Leviticus twenty-three presents the spring and the fall feasts, and the representation of the feasts is divinely profound in the structure, and in the perfect alignment of the beginning and ending structures, within the overall structure. The spring feasts and fall feasts align with one another. The chapter bears witness of Palmoni, the wonderful numberer over and over again. The chapter soundly and marvelously connects with the latter-day message of the one hundred and forty-four thousand.

Levítico mbohapy pa mokõipa ohechauka aravo guasukuéra ára pyahupegua ha aravo guasukuéra arapytũpegua, ha umi aravo guasu rehegua ta’ãnga hína Tupãgui ipypukueterei ijejapoha rupi, ha ijojaha porãmbaitépe ñepyrũrã ha paha rehegua yke ykére, pe jejuvy tuichakue ryepýpe. Umi aravo guasu ára pyahupegua ha umi aravo guasu arapytũpegua oñembojoaju ojuehe. Pe kapítulo oporomomarandu Palmoni rehe, pe papaha hechapyrãva, jey jeýpe. Pe kapítulo añetépe ha hechapyrãite ombojoaju ára paha marandu rehegua umi cien cuarenta y cuatro mil ndive.

The number “23” represents the atonement, which is the combination of Divinity and humanity. The name Leviticus represents the priesthood of the one hundred and forty-four thousand, for all the prophets speak of the latter days, and the priests of the latter days are those who Peter identifies as a holy priesthood. Peter’s holy priesthood is the wise who understand the increase of knowledge that produces the message of the Midnight Cry. The foolish, or wicked as Daniel identifies them, reject the increase of knowledge, and Hosea informs us that for this reason they are rejected as priests.

Papapy “23” ohechauka pe expiasiõ, ha’éva divinidad ha humanidad joaju. Téva Levítico ohechauka pe sacerdocio umi cien kuarenta y cuatro milgua, opa umi proféta niko oñe’ẽ ára paháre rehe, ha umi sacerdote ára pahapegua hína umi Pedro ohechakuaáva peteĩ sacerdocio marangatúramo. Pedro sacerdocio marangatúva hína umi arandu oikũmbyva pe jeikuaa ñembohetave omoheñóiva pe marandu Pyharepyte Sapy’a Hatã. Umi tavy térã hembiapo vaíva, Daniel ohenóiháicha chupekuéra, omboyke pe jeikuaa ñembohetave, ha Oseas ñanembo’e upévare oñemboykeha chupekuéra sacerdote ramo.

My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. Hosea 4:6, 7.

Che retakuéra oñehundi kuaa’ỹ rehe; nde reikuaaukáma jeikuaa, upévare che avei romombo hag̃ua ani hag̃ua reiko pa’i chéve g̃uarã; nde nderesaráigui nde Jára léigui, che avei cheresaráita ne ra’ykuéragui. Oñembohetavévo hikuái, upéicha avei opeka che rehe; upévare amoambue hag̃ua heko mimbipa tĩndýpe. Oseas 4:6, 7.

The drunkards of Ephraim, who Isaiah also calls the “crown of glory” have their glory turned into “shame.” Hosea specifically identifies that those who reject the increase of knowledge of the latter days are the Laodicean Seventh-day Adventist church, for he recorded, “My people.” His people will be rejected as priests, and it happens in the final and fourth generation, for He is to forget their children, and children represent the last generation.

Efraín ka’úguipegua, Isaías avei ohenóiva “mbyja jeguaka glória rehegua”, iñemomba’eguasu oñemoambue “tiĩrame”. Oseas katu he’i porã umi omboykéva pe mba’ekuaarã hetaveha umi ára pahápe ha’eha pe iglesia Adventista del Séptimo Día Laodiceagua, ohai haguére: “Che retãgua.” Ipuévlo oñemboykéta pa’i ramo, ha upéva oikóta pe ipahápe ha irundyha generaciónpe, Ha’e ningo hesaráita hag̃ua ita’ýrare, ha ta’ýra kuéra ohechauka pe generación paha.

At—one—ment

Ñemoĩ peteĩnte hag̃ua

The title of “Leviticus 23,” means “the atonement of the priesthood of the one hundred and forty-four thousand.” This truth can be deduced with simply the name of the book in connection with the chapter number. The atonement, which Leviticus twenty-three addresses means “at-one-ment,” and is identifying the combination of Divinity and humanity. That combination is represented with a multitude of symbols in God’s Word, one of which is that the human temple is to be combined with the Divine temple.

Pe téra “Levítico 23” he’ise “aty guasu irundypa irundy mil sacerdócio ñemyatyrõ.” Ko añetegua ikatu oñemboguejy ñaha’arõ’ỹre libro réra reheve capítulo papapy ndive. Pe ñemyatyrõ, Levítico mokõi paapy oñe’ẽha hese, he’ise “oñembojoaju hag̃ua peteĩme,” ha ohechauka Tupãrekove ha yvypórekove joaju. Upe joaju ojehechauka heta ta’ãnga ñemombe’úpe Tupã Ñe’ẽme, peteĩva umi apytégui ha’e pe tupao yvypóra rehegua oñembojoaju va’erãha pe Tupao Tupãgua ndive.

The human temple has a framework of “23” male and “23” female chromosomes. Peter identifies that the priesthood of the one hundred and forty-four thousand are a “spiritual house.” Those chromosomes join together as does a man and woman, and what God has joined together, let no man put asunder. The marriage is another symbol of the at-one-ment. Leviticus “23” means the combination of the temple of the Heavenly High Priest, with the temple of the priests who are the one hundred and forty-four thousand.

Pe témplo yvypóra oguereko peteĩ estructura “23” cromosoma kuimba’éva ha “23” cromosoma kuñáva. Pedro ohechauka pe saserdósi umi cien cuarenta y cuatro mil rehegua ha’eha peteĩ “óga espiritual”. Umi cromosoma oñembojoaju ojoajúicha kuimba’e ha kuña, ha pe Tupã ombojoaju va’ekue, avave ani omboja’o. Pe tembirekoreko ha’e avei ambue símbolo pe ñeñondivepaitépe g̃uarã. Levítico “23” he’ise pe joaju pe témplo pe Sumo Sacerdote Yvagapeguáva rehegua, pe témplo umi saserdote rehegua ndive, ha’éva umi cien cuarenta y cuatro mil.

Twenty-two Verses

Mokõi pa mokõipa ñe’ẽjoaju hag̃ua hag̃ua hag̃uérã

The spring feasts in Leviticus twenty-three are represented in the first twenty-two verses of the chapter, and the fall feasts are represented in the last twenty-two verses of the chapter. The last verse is verse forty-four, a symbol of 1844, when the antitypical Day of Atonement began on the tenth day of the seventh month, in fulfillment of Leviticus twenty-three. Chapter twenty-three is divided into two periods of twenty-two verses, both twenty-two verse periods are logically connected by being feasts, but also logically separated by Christ’s courtyard and holy place ministry, represented by the springtime and His Most Holy Place ministry represented by the fall.

Levítico mokoĩpa mbohapy-pe ojehechauka arete kuéra ara pyahupegua pe kapítulo pehẽngue peteĩha, mokõi pa mokõi pevegua versíkulo kuérape; ha arete kuéra arapoty ryepýgua ojehechauka pe kapítulo pehẽngue paha, mokõi pa mokõi versíkulo pahápe. Pe versíkulo paha ha’e pe versíkulo irundy pa irundy, peteĩ techaukaha 1844 rehegua, upe jave oñepyrũ haguére pe Ara Ñemopotĩ Antitípico, jasypokõiha ára pahápe, séptimo mes pe ára pahápe, oñemoañetévo Levítico mokoĩpa mbohapy. Pe kapítulo mokoĩpa mbohapy oñemboja’o mokõi ára’ỹme mokõi pa mokõi versíkulo rehegua; mokõivéva umi pehẽngue mokõi pa mokõi versíkulo rehegua ojoaju porã oĩgui arete ramo, ha upekuehe avei oñemomombyry porã Cristo rembiapo korapy ha tenda marangatúpe rupive, oñetechaukáva arapyahúpe, ha Ijapopyrã Tenda Marangatuvévape oñetechaukáva arapoty ryepýpe.

22

22

Both the spring and fall feasts are represented by twenty-two verses, and the verses align with the witness of the Hebrew alphabet, which consists of “22” letters. “22” is a tithe of “220,” which is a symbol of the combination of Divinity and humanity. “220” represents the starting of both the 2,520 years of the scattering of Judah, and the 2,300 years until the Day of Atonement. The starting point of the 2,520 was 677 BC and the starting point for the 2,300 was 457 BC, thus identifying two hundred and twenty years as the link between the prophecy of the trampling down of God’s host and the prophecy of the trampling down of God’s sanctuary. Both those prophecies ended at the antitypical Day of Atonements’ arrival on October 22, 1844.

Mokõive ára ha ára pahávo ñemongaruha rehegua ojehechauka mokõipa mokõi versíkulo rupive, ha umi versíkulo oñemohenda hekopete hebreo alfabéto testimónio rehe, oguerekóva “22” letra. “22” ha’e peteĩ décimo “220” rehegua, ha upéva ha’e peteĩ símbolo divinidad ha humanidad joaju rehegua. “220” ohechauka ñepyrũrã mokõivéva rehegua: umi 2.520 ary Judá oñemosarambíva rehegua, ha umi 2.300 ary pe Día de Expiación peve rehegua. Pe ñepyrũrã umi 2.520-pe g̃uarã ha’e kuri 677 a.C., ha pe ñepyrũrã umi 2.300-pe g̃uarã ha’e 457 a.C.; upéicha rupi ojehechauka mokõi ciento ha mokõipa aryha pe joajuha profecía Ñandejára ehérsito oñembopyrũmbýva rehegua ha profecía Ñandejára santuario oñembopyrũmbýva rehegua apytépe. Mokõivéva umi profecía opa pe Día de Expiación antitípico oguahẽvo 22 jasypa 1844-pe.

On that date, the work of Christ in combining the human temple with the Divine temple began, and at that time, both Habakkuk 2:20 and John 2:20 were fulfilled. Habakkuk identified the Divine was then in the Most Holy Place, and John recorded that the Millerite temple that was to enter by faith into that Most Holy Place had completed the forty-six-year period, that marked the erection of the Millerite human temple from 1798 unto 1844. The history of “46” years, consisting of “23” and “23” is represented by the work of William Miller who first began to present the message of that history in 1831, “220” years after the publication of the King James Bible. The Divine Word published in 1611, was combined with a human messenger “220” years later in 1831. Both the spring and fall feasts are represented by “22” verses.

Upe árape oñepyrũ Cristo rembiapo ombojoajúvo pe tupa guasu yvypóra rehegua pe Tupa Guasu Divino ndive, ha upe jave oñembyaty Habacuc 2:20 ha Juan 2:20 ñemohu'ãme. Habacuc ohechauka va'ekue pe Divino upérõ oĩha pe Lugar Santísimo-pe, ha Juan ohaíva'ekue pe tupa guasu Millerita, oike va'erãva jerovia rupive upe Lugar Santísimo-pe, omohu'ãma hague pe arýpa cuarenta y seis, ombojegua va'ekue pe tupa guasu yvypóra Millerita ñemopu'ã 1798 guive 1844 peve. Pe tembiasakue “46” ary rehegua, ojejapóva “23” ha “23” rehe, ojehechauka William Miller rembiapópe, ha'e va'ekue tenonde omyasãiva pe marandu upe tembiasakue rehegua ary 1831-pe, “220” ary rire oñemoherakuã haguére pe Biblia King James. Pe Ñe'ẽ Divina, oñemoherakuãva 1611-pe, oñembojoaju peteĩ maranduha yvypóra rehegua ndive “220” ary rire, ary 1831-pe. Mokõive arete guasu, pe ara pyahu ha pe otoño pegua, ojehechauka “22” versíkulo rupive.

Twenty-two verses of two lines of the same subject demands that prophetically the first twenty-two verses are to be laid over the top of the next twenty-two verses. In aligning the two lines in this fashion you are joining the work of the courtyard and holy place, represented in the spring feasts with the work of Christ in the Most Holy Place. At this prophetic level it represents the joining of two temples, which illustrates Christ’s work of at-one-ment.

Mokõi ha mokõi versíkulo mokõi líneagui peteĩchagua mbaʼére oñeñeʼẽva ojerure, maranduʼypy rehegua ramo, umi peteĩha mokõi ha mokõi versíkulo oñemoĩ hag̃ua yvate umi ambue mokõi ha mokõi versíkulo ári. Oñemohenda jave koʼã mokõi línea péicha, oñembojoaju pe tembiapo ojejapóva korapýpe ha pe tenda marangatúpe, ojehechaukáva ára arete arapotypegua rupive, Cristo rembiapóndi pe Tenda Santísimope. Ko nivel proféticope, kóva ohechauka mokõi témplo joaju, ha upéva omyesakã Cristo rembiapo joaju hag̃uáicha peteĩme.

When verses one through twenty-two are aligned with verse twenty-three through forty-four, a prophetic line is established that is witnessed to by the twenty-two letters of the Hebrew alphabet, and by the symbolism represented by the number “22” and also by the symbolism represented by the feasts in accompaniment with those feasts fulfillment in sacred history.

Peteĩ guive mokõi pa mokõi peve oñembojoajúramo pe ñe'ẽjoaju mokõi pa mbohapy guive irundy pa irundy peve rehe, oñemopyenda peteĩ línea profética ojehechaukáva mokõi pa mokõi letra alfabeto hebreopegua rupive, ha avei pe simbolismo ohechaukáva papapy “22”, ha avei pe simbolismo ohechaukáva arete guasukuéra rupive, umi arete guasu ñekumplimiento ndive tembiasakue marangatu ryepýpe.

The beginning of the spring feasts first identifies the seventh-day Sabbath and the ending of the fall feasts identifies the seventh-year Sabbath. Christ, as Alpha and Omega placed the Sabbath at the beginning and ending of the two witnesses of “22” in the line of the priesthood of the one hundred and forty-four thousand.

Araka’e ñepyrũrã pyharevepegua ra’anga guasu ohechauka tenonderã pe sábado ára pokõiha, ha araka’e paha otoñopegua ra’anga guasu ohechauka pe sábado ary pokõiha. Cristo, Alpha ha Omega ramo, omoĩ va’ekue pe sábado ñepyrũhápe ha pahápe mokõi testígo “22” rehegua, sacerdócio rapepe umi cien cuarenta y cuatro mil rehegua.

The seventh-day Sabbath was the special light at the beginning of the antitypical Day of Atonement in 1844, and the light of the seventh-year Sabbath is the light at the end. The seventh-day Sabbath was also the first holy convocation of Leviticus “23,” as is the seventh-year Sabbath the last holy convocation in the chapter. Sabbath is the alpha and omega of the priest’s line in chapter “23.” The first, and seventh-day Sabbath is the alpha of the priesthood of the one hundred and forty-four thousand, and the last, and seventh-year Sabbath is the omega of the priesthood of the one hundred and forty-four thousand.

Pe ára séptimo-pegua sábado ha’e vaʼekue pe tesape ijojahaʼỹva pe Ñeñyrõhára ára antitípico ñepyrũme ary 1844-pe, ha pe ára séptimo arypegua sábado tesape ha’e pe oĩva ipahápe. Pe ára séptimo-pegua sábado avei ha’e vaʼekue pe peteĩha aty marangatu Levítico “23”-pe, ha péicha avei pe ára séptimo arypegua sábado ha’e pe paha aty marangatu pe kapítulope. Pe sábado ha’e pe alfa ha omega paʼi rembiaporape kapítulo “23”-pe. Pe peteĩha, ha ára séptimo-pegua sábado ha’e pe alfa pe sacerdócio rehegua umi cien cuarenta y cuatro mil-pegua, ha pe paha, ha ára séptimo arypegua sábado ha’e pe omega pe sacerdócio rehegua umi cien cuarenta y cuatro mil-pegua.

“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

“Umi oñomongeta Tupã ndive oguata tekojoja Kuarahy resapepe. Ha’ekuéra nomomarãirĩri Ijopóiha ohekombo’a rupi haperã Tupã renondépe. Yvagapegua tesape ohesape hese kuéra. Oñemboja aja ko yvy rembiasakue paha gotyo, tuicha oñembohetave iñaranduka Cristo rehegua, ha umi profesía hese oñe’ẽva rehegua. Ha’ekuéra hína iporãiterei hag̃ua Tupã resa renondépe; peteĩ ñe'ẽme, oĩ joajúpe Ita’ýra ndive. Ichupekuéra pe Tupã ñe’ẽ hína iporã ha hechapyrãite. Ohecha mba’éichapa tuicha mba’e. Añetegua ojehechauka chupekuéra. Pe tekoete ojeapo yvypóra ramo doctrina oñemonde peteĩ tesape kangy porãme. Ha’ekuéra ohecha Ñandejára Ñe’ẽ ha’eha pe llave oipe’áva opaite mba’e ñemimby ha osolusionáva opaichagua apañuãi. Umi ndoipotái vaekue oguereko pe tesape ha oguata pe tesapepe ndaikatumo’ãi oikũmby pe Tupãrã rekove ñemimby, ha katu umi ndopy’atarováiva ohupi hag̃ua kurusu ha oho hag̃ua Jesús rapykuéri, ohecháta tesape Tupã tesape ryepýpe.” The Southern Watchman, April 4, 1905.

Here, “near the close of this earth’s history,” at the end of the antitypical Day of Atonement, the “doctrine of the incarnation” is invested with a “soft” radiance as was the doctrine of the seventh-day Sabbath at the beginning of the antitypical Day of Atonement.

Ko’ápe, “ko yvy rembiasakue pahávo hi’aguĩvo”, ára mbytépe pe Ñe’ẽme’ẽ Angirũgua Ara guasu antitípico paha, pe “encarnación doctrina” oñembojeguahína peteĩ resape “mbeguépe” guáicha ojeguaha haguéicha pe séptimo ára sábado doctrina pe Ñe’ẽme’ẽ Angirũgua Ara guasu antitípico ñepyrũme.

“Jesus raised the cover of the ark, and I beheld the tables of stone on which the Ten Commandments were written. I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.

“Jesús omopu’ã pe ára pegua tapa, ha che ahecha umi itakua ári ojehaihague umi Diez Mandamientos. Che añemondýi porãiterei ahechávo pe irundyha mandamiento oĩha añetehápe mbytépe umi diez precepto apytépe, peteĩ tesape kangy jerére ombojere chupe. He’i pe ánhel: ‘Kóva añoite umi diez apytégui omyesakãva mávapa pe Tupã oikovéva, pe ojapóva yvága ha yvy ha opa mba’e ipype oĩva. Oñemopyendárõ guare yvy rapyta, upérõ avei oñemopyenda pe sábado rapyta.’” Testimonies, volúmen 1, 75.

The seventh-day Sabbath, which is a “foundation,” begins Leviticus “23” and the seventh-year Sabbath ends the testimony of the priests as represented by the spring and fall feasts. The seventh-year Sabbath represents the temple that is built upon the foundation. The seventh-year Sabbath at the end is represented by the 2,520, just as the seventh-day Sabbath is represented by the 2,300. The seventh-year Sabbath represents the “doctrine of the incarnation.” The seventh-day Sabbath is the sign of the Creator and the seventh-year Sabbath is the sign of Divinity combined with humanity.

Pe sábado ára, ha’éva peteĩ “pyenda”, omoñepyrũ Levítico “23”, ha pe sábado ary sieteha omohu’ã pa’i kuéra rembiasakue, ojehechaukaháicha umi arete arapoty ha otoño-gua rupive. Pe sábado ary sieteha ohechauka pe templo oñemopu’ãva pe pyenda ári. Pe sábado ary sieteha, ipahápe, ojehechauka pe 2,520 rupive, péicha avei pe sábado ára ojehechaukaháicha pe 2,300 rupive. Pe sábado ary sieteha ohechauka pe “doctrina de la encarnación”. Pe sábado ára ha’e pe Apohare techaukaha, ha pe sábado ary sieteha ha’e pe Divinidad oñembojoajúva yvypórape techaukaha.

Aligning the Lines

Mbojoja Porã Lína Kuéra

When we align the spring feasts with the fall feasts in Leviticus twenty-three, the feast of Passover, is followed the next day by the seven-day feast of unleavened bread, and the feast of first fruits follows the day after the seven-day feast of unleavened bread begins. Three waymarks in three days.

Ñamohenda jakuéra vove ara pyahupegua aretekuéra ndive otoño pegua aretekuéra reheve Levítico mokõipa mbohapy-pe, Páskua arete oúta tenonde, ha upe rire ko’ẽrõite oúta mbujape ndaijyvyrasẽiva poapy’ỹ ára pukukue arete; ha primísia kuéra arete oúta upe ára rire, oñepyrũ rire mbujape ndaijyvyrasẽiva poapy’ỹ ára arete. Mbohapy techaukaha mbohapy árape.

The period of seven days that makes up the feast of unleavened bread begins with a holy convocation and ends with the same. The day after the feast of unleavened bread begins, the feast of first fruits arrives, and it includes the spring barley first fruit offering. Pentecost, also called the feast of weeks occurs fifty days after the feast of first fruits, which marks the beginning of a seven-week period that ends on the forty-ninth day, which is followed by Pentecost, meaning fifty.

Pe período de siete ára ojejapóva pe arete mbujape ilévã’ỹ rehegua oñepyrũ peteĩ aty marangatu reheve ha opa upéicha avei. Pe ára oúvape rire oñepyrũ haguére pe arete mbujape ilévã’ỹ rehegua, og̃uahẽ pe arete yva tenondegua rehegua, ha upépe oike pe ofrénda yva tenondegua cebada arapotypegua rehegua. Pentecostés, ohenóiva avei arete semanakuéra rehegua, oiko cincuenta ára rire pe arete yva tenondegua rehegua, upéva omboja’o peteĩ período siete semána rehegua, opáva pe ára cuarenta y nuevehápe, ha upéi ou Pentecostés, he’iséva cincuenta.

Passover begins at even on the fourteenth. Passover is not a holy convocation.

Páskua oñepyrũ ka’aruetepe irundyha décimo árape. Páskua ndaha’éi peteĩ aty marangatu.

Then on the fifteenth day, the seven-day feast of unleavened bread arrives. The first day and the last day of the seven-day feast is holy convocations.

Upéi, pe ára papaha po peteĩha jave, og̃uahẽ pe mbujape ndahembypýiva arete, ipukúva siete ára. Pe ára peteĩha ha pe ára paha ko arete siete araguápe niko aty marangatu hína.

The next day, the sixteenth day, the day of first fruits arrives. Then the seven weeks that are marked by the feast of Pentecost begins, and Pentecost is one of the seven holy convocations represented in the spring and fall feasts. First fruits is not a holy convocation.

Ára ambuépe, pe día dieciséispe, og̃uahẽ pe ára ypykue hi’añeteva rehegua. Upéi oñepyrũ umi siete semána ojehechaukáva pe arete Pentecostés rupive, ha Pentecostés ha’e peteĩva umi siete aty marangatu ojehechaukáva umi arete arapoty ha ararogue peguápe. Ypykue hi’añeteva rehegua ndaha’éi peteĩ aty marangatu.

Then on the first day of the seventh month the feast of trumpets, is a holy convocation.

Upéi, pe séptimo jasy peteĩha árape, mbopuha aty guasu niko peteĩ ñembyaty marangatu.

The Day of Atonement on the tenth day of the seventh month is a holy convocation, but not a feast.

Pe mokõiha jasy poapyha ára pahápe, Ñeñohẽmbuepyrã Ára ha’e peteĩ aty marangatu, péro ndaha’éi peteĩ arete.

The first day of the feast of Tabernacles is a holy convocation. After the seven-day feast there is the eighth day of tabernacles, though the eighth day is considered outside the periods represented by the feasts. That eighth day is a holy convocation.

Pe Kára Mboyveha ára peteĩha ha’e peteĩ ñembyaty marangatu. Umi pokõi ára peve ojejapóva pe arete rire, oĩ pe ára poapyha Mboyveha rehegua, jepe pe ára poapyha ojehechakuaa aretekuéra ohechaukáva arapokõindy okápe. Upéva ára poapyha ha’e peteĩ ñembyaty marangatu.

This equates to seven holy convocations when you include the seventh-day Sabbath that introduces the feasts. Seven holy convocations and seven feasts, though they align differently than the holy convocations. The first and last waymarks are Sabbaths, first for day, then for the year. Within the feasts that are identified between the alpha and omega Sabbaths there are seven feasts and five holy convocations. If you include the alpha seventh-day Sabbath and the omega seventh-year Sabbath you have seven holy convocations and seven feasts. It is understood that the eighth day of Tabernacles is not part of the feasts, and creates the enigma of the eighth being of the seven. The point I am identifying here is that Jesus, as Palmoni organized the variations of numbers within chapter “23” in an absolutely astonishing fashion.

Kóva ojehecha porãha oĩha siete aty marangatu oñembohérava, oñemoĩramo pe sábado ára pokõihápe oikéva aretekuéra ñepyrũrã. Siete aty marangatu ha siete arete, jepe ndojoajúi peteĩcha umi aty marangatu ndive. Umi techaukaha peteĩha ha pahagua ha’e sábado, peteĩha ára rehegua, upéi ary rehegua. Umi arete ojehechaukáva umi sábado alfa ha omega mbytépe oĩ siete arete ha cinco aty marangatu. Oñemoĩramo pe sábado alfa ára pokõihápe ha pe sábado omega ary pokõihápe, upéicharõ oĩ siete aty marangatu ha siete arete. Ojeikuaa porã pe ára poapyha Tabernáculos rehegua ndaha’éiha parte umi aretegui, ha omoheñói pe mba’e hag̃ua guaráicha pe poapyha ha’eha umi siete apytégui. Pe punto aikuaaukáva ko’ápe ha’e Jesús, Palmoni ramo, omohenda hague pe mba’e heta número rehegua capítulo “23” ryepýpe peteĩ hendáicha añetehápe omondýiva hag̃ua.

Spring

Araroa

The spring feasts contain a seven-day feast period of unleavened bread, containing an alpha holy convocation at the beginning and an omega holy convocation at the end. Pentecost is the third holy convocation in the spring feasts. Pentecost arrives after a seven-week period, that ends with a feast on the fiftieth day. The spring feasts are marked by four feast days and three periods. Passover, unleavened bread, first fruits and Pentecost are the four feast days, and the three periods are the seven days of unleavened bread, the forty-nine days that precede and include the fiftieth day of Pentecost and the first three days which are a period consisting of three steps.

Arete pyahurã gueroike peteĩ arapokõindy ára pegua mbujape he’ẽʼỹva arete, oguerekóva ipyrũme peteĩ alpha aty marangatu ha ipahápe peteĩ omega aty marangatu. Pentecostés ha’e pe mbohapyha aty marangatu arete pyahurãme. Pentecostés oguahẽ peteĩ pokõi arapokõindy arange rire, opa hag̃uáicha peteĩ aretépe ára 50-hápe. Arete pyahurã ojehechauka irundy arete ára ha mbohapy aravo’aty rupive. Páskua, mbujape he’ẽʼỹva, yva tenondegua ha Pentecostés ha’e umi irundy arete ára; ha umi mbohapy aravo’aty ha’e umi pokõi ára mbujape he’ẽʼỹva, umi 49 ára omotenondéva ha oikehápe pe ára 50-ha Pentecostés rehegua, ha umi mbohapy ára peteĩha, ha’éva peteĩ aravo’aty oguerekóva mbohapy hag̃ua.

The first fruit offering of the Passover period aligns with the first fruit offering on the day of Pentecost; the first fruit offerings of barley in Passover’s three-day period, and the first fruit offering of wheat on Pentecost at the conclusion of the Pentecostal season of forty-nine, slash— fifty days.

Pe primícia ñekuave’ẽ Páskua ára pegua oñemohenda peteĩcha pe primícia ñekuave’ẽ rehe Pentecostés árape; umi cebada primícia ñekuave’ẽ Páskua mbohapy ára pukukue jave, ha pe trigo primícia ñekuave’ẽ Pentecostés-pe, oñemohu’ãvo pe áraity Pentecostal irundy pa porundy, térã— popa ára.

Fall

Yvytyho hag̃uino

The fall feasts begin with a specific feast day that initiates a ten-day period which leads to judgment. Five days after judgment a feast of seven days, of which the first and last day of the seven days are identified as holy convocations. From the fifteenth unto the twenty-second day the feast of Tabernacles is celebrated and then on the twenty-third day the Sabbath of the land is marked.

Yvypórape aretekuéra oñepyrũ peteĩ arete específico reheve omoñepyrũva peteĩ pa’ũ ára diezva ogueraháva huísio peve. Po ára rire huísio rire oĩ peteĩ arete siete árape g̃uarã, upévapehína pe ára peteĩha ha pe ára paha umi siete ára apytépe oñemombe’úva aty marangatúramo. Pe ára quince guive pe ára veintidós peve oñembotuicha pe Tabernáculos arete, ha upéi pe ára veintitréspe oñemomandu’a yvy pytu’uha ára.

When we take the fall feasts and place them over the top of the spring feasts, we have two lines that are both represented by twenty-two verses, thus they are represented by the twenty-two letters of the Hebrew alphabet. When this is done, the first waymark is the holy convocation of the seventh-day Sabbath, and the last waymark is the holy convocation of the seventh-year Sabbath.

Jajapyhy araro’y rehegua ñamoĩvo ara pyahu rehegua arete ári, ñaguereko mokõi línea, mokõivéva ojehechauka mokõi pa mokõi versículo rupive; upévare ojehechauka hikuái hebreo alfabéto pegua mokõi pa mokõi letra rupive. Péicha jajapóramo, pe waymark peteĩha ha’e pe ñembyaty marangatu ára pokõiha sábado rehegua, ha pe waymark pahaite ha’e pe ñembyaty marangatu ary pokõiha sábado rehegua.

Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:39.

Ha avei, pe séptimo jasy pukukue, ára papaha quince-pe, peẽ pembyaty rire pe yvy remimoñare, pejapo vaerã peteĩ arete Ñandejárape siete ára pukukue: pe ára peteĩha ha’éta peteĩ sábado, ha pe ára ochoha ha’éta avei peteĩ sábado. Levítico 23:39.

Pentecost was the early rain and Tabernacles is the latter rain. The outpouring of the Holy Spirit at Pentecost was represented by a day, and the outpouring represented by Tabernacles is a period that concludes, and then is followed by a Sabbath, that is the eighth day, of seven days. The Sabbath which follows the final manifestation of the outpouring of the Holy Spirit represents the Sabbath of the earth resting for one thousand years.

Pentecostés haʼe vaʼekue ama ypykue, ha Tabernáculo-kuéra haʼe pe ama pahague. Ñehẽ Marangatu ñehẽnguavo Pentecostés-pe ojehechauka peteĩ ára rupive, ha pe ñehẽnguavo ojehechaukáva Tabernáculo-kuéra rupive haʼe peteĩ ára pehẽngue oñemohuʼãva, ha upéi oúvo hapykuéri peteĩ sábado, upéva hína pe ára poapy, umi siete ára rire. Pe sábado oúva pe Ñehẽ Marangatu ñehẽnguavo jehechauka paha rire orrepresenta pe yvy sábado, opytáva pytuʼúpe mil ary pukukue.

“In the time of trouble we all fled from the cities and villages, but were pursued by the wicked, who entered the houses of the saints with a sword. They raised the sword to kill us, but it broke, and fell as powerless as a straw. Then we all cried day and night for deliverance, and the cry came up before God. The sun came up, and the moon stood still. The streams ceased to flow. Dark, heavy clouds came up and clashed against each other. But there was one clear place of settled glory, whence came the voice of God like many waters, which shook the heavens and the earth. The sky opened and shut and was in commotion. The mountains shook like a reed in the wind, and cast out ragged rocks all around. The sea boiled like a pot and cast out stones upon the land. And as God spoke the day and the hour of Jesus’ coming and delivered the everlasting covenant to His people, He spoke one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upward, listening to the words as they came from the mouth of Jehovah, and rolled through the earth like peals of loudest thunder. It was awfully solemn. And at the end of every sentence the saints shouted, ‘Glory! Alleluia!’ Their countenances were lighted up with the glory of God; and they shone with the glory, as did the face of Moses when he came down from Sinai. The wicked could not look on them for the glory. And when the never-ending blessing was pronounced on those who had honored God in keeping His Sabbath holy, there was a mighty shout of victory over the beast and over his image.

“Pe jehasa asy pukukue jave, maymáva ñañani tavaguasu ha táva’i kuéragui, ha umi iñañáva ore rapykue, oikevo umi santo rógape kyse reheve. Omopu’ã hikuái pe kyse ore jukávo g̃uarã, ha upéi opẽ ha hoʼa, kapi’i pehẽnguemiicha marãʼỹvaicha. Upémarõ maymáva hasẽ ára ha pyhare ñepysyrõ rehe, ha pe ñeʼẽsẽ ojupi Tupã renondépe. Kuarahy osẽ, ha jasy opyta hag̃uaicha. Ysyrykuéra opytuʼu osyry hag̃ua. Arai hũ, pohýi, ojupi ha oñorairõ ojuehe. Péro oĩ peteĩ hendápe tesakã porã, mimbipa opytáva, upégui osẽvo Tupã ñeʼẽ y hetaicha, omoingoveve vaʼekue yvága ha yvy. Yvága ojepeʼa ha oñemboty ha opyta jepyʼapy guasúpe. Yvytykuéra oryryi takuáraicha yvytu hag̃uápe, ha omosẽ ita soropa opa rupi. Para opupu japepoicha ha omombo ita yvýre. Ha Tupã oñeʼẽvo ára ha aravo Jesús ou haguã rehe, ha omeʼẽvo pe ñemoñeʼẽrã opaʼỹva Ipuévlope, heʼi peteĩ ñeʼẽjoapy, ha upéi okirirĩ sapyʼami, umi ñeʼẽ oñemyasãivo yvy tuichakue rupi aja. Tupã Israel oĩ umi hesa yvate gotyo ojokóva, ohendúvo umi ñeʼẽ osẽva Jehová jurúgui ha oñemyasãiva yvy rupi ára sununu hatãvéva ryapuicha. Tuichaite mbaʼe pyʼaroryrýiva upéva. Ha káda ñeʼẽjoapy pahápe umi santo osapukái: ‘¡Gloria! ¡Aleluya!’ Hova kuéra ohesape pe Tupã mimbipápe; ha omimbi pe mimbipápe, Moisés rova omimbiháicha oguejy ramo guare Sinaígui. Umi iñañáva ndaikatúi omaña hesekuéra pe mimbipa rehe. Ha oñemoĩvo pe jehovasa opaʼỹva umi omombaʼe vaʼekuépe Tupãpe, oñongatúvo Isábado marangatu hag̃uáicha, oĩ peteĩ sapukái tuichaitereíva puʼaka rehegua pe mymba ári ha taʼãnga ári.”

“Then commenced the jubilee, when the land should rest.” Early Writings, 34.

Upémarõ oñepyrũva’ekue pe jubileo, araka’eve pe yvy opytuʼuvaʼerã. Early Writings, 34.

The jubilee is the fiftieth year, after seven cycles of seven years, which is the 49 days that lead to the fiftieth day of Pentecost. When the line of the fall feasts is brought together with the spring feasts there are 49 days that lead to Pentecost, which marks the beginning of the seven-day period of Tabernacles. Pentecost and Tabernacles align, and together they identify the period of the latter rain that begins at the soon-coming Sunday law and continues until probation closes, the Lord returns and then the earth rests, as represented by the seventh-year Sabbath, that is the eighth of the seven in the feast of Tabernacles.

Pe jubileo ha’e hína pe arýi cincuentaha, rire siete ciclo siete ary rehegua, upéva hína umi 49 ára ogueraháva pe ára cincuentahápe Pentecostés. Oñembojoajúramo pe línea umi arete ho’a rehegua umi arete primaverapegua ndive, oĩ 49 ára ogueraháva Pentecostés-pe, upéva omarkáva pe ñepyrũ pe período siete ára pegua Tabernáculos rehegua. Pentecostés ha Tabernáculos oñembojere peteĩcha, ha mokõivéva oñondive ohechauka pe período pe ama pahaguéva rehegua oñepyrũva pe ley dominical og̃uahẽmbotaitévape ha ocontinua pe tiempo de gracia oñemboty peve, Ñandejára ojevy peve ha upéi yvy opytu’u, ojehechaukaháicha pe sábado sieteha ary rehegua, upéva hína pe ochoha umi siete apytégui pe arete Tabernáculos-pe.

When we bring both lines of twenty-two verses together, we do so for several reasons. Both lines are twenty-two verses, twenty-two being a tithe of 220, a symbol of the combination of Divinity and humanity.

Jajueru mokõi línea mokõivéva veintidós versículogui oñondive, rojapo hag̃ua heta mbaʼére. Mokõivéva línea oguereko veintidós versículo, ha pe número veintidós haʼe peteĩ décima 220-gui; kóva niko peteĩ símbolo ombojoajúva Tupãrekotee ha yvypóra reko.

Both lines represent the Hebrew alphabet of twenty-two letters.

Mokõivéva orrepresenta pe aleto hebreo oguerekóva mokõipa mokõi taikuéra.

Both lines represent the feasts.

Mokõive línea ohechauka umi arete guasu rehe.

Both lines represent the two harvest seasons of the year.

Mokõive rudi ohechauka mokõi ñemono'õ arýpe guaréva.

Both lines represent Christ work in the courtyard, holy place and Most Holy Place. Leviticus means the priests, and Jesus is the Heavenly High Priest. For these reasons, we are justified in applying the line upon line methodology to the forty-four verses of Leviticus twenty-three.

Mokõive línea ohechauka Cristo rembiapo pe óga guasu rokápe, pe tenda marangatúpe ha pe Tenda Santísimope. Levítico he’ise umi pa’i, ha Jesús niko pe Sumo Sacerdote Yvagapegua. Ko’ã mba’ére, ñande jahechakuaa porãha jeporu hag̃ua pe línea ári línea rapykuere umi irundy pa verse Levítico mokõipa mbohapy-pegua rehe.

Pentecost was the early rain for Christianity and Tabernacles is the latter rain for Christianity. We therefore align the spring “day of Pentecost” with the fall seven days of Tabernacles. When Sister White stated, “In the time of trouble we all fled from the cities and villages” she is identifying the time when God’s people are living in the wilderness due to persecution. Living in booths during the Tabernacle season typifies the history that leads directly to the Sabbath jubilee rest for the earth.

Pentecostés haʼe vaʼekue oky ypyva cristianorã, ha Tabernáculos haʼe oky paháva cristianorã. Upévare, ñambojoja arapoty “ára Pentecostés” pe otoñope guare siete ára Tabernáculos reheve. Hermana White heʼírõ guare: “Pe jehasa asy árape maymáva roñani vaʼekue tavaguasu ha távaʼi kuéragui”, haʼe ohechauka pe ára Ñandejára tavaygua oikoha pe desiértope ñem persegisión rehe. Oiko hag̃ua ógaʼi ryepýpe Tabernáculos aravope ohechauka pe tembiasakue ogueraháva directamente pe sábadope guare jubileo pytuʼu yvýpe ĝuarã.

The Day of Pentecost marks the beginning of seven days of Tabernacles. Then the jubilee is represented by the eighth day, that is of the seven days of Tabernacles. Five days before the feast of Tabernacles was the Day of Atonement. Thus, five days before Pentecost that marks the beginning of Tabernacles—judgment is marked. Ten days before the judgment of the Day of Atonement is the feast of Trumpets. When the lines are combined five days before the Sunday law, represented by Pentecost, judgment is marked. Ten days before that, the feast of Trumpets is marked.

Pentecostés Ára omoñepyrũ pe mokõiha’ỹ arapokõi Tabernáculos pegua. Upéi, pe jubileu ojehechauka pe ára poapyha rupive, upéva hína umi pokõi ára Tabernáculos pegua. Po ára mboyve pe arete Tabernáculos-gui oĩkuri pe Ára de Expiación. Upéicha rupi, po ára mboyve Pentecostés-gui, omoñepyrũva Tabernáculos—pe huísio ojehechauka. Pa ára mboyve pe huísio Ára de Expiación pegua oĩ pe arete Trompetakuéra rehegua. Oñembojoajúramo umi línea, po ára mboyve pe léi dominical-gui, ojehechaukáva Pentecostés rupive, pe huísio ojehechauka. Pa ára mboyve upévagui, pe arete Trompetakuéra rehegua ojehechauka.

The baptism of Christ represented His death, burial and resurrection. Those three steps are represented by His death at Passover, His burial and rest upon the Sabbath, and His resurrection on Sunday. The three days of His death, burial and resurrection are one waymark that consists of three steps. We therefore start the combination of the two lines of spring and fall feasts at the resurrection. The resurrection of the third day begins a forty-nine-day period that leads to Pentecost, which is the Sunday law. That forty-nine-day period is preceded by the feast of unleavened bread, that begins one day before and extends five days beyond the day of first fruits.

Cristo ñemongarai ohechauka vaʼekue Hembiʼasy, oñeñotyha ha oikove jeyha. Umi mbohapy tape ojehechauka Hembiʼasy rupive Páskua ára, oñeñoty ha opytuʼuha Arapokõindy ári, ha oikove jeyha Arateĩme. Umi mbohapy ára Hembiʼasy, oñeñotyha ha oikove jeyha haʼe peteĩ techaukaha oguerekóva mbohapy tape. Upévare ñañepyrũ mokõi línea ñembojoajúpe ara pyahu ha araroʼy aretekuéra rehegua oikove jeyhágui. Oikove jeyha mbohapyha árape omoñepyrũ peteĩ ára papapy irundy pa porundy poʼy (49) pukukue ogueraháva Pentecostés peve, ha upéva hína pe léi dominical. Upe ára papapy irundy pa porundy poʼy pukukue mboyve oĩ mbujaʼỹva arete, oñepyrũva peteĩ ára peteĩha yva ñekuaveʼẽ ára mboyve, ha oñembotuicháva po ára pe ára peteĩha yva ñekuaveʼẽ rire.

From the resurrection of the first fruits unto the Sunday law is forty-nine days, the Sunday law being the fiftieth day. Five days before the Sunday law judgment is represented, and ten days before that judgment the warning of the trumpets is marked. Resurrection is the first waymark, then five days later the period of unleavened bread concludes. Thirty days after unleavened bread ends, the warning of the trumpets occurs. Ten days later the judgment of the Day of Atonement is marked and five days later the Sunday law of Pentecost arrives.

Ypykuéra ñemopu'ãgui pe arapokõindy léi peve oĩ irundy pa porundy ára, ha pe arapokõindy léi hína pe ára po. Po ára pe arapokõindy léi mboyve ojehechauka pe huísio, ha pa ára upe huísio mboyve ojehechauka pe ñehendu mbopuha kuéra rehegua. Ñemopu'ã hína pe peteĩha techaukaha tape rehegua, ha upéi po ára rire oñemohu'ã pe mbujape ndaipóriha pype levadúra ára kuéra. Mbohapypa ára rire opa haguére pe mbujape ndaipóriha pype levadúra, oiko pe ñehendu mbopuha kuéra rehegua. Pa ára rire upéva ojehechauka pe huísio Ñemopotĩ Ára rehegua, ha po ára rire oguahẽ pe arapokõindy léi Pentecostés rehegua.

This identifies seven waymarks in the line upon line application of the spring and fall feasts; the beginning of unleavened bread, the resurrection, the end of unleavened bread, the warning of trumpets, judgment, Pentecost and the latter rain. Those seven waymarks are set within an alpha seventh-day Sabbath and an omega seventh-year Sabbath. The seven waymarks couched between the two Sabbaths isolate and identify a five-day period, followed by a thirty-day period, a ten-day period, a five-day period and a seven-day period.

Kóva ohechauka siete hína ta’ãnga rape rehegua pe aplicación “línea sobre línea” ryepýpe umi arete arapoty ha araroguepegua rehe: mbujape imu’ẽ’ỹva ñepyrũ, jeikove jevy, mbujape imu’ẽ’ỹva paha, turu pu’ẽ ñemomarandu, huísio, Pentecostés ha ama pahague. Umi siete ta’ãnga rape rehegua oñemohenda peteĩ sábado séptimo ára alpha ryepýpe ha peteĩ sábado séptimo ary omega ryepýpe. Umi siete ta’ãnga rape rehegua, oñemoinge hag̃uáicha mokõi sábado apytépe, ombojehecha ha ohechakuaa peteĩ pa’ũ po ára rehegua, upéi peteĩ pa’ũ mbohapypa ára rehegua, peteĩ pa’ũ pa ára rehegua, peteĩ pa’ũ po ára rehegua ha peteĩ pa’ũ siete ára rehegua.

When we then align Christ’s resurrection, we find a forty-day period where He instructed the disciples “face to face” and thereafter ascended. Then for ten days the disciples were in the upper room. Those ten days concluded at the Day of Pentecost, which is the Sunday law. This adds a forty-day period and ten-day period to the line of priests represented by Leviticus “23.”

Upéi, ñambojoajúvo Cristo jeikovejey, jajuhu peteĩ araka’eve irundy-popa ára pukukue, upépe Ha’e ombo’eva’ekue umi temimbo’épe “tova tova” ha upéi ojupi yvágape. Upéi, pa ára pukukue umi temimbo’e oĩ va’ekue pe koty yvatepe. Umi pa ára opa va’ekue Pentecostés Árape, ha upéva hína pe arapokõindy léi. Kóva omoĩ peteĩ irundy-popa ára pukukue ha peteĩ pa ára pukukue pa’i kuéra rape rehe, oñemombe’úva Levítico “23”-pe.

From the resurrection there is five days to the end of unleavened bread, then thirty days to the trumpet warning, then five days to Christ’s ascension, then five days to judgment, then five days to Pentecost’s seven days of the latter rain.

Pe ñemopu’ãgui oĩ po ára mbujape ndorekóiva levadúra paha peve, upéi mbohapypa ára mbopuha ñe’ẽmondo peve, upéi po ára Cristo jehupi yvágape peve, upéi po ára jehusga peve, upéi po ára Pentecostés poapy ára ama pyharevegua paha peve.

The beginning of the seven days of unleavened bread is followed the next day by the resurrection of first fruits. The resurrection occurs within the seven days of unleavened bread, and five days after the resurrection the period of unleavened bread ends.

Pe siete ára mbuja mbovujape’ỹ rehegua ñepyrũrã rire, ambue árape oiko ypy’a yva tenondegua ñemoingove jevy. Pe ñemoingove jevy oiko umi siete ára mbuja mbovujape’ỹ rehegua ryepýpe, ha po ára rire pe ñemoingove jevygui opa pe mbuja mbovujape’ỹ rehegua ára.

Thirty days after the end of unleavened bread the trumpets mark a warning.

Mbohapy ára ohasa rire mbuja hu'ỹ opaha guive, trompéta kuéra omarkáva peteĩ ñe’ẽmondýi.

Five days after the warning of the trumpets Christ ascended after teaching for forty days. His ascension marked the beginning of ten days in the upper room.

Po árape rire, umi trompéta ñehenduha ñemomarandu rire, Cristo ojupi yvágape ohekombo’e rire cuarenta ára pukukue. Ijupijey yvágape ohechauka vaʼekue ñepyrũrã diez ára ojepytaso hag̃ua pe koty yvatepe.

Then five days after His ascension judgment is marked.

Upéi, cinco ára rire Ijejupi haguére yvágape, pe juicio oñemohenda hag̃ua ojehechauka.

Five days later the Sunday law of Pentecost opens the seven-day period of the latter rain.

Poapy ára rire, pe léi dominical Pentecostés rehegua oipe’a pe periodo siete ára pukukue pe ama pyhareve paha rehegua.

The one hundred and forty-four thousand are those who follow the Lamb whithersoever He goeth. Elijah and Moses were slain on July 18, 2020. They were slain where also our Lord was crucified. Christ’s resurrection typified the resurrection of December 31, 2023. Before that date, in July of 2023, a voice in the wilderness began to sound a message represented as unleavened bread. Leaven represents error, hypocrisy and sin, and the message from the wilderness was unleavened. From December 31, 2023 through to the Sunday law, Leviticus “23” has designed a framework of the atonement of the one hundred and forty-four thousand. That framework aligns with Miller’s dream, Malachi three and Revelation nineteens’ windows of heaven. It aligns with the third and ninth hour in the sacred week from 27 to 34 AD.

Umi cien cuarenta y cuatro mil ha’e umi oseguíva pe Cordero-pe oho hag̃uáme ha’e ohohápe. Elías ha Moisés ojejuka kuri 18 jasypokõi 2020-pe. Ojejuka kuri upépe avei ñande Ruvicha ojejuka hague kurusúre. Cristo jeikove jey ohechauka hag̃ua pe jeikove jey 31 jasypakõi 2023-pegua. Upe ára mboyve, julio 2023-pe, peteĩ ñe’ẽ osapukái hag̃ua ñu ruguápe oñepyrũ omyasãi peteĩ marandu ojehechaukáva mbujape mba’yrupy’ỹramo. Pe mba’yrupy omoheñói jejavy, tekopy hypocrisy ha angaipa, ha pe marandu ouva’ekue ñu ruguágui ndaipóri mba’yrupy hese. 31 jasypakõi 2023 guive pe léi domingo peve, Levítico “23” omohenda peteĩ marco pe peteĩchaguápe jejopyrã jeheja rehegua umi cien cuarenta y cuatro mil rembiasápe. Upe marco oñembojoaju Miller kerayvotýndi, Malaquías mbohapy ha Apocalipsis diecinueve yvága rovái rovetãnguéra reheve. Oñembojoaju avei pe aravo mbohapyha ha porundyha ári pe arapokõindy marangatupe 27 guive 34 d.C. peve.

We will continue these things in the next article.

Ñambohasáta koʼã mbaʼe pe artíkulo oúvape.

“‘By knowledge shall the chambers be filled with all precious and pleasant riches.’

“‘Arandu reheve rupi umi kotykuéra oñemyenyhẽta opa mba’e hepyetereíva ha porã asýva reheve.’”

“For the mind and the soul, as well as for the body, it is God’s law that strength is acquired by effort. It is exercise that develops. In harmony with this law, God has provided in His word the means for mental and spiritual development.

“Akã ha árape, péicha avei tete rehehápe, Tupã léi he’i mbarete ojehupytyha ñeha’ã rupive. Ñembokatupyry rupive oñemoakãrapu’ã. Ko léi ndive ojoajúvo, Tupã ome’ẽ Iñe’ẽme umi mba’e oikotevẽva akã ha ánga ñemoakãrapu’ãrã.”

“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

“La Biblia oguereko opaite umi principio tekotevẽva yvypórape oikuaa hag̃ua ikatu hag̃uáicha oñembosako’i ko tekovépe térã pe tekove oútavape g̃uarã. Ha ko’ã principio ikatu ojeikuaa opavavépe. Avave, oguerekóva peteĩ espíritu omomba’e hag̃ua iñe’ẽporã, ndaikatúi omoñe’ẽ peteĩ pasajénte jepe pe Bibliágui ogueraha’ỹre chugui peteĩ pensamiento pytyvõrã. Péro pe ñembo’e porãitevéva oguerekóva pe Biblia ndohupytýi estudio sapy’aguápe térã ojoavy hag̃uáicha oñembyatývape rupive. Iñemohenda guasu añetegua rehegua ndojehechaukaporãi upéicha ikatu hag̃uáicha ojehechakuaa pe omoñe’ẽ pya’e térã oñangareko’ỹva. Heta ijyvyku’i iporãva oĩ mombyry pe ape ári guive, ha ikatu ojehupyty mante investigación kyre’ỹ ha ñeha’ã tapia rupive. Umi añetegua omopu’ãva pe tuichakue guasu tekotevẽ oñeheka ha oñembyaty, ‘ko’ápe michĩmi, ha amo michĩmi.’ Isaías 28:10.”

“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.

“Ojejeporeka ha oñembyatývo péicha, ojehecháta oñemoĩ porãha peteĩteĩ ojuehe. Káda Evahélio omoĩmba hag̃ua ambuépe, káda profesía omyesakã ambuehápe, káda añetegua katu ohechauka peteĩ ambue añetegua ñemongakuaapy. Umi tipo kuéra economía judía rehegua ojehesape’a hag̃ua evangelio rupive. Káda principio Ñandejára Ñe’ẽme oguereko hendaguã, káda hecho katu oguereko he’iséva. Ha pe estructura completa, diseño ha ejecución-pe, ome’ẽ testimonio Ijapohárape. Peichagua estructura ndaipóri avave apytu’ũ, pe Infinito mba’éva añoite ikatu hag̃uáicha oikuaa térã ojapo.”

“In searching out the various parts and studying their relationship, the highest faculties of the human mind are called into intense activity. No one can engage in such study without developing mental power.

“Ojehechávo opaichagua pehẽngue kuéra ha oñehesa’ỹijóvo mba’éichapa ojoaju hikuái, pe akã arandu yvypóra mba’éva iporãvéva oñehenói omba’apo mbarete hag̃ua. Avave ndaikatúi oike koichagua ñemoarandúpe, ndokakuaáiramo akãme mbarete.”

“And not alone in searching out truth and bringing it together does the mental value of Bible study consist. It consists also in the effort required to grasp the themes presented. The mind occupied with commonplace matters only, becomes dwarfed and enfeebled. If never tasked to comprehend grand and far-reaching truths, it after a time loses the power of growth. As a safeguard against this degeneracy, and a stimulus to development, nothing else can equal the study of God’s word. As a means of intellectual training, the Bible is more effective than any other book, or all other books combined. The greatness of its themes, the dignified simplicity of its utterances, the beauty of its imagery, quicken and uplift the thoughts as nothing else can. No other study can impart such mental power as does the effort to grasp the stupendous truths of revelation. The mind thus brought in contact with the thoughts of the Infinite cannot but expand and strengthen.

“Ha ndaha’éi añónte añetegua jeheka ha imbyatyhápe oĩva la Biblia ñemoarandu valor mental. Oĩ avei pe ñeha’ã tekotevẽva ikatu hag̃uáicha oñentende umi tema oñepresentáva. Pe apytu’ũ oñembohapéva umi mba’e jepiveguáre añoite, oñemomichĩ ha ikangy. Araka’eve ndojejeruréiramo chupe ontende hag̃ua añetegua tuicha ha mombyry oguahẽva, sapy’aitépe operde okakuaa hag̃uáicha ipokatu. Ko ñembyai rovake ñangarekóramo ha ñemoakãrapu’ã mombytýramo, mba’eve ndaikatúi oñembojoja Tupã Ñe’ẽ ñemoarandúndi. Arandu ñembokatupyryrã ramo, la Biblia iporãve opaite ambue arandukágui, térã opa ambue aranduka oñondivepa jepe. Itéma kuéra tuichakue, he’íva kuéra isencillez jeroviaha ha ijysajepy porãite, omyenyhẽ tekove ha omopu’ã ñane remiandu ambue mba’eve ndaikatúiháicha. Ambue ñemoarandu ndaikatúi ome’ẽ péicha tuicha apytu’ũ mbarete pe ñeha’ãicha oñeikũmby hag̃ua umi tuichaite añetegua revelación rehegua. Pe apytu’ũ péicha oñembojoajúva pe Infiníto remiandukuéra ndive, ndaikatúi ndotuichavei ha ndombaretevei.”

“And even greater is the power of the Bible in the development of the spiritual nature. Man, created for fellowship with God, can only in such fellowship find his real life and development. Created to find in God his highest joy, he can find in nothing else that which can quiet the cravings of the heart, can satisfy the hunger and thirst of the soul. He who with sincere and teachable spirit studies God’s word, seeking to comprehend its truths, will be brought in touch with its Author; and, except by his own choice, there is no limit to the possibilities of his development.

“Ha tuichavéva ipoder tuichaitereiha Ñandejára Ñe’ẽ oguerekóva pe teko espiritual ñemoakãrapu’ãme. Yvypóra, ojejapóva oñemoirũ hag̃ua Tupã ndive, upe ñemoirũme añoite ikatu ojuhu hekove añetegua ha iñemoakãrapu’ã. Ojejapógui ojuhu hag̃ua Tupãme ivy’a yvatevéva, mba’eve ambuépe ndaikatúi ojuhu upe omokirirĩva corazón rembipota, omyatyrõva ánga ñembyahýi ha ijuhei. Pe oikéva Ñandejára Ñe’ẽ estudio-pe py’aite guive ha oñembo’esarekóvo, ohekávo oikũmby hag̃ua iñe’ẽrã añeteguápe, oñemoguahẽta hendive Ijára ndive; ha ndaha’éiramo ijeheguiete poravógui, ndaipóri límite umi ikatúva oiko iñemoakãrapu’ãme.”

“In its wide range of style and subjects the Bible has something to interest every mind and appeal to every heart. In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic. Immeasurably superior in value to the productions of any human author are the Bible writings, even when thus considered; but of infinitely wider scope, of infinitely greater value, are they when viewed in their relation to the grand central thought. Viewed in the light of this thought, every topic has a new significance. In the most simply stated truths are involved principles that are as high as heaven and that compass eternity.

“Hi’ári peteĩ iñambuéva estilo ha tema rehegua, la Biblia oguereko mba’e ointeresáva opaite apytu’ũme ha oguahẽva opaite korasõpe. Ikuatiakuéra ryepýpe ojejuhu tembiasakue ymaite guive; tekove rembiasakue añetetéva hekópe; tekorãkuéra mburuvicharã rehegua tetã ñesãmbyhyrã, ha ógape oñemohendávo hag̃ua—tekorãkuéra arandu yvypóra araka’eve ndaikatúiva ombojoja. Oguereko filosofia ipypukuvéva, ñe’ẽpoty he’ẽvéva ha ijyvatevéva, hakuvéva ha ñembyasykue porãvéva. Tupã Ñe’ẽ jehaipykuéra, jepe péicha añónte ojehecháramo, iporãiterei ha tuichaiterei imba’eguasu hag̃ua oimeraẽ autor yvypóra rembiapokuegui; hákatu tuichaiteve alcance reheve, ha ñembojegua’ẽme iporãve hag̃ua opa mba’égui, ojehechávo iñemoirũme pe temiandu guasu mbytépegua rehe. Ojehechávo ko temiandu resape rupive, opaite tema oguereko peteĩ he’ise pyahu. Umi añetegua oñembohysýiva hesakã hag̃uáicha jepe, oguereko ipype tekorãkuéra yvate hag̃ua yvágicha ha ojere hag̃ua opa ára.”

“The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God. From the first intimation of hope in the sentence pronounced in Eden to that last glorious promise of the Revelation, ‘They shall see His face; and His name shall be in their foreheads’ (Revelation 22:4), the burden of every book and every passage of the Bible is the unfolding of this wondrous theme,—man’s uplifting,—the power of God, ‘which giveth us the victory through our Lord Jesus Christ.’ 1 Corinthians 15:57.

Pe Biblia rembiasakue mbytepegua, pe tema opa ambuéva ko kuatiañe’ẽ tuichakuépe oñemboja hag̃ua hese, ha’e pe ñesalvasión rape, pe Tupã ra’anga ñemyatyrõ yvypóra ánga ryepýpe. Umi tenonderã jeikuaauka peteĩ esperanza rehegua pe ñe’ẽme oñemoĩva Édenpe guive pe promésa paha ha mimbipáva Apocalípsispe peve, “Ha’ekuéra ohecháta hova; ha héra oĩta ijyva renondépe” (Apocalípsis 22:4), opaite kuatia ha opaite jehasa Biblia rehegua ogueraha ko tema hechapyrãva ñemyasãi,—yvypóra ñemopu’ã,—pe Tupã pokatu, “ome’ẽva ñandéve pe jejopy hag̃ua ñande Ruvicha Jesucristo rupive.” 1 Corintios 15:57.

“He who grasps this thought has before him an infinite field for study. He has the key that will unlock to him the whole treasure house of God’s word.

“Pe oikũmbýva ko pensamiento oguereko henondépe peteĩ ñehesa’ỹijo renda opa’ỹva. Ha’e oguereko pe llave oipe’átava chupe Ñandejára Ñe’ẽ ryru guasu pukukue.”

“The science of redemption is the science of all sciences; the science that is the study of the angels and of all the intelligences of the unfallen worlds; the science that engages the attention of our Lord and Saviour; the science that enters into the purpose brooded in the mind of the Infinite—‘kept in silence through times eternal’ (Romans 16:25, R.V.); the science that will be the study of God’s redeemed throughout endless ages. This is the highest study in which it is possible for man to engage. As no other study can, it will quicken the mind and uplift the soul.

“Pe redénsio rehegua arandu ha’e opaite arandukuérape arandu; pe arandu ha’éva umi ánhel kuéra ha opaite arandu porã yvykuéra ndojejavýivape oĩva rembiapokue; pe arandu ombohapéva ñande Ruvicha ha ñande Salvador atención; pe arandu oikeva’ekue pe propósito Opa mba’e’ỹva apytépe oñeñangarekóvape—‘oñemokirirĩ va’ekue ára opa’ỹre pukukue javeve’ (Romanos 16:25, R.V.); pe arandu Túva Ñandejára ojerredimíva kuéra omba’apóta hese ára opa’ỹva pukukue javeve. Kóva hína pe kuaapy ijyvatevéva ikatúva yvypóra oike hese. Ambue kuaapy ndaikatúiháicha, kóva ombopy’aroryta apytu’ũ ha omopu’ãta ánga.”

“‘The excellency of knowledge is, that wisdom giveth life to them that have it.’ ‘The words that I speak unto you,’ said Jesus, ‘they are spirit, and they are life.’ ‘This is life eternal, that they should know Thee the only true God, and Him whom Thou didst send.’ Ecclesiastes 7:12; John 6:63; 17:3, R.V.

“‘Arandukuaa porãme oĩ ko mba’e porãite: arandu ome’ẽ tekove umi oguerekóvape.’ ‘Umi ñe’ẽ che ha’éva peẽme’, he’i Jesús, ‘ha’e hína espíritu ha ha’e tekove.’ ‘Kóva hína pe tekove hag̃ua opa árape g̃uarã: toikuaa hikuái nde, pe añetéva Tupã peteĩnte, ha upe rembou vaʼekuépe.’ Eclesiastés 7:12; Juan 6:63; 17:3, R.V.”

“The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.

Pe energia apohare omoheñóiva’ekue yvykuéra oiko hag̃ua, oĩ Ñandejára ñe’ẽme. Ko ñe’ẽ ome’ẽ pokatu; omoheñói tekove. Mayma tembiapoukapy ha’e peteĩ ñe’ẽme’ẽ; pe voluntad omoneĩ ramo, ha oñemoguahẽ ramo ángape, ogueru hendive pe Tekove pe Imbopaha’ỹvagui. Omoambue tekoha, ha ombojevy omoheñói ánga Ñandejára ra’ãnga hag̃uáicha.

“The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.

Pe tekove oñeme'ẽva péicha avei oñeñangareko. “Opa ñe'ẽ osẽva Tupã jurúgui” (Mateo 4:4) rupive tekove oikóta.

“The mind, the soul, is built up by that upon which it feeds; and it rests with us to determine upon what it shall be fed. It is within the power of everyone to choose the topics that shall occupy the thoughts and shape the character. Of every human being privileged with access to the Scriptures, God says, ‘I have written to him the great things of My law.’ ‘Call unto Me, and I will answer thee, and show thee great and mighty things, which thou knowest not.’ Hosea 8:12; Jeremiah 33:3.

“Pe apytuʼu, pe ánga, oñemopuʼã upe mbaʼe oguerokarúva rehe; ha ñande pópe oĩ jahechakuaa hag̃ua mbaʼe rehepa oñemongaruvaʼerã. Maymávape oĩ puʼaka ojeporavo hag̃uáicha umi mbaʼe oikétava iñapytũmíme ha ombohekojoja hag̃ua heko. Opa yvypórape, oguerekóvape pe jeike hag̃ua Ñandejára Ñeʼẽme, Tupã heʼi: ‘Ahai chupe che léigui umi mbaʼe tuicháva.’ ‘Pehenói Chéve, ha che ambohováita peẽme, ha ahechaukáta peẽme mbaʼe tuicha ha mbarete, peikuaaʼỹva.’ Oseas 8:12; Jeremías 33:3.”

“With the word of God in his hands, every human being, wherever his lot in life may be cast, may have such companionship as he shall choose. In its pages he may hold converse with the noblest and best of the human race, and may listen to the voice of the Eternal as He speaks with men. As he studies and meditates upon the themes into which ‘the angels desire to look’ (1 Peter 1:12), he may have their companionship. He may follow the steps of the heavenly Teacher, and listen to His words as when He taught on mountain and plain and sea. He may dwell in this world in the atmosphere of heaven, imparting to earth’s sorrowing and tempted ones thoughts of hope and longings for holiness; himself coming closer and still closer into fellowship with the Unseen; like him of old who walked with God, drawing nearer and nearer the threshold of the eternal world, until the portals shall open, and he shall enter there. He will find himself no stranger. The voices that will greet him are the voices of the holy ones, who, unseen, were on earth his companions—voices that here he learned to distinguish and to love. He who through the word of God has lived in fellowship with heaven, will find himself at home in heaven’s companionship.” Education, 123–127.

“Ñandejára ñe'ẽ ipópe, opaite yvypóra, taha'e ha'e oimehápe hekovekuére, ikatu oreko peichagua ñe'irũngatu ha'e oiporavótava. Umi kuatiaroguepe ikatu oñomongeta yvypóra ñemoñare apytépe umi imarangatuvéva ha iporãvévandi, ha ikatu ohendu Pe Opa Ára Oikovéva ñe'ẽ, ha'e oñe'ẽvo kuimba'e ha kuñándi. Ohesa'ỹijóvo ha ojepy'amongetávo umi mba'e rehe umi “ángel-kuéra ohechase hag̃uáicha” (1 Pedro 1:12), ikatu oreko hendivekuéra ñe'irũ. Ikatu osegi pe Mbo'ehára yvagaguápe pypore, ha ohendu Iñe'ẽnguéra, ku oñembo'ékuri guive yvyty ári, ñu rupi ha para rembe'ýre. Ikatu oiko ko yvy ape ári yvágapegua pytu reheve, ome'ẽvo yvy arigua oñembyasy ha oñeha'ãvape apytu'ũme tesa'arõ ha marangatúre hi'ãva; ha'e voi oñemboja hag̃ua hi'aguĩvévo, ha hi'aguĩve gueteri, pe Ndojehecháivandi joajupe; yma guaréicha pe oguatava'ekue Ñandejárandi, oñembojávo ohóvo, ohóvo pe mundo opa'ỹva rokẽ ykére, peve umi okẽnguéra ojepe'áta, ha ha'e oike upépe. Ndojejuhumo'ãi peteĩ pytaguáicha. Umi ñe'ẽnguéra omomaiteítava chupe hína umi marangatu ñe'ẽnguéra, umi ndojehecháiramo jepe ko yvy ape ári ha'e ndive oiko va'ekue ñe'irũramo—ñe'ẽnguéra ko'ápe ha'e oikuaa hag̃ua ha ohayhu hag̃uáicha. Pe oikovéva Ñandejára ñe'ẽ rupive joajúpe yvágandi, ojuhúta ijupe oĩha hógape yvága ñe'irũngatúpe.” Education, 123–127.