Caesarea Philippi to Caesarea Maritima represents the period from the third to the ninth hour, which is divided at the sixth hour. The division of Caesarea to Caesarea was the Mount of Transfiguration. The Mount of Transfiguration aligns two other lines to the waymark of three steps that precedes the Pentecostal Sunday law by five days.
Cesarea Filipo guive Cesarea Marítima peve ohechauka pe ára pehẽngue mbohapyha aravo guive porundyha aravo peve, oñemboja’óva mbyte rupi poteĩha aravope. Pe ñemboja’o Cesarea guive Cesarea peve va’ekue ha’e va’ekue pe Yvyty Moambuehechaukarã. Pe Yvyty Moambuehechaukarã ombojoja mokõi ambue línea mbohapy tembiaporã rechaukahápe, omotenondéva po ára pe Léy dominical Pentecostalgua.
At the Mount, God the Father spoke a second time. The first time He spoke was at Christ’s baptism, the last time was just before the cross.
Yvytýpe ári, Tupã Ru oñeʼẽ jevy mokõiha jey. Peteĩha jey oñeʼẽ vaʼekue hína Cristo ñemongarai jave, ha ipahápe oñeʼẽ vaʼekue kurusu mboyve.
Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. John 12:27–29.
Koʼág̃a che ánga ojepyʼapy; ha mbaʼépa haʼéta? Che Ru, che resalva ko aravo-gui; ha upevarã voi aju ko aravo peve. Che Ru, emombaʼeguasu nde réra. Upérõ ou peteĩ ñeʼẽ yvágagui, heʼíva: Amombaʼeguasúma, ha amombaʼeguasu jevýta. Upévare umi tavayguakuéra oĩva upépe ha ohendúva, heʼi okyryrỹhague ára. Ambuekuéra katu heʼi: Peteĩ ánhel oñeʼẽ hendive. Juan 12:27–29.
God glorifies His name when He seals the one hundred and forty-four thousand and writes upon them His name.
Tupã omomba’eguasu Héra omoĩ hag̃ua sello umi cien cuarenta y cuatro mil rehe ha ohai hag̃ua hikuái ári Héra.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.
Pe oganávape, che ajapóta-ta peteĩ yvyra’yta ramo che Ru Tupã róga marangatupe, ha ndoikovéimo osẽ hag̃ua okápe; ha ahaitéta hi’ári che Ru Tupã réra, ha che Ru Tupã táva réra, ha’éva Jerusalén pyahu, oguejýva yvágagui che Ru Tupã rendágui; ha ahaitéta avei hi’ári che réra pyahu. Pe oguerekóva apysa, tohendu mba’épa Espíritu he’i umi iglésia-kuérape. Apocalipsis 3:12, 13.
At the Mount of Transfiguration, Peter, James and John were the only disciples present, as they were at the resurrection of Jairus’ daughter and also again at Gethsemane. Gethsemane, like unto the Father speaking in John twelve—came just before the cross. Gethsemane means “oil press,” identifying the oil test of the virgins. Gethsemane is the “crisis” that brings the soul “face to face with death,” and the wise virgins pass the test, for in the second temple test they came face to face with life, as Jesus taught “face to face” for thirty days.
Yvy Transfiguración-pe, Pedro, Santiago ha Juan añoite umi temimbo’e oĩva’ekue upépe, ha’ekuéra oĩhaguéicha avei Jairo rajy jeikove jevy-pe ha upéi jey Getsemaní-pe. Getsemaní, ojoguáva Túva ñe’ẽme’ẽ Juan mokõiha capítulo-pe guáicha, ouva’ekue kurusu mboyve. Getsemaní he’ise “aceite ñehũha,” ohechaukáva umi virgen-kuéra aceite ñeha’ã. Getsemaní ha’e pe “apytu’ũ vaietéva” oguerúva pe anga “omanóva rovake,” ha umi virgen arandu ohasa pe ñeha’ã, pórke pe mokõiha templo ñeha’ãme oĩkuri hikuái tekove rovake, Jesús ombo’éhaguéicha “rova rovái” mbohapy pa ára pukukue.
The first time the Father spoke was at Christ’s baptism and the first time He exclusively took Peter, James and John was when the twelve-year-old daughter of Jairus was resurrected. The resurrection of the twelve-year-old virgin aligns with the baptism of Christ, which symbolizes the power of the resurrection. The resurrection of Jairus’s daughter aligns with the baptism of Christ and Caesarea Philippi. Gethsemane and the troubling of Christ when the Father spoke just before the cross align with Caesarea Maritima.
Pe Túva oñe’ẽ ypy vaʼekue haʼe vaʼekue Cristo ñemongaraihápe, ha pe primera vez ogueraha hag̃ua haʼeñoite Pédrope, Santiago ha Juánpe, upéva oiko vaʼekue ojepuʼã jey ramo guare Jairo rajykuéra, peteĩ mitãkuña virgen orekóva doce ary. Pe ñemoingove jey pe mitãkuña virgen doce ary rehegua ojoaju Cristo ñemongarai rehe, upéva ohechauka ñemoingove jey puʼaka. Pe ñemoingove jey Jairo rajy rehegua ojoaju Cristo ñemongarai rehe ha Cesarea de Filipos rehe. Getsemaní ha Cristo pyʼatarova pe Túva oñe’ẽ ramo guare mboyve kurusúre ojoaju Cesarea Marítima rehe.
Line upon line Peter represents the one hundred and forty-four thousand who are sealed at Caesarea Philippi, when Simon Barjona’s name is changed to Peter. Once sealed at Panium, which is Caesarea Philippi, Peter goes to the sixth hour of the Mount, where he is lifted up as an ensign as he continues on to answer the call of Cornelius at Caesarea Maritima. At Caesarea Philippi Peter leaves the Exeter camp meeting with the seal of God and the message of the Midnight Cry to proclaim. The message of Islam as represented by the feast of trumpets carries Peter on to Caesarea by the sea. The message of Islam lifts up Peter to the view of the world, for Peter has predicted the prophetic arrival of Islam in advance of the feast of trumpets.
Línea ári línea Pedro ohechauka umi cien cuarenta y cuatro mil oñembotýva Cesarea de Filipope, araka’e Simón Barjona réra oñemoambue Pedrope. Oñembotýma rire Paniumpe, ha’éva Cesarea de Filipo, Pedro oho pe sexto horape Yvytýpe, upépe oñembohupi hag̃ua peteĩ techaukaháramo, osegívo ombohovái hag̃ua Cornelio ñehenói Cesarea Marítimape. Cesarea de Filipope Pedro oheja Exeter táva aty guasu pe Tupã sello reheve ha pe Pyhare Mbyte Sapy’a ñe’ẽmondo omoherakuã hag̃ua. Islam marandu, oñetechaukáva trompeta arete rupive, ogueraha Pedrope Cesareape yguasu rembe’ýre. Islam marandu omopu’ã Pedrope yvy ape ári ojehecha hag̃ua opa tetãygua renondépe, Pedro niko oikuaauka vaʼekue yma guive Islam profético ñeguahẽ trompeta arete mboyve.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Péina ápe, che amondo peẽme Elías maranduhára, ou mboyve pe ára guasu ha ipohýiva Ñandejára rehegua; ha ha’e omoambue jeýta túvakuéra py’a imembykuéra gotyo, ha mitãnguéra py’a itúva kuéra gotyo, ani hag̃uáicha aju ha ambyaiterei yvy peteĩ ñe’ẽvai reheve. Malaquías 4:5, 6.
Line upon line the Elijah message is the message that is premised upon aligning the fathers with their children. Elijah was Father Miller, who illustrates his children. The one hundred and forty-four thousand are the children of William Miller, and to turn the hearts of Miller to his children is to align Millerite history with the history of Elijah, as well as John the Baptist with the messenger associated with the one hundred and forty-four thousand. An element of the alignment of these four lines is that in each of the testing histories of Elijah, John and Miller the only message of present truth—was the message which came through the messenger.
Ta’ĩ ári ta’ĩ, pe marandu Elías rehegua hína pe marandu oñemopyenda túvakuéra oñembojoajúvo ita’ýra ndive. Elías ha’e va’ekue Túva Miller, ha upéva ohechauka ita’ýrape. Umi cien cuarenta y cuatro mil ha’e William Miller ra’ykuéra, ha ombojere hag̃ua Miller korasõ ita’ýra gotyo ha’e ombojoaju hag̃ua pe tembiasakue Miller rehegua pe tembiasakue Elías rehegua ndive, ha avei Juan el Bautista pe mensajero oñembojoajúva umi cien cuarenta y cuatro mil ndive. Peteĩ mba’e oĩva ko’ã irundy línea joajuhápe ha’e kávada peteĩva umi tembiasakue jehechapy rehegua Elías, Juan ha Miller-pe, pe marandu añetegua añeteguáva ko ára pegua ha’e hague pe marandu oguahẽva pe mensajero rupive.
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 17:1.
Ha Elías, pe Tisbita, vaʼekue Galaadgua apytégua, heʼi Acabpe: Oikovéicha Tupã Ñandejára Israel Jára, hendápe che aime hag̃ua, koʼã ary aja ndaiporimoʼãi ysapy térã ama, ndahaʼéirõ che ñeʼẽ heʼiháicha. 1 Reyes 17:1.
Sister White is clear that those who did not accept the message of John, who Jesus identified as Elijah, would not be benefitted by the teachings of Jesus, and also that those who rejected the message of Miller, as represented as the first angel’s message, could not be benefitted by the message of the second angel. Accompanying Elijah’s announcement that rain would only come at his command, was the ultimate test that included the command to choose between Elijah’s message or Baal’s message. The prophetic symbol of “how long” aligns Elijah’s Mount Carmel with the Sunday law.
Hermána White he’i hesakã porã umi ndojapóirõ guare Juan marandu, Jesucristo ohechakuaa haguéicha chupe Elías ramo, noñepytyvõmo’ãiha Jesús ñembo’ékuéra rupive; ha avei umi ombotovéva’ekue Miller marandu, oñerrepresentáva pe ánhel peteĩha marandu ramo, ndaikatúiha oñepytyvõ pe ánhel mokõiha marandu rupive. Elías marandu omoĩrõ guare ama ou hag̃uátaha añoite hembipota rupive, upéva ndive oúma avei pe prueba pahaite orekóva pe mandamiénto ojeporavóva hag̃ua Elías marandu térã Baal marandu. Pe símbolo profético “araka’e peve” ombojoaju Elías Monte Carmelo rehegua pe léi domingo ndive.
So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel. And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on wood, and put no fire under: and I will dress the other bullock, and lay it on wood, and put no fire under: And call ye on the name of your gods, and I will call on the name of the Lord: and the God that answereth by fire, let him be God. And all the people answered and said, It is well spoken. 1 Kings 18:20–24.
Upévare Acab omondo marandu opa Israel ra’ykuérape ha ombyaty profétakuérape Carmelo yvyty ári. Ha Elías oñemboja opa tetãygua rendápe ha he’i: Mboy araka’e peiko mokõi apytépe pende py’a mokõime? Ñandejára ha’e hag̃ua Tupã, tapehóke hapykuéri; ha Baal ramo, tapehóke hapykuéri. Ha tetãygua ndohováiri chupe peteĩ ñe’ẽnte jepe. Upérõ Elías he’i tetãyguápe: Che añónte aheja hag̃ua proféta Ñandejára rehegua; ha proféta Baal reheguáva ningo irundy sua popa ha po. Toñeme’ẽ oréve mokõi tóro; ha toiporavo hikuái peteĩ tóro hag̃ua ijeheguikuéra, toikytĩ hag̃ua ipésope, tomoĩ yvyrakuéra ári, ha ani tomyendy tata iguýpe; ha che ambosako’íta ambue tóro, amoĩta yvyrakuéra ári, ha ani amoĩ tata iguýpe. Ha peẽ pehenóike pene tupãnguéra rérape, ha che ahenóita Ñandejára rérape; ha pe Tupã ombohováiva tata rupive, upéva toikóke Tupã. Ha opa tetãygua he’i ha ombohovái: Iporãite nde ere. 1 Reyes 18:20–24.
The test of Carmel was choosing between two messages. A test between true and false prophecy, and the messenger Elijah or the prophets who sat at Jezebel’s table. It was about the messenger and the message. In 1844, Carmel was repeated as the Lord brought about a test which manifested Miller as the true prophet, and Miller’s message as the dew and rain. The distinction between the true prophet and true message in contrast with the false prophet and the false message was represented at the Exeter camp meeting by the Exeter tent and the tent of the Watertown group. Two tabernacles representing the true in contrast with the false. The distinction made at Carmel and the history of 1844 is identified at Caesarea Philippi when Peter is sealed and lifted up to the Mount as an ensign. He is lifted up because he had claimed that his message was the only true message of the latter rain. He was lifted up when his prediction was fulfilled.
Pe prueba Carmelpegua oikuaaukáva mokõi marandu apytépe. Peteĩ prueba marandu profétika añetéva ha japuva apytépe, ha avei mensahéro Elías térã umi proféta oguapýva Jezabel mesa ári apytépe. Ko mba’e oñe’ẽkuri pe mensahéro rehe ha pe marandu rehe. Áño 1844-pe, Carmel oñembopyahu jey va’ekue Ñandejára oguerúvo peteĩ prueba ohechaukáva Miller-pe proféta añetetéva ramo, ha marandu Miller rehegua ysatĩ ha ama ramo. Pe joavy proféta añetéva ha marandu añetéva apytépe, ojoavyháicha proféta japu ha marandu japu gui, ojehechauka Exeter camp meeting-pe pe carpa Exeter reheve ha pe carpa pe aty Watertown-gua reheve. Mokõi tabernáculo ohechaukáva pe añetegua ojoavy hag̃uáicha pe japu gui. Pe joavy ojejapóva Carmel-pe ha tembiasakue 1844-pegua ojehechakuaa Cesarea de Filipos-pe Pedro oñesella jave ha oñemopu’ã Yvyty ári peteĩ techaukaha ramo. Ha’e oñemopu’ãkuri pórke he’i va’ekue imaranduha pe marandu añetetéva añoite pe ama pahápeguápe. Ha’e oñemopu’ãkuri iprofesía oñekumpli rire.
The feast of trumpets is the third and litmus test in the Pentecostal season and before the litmus test Peter identifies that Islam is to be loosed to mark the beginning of the proclamation of the Midnight Cry. The fulfillment of prophecy is what made the distinction between the Millerites and the Protestants, who represent the former covenant people who are being passed by. Elijah personally killed the false prophets, once the distinction between true and false was manifested. The distinction is made at the feast of trumpets, when a prediction of Islam is fulfilled.
Trompéta arete niko mbohapýha ha ha’e pe prueba decisiva pe temporada pentecostalpe, ha upe prueba decisiva mboyve Pedro ohechauka Islam ojeheja hag̃ua osẽ hag̃ua hag̃ua hag̃ua hag̃ua pe proclamación Ñehẽpyhare Mbytépe. Pe ñembyaty oñemohu’ãva profecía rehegua ha’e upe ombojoavýva Millerita-kuérape Protestante-kuéragui, umíva orepresentáva pe tavayguakuéra pacto yma guare ojehasáva ykére. Elías voi ojuka umi maranduhára japu, upe rire ojehechauka rire pe joavy añete ha japu apytépe. Pe joavy ojejapo pe Trompéta Aretepe, peteĩ predicción Islam rehegua oñemohu’ã jave.
The Midnight Cry of Millerite history was a prediction that was corrected and thereafter fulfilled. It was fulfilled on October 22, 1844, whereas Miller’s original understanding of the Midnight Cry was the year 1843. Samuel Snow represents the correction of the message, and his message became known as the “true” Midnight Cry message.
Pe Pyhare Sapy’a rembiasakue mileríta rehegua ha’e va’ekue peteĩ marandu porandúva oñemyatyrõ va’ekue ha upéi oñekumpli. Oñekumpli 22 jasypa 1844-pe, ha katu Miller remiandu ypygua Pe Pyhare Sapy’a rehegua ha’e va’ekue ary 1843. Samuel Snow ohechauka pe marandu ñemyatyrõ, ha imarandu ojekuaa hag̃ua pe marandu “añete” Pe Pyhare Sapy’a rehegua.
1844 was an illustration of the distinction between the message of Miller and the message of the Protestants. In the testing process the Protestants were slain by Miller and they then became apostate Protestantism, the daughters of Rome, the priests of Jezebel. The distinction was manifested by either a reception or rejection of the prophetic message. With John and Miller the prophetic message exposed the false message of the former covenant people who were being passed by. Elijah’s message claimed there would be no rain except at his word, and after three and a half years the test of that claim was to be made manifest.
1844 niko peteĩ ta’anga ohechaukáva pe joavy oĩva Miller marandu ha Protestante-kuéra marandu apytépe. Pe jehechaukaha rapepe Protestante-kuéra ojuka Miller, ha upéi oiko hikuái Protestantismo apóstata, Roma rajykuéra, Jezabel pa’i kuéra. Pe joavy ojehechauka hag̃ua oiko va’ekue peteĩ marandu profético ñeñemoneĩ térã ñemboyke rupive. Juan ha Miller ndive, pe marandu profético ohechauka pe marandu japu yma guare pacto retãygua rehegua, umi ojehejáva tapykuépe. Elías marandu he’i va’ekue ndaiporimo’ãiha ama iñe’ẽ’ỹre, ha mbohapy ary imedio rire pe prueba upe he’i va’ekue rehegua ojehechauka va’erã.
And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table. 1 Kings 18:17–19.
Ha ojehu rire, Acab ohechávo Elíaspe, Acab he’i chupe: “Nde piko pe remyangu’ekuéva Israelpe?” Ha ha’e ombohovái: “Che ndoromyangúi Israelpe; nde katu, ha nde ru róga, pende pehejágui Ñandejára rembiapoukapy, ha reseguígui umi Baal-kuérape. Ko’ág̃a, upévare, emondo ñehenói, ha embyaty chéve opa Israel yvyty Carmelo-pe, ha umi proféta Baalpegua irundycientos cincuenta, ha umi proféta ka’aguy kuérapegua irundycientos, umi okarúva Jezabel mesa guive.” 1 Reyes 18:17–19.
The distinction between the false and true, whether it be the messenger or the message was made in a testing process that included accusations against both the message and the messenger. Elijah was the one who was accused of troubling Israel, for his message had stopped the rain. Had it continued to rain in Israel, no issue about Elijah would have been raised. The issue was based upon Elijah’s prediction, and its fulfillment over the three and a half years.
Pe jehechauka hag̃ua umi japúva ha umi añetegua, taha’e pe mensahéro térã pe mensáhe, ojejapo peteĩ proceso de prueba-pe, upépe oike va’ekue acusación kuéra mokõivévare: pe mensáhe ha pe mensahéro rehe. Elías ha’e va’ekue pe oñeaccusa va’ekue omyangekóiha Israel, pórke imensáhe oguereko va’ekue okyta hag̃ua pe ama. Osegíramo rire oky Israel-pe, ndaipóri va’erãmo’ã kuri mba’eveichagua cuestión oñemopu’ãva Elías rehe. Pe asunto oñemopyenda kuri Elías profecía rehe, ha iñemboguata añeteguápe umi mbohapy ary ha mbyte pukukue jave.
When Peter is at the litmus test of Caesarea Philippi, which is the feast of trumpets, and also where the ass is loosed, the beginning of the message of the Midnight Cry is marked. Peter like unto Elijah, has just witnessed the confirmation of his prediction, and the distinction between the true and false has been demonstrated for all to see. The prediction’s confirmation is represented by the feast of trumpets—which is the litmus test. The prediction was typified by both 1840 and 1844, where a prediction is corrected and thereafter fulfilled. The corrected prediction of Josiah Litch empowered the first angel on August 11, 1840 and the prediction of the year 1843 by Miller was corrected by Snow.
Peteĩ oĩ jave Cesarea de Filipo pe prueba decisiva-pe, ha upéva hína trompéta kuéra arete, ha avei pe tenda ojejorahápe pe vúrro, upépe oñemohu’ã pe inicio pe Marandu Pyharepyte Sapy’a Guasu rehegua. Pedro, Elías-icha, ramoite ohecha imarandu’ypy oñemopyendáva, ha pe joavy añetegua ha japuvaíva apytépe ojehechauka opavavépe ohecha hag̃ua. Pe marandu’ypy ñemopyenda ojehechauka trompéta kuéra arete rupive — upéva hína pe prueba decisiva. Pe marandu’ypy ojehechauka typológicamente mokõivéva 1840 ha 1844 rupive, upépe peteĩ predicción oñemyatyrõ ha upéi oñekumpli. Josías Litch marandu’ypy oñemyatyrõva omombarete vaekue pe ánhel peteĩha-pe agosto 11, 1840-pe, ha pe marandu’ypy ary 1843 rehegua, Miller ome’ẽ vaekue, oñemyatyrõ Snow rupive.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“Áño 1840-pe oñekumpli ambue profecía hechapyrãva ha omoñepyrũ tuichaiterei interés. Mokõi áño mboyve, Josiah Litch, peteĩva umi ministro tenondegua opredikáva pe jeju mokõiha, omoherakuã peteĩ ñemyesakã Apocalipsis 9 rehegua, oikuaaukáva pe Imperio Otomano ho’ataha. Ipapapy he’iháicha, ko pu’aka ojeityva’erã... 11 jasypoapy 1840-pe, jave pe pu’aka otomano Constantinopla-pe ikatu oñeha’arõ oñembyaipaha. Ha kóva, che arovia, ojehechataha upéicha.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Pe áraite oñemombe’upyrãme he’iháicha, Turkiakuéra, hemimondoha rupive, omoneĩ umi pokatu ojoajúva Európagua ñangareko; ha upéicha omoĩ ijehe umi tetã kristiánova poguýpe. Pe oikóva omoañete hekopete pe profesía. Ojekuaávo upéva, heta tapicha oguerovia Miller ha iñirũnguéra ombohape va’ekue marandu profesiakuéra ñemyesakã rembiporu añeteguaha, ha peteĩ kyre’ỹ tuichaite oñeme’ẽ pe advento rembiapópe. Kuimba’e arandu ha tetãme ojehecharamóva ojuaju Miller ndive, mokõivéva opredika ha opublika hag̃ua hemiandu; ha ary 1840 guive ary 1844 peve pe tembiapo pya’eterei oñemyasãi.” The Great Controversy, 334, 335.
The prediction of Litch was about Islam, and the prediction of Snow was about the closed door. When Litch’s prediction was fulfilled, the methodology that established the message was accepted, and those who accepted the message “united” with the messenger. Both the message and the messenger was recognized in the fulfillment of the prediction. The prediction of Litch was about Islam, and the prediction of Snow was about the closed door.
Litch he’ẽpyre Islam rehegua vaʼekue, ha Snow he’ẽpyre okẽ oñembotypývaregua vaʼekue. Oñekumplírõ guare Litch he’ẽpyre, pe tape ojeiporúva oñemopyenda hag̃ua pe marandu oñemoneĩ, ha umi omoneĩ vaʼekue pe marandu “ojoaju” pe maranduhárape ndive. Mokõivéva, pe marandu ha pe maranduhára, ojekuaa pe he’ẽpyre oñekumplívo. Litch he’ẽpyre Islam rehegua vaʼekue, ha Snow he’ẽpyre okẽ oñembotypývaregua vaʼekue.
“I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.
“Ahecha Tupã tavayguakuérape vy’ápe oha’arõva, oma’ẽvo Ijára rehe. Péro Tupã oipota vaʼekue omboyke hag̃ua chupekuéra. Ipo ojahoʼi peteĩ jejavy pe ñehesaʼỹijópe umi ára profétikokuéra rehegua. Umi ohaʼarõva hína kuri Ijárape ndoikuaái upe jejavy, ha umi kuimbaʼe aranduvéva omokañýva pe ára avei ndahechái. Tupã oipota vaʼekue Itavayguakuéra ohasa peteĩ ñembyasýpe. Pe ára ohasa, ha umi ohaʼarõ vaʼekue vyʼápe Hesaʼỹijára ou hag̃ua oñembyasy ha ikangy pyʼa; upe aja umi ndohayhúivaʼekue Jesús jehechauka, ha omoneĩva pe marandu kyhyjégui, ovyʼa ndouihaguére upe árape ohaʼarõvaʼekue. Iñeʼẽrendu guaʼu ndopyhýi vaʼekue pe korasõ ha nomopotĩi pe tekove. Pe ára hasaha oĩ porãiterei vaʼekue ohechauka hag̃ua koʼãichagua korasõ. Haʼekuéra voi raẽvete ojere ha opuka hag̃ua umi oñembyasy ha oñembotavyvaʼekue rehe, umi añetehápe ohayhúvaʼekue Hesaʼỹijára jehechauka. Ahecha Tupã arandu oĩha ipype ohaʼã hag̃ua Itavayguakuérape ha omeʼẽ hag̃uáicha chupekuéra peteĩ mbaʼeporandu pypuku oikuaauká hag̃uáicha umi oñembotýva ha ojere jeýva aravo jehasa asýpe.”
“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.
“Jesús ha opaite yvágapegua aty ohecha porã hag̃ua mborayhu ha poriahuvereko reheve umi, vy’apópe ha’e’ẽ porãme, are oha’arõ va’ekue ohecha hag̃ua upe Ijohayhúva ikorasõkuéra. Ángel-kuéra oveve hína kuri ijerére, omombarete hag̃ua chupekuéra iñehẽmbýpe pe hora ijehasa asýpe. Umi omboykéva’ekue pe marandu yvagapegua ñemoguahẽ, opyta pytũmbýpe, ha Tupã pochykue hendy hendýva hesekuéra, ndoguerohorýi rupi pe tesape Ha’e ombou va’ekue chupekuéra yvágagui. Umi jerovia hag̃ua ojeroviáva, oñembotavyetereíva, ha ndaikatúiva ontende mba’érepa ndouiri gueteri Ijára, ndopytái pytũmbýpe. Jey jeýma oñembojerovia chupekuéra hag̃ua Biblia-kuéra rehe, oheka hag̃ua umi ára profétikokuéra. Ñandejára po oñemboguejy umi ta’anga ári, ha pe jejavy oñemyesakã. Ohecha hikuái umi ára profétikokuéra oguahẽha 1844 peve, ha upe tembikuaaite oikuave’ẽ va’ekue hikuái ohechauka hag̃ua umi ára profétikokuéra oñemboty hague 1843-pe, ohechauka avei opaha va’erãha 1844-pe. Tupã Ñe’ẽgui osẽ va’ekue tesape omimbi hikuái rekove ári, ha ojuhu hikuái peteĩ ára oñembotare’ẽha—‘Jepe pe [visión] ipuku, eha’arõ chupe.’ Ijohayhúgui Cristo pya’eju, ha’ekuéra ndohechakuaái kuri pe visión oñembotare’ẽha, ojehechaukátava umi añetehápe oha’arõvape. Jey avei oguereko hikuái peteĩ ára renda. Upéicharõ jepe, ahecha heta hesekuéra ndaikatuiha opu’ã pe ñembyasy guasu oikovéva ári, oguereko hag̃uáicha upe kyre’ỹ ha mbarete omarkáva’ekue ijerovia 1843-pe.”
“Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God’s people, who were living out the heaven-sent message.
“Satan ha hembiguái ipochy hikuái hesekuéra, ha umi ndojapysakáiva pe marandu rehe ovy’a hag̃ua ijehegui, oñemomba’eguasu hag̃ua iñarandu mombyry ohecháva ha iñakãguapy rehe ndoguerohorýigui pe jejavy, upéicha he’i haguéicha hikuái. Ha’ekuéra ndoikuaái kuri oheja hague ykére Tupã consejo ijehegui, ha omba’apoha hikuái joajúpe Satan ndive ha hembiguái ipochy ndive ombopy’arory hag̃ua Tupã tavayguakuérape, oikovéva pe marandu yvágagui ouva’ekue ryepýpe.”
“The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it. Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel.” Early Writings, 235–237.
“Umi ogueroviáva ko marandu ojejopy vaʼekue umi tupãópe. Sapyʼami, umi ndojaposéivape pe marandu oñejoko kyhyjégui ani hag̃ua omombeʼu hekopete umi temimoʼã oguerekóva ipyʼapýpe; péro ára hasávo ojekuaauka hesakã porã umi añetegua oĩva ipyʼapýpe. Haʼekuéra oipotákuri omokirirĩ pe testimónio umi ohaʼarõvape oñembopýva hag̃ua omeʼẽ, haʼéva umi ára profétiko ojepyso hague pe ary 1844 peve. Hesakã porãme umi ogueroviáva omyesakã imbaʼe vai hague ha omeʼẽ umi mbaʼérepa ohaʼarõkuri Ijára pe ary 1844-pe. Umi ojopóiva ndoguerekói kuri mbaʼeveichagua argumento umi mbarete hag̃ua umi mbaʼére oñemeʼẽ vaʼekue rehe. Upéicharamo jepe, umi tupão pochy hendy; ojedetermina ani hag̃ua ohendu mbaʼeveichagua prueba, ha omboty hag̃ua pe testimónio tupãokuéragui, ani hag̃ua ambuekuéra ohendu. Umi ndaipyʼaguasúiva ojoko hag̃ua ambuépe pe tesape Tupã omeʼẽ vaʼekue chupekuéra, oñemosẽ umi tupãógui; péro Jesús oĩ kuri hendivekuéra, ha haʼekuéra ovyʼa Hova resape rehe. Oñembosakoʼi hikuái oguerohory hag̃ua pe marandu angel mokõiha gua.” Early Writings, 235–237.
Peter represents the one hundred and forty-four thousand who like unto Litch present a corrected prediction about Islam and the end of a kingdom; and like unto Snow, Peter also presents a corrected prediction of the closed door. Litch’s message of the second woe of Islam was an external prediction, and Snow’s closed door was an internal prediction. For Snow the work began when the Lord removed his hand from the figures, and it was then seen that same evidence that had been previously been thought to prove 1843, actually proved October 22, 1844. For Litch it was a calculation that when fulfilled brought the angel of Revelation ten down to stand upon the earth and the sea.
Pedro orrepresenta umi cien cuarenta y cuatro mil-pe, haʼekuéra, Litch-icha, omoherakuã peteĩ profecía oñemyatyrõva Islam rehegua ha peteĩ reino paha rehegua; ha Snow-icha avei, Pedro omoherakuã peteĩ profecía oñemyatyrõva okẽ oñembotýva rehegua. Litch marandu, pe segundo ay Islam rehegua, vaʼekue peteĩ profecía okapeguáva, ha Snow rembiporavopyre okẽ oñembotýva vaʼekue peteĩ profecía hyepypeguáva. Snow-pe g̃uarã tembiapo oñepyrũkuri Ñandejára oipeʼa ramo guare ipo umi cifra ári, ha upérõ ojehechakuaa pe evidencia añetéva voi, yma ojejepyʼamongetákuri ohechauka hag̃ua 1843, añetehápe ohechaukaha October 22, 1844. Litch-pe g̃uarã katu, vaʼekue peteĩ cálculo, ha upéva oñekumplívo ogueru Apocalipsis 10 pe ánhel oguejy hag̃uáicha opyta yvy ári ha yguasu ári.
The fact that Litch recalculated his prediction ten days before its fulfillment identifies the work of correcting a previous prediction as a test. Is the beginning in 1840 and the ending in 1844 actually a prophetic symbol of a prediction that is recalculated to become the true Midnight Cry? Does the alpha and omega of Millerite history which concluded with the proclamation of the Midnight Cry actually typify the prophetic characteristics of the true Midnight Cry of the one hundred and forty-four thousand?
Pe hecho Litch omoĩjeyhaguére iprediksiõ ipytyvõmboyve diez ára, ohechauka pe tembiapo oñemyatyrõ hag̃ua peteĩ prediksiõ yma guareha peteĩ prueba-rõ. ¿Pe ñepyrũ 1840-pe ha pe opa 1844-pe añetehápe piko ha’e peteĩ símbolo profético peteĩ prediksiõ oñemoĩjeyva’ekue hag̃ua pe verdadero Clamor de Medianoche? ¿Pe alfa ha omega pe historia Millerita rehegua, opahague pe proclamación del Clamor de Medianoche rehe, añetehápe piko ohechauka hag̃ua umi característica profética pe verdadero Clamor de Medianoche rehegua umi ciento cuarenta y cuatro mil-pe?
In both periods of the corrected prediction’s proclamation, controversy was manifested against the Millerite message, for the message troubled the people. When Peter stands at Caesarea Philippi there is a controversy over the message that began prior to Caesarea Philippi, for it is the fulfillment that confirms that it was only at Peter’s word that the message of rain would fall. Caesarea Philippi is the feast of trumpets aligns with Christ sending two disciples, representing the second angel, to loose the ass of Islam. The loosing of the ass of Islam announces the beginning of the message of the Midnight Cry at Exeter camp meeting, for arriving on horse a day late, on August 13, Samuel Snow, who had tarried rather than arrive on the opening day, marks the end of the tarrying time and the beginning of the message that would be carried like a tidal wave when the meeting ended on the 17th.
Mokõive mokõi ára pe marandu oñemyatyrõ vaʼekue oñemoherakuã ramo, ojehechauka kuri joavy pe marandu Miller-gua rehe, pe marandu ombohasa asy rupi tavayguakuérape. Pedro oĩ ramo Cesarea de Filipo-pe, oĩ peteĩ joavy pe marandu rehe oñepyrũ vaʼekue Cesarea de Filipo mboyve, péva hína ñembotýpe ojehechaukáva ombojeroviaha haʼe hague Pedro ñeʼẽ rupive añoite pe ama marandu oguejy vaʼerãha. Cesarea de Filipo haʼe pe trompéta arete, oñembojoajúva Cristo omondóramo mokõi temimboʼe, ojeguerojapýva pe ánhel mokõiha ramo, ojora hag̃ua pe vúrro Islam-gua. Pe vúrro Islam-gua jejora omombeʼu pepykuéra pe ñeʼẽpyahu Pyharepytũ Sapukái rehegua oñepyrũha Exeter camp meeting-pe; Samuel Snow, ouvo kavaju ári peteĩ ára itardiágui, 13 jasypoapy-pe, haʼe opyta rire ohaʼarõvo, ndoúi hag̃ua pe ára oñepyrũhápe, omarkaha pe aravo ohaʼarõha paha ha pe marandu oñepyrũha, upéi oguerahaha yguasúicha pe aty opa rire 17-pe.
The controversy of Millerite history, the accusations of king Ahab and the resistance of the quibbling Jews as Christ entered Jerusalem all identify a controversy that reaches its conclusion at the feast of trumpets, when the ass is loosed. The loosing of the ass is the confirmation of a prophecy that identifies a closed door upon Adventism in the beginning at Caesarea Philippi and a closed door at the end of the period at Caesarea Maritima. The ass is a symbol of Islam of the third woe that strikes the United States, including Nashville, Tennessee. The failed prediction of July 18, 2020, is now being progressively corrected as the Lord removes His hand, and unseals the revelation of Jesus Christ. That unsealing began in the wilderness in July of 2023.
Miller pegua rembiasakue rehegua ñorairõ, mburuvicha Acab remi’akuãha, ha umi judío oñemoĩ mbaretéva, oñe’ẽ rei ha oñorairõva Cristo oike jave Jerusalénpe, opavave ohechauka peteĩ ñorairõ oguahẽva ipahápe trompéta ára guasúpe, pe vúrro ojejorávo. Pe vúrro jejorã ha’e peteĩ profesía ñemoneĩ omombe’úva peteĩ okẽ oñembotýva adventismo ári iñepyrũme Cesarea Filípipe, ha peteĩ okẽ oñembotýva ipahaitépe upe períodope Cesarea Marítimape. Pe vúrro ha’e Islam ra’anga mbohapyha ñehundi guasu rehegua, oinupãva Tetã peteĩ reko Amérikape, oikehápe Nashville, Tennessee. Pe ñeñandu vai ojejapova’ekue 18 jasypokõi ary 2020-pe, ko’ág̃a oñemyatyrõ mbeguekatúpe Ñandejára oipe’ávo Ipo, ha oipe’ávo pe ñemboty Jesús Cristo ñemombe’u rehegua. Upe jeipe’a oñepyrũ va’ekue pe desiértope julio ary 2023-pe.
The vision of Daniel Eleven
Pe visión Daniel Once rehegua
The feast of trumpets represents the seventh trumpet, which is the third woe, which is Islam. A trumpet is an external warning message of war, but it may also be understood as an internal call to a holy convocation. As the litmus test that begins when the thirty days of the second temple test concludes, it is both an external and internal message. The first foundational test arrived in the spring of 2024 with the external vision of antichrist as represented in Daniel 11:14.
Pe Trompéta arete orrepresenta pe séptimo trompéta, ha’éva pe mbohapyha ñembyasýi, ha’éva Islam. Peteĩ trompéta ha’e peteĩ marandu ñehendu hag̃ua okáguio ñorairõ rehegua, ha katu ikatu avei oñentende peteĩ ñehenói hyepýguagua peteĩ aty marangatu-rã. Ha’évo pe prueba decisiva oñepyrũva umi mbohapypa ára pe mokõiha tupaópegua prueba oñemohu’ã vove, ha’e mokõivéva peteĩ marandu okáguagua ha hyepýguagua. Pe peteĩha prueba ypykue oguahẽ va’ekue pe araro’y 2024-pe pe visión okáguagua anticristo rehegua rupi, ojehechaukaháicha Daniel 11:14-pe.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Ha upe umi ára-pe heta opuʼãta ñemby gotyo ruvicha guasu rehe; avei ne retãyguakuéra apytégui umi mbaretépe ojejapóva pohýipe oñemoirũta omopyenda hag̃ua pe visión; ha katu hoʼáta hikuái. Daniel 11:14.
The previous verse introduced Panium, and the testimony of Panium continues through to verse fifteen.
Pe téra mboyvegua omoinge Panium, ha Panium rembiapokue rehegua testimónio ocontinúa pe versíkulo quince peve.
For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. Daniel 11:13.
Pe rréi yvategua ou jeýta, ha ombyatyta heta tavaygua tuichavéva umi tenondeguágui; ha añetépe ou jeýta rire mbovymi áño, peteĩ ehérsito tuicháva reheve ha heta mba’erepy reheve. Daniel 11:13.
The king of the north in verses ten through fifteen is the proxy power of the papacy, who was represented by Ronald Reagan in verse ten when the wall of the iron curtain was removed as typified by the fall of the Berlin Wall on November 9, 1989. Verse sixteen marks the removal of the wall of separation of church and state at the Sunday law. Verse eleven and twelve represent the Ukrainian war that began in 2014, and verse thirteen is identifying the election of 2024, when Trump, the eighth president since Reagan, who is also the eighth president who is of the seven previous presidents, “returns” with more power, for when he returns he “shall set forth a multitude greater than the former, and shall certainly come after certain years.” The “certain years” are the four years of Joe Biden.
Mburuvicha yvate gotygua umi versíkulo diez guive quince peve ha’e pe papado rembiguái pokatu, ojehechaukáva Ronald Reagan rupive versíkulo diez-pe, oñembogue jave pe muralla pe cortina de hierro rehegua, ojehechauka hag̃uáicha pe Muralla de Berlín ho’a haguére 9 de noviembre de 1989-pe. Pe versíkulo dieciséis ohechauka pe muro de separación iglesia ha estado apytégui oñembogueteha pe léi dominical-pe. Umi versíkulo once ha doce ohechauka pe ñorairõ Ucrania-pegua oñepyrũva’ekue 2014-pe, ha pe versíkulo trece omombe’u hina pe jeiporavo 2024 rehegua, upépe Trump, pe poapyha presidente Reagan guive, ha avei pe poapyha presidente umi siete presidente mboyveguáicha, “ojevy” pokatuve reheve, ha ojevýramo “ogueroútaha heta tavayguakuéra tenondegua-gui tuichavéva, ha katuete outa amo arykuéra rire.” Umi “amo arykuéra” ha’e Joe Biden irundy ary.
After 2024, in agreement with verse thirteen, Rome will insert itself into the prophetic history of Panium. May 8, 2025 the first pope from the spiritual glorious land was selected and He chose the name of Leo, that carries with it many significant prophetic characteristics. Then in verse fifteen the battle is engaged.
2024 rire, versíkulo trece ndive ojoajúvo, Roma oike jeýta Panium rembiasakue profétikape. 8 jasypokõi 2025-pe ojeporavo vaʼekue pe pára peteĩha pe yvy espirituál ha gloriósa-gui, ha haʼe oiporavo héra ramo Leo, oguerúva hendive heta característica profética iñimportánteva. Upéi, versíkulo quince-pe, ñorairõ oñepyrũ.
So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:15.
Upévare pe mburuvicha yvate gotyogua ou vaerã, ha omopu’ãta peteĩ yvyty atãha hag̃ua, ha oipe’áta umi táva oñemboty porãvéva; ha umi py’a guasu yvy gotyogua ndikatumo’ãi opu’ã hese, ni ipueblo poravopyre, ha ndaiporimo’ãi mbarete hag̃ua oñemoĩ hag̃ua hese. Daniel 11:15.
The battle of Panium is engaged in verse fifteen and the earth-beast represented by Donald Trump will defeat the kingdom of the south. The king of the south in verse eleven began a war with Ukraine, the papacy’s proxy power who was financed and supported by the papacy’s proxy power of verse ten—the United States. The king of the south would be victorious in the battle of Raphia, but in the aftermath of the victory the progressive dissolution which is always associated with the demise of a dragon kingdom of the south, leaves the king of the south in an extremely vulnerable position as the king of the north returns, stronger than ever and prepares for the battle of Panium. Russia and Putin are the king of the south when the United States initiated the Ukrainian War in 2014. In 2022 the invasion began and blood began to flow. In 2024 the king of the north returned.
Ñorairõ Panio pegua oñepyrũ mbohapyha verso 15-pe, ha yvy mymba, Donald Trump rehe oñerepresentáva, ombotyva’erã pe ñemburuvicha guasu yvygotyo pegua. Pe ñemburuvicha guasu yvygotyo pegua, verso 11-pe, omoñepyrũ peteĩ ñorairõ Ucrania ndive, papado pokatu proxy rehegua, oñemongakuaa ha oñepytyvõva’ekue papado pokatu proxy rehegua verso 10-pe guare rupive—Tetã peteĩ reko Amérika Joapykuéra. Pe ñemburuvicha guasu yvygotyo pegua oguerekóta jehupyty ñorairõ Rafia-pe, ha upe jehupyty rire, pe oñembyaipa mbeguekatúva, tapiaite ojoajúva peteĩ mburuvicharã dragón rehegua yvygotyo pegua mano hag̃ua ndive, oheja pe ñemburuvicha guasu yvygotyo pegua peteĩ tenda iñikangyetereívape, pe ñemburuvicha guasu yvynorte pegua ou jey jave, imbaretevéva araka’evegui ha oñembosako’ívo ñorairõ Panio peguarã. Rusia ha Putin ha’e pe ñemburuvicha guasu yvygotyo pegua Tetã peteĩ reko Amérika Joapykuéra omoñepyrũ rire pe ñorairõ Ucrania pegua ary 2014-pe. Ary 2022-pe oñepyrũ pe ñorairõ pavẽ ha tuguy oñepyrũ osyry. Ary 2024-pe pe ñemburuvicha guasu yvynorte pegua ou jey.
Peter is at Caesarea Philippi, which is the beginning of the proclamation of the message of the Midnight Cry. Peter, like unto Elijah and the Millerites as represented by Litch and Snow has previously set forth a prediction of a closed door and Islam. Its fulfillment identifies the distinction between the true and false latter rain messages, and the true and false messengers. Peter’s message is the corrected message of Nashville and Islam, and when he is standing in Caesarea Philippi, he is standing at Panium, the battle that leads to the Sunday law of verse sixteen. The fulfillment of Peter’s prediction identifies the beginning of the proclamation of the Midnight Cry, when Islam is loosed, which is also, line upon line when the battle of Panium arrives.
Pedro oĩ Cesarea de Filipope, ha’éva hína pe ñepyrũ marandu ñemyasãi rehegua Sapyʼa Pyharepytegua. Pedro, Elías ha umi Millerita-kuéra Litch ha Snow ohechauka haguéicha, yma guive omoĩma vaʼekue peteĩ maranduʼypy okẽ ñemboty rehegua ha Islam rehegua. Iñekumplimiénto ohechauka porã pe joavy pe ama kyreʼỹ paha añeteguáva ha japúva marandu apytépe, ha avei umi marandu rerahaha añeteguáva ha japúva apytépe. Pedro marandu hína pe marandu ojeheko porã jeyva Nashville ha Islam rehegua, ha haʼe oĩ jave Cesarea de Filipope, oĩ hína Paniope, upe ñorairõ ogueraháva domingo léi pe versíkulo dieciséis-pe. Iñekumplimiénto Pedro maranduʼypy rehegua ohechauka pe ñepyrũ marandu ñemyasãi rehegua Sapyʼa Pyharepytegua, Islam oñemosãso jave, ha upéva avei, línea ári línea, oiko jave pe ñorairõ Paniopegua.
The Vision of Daniel ten
Daniel diez pe visión
The feast of trumpets represents the seventh trumpet, which is the third woe, which is Islam. A trumpet is a warning message, and also a call to a holy convocation. It also is the litmus test that begins when the thirty days of the second temple test concludes. The first foundational external testing vision of antichrist arrived in the spring of 2024, and the second internal testing vision of Christ, as represented in Daniel 10 arrived in 2026.
Pe Trompéta rehegua arete ohechauka pe séptima trompéta, ha upéva hína pe mbohapyha ñembyasy guasu, ha upéva hína Islam. Peteĩ trompéta ha’e peteĩ marandu ñemomarandu, ha avei peteĩ ñehenói aty marangatu hag̃ua. Avei ha’e pe prueba decisiva oñepyrũva umi treinta ára pe mokõiha templo prueba rehegua oñemohu’ãvo. Pe peteĩha visión de prueba externa fundamental anticristo rehegua og̃uahẽ vaʼekue ara pyahu 2024-pe, ha pe mokõiha visión de prueba interna Cristo rehegua, oñeha’ãramo Daniel 10-pe, og̃uahẽ 2026-pe.
Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.
Upéi amopu’ã che resa ha ama’ẽ, ha péina peteĩ kuimba’e oĩva ao líno reheve, ha ipy’a jerére oñekuatia óro porã Upaz guigua reheve. Irete avei ojogua berilope, hova katu ojogua overáva ára resaicha; hesa katu tata rendyicha; ipo ha ipy ojogua brónse oñemimbi porãvape; ha iñe’ẽnguéra tyapu ojogua heta tavayguakuéra ñe’ẽnguérape.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.
Ha che Daniel añoite ahecha pe visión; umi kuimba'e oĩ va'ekue chendive ndohéchai pe visión; upéicharõ jehýi tuicha ou hi'ári kuéra, ha okañy hikuái oñemokañy hag̃ua.
Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.
Upévare ajejuhu cheaño, ha ahecha pe visión tuicháva; ha ndaipóri véima mbarete cherehe: che porãitegui oiko chepype ñembyai, ha ndaikatuvéima areko mbarete.
Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground.
Ha ahendúkuri pe he ñe'ẽnguéra ryapu; ha ahendúramo guare iñe'ẽnguéra ryapu, aime hag̃ua peteĩ oke pypukúpe che rováre, ha che rova oma’ẽ yvýre.
And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. And when he had spoken such words unto me, I set my face toward the ground, and I became dumb.
Ha, péina, peteĩ po chepoko, ha chemoĩ che renyhẽ ári ha che po py’a ári. Upéi he’i chéve: Daniel, kuimba’e oñehayhuetereíva, eikuaa umi ñe’ẽ ha’éva ndéve, ha eñembo’y porã; nde rendápe niko ko’ág̃a aju amondo hag̃ua. Ha oñe’ẽ rire upéicha chéve, añembo’y ryryipápe. Upémarõ he’i chéve: Ani rekyhyje, Daniel; peteĩha ára guive remoĩ haguéguinte nde py’a reikuaa hag̃ua, ha reñemomirĩ hag̃ua nde Jára renondépe, ne ñe’ẽ nguéra oñehendu, ha aju nde ñe’ẽ rehe. Péro Persia rréino ruvicha chejoko mokõi pa ary peteĩ ára; ha péina, Miguel, peteĩva umi mburuvicha guasu apytégui, ou chepytyvõ hag̃ua; ha che apyta upépe Persia ruvichakuéra ndive. Ko’ág̃a katu aju amboikuaa hag̃ua ndéve mba’épa oikótava ne retãygua rehe ára pahápe; pe visión niko gueteri heta ára pegua. Ha ha’e oñe’ẽ rire chéve ko’ã ñe’ẽ rehe, ambohovái che rova yvýre, ha chekirirĩmba.
And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.
Ha péina, peteĩ ojoguáva yvypóra ra’y kuéra joguaha rehegua opoko che rembe’y rehe; upérõ aipe’a che juru, ha añe’ẽ, ha ha’e pe oĩvape che renondépe: Ñandejára che Jára, pe visión rupive che mba’asy oujey che ári, ha ndahepyme’ẽi mbareteveve. Mba’éicha piko ko che Jára rembiguái ikatúta oñe’ẽ ko che Jára ndive? Che rehe katu, upepete voi ndaipóri véima mbarete che pype, ha ndaipóri véima pytu che rehe.
Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:5–19.
Upéi ou jeýva ha chemboja jey peteĩ kuimba’éicha ojehecháva, ha chemombarete, ha he’i: Nde kuimba’e ahayhuetereíva, ani rekyhyje: py’aguapy toĩ nderehe; embarete, heẽ, embarete. Ha oñe’ẽ rire chéve, añemombarete, ha ha’e: Toñe’ẽ che ruvicha; nde niko chemombarete. Daniel 10:5–19.
Daniel on the twenty-second day, sees the vision of the heavenly High Priest in the latter days. The vision of Rome establishing the vision was the foundational and alpha test of 2024, and the vision of Christ is the temple test. It produces a separation of the class who flee from Daniel and hide. That class hides under lies and falsehoods, and for this reason they receive strong delusion.
Daniel, mokoĩha árape, ohecha pe visión Sacerdóte Guasu yvagapegua rehegua umi ára pahápe. Pe visión Roma omopyendáva pe visión ha’e va’ekue pe prueba fundacional ha alfa ary 2024-pe, ha pe visión Cristo rehegua ha’e pe prueba templo rehegua. Kóva ogueru peteĩ ñemboja’o umi clase okañýva Daniel-gui ha oñemíva. Upe clase okañy japu ha añetegua’ỹ guýpe, ha ko mba’ére ohupyty hikuái peteĩ ñembotavy mbarete.
Daniel is then touched three times, the first by Gabriel then by Christ and then a third time by Gabriel. In the Most Holy Place, when Daniel is touched three times he is portraying a strengthening, for it begins with him having no strength when he saw the vision, but by the third touch he is ultimately strengthened. He is strengthened to understand what shall befall God’s people in the latter days. The prophetic message of what befalls God’s people in the latter days is the message represented within the parable of the ten virgins.
Upéi Daniel ojehupi mbohapy jevy, peteĩha Gabriel rupive, upéi Cristo rupive ha upéi mbohapyha jevy Gabriel rupive. Pe Tenda Marangatuvévape, Daniel ojehupi ramo mbohapy jevy, upéva ohechauka peteĩ mbarete jevy, pórke oñepyrũ chupe ndaipóri mbarete ohechávo pe visión, ha pe mbohapyha jehupípe ipahápe oñemombarete. Oñemombarete hag̃ua ontende hag̃ua mba’épa oikóta Tupã retãygua rehe ára pahápe. Pe marandu profético mba’épa oikóva Tupã retãygua rehe ára pahápe hína pe marandu ojehechaukáva pe parábola pa virgen rehegua ryepýpe.
Daniel begins with no strength, for the looking glass vision of Christ left him with no strength, but by the end of the three touches he is strengthened, and the command to “be strong, yea, be strong,” is a doubling, which marks the second angel or the second test. The second test is the temple test where God’s people are strengthened to proclaim the message of the Midnight Cry when the Exeter camp meeting ends. That test is the temple test where the cap stone, that was the foundation and corner stone becomes the marvelous capstone of the temple, thus marking its completion. Daniel is strengthened on the twenty-second day, when he enters the Most Holy Place by faith. When he does Gabriel touches him, then Christ touches him and then Gabriel touches him again. Daniel is therefore strengthened to proclaim the message in the Most Holy Place where he sees Christ between two angels, and the place in the Most Holy Place where Christ is in the middle is the mercy seat with the two covering cherubs looking to the ark that is illuminated from the light of the Shekinah glory of Christ seated upon His throne. The vision of Daniel ten is prophetically structured with Daniel looking upon the glory of Christ as the Shekinah upon the throne of the mercy seat, while the two covering cherubs gaze into the ark!
Daniel oñepyrũ mbarete’ỹre, pe visión de Cristo espejo-icha oheja rupi chupe mbarete’ỹre; ha umi mbohapy jepoko pahápe oñembarete, ha pe tembiapoukapy “eñembarete, héẽ, eñembarete” ha’e peteĩ jekopyty jo’a, ha upéva ohechauka pe mokõiha ánhel térã pe mokõiha prueba. Pe mokõiha prueba ha’e pe tupaópegua prueba, upépe Ñandejára tavaygua oñembarete hag̃ua omombe’u hag̃ua pe marandu de Midnigth Cry, pe camp meeting de Exeter opa jave. Upe prueba ha’e pe tupaópegua prueba, upépe pe ita paha, ha’éva va’ekue pe fundamento ha pe ita esquina rehegua, oiko pe ita paha hechapyrãva tupaópegua, ha upéicha ojehechauka imohu’ãha. Daniel oñembarete ára mokõi pa mokõiha-pe, oike jave pe Lugar Santísimo-pe jerovia rupive. Upéicha ojapo ramo, Gabriel opoko hese, upéi Cristo opoko hese ha upéi Gabriel opoko jey hese. Upévare Daniel oñembarete omombe’u hag̃ua pe marandu pe Lugar Santísimo-pe, upépe ohecha Cristope mokõi ánhel mbytépe, ha pe tenda pe Lugar Santísimo-pe Cristo oĩháme mbytépe ha’e pe propiciatorio, mokõi querubín oñangarekóva oma’ẽva pe arca rehe, pe arca oñesape hag̃ua pe tesape reheve pe gloria Shekinah Cristo rehegua, oguapýva Itróno ári. Pe visión Daniel diez-pegua oñemohenda proféticamente Daniel oma’ẽvo Cristo gloria rehe, pe Shekinah ramo pe tróno ári pe propiciatorio-pe, ha pe mokõi querubín oñangarekóva oma’ẽ pe arca ryepýpe!
Before the feast of trumpets Elijah claims his message of rain is the only message of rain that is of the Lord, and he sets forth a prediction that reaches its conclusion with a demonstration which proves who is or is not the messenger and what is or what isn’t the message. For three and a half years before Carmel king Ahab was searching for Elijah, for there is a period of controversy that precedes Carmel. Mount Carmel is simply the litmus test where character is manifested. The same period in Millerite history contained the same witness, as those who hated the message shut the faithful out of the churches and the faithful thereafter raised a message calling people out of the fallen former covenant people who were being passed by.
Mimbipa guasu mboyve Elías he’i yvypóra kuérape pe iñe’ẽngue ama rehegua añoiteha pe marandu ama rehegua oúva Ñandejáragui, ha omoĩ tenonderã peteĩ marandu porã oje’e hag̃ua oúvape ipahápe peteĩ jehechauka rupive ohechaukáva máva pa pe mensahéro térã ndaha’éi, ha mba’épa pe marandu térã mba’épa ndaha’éi. Mbohapy ary ha mbyte Karmelo mboyve mburuvicha guasu Acab oheka vaekue Elíaspe, pórke oĩ peteĩ tiempo ñe’ẽjoavy rehegua omotenondéva Karmélope. Yvyty Karmelo niko pe prueba añoite ikatuhápe tekokatu ojehechauka. Pe tiempo peteĩchaite Millerita rembiasakuepe oguereko vaekue avei upe testimonio peteĩcha, umi oipota’ỹva pe marandu ombotyháicha umi jerovia hag̃ua opytáva umi tupãóguio, ha umi jerovia hag̃ua opytáva upéi omopu’ã peteĩ marandu ohenóiva tapichápe osẽ hag̃ua umi tavayguakuéra ñembyai vaekuégui, umi pacto ymagua oitypyre ojehejareíva.
Peter is at the Pentecostal Sunday law proclaiming the message of Joel, which means Peter is proclaiming the same message when the period of the Midnight Cry begins at the end of the Exeter camp meeting, which began when the prediction of Peter had been corrected as was Snow and Litch’s messages. A controversy always precedes the fulfillment of the prediction. The controversy therefore begins before the fulfillment of the prediction.
Pedro oĩ pe Léi dominical pentecostal-pe, omoherakuãvo Joel marandu; upéva he’ise Pedro omoherakuãha pe maranduete pe pyhare mbyte sapukái ára ñepyrũ jave, Exeter camp meeting paha gotyo, oñepyrũ vaekue Pedro predikción oñemyatyrõ rire, Snow ha Litch marandu-kuéraicha avei. Peteĩ ñorairõ jepi oiko mboyve pe predikción ñembotove hag̃ua. Upévare, pe ñorairõ oñepyrũ pe predikción ñembotove mboyve.
The message that causes anxiety for Ahab, Jezebel and her prophets, and the quibbling Jews of Christ day, and the fallen Protestants of Millerite history is identified by Peter as the book of Joel. Before the third litmus test that is marked by the loosing of the ass, Peter’s message is attacked by Laodicean Adventism, and Peter responds to the resistance by identifying that the messengers are not drunk, they are simply a fulfillment of Joel’s three chapters. Joel’s three chapters begin with a scathing condemnation of Laodicean Adventism. When the message reaches the ears of those who are drunken with strong drink they will respond. They confronted Christ as He descended the mount on His way to Jerusalem, and they confronted Him again in Jerusalem.
Pe marandu omoñemongyhyjéva Acab, Jezabel ha iprofetakuérape, ha umi judío oikóva ñembyai rehe Cristo árape, ha umi protestánte ho’áva historia Millerita-pe, Pedro omombe’u ha’eha Joel kuatiañe’ẽ. Mboyve pe mbohapyha prueba litmus rehegua ojehechaukáva vúrro ñemosãso rupive, Pedro marandu oñeattacka Adventismo Laodicea-gua reheve, ha Pedro ombohovái pe jehecharamo’ỹ ha’e hag̃ua umi mensajéro ndoka’úiha, síno ha’ekuéra hína Joel mbohapy kapítulo ñembyaty añeteguáva. Joel mbohapy kapítulo oñepyrũ peteĩ ñembojovake pohýi ha hendy reheve Adventismo Laodicea-gua rehe. Pe marandu og̃uahẽvo umi ijapysápe oka’úva mbarete rupive, ha’ekuéra ombohováita. Ha’ekuéra ombohovái Cristo-pe oguejy jave yvytýgui ohóvo Jerusalén gotyo, ha upéi ombohovái jey chupe Jerusalénpe.
The ass is loosed, the entry begins; the quibbling Jews want the message silenced. Jesus continues and then stops and weeps over the Adventism’s last day of probationary time. Then in Jerusalem another confrontation with the Jews who wish the people to cease their message. When the sun went down that day, probation for the Jewish nation reached another step. The progression of resistance continues to the death of the cross, and it began in earnest with the resurrection of Lazarus, which marked the arrival of the second angel and the tarrying time.
Vúrro ojejora, oñepyrũ pe jeike; umi judío oñemoĩva ñe’ẽreípe oipota pe marandu oñembogue. Jesús osegi ha upéi opyta ha hasẽ Adventismo ára pahápe, itiémpo de gracia paha rehe. Upéi Jerusalén-pe oiko ambue ñorairõ umi judío ndive, haʼekuéra oipotaséva tavayguakuéra oheja imarandu. Ko árape kuarahy oike vove, pe gracia tetã judíape g̃uarã og̃uahẽ ambue etapa-pe. Pe ñembojoko rape osegi pe kurusúre mano peve, ha oñepyrũ añetehápe Lázaro jeikove jevy reheve, upéva ohechaukáva pe ángel mokõiha og̃uahẽha ha pe tiémpo de demora.
“Bethany was so near Jerusalem that the news of the raising of Lazarus was soon carried to the city. Through spies who had witnessed the miracle the Jewish rulers were speedily in possession of the facts. A meeting of the Sanhedrin was at once called to decide as to what should be done. Christ had now fully made manifest His control of death and the grave. That mighty miracle was the crowning evidence offered by God to men that He had sent His Son into the world for their salvation. It was a demonstration of divine power sufficient to convince every mind that was under the control of reason and enlightened conscience. Many who witnessed the resurrection of Lazarus were led to believe on Jesus. But the hatred of the priests against Him was intensified. They had rejected all lesser evidence of His divinity, and they were only enraged at this new miracle. The dead had been raised in the full light of day, and before a crowd of witnesses. No artifice could explain away such evidence. For this very reason the enmity of the priests grew deadlier. They were more than ever determined to put a stop to Christ’s work.
Betania oĩmbaiterei Jerusalén-gui, upévare pya’eterei marandu Lázaro oñemopu’ã jeýgui og̃uahẽ távape. Espía-kuéra, ohechávo pe milágro, pya’e ombohasákuri umi mba’e oikóva umi mburuvicha judío pópe. Upepete voi ohenóikuri peteĩ aty Sanedrín-pe oñemoĩ hag̃ua ñembopy’arã mba’épa ojapóta hikuái. Cristo ko’ág̃a ohechauka porãite kuri Ipu’akaha ñemano ha pe tyvy ruguáre. Pe milágro tuichaitéva ha’eva’ekue pe techaukaha pahaite Tupã ome’ẽva yvypórape, ohechauka hag̃ua Ha’e ombou hague Ita’ýrape ko yvy ape ári isalvasión-rã. Upéva ha’eva’ekue peteĩ jehechauka pu’aka divínogui, ikatúva omokyre’ỹ hag̃ua opaite apytu’ũ oĩva peteĩ razon ipu’akapeguýpe ha peteĩ tekove py’a tesakãme. Heta umi ohecháva’ekue Lázaro ñemopu’ã jeýpe oguerovia Jesús rehe. Péro umi pa’i-kuéra ndaija’éivéima hese, ha iñarõve. Ha’ekuéra omboykémava’ekue opaite ambue prueba michĩvéva Idiositágui, ha ko milágro pyahu rehe katu oñembopochyve mante. Pe omano va’ekue oñemopu’ã jevy va’ekue ára resape tee ryepýpe, ha heta testígo renondépe. Ndaipóri va’ekue mba’eveichagua ñembotavy ikatúva ombogue térã omboyke koichagua prueba. Kóva rehe ae umi pa’i-kuéra ñaña ijyva pukuve. Hetave araka’evegui oĩkuri oñembopy’a hag̃uáicha ombohovái hag̃ua Cristo rembiapo.
“The Sadducees, though not favorable to Christ, had not been so full of malignity toward Him as were the Pharisees. Their hatred had not been so bitter. But they were now thoroughly alarmed. They did not believe in a resurrection of the dead. Producing so-called science, they had reasoned that it would be an impossibility for a dead body to be brought to life. But by a few words from Christ their theory had been overthrown. They were shown to be ignorant both of the Scriptures and of the power of God. They could see no possibility of removing the impression made on the people by the miracle. How could men be turned away from Him who had prevailed to rob the grave of its dead? Lying reports were put in circulation, but the miracle could not be denied, and how to counteract its effect they knew not. Thus far the Sadducees had not encouraged the plan of putting Christ to death. But after the resurrection of Lazarus they decided that only by His death could His fearless denunciations against them be stopped.” The Desire of Ages, 537.
“Umi saduceo-kuéra, ndohayhúiramo jepe Cristo-pe, ndaijapóikuri heseichaite añaite umi fariseo-kuéra. Iñemborayhu’ỹ ndaha’éikuri upéichaite ro’y asýva. Péro ko’ág̃a tuichaiterei oñemondýi hikuái. Ndogueroviái hikuái umi omanóva oikove jeytaha. Omoĩvo tenonderã pe hérava ciencia, ojepy’amongeta hikuái ndikatumo’ãiha araka’eve peteĩ tete omanóva oikove jey. Péro mbovymi ñe’ẽ Cristo-gui ombyaipaite hekombo’e. Ojehechauka hesekuéra ndoikuaáiha mokõivéva, Ñandejára Ñe’ẽryru ha Ñandejára pokatu. Ndahechái hikuái mba’eichaitépa ikatúta oipe’a pe impresión ojapova’ekue tavayguakuéra apytépe pe milágro. Mba’éicha piko ikatúta kuimba’ekuéra oñembojei chugui, ha’éva ipu’akava’ekue omonda hag̃ua pe sepultura-gui umi imanombyre? Marandu japu oñemyasãi, péro pe milágro ndaikatúi oñembotove, ha mba’éichapa ojokóta ijehechakue, upéva ndoikuaái hikuái. Ko peve umi saduceo-kuéra nomokyre’ỹi pe plan Cristo-pe ojejuka hag̃ua. Péro Lázaro oikove jey rire, odesidi hikuái peteĩchante iñemanóre ikatutaha ojejoko umi iñe’ẽ mbarete kyhyje’ỹme odenunsiáva chupekuéra.” The Desire of Ages, 537.
Lazarus’s death marked the beginning of the four days that Jesus tarried. His death represented the arrival of the second angel, that marks the beginning of the tarrying time. His resurrection marks the resurrection of the two witnesses on December 31, 2023, twenty-two years after 9/11. His resurrection marks the resurrection of Ezekiel’s dead dry bones. His resurrection was typified by the creation of Adam, which consisted of humanity, represented by clay, being combined with Divinity, represented by the breath of life.
Lázaro omano ohechauka umi irundy ára Jesús opytave hague. Imano ohechauka pe ángel mokõiha og̃uahẽha, ha upéva omoñepyrũ pe tiempo de demora. Ijeikove jey ohechauka umi mokõi testígo jeikove jey 31 de diciembre de 2023-pe, mokõi pa mokõi ary rire 9/11 guive. Ijeikove jey ohechauka Ezequiel kanguekue piru omanóva jeikove jey. Ijeikove jey ojehechauka raẽ vaʼekue Adán jejapo rupive, upéva oreko vaʼekue yvypóra rekove, tovatĩgui ojehechaukáva, oñembojoajúva Divinidad rehe, tekove pytu rupive ojehechaukáva.
“The priests and rulers of the Jews hated Jesus; but multitudes thronged to listen to His words of wisdom and to witness His mighty works. The people were stirred with the deepest interest and anxiously followed Jesus to hear the instructions of this wonderful teacher. Many of the rulers believed on Him, but dared not confess their faith lest they should be put out of the synagogue. The priests and elders decided that something must be done to draw the attention of the people from Jesus. They feared that all men would believe on Him. They could see no safety for themselves. They must lose their position or put Jesus to death. And after they should put Him to death, there would still be those who were living monuments of His power. Jesus had raised Lazarus from the dead, and they feared that if they should kill Jesus, Lazarus would testify of His mighty power. The people were flocking to see him who was raised from the dead, and the rulers determined to slay Lazarus also, and put down the excitement. Then they would turn the people to the traditions and doctrines of men, to tithe mint and rue, and again have influence over them. They agreed to take Jesus when He was alone; for if they should attempt to take Him in a crowd, when the minds of the people were all interested in Him, they would be stoned.” Early Writings, 165.
“Umi pa’i ha mburuvichakuéra judíokuéra ohaʼe vai Jesús rehe; ha heta tapicha aty guasu oñembyaty ohendu hag̃ua Iñeʼẽ arandu ha ohecha hag̃ua Hembiapo mbarete. Tavayguakuéra oñemomýi pypukuite peteĩ tuicha interés reheve ha kyhyjepópe osegi Jesúspe ohendu hag̃ua ko mboʼehára hechapyrãva ñemboʼe. Heta umi mburuvichakuéragui oguerovia hese, péro ndopyʼaguasúi omombeʼu hag̃ua ijerovia ani hag̃ua oñemosẽ chupekuéra sinagógagui. Umi paʼi ha umi karai guasu odesidi tekotevẽha ojejapo mbaʼe hag̃ua ojeguerovia tavayguakuéra atención Jesúsgui. Okyhyje opavave kuimbaʼe oguerovia hag̃ua hese. Ndohechái hikuái tekove hag̃ua hag̃ua ijehegui. Tekotevẽ vaʼekue okañy hag̃ua chupekuéra ijyvyra térã ojuka hag̃ua Jesúspe. Ha rire ojukávo chupe, oĩta gueteri umi oikovéva haʼéva manduʼa oikovéva Ipokatu rehe. Jesús omoingove jey vaʼekue Lázarope omanóva apytégui, ha okyhyje hikuái, ojukáramo Jesúspe, Lázaro otestifika haguére Ipokatu mbarete rehe. Tavayguakuéra oñembyaty meme ohecha hag̃ua pe oñemoingove jey vaʼekuépe omanóva apytégui, ha umi mburuvichakuéra odesidi ojuka hag̃ua avei Lázarope, ha ombogue hag̃ua pe akãraku. Upéicha ojere jeýta tavayguakuérape umi yvypóra rekoha ha mboʼeha gotyo, omeʼẽ hag̃ua diezmo menta ha ruda rehe, ha jey hag̃ua oreko hag̃ua influencia hesekuéra. Oñemoĩ peteĩ ñeʼẽme ojagarra hag̃ua Jesúspe haʼeño jave; pórke oñehaʼãrire ojagarra chupe peteĩ aty guasúpe, tavayguakuéra akãme opavave oñeinteresa jave hese, oñemombo itáta hikuái.” Early Writings, 165.
On July 18, 2020 the two witnesses of Revelation were slain and the second angel and tarrying time arrived. December 31, 2023 the two step resurrection process began. The first step was the foundation; the second step was the erection of the temple upon the foundation. The Laodicean Seventh-day Adventist church hated the message from the time it was born in 1989, and they hate it still. Now that the hated witnesses they thought were dead, are alive again; they will hate the message even more. They will argue about the prediction of July 18, 2020 with a venom that the Jews had for the resurrection of Lazarus. In the history of the temple test, Peter will answer their erroneous charges by pointing to the book of Joel as the answer to all their lies.
Árape 18 jasypoapy 2020-pe mokõi testígo Apocalipsis-pegua ojejuka, ha og̃uahẽ pe ánhel mokõiha ha pe tiempo de demora. Jasypakõi 31, 2023-pe oñepyrũ pe mokõi paso-pe oikóva pe jeikove jey. Pe paso peteĩha vaʼekue pe cimiento; pe paso mokõiha vaʼekue pe templo ñemopuʼã pe cimiento ári. Pe iglesia Adventista del Séptimo Día Laodiceagua ombojeguaru pe marandu guive heñói haguépe ary 1989-pe, ha koʼág̃a peve ombojeguaru gueteri. Koʼág̃a umi testígo oñembojeguarúva, haʼekuéra oimoʼã vaʼekue omanomaha, oikove jey rire; ombojeguaruvéta pe marandu. Oñemoĩta oñeʼẽ hag̃ua pe predicción rehegua ára 18 jasypoapy 2020-pe, peteĩ pohýi vai reheve umi judío oguereko haguéicha Lázaro jeikove jeýre. Pe templo prueba rembiasakue-pe, Pedro ombohováita ijacusaciónkuéra javy vaíva ohechaukávo Joel kuatiañeʼẽha ramo pe mbohovái opa hag̃ua umi ijapu rehe.
We will continue this study in the next article.
Rohóta jaipysóta ko ñehesa’ỹijo pe artículo oúvape.