From Caesarea Philippi to Caesarea Maritima, with a stop along the way at the Mount of Transfiguration; Peter symbolizes the one hundred and forty-four thousand who arrive at the waymark of the feast of Trumpets in the line constructed upon the two lines of twenty-two verses of Leviticus twenty-three, in conjunction with the Pentecostal season in the time of Christ. Leviticus twenty-three, the cross, Pentecost and Cornelius sending for Peter; are all brought together line upon line with the symbolism of the third, sixth and ninth hours.
Cesarea Filípigui guive Cesarea Marítimape, peteĩ pyta tape ári Yvyty Moambuehagui; Pedro ombohechauka umi cien cuarenta y cuatro mil oguahẽvape pe techaukaha tape rehegua Trompeta kuéra aretepe pe línea oñemopu’ãvape mokõi línea ári mokõi paapy ha mokõi versículo Levítico veintitréspegua ári, oñembojoajúvo Pentecostés aravo’ỹ rehegua ndive Cristo tiémpope. Levítico veintitrés, pe kurusu, Pentecostés ha Cornelio omondo hag̃ua ohenói Pedrope; opa ko’ãva oñembyaty línea ári línea, mbohapyha, poteĩha ha porundyha aravo simbolismo reheve.
Christ at the third, sixth and ninth hour at the cross, Peter at the third and ninth hour at Pentecost and Cornelius at the ninth hour, Peter at the sixth hour at Joppa and the third hour at Caesarea Philippi connect with Daniel eleven verses thirteen through fifteen, for Caesarea Philippi is also Panium.
Cristo, a la tercera, sexta y novena hora en la cruz; Pedro, a la tercera y novena hora en Pentecostés; y Cornelio, a la novena hora; Pedro, a la sexta hora en Jope y a la tercera hora en Cesarea de Filipo, se conectan con Daniel once, versículos trece al quince, porque Cesarea de Filipo es también Panio.
Peter was preaching the book of Joel at Pentecost and when Peter presented his message to Cornelius’s household the Holy Spirit was poured out upon the Gentiles, as it had been poured out upon the Jews at Pentecost. The outpouring of the Holy Spirit for the Jews and thereafter for the Gentiles, typified the outpouring of the Holy Spirit in the latter days. The outpouring in the latter days is twofold, beginning with a sprinkling at 9/11 that ultimately progresses to the proclamation of the Midnight Cry that reaches to the Sunday law and then becomes the loud cry of the third angel, where and when the latter rain is poured out without measure.
Pedro opredikava’ekue Joel kuatiañe’ẽ Pentecostés-pe, ha Pedro opresenta rire imarandu Cornelio róga peguápe, Espíritu Santo oñeñohẽ umi gentil ári, oñeñohẽ haguéicha umi judío ári Pentecostés-pe. Pe oñeñohẽ Espíritu Santo rehegua umi judíope g̃uarã ha upéi umi gentilpe g̃uarã, ohechauka hag̃ua pe oñeñohẽ Espíritu Santo rehegua ára pahápe. Pe oñeñohẽ ára pahápe mokõiháicha, oñepyrũvo peteĩ ñemoĩ michĩ reheve 9/11-pe, ha upéi ohóvo ipahápe pe Pyharepyte Sapukái ñemyerakuãme oguahẽva pe arapokõindy léipe, ha upérõ ha upépe oiko pe mbohapyha ánhel sapukái hatã, oñeñohẽhápe pe ama pahaguéva ñehundi’ỹ hag̃uáicha.
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. And the floors shall be full of wheat, and the fats shall overflow with wine and oil. And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you. Joel 2:23–25.
Pevyʼa hag̃ua, upéicharõ, peẽ Sión raʼykuéra, ha pevyʼa Ñandejára pende Járare; haʼe niko omeʼẽ peẽme ama ypykue peteĩ medida hag̃uáicha, ha omboguejyta peẽme ama, ama ypykue ha ama pahague, jasy peteĩhápe. Ha umi trígo oñembojyha henyhẽta trígogui, ha umi ryruhũ osyryrymbáta vínore ha aséite reheve. Ha che amyengoviáta peẽme umi ára pe tukú hoʼúva okaru vaʼekue, pe ñakyra, pe yso karu ha pe yso ambuéva, che ehérsito guasu amondo vaʼekue pende apytépe. Joel 2:23–25.
Peter represents those who participate in the history of the former moderate sprinkling from 9/11 unto the Sunday law, and also the latter rain, which restores the “years” representing the four generations of Laodicean Seventh-day Adventism’s escalating rebellion destroyed. In the temple, at the ninth hour, Peter presented the book of Joel’s restoration of the years.
Pedro ohechauka umi oike va’ekue yma guarã ñemokyrỹi mbytegua rembiasápe 9/11 guive pe Arapokõindy léi peve, ha avei pe ama paha, omoingove jeyva’ekue umi “ára” ohechaukáva irundy generación Adventista del Séptimo Día Laodicéagua ñemoĩreíva oñembohetave ohóvo ha oñehundíva. Tupaópe, aravo porundyha rehe, Pedro oikuave’ẽ Joel kuatiañe’ẽgui pe ñemyatyrõ jey umi ára rehegua.
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 3:19–24.
Peñearrepenti hag̃ua, upévare, ha pejekonverti, pene angaipa hag̃ua oñemboguepaite, og̃uahẽ vove ára-kuéra pytuʼu ha piroʼy rehegua Ñandejára renondégui; ha haʼe omondo jeýta Jesucristo, upe pene rendápe yma guive oñemomarandúvaekue: yvága oñangarekovaʼerã hese opa mbaʼe ñemyatyrõ jevy ára peve, umi mbaʼe Tupã heʼivaʼekue opa maranduhára marangatu juru rupive yvy ape ári ypy guive. Moisés niko heʼi vaʼekue añetehápe ñande ru ypykuérape: Ñandejára pende Jára omopuʼãta peẽme peteĩ maranduhárape pene ryvykuéra apytégui, cheichaite; pehenduvaʼerã chupe opa mbaʼépe, opa mbaʼe haʼe heʼíva peẽme. Ha oikóta, opa ánga nohenduséiva upe maranduhárape, oñehundíta tavayguakuéra apytégui. Ha upéicha avei opa maranduhára Samuel guive ha umi upe rire ou vaʼekue, opaite oñeʼẽ vaʼekue, omomarandu hag̃ua koʼã ára rehe. Hechos 3:19–24.
The blotting out of sins is the final work of Christ in the investigative judgment, and the blotting out begins at the house of God.
Pe ñemboguepa angaipakuéra rehegua ha’e Cristo rembiapo paha pe juicio investigativo-pe, ha pe ñemboguepa oñepyrũ Ñande Róga guive.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator. 1 Peter 4:17–19.
Oguãhẽma niko ára pe huísio oñepyrũ hag̃ua Tupã rógape; ha ñanderehe raẽ oñepyrũ ramo, mba’épa ipaháta umi nohenduséivape Tupã evanhélio? Ha pe hekojojáva jepe hasýpe oñesalva ramo, moõpa ojehechaukáta heko’ẽvape ha angaipávape? Upévare, umi ohasa asýva Tupã rembipota he’iháicha tome’ẽ iñe’ẽme’ẽ ha toñangareko hag̃ua iñangakuéra hese, ojapóvo iporãva, peteĩ Moheñóihára jeroviapývape guarãicha. 1 Pedro 4:17–19.
Peter understood at Pentecost and also at Cornelius’ home in Caesarea by the sea, that the book of Joel was being fulfilled. Pentecost represents the Sunday law when judgment is finished for the house of God, and then moves to the Gentiles. His message at the Sunday law is the same message proclaimed at the arrival of the Midnight Cry. The alpha proclamation is the beginning of the prophetic period that ends with the omega proclamation. Peter represents those who proclaim the message, and the message begins with its empowerment, which is marked by the loosing of the ass of Islam. The ass is loosed to mark the beginning of the Midnight Cry, and it is loosed again at the Sunday law, which is the conclusion of the Midnight Cry.
Pedro ontende vaʼekue Pentecostés-pe ha avei Cornelio róga-pe, Cesarea yguasu rembeʼýpe, Joel aranduka oñekumpliha hína. Pentecostés ohechauka pe léi domingo rehegua, amo ipahápe opa hag̃ua huísio Tupã rógape g̃uarã, ha upéi ohasa hag̃ua umi gentil-kuérape. Iñeʼẽmondo pe léi domingo-pe haʼe peteĩchante pe marandu oñemoherakuãva pe Pyharepyte Sapukái og̃uahẽvo. Pe proclamación alfa haʼe pe ñepyrũ pe ára profético rehegua, opáva pe proclamación omega reheve. Pedro ohechauka umi omomarandúva pe marandu, ha pe marandu oñepyrũ iñembarete reheve, upéva ojehechakuaa hag̃ua pe mburika Islam-gua jejorá rupive. Pe mburika ojejora hag̃ua ohechauka pe Pyharepyte Sapukái ñepyrũ, ha ojejora jey pe léi domingo-pe, upéva haʼéva pe Pyharepyte Sapukái ñemohuʼã.
Peter therefore also represents those who made the prediction of Islam’s strike upon the United States. Peter’s message at the Midnight Cry is a correction of the message that marked the first disappointment and the beginning of the tarrying time. Peter therefore represents those who proclaim the message of the Midnight Cry who have passed the first foundational test that arrived in 2024 and concluded May 8, 2025 with the election of the first American pope, in fulfillment of verse fourteen of Daniel eleven.
Upévare Pedro avei ohechauka umi ojapo vaekue pe marandu tenondegua Islam ojapótava pe golpe Estados Unidos rehe. Pedro marandu pe Sapukái Pyharepytegua-pe ha’e peteĩ ñemyatyrõ pe marandu oguerúva pe peteĩha jejavy tuicha ha pe aravo ipuku hag̃uápe ñepyrũ. Upévare Pedro ohechauka umi omombe’úva pe marandu pe Sapukái Pyharepytegua rehegua, ha ohasa vaekue pe peteĩha prueba ypykue oguahẽva’ekue ary 2024-pe ha opa 8 jasypo, 2025-pe pe peteĩha papa americano jeiporavópe, oñembotývo Daniel 11 pe versíkulo catorce-pe.
The period from the feast of Trumpets unto Pentecost is the third and litmus test of the Pentecostal season represented with Leviticus twenty-three. A principle of the three angels that Sister White identified is also simply basic math. She identifies that you cannot have a third message without a first and second. Because Peter preaches the book of Joel at the Pentecostal Sunday law, then he also teaches Joel at the beginning of the proclamation of the message of the Midnight Cry, which is the litmus and third test of the Pentecostal season. Peter therefore represents the faithful during the three-step testing process that began when the Revelation of Jesus Christ was unsealed, beginning on December 31, 2023. If Peter is there at the third step, he must have walked the two previous steps, for you cannot have a third without a first and second.
Pe período, pe Trompeta Ára guive Pentecostés peve, ha’e pe mbohapyha ha pe prueba decisiva pe tiempo pentecostal rehegua, ojehechaukáva Levítico mokõipa mbohapy-pe. Peteĩ principio umi mbohapy ánhel rehegua, pe Hermana White ohechakuaava’ekue, ha’e avei simplemente matemática básica. Ha’e ohechauka ndaikatuiha reime peteĩ mensáhe mbohapyha reheve ndorekóiramo peteĩha ha mokõiha. Upévare, Pedro opredikáramo Joel kuatia pe Domingo Léy pentecostal-pe, upéicha avei ombo’e Joel pe oñepyrũhápe pe proclamación pe mensáhe Cry de Medianoche rehegua, ha’éva pe prueba decisiva ha pe mbohapyha prueba pe tiempo pentecostal rehegua. Upévare, Pedro orrepresenta umi jeroviaha katupyryva’ekuépe pe proceso de prueba mbohapy paso reheguápe, oñepyrũva’ekue pe Revelación de Jesucristo ojeipe’ávo pe sellado-gui, oñepyrũvo diciembre 31, 2023-pe. Pedro oĩramo pe mbohapyha paso-pe, tekotevẽ ohasa hague mokõi paso ohasava’ekue, pórke ndaikatúi oĩ peteĩ mbohapyha peteĩha ha mokõiha’ỹre.
The period of the sealing of the one hundred and forty-four thousand began at 9/11 and it opened up a three-step testing process represented by the trumpet call of 9/11 to return to the foundations, and then the test of the first disappointment of July 18, 2020 arrived. The third test of the history is the Sunday law. A prophetic wilderness arrived on July 18, 2020, and within that wilderness period, in July 2023 a “voice” began to cry, and then on December 31, 2023, twenty-two years after 9/11, the unsealing of the Revelation of Jesus Christ began. 2023 unto the Sunday law (when the perfect fulfillment of the 2,300 days is accomplished) identifies the period from 2023 unto the Sunday law as beginning with “23” and ending with “23,” for the closed door on October 22, 1844 typifies the closed door at the Sunday law. The 2300-year prophecy is represented by the “23” in 2,300.
Pe sellamiento umi cien cuarenta y cuatro mil rehegua oñepyrũkuri 9/11-pe, ha upéva oipe’a peteĩ proceso de prueba mbohapy paso rehegua, ojehechaukáva pe turu ñehenói 9/11-pe ojevy hag̃ua umi fundamento-kuérape, ha upéi og̃uahẽ pe prueba peteĩha pe desengaño peteĩha rehegua, 18 de julio de 2020-pe. Pe mbohapyha prueba ko tembiasakue rehegua hína pe léi dominical. Peteĩ desierto profético og̃uahẽ 18 de julio de 2020-pe, ha upe periodo desierto ryepýpe, julio 2023-pe peteĩ “ñeʼẽ” oñepyrũ osapukái, ha upéi 31 de diciembre de 2023-pe, mokõi paapy ary rire 9/11 guive, oñepyrũ pe ñembojaʼoʼỹ Apocalipsis de Jesucristo rehegua. 2023 guive pe léi dominical peve (upe jave ojejapótava pe cumplimiento perfecto umi 2,300 ára rehegua) ohechauka pe periodo 2023 guive pe léi dominical peve oñepyrũha “23” rehe ha opa “23” rehe, pórke pe okẽ oñembotyvaʼekue 22 de octubre de 1844-pe typifica pe okẽ oñembotýtava pe léi dominical-pe. Pe profecía 2300 ary rehegua ojehechauka pe “23” oĩvape 2,300-pe.
1844 was the end of the history of the first and second angels. The history began with the arrival of the first angel in 1798, and it ended forty-six years later in 1844. Those forty-six years represent the Millerite temple that Christ suddenly came into in 1844. The human temple is designed upon “23” chromosomes for both male and female, thus marking “23” as a symbol of the work which Christ began in 1844. That work was to combine His divinity with our humanity. Jesus employs the natural world to illustrate the spiritual, and the work that began in 1844, at the conclusion of the 2,300 years is represented by the joining of the “23” male chromosomes with the “23” female chromosomes. When a man marries a woman, they become one flesh, and the marriage is what Christ began in 1844. The closed door of 1844 aligns with the closed door of the Sunday law, and the symbol of that closed door is “23.”
1844 niko pe tembiasakue pahá ha mokõiha ánhel rembiasakue. Umi tembiasakue oñepyrũkuri pe peteĩha ánhel ou ramo guare ary 1798-pe, ha opa irundy pa ary ha poteĩ ary rire, 1844-pe. Umi irundy pa ary ha poteĩ ary ohechauka pe tupão Millerita Cristo pya’e ou hague ipype 1844-pe. Pe tupão yvypóra ojapo hag̃ua oñemopyenda “23” cromosoma ári, kuimba’épe ha kuñáme avei; upéicha rupi “23” oñemohenda techaukaha ramo pe tembiapo Cristo oñepyrũ vaʼekue 1844-pe. Upéva vaʼekue ombojoaju hag̃ua idivinidad ñande yvypóra rekóndi. Jesús oipuru arapy tee omyesakã hag̃ua pe espiritual, ha pe tembiapo oñepyrũvaʼekue 1844-pe, umi 2,300 ary opakuévo, ojehechauka pe “23” cromosoma kuimbaʼéva ojoaju hag̃uáicha pe “23” cromosoma kuñáva ndive. Peteĩ kuimbaʼe omenda ramo peteĩ kuñáre, mokõivéva oiko peteĩ soʼo ramo, ha pe ñemenda hína upe Cristo oñepyrũ vaʼekue 1844-pe. Pe okẽ oñembotýva 1844-pe ojoja pe okẽ oñembotýva arateĩ léi rehegua ndive, ha upe okẽ oñembotýva ra’ãnga hína “23.”
From December 31, 2023 unto the “23” of the Sunday law identifies a period that begins with an alpha “23” and ends with an omega “23.” It also represents the period of the temple of the one hundred and forty-four thousand. That very same history is a fractal of 9/11 unto the Sunday law. 1844 is represented by the number “23,” and it identifies the beginning of the investigative judgment of the dead. 9/11 identifies the beginning of the investigative judgment of the living, and therefore 9/11 also possesses the number “23.” The period of 9/11 unto the Sunday law is a period with an alpha “23” and an omega “23.” 2023 to the Sunday law is a fractal of 9/11 to the Sunday law, and it is where the temple of the one hundred and forty-four thousand is raised. The Millerite temple was a forty-six-year period, but in the latter days, time is no longer; and the Millerite forty-six years in the beginning of Adventism typifies the same period in the ending of Adventism, and that period begins and ends with “23,” producing the Millerite number forty-six.
31 de diciembre de 2023 guive pe “23” pe léi dominical peve ohechauka peteĩ período oñepyrũva peteĩ alfa “23” rehe ha opa hag̃ua peteĩ omega “23” rehe. Upéva avei orrepresenta pe período pe témplo umi ciento cuarenta y cuatro mil rehegua. Pe historia voi hína peteĩ fractal 9/11 guive pe léi dominical peve. 1844 ojehechauka pe número “23” rupive, ha upéva ohechauka pe juicio investigador omanóva rehegua ñepyrũ. 9/11 ohechauka pe juicio investigador oikovéva rehegua ñepyrũ, ha upévare 9/11 avei oguereko pe número “23”. Pe período 9/11 guive pe léi dominical peve ha’e peteĩ período oguerekóva peteĩ alfa “23” ha peteĩ omega “23”. 2023 guive pe léi dominical peve ha’e peteĩ fractal 9/11 guive pe léi dominical peve rehegua, ha upépe oñemopu’ã pe témplo umi ciento cuarenta y cuatro mil rehegua. Pe témplo Millerita ha’e va’ekue peteĩ período cuarenta y seis ary pukukue, péro umi ára pahápe, tiempo ndaha’evéima; ha pe cuarenta y seis ary Millerita adventismo ñepyrũme ohechaukarã pe mismo período adventismo pahápe, ha upe período oñepyrũ ha opa “23” rehe, omoheñóiva pe número Millerita cuarenta y seis.
All three of those histories represent a three-step testing process (the Millerites, 9/11 unto the Sunday law and 2023 unto the Sunday law). The history began with the trumpet call of Michael, who resurrected Moses and Elijah on December 31, 2023, and when Michael, who is Christ, resurrects, He does so with the sound of a trumpet.
Koʼã mbohapy tembiasakue ohechauka peteĩ proceso jehechaukaha mbohapy jepytasópegua (umi Millerita, 11 jasyporundy pegua peteĩ léi domingo peve, ha 2023 peteĩ léi domingo peve). Pe tembiasakue oñepyrũ vaʼekue Miguel trompéta ñehenóime, haʼe omoingove jevy vaʼekue Moisés ha Elíaspe 31 jasypakõime, 2023-pe; ha Miguel, haʼéva Cristo, omoingove jevy jave, upéva ojapo trompéta puʼahápe.
For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:19.
Ñandejára voi oguejýta yvágagui peteĩ sapukái reheve, arcángel ñe’ẽ reheve ha Tupã trompéta reheve; ha umi omano vaekue Cristo-pe opuʼãta raẽ. 1 Tesalonicenses 4:19.
Michael is the archangel, and it is his voice in conjunction with the trump of God that resurrects, and the book of Jude informs us Michael resurrected Moses.
Miguel ha’e pe arcángel, ha ha’e ñe’ẽ, Tupã trompéta ndive oñondive, omoingove jeyva’ekue; ha Judas kuatiañe’ẽ ñanemomarandu Miguel omoingove jey hague Moiséspe.
Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.
Ha Miguel, pe arcángel, oñorairõ aja pe aña ndive, oñomongeta hag̃ua Moisés rete rehe, ndopyʼaguasúi ogueru hag̃ua hese peteĩ ñeʼẽ vai jepokuaaʼỹva, síno heʼi: Ñandejára toñemboyke nde rehe. Judas 1:9.
Christ, as Michael the archangel, unsealed the Revelation of Himself on December 31, 2023, when He then resurrected Moses and Elijah, the two witnesses that were slain on July 18, 2020. Then the alpha external foundation test arrived. The angel that descended at 9/11 blew Jeremiah’s trumpet as He called the faithful back to the Millerite foundations, and in parallel with that, the trumpet of Michael introduced the test of the foundations. The test is represented by Daniel 11:14, where “the robbers of thy people” establish the external vision. The Millerites identified that it was Rome that fulfilled the verse, and established the vision.
Cristo, peteĩha Miguel arcángel ramo, oipe’a hag̃ua ijehegui pe Apocalipsis 31 de diciembre de 2023-pe, upérõ omoingove jey Moisés ha Elíaspe, umi mokõi testígo ojepyrava’ekue 18 de julio de 2020-pe. Upéi og̃uahẽ pe prueba externa alfa pegua pe cimiento rehegua. Pe ánhel oguejýva 9/11-pe ombopu Jeremías trompéta ohenóivo umi jeroviapývape ojevy hag̃ua umi cimiento Millerita-kuérape, ha upéicha avei, Miguel trompéta omoñepyrũ pe prueba cimiento-kuéra rehegua. Pe prueba ojehechauka Daniel 11:14-pe, upépe “nde retãygua mondahakuéra” omopyenda pe visión externa. Umi Millerita oikuaa vaʼekue haʼe hague Roma pe omoañetéva pe versíkulo, ha omopyenda pe visión.
From May 8, 2025, the erection of the temple upon the corner and foundation stone began. Thirty years after 1996—when the message unsealed in 1989 was formally established—the process began to formalize the message unsealed on December 31, 2023.
8 jasypo 2025 guive, oñepyrũ pe templo ñemopu’ã pe ita eskínape ha pe ita pyendápe ári. Mbohapypa ary rire 1996 guive—upe marandu oñemboja’o’ỹva 1989-pe oñemopyenda hag̃ua hekopete—, oñepyrũ pe proceso omohenda hag̃ua hekopete pe marandu oñemboja’o’ỹva 31 jasypakõi 2023-pe.
The 1996 formalization of the 1989 message came two hundred and twenty years after its historical subject arrived in 1776. The 2023 unsealing followed twenty-two years after the 1996 formalization was confirmed at September 11, 2001, through the prophetic manifestation of Islam.
Pe 1989 marandu ñemohendapyre 1996-pe oúkuri mokõi sua mokõipa ary rire iñehistória mba’éva oguahẽ haguépe 1776-pe. Pe ñemboty’o 2023-pe oiko mokõi sua mokõipa mokõi ary rire pe ñemohendapyre 1996-pegua oñemoneĩ haguépe 11 jasyporundy 2001-pe, Islam ñe’ẽmarandu profetika jehechauka rupive.
Peter represents the messengers of this sacred history who pass both the foundation and temple tests. The temple test includes the correction of the failed message of July 18, 2020. Thirty years after the message of 1989 was formalized in 1996, the test of the temple includes the work of correcting and then re-proclaiming the message of an Islamic strike upon Nashville, Tennessee. The formalization of the message of 1989 was represented by the publication of the magazine called the Time of the End in 1996. The magazine covered the last six verses of Daniel eleven, and it identified the Sunday law in the United States. Providentially an inactive ministry that had already been named Future for America years before was given to our ministry, by the previous directors of the ministry who had no light upon the message of 1989.
Pedro orrepresenta umi mensahéro ko tembiasakue marangatu rehegua, ohasáva mokõive pe fundamento ha pe témplo prueba. Pe prueba del témplo oike avei ipype pe ñemyatyrõ pe mensáhe oñefalla vaʼekue 18 de julio de 2020-pe. Mbohapy ary-pa rire pe mensáhe 1989 gua oñemohenda porã haguére 1996-pe, pe prueba del témplo oike ipype pe tembiapo ñamyatyrõ ha upéi ñañembohéra jey hag̃ua pe mensáhe peteĩ ataque islámico rehegua Nashville, Tennessee ári. Pe ñemohenda porã pe mensáhe 1989 gua rehegua ojehechauka vaʼekue pe kuatiahaipyre hérava Time of the End oñemoherakuãrõ guare 1996-pe. Pe kuatiahaipyre omyesakãkuri Daniel kapítulo once pegua poteĩ versíkulo paha, ha omombeʼu pe léi dominical Estados Unidos-pe. Tupã ñangareko rupive, peteĩ ministerio ndoikovéimava tembiapópe, ojehéramava yma guive Future for America, oñemeʼẽ oréve ore ministerio-pe umi mburuvicha tenondegua pe ministerio pegua rupive, haʼekuéra ndorekóigui mbaʼeve tesape pe mensáhe 1989 gua rehe.
In 1996, our ministry became Future for America, and the publication was published which set forth the message that identified the future of America as represented in the last six verses of Daniel eleven. The United States had begun its prophetic rise in 1776, and “22” years later, at the time of the end in 1798, the United States began its role as the sixth kingdom of Bible prophecy, “220” years after 1776. In 1996, the message of the United States in prophecy was formalized. The “220” years from 1776, and the “22” years from that point to 1798 connect with William Miller who presented his first public discourse in 1831, “220” years after the publication of the King James Bible. The beginning and ending of Adventism emphasizes the formalization of the message that is unsealed at the time of the end.
Ary 1996-pe, ore ministerio oiko Future for America, ha oñemoherakuã pe publicación omyesakãva pe marandu ohechauka hag̃ua América rembiaporãrã tenondegua, oñerrepresentáva Daniel 11 pehẽngue paha seis versículo-pe. Estados Unidos omoñepyrũkuri ipu’aka profético ary 1776-pe, ha “22” ary upe rire, ára paha-pe ary 1798-pe, Estados Unidos omoñepyrũ hembiapo pe sexto reino ramo Biblia profecía-pe, “220” ary rire 1776-gui. Ary 1996-pe, pe marandu Estados Unidos rehegua profecía-pe oñemoĩkuri forma oficial-pe. Pe “220” ary 1776 guive, ha pe “22” ary upe punto guive 1798 peve, ojoaju William Miller ndive, ha’e opresentákuri iñemoñe’ẽrã pública peteĩha ary 1831-pe, “220” ary rire oñemoherakuãhague pe Biblia King James. Pe oñepyrũ ha opa hag̃uáicha Adventismo omomba’e guasu pe marandu oñemoĩva forma oficial-pe, ojeipe’áva ñembotykue ára paha-pe.
Thirty years after 1996, in 2026, the test of the temple includes the work of correcting the message of July 18, 2020. Thus, the alpha message of 1989, the message for the final generation that was formalized in 1996, began a period of thirty years that ended with the test to correct and formalize a message. Those thirty years are a symbol of the priesthood of the one hundred and forty-four thousand who will formalize the message of the Midnight Cry. Peter represents those who accomplish that work during the period of the second omega temple test.
Mbohapypa 1996 rire, ary 2026-pe, pe templo ñeha’ãme oike avei pe tembiapo oñemyatyrõ hag̃ua pe marandu 18 jasypokõi 2020-pegua. Upéicha rupi, pe marandu alfa ary 1989-pe guare, pe marandu ñemoñare paha peguarã oñemohenda hag̃ua 1996-pe, omoñepyrũ peteĩ ára’ã mbohapypa ary pukukue opa va’ekue peteĩ ñeha’ãme oñemyatyrõ ha oñemohenda hag̃ua peteĩ marandu. Umi mbohapypa ary ha’e peteĩ techaukaha pe saserdósio rehegua umi cien cuarenta y cuatro mil-pegua, ha’ekuéra omohendátava pe marandu Midnigth Cry rehegua. Pedro ohechauka umi omohu’ãva upe tembiapo pe segundo omega templo ñeha’ã aja.
Sister White informs us that God allows error to come in among His people, for the purpose of causing them to study.
Hermana White ñanemomarandu Tupã oheja hag̃ua jejavy oike Itavayguakuéra apytépe, ikatu hag̃uáicha ha’ekuéra oñeha’ãkuaa hag̃ua estudio-pe.
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold.”
“Ñandejára omombáyíta Itavayguakuérape; ambue mba’e porã ojejapóva ndoikói ramo, oikeva’erã hikuái ijapykuekuépe jepia’ỹre umi japu mbo’epykuéra, ha umíva oikytĩ hag̃ua chupekuéra, omboykévo pe ñotỹkue pe trigo-gui. Ñandejára ohenói opa umi ogueroviáva Iñe’ẽ oñemombáy hag̃ua okegui. Oguahẽ peteĩ tesape iporãitereíva, ko árape g̃uarã añetehápe. Kóva ha’e pe añetegua Bíblica, ohechaukáva umi mba’e vai ñande ári oĩmava. Ko tesape oguerahava’erã ñandéve peteĩ kuatiajehaipyre Marangatu ñehesa’ỹijo kyre’ỹme ha peteĩ jeporeka hesakã porãitereívape umi ñemoĩmby ñande jaguerekóvare.”
The statement is a portion of a passage that will end this article in its entirety. In the articles and in our Sabbath zoom meetings, I confused some symbols in our consideration of Daniel 11:10–15, and although we made the necessary corrections, I was diverted from pursuing a conclusion of the series of articles upon Panium—the battle that leads to the Sunday law. It is now time to return to Panium, and when we do, we will have the added line of evidence that is represented by Peter at Caesarea Philippi, which is Panium.
Ko je’ẽ peteĩ pasaje pehẽngue, ha’e hag̃uáicha ko artíkulo ñemohu’ãite. Umi artíkulope ha ñane ñomongeta zoom sábadopegua ryepýpe, ambojavy va’ekue algunos símbologui ñane jesarekorãme Daniel 11:10–15 rehe, ha jepe rojapo va’ekue umi ñemyatyrõ tekotevẽva, añemboyke va’ekue asegi hag̃ua peteĩ ñemohu’ã umi artíkulo aty rehegua Panium rehe—pe ñorairõ oguerúva pe léi domingo rehegua. Ko’ág̃a og̃uahẽma ára jajevy hag̃ua Panium-pe, ha jajapo vove upéva, jahupytyta avei pe línea de evidencia ojehechaukáva Pedro rehe Cesarea de Filipope, ha’éva Panium.
We will now return to our considerations of verses ten through sixteen of Daniel eleven, which illustrate the hidden history of verse forty. We left off in September, so it has been roughly five months.
Koʼág̃a ñamboguejy jeýta ñane ñehesaʼỹijo Daniel once kapítulo pe, umi téxto diez guive dieciséis peve rehe, umíva ohechauka hag̃ua pe tembiasakue kañymby versíkulo cuarenta-pe. Jaheja kuri septiembre jave, upévare haʼete rupi amo cinco jasy rasami.
“Peter exhorts his brethren to ‘grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ.’ Whenever the people of God are growing in grace, they will be constantly obtaining a clearer understanding of His word. They will discern new light and beauty in its sacred truths. This has been true in the history of the church in all ages, and thus it will continue to the end. But as real spiritual life declines, it has ever been the tendency to cease to advance in the knowledge of the truth. Men rest satisfied with the light already received from God’s word and discourage any further investigation of the Scriptures. They become conservative and seek to avoid discussion.
“Pedro omokyre’ỹ iñermanokuérape ‘okakua hag̃ua pe gracia-pe ha ñande Ruvicha ha Salvador Jesucristo jeikuaa hag̃uápe.’ Araka’eve Tupã tavayguakuéra okakuaávo gracia-pe, tapiaite ohupytýta hikuái peteĩ ñehesa’ỹijo hesakãvéva Iñe’ẽ rehegua. Ha’ekuéra ohechakuaáta tesape pyahu ha porãite umi añetegua marangatupe. Kóva ojehu va’ekue tupao rembiasakue pukukue javeve opa ára; ha péicha osegíta pe paha peve. Péro pe tekove espiritual añete oguejy ramo, akóinte ojehecha pe mba’e py’ỹive hag̃uáicha ndojepytasovéi añetegua jeikuaápe tenonde gotyo. Umi kuimba’e opytu’u vy’a reheve pe tesape ohasávamante Tupã Ñe’ẽgui oguerekómava hikuái, ha omokangy térã omboyke hag̃ua oimeraẽ jeporeka ambue Escritura-kuéra rehe. Oiko hikuái peteĩchaite, ha oheka ojeheja hag̃uáicha opa marandu ñomongeta.”
“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.
Pe ndojehecháigui controversia térã jepy’apy Tupã retayguakuéra apytépe ndaha’éi va’erã peteĩ techaukaha añetetéva ohechaukáva ha’ekuéra ojejokóha mbarete doctrina hesãiva rehe. Oĩ mba’ére hag̃ua ñañemongyhyje ikatuháre hikuái ndombojoavýi porã añetegua ha jejavy. Ndaipóriramo porandu pyahu oñemoñepyrũva Ñandejára Ñe’ẽ Marangatu jehesa’ỹijópe, ndaipóriramo avei joavy opiñõme omongu’éva yvypórape toheka hag̃ua hikuái ijehegui la Biblia-pe oikuaa porã hag̃ua oguerekópa añeteguápe, heta ko’ág̃a, yma guaréicha, ojepytasóta tradición rehe ha omomba’eguasúta upe ndoikuaáiva mba’épa.
“I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.
“Ojechaukaakue cheve heta umi he'íva oikuaaha pe añetegua ko'ág̃a rehegua ndokuaái mba'épa oguerovia hikuái. Ndoikuaaporãi hikuái umi prueba ohechaukáva ijerovia. Noguerekói hikuái peteĩ aprecio hekopete pe tembiapo ko tiémpope guarã. Oguahẽ vove pe ára jehasa’asy rehegua, oĩta kuimba’e ko’ág̃a opredikáva ambuépe ojuhútava, oexamína jave umi posición oguerekóva, oĩha heta mba’e ndaikatúiva ome’ẽ hese peteĩ razón porã ha ñemohenda hag̃uáicha. Peichaite oñeha’ãmboyve, ndokuaái kuri hikuái tuichaitereiha iñignoránsia. Ha oĩ avei heta tapicha tupãope ogueroviáva ijehegui oikuaa porãha mba’épa oguerovia; upéicharõ jepe, pe controversia osẽ meve, ndoikuaái hikuái imbarete’ỹ tee. Oñemboja’óramo umi ijerovia peteĩchagua reheguávagui ha oñembopy’aguapy hag̃uáicha oĩ hag̃uáicha ha’eño ha añoite omyesakã hag̃ua ijerovia, ohechakuaáta iñakãityha ohecha hag̃ua mba’éichapa ojopara ha oiko sarambipa umi idea oguerekóva pe añetegua ramo omoneĩ va’ekuére. Añetehápe, oĩ kuri ñande apytépe peteĩ ñemboyke Ñandejára oikovévagui ha peteĩ jere yvypórape gotyo, omoĩvo yvypóra arandu pe arandu Tupãguávagui rendaguépe.
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
“Ñandejára omongu’éta Ipuévlore; ha ambue mba’e poruru ndoikói ramo, oike va’erã hikuái apói vai ijapytépe, ha umíva ombosoróta chupekuéra, ombojoajúvo pe ñuatĩmimi trigo-gui. Ñandejára ohenói opa umi ogueroviáva Iñe’ẽ opáy hag̃ua okegui. Oguahẽma tesape hepyetéva, ko ára rehegua añetehápe. Kóva ha’e añetegua Bíblica, ohechaukáva umi mba’evai ñande ári og̃uahẽmava. Ko tesape ogueraha va’erã ñandéve Ñandejára Ñe’ẽ porundýpe ñañemoĩ mbarete hag̃ua, ha jahecha hag̃ua ñande rehegua umi ñembo’e ha ñemohenda jaguerekóva peteĩchaite, añetehápe. Ñandejára oipota opaite umi añetegua rehegua mba’e ojejepy’amongeta porã ha tapiaite, ñembo’e ha ayuno reheve. Umi ogueroviáva ndopytái va’erã ñemoĩ hag̃ua umi mba’e oje’e hag̃uánte térã umi idea nahesakãporãiva mba’épa añetegua. Ijerovia oñemopyenda va’erã mbarete Ñandejára Ñe’ẽ ári ikatu hag̃uáicha, pe ára oñeha’ãmbáva og̃uahẽ vove ha chupekuéra ogueraha vove atykuérape ombohovái hag̃ua ijerovia rehe, ikatu hag̃ua ome’ẽ peteĩ mba’érepa oha’arõva rehegua mombe’u, py’aguapy ha kyhyje reheve.
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.
“Pemonguʼe, pemonguʼe, pemonguʼe. Umi mbaʼe ñapresentáva ko múndope tekotevẽ ore rapykuéri toiko peteĩ añeteguáva oikovéva. Tuicha mbaʼe, ñadefendéramo umi doctrina ñakonsideráva jerovia pegua artículo fundaméntal ramo, arakaʼeve ani ñajeheja jaiporu hag̃ua argumento ndahaʼéiva añetehápe hekopete imbaretéva. Koʼãva ikatu oipyta hag̃uánte omokirirĩ hag̃ua pe oĩva ñande rovái, péro noñemombaʼeguasúi pe añetegua. Ñapresentavaʼerã argumento hekopete imbaretéva, ndahaʼéiva omokirirĩ hag̃uánte ñande rovái kuérape, síno avei ikatúva oñemoĩ jehechajey ipypukúva ha iporãitereíva renondépe. Umi oñembokatupyry vaʼekuépe oñorairõ hag̃ua ñeʼẽme guarã, oĩ peteĩ peligro tuicháva ani hag̃ua ombojeroviajojápe Ñandejára Ñeʼẽ. Ñasẽ jave peteĩ ñane rovái ndive, ñane ñehaʼãmbaretéva vaʼerã hína japresenta hag̃ua umi mbaʼe péicha hag̃uánte omokyreʼỹ hag̃ua jerovia hag̃ua iñakãme, ha ani hag̃ua ñañehaʼãnte ñameʼẽ jerovia pe ogueroviávape.”
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.
“Taikuéra oimeraẽ mba’éichapa yvypóra akãrapu’ã mba’ekuaarãme, ani peteĩ sapy’ante jepe oimo’ã ndaiporiha tekotevẽ peteĩ jeheka pypuku ha tapiaitegua Ñandejára Ñe’ẽryrupe tesape tuichavéva rehe. Ñande, tavayguakuéra ramo, ñañehenói peteĩ-teĩva jaiko hag̃ua maranduhára kuatiañe’ẽ ñehesa’ỹijohára ramo. Tekotevẽ jañangareko kyre’ỹme ikatu hag̃uáicha jahechakuaa oimeraẽ tesape rata mimi Ñandejára ome’ẽva ñandéve. Jajapyhyva’erã añetegua rendy ñepyrũmby; ha ñemoĩporãme ñehesa’ỹijo rupive ikatu jajuhu tesape hesakãvéva, ikatúva ñamoĩ ambuekuéra renondépe.
“When God’s people are at ease and satisfied with their present enlightenment, we may be sure that He will not favor them. It is His will that they should be ever moving forward to receive the increased and ever-increasing light which is shining for them. The present attitude of the church is not pleasing to God. There has come in a self-confidence that has led them to feel no necessity for more truth and greater light. We are living at a time when Satan is at work on the right hand and on the left, before and behind us; and yet as a people we are asleep. God wills that a voice shall be heard arousing His people to action.
“Ñandejára retãyguakuéra oĩramo pyʼaguapýpe ha oñembovyʼávo iñaranduka koʼág̃agua rehe, ikatu jaikuaa porã Haʼe ndohechaporãmoʼãiha chupekuéra. Haʼe rembipota hína toguata meme tenondépe ohupyty hag̃ua pe tesape hetave ha opa ára okakuaáva ohesapéva chupekuéra. Tupao koʼág̃agua ñemohenda ndogustái Ñandejárape. Oike peteĩ jerovia hag̃ua ijehegui oguerúva chupekuéra toñanduʼỹ hag̃ua tekotevẽveha añetegua hetave ha tesape tuichavéva. Jaiko hína peteĩ ára Satanás ombaʼapohápe akatúape ha asúpe, ñande renondépe ha ñande rapykuéri; ha upéicharõ jepe, ñande tavayguáicha jake hína. Ñandejára oipota peteĩ ñeʼẽ oñehendu omombáy hag̃ua Itavayguakuérape tembiaporãrã.”
“Instead of opening the soul to receive rays of light from heaven, some have been working in an opposite direction. Both through the press and from the pulpit have been presented views in regard to the inspiration of the Bible which have not the sanction of the Spirit or the word of God. Certain it is that no man or set of men should undertake to advance theories upon a subject of so great importance, without a plain ‘Thus saith the Lord’ to sustain them. And when men, compassed with human infirmities, affected in a greater or less degree by surrounding influences, and having hereditary and cultivated tendencies which are far from making them wise or heavenly-minded, undertake to arraign the word of God, and to pass judgment upon what is divine and what is human, they are working without the counsel of God. The Lord will not prosper such a work. The effect will be disastrous, both upon the one engaged in it and upon those who accept it as a work from God. Skepticism has been aroused in many minds by the theories presented as to the nature of inspiration. Finite beings, with their narrow, short-sighted views, feel themselves competent to criticize the Scriptures, saying: ‘This passage is needful, and that passage is not needful, and is not inspired.’
“Alma jepe’a hag̃ua oguerohory hag̃ua tesape rendy yvágagui, oĩ vaekue omba’apóva peteĩ tape ijojaha’ỹvape. Mokõive, prensa rupive ha púlpitogui, oñepresenta vaekue umi ñe’ẽmbyrã Biblia inspiración rehegua ndoguerekóiva pe Espíritu térã Tupã ñe’ẽ sanción. Añetéko ndaipóri avave kuimba’e térã atykuéra oñemotenondéva omotenonde hag̃ua teoría peteĩ mba’e tuichaitereíva ko’ãichagua rehe, ndorekóiramo peteĩ “Péicha he’i Ñandejára” hesakãva omopyendáva chupekuéra. Ha umi kuimba’e, oñembojere vaekue yvypóra kangykuéra reheve, ojepy’apyva’ekue tuicha térã michĩvéva peve umi influencia ijerére oĩvagui, ha oguerekóva tendencia herencia rupive ha oñemongakuaáva, mombyry eterei ojapo hag̃ua chupekuéra arandu térã yvagapegua apytépe opensáva, oñepyrũramo ohenói hag̃ua Tupã ñe’ẽme mba’e vai, ha ome’ẽ hag̃ua juicio mba’épa divino ha mba’épa yvypóra rehe, ha’ekuéra omba’apo hína Tupã consejo’ỹre. Ñandejára ndohovasamo’ãi koichagua tembiapo. Ijapu’ỹ hag̃uáicha, ipaha vaietéta, mokõivévape g̃uarã: pe ipype oikéva ha umi omoneĩva upéva peteĩ tembiapo Tupãgui ramo. Escepticismo oñemopu’ã heta akãme umi teoría oñepresentáva inspiración reko rehe. Umi tekove opa’ỹva, ohecha’ypy’ỹva ha iñakã pyta’íva reheve, oñandu hikuái ikatupyrýramo ocriticá hag̃ua Escrituras, he’ívo: ‘Ko pasaje natekotevẽi, ha pe ambue pasaje natekotevẽi, ha ndaha’éi inspirado.’”
“Christ gave no such instruction in regard to the Old Testament Scriptures, the only part of the Bible which the people of His time possessed. His teachings were designed to direct their minds to the Old Testament and to bring into clearer light the great themes there presented. For ages the people of Israel had been separating themselves from God, and they had lost sight of precious truths which He had committed to them. These truths were covered up with superstitious forms and ceremonies that concealed their true significance. Christ came to remove the rubbish which had obscured their luster. He placed them, as precious gems, in a new setting. He showed that so far from disdaining the repetition of old, familiar truths, He came to make them appear in their true force and beauty, the glory of which had never been discerned by the men of His time. Himself the Author of these revealed truths, He could open to the people their true meaning, freeing them from the misinterpretations and false theories adopted by the leaders to suit their own unconsecrated condition, their destitution of spirituality and the love of God. He cast aside that which had robbed these truths of life and vital power, and gave them back to the world in all their original freshness and force.
“Cristo nome’ẽi peichagua instrucción Antiguo Testamento Escrituras rehegua, pe única parte de la Biblia umi tapicha itiempopegua orekóva. Hembo’e py rehegua oñemoĩkuri omboguata hag̃ua ijapykuerekuéra akã porãme Antiguo Testamento gotyo ha omoĩ hag̃ua hesakãve umi tema guasu upépe oñepresentáva. Heta ára pukukue Israel retãygua oñemomombyry vaʼekue Tupãgui, ha okañy chuguikuéra umi añetegua iporãitereíva Haʼe ome’ẽ vaʼekue chupekuéra. Koʼã añetegua oñemo’ã vaʼekue forma ha ceremonia supersticiosa reheve, omo’ãva hikuái pe heʼiséva añete. Cristo ou vaʼekue oipeʼa hag̃ua umi mbaʼe vai omokañýva hendy porãha. Omoĩkuri umíva, ita jeguaka iporãitereívicha, peteĩ marco pyahúpe. Ohechauka vaʼekue ndaha’éi hag̃ua ohecharamovévaʼekue pe jeyjey umi añetegua ymaguare ojekuaaporãmava rehe, ou hague hag̃ua ojapo hag̃ua umíva ojehecha hag̃ua pe imbarete ha iporã añetépe, pe mimbipa araka’eve ndojehechakuaái vaʼekue umi kuimba’e itiempopegua rehe. Haʼe voi, koʼã añetegua ojehechauka vaʼekue Apohare, ikatu vaʼekue omyesakã tavayguakuérape pe heʼiséva añete, omosãsõvo chupekuéra umi interpretación vai ha teoría japu mburuvichakuéra omoĩ vaʼekue oiko hag̃ua hekopete ijeheguiete ndotupãme’ẽri hag̃ua, iñemboriahu espiritualidad rehe, ha Tupã rayhuʼỹ reheve. Oñemombo vaʼekue pe oipeʼáva koʼã añetegua chugui tekove ha pu’aka vital, ha ome’ẽjey umíva ko yvy arapýpe opaite hyakuã pyahu ha pu’aka ypykue reheve.”
“If we have the Spirit of Christ and are laborers together with Him, it is ours to carry forward the work which He came to do. The truths of the Bible have again become obscured by custom, tradition, and false doctrine. The erroneous teachings of popular theology have made thousands upon thousands of skeptics and infidels. There are errors and inconsistencies which many denounce as the teaching of the Bible that are really false interpretations of Scripture, adopted during the ages of papal darkness. Multitudes have been led to cherish an erroneous conception of God, as the Jews, misled by the errors and traditions of their time, had a false conception of Christ. ‘Had they known it, they would not have crucified the Lord of glory.’ It is ours to reveal to the world the true character of God. Instead of criticizing the Bible, let us seek, by precept and example, to present to the world its sacred, life-giving truths, that we may ‘show forth the praises of Him who hath called you out of darkness into His marvelous light.’
“Jaguerekóramo Cristo Espíritu ha ñande pype ha ñamba’apóramo Hendive, ñande rembiaporã hína ñamotenonde pe tembiapo Ha’e ou va’ekue ojapo hag̃ua. La Biblia añetegua-kuéra ojehesa’ỹijey jeymaite jepokuaa, ñemoñarereko ha mbo’epy japu rupi. Teología ojeguerohoryvéva remimbo’e vai ojapo hetaiterei, miles ha miles, ijerovia’ỹva ha Tupãre ndojeroviáiva. Oĩ jejavy ha joavy’ỹ heta tapicha omombe’uha ha’eha Biblia remimbo’e, hákatu añetehápe ha’e kuéra Ñandejára Ñe’ẽ ñemyesakã japu, oñemoneĩ va’ekue arykuéra pukukue pe pytũmbýpe papal rehegua. Hetaiterei tapicha oñemboguata oguereko hag̃ua peteĩ ñeimo’ã javy Tupã rehegua, umi judío-kuéraicha, oñembotavýva ijehupi jave guare umi jejavy ha ñemoñarereko oĩva itiémpope, ha upévare oguereko va’ekue peteĩ ñeimo’ã javy Cristo rehegua. ‘Oikuaárire, ndojuka mo’ãikuri pe Ñandejára gloria rehegua.’ Ñande rembiaporã hína ñamombe’u hag̃ua ko yvy ape ári pe añetegua Tupã rekotee. Biblia ñaneñe’ẽvai rangue, jaheka hag̃ua, ñe’ẽme ha techapyrãme, ñame’ẽ hag̃ua ko yvy ape ári umi iñañetegua marangatúva, tekove me’ẽha añetegua, ikatu hag̃uáicha ‘ñamombe’u porã umi imba’eguasu pe Ohenóiva’ekue peẽme pytũmbygui Hembiasakã hechapyrãva gotyo.’”
“The evils that have been gradually creeping in among us have imperceptibly led individuals and churches away from reverence for God, and have shut away the power which He desires to give them.
“Umi mbaʼe vai vaíva oikóva mbeguekatúpe ñande apytépe, oisãmbyhy sapyʼaʼỹre tapichakuérape ha iglesia-kuérape oñemomombyry hag̃ua Tupãgui kyhyje ha ñemombaʼeguasu reheve, ha omboty hag̃ua chuguikuéra pe puʼaka Haʼe omeʼẽseva chupekuéra.
“My brethren, let the word of God stand just as it is. Let not human wisdom presume to lessen the force of one statement of the Scriptures. The solemn denunciation in the Revelation should warn us against taking such ground. In the name of my Master I bid you: ‘Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.’” Testimonies, volume 5, 707–711.
“Che joyke kuéra, peheja Tupã Ñe’ẽ opyta hag̃ua ha’éichaite. Ani arandu yvypóra oñembotuicha hag̃ua omboguejy hag̃ua peteĩ je’epy Escrituras-gua mbarete. Pe ñeñandu pohýi oĩva pe Apocalipsis-pe tekotevẽ ñanembo’e ñane remiandu hag̃ua upéicha. Che Mbo’ehára rérape amanda peẽme: ‘Eipe’a nde sapatu nde pygui, pe tenda reikohápe niko yvy marangatu hína.’” Testimonios, volumen 5, 707–711.