I have placed many things into the previous articles in an attempt to put some basic points of reference out at the beginning. I will now try to be more focused on the subject at hand. Thank you for your patience.
Amoĩ heta mba’e umi artíkulo mboyveguápe, añeha’ãvo amoĩ hag̃ua ñepyrũrã peteĩ kuatiarogue rehegua umi punto tenondegua teéva. Koʼág̃a añehaʼãta amyesakãve hag̃ua che rembiapo ko tema oĩva ñane renondépe rehe. Aguyje pene paciencia rehe.
From the very beginning God has been trying to increase our understanding of who and what He is. In that work he has employed several techniques to help men understand what has been revealed of Him, and one of those techniques is his use of “names,” both the many names given to God in the Scriptures, and also the names given to His chosen representatives. He chooses representatives of evil and good.
Yma iñepyrũmby guive Tupã oha’ã hína ombohetave hag̃ua ñane ñeikuaapy mávapa ha mba’épa Ha’e. Pe tembiapópe oipuru heta tape yvypórape g̃uarã ikatu hag̃uáicha oikũmby pe ojehechaukáva Hesegua, ha peteĩ umi tapégui ha’e hína ijeipuru “téra” rehegua, mokõivéva, heta téra oñeme’ẽva Tupãme Ñandejára Ñe’ẽryrupe, ha avei umi téra oñeme’ẽva Hembiporavopyrekuérape. Ha’e oiporavo umi ñerrepresentánte ivaíva ha imarangatúva.
He has also used the dispensational changes of His chosen covenant people to magnify the understanding of His character incrementally through history. Therefore, the histories of covenant dispensational changes in a variety of ways, also speak to the magnification of the truth of His character and nature.
Ha’e avei oiporu va’ekue umi ñemoambue dispensasional oikóva Itavayguakuéra ojeporavóva pe pacto-pe, ombotuichave hag̃ua iñentendimiento Heko rehegua mbeguekatúpe tembiasakue rupive. Upévare, umi tembiasakue rehegua umi ñemoambue dispensasional pacto-pe, opaichagua hendáicha, avei oñe’ẽ Heko ha Itekotevẽ añetegua ñemombotuichave rehe.
If we approach Revelation chapter one as an introduction and a key for the following chapters, we find certain truths in the beginning chapter that impact the rest of the book. One of those truths is involved with who Jesus Christ is, and not simply that He is Alpha and Omega. If a truth is set forth in chapter one of Revelation, it is most certainly a testing present truth for the final generation, the final generation being the “chosen generation” identified by Peter.
Ñañembojávo Apocalipsis peteĩha kapítulo rehe peteĩ ñeñepyrũ ha peteĩ llave ramo umi kapítulo oúvape g̃uarã, jajuhu ciertos añetegua pe kapítulo ñepyrũme oguerekóva peteĩ jejopy guasu pe aranduka pukukue rehe. Peteĩva umi añeteguágui oñembojoaju mávapa Jesucristo, ha ndaha’éi añoite ha’eha Alfa ha Omega. Peteĩ añetegua oñemohenda hag̃ua Apocalipsis peteĩha kapítulpe, upéicharõ añetehápe ha’e peteĩ añetegua ko’ág̃arupi oñeha’ãva ha oñeikotevẽva pe generación paha rehehápe; pe generación paha ha’e pe “generación poravopyre” Pedro ohechakuaava’ekue.
One of the attributes of Christ’s character which we have been exploring is Christ identifying the beginning from the end. The time when Christ confirmed the covenant with many for one week represents a covenant dispensational change from literal to spiritual Israel. The dispensational changes that are identified in Scriptures which all speak to the increase in knowledge concerning the character and being of Christ was Abram, Isaac, Jacob, Joseph, Moses, Christ, William Miller and the one hundred and forty-four thousand. There is another line of dispensational changes that is laid over the top of that line that identifies seven dispensations of God’s church that are represented by the seven churches of Revelation two and three, but we will not touch those yet. There was a dispensational change with Adam and Eve represented by before their fall and after their fall, and of course a change of dispensations from before the flood to after the flood in the time of Noah. All these lines contribute to the light we are dealing with, but we are focusing now upon the chosen people.
Peteĩva umi tekome’ẽ Cristo rehegua, ñande jaikundaháva, ha’e Cristo ohechaukáva pe ñepyrũ paha guive. Pe ára Cristo omboajeha pe ñe’ẽme’ẽ heta ndive peteĩ semánare guarã ohechauka peteĩ ñemoambue dispensasional pe ñe’ẽme’ẽme, Israel literal-gui Israel espiritual-pe. Umi ñemoambue dispensasional ojehechaukáva Ñandejára Ñe’ẽme, ha maymáva oñe’ẽva pe kuaapy okakuaávo Cristo rekove ha peteĩha rehe, ha’e Abram, Isaac, Jacob, José, Moisés, Cristo, William Miller ha umi cien cuarenta y cuatro mil. Oĩ ambue línea ñemoambue dispensasional rehegua oñemoĩva hi’ári, ha upéva ohechauka siete dispensación Tupao Tupãgua rehegua, ojejoguáva umi siete iglésia Apocalipsis mokõi ha mbohapy-pe; péro koʼág̃a ndajaikéimo gueteri upépe. Oiko vaʼekue peteĩ ñemoambue dispensasional Adán ha Eva ndive, ojehechaukáva mboyve hoʼa ha rire hoʼa; ha, añetehápe, avei oiko peteĩ ñemoambue dispensasional pe y ojahoʼipa mboyve guive pe y ojahoʼipa rire pe ára Noépe. Koʼãva maymáva ome’ẽ joaju pe tesape rehe ñambaʼapóva, péro koʼág̃a ñañembohape umi tetã oiporavopyréva rehe.
When Christ began His ministry at the beginning of the covenant week He was baptized.
Cristo oñepyrũrõ guare Hembiapokue pe pacto arapokõindy ñepyrũme, ojevautisa.
And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. Matthew 3:16, 17.
Ha Jesús, oñemongarai rire, osẽ pya’e ygui; ha péina, yvága ojepe’a chupe, ha ha’e ohecha Tupã Espíritu oguejyha peteĩ pykasuicha, ha ou hag̃ua hi’ári. Ha péina peteĩ ñe’ẽ yvágagui, he’íva: Kóva hína che Ra’y ahayhuetéva, ipype avy’aitereíva. Mateo 3:16, 17.
The very first words of God, as Jesus came up out of the water, thus beginning the covenant week, was the announcement by the Father, that Jesus was the Son of God. If we understand the “rule of first mention” that fact is powerful. If we don’t, not so much.
Ñe’ẽ peteĩhaite Tupãgui, Jesús osẽrõ guare ýgui, ha upéicha oñepyrũvo pe arapokõindy jehovasa rehegua, vaʼekue pe marandu Túvagui, Jesús haʼe hague Tupã Raʼy. Ñantendéramo pe “mboyve guive ñeʼẽpyre mbojojaha”, upéva ipokatu eterei. Ndantendéiramo, ndahaʼéi upéichaite.
In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. Genesis 1:1, 2.
Ñepyrũmbype Tupã ojapo va'ekue yvága ha yvy. Ha yvy niko ndahekohaéi ha nandi; ha pytũmby oĩ y pypuku ape ári. Ha Tupã Espíritu omýi y ape ári. Génesis 1:1, 2.
As in Genesis, the anointing ceremony has three persons of the godhead identified.
Moiséspe ojehechaháicha, pe jeipohano ñemongarai atyme ojekuaa mbohapy tapicha Tupãrã rehegua.
The truth that Jesus was the Son of God, the Son of David and the Son of Man regularly agitated the scribes and Pharisees during the next three and a half years. Jesus prophetically changed from Jesus to Jesus Christ at His baptism. When Jesus was baptized, He became the “Christ,” which means “anointed one” and is the word “Messiah” in the Hebrew. And of course, the Hebrews expected a Messiah and they knew he would be the Son of David. When He was “anointed” to begin the most sacred three and a half years of earth’s history, He saw the Holy Spirit descending and heard His Father speak.
Pe añetegua Jesucristo ha’e hague Tupã Ra’y, David Ra’y ha Ava Ra’y ombopochy meme va’ekue umi mbo’ehára kuéra ha fariseo-kuérape umi mbohapy áño ha mbyte oúva pukukue. Jesús oñemoambue maranduháraicha Jesús-gui Jesucristo-pe iñemongaraihápe. Jesús oñemongarai ramo, Ha’e oiko “Cristo”-ramo, he’iséva “Ñemohendapyre” ha upéva hína ñe’ẽ “Mesías” hebreo-pe. Ha, añetehápe, umi hebreo kuéra oha’arõva’ekue peteĩ Mesías, ha ha’ekuéra oikuaa va’ekue Ha’eha va’erã David Ra’y. Oñeñohẽrõ guare hese “ñemohenda” oñepyrũ hag̃ua umi mbohapy áño ha mbyte yvy rembiasakue imarangatuetéva, Ha’e ohecha Espíritu Santo oguejyha ha ohendu Itúva oñe’ẽ.
It was a very profound anointing ceremony at which the message that was proclaimed of Him and His work was that, “He was the Son of God”. More alarming for the Jews, was not only that He was the Son of God, but that He claimed, as the Son of God — He was actually God. The Jews could not abide in what they understood to be such a blasphemous claim as that! The dilemma for the Jews, is the dilemma of Abraham—for Abraham was the father of the Jews, the father of the covenant and also the symbol of the faith required to abide by the terms of the covenant.
Ha’e peteĩ ceremonia de unción ipypukuetereíva, ha upépe pe marandu oñemoherakuãva Hese ha Hembiapóre ha’e va’ekue kóva: “Ha’e va’ekue pe Ta’ýra Ñandejára rehegua”. Ijetu’uvéva gueteri umi judíope g̃uarã ndaha’éi añónte ha’e hague pe Ta’ýra Ñandejára rehegua, síno avei ha’e ojerure hague, pe Ta’ýra Ñandejára rehegua ramo — ha’eha añetehápe Ñandejára. Umi judío ndaikatúi ogueropu’aka pe ha’ekuéra oikũmbyva’ekue ha’éva peteĩ je’e vaieterei upéicha! Pe apañuãi umi judíopegua, ha’e Abraham apañuãi avei — Abraham niko va’ekue umi judío ru, pe pacto ru ha avei pe símbolo pe jerovia rehegua oñeikotevẽva oñemomba’e hag̃ua umi pacto ñe’ẽme’ẽ rehe.
Abraham’s illustration of the faith necessary to enter into a covenant relationship with God requires that your faith is tested. Abraham’s test, which would prove whether his faith was real or presumption was premised on demonstrating whether he would follow God’s word—even if it appeared to contradict God’s previous word. Abraham knew that human sacrifice was murder and that it represented the idolatrous practices of the idolatrous peoples he was then living among. The scribes and Pharisees knew from their beginning covenant history that God was only one God, and they also knew Jesus was claiming to be a second God. They were being tested with their final test.
Abraham ehémplo pe jerovia tekotevẽ hag̃ua oike hag̃ua peteĩ joaju ñe’ẽme Tupã ndive ojerure ne jerovia ojeproba hag̃ua. Abraham jeproba, ohechaukátava iporãpa añetehápe ijerovia térã peteĩ ñembotavy reíntepa, oñemopyenda vaʼekue ojehechauka hag̃ua ombohováitapa Tupã ñe’ẽ —jepe haʼete hag̃ua ombohováiva Tupã ñe’ẽ ymavegua. Abraham oikuaa vaʼekue yvypóra jejuka ñekuaveʼẽha jejuka, ha upéva orrepresenta hague umi tava maymáva ndoguerekóiva Tupãme añetegua rembiapo taʼãnga ñemombaʼeguasu rehegua, haʼe oiko aja guive ijapytepekuéra. Umi mbohapyhára ha fariséokuéra oikuaa vaʼekue iñepyrũmby guive, pe ñe’ẽme’ẽ rembiasakue rupive, Tupã peteĩnteha, ha avei oikuaa vaʼekue Jesús heʼiha voi haʼeha peteĩ mokõiha Tupã. Haʼekuéra ojeproba hína kuri ipahaguéva jeproba rupive.
Hear, O Israel: The Lord our God is one Lord. Deuteronomy 6:4.
Ehendu, Israel: Ñandejára ñande Jára peteĩnte Ñandejára. Deuteronomio 6:4.
In the history where Moses recorded the previous verse, God had already told Moses that He was to be known from that point on as Jehovah. No longer was He only to be the Lord God Almighty, but from that point onward he was to be known as Jehovah. In the very history where He is further magnifying the understanding of His character as represented by His names, He is also straitly informing ancient Israel that God is one God. What were the Jews of Christ day-and-age to think?
Pe tembiasakue Moisés ohaivaʼekuépe pe versíkulo mboyvegua, Tupã oikuaaukáma vaʼekue Moiséspe guive upe guive ojekuaavaʼerãha Jehová ramo. Ndaiporivéima vaʼerã peteĩnte Tupã Karai Ipuʼakapáva ramo, ha upe guive ojekuaavaʼerã Jehová ramo. Pe tembiasakue jepehápe Haʼe ombotuichavévo ijehechakuaa ijerovia hag̃ua heko rehe, ojehechaukaháicha héra rupi, upe jave avei omombeʼu mbarete porã Israel yma guápe Tupã haʼeha peteĩnte Tupã. Mbaʼépa umi judío Cristo ára pegua oimoʼã vaʼerã rakaʼe?
Later in His ministry as it reached the climax of the Triumphal Entry into Jerusalem the Jews are once again flabbergasted that Jesus is allowing the children to sing His praise.
Upéi, Hembiapópe, og̃uahẽvo pe oike Triunfálpe Jerusalénpe, umi hudío oñemondýi jeyeterei ohechávo Jesús oheja mitãnguéra opurahéi hag̃ua Iñemomba’eguasu.
And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest. Matthew 21:9.
Ha umi aty oho vaekue tenonderã ha umi oho vaekue hapykuéri osapukái hína, he'ívo: Hosanna David Ra'ype; tojehovasa pe oúva Ñandejára rérape; Hosanna yvatevevusupe. Mateo 21:9.
The lyric of the song that drove the Pharisees crazy was the part identifying Jesus as the Son of David and also identifying that the Son of David was the name of the Lord. At the beginning of His ministry, the triumphal entry and of course the cross, the controversy includes agitation over Jesus’ name.
Purahéi ñe’ẽ omoakãrasy vaʼekue fariséopekuérape hína pe ohechauka hag̃ua Jesús haʼeha David Raʼy, ha avei ohechauka hag̃ua David Raʼy haʼeha Ñandejára réra. Iministerio ñepyrũme, jeike triumfálpe ha, añetehápe, kurusúre, pe ñorairõme oike avei pyʼaro Jesús réra rehegua.
Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. John 19:21.
Upémarõ judíokuéra pa’i ruvichakuéra he’i Pilátope: Ani ehai: Judíokuéra Rréi; síno kóva he’i hague: Che ha’e Judíokuéra Rréi. Juan 19:21.
Of course, it would have been essentially correct for Pilate to have changed the writing to say, “I am, King of the Jews,” for “I Am” was the name Jesus set forth of Himself repeatedly. Of course, to apply that flawed logic in order to change God’s Word, particularly when it is the story of the cross is something that men would never do, would they? Jesus was the “King of the Jews,” but He was also “I am,” so the statement “I am, King of the Jews” is accurate in a sense, but this is not the point.
Añetehápe, Pilato omoambue va’erãmo’ã jehaipy he’i hag̃uáicha: «Che hína, Judio-kuéra Ruvicha», upéva ikatuva’erãmo’ã kuri hekopete, pórke «Che Hína» ha’e pe téra Jesús omoĩva’ekue ijehegui heta jey. Añetehápe, pe lógica ivaíva ojeporu hag̃ua omoambue Tupã Ñe’ẽ, ko’ýte pe kurusu rembiasakue rehegua, ha’e mba’e yvypóra araka’eve ndojapomo’ãi va’erã, ajépa? Jesús ha’eva’ekue «Judio-kuéra Ruvicha», ha katu avei ha’eva’ekue «Che Hína»; upévare pe ñe’ẽ «Che Hína, Judio-kuéra Ruvicha» hekopete peteĩ sentidope, péro ndaha’éi upéva pe punto.
From the beginning and throughout the middle and to the end of the three and a half years His name was a point of agitation. There are many things to be understood about the line of covenant names, but here I am wanting to show that there was a shaking at the end of ancient Israel in the Jewish church that had to do with the name of Christ. As the Son of David, He possessed the credentials to be the Messiah, as the Son of God, (in the sense of also being God) and as the Son of Man, Jesus presented a tremendous test for the chosen people. How could this man claim to be God and also God’s son, when Moses at the beginning of their covenant history had been so specific about God being one God?
Ñepyrũ guive, mbyte rupi ha ipaha peve umi mbohapy áño ha mbyte aja, Héra oiko vaekue peteĩ mba’e omoñembyaty ha omongu’éva. Heta mba’e oĩva’erã oñehesa’ỹijo hag̃ua pe ñe’ẽrã joaju hérakuéra ñemoĩmbyre rehegua, ha ko’ápe che aipota ahechauka hague oiko hague peteĩ ñemongu’e Israel yma guarépe ipahápe, pe tupao judíope, orekóva Cristo réra rehegua. David Ra’y ramo, Ha’e oguereko vaekue umi mba’e ohechaukáva ikatuha oiko Mesías; Tupã Ra’y ramo, (he’iséva avei Ha’eha Tupã), ha Yvypóra Ra’y ramo, Jesús omoĩ vaekue peteĩ jehechapyrã tuichaite umi tavayguakuéra ojeporavo vaekuépe g̃uarã. Mba’éicha piko ko kuimba’e ikatuva’erã he’i ha’eha Tupã ha avei Tupã Ra’y, Moisés niko, iñe’ẽme’ẽ rembiasakue ñepyrũme, he’i porãiterei vaekue Tupã ha’eha peteĩnte Tupã?
Yet that was the purpose of Christ walking among men. God was in Him reconciling men unto Himself, and He was doing so by allowing men to see Jesus, who plainly and directly taught that if you have seen Him—you have seen the Father. This history represents the ending of literal Israel as God’s chosen people and at the beginning there was a controversy marked about who and what God is.
Upéicharõ, upéva ha’e vaekue Cristo oikova’ekue umi kuimba’e apytépe rembipota. Tupã oĩ vaekue hese, ombojoaju jey hag̃ua umi kuimba’épe ijehe, ha ojapo upéva ohejávo umi kuimba’épe ohecha Jesúspe, ha’e hag̃uáicha hesakã porã ha directamente ombo’e vaekue: peẽ pehecháramo Chupe, pehecha vaekue Túvape. Ko tembiasakue ohechauka Israel literal paha hag̃ua Tupã retã ojeporavóva ramo; ha iñepyrũme oĩ vaekue peteĩ ñorairõ ojehechakuaáva máva ha mba’épa Tupã.
And Pharaoh said, Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go. Exodus 5:2.
Ha Faraón he'i: Mávapa pe Ñandejára, ahendu hag̃uáicha iñe'ẽ ha amondo hag̃ua Israelpe? Che ndajikuaái pe Ñandejárape, ha ndamondomo'ãi Israelpe. Éxodo 5:2.
Pharaoh is expressing not only the symbol of atheistic defiance against the knowledge of God, but also expressing the Egyptian understanding concerning the God of Abraham. And repeatedly the Lord has said that His wonderous acts in Egypt were to allow mankind to know who He is. The history of the beginning of literal Israel as God’s chosen people typifies the end.
Faraón ohechauka ndaha’éi añónte peteĩ ta’anga ohechaukáva mba’éichapa ñemoĩ mbarete atea oñemoĩ Ñandejára jeikuaa rehe, ha katu avei ohechauka Egipto-ygua kuéra ñeikũmby oñe’ẽva Abraham Jára rehe. Ha heta jey Ñandejára he’i va’ekue umi hembiapo hechapyrãva Egíptope ojejapo hague ikatu hag̃uáicha yvypóra oikuaa mávapa Ha’e. Israel tee oñepyrũmby rembiasakue, Ñandejára retã ojeporavopyréicha, ohechauka hag̃ua mba’éichapa ipahápe.
In both histories there is a lack of understanding about who and what God is, that is connected to His various names, but more importantly to our consideration is that the history of Christ at the ending of Israel as the chosen people, identifies that a primary reason the Jews stumbled over accepting their Messiah was that they knew that God’s Word at the beginning of their covenant history identified was that He was one God. What a dilemma!
Mokõivéva tembiasakuépe oĩ peteĩ tekuaa’ỹ mba’éichapa ha mávapa Tupã, upéva ojoaju héra opaichagua rehe; ha iñimportantevéva ñane ñehesa’ỹijópe g̃uarã niko, Cristo rembiasakue Israel paha jave tetã ojeporavopyrévaramo ohechauka peteĩ mba’e tenondegua umi hudío kuéra oñepysohaguére iñe’ẽrendu hag̃ua Mesías-pe, ha’éva oikuaágui Tupã Ñe’ẽ, iñepyrũme hekove joaju rembiasakuepe, omombe’u hague Ha’eha peteĩnte Tupã. ¡Mba’e apañuãi tuichaite!
And after that they durst not ask him any question at all. And he said unto them, How say they that Christ is David’s son? And David himself saith in the book of Psalms, The Lord said unto my Lord, Sit thou on my right hand, Till I make thine enemies thy footstool. David therefore calleth him Lord, how is he then his son? Luke 20:40–44.
Ha upéi ndaipóri véima py’aguasu oporandu hag̃ua chupe mba’eve. Ha ha’e he’i chupekuéra: Mba’éicha piko he’i hikuái Cristo ha’eha David ra’y? David voi niko he’i Salmos kuatiápe: Ñandejára he’i che Ruvicha-pe: Eguapy che akatúa gotyo, che amoĩ meve ne enemigo-kuérape nde py guýpe. Upévare David ohenói chupe Ruvicha; mba’éicha piko upéicharõ ha’e i ra’y? Lucas 20:40–44.
This is the final question and answer period for the Jews, for after that interaction, “they durst not ask Him any question at all.” He had just answered the final question of his ministry for the lost house (and there is always a lost house in the prophetic narrative), and then He raises the subject of His name as “the Son of David,” and therefore as the Messiah. All through the three and a half years the controversy includes His various names, which represent His character and nature. His name is addressed at the beginning, at His baptism, and then in His final interaction with the lost house at the triumphal entry and at the cross, among other passages in the gospels.
Kóva ha’e pe porandu ha mbohovái paha umi judíokuérape g̃uarã, upéi rupi pe ñomongeta rire, “ndopytavéi okyhyje’ỹ hag̃uáicha oporandu hag̃ua chupe mba’eve.” Ha’e ramoite ombohovái pe porandu paha hembiapopegua pe óga okañývape g̃uarã (ha tapiaite oĩ peteĩ óga okañýva pe tembiasakue proféticape), ha upéi omoĩ hag̃ua ñemongetápe Héra “David Ra’y” ramo, ha upévare Mesías ramo. Umi mbohapy ary ha mbyte pukukue javeve pe ñorairõme oike Héra opaichagua, umíva ohechaukáva Ikarakterm ha Hekoha tee. Ijérye rehe oñeñe’ẽ oñepyrũmby jave, Iñemongaraihápe, ha upéi pe iñomongeta pahápe pe óga okañýva ndive pe jeike triumfálpe ha kurusúre, ambue jehasa rupi umi evangelio-pe.
“The Pharisees had gathered close about Jesus as He answered the question of the scribe. Now turning He put a question to them: ‘What think ye of Christ? whose son is He?’ This question was designed to test their belief concerning the Messiah,—to show whether they regarded Him simply as a man or as the Son of God. A chorus of voices answered, ‘The Son of David.’ This was the title which prophecy had given to the Messiah. When Jesus revealed His divinity by His mighty miracles, when He healed the sick and raised the dead, the people had inquired among themselves, ‘Is not this the Son of David?’ The Syrophoenician woman, blind Bartimaeus, and many others had cried to Him for help, ‘Have mercy on me, O Lord, Thou Son of David.’ Matthew 15:22. While riding into Jerusalem He had been hailed with the joyful shout, ‘Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord.’ Matthew 21:9. And the little children in the temple had that day echoed the glad ascription. But many who called Jesus the Son of David did not recognize His divinity. They did not understand that the Son of David was also the Son of God.
“Umi fariséokuéra oñembyaty hi’aguĩ Jesús rehe, ha ha’e ombohovái rire pe escriba porandu, ojere ha oporandu chupekuéra: ‘Mba’épa peẽ peimo’ã Cristo rehe? Máva ra’y piko ha’e?’ Ko porandu ojapo hag̃uáicha ojehecha hag̃ua mba’éichapa oguerovia hikuái pe Mesías rehe,—ohechauka hag̃ua pehecháramo chupe peteĩ kuimba’e-rõnte térã Tupã Ra’y ramo. Hetaiterei ñe’ẽ peteĩ ñe’ẽme ombohovái: ‘David Ra’y.’ Kóva hína pe título profecía ome’ẽva’ekue pe Mesíaspe. Jesús oikuaaukárõ guare idivinidad imilágro mbaretépe, omonguerávo hasývape ha omopu’ãvo omanóva’ekuépe, tavayguakuéra oporandu ojupe: ‘Ndaha’éi piko kóva David Ra’y?’ Kuña sirofenicia, Bartimeo áraha’ỹ, ha heta ambue osapukái va’ekue chupe ojerure hag̃ua pytyvõ: ‘Eporiahuvereko che rehe, che Ruvicha, nde David Ra’y.’ Mateo 15:22. Oike aja Jerusalénpe hi’ári peteĩ mymba, oñemomaitei chupe vy’a guasúpe he’íva: ‘¡Hosanna David Ra’ýpe! Tojehovasa pe oúva Ñandejára rérape.’ Mateo 21:9. Ha mitãnguéra michĩva pe témplope upe árape ombojoapy avei pe ñe’ẽ porã guasu. Péro heta umi ohenóiva Jesúspe David Ra’y noikuaái va’ekue idivinidad. Nontendéi hikuái David Ra’y ha’eha avei Tupã Ra’y.”
“In reply to the statement that Christ was the Son of David, Jesus said, ‘How then doth David in Spirit [the Spirit of Inspiration from God] call Him Lord, saying, The Lord said unto my Lord, Sit Thou on My right hand, till I make Thine enemies Thy footstool? If David then call Him Lord, how is He his son? And no man was able to answer Him a word, neither durst any man from that day forth ask Him any more questions.’” The Desire of Ages, 609.
“Oñembohovái hag̃ua pe he’íva Cristo ha’e hague David Ra’y, Jesús he’i: ‘Mba’éicha rupi upéicharõ David, Espíritupe [Ñandejára ome’ẽva inspiración Espíritu], ohenói Ichupe Señor, he’ívo: Ñandejára he’i che Ruvicháme: Eguapy Che akatúape, amoĩ meve nde enemigo-kuérape nde py guýpe? Upéicharõ David ohenóiramo Ichupe Señor, mba’éicha piko ha’e ikatu ha’e ita’ýra? Ha avave ndaikatúi ombohovái Ichupe peteĩ ñe’ẽnte jepe, ha upe guive avave ndopy’aguasuvéi oporandu hag̃ua Ichupe mba’eveve.’” The Desire of Ages, 609.
His anointing as Messiah and His last interaction with those He came to save was over His divinity, the symbolism of His names and of course the rule of first mention. Jesus ends His direct work for the Jews by using the history of literal David to teach about spiritual David. Why would David comment on when the Lord tells the Lord to be seated on the throne with Him? Because king David at the beginning represents the spiritual King David at the end. The only way to rightly understand Jesus’ final statement to the lost house was to be able to apply the rule of first mention, which can’t be done if you don’t know the rule.
Imesiásharamo oñehẽmbarete ha pe iñemoĩ paha umi oúvape osalva hag̃ua ndive ojejuhu ikatuha hag̃ua iñandejáraite, héra kuéra rehegua ta’anga rehe, ha katuete pe ñe’ẽpykue peteĩha rembiporu rehe. Jesús omohu’ã hembiapo hag̃ua umi hudíope guarã oiporúvo David tee rembiasakue ombo’e hag̃ua David espiritual rehegua. Mba’ére piko David he’i va’erã pe ára Ñandejára he’ívo Ñandejárape oguapy hag̃ua hendive guapyha ári? Pórke mburuvicha guasu David iñepyrũme ohechauka pe David espiritual, pe Mburuvicha Guasu oútava ipahápe. Pe tape añoite oñentende porã hag̃ua Jesús ñe’ẽ paha pe oguahẽva’ekue pe óga okañývape, ha’e va’ekue ikatu hag̃uáicha ojeporu pe ñe’ẽpykue peteĩha rembiporu; upéva katu ndaikatúi ojejapo ndereikuaáiramo upe rembiporu.
His final statement to the lost house required an understanding of the rule of first mention in order to be understood. Jesus used David and David’s son to present the truth to the lost house for His final statement. They had been the house of David after all. Jesus therefore took the father (David) and turned it to the (Son of David) and He also took the son (of David) and turned him to his father (David). He turned the Father unto the child as Elijah’s message is prophesied to do in the “last days.” That was His final message to ancient literal Israel and it was an Elijah message, for it was based upon the rule of first mention. The rule of first mention therefore, also confirms Jesus’ message as an Elijah message based upon the rule itself. The rule of first mention demands that if the Elijah message of John the Baptist was the first of the last warning message to the lost house of Israel, then the final message given to them would also be the Elijah message. And so it was…
Iñe’ẽ paha ome’ẽva’ekue pe óga okañývape oikotevẽkuri oñentende hag̃ua pe mbojojaha peteĩha ñe’ẽme’ẽ rehegua ikatu hag̃uáicha oñentende porã. Jesús oiporu Davídpe ha David Ra’ýpe omoherakuã hag̃ua pe añetegua pe óga okañývape, iñe’ẽ paha ramo. Ha’ekuéra niko pe óga Davidgua va’ekue. Upévare Jesús ogueru pe túvape (David) ha ombohasa pe (David Ra’y) rehe, ha avei ogueru pe ta’ýrape (David rehegua) ha ombohasa itúva (David) rendápe. Ombojevy Túvape pe mitã rendápe, Elías marandu oñeprofetisaháicha ojapótaha umi “ára pahápe”. Upéva hína va’ekue Iñe’ẽ paha Israel yma guarépe, tee ha literalva, ha upéva va’ekue peteĩ marandu Elías rehegua, oñemopyendágui pe mbojojaha peteĩha ñe’ẽme’ẽ rehe. Upévare pe mbojojaha peteĩha ñe’ẽme’ẽ rehegua avei omoneĩ Jesús marandu peteĩ marandu Elías rehegua ramo, pe mbojojaha voi rehe oñemopyendáva. Pe mbojojaha peteĩha ñe’ẽme’ẽ rehegua ojerurekatu, oiméramo Juan Bautista marandu Elías rehegua ha’e hague pe peteĩha umi marandu ñemomandu’a pahaguigua pe óga Israel okañývape g̃uarã, upéicharõ pe marandu paha ome’ẽva’ekue chupekuérape avei va’erãmo’ã pe marandu Elías rehegua. Ha upéichaete ningo oiko…
All of this being said, I would now derive a point from it all that is based upon the rule of first mention—the Alpha and Omega. There was a controversy over the understanding of who and what God is at the beginning of ancient Israel that typified the same controversy at the end of ancient Israel. At the end of ancient Israel, the work of Christ included teaching the lost house of Israel who and what God is. In the history of the end there was a resistance against Christ that was premised on an original truth that was established at the beginning. Modern spiritual Israel will possess the same prophetic characteristics in their history.
Ojeʼepyrũma guive koʼã mbaʼe, aipota koʼág̃a aguenohẽ chugui peteĩ punto oñemopyendáva pe ñeʼẽmeʼẽ tenondegua rembiapóre—pe Alfa ha pe Omega. Yma Israel yma guarépe, iñepyrũmbyme, oĩkuri peteĩ ñorairõ marandu rehegua mávapa ha mbaʼépa Tupã; ha upéva ohechauka voi upe ñorairõ peteĩcha oikóva Israel yma guarépe ipahápe. Israel yma guarépe pahápe, Cristo rembiapo oikekuri omboʼe hag̃ua pe Israel róga okañy vaʼekuépe mávapa ha mbaʼépa Tupã. Paha rembiasápe oĩkuri peteĩ ñemoĩ Cristo rehe, oñemopyendáva peteĩ añetegua ypykue rehe, oñemoĩmavaʼekue iñepyrũmby guive. Israel espiritual koʼag̃agua oguerekóta avei hembiasápe umi peteĩchaite marandu profético.
At the beginning of Adventism, the historians inform us that the Millerites were primarily made up of two Christian denominations; the Methodist and the Christian Connection. Methodism’s primary beliefs were based upon living the correct Christian lifestyle. They had the “method.” The Christian Connection’s primary belief might be summarized as an opposition to the Catholic doctrine of the trinity.
Adventismo ñepyrũrãme, umi historiadór ñande mombe’u umi Millerita oñemoheñói ha’eha tenonderãite mokõi denominación cristianágui: Metodísta ha Christian Connection. Metodísmo jerovia tenondegua oñemopyenda kuri tekove cristiano hekopete jeikére. Ha’ekuéra oguereko va’ekue pe “método”. Christian Connection jerovia tenondegua ikatu oñemboapu’a hag̃ua peteĩ ñe’ẽme ha’eha pe doctrina católica de la trinidad rehe oñemoĩva.
As far as my research has gone, virtually all the leadership of the Millerites held to that doctrine of the Christian Connection. There are many branches of the Seventh-day Adventist Reform Movement (SDARM), that still hold to and promote the original Millerite understanding of “anti-trinitarianism.” A dilemma (and current source of controversy) for those who retain the pioneer understanding has and always will be, how to respond to the many and various passages where Sister White directly opposes the doctrinal position they hold to and promote?
Che investigación rupive ajuhu peve, haimete opaite umi Millerita ruvichakuéra ojepy’aguapy kuri pe doctrina Christian Connection rehe. Heta rã ramo oĩ Movimiento de Reforma Adventista del Séptimo Día (SDARM) rembiapo renda, ko’ág̃a peve ojejoko ha oñemotenonde hag̃ua pe Millerita ypykue ñehesa’ỹijo “anti-trinitarianismo” rehegua. Peteĩ apañuãi (ha ko’ág̃a peteĩ ypykue ñemoñare’ỹha) umi omantene va’ekuérape g̃uarã pe aranduka ypykue rehegua ha araka’eve oĩtava, ha’e mba’éichapa ombohovái va’erã umi heta ha opaichagua pasáhe Sister White ombohovái hag̃uáicha directamente pe posición doctrinal ha’ekuéra ojokóva ha omotenondéva?
“I am instructed to say, The sentiments of those who are searching for advanced scientific ideas are not to be trusted. Such representations as the following are made: ‘The Father is as the light invisible: the Son is as the light embodied; the Spirit is the light shed abroad.’ ‘The Father is like the dew, invisible vapor; the Son is like the dew gathered in beauteous form; the Spirit is like the dew fallen to the seat of life.’ Another representation: ‘The Father is like the invisible vapor; the Son is like the leaden cloud; the Spirit is rain fallen and working in refreshing power.’
“Añembo’e hag̃ua chéve ha’e hag̃ua ko’ãva: umi temiandu umi ohekáva marandu arandu yvateve rehegua ndaikatúi ojerovia hese. Ojejapo ko’ãichagua ta’ãnga hag̃ua: ‘Túva ha’e pe tesape ndojehecháivaicha: Ta’ýra ha’e pe tesape ojekuaaukávaicha; Espíritu ha’e pe tesape oñemyasãiva.’ ‘Túva ha’e pe ysapy ojoguáva, vapor ndojehecháiva; Ta’ýra ha’e pe ysapy oñembyatýva peteĩ forma porãme; Espíritu ha’e pe ysapy ho’áva tekove renda ári.’ Ambue ta’ãnga he’i: ‘Túva ha’e pe vapor ndojehecháiva ojoguáva; Ta’ýra ha’e pe arai pytũ asy ojoguáva; Espíritu ha’e ama ho’áva ha omba’apóva mbarete piro’y porãme.’”
“All these spiritualistic representations are simply nothingness. They are imperfect, untrue. They weaken and diminish the Majesty which no earthly likeness can be compared to. God cannot be compared with the things His hands have made. These are mere earthly things, suffering under the curse of God because of the sins of man. The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight.
“Ko’ã representación espiritualista ha’e añónte mba’eve’ỹ. Ha’ekuéra ndojejapóiramo añetehápe ha japu. Omboguejy ha omomichĩ pe Mburuvichaete ndaikatúiva oñembojoja mba’eveichagua ta’ãnga yvy arigua rehe. Ñandejára ndaikatúi oñembojoja umi mba’e ipo ojapo va’ekuépe. Ko’ãva ha’e añónte mba’e yvy arigua, ohasa asyva Ñandejára ñe’ẽpyrũ vai guýpe yvypóra angaipa rupi. Pe Túva ndaikatúi oñemombe’u umi mba’e yvy arigua rupive. Pe Túva ha’e opaite Tupãreko henyhẽva hete reheve, ha ndahechaukái yvypóra omanóva resa renondépe.”
“The Son is all the fullness of the Godhead manifested. The Word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.
“Ta’ýra hína opaite Tupã reko tee rehegua plenitu ojehechaukáva. Tupã Ñe’ẽ he’i Hese ha’eha ‘iñe’ẽrãngue teeite Hae rekopegua.’ ‘Tupã niko ohayhu eterei yvy ape arapýpe, upévare ome’ẽ Ita’ýra peteĩete imemby hague, maymáva ojeroviáva Hese ani hag̃ua okañy, ha toguereko tekove opave’ỹva.’ Ko’ápe ojehechauka Túva personálida.”
“The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio; in the name of these three great powers—the Father, the Son, and the Holy Spirit—those who receive Christ by living faith are baptized, and these powers will co-operate with the obedient subjects of heaven in their efforts to live the new life in Christ.” Special Testimonies, Series B, number 7, 62, 63.
“Pe Consolador Cristo opromete vaʼekue omondo hag̃ua ojupi rire yvágape, haʼe hína pe Espíritu opaite pe plenitud divínape, ohechaukáva pe pokatu pe grásia divina rehegua opa umi ohupytýva ha ogueroviáva Cristo rehe peteĩ Salvador personal ramo. Oĩ mbohapy Persona oikovéva pe trío celestial-pe; koʼã mbohapy tuicha Pokatu rérape—pe Túva, pe Taʼýra ha pe Espíritu Santo—umi ohupytýva Cristo-pe jerovia oikovéva rupive oñemongarai, ha koʼã Pokatu ombaʼapo joáta umi yvágagua iñeʼẽrendúva ndive hembiapópe oikove hag̃ua pe tekove pyahu Cristo-pe.” Special Testimonies, Series B, number 7, 62, 63.
The passage identifies “sentiments of those” that were defining the Father, the Son and the Spirit with “things of earth.” Then she says, “The Father cannot be described by the things of the earth.” Notice two points that she makes, though one might sound like a contradiction. She is identifying a false description of the Godhead that identifies three gods, if you will. It’s a false description of the Godhead, but she makes no comment about the fact that the false definition of the Godhead is also incorrect because it has the wrong number of gods in the Godhead.
Pe pasáhe ohechauka umi “temiandu umi” omyesakãva Túva, Ta’ýra ha Espíritu “umi mba’e yvy arigua” rupive. Upéi he’i: “Túva ndaikatúi oñemombe’u umi mba’e yvy arigua rupive.” Eñe’ẽmi mokõi punto rehe ha’e ombohasáva, jepe peteĩva ikatu hag̃uáicha ohendu hag̃uáicha peteĩ jeikovy’ỹramoguáicha. Ha’e ohechauka peteĩ ñemyesakã japu Ñandejára reko rehegua, pe ombojoajúva mbohapy tupãramo, reipotáramo he’ise upéva. Upéva hína peteĩ ñemyesakã japu Ñandejára reko rehegua, ha katu ha’e ndojapói mba’eveichagua ñe’ẽmondo pe añetegua rehe, pe ñemyesakã japu Ñandejára reko rehegua avei naimbojavyi hag̃ua ndaiporiháicha pe papapy hekopeteva tupãnguéra rehegua Ñandejára reko ryepýpe.
Also notice that she says the things of the earth cannot be used to describe the Father. In that very statement, she herself is using the things of the earth. It is human beings that have children and mothers and fathers and aunts and cousins. And Jesus tells us there will be no more marrying in heaven in the earth made new, for we will be like the angels. There are no boy and girl angels. The terms used by human beings that define their relationships with one another have been employed by God to instruct us about His nature and character, but even “the things of the earth” that inspiration has employed to instruct men of God’s character and nature are imperfect.
Avei pene pehechakuaa ha’e he’iha yvy arigua mba’e ndaikatuiha ojeporu oñemombe’u hag̃ua Túva rehe. Upe je’epyte voi, ha’e voi oiporu hína yvy arigua mba’e. Yvypóra kuéra niko oreko ta’ýra ha sy ha túva ha tia ha primokuéra. Ha Jesús he’i ñandéve ndaiporivemo’ãiha ñemenda yvágape, ko yvy pyahúpe, ñande hag̃ua umi ánhel kuéraicha. Ndaipóri kuimba’e ha kuña ánhel. Umi ñe’ẽ yvypóra kuéra oipurúva omyesakã hag̃ua iñirũnguéra ndive ojoajúva, Tupã oiporu ñanembo’e hag̃uáicha Iteko ha Heko rehe; hákatu umi “yvy arigua mba’e” jepe peteĩ jehechakuaa marangatu oiporúva ombo’e hag̃ua yvypórape Tupã rekokatu ha heko rehe, imperfékto gueteri.
We have been informed that, “There are three living persons of the heavenly trio” … “the Father, the Son, and the Holy Spirit.” It is an abomination to attach earthly spiritualist sentiments to these three persons, but it is not an abomination to attach “the name of these three great powers” to the biblical definition of the Godhead.
Ñandéve oje’e kuri ñandéve: “Oĩ mbohapy tapicha oikovéva pe aty yvagapeguápe” … “Túva, Ta’ýra ha Espíritu Santo”. Peteĩ mba’e ijaháivaite hína oñembojoaju hag̃ua ko’ã mbohapy tapicháre temimo’ã espiritualista yvy arigua; ha katu ndaha’éi mba’e ijaháivaite hag̃uáicha oñembojoaju “ko’ã mbohapy pokatu guasu réra” pe definición bíblica oñe’ẽva Tupãre.
The prophetess says “the name” of the three great powers who make up the Godhead is the Father, the Son and Holy Spirit. As with every biblical truth, when brought together line upon line, the complete testimony must consist of every waymark that has been revealed. The prophets’ testimonies are to be combined. Daniel gives the name of Palmoni to Christ (among other names, but this is just an example). John calls Him the Alpha and Omega and Moses calls Him Jehovah. According to Ellen White His name is the Father, the Son and the Holy Spirit.
Profetisa he’i “téra” umi mbohapy pu’aka guasu omoheñóiva pe Divinidad ha’eha Túva, Ta’ýra ha Espíritu Santo. Opaite añetegua bíblica reheguáicha, oñembyaty jave línea ári línea, pe testimonio kompleto oikova’erã opaite techaukaha oñemombe’u va’ekuépe. Umi proféta testimonio oñembojoajuva’erã. Daniel ome’ẽ Cristo-pe pe téra Palmoni (ambue téra apytépe avei, péro kóva ha’e peteĩ techapyrãnte). Juan oñehenói Chupe Alfa ha Omega ha Moisés oñehenói Chupe Jehová. Ellen White he’iháicha, Héra ha’e Túva, Ta’ýra ha Espíritu Santo.
“Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
“Satana hína... opa ára ojopy ogueru hag̃ua pe japúva—omomombyry hag̃ua pe añeteguágui. Pe ñembotavy pahaiteite Satana rehegua ha’éta ojapo hag̃ua mba’eve’ỹramo Tupã Espíritu testimonio. ‘Noĩrihápe visión, umi tetãygua oñehundi’ (Proverbios 29:18). Satana omba’apóta katupyryeterei, opaichagua tape rupi ha opaichagua tembiporu rupive, omokangy hag̃ua jerovia Tupã rembyre tavayguakuéra rehegua pe testimonio añeteguáre.”
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
“Oĩta ñemborayhu’ỹ oñemyendýta Testimonios rehe, ha’éva satánico. Satanás rembiapo ha’éta omokangy hag̃ua umi iglesia jerovia hesekuéra; ko mba’ére: Satanás ndikatúi oguereko tape hesakãitéva omoinge hag̃ua iñembotavykuéra ha ojokua hag̃ua umi ánga iñembotavykuérape, Ñandejára Espíritu ñe’ẽmondo, ñe’ẽreko, ha consejo-kuéra oñehendúramo.” Selected Messages, libro 1, 48.
A quick side point from this passage. John has been banished to Patmos for the Word of God and the testimony of Jesus. There are two target audiences for the third angel’s message. Those outside of Adventism and those inside of Adventism. John represents an Adventist that is not only being persecuted by the world because of his obedience to the Bible, but he is also being persecuted for his obedience to the writings of the Spirit of Prophecy. The persecution that is levelled against the Spirit of Prophecy comes from within, not from the outside.
Peteĩ ñe'ẽ mbyky ko pasáhegui. Juan oñemondo Patmos-pe Ñandejára Ñe'ẽ rehe ha Jesús testimónio rehe. Mokoĩ aty ojehupyty hag̃ua pe mbohapyha ánhel marandu rupive: umi oĩva Adventismo okápe ha umi oĩva Adventismo ryepýpe. Juan ohechauka peteĩ Adventista-pe, ndaha'éi añónte oñemoĩva jejopy vai guýpe ko yvy arigua rupi iñe'ẽrendúre la Biblia-pe, ha katu avei oñemoĩ jejopy vai guýpe iñe'ẽrendúre Espíritu de Profecía jehaipykuéra-pe. Pe jejopy vai oñemopu'ãva Espíritu de Profecía rehe ndoumo'ãi okágui, ou hyepýgui.
At the beginning of ancient Israel, after four hundred years in Egypt, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The ten plagues; the Red Sea deliverance; the heavenly manna; the sanctuary and all its furnishings; the sacred ceremonies; the courtyard, holy place and Most Holy Place; the law of God; the Rock that followed them; the water that came out of the Rock that followed them and even the serpent on the pole were all intended to increase the knowledge of God in His chosen people. It was a progressive education. That progressive education continued until the scribes “durst ask him no more questions” and He then identified the very last subject they would have in an open discussion with Him, and it had to do with the name of David and who and what Christ is.
Israel yma guarépe ñepyrũme, Egíptope irundy sa ary rire, umi oikótava’ekue tavayguakuéra ojeporavóva ñe’ẽme’ẽme g̃uarã ndojoko véima pe sábado. Ndoikuaái hikuái Cristo rekotee térã iñe’ẽtéva. Oguereko hikuái ñentendeka vai Ñandejára rehegua, ombo’éva’ekue ipypekuéra tembiguáipe oĩ aja. Umi diez plagas; pe jejora Mar Rojo rupi; pe maná yvagapegua; pe santuario ha opa tembiporu oĩva ipype; umi ceremonia marangatu; pe korapy, pe Tenda Marangatu ha pe Tenda Marangatuvéva; Ñandejára léi; pe Ita Guasu omoirũva’ekue chupekuéra; pe y osẽva’ekue pe Ita Guasu omoirũvagui chupekuéra ha jepe pe mbói yvyra yvatére oñemoĩva’ekue, opa umíva oñembosako’i va’ekue oñembohetavévo hag̃ua ñemoarandu Ñandejára rehegua Itavayguakuéra ojeporavóvape. Kóva va’ekue peteĩ tekombo’e ojeguata mbeguekatúpe. Upe tekombo’e ojeguata mbeguekatúpe osegi peve umi escriba “ndopy’aguasuvéi hag̃ua oporandu chupe mba’eve” ha upéi Ha’e ohechauka pe mba’e pahaite oñeñe’ẽtava’ekue hendive ñomongeta juruja ryepýpe, ha upéva oguereko hag̃ua Davíd réra rehe ha mávapa ha mba’épa Cristo.
At the beginning of modern spiritual Israel, after 1260 years in spiritual Babylon, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The history of Adventism with all its waymarks, apostasies, compromises and internal struggles reached a point in the 1880’s when The Desire of Ages was published. Enshrined in that book on page 671, is an understanding of the Godhead that has developed far beyond the understanding that came from the eighteenth century.
Israel espirituál moderna ñepyrũme, 1260 ary rire Babilonia espirituálpe, umi oikótava’ekue tetã ojeporavóva pe ñemoĩmbyrépe g̃uarã ndaipóri véima ojoko hag̃ua pe sábado. Ndoikuaái hikuái Cristo rekotee térã hekoha. Ojejoko hikuái umi jekuaa vai rehegua Tupã rehe, ha umíva ombo’ékuri hikuái iñapytĩme oĩ aja. Adventismo rembiasakue, opa hag̃ua umi techaukaha, apostasía, ñe’ẽme’ẽ, ha ñorairõ hyepypegua ndive, og̃uahẽ peteĩ punto-pe ary 1880-kuérape, upérõ oñemoherakuãramo guare The Desire of Ages. Upéva ryepýpe, kuatia rogue 671-pe, oĩ peteĩ jekuaa Ñandejára Reko’aty rehegua oñemoakãrapu’ãva heta mombyryve pe jekuaa gui og̃uahẽva’ekue siglo XVIII-gui.
Ancient Israel had a controversy at its ending that was brought about by a limited understanding of the Godhead, that was based upon an understanding from their beginning history. The testimony of Jesus says, whether the Father, the Son or the Holy Spirit they are all “the fulness of the Godhead bodily” (Colossians 2:9). The biblical testimony says, “Hear, O Israel: the Lord our God is one Lord” (Deuteronomy 6:4).
Israel yma guarépe oreko vaʼekue peteĩ ñorairõ iñapýpe oguerúva peteĩ jeikuaa saʼieterei pe Divinidad rehegua, ojejapóva peteĩ jeikuaa rehe ipyrũmbýgui guare. Jesús remimombeʼu heʼi, tahaʼe Túva, Taʼýra térã Espíritu Santo, maymáva hikuái “opaite pe Divinidad rehegua oiko hetepe” (Colosenses 2:9). Pe testimonio bíblico heʼi: “Ehendu, Israel: Ñandejára ñande Jára peteĩnte hína” (Deuteronomio 6:4).
Modern Israel holds to a variety of ideas about the Godhead, and only one is correct. At the end of modern Israel God will finish the work of revealing His character in terms of doing so while probationary time lingers. That is what He did for the Jews, and He never changes. It is certain we will continue to grow in our understanding of God’s nature and character throughout eternity, but there has been a purposeful prophetic line of the truth demonstrating God’s efforts to educate His people about Himself, and that history is part of the education He is seeking to teach now, and the information found in the prophetic word concerning that educational process identifies an end of the discussion that corresponds to the close of probation.
Israel koʼag̃agua oguereko heta ñeʼẽmeguáva idea Tupã rekojoaju rehegua, ha peteĩnte oĩ porã. Israel koʼag̃agua pahaite peve Tupã omohuʼãta hembiapo oikuaauka hag̃ua Ikarakter, upéva heʼiséva ohechaukávo upéicha pe ára de gracia gueteri aja. Upéva voi haʼe ojapo vaʼekue umi judío ndive, ha Haʼe arakaʼeve ndojehechamoʼãi. Añetehápe ñande jakakuaáta meme ñande entendimiento-pe Tupã reko ha Ikarakter rehe opa ára g̃uarã; upéicharõ jepe, oĩ peteĩ línea profética ojejapóva por propósito rupive, pe añetegua rehegua, ohechaukáva Tupã ñehaʼã omboʼe hag̃ua Itávape Ijehegui, ha upe tembiasakue haʼe pe mboʼe ohekáva omboʼe koʼág̃a, ha marandu ojejuhúva ñeʼẽ profética-pe upe proceso educativo rehegua ohechauka peteĩ paha pe ñomongeta rehegua, ojoajúva pe tiempo de gracia ñembotýpe.
“Christ is the pre-existent, self-existent Son of God…. In speaking of his pre-existence, Christ carries the mind back through dateless ages. He assures us that there never was a time when He was not in close fellowship with the eternal God. He to whose voice the Jews were then listening had been with God as one brought up with Him.” Signs of the Times, August 29, 1900.
“Cristo ha’e pe Ta’ýra Ñandejára rehegua oĩmava’ekue yma guive ha oikóva ijehegui…. Oñe’ẽvo Hembikove yma guive rehe, Cristo ogueru ñane apytu’ũ ára’ỹva ypykue rupi. Ha’e ñanemombarete hag̃ua oĩ porãha pe añetegua: araka’eve ndaipóri kuri peteĩ ára Ha’e ndaha’éi hague joaju porãme Ñandejára opa’ỹvandi. Pe judío-kuéra upérõ ohendúva’ekue Iñe’ẽ, upéva voi oĩva’ekue Ñandejára ndive peteĩ oñemongakuaávaicha Hendive.” Signs of the Times, August 29, 1900.
“He was equal with God, infinite and omnipotent…. He is the eternal, self-existent Son.
“Haʼe niko peteĩchagua Tupã ndive, ijapyrahỹ ha ipuʼakapavẽva…. Haʼe hína pe Taʼýra opa ára guive oikóva ijehegui voi.”
“While God’s Word speaks of the humanity of Christ when upon this earth, it also speaks decidedly regarding His pre-existence. The Word existed as a divine being, even as the eternal Son of God, in union and oneness with His Father. From everlasting He was the Mediator of the covenant, the one in whom all nations of the earth, both Jews and Gentiles, if they accepted Him, were to be blessed. ‘The Word was with God, and the Word was God.’ Before men or angels were created, the Word was with God, and was God.” Review and Herald, April 5, 1906.
“Ñandejára Ñeʼẽ oñeʼẽ Cristo yvypóra rekore rehe, oĩrõ guare ko yvy ári, ha upéicha avei heʼi porã ha mbarete hag̃ua Ijexistencia yma guive rehe. Pe Ñeʼẽ oiko vaʼekue peteĩ Ser divíno ramo, pe Taʼýra tapiaitegua Ñandejára reheguaicha, joaju ha peteĩnte hag̃ua Itúvandi. Arakaʼe guive ha opa ára guive Haʼe vaʼekue pe pacto Mediador, upe peteĩme opa tetã yvy arigua, judío ha gentil-kuéra, ojerovia ha omoneĩ chupe ramo, ohupytyvaʼerãvaʼekue jehovasa. ‘Pe Ñeʼẽ oĩ vaʼekue Ñandejárandi, ha pe Ñeʼẽ hína vaʼekue Ñandejára.’ Yvypóra térã ánhel-kuéra ojejapo mboyve, pe Ñeʼẽ oĩ vaʼekue Ñandejárandi, ha haʼe vaʼekue Ñandejára.” Review and Herald, 5 de abril de 1906.
In the passage she quotes from John’s very first words.
Pe pasáhepe, ha’e oiporu Juã ñe’ẽ peteĩhaite guive.
In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. John 1:1–3.
Ñepyrũmby guive pe Ñe'ẽ oĩ va'ekue, ha pe Ñe'ẽ oĩ Tupã ndive, ha pe Ñe'ẽ ha'e va'ekue Tupã. Kóva oĩ va'ekue ñepyrũmby guive Tupã ndive. Opa mba'e ojapo va'ekue hese ae rupi; ha hese'ỹ ndojejapói ni peteĩ mba'e umi mba'e jejapopyre apytégui. Juan 1:1–3.
In the beginning there was at least two Gods, for John just said, “The Word was God and was with God.” In the first verse of Genesis the Hebrew word “Elohim,” is translated as God. Often in God’s word “Elohim” is placed in a grammatic structure to identify a singular God, but it is a plural, none-the-less. John removes the consideration of “Elohim” in the verse being a singular God with his second witness to the subject. His testimony establishes at least two Gods.
Iñepyrũme oĩ vaʼekue michĩvéva mokõi Tupã, pórke Juan ramóma heʼi: “Pe Ñeʼẽ haʼe vaʼekue Tupã ha oĩ vaʼekue Tupã ndive.” Génesis ñeʼẽpehẽ peteĩhápe pe ñeʼẽ hebreo “Elohim” oñembohasa hag̃ua Tupãramo. Heta jey Tupã Ñeʼẽme “Elohim” oñemoĩ peteĩ estructura gramatical-pe ohechauka hag̃ua peteĩ Tupã año, ha upéicharamo jepe, hetáva hína. Juan omboyke pe consideración “Elohim” ko versículo-pe haʼe hag̃ua peteĩ Tupã año, omeʼẽvo imokõiha testimónio ko tema rehe. Itestimónio omopyenda michĩvéva mokõi Tupã.
More troubling for anti-trinitarians who profess to uphold the Spirit of Prophecy is that in the beginning “the Spirit of God moved upon the face of the waters.” Is the “Spirit” that moved upon the water the Father or the Son, or was it the third person of the heavenly trio as Sister White addresses Him? John’s first three verses in his gospel are followed by these words.
Hetavevéva umi antitrinitario omombeʼúva omombaretetaha hikuái pe Espíritu de Profecía-pe g̃uarã, iñepyrũme “Tupã Espíritu ojupi hag̃ua y ári”. Pe “Espíritu” ojupi vaʼekue y ári, ¿haʼe piko Túva térã Taʼýra, térãpa haʼe pe mbohapyha yvagagua atypegua, Sister White oñeʼẽháicha Hese? Juan mbohapy ñeʼẽrã peteĩha ijEvangelio-pe osegi koʼã ñeʼẽ reheve.
In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:4, 5.
Ipype oĩ vaʼekue tekove; ha pe tekove vaʼekue yvyporakuéra resape. Ha pe resape omimbi pytũmbýpe; ha pytũmby ndoikuaái chupe. Juan 1:4, 5.
The reference to light and dark is in complete agreement with the beginning of Genesis which says.
Pe ñe’ẽñepyrũ tesape ha pytũ rehegua oñemohenda porãite Génesis ñepyrũme he’íva ndive.
And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:3, 4.
Ha Tupã he’i: Toiko tesape; ha oiko tesape. Ha Tupã ohecha tesape iporãha; ha Tupã omboja’o tesape pytũgui. Génesis 1:3, 4.
We will return shortly to these two parallel passages of the light that is the subject in the creation story that follows after the introduction of the Godhead. In the beginning the first truth that is addressed is the make-up or the nature of the Godhead. But the passage does not stop until chapter two verse three where we find the final three words in the creation begin with the three Hebrew letters that together create the word translated as “truth.”
Mbykymi jajevyta ko'ẽrõite ko'ã mokõi jehaipyre ojokupytývape, pe tesape rehegua ha'éva pe tema pe jejapo rembiasápe oúva Tupãreko jeikuaauka rire. Ñepyrũmbýpe, pe añetegua peteĩha oñembohováiva ha'e pe Tupãreko mbojeguaha térã heko tee. Péro pe jehaipyre ndopytái peve capítulo mokõi, versículo mbohapyhápe, upépe jajuhu hag̃ua umi mbohapy ñe'ẽ paha pe jejapópe oñepyrũha umi mbohapy letra hebrea reheve, oñondivepa omoheñóiva pe ñe'ẽ oñembohasáva “añetegua” ramo.
The beginning of the account of creation introduces the Godhead, then sets forth the creative power of His word, and then ends the passage with a divine signature representing truth, the third angel’s message and the name of God as represented by Alpha and Omega.
Ñepyrũrã pe marandu jejapo rehegua oikuaauka peteĩha Tupãrãnguéra, upéi omoĩ porã hese Iñe’ẽ pu’aka omoheñóiva, ha upéi omohu’ã pe jehaipyre peteĩ firma divina reheve ohechaukáva añetegua, mbohapyha ánhel rembiaporã ha Tupã réra ojehechaukaháicha Alfa ha Omega rupive.
And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Genesis 2:2, 3.
Ha ára sietehápe Tupã omohu'ã hembiapo ojapo va'ekue; ha opytu'u ára sietehápe opaite hembiapo ojapo va'ekuéguio. Ha Tupã ohovasa ára sietehápe, ha omomarangatu ichupe; pype niko opytu'u opaite hembiapo Tupã ojapo ha omoheñói va'ekuégui. Génesis 2:2, 3.
The end of the first truths taught in God’s Word are the climax of the passage. It ends with the three words “God,” “created” and “made,” thus emphasizing the beginning of the passage, but just as importantly emphasizing the seventh-day Sabbath. The Sabbath of course is the symbol of creation and the sign between God and His chosen people. “Truth” is represented in the three letters that begin each of those final three words of creation. The testimony is emphasizing how significant and important the Sabbath truth is, but just as profound is that those three letters also represent the three steps of the first, second and third angels’ messages. Thus, in the very first passage of the Bible the Sabbath as the sign of God’s creative power is also identified as the testing issue at the end of time. The last book in the Bible provides a third witness to accompany John’s testimony in his gospel.
Ñe’ẽmbo’épy peteĩha oñembo’e va’ekue Tupã Ñe’ẽme ha’e pe pehẽngue apytépegua hu’ã. Oñemohu’ã umi mbohapy ñe’ẽ reheve: “Tupã”, “ojapo” ha “omoheñói”, upéicha omombaretevévo pe oñepyrũva’ekue pe pehẽnguégui, ha péicha avei, iñimportanteháicha, omomba’eguasu ára pokõiha sábado. Pe sábado, añetehápe, ha’e pe techaukaha ñemoheñóirãgua ha pe techaukaha oĩva Tupã ha Ipuévlo poravopyre apytépe. “Añetegua” ojehechauka umi mbohapy tai oñepyrũva peteĩteĩva umi mbohapy ñe’ẽ paha ñemoheñóirãgua rehe. Pe testimónio omomba’eguasu mba’éichapa tuicha mba’e ha iñimportánte pe sábado rehegua añetegua, ha ipypukuvéva gueteri, umi mbohapy tai avei ohechauka umi mbohapy hag̃ua: peteĩha, mokõiha ha mbohapyha ánhel rembiapoukapy. Péicha rupi, pe peteĩha pehẽngue voi oĩva Bíblíape, pe sábado, Tupã pu’aka omoheñóiva rechaukaharõ, avei ojehechauka mba’éichapa ha’éta pe porandu porãrã ipahaitépe ára paha. Pe pahaite aranduka oĩva Bíblíape ome’ẽ peteĩ mbohapyha testígo omoirũ hag̃ua Juan testimónio iEvahéliope.
John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.
Juan, umi siete tupão guasu Asia-pe oĩvape: toñeme'ẽ peẽme gracia ha py'aguapy, upe oĩva, ha oĩ va'ekue, ha oútavágui; ha umi siete Espíritu oĩva hova guýpe tróno renondépe; ha Jesucristo-gui avei, ha'éva testigo jeroviaha, omanóva apytégui ypy guive oñemoingove jeyva, ha yvy arigua mburuvichakuéra ruvicha. Pe ñande rayhúva ha ñane mopotĩva ñande angaipa-gui huguy tee rupive, ha ojapóva ñandéve mburuvichakuéra ha pa'ikuéra Tupã ha Itúvape guarã; chupe toĩ hag̃ua gloria ha pu'aka opa ára g̃uarã. Amén. Péina ápe, ou arai reheve; ha opa tesa ohecháta chupe, umi ipierce va'ekue jepe avei; ha opa yvy pegua ñemoñarekuéra hasẽmbaitéta hese. Upéicha toiko, Amén. Che hína Alfa ha Omega, ñepyrũ ha paha, he'i Ñandejára, upe oĩva, ha oĩ va'ekue, ha oútava, Ipu'akapa hag̃uáva.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:4–11.
Che, Juan, pene pe ryvy, ha pene irũ jehasa asýpe, ha mburuvicharãme ha Jesucristo paciencia-pe, aime vaekue pe ypa'ũ hérava Patmospe, Tupã Ñe'ẽ rehehápe, ha Jesucristo rehegua testimonio rehehápe. Aĩ vaekue Espíritupe pe Ñandejára árape, ha ahendu che rapykue gotyo peteĩ ñe'ẽ hatã guasu, trompétaicha, he'íva: Che hína Alfa ha Omega, pe peteĩha ha pe pahaha; ha: pe rehecháva, ehai peteĩ kuatiañe'ẽme, ha emondo umi siete tupão oĩvape Asiape; Éfesope, ha Esmirnape, ha Pérgamope, ha Tiatírape, ha Sardispe, ha Filadelfíape, ha Laodicéape. Apocalipsis 1:4–11.
The first three verses of Revelation chapter one identifies the final warning message and how that message is conveyed from God to mankind. It also states that it is the Revelation of Jesus Christ, thus marking a distinction between the book of Revelation and the book of Daniel. One is a prophecy, the other a revelation.
Mbohapy peteĩha Apocalipsis capítulo peteĩgui omyesakã marandu paha ñemomarandurã ha mba’éichapa upe marandu oñembohasa Tupãgui yvyporakuérape. He’i avei ha’eha Jesucristo Revelación, upéicha ohechauka hag̃ua peteĩ joavy Apocalipsis aranduka ha Daniel aranduka apytépe. Peteĩva ha’e peteĩ profecía, ambue katu peteĩ revelación.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.
“Apocalípsis-pe oñembyaty ha opa opaite Biblia aranduka. Ko’ápe oĩ Daniel aranduka mohu’ãha. Peteĩva ha’e peteĩ profesía; ambue katu peteĩ revelación. Pe aranduka oñembotýva’ekue ndaha’éi Apocalípsis, ha’e uvei pehẽngue Daniel profesíagui oguerekóva relación ára paháre. Pe ánhel he’i va’ekue: ‘Ha nde, Daniel, emboty umi ñe’ẽ, ha embosella pe aranduka, ára paha peve.’ Daniel 12:4.” Hechos de los Apóstoles, 585.
In the book of Revelation there are lines of prophecy that are to be recognized and brought together line upon line. All those prophetic lines end in the book of Revelation, but the book that was sealed was not the book of Revelation, and it was not simply the book of Daniel that was sealed up, but what was sealed in the book of Daniel was “that portion of the prophecy of Daniel relating to the last days.”
Pe libro de Apocalipsis oĩ ñemoñe’ẽmarandu profético rehegua tekotevẽ jaikuaa ha ñambojoaju peteĩ línea ári ambue línea. Umi línea profética mayma oguahẽ opa hag̃ua pe libro de Apocalipsis-pe; hákatu pe libro oñeselláva ndaha’éi pe libro de Apocalipsis, ha ndaha’éi avei añoite pe libro de Daniel pe oñembotyva’ekue, síno pe oñesellava’ekue pe libro de Daniel-pe ha’e “upe porción pe profecía Daniel rehegua, ojeporavóva umi ára pahápe guarã.”
The “last days” can be understood in a general sense, but understanding them as inspired words, (which they are) requires we also evaluate if the expression “last days” has a prophetic symbolism attached to it. The “last days” are a specific period of prophetic history that has many lines of support. I hope to lay out that history in the near future. It is specifically the history of 1798 until the close of probation. One way to recognize this is that in the literal sanctuary service there was one day of the year that represented judgment, and that was the Day of Atonement. That literal ceremony typified what Sister White calls the anti-typical Day of Atonement. The prophetic or spiritual Day of Atonement represents the “last days” of probationary time, it represents the period of the final judgment.
Umi “ára pahápe” ikatu oñeikũmby peteĩ sentido general-pe, ha katu ñantende hag̃ua umíva ñe’ẽ ojeinspira va’ekue ramo, (ha’e hag̃uáicha), tekotevẽ avei jahesa’ỹijo pe ñe’ẽjoaju “ára pahápe” oguerekópa ipype peteĩ simbolismo profético. Umi “ára pahápe” ha’e peteĩ período específico tembiasakue profético rehegua, ha upévare oguereko heta línea de apoyo. Aha’arõ amyesakãta hag̃ua upe tembiasakue ko’ág̃aite rire. Ha’e específicamente pe tembiasakue 1798 guive pe gracia ñemboty peve. Peteĩ tape jahechakuaa hag̃ua kóva ha’e pe servicio santuario literal-pe, oĩhaguére peteĩ ára año-gua ohechaukáva juicio, ha upéva ha’e pe Día de la Expiación. Upe ceremonia literal oikuaaukava’ekue Sister White ohenóiva Día de la Expiación anti-típico. Pe Día de la Expiación profético térã espiritual orrepresenta umi “ára pahápe” tiempo de prueba ryepýpe; orrepresenta pe período juicio pahaguéva rehegua.
The prophecy in Daniel that was sealed up was two-fold. There was a prophecy relating to the last days that the Millerites recognized which announced the opening of the judgment. That passage of Daniel is represented by the Ulai River vision of chapters eight and nine. The other prophecy that was sealed up in Daniel announces the close of the judgment, and the end of Adventism, and the end of the United States, and the end of the world. That vision was represented by the Hiddekel River.
Pe profesía oĩva Danielpe ha oñembotýva mokõive pegua. Oĩ vaʼekue peteĩ profesía umi ára pahápe guaráva umi Millerita ohechakuaáva, ha upéva omomarandu juicio ñepyrũ rehe. Upe pasáhe Danielpegua oñerrepresenta pe visión Ysyry Ulái rehegua rupive, kapítulo ocho ha nuevepe. Ambue profesía oñembotýva Danielpe omomarandu juicio paha, ha Adventismo paha, ha Tetã Unidos paha, ha arapy paha. Upe visión oñerrepresenta Ysyry Hiddekel rupive.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112, 113.
“Pe tesape Daniel ojapyhyva’ekue Tupãgui ome’ẽmbyre vaʼekue koʼýte koʼã ára pahápe g̃uarã. Umi visión haʼe ohechavaʼekue ysyry Ulai ha Hiddekel rembeʼýpe, umi ysyry guasu Shinar pegua, koʼág̃a oĩ hína ihupytymbaha rape rehe, ha opa umi mbaʼe oñemombeʼúvaʼekue oikóta hag̃uáicha pyaʼeite.” Testimonies to Ministers, 112, 113.
The Ulai vision was unsealed in 1798 and addresses God’s sanctuary and His people. The Hiddekel vision was unsealed in 1989 when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, and addresses the enemies of God’s people. The two visions function as do the seven churches and seven seals in the book of Revelation. One is the internal history of the church and the other is the external history of the church, and they both run the entirety of and are “especially for” “these last days.”
Pe visión Ulai reheja rire 1798-pe ha oñe’ẽ Tupã tupaóre ha Itavayguakuéra rehe. Pe visión Hiddekel reheja rire 1989-pe, ha’éicha oñemombe’u Daniel capítulo once, versículo cuarenta-pe, umi tetã ohechaukáva pe Unión Soviética yma guare oñemongu’e hag̃ua papado ha Estados Unidos rupive, ha oñe’ẽ Tupã tavayguakuéra enemigo-kuéra rehe. Mokõive visión omba’apo pe siete iglesia ha siete sello-kuéra Apocalipsis-pe ojapoháicha. Peteĩva ha’e pe iglesia rembiasakue hyepypegua ha ambue pe iglesia rembiasakue okapegua, ha mokõivéva oguata tuichakue javeve ha “especialmente guarã” “ko’ã ára pahápe.”
But though we are told the book of Revelation is not the sealed book, we are also told that it is a sealed book.
Ha jepémo ñandéve pe lívro de Revelación ndaha’éiha pe lívro oñembotýva, avei oñeñanduka ñandéve ha’eha peteĩ lívro oñembotýva.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
“Pe Apocalipsis ha’e peteĩ kuatiañe’ẽ ojepysóva hag̃ua, ha katu avei ha’e peteĩ kuatiañe’ẽ ojepe’áva. Upépe oñemboguapy umi mba’e hechapyrãva oikótava ko yvy rembiasakue ára pahápe. Ko kuatiañe’ẽ mbo’epykuéra ha’e hesakã porãva, ndaha’éi mística térã ndaikatúiva oñentende. Ipype ojegueraha jey upe profecía rape peteĩchagua oĩháicha Daniel-pe. Oĩ profecía Ñandejára ombojevýva, upéicha ohechaukávo tekotevẽha oñeme’ẽ chupekuéra tuicha mba’eguasu. Ñandejára nomboujeyri umi mba’e ndaha’éiva tuicha mba’e.” Manuscript Releases, volumen 9, 8.
The book of Revelation is unsealed because the prophecies in Daniel are unsealed, and the very lines of prophecies that have been unsealed in Daniel are the same lines that are found in Revelation. What was sealed up in the book of Revelation was a portion of Revelation especially related to God’s people in the “last days.” When Sister White wrote this statement the “seven thunders” was at the time she wrote it sealed up, so she wrote that “it is a sealed book.” She also said the book of Daniel was the “book that was sealed,” in the past tense. For her it had been unsealed in 1798.
Pe lívro Apocalipsis ojeipe’a hag̃ua pórke umi profesía Danielpe ojeipe’a hag̃ua, ha umi líneaite profesiakuéra ojeipe’a vaʼekue Danielpe haʼe umi línea peteĩchagua ojejuhúva Apocalipsispe. Pe oñemboty vaʼekue Apocalipsis lívrope haʼe peteĩ porción Apocalipsis rehegua, koʼýte ojoajúva Tupã tavayguakuéra rehe umi “ára pahápe”. Hermana White ohai jave ko ñeʼẽ, umi “siete trueno” upérõ, haʼe ohai jave, oñemboty gueteri, upévare heʼi: “haʼe peteĩ lívro oñembotýva.” Haʼe avei heʼi Daniel lívro haʼe hague pe “lívro oñemboty vaʼekue”, tiempo ohasavaʼekuépe. Chupe g̃uarã ojeipeʼa vaʼekue 1798-pe.
What was sealed up concerning the seven thunders in her lifetime was not simply the future events represented by the seven thunders, but primarily that the “seven thunders” represent that the beginning of Adventism parallels the end of Adventism. The “seven thunders” is revealing the most important prophetic rule needed to understand the Revelation of Jesus Christ, while also revealing an attribute of God’s nature and character, that He is the beginning and end of all things. Prophecy identifies that there is a purposeful development of the truths connected to God’s nature and character.
Pe ojejoko vaʼekue umi siete trueno rehe hekovépe ndahaʼéi añónte umi mbaʼe oikótava tenonderã, ojehechaukáva umi siete trueno rupive, ha katu tenonderãite upe “siete trueno” heʼiseha Adventismo ñepyrũ ojoja Adventismo paha ndive. Umi “siete trueno” ohechauka hína pe regla profética iñimportantevéva tekotevẽva oñentende hag̃ua pe Revelación de Jesucristo, ha avei ohechauka peteĩ mbaʼe Tupã rekopy ha heko rehegua: Haʼeha ñepyrũ ha paha opa mbaʼe rehegua. Profecía ohechauka oĩha peteĩ ñemoakãrapuʼã ojejapóva por propósito rupive umi añetegua ojoajúva Tupã rekopy ha heko ndive.
Jesus, when represented as the “Lion of the tribe of Judah”, is symbolizing the work He accomplishes as He reveals truth in an incremental and systematic way through history. He seals up the prophetic word, until the point in time when it is to be understood. He seals and unseals truth for the purpose of instruction. As Palmoni, Jesus is the Wonderful Numberer, the Master of time controlling His-story. As Alpha and Omega, He is, among other things, the Master of language. As the Lion of the tribe of Judah He is the one who controls when truth is revealed to men.
Jesús, ojehechaukáramo “León pegua Judá ñemoñarégui”, ohechauka tembiapo Ha’e omboguatáva oikuaaukávo añetegua peteĩ tape mbeguekatu ha sistemático rupive tembiasakue pukukue javeve. Ha’e osella ñe’ẽ maranduhára rehegua, upe ára peve oñentende va’erãhápe. Ha’e osella ha oipe’a jey añetegua mbo’epyrãrã. Palmoni ramo, Jesús ha’e pe Papapy Porãite, ára Jára omboguatáva Hi’storia. Alfa ha Omega ramo, ambue mba’e apytépe, Ha’e hína ñe’ẽ Jára. León pegua Judá ñemoñarégui ramo, Ha’e hína pe omboguatáva araka’épa añetegua ojehechauka yvypórape.
In Revelation chapter one after the first three verses the Godhead is set forth as three distinct entities.
Apocalipsis peteĩha kapítulope, umi mbohapy versíkulo peteĩha rire, pe Divinidad ojehechauka mbohapy entidad iñambuéva ramo.
John to the seven churches which are in Asia: Grace be unto you, and peace,
Juan umi siete iglésiape Asia retãme oĩvape: Tupã py’aguapy ha py’a guapy toĩ pene ndive,
from him which is, and which was, and which is to come;
ha'e vaégui oĩva, oĩ va'ekue ha oútava;
and from the seven Spirits which are before his throne;
ha umi siete Espíritu-gui oĩva hína hendyguasu renondépe;
And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Revelation 1:4, 5.
ha Jesucristo-gui, ha'éva pe Testígo jeroviapy, ha ypykue oñemoingove jeýva umi omanóva apytégui, ha mburuvicha guasu yvy arigua ruvichakuéra ári. Apocalipsis 1:4, 5.
The introduction to the last book of the Bible clearly sends a greeting to God’s church which identifies the Father, the Spirit and the Son. The ending of God’s Word is repeating the beginning, and in so doing is emphasizing the significance of the correct understanding of the Godhead. It is doing so for those who will be Philadelphians and make up the one hundred and forty-four thousand. They are the final covenant people, who have been typified throughout the lines of covenant history. Those witnesses, among other truths, establish that God has been incrementally seeking to increase the knowledge of His nature and character throughout prophetic history.
Ñepyrũrã pe aranduka pahaite Biblia rehegua omondo porãite peteĩ ma’ẽporã Tupã iglesia-pe, upépe ojekuaaukáva Túva, Espíritu ha Ta’ýra. Tupã Ñe’ẽ paha omombe’u jey pe ñepyrũ, ha upéicha ojapóvo omomba’eguasu pe tekotevẽ pe entendimiento añeteguáva Tupã Rekove peteĩrã rehegua. Péva ojapo umi oikótavape Filadelfiagua ha omboapytétava umi cien cuarenta y cuatro mil-pe g̃uarã. Ha’ekuéra hína pe tavaygua pahaite pe pacto rehegua, umi ojehechauka va’ekue ta’ãngarãicha opa pe pacto rembiasakue rupi. Umi testígo, ambue añetegua ndive, omopyenda porã Tupã ohekaha hague mbeguekatúpe ombohetave hag̃ua pe kuaapy Heko ha Ipy’aite rehegua opa pe maranduhára rembiasakue rupi.
The greatest symbol in the Bible of man’s lack of the knowledge of God was Pharaoh who represented Egypt, a symbol of the entire world and therefore all of mankind. That waymark begins the process in the beginning of literal Israel where God was seeking to make known His name. At the end of literal Israel, the controversy over God’s name was repeated. At the end of literal Israel Jesus marked His interaction with the Jews by identifying the history of David and using “the rule of first mention” to represent the final statement concerning the Jews’ Laodicean blindness. They could not understand what He was saying, for they did not know the rule of Alpha and Omega, nor did they know the Alpha and Omega standing before them.
Pe símbolo tuichavéva la Biblia-pe ohechaukáva yvypóra ndoikuaáiha Tupãme ha’e va’ekue Faraón, orepresentáva Egipto, peteĩ símbolo ko yvy tuichakue rehegua ha upévare opaite yvypórape guarã. Upe tape rechaukaha omoñepyrũ pe proceso iñepyrũme Israel literal-pe, upépe Tupã ohekávo oikuaauka hag̃ua héra. Israel literal paha gotyo, pe ñorairõ Tupã réra rehegua oñembojevy jey. Israel literal paha gotyo, Jesús omarka porã ikuatiahaipyre umi judío ndive ohechauka rupi David rembiasakue ha oipuru “pe regla jehechauka peteĩha” ohechauka hag̃ua pe ñe’ẽ pahaite umi judío re blindness laodicense rehegua. Ha’ekuéra ndaikatúi ontende mba’épa He’i hína, ndoikuaáigui pe regla Alfa ha Omega rehegua, ha ndoikuaái avei pe Alfa ha Omega oĩva henondépe.
At the beginning of spiritual Israel, the controversy typified in the history of Moses is paralleled. As Adventism has travelled through the history of “the last days,” many opportunities to understand more of Alpha and Omega have been given, just as was the case with ancient Israel. There will be a point where no more questions will be asked at the end of Adventism, as there was in the days of Christ.
Israel espiritual ñepyrũme, Moisés rembiasakue ohechauka vaʼekue pe ñorairõ guasu ojojáva oñembojoja jey. Adventismo oguata aja “ára pahápe” rembiasakue rupive, heta oportunidad oñemeʼẽkuri oñentendeve hag̃ua Alpha ha Omega rehe, yma Israel ymaguarépe oikohaguéicha avei. Oguahẽta peteĩ punto, Adventismo pahaitepe, ndaiporimoʼãvéi hag̃ua porandu, Cristo árape oikohaguéicha.
Returning to the passage in Revelation chapter one we see that grace and peace are sent from Him which is, and which was, and which is to come, and also from the seven Spirits and also from Jesus. The Godhead is represented as Jesus, the seven Spirits, and Him which is, and which was, and which is to come, thus allowing us to know that it is the Father who possesses the characteristics represented as He who is, was and is to come. These characteristics represent the eternal nature of God. He has always existed, and in verse eight and nine that very attribute is clearly assigned to Jesus.
Jajevy jevy Apocalipsis peteĩha kapítulogui jahecha gracia ha py’aguapy oñemondoha Chugui, pe oĩva, oĩ vaʼekue ha oútava; avei umi siete Espíritu-gui ha avei Jesús-gui. Ñandejára Rembiasakue oñerrepresenta Jesús ramo, umi siete Espíritu ramo, ha pe oĩva, oĩ vaʼekue ha oútava ramo; upéicha ñanemoarandu hag̃ua ha’eha Túva pe oguerekóva umi tekome’ẽ oñerrepresentáva pe oĩva, oĩ vaʼekue ha oútava ramo. Ko’ã tekome’ẽ ohechauka Ñandejára rekove opa’ỹva. Ha’e akóinte oikove vaʼekue, ha versículo 8 ha 9-pe upe voi mba’e’ẽ ojehechauka porã Jesús rehe.
I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:8–11.
Che ha’e Alfa ha Omega, ñepyrũha ha paha, he’i Ñandejára, pe oĩva, ha pe oĩ va’ekue, ha pe oútava, Ipu’akapáva Opaite. Che Juan, pene ryvy avei, ha pene irũnguéra jehasa asýpe, ha mburuvicharãme ha Jesucristo paciencia-pe, aime va’ekue upe ypa’ũ hérava Patmospe, Tupã ñe’ẽ rehe, ha Jesucristo rehegua testimonio rehe. Aime va’ekue Espíritupe Ñandejára ára-pe, ha ahendu che rapykuéri peteĩ ñe’ẽ hatã guasu, turuichaicha, he’íva: Che ha’e Alfa ha Omega, peteĩha ha paháva; ha pe rehecháva, ehai peteĩ kuatiañe’ẽme, ha emondo umi siete tupão oĩvape Asia-pe; Éfeso-pe, ha Esmirna-pe, ha Pérgamo-pe, ha Tiatira-pe, ha Sardis-pe, ha Filadelfia-pe, ha Laodicea-pe. Apocalipsis 1:8–11.
Those who have a Bible that writes the words of Jesus in the color red, know that in verses eight and eleven it is Jesus that is speaking. In those verses Jesus identifies that He possesses the identical eternal nature as the Father when He identifies Himself as “the Lord, which is, and which was, and which is to come,” and Jesus also adds that He is “the Almighty.”
Umi oguerekóva peteĩ Biblia omoĩva Jesús ñe’ẽ pytãme, oikuaa versíkulo ocho ha once-pe ha’eha Jesús pe oñe’ẽva. Umi versíkulope Jesús ohechauka oguerekoha pe teko ypykue ha opa’ỹva peteĩchagua Túva ndive, ojekuaaukávo ijehe “pe Ñandejára, pe oĩva, pe oĩ va’ekue, ha pe oútava” ramo; ha Jesús avei ombojoapy ha’eha “pe Ipu’akapáva Opavave ári.”
The very first thing Jesus says in the beginning of the book of Revelation, the book that identifies that it is the Revelation of Jesus Christ; is that He is Alpha and Omega, that He too is eternal as the Father is and that He also is God Almighty. The attributes of God’s nature are the very first words in the book of Revelation from Jesus. Those attributes are direct stumbling blocks for Adventists who still defend the original position of the Godhead. They believe there was a time when the Father brought forth His Son.
Pe mba’e peteĩhaite Jesús he’íva Apocalipsis ñepyrũme, pe kuatiañe’ẽ he’íva heseha ha’e Jesucristo Revelación; ha’e voiha Alfa ha Omega, ha’e aveiha opa’ỹva Túvaicha, ha’eha avei Tupã Ipu’akapavẽva. Tupã rekove tee mba’ekuéra ha’e umi ñe’ẽ peteĩhaite pe Apocalipsis-pe Jesúsgui. Umi mba’ekuéra ha’e peteĩ ita ñepysãrã tee umi Adventísta gueteri omoakãrapu’ãvape pe ñepyrũgua posición pe Divinidad rehegua. Ha’ekuéra oguerovia oĩ hague peteĩ ára Túva oguenohẽ haguépe Ita’ýrape.
The end of the book of Revelation agrees with the beginning of the book of Revelation.
Pe Apocalipsis aranduka pahápe oñemoneĩ peteĩchaite pe iñepyrũ ndive.
The Second Coming follows the description of the Godhead. In chapter twenty-two we find the end of the book agrees with the beginning of the book and verse twelve parallels verse seven of chapter one by referencing the Second Coming.
Pe Jeyjuvyrã mokõiha ojehechauka rire ou. Mokõipa mokõiha kapítulope jajuhu aranduka paha ojoajuha iñepyrũ ndive, ha pe peteĩha versíkulo para pa mokõi ojoja pe peteĩha kapítulo versíkulo 7 rehe, oñe’ẽvo pe Jeyjuvyrã Mokõiha rehe.
And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:12–17.
Ha, péina ápe aju pya’eterei; ha che rembiapoukapy ahupyty hag̃uáicha oimeraẽva-pe hembiapokuére. Che hína Alfa ha Omega, ñepyrũha ha paha, peteĩha ha pahague. Ojehovasáva hína umi ojapóva hembiapoukapy, ikatu hag̃uáicha oguereko derecho yvyramáta tekove rehegua ári, ha oike hag̃ua okẽ rupive távape. Okápe katu oĩ jaguakuéra, paje apoha, tekovai hag̃ua oikóva, porojukaha, ta’ãnga rehe oñesũva, ha opaite ohayhúva ha ojapóva japu. Che Jesús amondo che ánhelpe hag̃ua ome’ẽ hag̃ua peẽme ko’ã mba’e testimonio umi iglésiape. Che hína David rapo ha iñemoñare, mbyja hesakãva ha ko’ẽmbotápe osẽva. Ha pe Espíritu ha pe novia he’i: Eju. Ha pe ohendúva tome’ẽ avei: Eju. Ha pe ijuhéiva toju. Ha oimeraẽva oipotáva, toipuru rei y tekove rehegua. Apocalipsis 22:12–17.
After referencing the Second Coming, Jesus, as in Revelation chapter one, identifies Himself as Alpha and Omega. Then he adds the distinction between those who would hear and those who would not hear what the Spirit said unto the churches. He references the communication process illustrated in verses one through three in chapter one, by identifying that he sent Gabriel with the message to John.
Oñeñe'ẽ rire Ijuvy Mokõiha Reju rehe, Jesús, Apocalipsis peteĩha kapítulope ojehechaukaháicha, oñemombe’u ijehe Alpha ha Omega ramo. Upéi ombojoaju pe jehechakuaa umi ohendútava ha umi ndohendumo’ãiva pe Espíritu he’íva umi iglésia kuérape apytépe. Oñe’ẽ pe marandu ñembohasa rape rehe ojehechaukaháicha peteĩ guive mbohapy peve versículope, peteĩha kapítulope, ojehechaukávo ha’e omondo hague Gabriélpe pe marandu reheve Juan rendápe.
Then He returns to the final statement that He made to the Scribes and Pharisees at the end of ancient Israel. He ties both endings of literal and spiritual Israel together, by answering in Revelation for those in the “last days” what the Jews in their “last days” could not understand. He says that He is the root (beginning) and offspring (ending) of David. The subject of David and his Lord was the last statement Jesus made to the quibbling Jews, and it typifies the final pronouncement for those in the last days that, according to the message to the Philadelphian church, claim to be Jews, but are not.
Upéi Haʼe oujey pe ñeʼẽ paha omeʼẽ vaʼekue umi Moisés rembiapokue mboʼehárape ha fariséope Israel ymaguare paha gotyo. Haʼe ombojoaju mokõive paha —Israel literal ha espiritual—, ombohovái hag̃ua Apocalipsis-pe umi “ára paha” peguápe pe umi hudío kuéra “ára paha” jave ndaikatúivaʼekue ontende. Heʼi Haʼe haʼeha hína David rapo (ñepyrũ) ha iñemoñare (paha). David ha Ijára rehegua vaʼekue pe ñeʼẽ paha Jesús omombeʼúvaʼekue umi hudío oñemoĩ hag̃uápe, ha upéva ohechauka pe ñeʼẽ pahaite umi ára pahápe oĩvape g̃uarã, umi, pe marandu Filadelfia pegua tupãópe heʼiháicha, heʼíva hikuái hikuái hudíoha, ha hudío ndahaʼéi.
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Revelation 3:9, 10.
Péina, ajapoíta Satã sinagógagui oje’éva hikuáiha judío, ha ndaha’éi, síno ijapu; péina, ajapóta ou hag̃ua hikuái ha omomba’e nde py renondépe, ha oikuaa hag̃ua che rohayhu hague. Reñongatu rupi che ñe’ẽ, che py’aguasu rehegua, che avei roñangarekóta pe aravo jehasa asýgui, oútava opa yvy ape ári, ojehecha hag̃uáicha umi oikóva yvy ári. Apocalipsis 3:9, 10.
Those who worship at the feet of the saints are Laodicean Adventists who have been spewed out of the mouth of the Lord.
Umi oadoráva umi santo py guýpe ha’e Adventista Laodicea-gua, Ñandejára ojapýva’ekue osẽ hag̃ua ijuru guive.
“You think, that those who worship before the saint’s feet, (Revelation 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out everyone’s true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint’s feet.” Word to the Little Flock, 12.
“Pende reimo umi oadora vaʼekue umi santo py ykére, (Revelation 3:9), ipahápe ojesalvátaha. Koʼápe aikotevẽ añemoĩ ndehegui iñambuéva; Ñandejára niko ohechauka chéve ko atyha haʼe hague umi Adventista omombeʼúva ijerovia, ha upéi ojepeʼáva tapégui, ha ‘oñekurusufika jeyvaʼekue ijupekuéra Ñandejára Raʼýpe, ha omoĩ chupe tĩndýpe opavave renondépe.’ Ha pe ‘ára jehasa asy’ oútava gueteri, ohechauka hag̃uáicha peteĩteĩva rekotee, upérõ haʼekuéra oikuaáta oñehundimaha opa ára g̃uarã; ha oñembyasýramoite ipyʼaite guive, oñesũta umi santo py ykére.” Word to the Little Flock, 12.
According to the Bible and the Spirit of Prophecy those who worship at the saints’ feet, are members of the synagogue of Satan. They claim to be Jews, but they are not. The righteous Adventists are being addressed in the church of Philadelphia. The one hundred and forty-four thousand are Philadelphians, and the Jews who say they are, but are not—are Laodiceans. There are two classes of faithful people in the “last days,” the one hundred and forty-four thousand and those that are martyrs. There are only two churches of the seven that lack any criticism. One is Philadelphia representing those that never die, and the other is Smyrna, representing the faithful martyrs. The martyrs and those that do not die, Smyrna and Philadelphia, are the only churches of the seven with no condemnation attached to the message they were given. Yet, both churches had to deal with those who claimed to be Jews, but were not. This is so, for they are all members of the same church in the “last days” dealing with the same circumstances, one class destined to testify with their blood, represented by Moses at the Mount of Transfiguration, and the other class represented by Elijah who never died.
Ñandejára Ñe’ẽ ha Profesía Espíritu he’iháicha, umi omomba’éva umi santo py guýpe, ha’e Satanás sinagóga peguakuéra. He’i hikuái ha’eha judío-kuéra, péro ndaha’éi. Umi Adventista hekojojáva oñeñe’ẽ hese kuéra Filadelfia iglesia-pe. Umi cien cuarenta y cuatro mil ha’e Filadelfiagua, ha umi judío he’íva ha’eha, péro ndaha’éiva—ha’e Laodiceagua. Oĩ mokõi aty tapicha jeroviapýva “ára pahápe”: umi cien cuarenta y cuatro mil ha umi oikóva mártir ramo. Umi siete iglesia apytépe mokõinte ndaipóri mba’eveichagua ñemoñe’ẽ vai. Peteĩva ha’e Filadelfia, ohechaukáva umi araka’eve nomanóitavape, ha ambueva ha’e Esmirna, ohechaukáva umi mártir jeroviapývape. Umi mártir ha umi nomanóiva, Esmirna ha Filadelfia, ha’e umi único siete iglesia apytépe ndaipóriha mba’eveichagua ñemboyke térã ñemboja’o pe marandu oñeme’ẽ va’ekue chupekuéra rehe. Upéicharõ jepe, mokõive iglesia ombohovái va’erã kuri umi he’íva ha’eha judío-kuéra, péro ndaha’éiva. Péva upéicha, opavave niko peteĩ iglesia pegua “ára pahápe”, ombohováiva umi mba’e oikóva peteĩcha; peteĩ aty oñembosako’íva otestifika hag̃ua hogue rupive, ojehechaukáva Moisés rehe pe Yvyty Oñemoambuehague ári, ha ambue aty ojehechaukáva Elías rehe, pe araka’eve nomanoiva.
And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive; I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:8–10.
Ha pe ánhelpe pehẽ peikuaaukaha Smyrna pegua gotyo ehai: Péicha he'i pe peteĩha ha pahaiteva, omanóva kuri ha oikovéva; Che aikuaa ne rembiapokue, ne jehasa asy, ha nde mboriahu, (hákatú nde rico) ha aikuaa umi ñe'ẽ vai umi he'íva hikuái ha'eha judío, ha ndaha'éi, síno ha'eha Satanás sinagoga. Ani rekyhyje mba'eve umi mba'e reguasútava rehe: péina ápe, Aña omombo va'erã pene apytégui algunos prisión-pe, pejehecha hag̃uáicha; ha pehasa asýta pa ára: eñeñongatu jerovia hag̃uáicha pe mano peve, ha ame'ẽta ndéve tekove akã rehegua. Apocalipsis 2:8–10.
As Jesus describes the dire circumstances of the church of Smyrna, he makes but one positive comment when He says, “but thou art rich,” thus contrasting them with the members of the synagogue of Satan who are not rich. Those in Revelation that are Adventist and think they are rich, and are not, are the Jews that say they are Jews, and are not—for they are Laodicean Seventh-day Adventists.
Jesús omombeʼu aja pe iglesia de Esmirna ohasa asy etereiha, peteĩ ñeʼẽ porãnte ojapo heʼívo: “ha nde reiko rico”, péicha ombojoavy chupekuéra umi miembro kuéra Satanás sinagógape oĩvagui, ndahaʼéiva rico. Umi Apocalipsis-pe oĩva ha haʼéva Adventista ha oimoʼãva hikuái ricoha, ha ndahaʼéiva, haʼe hína umi judío heʼíva hikuái judíoha, ha ndahaʼéiva — pórke haʼekuéra hína Adventista del Séptimo Día laodicense-kuéra.
In the opening of Revelation, the Godhead is presented as three persons and at the end of the book of Revelation Jesus and the Spirit are directly mentioned, but not the Father. It matters not, because the principle of line upon line combined with the first illustrating the last, demands that the Father be recognized in the last verses of Revelation, for He is already identified as being there in the first verses. It is no different than the gospel of John chapter one, where John does not directly identify the Spirit, but the Spirit is understood to be there, for the Spirit was there the very first time the expression “in the beginning” was written. John’s gospel testimony in chapter one begins with the identical phrase “in the beginning.”
Apocalípsis ñepyrũme, Tupãme’ẽ reko ojehechauka mbohapy tapicha ramo, ha aranduka Apocalípsis paha gotyo Jesús ha Espíritu oñemombe’u hag̃ua peteĩchaite, péro Túva ndoje’e porãite. Upéva ndaha’éi mba’eve, pórke pe principio línea ári línea, oñembojoajúva pe peteĩha ohechauka hag̃ua pe paha, ojerure hag̃ua oñemoĩ porã Túva Apocalípsis ñe’ẽ paha-kuérape, pórke ha’e ojekuaáma oĩha upépe ñe’ẽ peteĩha-kuérape. Ndaha’éi mba’e iñambuéva Juan marandu porã peteĩha kapítulo-gui, upépe Juan ndoikuaauka porãite Espíritu-pe, péro ojekuaa Espíritu oĩha upépe, pórke Espíritu oĩkuri pe expresión “iñepyrũme” ojehaírõ guare peteĩhaite. Juan marandu porã peteĩha kapítulo-pe oñepyrũ pe frase peteĩchaitéva “iñepyrũme.”
The “beginning” is a prophetic symbol and is to be evaluated with prophetic rules, including line upon line. Moses’ beginning, is the gospel of John’s beginning, is the beginning of the book of Revelation and it is also the end of Revelation. Of those four lines twice all three persons of the heavenly trio are identified, and in one line (John’s gospel) the Spirit might be missing and in the fourth line the Father is missing, but when brought together all three Divine Persons are represented in all four lines.
Pe “ñepyrũ” ha’e peteĩ símbolo profético ha ojehechava’erã regla profética rupive, oikehápe línea ári línea. Moisés ñepyrũ ha’e Juan evangélio ñepyrũ, ha’e Apocalipsis aranduka ñepyrũ ha avei ha’e Apocalipsis paha. Umi irundy línea apytépe mokõi jey ojehechauka mba’éichapa umi mbohapy tapicha trío yvagagua rehegua; peteĩ línea-pe (Juan evangélio-pe) ikatu hína oĩ’ỹ Espíritu, ha pe irundyha línea-pe Túva oĩ’ỹ, ha oñembojoajúvo opaite umi línea, umi mbohapy Persona Divina ojehechauka opaite irundy línea-pe.
Christ came to make known the Father, and the Holy Spirit came to make known the Son. All three made eternal sacrifices. The Father so loved the world that He gave Jesus, Jesus so loved the world that He agreed to take upon Himself, for eternity, the flesh of those He had created. What kind of giving is represented in the act of the Creator choosing to become part of His creation? The third person of the Godhead gave Himself, for He has accepted the position of living within the created entity called mankind—throughout eternity.
Cristo ou oikuaa hag̃ua pe Túvape, ha Espíritu Santo ou oikuaa hag̃ua pe Ta'ýrape. Mbohapyve ojapo sacrifísio opa'ỹva. Túva ohayhu hag̃uáicha ko múndo, ome'ẽ Jesúspe; Jesús avei ohayhu hag̃uáicha ko múndo, omoneĩ ojapyhy hag̃ua hi'ári, opa árare, umi ho'o omoheñóiva'ekue. Mba'eichagua jepe ome'ẽ hag̃uapa ojehechauka pe Apohare oiporavóramo oiko hag̃ua peteĩ hendáicha hembiapo apytépe? Pe mbohapyha tapicha Tupãrekópe ome'ẽ ijupe voi, oguerohory ha omoneĩ rire pe tenda oiko hag̃ua pe tekove ojejapóvape hérava yvypóra ryepýpe—opa árare.
It is probably for this reason that the Holy Spirit is repeatedly associated with symbols of God’s people. He is the Person of the Godhead that is to abide with the human creation. Therefore, the symbols of the Holy Spirit in the Scriptures are more often than not represented by a symbol that both represents the Holy Spirit or mankind. In the beginning the Spirit moved upon the waters.
Oiméne ko mba’ére ikatuvéva Espíritu Santo oñembojoaju jey jey Tupã tavayguakuéra ra’ãngáre. Ha’e hína pe Persona Tupãrekogua apytépe opytátava yvypóra apopy ndive. Upévare, Ñandejára Ñe’ẽme Espíritu Santo ra’ãnga heta jey, hetave jey ndaha’éi sa’i, ojehechauka peteĩ ta’anga rupive ombohéiva Espíritu Santo térã yvypórape. Ñepyrũrãme pe Espíritu omýi y ári.
And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.
Ha he’i chéve: Umi y rechasáva, upe kuña oporomongy’áva oguapyhápe, ha’e tetãygua kuéra, aty guasu kuéra, tetãnguéra ha ñe’ẽnguéra. Apocalipsis 17:15.
The only piece of furniture in the sanctuary erected by Moses that did not have a pattern specifically detailed for the workers to follow was the seven branched candlestick. The candlestick represents the combination of humanity with divinity. For this reason, the candlestick’s design was the only item in the sanctuary left for men to contribute to. The seven candlesticks that Christ walks among are identified as the seven churches, yet the candlestick was fueled with oil, representing the Holy Spirit, and the wicks of the candles that supported the flame for light were made from the used white linen garments of the priests, representing the righteousness of Christ that shines as the light of the world. God’s people are the light of the world, but that light is only fueled by the oil of the Holy Spirit. The Holy Spirit is often associated with people in the description of Him in the Scriptures.
Pe santuario Moisés omopuʼã vaʼekuépe, pe tembiporu añoite ndoikói hague peteĩ techapyrã mbaʼapohárape g̃uarã oñemombeʼu porãite hag̃uáicha hína pe candelabro pokõi hakã rehegua. Pe candelabro ohechauka yvypóra ha Tupãreko joaju. Upévare, pe candelabro apo rehegua añoite pe santuariope ojejapo vaʼekue oheja kuimbaʼépe hag̃ua omeʼẽ hag̃ua ija. Pe pokõi candelabro Cristo oguata hag̃ua mbytépe oñemombeʼu pokõi iglesia ramo, upéicharõ jepe pe candelabro oñemyenyhẽ vaʼekue aséitengue reheve, ohechaukáva Espíritu Santo, ha umi mecha tata rendýpe ogueraha hag̃ua tesape ojapóva umi ao de lino morotĩ paʼikuéra oiporu rire guive, ohechaukáva Cristo tekojoja omimbíva ko yvy resape ramo. Tupã retãygua hína ko yvy resape, ha upe tesape oñemyenyhẽ mante Espíritu Santo aséite reheve. Heta jey Espíritu Santo oñembojoaju tapichakuéra ndive oñemombeʼúvo hese Escritúrape.
And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.
Ha osẽva guive osẽ araveráicha, ára sunu ha ñeʼẽnguéra; ha oĩ vaʼekue siete lámpara tata rehegua hendyva guive pe tróno renondépe, umíva hína Ñandejára siete Espíritu. Apocalipsis 4:5.
Seven lamps are here identified as the “seven Spirits of God,” yet we are told the seven candlesticks are the seven churches.
Koʼápe umi siete lámpara oñembohéra “Tupã po espíritu”, ha upéicharamo jepe oñemombeʼu ñandéve umi siete candelero haʼeha umi siete iglesia.
The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches. Revelation 1:20.
Pe mba’e ñemimby umi siete mbyja rehegua rehecháva che po akatúa-pe, ha umi siete candelabro óroguigua. Umi siete mbyja ha’e umi siete iglesia-pegua ánhel; ha umi siete candelabro rehecháva ha’e umi siete iglesia. Apocalipsis 1:20.
The seven candlesticks are both the seven Spirits and they are God’s church.
Umi siete candelero ha’e mokõivéva umi siete Espíritu ha ha’e avei Tupã iglesia.
And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. Revelation 5:6.
Ha ahecha, ha péina, pe tróno mbyte ha umi irundy tekove apytépe, ha umi myakãhára apytépe, oĩ peteĩ Ovecha Ra'y ku oñembojukáva'ekuéicha, oguerekóva pokõi hatĩ ha pokõi tesa, ha umíva hína Ñandejára Espíritukue pokõi ojeheja va'ekue opa yvy ape ári. Apocalipsis 5:6.
The seven horns and seven eyes are also the Holy Spirit who is sent forth unto all the earth, and when baptized a Christian is sent forth unto all the earth, for he was baptized in the name of the Father, the Son and the Holy Spirit. In the blessing pronounced upon the martyrs of the Sunday law crisis, and all those who died in the faith in modern spiritual Israel since 1844, it is the Spirit that provides the eulogy for their burials’ when He states, “Yea,” “they may rest from their labors,” for he was there during their labors all the way until they laid down their lives.
Pe ovecha ha pe siete resa avei hína Espíritu Santo, oñemondo hag̃uáicha opa yvy ape ári; ha peteĩ cristiano oñemongarai jave, haʼe avei oñemondo opa yvy ape ári, oñemongarai haguére Túva, Taʼýra ha Espíritu Santo rérape. Pe jehovasáva oñeʼẽva umi mártir rehe pe arapokõindýpe guarã léi apañuãi aja, ha opa umi omano vaʼekue jeroviápe Israel espiritual modernope 1844 guive, upépe Espíritu voi omeʼẽ pe ñeʼẽ porã iñotyhárõme g̃uarã heʼívo: “Añetehápe”, “ikatu hag̃uáicha opytuʼu hikuái hembiapógui”, haʼe oĩ vaʼekue rupi hendivekuéra hembiapo aja pukukue peve omoĩ mboyve hag̃ua hekove.
And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them. Revelation 14:13.
Ha ahendu peteĩ ñe'ẽ yvágagui he'íva chéve: Ehai: Ovy'a umi omanóva omano vaekue Ñandejárape ko'ág̃a guive: Añete, he'i Espíritu, ikatu hag̃uáicha opytu'u hikuái hembiapo pohýigui; ha hembiapokue oho hendivekuéra. Apocalipsis 14:13.
When considering the end and beginning of the book of Revelation, the beginning of the Bible and the beginning of the gospel of John we find that all three Persons of the Godhead are represented, though the Father is there, based upon the application of line upon line. The Son is there identifying Himself as Alpha and Omega.
Ojehechávo pe pahápe ha ñepyrũme pe lívro de Apocalipsis, pe ñepyrũme la Biblia ha pe ñepyrũme pe evangelio de Juan, jajuhu mbohapyve Persona pe Divinidadpegua ojehechaukaha, jepe Túva oĩ upépe, oñemoĩva línea ári línea ñemoĩ rupive. Ta’ýra oĩ upépe ojekuaaukávo ijehe Alfa ha Omega ramo.
If we recognize that the combination of humanity with divinity is a combination of the Holy Spirit and mankind, we can then understand why symbols of the Holy Spirit are tied together with symbols of mankind. With this perspective in mind, we return to the two “in the beginnings” we have been addressing so often.
Jahechakuaáramo pe yvypóra oñembojoajuha Tupãreko ndive ha’eha Espíritu Santo ha yvypóra joaju, upéicharõ ikatu ñantende mba’érepa Espíritu Santo rechaukaha oñembojoaju yvypóra rechaukaha ndive. Kóva ñaminduʼúvo, jajevy umi mokõi “ñepyrũme” rehe ñahesaʼỹijo hag̃uáicha heta jeýma.
In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:1–4.
Ypykue, Tupã ojapo yvága ha yvy. Ha yvy ndaijysýiri ha nandi; ha pytũ oĩ pypukukue rovái ári. Ha Tupã Espíritu ojere y ári. Upéi Tupã he’i: Toiko tesakã; ha oiko tesakã. Ha Tupã ohecha pe tesakã iporãha; ha Tupã omboyke pe tesakã pytũgui. Génesis 1:1–4.
In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.
Ñepyrũmbýpe oĩ vaʼekue pe Ñeʼẽ, ha pe Ñeʼẽ oĩ vaʼekue Tupã ndive, ha pe Ñeʼẽ haʼe vaʼekue Tupã. Kóva oĩ vaʼekue ñepyrũmbýpe Tupã ndive. Opa mbaʼe ojejapo hag̃ua chupe rupive; haʼeʼỹre ndaipóri peteĩve mbaʼe ojejapovaʼekue apytégui. Ipype oĩ vaʼekue tekove; ha pe tekove haʼe vaʼekue yvyporakuéra resape. Ha pe tesape omimbi pytũmbýpe; ha pytũmby ndoikuaái chupe. Juan 1:1–5.
Using these two witnesses of “in the beginning;” God the Word, who made all things, also gave His life, for “in Him was life,” and His life was the “light” of men. The “light” of a created man is the righteousness of the Creator. The righteousness of the Creator is the wick in the candles in the sanctuary.
Oipurúvo ko’ã mokõi testígo “iñepyrũme guive” rehegua; Tupã, Ñandejára Ñe’ẽ, ojapo va’ekue opa mba’e, ome’ẽ avei Hekove, pórke “Hese oĩkuri tekove,” ha Hekove ha’e va’ekue yvyporakuéra “mba’everã”. Peteĩ kuimba’e ojejapo va’ekue “mba’everã” ha’e Moheñoihára tekojoja. Moheñoihára tekojoja ha’e mecha umi aranduka ryepýpe pe tupaópe.
And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:18.
Haʼepe oñemeʼẽ ojehemonde hag̃ua ao lino iporãitévape, potĩ ha morotĩme; pe ao lino iporãitéva niko hína umi santo tekojoja. Apocalipsis 19:18.
The oil that fuels the wick represents the activity of the Holy Spirit in the life of the believer. In the beginning the earth was dark and there was no light. Jesus then gave His life, the life that was in Him, so there could be light for men.
Pe aséite omongu’éva pe mecha ohechauka Espíritu Santo rembiapo pe ogueroviáva rekovépe. Ñepyrũrãme yvy pytũmbýpe oĩkuri ha ndaipóri vaʼekue tesakã. Upéi Jesús omeʼẽkuri Hekove, pe tekove oĩvaʼekue Ipype, ikatu hag̃uáicha oĩ tesakã kuimbaʼekuéra hag̃ua.
And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. Revelation 13:8.
Ha opa tapicha oikóva ko yvy ári omomba'etéta chupe; umi héra ndojehaíriva pe Arapuka Tekovepegua Cordero jejukapývape, yvóra ñepyrũmby guive. Apocalipsis 13:8.
When Jesus chose to be a sacrifice for mankind, He gave His life so men would have light. As is the case in these two passages, whenever light is introduced, the light produces two classes of worshippers as represented by light and darkness, the children of the day or the children of the night.
Jesús oiporavóvo guare oiko hag̃ua peteĩ sakrifísio yvyporakuéra rehehápe, Ha’e ome’ẽ Hekove ikatu hag̃uáicha umi kuimba’e oguereko tesape. Oiko hag̃uáicha ko’ã mokõi pasáhepe, araka’eve oike jave tesape, upe tesape omoheñói mokõi aty oporomomba’éva, ojehechauka hag̃uáicha tesape ha pytũ rupive, ára ra’ykuéra térã pyhare ra’ykuéra.
But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. 1 Thessalonians 5:4, 5.
Peẽ katu, che pehẽnguekuéra, ndapeĩri pytũmbýpe, upévare pe ára ndorojapyhýi va’erã mondahaicha. Peẽ maymáva hína tesape ra’ykuéra ha ára ra’ykuéra: ñande ndajaikéi pyhare térã pytũmbýpe. 1 Tesalonicenses 5:4, 5.
When we recognize the close eternal relationship the Holy Spirit has with the children of the day, we can understand why the symbols of both God’s children and the Holy Spirit are so closely related. In the last passage of Revelation, we see Jesus as the Alpha and Omega, we see the Father through the application of line upon line and the Holy Spirit is providing His final symbolic representation of Himself, for holy men of old spake as they were moved by the Holy Spirit. His first statement of Himself in Genesis identifies Him moving upon the waters, or moving upon mankind and His last reference to Himself is as follows.
Jahechakuaa vove pe Espíritu Santo oguerekóva pe jerovia araka’evegua ipypukuetereíva ára ra’ykuéra ndive, ikatu ñantende mba’érepa umi símbolo ohechaukáva mokõivéva, Tupã ra’ykuérape ha Espíritu Sántope, ojoajuite. Pe pahaite pevegua Apocalipsis-pe, jahecha Jesúspe Alpha ha Omega ramo, jahecha Túvape “line upon line” jeporu rupive, ha pe Espíritu Santo ome’ẽ hína ijehegui pe ta’ãngamýi simbólico paha; ymaguaréva kuimba’e marangatu niko oñe’ẽ va’ekue oñemomýi haguére chupekuéra Espíritu Santo. Iñe’ẽ tenondete ijehegui Génesis-pe ohechauka chupe omýiva y ári, térã omýiva yvypóra ári; ha pe referencia paha ijehegui ha’e ko’ãva.
And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:17.
Ha pe Espíritu ha pe novia he'i: Eju. Ha pe ohendúva tohe'i: Eju. Ha pe ijuhéiva tou. Ha opavave oipotáva, tohupi rei y rekove rehegua. Apocalipsis 22:17.
From the beginning to the end the Holy Spirit is identified in association with mankind, for the children of the day represent a combination of divinity and humanity. Paul identifies, as does Isaiah, that men are vessels, and the candlesticks in the sanctuary had vessels where the wick was placed, and oil came down to the vessels to supply the fuel necessary to manifest the light that is the righteousness of Christ. We are the vessels of the Holy Spirit, the third Person of the Godhead as identified from the beginning unto the ending of God’s Word, and as straightly identified in the writings of the Spirit of Prophecy.
Iñepyrũ guive ipaha peve Espíritu Santo ojehechauka yvypóra ndive ojoajúvo, pórke ára ra’ykuéra ohechauka peteĩ joaju divinida ha yvyporareko rehegua. Pablo, Isaías ojapoháicha avei, he’i kuimba’e ha kuñanguéra ha’eha mba’yrukuéra; ha umi candelero pe santuario-pe oguereko va’ekue mba’yru kuéra, upépe oñemoĩháme mecha, ha aséite oguejy umi mba’yrukuérape ome’ẽ hag̃ua pe tembi’u tata rehegua tekotevẽva ojehechauka hag̃ua pe tesape ha’éva Cristo tekojoja. Ñande ha’e Espíritu Santo mba’yrukuéra, pe mbohapyha Persona Divinidad-peguáva, ojehechakuaaháicha iñepyrũmby guive Ñandejára Ñe’ẽ pahakue peve, ha avei hesakã porãháicha oñemombe’úva Espíritu de Profecía jehaipyrekuérape.
In the second angel’s message which was fulfilled in the beginning of Adventism and the end, there are two distinct messages; one for the church and one for the world.
Mokõiha ángel marandu, oñembopyahúva Adventismo ñepyrũme ha ipahápe, oĩ mokõi marandu iñambuéva porã; peteĩ tupãópe g̃uarã ha ambue yvórape g̃uarã.