In the first few articles we included the passage from The Desire of Ages which addresses Christ presenting the parable of the vineyard to the quibbling Jews. The parable of the song of the vineyard is also the song of Moses and the Lamb which the one hundred and forty-four thousand, and inspiration informs us that a “song” in prophecy represents an “experience.” The one hundred and forty-four thousand follow the Lamb whithersoever He goeth, so they will walk through the same experience as did Christ and Moses. Christ as the omega of ancient Israel’s prophetic history and Moses the alpha of ancient Israel’s prophetic history both lived in parallel periods when a former covenant people were being passed by and as a new covenant people were being chosen. The one hundred and forty-four thousand sing the song of Moses and of the Lamb by experiencing a history when a former covenant people are being passed by—while the Lord enters into covenant with His final covenant people.
Umi mbovymi artíkulope roike pe ñe'ẽrã The Desire of Ages-gua omombe'úva Cristo oikuaaukaha pe parábola parraltýpegua umi hudío oñe'ẽjoavy ha ojokupytývape. Pe parábola purahéi parraltýpegua ha'e avei pe purahéi Moisés ha pe Cordero rehegua, upéva opurahéiva umi cien cuarenta y cuatro mil; ha inspiración omombe'u ñandéve peteĩ “purahéi” profecía-pe ohechauka peteĩ “jehasakue”. Umi cien cuarenta y cuatro mil osegi pe Cordero-pe mamópa oho hag̃uáicha, upévare ohasáta pe tembiasakue peteĩchagua Cristo ha Moisés ohasava'ekuéicha. Cristo, ypykue Israel rembiasakue proféticogua omega ramo, ha Moisés, ypykue Israel rembiasakue proféticogua alfa ramo, mokõivéva oikove va'ekue ára oñembojojáva, upérõ peteĩ tavayguakuéra yma guarã oĩva pe pacto guýpe oñembohasa hag̃uáicha, ha peteĩ tavayguakuéra pyahu pe pacto pyahu rehegua ojeporavo hag̃uáicha. Umi cien cuarenta y cuatro mil opurahéi pe purahéi Moisés ha pe Cordero rehegua ohasávo peteĩ tembiasakue, upépe peteĩ tavayguakuéra yma guarã oĩva pe pacto guýpe oñembohasa hag̃uáicha, aja Ñandejára oike pacto-pe Itavayguakuéra paha pe pacto rehegua ndive.
Prophetically when Christ was presenting the parable it aligns with Peter addressing the quibbling Jews at Pentecost. In the final crisis, Jesus presenting the parable to the quibbling Jews, represents those who are singing the song of the vineyard to the drunkards of Ephraim. Peter is presenting the same song at Pentecost, only he is singing in the key of Joel. The song of the vineyard is the song of a former covenant people being divorced during the same time that a new covenant people are being married to the Lord. The virgins who were disappointed and entered into the tarrying time were waiting for the marriage, and the perfect fulfillment would be that they are waiting for the sealing of the one hundred and forty-four thousand.
Maranduháicha, Cristo omoĩrõ guare pe parábola, ojokupyty Pedro oñeʼẽrõ guare umi judío joavyvai hag̃ua ojepovyvýivape Pentecostés-pe. Pe apañuãi paha jave, Jesús omoĩrõ pe parábola umi judío joavyvai hag̃uápe, ohechauka umi opurahéiva pe parral rehegua purahéi Efraín kaʼúre hag̃ua. Pedro opurahéi hína upe purahéi peteĩcha Pentecostés-pe, haʼe añoite opurahéi Joel tono-pe. Pe parral rehegua purahéi niko pe purahéi peteĩ tavaygua yma guaréva pe pacto rehegua oñemondóvo ijerére upe jave avei peteĩ tavaygua pyahu pe pacto rehegua oñemendávo Ñandejára ndive. Umi kuñataĩ marangatu oñembotavyvaʼekue ha oike vaʼekue pe arõ puku ryepýpe ohaʼarõ hína vaʼekue pe ñemenda; ha pe ñemyenyhẽ porãite haʼéta hína ohaʼarõha pe peteĩciento cuarenta y cuatro mil ñemboguapy hag̃ua.
The book of Joel begins with its first chapter describing how God’s vineyard has been destroyed by the drinkers of wine and strong drink, who have had the “new wine” cut off from their mouths. As soon as Jesus informed the Jews their kingdom would be taken from them and given to a group of husbandmen who will bring forth the genuine fruits of the vineyard, Jesus switched gears and cited the cornerstone in the temple that was set aside, but which was destined to become the capstone. The beginning was going to be repeated at the end, and when this truth is set forth, it is represented as “marvelous.”
Joel kuatia ñepyrũme, iñakã peteĩhápe omombe’u mba’éichapa Ñandejára parral oñehundi va’ekue umi kaguy ha mboy’u mbarete oy’úva rupi, umi ijuru-gui oñeikytĩ va’ekue pe “kaguy pyahu”. Upe riremínte Jesús omombe’u rire umi judíope ijoguapyha ojeipe’ataha chuguikuéra ha oñeme’ẽtaha peteĩ aty ñemitỹ ñangarekohárape oguenohẽtava parral rembiapo añeteguáva, Jesús omoambue iñe’ẽmbohape ha omombe’u pe ita esquina pe tupaópe oñemboyke va’ekue, ha upéicharõ jepe oiko hag̃uáva pe ita akã. Pe ñepyrũ ojehupyty jeýta hag̃ua pahápe, ha ko añetegua oñemoĩ jave tenondépe, oñerrepresenta “hechapyrãramo”.
The “rule of first mention” in God’s Word informs us that because Joel first addresses the destruction of the vineyard that it is the primary point of his testimony. Joel is not alone for every major prophet begins their testimony addressing the sins and lost condition of Israel.
Pe “mbojojaha peteĩha rehegua” Ñandejára Ñe’ẽme ñanemomarandu, Joel oñe’ẽ raẽgui parral ñehundíre, upévare upéva ha’e hína iñe’ẽtestimónio punto principal. Joel ndaha’éi año, opa proféta guasu ombohape ijatestimónio oñe’ẽvo Israel angaipakuéra ha okañy vaʼekue rekóre.
In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.
Isaías mokõipa porundy-pe, umi “kuimba’e ñembohoryhára oguerekóva mburuvicha” “Jerusalén”-pe ojehechauka “Efraín ka’u rehegua” ramo, ha avei “ñemomba’eguasu akã rehegua” ramo. “Akã rehegua” ohechauka mburuvicharã, ha “ñemomba’eguasu” ohechauka peteĩ tekotee satanás rehegua.
The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law.
Umi kaʼu are ojehovasa pe rembyre ndive (“teʼỹmby”), haʼéva Tupã “akãjegua” mimbipa, pórke ama pahápe Ñandejára omopuʼã Ijapytépe pe “mburuvicha guasu mimbipa” ojehechauka hag̃uáicha haʼe omopuʼã hague pe “mburuvicha guasu pyʼaporã” kurusúre. Pe mburuvicha guasu pyʼaporã kurusúre ojapo hag̃ua techaukaha pe mburuvicha guasu mimbipa rehegua pe arapokõindy léi jave.
The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living also began. In the sealing time the outpouring of the Holy Spirit began at 9/11, as Jesus breathed a few drops. It is the foundation and the outpouring of the Holy Spirit at the Midnight Cry that is the capstone. “Marvelous” is a symbol of the period of the outpouring of the spirit from “9/11 unto the Sunday law.”
Ama y okýva oñepyrũ 9/11-pe, oñepyrũramo jepe avei umi ciento cuarenta y cuatro mil ñembyasýi ha pe juicio oikovévape g̃uarã. Pe tiempo de sellamiento-pe Espíritu Santo ñehẽ oñepyrũ 9/11-pe, Jesús opytuʼúrõ guare mbovymi ytykue. Haʼe hína pe cimiento, ha pe Espíritu Santo ñehẽ Pyharepyte Sapyʼa-pe haʼe pe piedra angular paha. “Maravilloso” haʼe peteĩ símbolo pe período rehegua, Espíritu ñehẽ guive “9/11 guive pe ley dominical peve.”
The parallel, yet opposite symbolism of the “crown” representing leadership is set forth in the narrative of Isaiah twenty-eight when the drunkards who rule Jerusalem are passed by and the leadership of God’s church is given to the residue. This illustrates the parable of the vineyard. The drunkard’s crown is removed and the one hundred and forty-four thousand are then the crown which represents Christ’s kingdom. Isaiah teaches the same truth in chapter twenty-two when Shebna is cast into a far country and replaced with Eliakim. Whether it is the drunkards of Ephraim or Shebna in chapter twenty-two they both represent the leadership of God’s former covenant people being passed by.
Pe simbolísmo ojojoguáva ha katu oñombohováiva pe “akã rehegua jeguaka” rehegua, ohechaukáva mburuvicharã, oñemoĩ hag̃ua Isaías mokõipaapyha ñe’ẽmombe’úpe, umi ka’ũndy Jerusalén-pe oisãmbyhýva ojeheja ykére jave ha Tupã iglesia ruvicharã oñeme’ẽ pe hembývape. Kóva omyesakã pe paráva uva ñemitỹ rehegua. Oñembogue pe ka’ũndy jeguaka, ha upéi umi cien cuarenta y cuatro mil ha’e pe jeguaka ohechaukáva Cristo rréino. Isaías ombo’e upe añetegua avei mokõipa mokõiha kapítulope, Sebna oñemombo jave peteĩ tetã mombyryme ha oñemyengovia hag̃ua Eliakim rehe. Taha’e umi ka’ũndy Efraín guáva térã Sebna mokõipa mokõiha kapítulope, mokõivéva ohechauka Tupã tavayguakuéra ñe’ẽme’ẽ yma guaréva ruvichakuéra ojeheja hague ykére.
Zechariah identifies the Triumphal Entry, which is also the Midnight Cry, and the verses that follow agree with Isaiah by identifying God’s people as a crown.
Zacarías omombe’u pe Jeike Triunfal rehegua, ha upéva avei hína pe Sapukái Pyharepytegua, ha umi versíkulo oúva upe rire oñemoĩ peteĩ ñe’ẽme Isaías ndive, ohechauka rupi Tupã tavayguakuérape peteĩ koróna ramo.
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth.
Evyʼa tuicha, Siõ rajy; esapukái, Jerusalén rajy: péina nde Ruvicha ou ne rendápe: haʼe hekojoja, ha ogueru pysyrõ; imboriahu, ha ojupi peteĩ mburika ári, peteĩ raʼy mburika ári. Ha che aipeʼáta Efraín-gui kárro ñorairõrã, ha Jerusalén-gui kavaju; ha oñemboguepáta pe vyʼa ñorairõgua: haʼe oñeʼẽta pyʼaguapy tetã nguéra peguápe: ha heko poguy oĩta peteĩ yguasu guive ambue yguasu peve, ha ysyry guive yvy apy peve.
As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.
Ha nde rehe avei, nde joaju ruguy rupive amondo nde prisionérokuérape pe yvykuágui ndipórihápe y.
Turn you to the strong hold, ye prisoners of hope: even today do I declare that I will render double unto thee; When I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man.
Pejevy pe tavarã mbaretépe, peẽ esperanza rembiapokue; ko árape jepe aikuaauka: mokõi jevýpe ame’ẽta ndéve; ág̃a amonguʼívo Judá che rehehápe, amyenyhẽvo pe huʼyraʼyraʼỹi Efraín reheve, ha amoñepuʼãvo ne raʼykuérape, Sión, nde raʼykuéra, Grecia, rehe, ha rojapóta peteĩ kuimbaʼe pyʼaguasu kyse pukúicha.
And the Lord shall be seen over them, and his arrow shall go forth as the lightning: and the Lord God shall blow the trumpet, and shall go with whirlwinds of the south. The Lord of hosts shall defend them; and they shall devour, and subdue with sling stones; and they shall drink, and make a noise as through wine; and they shall be filled like bowls, and as the corners of the altar. And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Zechariah 9:9–17.
Ha Jehová ojecháta hi’ári kuéra, ha iñotyryry osẽta overa hag̃ua pe ára veraicha; ha Ñandejára Jehová opu’ãta turu mbopu reheve, ha oguatáta yvytu atã ñemby gotyogua ndive. Jehová de los ejércitos oñangarekóta hesekuéra; ha ha’ekuéra ho’úta, ha ipojýita itáre ojepoi hag̃uáicha honda rupive; ha ho’úta, ha osapukáita víno rupiveguáicha; ha henyhẽta kópaicha, ha altar rembe’ýicha. Ha Jehová Tupã, iTupã, osalváta chupekuéra upe árape hetãygua atyicha; péina, ha’ekuéra ha’éta peteĩ akãjegua itaicha, oñemopu’ãva peteĩ techaukaháramo ijyvy ári. Mbaéicha tuicha ite niko heko porã, ha mbaéicha tuicha iporãite! avati ombovy’áta kuimba’e pyahu kuérape, ha víno pyahu kuñataĩ kuérape. Zacarías 9:9–17.
Verse eleven (9/11) states, “As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.” Christ confirmed the covenant with many for one week, and the week began at His baptism. For three and a half years Christ walked among men and in the concluding period of those three and a half years Christ fulfilled Zechariah’s prediction identifying the triumphal entry of the Messiah into Jerusalem. The Midnight Cry began a period which led to Christ’s death, burial and resurrection. Christ’s baptism represents His death, burial and resurrection, so the beginning and ending of the period of three and a half years are the same.
Pe versíkulo once (9/11) he’i: “Ndé rehegua avei, ne ñe’ẽme’ẽ ruguy rupive amosẽma ne prisionéroke kuágui ndaipóriva y.” Cristo omboaje pe ñe’ẽme’ẽ heta ndive peteĩ semánare guarã, ha pe semána oñepyrũkuri Ijevautísmope. Mbohapy áño ha mbyte aja Cristo oguata yvyporakuéra apytépe, ha umi mbohapy áño ha mbyte paha gotyo Cristo omohu’ã Zacarías marandu peteĩva omombe’úva pe Mesías oike hag̃ua jejopyre’yre Jerusalénpe. Pe Pyharepyte Sapukái omoñepyrũ peteĩ ára peteĩva ogueraha va’ekue Cristo mano, ñeñotỹ ha jeikove jeýpe. Cristo jevautísmo ohechauka Imano, Iñeñotỹ ha Ijeikove jeýpe; upévare pe oñepyrũha ha opa hag̃uã pe mbohapy áño ha mbyte periodo peteĩchante.
Christ’s baptism typifies 9/11, and 9/11 marks the beginning of a period that ends at the Sunday law. At 9/11 the latter rain began to sprinkle and at the Sunday law it is poured out without measure as typified by Christ breathing upon the disciples a few drops of rain in advance of the outpouring at Pentecost.
Cristo ñemongarai ohechauka hag̃ua 9/11, ha 9/11 ohechauka peteĩ ára pegua ñepyrũ og̃uahẽva pe léi domingo peve. 9/11-pe okaru ñepyrũ vaʼekue pe ama pahague, ha pe léi domingo-pe oñehẽmba chupe peteĩ medidaʼỹre, ojehechaukaháicha Cristo opytuʼu haguére umi temimboʼekuéra ári mbovymi ama kyʼa reheve peteĩ tenondegua ramo pe ñehẽ guasu Pentecostés-pe.
Zechariah 9:11 aligns with 9/11 and also the Midnight Cry which leads to the Sunday law. At 9/11 the Laodicean message arrived as present truth as it had done in 1856 and 1888. The Laodicean message is given to people who are unaware that they are dead. They are in a “pit” with no latter rain message, for their pit has no water. If Laodicea would just respond to the knocking on their hearts the Lord would raise them out of the pit, for until probation closes at the Sunday law they are “prisoners of hope.”
Zacarías 9:11 ojoaju 9/11 ndive ha avei pe Sapukái Pyharepytegua rehe, ogueraháva pe arapokõindy léi peve. Pe 9/11-pe pe mensáhe Laodiceagua og̃uahẽ añetegua ko’ág̃agua ramo, ojapohaguéicha 1856-pe ha 1888-pe. Pe mensáhe Laodiceagua oñeme’ẽ umi tapichápe ndoikuaáivape omanóma hikuáiha. Ha’ekuéra oĩ peteĩ “yvykua”-pe ndorekóiva pe mensáhe ama paha rehegua, pórke ijuvykua ndorekói y. Laodicea ombohováirõnte pe mbota hikuái korasõme, Ñandejára omoñepyrũta chupekuéra pe yvykuágui, pórke pe tiempo de gracia oñemboty mboyve pe arapokõindy léipe, ha’ekuéra hína “tembiguái esperánzape.”
As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water. Turn you to the strong hold, ye prisoners of hope: even to day do I declare that I will render double unto thee. Zechariah 9:11, 12.
Nde rehe avei, ne ñe'ẽme'ẽ ruguy rupive amosẽma nde prehokuérape pe yvykua y'ỹvagui. Pejevýke pe mbarete renda peve, peẽ esperánsape pejejokóva; ko árape voi aikuaauka añetehápe ame'ẽtaha ndéve mokõijey. Zacarías 9:11, 12.
9/11 empowered the message which arrived in 1989. That message is the third angel’s message, but in the structure and terms of the Millerite reformatory movement, 1989 marked the arrival of the first angel. The first angel’s message was empowered on August 11, 1840 by a fulfillment of a prophecy concerning Islam, and it identifies that 1989’s arrival of the third angel would be empowered by a fulfillment of a prophecy concerning Islam.
9/11 omombaretekue pe marandu oguahẽ vaʼekuépe 1989-pe. Upe marandu haʼe pe tercer ánhel remimombeʼu; ha katu pe movimiento reformatorio Millerita ñemohenda ha ñeʼẽme, 1989 ohechauka pe primer ánhel oguahẽ hague. Pe primer ánhel remimombeʼu ombarete vaʼekue agosto 11, 1840-pe peteĩ profesía Islam rehegua oñekumpli rupi, ha upéva ohechauka pe tercer ánhel oguahẽ hague 1989-pe avei ombaretetaha peteĩ profesía Islam rehegua oñekumpli rupi.
When the prophecy of Islam was confirmed on August 11, 1840 the angel of Revelation ten descended, thus typifying the descent of the angel of Revelation eighteen on 9/11. The empowerment of the first angel in 1840, and the empowerment of the second angel in 1844 both typify the empowerment of the third angel on 9/11. July 18, 2020 was the arrival of the second angel as typified by the first disappointment of the Millerites on April 19, 1844. The histories of both empowerments of the first and second angels of Millerite history, and also the history of the empowerment of the third angel on 9/11 provide witnesses to the empowerment of the message of the Midnight Cry that arrived in July 2023.
Islamo profesía oñemoneĩrõ guare 11 jasypoapy 1840-pe, Upérõ Apocalipsis 10 pegua ánhel oguejy, ha upéicha ohechauka hag̃ua Apocalipsis 18 pegua ánhel oguejyha 11 de septiembre-pe. Pe primer ánhel ñemombarete 1840-pe, ha pe segundo ánhel ñemombarete 1844-pe, mokõivéva ohechauka pe tercer ánhel ñemombareteha 11 de septiembre-pe. 18 jasypokõi 2020 ha’e va’ekue pe segundo ánhel oguahẽha, ojehechauka haguéicha pe primer desengaño Millerita-kuéra rehegua 19 jasyrundy 1844-pe. Umi tembiasakue mokõive ñemombarete rehegua, pe primer ha pe segundo ánhel Millerita rembiasakuepegua, ha avei pe tercer ánhel ñemombarete rembiasakue 11 de septiembre-pe ome’ẽ testígo pe Pyhare Mbyte Sapukái marandu ñemombarete rehegua, oguahẽva’ekue julio 2023-pe.
The period of the sealing begins at 9/11 and ends at the Sunday law. It begins with Christ breathing a few drops of the latter rain and ends with tongues of fire carrying a message to the world at Pentecost. Peter identified Pentecost as a fulfillment of Joel. That being the fact of the matter it establishes that Christ’s breathing was also a fulfillment of Joel, for the Pentecostal season has a specific beginning and ending that demonstrates that the alpha is also the omega. The day of Christ’s resurrection the barley first fruit offering was made, and fifty days later on Pentecost the wheat first fruit offering was lifted up. 9/11 typifies the Midnight Cry that arrives just before and leads to the Sunday law. The perfect fulfillment of Zechariah 9:9 representation of the Midnight Cry is post-July 2023.
Pe sellamiento ára oñepyrũ 9/11-pe ha opa pe léi domingo-pe. Oñepyrũ Cristo opytuʼuháicha mbovymi ytykue ama pahaguéva reheve, ha opa ñane’ẽ tataicha ogueraháva peteĩ marandu ko yvy tuichakue javeve Pentecostés-pe. Pedro ohechakuaa vaʼekue Pentecostés haʼeha peteĩ ñemyenyhẽ Joel-gui. Upéva añete hag̃uére, omopyenda avei Cristo pytuʼuhague haʼeha peteĩ ñemyenyhẽ Joel-gui, pórke pe ára Pentecostés rehegua oguereko peteĩ ñepyrũ ha peteĩ paha hekoitépe ohechaukáva pe alfa haʼeha avei pe omega. Cristo jeikove jey árape ojegueru vaʼekue cebada yva tenondegua ofrénda, ha poapýri ára rire, Pentecostés-pe, ojeyupi vaʼekue trigo yva tenondegua ofrénda. 9/11 ohechaukarã pe Sapukái Pyharepyte oguahẽva sapyʼaitépe pe léi domingo mboyve ha ogueraháva upépe. Pe ñemyenyhẽ perfecto Zacarías 9:9 taʼãngaháicha pe Sapukái Pyharepyte rehegua haʼe post-julio 2023.
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.
Ejerovia tuicha, Sión rajy; esapukái, Jerusalén rajy: péina, ne Mburuvicha guasu ou nde rendápe: ha’e hína tekojoja rehegua, ha ogueru hag̃ua pysyrõ; oñemomirĩva, ha ojupi peteĩ vúrro ári, ha peteĩ mburika ra’y, vúrro memby ári. Zacarías 9:9.
So Zechariah agrees with Isaiah’s symbolization of God’s people being a crown, but he adds that the crown is also the ensign when he recorded, “for they shall be as the stones of a crown, lifted up as an ensign upon his land“, and Zechariah further echoes the joy associated with Joel’s symbols of “corn” and “new wine,” by stating, “corn shall make the young men cheerful, and new wine the maids.” As we consider the record of the drunkards of Ephraim in chapter twenty-eight, take note that this is the biblical chapter that identifies the “rest and the refreshing.” This is one of the primary passages in the Scriptures concerning the latter rain, so these drunkards of Ephraim must be the same drunks Joel speaks of.
Upéicha Zacarías oñemoĩ de acuerdo Isaías rembiapo rechaukaha ndive, Tupã tavayguakuéraha peteĩ akãjegua, haʼe katu omoĩve akãjegua aveiha techaukaha, ohaírõ guare: “haʼekuéra ningo oikóta akãjegua itáicha, oñemopuʼãva techaukaháramo Ijyvy ári”, ha Zacarías avei ombojoapy joýpe pe vyʼa ojoajúva Joel rechaukaha “avati” ha “vino pyahu” rehe, heʼívo: “avati ombovyʼáta mitãkuimbaʼekuéra, ha vino pyahu mitãkuñanguérape.” Jahesaʼỹijóvo kaʼu oĩva Efraín peguáre mokõipa poapyha kapítulope, pehechakuaa porã kóva hína pe kapítulo bíblico omombeʼúva “pytuʼu ha pyʼarory”. Kóva hína peteĩva umi ñeʼẽryru tenondegua Escrituras-pe oñeʼẽva ama paha rehe, upévare koʼã kaʼu Efraín pegua tekotevẽete hína umi okaʼúva Joel oñeʼẽhague.
Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. …
¡Aichejáranga pe ñemomba’eguasu akã rehegua, Efraín ka’u ha’evéva rehe, iporãite gua’u ogue va’erãva yvotyicha, oĩva umi ñu guasu hykue porãva akã ári, umi víno omongáva rehe! Péina, Ñandejára oguereko peteĩ mbarete ha ipu’akáva, amandáu ryapu ha ama vai ombyai hag̃uáicha, ysyry guasu y osyrymbávaicha, omombo va’erã yvýre ipo rupive. Pe ñemomba’eguasu akã rehegua, Efraín ka’u ha’evéva, ojehepy hag̃ua py guýpe; ha pe iporãite gua’u, oĩva pe ñu hykue porãva akã ári, oikóta yvoty ogue hag̃uáicha, ha yva pyahu ára hakukue mboyveguáicha; ha pe ohecháva, ohechávo, gueteri ipope orekóvo, ho’u hag̃uáicha pya’e. Upe árape Ñandejára ehérsito Jára oikóta iñemyngovia tavayguakuérape peteĩ tembiapo jeguaka hag̃ua, peteĩ akã rehegua porãite hag̃ua, ha peteĩ espíritu tekojoja rehegua hag̃ua pe oĩvape huísio apyka ári, ha mbarete hag̃ua umi ombojevyva ñorairõ okẽ meve. Ha ko’ãva avei ojejavy víno rupive, ha kaguy mbarete rupive ojei tape porãgui; pa’i ha maranduhára ojejavy kaguy mbarete rupive, víno omokõmba chupekuéra, kaguy mbarete rupive ojei hikuái tape porãgui; ojejavy hikuái visión-pe, oñepysanga huísio-pe. Opavave mesakuéra henyhẽ ñemity’ẽ ha ky’a rehe, ndaipóri hag̃uáicha peteĩ hendápe jepe ipotĩva. …
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.
Pejejoko hag̃ua, ha pehecha hag̃ua mba’éichapa; pesapukái, ha pesapukái: oka’u hikuái, hag̃ua katu víno reheve’ỹ; oguata kangy hikuái, káña mbarete reheve’ỹ. Ñandejára niko oñohẽ pende ári oke pypuku espíritu, ha omboty pende resa: maranduhára kuéra ha pende ruvicha kuéra, techahára kuérape ha’e ojaho’i. Ha opa visión oiko peẽme guarã peteĩ kuatiañe’ẽ sella hag̃uaicha ñe’ẽramo, ome’ẽva peteĩ arandúvape, he’ívo: Emoñe’ẽna ko mba’e, ajerure ndéve; ha ha’e he’i: Ndaikatúi; ojejoko hag̃ua sella rupi. Upéi pe kuatiañe’ẽ oñeme’ẽ pe ndoikuaáivape mbohapy hag̃ua, he’ívo: Emoñe’ẽna ko mba’e, ajerure ndéve; ha ha’e he’i: Che ndaha’éi kuaa hag̃ua.
Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 28:1–8; 29:9–16.
Upévare Ñandejára he’i: “Ko tavayguakuéra oñemboja che rehe ijuru rupive ha hẽnte kuéra rembe’ýpe chemomba’e guasu, péro ikorasõ omomombyry mombyry chehegui, ha iñakãnguerekóvape che rehe ha’e kuimba’e rembiapoukapy ojehekombo’éva; upévare, péina ápe, che ajapóta ko tavayguakuéra apytépe peteĩ tembiapo hechapyrãva, peteĩ tembiapo hechapyrã ha mba’e ohecharamóva; yvypóra arandukuéra arandu okañýta, ha iñarandukuaa umi iñakã porãva mba’éva oñemokañýta. Aichejáranga umi ohekáva pypukúpe omokañy hag̃ua iñe’ẽme’ẽ Ñandejáragui, ha hembiapo oĩ pytũmbýpe, ha he’i: Máva piko ore recháta? ha máva piko ore kuaáta? Añetehápe, pene rembiapo pejere hag̃ua opa mba’e akã yvate gotyo oñemoĩta ñai’ũ ñembyapoha pegua ramo; piko tembiapo ikatúta he’i upe ojapóvare: Nde ndachejapói? térã mba’e oñemboykéva ikatúta he’i upe ombohekopyrévare: Ha’e ndorekói arandukuaa?” Isaías 28:1–8; 29:9–16.
The Lord is going to do a “marvelous work” among the drunkards of Ephraim as he removes their wisdom and understanding, the very two elements associated with understanding the increase of knowledge when a prophetic message is unsealed. It is the wise who understand. Part of the “marvelous work” is removing the knowledge that is unsealed by the Lion of the tribe of Judah from the minds of the drunkards of Ephraim. The separation of the wise and wicked is part of the Lord’s “marvelous work.” It is the everlasting gospel. After Christ led the quibbling Jews through the parable of the vineyard and thus trapped them into pronouncing their own judgment, He asked a question from Psalm 118:
Ñandejára ojapóta peteĩ “tembiapo hechapyrãva” Efraín ka’u reívarã apytépe, oipe’ávo chuguikuéra iñarandu ha iñentendimiento, mokõivéva umi mba’e oñembojoajúva pe kuaapy rehegua oñembotuichávo marandu peteĩ ñe’ẽmarandu rehegua ojepe’ávo imboja’o. Umi iñarandúva hína umi oikuaáva. Pe “tembiapo hechapyrãva” peteĩ parte hína ojeipe’áta hag̃ua pe kuaapy ojepe’áva Judá ñemoñare León rupive Efraín ka’u reívarã akãgui. Pe ñemboja’o umi iñarandúva ha umi hembiapo vaíva apytépe ha’e avei Ñandejára “tembiapo hechapyrãva” rehegua. Upéva hína pe marandu porã opa’ỹva. Cristo ogueraha rire umi judío ñe’ẽreívarã pe ñemitỹtykue rehegua ñe’ẽtekovekuaa rupi, ha péicha ojoko chupekuéra hag̃ua he’i hag̃ua ijehegui voi pe huísio ojupíva hesekuéra, Ha’e oporandu peteĩ porandu Salmo 118-gui:
The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvelous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.
Ita umi omboykéva hikuái umi ogajapohára oñemoambue esquina ita iñakãvusu ramo. Kóva niko Ñandejára rembiapo; ñane resa renondépe iporãiterei ha ñanemopirĩ. Kóva hína pe ára Ñandejára ojapóva; ñavy’áta ha ñande roryta ipype. Salmos 118:22–24.
The Lord is to accomplish “a marvelous work and a wonder” upon the drunkards of Ephraim and it includes removing their ability to recognize truth. The “head stone of the corner” is marvelous in the eyes of those who possess Joel’s “new wine.”
Ñandejára ojapóta “tembiapo hechapyrã ha mba’e hechapyrãite” Efraín ka’úvare, ha upéva oike avei oipe’ávo chuguikuéra ikatu hag̃uáicha ohechakuaa pe añetegua. Pe “ita akã esquina pegua” hechapyrã umi ohecháva renondépe umi oguerekóva Joel “vino pyahu”.
The drunkards cannot read the book that is sealed whether it is the leadership represented as “learned” or the laity represented by the “not learned.” It is impossible for the drunkards to understand rightly the prophetic testimony of Scriptures as represented as “the book that is sealed.” The drunkards are also twice identified as being “out of the way.” Once again this is recorded in Isaiah twenty-eight a premier latter rain passage of Scripture, where Isaiah identifies the “rest and refreshing” that the drunkards would not hear. The “rest and refreshing” is a message, for it can be heard.
Umi ka’ẽngáva ndaikatúi omoñe’ẽ pe kuatiañe’ẽ oñembotyva’ekue, taha’e umi mburuvichakuéra ojehechaukáva “imbo’évape” ramo térã tavayguakuéra ojehechaukáva “naimbo’éivape” ramo. Ndaikatúi umi ka’ẽngáva oikũmby hekoitépe Ñandejára Ñe’ẽ marandu profético ojehechaukáva “pe kuatiañe’ẽ oñembotyva’ekue” ramo. Umi ka’ẽngáva avei mokõive jey ojehechauka hikuái “tapégui ojei hag̃ua” ramo. Jey hag̃ua, kóva ojehai Isaías mokõipaapyhápe, peteĩ pasáhe ijojaha’ỹva Ñandejára Ñe’ẽme ama yvate paha rehegua, upépe Isaías ohechauka pe “pytu’u ha ñembopy’aguapy” umi ka’ẽngáva nohenduséiva’ekue. Pe “pytu’u ha ñembopy’aguapy” ha’e peteĩ marandu, ikatúgui oñehendu.
That drunkenness has taken the drunkards out of the way of Jeremiah’s “old paths” which is the “way” to walk in and find the latter rain, represented as “rest” by Jeremiah. The rejection of the latter rain message by the drunkards of Ephraim is a specific subject of God’s Word. They are drunk because they refused to return to the foundational history which provides the blueprint for the history of the one hundred and forty-four thousand which is the history of the latter rain.
Upéva oka’u rei oguenohẽ umi oka’u reívape tape-gui Jeremías rembiporu héravagui “tape yma guare”, ha upéva hína pe “tape” jajepyrũ hag̃ua jaiko pype ha jajuhúvo ama riregua, Jeremías ohechauka hag̃uáicha “pytu’u” ramo. Umi oka’u reíva Efraín pegua omboyke hague pe marandu ama rireguáre oñe’ẽva ha’e peteĩ mba’e poravopyre Tupã Ñe’ẽme. Ha’ekuéra oka’u rei, ndoguerujeyséigui pe tembiasakue ypykue ome’ẽva pe ta’anga techapyrã pe tembiasakue rehegua umi cien cuarenta y cuatro mil pegua, ha upéva hína pe tembiasakue ama riregua rehegua.
The “marvelous work” that is accomplished upon the drunkards of Ephraim occurs during the outpouring of the latter rain. During the latter rain a testing message produces two classes of worshippers, which are illustrated by the “wine” which they partake of. The wicked have refused to base their prophetic application upon the lines of sacred history and those who employ the “line upon line” methodology of Isaiah twenty-eight partake of the “new wine.” The wicked’s drunkenness is manifested by their inability to understand prophecy, and their blind condition was caused by an unwillingness to return to the foundational old paths. Jesus rebuked the quibbling Jews by asking if they had ever read about the stone which is rejected, and becomes the head of the corner.
Pe “tembiapo hechapyrãva” oñemboguatava Efraín oka’úva ári oiko pe ama pahague oñeñohẽ jave. Pe ama pahague aja peteĩ marandu oikuaa’ỹha rehegua omoheñói mokõi aty omomba’éva, ha umíva ojehechauka pe “víno” o’úvape hikuái rupive. Umi iñañáva ndoipotái omopyenda hikuái ijehechakuaa profética pe tembiasakue marangatu rape rehe, ha umi oipurúva Isaías mokõipa poapy pe “línea ári línea” rape ho’u pe “víno pyahu”. Umi iñañáva oka’uha ojehechauka ikatu’ỹre ontende hag̃ua profesía, ha iñapysẽ’ỹ ha hesa pytũva ou va’ekue ndopytasegui jey hag̃ua umi tape yma guaréva, umi ñepyrũmby rehegua. Jesús omongyhyje umi judío oñembotavy hag̃uáicha oñe’ẽjoavývape oporandúvo ndoguerekóipa araka’eve omoñe’ẽ haguã pe ita oñemboykéva rehe, ha upéva oiko pe esquina akãrã.
The stone which becomes the head of the corner represents that the prophetic truth that the foundation or cornerstone is duplicated in the capstone. The alpha stone is also the omega stone. The primary prophetic principle which establishes and upholds the methodology of line upon line, (which is the methodology of the latter rain) is that the beginning of a thing illustrates the end of a thing. The primary prophetic principle in the Millerite movement was the day for a year principle that was confirmed when the angel of Revelation ten descended. The primary prophetic principle in the movement of the one hundred and forty-four thousand is that the beginning illustrates the end which was confirmed when the angel of Revelation eighteen descended.
Ita kuéra ojapóva ángulo akã rehegua ohechauka pe añetegua marandu profétikova, pe fundamento térã ita pyenda rehegua, oñemoĩjeyha pe ita akã yvateguape. Pe ita alfa ha’e avei pe ita omega. Pe principio profétiko tenondegua omopyenda ha omombareteva metodología “línea ári línea”, (ha’éva pe metodología ama paha rehegua), ha’e kóva: peteĩ mba’e ñepyrũ ohechauka ipaha. Pe principio profétiko tenondegua pe movimiento Millerita-pe ha’e va’ekue pe principio peteĩ ára peteĩ ary-rãva, oñemoneĩ va’ekue pe ánhel Apocalipsis 10-pe guare oguejy rire. Pe principio profétiko tenondegua pe movimiento 144.000 rehegua ha’e pe ñepyrũ ohechaukaha ipaha, oñemoneĩ va’ekue pe ánhel Apocalipsis 18-pe guare oguejy rire.
God’s prophetic Word is very detailed in its explanation of the factors involved with the latter rain. One of those facts is that the drunkards of Ephraim are not capable of recognizing the latter rain, and this was typified by the Jews who were suggesting to Peter that the disciples were drunk. The main principle of the methodology is directly set forth as Alpha and Omega repeatedly within God’s Word, but the Word has been sealed unto them. The methodology, the main prophetic rule and the message of the latter rain are some of the sanctified themes in a prophetic line of history that is represented as a “marvelous work.”
Ñandejára ñeʼẽ marangatúva, marandu hag̃ua, hesakã porãiterei ha omyesakã porãite umi mbaʼe oikevaʼekue ama pahápe rehegua. Peteĩva umi añetegua apytégui haʼe umi Efraín okaʼúva ndaikatuiha ohechakuaa ama paha, ha kóva oñemohaʼangavaʼekue umi judío oikuaaukárõ guare Pédrope umi temimboʼe okaʼuha. Pe principio guasu pe metodología rehegua oñemohenda hag̃ua katuete Alfa ha Omega ramo jey jey Ñandejára Ñeʼẽ ryepýpe, ha pe Ñeʼẽ oñemboty hag̃ua chupekuéra. Pe metodología, pe regla profética guasu ha pe marandu ama paha rehegua haʼe umi tema oñemomarangatúva peteĩ línea profética tembiasakue rehegua ryepýpe, oñemohaʼangáva peteĩ “tembiapo hechapyrãva” ramo.
Again the word of the Lord of hosts came to me, saying, Thus saith the Lord of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury. Thus saith the Lord; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the Lord of hosts the holy mountain. Thus saith the Lord of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age. And the streets of the city shall be full of boys and girls playing in the streets thereof.
Jehóva de los ejérsitos ñe'ẽ ou jey che rendápe, he'ívo: Péicha he'i Jehová de los ejérsitos: Che añembyasy eterei Sión rehe, che añembyasy hese pochy guasúpe. Péicha he'i Jehová: Che ajevyma Siónpe, ha aikóta Jerusalén mbytépe; ha Jerusalén oñembohérata táva añetegua; ha Jehová de los ejérsitos yvyty, pe yvyty marangatu. Péicha he'i Jehová de los ejérsitos: Gueteri oguapýta kuimba'e tuja ha kuñanguéra guasu Jerusalén kallekuérape, peteĩteĩva ipópe yvyra pytyvõha ituja etereígui. Ha tavaguasu kallekuéra henyhẽta mitãkuimba'e ha mitãkuña oñembosaráiva ipype.
Thus saith the Lord of hosts; If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the Lord of hosts. Thus saith the Lord of hosts; Behold, I will save my people from the east country, and from the west country; And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness. Thus saith the Lord of hosts; Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built. For before these days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in because of the affliction: for I set all men every one against his neighbour. But now I will not be unto the residue of this people as in the former days, saith the Lord of hosts. Zechariah 8:1–11.
Péicha he'i Ñandejára ipu'akapáva; Oiméramo ko'ã ára-pe ko'ã mba'e hechapyrãramo ko tetãygua rembyre resa renondépe, ndaha'éi hag̃ua avei che resa renondépe mba'e hechapyrã? he'i Ñandejára ipu'akapáva. Péicha he'i Ñandejára ipu'akapáva; Péina ápe, che asálvata che retãyguápe kuarahyresẽ gotyogua tetãgui, ha kuarahyreike gotyogua tetãgui; ha aguerúta chupekuéra, ha oikóta hikuái Jerusalén mbytépe; ha ha'éta hikuái che retãygua, ha che ha'éta chuguikuéra Tupã, añetegua ha tekojoja reheve. Péicha he'i Ñandejára ipu'akapáva; Tañemombarete pende po, peẽ pehendúva ko'ã ára-pe ko'ã ñe'ẽ maranduhára kuéra jurúgui, umi oĩ va'ekue upe ára oñemoñepyrũ haguépe Ñandejára ipu'akapáva róga rapyta, oñemopu'ã hag̃ua pe Templo. Umi ára mboyve, ndaipóri va'ekue mba'apohárape g̃uarã tembiapo repykue, ni mymbápe g̃uarã mba'eveichagua repykue; ha ndipóri va'ekue py'aguapy osẽvape ni oikevape pe jejopy vai rehe, che amoĩ rupi opa kuimba'e peteĩteĩ iñirũngue rehe. Ko'ág̃a katu ndaha'emo'ãi ko tetãygua rembyrépe umi ára yma guaréicha, he'i Ñandejára ipu'akapáva. Zacarías 8:1–11.
Zechariah states, “Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built.” What strengthens God’s people is the message of the foundation that becomes the headstone. That message is that the Millerite history is repeated in the history of the one hundred and forty-four thousand.
Zacarías he’i: “Penembarete pende po, peẽ pehendúva ko’ã ára peẽme’ẽva ko’ã ñe’ẽ maranduhára kuéra jurúgui, umi oĩva’ekue upe árape oñemoĩ ramo guare Ñandejára de los Ejércitos róga pyenda, ikatu hag̃uáicha oñemopu’ã pe tupão.” Pe omombaretéva Ñandejára tavayguakuérape ha’e pe marandu pe pyendágui, upéva oikóva ita akãrã. Upe marandu ha’e kóva: pe tembiasakue Millerita ojerejey umi cien cuarenta y cuatro mil rembiasakuepe.
Christ askes, “If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes?” That question identifies the prophetic period of God’s “marvelous work” that is the subject of every prophet, but it also identifies when the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand. It is the same point as when they are sealed, and the same point the movement changes from militant to triumphant, which is also where the work of combining divinity with humanity among this group of people is finalized as the sanctuary is truly cleansed. This can be recognized in the verses for the prophetic history represented by His “marvelous work” is marvelous in God’s eyes and the eyes of the remnant, and eye to eye is a symbol of unity. The unity here represented is speaking of the sealing of God’s people who follow the Lamb withersoever He goeth who have reached a point that they would die rather than sin and misrepresent the character of Christ.
Cristo oporandu: “Ojehecharamóramo mbaʼe hechapyrãitereiha koʼã ára ko tavayguakuéra hembývape g̃uarã, ¿ndahechapyrãitéi piko avei che resa renondépe?” Pe porandu omombeʼu porã pe ára profético Tupã rembiapo “hechapyrãva” rehegua, ha upéva hína opa maranduhára ñeʼẽngatupyrýva rembiasakue mbaʼe; ha upéicha avei ohechauka arakaʼépa pe movimiento Laodiceagua umi cien cuarenta y cuatro milgua ojere pe movimiento Filadelfiagua umi cien cuarenta y cuatro milgua ramo. Upéva hína pe punto peteĩete oñembosellaha hikuái, ha pe punto peteĩete avei pe movimiento ojereháva chugui militante-gui triunfante-pe, ha upépe avei oñemohuʼã pe tembiapo ombojoajúva divinidad ha humanidad ko aty tavayguápe, pe santuario añetépe oñemopotĩ jave. Kóva ikatu ojehechakuaa umi versículo rupive, pe tembiasakue profética ojehechaukáva I “tembiapo hechapyrãva” rupi ningo hechapyrã Tupã resa renondépe ha avei pe remanente resa renondépe, ha “tesa ojohecha” haʼe peteĩ símbolo joaju rehegua. Pe joaju koʼápe ojehechaukáva oñeʼẽ Tupã tavayguakuéra ñembosello rehe, umi oho Memeléro rapykuéri ohohápe guive, ha og̃uahẽma peteĩ punto-pe, omanosevéta hag̃ua angaipa rangue ha ani hag̃ua ombovaíva Cristo rekopy.
Micah identifies the foundational history of ancient Israel as “marvelous things.”
Miqueas ohechauka yma guare Israel rembiasakue ypykue “mba’e hechapyrãva” ramo.
According to the days of thy coming out of the land of Egypt will I show unto him marvellous things. Micah 7:15.
Nde rereséicha, ne ñesẽ yvy Egiptogua gui ára kuérape, ahechaukáta chupe mba’e hechapyrãitereíva. Miqueas 7:15.
The “marvelous works” are foundational history which is “marvelous” because the foundational history is repeated in the ending history, represented by the capstone. The “marvelous works” are the history that begins with the corner stone and ends with the “cap stone.” His “marvelous works” were manifested in the history of Moses and repeated in the history of Christ. Moses was the corner stone and Christ was the cap stone. Moses is alpha and Christ omega prophetically.
Umi “tembiapo hechapyrãva” ha’e peteĩ tembiasakue ypykue iñepyrũrãva, ha “hechapyrã” oje’éva hese pórke upe tembiasakue ypykue ojejey pe tembiasakuépe opávo, ojehechauka hag̃uáicha ita akã rehegua rupive. Umi “tembiapo hechapyrãva” ha’e pe tembiasakue oñepyrũva ita eskína rehegua ndive ha opa pe “ita akã rehegua” ndive. Hembiapo “hechapyrãva” ojehechauka va’ekue Moisés rembiasakuépe ha ojejey Cristo rembiasakuépe. Moisés ha’e va’ekue pe ita eskína rehegua ha Cristo pe ita akã rehegua. Moisés ha’e alfa ha Cristo omega maranduhára rechaukápe.
“Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” The Desire of Ages, 797.
“Moĩsépegui oñepyrũvo, Biblia rembiasakue Alfaite guive, Cristo omyesakãmba’e opa Escritúrape umi mba’e hesegua.” The Desire of Ages, 797.
Moses taught, and Peter used Moses’ words at Pentecost to identify that Moses typified Christ.
Moisés ombo’e vaʼekue, ha Pedro oipuru Moisés ñeʼẽ Pentecostés-pe ohechauka hag̃ua Moisés ohechauka hague Cristo-pe.
But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.
Ha umi mba’e, Tupã ymaite guive ohechauka va’ekue opa iproféta kuéra jurúre, Cristo ohasa asy va’erãha, upéicha oguerovia hag̃ua oikóma. Pévare peñembyasy pende angaipa rehe ha pejevýke, pende angaipa hag̃ua oñembogue, oguahẽ vove umi ára ñembopy’aguapýva Ñandejára renondégui; ha Ha’e ombou hag̃ua Jesucristo, peẽme yma guive oñemomarandúva’ekue: pe yvága oguereko va’erã chupe opa mba’e jejopy porã jey ára peve, umi mba’e rehe Tupã oñe’ẽ hague opa iproféta marangatu kuéra jurúre yvypóra ñepyrũmby guive. Moisés añetehápe he’i va’ekue umi túva kuérape: Ñandejára pende Jára omopu’ãta peẽme g̃uarã peteĩ Proféta pende ryepýgui, cheichagua; chupe pehendu va’erã opa mba’épe, opa mba’e ha’e he’íva peẽme. Ha oikóta, mayma anga nohenduséiva upe Profétape, oñehundíta tavayguakuéra apytégui. Heẽ, ha opa proféta Samuel guive ha umi upe rire ou va’ekue, opa oñe’ẽ va’ekue, upéicha avei omombe’u yma ko’ã árare. Hechos 3:18–24.
Moses as alpha and Christ as omega was established by Peter’s second witness of Moses at the Pentecostal outpouring, and in so doing Peter is emphasizing and identifying that a primary component of the latter rain message (and the controversy raised against it) is the prophetic principle of “alpha and omega.” That principle is the one hundred and forty-four thousand’s counterpart to the year/day principle in Millerite history. The principle of “alpha and omega” is the principle of ‘the foundation becoming the cap stone,’ it is the principles of ‘Moses and the Lamb;’ and therefore is identified by inspiration as one of the verses in the song of the vineyard, which is also the song of Moses and the Lamb.
Moisés alpha ramo ha Cristo omega ramo oñemopyenda Pedro mokõiha testimónio rupive Moisés rehegua Pentecostés ñehẽsépe, ha upéicha ojapóvo Pedro omomba’eguasu ha ohechauka porã peteĩ mba’e iñimportantevéva pe ama paha marandupe (ha pe ñorairõ oñemopu’ãva hese) ha’eha pe principio profético “alpha ha omega” rehegua. Upéva hína pe principio umi cien cuarenta y cuatro mil rembiapojoja ramo pe principio ary/ára rehegua Millerita rembiasakuepe. Pe principio “alpha ha omega” ha’e pe principio ‘pe fundamento oikóvo cap stone ramo,’ ha’e umi principio ‘Moisés ha pe Ovecha Ra’y;’ ha upévare pe inspiración ombohéra chupe peteĩva umi versículo opytáva pe kokuére purahéipe, ha upéva avei ha’e pe purahéi Moisés ha pe Ovecha Ra’y rehegua.
The beginning and ending that is represented by the various prophetic lines represent the history where God accomplishes His “marvelous works,” and it is the light that is brought out from recognizing what the symbol of “marvelous works” represents that transforms a Laodicean unto a Philadelphia thus becoming a stone in a temple that is being built, as was the Millerite temple built in 46 years leading up to October 22, 1844 when the Lord suddenly came to His temple.
Pe ñepyrũ ha pahápe ojehechaukáva opaichagua marandu-profétikape ohechauka pe tembiasakue Tupã omohu’ãhápe Hembiapo “hechapyrãitereíva”; ha pe tesape osẽva jaikuaávo mba’épa he’ise pe símbolo “hembiapo hechapyrãitereíva” rehegua, upéva omoambue peteĩ Laodicea-gua peteĩ Filadelfia-gua ramo, ha péicha oiko chugui peteĩ ita peteĩ tupaópe oñemopu’ã hag̃uáme, ojoguaháicha pe tupaó Millerita oñemopu’ãva 46 ary aja oguahẽ peve 22 jasypa 1844-pe, upe jave Ñandejára pya’e ou va’ekue Itupaópe.
If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:3–10.
Pe’ẽme rire pehechakuaa haguéicha Ñandejára imba’eporãha. Ha peju chupe, peteĩ ita oikovévaicha, yvypórape ningo oñemboyke vaʼekue, ha katu Tupã oiporavo vaʼekue ha hepyetereíva; peẽ avei, ita oikovévaicha, peñemopuʼã peteĩ óga hag̃ua espirituál, peteĩ paʼikuéra marangatúva hag̃ua, hag̃ua hag̃uáicha peikuaveʼẽ mbaʼejoapykuéra espirituál Tupãme oñemoneĩ hag̃uáicha Jesucristo rupive. Upévare avei Ñandejára Ñeʼẽme ojehai: Péina ápe, amoĩ Sión-pe peteĩ ita akã ypykue, poravopyre, hepyetereíva; ha pe ojeroviáva hese noñemotĩmoʼãi. Upévare, peẽ pejeroviáva guarã, haʼe hína hepyetereíva; umi iñeʼẽrenduʼỹvape katu, pe ita umi omopuʼãva omboyke vaʼekue, upévaite oiko akã ypykue ramo, Ha peteĩ ita opysanga hag̃ua, ha peteĩ itaguasu omoñepysangáva hag̃ua, umi oñepysangáva ñeʼẽ rehe, iñeʼẽrenduʼỹ rupi; upévarã avei oñemohenda vaʼekue. Peẽ katu peiko peteĩ ñemoñare poravopyre, peteĩ paʼikuéra ruvicha guáva, peteĩ tetã marangatúva, peteĩ tavayguakuéra Tupã mbaʼe tee; hag̃ua hag̃uáicha pemombeʼu porãite umi mbaʼe porãite upe pene renóiva pytũmbýgui imbaʼeverapajeíva tesape gotyo: peẽ yma ndapeikói vaʼekue tavaygua ramo, ha koʼág̃a peiko Tupã retãygua; peẽ ndapehupytýi vaʼekue poriahuvereko, ha koʼág̃a pehupyty poriahuvereko. 1 Pedro 2:3–10.
To be called into His marvelous light identifies when the call is made, for the waymark of 1888, which is aligned by inspiration as the rebellion of Korah in the alpha history of Moses is brought to the last days it aligns with 9/11, when the Laodicean message arrives with the third angel according to inspiration. Laodiceans in prophecy are “blind,” meaning they are in darkness, and the call to come out of darkness began when the Laodicean message arrived in 1856, 1888 and 9/11. At 9/11 the “call out of darkness” was not only a call to understand the light of the angel of Revelation eighteen, but also a call to the hearer into the very history where God’s “marvelous works” will find their perfect fulfillments.
Oñehenói hag̃ua chupekuéra I tesape hechapyrãvape ohechauka araka’épa oñeme’ẽ pe ñehenói; péicha rupi pe techaukaha taperegua 1888-pegua, oĩva mborayhu arandu rupi peteĩcha pe rebelión Coré rehegua ndive pe alfa tembiasakue Moisés reheguápe, ogueru vove opa ára paha peve, oñembojoja 9/11 ndive, upe jave og̃uahẽ pe marandu Laodicea rehegua pe mbohapyha ánhel ndive, pe ñeporandu yvagagua he’iháicha. Umi Laodiceagua profecíape ha’e “hesa’ỹijo’ỹva”, he’iséva oĩha pytũmbýpe, ha pe ñehenói osẽ hag̃ua pytũmbýgui oñepyrũkuri og̃uahẽ ramo guare pe marandu Laodicea rehegua ary 1856, 1888 ha 9/11-pe. 9/11-pe pe “ñehenói osẽ hag̃ua pytũmbýgui” ndaha’éi va’ekue añoite peteĩ ñehenói ojeikuaa hag̃ua pe tesape pe ánhel Apocalipsis dieciocho-pegua rehegua, ha katu avei peteĩ ñehenói ohenduhárape oike hag̃ua pe tembiasakueetepe, upépe Tupã rembiapo hechapyrãva og̃uahẽtahápe iñemohu’ã porãitépe.
It has been demonstrated repeatedly over the past three decades that the prophetic definition of the “everlasting gospel” is a history where a prophetic truth is unsealed which initiates a three-step testing process, with two characteristics of distinction in the three tests. The first two tests are different in nature than the third, for the third is a litmus test which demonstrates whether you passed the first and second tests. The other distinction in the everlasting gospel is that you must pass the current test to be involved with the following test.
Ojehechauka jey heta jey umi mbohapy pa ary pukukue mboyve, “marandu porã opa’ỹva” rehegua definición profética ha’eha peteĩ tembiasakue, upépe peteĩ añetegua profética ojeipe’a hag̃ua, ha upéva omoñepyrũ peteĩ proceso de prueba mbohapy etapágui oñemopyendáva, mokõi mba’e omboykéva ojoavy hag̃uáicha umi mbohapy prueba apytépe. Umi mokõi prueba peteĩha ha mokõiha iñambue heko hag̃uáicha mbohapyháguagui, pórke mbohapyha ha’e peteĩ prueba decisiva ohechaukáva rehasápa ra’e umi prueba peteĩha ha mokõiha. Ambue mba’e omboykéva marandu porã opa’ỹvape ha’e tekotevẽha rehasa pe prueba ko’ág̃agua ikatu hag̃uáicha reike pe prueba oúvape.
The history of the “marvelous works” is also the history where the “everlasting gospel” reaches its climax, for the hour of judgment that is announced by the first angel and identified as the everlasting gospel finds its perfect fulfillment beginning at 9/11. The judgment that is being warned about for the Millerites was October 22, 1844 when the door closed in the parable of the ten virgins, thus typifying the Sunday law when the door closes again in the parable of the ten virgins. 9/11 is announcing that the hour of God’s executive judgment begins at the Sunday law, just as the Millerites announced that the hour of the investigative judgment began on October 22, 1844.
Umi mba’e hechapyrãva rembiasakue ha’e avei pe rembiasakue oĩhápe pe “evanhélio opa’ỹva” oguahẽ ijojaha’ỹvape, pórke pe huísio aravo, pe maranduhára peteĩha omombe’úva ha ojekuaaukáva evanhélio opa’ỹvaramo, ojuhu iñembohovái porãite oñepyrũvo 9/11 guive. Pe huísio oñeñatende hag̃ua hese umi Millerita-pe g̃uarã ha’e va’ekue 22 jasypa 1844, okẽ oñemboty hague pe parábola umi diez kuñataĩ rehegua-pe; upéicha rupi ohechauka hag̃ua pe léi domingo rehegua, pe okẽ oñembotýta jey vove pe parábola umi diez kuñataĩ rehegua-pe. 9/11 oikuaauka Ñandejára huísio ejecutívo aravo oñepyrũha pe léi domingo-pe, péichaite umi Millerita omombe’u haguéicha pe huísio investigativo aravo oñepyrũ hague 22 jasypa 1844-pe.
From 9/11 unto the Sunday law is a period that is represented as “Gods’ marvelous works,” and just as the foundational stone that becomes “the head of the corner,” and just as the “Pentecostal season,” and just as “Habakkuk chapter two,” and as “the sealing time of the one hundred and forty-four thousand,” and as “the image of the beast testing time,” and as “the everlasting gospel,” and as “the sacred history of 1840 to 1844,” and as the history of “Revelation chapter ten,” and as “the history from Christ’s baptism unto His death.”
9/11 guive pe léi dominical peve ha’e peteĩ ára pukukue oñerrepresentáva “Tupã rembiapo hechapyrãramóicha”, ha péicha avei pe ita pyenda oñemoĩva “esquina akãramo”, ha péicha avei pe “Pentecostés aravo’aty”, ha péicha avei “Habacuc kapítulo mokõi”, ha avei “pe sellado ára umi cien cuarenta y cuatro mil rehegua”, ha avei “ta’anga mymba guasu rehegua tiempo de prueba”, ha avei “pe marandu porã opa ára g̃uarã”, ha avei “pe tembiasakue marangatu 1840 guive 1844 peve”, ha avei pe tembiasakue “Apocalipsis kapítulo diez” rehegua, ha avei “pe tembiasakue Cristo ñemongarai guive Imano peve.”
The history represented in a fractal by His baptism began the period of 2520 days that ended at the cross. Christ’s baptism represented His death, burial and resurrection which was literally fulfilled at the end of the 1260 days.
Pe tembiasakue ojehechaukáva peteĩ fractal-pe Iñemongarai rupive omoñepyrũ pe período 2520 ára og̃uahẽva ipaha pe kurusúpe. Cristo ñemongarai ohechauka Hembi’yasy, iñotỹ ha Jeikovejey, ha upéva oñehundiháicha oñemoañete añeteguaite pe 1260 ára pahápe.
When the Holy Spirit descended at Christ’s baptism it typified the descent of the angel of Revelation eighteen on 9/11. 1260 prophetic days later the events symbolized by baptism were literally fulfilled at the cross. The history from the baptism to the cross contains a symbolic alpha history which is fulfilled literally at the end of the period. The alpha and omega histories are fractals of the entire overall history. The history from the baptism to the cross is “God’s marvelous works,” and that history is also represented by “Christ’s baptism” and also by His literal “death, burial and resurrection,” and therefore also by “the baptism of ancient Israel at the Red Sea,” and also by “the baptism of the eight souls during the history of Noah.” All of these periods represent the history of His “marvelous works.”
Espíritu Santo oguejy jave Cristo ñemongaraipe, upéva ohechauka pe ánhel Apocalipsis dieciocho-pegua oguejyha 9/11-pe. 1260 ára profético rire, umi mba’e ojehechaukáva ñemongarai rupive oñekumpli literalmente kurusúre. Pe tembiasakue oúva ñemongarai guive kurusu peve oguereko peteĩ tembiasakue alfa simbólico oñekumplíva literalmente pe período pahaitepe. Umi tembiasakue alfa ha omega ha’e fractal pe tembiasakue tuichakue pukukue rehegua. Pe tembiasakue oúva ñemongarai guive kurusu peve ha’e “Tupã rembiapo hechapyrãva”, ha upe tembiasakue avei ojehechauka “Cristo ñemongarai” rupive, avei Hembyasyete “mano, ñeñotỹ ha jeikove jey” rupive; upévare avei “Israel yma guare ñemongarai Mar Pytãme” rupive; ha avei “poapy ánga ñemongarai Noé rembiasakue aja” rupive. Ko’ã período maymáva ohechauka Hembiapokue “hechapyrãva” rembiasakue.
When it comes to the number 8 as a symbol of resurrection it was those eight souls on the ark that are the first mention of the number eight as a symbol, and with the rule of first mention, all the prophetic details are in the first mention. The eight souls are going from the old earth to a new earth, are they not?
Pe número 8 rehe, ha’évo símbolo ramo jeikove jevy rehegua, umi poapy ánga pe arca-pe oĩva hína pe ñe’ẽpy peteĩha pe número poapy rehe símbolo ramo; ha pe mbo’ejoja peteĩha ñe’ẽpy rehegua rupive, opaite umi detalle profético oĩ pe ñe’ẽpy peteĩhápe. Umi poapy ánga niko ohasa hína yvy tuja guive peteĩ yvy pyahúpe, ndajéipa?
Those eight souls lived through the time of the rain, but all who refused the warning message of the rain died, correct? The “8” souls that go to the new earth that are represented with the history of the rejected warning message, the closed door, the rain and the new earth went through a dispensational change from the old world to the new world.
Umi poapy ocho ánga oikove vaʼekue ama tiémpope, péro opa umi omboykéva pe marandu ñeñangarekopyre ama rehegua omano, añetépa? Umi “8” ánga ohótava yvy pyahúpe, ojejoguahéva pe tembiasakue marandu ñeñangarekopyre oñemboykéva rehe, pe okẽ oñemboty vaʼekue, pe ama ha pe yvy pyahu ndive, ohasa peteĩ ñemoambue dispensasionál pe yvy tuja guive pe yvy pyahúpe.
The dispensational change that marks the eight souls who are the one hundred and forty-four thousand is the transition from Laodicea unto Philadelphia, which is also the transition from the church militant composed of wheat and tares unto the church triumphant composed of only the first fruit wheat offering that is lifted up as an ensign offering for all the world to see, similar to viewing a lone boat upon stormy waters. Those people are the 8 that is of the 7, and the history of the ark crossing and the Red Sea crossing are both illustrations of His “marvelous works.”
Pe ñemoambue dispensasional ohechaukáva umi poapy ánga, ha'éva cien cuarenta y cuatro mil, ha'e pe jehasa Laodicea guive Filadelfia peve, ha upéva avei ha'e pe jehasa tupaogua ñorairõme oĩvagui, oñemoheñóiva trígo ha ñana vai reheve, tupaogua ipuʼakáva peve, oñemoheñóiva peteĩnte trígo ypykue ofrénda rehe, oñemopuʼãva peteĩ techaukaha-ramo opa ko yvy arigua ohecha hag̃ua, ojoguáva peteĩ kanóa año ojehecháva y rembeʼýpe ama ha yvytu vai apytépe. Umi tapicha ha'e pe 8 oúva pe 7-gui, ha pe tembiasakue arca ohasa haguéicha ha pe Mar Pyta ojehasa haguéicha mokõivéva ha'e ilustrasión I “tembiapo hechapyrãva” rehegua.
Those souls are they who were resurrected in fulfillment of Revelation 11:11. They are God’s covenant people, represented by their father Abraham who bore the token of the covenant through circumcision that was to take place on the eighth day.
Umi ánga hína umi oñemoingove jeýva Ojehechauka 11:11 ñemyatyrõme. Ha’e kuéra hína Ñandejára tavaygua ñoñe’ẽme’ẽpegua, ojehechaukáva itúva Abraham rupive, ha’e vaekue ogueraha vaekue pe ñe’ẽme’ẽ techaukaha ñekytĩmby reheve, ojejapova’erã vaekue ára poapyhápe.
All these lines represent the same period of time, and that period of time begins with the foundations of 9/11 and ends at the Sunday law. 9/11 is the foundation stone and the Sunday law is the cap stone. In the history of rebuilding Jerusalem in the time of Nehemiah and Ezra the foundation was completed during the history of the first decree and the temple itself was finished well before the third decree. In Millerite history the foundations were established in May of 1842 when the 1843 chart was published. The Millerite temple was to be forty-six years in erecting, from 1798 unto 1844. Before October 22, 1844 the Millerite temple was finished, the cap stone being the Midnight Cry. When the Midnight Cry concluded on October 22, 1844 the alpha and third decree of 457 BC had met its counterpart in the omega of 1844. 457 BC as the alpha to the 2300 years and 1844 as the omega. Both the same at one level, for a decree or an angel are both messages, and they both typify the Sunday law, where there will be a decree and where the third angel’s message swells to a loud cry.
Koʼã línea maymáva ohechauka peteĩ período de tiempo peteĩcha, ha upe período oñepyrũ 9/11 pyendakuéra guive ha opa pe léi dominicalpe. 9/11 hína pe ita pyenda ha pe léi dominical hína pe ita apytegua paha. Jerusalén ñemopuʼãjey rembiasakuepe, Nehemías ha Esdras tiémpope, pe pyenda oñembotýkuri pe peteĩha decreto rembiasakue aja, ha pe témplo voi oñemohuʼãporãkuri mbohapyha decreto mboyveite. Millerita rembiasakuepe, umi pyenda oñemoĩkuri mayo de 1842-pe, pe cuadro 1843-gua oñepublika jave. Pe témplo millerita oĩvaʼekue oñemopuʼã hag̃ua cuarenta y seis ary pukukue, 1798 guive 1844 peve. Octubre 22, 1844 mboyve, pe témplo millerita oñemohuʼãma vaʼekue, ha pe ita apytegua paha hína vaʼekue pe Clamor de Medianoche. Pe Clamor de Medianoche opa rire octubre 22, 1844-pe, pe alfa ha pe mbohapyha decreto 457 a.C.-pegua ojuhúma ijojaha omegápe 1844-pe. 457 a.C. ramo pe alfa umi 2300 ary rehegua, ha 1844 ramo pe omega. Mokõivéva peteĩcha peteĩ nivelpe, peteĩ decreto térã peteĩ ánhel ningo mokõivéva marandu, ha mokõivéva ohechaukarã pe léi dominical, upépe oĩtahápe peteĩ decreto ha upépe pe tercer ángel mensáhe okakuaáta peteĩ clamor hatãme.
From 457 BC until 408 BC, forty-nine years were identified by Daniel as the period of time when the Jews would finish building “the street shall be built again, and the wall, even in troublous times.”
Ary 457 Cristo mboyve guive ary 408 Cristo mboyve peve, Daniel ohechakuaa cuarenta y nueve aryha pe ára pukukue umi hudío omohuʼã haguã pe jejapo: “la plaza será reedificada, y el muro, en tiempos angustiosos.”
Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.
Eikuaa hag̃ua ha entendeséke, pe ñe’ẽmondo osẽ haguégui oñemyatyrõ ha oñemopu’ã hag̃ua Jerusalén guive pe Mesías Mburuvicha peve, oikóta siete semána ha sesenta y dos semána; pe tape guasu oñemopu’ãjeýta, ha pe murálla avei, jepe ára jejopy hag̃ua. Daniel 9:25.
457 BC and 1844 are the alpha and omega to the prophecy of the 2300 years. They both typify the Sunday law, for as an alpha and omega they are the same, and the disappointment of 1844 is aligned by inspiration with the disappointment of the cross. If 1844 typifies the cross, and it does, then its alpha counterpart (457 BC) does so as well. 1844 unto 1863 illustrates the testing process of the third angel. That testing process is represented by the 49 years between the third decree, the Sunday law decree and the finishing of the work of the street and the wall that takes place in troublous time.
457 a.C. ha 1844 hína alfa ha omega pe profesía 2300 ary rehegua. Mokõivéva ohechauka pe léi domingo rehegua, alfa ha omega ramo peteĩchapa hikuái, ha pe ñembyasy 1844 gua oñemohenda inspiración rupive pe ñembyasy kurusu rehegua ndive. 1844 ohechaukáramo pe kurusu, ha upéicha añetehápe, upéicharõ i-alfa joyke'y (457 a.C.) avei ohechauka upéva. 1844 guive 1863 peve ohechauka pe porãha’ã ñemboguata ángel mbohapyha rehegua. Upe porãha’ã ñemboguata ojehechauka umi 49 ary oĩva pe mbohapyha decreto, pe léi domingo decreto ha pe tembiapo paha tape ha murálla rehegua apytépe, oikóva ára jehasa asýpe.
457 BC unto 408 BC is the alpha history of the 2300 years that illustrates the omega history of 1844 unto 1863. Those two histories illustrate the history of the one hundred and forty-four thousand after they are sealed at the Sunday law until human probation closes. The work of the one hundred and forty-four thousand is to call men and women back to the “old paths” which is portrayed by Isaiah as rebuilding the old waste places, and which Jeremiah identifies as the path that leads to the latter rain message. The “wall” is the law of God which the one hundred and forty-four thousand will represent unto the entire world as an ensign. This will take place in the troublous times of the third woe of Islam, for it is Islam that angers the nations. The work and the troublous times continue until Michael stands up.
457 a.C. guive 408 a.C. peve ha’e hína pe tembiasakue alfa umi 2300 ary rehegua ohechaukáva pe tembiasakue omega 1844 guive 1863 peve. Ko’ã mokõi tembiasakue ohechauka pe tembiasakue umi cien cuarenta y cuatro mil rehegua, oñesella rire hikuái pe léi domingo guýpe peve oñembotývo yvypóra rembiporavoha. Pe tembiapo umi cien cuarenta y cuatro mil rehegua ha’e ohenói kuimba’e ha kuñanguérape ojevy hag̃ua umi “tape yma guarépe”, Isaías ohechaukaháicha upéva umi tenda yma ojeity va’ekue ñemopu’ã jevy ramo, ha Jeremías ohechakuaa upéva ha’eha pe tape ogueraháva pe ama pahague marandu peve. Pe “muralla” ha’e Ñandejára léi, umi cien cuarenta y cuatro mil orepresentátava opaite yvy ape ári peteĩ techaukaha ramo. Kóva oikóta umi ára jepy’apy rehegua pe mbohapyha ñembyasy guasu Islam rehegua aja, ha’e rupi Islam pe ombopochýva umi tetãnguéra. Pe tembiapo ha umi ára jepy’apy rehegua osegíta Miguel opu’ã meve.
So, if you can see it 457 BC to 408 BC is a prophetic period that began at the third decree and typified a prophetic period that began in 1844 with the arrival of the third angel and ended in 1863, then you can see that their connection with the 2300-year prophecy as either starting point or and ending point identifies them as alpha and omega in relation to each other. The troublous times of Nehemiah illustrate the troublous time leading up to and including the Civil War. The forty-nine-year period in the alpha history represents the 19-year-period in the omega history. That 19-year-period was also represented by the 19 years at the beginning of the 65-year prophecy of Isaiah.
Upévare, ikatúramo rehecha 457 a.C. guive 408 a.C. peveha peteĩ ára profético oñepyrũva’ekue mbohapyha decretope ha ohechauka hag̃ua peteĩ ára profético oñepyrũva’ekue 1844-pe mbohapyha ánhel og̃uahẽrõ guare ha opa va’ekue 1863-pe, upéicharõ ikatu rehecha ijoajuha pe profecía 2300 áñopegua ndive, taha’e iñepyrũha térã ipahaháicha, ohechauka hag̃ua chupekuéra alpha ha omega ojoajúvo ojuehe. Umi ára hasýva Nehemías rehegua ohechauka umi ára hasýva og̃uahẽva’ekue Guerra Civil mboyve ha ipypeve. Pe período irundy pa porundy áñogua pe tembiasakue alpha-pe ombohechauka pe período 19 áñogua pe tembiasakue omega-pe. Pe período 19 áñogua upéva avei ojehechauka va’ekue umi 19 áño rupive iñepyrũme pe profecía 65 áñogua Isaías rehegua.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. Isaiah 7:8.
Siria akã hína Damasco, ha Damasco akã hína Rezín; ha sesenta ha cinco ary ryepýpe Efraín oñembyaíta, ani hag̃ua tetã. Isaías 7:8.
Isaiah set forth this prophecy in 742 BC and 19 years later in 723 BC the northern kingdom was carried away into captivity for 2520 years ending in 1798. The 19 years from 742 BC unto 723 BC align with the 19 years from 1844 unto 1863, for the first 19 years is the alpha of this prophecy and the last 19 is the omega. In the history of 19 years wicked king Ahaz was confronted by Isaiah with the message of the latter rain as represented in verse eight as the message of the “seven times.” Ahaz rejected the message, as did Laodicean Millerite Adventism in 1863.
Isaías ome’ẽ ko profesía ary 742 a.C.-pe, ha 19 ary rire, ary 723 a.C.-pe, pe rréino yvategua ojegueraha hag̃ua tembiguáiramo 2520 ary pukukue, opa hag̃ua 1798-pe. Umi 19 ary ohasáva 742 a.C. guive 723 a.C. peve ojoja umi 19 ary rehe 1844 guive 1863 peve; umi peteĩha 19 ary niko ko profesía alpha, ha umi pahápegua 19 ary omega. Pe tembiasakue 19 ary rehegua ryepýpe, mburuvicha vai Acaz oñembohovái Isaías rupive pe marandu ama pahaguéguare rehegua ndive, ojehechaukáva versíkulo ocho-pe pe marandu “siete tiempos” ramo. Acaz omboyke pe marandu, upéicha avei Adventísmo Millerita Laodiceagua ojapo 1863-pe.
During that period, Ahaz’s high priest visited Assyria, brought back the design of their pagan temple, and Ahaz had it constructed in the courtyard of the God’s temple. This line is parallel to the story of the disobedient prophet who was not to return to Judah the same way he came, but did and was deceived by a false and lying prophet, representing the return to apostate Protestant methodology in order to hide from the Millerite understanding of the “seven times” in a classic fulfillment of a dog returning to its own vomit.
Upe tiémpope, Acaz pa’i guasu oho Asíriape, ogueru jey ijapopyrã ta’anga itupao pagã guigua, ha Acaz omopu’ãuka upéva Tupã róga korapýpe. Ko línea ojoja pe marandu proféta iñe’ẽrenduva’ỹ rehegua ndive, pe proféta ndojevyiva’erãmo’ã Judápe upe tape ou hague rupi, ha upéicharõ jepe ojapo ha oñembotavy peteĩ proféta japu ha ijapu hag̃uáre, ohechaukáva jevy pe metodología protestánte apóstata gotyo oñeñomi hag̃ua pe comprensión Millerita rehegui umi “siete tiempos” rehegua, peteĩ ñemboguata yma guare oñembotývaicha peteĩ jagua ojere jeýva hag̃ua ivómito teépe.
This was taking place while a Civil War between the northern kingdom and southern kingdom is getting under way, thus typifying the Civil War in the United States when the period of 19 years was repeated. 742 BC unto 723 BC represents the 19-year-period of 1844 unto 1863, which represents the period from the Sunday law until the close of probation. The history of 9/11 unto the Sunday law is the history of the image of the beast test within the United States that is duplicated in the world image of the beast test beginning at the Sunday law. For this reason, the 19-year periods that represent the Sunday law to the close of probation, also represent the history of 9/11 unto the Sunday law, which is the history of His “marvelous works.”
Kóva oiko aja peteĩ Guerra Civil pe tavarandu yvate pegua ha pe tavarandu yvýpe pegua apytépe oñepyrũma hag̃ua, upéicha rupi ohechauka hag̃ua Guerra Civil Estados Unidos-pe, ára pukukue 19 ary rehegua oñembojevy jey haguére. 742 a.C. guive 723 a.C. peve ohechauka pe período 19 ary rehegua 1844 guive 1863 peve, ha upéva ohechauka pe período pe léi dominical guive pe gracia ñemboty peve. Pe tembiasakue 9/11 guive pe léi dominical peve hína pe tembiasakue pe ta’anga mymbaguasu rehegua jejopyrã Estados Unidos ryepýpe, ha upéva oñembojevy jey pe mundopegua ta’anga mymbaguasu rehegua jejopyrãme oñepyrũvo pe léi dominical guive. Ko mba’ére, umi período 19 ary rehegua ohechaukáva pe léi dominical guive pe gracia ñemboty peve, avei ohechauka pe tembiasakue 9/11 guive pe léi dominical peve, ha’éva pe tembiasakue I “tembiapo hechapyrãva” rehegua.
We will continue in the next article.
Ñambojoaju hag̃ua pe artíkulo oúvape.
And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nr flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God.
Ha Ñandejára ñeʼẽ ou chéve, heʼívo: Yvypóra raʼy, mbaʼépa upe ñeʼẽjoja peiporúva Israel retãme, heʼívo: Ohasave umi ára, ha opa visión ndojehupytýi? Erese chupekuéra upévare: Péicha heʼi Ñandejára Tupã: Ajapóta ko ñeʼẽjoja opa hag̃ua, ha ndojeporumoʼãvéima chupe ñeʼẽjojaramo Israel-pe; ha ere chupekuéra: Hiʼag̃uíma umi ára, ha ojehupytýta opa visión. Ndaiporimoʼãvéima rupi Israel róga apytépe visión rei ni adivinación mbotavy. Che hína Ñandejára; ha che añeʼẽta, ha upe ñeʼẽ che haʼéva ojehupytýta; ndohasaveimoʼãvéi: pende árape voi, peẽ peikóva ñemoĩ hag̃uaicha, Israel róga, haʼéta upe ñeʼẽ, ha ajapóta chupe, heʼi Ñandejára Tupã.
Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.
Upéi Ñandejára ñe'ẽ ou jevy chéve, he'ívo: Yvypóra ra'y, ema'ẽ, Israel róga pegua he'i: “Pe visión ha'e ohecháva niko ára mombyryrã guarã, ha'e oporoprofetisa umi ára mombyrygua rehe.” Upévare ere chupekuéra: Péicha he'i Ñandejára Jára: Ndaiporimo'ãvéi mba'eve che ñe'ẽgui oñembotapykue hag̃ua; upéva rangue, pe ñe'ẽ che ha'éma va'ekue oñekumplíta, he'i Ñandejára Jára. Ezequiel 12:21–28.