We are considering verse forty of Daniel eleven, and are addressing the prophetic line of verse forty, that is associated with the horn of Republicanism. We are basing the application upon the time of the end which arrived in 1989. That line represents the history of 1989 unto the soon-coming Sunday law, and is typified by the prophetic period from 508 to 538, when the papacy was first empowered and enforced a Sunday law at the Council of Orleans. It is also typified by the line from Christ’s birth unto His baptism.

Ñahesa’ỹijo hína Daniel 11:40, ha jahesa’ỹijo hína pe línea profética versículo 40-gua, ojoajúva pe kacho Republicanismo rehegua ndive. Ñamoĩ ko aplicación pe ára pahápe, og̃uahẽva’ekue ary 1989-pe. Upe línea ohechauka pe tembiasakue 1989 guive pe léi domingo pya’e oútava peve, ha oñembojoguáva pe período profético 508 guive 538 peve rehe, upérõ pe papado oñemombarete ypy ha ombohapykuere peteĩ léi domingo Concilio de Orleans-pe. Avei oñembojoguáva pe línea oúva Cristo heñói guive pe Hembovautísmo peve.

We are also adding to those lines the line of prophetic history found in verse two of Daniel eleven. There we find that the sixth president of the United States after the time of the end in 1989 is Donald Trump, who according to the verse “stirs up” (awakens), all the realm of Grecia (globalism), in the election of 2016.

Avei hag̃ua umi línea-pe pe línea tembiasakue profética ojejuhúva Daniel 11, versíkulo mokõi-pe. Upépe jajuhu pe sexto presidente Estados Unidos-pegua fin del tiempo rire, ary 1989 guive, ha’eha Donald Trump, ha’éva, he’iháicha pe versíkulo, “omokyre’ỹ” (ombopáy), opaite Grecia retãnguéra (globalismo), pe jeporavópe ary 2016-pe.

We then began to consider the prophetic characteristics associated with the three powers which make up the threefold union of the dragon, the beast and the false prophet which together are, since 1989, leading the world to the close of probation, at the battle of the great day of God which is Armageddon. We are considering these prophetic characteristics in order to identify the political attributes of the Republican horn of the earth beast of Revelation thirteen. The two horns of Republicanism and Protestantism were represented with the two horns upon the ram of Medo-Persia, in Daniel chapter eight.

Upéi ñañepyrũ jajepy’amongetávo umi mba’e’ỹrã marandu rehegua ojejoajúva umi mbohapy pu’aka rehe, ha’éva omoheñóiva pe joaju mbohapyetegua dragón, mymba ñarõ ha marandu hag̃ua japu apytépe, ha umi mokõivéva oisãmbyhyva ko yvy ári, ary 1989 guive, pe ára tuichaite Ñandejára guasu rehegua ñorairõme, ha’éva Armagedón, pe ára oñembotývo pe gracia ryru. Ko’ã mba’e’ỹrã marandu rehegua ñahesa’ỹijo hína ikatu hag̃uáicha jaikuaa umi tekotevẽ político rehegua pe akãratĩ republicano pe mymba yvy rehegua Apocalipsis capítulo 13-pe. Umi mokõi akãratĩ Republicanismo ha Protestantismo rehegua oñerrepresenta va’ekue umi mokõi akãratĩ rupive pe ovecha mácho Medo-Persia rehegua ári, Daniel capítulo 8-pe.

Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

Upéi ahupi che resa ha ahecha; ha péina, pe ysyrýpe oñembo'y peteĩ ovecha mácho mokõi hatĩva; ha umi mokõi hatĩ yvate; peteĩ katu ijyvateve ambuégui, ha pe ijyvatéva osẽ ipahápe. Daniel 8:3.

Medo-Persia was a twofold power, as was France in the French Revolution, and is the United States. The two horns of the United States are Republicanism and Protestantism, but the earth beast with the two horns changes from a lamb-like beast in its beginning, unto a beast which speaks as a dragon at its ending. The horn’s two prophetic lines run parallel to one another in Daniel chapter eleven verse forty, and when considered together they both begin at the time of the end in 1798. When the horns are investigated individually, the horn of Protestantism is prophetically associated with the time of the end in 1798, and the horn of Republicanism is associated with the time of the end in 1989.

Medo-Persia niko peteĩ mburuvicha guasu mokõiháicha, Francia oiko haguéicha Revolución Francesa-pe, ha ha’e Estados Unidos. Estados Unidos rembiapo mokõi hatĩ ha’e republicanismo ha protestantismo, ha pe mymba yvy rehegua oguerekóva mokõi hatĩ iñepyrũme peteĩ mymba ovecha ra’angaichagua, ha ipahápe oñemoambue peteĩ mymba oñe’ẽva dragónicha. Pe hatĩnguéra mokõi línea profética oho joja ojupe ndive Daniel capítulo once versículo cuarenta-pe, ha oñehesa’ỹijo hag̃ua oñondivepa, mokõivéva oñepyrũ pe ára pahápe ary 1798-pe. Oñehesa’ỹijóramo pe hatĩnguéra peteĩteĩva ijehegui, pe protestantismo hatĩ ojoaju proféticamente pe ára paháre ary 1798-pe, ha pe republicanismo hatĩ ojoaju pe ára paháre ary 1989-pe.

Both horns have a twofold nature as typified by the Sanhedrin in the time of Christ that was made up of Sadducees and Pharisees. Sadducees were liberals and Pharisees were conservatives, and though they were avowed enemies, they came together against Christ at the cross. At the soon-coming Sunday law both horns of apostate Protestantism and apostate Republicanism will form a church-state relationship against Christ’s faithful seventh-day Sabbath-keepers, but as the two horns proceed through the history of the earth beast, each of the horns have an internal controversy portrayed with the liberalism of the Sadducees and conservatism of the Pharisees.

Mokõive mokõi oguereko peteĩ naturaleza mokõi hendáicha, ojehechaukaháicha Sanedrínpe Cristo ára-pe, oĩva’ekue saduceo ha fariseogui. Umi saduceo ha’e va’ekue liberál, ha umi fariseo ha’e va’ekue conservadór; ha jepe ojekuaáramo hikuái enemigo ramo, oñondivepa hikuái Cristo rehe kurusúpe. Pe léi domingo oguahẽmbotápe, mokõive mokõi akã protestantísmo apóstata ha republicanísmo apóstata omopyendáta peteĩ joaju iglesia-estado Cristo rembijeroviaha py’aguapýva, umi oñangarekóva sábado ára pokõiha rehe, rovái; ha katu, umi mokõi akã oho aja pe mymba yvy pegua rembiasakue rupive, peteĩteĩva umi akã oguereko peteĩ joavy hyepypegua, ojehechaukáva saduceokuéra liberalísmo ha fariseokuéra conservadorísmo rupive.

We are now considering the horn of Republicanism, and now take note that the Democratic party traces its origins back to the very beginnings of the history of the United States. It was formed in 1828 but had its political origins with Thomas Jefferson and James Madison. According to the testimony of the two horns of Medo-Persia, the Republican party was established in 1854, in opposition to the pro-slavery position of the Democratic party. It therefore was the “higher” horn in Daniel chapter eight, for it was the horn that came up last.

Ko'ág̃a jahesarekoína pe kũmby Repúblicanismo rehegua, ha ko'ág̃a ñamoĩva'erã en cuenta pe Partido Democrático ojepysaka hag̃ua iñepyrũrã umi ára ypyitevévape Tetã peteĩ reko Amérika retã rembiasakue rehegua. Oñemoheñói kuri ary 1828-pe, ha katu ipolítica rapo ojejuhu Thomas Jefferson ha James Madison ndive. Medo-Persia rehegua mokõi kũmby testimónio he'iháicha, pe Partido Republicano oñemopyenda kuri ary 1854-pe, oñemoĩ hag̃uáicha pe Partido Democrático rembipota tembiguái rekove momorã rehegua rovái. Upévare ha'e va'ekue pe kũmby “yvatevéva” Daniel kapítulo ocho-pe, pórke ha'e va'ekue pe kũmby osẽva ipahápe.

Of the twofold nature of the Republican horn, the Democratic party came up at the first and the Republican party came up last. The issue which produced the Republican party was its anti-slavery position in opposition to the Democratic party’s pro-slavery position. A theme with both horns is either political or spiritual slavery. That is why 1863 became a turning point for both horns. In 1863 the Republican horn pronounced freedom for the slaves, and the Democratic party’s resistance to that freedom produced not only the official Republican party, but also the US Civil War. In 1776 the United States spoke, and rejected the slavery of both the European kings (Statecraft) and the pope (Churchcraft). Then in 1789 the United States spoke as the Constitution went into effect. The earth beast had effectively “swallowed up the flood” of papal and kingly European persecution.

Mokõi naturaleza joajúva pe apytépe, Partido Demócrata osẽ raẽ, ha Partido Republicano osẽ ipahápe. Pe tema omoheñóiva’ekue Partido Republicano ha’e va’ekue iñemoĩ mbarete esclavitud rehe, ojoavy hag̃uáicha Partido Demócrata remimoĩ por esclavitud rehe. Peteĩ tema oĩva mokõive apýra ndive ha’e térã esclavitud política térã espiritual. Upévare ary 1863 oiko peteĩ punto decisivo mokõive apýrape g̃uarã. Ary 1863-pe pe apýra Republicano omoherakuã sãso umi esclávope g̃uarã, ha pe resistencia Partido Demócrata-gui upe sãso rehe omoheñói ndaha’éi pe Partido Republicano oficial añónte, síno avei Guerra Civil Estados Unidos pegua. Ary 1776-pe Estados Unidos oñe’ẽ, ha omboyke pe esclavitud oguerekóva mokõive mburuvicha guasu Europa pegua (Statecraft) ha pe papa (Churchcraft). Upéi ary 1789-pe Estados Unidos oñe’ẽ jey, pe Constitución oñepyrũvo ojeporu. Pe mymba yvýgui osẽva hekopete “omokõ” va’ekue pe ysyry guasu jehupytyrã gua’u persecución europea papal ha mburuvicha guasu rehegua.

And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. Revelation 12:15–17.

Ha pe mbói osẽ hag̃ua ijuru gui y ysyry guasuicha kuñakarai rapykuéri, ikatu hag̃uáicha ogueraha chupe upe ysyry. Ha yvy oipytyvõ pe kuñakaraipe, ha yvy oipe’a ijuru ha omokõ pe ysyry pe dragón omosẽ vaekue ijuru gui. Ha pe dragón ipochy pe kuñakarai ndive, ha oho oñorairõ hag̃ua hembýva hese ñemoñare ndive, umi oñangarekóva Tupã mandamientokuéra rehe ha oguerekóva Jesucristo testimonio. Apocalipsis 12:15–17.

Then at the birth of the United States as the sixth kingdom of Bible prophecy in 1798, the United States again spoke, and in so doing it placed into the record what the United States will speak at the end, for Jesus always illustrates the end with the beginning. The earth beast is to speak as a dragon at the soon-coming Sunday law, and when it does so, it ceases to be the sixth kingdom of Bible prophecy. What it spoke in its beginning as a kingdom of Bible prophecy in 1798 represents what it will speak again, when it speaks as a dragon.

Upéi, tetã peteĩ reko pyahu oikove jave Estados Unidos pe sexto rréino ramo profesía bíblicape ary 1798-pe, Estados Unidos oñeʼẽ jeýma; ha upéicha ojapóvo omoĩma kuatiañeʼẽme mbaʼépa Estados Unidos heʼíta ipaha gotyo, Jesús akóinte ohechauka hag̃ua paha ñepyrũme rupive. Mymba yvýgui osẽva oñeʼẽ vaʼerã dragónicha pe léi domingo og̃uahẽmbotaitévape, ha upéicha ojapóramo, ndoikovéima sexto rréino ramo profesía bíblicape. Pe heʼívaʼekue iñepyrũme, rréino ramo profesía bíblicape ary 1798-pe, taʼanga hag̃ua mbaʼépa heʼíta jey vove, oñeʼẽ vove dragónicha.

The immigration laws of 1798, are referred to as the Alien and Sedition Acts, and were a series of four laws passed by the United States Congress and signed into law by President John Adams in 1798. The laws primarily dealt with issues related to aliens (foreigners) residing in the United States, and they had a significant impact on immigration during that period. The four laws were thus:

Umi léi inmigrasión rehegua ary 1798-pe oñehenói Alien and Sedition Acts, ha oiko kuri peteĩ aty irundy léi rehegua omoneĩva’ekue Congreso de los Estados Unidos ha ombojeroviáva’ekue léiramo Mburuvicha John Adams ary 1798-pe. Umi léi oñembokatupyryvéva’ekue tenonderãite umi alienígena (pytagua) oikóva Estados Unidos-pe rehe, ha oreko va’ekue peteĩ tuicha impacto inmigrasión rehe upe periodo aja. Umi irundy léi kóva rupi va’ekue:

The Naturalization Act of 1798: This law extended the residency requirement for immigrants to become U.S. citizens from five years to fourteen years. It made it more difficult for immigrants to become citizens and participate in the political process.

Léi de Naturalización ary 1798-pegua: Ko léi ombohasáke umi inmigránte oiko hag̃ua Estados Unidos-pe catorce áño peve ikatu hag̃uáicha oiko ciudadano estadounidense, upéva ymave cinco áño añoite. Ojapo hasyve hag̃ua umi inmigránte oiko ciudadano ha oike hag̃ua proceso político-pe.

The Alien Friends Act: This law allowed the President to deport any non-citizen considered “dangerous to the peace and safety of the United States” during peacetime. It gave the President significant discretion in deporting foreigners.

Pe Léi de los Amigos Extranjéros: Ko léi omoneĩ vaʼekue pe Presidente-pe omosẽ hag̃ua tetãgui oimeraẽ tapicha ndahaʼéiva tetãygua ojehecháramo “ipeligrosoha pyʼaguapýpe ha tekorosãme Estados Unidos-pegua” pyʼaguapy aja. Omeʼẽ vaʼekue pe Presidente-pe tuicha pokatu odesidi hag̃ua mbaʼéichapa omosẽta umi extránhero-kuérape.

The Alien Enemies Act: This law granted the President the authority to apprehend, detain, and deport any male citizen of a hostile nation during wartime. It was primarily aimed at potential spies or saboteurs from enemy countries.

Léi de Enemígo Kuéra Yvy Apytépe Guáva rehegua: Ko léi ome’ẽ vaʼekue Presidéntepe pokatu ojoko hag̃ua, omboty hag̃ua, ha omosẽ hag̃ua tetãgui oimeraẽ kuimbaʼe tetãygua peteĩ tetã ñorairõme oĩva hese. Tenonderãite ojeporu vaʼekue umi ikatúva hag̃ua espía térã sabotaháraramo umi tetã enemígo-gua apytégui.

The Sedition Act: While not directly related to immigration, the Sedition Act made it a crime to publish false, scandalous, or malicious statements against the U.S. government, Congress, or the President with the intent to defame them or bring them into disrepute. It was used to suppress political dissent and criticism.

Léi de Sedición: Jepémo ndaha’éi directamente ojoajúva inmigración rehe, pe Léi de Sedición ojapo va’ekue peteĩ tembiapo vai de publicación marandu japu, tembiapo ñemotĩrõ, térã ñe’ẽ vai Estados Unidos retã rekovo rehe, Congreso rehe, térã Presidente rehe, peteĩ intención reheve oñemotĩ hag̃ua chupekuéra térã oñemoĩ hag̃ua ivaípe henondépe kuéra. Ojejapo va’ekue ojeporu hag̃ua ojokóvo disenso político ha crítica.

The essence of the Alien and Sedition Acts at the beginning of the United States as the sixth kingdom in 1798, identify plainly the intent of Donald Trump and his MAGA supporters. The act was the “first” speaking and when the earth beast speaks as a dragon at its “last,” the laws will be very similar. The fact that the environment of the current history perfectly reflects the logic for these acts to be repeated is Christ’s signature as Alpha and Omega. In the middle of the “speaking” of the earth beast in 1863, was the first Republican president’s Emancipation Proclamation.

Pe esencia umi Alien and Sedition Acts rehegua, Estados Unidos oñepyrũvo pe sexto reino ramo ary 1798-pe, ohechauka porã Donald Trump rembipota ha umi isegidorkuéra MAGA rehegua. Pe léi ha’e va’ekue pe “ñee’ẽ” peteĩha; ha yvy mymba oñe’ẽ vove dragónicha i-“paha”pe, umi léi ojoguáta eterei. Pe añetegua ko historia ko’áĝagua jerére oñemoĩ porãha pe lógica ko’ã tembiapoukapy ojejapo jevývo hag̃ua, ha’e Cristo réra tee Alpha ha Omega ramo. Pe “ñee’ẽ” mbytépe yvy mymba rehegua ary 1863-pe, oĩ va’ekue pe presidente republicano peteĩha Emancipation Proclamation.

The Emancipation Proclamation marked the dead center of the Civil War, and thus the definition of the Hebrew word “truth,” is found in the three waymarks of the earth beast’s speaking. The first letter of the Hebrew alphabet is the same as the last letter, and the thirteenth letter is the symbol of rebellion.

Pe Proklamasiõ Jepe’a rehegua omarkákuri pe punto mbytéte pe Guasu Ñorairõ Civílpe, ha upévare, pe ñe’ẽ hebréope “añetegua” he’iséva, ojuhúta pe mbohapy yvyrarãme pe mymba yvygua ñe’ẽ rehegua. Pe peteĩha tai pe alfabeto hebreopegua ha’e upe tai pahaite avei, ha pe paapyha tai ha’e pe rebelión símbolo.

It needs to be considered at this point that 1863, and the rebellion identified there, was also fulfilled in the Laodicean Adventist church represented by the Protestant horn at the same time the Republican horn was manifesting a political rebellion. The twofold nature of the Protestant horn was identified by the transition of the Philadelphian Adventist movement into the Laodicean Adventist church, and the twofold nature of the Republican horn was identified in the controversy between the Democratic party’s pro-slavery position that produced the Republican anti-slavery party and the first Republican president.

Ko punto-pe ojehechakuaa vaʼerã 1863, ha pe ñembopuʼã upépe ojehechakuaáva, oñekumpli hague avei pe iglesia adventista Laodiceaygua-pe, ojehechauka hag̃ua pe káva protestánte rupive, upe jave peve pe káva republicano ohechauka jave peteĩ ñembopuʼã polítika. Pe mokõihaichagua reko pe káva protestánte rehegua ojehechauka pe movimiento adventista Filadelfiaygua ojere rire pe iglesia adventista Laodiceayguápe; ha pe mokõihaichagua reko pe káva republicano rehegua ojehechauka pe ñorairõme Partido Demócrata rembiapo esclavitud favor rehegua apytépe, omoheñóiva Partido Republicano antiesclavista ha pe primer mburuvicha republicano.

The first Republican president is placed in the middle of the three-step prophetic signature of “truth.” He is therefore the ending of the first period and the beginning of the second period, just as was the cross the ending of the three and a half years of Christ’s personal ministry, and also the beginning of His three and a half years ministry in the person of His disciples. The beginning of His personal ministry was at His baptism, which symbolically represented His death, and that period ended with His death. His death began the ministry of His disciples that ended with the death of His disciple, Stephen.

Pe primer presidente Republicano oñemohenda mbytépe umi mbohapy jepysokue profético ohechaukáva “añetegua”. Upévare ha’e hína pe ñemohu’ã pe peteĩha período rehegua ha pe ñepyrũ pe mokõiha período rehegua, oiko haguéicha avei kurusu pe ñemohu’ã Cristo ministerio personal mbohapy áño ha mbyte rehegua, ha avei pe ñepyrũ Iministerio mbohapy áño ha mbyte rehegua idiscípulo-kuéra persona rupive. Iministerio personal ñepyrũ oiko Ikaraietépe, ha upéva simbolikamente ohechauka Imano; ha upe período opa Imano reheve. Imano omoñepyrũ idiscípulo-kuéra ministerio, ha upéva opa idiscípulo Esteban mano reheve.

The “speaking” of the Alien and Sedition Acts in 1798 was the beginning of a period that ended with the “speaking” of the Emancipation Proclamation. The Emancipation Proclamation marked the beginning of a second period that ends when the United States “speaks” as a dragon. The president that “spoke” in 1863, was the first Republican president, therefore the last president will also be a Republican.

Pe “ñe’ẽ” ojejapova’ekue Alien and Sedition Acts rehe 1798-pe ha’e va’ekue ñepyrũ peteĩ aravo pukukue rehegua, opa va’ekue pe “ñe’ẽ” ojejapova’ekue Emancipation Proclamation rupive. Pe Emancipation Proclamation omboja’o ñepyrũ peteĩ mokõiha aravo pukukue rehegua, opa va’erã jave Estados Unidos “ñe’ẽ” vove peteĩ dragónicha. Pe mburuvicha guasu “ñe’ẽ” va’ekue 1863-pe ha’e va’ekue pe peteĩha mburuvicha guasu republicano; upévare pe pahagua mburuvicha guasu avei ha’éta peteĩ republicano.

There are two movements that are produced by the three angels of Revelation chapter fourteen. The first and second angels’ messages were presented by the Millerite movement, which rebelled and became an official Church in 1863. Jesus always illustrates the end of a thing with the beginning of the thing. The movement of the third angel, which is also the mighty angel of Revelation chapter eighteen, is the last of the two movements of the three angels. What began in 1798 as a movement of the true Protestant horn, transitioned into a Church in the rebellion of 1863, and when the history of the earth beast concludes at the soon coming Sunday law, the rebellious Church of 1863 will transition back into an unofficial movement, for what began as a movement ends as a movement.

Oĩ mokõi movimiento oñemoheñóiva umi mbohapy ánhel Apocalipsis capítulo catorce-pe. Peteĩha ha mokõiha ánhel marandu ojehechauka kuri movimiento millerita rupive, upéva opuʼãvaʼekue ha oiko peteĩ Tupaó oficial ramo ary 1863-pe. Jesús akóinte ohechauka peteĩ mbaʼe paha iñepyrũmby rupive. Mbohapyha ánhel movimiento, haʼéva avei pe ánhel mbarete Apocalipsis capítulo dieciocho-pe, haʼe pe paháva umi mokõi movimiento apytégui umi mbohapy ánhel rehegua. Pe oñepyrũvaʼekue 1798-pe peteĩ movimiento ramo pe astáta protestánte añetegua rehegua, ojere peteĩ Tupaó ramo pe ñepuʼãme 1863-pe; ha yvyramymba mymba rembiasakue oguahẽvo ipahápe pe léi domingo oútavape pyaʼe, pe Tupaó opuʼãva 1863-gua ojere jeýta peteĩ movimiento ndahaʼéiva oficial ramo, pe oñepyrũvaʼekue movimiento ramo opa hag̃ua movimiento ramo.

In the transitions of the Protestant horn in the beginning and the ending, a movement changes to a Church, and then back into a movement at the end. In the first transition point, at the beginning, Philadelphia changed to Laodicea, and at the transition point at the ending, Laodicea changes back to Philadelphia.

Umi ñembohasa Protestante rakã rehegua iñepyrũ ha ipahápe, peteĩ movimiento oñemoambue Tupãópe, ha upéi ipahápe ojevy jey movimiento-rã. Pe peteĩha punto de transición-pe, iñepyrũme, Filadelfia oñemoambue Laodicéape, ha pe punto de transición ipahapeguápe, Laodicea oñemoambue jey Filadelfiápe.

For the Republican horn the transition point was the history leading up to the Civil War, which produced the Republican party. For the Protestant horn the transition point was 1856 to 1863, which was the identical history of transition for the Republican horn. Founded in 1854, the first national convention of the Republican anti-slavery party was in 1856. For the Protestant horn the symbol of rebellion was the legal organization of a Church. For the Republican horn the pro-slavery Democratic party is the symbol of rebellion.

Pe kuára republicano-pe g̃uarã, pe punto de transición ha’e vaʼekue pe tembiasakue ogueraháva Guerra Civil peve, upéva omoheñóivaʼekue pe partido Republicano. Pe kuára protestante-pe g̃uarã, pe punto de transición ha’e vaʼekue 1856 guive 1863 peve, ha upéva haʼe vaʼekue peteĩchaguaite historia de transición pe kuára republicano rehegua. Oñemopyenda rire 1854-pe, pe primera convención nacional pe partido Republicano antiesclavista rehegua oiko vaʼekue 1856-pe. Pe kuára protestante-pe g̃uarã, pe símbolo de rebelión ha’e pe organización legal peteĩ Iglesia rehegua. Pe kuára republicano-pe g̃uarã, pe partido Democrático proesclavista ha’e pe símbolo de rebelión.

The third angel returned to Kadesh a second time on September 11, 2001 and the transition from Church to movement began in the prophetic structure of the parable of the ten virgins. The first disappointment occurred on July 18, 2020 in the final and perfect fulfillment of the parable of the ten virgins, and in the same year the sixth president since the time of the end in 1989, the president who was to “stir up” the realm of Grecia, received a “deadly wound” politically, as did the first Republican president receive a literal deadly wound.

Mbohapyha ángel ojevy Kádesh-pe mokõiha jey 11 jasyporundy ary 2001-pe, ha pe transición Tupao-gui ku’e’ẽmbyryrã gotyo oñepyrũ vaʼekue pe estructura profética-pe pe parábola rehegua umi pa virgín rehe. Pe ñembyasy peteĩha oiko vaʼekue 18 jasypokõi ary 2020-pe pe cumplimiento paha ha perfecto-pe pe parábola rehegua umi pa virgín rehe, ha upe arýpe voi, pe sexto mburuvicha guasu ára paha guive 1989 guive, pe mburuvicha guasu vaʼekue omonguʼe hag̃ua Grecia retãnguéra rekohápe, ohupyty peteĩ “herida mortal” política-pe, péicha avei pe primer mburuvicha guasu republicano ohupyty hague peteĩ herida mortal añetéva.

The measured outpouring of the latter rain began on September 11, 2001, and it continues to the soon coming Sunday law, where the latter rain then is poured out without measure. The latter rain is the power from above, and Sister White repeatedly identifies that during the time when a power is descending from above, a satanic power will be ascending from beneath. There are three satanic powers in the book of Revelation that ascend from Satan’s bottomless pit. Islam ascended out of the bottomless pit on September 11, 2001, in agreement with the smoke that came from the bottomless pit of the first Woe, in chapter nine.

Pe oky kyrỹi oñehẽva pe ama pahague oñepyrũ 11 jasyporundy ary 2001-pe, ha osegi pe léi domingo oguahẽmbaitéta hag̃uáicha peve, upépe pe ama pahague oñehẽta upéi peteĩ medida’ỹre. Pe ama pahague hína pe pu’aka yvágagui, ha Hermana White jeyjey rehe ohechauka pe aravo peteĩ pu’aka oguejývo yvágagui, peteĩ pu’aka satanagua ojupítaha yvýgui. Oĩ mbohapy pu’aka satanagua Apocalipsis kuatiápe ojupíva Satanás yvykua pypuku’ỹvagui. Islam ojupi pe yvykua pypuku’ỹvagui 11 jasyporundy ary 2001-pe, ojoajúvo pe tatatĩ osẽva’ekue pe yvykua pypuku’ỹvagui pe Ñembyasýpe peteĩha, capítulo nueve-pe.

And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:1–4.

Ha pe ánhel peteĩha ombopu vaʼekue, ha ahecha peteĩ mbyja hoʼa yvágagui yvy ári; ha chupe oñemeʼẽ pe llave yvykua pypuku hag̃ua. Haʼe oipeʼa pe yvykua pypuku; ha osẽ pe yvykua guive peteĩ tatatĩ, peteĩ hórno tuicha tatatĩicha; ha kuarahy ha yvytu pytũmby pe yvykua tatatĩ reheve. Ha pe tatatĩgui osẽ tuku yvy ári; ha umi tukupe oñemeʼẽ pokatu, umi yvy japeusa oguerekoháicha pokatu. Ha oñemanduʼa chupekuéra ani hag̃ua ombyai pe kapiʼi yvy rehegua, ni mbaʼe hovy rehegua, ni peteĩ yvyramáta; síno umi kuimbaʼekuéra añónte ndoguerekóivape Tupã séllo ijyvate rehe. Apocalipsis 9:1–4.

When Islam of the third woe arrived on September 11, 2001, as typified by the first woe, it could not hurt those who had the seal of God, thus identifying the beginning of the sealing of the one hundred and forty-four thousand. The conclusion of the sealing is at the soon coming Sunday law in the United States, which is where the sea beast who had received a deadly wound, and had been forgotten, ascends out of the bottomless pit to become the eighth kingdom which is of the seven.

Pe Islam mbohapyha ñembyasy rehegua og̃uahẽrõ guare 11 jasyporundy ary 2001-pe, ojehechauka hag̃uáicha peteĩha ñembyasy rupive, ndaikatúi ojapo vai umi oguerekóvape Tupã sélle; upéicha ojekuaa hag̃ua oñepyrũha pe sellado umi cien cuarenta y cuatro mil rehegua. Pe sellado paha oikóta pya’e hag̃uáicha ou vove pe domingo léi Tetã peteĩ rekoha Estados Unidos-pe, upépe pe mymba guasu yguasu guigua, ojererekovaʼekue peteĩ herida omano hag̃uáicha, ha oñembyesarái hague, ojupi pe yvykua pypukúgui oiko hag̃ua pe poapyha reino, ha’éva umi siete apytégui.

The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.

Pe mymba reguerahague rehecháva oĩ va'ekue, ha ko'ágã ndaipóri; ha ojupíta pe yvykua pypuku'ỹgui, ha ohóta ñehundípe; ha umi oikóva yvy ári oñemondýita, umi héra ndojehaíriva'ekue pe kuatia tekove reheguape yvy ñepyrũmby guive, ohecháramo pe mymba reguerahague oĩ va'ekue, ha ndaipóri, ha upéicharõ jepe oĩ. Apocalipsis 17:8.

The prophetic period of the sealing of the one hundred and forty-four thousand began with a power ascending out of the bottomless pit, and it will end with a power that ascends from the bottomless pit. In the middle of that history the beast of atheism, the “woke” dragon power, also ascends out of the bottomless pit to kill the two witnesses. Alpha and Omega placed His signature upon this history.

Pe período profético pe ñesellado rehegua umi cien cuarenta y cuatro mil rehegua oñepyrũ peteĩ pokatu osẽva pe yvykua pypukuvéva guive, ha opa hag̃ua opátava peteĩ pokatu osẽva pe yvykua pypukuvéva guive. Pe tembiasakue mbytepe mymba ñarõ yvypórajerovia’ỹ rehegua, pe mburuvicha guasu dragón “woke” rehegua, avei osẽ pe yvykua pypukuvéva guive ojuka hag̃ua umi mokõi testígope. Alfa ha Omega omoĩ vaekue Isignatúra ko tembiasakue ári.

And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:7–11.

Ha oñemohu’ã vove hikuái iñemombe’upy, pe mymba ojupi va’ekue pe yvykua pypuku hag̃uáicha ndaipapáiva guive oñorairõta hesekuéra, ipu’akáta hesekuéra ha ojukáta chupekuéra. Ha hetekuéra omanóva opytáta pe tape guasu ári, pe táva guasu espiritualhápe oñembohérava Sodoma ha Egipto, upépe avei ñande Ruvicha ojekrusifika hague. Ha tavayguakuéra, ha ñemoñarekuéra, ha ñe’ẽnguéra, ha tetãnguéra ohecháta hetekuéra omanóva mbohapy ára ha mbyte pukukue, ha ndohejamo’ãi hetekuéra omanóva oñeñotỹ hag̃ua itakuápe. Ha umi oikóva yvy ári ovy’áta hesekuéra, ha ovy’a guasúta, ha omondo jopói ojupe; ko’ã mokõi maranduhára proféta ombohasa asy rire umi oikóva yvy ári. Ha mbohapy ára ha mbyte rire, pe Espíritu de vida oúva Tupãgui oike jey ipypekuéra, ha opu’ã hikuái ipy hag̃uére; ha tuicha kyhyje oguejy umi ohechávare chupekuéra. Apocalipsis 11:7–11.

In the year 2020, the Republican and the true Protestant horns were murdered. One by the political dragon power of atheism, and the other by the spiritual dragon power of atheism. They then were dead for a period of time represented as three and a half days, after which they stood upon their feet, and great fear fell upon those represented as the dragon power. The fear that is currently being expressed by the progressive Democrats over the reemergence of the political might of Donald Trump is a fulfillment of prophecy. The “fear” that is being expressed by those who have followed the ministry of Future for America, represents a different type of fear.

Áño 2020-pe, umi mokõi hatĩ republicana ha protestánte añetéva ojejukapa. Peteĩva, dragón pokatu polítiko ateísmo rehegua rupive; ha ambuéva, dragón pokatu espiritual ateísmo rehegua rupive. Upéi opyta omanóva peteĩ tiempo aja ojehechaukáva mbohapy ára mbyte ha peteĩ ára mbyte ramo, ha upéi opu'ã jeývo ipy rehe, tuicha kyhyje ho'a umi ojehechaukáva dragón pokatu ramo ári. Pe “kyhyje” ko'ágã ojehechaukáva demócrata progresista-kuéra rehe Donald Trump pokatu polítiko osẽ jey haguére, ha'e peteĩ profesía ñembyaje. Pe “kyhyje” ojehechaukáva umi oseguíva Future for America ministerio, katu, orrepresenta ambueichagua kyhyje.

Those who should fear the message of Future for America, are Laodicean Adventists, who were all called to be among the one hundred and forty-four thousand. But as certified Laodiceans, living in the fourth generation, which is the generations of vipers and adulterers, they possess no fear. The fear they need to take hold of is the everlasting gospel which commands men to “fear God, and give Him glory, for the hour of His judgment is come.”

Umi oikytĩva’erã pe marandu Future for America rehe, ha’e hína umi Adventista Laodicéagua, maymáva oñehenóiva’ekue oĩ hag̃ua umi cien cuarenta y cuatro mil apytépe. Péro, Laodicéagua añeteguáicha, oikóva cuarta generación-pe, ha’éva mbói ra’ykuéra ha adulterokuéra generación, ndorekói kyhyje. Pe kyhyje tekotevẽva ojapyhy hikuái ha’e pe marandu porã opa’ỹva, omandáva yvypórape “okyhyje hag̃ua Tupãgui ha ome’ẽ hag̃ua Chupe gloria, og̃uahẽma rupi Hi’áravo juicio rehegua.”

That hour is the hour of the great earthquake, that occurs when the two witnesses of the one hundred and forty-four thousand are lifted up as an ensign, at the very time the Laodicean Church is spewed out of the mouth of the Lord.

Upe aravo ha’e pe aravo pe yvy ryryi guasu oikohápe, umi mokõi testígo peteĩ sientokuarenta irundy milgui oñehupi ramo peteĩ techaukaháramo, upe javeite pe Tupao Laodiceagua oñemosẽ hag̃ua Ñandejára jurúgui.

We will continue this study in the next article.

Rojapo hag̃ua ko ñehesa’ỹijo pe artíkulo oúvape.

“‘And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.’ [Revelation 11:7, 8.]

“‘Ha oñemohuʼã vove hikuái iñeʼẽasa, pe mymba ojupíva yvykua pypukuʼỹgui ojapóta ñorãirõ hesekuéra, ha ipuʼakáta hesekuéra, ha ojukáta chupekuéra. Ha hetekuéra omanóva opytáta pe táva guasu rape mbytépe, upéva espíritu rehegua oñembohérava Sodoma ha Egipto, moõ avei ñande Ruvicha oñekrusifika vaʼekue.’ [Apocalipsis 11:7, 8.]

“These events were to take place near the close of the period in which the witnesses testified in sackcloth. Through the medium of the papacy, Satan had long controlled the powers that ruled in Church and State. The fearful results were especially apparent in those countries that rejected the light of the Reformation. There was a state of moral debasement and corruption similar to the condition of Sodom just prior to its destruction, and to the idolatry and spiritual darkness that prevailed in Egypt in the days of Moses.” Spirit of Prophecy, volume 4, 190.

“Koʼã mbaʼe oiko vaʼerãmoʼã pe ára pahápe pe ára pukukue rehe umi testígo oñeʼẽ hague ao vaipe. Papado rupive, Satanás yma guive ipoguýpe oguereko kuri umi pokatu ombopoguýva Tupaópe ha Tetãme. Umi vaíraʼỹ renda pohýi ojehechauka porãiterei vaʼekue koʼýte umi tetãnguéra ombotovéva pe Tesape Reforma rehegua. Oĩ kuri peteĩ tekoñaña ha tekovai tuichaite, ojoguáva Sodoma rekópe mboyveite oñehundi hag̃ua, ha pe taʼãnga rehegua ñemombaʼe ha pytũmby espiritual oisãmbyhy vaʼekuépe Egíptope Moisés árape.” Spirit of Prophecy, volume 4, 190.