
“I have acted a part in this solemn work. Nearly all my Christian experience is interwoven with it. There are those now living who have an experience similar to my own. They have recognized the truth unfolding for this time; they have kept in step with the great Leader, the Captain of the Lord’s host.
“Che aime peteĩ tembiapo ko tembiapo pohýipe. Casi opa che experiencia cristiana oñembojoaju pype. Oĩ koʼág̃a oikovéva oguerekóva peteĩ experiencia ojoguáva che rehegua. Haʼekuéra oikuaa pe añetegua ojehechaukáva ko ára guarã; haʼekuéra osegui peteĩchaite pe Tuvicha Guasu ndive, pe Ñandejára ehérsito Ruvicha.”
“In the proclamation of the messages, every specification of prophecy has been fulfilled. Those who were privileged to act a part in proclaiming these messages have gained an experience which is of the highest value to them; and now when we are amid the perils of these last days, when voices will be heard on every side saying, ‘Here is Christ,’ ‘Here is truth’; while the burden of many is to unsettle the foundation of our faith which has led us from the churches and from the world to stand as a peculiar people in the world, like John our testimony will be borne:
“Ko’ã marandu oñemombe’úvo, opaite mba’e profecía omyesakãva oñekumpli. Umi oguerekóva’ekue pe priviléhio ojapo hag̃ua peteĩ tembiapo ko’ã marandu ñemombe’úpe ohupyty peteĩ jeikuaa hag̃ua experiencia iporãitereíva chupekuéra g̃uarã; ha ko’ág̃a, ñaimévo ko’ã ára pahápe umi peligro apytépe, oñehendúta opa hendáguio ñe’ẽ he’íva: ‘Ko’ápe oĩ Cristo’, ‘Ko’ápe oĩ añetegua’; ha heta mba’e pohýi rupi heta tapicha rembipota ha’e omongu’e hag̃ua ñande jerovia pyenda, pe ñande rerahava’ekue umi tupãóguio ha arapýgui ñañembo’y hag̃ua peteĩ tavaygua ijojaha’ỹva ramo ko arapýpe, Juan-icha ñane testimonio oñeme’ẽta:”
“‘That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;… that which we have seen and heard declare we unto you, that ye also may have fellowship with us.’
“‘Pe iñepyrũmby guive oĩ va’ekue, pe ore rohecháva apysápe, pe ore rohecha va’ekue ore resa reheve, pe ore ama’ẽ porã hese, ha ore po ojapyhy va’ekue, Tekove Ñe’ẽ rehegua;… pe ore rohecha ha rohendu va’ekue, upéva romombe’u peẽme, peẽ avei pende rekóvo hag̃ua ore ndive joajúpe.’
“I testify the things which I have seen, the things which I have heard, the things which my hands have handled of the Word of life. And this testimony I know to be of the Father and the Son. We have seen and do testify that the power of the Holy Ghost has accompanied the presentation of the truth, warning with pen and voice, and giving the messages in their order. To deny this work would be to deny the Holy Ghost, and would place us in that company who have departed from the faith, giving heed to seducing spirits.
“Ahechauka umi mba’e che resáva ohecha va’ekue, umi mba’e che ahendu va’ekue, umi mba’e che po-kuéra opoko va’ekue Pe Ñe’ẽ Tekove rehegua. Ha ko testimónio aikuaa ouha Túvagui ha Ta’ýragui. Ore rohecha ha romombe’u avei Espíritu Santo pu’aka omoirũ hague pe añetegua jehechauka, oikévo ñemomarandu pype plúma rupive ha ñe’ẽ rupive, ha ome’ẽvo umi marandu iñordenhápe. Oñenegávo ko tembiapo, oñenegáta Espíritu Santo, ha upéva ñanemoĩta umi aty apytépe ojepe’ava’ekue jeroviágui, ohendúvo espíritu mbotavyha-kuérape.”
“The enemy will set everything in operation to uproot the confidence of the believers in the pillars of our faith in the messages of the past, which have placed us upon the elevated platform of eternal truth, and which have established and given character to the work. The Lord God of Israel has led out His people, unfolding to them truth of heavenly origin. His voice has been heard, and is still heard, saying, Go forward from strength to strength, from grace to grace, from glory to glory. The work is strengthening and broadening, for the Lord God of Israel is the defense of His people.
“Pe enemigo omoñepyrũta opa mba’e omba’apo hag̃ua oipe’a hag̃ua umi creyente-kuéra jerovia ñande jeroviapy yta guasúgui umi marandu yma guarére, omoĩ va’ekue ñandéve pe yvatevéva plataforma añetegua opa’ỹvape, ha omopyendáva ha ome’ẽva’ekue carácter pe tembiapópe. Ñandejára Tupã Israelgua oguenohẽ va’ekue Ipuéblo, oikuaaukávo chupekuéra añetegua yvágagui ouva. Hendayvu oñehendu va’ekue, ha ko’ág̃a peve oñehendu gueteri, he’ívo: Tapeho tenonderã mbaretegui mbaretépe, grásiagui grásiape, gloríagui gloríape. Pe tembiapo oñemombarete ha oñembotuichave, Ñandejára Tupã Israelgua niko hína Ipuéblo ñemo’ã.”
“Those who have a hold of the truth theoretically, with their fingertips as it were, who have not brought its principles into the inner sanctuary of the soul, but have kept the vital truth in the outer court, will see nothing sacred in the past history of this people which has made them what they are, and has established them as earnest, determined, missionary workers in the world.
“Umi oguerekóva añetegua rehe peteĩ jejoko teórico añoite, kuã akã rupi guáicha, ha ndogueroikéi iva’ekuéra yvypóra pype pe ánga ryepýpe, síno ombohory pe añetegua oikovéva okápe, pe korapy okápe, nohechamo’ãi mba’eve marangatu ko tavayguakuéra rembiasakue yma guarépe, upe oapo va’ekue ichupekuéra ha omoañete va’ekue ichupekuéra mba’apohára misionéro serio, mbarete ha peteĩ mba’épe oñemoĩ porãva ko yvy ape ári.”
“The truth for this time is precious, but those whose hearts have not been broken by falling on the rock Christ Jesus, will not see and understand what is truth. They will accept that which pleases their ideas, and will begin to manufacture another foundation than that which is laid. They will flatter their own vanity and esteem, thinking that they are capable of removing the pillars of our faith, and replacing them with pillars they have devised.
“Pe añetegua ko ára guarã hepyete, ha katu umi ikorasõ ndopysóiva ho’ávo pe Ita ári, Cristo Jesús rehe, ndohechamo’ãi ni ontendemo’ãi mba’épa pe añetegua. Omoĩta porãva chupekuéra iñemoĩrãme, ha oñepyrũta omopu’ã ambue pyenda ndaha’éiva pe oñemoĩmava. Ombojeguarúta ijeheguiete iñemomba’eguasu ha iñemboete, oimo’ãvo ikatuhague omongu’e ñande jerovia yvyra guasu kuéra, ha omyengovia hag̃ua umi yvyra guasu ohepyme’ẽva’ekue ijehegui.”
“This will continue to be as long as time shall last. Anyone who has been a close student of the Bible will see and understand the solemn position of those who are living in the closing scenes of this earth’s history. They will feel their own inefficiency and weakness, and will make it their first business to have not merely a form of godliness, but a vital connection with God. They will not dare to rest until Christ is formed within, the hope of glory. Self will die; pride will be expelled from the soul, and they will have the meekness and gentleness of Christ.” Notebook Leaflets, 60, 61.
“Kóva ojehútava tiempo opa peve. Oimeraẽva oikóva ha’éva peteĩ temimbo’e hi’aguĩva ha kyre’ỹva Biblia rehegua, ohechakuaáta ha ontendéta mba’éichapa ipohýi ha ñemongyhyjéva pe tenda oĩháme umi oikóva ko yvy rembiasakue paha gotyogua. Ha’ekuéra oñandúta ijehegui pe iñembokatupyry’ỹ ha ikangyha, ha omoĩta tenonderãite ramo ndaha’éi añónte toguereko hag̃ua peteĩ Tupãrayhu rehegua peteĩ ta’ãnga térã jechaukarã, síno peteĩ joaju teete ha hekove rehegua Tupã ndive. Ndopytu’úi hag̃ua araka’eve peve Cristo oñemoheñói peve ipypekuéra, pe gloria esperanza. Pe tee omanóta; pe ñemomba’eguasu oñemosẽta pe ánga-gui, ha oguerekóta hikuái Cristo py’aite guapy ha porã’y.” Notebook Leaflets, 60, 61.