Before we address the subject of what is truth, we note that we have begun this study with the first three verses of Revelation chapter one, and thereafter added an article about Elijah. A few purposes of these studies are to identify the role of the United States in prophecy, to open up the message of the Revelation of Jesus Christ, to recognize the role of prophets as symbols of God’s people, and to consider the implications of what it means that Jesus is the Alpha. We illustrated that the first three verses of Revelation agree and align with the last verses of Revelation, and in both cases at the beginning and the end, Jesus identifies Himself as the Alpha and Omega, the beginning and ending, the first and the last.

Ñañepyrũ mboyve ñañeʼẽ hag̃ua pe mbaʼe añetegua rehe, jahechakuaa ñañepyrũ hague ko tembi’étude Apocalipsis peteĩha kapítulo mbohapy peteĩha versíkulo reheve, ha upéi ñamoĩ peteĩ artíkulo Elías rehegua. Koʼã estudio rehegua amog̃uʼe peteĩva haʼe jaikuaa hag̃ua Estados Unidos rembiapo profecíape, jaipeʼa hag̃ua Jesucristo Revelación marandu, jahechakuaa hag̃ua profétakuéra rembiapo Tupã tavayguakuéra símbolo ramo, ha ñamyesakã hag̃ua mbaʼépa heʼise Jesús haʼeha Alfa. Jahechauka vaʼekue Apocalipsis mbohapy peteĩha versíkulo oñemoĩ porãha ha ojokupytyha umi versíkulo pahápe Apocalipsis pegua ndive; ha mokõivéva, ñepyrũme ha pahápe, Jesús ojekuaauka ijehe voi Alfa ha Omega ramo, ñepyrũha ha paha, peteĩha ha pahague.

We used a brief discussion of Elijah in the second study in order to demonstrate that the opening verses of the Bible agree with the closing verses of both the Old and New Testaments, and further that the opening verses of the New Testament also agree with the beginning or ending of any way you wish to consider the Bible, either as a whole or as two Testaments.

Roiporu peteĩ ñomongeta mbykymi Elías rehegua mokõiha estudiope, ikatu hag̃uáicha jahechauka umi versíkulo ñepyrũgua Biblia-pe oĩha peteĩ ñe'ẽme umi versíkulo paha rehegua mokõive Testamento Tuja ha Pyahu ndive; ha hi'arive, umi versíkulo ñepyrũgua Testamento Pyahu peguáva avei oĩ peteĩ ñe'ẽme pe ñepyrũ térã pe paha ndive, taha'e hag̃uáicha pe modo reporomo'ã hag̃ua Biblia, taha'e hag̃ua peteĩ tetãmeicha ite rehecha ramo térã mokõi Testamento ramo.

Another point we are seeking to develop is the understanding that Divinity has worked to slowly reveal the godhead throughout history. This is why we have noted that as time proceeds in the biblical theme of covenant history, that God, step-by-step revealed more-and-more of His character through the symbolism of His various names. The Almighty God spoke to Abraham, and the same God spoke to Moses, but informed Moses that from then onward his name was to be known as Jehovah. Then when Christ came, He introduced Himself with a name that was unknown in the Old Testament, other than one expression of that name by a Babylonian in chapter three of Daniel. Not only did Jesus identify that He was the only-begotten of the Father, but He also in that particular covenant history identified Himself as the Son of Man. God also gave Millerite Adventism a name when He entered into covenant with the beginning of Adventism.

Ambue punto jaheka hag̃ua ñamboheko porã hag̃ua hína kóva: Tupãrekotee omba’apo hague mbeguekatúpe oikuaaukave hag̃ua pe Tupãrekotee rembiporuha tetãnguéra rembiasakue pukukue javeve. Upévare ñamombe’u kuri, ára ohasávo pe ñe’ẽporãme ojeguerekóva pe ñe’ẽme’ẽ rembiasakue bíblicape, Tupã, peteĩteĩ rupive, oikuaaukave ha oikuaaukave hague Ijeko tee, hetaichagua téra oguerekóva simbolismo rupive. Pe Tupã Ipu’akapáva oñe’ẽ va’ekue Abraham ndive, ha upe Tupãete voi oñe’ẽ Moisés ndive; hákatu oikuaauka Moiséspe, upe guive gueteri, Héra ojekuaava’erãha Jehová ramo. Upéi, Cristo ou rire, Ha’e ojeikuaauka peteĩ téra reheve ndojekuaáiva Antiguo Testamento-pe, peteĩ je’ẽnte ndaha’éiramo upe téra rehegua peteĩ Babiloniagua ojeporúva Daniel kapítulo mbohapyhápe. Jesús ndaha’éi añónte ojehechauka hague Túva Ra’y peteĩete ramo, síno avei upe tembiasakue particular pe ñe’ẽme’ẽ rehegua ryepýpe ojeikuaauka hague Yvypóra Ra’y ramo. Tupã avei ome’ẽ Millerita Adventismo-pe peteĩ téra, oike jave ñe’ẽme’ẽme pe Adventismo ñepyrũ ndive.

“At this time, when we are so near the end, shall we become so like the world in practice that men may look in vain to find God’s denominated people? Shall any man sell our peculiar characteristics as God’s chosen people for any advantage the world has to give? Shall the favor of those who transgress the law of God be looked upon as of great value? Shall those whom the Lord has named His people suppose that there is any power higher than the great I AM? Shall we endeavor to blot out the distinguishing points of faith that have made us Seventh-day Adventists?” Evangelism, 121.

“Ko tiempo-pe, ñaimetévo opaha hag̃uáicha, ñande piko jajoguátaite ko yvy ariguápe ñande reko rupive, ha upéicha rupi tapicha kuéra oheka rei hag̃ua Tupã retãyguakuéra hérava? Oĩta piko avave ovendéva ñande rekotee ijojaha’ỹva, Tupã tapicha poravopyréicha, peteĩ mba’eporã rehehápe ko yvy arigua ikatúva ome’ẽ? Ojehecháta piko tuicha mba’évaramo umi ombohasávape Tupã léi favor? Umi Ñandejára ombohériva Itavayguakuéra, oimo’ãta piko oĩha peteĩ pu’aka yvatevéva pe Che Aime Guasu gui? Ñañeha’ãta piko jaipe’a hag̃ua umi jerovia mombe’upyrã ñande rehegua ijojaha’ỹva, umi ojapóva ñandéve Adventista Ára Pokoindýpeguáicha?” Evangelism, 121.

The name given to Seventh-day Adventists was given by the Lord, and Sister White often refers to Adventists as God’s denominated people. “Denominated” means to be named. The only two churches that Sister White identifies as God’s denominated people is ancient Israel and modern Israel.

Pe téra oñeme'ẽva’ekue Adventista-kuérape, séptimo ára pegua, Ñandejára ome'ẽ va’ekue, ha Hermana White heta jey ombohéra Adventista-kuérape Tupã retãygua oñembohérava’ekue ramo. “Oñembohérava” he’ise oñeme'ẽ hague peteĩ téra. Mokõi iglesia añoite Hermana White ohechauka Tupã retãygua oñembohérava’ekue ramo: Israel yma guare ha Israel ko’ág̃agua.

Therefore, as we proceed in our study of the book of Revelation, I am suggesting that the “new name” that is revealed to the Philadelphians, who are also represented as the one hundred and forty-four thousand is a large part of the prophetic secret that is unsealed just before probation closes.

Upévare, ñañemotenondévo ñane estudio-pe Apocalipsis aranduka rehe, aikuaaukase hína pe “téra pyahu” ojehechaukáva Filadelfia-pegua kuérape, ha avei ojehechaukáva chupekuéra pe cien cuarenta y cuatro mil ramo, ha’eha peteĩ tuicha vore pe secreto profético ojepe’áva mboty’ỹre’i mboyve pe tiempo de prueba.

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

Pe ipu’akávape ajapóta che Jára tupãope peteĩ yta guasu yvyrarãicha, ha no-sẽvéi hag̃ua araka’eve upe guive; ha aháita hese che Jára réra, ha che Jára táva réra, péva hína Jerusalén pyahu, oguejýva yvágagui che Jára guive; ha aháita avei hese che réra pyahu. Pe orekóva apysa, tohendu mba’épa Espíritu he’i umi iglésiakuérape. Apocalipsis 3:12, 13.

The last message of warning is the message of the Revelation of Jesus Christ and it is a revelation of His character.

Pe marandu paha ñemomarandu rehegua ha’e Jesucristo Revelación marandu, ha ha’e peteĩ jehechauka Ikaraktermba’e rehegua.

“Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415, 416.

“Umi oha’arõva pe Novio ou hag̃uã hína, he’i va’erã tavayguápe: ‘Pema’ẽ pendejára rehe.’ Pe mimbipa pahague tesape poriahuverekogua, pe marandu paha poriahuverekogua oñeme’ẽva’erãva ko yvy ape ári, ha’e hína peteĩ jehechauka Hembiayhu rekokatu rehegua. Tupã ra’ykuéra ohechauka va’erã Iglória. Ijeheguiete rekovépe ha hekoitépe oikuaauka va’erã mba’épa Tupã gracia ojapo hesekuéra.” Christ’s Object Lessons, 415, 416.

We have much more to put into the record concerning Jesus as the Word, but we will now take up the word ‘truth.’ The understanding of the “truth” and also the word “truth” and also the letters employed to form “a word of truth” is an understanding of the character of Christ.

Oreko hetave ñamoĩ hag̃ua kuatiápe Jesús rehegua pe Ñe’ẽ ramo; ko’ág̃a katu ñañepyrũta pe ñe’ẽ “añetegua” rehe. Pe ñentendekuaa “añetegua” rehegua, avei pe ñe’ẽ “añetegua” rehegua, ha avei umi tai ojeporúva oñemoheñói hag̃ua “pe añetegua ñe’ẽ”, ha’e peteĩ ñentendekuaa Cristo reko rehegua.

Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Everyone that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. John 18:37, 38.

Upévare Pilato he’i chupe: ¿Nde piko upéicharõ peteĩ mburuvicha guasu? Jesús ombohovái: Nde ere che ha’eha mburuvicha guasu. Upévarã añemoñesẽ, ha upévare aju ko yvy ári, amombe’u hag̃ua añetegua rehegua. Opaite pe oĩva añeteguápe ohendu che ñe’ẽ. Pilato he’i chupe: ¿Mba’épa añetegua? Ha he’i rire kóva, osẽ jey judíokuérape, ha he’i chupekuéra: Che ndaikuaái ipype mba’eveichagua jejavy. Juan 18:37, 38.

The Greek word translated as “truth” in the verse is taken from a Hebrew word, that is also a letter and even a number. The first letter of the Hebrew alphabet is ‘aleph.’ In fact, the first two letters of the Hebrew alphabet are “aleph” and “beth,” and they are very similar to the first two letters in Greek which are alpha and beta. Together they form the root for the word “alphabet.” The word “alpha” (from the Hebrew letter aleph) therefore is used as a letter, a word, a number and also as one of the many names of Jesus.

Pe ñe’ẽ griego oñembohasáva “añetegua” ramo pe versíkulope ojejapyhy peteĩ ñe’ẽ hebreogui, ha upéva avei ha’e peteĩ taikuéra ha jepe peteĩ papapy. Pe taikuéra peteĩha pe alfabeto hebreogua rehegua hína “aleph”. Añetehápe, mokõi taikuéra peteĩha pe alfabeto hebreogua rehegua hína “aleph” ha “beth”, ha umíva ojoguaite mokõi taikuéra peteĩha griegoguápe, ha’éva alpha ha beta. Oñondivekuéra omoheñói pe ypykue ñe’ẽ “alfabeto” rehegua. Upévare, pe ñe’ẽ “alpha” (úva pe taikuéra hebreogua aleph-gui) ojepuru peteĩ taikuéra ramo, peteĩ ñe’ẽ ramo, peteĩ papapy ramo ha avei peteĩva umi heta téra Jesús rehegua apytégui.

When Pilate asked the question, “What is truth?” Jesus had already told him that the reason that He “came into the world,” and also that the reason He was “born” was to bear witness to the “truth.” He added that “everyone that is of the truth heareth” His voice.

Pilato oporandu rire pe porandu, “Mba’épa pe añetegua?”, Jesús oikuaaukáma vaʼekue chupe mbaʼérepa Haʼe “ou ko múndope”, ha avei mbaʼérepa “onase” vaʼekue: hag̃ua omeʼẽ hag̃ua testimonio pe “añetegua” rehe. Upéi heʼive kuri: “opaite oĩva añeteguágui ohendu” Iñeʼẽ.

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 marandu profético ñe'ẽ, ha ojapóva umi mba'e ojehaíva ipype; hi'aguĩgui pe ára. Apocalipsis 1:3.

TRUTH: G225—From G227; truth: – true, X truly, truth, verity. G227—From G1 (as a negative particle) and G2990; true (as not concealing): – true, truly, truth. G1; Α. Of Hebrew origin; the first letter of the alphabet: figuratively only (from its use as a numeral) the first. Alpha.

AÑETEGUA: G225—G227-gui; añetegua: – añetegua, X añetehápe, añetegua, añeteguaite. G227—G1-gui (partíkula negativa ramo) ha G2990-gui; añetegua (ndoñomi rupi): – añetegua, añetehápe, añetegua. G1; Α. Hebréo ypykuegui; alfabéto pegua peteĩha letra: ta’ãnga hag̃ua añoite (iporu haguére papapy ramo) peteĩha. Alfa.

Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. John 14:6.

Jesús he'i chupe: Che hína pe tape, pe añetegua ha pe tekove; avave ndoúi Túva rendápe ndaha'éirõ che rupive. Juan 14:6.

When Jesus said “I am… the truth.” He was saying He was a letter, a number and a word for the letter alpha, and the word alpha, and the number alpha are all “truth.” In the book of Daniel, Christ revealed Himself as the wonderful numberer which is the definition of the Hebrew word “Palmoni,” which is translated as “the certain saint which spake,” in Daniel eight.

Jesús he’i rire: “Che hína… pe añetegua”, he’íva hína Ha’eha peteĩ letra, peteĩ papapy ha peteĩ ñe’ẽ pe letra alfa rehegua; ha pe ñe’ẽ alfa, ha pe papapy alfa, opavave hína “añetegua”. Daniel kuatiañe’ẽme, Cristo ojehechauka ijehe peteĩ Papapykuaa Porãiterei ramo, upéva hína pe ñe’ẽ hebreo “Palmoni” he’iséva; ha upéva oñembohasa hag̃ua “pe marangatu añetehápe oñe’ẽva” ramo, Daniel 8-pe.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Upéi ahendu peteĩ marangatu oñeʼẽha, ha ambue marangatu heʼi upe marangatu oñeʼẽvape: Mboy arakaʼe peve piko oikóta pe visión pe sacrificio ára ha ára rehegua, ha pe ñemboyke oporomongyʼáva rehegua, omeʼẽ hag̃uáicha mokõivéva pe santuario ha pe ehérsito oñembohasa hag̃ua ipype py guýpe? Ha haʼe heʼi chéve: Mokõi mil trescientos ára peve; upérõ pe santuario oñemopotĩta. Daniel 8:13, 14.

That “certain saint” in verse thirteen is “Palmoni”— the wonderful numberer, or the numberer of secrets. These two verses are where the prophecy of the 2300 years and the two prophecies of 2520 years are set forth. The 2300 years address the “sanctuary” and the two 2520-year prophecies address the “host,” for both the sanctuary and the host would be trodden down by Rome. The 2520-year prophecy represent a trampling down of God’s sanctuary and people. Three profound interconnected prophecies based upon time at the very point in the Bible where Jesus introduces Himself as the wonderful numberer of secrets. Its not simply that he chose these two verses to introduced Himself as the Master of time, but the two verses where He reveals Himself identify the time when He would enter into covenant with modern spiritual Israel and those two verses are also the foundation and central pillar of Adventism.

Pe “marangatu” versíkulo trece-pe oĩva héra “Palmoni” — pe papahára hechapyrãva, térã umi mba’e kañyva papahára. Ko’ã mokõi versíkulope oñemoĩ tenonderã pe profesía 2300 ary rehegua ha umi mokõi profesía 2520 ary rehegua. Pe 2300 ary rehegua oñe’ẽ pe “santuario” rehe, ha umi mokõi profesía 2520 ary rehegua oñe’ẽ pe “ehérsito” rehe, pórke mokõive, pe santuario ha pe ehérsito, Roma opyrũta hi’ári. Pe profesía 2520 ary rehegua ohechauka Tupã santuario ha ipuévlo oñemboguejy ha oñepyrũ hag̃ua hi’ári. Mbohapy profesía ipypukúva, ojoajúva oñondive aravo rehe, upe punto-pe voi la Biblia-pe Jesús oñepresenta hag̃ua ijehe pe papahára hechapyrãva ramo umi mba’e kañyva rehegua. Ndaha’éi añónte ha’e oiporavo hague ko’ã mokõi versíkulo oñepresenta hag̃ua pe Aravo Jára ramo, síno umi mokõi versíkulope ojekuaauka haguépe ijehe ohechauka avei pe aravo ha’e oike haguã pe ñe’ẽme’ẽme Israel espiritual moderno ndive, ha ko’ã mokõi versíkulo avei hína Adventismo pyenda ha itajúra mbytégua.

“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

“Pe Escritúrape, opaite ambuekuégui ári, oikóva’ekue mokõivéva Advento jeroviapy pyenda ha iñemoĩmby mbytegua, ha’e va’ekue ko ñe’ẽ: ‘Mokõi mil trescientos ára peve; upéi pe tupaópe oñemopotĩta.’ [Daniel 8:14.]” The Great Controversy, 409.

At the time of the end in 1798, the book of Daniel was unsealed and the first angel’s message arrived in history, marking the increase of prophetic knowledge that took place in the time of the Millerite movement, which was the beginning of Seventh-day Adventism. When the book of Daniel was unsealed to the Millerites, a message from Palmoni—a message of time was understood. God’s Word never fails, and it always identifies the end with the beginning. So, in the end of Adventism there will most certainly be a revelation of His character, as there was in Millerite history. This fact is based upon the beginning and ending of Adventism, but it is also based upon the stated relationship of the book of Daniel with the book of Revelation. Daniel and Revelation represent one book, and in that representation, they are two witnesses, the first being Daniel and the last being Revelation.

Ipaha opaha hag̃ua ary 1798-pe, Daniel kuatiañe’ẽ oñemboty’ỹjey, ha pe ánhel peteĩha marandu og̃uahẽ tembiasakue-pe, ohechaukávo mba’éichapa okakuaa profecía rehegua arandu oiko va’ekue pe movimiento Millerita tiempope, upéva ha’égui Séptimo Día Adventismo ñepyrũ. Daniel kuatiañe’ẽ oñemboty’ỹjey ramo umi Millerita-pe g̃uarã, peteĩ marandu Palmonígui—peteĩ marandu ára rehegua—oñentende. Tupã Ñe’ẽ araka’eve ndojavyi, ha akóinte ombojoaju paha iñepyrũ ndive. Upévare, Adventismo paha aja oĩta katuete Ikarakter rehegua peteĩ jehechauka, oiko haguéicha tembiasakue Millerita-pe. Ko añetegua oñemopyenda Adventismo ñepyrũ ha paha rehe, ha avei oñemopyenda Daniel kuatiañe’ẽ ha Apocalipsis kuatiañe’ẽ joaju rehe oje’e hag̃uáicha. Daniel ha Apocalipsis orrepresenta peteĩ kuatiañe’ẽ, ha upe representación-pe ha’ekuéra mokõi testígo, pe peteĩha ha’éva Daniel ha pe paháva ha’éva Apocalipsis.

“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened.” Seventh-day Adventist Bible Commentary, volume 7, 972.

“Daniel ha Apocalipsis kuatiañe’ẽ peteĩnte hína. Peteĩva peteĩ profesía, ambuéva peteĩ revelación; peteĩva peteĩ kuatiañe’ẽ oñembotýva, ambuéva katu peteĩ kuatiañe’ẽ ojepe’áva.” Seventh-day Adventist Bible Commentary, volumen 7, 972.

Daniel and Revelation are two books that are one book, the same way the Bible is one book divided into Old and New, or beginning and end. In Revelation eleven the two witnesses that are presented as Moses and Elijah are the Old and New Testaments.

Daniel ha Apocalipsis mokõi aranduka ha’e peteĩ arandúka añoite, peteĩchaite Biblia ha’égui peteĩ arandúka oñemboja’óva Antiguo ha Nuevo-pe, térã ñepyrũ ha paha-pe. Apocalipsis 11-pe mokõi testígo oñehechauka hag̃ua Moisés ha Elías ramo ha’e hína Antiguo ha Nuevo Testamento.

“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

“Mokõi testígo rehegua, maranduhára he’i avei péicha: ‘Ko’ãva hína mokõi olívo yvyra ha mokõi kandelerokuéra oñembo’ýva yvy Jára renondépe.’ ‘Nde ñe’ẽ,’ he’i salmísta, ‘ha’e peteĩ arapysã che pykuérape guarã, ha peteĩ tesape che rape peguarã.’ Apocalipsis 11:4; Salmo 119:105. Mokõi testígo ohechauka Ñandejára Ñe’ẽryru Tupãme’ẽme oĩva Antiguo ha Nuevo Testamento-pe.” El Conflicto de los Siglos, 267.

Daniel and John are two witnesses who were both persecuted, both taken captive, both given the same line of prophetic history to record, both representing the one hundred and forty-four thousand, both living in the aftermath of the destruction of Jerusalem, both symbols of death and resurrection, (John from the boiling oil and Daniel from the lion’s den).

Daniel ha Juan mokõi testígo hína, mokõivéva ojepersegíva’ekue, mokõivéva ojegueraha hag̃ua prisionéroramo, mokõivévape oñeme’ẽva’ekue peteĩchaite línea tembiasakue profesíagua oñongatu hag̃ua kuatiare, mokõivéva orrepresentáva cien cuarenta y cuatro mil-pe, mokõivéva oikóva Jerusalén ñehundipa rire, mokõivéva ñemano ha jeikove jey símbolo, (Juan pe aceite opupu asývagui ha Daniel león kuéra itakuáguio).

Daniel identifies a special revelation of Christ’s character, and he does so in the two verses that inspiration calls the “central pillar and foundation” of the Seventh-day Adventist church. Those two verses were the “capstone” the final stone placed in the foundations that were represented by the works of William Miller. The capstone brought with it the understanding of the heavenly sanctuary, the law of God, the Sabbath, the investigative judgment and the three angels of Revelation fourteen. Daniel is the beginning of the book, John is the end.

Daniel ohechauka peteĩ revelasión especial Cristo reko rehegua, ha ojapo upéva mokõi versíkulope pe inspiración ombohérava “pilar mbytegua ha pyenda” Iglesia Adventista del Séptimo Día-pe g̃uarã. Umi mokõi versíkulo ha’eva’ekue pe “itaju pahaite” pe ita paha omoĩva hikuái umi pyendakuérape ojehechaukáva William Miller rembiapokuére. Pe itaju pahaite ogueru hendive pe ñehesa’ỹijo pe santuario yvagapegua rehegua, Tupã léi, pe sábado, pe juicio investigador ha mbohapy ánhel Apocalipsis catorcepegua. Daniel ha’e pe ñepyrũ pe lívrope, Juan ha’e paha.

John’s writing will identify a revelation of Christ’s character at the end of Adventism. At the beginning of modern Israel, He revealed Himself as the Wonderful Numberer, the Creator of everything mathematical and at the end of modern Israel He is revealing Himself as the wonderful linguist. He is the Creator of everything that is involved with language whether it be the structure of language, the grammatical rules, the words and even the letters of the alphabet. He created communication that is accomplished by words, governed by grammatical rules whether written or spoken, written with an alphabet that was by His design, and beyond all that—He is the Word. By that Word He transforms blind unprepared Laodiceans into sanctified Philadelphians.

Juan rembiapokue ohechaukáta peteĩ revelación Cristo rekokatu rehegua Adventísmo paha árape. Israel moderno ñepyrũme, Ha’e ojekuaauka vaekue peteĩ Numerador Maravilloso ramo, opa mba’e matemático Apohare ramo; ha Israel moderno paha árape ojekuaauka hína peteĩ lingüista maravilloso ramo. Ha’e hína opa mba’e ñe’ẽ rehegua Apohare, taha’e pe ñe’ẽ ñemohenda, pe gramática regla-kuéra, ñe’ẽnguéra ha jepe alfabeto letra-kuéra. Ha’e ojapo vaekue comunicación oñemotenondéva ñe’ẽ rupive, oisãmbyhýva gramática regla-kuéra, ojehai térã oñeñe’ẽramo, ojehaíva peteĩ alfabeto reheve Ha’e diseño rupive; ha opa umíva ári—Ha’e hína pe Ñe’ẽ. Upe Ñe’ẽ rupive Ha’e omoambue Laodiceagua kuéra pytũmby ha nda’ipreparáivape Filadelfiagua kuéra santifikádope.

Sanctify them through thy truth: thy word is truth. John 17:17.

Emomarangatu chupekuéra nde añetegua rupive: ne ñe'ẽ ha’e añetegua. Juan 17:17.

The word translated as “sanctify” means to make holy. The one hundred and forty-four thousand will be holy and they will have attained that condition of character by the “truth” or you could say, by his “word,” for Jesus is the Word and He is the truth.

Pe ñeʼẽ oñembohasáva “santificar” ramo heʼise ojapo hag̃ua imarangatu hag̃ua. Umi cien cuarenta y cuatro mil imarangatúta ha oguerekóta upe tekokatu reko pe “añetegua” rupive térã ikatu hag̃uáicha ere, iñeʼẽ “rupive”, pórke Jesús hína pe Ñeʼẽ ha Haʼe hína pe Añetegua.

In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. John 1:1–3.

Ñepyrũmbýpe oĩ vaʼekue pe Ñeʼẽ, ha pe Ñeʼẽ oĩ vaʼekue Tupã ndive, ha pe Ñeʼẽ hína vaʼekue Tupã. Kóva oĩ vaʼekue ñepyrũmbýpe Tupã ndive. Opa mbaʼe ojejapo haʼe rupive; ha haʼeʼỹre ndaipóri ni peteĩ mbaʼe ojejapóva apytégui ojeporavo hag̃uáicha. Juan 1:1–3.

Notice that this is the first thing that John writes in his gospel. It of course parallels the first thing written in Genesis. It adds to the testimony, identifying more clearly what is stated in Genesis one.

Ema’ẽ porã kóva ha’eha pe mba’e peteĩha Juan ohai ivaʼekue iEvangelio-pe. Kóva, añetehápe, ojogueraha pe mba’e peteĩha ojehaíva Génesis-pe. Ombojoapy pe testimónio, ohechauka hag̃ua hesakãve mba’épa he’íva Génesis peteĩha-pe.

In the beginning God created the heaven and the earth. Genesis 1:1.

Ñepyrũmbype Tupã ojapo yvága ha yvy. Génesis 1:1.

The word translated as “God” in verse one is plural, thus identifying from the very “beginning” that God is more than one. “In the beginning” in the gospel of John the Word was with God and was God. And the Word was the Creator.

Pe ñe’ẽ oñembohasáva “Tupã” ramo peteĩha versíkulope oĩ hetaitepe, upéicha rupi oikuaauka voi pe “ñepyrũmby” guive Tupã ndaha’eiha peteĩnte. “Ñepyrũmbyme”, Juan marandu porãme, pe Ñe’ẽ oĩ va’ekue Tupã ndive ha ha’e va’ekue Tupã. Ha pe Ñe’ẽva’ekue pe Apohare.

Jesus is the Word, and He produced the Bible through combining divinity with humanity—divinity represented by the Holy Spirit and humanity in the person of those who wrote the words in the books that were to be sent to the churches. Thus, the Bible is a combination of humanity and divinity as is Jesus. The Bible, in spite of the involvement of fallen fleshly human beings is holy, and then the men who penned it were holy too.

Jesús ha’e pe Ñe’ẽ, ha Ha’e omoheñói pe Biblia ombojoajúvo Tupã reko yvypóra rekóndi—Tupã reko ojehechauka Espíritu Santo rupive ha yvypóra reko ojehechauka umi tapicha omoĩva’ekue ñe’ẽ umi aranduka kuérape oñemondo va’erã umi iglésia-pe. Upévare, pe Biblia ha’e peteĩ joaju yvypóra rekogua ha Tupã rekogua, Jesús-ichaite. Pe Biblia, jepevérõ oĩ ipype yvypóra ho’áva, so’o rekópe oikóva, ha’e marangatúma; ha upéicha avei umi kuimba’e ohai va’ekue ipype, marangatúkuri avei.

We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.

Oreko avei pe ñeʼẽ profétika iñañetévéva; peẽ pejapo porã pehendu hag̃ua hese, peteĩ tesape omimbi hag̃uáicha peteĩ hendápe pytũmbýpe, pe ára koʼẽ meve, ha pe mbyja koʼẽgua osẽ peẽme pende pyʼapýpe: Peikuaávo ko mbaʼe tenonderãite, ndaipóriha mavave profecía Escritúragua oĩva interpretación privada rehe. Pe profecía ndoumoʼãi vaʼekue yma yvypóra rembipota rupi: ha katu kuimbaʼe marangatu Tupãgua oñeʼẽ vaʼekue, oñemonguʼévo chupekuéra Espíritu Santo. 2 Pedro 1:19–21.

Though the prophets were holy men, they were still fallen human beings, for all have sinned and fallen short of the glory of God. Never-the-less the Bible is a combination of divinity and humanity, and it is holy, for the Word of God came to demonstrate in His life and in His written Word that humanity combined with divinity does not sin. What is true of the Bible is true of Christ for He is the Bible.

Jepémo umi proféta kuéra karai marangatu, upéicharamo jepe haʼekuéra gueteri yvypóra hoʼáva, pórke maymáva niko opeka ha ndohupytýi Tupã mimbipa. Upéicharamo jepe, la Biblia haʼe peteĩ joaju Tupã reko ha yvypóra rekóva, ha imarangatu, pórke Tupã Ñeʼẽ ou ohechauka hag̃ua Hekovépe ha Iñeʼẽ ojehaívape yvypóra reko oñembojoajúvo Tupã rekóre ndoupeka moʼãiha. Pe añetegua oikóva la Biblíare, upéva añete avei Cristo rehe, pórke Haʼe hína la Biblia.

Jesus took upon Himself sinful flesh and never sinned, thus providing the example that humanity combined with divinity does not sin.

Jesús oipota voi he’ári pype pe so’o angaipa rehegua ha araka’eve ndojapói angaipa; upéicha ome’ẽvo techapyrã yvypóra reko oñembojoajúva Tupã rekóre ndaha’éi ojapóva angaipa.

“The story of Bethlehem is an exhaustless theme. In it is hidden ‘the depth of the riches both of the wisdom and knowledge of God.’ Romans 11:33. We marvel at the Saviour’s sacrifice in exchanging the throne of heaven for the manger, and the companionship of adoring angels for the beasts of the stall. Human pride and self-sufficiency stand rebuked in His presence. Yet this was but the beginning of His wonderful condescension. It would have been an almost infinite humiliation for the Son of God to take man’s nature, even when Adam stood in his innocence in Eden. But Jesus accepted humanity when the race had been weakened by four thousand years of sin. Like every child of Adam He accepted the results of the working of the great law of heredity. What these results were is shown in the history of His earthly ancestors. He came with such a heredity to share our sorrows and temptations, and to give us the example of a sinless life.” The Desire of Ages, 48.

“Belén rembiasakue peteĩ ñe’ẽmbyry ikatu hag̃uáicha ndojepáiva araka’eve. Ipype oñemokañy ‘Tupã arandu ha iñarandueta mba’erepy pypukuite.’ Romanos 11:33. Ñande ñañemondýi ñamomba’eguasúvo pe Salvador jejopy asy rehe, ojerekuévo yvágagui pe tenda guasu guapyhágui pe mitãrusu renda peve, ha umi ánhel oku’e ha omomba’éva iñirũnguéragui mymbakuéra kotýpe oĩvape peve. Yvypóra ñemomba’eguasu ha ijeheguiete jerovia ojejoko hag̃ua hese renondépe. Upéicharõ jepe, kóva añoite vaekue iñepyrũ hechapyrãva iñemomirĩ guasu rehegua. Ta’anga’ỹrõ guáicha peteĩ ñemomirĩ opave’ỹva pe Tupã Ra’y rehe g̃uarã ogueraha hag̃ua yvypóra reko, Adán oĩramo jepe heko potĩme Edénpe. Ha Jesús omoneĩ yvypóra rekotee, pe yvypóra ñemoñare ikangypámarõ guare irundy mil ary angaipa rupi. Opa Adán ra’yicha, Ha’e ogueraha pe léi tuichavéva ñemoñare rape rupive omba’apóva rembiapokue. Mba’éichapa umi rembiapokue ojehechauka hína umi iñemoñare yvy arigua rembiasakue rupi. Ha’e oukuri upe ñemoñare reheve okomparti hag̃ua ñande ñembyasy ha ñande jepy’apy, ha ome’ẽ hag̃ua ñandéve techapyrã peteĩ tekove angaipa’ỹva.” The Desire of Ages, 48.

Jesus is the Word, and both Jesus and the Bible are a combination of humanity and divinity. When Jesus produced the Bible over the centuries, he placed rules within the Bible to allow those who will hear, to hear. The rules which govern the Bible are also attributes of His character.

Jesús ha’e pe Ñe’ẽ, ha mokõivéva, Jesús ha la Biblia, peteĩ joaju yvyporáva ha Tupãgua. Jesús omoheñóirõ guare la Biblia heta siglo pukukue, omoĩ ipype tembiapoukapy ikatu hag̃uáicha umi ohendútava, ohendu. Umi mbojojaha oisãmbyhýva la Biblia ha’e avei ijehegua rekotee.

“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

“Pe Apocalípsispe oñembojoaju ha og̃uahẽ ipahápe opaite Biblia aranduka. Ko’ápe oĩ Daniel aranduka rembiapo mopahãha.” Hechos de los Apóstoles, 585.

The word “complement” means to bring to perfection. The testimony of Daniel ends in Revelation, making Daniel’s testimony the beginning and Revelation the end. The beginning of Revelation is repeated at the end of Revelation and in the first verse of Daniel chapter one there is warfare between literal Israel and literal Babylon in which Babylon wins, but at the conclusion of probationary history in Daniel 11:45, 12:1; spiritual Babylon is in a war with spiritual Israel and in the end, Babylon loses and Israel prevails. As with John in the Revelation the beginning of Daniel’s testimony agrees with the end of his testimony. So, what is truth?

Pe ñe’ẽ “complemento” he’ise ogueru hag̃ua mba’e oguahẽ hag̃ua iperfecciónpe. Daniel rembipykuái opa Apocalípsipe, upéicha rupi Daniel rembipykuái ha’e ñepyrũ, ha Apocalipsis ha’e paha. Apocalipsis ñepyrũ oñembojevy Apocalipsis pahápe, ha Daniel kapítulo peteĩ ñe’ẽpehẽ peteĩhápe oĩ ñorairõ Israel tee ha Babilonia tee apytépe, upépe Babilonia ogana; ha mba’e rechaukarã rembiasakue probationaria pahápe, Daniel 11:45, 12:1-pe, Babilonia espiritual oĩ ñorairõme Israel espiritual ndive, ha ipahápe Babilonia operde ha Israel ipu’aka. Ojehuháicha Juan ndive Apocalípsipe, Daniel rembipykuái ñepyrũ oñemoĩ peteĩ ñe’ẽme hembykue paha ndive. Upéicharõ, mba’épa añetegua?

Doctrine is a word that identifies what a body of believers understand to be correct. Its purpose or use is not restricted to the Bible or Christianity. In so-called Christianity, there are probably more false “doctrines” than true, for spiritual Babylon, the papacy is a cage of every unclean and hateful bird, and those birds represent evil, which is sustained and covered up by churches through false doctrines, such as the law has been abolished. But there is true doctrine.

Pe ñe’ẽ “doctrina” ohechauka mba’épa peteĩ aty ojeroviáva oikuaa ha’e hag̃ua añetegua. Hembipota térã jeporu ndaha’éi ojejokóva Bíbliare térã Cristianísmore año. Pe héravagui Cristianísmo-pe, ikatu hag̃uáicha oĩ hetave “doctrina” japu añetéva-gui, pórke Babilonia espiritual, papado, ha’e peteĩ kavaju’i opa guyra ky’a ha jeguaru rembiporavoha, ha umi guyra ohechauka ivaíva, ha upéva umi iglesia oipytyvõ ha omokañy doctrina japu rupive, techapyrãramo pe léi oñemboguepa hague. Péro oĩ doctrina añetegua.

“The minds of the Bereans were not narrowed by prejudice. They were willing to investigate the truthfulness of the doctrines preached by the apostles. They studied the Bible, not from curiosity, but in order that they might learn what had been written concerning the promised Messiah. Daily they searched the inspired records, and as they compared scripture with scripture, heavenly angels were beside them, enlightening their minds and impressing their hearts.

Umi bereano-kuéra akã noñembotyivaʼekue prejuísore. Haʼekuéra oĩvaʼekue dispuésto oikuaase hag̃ua añetépa umi doctrina omboʼéva apóstol-kuéra. Ohesaʼỹijo hikuái la Biblia, ndahaʼéi curiosidágui, síno ikatu hag̃uáicha oikuaa mbaʼépa ojehaívaʼekue pe Mesías oñepromete vaʼekue rehe. Káda ára ohesaʼỹijo hikuái umi kuatiañeʼẽ inspiráda, ha omojojávo Escritura Escritura ndive, umi ánhel yvagapegua oĩvaʼekue hendivekuéra, omyesakãvo iñarandu ha omoingévo ipyʼapýpe.

“Wherever the truths of the gospel are proclaimed, those who honestly desire to do right are led to a diligent searching of the Scriptures. If, in the closing scenes of this earth’s history, those to whom testing truths are proclaimed would follow the example of the Bereans, searching the Scriptures daily, and comparing with God’s word the messages brought them, there would today be a large number loyal to the precepts of God’s law, where now there are comparatively few. But when unpopular Bible truths are presented, many refuse to make this investigation. Though unable to controvert the plain teachings of Scripture, they yet manifest the utmost reluctance to study the evidences offered. Some assume that even if these doctrines are indeed true, it matters little whether or not they accept the new light, and they cling to pleasing fables which the enemy uses to lead souls astray. Thus their minds are blinded by error, and they become separated from heaven.

“Oimeraẽ pe marandu porã añetegua oñemombeʼu, umi oipota añetehápe ojapo iporãva ojereraha hag̃ua peteĩ ñehaʼãmbaretepy rehe ojeheka hag̃ua Ñandejára Ñeʼẽ Marangatu. Ha, ko yvy rembiasakue pahápe, umi oñemombeʼuhápe añetegua ojehechaporã hag̃uame omoirũrire bereagua kuéra ehémplo, oheka meme hag̃ua Ñandejára Ñeʼẽ Marangatu káda ára, ha ombojojávo Ñandejára Ñeʼẽ rehe umi marandu oguerúva chupekuéra, ko árape hetaiterei oĩvaʼerãmoʼãta ijeroviáva Ñandejára léi rembiapoukapykuérare, koʼág̃a saʼieterei oĩhápe hendaguépe. Péro oñepresentávo umi añetegua Bíblica ndohoryvéiva heta tapichápe, heta oĩ ombotovéva ojapo ko jehekapy. Jepe ndaikatúi ombohovái hag̃ua Ñandejára Ñeʼẽ poravopyre hesakãva, upéicharõ jepe ohechauka hikuái tuichaite hag̃ua ndoipotaiha ohesaʼỹijo umi mbaʼe rechaukaha oñemeʼẽva chupekuéra. Oĩ heʼíva ndaje koʼã doctrina añete ramo jepe, saʼieterei mbaʼe oimporta hag̃ua omoneĩ térã nahániri pe tesape pyahu, ha ojokose hikuái umi mombeʼu porã ombohorýva, pe enemigo oiporúva ombotavy hag̃ua umi ánga. Péicha iñakãgui oñemoĩ pytũ jejavy rupi, ha oñembojaʼo yvágagui.

“All will be judged according to the light that has been given. The Lord sends forth His ambassadors with a message of salvation, and those who hear He will hold responsible for the way in which they treat the words of His servants. Those who are sincerely seeking for truth will make a careful investigation, in the light of God’s word, of the doctrines presented to them.” Acts of the Apostles, 231, 232.

“Opaite ojehusgáta pe tesakã oñeme'ẽva'ekue rireháicha. Ñandejára omondo hemimondoha kuérape peteĩ marandu ñepysyrõ rehegua reheve, ha umi ohendúva chupekuéra ojapóta responsable mba'éichapa ojapo hemimbiguái kuéra ñe'ẽ rehe. Umi añetehápe ohekáva pe añetegua ojapóta peteĩ jehechajey porãite, Tupã Ñe'ẽ tesakãme, umi doctrina ojehechaukáva chupekuéra rehe.” Acts of the Apostles, 231, 232.

There are “doctrines” which are the “truths of the gospel” and they need to be investigated. Some, (if not all) are “testing truths.” The Sabbath is an easy testing truth to understand. There are true and false doctrines. Some of the true doctrines present a test to those who hear them. There is also a type of truth that is designed for a certain period of time. These truths are called “present truth.”

Oĩ “doctrína” ha’éva “marandu porã añetegua”, ha tekotevẽ oñehesa’ỹijo. Oĩva’ekue, (ndaha’éiramo maymáva) ha’e “añetegua porãha’ãrã”. Pe sábado ha’e peteĩ añetegua porãha’ãrã hesakã hag̃uáicha ndahasýiva. Oĩ doctrína añetegua ha japu. Oĩ doctrína añetegua apytépe umi ome’ẽva peteĩ prueba umi ohendúvape g̃uarã. Oĩ avei peteĩichagua añetegua ojejapóva peteĩ ára térã aravo pegua hag̃ua. Ko’ã añetegua héra “añetegua ko’ag̃agua”.

“There are many precious truths contained in the Word of God, but it is ‘present truth’ that the flock needs now. I have seen the danger of the messengers running off from the important points of present truth, to dwell upon subjects that are not calculated to unite the flock and sanctify the soul. Satan will here take every possible advantage to injure the cause.

“Oĩ heta añetegua iporãitereíva oĩva Tupã Ñeʼẽme, hákatu ‘añetegua koʼág̃agua’ haʼe pe ovecha aty oikotevẽva koʼág̃a. Ahecha vaʼekue pe peligro umi marandu rerahaha osẽ hag̃ua mombyry umi punto iñimportántevagui pe añetegua koʼág̃aguápe, ojepytaso hag̃ua umi mbaʼe rehe ndojeguerekoivaʼekue hag̃ua ombojoaju pe ovecha aty ha omongarai hag̃ua pe ánga. Satanás koʼápe oiporúta opaite ventaja ikatúva oity hag̃ua pe tembiapo.”

“But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.

“Péro umi mba’e, pe santuario rehegua, ojoajúva umi 2300 ára ndive, Tupã rembiapoukapykuéra ha Jesús jerovia, oĩ porãiterei omyesakã hag̃ua pe movimiento Advento yma guare ha ohechauka hag̃ua mba’épa ñande posición ko’ág̃a, omopyenda hag̃ua pe jerovia umi ikyhyjéva ha ome’ẽ hag̃ua certeza pe futuro glorioso rehe. Ko’ãva, che ahecha jepi vaʼekue, haʼe umi tema principal umi mensahérokuéra oiko vaʼerã hese.” Early Writings, 63.

Adventists often employ this passage to avoid what it actually states. They argue that all which should be emphasized in our messages of “present truth” is the sanctuary, the 2300 days, the commandments and the faith of Jesus. They make this claim to avoid what is identified about these four subjects.

Umi Adventista pyʼỹinte oiporu ko jehaipyre ojehekýi hag̃ua pe heʼíva añetévare. Heʼi hikuái opa mbaʼe ñambohasakuaavaʼerã ñane marandu “añetegua koʼág̃aguápe” haʼeha pe tupaópegua marangatu, umi 2300 ára, umi tembiapoukapy ha Jesucristo jerovia. Ko mbaʼe heʼi hikuái ojehekýi hag̃uánte pe ojehechauka hag̃ua koʼã irundy mbaʼe rehegua.

The purpose of these four great truths is that they have been “perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future.” These four present truth doctrines are designed to show that the beginning of Adventism (the past Advent movement) illustrates the end of Adventism (our present position). Those four primary doctrines are “calculated perfectly” to explain the principle that the end is illustrated by the beginning. According to this passage of inspiration, this is the “present truth” that the “flock needs now.”

Koʼã irundy tuicha añetegua rembipotápe oĩ, “oñekalkula porãite hag̃ua omyesakã hag̃ua pe movimiento adventista yma guare ha ohechauka hag̃ua mbaʼépa hína ñande ñemohenda koʼág̃agua, omopyenda hag̃ua pe jerovia umi mokõihávape, ha omeʼẽ hag̃ua certeza pe futuro glorioso rehe.” Koʼã irundy doctrina añetegua koʼág̃agua oñembosakoʼi ohechauka hag̃ua pe Adventismo ñepyrũ (pe movimiento adventista yma guare) oikuaaukaha Adventismo paha (ñande ñemohenda koʼág̃agua). Umi irundy doctrina tenondegua “oñekalkula porãite” omyesakã hag̃ua pe principio heʼíva pe paha ojehechaukaha pe ñepyrũ rupive. Ko pasáhe inspiración rehegua heʼiháicha, kóva hína pe “añetegua koʼág̃agua” pe “aty oikotevẽva koʼág̃a.”

Ancient Israel is the beginning of Israel and modern Israel is the end. Ancient literal Israel typified the Seventh-day Adventist people from the time of the end in 1798, until the Sunday law. Before the first coming of Christ “present truth” was unseen by the Jews, for they were blind (Laodicean) due to their dependence upon customs and traditions.

Israel yma guare yma’ẽva, ha Israel ko’ág̃agua hína ipaha. Israel yma guare, literalhápe, ohechauka hag̃ua peteĩ tipo tavayguakuéra Adventista del Séptimo Día rehegua, ára paha guive 1798-pe, pe léi domingo peve. Cristo ou mboyve peteĩha jey, pe “añetegua ko’ag̃agua” ndojehechái va’ekue umi judío rupive, ha’ekuéra niko oĩgui akãpytũme (Laodicea-icha) jepokuaa ha tradisión rehe ojeroviágui.

“We want to understand the time in which we live. We do not half understand it. We do not half take it in. My heart trembles in me when I think of what a foe we have to meet, and how poorly we are prepared to meet him. The trials of the children of Israel, and their attitude just before the first coming of Christ, have been presented before me again and again to illustrate the position of the people of God in their experience before the second coming of Christ—how the enemy sought every occasion to take control of the minds of the Jews, and today he is seeking to blind the minds of God’s servants, that they may not be able to discern the precious truth.” Selected Messages, book 2, 406.

“Ñande jaikuaase pe ára oĩhápe jaiko. Ndaikatúi ñantende porã ni mbyte rupi. Ndaikatúi avei jahechakuaa porã ni mbyte rupi. Che py’a oryryi che ryepýpe apensávo mba’eichaitépa tuicha pe ñane enemigo jajotopava’erã, ha mba’eichaitépa sa’i ñaimembyaty hag̃uáicha jajovake hag̃ua chupe. Israel ra’ykuéra jehasa asykuéra, ha iñemongu’e Cristo ou mboyve peteĩha jey, ojehechauka chéve jey jey hag̃ua ojeillustrá hag̃ua Tupã tavayguakuéra ñemohenda ijehasakue pukukue Cristo ou mboyve mokõiha jey—mba’éichapa pe enemigo ohekámi opaite oportunidad oguereko hag̃ua poguy pe judío-kuéra apytu’ũre, ha ko árape oheka hína omokañy hag̃ua Tupã rembijokuái apytu’ũ, ani hag̃ua ikatu ohechakuaa pe añetegua iporãitereíva.” Selected Messages, lívro 2, 406.

According to our next reference, the Jews had lost sight of the “original truth of God,” and that original truth for the Jews was the history of the deliverance from Egypt. The history of that deliverance was their original truth, it was the truth they were instructed to teach their children throughout their generations. They failed, as has Adventism. In order to present the truth to the blinded Jews, Jesus placed truth into a framework.

Ore referénsia oúvape he’iháicha, umi hudío okañy hesa-gui pe “Añete tee Tupãgui ouva”, ha upe añete tee ypykue umi hudíope g̃uarã va’ekue hína pe tembiasakue jejora rehegua Egíptogui. Pe tembiasakue upe jejora rehegua ha’eva’ekue iñañete tee ypykue, ha’eva’ekue pe añete oñembo’eva’erã va’ekue chupekuéra ombo’e hag̃ua ita’ýra ha itajýrape opa ijatykuérape. Ha’ekuéra ofalla, Adventismo ojapoháicha avei. Oñepresenta hag̃ua pe añete umi hudío ára pytũmbypývape, Jesús omoĩ pe añete peteĩ marco ryepýpe.

“In the time of the Saviour, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Saviour came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the frame-work of truth. What would the Saviour do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error.

“Pe Salvador ára, umi judío ojaho’iite kuri añetegua ita iporãitéva tetãgua jehe’a ha mombe’upy guigua yty reheve, upéicha rupi ndaikatúi kuri ojehechakuaa mba’épa añete ha mba’épa japu. Pe Salvador ou va’ekue omopotĩ hag̃ua upe yty superstición ha jejavy yma guive oñeñongatúva, ha omoĩ hag̃ua Tupã Ñe’ẽ ita iporãitéva añetegua marco-pe. Mba’épa ojapóta mo’ã pe Salvador ou ramo ñandéve ko’ág̃a, ojapo haguéicha umi judío rehe? Tekotevẽta chupe ojapo hag̃ua peteĩ tembiapo ojoguáva, omopotĩvo tradición ha ceremonia yty. Umi judío tuicha ojepy’apy kuri ha’e ojapo ramo guare ko tembiapo. Ha’ekuéra ndohesavéi kuri Tupã añetegua ypykue rehe, péro Cristo ogueru jey chupe ojehecha hag̃ua. Ñande rembiapo hína ñamosãso Tupã añetegua iporãitéva superstición ha jejavy-gui.”

“Glorious truths have been buried out of sight, and have been made lusterless and unattractive by error and superstition. Jesus reveals the light of God, and brings forth the beautiful radiance of the truth in all its divine glory. The minds of the honest are filled with admiration. Their hearts are attracted in holy affections toward him who brought forth the jewels of truth and displayed them to their understanding.

“Añetegua porãite oĩ vaʼekue oñemi jeýma tesaráipe, ha jejavy ha mbaʼekuaarã rei rupive ojeguerova haʼe hag̃ua mbaʼe hendyʼỹva ha ndoporoguerohorýiva. Jesús ohechauka Tupã resape, ha oguenohẽ añetegua omimbiporãva opa imarangatuete divino mimbipápe. Umi iñeʼẽpotĩva apytuʼũ henyhẽ ñemombaʼeguasúgui. Ipyʼa ojejoko mborayhu marangatúpe hese, upe oguenohẽ vaʼekue añetegua jeguaka ha ohechauka vaʼekue umívape iñentendimientópe.”

“The Jews understood some portion of the truth, and taught some part of the word of God; but they did not comprehend the far-reaching nature of the law of God. Christ swept away the rubbish of tradition, and displayed the real kernel and heart of the purposes of God. When he did this, they became exasperated beyond control. They circulated false reports from one town to another that Christ was destroying the work of God. But while Jesus did away with the old forms, he re-instated the old truths, placing them in the frame-work of truth. He matched and joined them together, making a complete and symmetrical system of truth. This was the work our Saviour did; and now what shall we do? Shall we not work in harmony with Christ? Shall we be ruled by hearsay? Shall we let our own imaginings hide from us the light of God? We are to read attentively, to hear understandingly, and to teach others also the things we have learned. We must be constantly hungering for the bread of life, constantly seeking for the living water and the snow of Lebanon, that we may be able to lead the people to the living, cooling waters of the Fountain of truth.” Review and Herald, June 4, 1889.

“Umi judío-kuéra oikuaa vaʼekue peteĩ hendami pe añetegua rehegua, ha omboʼe Ñeʼẽ Ñandejára rehegua peteĩ párte; ha katu ndoikuaái pe Tupã léi rekove pukukue guasúva. Cristo omopotĩ umi tekorei ñemboʼe ypykue rehegua, ha ohechauka pe añetegua apytépe oĩva, ha pe korasõite umi Ñandejára rembiapo rembipota rehegua. Ha ojapo jave upéva, ipochy eterei hikuái ha ndaikatúi ojoko ijehe. Omosarambi hikuái marandu japu peteĩ távagui ambuépe, Cristo ohundiha Ñandejára rembiapo. Péro Jesús oipeʼa ramo jepe umi yma guare forma, omoĩjey umi yma guare añetegua, omoĩvo chupekuéra pe añetegua ryepýpe. Omojoaju ha ombojoaju porã umi mbaʼe peteĩrehe, ojapóvo chugui peteĩ sistema añetegua rehegua completo ha jojaiteva. Kóva hína pe tembiapo ñande Salvador ojapo vaʼekue; ha koʼág̃a, mbaʼépa jajapóta ñande? Ndajajapói vaʼerã piko tembiapo Cristo ndive peteĩ ñeʼẽme? Ñamboguata vaʼerã piko ñehendu rehe? Jahejáta piko ñane remiandu tee omoñemi ñandehegui Ñandejára resape? Jalee vaʼerã kyreʼỹme, ñahendu vaʼerã kuaaporãme, ha ñamboʼe avei ambuépe umi mbaʼe ñaaprende vaʼekue. Tekotevẽ ñande pyʼaguapyʼỹ hag̃uáicha tapia ñandeñembyahýi pe mbujape tekove rehegua rehe, tapia ñaheka pe y oikovéva ha Líbano rory, ikatu hag̃uáicha jagueraha tavayguakuérape umi y oikovéva, ombopiroʼýva, pe Yvu Añetegua rehegua guive.” Review and Herald, 4 de junio de 1889.

At his first coming Jesus “re-instated the old truths, placing them in the frame-work of truth. He matched and joined them together, making a complete and symmetrical system of truth.” Jesus used the history at the beginning of ancient Israel in order to reestablish the old truths, and He did so by matching those truths (by topic) and joining them together (in parallel, line upon line). He did so for the purpose of freeing the Jews of the customs and traditions that had blinded them. That history was the ending history of literal Israel.

Ijuvýrõ guive peteĩha, Jesús “omoĩjey umi añetegua yma guaréva, omoĩvo umívape pe añetegua atyhápe. Ombojoja ha ombojoaju chupekuéra ojuehe, ojapóvo peteĩ sistema añetegua tuichakue ha joja porãva.” Jesús oiporu vaʼekue pe tembiasakue ñepyrũme Israel yma guaréva rehegua ikatu hag̃uáicha omoĩjey umi añetegua yma guaréva, ha ojapo upéva ombojojávo umi añetegua (mboʼepy rehehápe) ha ombojoajúvo chupekuéra ojuehe (jojáva rupive, línea ári línea). Ojapo upéva ikatu hag̃uáicha omosãso umi hudíope umi jepokuaa ha teko yma guaréva omopytũ vaʼekue chupekuéra. Upe tembiasakue haʼe vaʼekue Israel literal rembiasakue paha.

Adventism is repeating the history of ancient Israel’s ending, and the framework to place the truth into in order to remove the Laodicean blindness of tradition and custom is accomplished now as when Christ interacted with the Jews. The “old truths” are to be placed into the “framework” of truth, in order to bring prophetic lines together with other prophetic lines, “line upon line” in parallel for the purpose of possibly freeing a Laodicean from their blindness. Christ is our example, in all things.

Pe Adventismo ojapo jey yma Israél yma guaré paha rembe’apoha, ha pe mba’epyrã oñemoĩ hag̃uáicha pype añetegua ikatu hag̃uáicha ojeipe’a pe Laodicea rehegua ára pytũ ymaite guive ouva’ekue jepokuaa ha teko ypykuégui, oñemboguata ko’ág̃aicha voi, Cristo oñomongeta haguéicha umi judío ndive. Umi “añetegua yma guaréva” oñemoĩva’erã pe “mba’epyrã” añetegua rehegua pype, ikatu hag̃uáicha oñembojoaju hag̃ua umi marandu profético rapykuere ambue marandu profético rapykuere rehe, “tái ári tái”, ojoguaháicha ojupe, ikatu hag̃uáicha ikatu rupi ojejora peteĩ Laodiceagua ijapysaka’ỹgui. Cristo ha’e ñande techapyrã opa mba’épe.

There are truths in the Bible which are identified as doctrine, and “there are many wonderful truths,” but there is also “present truth” which is a “test to the people of” the “generation” living when the truth is revealed. Prophetically this happens in the fourth generation of Adventism, and the “present truth” “which is a test for this generation” was not a test for early generations of Adventism.

Oĩ añetegua Biblia-pe ojehechakuaáva doctrina ramo, ha “oĩ heta añetegua iporãitereíva,” péro oĩ avei “añetegua ko’ág̃agua” ha’éva peteĩ “pruéva tavayguakuérape g̃uarã” pe “ñemoñare” oikovévape upe añetegua ojehechauka jave. Maranduhaiykue rehegua rupi kóva oiko Adventísmo pe irundyha ñemoñarépe, ha pe “añetegua ko’ág̃agua” “ha’éva peteĩ pruéva ko ñemoñarépe g̃uarã” ndaha’éi vaʼekue peteĩ pruéva Adventísmo ñemoñare ypykuépe g̃uarã.

“There are in the Scriptures some things which are hard to be understood and which, according to the language of Peter, the unlearned and unstable wrest unto their own destruction. We may not, in this life, be able to explain the meaning of every passage of Scripture; but there are no vital points of practical truth that will be clouded in mystery. When the time shall come, in the providence of God, for the world to be tested upon the truth for that time, minds will be exercised by His Spirit to search the Scriptures, even with fasting and with prayer, until link after link is searched out and united in a perfect chain. Every fact which immediately concerns the salvation of souls will be made so clear that none need err or walk in darkness.

“Oĩva Ñandejára Ñe’ẽme peteĩteĩ mba’e ijetu’úva hag̃ua oñentende, ha umíva, Pedro ñe’ẽme he’iháicha, umi iñaranduhẽva ha ndopytáiva mbarete oguerekóva hikuái ojavy hag̃ua, ombohape hag̃ua ijehundi tee. Ikatu hag̃uáicha ndajaikuaái ko tekovépe ñamyesakãmba hag̃ua peteĩteĩ jehaipyre marandu Ñandejára Ñe’ẽ pegua rembipota; ha katu ndaipóri peteĩva jepe añetegua praktiko iñimportantevéva oñemo’ãtava ñemimby rupi. Oguãhẽvo ára, Tupã providénsia rupi, ko yvy tuichakue oñeha’ã hag̃ua pe añetegua upe ára pegua rehe, tapicha akãkuéra oñemongu’éta Ijespíritu rupi oheka hag̃ua Ñandejára Ñe’ẽ, hag̃ua jepe ayuno ha ñembo’e ndive, pe joaju peteĩteĩva ojejuhu peve ha oñembojoaju peteĩ cadena perfecta-pe. Mayma mba’e añeteguáva oguerekóva pya’e hag̃ua almas ñesalvasión rehegua oñemyesakã porãitereíta, ikatu hag̃uáicha avave ndojavyi ni ndoguatái pytũmbýpe.”

“As we have followed down the chain of prophecy, revealed truth for our time has been clearly seen and explained. We are accountable for the privileges that we enjoy and for the light that shines upon our pathway. Those who lived in past generations were accountable for the light which was permitted to shine upon them. Their minds were exercised in regard to different points of Scripture which tested them. But they did not understand the truths which we do. They were not responsible for the light which they did not have. They had the Bible, as we have; but the time for the unfolding of special truth in relation to the closing scenes of this earth’s history is during the last generations that shall live upon the earth.

“Ñande rapykue jaha rire maranduhai joaju rupi, añetegua ojehechaukapyréva ñane ararã ojehecha porã ha oñemyesakã porã. Ñande jarekóta ñemombeʼu hag̃ua umi mbaʼe porã jahupytývare ha pe tesape omimbíva ñande rape ári rehe. Umi oikovaʼekue ymaguare ñemoñarekuérape avei oikéta kuri ñemombeʼu hag̃ua pe tesape oñemeʼẽ vaʼekue ichupekuéra omimbi hag̃ua hiʼári. Iñakãnguéra ombaʼapo vaʼekue Tupã Ñeʼẽ pehẽnguekuéra rehe, umi mbaʼe ohaʼãvaʼekue chupekuéra. Haʼekuéra katu noikuaái vaʼekue umi añetegua ñande jaikuaaháicha koʼág̃a. Ndaikatúi vaʼekue oñemoĩ hiʼári kuéra pe tesape noñemeʼẽivaʼekue chupekuéra. Haʼekuéra oguereko vaʼekue la Biblia, ñande jajogua hag̃uáicha; ha katu aravo oñemboty hag̃ua añetegua especial oñeʼẽva ko yvy rembiasakue pahaite rehe, upéva hína umi paha ñemoñare oikovéva gueteri yvy ári aja.”

“Special truths have been adapted to the conditions of the generations as they have existed. The present truth, which is a test to the people of this generation, was not a test to the people of generations far back. If the light which now shines upon us in regard to the Sabbath of the fourth commandment had been given to the generations in the past, God would have held them accountable for that light.” Testimonies, volume two, 692, 693.

“Añetegua peteĩchagua ojejapo hag̃ua oñemohenda umi generación-kuéra rekove rehehápe, oiko haguéicha. Pe añetegua ko’ág̃a guare, ha’éva peteĩ prueba ko generacióngua tavayguakuérape g̃uarã, ndaha’éikuri peteĩ prueba umi generación ymaite guivegua tavayguakuérape g̃uarã. Pe tesape ko’ág̃a omimbi ñande ári, pe sábado rehegua, pe irundyha mandamiéntopegua, oñeme’ẽ rire va’ekue umi generación yma guarépe, Tupã ombojegueroviakuaa va’erãmo’ã chupekuéra upe tesape rehe.” Testimonies, volume two, 692, 693.

For those who may wish to deny that there are four generations in the history of Adventism I would point you to Habakkuk’s Tables. A very simple way to understand this fact is that the name Laodicea, means a people judged. The beginning of Adventism announced the opening of the judgment and the end of Adventism announces the close of judgment. The close of judgment takes place in the third and fourth generations.

Umi ikatúva oimbaséramo oñembotove oĩha irundy ñemoñare Adventismo rembiasakuepe, amondo peẽme Habacuc Táblape. Peteĩ tape iporãetereíva oñentende hag̃ua ko añetegua ha’e kóva: pe téra Laodicea he’ise peteĩ tetãygua oñehusgáva. Adventismo ñepyrũme oñemombe’u kuri huísio jepe’aha, ha Adventismo paha omombe’u huísio ñemboty. Pe huísio ñemboty oiko mbohapyha ha irundyha ñemoñarépe.

Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.

Ani hag̃ua nejehe peteĩ ta’ãnga ojepytasóva, térã mba’eve joguaha oĩva yvágape yvate, térã yvy ape gotyo, térã y ryepýpe yvy guýpe: ani reñesũ hag̃ua henondépekuéra, ni remomba’e hag̃ua chupekuéra: che niko hína Ñandejára nde Jára, Tupã akãhatãva, aiporuáva túvakuéra rembiapo vaikue ta’ýra kuéra ári pe mbohapyha ha irundyha ñemoñare peve umi che rayhu’ỹvape; ha ahechauka hag̃ua che poriahuvereko hetaitereípe umi che rayhúva ha oñangarekóva che mandamientokuéra rehe. Éxodo 20:4–6.

At the close of judgment, the final generation of Laodicean (a people judged) Adventism will be judged and spewed out of the mouth of the Lord, as was ancient Israel at the destruction of Jerusalem. Biblical doctrines, are truths, and there are also testing truths and then there are present truths. Present truth is always a testing truth, but it identifies a testing truth specially designed for the generation that is currently living. The fact of the matter though, is more likely to be that any truth from God’s word which we choose to reject, has just become a testing truth that we just failed.

Mandu’a hu’ã opávo, pe generación paha Adventismo Laodiceagua (peteĩ tetã ojehusgáva) rehegua ojehusgáta ha oñemosẽta Ñandejára juruégui, yma Israel yma guaréicha Jerusalén ñehundípe. Doctrina bíblica-kuéra ha’e añetegua, ha oĩ avei añetegua ojehechaukáva hag̃ua, ha upéi oĩ añetegua ko’ág̃agua. Pe añetegua ko’ág̃agua akóinte ha’e peteĩ añetegua ojehechaukáva hag̃uáicha, ha katu omombe’u hag̃ua peteĩ añetegua ojehechaukáva hag̃uáicha oñembosako’i hag̃uáicha pe generación oikovévape g̃uarã ko’ag̃aite. Upéicharõ jepe, añetehápe, ikatu hag̃uáicha oje’e, oiméne hag̃uaicha pe añetegua Ñandejára Ñe’ẽgui ñande jaiporavóva jaheja hag̃uáicha, upéva voi oiko ramo peteĩ añetegua ojehechaukáva hag̃uáicha, ha upévape ñande ñañembojavyma.

Jesus is the word of God, and He is the truth. He informed Pilate the reason He “came” “into the world,” was to “bear witness unto the truth,” and that everyone that heard His voice, “is of the truth.” The word “truth” that Pilate and Jesus spoke of comes from a Hebrew word that is translated as “truth” and is found one hundred and twenty-seven times in the Old Testament. That Hebrew word (H571) is translated into various English words, but it is translated ninety-two times as “truth” in the Old Testament. It is one of those words that is profoundly powerful, on many levels.

Jesús ha’e Tupã Ñe’ẽ, ha ha’e pe añetegua. Ha’e omomarandu vaekue Pilátope mba’érepa Ha’e “ou” “ko yvy ape ári”: “ohechauka hag̃ua añetegua”; ha opa umi ohendúva Iñe’ẽ, “oĩ añeteguápe”. Pe ñe’ẽ “añetegua” rehe Piláto ha Jesús oñe’ẽ vaekue ou peteĩ ñe’ẽ hebreo-gui, oñembohasáva “añetegua” ramo, ha ojejuhu cien veintisiete jey Antiguo Testamento-pe. Upe ñe’ẽ hebreo (H571) oñembohasa heta ñe’ẽ inglés-pe, péro Antiguo Testamento-pe oñembohasa noventa y dos jey “truth” ramo. Ha’e peteĩ umi ñe’ẽ ipoder mbareteetéva, heta nivel-pe.

The word translated as “truth” in the Old Testament consists of three Hebrew letters, and with Hebrew letters, the letters have their own definition, so the word that is created from the letters blends the combined meanings of each letter to produce the ultimate meaning of the word. The word “truth” is made up of three Hebrew letters, the first letter of the Hebrew alphabet, a letter in the middle and the last letter of the Hebrew alphabet. “Truth” in the Old Testament is represented by the first and the last letters of the alphabet, with a letter in the middle!

Pe ñe’ẽ oñembohasáva “añetegua” ramo pe Antiguo Testamento-pe ojejapo mbohapy letra hebreo-gui, ha umi letra hebreo rehegua, peteĩteĩva oreko ijeheguiete he’iséva; upévare pe ñe’ẽ ojejapóva umi letra-gui ombojehe’a peteĩteĩ letra he’iséva oñondive, ojegueru hag̃ua pe ñe’ẽ he’ise pahaite. Pe ñe’ẽ “añetegua” ojejapo mbohapy letra hebreo-gui: pe peteĩha letra alfabeto hebreo-pe, peteĩ letra oĩva mbytepe, ha pe paha letra alfabeto hebreo-pe. Pe “añetegua” pe Antiguo Testamento-pe ojehechauka pe peteĩha ha pe paha letra alfabeto reheve, peteĩ letra mbytepegua ndive!

This is the definition of the biblical “rule of first mention.” The first time a subject is presented is the most significant reference for the word, which is a seed, and it contains all the DNA necessary to produce the entire story. The second most important reference in the “rule of first mention” is the last reference, for that is where all the stories that arise between the beginning and ending are tied together. “In the Revelation all the books of the Bible meet and end,” and Revelation is the last book of the Bible.

Kóva hína pe definición pe “regla bíblica de la primera mención” rehegua. Pe peteĩha jey peteĩ mba’e oñepresenta ha’e pe ñe’ẽme guarã pe referencia iñimportantevéva, pe ñemoñareicha, ha oguereko ipype opaite ADN tekotevẽva oñemoheñói hag̃ua tembiasakue pukukue. Pe mokõiha referencia iñimportantevéva pe “regla de la primera mención” ryepýpe ha’e pe pahaitegua referencia, upépe niko oñembojoaju opaite tembiasakue osẽva ñepyrũmby ha paha apytépe. “Pe Revelación-pe oñembojoaju ha oñemohu’ã opaite Biblia aranduka”, ha Revelación ha’e pe Biblia pahaite aranduka.

The Hebrew word “truth” we are considering begins with the letter “Aleph” the thirteenth character is “Mem” and the twenty-second and last letter is “Tav.” Of course, there are various nuances to the definitions of these letters depending upon which linguist you turn to for the definition but the general definitions are very informative.

Pe ñe’ẽ hebreo “añetegua” jahechahína oñepyrũ pe letra “Aleph”-pe; pe letra pahaapyha ha mbohapyha ha’e “Mem”, ha pe mokõipa mokõiha ha pahaite ha’e “Tav”. Katuete, oĩ heta mba’e’i iñambuéva ko’ã letra ñemyesakãme, odependeháicha mba’e ñe’ẽkuaahárape rejeruréta pe ñemyesakã; upéicharõ jepe, umi ñemyesakã jepivegua tuicha omyesakã porã.

א (Aleph): First letter of the Hebrew alphabet, and it is often associated with the unity, and represents the Divine and the eternal, symbolizing the connection between God and creation.

א (Aleph): Peteĩha letra alfabeto hebreopegua, ha heta jey oñembojoaju peteĩre, ha ohechauka pe Divíno ha opa’ỹva, ohechaukávo joaju Tupã ha tekohakuéra apytépe.

מ (Mem): Thirteenth letter of the Hebrew alphabet and is often associated with water.

מ (Mem): Paapykuéra ha’éva letra pahaapyha mbohapyha alfabeto hebreo-pe ha heta jey oñembojoaju y rehe.

ת (Tav): Last letter of the Hebrew alphabet, and it carries the meaning of “mark” or “sign.” It is often associated with the concept of completion or the “seal” of creation. In ancient Hebrew, the letter Tav had the shape of a cross.

ת (Tav): Peteĩ letra alfabéto hebreopegua, ha oguereko he’iséva “techaukaha” térã “señal”. Heta jey oñembojoaju pe concepto “ñemohu’ã” rehe térã “sello” tekopyahu rehegua ndive. Hebreo yma guarépe, pe letra Tav oguereko va’ekue peteĩ kurusu ra’anga.

The Hebrew word translated as “truth” that we are considering is made up of three letters, that together represent the everlasting gospel. What? This is easily recognized if you understand that the three angels’ messages are the everlasting gospel. It is recognizable because the definitions of these three letters represent the three angels’ message.

Pe ñe’ẽ hebreo oñembohasáva “añetegua” ramo, ñahesa’ỹijohína, ojejapo mbohapy tai reheve, ha umíva oñondive ohechauka pe marandu porã opa’ỹva. Mba’e? Kóva hasy’ỹ hag̃uáicha ojekuaa, rehechakuaáramo umi mbohapy ánhel rembipota ha’eha pe marandu porã opa’ỹva. Ojekuaa hag̃ua, umi mbohapy tai rembihe’iséva ohechauka umi mbohapy ánhel rembipota.

The first angel of Revelation fourteen identifies the everlasting gospel and then tells the entire world to “fear God” and glorify Him through worshipping the Creator. The definition of (Aleph) the first of those three letters is “the Divine, Eternal God, and as mankind’s Creator, the God that men should reverently fear and worship.”

Pe ánhel peteĩha Apocalipsis catorcepegua omombe’u pe evangelio opave’ỹva ha upéi he’i ko yvy tuichakuepe okyhyje hag̃ua Tupãgui ha omomba’eguasu hag̃ua chupe ñamomba’évo pe Apohárape. Pe ñe’ẽtekuaa (Aleph) pe peteĩha umi mbohapy letra apytégui he’ise “pe Tupã divíno, opa ára guarãva, ha yvyporakuéra Apoha ramo, pe Tupã kuimba’e ha kuñanguéra okyhyje hag̃ua chugui peteĩ jerovia guasu reheve ha omomba’e hag̃ua chupe.”

Aleph represents the first angel’s message.

Álef ohechauka pe ánhel peteĩha marandu.

The second angel’s message calls men out of Babylon, marks when the Holy Spirit is poured out and identifies the rebellion of Babylon. The definition of (Mem) is associated with water, (symbol of the outpouring of the Spirit) and it is the thirteenth number of the alphabet, the number thirteen being a symbol of rebellion, thus identifying Babylon. Mem represents the second angel’s message.

Pe ánhel mokõihápegua marandu ohenói yvypórape osẽ hag̃ua Babilóniagui, ohechauka araka’épa oñehẽmba Espíritu Santo, ha omombe’u porã Babilonia pu’aka’ẽ. Pe ñe’ẽryru he’iséva (Mem) ojoaju y rehe (ta’anga ohechaukáva Espíritu oñehẽmba hag̃ua), ha ha’e pe papiapyrygua papapy paapyha, ha pe papapy paapyha ha’e peteĩ ta’anga pu’aka’ẽ rehegua, upévare ojehechauka Babilonia. Mem orrepresenta pe ánhel mokõihápegua marandu.

The third angel warns men against receiving the mark of the beast, identifies two classes of worshippers and God’s wrath. The definition of (Tav) is that it represents a “mark,” (the mark of the beast) it represents the seal of creation (the seal of God). The letter itself is shaped as the cross. Tav represents the third angel’s message.

Pe ánhel mbohapyha omomarandu kuérape ani hag̃ua oguerovia térã ohupyty mburuvicha vai mba’e rechaukaha, ohechauka mokõi aty omomba’éva ha Tupã pochy. Pe ñe’ẽñemyesakã (Tav) rehegua ha’e ombohekoha peteĩ “rechaukaha” ramo, (pe mymba mba’e rechaukaha); ha avei ohechauka tekove apo hag̃ua sãsoha (Tupã sello). Pe letra voi ojoguaiterei kurusúre. Tav ohechauka pe ánhel mbohapyha marandu.

“What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.

“¿Mba’épa pe Tupã oikovéva sél, oñemoĩva Itavayguakuéra renondépe? Ha’e peteĩ techaukaha umi ánhel ikatúva omoñe’ẽ, péro ndaha’éi yvypóra resa; pe ánhel ohundíva ohechava’erã niko ko techaukaha ñepysyrõ rehegua. Pe akã arandu ohechakuaa kuri kurusu Calvario guigua techaukaha umi Ñandejára ra’y ha tajýra oñemomba’éva ári. Oñembogue pe angaipa, léi Tupã rehegua ñemboyke rupive ojejapova’ekue. Ha’ekuéra oguereko pe ao ñemendaha rehegua, ha iñe’ẽrendu ha jerovia hag̃ua opaite Tupã tembiapoukapýpe.”

“The Lord will not excuse those who know the truth if they do not in word and deed obey His commands.” Maranatha, 243.

“Pe Ñandejára ndoheja mo’ãi ojejoko hag̃ua umi oikuaáva pe añetegua, noñe’ẽme térã tembiapópe naiñe’ẽrendúiramo Iñe’ẽmondokuérare.” Maranatha, 243.

The Hebrew word translated as “truth” consist of three letters that each have their own definitions. Those three definitions are also the definitions of the three angels’ messages. They are also the definitions of the first angel’s message, for the first angel’s message was the message at the beginning of Adventism and the third angel’s message is the message at the end of Adventism. Because Jesus illustrates the end with the beginning, the first angel possesses all the prophetic waymarks of the third angel’s message. In doing so, the definition of the three Hebrew letters become symbols of not only the third angel’s message, but also symbols of the first angel’s message.

Pe ñe’ẽ hebreo oñembohasáva “añetegua” ramo oguereko mbohapy letra, ha peteĩteĩva oguereko he’iséva tee. Umi mbohapy he’iséva ha’e avei umi mbohapy ánhel rembiayhu marandu he’iséva. Ha’e avei peteĩha ánhel marandu he’iséva, peteĩha ánhel marandu niko pe marandu va’ekue Adventísmo ñepyrũme, ha mbohapyha ánhel marandu ha’e pe marandu Adventísmo pahápe. Jesucristo ohechauka rupi pe pahápe oikóva pe ñepyrũ rupive, pe peteĩha ánhel oguereko opa umi techaukaha profético mbohapyha ánhel marandu rehegua. Péicha rupi, umi mbohapy letra hebrea he’iséva oiko techaukaha ramo ndaha’éi pe mbohapyha ánhel marandu año rehegua, ha katu avei peteĩha ánhel marandu rehegua.

John in the Revelation was told to write the things which then were, and in so doing he would simultaneously be writing the things that would be in the future. He recorded the beginning to illustrate the end. In no uncertain terms, Seventh-day Adventists have been informed to study and proclaim the message of the Millerites, which is the message of the first angel. In studying and proclaiming those truths and that history we shall be proclaiming the third angel’s message and repeating the history of the first angel.

Juanpe, pe Revelación-pe, oñemombe’u vaʼekue ohai hag̃ua umi mbaʼe upéramo oikóva; ha upéicha ojapóvo, peteĩcha avei ohai vaʼerãmoʼã umi mbaʼe oikótava tenonderãme. Haʼe ohai vaʼekue ñepyrũ hag̃ua ohechauka hag̃ua paha. Hesakã porãiterei hag̃uáicha, umi Adventista del Séptimo Día oñemomarandu vaʼekue tostudia ha toikuaauka hag̃ua umi Millerita kuéra marandu, haʼéva pe ángel peteĩha marandu. Jaikuaávo ha jaikuaaukávo umi añetegua ha upe tembiasakue, jaikuaauka hína pe ángel mbohapyha marandu ha jey hag̃ua pe ángel peteĩha rembiasakue.

“God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

“Ñandejára ndoikói omeʼẽvo ñandéve peteĩ marandu pyahu. Ñande jaikuaa hag̃ua japroklama vaʼerã pe marandu, 1843 ha 1844-pe, oguenohẽ vaʼekue ñandéve ambue iglésiakuéragui.” Review and Herald, 19 jasypokõi, 1905.

“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.” Manuscript Releases, volume 21, 437.

“Mayma ñe’ẽmondo oñeme’ẽ va’ekue 1840–1844 guive oñembarete va’erã ko’ág̃a, oĩgui heta tapicha okañýva hikuái ijehegui. Umi ñe’ẽmondo ohova’erã opaite tupãópe.” Manuscript Releases, volúmen 21, 437.

“The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed.” Manuscript Releases, volume 15, 371.

“Pe añetegua ñande jarresivíva’ekue 1841-pe, 1842-pe, 1843-pe ha 1844-pe koʼág̃a oñehesaʼỹijovaʼerã ha oñemoherakuãvaʼerã.” Manuscript Releases, volume 15, 371.

“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

“Pe ñemomarandu oúma: Mba’eve ndojehejamo’ãi oike hag̃ua omyengoviáva pe jerovia rapykuere ñemopyenda, hi’ári ñamopu’ã hague ñande rembiapo pe marandu ou guive ary 1842, 1843 ha 1844-pe. Che aimekuri ko marandúpe, ha upéguive añembo’yva’ekue ko yvy ape ári, añemombaretévo pe tesape Ñandejára ome’ẽ vaekuére oréve. Ndorojaposei roipe’a ore py pe plataforma-gui, hi’ári oñemoĩ hague, káda ára rojere asývo Ñandejára rendápe ñembo’e py’aite reheve, roheka hag̃ua tesape. Peimo’ãpa ikatutaha che aheja rei pe tesape Ñandejára ome’ẽ vaekue chéve? Upéva oikóta Araka’evegua Itaicha. Upéva chemboguata va’ekue guive oñeme’ẽ hague chéve.” Review and Herald, 14 de abril de 1903.

The message of the first angel and the history where that message was presented parallels and illustrates our current history—with some prophetic caveats. Both those histories are also represented by the three letters employed by the Divine linguist to form the word “truth.” And that word “truth” represents the everlasting gospel.

Pe ángel peteĩha marandu ha pe tembiasakue upépe ojekuaaukahague upe marandu ojoavy’ỹ ha ohechauka ñane rembiasakue ko’ág̃agua — oĩramo jepe peteĩha profétika ñemombe’u peteĩva’ekue. Mokõivéva umi tembiasakue avei ojehechauka umi mbohapy letra rupive oipurúva pe Ñe’ẽkuaahára Divíno omoheñói hag̃ua pe ñe’ẽ “añetegua”. Ha upe ñe’ẽ “añetegua” ohechauka pe evanhélio opa’ỹva.

The history of the Millerites at the beginning of Adventism, represents the first angel and the history at the end of Adventism that is represented by the third angel are parallel histories, but they contain some differences.

Millerita-kuéra rembiasakue, adventísmo ñepyrũmbyme, ohechauka pe ánhel peteĩha; ha pe rembiasakue, adventísmo pahaite gotyo, ojehechaukáva pe ánhel mbohapyháva rupive, ha’e tembiasakue ojoguáva ojupe, péro oguereko avei mokõi hag̃ua iñambueha.

The first angel announces the opening of the judgment and the third angel announces the close of the judgment. The prophetic structure upon which the history of Adventism unfolded is identical both in its beginning history and in its ending. Either end can be shown to follow the three steps of the three angels as they arrive in history. And those three angels are also those three letters. Therefore, the prophetic sequence of events at both ends of Adventism are based upon the three steps of the three angels, which are waymarks that are also represented by those three Hebrew letters that create the word “truth.”

Pe ánhel peteĩha oikuaauka pe juicio ñepyrũ, ha pe ánhel mbohapyha oikuaauka pe juicio ñemboty. Pe estructura profética ári oñemboguata hague Adventismo rembiasakue ojoguaite ipyrũmbýpe ha ipahápe avei. Mokõivéva iñepyrũ ha ipaha ikatu ojehechauka oseguiha umi mbohapy paso umi mbohapy ánhelgua, oikévo tembiasakue ryepýpe. Ha umi mbohapy ánhel avei hína umi mbohapy letra. Upévare, pe sucesión profética umi mba’e oikóva Adventismo mokõive ipýpe oñemopyenda umi mbohapy paso umi mbohapy ánhelgua rehe, ha’éva techaukaha tape rehegua, ha avei oñerrepresentáva umi mbohapy letra hebrea omoheñóiva pe ñe’ẽ “añetegua.”

Alpha is the beginning of Adventism, Omega the end of Adventism and the letter in the middle, being the thirteenth letter, thus identifies the rebellion of Adventism from its beginning unto its end.

Alfa ha’e Adventismo ñepyrũ; Omega, Adventismo paha; ha pe letra mbytégua, ha’éva pe letra pahaapyha, upéicha ohechauka Adventismo pu’aka’ẽ’yha iñepyrũmby guive ipahápe peve.

We are instructed about where God’s way is:

Ñanemboʼe oĩha Tupã rape:

Thy way, O God, is in the sanctuary: who is so great a God as our God? Psalms 77:13.

Nde rape, Tupã, oĩ pe tupaópe: máva piko tuichaite peteĩ Tupã ñandejára Tupãicha? Salmos 77:13.

In the sanctuary we find that God’s way is the same three steps as the three angels’ messages. In the courtyard the fear of God leads one to make an offering and secure justification. In the holy place sanctification is represented by the prayer life represented by the altar of incense, the study life represented by the table of showbread and life of service represented by the candlesticks. The Most Holy Place represents judgment. When we possess the fear of God as represented in the first angel’s message, we seek justification at the foot of the cross, in the courtyard. When we are justified (made righteous) we walk in the newness of the sanctified life (growth in holiness) as represented by the holy place. The holy place represents the work of a Christian as accomplished by the Millerites during the second angel’s message accompanied by the Midnight Cry. Justified and sanctified we are prepared for the judgment represented by the Most Holy Place. Three sanctuary steps, representing among other things three theological terms—justification, sanctification and glorification and also representing the three angels’ messages, and of course also representing the first angel’s message and of course also representing the three letters that are employed to create the word “truth.”

Pe santuário-pe jajuhu Tupã rapeha ha’eha umi mbohapy tembiapo peteĩcha umi mbohapy ánhel marandu rehegua ndive. Okápe, Tupã kyhyje ogueraha peteĩme ome’ẽ hag̃ua mymbajuka ha omohenda hag̃ua pe jehechauka hekojojáva. Pe tenda marangatupe, ñemomarangatu ojehechauka pe ñembo’e rekove rupive ojehechaukáva pe insiénso altar rehe, pe estudio rekove rupive ojehechaukáva pe mbujape jehechaukarã mesa rehe ha pe tembiapo rekove rupive ojehechaukáva umi tataendy renda rehe. Pe Tenda Marangatuetéva ohechauka pe juicio. Jaguerekóramo Tupã kyhyje, ojehechaukaháicha pe peteĩha ánhel marandúpe, jaheka pe jehechauka hekojojáva kurusu py guive, pe okápe. Jahechauka hekojojávo (ñandejapo hekojoja) jaguata pe tekove pyahu oñemomarangatúva reheve (okakuaa marangatu hag̃uáicha), ojehechaukaháicha pe tenda marangatupe. Pe tenda marangatu ohechauka pe cristiano rembiapo, ojejapohaguéicha umi Millerita-kuéra rupive pe mokõiha ánhel marandu aja, omoirũva pe Pyhare Mbyte Sapukái. Ojehechauka hekojojáma ha oñemomarangatúma rupi, ñaimema ñasẽ hag̃uáicha pe juiciope, ojehechaukáva pe Tenda Marangatuetéva rupive. Mbohapy santuario rembiapo rape, ohechaukáva ambue mba’e apytépe mbohapy ñe’ẽ teológico—jehechauka hekojojáva, ñemomarangatu ha mbojeglorifika—ha avei ohechaukáva umi mbohapy ánhel marandu, ha katuete avei ohechaukáva pe peteĩha ánhel marandu ha katuete avei umi mbohapy letra ojeporúva oñemoheñói hag̃ua pe ñe’ẽ “añetegua.”

In the courtyard of the sanctuary, we find all three steps as well. The first step into the sanctuary must illustrate the last step of the sanctuary, just as the first angel parallels the third angel. The first step in the courtyard is the slaying of the offering, representing justification. The second step is the laver where the fat (sin) is removed and the offering cleansed before the final steps. The water of the laver is a characteristic of the second step. The third step is the actual burnt offering, which typified Christ on the cross where judgment was accomplished. The same three steps are in the first step of the sanctuary, just as the same three steps are in the first angel’s message. The principle of alpha and omega is within the sanctuary, as it is in the three angels’ messages, as it is in the letters forming the word “truth.”

Pe tupaópe, jajuhu avei umi mbohapy paso. Pe peteĩha paso oike hag̃ua pe tupaópe ohechaukavaʼerã pe pahápeguáicha pe tupaópegua, peteĩháicha pe ánhel peteĩha ojoja pe ánhel mbohapyháre. Pe peteĩha paso pe tupaópe okápe hína pe mymbajuka ofrendáramo hag̃ua, ohechaukáva pe ñembojere. Pe mokõiha paso hína pe ñejohéiha, upépe oñeipeʼa pe kyrakue (angaipa) ha oñemopotĩ pe ofrénda umi paso pahaguã mboyve. Pe y pe ñejohéihapegua hína peteĩ mbaʼe rechaukaha pe mokõiha pasogua. Pe mbohapyha paso hína pe ofrénda jehapy añeteguáva, omoheñóiva Cristo rehe pe kurusúre, upépe ojejapo vaʼekue pe juicio. Umi mbohapy paso peteĩchagua oĩ pe peteĩha paso tupaópeguápe, peteĩháicha umi mbohapy paso peteĩchagua oĩ pe ánhel peteĩha marandupe. Pe principio alfa ha omega rehegua oĩ pe tupaópe, oĩháicha umi mbohapy ánhel marandupe, ha oĩháicha umi letra omoheñóiva pe ñeʼẽ “añetegua.”

The 2300-year prophecy possesses the identical structure. The prophecy began with three decrees and ended at the arrival of the third angel’s message on October 22, 1844. The prophecy sets forth five prophetic lines and the history at the beginning of the 2300-year prophecy represents the ending history of each of those five prophecies. The beginning and ending of the complete 2300-year prophecy has three decrees, and it ends with three messages.

Pe profesía de 2300 ary oguereko pe estructura peteĩchaitéva. Pe profesía oñepyrũ mbohapy decreto reheve ha opa pe tercer ángel marandu og̃uahẽvo 22 de octubre de 1844-pe. Pe profesía omoĩ tenonderã po línea profética, ha pe tembiasakue oĩva pe iñepyrũme pe profesía de 2300 ary rehegua orrepresenta pe historia paha peteĩteĩva umi po profesía rehegua. Pe iñepyrũ ha pe ipaha pe profesía kompleta de 2300 ary rehegua oguereko mbohapy decreto, ha opa mbohapy marandu reheve.

The beginning of the prophecy in 457 BC took place in troublous times and provided for the Jews to return and rebuild the temple and city. In agreement with the prediction, 49 years later after the work that was started in 457 BC, it was finished in troublous times. The beginning of the 49 years illustrates the end of the 49 years.

Ñepyrũme pe profesía rehegua ary 457 a.C.pe oiko ára hasývape ha ome’ẽ vaʼekue umi hudíope tojevy ha tomopuʼãjey hag̃ua pe témplo ha pe táva. Oñemoneĩ hag̃uáicha pe prediksión ndive, 49 ary rire pe tembiapo oñepyrũ vaʼekue ary 457 a.C.pe, oñemohuʼã ára hasývape. Pe ñepyrũ 49 ary rehegua ohechauka pe paha 49 ary rehegua.

457 BC marks the beginning of the prophecy that identifies the anointing of Christ at His baptism. His anointing marked the beginning of His work in gathering together a people to be citizens of New, not Old Jerusalem, just as ancient Israel was gathered to re-build literal Jerusalem in 457 BC.

457 a.C. ohechauka pe profecía ñepyrũ omombe'úva Cristo jejepohanoha iñemongarai jave. Ijejepohano ohechauka va'ekue iñepyrũha hembiapo oñembyaty hag̃ua peteĩ tetãyguakuéra oikótava Táva Pyahu Jerusalénpe, ndaha'éi Jerusalén Tuja-peguáicha, péichaite yma Israel yma guare oñembyaty va'ekue omoñepyrũ jey hag̃ua Jerusalén tee 457 a.C.-pe.

457 BC also marks the beginning of the prophecy identifying when Christ would be crucified. Sister White lines the history of the cross up with the Great Disappointment of October 22, 1844, and she also aligns the history of the Red Sea crossing up with the Great Disappointment. In 457 BC there was a disappointment which typified the disappointment of the Hebrews at the Red Sea, the Great disappointment for Adventists, the disappointment of disciples at the cross and of Ezra in 457 BC.

457 ary mboyve Cristo ojejukáta hag̃ua kurusúre. Hermana White ombohysýi kurusu rembiasakue pe Ñembyasy Guasu 22 jasypa 1844-pegua ndive, ha avei ombojoaju Yguasu Pytã jehasa rembiasakue pe Ñembyasy Guasu ndive. Áño 457 Cristo mboyve oiko vaekue peteĩ ñembyasy ohechaukáva pe ñembyasy hebreokuéra oguerekóva’ekue Yguasu Pytãme, pe Ñembyasy Guasu adventistakuérape guarã, pe ñembyasy umi temimbo’ére kurusúpe, ha Ezra rehegua ary 457 Cristo mboyvépe.

“Ezra had expected that a large number would return to Jerusalem, but the number who responded to the call was disappointingly small. Many who had acquired houses and lands had no desire to sacrifice these possessions. They loved ease and comfort and were well satisfied to remain. Their example proved a hindrance to others who otherwise might have chosen to cast in their lot with those who were advancing by faith.” Prophets and Kings, 612.

“Esdras oha'arõ kuri hetaiterei ojevyha Jerusalénpe, ha katu imbovyeterei umi ombohováiva pe ñehenói. Heta umi oguerekóva ógakuéra ha yvykuéra ndorekói va'ekue deseo ojejopy hag̃ua oheja hag̃ua ko'ã mba'e oguerekóva. Ohayhu hikuái tekove pytu'u ha vy'apavẽ, ha opyta hag̃uánte oime porãiterei. Iñehempleokuéra ojapo peteĩ joko hag̃ua ambuépe, oiporavóne va'ekue ambue hendáicha ombojoaju hag̃ua heko umi ndive tenonderãme ohóva jerovia rupive.” Profetas y Reyes, 612.

457 BC also marks the beginning of the prophecy identifying when ancient Israel would be divorced of God and the gospel would be taken to the Gentiles, marking the end of a special probationary time of 490 years especially for ancient Israel. 457 BC therefore marks the beginning of their probationary time and 34 AD marks the end of their probationary time, typifying that Adventism’s probationary time began in 1844 and ends at the Sunday law.

457 ary mboyve Cristo ohechauka avei pe profesía ñepyrũha omombe’úva araka’épa Israel yma guare oñemondótaha Tupãgui ha pe evanhélio oguerahataha umi gentil-kuérape, upéicha oñemohu’ãvo peteĩ ára especial de prueba de 490 ary, peteĩchaite Israel yma guarépe g̃uarã. Upévare, 457 ary mboyve Cristo ohechauka iñepyrũha pe tiempo de prueba orekóva hikuái, ha 34 ary rire Cristo ohechauka ipaha; péva ha’e peteĩ ta’anga profética ohechaukáva Adventismo rembiapo tiempo de prueba oñepyrũ hague 1844-pe ha opaha pe léi domingo-pe.

There are a few other internal time prophecies in the 2300-years prophecy, but they all possess the signature of Alpha and Omega. Their beginnings illustrate their endings.

Oĩ mbovymi profecía aravo rehegua hyepýpe oĩva profecía 2300 ary reheguápe, hákatu opaite oguereko pe firma Alpha ha Omega rehegua. Iñepyrũmbykuéra ohechauka ipahakuéra.

It is important to note that ancient Israel was made the depositaries of the law of God and that modern Israel was made not only the depositaries of His law, but also the depositaries of His prophecies. When the Lord entered into covenant with ancient Israel, He made them the depositaries of the Ten Commandments as written on two tables of stone. When He entered into covenant with modern Israel in the Millerite history, He made them the depositaries of His prophetic word as represented upon the two tables of Habakkuk represented by the 1843 and 1850 pioneer charts. The beginning of ancient Israel illustrates the beginning of modern Israel.

Tuicha hag̃ua ko mba’e iñimportanteha: Israel yma guare oñemoĩ vaʼekue Tupã léi ñangarekorãramo, ha Israel koʼág̃agua oñemoĩ ndahaʼéi iLéi ñangarekorãnte hag̃ua, síno avei iñeʼẽ maranduhára ñangarekorãramo. Ñandejára oike vove ñeʼẽme’ẽme Israel yma guaréndi, omoĩ chupekuéra pe Diez Mandamientos ñangarekorãramo, ojehaírami mokõi ita tablape. Ha oike jey vove ñeʼẽme’ẽme Israel koʼág̃aguándi historia Millerita-pe, omoĩ chupekuéra iñeʼẽ maranduhára ñangarekorãramo, ojehechaukaháicha Habacuc mokõi tabla rupive, ojehechaukáva 1843 ha 1850 ary pionero kuatiarogue atýpe. Israel yma guare ñepyrũ ohechauka Israel koʼág̃agua ñepyrũ.

“The Lord called out His people Israel, and separated them from the world, that He might commit to them a sacred trust. He made them the depositaries of His law; and He designed through them to preserve among men the knowledge of Himself. Through them the light of heaven was to shine out to the dark places of the earth, and a voice was to be heard appealing to all peoples to turn from their idolatry to serve the living and true God.

“Tupã ohenói vaʼekue Itavayguakuéra Israel-pe, ha omboyke chupekuéra ko yvy arigua apytégui, omoĩ hag̃uáicha ipópekuéra peteĩ ñemoĩmby marangatúva. Haʼe ojapo chupekuéra ilei ñongatuhára ramo; ha oipota vaʼekue, haʼekuéra rupive, oñeñongatu hag̃ua yvyporakuéra apytépe jeikuaa Chugui rehegua. Haʼekuéra rupive yvágagui tesape osẽvaʼerã vaʼekue omimbi hag̃ua ko yvy renda iñypytũháme, ha peteĩ ñeʼẽ ohendukavaʼerã vaʼekue opavave tetãnguéra-pe, ohenóiva chupekuéra ojevy hag̃ua iñaʼangirũgui ha omombaʼe hag̃ua Tupã oikovéva ha añetéva.”

“Had the Hebrews been true to their trust, they would have been a power in the world. God would have been their defense, and He would have exalted them above all other nations. His might and truth would have been revealed through them, and they would have stood forth under His wise and holy rule as an example of the superiority of His government over every form of idolatry. But they did not keep their covenant with God. They followed after the idolatrous practises of other nations; and instead of making their Creator’s name a praise in the earth, they brought it into contempt.

“Umi hebreo-kuéra ojepytasóne vaʼekue jerovia hag̃uáicha oñemeʼẽ vaʼekuépe, haʼekuéra oikóta vaʼekue peteĩ puʼaka ko yvy ape ári. Tupã-ta vaʼekue iñangarekoha ha ñemoʼã, ha Haʼe omoĩta vaʼekue chupekuéra opa ambue tetã ári. Ipuʼaka ha Iñañetegua ojekuaáta vaʼekue hesekuéra rupive, ha haʼekuéra ojehechaukáta vaʼekue Ijapyhy arandu ha marangatu guýpe, techapyrãramo ohechaukáva Igovierno yvateveha opaichagua taʼãnga ñemombaʼe arigua ári. Péro haʼekuéra ndojokói iñeʼẽme Tupã ndive ojapo vaʼekuépe. Oho hikuái ambue tetãnguéra rembiapo taʼãnga ñemombaʼe rehe, ha upévare, hekohápe omoherakuã hag̃ua Ijapohare réra ñemombaʼerãramo yvy ape ári, ogueru hikuái hese hag̃ua ñemomirĩ ha ñemombaʼeguasuʼỹ.”

“Yet the purpose of God must be accomplished. The knowledge of His will must be given to the world. God brought the hand of oppression upon His people, and scattered them as captives among the nations. In affliction many of them repented of their transgressions, and sought the Lord. Thus scattered throughout the countries of the heathen, they spread abroad the knowledge of the true God.

“Upéicharõ jepe, Ñandejára rembipota ojehupytyva’erã. Yvórape oñeme’ẽva’erã pe kuaapy Ivoluntad rehegua. Ñandejára omoĩ ipoguýpe jejopy vai Ipueblo ári, ha omosarambi chupekuéra prisionéroramo tetãnguéra apytépe. Jehasa asýpe heta heseguikuéra oñembyasy hikuái hembiapo vai rehe, ha oheka Ñandejárape. Péicha, isarambípyramo tetãnguéra ndogueroviáiva apytépe, omyasãi hikuái pe kuaapy Ñandejára añetegua rehegua.”

“In this day, God has called His church, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth,—the messages of the first, second, and third angels,—He has separated a people from the churches and from the world, to bring them into a sacred nearness to Himself. He has made them the depositories of His law, and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.

“Ko árape, Tupã ohenói hagueicha yma Israél ymaguarepe, ohenói avei Itupaope oñemoĩ hag̃ua tesape ramo yvy ape ári. Añetegua kysepuku mbarete rupive,—umi marandu ángel peteĩha, mokõiha ha mbohapyha rehegua,—oipe’a peteĩ tavayguakuérape umi tupãógui ha arapýgui, ogueru hag̃ua chupekuéra peteĩ ag̃uieterei marangatuhápe Hendápe. Ha’e ojapo chupekuéra Iley ñongatuhára ramo, ha omoĩ ijapópekuéra ko ára guarã umi tuicha añetegua marandu’ypy rehegua. Umi ñe’ẽ marangatu oñeme’ẽ haguéicha yma Israél ymaguarépe, ko’ãva avei ha’e peteĩ jerovia marangatu oñembohasáva’erã ko yvy ariguápe.”

“Prophecy declares that the first angel would make his announcement to ‘every nation, and kindred, and tongue, and people.’ The warning of the third angel, which forms a part of the same threefold message, and is the message for this time, will be no less widespread. The banner on which is inscribed, ‘The commandments of God and the faith of Jesus,’ is to be raised aloft. The power of the first and second messages is to be intensified in the third. It is represented in the prophecy as being proclaimed with a loud voice by an angel flying in the midst of heaven, and it will command the attention of the world.

“Maranduhára he’i pe ánhel peteĩha ome’ẽtaha iñemyasãi ‘opa tetãme, ñemoñare, ñe’ẽ ha tavayguápe’. Pe marandu ñemongyhyje ñandejáraha pe ánhel mbohapyha rehegua, ha’éva peteĩ parte pe tembiapo marandu mbohapy joapývagui, ha ha’éva ko ára guarã, ndaiporimo’ãi michĩvéva iñemosarambi. Pe poyvi ojehaihápe, ‘Tupã rembiapoukapy ha Jesús jerovia’, oñembo’yva’erã yvate. Pe mbarete orekóva pe peteĩha ha mokõiha marandu oñembaretetaveva’erã pe mbohapyhápe. Maranduhárape ojehechauka oñemyasãiha ñe’ẽ hatãme peteĩ ánhel ovevéva yvága mbytépe, ha upéva oguerútaha yvy ape arigua aténsion.”

“The most fearful threatening ever addressed to mortals is contained in the third angel’s message. That must be a terrible sin which calls down the wrath of God unmingled with mercy. But men are not left in darkness concerning this important matter; the warning against the worship of the beast and his image is to be given to the world before the visitation of God’s judgments, that all may know why the judgments are inflicted, and may have opportunity to escape.” Signs of the Times, January 25, 1910.

“Pe ñe’ẽmondo kyhyjevéva ojehúva yvypórape oĩ mbohapyha ánhel ñe’ẽmondópe. Upéva ha’eva’erã angaipa vaietereíva oguerúva Tupã poxy, poriahuvereko’ỹre oñembojehe’áva reheve. Péro yvyporakuéra ndojehejái pytũmbýpe ko mba’e tuichakue rehegua; tekotevẽ oñeme’ẽ ko yvy ape ári pe ñemongeta ñemomandu’a mymba ñarõ ha ta’ãnga ñemomba’e guasu rehegua Tupã jehu hag̃ua umi huísio mboyve, opavave oikuaa hag̃uáicha mba’érepa umi huísio oñemboúva, ha toguereko hag̃ua pa’ũ ojehekýi hag̃ua chuguikuéra.” Signs of the Times, January 25, 1910.

The production of the two tables in fulfillment of Habakkuk chapter two was a fulfillment of several prophecies.

Mokõi tabla jejapo, oñemoañetévo Habacuc capítulo mokõi, ha’e va’ekue heta profecía ñemoañete.

I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.

Añemboʼéta hag̃ua che ñangarekorãme, ha añemoĩta tórre ári, ha amañáta ahecha hag̃ua mbaʼépa heʼíta chéve, ha mbaʼépa ambohováita oñeñeʼẽ jey ramo cherehe. Ha Ñandejára ombohovái chéve ha heʼi: Ehai pe visión, ha emboporu porã itablakuéra ári, ikatu hag̃uáicha odipara pe omoñeʼẽva. Pe visión niko gueteri peteĩ ára oñemoĩporãva peguarã; ha ipahápe oñeʼẽta, ha ndijapumoʼãi: jepe ipukáramo, ehaʼarõ chupe; añetehápe ou porãta, ndipukamoʼãi.

Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.

Péina, umi ha’e ombojeroviavéva ijehe, ndaha’éi hekojojáva ipype; pe hekojoja katu oikovéta ijerovia rupi. Habacuc 2:1–4.

The production of both the 1843 pioneer chart and the 1850 pioneer chart was a fulfillment of prophecy. The study of Habakkuk’s Tables provides ample evidence of this. But the passage in Habakkuk makes an important contribution to this point in our discussion.

Pe ta’ãngakue mokõiha, 1843-pegua pionero kuéra rembiasakue ha 1850-pegua pionero kuéra rembiasakue, oiko va’ekue peteĩ profesía ñemohu’ãramo. Habacuc Kuatiañe’ẽ Táva rehegua ñehesa’ỹijo ome’ẽ hetaite mba’e rechaukaha ko mba’épe. Péro pe pasáhe oĩva Habacuc-pe oguereko peteĩ jehepyme’ẽ iñimportantetereíva ko punto ñane ñomongetápe.

“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.

“Ahecha ojehechakuaa hague pe kuatia’atã 1843-pegua oñembohape hague Ñandejára po rupive, ha ndova’erãi oñemoambue; papapykuéra katu oĩ hague Ha’e oipota haguéicha; ha Ipo oĩ hague hi’ári ha omokañy peteĩ jejavy umi papapy apytépe, avave ikatu hag̃uáicha ndohechái, peve Ipo oñemboyke.” Early Writings, 74, 75.

After 1843 the Lord directed to make another chart, but that the first (1843) chart should not be altered, except by inspiration.

1843 rire guive Ñandejára omoakãkuri ojapo hag̃ua ambue ta’anga, péro pe ta’anga peteĩha (1843) ndoñemoambuéiva’erã, ndaha’éiramo ñe’ẽñemongu’e rupive.

“I saw that the truth should be made plain upon tables, that the earth and the fullness thereof is the Lord’s, and that necessary means should not be spared to make it plain. I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.

“Ahecha pe añetegua oñemyesakãva’erãha mesakuéra ári, ko yvy ha opa mba’e ipype oĩva niko Ñandejára mba’eha, ha umi tembiporu tekotevẽva ndopytaiva’erãi oñemboykégui oñemyesakã hag̃ua. Ahecha pe ta’anga yma guaréva oñembohape hague Ñandejárape, ha ndaikatuiha oñemoambue chugui ni peteĩ ta’ãngamimi jepe, ndaha’éiramo inspiración rupive. Ahecha pe ta’anga ryru rehegua ta’ãngakuéra oĩha Ñandejára oipotaháicha, ha Ipo oĩ hague hi’ári ha omokañy peteĩ jejavy umi ta’ãngakuéra apytépe, avave ani hag̃uáicha ohecha, pe Ipo oñemboguejy peve.” Spalding and Magan, 2.

While living with Brother Nichols (who produced the 1850 chart), during the time he made the chart, Sister White said she saw the 1850 chart in the Bible.

Oikovévo hína ermáno Nichols ndive (ha’e ojapova’ekue pe kuatia’atã 1850 pegua), pe tiempo ha’e ojapo jave pe kuatia’atã, Hermana White he’i ohechaha pe kuatia’atã 1850 pegua la Bíbliape.

“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.

“Ahechakuaa Tupã oĩ hague pe ta’angahai ñemoherakuãme ojapova’ekue Hermano Nichols. Ahechakuaa oĩ hague peteĩ profesía ko ta’angahai rehegua Biblia-pe, ha pe ko ta’angahai ojejapo ramo Tupã tavayguakuérape g̃uarã, iporãmbaitéramo peteĩme g̃uarã, upéicha avei ambuépe g̃uarã; ha peteĩ oikotevẽramo peteĩ ta’angahai pyahu oñepinta hag̃ua tuichavéva escala-pe, opavave oikotevẽ upéva péichaite avei.” Manuscript Releases, volumen 13, 359.

Habakkuk had commanded “Write the vision, and make it plain upon tables.” The two tables of Habakkuk were the symbol of the covenant God made with Adventism when He made them depositories of His prophecies, just as He did when he entered into covenant with ancient Israel and gave the two tables of the law and the responsibility to be the depositories of the law. But Habakkuk identifies two classes of worshippers in relation to the tables that were to make the vision plain. One class whose “soul which is lifted up” and “is not upright,” and another class that are identified as “the just” who “shall live by his faith.”

Habacuc ojapouka vaʼekue: “Ehai pe visión, ha emoĩ hesakã hag̃uáicha yvyrarogue ári.” Mokõi yvyrarogue Habacuc pegua haʼe vaʼekue pe símbolo pe ñemoĩmeʼẽ Tupã ojapovaʼekue Adventismo ndive, omoĩrõ guare chupekuéra hembiporurãramo oñongatu hag̃ua iprofecíakuéra, peteĩchaite ojapo haguéicha oike jave ñemoĩmeʼẽme Israel yma guarã ndive ha omeʼẽ chupe mokõi yvyrarogue léi rehegua ha pe tembiapo oñongatu hag̃ua pe léi. Péro Habacuc ohechauka mokõi aty omombaʼéva Tupãme umi yvyrarogue rehegua, umi omyesakã vaʼerã pe visión. Peteĩ aty, “hiʼálma oñembojeguasúva” ha “ndahaʼéi hekojoja”; ha ambue aty, ojekuaaukáva “umi hekojojáva” ramo, “oikovéva ijerovia rupi.”

The context of Habakkuk identifies that those who are justified are living by a faith that is based upon the prophetic Word, as represented by the two tables, and therefore those who are not justified have rejected the beginnings of Adventism. The point I wish to make is based upon a passage we considered some time back. It reads:

Pe contexto de Habacuc oikuaauka umi ojehechaukáva hekojojáva oikoveha peteĩ jerovia rehe oñemopyendáva ñe’ẽ maranduhára rehe, ojehechaukaháicha umi mokõi tabla rupive, ha upévare umi ndaha’éiva hekojojáva omboyke Adventismo ñepyrũmby. Pe punto aikuaaukaseva oñemopyenda peteĩ pasáhe rehe ñahesa’ỹijo va’ekue ymave. He’i kóicha:

“But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.

“Umi mba’e ojejuhúva pe santuario rehe, ojoajúvo umi 2300 ára rehe, Tupã rembiapoukapykuéra ha Jesús jerovia rehe, oĩ porãiterei omyesakã hag̃ua pe movimiento adventista ohasava’ekue ha ohechauka hag̃ua mba’épa hína ñande ñemohenda ko’ág̃a, omopyenda hag̃ua jerovia umi ikangývape, ha ome’ẽ hag̃ua katuete pe ára tenonderã glorioso rehe. Ko’ãva, heta jey ahecha haguéicha, ha’e umi tema principal umi mensahérokuéra oikove hag̃ua hese.” Early Writings, 63.

We have just reviewed all four of these truths; the sanctuary, the 2300 days, the commandments of God and the faith of Jesus. We placed all four of these truths into the framework of truth that has been “perfectly calculated to explain the past Advent movement and show what our present position is.” That framework is “the rule of first mention,” it is the signature of Alpha and Omega, and it is the framework of truth, for the word “truth” contains the very same signature as all four of the truths that are identified as “present truth” which was designed to explain the beginning of Adventism.

Ñamohendapaite koʼág̃a opaite irundy añetegua koʼãva rehegua: pe tupaópegua, umi 2300 ára, Ñandejára mandamiénto ha Jesús jerovia. Romoĩ umi irundy añetegua koʼãva pe añetegua ryepýpe, “oñekalkula porãmbaitéva omyesakã hag̃ua pe movimiento advénto yma guare ha ohechauka hag̃ua mbaʼépa hína ñande ñemohenda koʼág̃a”. Upéva haʼe “pe mbojojaha peteĩha ñeʼẽme”, haʼe Alpha ha Omega firma, ha haʼe pe añetegua ryepypegua, pórke pe ñeʼẽ “añetegua” oguereko upe firmaite avei opaite umi irundy añetegua oguerekoháicha, umi oñemombeʼúva “añetegua koʼag̃agua” ramo, oñemoĩvaʼekue omyesakã hag̃ua advénto ñepyrũmby.

If nothing else, this means that the word translated as “truth” which we are considering is the framework of the everlasting gospel, and it is the framework for the final warning message, and it is the framework of the third angel’s message, and it is a large part of the Revelation of Jesus Christ.

Ndaha’éiramo ambue mba’e, kóva he’ise pe ñe’ẽ ñambohasáva “añetegua” ramo, jahechahína va’ekue, ha’eha pe marandu porã opa’ỹvape g̃uarã ñemopyenda, ha’eha avei pe marandu ñemomarandu paha ñemopyenda, ha’eha pe ángel mbohapyha marandu ñemopyenda, ha’eha avei peteĩ tuicha vore Jesucristo Ñemurãgui.

The final warning message represented as the Revelation of Jesus Christ in the first three verses of Revelation chapter one is testified to a second time at the end of Revelation. The end of Revelation testifies of the first verses of the Old Testament and also the last verses of the Old Testament. With those four references it can be deduced by employing the divine rule of placing prophetic line upon prophetic line that the final warning message has to do with the Creator’s relationship to His created beings. It has to do with His creative power. It has to do with how His creative power is communicated to His church. It has to do with the attribute of Divinity that identifies the end with the beginning. It is a message that arrives just before the close of probation and more. When considered together it is about God’s creative power! And the first mention of His creative power is in the beginning of Genesis one from the first verse through to the second chapter verse three.

Marandu ñemomarã paha ojehechaukáva Jesucristo Revelación ramo Apocalipsis peteĩha kapítulo mbohapy versíkulo peteĩha-pe oñemombe’u jeýma mokõihápe Apocalipsis paha gotyo. Apocalipsis paha ohechauka Testamento Tuja versíkulo peteĩha ha avei Testamento Tuja versíkulo pahaguéva. Umi irundy ñe’ẽmondo rupive ikatu oñemboguapy, ojeporúvo pe tembiapoukapy Tupãgui oñemoĩ hag̃ua línea profética ári línea profética, marandu ñemomarã paha oguerekoha mba’e ojapóva Apohare jeikovejoaju rehe Ijapopyre ndive. Oguereko mba’eve hag̃ua Ipu’aka apo rehe. Oguereko mba’eve hag̃ua mba’éichapa Ipu’aka apo oñembohasa Itupaope. Oguereko mba’eve hag̃ua pe Tupãreko mba’e tee ombojekuaáva paha oñondive iñepyrũmby ndive. Ha’e peteĩ marandu oguahẽva mboyve toñemboty pe ára py’aguapy renda ha heta mba’eveve. Oñehesa’ỹijóramo oñondivepa, ha’e Tupã pu’aka apo rehegua! Ha pe ñe’ẽñepyrũ peteĩha Ipu’aka apo rehegua oĩ Génesis peteĩ ñepyrũme, peteĩha versíkulogui mokõiha kapítulo mbohapyha versíkulo peve.

In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.

Ñepyrũrã Tupã ojapo yvága ha yvy. Ha yvy niko ndahekoichéiva ha nandi; ha pytũ oĩ y pypuku rova ári. Ha Tupã Espíritu oguata y rova ári.

And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.

Ha Tupã he’i: Toiko tesape; ha oiko tesape. Ha Tupã ohecha tesape iporãha; ha Tupã omboja’o tesape pytũmbýgui. Ha Tupã ombohéra pe tesape Ára, ha pe pytũmby katu ombohéra Pytũ. Ha ka’aru ha pyhareve ojapo ára peteĩha.

And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. And God called the firmament Heaven. And the evening and the morning were the second day.

Ha Tupã he’i: Toiko peteĩ firmamento y mbytépe, ha toñemboja’o ykuéra ykuéragui. Ha Tupã ojapo pe firmamento, ha omboja’o umi y oĩva pe firmamento guýpe umi y oĩvagui pe firmamento ári; ha upéicha oiko. Ha Tupã ombohéra pe firmamento Yvága. Ha ka’aru ha pyhareve ha’e va’ekue ára mokõiha.

And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good. And the evening and the morning were the third day.

Ha Tupã he'i: Toñembyatypa peteĩ hendápe y yvága guýpe oĩva, ha tojehechauka yvy piru; ha oiko upéicha. Ha Tupã ombohéra yvy pirúpe Yvy; ha y aty oñembyatývape ombohéra Para; ha Tupã ohecha iporãha. Ha Tupã he'i: Yvy tome'ẽ ñana, ka'avo ra'ỹi oguerúva, ha yvyra hi'a oguerúva yva hekoha rupi, ipype orekóva ta'ỹi, yvy ári; ha oiko upéicha. Ha yvy ome'ẽ ñana, ka'avo ra'ỹi oguerúva hekoha rupi, ha yvyra hi'a oguerúva yva, ipype orekóva ta'ỹi, hekoha rupi; ha Tupã ohecha iporãha. Ha ka'aru ha pyhareve oiko ára mbohapyha.

And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. And God set them in the firmament of the heaven to give light upon the earth, And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. And the evening and the morning were the fourth day.

Ha Tupã he’i: Toiko mba’e resape yvága ape ári omboja hag̃ua ára pyharegui; ha toiko hikuái techaukaha-rã, aravo-kuéra-rã, ára-kuéra-rã ha ary-kuéra-rã. Ha toiko hikuái mba’e resape-rã yvága ape ári omyesakã hag̃ua yvy ári; ha upéicha oiko. Ha Tupã ojapo mokõi mba’e resape tuicháva; pe mba’e resape tuichavéva ojapo hag̃ua sãmbyhy ára, ha pe michĩvéva ojapo hag̃uáicha sãmbyhy pyhare: ojapo avei mbyjakuérape. Ha Tupã omoĩ chupekuéra yvága ape ári omyesakã hag̃ua yvy ári, Ha osãmbyhy hag̃ua ára ári ha pyhare ári, ha omboja hag̃ua tesape pytũmbýgui; ha Tupã ohecha iporãha. Ha ka’aru ha pyhareve oiko hína ára irundyha.

And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. And the evening and the morning were the fifth day.

Ha Tupã he’i: Toĩ y rembe’ýgui osẽ heta tekove oguýva oikovéva, ha guyra ovevéva yvy ári yvága pegua ñemoasãijára renda guasúpe. Ha Tupã ojapo umi pira guasu, ha opaichagua tekove oikovéva oguýva, umi y osẽmbyre hetaiterei ijoguaháicha, ha opaichagua guyra ipepóva ijoguaháicha: ha Tupã ohecha iporãha. Ha Tupã ohovasa chupekuéra, he’ívo: Peñemoñare, peheta, ha pehenyhẽ ykuéra umi para rupi, ha toñemoheta guyrakuéra yvy ári. Ha pytũmby ha ko’ẽ oiko; upéva hína ára poha.

And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. And God made the beast of the earth after his kind, and cattle after their kind, and everything that creepeth upon the earth after his kind: and God saw that it was good. And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. And to every beast of the earth, and to every fowl of the air, and to everything that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so. And God saw everything that he had made, and, behold, it was very good. And the evening and the morning were the sixth day. Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Genesis 1:1–2:3.

Ha Tupã he'i: Toikove yvygui mymba iñáva peteĩ-teĩ ipypegua, mymba rymba, mba'e otyryrýva, ha mymba ka'aguygua, peteĩ-teĩ ipypegua; ha upéicha oiko. Ha Tupã ojapo mymba ka'aguygua peteĩ-teĩ ipypegua, mymba rymba peteĩ-teĩ ipypegua, ha opa mba'e otyryrýva yvy ári peteĩ-teĩ ipypegua; ha Tupã ohecha iporãha. Ha Tupã he'i: Jajapo yvypórape ñande ra'ãngáicha, ñande joguaha hag̃uáicha; ha toguereko hikuái mburuvicha guasu pira para pegua ári, guyra yvágapegua ári, mymba rymba ári, opa yvy ári, ha opa mba'e otyryrýva yvy ári ári. Upévare Tupã ojapo yvypórape ijeheguiete ra'ãngápe; Tupã ra'ãngápe ojapo chupe; kuimba'e ha kuña ojapo chupekuéra. Ha Tupã ohovasa chupekuéra, ha Tupã he'i chupekuéra: Peñemoña ha peheta, pemyenyhẽ yvy, ha peipojái; ha peguereko mburuvicha guasu pira para pegua ári, guyra yvágapegua ári, ha opa mba'e oikovéva oguatáva yvy ári ári. Ha Tupã he'i: Péina ápe ame'ẽ peẽme opa ka'avo iñemoñãva ra'ỹi reheve, oĩva opa yvy ape ári, ha opa yvyramáta, hi'a orekóva ra'ỹi; peẽme guarãta tembi'urã. Ha opa mymba yvy arigua, opa guyra yvágapegua, ha opa mba'e otyryrýva yvy ári, ipype oĩháme tekove, ame'ẽ opa ka'avo hovy tembi'urã; ha upéicha oiko. Ha Tupã ohecha opa mba'e ojapova'ekue, ha péina, iporãiterei. Ha ka'aru ha pyhareve oiko ára poteĩha. Upéicha oñemboty yvága ha yvy, ha opa iñembyatykuéra. Ha ára sietehápe Tupã omohu'ã hembiapo ojapova'ekue; ha opytu'u ára sietehápe opa hembiapo ojapova'ekuégui. Ha Tupã ohovasa ára sietehápe ha omarangatu chupe; pype opytu'úgui opa hembiapo Tupã ojapo ha omboheñóiva'ekue. Génesis 1:1–2:3.

The previous verses represent the entire testimony of creation, emphasizing that God’s word possesses creative power.

Umi versíkulo mboyvegua ohechauka opaite mba’e oikovéva remimombe’u, omomba’eguasúvo Ñandejára ñe’ẽ oguerekohápe pu’aka omoheñói hag̃ua.

Let all the earth fear the Lord: let all the inhabitants of the world stand in awe of him. For he spake, and it was done; he commanded, and it stood fast. Psalms 33:8, 9.

To kyvy tomondyky tokyhyje Ñandejáragui; toñemondýi hese opa umi yvypóra oikóva ko yvy ape ári. Ha’e oñe’ẽ, ha oiko; ha’e omanda, ha opyta hatã. Salmos 33:8, 9.

The same creative power that made the world is employed by Christ to transform men.

Pe pu’akapáva pokatu ojapo va’ekue ko yvy arapy niko Cristo oipuru yvypórape omoambue hag̃ua.

“The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.

Pe pokatu rapo’ẽ ohenóiva’ekue yvóra-kuérape oiko hag̃ua, oĩ Tupã ñeʼẽme. Ko ñeʼẽ omeʼẽ pokatu; omoheñói tekove. Mayma tembiapoukapy haʼe peteĩ ñeʼẽmeʼẽ; pe voluntad omoneĩramo, ha oñemoguahẽramo ángape, ogueru hendive pe Tekove pe Opaʼỹva rehegua. Omoambue tekove reko ha omoheñói jey ánga Tupã raʼanga ypýpe.

“The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.” Education, 126.

“Upéicha avei oñemantene pe tekove oñemeʼẽva. ‘Opa ñeʼẽ osẽva Tupã jurúgui’ rupi (Mateo 4:4) oikovéta yvypóra.” Education, 126.

The Revelation of Jesus Christ emphasizes how the Word of God is conveyed to men. It comes from the Father, to the Son, to an angel, to a prophet who writes it down and sends it to the churches. The communication process set forth at the beginning and ending of the book of Revelation is also illustrated with Jacob’s ladder with angels ascending and descending the ladder. It is illustrated with Zechariah’s two golden pipes that bring the oil into the sanctuary. The communication process between God and man is a subject of Bible prophecy and the message that is sent forth contains the creative power that made the universe. In the communication process in chapter one of Revelation, it is to be understood that the message handed down to the churches contains the power to transform a Laodicean unto a Philadelphian.

Jesucristo Revelación omomba’e mba’éichapa Ñandejára Ñe’ẽ oñemoguahẽ yvyporakuérape. Ou Túvagui, Ta’ýrape, peteĩ ánhelpe, peteĩ profétape ombohaíva ha omondóva umi iglésiakuérape. Pe proceso ñe’ẽmondo rehegua oñemopyenda hag̃ua Revelación aranduka ñepyrũme ha pahápe avei ojehechauka Jacob escaléra rupive, umi ánhel ojeupi ha oguejývo hese. Ojehechauka avei Zacarías mokõi tubo órova rupive oguerúva pe aséite pe santuario-pe. Pe proceso ñe’ẽmondo rehegua Ñandejára ha yvypóra apytépe ha’e peteĩ tema profecía bíblica rehegua, ha pe marandu oñemondo hag̃uápe oguereko pe mbarete omoheñóiva’ekue ko arapy. Pe proceso ñe’ẽmondo rehegua Revelación peteĩha kapítulope, ojekuaa va’erã pe marandu oñembohasáva umi iglésiakuérape oguerekoha pe pokatu omoambuéva peteĩ Laodiceaguápe ojapo hag̃ua chugui peteĩ Filadelfiaguápe.

Whether we consider the beginning or ending of the Old or the New Testament it is the same message. God is conveying the final warning message and it contains the creative power of God if it is heard and kept by those that hear. The message that accomplishes this is set within the divine framework of the Alpha and Omega. The beginning, middle and ending. The three Hebrew letters that go together to create the word “truth” are the everlasting gospel, and the letters and their meanings, and the word they produce when combined with one another symbolize the principle and also the One who is Alpha and Omega. It emphasizes His creative power. The last three words of the creation story, each begin with the three letters, in the order that make up the word “truth.”

Taha’e jahecha hag̃ua ñepyrũ térã paha pe Antiguo térã pe Nuevo Testamento-pe, peteîchante pe marandu. Tupã oikuaauka hína pe marandu pahaite ñembo’e hag̃ua, ha upéva oguereko Tupã pokatu apohare oñehendúramo ha oñeñongatúramo umi ohendúva rupive. Pe marandu omohu’ãva ko mba’e oñemoĩ pe marco divino ryepýpe, pe Alfa ha Omega rehegua. Ñepyrũ, mbyte ha paha. Umi mbohapy letra hebrea oñondivepa ojapo hag̃ua pe ñe’ẽ “añetegua” hína pe evangelio opa’ỹva, ha umi letra ha he’iséva, ha pe ñe’ẽ osẽva oñembojoajúramo peteĩteĩ rehe, ohechauka pe principio ha avei pe Oĩva Alfa ha Omega ramo. Kóva omombarete Ipu’akapavẽ apohare. Umi mbohapy ñe’ẽ paha pe tembiasakue apopy rehegua, peteĩteĩ oñepyrũ umi mbohapy letra rehe, pe orden ojapóva pe ñe’ẽ “añetegua”.

The three words that are the ending of the creation story begin with the three letters which together create the word “truth.” The last three words of the verse begin with the letters א (Aleph), מ (Mem), and ת (Tav) in order. Those three words are translated as “God,” “created” and “made.” These three words each start with the letters א (Aleph), מ (Mem), and ת (Tav) in that order, further emphasize the completeness and orderliness of the creation narrative. This pattern has been noted by Jewish commentators as an interesting linguistic feature of the Hebrew text.

Umi mbohapy ñe’ẽ oĩva ñepyrũme pe tembiasakue jejapo rehegua oñepyrũ umi mbohapy letra rehe, oñondive ojapóva pe ñe’ẽ “añetegua”. Umi mbohapy ñe’ẽ paha pe versíkulo rehegua oñepyrũ umi letra א (Aleph), מ (Mem) ha ת (Tav) rehe, peteĩchaite hendápe. Umi mbohapy ñe’ẽ oñemoñe’ẽva “Tupã”, “ojapo” ha “omoheñói” ramo. Ko’ã mbohapy ñe’ẽ peteĩteĩ oñepyrũ avei umi letra א (Aleph), מ (Mem) ha ת (Tav) rehe upe ordenpe, ha upéva omomba’eguasuve pe jejapo rehegua tembiasakue rehegua mokõive: ipaiteha ha iñembosako’i porãha. Ko patrón ojehechakuaa umi comentarista judío-kuéra apytépe peteĩ mba’e iñinteresánteva ramo, ñe’ẽnguéra rehegua mba’etéva pe texto hebreo-pe.

The creation story begins with the words “in the beginning” and it ends with three words that represent the Alpha and Omega, the beginning and ending, the first and the last. The creative power illustrated in the Genesis testimony begins and ends with the signature of the wonderful linguist.

Pe ñe’ẽmondo ñepyrũrã oñepyrũ umi ñe’ẽ “iñepyrũme” reheve ha opa mbohapy ñe’ẽ reheve ohechaukáva Alpha ha Omega, iñepyrũ ha ipaha, peteĩha ha pahagua. Pe pu’akapavẽ apohare ojehechaukáva Génesis ñe’ẽtestimóniope oñepyrũ ha opa pe ñe’ẽkuaaiterei mba’eporãite rérajehai reheve.

The first of a thing illustrating the last of a thing is what the prophet John emphasized when by writing what then was, he was then simultaneously writing what would be.

Peteĩ mba’e ñepyrũ ohechauka hag̃ua upe mba’e paha ha’e pe marandu profetiko Juan ombojoja vaʼekue, ha’e ohaívo upe upérõ oĩva, upéicha avei peteĩ jave ohaíkuri mba’épa oikótava.

The final warning message of Elijah represented at the end of the Old Testament identifies the same prophetic principle, within the context of the Sunday law crisis and the approaching seven last plagues.

Pe marandu ñemomarandu pahaite Elías rehegua, ojehechaukáva Testamento Tuja paha rupi, omombe’u upe principio profético peteĩchagua, pe jehasa asy léi domingo rehegua ryepýpe ha umi siete plaga paha og̃uahẽmbotaitéva reheve.

The “rule of first mention” and all that it represents is the “framework” that “present truth” is to be placed within. That framework is “the rule of first mention” that is also one of the attributes of God.

Pe “regla de la primera mención” ha opa mba’e ha’e ohechaukáva hína pe “marco” ryepýpe oñemoĩva’erãhápe pe “verdad presente”. Upe marco ha’e “pe regla de la primera mención”, ha upéva avei peteĩva Tupã rekome’ẽnguéra apytégui.

In the book of Daniel representing the beginning of Adventism and the book of Revelation representing the end of Adventism, we find amazing parallels when we look at it with the principle of the first illustrating the last. The book of Daniel sets forth an attribute of Jesus when it uses the name Palmoni, meaning the wonderful numberer of secrets. Daniel also introduces Jesus as Michael the archangel. John is employed to do the same as Daniel, and he identifies not the master of math, or the leader of the angels, but the master of language. When we consider Jesus as the master of the alphabet, we should consider Psalms 119, the longest chapter in the Bible.

Pe lívro Daniel ohechaukáva Adventísmo ñepyrũrã, ha pe lívro Apocalipsis ohechaukáva Adventísmo paha, jajuhu paralelismo hechapyrãva ñama’ẽvo hese pe principio rupive: pe peteĩha ohechauka hag̃ua pe pahápe oikótava. Pe lívro Daniel omoĩ tenonderã peteĩ atributo Jesús rehegua ojeporúramo héra Palmoni, he’iséva pe papahára hechapyrãva umi mba’e ñemigua rehegua. Daniel avei oikuaauka Jesúspe Miguel arcángel ramo. Juan oñemomba’apo ojapo hag̃ua upéicha avei Daniel-icha, ha ha’e ohechauka ndaha’éi matemátika jára térã umi ánhel ruvicha, síno ñe’ẽnguéra jára. Ñahesa’ỹijóramo Jesúspe alfabeto Jára ramo, tekotevẽ ñapensa Salmos 119 rehe, pe kapítulo ipukuvéva Biblia-pe.

Psalms 119 is an alphabetic acrostic, meaning that the first letters of each set of eight verses starts with the same letter. There are twenty-two letters in the Hebrew alphabet, so there twenty-two sections of eight verses. Each section begins with the letter of the alphabet in the order of the alphabet, and thereafter each of the eight verses assigned to that letter begin with that letter. There are eight verses for each letter, thus eight verses times the twenty-two letters of the Hebrew alphabet equal one hundred and seventy-six lines. The Psalm emphasizes obedience to a God who is a God of order (hence the acrostic structure), not of chaos.

Salmos 119 ha’e peteĩ acróstico alfabético, he’iséva umi peteĩteĩ aty oguerekóva poapy versíkulo ñepyrũrã letra ojepuru peteĩchante. Pe alfabeto hebreo oguereko mokõi pa letra, upévare oĩ mokõipa mokõi pehẽngue, peteĩteĩva poapy versíkulo reheve. Káda pehẽngue oñepyrũ pe letra alfabetopegua rehe, alfabeto porãitépe oñemohenda hag̃uaicha, ha upéi káda peteĩva umi poapy versíkulo oñeme’ẽva upe letrape oñepyrũ avei upe letrápe. Oĩ poapy versíkulo káda letrápe g̃uarã; upéicha rupi, poapy versíkulo jeývo mokõipa mokõi letra alfabeto hebreo rehe, ome’ẽ cien setenta y seis líña. Ko Salmo omomba’eguasu ñe’ẽrendúpe peteĩ Tupã ndive, ha’éva peteĩ Tupã orden rehegua (upévare pe estructura acróstica), ndaha’éi caos rehegua.

Another prominent theme in Psalms 119 is the profound truth that the Word of God is all-sufficient. There are eight different terms referring to the Word of God throughout the Psalm: law, testimonies, precepts, statutes, commandments, judgments, word, and ordinances. In almost every verse, the Word of God is mentioned. Psalms 119 affirms not only the character of the Scriptures, but it affirms that God’s Word reflects the very character of God Himself. Notice these attributes of God set forth in Psalms 119:

Salmo 119-pe ojehechauka avei peteĩ tema tuicha mba’éva: pe añetegua ipypukuha Ñandejára Ñe’ẽ ha’eha opa mba’erã ikatu hag̃uáicha oñemboguata. Ko Salmo pukukue javeve ojepuru poapy ñe’ẽ iñambuéva ojere hag̃ua Ñandejára Ñe’ẽ rehe: léi, testimónio, mbo’epy, estatúto, mandamiénto, huísio, ñe’ẽ ha ordenánsa. Haimete opa versíkulope oñemombe’u Ñandejára Ñe’ẽ. Salmo 119 omombarete ndaha’éi añónte Ñandejára Ñe’ẽ Porãite rekotee, ha katu avei omombarete Ñandejára Ñe’ẽ ogueraha ha ohechauka hag̃ua pe Ñandejára voi rekotee. Ehechakuaa ko’ã Ñandejára reko tee ojehechaukáva Salmo 119-pe:

  • Righteousness (verses 7, 62, 75, 106, 123, 138, 144, 160, 164, 172)

    Tekojoja (versículos 7, 62, 75, 106, 123, 138, 144, 160, 164, 172)

  • Trustworthiness (verse 42)

    Jeroviaha (versíkulo 42)

  • Truthfulness (verses 43, 142, 151, 160)

    Añetegua (versículos 43, 142, 151, 160)

  • Faithfulness (verse 86)

    Jerovia (versíkulo 86)

  • Unchangeableness (verse 89)

    Ndoikovéi (versíkulo 89)

  • Eternality (verses 90, 152)

    Tapia’ỹre (versículos 90, 152)

  • Light (verse 105)

    Mimbi (versíkulo 105)

  • Purity (verse 140)

    Mopotĩ (versículo 140)

The Psalm opens with two beatitudes. “Blessed” are those whose ways are blameless, who live according to God’s law, who keep His statutes and seek Him with all their heart. These are the lessons for us in this great Psalm. The Word of God is sufficient to make us wise, train us in righteousness, and equip us for every good work (2 Timothy 3:15–17).

Salmo oñepyrũ mokõi jehovasápe. “Ojehovasáva” hína umi tape ndaiporihápe mba’e vai, oikóva Tupã léi he’iháicha, oñongatúva Iñe’ẽme’ẽnguéra ha ohekáva chupe opaite ipy’aite guive. Ko’ãva hína pe ñembo’epy ñandéve g̃uarã ko Salmo tuichaitépe. Tupã Ñe’ẽ ha’e suficiente ñandeapo hag̃ua arandu hag̃ua, ñanembo’e hag̃ua tekojoja rehe, ha ñanequipá hag̃ua opa tembiapo porãrãpe g̃uarã (2 Timoteo 3:15–17).

Of course, Psalms 119 is part of a subject that is pretty much unresolved in the religious world. It has to do with which verse is the middle verse of the Bible and which chapter is the middle chapter of the Bible. If you search the internet, you will find the various arguments centered around which Bible you use and so on and so forth. The problem with every position in the argument is that the definition of the middle of the Bible, whether a verse or a chapter should be defined by the author of the Bible, not the human student or critic of the Bible.

Ñetehápe, Salmos 119 oĩ peteĩ mba’e ryepýpe, ha upéva hína peteĩ tema hetaiterei guive ndojehechakuaaporãi gueteri pe mundo religioso-pe. Upéva ojapo hag̃ua mba’éichapa ojekuaa hag̃ua máva hína pe versíkulo mbytegua Biblia-pe ha máva hína pe kapítulo mbytegua Biblia-pe. Reheka hag̃ua internet-pe, rejuhúta opaichagua ñe’argumento oñemopyendáva mba’e Biblia-pa ojepuru ha ambue mba’e rehe. Pe apañuãi opavave posición oĩvape pe ñe’argumento-pe ningo hína kóva: pe definición pe mbytépe oĩva Biblia-pe, taha’e versíkulo térã kapítulo, ojehechakuaava’erã pe Biblia Apohare rehe, ndaha’éi pe temimbo’e térã crítico yvypóra pe Biblia rehegua.

The Bible teaches that there is a beginning and end to everything. To everything there is a season.

La Biblia ombo’e opa mba’épe oĩha iñepyrũ ha ipaha. Opa mba’épe g̃uarã oĩ peteĩ ára.

To everything there is a season, and a time to every purpose under the heaven: A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted. Ecclesiastes 3:1, 2.

Opa mba’e oguereko hi’ára, ha peteĩ ára opa tembiaporãme yváguy guýpe: peteĩ ára oñemoñarai hag̃ua, ha peteĩ ára omano hag̃ua; peteĩ ára oñotỹ hag̃ua, ha peteĩ ára oñembogue hag̃ua pe oñeñotỹmava’ekue. Eclesiastés 3:1, 2.

There is a time to be born and a time to die, yet there is also the life that takes place in the middle of the beginning and ending of our lives. The birth is a brief moment in time, as is death. The life is the middle and has generally much more history connected with it than the time when we are born and time when we die.

Oĩ peteĩ ára ñanase hag̃ua ha peteĩ ára ñamano hag̃ua, upéicharõ jepe oĩ avei pe tekove oikóva ñande rekove ñepyrũ ha paha mbytépe. Ñanaseha ha’e peteĩ sapy’ami mbykymi aravópe, ha upéicha avei mano. Tekove ha’e pe mbyte, ha jepiveguáicha oguereko hetaiteve tembiasakue hendive ojoajúva pe aravo ñanase haguépe ha pe aravo ñamano haguépe rangue.

The middle in the “rule of first mention” generally has much more testimony than the first and last. To seek a single verse or chapter in the Bible and define it as the middle is to disregard the biblical evidence even if the beginning and ending are essentially points in time; the middle is generally a period of time. Of course, the beginning, ending and middle will agree with one another, though often the identical waymark at the end is the opposite of the beginning.

Pe “regla de primera mención”-pe, pe mbyte jepivegua oguereko hetaiteve testimonio pe peteĩha ha paháguagui. Ojeheka hag̃ua peteĩ versíkulo térã kapítulo añoite Biblia-pe ha oñemyesakã hag̃ua upéva ha’eha pe mbyte, upéva hína oñemboyke hag̃ua pe evidencia bíblica, jepe pe ñepyrũha ha pe paha ha’éramo esencialmente ára mombyrykuéra; pe mbyte katu jepivegua ha’e peteĩ periodo de tiempo. Añetehápe, pe ñepyrũha, pe paha ha pe mbyte ojoajúta ojupe ndive, jepe heta jey pe waymark peteĩchaite oĩva pahápe ha’e pe ñepyrũha rovái.

Jesus identified John the Baptist as Elijah, and they both illustrate the same prophetic sequence of events, but Elijah was persecuted by a wicked woman (Jezebel) who sought to imprison and kill Elijah, but she never did. John who was a symbol of Elijah was sought by an evil woman (Herodias) to imprison and kill him, and she did. Elijah and John are interchangeable symbols but they have some prophetic characteristics that are opposite characteristics, but still parallel each other. Elijah never died, John did. Understanding that prophetic waymarks that align with each other are often opposites allows those who wish to see that the middle of the Bible is Psalms 118.

Jesús ohechakuaa Juan el Bautístape Elíasramo, ha mokõivéva ohechauka pe misma secuencia profética umi mbaʼe oikóva rehegua; ha katu Elías oñemyakãratĩ peteĩ kuña aña (Jezabel) rupive, ohekáva omoinge chupe kárselpe ha ojuka Elíaspe, péro araka’eve ndojapói upéva. Juan, ha’éva peteĩ símbolo Elías rehegua, oñeheka vaʼekue avei peteĩ kuña aña (Herodías) rupive omoinge hag̃ua chupe kárselpe ha ojuka hag̃ua chupe, ha ojapo upéva. Elías ha Juan ha’e símbolos ojuehe ikatúva oñemoambue, péro oguereko hikuái algunas características proféticas ha’éva opuestas, jepémo upéicha ojoja ojoapytépe. Elías nomanói araka’eve; Juan katu omano. Ñantende hag̃ua umi marca proféticas ojoajúva ojuehe ndive heta jey ha’eha opuestos, oheja umi oipotávape ohecha hag̃ua pe mbyte Biblia rehegua ha’eha Salmos 118.

When we use the principle of rule of first mention as we have been defining it, we find that the beginning of the middle of the Bible is Psalms 117, the shortest chapter in the Bible, consisting of two verses. It is followed by chapter 118, which is the middle of the Bible, and chapter 118 is followed by 119 which is the longest chapter in the Bible and the ending of the middle of the Bible. The wonderful linguist marks the beginning with the shortest chapter, then marks the ending with the longest chapter. They are two opposite chapters. The beginning is the seed, and the ending is where the fully mature plant is developed where all the testimonies located within the middle are tied together. Notice Psalms 117.

Japurúva ñambojapo jave pe principio de gobierno de primera mención rehegua, ñamyesakã haguéicha, jajuhu pe mbyte ñepyrũha pe Biblia-pe ha’eha Salmos 117, pe kapítulo mbykymivéva Biblia tuichakue javeve, orekóva mokõi versículo. Upéi ou pe kapítulo 118, ha’éva pe mbyte pe Biblia-pe, ha pe kapítulo 118 rire ou pe 119, ha’éva pe kapítulo ipukuvéva Biblia-pe ha pe mbyte paha pe Biblia-pe. Pe Linguista Maravilloso ombohéra pe ñepyrũ pe kapítulo mbykymivéva rupive, ha upéicha avei ombohéra pe paha pe kapítulo ipukuvéva rupive. Umíva mokõi kapítulo ojoavyetereíva. Pe ñepyrũ ha’e pe ta’ỹi, ha pe paha ha’e pe ka’avo ojererahápe iñakãrapu’ãmbáma, ha upépe opa umi testimonio oĩva pe mbyte ryepýpe oñembojoaju joa. Ema’ẽmi Salmos 117 rehe.

O Praise the Lord, all ye nations: praise him, all ye people. For his merciful kindness is great toward us: and the truth of the Lord endureth forever. Praise ye the Lord. Psalms 117:1, 2.

Pemomba'e Ñandejárape, opa tetãnguéra; pemomba'e chupe, opa tavayguakuéra. Yma hag̃ua ñanderehe iporã ha ipy'a porã eterei; ha Ñandejára añetegua opyta opa ára g̃uarã. Pemomba'e Ñandejárape. Salmos 117:1, 2.

The word we are considering that is made up of three letters is translated as “truth” in verse two, and represents the beginning of the middle of the Bible, (the middle of the Bible being Psalms 117–119). The end of the middle is Psalms 119. Psalms 118 is the middle of the middle. Psalms 118 is sandwiched between the shortest and longest chapters in the Bible, and the shortest which is the beginning sets forth the word “truth” which is created by three letters that represent the three-steps of the everlasting gospel, and are the framework of understanding the truth. The framework being the principle representing Christ’s character as the Alpha and Omega.

Pe ñe'ẽ ñahesa'ỹijóva, ojejapóva mbohapy tai reheve, oñemoñe'ẽ “añetegua” ramo versíkulo mokõihápe, ha ohechauka pe ñepyrũ mbytegua Biblia pegua, (Biblia mbytegua ha'e Salmos 117–119). Pe mbytegua paha ha'e Salmos 119. Salmos 118 ha'e pe mbytegua mbytegua. Salmos 118 oĩ mbytepe pe kapítulo mbykymivéva ha pe ipukuvéva Biblia-pe, ha pe mbykymivéva, ha'éva pe ñepyrũ, omoĩ tenonderã pe ñe'ẽ “añetegua”, ojejapóva mbohapy tai reheve, ha umíva ohechauka pe evangelio opa'ỹva mbohapy hatua, ha hikuái hína pe añetegua ñentendekuaaty. Pe ñentendekuaaty ha'éva pe principio ohechaukáva Cristo rekokatu Alpha ha Omega ramo.

The ending of the middle, being chapter 119 is an alphabetic acrostic placed in the middle of the Bible emphasizing the wonderful linguist. Four times in chapter 119 the same word is translated as truth.

Pe mbytépegua paha, ha'éva Salmo 119, peteĩ acrostico alfabético oñemoĩva Ñandejára Ñe'ẽ mbytépe, omomba'eguasúvo pe Ñe'ẽkuaa hechapyrãva. Irundy jey Salmo 119-pe pe ñe'ẽ peteĩete oñembohasa añeteguáramo.

And take not the word of truth utterly out of my mouth; for I have hoped in thy judgments. Verse 43.

Ani etei che juruguigua peve nde ñe'ẽ añetegua che juru-gui; aikógui ajerovia ne rembiapoukapykuérape. Versículo 43.

Thy righteousness is an everlasting righteousness, and thy law is the truth. Verse 142.

Nde rekojoja opa ára pegua, ha nde léi hína pe añetegua. Versíkulo 142.

Thou art near, O Lord; and all thy commandments are truth. Verse 151.

Nde reime, Ñandejára; ha opa ne mandamiénto añetegua hína. Verso 151.

Thy word is true from the beginning: and every one of thy righteous judgments endureth forever. Verse 160.

Ne ñe’ẽ añete ypy guive; ha peteĩteĩ ne juicio joja opyta opa ára guarã. Versículo 160.

Truth in these verses is a rule of Bible prophecy identifying the end from the beginning, and the truth in the verses is that the Alpha and Omega has placed His signature upon the middle of the Bible, as He has done for the beginning and the end. The signature of the first and last is the “framework” for presenting the final warning message of the third angel. The last of the middle includes four verses which use the word translated as “truth,” though the fourth reference is translated simply as “true.” The last final of those four verses identifies that “from the beginning,” the word is “true.”

Koʼã versíkulope pe añetegua haʼe peteĩ léi profesía bíblicape omombeʼúva paha ypy guive, ha pe añetegua oĩva umi versíkulope haʼe pe Alfa ha Omega omoĩ hague Is firma la Biblia mbytépe, ojapo haguéicha iñepyrũme ha ipahápe avei. Pe peteĩha ha pahaguéva firma haʼe pe “marco” oñepresenta hag̃ua pe marandu ñemongyhyje paha ángel mbohapyhagua rehegua. Pe mbyte pahaguáva oguereko irundy versíkulo oiporúva pe ñeʼẽ oñembohasáva “añetegua” ramo, jepe pe irundyha referencia oñembohasa hag̃uante “añete” ramo. Pe pahave paha umi irundy versíkulogui heʼi porã “ñepyrũ guive” pe ñeʼẽ haʼeha “añetegua”.

In the beginning in the creation story of Genesis one and two, The word “truth” though not directly written is represented in the final three words of the creation story, for each word begins with the letters, in order, that create the word “truth.” In the beginning was the word, and by Him were all things created, and the testimony of the creation in Genesis begins with the words, “In the beginning” and ends with three words representing the truths associated with an attribute of Christ that in Isaiah is defined as the proof that He is the one and only God.

Ñepyrũmby, Génesis peteĩ ha mokõihápe oĩva mba’ejejapo rembiasakuépe, pe ñe’ẽ “añetegua”, jepe nojehaíri hag̃ua peteĩchaite, ojehechauka pe tembiasakue jejapopy rehegua pahápe umi mbohapy ñe’ẽ rupive; peteĩteĩ ñe’ẽ oñepyrũgui, oñondivepa, umi tai ojapo hag̃ua pe ñe’ẽ “añetegua”. Ñepyrũmby guive oĩ va’ekue pe Ñe’ẽ, ha hese rupive opa mba’e ojejapo; ha Génesis-pe pe jejapo rehegua testimónio oñepyrũ umi ñe’ẽ “Ñepyrũmby” reheve ha opa mbohapy ñe’ẽ reheve, umíva ohechaukáva umi añetegua ojoajúva peteĩ Cristo reko hag̃ua, ha Isaías-pe upéva oñemyesakãva kóicha: ha’eha pe techaukaha ha’eha pe Tupã peteĩ ha añónte.

The middle of the Bible (Psalms 117–119) begins in chapter 117 by referencing the truth that the beginning represents the end through its use of the word “truth.” The word is created by three letters which represent the everlasting gospel and the three angels’ messages, and identify the ending of the creation story. The end of the middle of the Bible is a presentation of the alphabet that the wonderful linguist produced to establish the understanding that what is now being revealed concerning His character is in agreement with the definition of the word revelation, for the Revelation of Jesus Christ is a message that is designed to present an aspect of Christ character that here-to-fore has not been fully recognized, if at all. The revelation is consistent with the lines of covenant history, for covenant history includes evidence of God’s effort to reveal Himself through names as His-story unfolded.

Mbyte rehegua téxto mbyte pegua (Salmos 117–119) oñepyrũ capítulo 117-pe ojapo hag̃ua referencia upe añetegua rehe, pe ñepyrũ ohechaukaha pe paha, oiporu rupi pe ñe'ẽ “añetegua”. Ko ñe'ẽ ojejapo mbohapy letra reheve, ha umíva ohechauka pe evangelio opa'ỹva ha pe mbohapy ánhel rembiapo marandu, ha omohu'ã pe jejapo rembiasakue paha. Pe mbyte rehegua téxto mbyte pegua paha hína peteĩ alfabeto jehechauka, pe ñe'ẽkuaa porãite apohare ojapova'ekue omopyenda hag̃ua pe entendimiento ko'ág̃a ojehechauka hag̃ua iva'ekue Ikarácter rehegua, oĩha peteĩcha pe ñe'ẽ revelación ñemyesakã ndive; pe Jesucristo Revelación niko peteĩ marandu ojeporavóva ojehechauka hag̃ua peteĩ aspecto Cristo carácter rehegua, ko'ág̃a peve ndaje ojekuaa porãmbaitéva'ỹ térã ndaikatúiramo jepe. Pe revelación oñemoĩ porã pe pacto rembiasakue rape ndive, pe pacto rembiasakue oguerekógui prueba Tupã ñeha'ã rehegua ojehechauka hag̃ua hekotee téra rupive, Hembiasakue oñesẽ aja.

“The great principles of the law, of the very nature of God, are embodied in the words of Christ on the mount. Whoever builds upon them is building upon Christ, the Rock of Ages. In receiving the word, we receive Christ. And only those who thus receive His words are building upon Him. ‘Other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘There is none other name under heaven, given among men, whereby we must be saved.’ Acts 4:12. Christ, the Word, the revelation of God,—the manifestation of His character, His law, His love, His life,—is the only foundation upon which we can build a character that will endure.” Mount of Blessings, 148.

“Léi tuichavéva léipe joáva, Tupã rekove tee guive, oñemoingove ha oñemoañete Cristo ñe’ẽme, yvytý ári he’íva. Oimeraẽva omopu’ãva hi’óga hese, Cristo ári omopu’ã, pe Ita Aréma guaréva ári. Ñamoguahẽvo pe ñe’ẽ, ñamoguahẽ Cristope. Ha umi oguerohorýva péicha iñe’ẽnguéra añoite hína omopu’ãva hikuái hese. ‘Ambue fundamento ndaikatúi avave omoĩ, pe oñemoĩmava rangue, ha’éva Jesucristo.’ 1 Corintios 3:11. ‘Ndaipóri ambue téra yvága guýpe, oñeme’ẽva yvyporakuéra apytépe, upévare jahupyty hag̃uáicha ñande jehovasa.’ Hechos 4:12. Cristo, pe Ñe’ẽ, Tupã jehechauka,—hekopy, ilei, imborayhu, hekove jehechauka,—ha’eñoite pe fundamento ikatúva ñamopu’ã hag̃ua peteĩ tekopy oĩ hag̃uáicha opa ára.” Monte de las Bienaventuranzas, 148.

There is of course much more to address concerning this truth, but we will leave off here.

Oĩ por supuesto heta mba’eve gueteri oñe’ẽ hag̃uáicha ko añetegua rehe, ha katu ko’ápe rojokóta.