“So in searching the field and digging for the precious jewels of truth, hidden treasures are discerned. Unexpectedly we find precious ore that is to be gathered and treasured. And the search is to be continued. Hitherto very much of the treasure found has lain near the surface, and was easily obtained. When the search is properly conducted every effort is made to keep a pure understanding and heart. When the mind is kept open and is constantly searching the field of revelation, we shall find rich deposits of truth.
Upéicha, ñamyesakãvo pe ñu ha ñañotỹvo pe yvy ani hag̃ua jahupyty umi ita jeguaka porãite añetegua rehegua, jahechakuaa umi mba’erepy kañymby. Ñe’ẽrã’ỹre jajuhu ita rehegua porãite oñembyaty ha oñeñongatu hag̃uáva. Ha upe jeheka oikova’erã meme. Ko’ág̃a peve hetaiterei pe mba’erepy jajuhúva opyta kuri hi’aguĩeterei yvy ape ári, ha hasy’ỹ hag̃uáicha ojeguereko. Pe jeheka oñemboguata porãramo, opa tembiapo oñemoĩ oñeñongatu hag̃ua peteĩ entendimiento potĩ ha peteĩ korasõ potĩ. Pe apytu’ũ oñemantene ramo ijurujápe ha tapia oheka pe ñu revelación rehegua, jajuhúta añetegua rehegua ykua guasu.
“Old truths will be revealed in new aspects, and truths will appear which have been overlooked in the search. Mighty truths have been buried beneath the sophistry of error, but they will be found by the diligent searcher. As he finds and opens the treasure house of the precious jewels of truth, it is no robbery; for all who appreciate these jewels may possess them, and then they too have a treasure house to open to others. He who imparts does not deprive himself of the treasure; for as he examines it that he may present it in such a way as to attract others, he finds new treasures. . . .
“Umi añetegua yma guare ojehechaukáta pyahu hag̃ua opa mba’e rehegua, ha añetegua kuéra osẽta, umi ojeheja reí va’ekue jehekápe. Añetegua mbarete oñeñotỹ kuri jejavy rembo’e gua’u guýpe, ha katu ojejuhúta umi ohekáva kyre’ỹ reheve rupi. Ha’e ojuhúvo ha oipe’ávo pe mba’eryru guasu oguerekóva pe ita porãite añetegua rehegua, ndaha’éi mondaha; opa umi omomba’éva ko’ã ita porãite ikatu oguereko avei, ha upéicharõ ha’ekuéra avei oguerekóta peteĩ mba’eryru guasu oipe’a hag̃ua ambuekuérape. Pe ome’ẽva ndoipe’ái ijehegui pe mba’eta; ha’e oikuaauka jave ha oma’ẽ porã hese ikatu hag̃uáicha omyesakã chupe ambuekuérape peteĩ hendáicha oguerúva ichupekuéra, ojuhu mba’eta pyahu....”
“Those who stand before the people as teachers of truth are to grapple with great themes. They are not to occupy precious time in talking of trivial subjects. Let them study the Word, and preach the Word. Let the Word be in their hands as a sharp, two-edged sword. Let it testify to past truths and show what is to be in the future.
“Umi oĩva tavayguakuéra renondépe añetegua mbo’eháraramo oñorairõva’erã umi téma tuicháva rehe. Ani hag̃ua oiporu aravo hepyetéva oñe’ẽ hag̃ua mba’e michĩva rehe. Toñemoarandu hikuái Ñe’ẽ rehe, ha toikuaauka pe Ñe’ẽ. Taĩ pe Ñe’ẽ ijapópekuéra peteĩ kyse hakua mokõi hova reheve ramo. Tahechauka upéva umi añetegua yma guarã, ha tomyesakã mba’épa oikóta tenonderãme.
“Increased light will shine upon all the grand truths of prophecy, and they will be seen in freshness and brilliancy, because the bright beams of the Sun of Righteousness will illuminate the whole.” Manuscript Releases, volume 1, 37–40.
“Tesapeve ohóvo peve omoesakãvéta opaite umi tuicha añetegua profecía rehegua, ha ojehecháta pyahu ha hendy porã hag̃uáicha, pe Kuarahy Tekoporãmby rehegua resape omyesakãmbaitéta rupi opa mba’e.” Manuscript Releases, volúmen 1, 37–40.
I believe that I have now placed enough prophetic representations in place with the previous articles to have a good point of reference as we begin to proceed through the book of Revelation. If you are reading these articles online, I would hope you understand that the articles are in sequence by date. I understand that there are those following the articles that are familiar with most of what I am sharing, and I offer to them my apologies for all the redundancy. I have been trying to give enough biblical support for the truths we are handling, that someone new to the principles that Future for America employs will understand and stay engaged, though they might lack some of the familiarity with these concepts that many of us already know.
Ajerovia ko amoĩmaha hague koʼág̃a hetaite mbaʼe ohechaukáva marandu profético umi kuatia ohasavaʼekuépe, ikatu hag̃uáicha jaguereko peteĩ mbojoaju porã ñañepyrũvo jajapo hag̃ua ñande rape Apocalipsis ryepýpe. Relee ramo koʼã kuatia internet rupive, che aipota reikuaa hag̃ua umi kuatia oĩha joavyʼỹre ára rehegua orden-pe. Aikuaa oĩha umi oho hag̃ua koʼã kuatia rapykuéri ha oikuaaporãma hetave umi mbaʼe aikuaaukáva, ha chupekuéra ameʼẽ che ñembyasy opaite pe jeʼejey rehe. Añehaʼãkuri ameʼẽ hag̃ua hetaiteve pytyvõ bíblico umi añetegua ñambohapéva rehe, ikatu hag̃uáicha peteĩ tapicha pyahu umi principio Future for America oipurúva rehe ontende ha opyta hag̃ua oñembojaʼo ko tembiapóre, jepe ndoguerekóiramo gueteri pe familiaridad koʼã concepto rehe heta ñande apytépe jaikuaámava.
There are some very powerful truths, which until recently I had never recognized that have been opened in the book of Revelation. I could simply set the truths out there in the public domain without trying first to build a premise of prophetic support before I share them, but the truths are so new and so serious that I have not been willing to share without some foundation upon which to place the truths, which I believe are represented as the unsealing of Revelation that happens just before probation closes.
Oĩ añetegua ipoderósova, ko’ág̃aite peve araka’eve ndajekuaái va’ekue chéve, ha umi ojepe’a Apocalipsis arandúpe. Ikatúne kuri añemoĩnte ahechauka hag̃ua umi añetegua tetãygua rovake, a’ỹ rehejáva tenonderã peteĩ pyenda profétiko oipytyvõva mboyve aikuaauka hag̃ua, péro umi añetegua ipyahupaiterei ha tuichaiterei mba’e hag̃uáicha ndaipotáikuri aikuaauka peteĩ pyenda’ỹre amoĩ hag̃ua pype umi añetegua, umi che aguerovia hag̃ua ojehechauka oñemboty’ỹramo Apocalipsis rehegua ramo, ha upéva oiko mboyve pe tiempo de gracia oñembotykuaa hag̃ua.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Ha he'i chéve: Ani reñomi hag̃ua ko kuatiañe'ẽme oĩva marandu profétiko ñe'ẽ; pe ára hi'aguĩma. Pe hekojojáva'ỹ, toiko hekojojáva'ỹ gueteri; pe ky'áva, toiko ky'a gueteri; pe hekojojáva, toiko hekojoja gueteri; ha pe imarangatúva, toiko marangatu gueteri. Apocalipsis 22:10, 11.
Jesus set forth a principle about teaching the truth, that I believe applies here. The principle is set within the identification of the work of the Holy Spirit.
Jesús omoĩ porã peteĩ principio añetegua mbo’éregua, che ajeroviáva ojeporuha ko’ápe. Upe principio oñemohenda porã Espíritu Santo rembiapo jehechakuaa ryepýpe.
And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:8–16.
Ha haʼe ou vove, haʼe ohechaukáta ko yvy arigua kuérape iñangaipa, tekojoja ha jehusia rehegua: angaipa rehegua, ndogueroviái hag̃ua che rehe; tekojoja rehegua, aha hag̃ua che Ru rendápe, ha peẽ ndachehechamoʼãvéi; jehusia rehegua, ko yvy arigua mburuvicha ojehusiamaha hag̃ua. Heta mbaʼe gueteri areko haʼéva peẽme, péro koʼág̃a ndaikatúi pegueroja. Upéicharõ jepe, haʼe, Añetegua Espíritu, vove, penemoirũta opa añeteguápe; ndoñeʼẽmoʼãi niko ijehegui; opa mbaʼe ohendúva, upéva haʼéta, ha oikuaaukáta peẽme umi mbaʼe oútava. Haʼe chemombaʼeguasúta; ogueraháta che mbaʼégui, ha oikuaaukáta peẽme. Juan 16:8–16.
When Christ stated, “I have yet many things to say unto you, but ye cannot bear them now,” it upholds my conviction that there is now much to share, but there should first be a logical premise to build those truths upon. That being said, the previous verses identify the three angels’ messages as represented by the Holy Spirit reproving “the world of sin, and of righteousness, and of judgment.” Those three messages are the final warning message, so this passage identifying the work of the Holy Spirit is an important testimony, for it emphasizes that the message is progressively understood, and it is only understood by those who possess the oil of the Holy Spirit. John, in the book of Revelation represents that very truth when he identifies that he is a Sabbath worshipping Seventh-day Adventist at the end of the world.
Cristo he’i ramo: “Aguereko gueteri heta mba’e ha’e hag̃ua peẽme, ha ko’ág̃a ndaikatúi peguero pu’aka hese,” upéva omombarete che jerovia oĩha ko’ág̃a heta mba’e oñembohasáva’erã, ha katu tenonderãite tekotevẽ peteĩ ñepyrũmby lógico oñemopu’ã hag̃ua hi’ári umi añetegua. Péicha hag̃ua, umi versíkulo mboyvegua ohechauka umi mbohapy ánhel rembiayhu maranduha oñerrepresentaha Espíritu Santo rembiapo rupive, omoñe’ẽporãvo “yvórape angaipa rehe, tekojoja rehe, ha juicio rehe.” Umi mbohapy marandu niko hína pe marandu ñehundíkuaa paha, upévare ko pasáhe ohechakuaáva Espíritu Santo rembiapo ha’e peteĩ testimónio iñimportantetereíva, pórke omomba’eguasu pe marandu oñentendeha mbeguekatúpe ha oñentendeha añoite umi oguerekóva Espíritu Santo asýte. Juan, Apocalipsis kuatiápe, orrepresenta upe añeteguaite omombe’úvo ha’eha peteĩ Adventista del Séptimo Día omomba’éva pe sábado, ko yvy paha gotyo.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.
Aime vaʼekue pe Espíritu-pe pe ára Ñandejára rehegua, ha ahendu che rapykuéri peteĩ ñeʼẽ tuicha, trompétaicha. Apocalipsis 1:10.
Seventh-day Adventists at the end of the world who will understand the unsealed message in Revelation will do so because they are “in the Spirit.” In the context of the parable that we have been told “illustrates the experience of the Adventist people,” John is a wise virgin, for he has the oil of the Spirit. He represents the wise virgins at the end of the world, who hear a great voice “behind” them. The “voice from behind” him is the Alpha and Omega as identified in the very next verse, and the voice informs him to return to the old paths and walk therein.
Adventista Ára Pokõi ára, ko yvy paha ára pegua, oikumbýta pe marandu ojeipe'áva Apocalipsis-pe, oĩgui hikuái “Espíritupe”. Pe parábola ryepýpe, ñandéve oje’éva “ohechauka Adventista tavayguakuéra experiencia”, Juan ha’e peteĩ kuñataĩ arandu, oguerekógui pe Espíritu aceite. Ha’e ohechauka umi kuñataĩ arandu yvy paha ára pegua, ohendúva peteĩ ñe’ẽ hatã “hapykuéri” chuguikuéra. Pe “ñe’ẽ hapykuerigua” chugui ha’e pe Alfa ha pe Omega, ojehechakuaaháicha upe versículo oúvape voi, ha upe ñe’ẽ he’i chupe tojevy umi tape yma guarépe ha oguata ipype.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Jeremiah 6:16.
Péicha he'i Ñandejára: Peñembo'y tape kuérape, ha pehecha, ha peporandu tape yma guaré rehe, moõpa oĩ pe tape porã, ha peguata ipype, ha pejuhúta pytu'u pene ánga kuérape g̃uarã. Ha ha'ekuéra he'i: Ndoroguatamo'ãi ipype. Jeremías 6:16.
The “rest” Jeremiah refers to is the outpouring of the Holy Spirit during the latter rain. In the next verse Jeremiah provides a second illustration of the foolish virgins who refuse to return to the foundations of Adventism (the old paths) and walk therein.
Pe “pytu’u” Jeremías oñe’ẽhague hína pe Espíritu Santo oñehẽmbáva pe ama rire guasúpe jave. Pe téra ambuéva-pe, Jeremías ome’ẽ peteĩ mokõiha ta’anga umi kuñataĩ tavy rehegua, umi ndojevýiva Adventismo ypykuéra rendápe (umi tape yma guarépe) ha noguatáiva ipype.
Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.
Avei amoĩ pene ári ñangarekoha-kuérape, he'ívo: Pehendu pe trompéta pu. Ha'ekuéra katu he'i: Norohechamo'ãi. Jeremías 6:17.
When John hears the voice behind him directing him to the old paths or the foundations of Adventism, the voice he hears is as a trumpet. That voice is conveyed through the “watchmen” that God set over Adventism. Father Miller was the watchman that blew the warning trumpet at the beginning of Adventism during the proclamation of the first angel announcing the opening of the judgment. But John specifically represents those who proclaim the third angel’s message announcing the close of the judgment. He represents those who return to the foundations that God erected through the work of Miller.
Juan ohendúvo pe ñe’ẽ hapykuégui ohechaukáva chupe umi tape yma guarépe térã Adventismo pyendakuérape, pe ñe’ẽ ohendúva ha’e peteĩ trompétaicha. Upe ñe’ẽ oñembohasa umi “ñangarekohárape” rupive, Tupã omoĩ va’ekue Adventismo ári. Túva Miller ha’e va’ekue pe ñangarekoha ombopu va’ekue pe trompéta kyhyjéva Adventismo ñepyrũme, pe maranduha peteĩha oñemoherakuã jave, omombe’úva huísio ñepyrũ. Péro Juan katu he’ise porã umi omoherakuãvape pe maranduha mbohapyha marandu, omombe’úva huísio ñembotypa. Ha’e ohechauka umi ojevývape umi pyenda Tupã omopu’ã va’ekuépe Miller rembiapo rupive.
We have repeatedly shown through the years, (and it can be found in Habakkuk’s Tables), that the first angel’s message “fear God” is to convict of sin, and that the second angel’s message is where righteousness is manifested and the third identifies judgment. These are the three steps of the three angels and also the three steps of the work of the Holy Spirit. Those three steps are also represented by the three Hebrew letters that make up the Hebrew word that is translated as “truth.” In the passage from John sixteen, Jesus is speaking of the work of the Holy Spirit in guiding God’s people into “all truth,” while also showing them “things to come.” Yet Jesus states that He has “many things to say unto you, but ye cannot bear them now.”
Rohechauka heta áño pukukue javeve, (ha upéva ikatu ojejuhu Habacuc Táva-pe), pe peteĩha ánhel rembiapo “pekyhyje Tupãgui” ha’eha ohechauka hag̃ua angaipa, ha pe mokõiha ánhel rembiapo-pe ojehechauka tekojoja, ha pe mbohapyha omombe’u juicio. Ko’ãva ha’e umi mbohapy hatua umi mbohapy ánhel rembiapópe ha avei umi mbohapy hatua Espíritu Santo rembiapópe. Umi mbohapy hatua avei ojehechauka umi mbohapy letra hebrea omoheñóiva pe ñe’ẽ hebreo oñembohasáva “añeteguáramo”. Pe jehaipyre Juan dieciséis-pe, Jesús oñe’ẽ Espíritu Santo rembiapóre ogueraha hag̃ua Tupã tavayguakuérape “opaite añeteguápe”, ha upéicha avei ohechauka chupekuéra “umi mba’e oútava”. Upéicharõ jepe, Jesús he’i: “heta mba’e che areko gueteri ha’e hag̃ua peẽme, péro ko’ág̃a ndapeikuaái gueteri peguerojeroky hag̃ua.”
I hope you have understood some of the significance of the Hebrew word translated as “truth.” For we have just began to apply that symbol to our study. In the first three verses of Revelation one the communication process between God and man is identified. It is identified even before the Revelation identifies the three-fold nature of the godhead. It finds a second witness in the last verses of Revelation and in so doing, based upon applying “line upon line” it produces more light.
Aha’arõ peikuaa porãma umi mba’e he’iséva pe ñe’ẽ hebreo oñembohasáva “añetegua” ramo. Ñañepyrũgui ramoite niko jajapo hína pe símbolo ñemoĩ ñande estudio rehe. Apocalipsis peteĩha mbohapy versíkulo ypykuepe ojehechauka mba’éichapa oiko pe marandu ñembohasa Tupã ha yvypóra apytépe. Ojehechauka voi pe Revelación omombe’u mboyve pe Ñandejárareko mbohapy hendáicha. Upéva oguereko mokõiha testígo Apocalipsis pahague versíkulo-kuérape, ha upéicha rupi, oñemopyendáva “línea ári línea” jeporu rehe, ogueru hetave tesape.
Then when we add Genesis 1:1–2:3, we find a third witness and another prophetic line to lay upon the previous two lines at the beginning and ending of Revelation.
Upéi, ñamoĩvo Génesis 1:1–2:3, jajuhu peteĩ mbohapyha testígo ha ambue línea profética ñamoĩ hag̃ua umi mokõi línea mboyveguáre, Apocalipsis ñepyrũme ha ipahápe.
Then we add the last promise in the Old Testament identifying the Elijah to come, and we have four prophetic lines.
Upéi ñamoĩ pe ñe’ẽme’ẽ paha Antiguo Testamento-pe ojekuaaukáva Elías ou va’erãva, ha upéicha jaguereko irundy línea profética.
Then we add the first chapter of the New Testament and we have five lines to put together the ultimate message found in the Bible when applying the principle of Alpha and Omega to all the lines. If we would finish off the five lines we have already identified, by applying the principle across the board to those five lines, then we should expect to see the end of Matthew and the end of John testifying to the same information that all five of the “first and last” prophetic lines that we are considering.
Upéi ñamoĩve pe kapítulo peteĩha Testamento Pyahúgui ha jaguereko po peteĩ línea ñamohenda hag̃ua pe marandu pahaite ojejuhúva la Bíbliape, jaipurúvo opaite línea rehe pe principio Alfa ha Omega. Ñamohuʼãrõ umi po línea rojuhu vaʼekuéma, jaipysóvo pe principio peteĩcha opa rupi umi po línea rehe, upéicharõ jahaʼarõvaʼerã Mateo paha ha Juan paha oñeʼẽ hag̃ua peteĩchagua marandu rehe, peteĩchaite umi po línea profética “ñepyrũ ha paha” ñahesaʼỹijóva rehe.
The message that is being unsealed is established in the book of Revelation, so it is the reference point for the other lines, in agreement with Sister White informing us that “all the books of the Bible meet and end in Revelation.” The message of the first three verses of the book of Revelation identify the process God uses to transmit His word to John to write out and send to the churches. The first book of the New Testament, as already noted, sets forth the lineage of Jesus Christ and it starts with a very informative point.
Pe marandu ojeipe’áva oñemopyenda Apocalipsis aranduka-pe, upévare ha’e hína pe punto de referencia ambue lína-kuérape ĝuarã, ojoajúvo Hermana White ñanembo’éva ndive: “opaite Biblia aranduka-kuéra ojoaju ha opa Apocalipsis-pe”. Pe marandu oĩva Apocalipsis aranduka mbohapy versíkulo peteĩha-pe omombe’u pe proceso Tupã oipurúva ombohasa hag̃ua Iñe’ẽ Juan-pe, ha’e hag̃ua ohai ha omondo umi iglesia-kuérape. Pe peteĩha aranduka Testamento Pyahupegua, oje’e haguéicha yma, ohechauka Jesucristo ñemoñare rapykuere, ha oñepyrũ peteĩ punto iporãiterei hag̃uáicha ñanemomarandu hag̃ua.
The book of the generation of Jesus Christ, the son of David, the son of Abraham. Matthew 1:1.
Pe kuatiañe’ẽ Jesucristo rekove ñepyrũ rehegua, David ra’y, Abraham ra’y. Mateo 1:1.
Jesus ended his direct interaction with the quibbling Jews by silencing them with the subject of “the son of David,” a subject that could have only been understood by the Jews if they had understood the biblical principle of beginning and ending. They didn’t, and most Adventists don’t. Anyone who wishes to argue against the principle of history repeating demonstrates that they do not understand that ancient Israel typifies modern Israel, and their unwillingness to believe that principle, is the identical unwillingness at the end of ancient Israel to understand the same principle. Jesus represented that principle in His final riddle to the Jews by directing them to the riddle of how David’s Lord, could also be David’s son?
Jesús omohu'ã ipahápe iñomongeta hag̃ua umi judío ñe'ẽreive ndive, omokirirĩvo chupekuéra pe tema “David ra'y” reheve, peteĩ tema umi judío ikatu hag̃uánte oikũmby rire pe principio bíblico oñepyrũ ha opa hag̃ua rehegua. Ha'ekuéra ndoikũmbýi, ha hetave umi adventista ndoikũmbýi avei. Oimeraẽva oipotáva oñorairõ pe principio tembiasakue ojerejeyha rehe, ohechauka noikũmbýiha Israel yma guaréva ohechaukaha Israel ko'ag̃agua, ha iñemboyke hag̃ua oguerovia hag̃ua upe principio, ha'eha peteĩchaguaite pe iñemboyke paha Israel yma guaréva rembe'ýpe oikũmby hag̃ua upe mismo principio. Jesús ohechauka upe principio iñapytu'ũ poranduhápe ipahápe umi judíope, ombohapévo chupekuéra pe apytu'ũ porandu rehe: mba'éicha piko David Ruvicha ikatu avei oiko David ra'y?
John chapter one, identifies that in the beginning the Word was with God, and the Word is God and the Word created all things. This of course aligns with the other lines we are referring to. And if we then consider the last words in the gospel of John, we see Peter, after hearing Jesus describe how he would die, asking Jesus what would happen to the apostle John.
Juan capítulo peteĩha he’i ñepyrũmby guive pe Ñe’ẽ oĩ hague Tupã ndive, pe Ñe’ẽ ha’eha Tupã, ha pe Ñe’ẽ ojapo opa mba’e. Kóva, añetehápe, ojoja umi ambue línea rehe ñañe’ẽva hína ndive. Ha upéi jajepy’amongeta ramo umi ñe’ẽ paha Juan evangelio-pe, jahecha Pedro, ohendúma rire Jesús omombe’úvo mba’éichapa omanóta, oporanduha Jesúspe mba’épa oikóta apóstol Juan rehe.
Peter seeing him saith to Jesus, Lord, and what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me. Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee? This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true. And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen. John 21:21–25.
Upéi Pedro ohechávo chupe he’i Jesúspe: Ñandejára, ha ko kuimba’e, mba’épa ojapóta? Jesús he’i chupe: Che aipota ramo opyta hag̃ua pe aju peve, mba’ére piko upéva nde rehegua? Eju che rapykuéri. Upérõ upe ñe’ẽ osarambi umi pehẽngue apytépe, upe temimbo’e nda’umanomo’ãiha; Jesús katu nde’íri chupe: Nomanomo’ãi; ha’e katu he’i: Che aipota ramo opyta hag̃ua pe aju peve, mba’ére piko upéva nde rehegua? Kóva hína upe temimbo’e omombe’úva ko’ã mba’e, ha oháiva ko’ã mba’e; ha jaikuaa itestimonio añeteha. Ha oĩ avei heta ambue mba’e Jesús ojapova’ekue; umíva peteĩ-teĩ jepe ojehai ramo, che aimo’ã ko yvy voi ndaikatumo’ãiha oguereko umi aranduka ojehaítava. Amén. Juan 21:21–25.
Peter wanted to know how John would die, or even if John would die. The answer is repeated twice in the passage when Jesus stated it and then John restated, “If I will that he [John] tarry till I come, what is that to thee?” John did live to Jesus’ Second Coming.
Pedro oikuaa hag̃ua mba’éichapa Juan omanóta, térã jepe Juan omanótapa. Pe mbohovái oñeñe’ẽ jey mokõive jey pe pasáhepe, Jesús he’i ramo guare ha upéi Juan omombe’u jey: “Che aipota ramo ha’e [Juan] opyta peve aju jey, mba’ére piko upéva nde rehegua?” Juan oikove vaʼekue Jesús Jejujey Mokõiha peve.
You can only see or hear that “truth” if you believe in the repetition of history, and also that the history that is to be repeated, does so at the end of the world. The end of the world is where John was when he wrote the book of Revelation. The last book in John’s gospel agrees with the other lines of beginning and ending for it places John in the history of the events leading to the Second Coming where he, representing those who proclaim the final warning message, sends that message to the churches.
Ikatu hag̃uinte rehecha térã rehendu upe “añetegua” rejeroviárõ añoite tembiasakue oñeha’ã jeyha rehe, ha avei pe tembiasakue ojehu jeýva oikoha ko yvy ape ára pahápe. Ko yvy ape paha hína pe tenda Juan oĩhague ohai jave pe lívro Apocalipsis. Pe lívro pahaguéva Juan evangeliope oñemoĩ peteĩcha umi ambue ñepyrũ ha paha reheve, omoĩgui Juanpe umi mba’e ojehúva rembiasakuepe ogueraháva Jejuvy Mokõiha peve, upépe ha’e, umi omomarandúva paha ñemongyhyje marandu rehegua rehechaukarõ, omondo upe marandu umi iglésiape.
“In the days of the early Christians, Christ came the second time. His first advent was at Bethlehem, when He came as an infant. His second advent was at the Isle of Patmos, when He revealed Himself in glory to John the Revelator, who ‘fell at His feet as dead’ when he saw Him. But Christ strengthened him to endure the sight, and then gave him a message to write to the churches of Asia, the names of which are descriptive of the characteristics of every church.
“Umi kristiáno yma guarépe, Cristo ou jevy mokõiha jey. Ijupe peteĩha jeju vaekue Belén-pe, ou ramo mitãramo. Ijupe mokõiha jeju vaekue Isla de Patmos-pe, ojekuaauka haguépe ijupe mimbipápe Juan Revelador-pe, haʼe ‘hoʼa vaekue ipy guýpe omano vaicha’ ohechávo chupe. Péro Cristo omombarete chupe ikatu hag̃uáicha ogueropuʼaka upe jehecha, ha upéi omeʼẽ chupe peteĩ marandu ohai hag̃ua Asia-pe oĩva umi tupãópe, héra kuéra omombeʼúva mayma tupão reko tee.”
“The light that Christ revealed to His servant the prophet is for us. In His revelation are given the three angels’ messages, and a description of the angel that was to come down from heaven with great power, lightening the earth with his glory. In it are warnings against the wickedness that would exist in the last days, and against the mark of the beast. We are not only to read and understand this message, but to proclaim it with no uncertain sound to the world. By presenting these things revealed to John, we shall be able to stir the people.” Manuscript Releases, volume 19, 41.
“Pe tesape Cristo ohechauka vaʼekue Iñembiguái profétape niko ñandéve guarã. Ijehechaukapýpe oñemeʼẽ umi mbohapy ánhel rembiapy marandu, ha avei peteĩ techauka pe ánhel oguejy vaʼerãha yvágagui puʼaka guasúpe, omimbi hag̃ua ko yvy iñemimbipa reheve. Ipype oĩ ñeʼẽmondýi umi tekovaíre oĩtava umi ára pahápe, ha pe mymba rechaukaha rehe. Ndahaʼéi ñamoñeʼẽ ha ñantende hag̃uánte ko marandu, síno jaikuaaukavaʼerã chupe arapýpe ñeʼẽ hesakã porãva reheve. Ñamoherakuãvo koʼã mbaʼe Juanpe ojehechauka vaʼekue, ikatúta ñamomýi tavayguakuérape.” Manuscript Releases, volúmen 19, 41.
The end of the gospel of John identifies the communication process as in Revelation’s first three verses, by locating John prophetically in the history of the Second Coming. Thus, using Jesus’ first “second coming” (Patmos) to illustrate His last “second coming.” It connects perfectly with the other lines we are considering, for it represents John at the end of the world, on Patmos where he receives the Revelation of Jesus Christ. What about the end of the book of Matthew?
Pe evangelio Juan rehegua paha omombe’u porã pe marandu ñembohasakuaa rape, ojehechaukaháicha Apocalipsis mbohapy versíkulo peteĩha guive, omoĩvo Juan profétikamente pe Mokõiha Jejuvy rembiasápe. Péicha, oiporúvo Jesús peteĩha “mokõiha jejuvy” (Patmos) ohechauka hag̃ua Ijejuvy pahaite “mokõiha”. Upéicha ojoaju porãiterei ambue línea ñahesa’ỹijohína ndive, pórke ohechauka Juan-pe ko yvy paha gotyo, Patmos-pe, upépe oguerohoryhápe Jesucristo Revelación. Ha mba’épa pe Mateo aranduka paha rehe?
Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. And when they saw him, they worshipped him: but some doubted. And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. Matthew 28:16–20.
Upéi umi once disípulo oho Galiléape, pe yvyty Jesús omoĩ hague chupekuéra. Ha ohechávo hikuái chupe, omomba'eguasu hikuái chupe; ha peteĩva apytégui ndogueroviái. Upémarõ Jesús oñemboja hendapekuéra ha oñe'ẽ chupekuéra, he'ívo: Opaite pokatu oñeme'ẽ chéve yvágape ha ko yvy ári. Peho, upévare, ha pembo'e opaite tetãnguéra, pehovasávo chupekuéra pe Túva, pe Ta'ýra ha pe Espíritu Santo rérape; pembo'évo chupekuéra ojapo hag̃ua opa mba'e ha'e akomanda va'ekue peẽme. Ha péina ápe, che aime pene ndive opa ára, ko arapaha pahá peve. Amén. Mateo 28:16–20.
In the passage all power is given to Jesus, and this would of course be His creative power. And then He gives a commandment to baptize in the name of the Father, Son and also the Holy Spirit that moved upon the water in Genesis one, and the seven spirits that are before the throne of God. This passage identifies that Christians are to recognize the three persons of the heavenly trio as three distinct entities. The end of Matthew adds to the lines as the other six do.
Pe pasáhepe oñeme’ẽ Jesúspe opa poder, ha kóva, por supuesto, ha’éta Ipu’aka apohare. Ha upéi ome’ẽ peteĩ mandamiénto omongarai hag̃ua Túva rérape, Ta’ýra rérape ha avei Espíritu Santo rérape, pe oñemýiva y ári Génesis peteĩpe, ha umi siete espíritu oĩva Tupã tróno renondépe. Ko pasáhe ohechauka umi kristiáno ohechakuaava’erãha umi mbohapy tapicha oĩva pe trío yvagagua apytépe, mbohapy entidad iñambuéva ramo. Mateo paha omoĩve umi líniare, ambue seis ojapoháicha.
“Christ has made baptism the sign of entrance to His spiritual kingdom. He has made this a positive condition with which all must comply who wish to be acknowledged as under the authority of the Father, the Son, and the Holy Spirit. Before man can find a home in the church, before passing the threshold of God’s spiritual kingdom, he is to receive the impress of the divine name, ‘The Lord our righteousness.’ Jeremiah 23:6.
“Cristo ojapo pe ñemongarai ha’e hag̃ua pe techaukaha jeike hag̃ua Ijára yvypóra’ỹva rréinope. Ha’e omoĩ ko mba’e hag̃ua peteĩ condición porãite opaite oikotevẽva omoañete, umi oipotáva ojehechakuaa hag̃ua oĩha Túva, Ta’ýra ha Espíritu Santo pokatu guýpe. Mboriahu kuimba’e ikatu mboyve ojuhu peteĩ óga pe iglésiape, ohasa mboyve Tupã rréino espiritual rokẽ rugua, omoneĩva’erã hi’ári pe téra divíno kuaapy, ‘Ñande Ruvicha ñande tekojoja.’ Jeremías 23:6.
“Baptism is a most solemn renunciation of the world. Those who are baptized in the threefold name of the Father, the Son, and the Holy Spirit, at the very entrance of their Christian life declare publicly that they have forsaken the service of Satan, and have become members of the royal family, children of the heavenly King. They have obeyed the command, ‘Come out from among them, and be ye separate, … and touch not the unclean thing.’ And to them is fulfilled the promise, ‘I will receive you, and will be a Father unto you, and ye shall be My sons and daughters, saith the Lord Almighty.’ 2 Corinthians 6:17, 18.
“Pe ñemongarai ha’e peteĩ ñeñemboyke ipohyivévagui ko yvy arigua. Umi oñemongaraíva pe téra mbohapyhápe, Túva, Ta’ýra ha Espíritu Santo rérape, iñepyrũrãitepe hekove cristiano rehegua oporomoherakuã hag̃ua públicamente ohejaha’ekue hikuái Satanás rembiapokue, ha oikoha mburuvicha guasu róga peguarã, yvágape Oisãmbyhýva Ra’y ha Tajýra. Ha’ekuéra ojapo pe tembiapoukapy he’íva: ‘Pesẽ ijapytégui, ha peñembojoavy, … ha ani pepoko mba’e ky’áre.’ Ha hesekuéra oñemoañete pe ñe’ẽme’ẽ: ‘Che pomoguahẽta, ha che ha’éta peẽme g̃uarã Túva, ha peẽ peikóta che Ra’y ha che Rajykuéra ramo, he’i Ñandejára Ipu’akapáva.’ 2 Corintios 6:17, 18.”
“As Christians submit to the solemn rite of baptism, He registers the vow that they make to be true to Him. This vow is their oath of allegiance. They are baptized in the name of the Father and the Son and the Holy Spirit. Thus they are united with the three great powers of heaven. They pledge themselves to renounce the world and to observe the laws of the kingdom of God. Henceforth they are to walk in newness of life. No longer are they to follow the traditions of men. No longer are they to follow dishonest methods. They are to obey the statutes of the kingdom of heaven. They are to seek God’s honor. If they will be true to their vow, they will be furnished with grace and power that will enable them to fulfill all righteousness. ‘As many as received Him, to them gave He power to become the sons of God, even to them that believe on His name.’” Evangelism, 307.
“Cristianokuéra oñemoĩvo pe rito marangatu vaekuépe, pe jehovasa ype rehegua, Ha’e omoĩ kuatiare pe ñe’ẽme’ẽ ojapóva hikuái hag̃ua hekojerovia hag̃ua Hese. Ko ñe’ẽme’ẽ ha’e hína iñe’ẽme’ẽ py’aguapy rehegua. Oñemongarai hikuái Túva, Ta’ýra ha Espíritu Santo rérape. Péicha oñembojoaju hikuái umi mbohapy tuicha pokatu yvágapegua ndive. Oñeme’ẽ hikuái omboykévo ko yvy arigua ha ojesarekóvo Tupã rréino léipe. Ko’ág̃a guive oguatava’erã hikuái tekove pyahúpe. Ndaiporivéima va’erã osẽ hikuái yvypóra kuéra jepokuaa rapykuéri. Ndaiporivéima va’erã osẽ hikuái tape iñakãme’ẽ’ỹva rapykuéri. Oñe’ẽrenduva’erã hikuái yvága rréino tembiapoukapýpe. Ohekava’erã hikuái Tupã ñemomba’eguasu. Ojeroviáramo hikuái iñe’ẽme’ẽre, oñeme’ẽta chupekuéra gracia ha pokatu ikatútava rupive omohu’ã opa tekojoja. ‘Opavave umi omoguahẽva’ekue chupe, umívape ome’ẽ pokatu oiko hag̃ua Tupã ra’ykuéra, umívape, hérare ogueroviávape.’” Evangelism, 307.
Jesus illustrates the end by the beginning in His Word, for He is the Word, and He is the Alpha and Omega.
Jesús omyesakã paha hag̃ua opa paha ñepyrũ rupive Iñe’ẽme, ha’e niko pe Ñe’ẽ, ha ha’e hína pe Alfa ha Omega.
Bringing these seven lines together builds a very detailed picture of the communication process between God and man, with many other critical and important truths set forth and established by the other “lines” witnesses. Seven “lines” of prophecy representing the Alpha and Omega. But what about the book of Malachi?
Oñembyatyvo ko’ã poapy “línea”, oñemopu’ã peteĩ ta’ãnga iporãitereíva ha hesakã porãva pe proceso de comunicación rehegua Tupã ha yvypóra apytépe, heta ambue añetegua iñimportantetereíva ha crítico va’ekue oñemoĩ ha oñemopyenda hag̃ua umi ambue “línea” testígo rupive. Poapy “línea” de profecía ohechaukáva Alpha ha Omega. Ha mba’épa pe libro de Malaquías rehe?
Malachi’s book is a scathing rebuke against the unfaithful priests in Adventism. It opens with the identification of two classes of worshippers in Adventism at the end of the world.
Malaquías kuatia niko peteĩ ñemoñeʼẽ pohýi ha hakuáva umi paʼi ndorekóiva jerovia rehegua Adventismo-pe. Oñepyrũ ohechauka hag̃ua mokõi atýpe umi omombaʼéva Tupãme Adventismo ryepýpe, arapy pahápe.
The burden of the word of the Lord to Israel by Malachi. I have loved you, saith the Lord. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob’s brother? saith the Lord: yet I loved Jacob. Malachi 1:1, 2.
Peñe’ẽ pohýi Ñandejára ñe’ẽ rehegua Israel-pe guarã, Malakías rupive. Che rohayhu, he’i Ñandejára. Ha peẽ peje: Mba’épe piko orohayhu? Nda’éi piko Esaú Jacob ryvy? he’i Ñandejára; upéicharõ jepe, ahayhu Jacob-pe. Malaquías 1:1, 2.
Malachi further informs us that the two classes of worshippers at the end of the world are two classes of priests.
Malaquías oikuaauka porãve ñandéve, ko yvy pahápe umi mokõi aty omombaʼéva Tupã hína umi mokõi aty paʼi.
And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Malachi 2:1, 2.
Ha ko'ág̃a, pa'i kuéra, ko mandamiénto niko peẽme g̃uarã. Peẽ ndapehyséiramo, ha ndapemoĩriramo pene korasõme pemomba'eguasu hag̃ua che réra, he'i Ñandejára ñorairõhára atykuéra Jára, aiporúta pende ári peteĩ ñemaldesiõ, ha amboja'óta maldesiõ pende jehovasa ári; heẽ, amboja'o maldesiõma hese, ndapemoĩri rupi pene korasõme. Malaquías 2:1, 2.
The beginning of Malachi is typifying the Laodicean and Philadelphian message with two classes of priests. The priests are commanded to “hear.” John represents the priests that do hear, and a priest represents God’s covenant chosen people. They are already cursed and will be cursed again if they do not “hear” and “they do not” or “will not” “lay it to heart.”
Malaquías ñepyrũrã ohechauka hag̃ua Laodicea ha Filadelfia marandu mokõive aty pa’i reheve. Umi pa’i oñemanda hag̃ua “ohendu”. Juan ohechauka umi pa’i ohendúva, ha peteĩ pa’i ohechauka Tupã tavayguakuéra ojeporavo va’ekue pe pacto-pe guarã. Ha’ekuéra oĩma jehovasapy’ỹme ha oñembojehovasapy’ỹ jeýta ndaohendúiramo ha “ndoikemo’ãi” térã “ndoikesevéiramo” “ikorasõme”.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:5–10.
Peẽ avei, ita oikovévaicha, pejepyta oñemopuʼã hag̃ua peteĩ óga espiritual ramo, peteĩ saserdósio marangatu ramo, peikuaveʼẽ hag̃ua hag̃ua sacrificio espiritual, Ñandejárape ojeguerohorýva Jesucristo rupive. Upévare avei oĩ Ñandejára Ñeʼẽme: Péina ápe, amoĩ Siónpe peteĩ ita esquina guasu, poravopyre, hepyetereíva; ha pe ogueroviáva hese noñemotĩmoʼãi. Upéicharõ peẽ pejeroviáva hag̃ua g̃uarã, haʼe iporãitereíva; ha umi naiñeʼẽrendúivape g̃uarã, pe ita umi omopuʼãva omboykéva, upevaite oiko pe esquina akãramo, Ha peteĩ ita ñepysanga, ha peteĩ ita guasu omoñepyrũ hag̃ua jehepymeʼẽ, umi oñepysãngóva pe Ñeʼẽre, naiñeʼẽrendúigui; upévape avei oñemoĩkuri hikuái. Peẽ katu peime peteĩ ñemoñare poravopyre, peteĩ saserdósio mburuvicha guasu rehegua, peteĩ tetã marangatu, peteĩ tavaygua ijojahaʼỹva; peikuaaukávo hag̃ua umi mbaʼe porãite pe pene renóiva pytũmbýgui iñesape hechapyrãvape: Ymave ndapeikói vaʼekue tavaygua ramo, koʼág̃a katu peiko Ñandejára tavaygua ramo; ndapehupytýi vaʼekue poriahuvereko, koʼág̃a katu pehupyty poriahuvereko. 1 Pedro 2:5–10.
The priests are God’s chosen people who are tested by the “corner stone” in the foundation of the temple. The corner stone is what all the other foundation stones are aligned with, and also it is the stone that bears the weight of the entire temple. Miller’s corner stone was the “seven times” of Leviticus twenty-six. The corner stone or the stone that the builders rejected is a true story of the building of the temple, which is described very specifically in the writings of the Spirit of Prophecy. One point about the first stone that was rejected is that it was set aside after it was rejected, and from that point on the builders of the temple would regularly trip over the cornerstone, that had been set aside within their work area. It was a stone of stumbling.
Pa'i kuéra ha'e Ñandejára retã ojeporavopyre ojehecháva pe “ita akã yképeguáre” rupive, oĩva pe tupaópe ñepyrũmbype. Pe ita akã yképeguáva hína upe mba'e rehe oñemohenda hag̃ua opaite ambue ita ñepyrũmbygua, ha avei ha'e upe ita ogueraháva opaite pe tupaópe pohýi. Miller rembiporavo ita akã yképeguáramo va'ekue hína pe “poapy ára” Levítico mokõipa poteĩme. Pe ita akã yképeguáva térã pe ita umi omopu'ãva omboyke va'ekue ha'e peteĩ tembiasakue añetéva pe tupaópe ñemopu'ã rehegua, oñemombe'úva hesakã porãiterei Espíritu de Profecía jehaipýpe. Peteĩ mba'e ojehechakuaáva pe peteĩha ita oñemboyke va'ekue rehe ha'e kóva: oñemboyke va'ekue ojerecha vai rire, ha upéi guive umi omopu'ãva pe tupaópe opyta jepi oñepysanga pe ita akã yképeguáre, oñemboyke haguére imba'apo renda ryepýpe. Ha'e va'ekue peteĩ ita omoñepysangáva.
In Malachi God informs the wicked priests, also known as the foolish Laodicean virgins that he is going to and already has “cursed” them. He curses them for they will not “hear” and “lay” the Elijah message to their hearts. The Elijah message turns the fathers’ hearts to the children and the children’s hearts to the fathers. Turning their hearts represents hearing the Elijah message of fathers and children, which is the principle of first and last. Hearing the message of the first and last is not enough, it must be laid upon the heart. To accept the message of Elijah is to lay it to your heart. If a priest will not hear that principle, he will be cursed.
Malaquías-pe Tupã oikuaauka umi pa’i hekoañávape, ojekuaáva avei virhén Laodicea vyro-rõguáicha, ha’eha oikótava ha voi “omoañete kuri” hese kuéra pe “ñe’ẽ vai”. Omoĩ hese kuéra pe ñe’ẽ vai, ndohendúigui ha ndomoĩséi “ipy’apýpe” pe marandu Elías rehegua. Pe marandu Elías rehegua ombojevýva umi túva kuéra py’a umi ta’ýra kuérape, ha umi ta’ýra kuéra py’a umi túva kuérape. Ojejere hag̃ua ipy’a kuéra he’ise ohenduha pe marandu Elías rehegua, túva ha ta’ýra rehegua, ha’éva pe principio peteĩha ha pahápegua. Ndoikói mante oñehendúnte pe marandu peteĩha ha pahápegua; tekotevẽ oñemoĩ avei py’apýpe. Oñemoneĩ pe marandu Elías rehegua ha’e hína ñamoĩ hag̃ua ñande py’apýpe. Peteĩ pa’i ndohenduséiramo upe principio, oñemoĩta hese pe ñe’ẽ vai.
They brought the curse upon themselves when in 1863 they began the process of rejecting the very first foundational truth Miller discovered and have done nothing but continue that rejection to this very day. But even though the progressive curse began in 1863, (for they are already cursed), the curse that is in the future tense, takes place when they are spewed out of the mouth of the Lord at the Sunday law. The beginning of Malachi illustrates the end, for the end represents the last warning given to the wise and foolish priests. The wise and foolish in Malachi are represented as Esau and Jacob. The elder brother representing the covenant through the birthright of being the first born, contrasted with a younger brother. The elder being the first and the younger being the last.
Haʼekuéra ogueru pe jehovasaʼỹ hiʼarikuéra voi, 1863-pe oñepyrũrõ guare hikuái pe proceso omboykévo pe añetegua peteĩhaite, fundamentopegua, Miller ojuhu vaʼekue, ha ndaipóri mbaʼeve ojapóva hikuái ndahaʼéiramo osegívo upe ñemboyke ko ára peve. Péro jepe pe jehovasaʼỹ oho hag̃ua tenonderã oñepyrũ 1863-pe, (haʼekuéra niko oĩma jehovasaʼỹ poguýpe), pe jehovasaʼỹ oĩva tenonderãramo guarã, oiko upe jave oñemosẽ ramo hikuái Ñandejára juruégui pe léi domingo-pe. Malaquías ñepyrũ ohechauka paha, pe paha rupi ojehechauka hag̃ua pe ñeʼẽmondo paha omeʼẽvaʼekue arandu ha tavýva paʼikuérape. Umi arandu ha tavýva Malaquías-pe ojehechauka Esaú ha Jacob ramo. Pe tykeʼy ohechaukáva pe ñeʼẽmeʼẽ derécho peteĩha heñoivaʼekue rehegua rupive, oñembojojáva peteĩ kyvy imitãvéva ndive. Pe tykeʼy haʼévo pe peteĩha, ha pe kyvy imitãvéva haʼévo pe pahagua.
In Malachi both Esau and Jacob are Laodicean Adventists but the last eventually heard the “voice” of the Lord, repented and had his named changed to Israel. The elder, the first did not hear. Jacob heard the voice of the Lord the night he dreamed and saw angels ascending and descending upon the ladder, representing Christ. Jacob represents Laodicean Adventists at the end of the world who are converted from Laodiceans unto Philadelphians when they experience the first three verses of Revelation one, as illustrated by John and Jacob’s dream of the ladder of ascending and descending angels. That experience marks the beginning of Jacob’s conversion into Israel, the Philadelphian. The ending of Jacob’s conversion story is when he wrestles with Christ at Penuel. Thus Jacob’s birthright story begins in the first three verses of Revelation chapter one when the unsealing of the final warning message is taking place and it ends in the time of the seven last plagues, during the time of trouble.
Malaquías-pe, mokõivéva, Esaú ha Jacob ha’e hína Adventista Laodiceagua; upéicharõ jepe, pe ipahapegua ipahaitépe ohendu Ñandejára “ñe’ẽ”, oñembyasy iñangaipágui ha oñemoambue héra Israel-rã. Pe tuichavéva, pe peteĩha, ndohendúi. Jacob ohendu Ñandejára ñe’ẽ upe pyhare ohecha hag̃ua ikérape umi ánhel ojupiha ha oguejyha pe eskaléra ári, ohechaukáva Cristo-pe. Jacob ohechauka umi Adventista Laodiceagua arapaha pegua, ojehepyme’ẽva Laodiceaguágui Filadelfiaguápe ohasávo Apocalipsis peteĩha mbohapy versíkulo peteĩha pegua jehasakue, ojehechaukaháicha Juan rehe ha Jacob ikéra pe eskaléra ári, umi ánhel ojupi ha oguejyhápe. Upe jehasa rehegua omboja pe ñepyrũ Jacob ñemoambue Israel-rã, pe Filadelfiagua. Pe pahaite Jacob ñemoambue rembiasápe ha’e upe oñorairõ jave Cristo ndive Penuel-pe. Upévare, Jacob derécho de primogenitura rembiasápe oñepyrũ Apocalipsis peteĩha kapítulo mbohapy versíkulo peteĩha-pe, oikóvo hína pe oñemboty’ỹ hag̃ua pe marandu pahaite ñehundyrã mombe’uhára, ha opa umi siete plaga pahaite ára jave, pe jejopy asy ára pukukue.
All four sets of beginnings and endings, “line upon line” give testimony to the message of the Revelation of Jesus Christ. The question is whether the foolish priests will hear or not hear.
Opavave ñepyrũ ha opa hag̃uáicha aty, “línea ári línea” ome’ẽ testimónio Jesucristo Revelación rehegua marandúpe. Pe porandu hína umi pa’i vyrorei ohendúta térã nahendumo’ãi hag̃ua.
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.
Ovyʼa pe omoñeʼẽva, ha umi ohendúva ko profesía ñeʼẽnguéra, ha oguerekóva umi mbaʼe ojehaíva ipype; pe ára hiʼag̃uíma. Apocalipsis 1:3.
The wise priests who hear what the Spirit says to the churches, hear the message of Elijah. Miller was Elijah, and some heard, but others refused.
Pa’i arandúva, ohendúva Espíritu he’íva umi iglésiape, ohendu Elías marandu. Miller ha’e va’ekue Elías, ha oĩ va’ekue ohendúva, ambue katu ndoipotái.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.
“Hetaiterei yvypóra oñemboguata hag̃ua omoneĩ hag̃ua pe añetegua ombo’éva’ekue William Miller, ha tembiguái Tupãgua oñemopu’ãva’ekue Elías espíritu ha pokatupe, oporomoherakuã hag̃ua pe marandu. Juanicha, Jesús renonderãicha, umi ombo’éva ko marandu pohýi oñandu va’erãha omoĩ pe hacha yvyra rapópe, ha ohenói hag̃ua yvypórape ogueru hag̃ua yva oñemohendáva ñembyasýpe g̃uarã. Iñe’ẽtestimónio oreko va’ekue pokatu omombáy ha mbarete reheve oity hag̃ua umi iglésiape, ha ohechauka hag̃ua hikuái mba’éichapa añetehápe hikuái. Ha oñehendu aja pe ñe’ẽmondýi pohýi okañy hag̃ua pe pochýgui oútavagui, heta umi ojoajúva’ekue iglésiare orresivi pe marandu pohãnohára; ohecha hikuái ijehegui ojeheja jey hague tapégui, ha ñande resaýpe ñembyasy ro’ẽ ha pytu’u’ỹ pypukúpe hi’ánga ruguápe, oñemomirĩ Tupã renondépe. Ha Tupã Espíritu opytu’u rire hi’arikuéra, ha’ekuéra oipytyvõ omyasãi hag̃ua pe sapukái: ‘Pekyhyje Tupãgui, ha peme’ẽ chupe mborayhuetépe; og̃uahẽma hag̃ua ára huísio rehegua.’” Early Writings, 233.
Miller was typified by both Elijah and John the Baptist, for John the Baptist prepared the way for Christ’s first coming and Miller prepared the way for Christ to come to the Most Holy Place of the heavenly sanctuary on October 22, 1844. Malachi directly identifies John and Miller’s work.
Miller ojehechauka vaʼekue mokõivéva, Elías ha Juan el Bautista rehe; Juan el Bautista niko ombosakoʼi vaʼekue tape Cristo peteĩha oútag̃ua, ha Miller ombosakoʼi vaʼekue tape Cristo oike hag̃ua Pe Tenda Imarangatuvévape pe santuario yvagapeguápe 22 jasypa 1844-pe. Malaquías omombeʼu porãite Juan ha Miller rembiapo.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:1–6.
Péina, che amondóta che remimbouka hag̃ua che mensahéro, ha ha’e ombosako’íta tape che renondépe; ha Ñandejára, peẽ pehekáva, oúta pya’e Itupãópe, pe ñe’ẽme’ẽ maranduhára, peẽ pevy’áva hese: péina, ha’e oúta, he’i Ñandejára ipu’akapáva. Ha máva piko ikatúta ogueropu’aka iju’u ára? ha máva piko opytáta oĩ hag̃ua henondépe ojepysóramo? mba’érehepa ha’e ojogua peteĩ omopotĩva tata rehe, ha peteĩ lavandéro jabón rehe: Ha’e oguapýta peteĩ omopotĩva ha omongy’ỹva plátaicha; ha omopotĩta Leví ra’ykuérape, ha omongy’ỹta chupekuéra óro ha pláticha, ikatu hag̃uáicha ogueru Ñandejárape peteĩ ofrénda tekojoja reheve. Upéi Judá ha Jerusalén ofrénda oguerohorýta Ñandejárape, yma guaréicha, ha ary ymaveguaréicha. Ha che aju ne rendápe hag̃ua huísiope; ha cheta peteĩ testígo pya’e opu’ãva umi pajeapohárape, umi oporomoakãratĩvare, umi juramenta japu apohárape, umi ojopývape tembiapohárape hembiapokue hepyme’ẽme, viúda ha mitã tyre’ỹme, ha umi ombotapykuejávape pytaguárape hekojojágui, ha ndokyhyjéi chégui, he’i Ñandejára ipu’akapáva. Che niko ha’e Ñandejára, ndachemoambuéi; upévare peẽ, Jacob ra’ykuéra, napeñehundíri. Malaquías 3:1–6.
As the ‘watchman’ for his history, Miller’s work represented raising the foundations of the temple. His work in the beginning must illustrate a work that represents the finishing of the temple. That final work requires another watchman to give the trumpet a certain sound. Miller and the message of the first angel announced the opening of judgment, and the watchman who Miller typifies at the end of Adventism will announce the close of judgment.
Haʼéramo “ñangarekoha” ramo ihistóriape, Miller rembiapo ohechauka pe templo pyenda ñemopuʼã. Iñepyrũrãme hembiapo tekotevẽ ohechauka ambue tembiapo ohechaukáva pe templo ñemohuʼã. Upéva pahaitepegua rembiapo oikotevẽ ambue ñangarekoha, ombohasávo pe trompéta peteĩ tyapu hesakã porãva reheve. Miller ha pe marandu ángel peteĩhágui omomarandu vaʼekue huísio ñepyrũ, ha pe ñangarekoha Miller ohechaukáva Adventismo pahápe omomarandúta huísio ñemboty.
In Malachi the Lord promises to bring judgment “against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me.” Those that are being identified here are those who “fear not” “the Lord of hosts.” William Miller is the messenger of the first angel which calls for men to “fear God.” Rejecting the foundations is to reject the fear of God.
Malaquías-pe Ñandejára opromete oguerutaha juicio “umi paje apoha rehe, umi oporomoakãratĩ’ỹva rehe, umi juramento japu rehegua rehe, umi ombojopyva tembiapohárape hembiapo repykue rehe, viúda rehe, ha umi mitãỹvape túva’ỹva rehe, ha umi omboykéva pytaguápe hekojojágui, ha ndokyhyjéi chugui.” Umi ojehechaukáva ko’ápe ha’e umi “ndokyhyjéiva” “Ñandejára de los ejércitos”-gui. William Miller ha’e pe maranduhára ánhel peteĩha rehegua, ohenóiva kuimba’érape “okyhyje hag̃ua Tupãgui.” Oñemboykévo umi pyenda, oñemboyke hína Tupã kyhyje.
For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts. Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:1–6.
Péina, ápe ou mba'éichapa pe ára ou, hendýva tatakuaicha; ha opa umi oñemomba'eguasúva, heẽ, ha opa umi ojapóva mba'e vai, ha'éta kapi'ipe piru; ha upe ára oútava ohapypáta chupekuéra, he'i Ñandejára de los ejércitos, ndahejáimo'ãi hag̃ua chupekuéra ni hapo ni hakã. Péro peẽ pejerrespetáva che réra, peẽme guarã osẽta Tekoporã rehegua Kuarahy, ha ipype oĩta pohãno; ha peẽ pesẽta, ha pekakuaáta vaka ra'y kuarahy'ãgui osẽvaicha. Ha pepyrũta umi mba'e vaívape; péva rehe ha'ekuéra oikóta tanimbu peẽ pýva guýpe upe árape che ajapóramo ko mba'e, he'i Ñandejára de los ejércitos. Penemandu'a pe léi Moisés, che rembiguái, rehe, upe ha'e hag̃ua amandáva chupe Horeb-pe opa Israel-pe guarã, umi tembiapoukapy ha umi jehu hag̃ua. Péina, che amondóta peẽme Elías maranduhára guasu, Ñandejára ára guasu ha kyhyjeha mboyve: ha ha'e ombojevýta umi túva korasõ ta'yrakuérape, ha ta'yrakuéra korasõ itúvakuérape, ani hag̃ua aju ha ahundi yvy peteĩ ñe'ẽvai reheve. Malaquías 4:1–6.
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The beginning of the Bible (Genesis) and the end of the Bible (Revelation).
Pe Biblia ñepyrũha (Génesis) ha pe Biblia paha (Apocalipsis).
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The beginning of the Old Testament (Genesis) and the end of the Old Testament (Malachi).
Ñepyrũha Testaménto Tuja rehegua (Génesis) ha paha Testaménto Tuja rehegua (Malaquías).
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The beginning of the New Testament (Matthew) and the end of the New Testament (again Revelation).
Ñepyrũrã Testamento Pyahu rehegua (Mateo) ha Testamento Pyahu paha (jey Apocalipsis).
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The beginning of John’s testimony (the gospel of John) and the end of John’s testimony (again Revelation).
Pe ñepyrũ Juan remimombeʼúpe (Juan evangelio) ha Juan remimombeʼu paha (jey Apocalipsis).
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The beginning of Malachi and the end of Malachi.
Malaquías ñepyrũ ha Malaquías paha.
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The beginning of Matthew’s gospel and the end of Matthew’s gospel.
Mateo evangelio ñepyrũha ha Mateo evangelio paha.
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The beginning of John’s gospel and the end of John’s gospel.
Oñepyrũha Juan evangelio rehegua ha paha Juan evangelio rehegua.
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The beginning of the four gospels and the end of the four gospels.
Umi irundy marandu porã ñepyrũ ha umi irundy marandu porã paha.
When we remove the prophetic beginnings or endings that are referenced more than once, it equals eight prophetic lines that are to be brought together and placed upon the first three verses of Revelation. What about the end of Genesis?
Ñamoguetérõ jahéi umi ñepyrũ térã paha profético oñeñeʼẽva hese peteĩ jey ári, opyta mbohapyapy porundy línea profética oñembojoajúva ha oñemoĩva’erã Apocalipsis mbohapy jehaipyre peteĩha ári. Mbaʼépa Génesis paha rehe?
Genesis chapter fifty ends with the death of Joseph.
Génesis kapítulo cincuenta opá José mano reheve.
So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt. Genesis 50:26.
Upéicha José omano, oguerekóvo cien ha diez ary; ha hikuái oñe’ẽporã hetereíre, ha oñemoĩ peteĩ arca-pe Egiptope. Génesis 50:26.
Chapter forty-eight identifies the death of Jacob. The death of Jacob being first in chapter forty-eight leading to the death of Joseph in chapter fifty’s closing verses place the signature of the Alpha and Omega upon the last three chapters of Genesis as the ending of the book of Genesis.
Pe kapítulo mokõipa poapy ohechauka Jacob omanohague. Jacob manoha oĩ raẽ pe kapítulo mokõipa poapýpe ha ogueraha José manoha pe kapítulo po pypukukue paha ayvúpe omoĩ Alpha ha Omega réra gua’u umi mbohapy kapítulo paháre Génesis-pe, ha upéicha ohechauka ko Génesis aranduka paha.
Those two deaths are used as symbols of the beginning and ending of Israel’s captivity in Egypt. In the beginning, Jacob’s body is taken back to be buried with his fathers, and when Moses comes out of Egypt, he brings Joseph’s body to be buried in the burial place of his fathers.
Umi mokõi mano ojeporu techaukaha ramo Israel rembiguái ñepyrũ ha paha Egíptope. Ñepyrũrã, Jacob rete ojegueraha jevy oñeñotỹ hag̃ua itúva kuéra ndive, ha Moisés osẽvo Egíptogui, ogueru José rete oñeñotỹ hag̃ua umi itúva kuéra ñeñotỹhárõme.
And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you. Exodus 13:19.
Ha Moisés ogueraha José kangue hendive; José niko oñe’ẽ mbarete vaʼekue Israel raʼykuérape, heʼívo: Tupã katuete pende visita vaʼerã; ha peẽ peraháta che kangue koʼágui pene ndive. Éxodo 13:19.
The ending of Genesis is the last three chapters. In chapter forty-eight Jacob (Israel) pronounces blessings upon his twelve sons that are directly identified as prophecies of what happens to those twelve tribes in the “last days” of the investigative judgment.
Ñepyrũrã Génesis rehegua ha’e mbohapy kapítulo paha. Kapítulo 48-pe Jacob (Israel) omoĩ jehovasa hemimbo’e kuimba’e 12 ári, ha umíva ojehechauka hag̃ua directamente profecía ramo upe oikótava umi 12 trívu rehe “ára pahápe” pe huísio investigativo aja.
And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. Genesis 49:1, 2.
Ha Jacob ohenói itaʼýrape ha he'i: Peñembyaty, ha amombeʼúta peẽme mbaʼépa oikótava pende rehe umi ára pahápe. Peñembyaty, ha pehendu, peẽ Jacob raʼykuéra; ha pehendu Israel pende rupe. Génesis 49:1, 2.
In the “last days” of the investigative judgment the Lord promises to gather his twelve sons, who are represented as the one hundred and forty-four thousand in the book of Revelation. These are they who John represents in the book of Revelation. They are gathered by a call from Jacob, a call from their beginning history that they are told to “hear,” and “hearken” unto. In the last days, those typified by Jacob’s sons “hear” a message and “hearken” or as John says “keep” those things that are written therein. It’s a call from the father to the children, it is the Elijah message. Those called are called the “son[‘s] of Jacob,” and are also to “hearken unto Israel” their father.
Umi “ára pahápe” pe huísio investigativo pahápe Ñandejára opromete ombyaty hag̃ua itýra doce, ojehechaukáva umi cien cuarenta y cuatro mil ramo Apocalipsis kuatiañe’ẽme. Ko’ãva hína umi Juan ohechaukáva Apocalipsis kuatiañe’ẽme. Oñembyaty hikuái peteĩ ñehenói rupive Jacob-gui, peteĩ ñehenói iñepyrũmby rembiasakue guive oñehenóiva chupekuéra “ohendu” ha “ohendukuaa hag̃ua” upéva. Umi ára pahápe, umi Jacob ra’ykuéra rehe ojehechaukaramóva “ohendu” peteĩ marandu ha “ohendukuaa”, térã Juan he’iháicha, “oguereko” umi mba’e ojehaíva ipype. Kóva hína peteĩ ñehenói túvagui ta’ýrakuérape guarã; kóva hína pe marandu Elías rehegua. Umi oñehenóiva oñembohéra “Jacob ra’ykuéra”, ha avei tekotevẽ “ohendukuaa Israel-pe” itúva ramo.
Esau and Jacob in Malachi represent the wise and foolish virgins. The call is from their father Jacob and their father Israel, identifying that when the last call is made everyone is a Laodicean Adventist and the choice is placed into their own hands whether to be a son of Jacob the deceiver or Israel the overcomer. What allows them to make a choice is the creative power within the message. If the message is read, heard and kept, then through the identical creative power that brought all things into existence they will be changed unto a son of Israel. To refuse to hear, is to retain the experience of Jacob, the deceiver.
Esaú ha Jacob, Malaquíaspe, ohechauka umi vírgen iñarandúva ha umi vyroreiha. Pe ñehenói ou iTúva Jacob-gui ha iTúva Israel-gui, oikuaauka hag̃ua pe ñehenói paha ojapóramo maymáva ha’eha peteĩ adventista Laodiceagua, ha pe poravo oñemoĩha ijehegui hag̃ua oiko peteĩ ta’ýra Jacob pe mbotavývagui térã Israel pe ipu’akávagui. Pe omoneĩva chupekuéra ojapo hag̃ua peteĩ poravo ha’e pe pu’aka omoheñóiva oĩva pe marandúpe. Pe marandu oñemoñe’ẽ, oñehendu ha oñeñongatúramo, upéicharõ pe pu’aka omoheñóiva peteĩchaguápe, pe oguerúva opa mba’e oikove hag̃ua, ha’ekuéra oñemoambue Israel ra’y hag̃ua. Omboykéramo ohendu, upéva he’ise oñemanteneha Jacob rembiasakue, pe mbotavýva.
The gathering call by Jacob, which is also the gathering call of the message that is unsealed in Revelation is an important symbol to understand. The “seven times” of Leviticus twenty-six teaches that there is no gathering, unless there is previously a scattering. The one hundred and forty-four thousand are those who were scattered in advance of the calling. This truth is repeatedly identified in the Bible.
Pe pehẽ ombyaty hag̃ua Jacob ome’ẽva, ha’éva avei pe pehẽ ombyaty hag̃uáva pe marandu ojeipe’áva Apocalipsis-pe, ha’e peteĩ símbolo iñimportánteva oñentende hag̃ua. Pe “mokõi jevy rire siete” Levítico mokõipa poteĩme ombo’e ndaipóriha ñembyaty, ndaipóriramo raẽ peteĩ ñemosarambi. Umi cien cuarenta y cuatro mil ha’e umi oñemosarambíva’ekue voi pe ojehenói mboyve. Ko añetegua oñemombe’u jey jey hag̃ua Biblia-pe.
Hear the word of the Lord, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock. Jeremiah 31:10.
Pehendu Ñandejára ñe'ẽ, peẽ tetãnguéra, ha pemomarandu hag̃ua ypa'ũnguéra mombyrýpe, ha peje: Pe omosarambíva Israel-pe, upéva voi ombyaty jeýta chupe ha oñangarekóta hese, peteĩ pastor oñangarekoháicha ijaty rehe. Jeremías 31:10.
The covenant that is renewed with the one hundred and forty-four thousand includes the promise that God will write his law upon our hearts. But those who have this creative act performed for them by the Lord have been previously scattered.
Pe ñe’ẽme’ẽ oñembopyahúva umi cien cuarenta y cuatro mil ndive oguereko pe promésa Tupã ohaitaitaha iLéi ñande korasõ ári. Péro umi orekóva ko tembiapo apoha ojapóva hesekuéra Ñandejára, ymave voi oñemosarambíma kuri.
Again the word of the Lord came unto me, saying, Son of man, thy brethren, even thy brethren, the men of thy kindred, and all the house of Israel wholly, are they unto whom the inhabitants of Jerusalem have said, Get you far from the Lord: unto us is this land given in possession. Therefore say, Thus saith the Lord God; Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come. Therefore say, Thus saith the Lord God; I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel. And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence. And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh. Ezekiel 11:14–19.
Ha upe rire Ñandejára ñe’ẽ ou jevy chéve, he’ívo: Yvypóra ra’y, nde joyke’ykuéra, nde joyke’ykuéra tee, nde re’ýi kuimba’ekuéra, ha opa Israel rógaite, ha’e hína umi rehe Jerusalén peguakuéra he’i vaekue: “Pejeho mombyry Ñandejáragui; oréve niko ko yvy oñeme’ẽ vaekue roguerekóramo guarã.” Upévare ere: Péicha he’i Ñandejára Jára; Jepe amoñemombyry chupekuéra tetã ambuegua apytépe, ha jepe amosarambi chupekuéra umi tetãnguéra rupi, upéicharõ jepe che ha’éta chupekuéra peteĩ tupaóicha michĩva umi tetãme oikévo hikuái. Upévare ere: Péicha he’i Ñandejára Jára; Che voi pembyatyta umi tetãnguéra apytégui, ha pemono’õta umi tetãgui peẽ peñemosarambi hague, ha ame’ẽta peẽme Israel yvy. Ha oguahẽta upépe, ha oipe’áta upégui opa mba’e jeguaru ha opa mba’e ñaña vai. Ha ame’ẽta chupekuéra peteĩ py’a, ha amoĩta pende pype peteĩ pytu pyahu; ha aipe’áta ijete guive pe py’a itáva, ha ame’ẽta chupekuéra peteĩ py’a so’o rehegua. Ezequiel 11:14–19.
More is to be said about the gathering of the one hundred and forty-four thousand in relation to the “scattering,” but we first need to bring together the consideration of the signature of Alpha and Omega in these nine references we are considering.
Oĩve hag̃ua heta mba’eve gueteri pe aty oñembyatývagui umi cien cuarenta y cuatro mil rehe, pe “ñemosarambipa” ndive iñemoirũháicha; hákatu tenonderã tekotevẽ ñamboaty peteĩhendápe pe ñehesa’ỹijo rehegua pe firma Alpha ha Omega rehegua ko’ã nueve referencia jahesape’a hag̃ua hína.
Two classes are represented in the last three chapters of Genesis. A class of rebels and a class of the wise. Both classes hear a voice that says this is the way walk ye in it, but one class refused to hearken to the trumpet and walk in the old paths. The class of rebels in Genesis forty-eight through fifty are represented by the thirteenth tribe.
Mokõi atýpe ojehechauka Génesis pe mbohapy kapítulo pahápe. Peteĩ atýpe oĩ umi pu’akareíva, ha ambuépe umi arandu. Mokõivéva atýpe ohendu peteĩ ñe’ẽ he’íva: kóva hína tape, peguata pype; hákatu peteĩ atýpe ndojapysakái pe turúpu ñehenóire ha ndoguatái umi tape yma guarépe. Pe aty pu’akareíva Génesis 48 guive 50 peve ojehechauka pe tribu pakõiha mbytépe.
At the beginning of ancient Israel there were thirteen tribes and at the beginning of modern Israel there were thirteen disciples. The one disciple that is distinguished from the other twelve disciples, (as was Ephraim distinguished from the other tribes) are both symbols of rebellion. Sister White directly calls Judas a foolish virgin.
Yma Israél ymaguaré ñepyrũme oĩ vaʼekue paapy ñemoñareha, ha Israél koʼág̃aguápe ñepyrũme oĩ paapy temimboʼe. Pe peteĩ temimboʼe ojehechauka hag̃ua ambue doce temimboʼégui, (Efraín ojehechauka haguéicha ambue ñemoñarehágui) mokõivéva hína opuʼã hag̃ua techaukaha. Hermana White ombohéra hag̃ua Judas-pe peteĩ virgen tavy.
“There have been and always will be tares among the wheat, the foolish virgins with the wise, those who have no oil in their vessels with their lamps. There was a covetous Judas in the church Christ formed on earth, and there will be Judases in the church in every stage of her history.” Signs of the Times, October 23, 1879.
“Oĩ va'ekue ha akóinte oĩta joavy'u trígo apytépe, kuñataĩ vírhen tavy umi arandu ndive, umi ndorekóiva aséite hóga'ípe hendivekuéra ilámpa. Oĩ va'ekue peteĩ Judas avariento pe tupão Cristo omopyendáva'ekuépe ko yvy ári, ha oĩta Judas-kuéra pe tupãópe opaite etapa imandu'a hag̃uáicha hembiasakue ryepýpe.” Signs of the Times, 23 de octubre, 1879.
Judas Iscariot was a foolish virgin; he was a tare and if a foolish virgin, then also a Laodicean.
Judas Iscariote vaekue peteĩ virgen itavýva; haʼe vaekue peteĩ ñana vai, ha oĩramo virgen itavýva ramo, upéicharõ avei peteĩ Laodiceagua.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Pe estado de la Iglesia ojehechaukáva umi virgen ka’iguýpe, oñeñe’ẽ avei hese estado Laodicense ramo.” Review and Herald, 19 de agosto de 1890.
Joseph’s two sons both received a blessing from Jacob in chapter forty-eight of Genesis, and from that point on they are referred to as “half tribes.” Half tribes or not, they were still tribes. Judas Iscariot was replaced by Matthias in order to fill in the twelfth place formerly held by Judas Iscariot. Judas was a disciple, and in this sense—there were thirteen disciples at the end of ancient Israel, just as there were thirteen tribes at the beginning.
José mokõi ta'ýra mokõivéva ohupyty peteĩ jehovasa Jacob-gui Génesis aranduka capítulo cuarenta y ocho-pe, ha upe guive oñehenói chupekuéra “tribu mbyte”. Térãpa ha'e hikuái tribu mbyte, upéicharõ jepe opyta gueteri hikuái triburamo. Judas Iscariote oñemyengovia Matías rehe ikatu hag̃uáicha omyenyhẽ pe tenda papaha doceha yma oguerekova'ekue Judas Iscariote. Judas ha'ekuri peteĩ temimbo'e, ha ko sentido-pe—oĩkuri trece temimbo'e Israel yma guarépe opaha peve, peteĩchaite oĩhaguéicha trece tribu iñepyrũmbyrãme.
Joseph’s son Ephraim (the thirteenth tribe) became the symbol of the rebellion when the northern ten tribes rallied in support of Jeroboam and divided the kingdom into ten northern tribes and two southern tribes. Why do I identify Ephraim the son of Joseph as the symbol of rebellion instead of his brother Manasseh? The rebellion associated with Ephraim begins in chapter forty-eight, before Jacob blesses his twelve sons. In chapter forty-eight Jacob first blesses Joseph’s two sons. Because Manasseh was the first-born Joseph expects that the first blessing of his sons should go upon Manasseh, and Joseph rebels against Jacob choosing Ephraim.
José ra’y Efraín (pe tribu pahaapy) oiko va’ekue símbolo pe ñemboyke rehegua ramo, umi diez tribu yvatepegua oñembyatýramo guare Jeroboam ndive ha omboja’óvo pe reino diez tribu yvatepegua ha mokõi tribu yvy gotyopegua ramo. Mba’érepa ahechauka Efraín, José ra’y, pe ñemboyke símbolo ramo ha ndaha’éi iñermáno Manasés? Pe ñemboyke Efraín rehegua oñepyrũ capítulo cuarenta y ocho-pe, Jacob ovendesi mboyve ita’ýra kuéra doce-pe. Capítulo cuarenta y ocho-pe Jacob tenonderã ovendesi José ra’y mokõime. Manasés hína rupi pe ta’ýra ypykue, José oha’arõ pe ñevendisión peteĩha ita’ýra kuéra rehegua oho va’erã Manasés ári, ha José opu’ã Jacob rehe oiporavóramo Efraín.
The beginning of Ephraim as a representative of God’s elect possesses a testimony of rebellion, and the end of Ephraim is Leviticus twenty-six’s scattering of “seven times” from 723 BC through to 1798. In 723 BC the northern ten tribes, the kingdom of Ephraim, (also known as Israel) received a deadly wound as a kingdom of Bible prophecy. That deadly wound began a time prophecy that concluded with the papal power and its kingdom receiving a deadly wound in 1798. The deadly wound of the papal power in 1798 typifies the final fall of Babylon when the king of the north will “come to his end with none to help” in Daniel eleven verse forty-five. The rebellion and fall of Babylon in the last days was typified by the rebellion and fall of the papal power in 1798, which in turn was typified by the rebellion and fall of the kingdom of Ephraim (Israel) in 723 BC, which was typified by Joseph’s rebellion to his father’s prophetic inspiration as identified in the end of Genesis.
Efraín ñepyrũ, Tupã rembiporavo kuéra rerohoryháicha, oguereko peteĩ testimónio pu’aka rehegua; ha Efraín paha hína Levítico mokõi pa’ẽ poteĩme ojehechaukáva isarambiha “siete veces” ary 723 a.C. guive 1798 peve. Ary 723 a.C.-pe umi diez tribu yvategua, Efraín rréino, (ojekuaáva avei Israel ramo) ohupyty peteĩ herida mortal peteĩ rréino ramo profecía bíblica-pe. Upe herida mortal omoñepyrũ peteĩ profecía aravo rehegua opa va’ekue poder papal ha irréino ohupyty jeyvo peteĩ herida mortal ary 1798-pe. Poder papal herida mortal ary 1798-pe ohechauka typo ramo Babilonia ho’a pahaite, mburuvicha yvate guigua “og̃uahẽtaha ipahápe ha ndaiporimo’ãi avave oipytyvõva ichupe” Daniel capítulo once, versículo cuarenta y cinco-pe he’iháicha. Babilonia pu’aka rehegua ha ho’a rehegua ára pahápe ojehechauka typo ramo poder papal pu’aka rehegua ha ho’a rehegua ary 1798-pe; upéva katu ojehechauka typo ramo Efraín rréino (Israel) pu’aka rehegua ha ho’a rehegua ary 723 a.C.-pe; ha upéva katu ojehechauka typo ramo José pu’aka itúva rehe, inspiración profética rehegua, Génesis paha ohechaukaháicha.
The rebellion that Ephraim is a symbol of started with his father’s rebellion (Joseph) against his father (Jacob). It ultimately leads to the rebellion of the ten northern tribes, which leads to the “scattering represented” as “seven times” in Leviticus twenty-six. The period of the time the northern kingdom was scattered is divided into two periods. One ending in the year 538, the next period ending in 1798, and all pointing to the message that is unsealed just before probation closes in the book of Revelation. That message identifies the final fall of Babylon. At each waymark of Ephraim’s prophetic history rebellion is marked. Just as is the rebellion of the thirteenth disciple, Judas Iscariot. This is two of the witnesses that identify the number thirteen as a symbol of rebellion. But none of these sacred truths can be recognized if a person isn’t standing on the foundations of Adventism that were built upon the first truth Miller discovered and the first truth discarded by Adventism.
Pe rebelión Efraín rehechauka hag̃ua oñepyrũkuri itúva José rebelión rehe hógape itúva Jacob ndive. Ipahápe ogueru umi diez trívu yvategua rebeliónpe, ha upéva ogueraha pe “ñemosarambi ojehechaukapyréva” ramo “siete veces” Levítico veintiséis-pe. Pe ára pukukue pe rréino yvategua oñemosarambi hague oñemboja’o mokõi periodo-pe. Peteĩ opa ary 538-pe; ambue periodo katu opa 1798-pe; ha opa mba’e ohechauka pe marandu ojeipe’áva sello-gui mbovymi oĩ mboyve pe gracia rembe’y oñemboty hag̃ua Apocalipsis kuatiápe. Upe marandu ohechauka Babilonia ho’a pahaiteha. Káda waymark-pe Efraín rembiasakue profético-pe oñemarkaha pe rebelión. Péicha avei ojemarka pe discípulo pahapyha, Judas Iscariote rebelión. Ko’ãva mokõi testígo ohechakuaauka hag̃ua pe papapy trece ha’eha peteĩ símbolo rebelión rehegua. Péro ni peteĩva ko’ã añetegua marangatu rehegua ndaikatúi ojehechakuaa peteĩ tapicha noñembo’ýiramo umi Adventismo pyenda ári, umíva oñemopu’ãkuri pe añetegua peteĩha Miller ojuhu va’ekue ári ha pe añetegua peteĩha Adventismo omboyke va’ekue ári.
The ending of Genesis agrees with all the other lines that we have been considering. In summation:
Génesis paha oho hag̃ua oñemoĩ porã opaite ambue línea ñane mandu’áva rehe. Ñemohu’ãrãicha:
In the beginning the heavenly trio of the Father, Son and Holy Spirit witnessed the creation of the heavens and earth that was accomplished by the Son, who is also the Word. The Word became the channel of communication from the Father, to mankind, and the Word is the only avenue for mankind to communicate with the Father. The Father’s message was given by the Son to the angel Gabriel, who replaced Lucifer (the light bearer) after Lucifer’s rebellion in heaven. Gabriel receives the light, or message and delivers it to a prophet, who is the holy created being assigned with passing the message from the Father to the fallen created family. The message given to the prophet is written out and then conveyed to mankind. At every step in the communication process the message is holy, and for this reason the prophets, who are fallen human beings are to be holy. At the point that the holy message is transferred into the hands of fallen humanity, humanity has the potential of handling a holy message with unsanctified hands. Thus, the light of the holy message produces both light and darkness. When the message is received by those in the family of fallen man it contains the identical creative power that created all things, which is the power that justifies that being. The beginning of the communication process illustrates the end of the communication process. Therefore, if the message is heard, read and kept, the message recreates fallen mankind into the image of the Son.
Ñepyrũmbype pe mbohapy yvagagua, Túva, Ta’ýra ha Espíritu Santo, ohecha yvága ha yvy jejapo ojejapóva’ekue Ta’ýra rupive, ha’éva avei pe Ñe’ẽ. Pe Ñe’ẽ oiko Túvagui ñe’ẽmondohára ramo yvyporakuérape g̃uarã, ha pe Ñe’ẽ añoite hína pe tape yvyporakuéra ikatúva oñe’ẽ hag̃ua Túvandi. Túva marandu ome’ẽ va’ekue Ta’ýra rupive ánhel Gabríelpe, omoĩva’ekue Lucifer rendaguépe (pe ohesapéva) Lucifer opu’ã rire yvágape. Gabríel ohupyty pe tesape térã marandu ha ogueraha peteĩ maranduhárape, ha’éva pe tekove marangatu ojejapóva oñemoĩva’erã hag̃ua ombohasa pe marandu Túvagui pe ogaygua ojejapo va’ekue ho’ávape. Pe marandu oñeme’ẽva maranduhárape ojehai hag̃ua ha upéi oñembohasa yvyporakuérape. Opaite tembiapo pe ñembohasarãme, pe marandu marangatu, ha upévare umi maranduhára, ha’éva yvypóra ho’a va’ekue, tekotevẽ avei imarangatu. Upe jave pe marandu marangatu oñembohasa vove yvyporakuéra ho’a va’ekue pópe, yvyporakuéra ikatu ojapo pe marandu marangatu rehe ipo ñemomarangatu’ỹvape. Upéicha rupi, pe tesape pe marandu marangatúgui osẽva ogueru mokõivéva, tesape ha pytũ. Pe marandu og̃uahẽ jave umi oĩvape pe ogaygua yvypóra ho’a va’ekuépe, oguereko upe pokatu apopyrã peteĩchaiteva’ekue ojapo va’ekue opa mba’e, ha’éva pe pokatu omboheko hag̃ua pe tekove. Pe ñepyrũ pe ñembohasa rape rehegua ohechauka ipaha pe ñembohasa rape rehegua. Upévare, pe marandu oñehendu, oñemoñe’ẽ ha oñeñongatu ramo, pe marandu omoheñói jey yvyporakuéra ho’a va’ekuépe Ta’ýra ra’ãngápe.
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.
Ojehovasáva pe omoñe'ẽva, ha umi ohendúva ko profesía ñe'ẽ, ha oñongatúva umi mba'e ipype ojehaíva; hi'aguĩgui ára. Apocalipsis 1:3.
John illustrates fallen mankind in the “last days” of the investigative judgment who hear a voice behind them and turn around to receive the message that leads to the past. Those that receive and make the message not a part of their life, but exclusively their life, are there and then justified. To be justified is to be made holy. When those who read and hear the message sent from the Father, accept the message and are made holy, it is through the creative power within the message. The creative power accomplishes the work of justifying men, when men believe as did Abraham. The message instructs them to turn and listen to the voice behind, which leads to the old paths, which are the foundational truths. The message guides them into all truth and as they walk the old paths, they are walking on the path of the justified.
Juan ohechauka yvypóra hoʼapỹva “ára pahápe” pe juicio investigador aja, ohendúva peteĩ ñeʼẽ hapykuéri ha ojere hag̃ua oguerohory hag̃ua pe marandu ogueraháva ohasavaʼekuépe. Umi oguerohorýva ha ojapóva pe marandu ndahaʼéi hekove peteĩ vore añónte, ha katu hekove pukukue hag̃uáicha, upépe ha upe jave ojejapovaʼekue hag̃ua hekojojáva. Ojeiko hag̃ua hekojojáva haʼe hína oñemongaraívo. Umi omoñeʼẽva ha ohendúva pe marandu ouvaʼekue Túvagui, omoneĩvo pe marandu ha oñemongaraívo, upéva oiko pe puʼaka apohare oĩva pe marandúpe rupive. Pe puʼaka apohare omohuʼã tembiapo ojapóvo yvypórape hekojojáva, yvypóra ogueroviáramo Abraham ojapohaguéicha. Pe marandu omboʼe chupekuéra ojere hag̃ua ha ohendu hag̃ua pe ñeʼẽ hapykuéri, ogueraháva tape yma guarépe, haʼéva añetegua ypykue. Pe marandu ogueraha chupekuéra opaite añeteguápe, ha oguatávo hikuái umi tape yma guarépe, oguata hína hikuái umi hekojojáva rapére.
But the path of the just is as the shining light, that shineth more and more unto the perfect day. The way of the wicked is as darkness: they know not at what they stumble. My son, attend to my words; incline thine ear unto my sayings. Let them not depart from thine eyes; keep them in the midst of thine heart. For they are life unto those that find them, and health to all their flesh. Keep thy heart with all diligence; for out of it are the issues of life. Put away from thee a froward mouth, and perverse lips put far from thee. Let thine eyes look right on, and let thine eyelids look straight before thee. Ponder the path of thy feet, and let all thy ways be established. Turn not to the right hand nor to the left: remove thy foot from evil. Proverbs 4:18–27.
Ha pe tape hekojojáva rape hína pe tesape omimbipávaicha, overa hag̃ua hetave ha hetave pe ára perfékto peve. Umi iñañáva rape katu pytũmbyicha: ndoikuaái mba’épepa opysyrõ hikuái. Che ra’y, eñatendéke che ñe’ẽre; emboja nde apysa che he’ívare. Ani hag̃ua ojeipe’a nde resa renondégui; eñongatu umíva nde py’a mbytépe. Umíva niko tekove umi ojuhúvape guarã, ha pohã opa iteópe guarã. Eñangareko nde py’áre opa kyre’ỹ reheve; chugui niko osẽ tekove ysyrykuéra. Eipe’a ndehegui juru karẽ, ha tembe heko vaíva emomombyry ndehegui. Nde resa tomaña hag̃uáicha tenonde gotyo, ha nde párpado tohecha porãite nde renondépe. Ehesa’ỹijo nde py guata rape, ha taimbarete opa nde rape. Ani rejeréke akatúa térã asu gotyo: emomombyry nde py ivaívagui. Proverbios 4:18–27.
Those justified by the message conveyed walk on the path that represents an ever-increasing light, but that very light makes the path of the wicked correspondingly darker. Light separates from darkness. The creative power that commanded for there to be light in the beginning produces the same effect upon mankind at the end as light did in the beginning. The class that refuses to hear the voice behind, and therefore choose to walk the darkened path “stumble” at his Word, for they stumble on the foundation stone, the old tried stone. The voice is Alpha and Omega, and when the justified hear those words and incline their hearts unto those words they keep those words in the midst of their hearts, for the Alpha and Omega turns their hearts to the fathers, (the past) and the hearts of the fathers point to the end.
Umi ojehekombo'éva pe marandu oguata tape ohechaukáva peteĩ tesape hetave hag̃ua meme; ha upe tesape voi ojapo hag̃ua pe tape hembiapo vaíva rehegua iñypytũvévo oñondive. Pe tesape oñemboja'o pe pytũmbygui. Pe pu'aka apo rehegua omandáva toiko tesape iñepyrũme, omoheñói peteĩchagua efecto yvypórape ipahápe, pe tesape ojapo haguéicha iñepyrũme. Pe aty ombotovéva ohendu hag̃ua pe ñe'ẽ oúva hapykuéri, ha upévare oiporavóva oguata hag̃ua pe tape iñypytũmbymava “opyta hag̃ua” Iñe'ẽ rehe, peteĩ itá pyendaha rehe niko opyta, pe ita yma guive oñeha'ãporãmava. Pe ñe'ẽ ha'e Alfa ha Omega, ha umi ojehekombo'éva ohendúvo umi ñe'ẽ ha omboja'óvo ikorasõ umi ñe'ẽ rehe, oñongatu umi ñe'ẽ ikorasõ mbytépe; Alfa ha Omega niko ombojere ikorasõkuéra túvakuéra gotyo, (pe yma guarã), ha túvakuéra korasõkuéra ohechauka pe paha gotyo.
The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:7–9.
Tapicha reko tekojoja rape katuete; nde, hekojojaetéva, repesa hekojojáva rape. Upéicha avei, nde jehuikuaa rape rupi, ore Ruvicha, roha’arõ ne rehe; ore ánga rembota hína nde réra ha ne mandu’a rehe. Che ánga reheve rohayhueterei nde rehe pyharekue; che espíritu che ryepýpe reheve aikóta romboreka ko’êmbávo: nde jehuikuaa oĩ jave yvy ape ári, yvypóra oikóva ko yvy ape ári oikuaáta tekojoja. Isaías 26:7–9.
God weighs, or He judges, those who walk the path of the just, and He does so in the “last days” when His judgments are in the land. The just are those who have waited for the Lord in fulfillment of the tarrying time in the parable of the ten virgins. The desire of those walking the path of increasing knowledge, is for a greater and greater understanding of God’s name, His character. Those who have waited for their Lord, are those that proclaim the final warning message, for they are those who proclaim the Midnight Cry, which is of course the first internal message of Revelation eighteen that is followed by the second, external message.
Ñandejára opesa, térã ohuicha umi oguatáva hekojojáva rape rupi, ha upéva ojapo “ára pahápe” opa ára ipoguýpe oĩ jave umi huísio. Umi hekojojáva hína umi ohaʼarõ vaʼekue Ñandejárape, oñekumpli hag̃ua pe ára oñembotapykue ojeʼéva umi diez virgen kuatiañeʼẽme. Umi oguatáva pe rape ojeikuaa hag̃ua hetave ha hetavévo rekávo, hiʼupytyrã hína oikuaa hag̃ua ipypukuvévo Ñandejára réra, héra, heko. Umi ohaʼarõ vaʼekue iJárape hína umi opredikáva pe marandu paha ñemomanduʼa rehegua, pórke haʼe kuéra hína umi opredikáva pe Pyhare Mbyte Sapukái, ha upéva, añetehápe, hína pe peteĩha marandu hyepypegua Apocalipsis dieciocho-pe, upéi oúva pe mokõiha marandu okapegua.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Revelation 18:1–4.
Ha upe rire ahecha ambue ánhel oguejyha yvágagui, oguerekóva tuicha pokatu; ha yvy oñemyesakã imimbipa reheve. Ha osapukái mbarete peteĩ ñe’ẽ hatãme, he’ívo: Babilonia guasu ho’a, ho’a, ha oiko aña-kuéra renda ramo, ha opa espíritu ky’a renda, ha opa guyra ky’a ha jeguaru kua ramo. Opa tetãnguéra niko hoy’u iména reko vai pochy rysýigui, ha yvy ruvicha kuéra oporomonda hendive, ha yvy pegua ñemuhára kuéra oñembopirapire heta imba’eporã rehetégui. Ha ahendu ambue ñe’ẽ yvágagui, he’íva: Pesẽ chugui, che retãyguakuéra, ani hag̃uáicha peikévo hembiapo vaípe, ha ani hag̃uáicha pehupyty iplagakuéra. Apocalipsis 18:1–4.
When the angel of Revelation eighteen descended on September 11, 2001, the Seventh-day Adventist church refused its final call to return to the old paths. It then ceased to be the horn of true Protestantism in the United States. At that point a testing process began for those who chose to take the message of that strong voice and eat it, as typified by John when the angel of Revelation ten descended at the beginning of Adventism on August 11, 1840. The spiritual nation that had taken the mantle of true Protestantism when the first angel’s message was rejected, then followed in the footsteps of apostate Protestantism at the beginning of Adventism.
Pe ánhel Apocalipsis 18-gua oguejy vaʼekue 11 jasyporundy ary 2001-pe, pe tupao Adventista Ára Poteĩha omboyke pe henói paha ou hag̃ua jey tape yma guarépe. Upérõ guive ndoikovéima peteĩ hatĩicha pe protestantismo añeteguáva rehegua Estados Unidos-pe. Upe jave oñepyrũ peteĩ proceso de prueba umi oiporavo vaʼekuépe g̃uarã ogueraha hag̃ua pe marandu ayvu mbaretépe oúva ha hoʼu hag̃ua, Juan ohechauka haguéicha, pe ánhel Apocalipsis 10-gua oguejy ramo guare adventismo ñepyrũmbýpe 11 jasypoapy ary 1840-pe. Pe tetã espiritual oikévaʼekue pe ao joja protestantismo añeteguávape, pe marandu peteĩha pe ánhel rehegua oñemboyke rire, upéi osegi pe protestantismo apóstata pypore adventismo ñepyrũmbýpe.
The true Protestant horn was then given to those who accepted the message in the little book that was in the angel’s hand in Revelation ten. The testing process at the beginning of Adventism from 1840 through 1844 represents a testing process at the end of Adventism from September 11, 2001 until the Sunday law in the United States. Within the first history of 1840 to 1844, and the testing process that began on September 11, 2001, marks a dispensational transition from the former body of believers who held the mantle of Protestantism, unto a new body of believers who take the mantle of true Protestantism.
Upérõ peve protestánte añetéva upérõ oñeme’ẽ umi ojapyhývape pe marandu oĩva pe lívro michĩme, pe ánhel popegua, Apocalipsis diez-pe. Pe prueba rape oñepyrũva Adventismo ñepyrũrãme ary 1840 guive 1844 peve ohechauka peteĩ prueba rape Adventismo pahápe, septiembre 11, 2001 guive pe léi domingo Estados Unidos-pe peve. Umi tenondegua rembiasápe, 1840 guive 1844 peve, ha pe prueba rape oñepyrũva septiembre 11, 2001-pe, omarka peteĩ transición dispensacional pe aty yma guare ijeroviáva, oguerekóva’ekue Protestantismo ao puku, guive peteĩ pyahu aty ijeroviáva ojapyhýva pe ao puku Protestantismo añetéva rehe.
More important to our consideration of the path of the justified is that within that history there is a disappointment that marks the beginning of the tarrying time. The faithful wait for their Lord in that time, which ends with the unsealing of the message of the Midnight Cry. That testing process at the beginning of Adventism ended when the message of the Midnight Cry concluded on October 22, 1844. The testing process at the end concludes for those represented by John at the Sunday law in the United States. The message of the Midnight Cry at the end, will conclude just as at the beginning, and in the beginning of Adventism the message of the Midnight Cry was unsealed in advance of the close of the testing process. The message of the Midnight Cry at the beginning is now being unsealed at the end.
Ñane remiandu hag̃ua umi ijehechaukapýva rape rehe, ivaivéva hag̃ua ñane consideración-pe ha’e upe tembiasakue ryepýpe oĩha peteĩ ñembyasy guasu omarkáva pe ára ñembotavy’ỹha ñepyrũ. Umi jeroviapyrekóva oha’arõ hikuái Ijára upe ára jave, ha upéva opa pe marandu Pyhare Mbytegua Sapy’a Hatãva rehegua oñemboja’óvo. Upe prueba rembiapo Adventismo ñepyrũme opa kuri pe marandu Pyhare Mbytegua Sapy’a Hatãva rehegua oñemohu’ãrõ guare 22 jasypa 1844-pe. Pe prueba rembiapo ipahápe oñemohu’ã umi Juan ohechaukáva rehe hag̃ua pe arapokõindy léi Estados Unidos-pe. Pe marandu Pyhare Mbytegua Sapy’a Hatãva rehegua ipahápe oñemohu’ãta avei, yma guaréicha ñepyrũme, ha Adventismo ñepyrũme pe marandu Pyhare Mbytegua Sapy’a Hatãva rehegua oñemboja’o va’ekue tenonderãite pe prueba rembiapo ñemboty mboyve. Pe marandu Pyhare Mbytegua Sapy’a Hatãva rehegua ñepyrũme ko’ág̃a oñemboja’o hína ipahápe.
The justified wise virgins enter into covenant with God when the wicked foolish virgins enter into a covenant of death.
Umi kuñakarai arandúva oñembojeporiahúva oike ñe’ẽme’ẽme Tupã ndive, umi kuñakarai arandu’ỹva hembiapo vai vaíva oike aja peteĩ ñe’ẽme’ẽme ñemano rehegua.
To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Isaiah 28:12–16.
Upévape he'i va'ekuépe: Kóva hína pe pytu'u, penepytu'uka hag̃ua ikane'õvape; ha kóva hína pe piro'y. Upéicharõ jepe, ndaipotáikuri ohendu. Upévare Ñandejára ñe'ẽ ou chupekuéra peteĩ mbo'epy ári ambue mbo'epy, peteĩ mbo'epy ári ambue mbo'epy; peteĩ línea ári ambue línea, peteĩ línea ári ambue línea; ko'ápe michĩmi, ha amo michĩmi; oho hag̃ua, ha ho'a hag̃ua hapykuépe, oñembyai hag̃ua, oñeñuhã hag̃ua, ha ojepokuaa hag̃ua. Upévare pehendu Ñandejára ñe'ẽ, peẽ kuimba'e ñembohoryhára, peisãmbyhýva ko tetãgua oĩva Jerusalénpe. Pendeje'i haguére: Ore rojapo peteĩ ñe'ẽme'ẽ ñemanóva ndive, ha añaretã ndive ore roime peteĩ ñe'ẽme; pe kastígo osyryguasúva ohasa vove, ndoguahẽmo'ãi orerehe; roguerekógui japúpe ore ñemo'ãrã, ha japu guýpe roñomi orejehe. Upévare péicha he'i Ñandejára Tupã: Péina ápe, amoĩ Siónpe peteĩ ita tepyrãrã, peteĩ ita ojehechapyréva, peteĩ ita esquina rehegua hepyetereíva, peteĩ tepyrã hatã ha jeroviaha: upe ogueroviáva ndopytamo'ãi pya'eterei. Isaías 28:12–16.
The justified take the holy message of the Midnight Cry to the church and thereafter they proclaim the message of the second voice as they call mankind out of Babylon.
Umi ijojahéva ogueraha pe marandu marangatu Pe Sapukái Pyhare Mbytegua rehegua tupaópe, ha upe rire omombe’u hikuái pe marandu ñe’ẽ mokõiha rehegua ohenóivo yvypórape osẽ hag̃ua Babilóniagui.
“So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’” Review and Herald, December 6, 1892.
“Upévare pe tembiapo pahápe, oñeñangareko hag̃uáicha ko yvy rehe, mokõi ñehenói iñambuéva ojapo hag̃ua umi iglésiape. Pe marandu mokõiha ánhel rehegua he’i: ‘Babilonia ho’a, ho’a pe táva guasu, ha’e omboy’u haguére opa tetãme pe vínore ipochyha hekovai rehegua.’ Ha pe sapukái hatãme pe marandu mbohapyha ánhel rehegua, ojehendu peteĩ ñe’ẽ yvágagui he’íva: ‘Pesẽ chugui, che retaygua, ani hag̃ua peike hag̃ua hendive iñangaipápe, ha ani hag̃uáicha pejapyhy avei umi mba’asy vai oúva hi’ári. Pórke iñangaipa og̃uahẽ yvágape, ha Tupã imandu’a hese hembiapo vai rehe.’” Review and Herald, December 6, 1892.
Those who come out of Babylon and join those walking on the path of the just are accepted into the fold through the water of baptism that is represented by the name of the heavenly trio. The justified, whether it is those who are currently hearing the message delivered to John on Patmos, or those who thereafter are called out of Babylon are all justified by receiving the Holy Spirit. That combination of the Holy Spirit’s divinity and man’s humanity was accomplished, as set forth as an example when Christ took upon himself human nature. The one hundred and forty-four thousand were represented upon two witnesses, the twelve sons of Jacob and the twelve disciples. The wicked are represented by the thirteenth tribe and the thirteenth disciple. Both “thirteens” in either illustration were called to be priests unto God, and those who reject that calling are represented by Esau, while his younger brother Jacob represents those who accept the calling. Esau and Jacob both represent Laodicean Seventh-day Adventists at the end of the world. One class accepts the holy message conveyed through the prophet’s writings and is changed unto Israel, while Esau retains his name.
Umi osẽva Babilóniagui ha ojoajúva umi oguatávare hekojojáva rape ári, oñemoneĩ aty ryepýpe pe ñemongarai y rupive, ojehechaukáva pe mbohapy yvagapegua rérape. Umi ojehekojojapýva, taha’e umi ko’ágã ohendúva pe marandu oñeme’ẽva Juánpe Pátmospe, térã umi upéi ohenoihasévape osẽ hag̃ua Babilóniagui, opavave ojehekojoja pe Espíritu Santo ñemoguahẽ rupive. Pe joaju Espíritu Santo divinidad ha yvypóra humanidad rehegua oñemboguata, techapyrãramo oñemoĩháicha Cristo ogueraha ramo guare hi’ári yvypóra reko. Umi cien cuarenta y cuatro mil oñerepresenta mokõi testígo ári, Jacob ra’ykuéra doce ha umi doce disípulo rehe. Umi aña oñerepresenta pe tribu pahápe mbohapyha ha pe discípulo pahápe mbohapyha rupive. Mokõivéva “pahápe mbohapyha” opaite ko’ã techaukarãme ohenóikuri hag̃ua pa’i Tupãme g̃uarã, ha umi omboykéva upe jehenói oñerepresenta Esaú rupive, ha iñermáno imitãvéva Jacob oñerepresenta umi omoneĩva pe jehenói. Esaú ha Jacob mokõivéva orrepresenta umi Adventista del Séptimo Día Laodicéagua oĩva arapy pahápe. Peteĩ aty omoneĩ pe marandu marangatu oguerúva maranduhára jehaipyre rupive ha oñemoambue Israel-pe, aja Esaú opyta héra reheve.
There is of course much more in these nine lines of Alpha and Omega, for this was simply a brief summation of beginnings and endings in God’s Word.
Oĩ por supuesto hetaeterei mba’e ko’ã porundy línea Alfa ha Omega reheguape, ko’ãva niko peteĩ mbyky ñemombyky añónte va’ekue umi ñepyrũ ha pahápe guarã Tupã Ñe’ẽme.
Nine lines of history, representing prophetic histories from the creation to the Second Coming. All nine of these prophetic lines of beginnings and endings are directly connected to the first three verses of Revelation chapter one. Those three verses identify that the Revelation of Jesus Christ, that is unsealed just before probation closes, is a manifestation of God’s creative power. What other power could construct such a complex inter-woven testimony from a variety of witnesses, who provided their testimony from the time of Moses until the time of John the Revelator?
Porundy línia tembiasakue rehegua, ohechaukáva tembiasakue profétika kuéra ñepyrũmby guive pe Mokõiha Jeju peve. Ko’ã porundy línia profétika, ñepyrũmby ha paha rehegua, ojoaju hag̃uaichaite Apocalipsis kapítulo peteĩ ñe’ẽnguéra mbohapy peteĩha ndive. Umi mbohapy ñe’ẽ omombe’u Jesucristo Revelación, ojeipe’áva sello chugui mboyve pe tiempo de gracia oñemboty, ha’eha peteĩ jehechauka Tupã pu’aka omoheñóiva rehegua. Mba’e ambue pu’aka piko ikatu omopu’ã peteĩ testimonio tuichaitereíva, ijapysẽ joaju hag̃uáicha ko mba’eichaitéva, heta testigo ome’ẽva’ekue iñemombe’u Moisés ára guive Juan el Revelador ára peve?
Take off your shoes, for this is holy ground.
Eipe’a nde py rehegua, ko yvy niko marangatu.