The sealing time of the one hundred and forty-four thousand that began on September 11, 2001, and concludes at the Sunday law in the United States, is the period where the effect of every vision is fulfilled. Some of those visions extend all the way through to the second coming of Christ, but even those that occur after the Sunday law are anchored to the period of the sealing. The sealing of the one hundred and forty-four thousand is where the everlasting covenant is perfectly fulfilled. In that period Christ writes His law upon the hearts and minds of His people for eternity. That sealing is represented by the combination of divinity with humanity, which does not sin.

Pe tiempo oñesella hag̃ua umi cien cuarenta y cuatro mil, oñepyrũva 11 jasyporundy 2001-pe ha opa hag̃ua pe léi domingo Estados Unidos-pe, ha’e pe ára pukukue oñekumpliha opa visión rembiapo. Oĩ umi visión oguahẽvaite Cristo jeju mokõiha peve, ha umi oikóva jepe pe léi domingo rire, oñemopyenda pe sellamiento pe aravope. Pe sellamiento umi cien cuarenta y cuatro mil rehegua ha’e pe tenda oñekumpliha porãite pe ñe’ẽme’ẽ opa ára guarã. Upe aravope Cristo ohai Iléi Itavayguakuéra korasõ ha apytu’ũ ári opa ára guarã. Upe sellamiento ojehechauka Tupã reko joajúpe yvypóra rekóre, ha upéva ndojapói angaipa.

The symbolic link of “two hundred and twenty,” represents both restoration, and the combination of divinity with humanity. The two hundred and twenty years from the King James Bible to William Miller’s first public presentation in 1831 and the eventual publishing in the Vermont Telegraph in 1833, represents the combination of divinity with humanity. It contains the signature of “truth,” which is the Hebrew word that was created by the Wonderful Linguist that combines the first, thirteenth and last letters of the Hebrew alphabet to form the word “truth”. The two hundred and twenty years from 1611, and the King James Bible, unto 1831 and Miller’s publication of his message, reflects the Wonderful Linguist’s signature.

Pe joaju simbólico “mokõi sua ha mokõi pa”, orrepresenta mokõivéva: restauración, ha divinidad oñembojoajúva humanidad ndive. Umi doscientos veinte ary ohasáva Biblia del Rey Jacobo guive William Miller rembiapo peteĩha oñepresenta hag̃ua tetãygua renondépe ary 1831-pe, ha upéi osẽ hag̃ua kuatia’ẽme Vermont Telegraph-pe ary 1833-pe, orrepresenta divinidad ha humanidad joaju. Upéva oguereko “añetegua” réraipy, ha’éva pe ñe’ẽ hebreo ojejapóva pe Marangatu Ñe’ẽkuaahára rupive, ombojoajúvo pe peteĩha, pe paapyha, ha pe paha letra alfabeto hebreo-gua, oñemoheñói hag̃ua pe ñe’ẽ “añetegua”. Umi doscientos veinte ary 1611 guive, ha Biblia del Rey Jacobo rehegua, peve 1831 ha Miller omoherakuã hag̃ua hembiapo, ohechauka pe Marangatu Ñe’ẽkuaahára réraipy.

In the middle of those two dates (1611 and 1831), the time of the end in 1798, represents the unsealing of a message from the book of Daniel (the King James Bible), that produces the increase of knowledge that led to Miller’s publication in 1831. The time of the end in 1798 also marked the beginning of a testing process that produced the rebellion of the foolish virgins, who Daniel in chapter twelve identifies as the wicked. Thus 1798 represents the number thirteen, in the middle of the first and last letter, for thirteen is a symbol of rebellion. 1798 also connects with the period of preparation from 1776 unto 1798, the time of the end.

Umi mokõi ára apytépe (1611 ha 1831), pe ára paha 1798-pe ohechauka peteĩ marandu oñemboty’ỹva Daniel kuatiañe’ẽgui (King James Biblia), ha upéva ogueru pe arandu joapy oñembohetave hag̃ua, ogueraháva Miller omoherakuã hag̃ua iñembyaty 1831-pe. Pe ára paha 1798-pe avei omoĩ vaʼekue ñepyrũrã peteĩ proceso jehechapy rehegua, oguenohẽva umi virgen iñakãguapývape puʼakápe opuʼã hag̃ua, umi Daniel, capítulo doce-pe, ohenóiva umi añáme. Upéicha rupi 1798 ohechauka papapy trece, peteĩha ha pahaitépe letra mbytépe, pe trece niko peteĩ techaukaha opuʼã rehegua. 1798 avei oñembojoaju pe ñembosakoʼi ára rehe 1776 guive 1798 peve, pe ára paha.

As with Miller’s link of two hundred and twenty years, 1776 is also marked by a divine publication, the Declaration of Independence, and begins a period that ends at 1798 with the publication of the Alien and Sedition Acts. The two hundred and twenty years of Miller’s symbolic link of divinity and humanity, is connected by the year 1798 with the twenty-two years of preparation from the publication of the Declaration of Independence unto the publication of the Alien and Sedition Acts of 1798. Twenty-two being a tenth of two hundred and twenty, or a tithe of two hundred and twenty; the number twenty-two, as with the number two hundred and twenty, represents the link of divinity with humanity.

Miller joaju mokõi sa ary pukukue reheguaicha, 1776 avei ojehechauka peteĩ marandu ñemyasãiva Tupãgui, Independencia Ñe’ẽñemombe’u, ha omoñepyrũ peteĩ ára pukukue opa 1798-pe, oñemyasãvo Alien and Sedition Acts. Mokõi sa ary Miller joaju simbólikope divinidad ha humanidad rehegua, ojoaju ary 1798 rupive mokõi pa mokõi ary ñembosako’i reheve, oñemyasã guive Independencia Ñe’ẽñemombe’u, peve oñemyasã Alien and Sedition Acts of 1798. Mokõi pa mokõi, ha’évo peteĩ décima mokõi sa rehegua, térã peteĩ dízmo mokõi sa rehegua; papapy mokõi pa mokõi, papapy mokõi sa ndive avei, ohechauka divinidad joaju humanidad ndive.

Miller’s two hundred and twenty years possesses the signature of truth, as does the sealing time of the one hundred and forty-four thousand, and the period of preparation from 1776 unto 1798 also possesses the same signature, for the middle date of 1789, marks the publication of the Constitution which was ratified by thirteen colonies.

Miller rembiasakue mokõi sa ary veinte oreko pe añetegua ñeñemi, upéicha avei pe tiemporã oñesella hag̃ua umi cien cuarenta y cuatro mil-pe, ha pe periodo de preparación 1776 guive 1798 peve avei oreko upe ñeñemi peteĩcha; pórke pe ára mbytegua 1789 ohechauka pe Constitución oñemoherakuã hague, upéva omoneĩ vaʼekue trece colonia.

Miller’s link that began in 1611 and ended in 1831, which found its midpoint in 1798, is linked to the twenty-two year period of 1776 to 1798, with the midpoint of 1789. All five dates; 1611, 1776, 1789, 1798 and 1831, are represented by a work of publishing. The dates of the period of preparation contain the tithe of twenty-two years from 1776 to 1798, and that period illustrates the sealing time of the one hundred and forty-four thousand, which is the time when divinity is combined with humanity. Miller’s period of two hundred and twenty years, and the twenty-two year preparation period of 1776 unto 1798, both represent the link of divinity with humanity.

Pe joaju Miller rehegua oñepyrũva 1611-pe ha opa 1831-pe, ha ojuhúva imbyte 1798-pe, ojoaju pe ára pukukue mokõipa mokõi arygua 1776 guive 1798 peve rehe, ha imbyte hína 1789. Opavave po ára; 1611, 1776, 1789, 1798 ha 1831, ojehechauka peteĩ tembiapo moherakuã rupive. Umi ára pe aravo ñembosako’ípe oguereko pe diezmo mokõipa mokõi arygua 1776 guive 1798 peve, ha upe aravo ohechauka pe tiempo sellado rehegua umi cien cuarenta y cuatro mil-pe g̃uarã, ha’éva pe aravo tupãrekove ojoajúvo yvypóra rekovéndi. Pe período doscientos veinte arygua Miller rehegua, ha pe período ñembosako’i mokõipa mokõi arygua 1776 guive 1798 peve, mokõivéva ohechauka pe joaju tupãrekove ha yvypóra rekove apytépe.

The sealing time of the one hundred and forty-four thousand began on September 11, 2001 and was marked by Islam of the third woe striking the spiritual glorious land. Twenty-two years later, on October 7, 2023, Islam of the third woe, struck again at the typical, literal glorious land. At the soon coming Sunday law the sealing of the one hundred and forty-four thousand will be completed, and Islam of the third woe, will again strike the United States.

Pe tiempo oñemoĩ hag̃ua sello umi cien cuarenta y cuatro mil rehe oñepyrũ 11 jasyporundy 2001-pe ha ojehechauka Islam pe mbohapyha ñembyasy guasúgui oinupãvo pe yvy hechapyrãva espiritual. Mokõi pa ary rire, 7 jasypa 2023-pe, Islam pe mbohapyha ñembyasy guasúgui oinupã jey pe yvy hechapyrãva jepivegua ha literal. Pe léi dominical og̃uahẽmbotávo, oñemohu’ãta pe sellado umi cien cuarenta y cuatro mil rehe, ha Islam pe mbohapyha ñembyasy guasúgui oinupã jeyta Tetã peteĩ reko Amérika-pe.

The sealing time begins with an attack by Islam upon the earth beast, and it ends with an attack of Islam upon the earth beast. In the middle Islam of the third woe, struck the nation of Israel, which biblically is represented as Judah. Judah was the ancient literal glorious land of the Bible, and the United States is the modern spiritual glorious land.

Pe tiémpo oñesella hag̃ua oñepyrũ Islam oatakávo pe mymba yvy rehegua, ha opa jey Islam oatakávo pe mymba yvy rehegua. Mbyte rupi, pe tercer ay rehegua Islam oinupã tetã Israel-pe, ha upéva Bíbliare oñerrepresenta Judáicha. Judá vaʼekue yma guare pe yvy hechapyrã añeteguáva pe Bíblia-pe, ha Tetã peteĩ reko Amérika retã peteĩ reko aja koʼág̃a pe yvy hechapyrã espiritual.

The three strikes of Islam were all carried out against the glorious land. The first and last was against the modern spiritual glorious land, and the middle strike was carried out against the ancient literal glorious land. The middle waymark was an attack against the modern nation of Israel, and in the crucifixion of their Messiah literal Israel became a symbol of rebellion, as represented by the thirteenth letter of the Hebrew alphabet.

Mbohapy pe Islam ojapóva opavave ojejapo pe yvy hechapyrãva rehe. Peteĩha ha pahague ojejapo pe yvy hechapyrãva espiritual koʼag̃aguáre, ha pe mbytegua ojejapo pe yvy hechapyrãva yma guare ha literal rehe. Pe waymark mbytegua haʼe vaʼekue peteĩ ñorairõ pe tetã Israel koʼag̃agua rehe, ha iMesías kurusúre jejukápe, Israel literal oiko peteĩ símbolo ñemopuʼã rehegua, ojehechaukaháicha pe letra pahaapyha hebreo alfabétopegua.

The preparation period from 1776 to 1798 is also connected with the two hundred and twenty years of the movement of the third angel, for, beginning in 1776 with the Declaration of Independence, until 1996, and the publication of The Time of the End magazine, is two hundred and twenty years. In the middle of that history is the time of the end in 1989, marking the rebellion of the foolish wicked virgins. Therefore, 1611, 1776, 1789, 1798, 1831, 1989, 1996, 2001, 2023 and the soon-coming Sunday law are all waymarks associated with the truth that divinity combined with humanity does not sin. Ten waymarks, two of which are twice repeated.

Pe período ñembosako’ígui 1776 guive 1798 peve ojoaju avei mokõi sa ary ha veinte ary rehe pe tercer ánhel remiandu ryepýpe; 1776-pe oñepyrũvo pe Declaración de Independencia ndive, 1996 peve, ha oñemoherakuãvo The Time of the End magazine, oĩ mokõi sa ary ha veinte ary. Pe tembiasakue mbytépete oĩ pe ára pahápegua 1989-pe, ohechaukáva pe ñe’ẽreity umi vírgen ñaña-tavy rehegua. Upévare, 1611, 1776, 1789, 1798, 1831, 1989, 1996, 2001, 2023 ha pe ley dominical hi’aguĩma oúvo, opavave hína techaukaha ojoajúva pe añetegua ndive he’íva divinidad ojoajúvo humanidad ndive ndojapóiha angaipa. Pa techaukaha, mokõi umívagui oñemokõi jevyva.

Ten is the number representing a test, and when you add the two repeated dates of 1776 and 1798, you have a total of twelve waymarks, representing the one hundred and forty-four thousand. The waymarks all address the testing process of the one hundred and forty-four thousand that takes place from September 11, 2001 unto the soon coming Sunday law, where Christ accomplishes the work of the third angel by combining His divinity with the humanity of the one hundred and forty-four thousand who, for the rest of eternity—do not sin. Of course, this fact can only be seen by those who as Isaiah says it, choose to “see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”

Pa diez niko pe papy peteĩ prueba rehegua, ha remoĩvo mokõi ára ojerejeyva’ekue 1776 ha 1798, reguereko peteĩ papy total de doce waymarks, ohechaukáva umi cien cuarenta y cuatro mil. Umi waymarks maymáva oñe’ẽ pe proceso de prueba rehe ohasáva umi cien cuarenta y cuatro mil, oikóva guive 11 de septiembre de 2001 peve pe ley dominical oúta hag̃uáicha pya’e, upépe Cristo omohu’ã pe tembiapo pe ángel mbohapyha rehegua ombojoajúvo Idivinidad umi cien cuarenta y cuatro mil humanidad rehe, ha’ekuéra, opa ára guarã—ndojejavymo’ãi angaipápe. Añetehápe, ko añetegua ikatu ojehecha umi tapicha añoite rehegua, Isaías he’iháicha, oiporavóva “ohecha hag̃ua hesa rupive, ohendu hag̃ua iapysa rupive, ontende hag̃ua ikorasõme, oñekonverti hag̃ua, ha oñemonguera hag̃ua.”

On October 22, 1844 the third angel arrived as Christ suddenly came to His temple to accomplish the sealing of the one hundred and forty-four thousand. A group of Millerites then followed Christ into the Most Holy Place, even though they thereafter ceased to follow the advancing light of the third angel and repeated the rebellion of the first Kadesh, and were assigned to wander in the wilderness of Laodicea until they all died.

22 jasypa 1844-pe mbohapyha ánhel og̃uahẽ Cristo pya’e ouvo Itémplope omohu’ã hag̃ua pe ñemboty peteĩsiento irundypa irundyrire mil rehegua. Upérõ peteĩ aty Miller-gua oho Cristo rapykuéri pe Tenda Marangatuvévape, jepe upe rire ndojapoveima hag̃ua pe tesape oñemotenondéva mbohapyha ánhel rehe, ha ojepy’apyjey pe Kades peteĩha ñemboyke rehe, ha oñembojovake chupekuéra oguata hag̃uáicha pe desiérto Laodicea-pe opaite omanómeve.

When Christ suddenly entered the Most Holy Place, the combination of divinity and humanity represented the work He was prepared to accomplish, and that work was symbolically represented by the Wonderful Linguist with two witnesses. Those witnesses were Habakkuk and John. In chapter TWO verse TWENTY, of both books, October 22, 1844 is identified. One emphasized the work of atonement (at-one-ment), that began on that date, and the other identified a temple that was to be cleansed.

Cristo oike ramoite pe Tenda Marangatuhápe, Tupãreko ha yvypóra reko joaju orrepresenta tembiapo Ha’e oñembosako’i va’ekue ojapo hag̃ua, ha upéva ojehechauka simbólicamente Ñe’ẽkuaa Mba’eporãiterei rupive mokõi testígo ndive. Umi testígo niko Habacuc ha Juan. Mokõive lívrope, kapítulo DOS, versíkulo VEINTE-pe, ojehechauka 22 de octubre de 1844. Peteĩ omomba’e guasu pe tembiapo ñemoĩ peteĩ hag̃ua (at-one-ment), upe ára oñepyrũ va’ekue, ha ambue ohechauka peteĩ templo oñemopotĩ va’erãha.

The temple He suddenly came to is represented by the temple which had been trampled down by the daily (paganism) and the abomination of desolation (papalism) powers. The temple also represented Christ, who is the temple that was destroyed and then raised up in three days. It also represented the temple of the Millerites that was erected in forty-six years from 1798 unto 1844. It also represented the human temple, which is organized by the forty-six chromosomes and defines and governs a human body’s genetic makeup. It is not an accident that every cell in the human body is fully replaced every twenty-five hundred and twenty days.

Pe témplo haʼe oúva peichaite voi oñerrepresenta pe témplo oñemongu’i ha oñemomarã vaʼekue rupive pe ára ha ára rehegua (paganísmo) ha pe ñembyai ñemoingojehegua (papalísmo) pokatu. Pe témplo avei orrepresenta Cristo-pe, haʼéva pe témplo oñehundi vaʼekue ha upéi oñemopuʼã jey mbohapy árape. Avei orrepresenta pe témplo umi Millerita-kuéra rehegua, oñemopuʼã vaʼekue irundy pa ha seis áño pukukue 1798 guive 1844 peve. Avei orrepresenta pe témplo yvypóra rehegua, oñembohekopyréva umi irundy pa ha seis cromosoma rupive ha omyesakã ha ogoverna peteĩ tete yvypóra composición genética. Ndahaʼéi oikóva rei que cada célula oĩva tete yvypórape oñemyengoviaite jey cada mokõi su cincuenta ha veinte ára rire.

In all these divine illustrations of the temple, that represent Christ’s work of combining divinity with humanity, divinity always precedes humanity. 1611 precedes 1831. 1776 precedes 1798. 1776 precedes 1996. 2001 precedes 2023. The Millerites followed Christ into the Most Holy Place. In the beginning God created man.

Opa ko’ã ta’ãngahára divinokuéra pe témplogui, ohechaukáva Cristo rembiapo ombojoajuhápe divinidad yvypórape, divinidad akóinte oĩ tenonderã yvyporágui. 1611 oĩ tenonderã 1831-gui. 1776 oĩ tenonderã 1798-gui. 1776 oĩ tenonderã 1996-gui. 2001 oĩ tenonderã 2023-gui. Umi Millerita-kuéra osegi Cristo-pe pe Tenda Santísimo-pe. Ñepyrũmbýpe Tupã ojapo yvypórape.

We will now return to our consideration of the three waymarks of 1776, 1789 and 1798, which represent the period of preparation that typifies the sealing time. The first period represented by 1776, the Declaration of Independence, and the period of the two Continental Congresses; and the second period represented by 1789, the Constitution, and the period of the Articles of Confederation unto 1798.

Koʼág̃a jahecháta ñande jesareko umi mbohapy techaukaha 1776, 1789 ha 1798 rehe, umíva ohechaukáva pe aravo ñembosakoʼi rehegua ombojojáva pe sellado ára. Peteĩha aravo, ojehechaukáva 1776 rupive, pe Declaración de Independencia, ha pe aravo mokõi Congreso Continental rehegua; ha mokõiha aravo, ojehechaukáva 1789 rupive, pe Constitución, ha pe aravo Artículos de la Confederación rehegua peve 1798.

The secret of the image of the beasts, which is the truth that the eighth head is of the seven heads, is identified in both periods. It is also identified in the third waymark of that history, but that waymark is addressing the eighth, being of the seven, as fulfilled by the papacy. The first two periods represent the fulfillment of the eighth being of the seven within the United States.

Pe ta’ãnga mymba kuéra rehegua ñemimby, ha’éva pe añetegua pe akã poapyha ha’eha umi siete akã apytégui, ojekuaa mokõive periodo-pe. Upéva avei ojekuaa upe tembiasakue mbohapyha waymark-pe, ha katu upe waymark oñe’ẽ pe poapyha rehe, umi siete apytégua, oñemyanyhẽramo guare papado rupive. Umi mokõi periodo peteĩha ohechauka pe poapyha, umi siete apytégua, ñemyanyhẽ Estados Unidos ryepýpe.

The United States consists of two horns, one is associated with a man and the other with a woman. The man is the political power, it is the Republican horn. The woman is the religious power, it is the Protestant horn. Therefore, the period represented by 1776, and the Declaration of Independence, is representing the Protestant horn, for divinity always precedes humanity. The period represented by 1789, and the Constitution, is representing the Republican horn.

Tetã peteĩ rekoha peteĩmegua mokõi hatĩ rehegua hína Estados Unidos, peteĩ oñembojoaju kuimba’éndive ha ambue kuñándive. Kuimba’e hína pokatu polítiko, ha’e hína pe hatĩ Republicano. Kuña katu hína pokatu religioso, ha’e hína pe hatĩ Protestante. Upévare, pe ára rehegua oñembohérava 1776, ha pe Declaración de Independencia, ohechauka pe hatĩ Protestante, pórke Tupã reko tapiaite oúva yvypóra rehegua mboyve. Pe ára rehegua oñembohérava 1789, ha pe Constitución, ohechauka pe hatĩ Republicano.

In 2020, both horns were slain by modern satanic atheistic dragon powers. The true Protestant horn was slain on July 18, 2020, and the Republican horn was slain afterwards on November 3, 2020. In 2023, the two witnesses stood up, and the world which had been rejoicing over their dead bodies, began to fear.

Ary 2020-pe, mokõi hatĩ ojejuka mbarete dragón sataniko ateísta moderno reheve. Pe hatĩ protestánte añetegua ojejuka 18 jasypokõi ary 2020-pe, ha pe hatĩ republicano ojejuka upe rire 3 jasypateĩ ary 2020-pe. Ary 2023-pe, mokõi testígo opu’ã, ha pe yvy tuichakue ovy’aitéva’ekue hikuái rete omanóva rehe, oñepyrũ okyhyje.

In 2023, the final work of the sealing of the one hundred and forty-four thousand began in the final generation of earth’s history. Divinity is now being combined with humanity for eternity, as the faithful of the last days reproduce for eternity—the image of Christ.

Áño 2023-pe oñepyrũ pe tembiapo paha oñemboselláva umi cien cuarenta y cuatro mil-pe, ko generación pahápe yvy rembiasakue rehegua. Ko'ág̃a pe divinidad oñembojoajúma humanidad ndive opa ára g̃uarã, umi jerovia hag̃ua omoirũva ipaha ára pegua omoheñói jey rupi opa ára g̃uarã — Cristo ra'anga.

In 2023, the final work of combining the apostate Church with the apostate State in the nation of the earth beast began. The structure of power represented by the papacy, consisting of an apostate Church ruling over an apostate State was then being set up, and reproducing the image of the beast.

Ary 2023-pe, oñepyrũ pe tembiapo paha ombojoajúvo pe Tupaogua apostata ha pe Tetã apostata pe tetã mymba yvy guigua rehegua ryepýpe. Upe jave oñemopuʼãhína kuri pe mbarete rekopy ojehechaukáva papado rupive, ojejapóva peteĩ Tupaogua apostata oguerekóva poguýpe peteĩ Tetã apostata; ha upéicha omoheñói jeyhína pe mymba raʼanga.

The great test for those who have been called is the test of seeing the formation of the image of the beast, as represented by the “voices, lightnings, thunders” and the coming “earthquake.” The sealing time is the period where every vision finds its perfect effect (fulfillment). In the period of preparation from 1776 unto 1798, that typifies the sealing time, there were wheels within wheels, which is part of the vision which Ezekiel saw when he looked into the Most Holy Place, in the sealing time of the one hundred and forty-four thousand. Those wheels, Sister White identifies as the “complex interplay of human events.” The period of preparation from 1776 to 1798 contained some of those “complex interplays of human events,” that should be noted.

Pe mbaʼe tuichavéva umi ojehenóivape g̃uarã ha’e pe prueba ohechávo oñemoheñóiva pe mymba ra’anga, ojehechauka hag̃uáicha umi “ñeʼẽnguéra, overa ha arapupu” rupive ha pe “yvyryrýi” oútava rupive. Pe sellado ára ha’e upe tiémpo opa visión ojuhuhápe hembiapokue perfecto (ñekumplimiento). Pe ñembosako’i tiémpope guive 1776 guive 1798 peve, upéva ohechauka hag̃ua pe sellado ára, oĩ vaʼekue rueda kuéra ambue rueda ryepýpe, ha upéva ha’e pe visión rehegua peteĩ parte Ezequiel ohecha vaʼekue oma’ẽrõ guare pe Lugar Santísimo-pe, pe sellado tiémpope umi cien cuarenta y cuatro mil rehegua. Umi rueda kuéra, hermana White ombohéra “umi mbaʼe oikóva yvypóra apytépe ojoaju ha oñembohasáva heta hendáicha.” Pe ñembosako’i tiémpo 1776 guive 1798 peve oguereko vaʼekue umi “mbaʼe oikóva yvypóra apytépe ojoaju ha oñembohasáva heta hendáicha” apytégui, tekotevẽva oñeñatende hese.

One is associated with the truth that Revolutionary France typified the United States. Both nations place the papacy on the throne of the earth, and both take her down. Both nations dedicate their military and economic power to accomplish that work. Both nations suddenly remove their established religions to become Catholic. Both nations suffer an “earthquake” that overthrows their established governments. Both nations histories are tied together with 1789, for in 1789, the French Revolution began and the US Constitution took effect.

Peteĩva oñembojoaju pe añeteguáre: Francia Revolucionaria ohechauka hag̃ua peteĩ tipo ramo Tetã peteĩ reko Amérikagua. Mokõive tetã omoĩ papadope yvy ariguápe guapyha ári, ha mokõive ogueru chupe yvýpe. Mokõive tetã omboyke ijespáda ha hembiporu virureko rehegua omohu’ã hag̃ua upe tembiapo. Mokõive tetã pya’eterei omboyke umi hikuái omopyendáva jerovia hag̃ua ikatolíkova. Mokõive tetã ohasa peteĩ “yvyryrýi” rupive ombogue hag̃ua iguvernokuéra oñemopyendáva. Mokõive tetã rembiasakue ojoaju oñondive 1789 rehe, 1789-pe niko oñepyrũ pe Revolución Francesa ha oike hag̃ua mbarete Tetã peteĩ reko Amérikagua Léi Guasu.

The French Revolution lasted ten years. Napoleon Bonaparte rose to power during the latter stages of the French Revolution. He became a prominent military leader and played a key role in the French government following his successful coup on November 9, 1799, which led to him becoming the First Consul of the French Republic.

Pe Revolusión Francesa ipukukuri diez ary. Napoleón Bonaparte ojupi pu’aka pe Revolusión Francesa paha rire. Ha’e oiko peteĩ mburuvicha militar herakuãguasúramo ha oguereko peteĩ tembiapo tuicha mba’éva pe gobierno francés-pe upe hekoporãva golpe de Estado ojapova’ekue rire 9 jasypateĩ 1799-pe, upéva rupive oiko hag̃ua Chupe Cónsul Primero de la República Francesa.

In the second period of the preparation period of 1776 to 1798, the man who was the eighth (not in sequence), that was of the seven, was John Hancock. He was one of the eight presidents in the second period represented by 1789 (the year of the French Revolution). He was the only one of those eight presidents, who had also presided as president in the first period, represented by 1776. In this prophetic sense he was the eighth, that was of the seven.

Pe mokõiha período pe, pe período preparasión rehegua 1776 guive 1798 peve, kuimba'e ha'éva pe poapyha (ndaha'éi peteĩcha osegi hag̃uáicha), ha oúva kuri umi siete apytégui, ha'e va'ekue John Hancock. Ha'e va'ekue peteĩ umi poapy mburuvicha guasúgui pe mokõiha períodope, ojehechaukáva 1789 rupive (pe ary Revolución Francesa rehegua). Ha'e añoite va'ekue umi poapy mburuvicha guasu apytépe, avei oisãmbyhy va'ekue mburuvicha guasu ramo pe peteĩha períodope, ojehechaukáva 1776 rupive. Ko sentido profético-pe, ha'e va'ekue pe poapyha, oúva umi siete apytégui.

He is the signature of the human period, for the first period represents the divine, and he is therefore the signature that ties both periods together (the divine and the human). His signature is the most well-known signature in human history, and it represented more than his wonderful penmanship.

Ha’e hína pe ára yvypóra rehegua firma, pe ára peteĩha oguerahágui peteĩ significado divíno; upévare, ha’e hína pe firma ombojoajúva mokõive ára (pe divíno ha pe yvypóra rehegua). Ifirma niko pe ojekuaavéva opa tembiasakue yvypórape, ha upéva orrepresenta va’ekue hetave mba’e peteĩ jehaikatu porãiténtegui.

John Hancock’s signature on the Declaration of Independence is the most famous signature in history. His large and flamboyant signature has become iconic, symbolizing American independence and the defiance of the American colonies against British rule. Hancock, who was President of the Continental Congress at the time the Declaration was signed in 1776, reportedly signed his name prominently to ensure that King George III could read it without his spectacles, symbolizing his boldness and commitment to the cause of independence.

John Hancock rembiapokue Declaración de Independencia rehegua hína pe firma herakuãvéva tembiasakue pukukue javeve. Ifirma tuicha ha ojehecharamóva ojepytaso peteĩ ta’ãnga ojehechakuaáva ramo, ohechaukáva independencia americana ha umi colonia americana ñemoĩ mbarete Reino Unido poguýpe. Hancock, ha’éva Congreso Continental ruvicha pe Declaración oñefirma jave ary 1776-pe, oñemombe’u ofirma hague héra ojehecha hag̃uáicha porã, mburuvicha guasu Jorge III ikatu hag̃uáicha omoñe’ẽ hesa’ỹijoha’ỹre, upéva ohechaukávo imbarete py’a ha iñe’ẽme’ẽ independencia rehehápe.

Hancock was one of the eight presidents from the period represented by 1789, but he was of the seven men who were presidents in the period represented by 1776. He was the president when the Declaration of Independence was signed. Hancock ties the two periods together with his human signature, and he is located in both the first history and the second history. The first history represents the divine and the second represent the human, and the signature that ties the two histories together is the signature of the Wonderful Linguist that employed a human instrument to combine the divine period represented by 1776, with the human period represented by 1789.

Hancock vaʼekue peteĩva umi ocho mburuvicha guasu apytégui pe ára ojehechaukáva 1789 rupive, ha katu haʼe vaʼekue umi siete kuimbaʼe apytégui oĩvaʼekue mburuvicha guasu ramo pe ára ojehechaukáva 1776 rupive. Haʼe vaʼekue mburuvicha guasu pe Declaración de Independencia oñemboheraguái jave. Hancock ombojoaju mokõi ára peteĩme iñemboheraguapy yvypóra reheve, ha haʼe ojejuhu mokõivéva tembiasakue peteĩha ha mokõiha ryepýpe. Pe tembiasakue peteĩha orrepresenta pe Tupãgui guáva ha pe mokõiha orrepresenta pe yvypóra guáva, ha pe firma ombojoajúva mokõivéva tembiasakue haʼe pe Marangatu Ñeʼẽkuaa Hechapyrãva firma, ombaʼapóva peteĩ tembiporu yvypóra rupive ombojoaju hag̃ua pe ára Tupãgui guáva ojehechaukáva 1776 rupive, pe ára yvypóra guáva ojehechaukáva 1789 rupive ndive.

There is only one other signature in the history of the world that competes with the Hancock’s signature in terms of recognition, and it is also a signature associated with 1789, and the French Revolution. The signature contains the same type of boldness that Hancock intended to convey, and it is found in the history of France.

Oĩ peteĩ firma añoite ambue mundo rembiasakue tuichakue jave ojuehecha hag̃ua Hancock firma ndive jehechakuaa rehe, ha upéva avei hína peteĩ firma ojoajúva 1789 rehe, ha Revolución Francesa rehe. Pe firma oguereko upeichagua py’a guasu Hancock oikuaaukaséva’ekue, ha ojejuhu Francia rembiasakuepe.

In terms of global recognition and symbolic significance, the signature of Napoleon Bonaparte has a status that compares to John Hancock’s, albeit in a different historical and cultural context. Napoleon, a prominent military and political leader of France, left a significant mark on European and global history, especially during the Napoleonic Wars. His signature, often characterized by its bold and distinctive style, came to symbolize his powerful influence and the sweeping changes he brought to Europe, including legal reforms known as the Napoleonic Code.

Tekoñemomba’eguasu arapy tuichakue jave ha he’iséva simbólico rehegua, Napoleón Bonaparte réra omoĩva oguereko peteĩ tenda ikatúva oñembojoja John Hancock mba’évare, jepe upéva oĩ ambue contexto histórico ha cultural-pe. Napoleón, peteĩ mburuvicha guasu militar ha político Francia-pegua, oheja peteĩ pypore tuicha mba’éva Europa rembiasakue ha arapýpe, ko’ýte Guerras Napoleónicas aja. Iréra omoĩva, heta jey ojekuaáva iñesỹi guasu ha ijehecharamóva rupive, ou va’ekue oiko hag̃ua techaukaha hembiapokue mbarete ha umi ñemoambue tuicháva oguerúva’ekue Europápe, umíva apytépe umi reforma legal ojekuaáva Código Napoleónico ramo.

Like Hancock’s signature, which symbolizes defiance against British rule and the quest for American independence, Napoleon’s signature represents a different kind of boldness and ambition—the reshaping of European political boundaries and the promotion of French revolutionary ideals. Both signatures are emblematic of their respective historical figures’ roles in shaping the destinies of their nations and the broader implications of their actions on world history.

Hancock rembiapokuéraicha, ohechaukáva ñe’ẽme’ẽ mbarete mburuvicha guasu británico poguýgui ha ñeha’ã América sãso rehegua, Napoleón rembiapokue ohechauka peteĩ ambueichagua py’a guasu ha tembipota guasu: Europa politikaregua yvy pykua rembe’ykuéra ñemoambue jey ha umi temimo’ã revolucionario francés ñemotenonde. Mokõivéva rembiapokue oiko techaukaha ramo umi tapicha histórico rehegua hembiaporã tee, omohendáva itetãnguéra rekove rape ha avei hembiapo rembiapo’ỹre orekóva mba’e guasu tembiasakue mundial rehe.

When Ezekiel saw the wheels within the wheels, representing the complex interplay of human events during the history of the sealing time of the one hundred and forty-four thousand, one of those wheels had been typified by a wheel in 1789, when the Constitution of the United States, the beast with a Republican horn and a Protestant horn, intersected with France the beast with the horn of Egypt and the horn of Sodom.

Ezequiel ohecha ramo umi rueda oĩva peteĩ rueda ryepýpe, ohechaukáva umi mbaʼe oikóva yvyporakuéra apytépe ijetuʼúva pe historia pukukue pe tiempo de sellamiento rehegua umi cien cuarenta y cuatro mil rehe, peteĩva umi rueda apytégui ojehechauka vaʼekue peteĩ rueda rupive áño 1789-pe, upe jave Constitución de los Estados Unidos, pe mymba guasu orekóva peteĩ hatĩ republicano ha peteĩ hatĩ protestante, ojoaju Francia ndive, pe mymba guasu orekóva pe hatĩ Egipto rehegua ha pe hatĩ Sodoma rehegua.

From 1789, onward to 1799, France was convulsed with an “earthquake” that originated with the beast of atheism that came from the bottomless pit. In the sealing time of the one hundred and forty-four thousand, 1789 represents the period beginning on July 18, 2020, when the beast of atheism overthrew and slew the horn of true Protestantism, and then on November 3, 2020 the beast of atheism also overthrew and slew the horn of Republicanism. The wheel of 1789 represents the wheel of 2020, as represented by July 18 (divinity), and November 3, 2020 (humanity).

1789 guive guive 1799 peve, Francia oñembyaty ha oñemboguaipa peteĩ “yryvýi guasu” reheve, oúva mymba ateísmo rehegua gui, osẽva yvykua pypuku’ỹgui. Sello ñemohenda árape umi cien cuarenta y cuatro mil rehegua, 1789 ohechauka pe periodo oñepyrũva 18 de julio de 2020-pe, upérõ mymba ateísmo rehegua omboguevi ha ojuka pe hatĩ protestantismo añetegua rehegua, ha upéi 3 de noviembre de 2020-pe mymba ateísmo rehegua avei omboguevi ha ojuka pe hatĩ republicanismo rehegua. Pe rueda 1789 rehegua ohechauka pe rueda 2020 rehegua, ojehechaukaháicha 18 de julio-pe (divinidad), ha 3 de noviembre de 2020-pe (humanidad).

God’s signature, as represented by humanity, is found in the world’s two most famous signatures, that are both tied to 1789, and both represent the powers who place and remove the papacy from the throne of the earth. 1789, as the middle of the three waymarks that represent God’s signature of truth, possesses the signature of “thirteen” colonies and the “rebellion” of the French Revolution.

Tupã rembiguái, yvypóra rupive ojehechaukaháicha, ojejuhu ko yvy ape ári mokõi firma herakuãvévape, mokõivéva ojoajúva 1789 rehe, ha mokõivéva orrepresenta umi pokatu omoĩva ha omboguejýva papadope yvy guasu guapyháragui. 1789, pe mbyteha umi mbohapy techaukaha orepresentáva Tupã rembiguái añetegua, oguereko pe firma “paapyteĩ” colonia-kuéra rehegua ha pe “pu’aka’ẽ” Revolución Francesa rehegua.

1789, unto 1799, represents the history of the French Revolution, and the number ten represents a test. 1789 is the first letter of “truth”, and 1799 represents the last letter of the period in France. The middle period was marked by the execution of the king of France in 1793, as the citizens rebelled against his arrogant kingly rule.

1789 guive 1799 peve ohechauka pe Revolución Francesa rembiasakue, ha pe papapy diez ohechauka peteĩ prueba. 1789 ha’e pe ñe’ẽ “añetegua” pe letra peteĩha, ha 1799 ohechauka pe letra paháva pe períodope Francia-pe. Pe período mbytegua ojehechakuaa vaʼekue Francia ruvicha guasu jejuka rupive ary 1793-pe, umi tetãyguakuéra opuʼãgui hese pe igovernóramo mburuvicha guasu jeheja rei ha ñemombaʼeguasúre.

“The gospel of peace which France had rejected was to be only too surely rooted out, and terrible would be the results. On the 21st of January, 1793, two hundred and fifty-eight years from the very day that fully committed France to the persecution of the Reformers, another procession, with a far different purpose, passed through the streets of Paris.” The Great Controversy, 230.

“Pe marandu py’aguapy rehegua, Francia ombotovéva’ekue, ojehapo’oite va’erãha katuete, ha vaietereíta upéva oguerútava. Áño 1793-pe, jasy peteĩha ára 21-pe, mokõi sientos cincuenta y ocho ary rire pe áraite guive Francia oñemoĩmbaitéva’ekue umi Reformadór kuéra jehepyme’ẽrã, ambue atyguasu, peteĩ propósito iñambuévaite reheve, ohasa París táva rape rupi.” The Great Controversy, 230.

1789 marked the rebellion of the thirteenth letter for the two horned beast of the United States, and the first letter for the two-horned beast of France. France’s middle letter was 1793, when the king of France had his head removed, and Napoleon represented the last letter when he took control of the government in 1799. The signature of “truth” in the history of the overthrow of France, represented by 1789, 1793, and 1799 is a prophetic wheel that is tied together with the prophetic wheel of 1776, 1789, and 1798.

1789 ohechauka pe puapýri pe treceha letra mymba mokõi ratĩ United States pegua rehegua, ha avei pe primera letra mymba mokõi ratĩ Francia pegua rehegua. Francia pe letra mbytegua ha’eva’ekue 1793, upe jave mburuvicha guasu Francia pegua ojejoka iñakãgui, ha Napoleón orrepresenta pe letra pahaite oipyhy ramo guare pe gobierno 1799-pe. Pe firma “añetegua” rehegua, Francia ñehundi rembiasápe, ojehechaukáva 1789, 1793 ha 1799 rupive, ha’e peteĩ rueda profética oñembojoajúva pe rueda profética 1776, 1789 ha 1798 rehegua ndive.

Both histories contain the two most famous signatures in human history, thus tying the divine signature of “truth” together with two human signatures. Both wheels are connected with the thirteenth letter in the period of the sealing of the one hundred and forty-four thousand, which is the period from the slaying of the two witnesses in 2020, until they stood up in 2023, which is marked by October 7, 2023.

Mokõive historia oguereko umi mokõi firma herakuãvéva yvypóra rembiasakue tuichakue javeve, upéicha rupi ombojoaju hag̃ua pe firma divína “añetegua” mokõi firma yvypóragua ndive. Mokõive rueda ojoaju pe letra pahaapyha rehe pe sellado ára jave umi cien cuarenta y cuatro mil rehegua, ha’éva pe periodo oñepyrũva umi mokõi testigo jejuka guive ary 2020-pe, ha oiko peve oñembo’y jey hikuái ary 2023-pe, upéva ojehechauka 7 de octubre de 2023 rehe.

We will continue our study in the next article.

Ñamotenondéta hag̃ua ko ñehesa’ỹijo ambue artículo-pe.