A symbol of the eighty human priests combined with the Divine High Priest is the number “81,” which is where we find Miller’s Dream in the book Early Writings. In Revelation “81” we find that when the very last seal is removed, there is silence in heaven for half an hour. Habakkuk 2:20 says that all the earth should keep quiet when the Lord is in His holy temple.
Peteĩ símbolo umi pa’i yvypóra poapypa oĩva joajúpe Pa’i Guasu Divínondi ha’e pe papapy “81”, upépe jajuhu Miller Kérape pe aranduka Early Writings-pe. Apocalipsis “81”-pe jajuhu, oñemboguejývo pe sellokuéra pahaitévaite, oĩ hag̃ua kirirĩ yvágape media óra pukukue. Habacuc 2:20 he’i opa yvy toñekirirĩ Ñandejára oĩ jave Itupão marangatúpe.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. Revelation 8:1.
Ha oipe’ávo pe séllo sietehápe, oĩ kirirĩ yvágape media óra rupi. Apocalipsis 8:1.
The removing of the seventh seal takes place in the thirty days, for it is the final seal. On December 31, 2023, Ezekiel’s bones began the resurrection process. Christ then began to teach for forty days. That date marked the end of the 1,260 days since the disappointment of July 18, 2020, and John informs us in Revelation eleven that we are to measure the temple, but leave off the courtyard. The courtyard ends at the end of the scattering, for John informs us 1,260 is given to the Gentiles who are the courtyard. When measuring, that history is to be left off.
Pe séptimo sello ñemboguejy oiko umi treinta ára ryepýpe, ha’e hag̃ua pe sello pahaite. Áño 2023-pe, diciembre 31-pe, Ezequiel kanguekuéra oñepyrũ pe jeikove jey rape rehe. Upéi Cristo oñepyrũ ombo’e cuarenta ára pukukue. Upe ára ohechauka pe fin umi 1.260 ára rehegua oñepyrũva’ekue pe ñembyasýgui julio 18, 2020 guive, ha Juan he’i ñandéve Apocalipsis 11-pe ñamedi va’erãha pe templo, ha katu jaheja hag̃uáicha pe okápe oĩva pe patio. Pe patio opa pe sarambi paha gotyo, pórke Juan he’i ñandéve pe 1.260 oñeme’ẽ hague umi gentil-kuérape, ha’ekuéra hína pe patio. Oñemedi jave, upe tembiasakue ojeheja va’erã okápe.
When Miller awakens and sees the dirt brush man, the room is empty, and as he raises his voice, Miller is still in the wilderness. From the history of the resurrection until just before the Sunday law, Christ is raising the temple of the one hundred and forty-four thousand, as He did in the forty-six years from 1798 unto 1844.
Miller opáyvo ha ohechávo pe kuimba’e oipehíva yvyku’i, pe koty nandi, ha ha’e omopu’ãvo iñe’ẽ, Miller gueteri oĩ pe desiértope. Pe jeikove jevy rembiaságui guive pe léi domingo mboyveite peve, Cristo omopu’ã hína pe témplo umi cien cuarenta y cuatro mil mba’éva, ojapo haguéicha umi cuarenta y seis áñope 1798 guive 1844 peve.
When He begins to teach, He is working in His temple, especially during the thirty days. The angels then keep silent for thirty minutes, while He teaches His priests of three hundred Millerite preachers, or His army of Gideon’s three hundred, or while He publishes the three hundred 1843 charts; and He does all this during the thirty days from the end of the unleavened bread, unto the message of the trumpets. He is sweeping the floor of Miller’s room, but it is His floor, so Miller’s room is His temple. He is finishing the work of blotting out either the sins or the names of those who were called as candidates to be among the one hundred and forty-four thousand.
Ha’e oñepyrũvo ombo’e, omba’apo hína itemplópe, ko’ýte umi mbohapypa ára aja. Upémarõ umi ánhel kuéra okirirĩ mbohapypa aravo’i aja, ha’e ombo’e jave ipa’i kuérape, umi mbohapyciento predikadór Millerita-pe; térã ijehérsitope, Gedeón rembiguái mbohapyciento-pe; térã omoherakuã jave umi mbohapyciento kuatia’anga 1843-pegua; ha opa ko’ã mba’e ojapo umi mbohapypa ára aja, mbujape he’ỹva paha guive peve trompéta kuéra marandu. Ha’e ohavẽ Miller koty yvýpe, ha katu upe yvy hína hesegua, upévare Miller koty hína itemplo. Ha’e omohu’ã hína pe tembiapo ojeipe’a hag̃ua térã angaipa kuéra térã umi téra umi oñehenóiva’ekue kandida ramo oike hag̃ua umi cien cuarenta y cuatro mil apytépe.
The trumpet message that comes five days before the ascension and ten days before judgment is the litmus test. What happens in the thirty minutes that heaven is quiet, or the thirty days of Christ teaching the priests has already produced two classes when the seal is impressed during the three steps of the trumpet, ascension and judgment. It is simple to see.
Pe marandu turu osẽva cinco ára mboyve pe jehupiha ha diez ára mboyve pe juicio ha’e pe prueba decisiva. Oikóva umi treinta minuto aja yvága okirirĩ jave, térã umi treinta ára Cristo ombo’éva umi pa’i-kuérape, oheja vaʼekue yma mokõi aty, pe sello oñembojere jave umi mbohapy paso rupive pe turu, jehupiha ha juicio rehegua. Ndahasýi ojehecha hag̃ua.
If you come to the point where you are to sound the message of the trumpet, and refuse to sound the message—you fail.
Nde reguahẽ ramo pe punto pepu hag̃ua pe trompéta marandu, ha nereipotái repu pe marandu—refalla.
The three steps of ‘trumpet, ascension and judgment’ are one waymark in three steps, just as in the beginning of the history where one waymark was represented with the ‘death, burial and resurrection.’ The three step test at the end is the litmus test that precedes by five days the Pentecostal Sunday law.
Umi mbohapy rape ‘mimbipa, jejupi ha juicio’ rehegua peteĩ techaukaha tapépe peteĩva, mbohapy rape rupi, oiko haguéicha iñepyrũme pe tembiasápe, peteĩ techaukaha tapépe peteĩva ojehechaukáva’ekue ‘mano, ñotỹ ha jeikove jey’ reheve. Pe prueba mbohapy rape rehegua ipahápe hína pe prueba decisiva oĩva cinco ára mboyve pe Léi dominical Pentecostal rehegua.
Five days after the resurrection the end of the feast of unleavened bread arrives, and that holy convocation marks the first and foundational test of 2024. Are you going to eat the Bread of Heaven or the bread of human reasoning? That test arrived in 2024, and it had been typified by the foundational rebellion of Adam and Eve, Nimrod, Aaron, Jeroboam, Korah and his rebels, the Protestants of Millerite history, the alpha rebellion of John Harvey Kellogg, the rebellion of 1888 and of course the rebellion of 9/11. The foundational rebellion of Cain, conveys the issue of jealousy against your brother, all down the line of foundational rebellions.
Po ára rire pe jeikove jey rire, og̃uahẽ mbujape ilevadura’ỹva arete paha, ha upe aty marangatu ohechauka pe peteĩha ha pyenda’ypy prueba 2024-pe. Re’úta piko Yvágagui ouva Mbujape térã yvypóra razonamiénto mbujape? Upe prueba og̃uahẽ 2024-pe, ha ojehechauka vaʼekue yma guive pe pyenda’ypy puʼakareko’ỹme Adán ha Eva, Nimrod, Aarón, Jeroboam, Coré ha umi hembiapovai rehegua, umi Protestante kuéra historia Millerita-pe, pe alfa puʼakareko’ỹ John Harvey Kellogg rehegua, pe puʼakareko’ỹ 1888-pegua ha, añetehápe, pe puʼakareko’ỹ 9/11 rehegua rupive. Caín puʼakareko’ỹ pyenda’ypy rehegua ogueraha pe mbaʼe rehegua: nde kyhyje vai ne ryvy rehe, opaite pe línea pukukue pyenda’ypy puʼakareko’ỹnguéra rehegua.
All the illustrations of foundational rebellion are rebellion against God, but some; such as the rebels of 1888, and the rebels of Korah, include the fact that the chosen messenger is part of the test. The rejection of Miller’s identification that it is Rome that establishes the vision in Daniel 11:14, is a rejection of both the message and the messenger. The test is foundational for not only did Father Miller identify the robbers of verse fourteen as Rome, but also Miller’s son.
Maymáva tembiapoukapy opavave opu’ãha ypykue rehegua hína opu’ãha Tupã rehe, ha oĩ ambuekuéra; peteĩcha umi opu’ãva 1888-pe, ha Coré opu’ãva, oike avei ipype pe marandu rerahaha ojeporavova ha’eha peteĩ parte pe prueba-gui. Oñemboykévo Miller remombe’u ohechaukaha Roma hína pe omopyendáva pe visión Daniel 11:14-pe, upéva hína ñemboyke mokõivéva pe marandu ha pe mensajéro. Pe prueba ha’e ypykuegua, ndaha’éi rupi añónte Túva Miller ohechakuaa umi mondaha kuéra versíkulo catorcepegua ha’eha Roma, síno avei Miller ra’y.
Five days after the resurrection of December 31, 2023, Miller’s preparatory teaching ministry was taken over by the One who followed after John. For thirty days special instruction to the worshippers in the temple would be given “face to face” by Christ. That preparation was to prepare a priesthood of 80, to proclaim the warning message of the feast of trumpets.
Po ára rire pe jeikove jey 31 de diciembre de 2023-pe, pe tembiapo mbo’epyrã Miller rehegua ojejapyhy pe Oúva João rire rehe. Mbohapypa ára pukukue, Cristo ome’ẽta va’ekue “rova rovái” mbo’epy especial umi omomba’évape tupãópe. Upe ñembosako’i niko va’ekue ombosako’i hag̃ua peteĩ saserdósi 80 rehegua, oñemoherakuã hag̃ua pe marandu ñemongyhy arete trompéta rehegua.
That preparation of thirty days consists of a foundational first test in the beginning and a second temple test at the ending. The second temple test is finished before the trumpets are blown, and this detail is therefore represented in Miller’s dream when Christ cast the jewels into the casket. It is after He does this, that He invites Miller to “come and see.” It is from the trumpet warning, to the ascension unto judgment that the ensign is lifted up in advance of the Sunday law. The jewels are all in the temple, before Miller is called to “come and see,” and it is when the two witnesses are lifted up in the clouds, that their enemies behold them.
Upéva mbohapy pa ára ñembosako’i oikóva peteĩha ñeha’ã ypyguáva ñepyrũme ha peteĩ mokõiha tupão ñeha’ã pahápe. Pe mokõiha tupão ñeha’ã oñemohu’ã mboyve oñembopu hag̃ua umi trompéta, ha ko mba’e mbyky ojehechauka upévare Miller képe Cristo omombo ramo guare umi ita jeguaka ryrupe. Ha upe rire ae, Ha’e oinvita Miller-pe “eju ha ehecha”. Ha’e pe trompéta ñemomarandúgui, pe jehupi ñehusgádo peve, pe techaukaha oñembo’y hag̃ua tenonde gotyo pe arapokõindy léi mboyve. Umi ita jeguaka opavave oĩma tupaópe, Miller oñehenói mboyve “eju ha ehecha”, ha mokõi testígo oñehupi ramo arai kuérape, upérõ iñenemigokuéra ohecha chupekuéra.
Their prediction of an attack from Islam that failed in 2020, is to be repeated after it is corrected, as was the true Midnight Cry of Snow. Miller had an understanding that he identified as the Midnight Cry, but Samuel Snow corrected Miller’s Midnight Cry message, and for this reason, Snow’s Midnight Cry message is called the “true” Midnight Cry message in Millerite history. The message of the Midnight Cry is a message that has been corrected, and empowered by the correction.
Pe prediksión peteĩ jeity Islam-gui rehegua ndoikói vaʼekue ary 2020-pe, oñembojey vaʼerã oñemyatyrõ rire, Snow Pyhare Mbytegua Sapyʼa añeteguáicha. Miller oguereko vaʼekue peteĩ entendimiento haʼe ombohéra vaʼekue Pyhare Mbytegua Sapyʼa ramo, péro Samuel Snow omyatyrõ Miller rembiape Pyhare Mbytegua Sapyʼa rehegua, ha upévare Snow rembiasa Pyhare Mbytegua Sapyʼa rehegua oñembohéra “añetegua” Pyhare Mbytegua Sapyʼa marandu ramo historia Millerita-pe. Pyhare Mbytegua Sapyʼa marandu haʼe peteĩ marandu oñemyatyrõ vaʼekue, ha oñemombarete pe ñemyatyrõ rupive.
“The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.
“Umi oñembotavýva ohechakuaa hag̃ua umi Escritúragui ha’ekuéra oĩha pe aravo oñembotapyku’évape, ha tekotevẽha oha’arõ paciencia reheve pe visión ñekumpli. Pe evidencia peteĩchagua ogueraháva’ekue chupekuéra oha’arõ hag̃ua Ijára 1843-pe, upévaite ogueroviauka chupekuéra oha’arõ hag̃ua Chupe 1844-pe.” Early Writings, 247.
The phenomenon occurred at the end of the period of 1840 to 1844, and it also occurred at the beginning. Josiah Litch predicted a fulfillment of Islam in 1840. He put his prediction into the public record in 1838, and then corrected it ten days before August 11, 1840. The corrected prediction fulfillment empowered the first angel’s message. The second message was empowered by the corrected message of the Midnight Cry. Two witnesses from one history that are an alpha witness and an omega witness. Together they identify the empowerment of a message based upon the correction of a previous message.
Ko mba’e ojehu pe período 1840 guive 1844 peve pahápe, ha ojehu avei iñepyrũmbyme. Josiah Litch oikuaauka peteĩ cumplimiento Islam rehegua 1840-pe. Ha’e omoĩ he’i va’ekue kuatia hag̃ua tetãygua renondépe 1838-pe, ha upéi omyatyrõ upéva pa ára mboyve 11 jasypoapy, 1840 guive. Pe predicción oñemyatyrõva ha iñekumplimiento omombarete pe marandu peteĩha ángel rehegua. Pe mokõiha marandu oñemombarete pe marandu oñemyatyrõva Midnigth Cry rehegua rupive. Mokõi testígo peteĩ tembiasakue guive, ha’éva peteĩ testígo alfa ha peteĩ testígo omega. Oñondivepa ohechauka peteĩ marandu ñemombarete, oñemopyendáva peteĩ marandu yma guaréva ñemyatyrõ rehe.
The alpha identifies a prophecy of Islam and the omega identifies a prophecy of a shut door. Line upon line, Islam in 1840 and the shut door in 1844, identifies Islam and a shut door as the message of the Midnight Cry. At the beginning of the message Islam is loosed, as in Christ’s triumphal entry. At that point the door is closed in the parable of the ten virgins, as the door is closed upon the judgment of the house of God. At the conclusion of the message, Islam strikes again as the door is closed upon the United States.
Pe alfa ohechauka peteĩ profesía Islam rehegua ha pe omega ohechauka peteĩ profesía okẽ oñembotývare rehegua. Tysýi ári tysýi, Islam 1840-pe ha pe okẽ oñembotýva 1844-pe, ohechauka Islam ha peteĩ okẽ oñembotýva peha mensaje Pyhare Mbytegua Sapukái rehegua. Pe mensaje ñepyrũmbyme Islam oñemosãso, Cristo oike jeýramo guáicha triumfalmente. Upe jave pe okẽ oñemboty umi pa virgen parábola-pe, pe okẽ oñembotyháicha Ñandejára rógape ojejapóva juicio ári. Pe mensaje pahaitepe, Islam oinupã jey pe okẽ oñembotývo Estados Unidos ári.
It is important to see that the line produced by Leviticus twenty-three identifies the three steps of Passover at the beginning and the three steps of the priests at the end. The priests are lifted up as an offering at the Sunday law, but they are purified before that event. When they are lifted up, they are the ensign, and when Christ was lifted up in the three steps at the beginning of the line, He drew all the world unto Himself. The lifting up of the one hundred and forty-four thousand is the end of the line that began with the lifting up of Christ. In both the beginning and ending one waymark of three steps are identified.
Tuicha hag̃ua ojehecha hag̃ua pe línea osẽva Levítico veintitrés-gui ohechauka hag̃ua pehẽ mbohapy paso Pascua rehegua iñepyrũme ha pehẽ mbohapy paso paʼikuéra rehegua ipahápe. Paʼikuéra oñemopuʼã yvate hag̃ua ofrénda ramo pe léi dominical-pe, ha katu oñemopotĩ upe mbaʼe oiko mboyve. Oñemopuʼã yvate vove, haʼekuéra hína pe techaukaha, ha Cristo oñemopuʼã yvate ramo pehẽ mbohapy paso-pe pe línea iñepyrũme, ogueraha opa ko yvy arigua hendápe voi. Pe ñemopuʼã yvate umi cien cuarenta y cuatro mil rehegua haʼe pe línea pahávo, oñepyrũvaʼekue Cristo ñemopuʼã yvate reheve. Mokõivéva, iñepyrũ ha ipahápe, ojehechakuaa peteĩ waymark mbohapy paso rehegua.
Three steps at the beginning that are followed by five days, and three steps at the ending that are followed by five days. From that point on, the story is about the great multitude, for the priesthood has been established as the ensign of the one hundred and forty-four thousand. The seven days of Tabernacles is a period for the Gentiles. If we leave off the time of the Gentiles that begins at the Sunday law, and leave off the three and a half days that ended in 2023, we have the temple of the one hundred and forty-four thousand represented within the fifty days of the Pentecostal season from December 31, 2023 unto the soon-coming Sunday law.
Mbohapy tape ñepyrũme ojehupytýva peteĩ teĩ ára po reheve, ha mbohapy tape pahápe ojehupytýva avei peteĩ teĩ ára po reheve. Upe guive tenonderãme, tembiasakue oñe'ẽ pe aty guasu rehe, pe saserdósio niko oñemopyenda va'ekue tembe'y ramo umi cien cuarenta y cuatro mil rehegua. Umi siete ára Tabernáculos rehegua ha'e peteĩ período umi gentil kuérape guarã. Jahejáma ramo pe tiempo de los gentiles oñepyrũva pe ley dominical-pe, ha jahejáma ramo avei umi mbohapy ára ha mbyte opa va'ekue ary 2023-pe, upéicharõ jaguereko pe templo umi cien cuarenta y cuatro mil rehegua ojehechaukáva umi cincuenta ára temporada pentecostal ryepýpe, 31 de diciembre de 2023 guive pe ley dominical oúta hag̃uápe.
Five days from the resurrection for the virgins, thirty days that follow for the priests. Then five days of a trumpet message from the virgins, ending with their ascension when the forty days concludes, followed by five days unto judgment, followed by five days to the Sunday law. As a symbol of the virgins, the number “5” sets forth the footsteps of the one hundred and forty-four thousand, who are virgins and who are also priests.
Po ára pe jeikove jevy rire umi kuñataĩ marangatu hag̃ua, mbohapy pa ary rire umi pa’i hag̃ua. Upéi, po ára peteĩ mensáhe trompéta rehegua umi kuñataĩ marangatu guive, opa hag̃uáicha ijehupiha yvágape umi irundy pa ára oñemohu’ãvo, upéi po ára pe huísio peve, ha upéi po ára pe léi domingo peve. Techapyrãramo umi kuñataĩ marangatu rehegua, papapy “5” ohechauka umi pyrapeguata cien cuarenta y cuatro mil rehegua, ha’ekuéra niko kuñataĩ marangatu ha avei pa’i.
During the thirty days of teaching, the final and seventh seal is removed, and it is in that period that Miller sees the jewels being restored. “Come and see” is a symbol based upon the first four seals, so when the seventh seal was opened, Miller was told to “come and see,” but the angels in heaven all just watch on in silence. Miller’s dream is identifying the sealing of the jewels who are the one hundred and forty-four thousand, while also identifying the jewels that are the message of the Midnight Cry. That message conveys the power to the virgins that accomplishes the sealing, and the dirt brush man identifies the One who controls both the messengers and the message.
Mbohapy mokõipa ára jave oñembo’évo, ojeipe’a pe sello paha ha pokõiháva, ha upe períodope Miller ohecha umi ita jeguaka oñemyatyrõ jeýva. “Eju ha ehecha” ha’e peteĩ símbolo oñemopyendáva umi irundy sello peteĩha rehe, upévare, oñeipe’a rire pe sello pokõiháva, oñehenói Miller-pe “eju ha ehecha”, ha katu umi ánhel yvágape opavave oma’ẽnte kirirĩháme. Pe kerayvoty Miller rehegua ohechauka hína umi ita jeguaka oñeselláva, ha’éva umi cien cuarenta y cuatro mil, ha avei ohechauka umi ita jeguaka ha’éva pe marandu Cry de Medianoche rehegua. Upe marandu ogueru pe pokatu umi vírgen-kuérape ojapo hag̃uáicha pe sellamiento, ha pe kuimba’e oguerekóva peteĩ cepíllo yvytimbo rehegua ohechauka pe Oiméva oisãmbyhýva mokõivéva, umi mensahéro ha pe marandu.
2024 represents the foundational test, and now in 2026 the temple test has arrived. We are now in the thirty-day period where Christ is teaching, and to not recognize this fact is fatal.
2024 ohechauka pe prueba fundacional, ha ko’ág̃a 2026-pe og̃uahẽma prueba pe templo rehegua. Ko’ág̃a ñaiméma umi mbohapypa ára ryepýpe Cristo ombo’évo, ha ndojekuaái hag̃ua ko añetegua ojehapo hag̃ua ñemano hag̃uáicha.
Recognizing the message and the messenger was an element of the foundational test represented by Rome establishing the vision, and is an element of the story of Elijah and Ahab.
Pehechakuaa pe marandu ha pe mensahéro ha’e va’ekue peteĩ mba’e iñimportantetéva pe prueba ypyguápe ojehechaukáva Roma omopyendávo pe visión, ha avei ha’e peteĩ elemento pe historia Elías ha Acab rehegua.
And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years. And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:29–17:1.
Ha Judá ruvicha Asa oguerekórõ guare mbohapypa poapyha áño, Acab, Omri ra'y, oñepyrũ ogoverna hag̃ua Israel rehe; ha Acab, Omri ra'y, ogoverna Israel rehe Samaria-pe mokõipa mokõi áño. Ha Acab, Omri ra'y, ojapo ivaíva Ñandejára renondépe, opa umi mburuvicha guasu oĩ vaʼekue hese mboyve-gui hasyvéva. Ha ojehu, ku Jeroboam Nebat ra'y angaipa rupi oguata hag̃uáicha ndahaʼéi mbaʼeve chupe g̃uarã, omenda Jezabel rehe, haʼéva Etbaal, sidonio kuéra ruvicha guasu rajy; ha oho omombaʼe hag̃ua Baal-pe ha oñesũ henondépe. Ha omopuʼã peteĩ altar Baal-pe g̃uarã Baal róga-pe, haʼe omopuʼã vaʼekuépe Samaria-pe. Acab avei ojapo peteĩ yvyra marangatu; ha Acab ojapo hetave mbaʼe ombopochy hag̃ua Ñandejára, Israel Jára, opa umi mburuvicha guasu Israel-pegua oĩ vaʼekue hese mboyve-gui. Iára kuérape Hiel, betelgua, omopuʼã Jericó; omoñepyrũ iñepyrũmby Abiram, itaʼýra ypykue, rehe, ha omoĩ hokẽnguéra Segub, itaʼýra pahague, rehe, heʼiháicha Ñandejára ñeʼẽ, haʼe omombeʼu vaʼekue Josué Nun raʼy rupive. Ha Elías, tisbita gua, Galaad-ygua apytégui, heʼi Acab-pe: Oikovéicha Ñandejára, Israel Jára, ha che aĩva hendápe, koʼã ary aja ndaiporimoʼãi ysapy térã ama, ndahaʼéiramo che ñeʼẽ rupi. 1 Reyes 16:29–17:1.
The numbers associated with Ahab add to the context of the passage. “Thirty-eight” represents a “rising up.” Israel was commanded to “rise up” and enter the Promised Land in the thirty-eighth year.
Umi papapy oñembojoajúva Acab rehe ombohetave ko pasáhepegua contexto. “Mbohapypa poapy” ohechauka peteĩ “opu’ãha”. Israel-pe oñemandáva’ekue “opu’ã” hag̃ua ha oike hag̃ua Yvy Oñeprometéva-pe pe ary mbohapypa poapýpe.
Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.
Koʼág̃a pepuʼã, haʼe che, ha pehasa pe ysyrýi Zered. Ha rohasa pe ysyrýi Zered. Ha pe ára kuéra ohasa vaʼekue roguata hague Kadesh-barnea guive, rohasa peve pe ysyrýi Zered, mbohapy-pa poapy ary vaʼekue; opa peve opaite pe ñemoñare kuimbaʼe ñorairõhára rehegua oñehundi hag̃ua pe aty mbytéguio, Ñandejára ojurahéi haguéicha chupekuéra. Deuteronomio 2:13, 14.
Jesus healed the crippled man who was thirty-eight years old when He told him to “rise.”
Jesús omonguera pe kuimba’e ikarẽva’ekuépe, oguerekórõ guare mbohapy pa ypoapy ary, he’ívo chupe: “eñembo’y”.
And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:5–9.
Ha upépe oĩ peteĩ kuimbaʼe oguerekóva mbaʼasy treinta y ocho ary pukukue. Jesús ohechávo chupe oñeno, ha oikuaávo ymaite guive oĩ hague upéicha, heʼi chupe: Reipotápa rekuera hag̃ua? Pe kuimbaʼe ikangýva ombohovái chupe: Karai, ndarekói avavépe, y ojere hag̃ua jave, che moinge hag̃ua pe ykua ryepýpe; ha ajuhupyty aja, ambue oguejy che mboyve. Jesús heʼi chupe: Epuʼã, egueraha nde rupa, ha eguata. Ha upepete pe kuimbaʼe okuera, ogueraha iruparã, ha oguata; ha upe ára voi sábado hína. Juan 5:5–9.
Josiah Litch made a prediction in 1838, that he fine-tuned in 1840. The thirty-eighth year Moses references in Deuteronomy, was also the fortieth year. Josiah Litch’s two-step process paralleled the two-step revival of his namesake, king Josiah. The numbers of 38 and 40 in relation to one another, represent a rising up, which is what happens to the two witnesses when they are lifted up into the clouds.
Josiah Litch ojapo peteĩ prediksión 1838-pe, ha omyatyrõ porãvéva’ekue 1840-pe. Pe ary treinta y ocho Moisés oñe’ẽhaguéva Deuteronomiope, upéva avei pe ary cuarenta. Josiah Litch rembiapo mokõi etapa rupive ojoja pe ñembopyahu mokõi etapa rupive ojehúva héra joajúvape, mburuvicha guasu Josíaspe. Umi papapy 38 ha 40, ojoajúvo ojuehe, orrepresenta peteĩ ñepu’ã, ha upéva hína oikóva umi mokõi testígo rehe oñehupi jave arai kuérape.
With Litch, the lifting up was accomplished by the message of Islam of the second woe. The lifting up that is marked by Christ’s ascension, comes after the trumpet message of Islam. Those first two steps of the waymark of trumpet, ascension and judgment was typified by Litch, whose two steps were typified by king Josiah’s two step revival and reformation. In Deuteronomy the command was to rise up and go into the Promised Land, and the lifting up of the ensign at the Sunday law is the identical promise.
Litch ndive, pe jejupi ojejapo Islam marandu rupive, mokõiha ñembyasygua rehegua. Upe jejupi Cristo ojupi hag̃ua ojehechauka hag̃ua, ou Islam trompeta marandu rire. Umi mokõi tenondegua tape rechaukaha trompeta, jejupi ha huísio rehegua ojehechauka hag̃ua Litch rupive, ha umi mokõi paso orekóva ojehechauka hag̃ua mburuvicha guasu Josías mokõi paso ñembopyahu ha reforma rupive. Deuteronomio-pe tembiapoukapy ha’e va’ekue opu’ã ha oike hag̃ua Yvy Ñe’ẽme’ẽmbyrépe, ha poyvi jejupi léi domingo guýpe ha’e pe ñe’ẽme’ẽ peteĩchaitéva.
Ahab reigned twenty-two years, thus he reigns during the period when Divinity is combined with humanity, which is the period of thirty days that precedes the trumpet message. Ahab is Trump, who will marry Jezebel in the very near future. In the period of Trump, only Elijah has a message of rain. This fact is foundational, for the movement of the one hundred and forty-four thousand is the movement of the methodology of line upon line; and that methodology is based upon the foundational truth that the reform movement of the one hundred and forty-four thousand has been typified by every reform movement of sacred history. In each of those movements the leaders were part of the testing process. Every time.
Acab oñemburuvicha mokõipa mokõi ary pukukue; upéicha rupi, haʼe oisãmbyhy pe ára pukukuepe Divinidad oñembojoaju hag̃ua humanidad rehe, ha upéva hína pe período mbohapypa ára rehegua omotenondéva pe trompéta marandu. Acab hína Trump, omendátava Jezabel ndahasýieterei hag̃ua. Pe período Trump reheguápe, Elías añoite oguereko peteĩ marandu ama rehegua. Ko añetegua haʼe peteĩ fundamento, pe ñemonguʼe cien cuarenta y cuatro mil rehegua haʼe rupi pe metodología de línea sobre línea ñemonguʼe; ha upe metodología oñemopyenda pe añetegua fundamental rehe, pe movimiento de reforma cien cuarenta y cuatro mil rehegua ojejoguahague tipo ramo opaite movimiento de reforma historia sagrada-pe. Káda peteĩva umi movimiento-pe, umi mburuvichakuéra oike vaʼekue pe prueba proceso-pe. Arakaʼeve peteĩ jey.
Ahab is the seventh king from Jeroboam, and we have repeatedly shown how Ahab is the state during the Sunday law crisis. We have shown how the Laodicean Seventh-day Adventist church rebuilt Jericho in 1863, costing the Whites their oldest and youngest sons, and typifying Jericho at the Sunday law. 1863 typifies the Sunday law.
Acab ha’e pe séptimo mburuvicha guasu Jeroboam guive, ha heta jeyma rohechauka mba’éichapa Acab ohechauka pe estado pe arapokõindy ñemoĩ léi apañuãime. Rohechauka avei mba’éichapa pe tupao Adventista del Séptimo Día Laodiceagua omopu’ãjey Jericó ary 1863-pe, ha upéva ojehepyme’ẽ hag̃ua umi White kuéra ra’y tuichavéva ha michĩvéva reheve, ha ohechaukávo Jericó pe arapokõindy léi jave. Ary 1863 ohechauka pe arapokõindy léi.
The passage is full of symbolism identifying the period as the sealing of the one hundred and forty-four thousand, and in that time period to reject Miller’s understanding of a truth that was placed upon Habakkuk’s 1843 table is foundational rebellion, that includes a disregard for God’s chosen messenger under the same pretext as Korah’s rebels and the rebels of 1888, who claimed that all the congregation is holy.
Pe pasáhe henyhẽta simbolísmogui ohechauka hag̃ua upe período ha’eha pe sellado umi cien cuarenta y cuatro mil rehegua; ha upe tiémpope rejecha vai térã remboyke Miller ñehesarái peteĩ añetegua rehe oĩva Habacuc táva 1843 pegua ári, upéva hína peteĩ rebelión fundamental, ha upéva oike avei peteĩ ñemomba’eguasu’ỹ Ñandejára maranduhára ojeporavóva rehe, upe pretexto guýpe Koré opu’ãva kuéra ha umi opu’ãva 1888-pe he’íva guive: “opaite pe congregación imarangatu.”
We are now in the test of the temple when the windows of heaven are opened along with a dispensational door. The dispensational door marks the transition for the priests from Laodicea unto the priests of Philadelphia. It marks the separation of the counterfeit and true jewels of Miller’s dream. The windows identify a curse or a blessing. Malachi three, premises the test upon returning. Miller’s dream emphasizes the restoration of both the priesthood and the message. Revelation nineteen identifies the army of the Lord that is raised up when a prediction of a trumpet message of Islam is fulfilled.
Ko'ág̃a ñaime pe tupaó ñembojovakepe, ára yvagapegua ovetãnguéra ojepe'ávo peteĩ dispensación rehegua okẽ ndive. Pe dispensación rehegua okẽ ohechauka pe jehasa umi pa'ikuéra Laodiceagua guive umi Filadelfiagua pa'ikuérape. Ohechauka pe ñemboja'o umi ita jeguaka gua'u ha añeteguáva apytépe, Miller kerayvotýpe. Umi ovetãnguéra ohechauka peteĩ jehovasa'ỹ térã peteĩ jehovasa. Malaquías mbohapy omoĩ pe ñembojovake pe jevy rehe. Miller kerayvoty omomba'e guasu pe sacerdocio ha pe marandu jeguerujey mokõivéva. Apocalipsis diecinueve ohechauka Ñandejára ehérsito oñemopu'ãva, oñembotovévo peteĩ trompéta marandu Islam rehegua ñe'ẽmondo.
The test that precedes the litmus test of the trumpet message is the second and it is the temple test. Miller’s dream produces a doubling, that is always associated with the second test, for Miller’s dream uses jewels as both the messages and the messengers. The temple test involves the application of the line upon line methodology of the latter rain. It requires the priests to see the temple in the various lines of prophecy in order to align the messages. The dirt brush man’s larger casket is the temple of the one hundred and forty-four thousand, and Malachi’s storehouse is the same. The heart of the temple furnishing is the ark of the covenant, which the covering cherubim’s continually look to, thus emphasizing the focus of all holy beings. The holy in this history need to look unto the temple and gaze into the ark.
Pe prueba omotenondéva pe prueba de tornasolva marandu trompeta rehegua ha’e mokõiha, ha ha’e pe témplo rehegua prueba. Miller képe omoheñói peteĩ joajúva mokõive hag̃ua, upéva akóinte oñembojoaju pe mokõiha prueba ndive; Miller képe niko oipuru ita jeguaka porãva mokõivéva ramo, marandu ramo ha avei marandu rerahaha ramo. Pe témplo rehegua prueba oike pe método “línea sobre línea” rehegua ñemoĩme, ama pyahu paha rehegua. Ojerure pa’ikuérape ohecha hag̃ua pe témplo opaichagua profesía línea-kuérape ikatu hag̃uáicha omohenda porã pe marandukuéra. Pe kuimba’e cepillo yvytĩ rehegua ryru guasuve ha’e pe témplo umi cien cuarenta y cuatro mil rehegua, ha Malaquías ryru ñongatuha ha’e upeichaite avei. Pe mueblekuéra témplo pegua apytépe pe iñimportantevéva ha’e pe arca del pacto, ha umi querubín oñuãva pe arca akóinte oma’ẽ hese; péicha oñemomba’eguasu opa umi mba’e marangatu ojejapysaka hese. Umi marangatu ko tembiasakuepegua tekotevẽ oma’ẽ pe témplore ha oma’ẽ pypuku pe árcape.
The temple of the one hundred and forty-four thousand is the subject of Leviticus twenty-three and it presents a historical line that was fulfilled in the time of Christ with what Sister White calls “the Pentecostal season.” From the resurrection unto Pentecost, or from December 31, 2023 unto the Sunday law Leviticus twenty-three’s prophetic line represents the temple of the one hundred and forty-four thousand. That history begins with a waymark of three steps followed by five days and it ends with a waymark of three steps followed by five days. In the middle of the alpha and omega histories is the thirty days of sealing the priests. That overall line begins with the seventh-day Sabbath and ends with the seventh-year Sabbath. At this level the temple of the one hundred and forty-four thousand is the ark that will carry 8 souls to the earth made new, and it is also the ark of the covenant that is shadowed by two angels, just as the two Sabbaths shadow the temple of the priesthood of the one hundred and forty-four thousand represented with the Pentecostal season.
Pe témplo umi cien cuarenta y cuatro mil rehegua hína Levítico mokoipaapy pegua mba’e, ha ohechauka peteĩ línea histórica oñekumplíva’ekue Cristo ára peve, pe Hermana White ohenóiva “pe estación pentecostal” ramo. Pe resurrección guive Pentecostés peve, térã diciembre 31, 2023 guive ley dominical peve, pe línea profética Levítico mokoipaapy pegua orrepresenta pe témplo umi cien cuarenta y cuatro mil rehegua. Upéva ñepyrũ peteĩ hito oguerekóva mbohapy paso, upéi cinco ára; ha opa avei peteĩ hito oguerekóva mbohapy paso, upéi cinco ára. Pe mbytépe umi historia alfa ha omega rehegua oĩ umi treinta ára oñeselláva’ekue pa’i kuérape. Pe línea tuichakue ñepyrũ pe sábado ára sieteha reheve ha opa pe sábado arýpe sieteháme. Ko nivel-pe pe témplo umi cien cuarenta y cuatro mil rehegua ha’e pe arca oguerahátava 8 ánga yvy oñemoambuéva pyahúpe, ha avei ha’e pe arca del pacto ojejaho’íva mokõi ánhel reheve, peteĩchaite umi mokõi sábado ojepysóva’icha pe témplo sacerdocio rehegua umi cien cuarenta y cuatro mil rehegua, ojejhechaukáva pe estación pentecostal rupive.
Leviticus twenty-three is about the priesthood of the one hundred and forty-four thousand during the final manifestation of the Pentecostal season that began at Christ’s resurrection and continued until fifty days later at the Day of Pentecost. The Pentecostal season is established when the first twenty-two verses of Leviticus twenty-three is aligned with the last twenty-two verses. William Miller’s dream identifies that the jewels of God’s word are both the message and the messengers.
Levítico veintitrés trata del sacerdocio de los ciento cuarenta y cuatro mil durante la manifestación final de la estación pentecostal que comenzó en la resurrección de Cristo y continuó hasta cincuenta días después, en el Día de Pentecostés. La estación pentecostal queda establecida cuando los primeros veintidós versículos de Levítico veintitrés se alinean con los últimos veintidós versículos. El sueño de William Miller identifica que las joyas de la palabra de Dios son tanto el mensaje como los mensajeros.
“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.” Life Sketches, 429.
“Areko heta oportunidad iporãite ahupyty hag̃ua peteĩ jeikove rehegua tembiasa. Che areko kuri tembiasa pe marandu peteĩha, mokõiha ha mbohapyha anhel rehegua ndive. Umi anhel ojehechauka oveve hag̃uáicha yvága mbyte rupi, omoherakuãvo ko yvy ári peteĩ marandu ñeñangarekorã, ha oguerekóva peteĩ relación directa umi tapicha oikóvare ko yvy rembiasakue ára pahápe. Avave ndoikuaái koʼã anhel ñeʼẽ, pórke haʼekuéra peteĩ símbolo ohechauka hag̃ua Tupã tavayguakuérape ombaʼapóva peteĩ ñeʼẽme yvága arapy tuichakue ndive. Kuimbaʼe ha kuña, Tupã Espíritu omyesakãva chupekuéra, ha oñemomarangatúva añeteguáre rupive, omoherakuã umi mbohapy marandu iñordenpe.” Life Sketches, 429.
The angels are symbols of God’s people who proclaim the message represented by the angel.
Umi ánhel ha’e símbolo Tupã retãyguakuéra rehegua, omomarandúva pe marandu ojehechaukáva pe ánhel rupive.
“Time is short. The first, second, and third angel’s messages are the messages to be given to the world. We hear not literally the voice of the three angels, but these angels in Revelation represent a people who will be upon the earth and give these messages.
“Aravo mbykymi. Peteĩha, mokõiha ha mbohapyha ánhel rembiapoukapy kuéra ha’e umi marandu oñeme’ẽ va’erã yvórape. Ndahendúi añetépe umi mbohapy ánhel ñe’ẽ, hákatu ko’ã ánhel Apocalípsis-pe ohechauka peteĩ tavayguakuéra oĩtava yvy ári ha ome’ẽtava ko’ã marandu.
“John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.
“Juan ohecha ‘Ambue ánhel ou yvágagui, oguerekóva tuicha pokatu; ha opa yvy omimbi heko mimbipápe.’ Apocalipsis 18:1. Upéva pe tembiapo ha’e Tupã tavayguakuéra ñe’ẽ omyasãiva peteĩ marandu ñemomarandurã mundo pukukue.” The 1888 Materials, 926.
Angels represent the people who give the messages represented by the angels. William Miller is represented prophetically in a multitude of applications. One of those applications is that Miller is represented by the first and the last time prophecies he was led to proclaim. The seven times or 2,520 years that ended in 1798, was Miller’s alpha discovery and the cleansing of the sanctuary at the end of 2,300 evenings and mornings on October 22, 1844 was Miller’s omega discovery. Millerite history is represented from 1798 to 1844, and though it was the history of the first and second angels’ it is called by the name of the messenger of that history. Millerite history identifies that Miller was the “voice” proclaiming the first and second angels’ message, and the first angel announced the beginning of judgment on October 22, 1844, and the first angel arrived at the time of the end in 1798, at the conclusion of the “seven times” scattering of the kingdom of Israel. Miller is a symbol of both the 2,520-year prophecy and the 2,300-year prophecy.
Umi ánhel ohechauka umi tapicha ome'ẽva umi marandu ojehechaukáva umi ánhel rupive. William Miller ojehechauka profétikamente heta aplicación-pe. Peteĩva umi aplicación apytégui ha'e Miller ojehechaukaha umi profecía ára rehegua peteĩha ha pahápe, ha'e oñemotenondéva omombe'u hag̃ua. Umi siete tiempos térã 2.520 ary, opa va'ekue 1798-pe, ha'e va'ekue Miller descubrimiento alfa; ha pe ñemopotĩ santuario rehegua, opa rire 2.300 ka'aru ha pyhareve, 22 jasypa 1844-pe, ha'e va'ekue Miller descubrimiento omega. Pe tembiasakue Millerita ojehechauka 1798 guive 1844 peve, ha jepe ha'e va'ekue pe peteĩha ha mokõiha ánhel rembiasakue, oñembohéra pe mensajéro upe tembiasakue rehegua réra rupi. Pe tembiasakue Millerita ohechauka Miller ha'eha pe “ñe'ẽ” omomarandúva pe peteĩha ha mokõiha ánhel marandu, ha pe peteĩha ánhel omombe'u va'ekue juicio ñepyrũ 22 jasypa 1844-pe, ha pe peteĩha ánhel oguahẽ va'ekue pe ára paha-pe 1798-pe, opa jave pe “siete tiempos” ñemosarambi Reino de Israel rehegua. Miller ha'e peteĩ símbolo mokõivéva profecía 2.520 ary rehegua ha profecía 2.300 ary rehegua.
The first waymark of 1798 announced that the judgment would begin when the 2,300-years ended on October 22, 1844. Then the Lord opened up the light of the seventh-day Sabbath, and it was His intent to finish the work, so He attempted to open up further light upon the seven times in 1856, but rebellion was manifested, instead of faith. The seven times is the alpha of Millerite history and the 2,300 is the omega.
Pe peteĩha tape rechaukaha 1798-pegua omoherakuã vaʼekue pe juicio oñepyrũtaha umi 2.300 ary opa vove 22 jasypa 1844-pe. Upéi Ñandejára oikuaauka porã pe ára poapyha pytuʼu marangatu rehegua tesakã, ha Ipyʼapýpe oĩkuri omohuʼã hag̃ua pe tembiapo; upévare oñehaʼã oikuaauka hag̃ua tesakãve umi siete tiempos rehe 1856-pe, ha katu ojehechauka hag̃ua jeroviaʼỹ, jerovia rendaguépe. Umi siete tiempos haʼe pe alfa pe tembiasakue Millerita-pe, ha umi 2.300 haʼe pe omega.
The seven times is represented by the seventh-year Sabbath and the 2,300 is represented by the seventh-day Sabbath. Millerite history is represented by 1798 and 1844, and 1798 represents the seven times and 1844 represents the 2,300 years. Those two Sabbaths are the bookends to the history represented in Leviticus twenty-three. Those two Sabbaths represent two messages, that make one message. Those two messages represent the Millerites, for the people that proclaim the messages represent the angels that symbolize the message. 1798 the first angel arrived and in 1844 the third angel arrived.
Pe “mokõi ary” oñeteĩva pe sábado ary pokõha rehe, ha pe 2.300 oñeteĩva pe sábado ára pokõha rehe. Pe tembiasakue Millerita oñeteĩ 1798 ha 1844-pe, ha 1798 ohechauka pe mokõi ary, ha 1844 ohechauka pe 2.300 ary. Umi mokõi sábado hína umi yvyra paha omoĩva tembiasakue oñeteĩva Levítico mokõipa mbohapy-pe. Umi mokõi sábado ohechauka mokõi marandu, ojapóva peteĩ marandu. Umi mokõi marandu ohechauka umi Millerita-kuérape, pórke umi tavayguakuéra omombe’úva umi marandu ohechauka umi ánhel-kuérape, ha’ekuéra símbolo pe marandu rehegua. 1798-pe ou pe ánhel peteĩha, ha 1844-pe ou pe ánhel mbohapyha.
Leviticus twenty-three has seven feasts and seven holy convocations, though every feast is not a holy convocation and vise versa. The feasts all fall between the first and the last holy convocation, which is the seventh-day Sabbath in the beginning and the seventh-year Sabbath at the end. The history of the feasts is bookended with the two Sabbaths that represent William Miller and the Millerites.
Levítico veintitrés oguereko siete arete guasu ha siete aty marangatu, jepe opaite arete guasu ndaha’éi peteĩ aty marangatu, ha upéicha avei ndopaite aty marangatu ndaha’éi peteĩ arete guasu. Opaite arete guasu oiko pe aty marangatu peteĩha ha pe paha apytépe, ha’éva pe sábado ára sieteha iñepyrũme ha pe sábado arýpe sieteha ipahápe. Pe tembiasakue umi arete guasu rehegua oñemboty mokõi sábado rupive, umíva ohechaukáva William Miller ha umi Millerita-kuérape.
When the first twenty-two verses and the last twenty-two verses are combined in Leviticus twenty-three the Pentecostal season is identified. The structure that is established by bringing the lines together is absolutely divine. The Pentecostal season of the structure clearly illustrates the three steps of the three angels. It bears the signature of “Truth.” It bears the signature of Alpha and Omega. It bears the signature of Palmoni. It leads a student to the very heart of the Most Holy Place. It identifies the temple of the one hundred and forty-four thousand. It extends all the way to the earth made new.
Oñembojoajúramo umi mokõi paʼũmby peteĩha ha umi mokõi paʼũmby paha Levítico mokõi paʼũmby mbohapy-pe, ojekuaa porã pe ára pytyvõ Pentecostés rehegua. Pe ñemohenda oñemopyendáva oñembojoajúvo umi línea haʼe añetehápe Tupãguaete. Pe ára pytyvõ Pentecostés rehegua upe ñemohenda-pe ohechauka hesakã porã umi mbohapy jepytaso umi mbohapy ánhelgui. Ogueraha “Añetegua” réra techaukaha. Ogueraha Alpha ha Omega réra techaukaha. Ogueraha Palmoni réra techaukaha. Ogueraha peteĩ temimboʼépe pe Tenda Marangatúvape, imarangatuvéva mbytépe voi. Ohechauka pe témplo umi cien cuarenta y cuatro mil rehegua. Oñemyasãi opa peve yvy ojejapo pyahúva peve.
This truth of Leviticus twenty-three is now being unsealed in connection with the temple test that precedes the litmus and third test. The third angel arrived in 1844, and then again at 9/11 and then again in 2023. When the third angel arrived in 1844 the faithful were to by faith follow Christ into the Most Holy Place. Leviticus twenty-three is the path into the Most Holy Place and represents an element of the temple test. John was told to measure the temple and also the worshippers therein.
Ko añetegua Levítico veintitréspegua ko'ág̃a ojeipe'a hína pe prueba tupaópeguándi ojoajúva pe prueba litmus ha pe mbohapyha prueba mboyve. Pe mbohapyha ánhel og̃uahẽkuri 1844-pe, ha upéi jey 9/11-pe ha upéi jey 2023-pe. Pe mbohapyha ánhel og̃uahẽrõ guare 1844-pe, umi jeroviaha ojeroviávo osegiva'erãkuri Cristo-pe pe Tenda Santísimope. Levítico veintitrés ha'e pe tape oike hag̃ua pe Tenda Santísimope ha ohechauka peteĩ mba'e pe prueba tupaópeguágui. Juan-pe oje'e va'ekue tomedi hag̃ua pe tupaópe ha avei umi upépe omomba'eguasúva.
Miller’s casket is the temple and the jewels are the worshippers therein. Malachi’s storehouse is the temple and the tithes are the worshippers therein. The Pentecostal season, as represented in the line upon line application of Leviticus twenty-three represents the temple of the one hundred and forty-four thousand. More directly it illustrates the ark of the covenant, with the covering cherubs looking at the Ten Commandments, Aaron’s rod that budded and the golden pot of manna.
Miller ryru niko pe témplo ha umi joya niko umi oñemombaʼeguasúva ipype. Malaquías oñeʼẽva pe ñeñongatuháre niko pe témplo ha umi décima niko umi oñemombaʼeguasúva ipype. Pe ára Pentecostal, ojehechaukaháicha pe “línea ári línea” jeiporúpe Levítico mokõipa mbohapy, ohechauka pe témplo umi cien cuarenta y cuatro milgua. Añetehápe, ohechauka hag̃ua pe ára pe arca del pacto, umi querubín oñemoʼãva ojesareko pe Diez Mandamientos rehe, Aarón yvyra hoky vaʼekue rehe ha pe kambuchi óroguigua maná rehe.
The covering cherubs are angels, and angels represent a message and the messenger. The message that is the alpha message of Leviticus twenty-three is the seventh-day Sabbath, and the omega message is the seventh-year Sabbath. Both are messages, and they are also the alpha and omega messages of William Miller and the Millerites, with the fulfillment of the “seven times,” in 1798, a symbol of the seventh-year Sabbath, and in 1844, God led His people into the Most Holy Place, where they discovered the seventh-day Sabbath. Those two Sabbaths are the first and last holy convocations in Leviticus twenty-three, and the Pentecostal season is positioned between them both, just as the ark was positioned between the two covering cherubs.
Umi querubín oveveha hína ánhelkuéra, ha umi ánhelkuéra ohechauka peteĩ marandu ha pe marandu rerahaha. Pe marandu ha’éva pe marandu alfa Levítico mokõipa mbohapy-pe ha’e pe sábado ára pokõiha gua, ha pe marandu omega ha’e pe sábado ary pokõiha gua. Mokõivéva ha’e marandu, ha upéicha avei ha’e hikuái pe marandu alfa ha omega William Miller ha umi Millerita-kuéra rehegua, pe “siete tiempos” ñemohu’ã reheve, ary 1798-pe, peteĩ símbolo pe sábado ary pokõiha guágui, ha ary 1844-pe, Tupã ogueraha Itavayguakuérape pe Tenda Santísimo-pe, upépe oikuaa hikuái pe sábado ára pokõiha gua. Umi mokõi sábado ha’e umi ñembyaty marangatu peteĩha ha paháva Levítico mokõipa mbohapy-pe, ha pe ára Pentecostés rehegua temporada oñemoĩ mbytépe mokõivéva apytépe, peteĩcha pe arca oñemoĩ haguéicha umi mokõi querubín oveveha apytépe.
The temple is to be measured, and it includes leaving off the courtyard that is given to the Gentiles. At the Sunday law judgment for the house of God ends, and the judgment of the Gentiles begins. The times of the Gentiles ended in 1798, at the end of 1,260 years, and at the end of three and a half days, (a symbol of 1,260) John was to leave off the courtyard.
Pe témplo oñemedi va’erã, ha upéva oike ojeheja hag̃uáicha pe korapy oñeme’ẽva’ekue umi Gentílpe. Pe léi dominical juisiope, opa Tupã róga rehegua huísio, ha oñepyrũ umi Gentíl kuéra huísio. Umi tiémpo umi Gentíl rehegua opa va’ekue ary 1798-pe, opa rire 1.260 ary, ha opa rire mbohapy ára ha mbyte, (peteĩ techaukaha 1.260 rehegua), Juan oheja va’erã pe korapy.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Ha cheve oñeme’ẽ chéve peteĩ takuára peteĩ yvyraicha; ha pe ánhel opyta he’ẽvo: Epu’ã ha emedi Tupã tupaópe, pe altar, ha umi oporomomba’éva ipype. Ha pe korapy oĩva tupaópe okápe eheja hag̃uáicha, ha ani emedi; oñeme’ẽgui umi tetã ambuévape; ha pe táva marangatu opyrũta hikuái iñakã ári mokõiha mokõipa jasy. Apocalipsis 11:1, 2.
The court was to be left off, for it was given to the Gentiles, who trod it under foot for three and a half days, or forty-two months.
Pe korapy okapeguáva ojeheja vaʼerã, oñemeʼẽgui vaʼekue umi tetã ambuegua-pe, haʼekuéra opyrũ vaʼekue hese mbohapy áño mbyte térã mokõi irundy jasy.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Haʼekuéra hoʼáta kyse puku hãimbe rupi, ha oñemonguatáta tembiguáiramo opa tetãme; ha Jerusalén oñepyrũta oñembohasa hag̃ua yvýre umi tetã ambuegua rehe, peve oñekumpli pe ára kuéra umi tetã ambueguápe guarã. Lucas 21:24.
The times of the Gentiles was fulfilled in 1798, when the book of Daniel was unsealed.
Aryʼỹ kuéra ára oñembotýkuri 1798-pe, Daniel kuatiañeʼẽ oñeipeʼa hag̃ua isellogui.
“In the temple at Jerusalem a low wall separated the outer court from all other portions of the sacred building. Upon this wall were inscriptions in different languages, stating that none but Jews were allowed to pass this boundary. Had a Gentile presumed to enter the inner enclosure, he would have desecrated the temple, and would have paid the penalty with his life. But Jesus, the originator of the temple and its service, drew the Gentiles to Him by the tie of human sympathy, while His divine grace brought to them the salvation which the Jews rejected.” The Desire of Ages, 194.
“Pe témplo Jerusalén-pe peteĩ muralla michĩ omboja’o pe patio okapeguápe opa ambue hendágui pe óga marangatupegua. Ko muralla ári oĩkuri jehaipy heta ñe’ẽme, he’íva avave ndaha’éiva judío noñemoneĩri hag̃uã ohasa ko límite. Oiméramo peteĩ gentil oñeha’ãva’ekue oike pe korapy hyepypeguápe, omongy’áva’erãmo’ã pe témplo, ha opaga va’erãmo’ã upe pena hekove reheve. Péro Jesús, pe omoñepyrũva’ekue pe témplo ha ipypegua servicio, ogueru umi gentil-kuérape hendápe yvypóra mborayhu joaju rupive, ha Iporãite hag̃ua Tupãguigua ogueru chupekuéra pe salvación umi judío ombotovéva’ekue.” The Desire of Ages, 194.
December 31, 2023 ended the three and a half prophetic days from the disappointment of July 18, 2020. That three and a half years identifies that a prophetic message would then be unsealed, and that the times of the Gentiles was fulfilled, and left off of the measuring of the temple and the worshippers therein. At the Sunday law, which in the Pentecostal season was the Day of Pentecost, judgment passes unto the Gentiles. When we leave off the times of the Gentiles when measuring the temple of the one hundred and forty-four thousand, we find that December 31, 2023 unto the Sunday law is the temple.
31 jasypakõi ary 2023-pe opa mbohapy árape ha mbyte profético pe ñembotavy guasu 18 jasypokõi ary 2020 guive. Umi mbohapy ary ha mbyte ohechauka upérõ peteĩ marandu profético ojeipe’ataha, ha opa hague umi aravo tetã ambuegua rehegua, ha ojehejataha pe tupãóga ha umi upépe omomba’égui ñemediha. Pe léi domingo jave, ha’éva pe ára pentecostal ryepýpe Pentecostés ára, pe huísio ohasa umi tetã ambueguápe. Jahéja jave umi aravo tetã ambuegua rehegua ñamediávo pe tupãóga umi cien cuarenta y cuatro mil rehegua, jajuhu 31 jasypakõi ary 2023 guive pe léi domingo peve ha’eha pe tupãóga.
The witness of the temple is that it is raised up in two steps; first the foundation, then the temple is identified as finished when the foundation stone that was rejected, marvelously becomes the head of the corner. The foundation was laid when ancient Israel came out of Babylon in the history of the first decree, and the temple was finished in the history of the second decree, but before the third decree. The foundational test occurred in 2024 and we are now in the temple test. That temple test ends at the third and litmus test, and the temple test requires God’s people to measure the temple.
Pe témplo remimbe’u ha’e hína oñemopu’ãha mokõi jepyso rupive; peteĩha, oñemoĩ pe fundamento, ha upéi pe témplo ojehechauka opa hag̃uáicha upe ita fundamento rehe oñemombóvare, hechapyrã hag̃uáicha, oiko ramo pe eskína akãguasu ramo. Pe fundamento oñemoĩ va’ekue yma Israel osẽrõ guare Babilóniagui pe peteĩha decreto rembiasakuepe, ha pe témplo opa va’ekue pe mokõiha decreto rembiasakuepe, ha katu mbohapyha decreto mboyve. Pe prueba fundacional oiko va’ekue ary 2024-pe ha ko’ág̃a ñande jaime pe témplo prueba-pe. Upe témplo prueba opa pe mbohapyha ha prueba decisiva-pe, ha pe témplo prueba ojerure Tupã retãyguápe tomedi pe témplo.
The temple in Leviticus twenty-three is raised up from December 31, 2023 unto the Sunday law, and within that prophetic history the three tests that always occur when a prophecy is unsealed are represented. The last of the three is the litmus test, that was represented by the Exeter camp meeting. At that meeting you either attended the meetings in the tent where Elder Snow twice presented his message of the true Midnight Cry, or you attended the emotional and unbalanced meetings over at the Watertown tent. When the meetings ended the message of the true Midnight Cry went like a tidal wave. Exeter was the litmus test, and the litmus test represents the sealing.
Pe témplo Levítico mokõipaapy ha mbohapyhápe ojejapo jey 31 de diciembre de 2023 guive pe léi dominical peve, ha upe tembiasakue profético ryepýpe ojehechauka umi mbohapy prueba tapiaite oikóva peteĩ profecía ojepe’ávo. Pe paha umi mbohapygui hína pe prueba litmus, upéva ojehechaukava’ekue pe aty Exeter-pe. Upe atyhápe nde térã reimeva’erãkuri umi ñembyaty óga-kárape, moõ Elder Snow mokõi jey oikuaauka hembiayhu pe verdadero Midnight Cry rehegua, térã reimeva’erãkuri umi ñembyaty emoción reheguápe ha ndaijojaháivape pe Watertown róga-kára gotyo. Opa rire umi ñembyaty, pe marandu pe verdadero Midnight Cry rehegua osẽ peteĩ y guasu rembe’yicha. Exeter ha’e pe prueba litmus, ha pe prueba litmus orrepresenta pe sellamiento.
The Exeter camp meeting was typified by Christ triumphal entry into Jerusalem, and Lazarus led the ass Jesus rode upon. Lazarus death was the disappointment of July 18, 2020, but he was also Christ’s crowning miracle and the “seal” of His divinity.
Pe aty Exeter camp-megua ojehechauka Cristo oike hag̃ua jejopy’ỹme Jerusalénpe, ha Lázaro ogueraha pe mburika Jesús oĩ hague hi’ári. Lázaro mano ha’e pe ñembyasy guasu 18 jasypokõi ary 2020-pe, ha upéicharõ jepe, ha’e avei pe milagro ojeguerohorývéva Cristo rehegua ha pe “sello” idivinidad rehegua.
“Had Christ been in the sickroom, Lazarus would not have died; for Satan would have had no power over him. Death could not have aimed his dart at Lazarus in the presence of the Life-giver. Therefore Christ remained away. He suffered the enemy to exercise his power, that He might drive him back, a conquered foe. He permitted Lazarus to pass under the dominion of death; and the suffering sisters saw their brother laid in the grave. Christ knew that as they looked on the dead face of their brother their faith in their Redeemer would be severely tried. But He knew that because of the struggle through which they were now passing their faith would shine forth with far greater power. He suffered every pang of sorrow that they endured. He loved them no less because He tarried; but He knew that for them, for Lazarus, for Himself, and for His disciples, a victory was to be gained.
“Cristo oĩrire pe koty hasývape, Lázaro nomanomo’ãikuri; Satanás ndojeguerekóigui moõve pu’aka hese. Mano ndaikatúi va’ekue omombo hi’ýva Lázaro rehe Tekove Mbohára renondépe. Upévare Cristo opyta mombyry. Oheja pe enemigo ojeporu hag̃ua ipu’akáre, ikatu hag̃uáicha upéi omosẽ chupe tapykue gotyo, peteĩ ñorairõhára oñemomba’epyrévapeicha. Opermiti Lázaro ohasa hag̃ua mano poguýpe; ha umi ermána oñembyasýva ohecha iñermáno oñemoĩha pe tyvýpe. Cristo oikuaa porãkuri, ohecháramo iñermáno rovamano, ijerovia Hese, iÑepysyrõhárare, oñeha’ãmbaitetaha. Péro Ha’e oikuaa avei, pe ñorairõ ohasáva ko’ág̃a rupive, ijerovia osẽtaha tenonderã mombyryvéva pu’akápe. Ha’e ohasa hendivekuéra opa mba’easy ñembyasy rehegua ohasáva’ekue. Ndoahayhuvéi michĩve chupekuéra opytáre; ha katu oikuaa porãkuri, hesekuéra hag̃uáicha, Lázaro rehe hag̃uáicha, Hese hag̃ua, ha hemimbo’ekuéra rehe hag̃uáicha, tekotevẽha oñehupyty peteĩ jeity.”
“‘For your sakes,’ ‘to the intent ye may believe.’ To all who are reaching out to feel the guiding hand of God, the moment of greatest discouragement is the time when divine help is nearest. They will look back with thankfulness upon the darkest part of their way. ‘The Lord knoweth how to deliver the godly,’ 2 Peter 2:9. From every temptation and every trial He will bring them forth with firmer faith and a richer experience.
“‘Pendekuéra rehehápe,’ ‘peguerovia hag̃ua.’ Opa umi ohekáva oñandu hag̃ua Tupã po oguerohorýva ha omboguatáva, pe aravo oñeñanduvéva py’a kangy ha ñembyasy hína pe aravo pe pytyvõ yvágagui hi’aguĩvéva. Ha’ekuéra oma’ẽ jeýta tapykue gotyo aguyjevete reheve hape iñypytũvéva rehe. ‘Ñandejára oikuaa mba’éichapa oipe’a hag̃ua umi hekojojávape,’ 2 Pedro 2:9. Opaichagua ñemoĩrã ha opaichagua jehasa asýgui Ha’e oguenohẽta chupekuéra jerovia mbaretevéva ha jeikuaapy ipirapirevéva reheve.
“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.
“Lázaro rendápe ou mbegue hag̃ua, Cristo oguereko vaʼekue peteĩ propósito poriahuverekopy rehegua umi ndojeroviáiva hese hag̃ua. Haʼe opyta are, ikatu hag̃uáicha omoingove jeyvo Lázarope omanóva apytégui omeʼẽ hetave hag̃ua hembyaty ijetuʼúva ha ndogueroviáiva peteĩ prueba ambue, haʼe añeteha ‘pe jeikove jey, ha pe tekove’. Ndoipotái vaʼekue ohejarei opaite esperanza umi tavayguakuéra rehe, umi ovecha mboriahu, okañýva Israel róga pegua. Ikorasõ ojeka hag̃uaicha hína ikangy hag̃ua ipyʼatĩʼỹ rehe. Iporiahuverekópe odesidi omeʼẽ hag̃ua chupekuéra peteĩ prueba ambueve, haʼeha pe Moingovejeyhára, pe peteĩnte ikatúva ogueru hesakãme tekove ha jeikove opaʼỹva. Kóva vaʼerã peteĩ prueba umi paʼikuéra ndaikatumoʼãi hag̃ua ombohasa vai térã omyesakã vai. Upévare ombeguékuri ohóvo Betániape. Ko milágro guasuite, Lázaro ñemongove jey, vaʼerã omoĩ Ñandejára sello hembiapóre ha heʼíva hese divinidad rehe.” The Desire of Ages, 528, 529.
The triumphal entry began with the loosing of an ass for Christ to ride upon.
Jeike yvate porã ñepyrũ oñepyrũ vaekue peteĩ vúrro oñembojera haguã Cristo ojupi hag̃ua hese.
And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. And the disciples went, and did as Jesus commanded them. Matthew 21:1–6.
Ha oñemboja Jerusalén rehe, ha og̃uahẽmbotávo Betfagépe, Olivoty yvytýpe, upérõ Jesús omondo mokõi hemimbo'e, he'ívo chupekuéra: Tapeho pe táva pene renondépe oĩvape, ha pya'e eterei pejuhúta peteĩ mburika ñapytĩmby, ha imemby ra'y hendive; pejora chupekuéra, ha pegueru che rendápe. Ha oĩramo avave he'íva peẽme mba'eve, peje va'erã: Ñandejára oikotevẽ hese kuéra; ha pya'e eterei omondóta chupekuéra. Ko'ã mba'e oiko opaite, oñembopaje hag̃ua pe maranduhára rupive he'ívaekue, he'ívo: Peje Sión rajýpe: Máina, nde Ruvicha guasu ou ne rendápe, ipy'a guapy, ha oguapy peteĩ mburika ári, ha peteĩ mburika ra'y ári, pe mymba mykymi memby ári. Ha hemimbo'ekuéra oho, ha ojapo Jesús omanda haguéicha chupekuéra. Mateo 21:1–6.
The Midnight Cry message joined the message of the second angel that had arrived at the first disappointment. In the time of Christ that disappointment was the death of Lazarus, and for the Millerites it was the failed prediction of 1843, that arrived on April 19, 1844. Both those disappointments represent July 18, 2020.
Pe “Sapy’a Pyhare Mbytegua” joaju pe marandu ánhel mokõihápe og̃uahẽ va’ekue pe ñembotavy peteĩha rire. Cristo tiémpope pe ñembotavy va’ekue Lázaro mano; ha umi Millerita-kuérape g̃uarã, pe profecía ndojehupytýiva 1843 rehegua, og̃uahẽ va’ekue 19 jasyrundy 1844-pe. Mokõivéva umi ñembotavy ohechauka 18 jasypokõi 2020.
In the Pentecostal season represented by Leviticus twenty-three the litmus test is represented by the threefold waymark of the feast of trumpets, Christ’s ascension and the Day of Atonement. Those three steps represent the litmus test in relation to the first two tests of the foundation and the temple. Those three steps come five days before the Sunday law of Pentecost and represent a lifting up of the one hundred and forty-four thousand as the ensign. If they pass the litmus test, they are lifted up, if they don’t, they are blown out of the windows of Miller’s dream.
Pe Pentekoste ára ojehechaukáva Levítico mokõipa mbohapy-pe, pe prueba decisiva ojehechaukáva pe mbohapykõi tape rechaukaha rupive: pe arete trompéta rehegua, Cristo jehupi yvágape ha pe Ñemoĩporã Ára. Umi mbohapy paso ohechauka pe prueba decisiva ojoajúva umi mokõi prueba peteĩha rehe, ha’éva pe cimiento ha pe témplo rehegua. Umi mbohapy paso oiko cinco ára mboyve pe léi dominical Pentekoste rehegua, ha ohechauka pe jehupi yvate gotyo umi cien cuarenta y cuatro mil rehegua, techaukaharãicha. Ohasáramo hikuái pe prueba decisiva, oñembohupi hikuái; ndohasáiramo, oñembotyryrýta Miller kerayvotýgui ventanakuéragui.
The third step of the sealing is the Day of Atonement and it represents the blotting out of sin. The second step is the lifting up of Malachi’s offering of Levites and the first step is the message of the trumpets. Since 1844 mankind has been living in the history of the sounding of the seventh trumpet. The external message of the seventh trumpet is the message of the third woe of Islam and the internal message of the seventh trumpet is Christ’s work of combining His Divinity with the humanity of the one hundred and forty-four thousand.
Pe mbohapyha ñembojeguakuaa rehegua ha’e pe Ára Ñemyatyrõha, ha upéva ohechauka angaipa ñembogue. Pe mokõiha mbohapyha ha’e pe jehupi Malakías ofrénda levitakuéra rehegua, ha pe peteĩha mbohapyha ha’e trompéta kuéra marandu. Ary 1844 guive yvyporakuéra oiko hína pe tembiasakue apytépe, pe séptimo trompéta oñehendu jave rehegua. Pe marandu okáguio pe séptimo trompéta rehegua ha’e pe mbohapyha ñehundi Islam rehegua marandu, ha pe marandu hyepypegua pe séptimo trompéta rehegua ha’e Cristo rembiapo, ombojoajúvo Ijapopyrã tee yvypórape umi cien cuarenta y cuatro mil rehe.
We will continue in the next article.
Jasegíta pe artíkulo oúva.
“In the writings of the prophets are portrayed scenes that, although hoary with age, appear to us in the freshness and power of new revelations. Through faith we understand that these records of God’s dealings with his people in past ages have been preserved in order that we may discern the lessons God desires to teach us by present-day experiences.
“Maranduhára kuéra jehaípe oñemoha’ãnga umi escena, tuja etereíramo jepe, ojehechauka ñandéve peteĩ pyahu marandu pyahúvaicha ipyahúva ha ipokatu hag̃uáicha. Jeroviá rupive ñantende ko’ã kuatia ñeñongatuha Tupã rembiapo hembipota tavayguakuéra ndive ymaite guive, ikatu hag̃uáicha jahechakuaa umi mbo’epy Tupã oipotáva ñanembo’e umi mba’e jahasávare ko’ág̃arupi.”
“Living, as we are, in no less momentous a period than that just prior to Christ’s second advent, we need to be especially careful to avoid making mistakes similar to those made by the Jews living in the time of Christ’s first advent.
“Ñaikotevérõ, ñande roikoháicha, peteĩ ára iñimportánteva ndopytavéiva pe oikovaʼekuévagui Cristo ou jeýta mboyve, tekotevẽ ñañangarekove hag̃ua ani hag̃ua jajavy umi javy ojapovaʼekuéicha umi judío oikovéva Cristo ou raẽha jave.”
“Like the Jewish leaders, who gradually devised a formal system of worship, in which the importance of unessential matters was greatly magnified, some men are now in danger of losing sight of the important truths applicable to this generation, and of seeking for those things that are new, strange, entrancing.
“Umi mburuvicha judío-kuéraicha, mbeguekatúpe omoheñóiva peteĩ sistema formal de adoración, upépe umi mba’e ndaha’éiva esencial importancia oñembotuicha eterei hague, oĩ ko’ág̃a avei algunos kuimba’e oĩva peligro-pe operde hag̃ua hechágui umi añetegua iñimportánteva ko generación-pe g̃uarã, ha oheka hag̃ua umi mba’e pyahu, extraño, ha ojagarráva akãme.”
“There is need of cherishing elevated principles. Those who search after and advocate fanciful ideas need to be taught what is truth before they attempt to teach others. Man-made theories and suppositions are not to be sought after as truth.
Tekotevẽ ñañongatu principios yvate. Umi oheka ha omoherakuãva temimo’ã ñembotavy rehegua tekotevẽ oñembo’e chupekuéra mba’épa hína pe añetegua ohekombo’e mboyve ambuépe. Teoríakuéra ha ñeimo’ãnguéra yvypóra ojapóva ndaha’éi ojehekáva añetegua ramo.
“There are many who are as true as steel to principle, and these will be helped and blessed; for they are weeping between the porch and the altar, saying, ‘Spare thy people, O Lord, and give not thine heritage to reproach.’ We must let the foundation principles of the third angel’s message stand out clear and distinct. The great pillars of our faith will hold all the weight that can be placed upon them.
“Oĩ heta oĩva imbarete hag̃ua akóinte pe principio rehe, ha koʼãva oñepytyvõta ha oñevendisiáta; haʼekuéra niko hasẽ hína pe korapy yvate ha pe altar mbytépe, heʼívo: ‘Eporiahuvereko nde retãre, Ñandejára, ha ani remeʼẽ nde erénsia jejaʼópe.’ Tekotevẽ jaheja hag̃ua pe mboʼe tenondegua pe marandu mbohapyha ánhel rehegua ojajái porã ha ojekuaa hag̃uáicha hesakã porã ha iñambue hag̃uáicha. Umi yvyra guasu ñande jerovia rehegua ogueropuʼakáta opa mbaʼe pohýi ikatúva oñemoĩ hiʼári.”
“In this age of error, of day-dreaming and reverie, we need to learn the first principles of the doctrine of Christ. Let us strive to be able to say with the apostle, ‘We have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ.’ The Lord calls upon us to follow high and noble principles.
“Ko ára jejavygua, arakuaa’ẽ ha ñeñandu reietepegua, tekotevẽ ñañemoarandu Cristo doctrina ypykuekuéra rehe. Ñañeha’ãkena ikatu hag̃uáicha ja’e apóstol ndive: ‘Ndorojapói hag̃ua peẽme ojekuaa ñande Ruvicha Jesucristo pu’aka ha ijujuha, mombe’ugua’u porã oñemoheñóiva rehe roñemopyenda.’ Ñandejára ohenói ñandéve jajapo hag̃ua umi principio yvate ha marangatu.”
“Truth, present truth, is all that the word of God represents it to be. The Lord would have his people keep themselves from all superfluities, from all that tends to mysticism. Let those who are tempted to indulge in fanciful, imaginary doctrines sink the shaft deep into the quarries of heavenly truth, and secure the treasure that means life eternal to the receiver. In the word there are the most precious truths. These will be found by those who study with earnestness; for heavenly angels will direct the search.
“Pe añetegua, añetegua ko’ág̃agua, ha’e opaite mba’e Tupã Ñe’ẽ ohechauka hag̃ua. Ñandejára oipotase ipuévlo oñangareko ijehegui opaichagua mba’e hetave’ỹva rehe, opa mba’e misticismo-pe ogueraháva rehe. Umi ojejuhúva jejopy vai guýpe ombohetase hag̃ua mbo’epy mba’eapohare, ta’ãngamýiva, toñapytĩ pypuku yvytyra yvagapegua añetegua itaju renda kuérape, ha toguereko pe mba’eporã ome’ẽva tekove opave’ỹva umi oguerohoryvape. Ñe’ẽme oĩ umi añetegua iporãitereíva. Ko’ãva ojuhúta umi oikekóva ñehesa’ỹijo hag̃ua kyre’ỹ reheve; yvagapegua ánhelkuéra niko omoakãta hekakuaa.”
“Referring to those who are now living upon the earth, Paul declared: ‘The time will come when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.’
«Oñe'ẽvo umi ko'ág̃a oikovéva ko yvy ári rehe, Pablo he'i va'ekue: “Oúta ára ndoguerojerokymo'ãiha pe doctrina hesãiva; síno, hembipota vai rupi, ombyatyta hag̃ua ijeheguio mbo'ehárape, ijapysakuéra ojepy'apyva'erã rupi ohenduse haguére mba'e pyahu; ha ombojevýta ijapysakuéra pe añetegua-gui, ha ojere hag̃ua umi mombe'upy gua'úpe.”»
“How significant, how soul-stirring, is the charge Paul gave at the time he prophesied concerning those who would not endure sound doctrine: ‘I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom: Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.’
“Ajépa, mba’éichapa tuicha ha omokyre’ỹva pe ánga, pe ñe’ẽmondo Pablo ome’ẽva upe jave oprofetisa ramo guare umi ndoaguantamo’ãiva pe doctrina hesãivape guarã: ‘Amandu’a nde rehe upévare Tupã renondépe, ha Ñandejára Jesucristo renondépe, ha’éva ohusgátava umi oikovévape ha umi omanóvape ijehechauka ha iguỹre: Emoherakuã pe ñe’ẽ; eime hag̃uáicha ára porãme ha ára vaipe; eñemoĩ hag̃ua jejavy rehe, eja’o, emokyre’ỹ, opaite paciencia ha doctrina reheve.’”
“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 oñemoirũva Tupã ndive oguata tekojojápe Kuarahy Reheguápe. Ndoñemomirĩri hikuái Ipytyvõharépe omongy’ávo hape Tupã renondépe. Yvágagui tesape overa hi’ári kuéra. Oñemboja aja ko yvy rembiasakue paha gotyo, tuichaiterei okakuaa iñakãrapu’ã Cristo rehegua ha umi profesía hese oñe’ẽva rehegua. Hikuái iporãiterei Tupã resa renondépe; oĩgui peteĩ ñeñondýpe Ita’ýra ndive. Chupekuéra guarã Tupã Ñe’ẽ iporã eterei ha hechapyrãva. Ohecha hikuái iñimportánsia. Añetegua ojehechauka chupekuéra. Pe doctrina ja’eha pe ñemongarai ojejaho’i peteĩ tesape kangýpe. Ohecha hikuái Ñandejára Escritura ha’eha pe llave oipe’áva opaite ñemimby ha ombohováiva opaichagua apañuãi. Umi ndohayhúiva oñeme’ẽ chupekuéra tesape ha oguata hag̃ua tesapépe ndaikatumo’ãi ontende pe temimby Tupãrayhu rehegua, katu umi ndopytaiva’ekue hesakã’ỹre ogueraha hag̃ua pe kurusu ha oho hag̃ua Jesús rapykuéri, ohecháta tesape Tupã tesapépe.” The Southern Watchman, 4 de abril de 1905.