The religion of woke-ism (Sodom) and the politics of Communism (Egypt) rose up when the richest president announced his intent to run for president in 2015, and after he gave his political testimony, he was slain in 2020. The pope was slain prophetically in 1798, after he gave his satanic testimony for three and a half prophetic days. Yet God’s prophetic Word identifies that the pope prevails in his war with the dragon.
Pe religión “woke-ismo” rehegua (Sodoma) ha Comunismo polítika rehegua (Egipto) opu’ã raka’e pe presidente ipirapire hetavéva oikuaaukárõ guare iñeha’ã oisẽ hag̃ua presidente-rã ary 2015-pe, ha upéi ome’ẽ rire he’ẽ testimonio polítiko, ojejuka chupe ary 2020-pe. Pe papa ojejuka profétikamente ary 1798-pe, ome’ẽ rire itestimonio satánico mbohapy ára ha mbyte profétiko pukukue jave. Upéicharõ jepe, Ñandejára Ñe’ẽ profétika ohechauka porã pe papa ipu’akaha pe ñorairõ oguerekóvape dragón ndive.
Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.
Ra’y yvypóra, emoĩ nde rova Faraón Egipto ruvicha guasu rovái, ha eprofetisa hese ha opaite Egipto rehe: Eñe’ẽ ha ere: Péicha he’i Ñandejára Tupã; Péina ápe, che aime nderovái, Faraón Egipto ruvicha guasu, mbói guasu tuicháva opytáva umi ysyrý mbytépe, ha he’íva: “Che ysyry che mba’e tee, ha che voi ajapo va’ekue chejupe g̃uarã.” Ezequiel 29:2, 3.
Egypt is the great dragon, and the atheism of Pharaoh typified the atheism of the French Revolution, and the globalism of the twenty-first century. That globalism in the confines of the earth-beast of the twenty-first century is represented by the Democratic party. Ezekiel identifies that God is against Egypt, and further on in the chapter, Ezekiel identifies that God will give Egypt to the king of the north, who, in the passage is identified as Nebuchadnezzar, and who represents the counterfeit king of the north of the last days. The counterfeit king of the north is the papacy, and God identifies through Ezekiel, that God will give Egypt to the king of the north for the service that Nebuchadnezzar had provided as the rod of His chastisement. He identifies that He will give Egypt to the pope in the period when the latter rain arrives.
Egipto ha’e pe mbói guasu, ha Faraón-pe ojehechaukáva ateísmo omombe’úva pe ateísmo rehegua Revolución Francesa-pe, ha avei pe globalismo siglo veintiunopegua. Upe globalismo, oĩva yvy-mymbakuéra siglo veintiunopegua rembe’ýpe, ojehechauka Partido Demócrata rupive. Ezequiel he’i Tupã oĩha Egipto rehe, ha upe rire pe kapítulo-pe, Ezequiel ohechauka Tupã ome’ẽtaha Egipto mburuvicha yvate gotyo guápe, ha pe pasáhepe upéva ojehechauka Nabucodonosor ramo, ha ha’e orepresenta pe mburuvicha yvate gotyo gua japu ára pahápeguápe. Pe mburuvicha yvate gotyo gua japu ha’e papado, ha Tupã ohechauka Ezequiel rupive, Tupã ome’ẽtaha Egipto mburuvicha yvate gotyo guápe pe tembiapo rehehápe Nabucodonosor ome’ẽ va’ekue ichupe ha’évo yvyra’i Ichastigo rehegua. Ha’e ohechauka ome’ẽtaha Egipto pe pápa-pe pe ára amo okẽvove pe ama paha.
And it came to pass in the seven and twentieth year, in the first month, in the first day of the month, the word of the Lord came unto me, saying, Son of man, Nebuchadnezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadnezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:17–21.
Ha oiko pe mokõipa ary sietépe ary mokõipa ary peteĩha jasýpe, peteĩha ára jasypegua, Ñandejára ñe'ẽ ou chéve, he'ívo: Yvypóra ra'y, Nabucodonosor, Babilonia ruvicha guasu, omba'apouka ijehérsito peteĩ tembiapo tuicha Tiro kóntrape; opa akã ojeape'o, opa atyha ojehapi'o; upéicharõ jepe, ndorekói va'ekue tembiapopague, ha ijehérsito avei, Tírogui, pe tembiapo ojapo va'ekuére hese. Upévare péicha he'i Ñandejára Jára: Péina ápe, ame'ẽta Egipto yvýramo Nabucodonosor, Babilonia ruvicha guasúpe; ha ha'e ogueraháta hetaite tavayguápe, ogueraháta ijapyte, ha ogueraháta iporãgue; ha upéva ha'éta tembiapopague ijehérsitópe ĝuarã. Ame'ẽ chupe Egipto yvy hembiapóre, pe omba'apo hague hese, che rehehápe ojapo haguére upéva, he'i Ñandejára Jára. Upe árape amboguejýta hatĩ Israel róga pegua, ha ame'ẽta ndéve ne juru jepe'a hag̃ua ijapytepekuéra; ha ha'ekuéra oikuaáta cheha hína Ñandejára. Ezequiel 29:17–21.
The “day” that God causes “the horn of the house of Israel to bud forth” is September 11, 2001 when the latter rain began to sprinkle. At that time the Lord raised up watchmen saying “hearken to the sound of the trumpet” of the third woe, for He identified that God would “give thee the opening of the mouth in the midst of them.” In the “midst” identifies the period of time between the sprinkling of the latter rain which began on September 11, 2001, and which concludes at the Sunday law, when the Holy Spirit is poured out without measure. In the middle (the midst) of those two waymarks, two witnesses, or two horns would give their testimony, until they were both slain in the street in 2020.
Pe “ára” Tupã ojapo hag̃ua “okyra hag̃ua Israél róga ratĩ” ha’e 11 jasyporundy 2001-pe, pe ama pahague oñepyrũ va’ekue omimbo. Upérõ Ñandejára omopu’ã ñangarekohárape he’ívo: “pehendúke trompéta ryapu” pe mbohapyha ñembyasy guasu rehegua, ha’e oikuaaukágui Tupã “ome’ẽtaha ndéve jurúpe jepe’a ijapytepekuéra”. Pe “ijapyte” ohechauka pe ára pukukue oĩva pe ama pahague ñemimbo, oñepyrũ va’ekue 11 jasyporundy 2001-pe, ha opa pe arapokõindy léi peve, pe Espíritu Santo oñehenóivo jere’ỹre. Mbytepe (ijapytepe) umi mokõi techaukaha apytépe, mokõi testígo térã mokõi ratĩ ome’ẽ va’erã ikuatia’ẽ, peve mokõivéva ojejuka pe tape rehe 2020-pe.
Before they were slain, they gave their testimony, and after they were slain, they were revived as the eighth, that is of the seven. They were slain by the dragon power of atheism (Egypt) and immorality (Sodom). For the service they had rendered to God, He promised to give them Egypt as their reward. When the king of the north captures the glorious land of the United States in verse forty-one of Daniel eleven, he then takes Egypt, for this is his payment for services rendered in God’s providential work.
Ojejuka mboyve, ome'ẽ hikuái iñemombe'upy; ha ojejuka rire, oikove jevy hikuái pe poapyháicha, upéva he'iséva umi siete apytégui. Ojejuka chupekuéra pe mbói guasu pu'aka rupi ateísmo rehegua (Egipto) ha tekovaí rehegua (Sodoma). Pe tembiapo ojapóva'ekue Tupãme guarã rehe, Ha'e opromete ome'ẽtaha chupekuéra Egipto oñemopirũ hag̃ua chupekuéra. Pe mburuvicha yvate gotyogua ojapyhy vove pe yvy porãite Tetã peteĩ reko Amérika retãme Daniel once, versículo cuarenta y uno-pe, upérõ ojapyhy avei Egipto, péva hína pe hepy ojehepyme'ẽva chupe tembiapo ojapóva'ekue rehe Tupã rembiapokue ñangareko rupive.
O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. Isaiah 10:5, 6.
Asiria, che pochy che pochy rrova ñemoĩha, ha ipope oĩva yvyra ha’e che pochy. Amondo chupe tetã tekovaihápe, ha che pochy retã rehe ame’ẽta chupe tembiaporã, ogueraha hag̃ua mba’e ojeporavo va’ekue, ha ogueraha hag̃ua upe ojeguerekóva, ha opyrũ hag̃ua hesekuéra tape tujuichaicha. Isaías 10:5, 6.
The Assyrian is the northern king, who represents the papacy, the counterfeit king of the north in the last days. Assyria and Babylon were used to bring judgment upon Israel, both the northern and southern kingdoms, due to their continuous rebellion.
Pe Asirio ha’e pe mburuvicha yvategua, ohechaukáva papado, pe mburuvicha yvategua japu ára pahápe. Asiria ha Babilonia ojepuru hag̃ua ogueru hag̃ua huísio Israel ári, mokõive pe tetãnguéra yvate ha yvy gotyogua ári, iñakãhatã meme rehe.
“‘So was Israel carried away out of their own land to Assyria,’ ‘because they obeyed not the voice of the Lord their God, but transgressed His covenant, and all that Moses the servant of the Lord commanded.’ 2 Kings 17:7, 11, 14–16, 20, 23; 18:12.
“‘Upéicha Israel ojegueraha hag̃ua iñyrũ yvýgui Asiria-pe,’ ‘ndohendúi haguére Tupã Ñandejára ipochy’ỹva ñe’ẽ, ha ombohasa hag̃ua hikuái Icovenánto, ha opa mba’e Moisés, Tupã Ñandejára rembiguái, omanda vaʼekue.’ 2 Reyes 17:7, 11, 14–16, 20, 23; 18:12.”
“In the terrible judgments brought upon the ten tribes the Lord had a wise and merciful purpose. That which He could no longer do through them in the land of their fathers He would seek to accomplish by scattering them among the heathen. His plan for the salvation of all who should choose to avail themselves of pardon through the Saviour of the human race must yet be fulfilled; and in the afflictions brought upon Israel, He was preparing the way for His glory to be revealed to the nations of earth. Not all who were carried captive were impenitent. Among them were some who had remained true to God, and others who had humbled themselves before Him. Through these, ‘the sons of the living God’ (Hosea 1:10), He would bring multitudes in the Assyrian realm to a knowledge of the attributes of His character and the beneficence of His law.” Prophets and Kings, 292.
“Umi huísio vai oúva vaʼekue pe Ñandejára umi diez trívu ári oguereko vaʼekue peteĩ propósito iñarandu ha oporoporiahuverekóva. Pe haʼe ndaikatúiva ojapo véima hesekuéra itúva kuéra yvýpe, ohekáta omoañete hag̃ua omosarambívo chupekuéra umi tetã ambuére. Iñakãrapuʼã opa umi ojeporavóva oiporu hag̃uáicha pe perdón pe Salvador yvypóra rekovegua rupive oñesalva hag̃ua gueteri vaʼerã oñemoañete; ha umi jehasa asýpe ou vaʼekue Israel ári, haʼe ombosakoʼi hína kuri tape ikakuaa hag̃ua iñemimbipa ojehechauka umi tetãnguéra yvy arigua renondépe. Ndahaʼéi opa umi ojegueraha vaʼekue tembiguáiramo noñembyasýiva. Ijapytépe oĩ vaʼekue algunos opytáva gueteri jerovia hag̃ua Tupãre, ha ambuekuéra oñemomirĩ vaʼekue hova renondépe. Koʼãva rupive, ‘Tupã oikovéva raʼykuéra’ (Oseas 1:10), haʼe oguerúta hetaite tapicha pe Asiria poguýpe oikuaa hag̃ua umi mbaʼe ohechaukáva heko ha ijeroviapyrãva ha pe porãite orekóva hembiapoukapy.” Profetas y Reyes, 292.
The Lord employed the northern kings as His tool of judgment, and the principle in the Bible that He followed towards those northern kings was that they needed to be paid for services rendered.
Pe Ñandejára oiporu vaʼekue umi mburuvicha guasu yvateguágui ojejapóvo Chupe g̃uarã peteĩ tembiporu huísiorã, ha pe principio oĩva la Bíblíape haʼe osegi hague umi mburuvicha guasu yvateguáre ningo kóva vaʼekue: tekotevẽ kuri oñemeʼẽ chupekuéra hembiapokue rehegua repy umi tembiapo ojejapóva rehe.
And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. Luke 10:7.
Ha peime hag̃ua upe óga-pe, pe’u ha pey’u umi mba’e ha’ekuéra ome’ẽva peẽme; pe omba’apóva niko oikotevẽ ha ojapo hag̃ua hembiapo, ojerurekuaa imba’erepy. Ani peho óga guive ógape. Lucas 10:7.
The Lord uses the papacy to punish the United States when they fill up their cup of probationary time at the soon-coming Sunday law, and His payment is that He gives Egypt to the papacy for services rendered. God’s prophetic Word is clear that Egypt is given to the papacy, and verses forty-two and three of Daniel chapter eleven, confirm this fact. The pope’s payment for services rendered is that he becomes the head that the ten kings lift up, and who rules over the worldwide image of the beast.
Ñandejára oiporu pe papado okastiga hag̃ua Estados Unidos-pe, haʼekuéra omyenyhẽ vove hikuái ikápa hiʼára de prueba rehegua pe léi domingo oúva pyaʼetéva jave; ha Hembyepyʼa upe rembiapo rehe haʼe hína omeʼẽha Egipto pe papado-pe, umi servicio omeʼẽ vaʼekue rehe. Ñandejára Ñeʼẽ profética hesakã porã Egipto oñemeʼẽha pe papado-pe, ha umi versíkulo mokõiha ha mbohapyha Daniel kapítulo once-pe omoneĩ ko añetegua. Pe pápa rembiapo rehe ojepaga chupe hína haʼe oikoha pe akã umi diez mburuvicha guasu omopuʼãva, ha oisãmbyhy pe taʼanga mymba guasu rehegua opavave yvy ape ári.
Trump prevails over the dragon powers, for he is the eighth head, that is of the seven, in the time of the image of the beast in the United States. The collapse of the Democratic party, the dragon power that slew Trump in 2020 is now happening. God’s Word never fails. The “straw that breaks the camel’s back” of the Democratic party is the false prophet of Islam. The attack of October 7, 2023, placed a wedge within its base of support that can only be attributed to the role of Islam angering and distressing the nations. This will be accompanied by further attacks, producing greater division, while uniting a class of citizens of the earth beast, who recognize the foolishness of the flood of illegal immigration that has been released by the forces of the dragon. It will also produce an economic crisis, though that crisis is already here.
Trump ipu’aka umi dragón pokatu ári, ha’e rupi pe akã poapyha, oúva umi siete-gui, mymba ra’ãnga ára pukukue Estados Unidos-pe. Oiko hína ko’ág̃a pe Partido Demócrata ñehundi, pe dragón pokatu ojukava’ekue Trump-pe ary 2020-pe. Tupã Ñe’ẽ araka’eve ndofallái. Pe “kapi’ipehẽ omopẽva kaméllo kuãruguy” Partido Demócrata rehegua hína Islam maranduhára japu. Pe jejahéi octubre 7, 2023-pe omoinge peteĩ jepe’a ipytyvõha kuéra apytépe, ikatúva oñemombe’u añónte Islam rembiaporégui, ombopochýva ha ombohasa asýva umi tetãnguéra. Kóva oñemoirũta ambue jejahéi reheve, omoheñóivo hetave ñemboja’o, javeve ombojoajúta peteĩ aty tavayguakuéra mymba yvy rehegua, ohechakuaáva pe tavykue pe ysyry inmigración ilegal rehegua, ojeheja hag̃uáicha dragón mbaretekuéragui. Upéva avei omoheñóita peteĩ apañuãi económico, jepe ko apañuãi oĩma ko’ápe.
“And then the great deceiver will persuade men that those who serve God are causing these evils. The class that have provoked the displeasure of Heaven will charge all their troubles upon those whose obedience to God’s commandments is a perpetual reproof to transgressors. It will be declared that men are offending God by the violation of the Sunday sabbath; that this sin has brought calamities which will not cease until Sunday observance shall be strictly enforced; and that those who present the claims of the fourth commandment, thus destroying reverence for Sunday, are troublers of the people, preventing their restoration to divine favor and temporal prosperity. Thus the accusation urged of old against the servant of God will be repeated and upon grounds equally well established: ‘And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim.’ 1 Kings 18:17, 18. As the wrath of the people shall be excited by false charges, they will pursue a course toward God’s ambassadors very similar to that which apostate Israel pursued toward Elijah.” The Great Controversy, 590.
“Ha upéi pe ñembotavy guasu omokyre’ỹta kuimba’e kuérape oguerovia hag̃ua umi oservíva Tupãme ha’eha umi omoñepyrũva ko’ã mba’evai. Umi aty ombojeguaruva’ekue Yvágape oñemoĩta omoĩ hag̃ua opa ijehasa asy umi ári, pe iñe’ẽrendúgui Tupã mandamiéntope ha’e peteĩ jehechauka meme omoĩva kyhyje’ỹme umi hembiapovaihárape. Oje’éta kuimba’e kuéra ombopy’arohoryha Tupãme domingo sábado rehegua jeheja vai rupive; ko pekádo ogueru hag̃ua umi mba’e vai ndaikatumo’ãi opa pe domingo ñangarekópe ojejapóramo peve mbarete ha añetehápe; ha umi oikuaaukáva pe irundyha mandamiénto rembijerure, upéicha rupi ohundi hag̃ua pe jerovia ha ñemomba’e domingo rehe, ha’eha umi ombohasa asýva tavayguakuérape, ojokóva ijey hag̃ua Tupã ñemoporãrã ha teko porã yvy arigua. Péicha pe ñe’ẽrei yma guaréva oñemotenondéva’ekue Tupã rembiguái rehe oñembojevýta, ha pyenda iporã hag̃uáicha avei: ‘Ha ojehu Acab ohechávo Elíaspe, Acab he’i chupe: Nde piko pe rembohasa asýva Israelpe? Ha’e ombohovái: Che ndambohasái asy Israelpe; nde katu, ha nde ru róga, pehejágui Ñandejára mandamiénto, ha reseguígui umi Baal kuérape.’ 1 Reyes 18:17, 18. Ha tavayguakuéra pochy oñemokyre’ỹta rire marandu japu rupive, ha’ekuéra ojapóta Tupã rembiguái kuérare peteĩ tape ojoguaitereíva pe Israel ojei hag̃ua guare ohejáva Tupãpe ojapo va’ekue Elías rehe.” The Great Controversy, 590.
Sabbath-keepers are going to be identified as the reason “divine favor and temporal prosperity” have been removed. In describing this period that is just ahead of us, she refers to Elijah, and his interaction with Ahab. Their mutual accusations of one another took place before Mount Carmel. Temporal prosperity and divine favor are removed by escalating judgments, before the soon-coming Sunday law. The passage just cited refers to a series of events that occur during the Sunday law testing time, but there are two testing times. The image of the beast test that occurs within the confines of the United States, thereafter is repeated in the entire world. All the events described in the passage find a prophetic fulfillment in the history leading up to the soon coming Sunday law, and in the history of the world Sunday law crisis which follows thereafter.
Umi oñongatúva sábadope ojehechaukáta ha’ekuéraha pe mba’érepa “pe favor divino ha pe prosperidad temporal” ojeipe’a. Oñemombe’úvo ko ára oĩmava ñande renondépe, ha’e ombojoja Elías rehe, ha iñemoirũ Acab ndive. Iñe’ẽjoavy ha ñemoĩ peteĩteĩ rehegua oiko va’ekue Monte Carmelo renondépe. Pe prosperidad temporal ha pe favor divino ojeipe’a umi juicio okakuaáva rupive, pe ley dominical oútava pya’e mboyve. Pe pasaje oñe’ẽramo kuri ko’ág̃aite rehe, oñe’ẽ peteĩ aty mba’e oikóva pe tiempo de prueba pe ley dominical aja, péro oĩ mokõi tiempo de prueba. Pe prueba ta’anga mymba rehegua oikóva Estados Unidos ryepýpe, upéi ojerejey opaite yvy ape ári. Opaite umi mba’e oñemombe’úva pe pasáhepe oguereko peteĩ cumplimiento profético pe tembiasakue ogueraháva pe ley dominical oútava pya’e peve, ha pe tembiasakue pe crisis ley dominical mundial rehegua ouva’ekue upéi.
The first paragraph of Testimonies volume nine, which begins on page eleven, thus identifying NINE-ELEVEN, states: “We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.” As the narrative continues on, we find on page fourteen, “There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.”
Pe párrafo peteĩha Testimonies, volumen nueve-peguáva, oñepyrũva página once-pe, upéicha ohechauka NINE-ELEVEN, he’i: “Jaiko ára paha peguápe. Umi techaukaha ára rehegua pya’e oñekumplíva oikuaauka Cristo jeju hi’aguĩmaha. Umi ára jaikohápe niko ipohyieterei ha iñimportánte. Tupã Espíritu mbeguekatúpe, ha katu añetehápe, ojeipe’a ohóvo ko yvy ári guive. Mba’asy vai ha huísio-kuéra o’a-ma hína umi omboykérava Tupã gracia rehe. Umi mba’e vai oikóva yvy rupive ha yguasu rupive, tekohaguasu rekove ndaipy’aguapýiva, ñorairõ marandu mondýi, opa umíva ha’e techaukaha guasu. Umíva ohechauka mba’e oikótava hi’aguĩmaha, tuichaitereíva.” Ha pe tembiasakue oseguívo, jajuhu página catorce-pe: “Ndahetái, umi mbo’ehára ha mburuvicha estadopegua apytépe jepe, umi oikuaáva mba’épa umi mba’e omoñepyrũva ko’ág̃a guare tekohaguasu rekove. Umi oguerekóva gobierno sãmbyhy ipope ndaikatúi osolusiona pe apañuãi tekoañetégui jeguero’a, mboriahu, poriahu rerahaha, ha mba’e vai ojupive ohóvagui. Ha’ekuéra oñeha’ã rei hína omoĩ hag̃ua umi tembiapo comercial peteĩ pyenda ikyre’ỹvévare. Yvypóra-kuéra ome’ẽvéramo iñatención Tupã ñe’ẽ ñembo’e rehe, otopáta peteĩ solución umi apañuãi omondýiva chupekuéra.”
“The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.”
“Ñandejára Ñe’ẽryru omombe’u mba’éichapa oĩ ko yvy ape ári pe mundo Cristo jeju mokõihá mboyve. Umi kuimba’e mondaha ha mokõivegua ñembotavy rupive ombyatýva heta mba’erepy rehe, ojehai kóicha: ‘Peẽ pembyaty tesoro umi ára pahápe g̃uarã. Péina ápe, pe tembiapo repykue umi omono’õ va’ekue pende kokue, peẽ pendejokóva ñembotavy rupive, osapukái; ha umi sapukái umi omono’õ va’ekue oike Ñandejára Sabaot apysa peve. Peẽ peiko ko yvy ári vy’ápe ha pendejejopy’ỹme; pemongakuaa pende py’a, ku oñembojukaháicha mymba peteĩ ára oñembojukahápe. Peẽ pembojavy ha pejuka hekojojávape; ha ha’e ndojokói peẽme.’ Santiago 5:3–6.”
In the last days men are “struggling in vain to place business operations on a more secure basis.” The Democrats, their propaganda machine, and the globalist bankers are struggling in vain, and they are lying about the actual financial stability they claim the Biden administration has accomplished. One of the symbols of “the world just before Christ’s second coming,” is “men who by robbery and extortion” have “amassed great riches.” The three verses that preceded the verses from the book of James, that Sister White cited are:
Ara ára pahápe kuimba’ekuéra “ñeha’ã rei hína omoĩ hag̃ua umi tembiapo ñemuharã peteĩ pyenda hag̃ua hag̃ua hag̃ua segurovévape.” Umi Demócrata, ipropagánda rembiapokue, ha umi banquero globalista oñeha’ã rei hína, ha ijapu hína pe mbarete virupyrã añetegua rehe he’íva administración Biden oguereko hague. Peteĩva umi símbolo “mundo rehegua Cristo jeju mokõihá mboyve” ha’e “kuimba’ekuéra omonda ha oporombojopy rupive” “ombyaty heta mba’erepy guasu.” Umi mbohapy versíkulo oúva mboyve umi versíkulo libro de Santiago-gua, Sister White omombe’úva, ha’e ko’ãva:
Go to now, ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, and your garments are motheaten. Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days. James 5:1–3.
Peju hag̃ua koʼág̃a, peẽ kuimbaʼe rico, pesapukái ha pejaheʼo umi pende mbaʼeasy oútavagui pende ári. Pende rikuesa oñembyaíma, ha pende ao oñekaru tĩgua. Pende óro ha pende pláta ipẽma; ha hiʼipẽva oikóta testígo pende rehe, ha hoʼúta pende roʼo tataicha. Pembyaty tesóro umi ára pahápe g̃uarã. Santiago 5:1–3.
A prophetic characteristic of the “last days” is when there are men that are recognized by their amazing wealth, which had been produced by fraud. Those men are in the news every day. That time is here. In that time the wealth of those world-bankers and billionaires is represented as gold and silver, that becomes rusted. Silver and gold do not rust, so the Scriptures are identifying something totally unexpected that happens to the wealth of the rich men in the last days, for their gold and silver is to become rusted. The harbinger of that economic crash occurred with the arrival of the third woe, on September 11, 2001. Islam of the third Woe is the east wind of Bible prophecy, and in the last days it is the east wind that sinks the economy, as represented by the ships of Tarshish.
Peteĩ mba’e rehegua profétika ohechaukáva umi “ára paha” rehegua ha’e jave oĩ kuimba’e ojekuaa hag̃ua ivirueta ñemomorã rupive guare. Umi kuimba’e oĩ marandu hesegua opa ára. Pe ára og̃uahẽma. Upérõ, umi virueta umi banco mundial rehegua ha umi billonario-kuéra rembiporu oñembojoja óro ha plátare, ha upéva ipy’are’ẽ. Pláta ha óro ndopytare’ẽi, upévare Ñandejára Ñe’ẽ ohechauka peteĩ mba’eite ndaijapysakáiva oikóva umi ipirapire hetáva rembiporúre umi ára pahápe, pórke ióro ha ipláta opytare’ẽ va’erã. Pe techaukaha upe ñehundi económico rehegua ojehechaukáma va’ekue pe mbohapyha jehasa asy guasu og̃uahẽvo, ára 11 jasyporundy ary 2001-pe. Islam pe mbohapyha Jehasa Asy Guasu rehegua ha’e pe yvytu kuarahyresẽgua profecía bíblica-pe, ha umi ára pahápe ha’e pe yvytu kuarahyresẽgua omboguejýva economía, oñembojegua hag̃ua umi Tarshish mba’yrumýi reheve.
For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. Psalms 48:4–7.
Péina, ehecha, mburuvichakuéra oñembyatypa kuri; ohasapa oñondive. Ohechávo upéva, ohecharamoiterei hikuái; ipy’atarova, ha pya’e okañy. Kyhyje oguereko chupekuéra upépe, ha hasy eterei kuña imembýta hag̃uáicha. Nde remopẽ Tarsis ygárakuéra kuarahyresẽ yvytúpe. Salmos 48:4–7.
The globalists kings, billionaires and bankers are troubled with fear and pain when the east wind, which represents the escalating angering of the nations (as a woman in travail), that is produced by Islam of the third woe, sinks the ships of Tarshish. Islam is about to break the local and global economy and produce an economic and political environment that plays perfectly into the strengths of Trump, not the Democrats and globalists, for the dragon power is given to the eighth head, that is of the seven, for “services rendered”. God used Trump to stir up the entire realm of the Grecians, for God is now bringing about the circumstances where the entire world is to be divided into two classes.
Mburuvichakuéra globalistakuéra, umi multimillonario ha banquero-kuéra ojehecha py’atarova kyhyjégui ha mba’asygui pe yvytu kuarahyresẽgua, ohechaukáva tetãnguéra pochy ojupiveha (kuña membyra’arõháicha), upéva osẽva Islam-gui pe mbohapyha ñembyasy guasúgui, omondýi jave umi barco Tarsis-pegua. Islam oĩma oñembosako’i hag̃ua ombokapúvo economía local ha global, ha omoheñói hag̃ua peteĩ ambiente económico ha político oike porãitereíva Trump mbaretekuérape, ndaha’éi umi Demócrata ha globalistakuérape, pórke pe mbói guasu pu’aka oñeme’ẽ pe akã poapývape, ha’éva umi siete-gua, “tembiapo ojeporavopyrévare”. Tupã oiporu Trump-pe omomyingu hag̃ua opaite Grecia-ygua retãnguéra yvyraity, pórke ko’ág̃a Tupã ogueruína umi circunstancia ikatuhápe opaite mundo oñemboja’o mokõi clase-pe.
The economic system that now is operated by the globalists was first introduced in the presidency of Woodrow Wilson, a Democrat that was elected by promising to keep the United States out of the impending First World War, but ended up as the president who presided over the First World War. Wilson is best known for pushing the League of Nations, the precursor to the United Nations. In his presidency the financial structure of the United States was given into the hands of the globalists, when Wilson gave the economic direction of the nation into the auspices of the Federal Reserve System in 1913.
Pe sistema económico oñemboguataha koʼág̃a umi globalista rupive oñemoñepyrũ raʼe tenonderãite Woodrow Wilson presidéncia-pe, peteĩ demócrata ojeiporavóvaʼekue opromete rupi omantene hag̃ua Tetã peteĩ reko Amérikagua okápe pe Ñorairõ Guasu Peteĩha oúmavaʼekuegui, ha ipahápe opyta vaʼekue pe presidente orresidíva pe Ñorairõ Guasu Peteĩha aja. Wilson ojekuaavéva pe League of Nations rehe oñemotenondéva rehe, ha’éva pe Naciones Unidas mboyvegua. Iperezidéncia aja, Tetã peteĩ reko Amérikagua rembiporurã viruguigua ñemohenda oñemeʼẽ umi globalista pópe, Wilson omeʼẽ ramo guare tetã economía rape pe Sistema de la Reserva Federal poguýpe ary 1913-pe.
The prophetic characteristics of the president of the First World War, was his promise not to go to war, which was a lie. He was the leading historical figure promoting the one-world government of the League of Nations, and he presided over turning the finances of the United States over to the world bankers. He reigned from 1913 to 1921. In 1919, the third generation of Adventism, which is symbolized by compromise with the world, ran parallel with Wilson’s compromise with the world, for the two horns run parallel with each other. In the third generation of Laodicean Adventism they surrendered the control of their medical and educational systems into the hands of those outside their spiritual sovereignty. At the same time, Wilson surrendered the financial sovereignty of the United States to the globalist bankers, and he tirelessly worked, but failed, to surrender the United States’ political sovereignty to the globalists.
Umi mba’e rechaukáva presidente peteĩha Ñorairõ Guasúpe ha’e kuri ipromésa ndohomo’ãiha ñorairõme, ha upéva peteĩ japu. Ha’e va’ekue pe tapicha histórico tenondegua omotenondéva gobierno peteĩ-múndo pe Liga de las Naciones rehegua, ha ipoguýpe oñeme’ẽ Tetã peteĩ rekoatýpe Estados Unidos pirapire rembiporu umi bankerokuéra mundial pópe. Ha’e ogoverna 1913 guive 1921 peve. Ary 1919-pe, pe mbohapyha generación Adventismo rehegua, ojehechaukáva kompromíso ko yvy arigua ndive, osë paralelo Wilson kompromíso ndive ko yvy arigua ndive, mokõive hatĩgui osë paralelo ojuehe. Pe mbohapyha generación Adventismo Laodicense-pe, ha’ekuéra ome’ẽ ijapópe pohanohára ha tekombo’e rape rehegua ñangareko umi oĩva okápe isoberanía espiritual-gui. Upe jave avei, Wilson ome’ẽ Estados Unidos soberanía financiera umi bankerokuéra globalista pópe, ha omba’apo kane’õ’ỹre, péro ndaikatúi, ome’ẽ hag̃ua Estados Unidos soberanía política umi globalista-kuérape.
Wilson, as president during the First World War, represents prophetic characteristics which identify the Third World War. He represents a history where the Federal Reserve is involved in controlling the global economy in the direction which is best suited for the globalist agenda, not the sovereignty of America. He represents a president who is there when the New World Order finally achieves its goal in becoming the seventh kingdom of Bible prophecy, though their reign is short-lived. This fact is established upon two witnesses, for Wilson’s failed attempt to join the League of Nations after World War One, typified the United States joining the United Nations immediately after World War Two. On these two witnesses, the soon coming Sunday law, which brings national ruin in its wake, leads to the implementation of the United Nations as the one-world government the globalists have been pushing for since Woodrow Wilson’s presidency.
Wilson, peteĩ tendota ramo Ñorairõ Guasu Peteĩha aja, ohechauka umi mba’ekuaarã maranduhára rehegua ohechaukáva Ñorairõ Guasu Mbohapyha. Ha’e ohechauka peteĩ tembiasakue upépe pe Reserva Federal oike ocontrola hag̃ua economía mundial pe tape oñemohenda porãvévape pe agenda globalista rehehápe, ndaha’éi América rekosãso rehehápe. Ha’e ohechauka peteĩ tendota oĩva upe jave pe Nuevo Orden Mundial ipahápe og̃uahẽ hag̃ua hembipota, oiko hag̃ua pe pokõiha reino marandu Bíblico-pe guare, jepe ramo jepe hoguapy nda’aréi hag̃ua. Ko mba’e oñemopyenda mokõi testígo ári, Wilson rembiapo vai ojejuhuséva hag̃ua Liga de las Naciones rehe Ñorairõ Guasu Peteĩha rire, ohechauka hag̃ua Estados Unidos oikeha Naciones Unidas-pe pya’eterei Ñorairõ Guasu Mokõiha rire. Ko’ã mokõi testígo ári, pe léi domingo og̃uahẽtava pya’e, oguerúva tetã ñehundi hapykuéri, ogueraha Naciones Unidas ñemoĩ hag̃ua pe gobierno peteĩ-mundogua ramo umi globalista omombaretéva hague guive Woodrow Wilson presidencia guive.
These prophetic characteristics must exist in the presidency of the eighth and final president, who is of the seven. Wilson was followed by Warren Harding a Republican, who ushered in the period called “the roaring twenties,” which led to the crash of 1929, which led to the Great Depression, which led to World War Two. Trump’s first presidency was the “roaring twenties,” and Biden is about to usher in the greatest depression in the history of the earth beast. That depression was typified by the crash of 1929, but also by the “panic of 1837” in Ellen White’s day.
Koʼã característica profética oĩvaʼerã pe presidencia pe mburuvichaapyha poapyha ha pahápe, haʼeva pe siete-gui. Wilson rire ou Warren Harding, republicano, omoñepyrũva pe ára ojekuaáva “the roaring twenties” ramo, ogueruvéva pe ñembyai guasu 1929-pe, upéva ogueru pe Jehasa Asy Guasu, ha upéva ogueru Mokõiha Ñorairõ Guasu. Trump peteĩha ipresidencia haʼe vaʼekue pe “roaring twenties”, ha Biden oĩma ogueru hag̃uáicha pe depresión tuichavéva ko yvyra mymba rembiasakue pukukue javeve. Upe depresión ojehechauka raẽ vaʼekue pe ñembyai guasu 1929-pe, ha avei pe “panic of 1837” rupive Ellen White ára-pe.
The depression of the 1830s in the United States is commonly referred to as the “Panic of 1837.” It was a severe economic downturn that lasted from 1837 to the mid-1840s, encompassing much of the 1830s decade. The Panic of 1837 was characterized by a financial crisis, bank failures, widespread unemployment, and a prolonged period of economic hardship.
Pe depresión oiko vaekue Estados Unidos-pe ary 1830-kuérape jepi oñehenói “Pánico de 1837”. Kóva vaekue peteĩ oguejyetereiha ekonomía rehegua, ojepysóva 1837 guive pe 1840 mbyte peve, ha oikehápe heta pe ary 1830-kuéra rehegua. Pe Pánico de 1837 ojehechauka vaekue peteĩ apañuãi finansiero rehe, banco-kuéra ñemboty rehe, hetaite tapicha ndoguerekóiha tembiapo, ha peteĩ aravo puku jehasa’asy ekonomía rehegua.
The Panic of 1837 was triggered by a “Speculative Bubble,” as was the crash of 1929. In 1837, when the bubble burst, it led to widespread bankruptcies and financial losses. A series of bank failures occurred in the wake of the speculative bubble, leading to a loss of confidence in the banking system and widespread financial panic. A global economic downturn, exacerbated by a decline in international trade and a decrease in demand for American exports, contributed to the economic woes in the United States.
Pe Pánico 1837-pegua oñemoñepyrũ peteĩ “Burbuja Especulativa” rehe, péicha avei oiko haguéicha pe ñehundi guasu 1929-pe. Ary 1837-pe, pe burbuja osoro rire, upéva ogueru hetaiterei quiebra ha ñembyai viru rehegua. Peteĩ aty banco-kuéra oñehundi peteĩteĩ pe burbuja especulativa rapykuéri, ha upéva ogueru jerovia’ỹ sistema bancario rehe ha pánico financiero opavavépe. Peteĩ ñemboguejy económico mundial, oñembopy’aguasuvéva peteĩ jehe’a comercio internacional-pe ha peteĩ sa’i demanda umi exportación americana rehe, oipytyvõ umi jehasa asy económico Estados Unidos-pe.
The crash of 1929, which marked the beginning of the Great Depression, was preceded by a speculative bubble in the Stock Market. During the 1920s, there was a period of economic prosperity in the United States, known as the Roaring Twenties, characterized by rapid industrial growth, technological innovation, and widespread optimism. During this time, speculation in the Stock Market soared, fueled by easy credit, margin trading (buying stocks with borrowed money), and speculative buying of stocks on the basis of anticipated future price increases rather than underlying value. Stock prices rose to unsustainable levels, far exceeding the intrinsic value of the companies they represented.
Pe ñehundi guasu ary 1929-pe, omoñepyrũ vaʼekue pe Depresión Guasu, oiko mboyve peteĩ burbuja especulativa Bolsa de Valores-pe. Ary 1920 guive, oĩ kuri peteĩ ára porãha economía rehegua Estados Unidos-pe, ojekuaáva Roaring Twenties ramo, ojehechaukáva pype pyaʼe industrial okakuaa hague, innovación tecnológica, ha peteĩ optimismo tuicháva opavavépe. Upe jave, pe especulación Bolsa de Valores-pe ojupiiterei, omonguʼéva crédito hasýʼỹva, negociación al margen (ojejogua hag̃ua acciones viru ojeruréva reheve), ha compra especulativa de acciones oñemopyendáva umi precio tenonderãme ojupíta hag̃uáicha ojehaʼarõvape, ha ndahaʼéi pe valor añeteguápe. Umi precio de acciones ojupi nivel ndaikatúiva oñemantene hag̃uáicha peve, ohasaitereívo pe valor intrínseco umi empresa rehegua haʼekuéra orrepresentáva.
From March, 2000 to October 2002 the “dot-com bubble” burst. September 11, 2001 was embedded within that economic crash. Then the housing bubble burst in 2008, which was called the Global Financial Crisis or the Great Recession.
Marzo, 2000 guive octubre, 2002 peve ojeka pe “dot-com bubble”. Ári 11 jasyporundy ary 2001-pe oĩ kuri upéva apytépe pe ñehundi económicope. Upéi, ary 2008-pe ojeka pe óga rehegua burbuja, ojehero vaʼekue pe Crisis Financiera Mundial térã pe Gran Recesión.
Leading up to the Sunday law the temporal prosperity of the citizens of the United States is removed. The removal of temporal prosperity occurs during the sealing time of the one hundred and forty-four thousand. The first waymark of the sealing time was embedded in an economic crash. September 11, 2001 was the empowerment of the third angel, and when that very same angel arrived in 1844, that history was embedded in an economic crash. 1844 typifies the soon coming Sunday law, and September 11, 2001 is the beginning of the period of the sealing. Jesus always illustrates the end of a thing with the beginning of a thing. The crash of 1929 preceded and led to the Second World War.
Pe léi dominical mboyve, oñemboyke Estados Unidos retãygua kuéra rekove ko yvy arigua py’aguapy ha porãve. Ko ñemboyke rekove arigua py’aguapy ha porãve rehegua oiko pe sellado ára jave umi cien cuarenta y cuatro mil rehegua. Pe sellado ára peteĩha waymark oñemoĩkuri peteĩ colapso económico ryepýpe. 11 de septiembre de 2001 ha’eva’ekue pe tercer ángel mborayhuñemombarete, ha upe mismo ángel oguahẽrõ guare 1844-pe, upe tembiasakue avei oñemoĩkuri peteĩ colapso económico ryepýpe. 1844 ohechauka typológicamente pe léi dominical pya’e ou hag̃uáicha, ha 11 de septiembre de 2001 ha’e pe sellado período ñepyrũ. Jesús tapiaite ohechauka peteĩ mba’e paha peteĩ mba’e ñepyrũ rupive. Pe colapso ary 1929-pe oiko va’ekue oñemotenonde ha ogueru Mokõiha Guerra Mundial.
We will continue this study in the next article.
Rojapo hag̃ua ko estudio pe artíkulo oútavape.
“There has been a slothful neglect, and a criminal unbelief among us as a people which has kept us back from doing the work God has left us to do in letting our light shine forth to those of other nations. There is a fearfulness to venture out and to run risks in this great work, fearing that the expenditure of means would not bring returns. What if means are used and yet we cannot see that souls have been saved by it? What if there is a dead loss of a portion of our means? Better work and keep at work than to do nothing. You know not which shall prosper this or that. Men will invest in patent rights and meet with heavy losses, and it is taken as a matter of course. But in the work and cause of God, men are afraid to venture. Money seems to them to be a dead loss that does not bring immediate returns when invested in the work of saving souls. The very means that is now so sparingly invested in the cause of God, and that is selfishly retained will, in a little while, be cast with all idols to the moles and to the bats. Money will soon depreciate in value very suddenly when the reality of eternal scenes opens to the senses of man.” The True Missionary, January 1, 1874.
“Oĩkóma ore apytépe peteĩ ñembotavy kangy ha peteĩ jerovia’ỹ vaiete, ñande tavayguakuéra apytépe, upéva ñanembotapykue hag̃ua jajapo’ỹ hag̃ua tembiapo Tupã oheja vaekue ñandéve jajapo hag̃ua, ñamoesakãvo ñande resa omimbi hag̃ua ambue tetãyguárape. Oĩ peteĩ kyhyje osẽ hag̃ua tenonde gotyo ha oñeha’ã hag̃uáicha oñemoĩ hag̃ua riesgo ko tembiapo tuichaitévape, okyhyjégui umi mba’e rehe oñegastáva ndoguerumo’ãiha jevy. ¿Mba’épa oikóta jaipuru ramo mba’e ha ndajahecháiramo upévare oñesalva hague ánga? ¿Mba’épa oikóta oñehundi ramo rei peteĩ vore ñane rembiayhu? Iporãve ñamba’apo ha ñamba’apo meme, hag̃ua jajapo’ỹ hag̃ua mba’eve. Peẽ ndapeikuaái moõpa osẽ porãta, kóva térã amóva. Kuimba’ekuéra omoĩ iñembyaty patentegua derecho-kuérape ha heta jey ohasáma ñehundi pohýi rupi, ha upéva ojehecha mba’e tekotevẽramoguáicha. Péro Tupã rembiapópe ha Hembiapo rehe, kuimba’ekuéra okyhyje oñemoĩ hag̃ua. Viru ha’ete chupekuéra peteĩ ñehundi reiete ramo ndojehechaukái jevy pya’e hag̃ua oñemoĩ jave ánga ñesalva rembiapópe. Umi mba’e voi ko’ág̃a oñeme’ẽ sa’iiterei Tupã rembiapópe, ha oñeñongatu hag̃uáicha teko aña rupi, sapy’ami rire oñemomboitáta opa ta’ãnga rei ndive topo-kuérape ha mbopi-kuérape. Viru pya’eiterei oguejyta hepykue, sapy’ánte, opa ára guarã mba’e ojehechaukáva añetehápe oñepyrũ vove ojehechauka yvypóra remiandúpe.” The True Missionary, 1 jasyporundy, 1874.