We are in the process of identifying the prophetic environment which exists when the final president of the United States, becomes empowered as a despot in the history leading to the soon coming Sunday law. Nothing is done in a vacuum, and the citizenry of the earth beast is fairly equally divided in their assessment of Trump. Those who sympathize with his view can readily see why he needs to clean up the swamp, and why it is virtually impossible to happen, without Trump assuming the role of a dictator. The most powerful dictators are those who have a high percentage of the population supporting the work the dictator is attempting to do. Prior to Hitler’s rise to power it would take a wheelbarrow full of cash to buy a loaf of bread.

Ñaimo hína jahechakuaa hag̃ua pe ambiente profético oĩva upe jave pe mburuvicha paha Estados Unidos-pegua oñemombarete ramo guare peteĩ déspota ramo, pe tembiasakue ogueraháva pe léi dominical pya’e ou hag̃uápe. Mba’eve ndojejapói peteĩ vacío-pe, ha umi tavaygua pe mymba yvypegua rehegua oĩ porãiterei jojaite oñemboja’óvo iñemoĩme Trump rehe. Umi oĩva ipy’aite hag̃ua hembiapo rehe ikatu pya’e ohecha mba’érepa tekotevẽ omopotĩ pe pantano, ha mba’érepa haimete ndaikatúi oiko upéva, Trump noñemohendái rire peteĩ dictador rembiaporãme. Umi dictador imbaretevéva hína umi oguerekóva peteĩ porcentaje yvate tavayguakuéragui omomba’éva tembiapo pe dictador oha’ãva ojapo. Hitler opu’ã mboyve pu’akápe, tekotevẽva’ekue peteĩ karretílla henyhẽva virúgui rejogua hag̃ua peteĩ pan mbujape.

Hitler turned that around, and though the Germans do not wish to acknowledge much of that history, Hitler had widespread support for his work. The issues confronting the United States, and the entire world, are producing a distinction between citizens, and lines are now being drawn. The time from the Revolutionary War unto 1798 represents a period of preparation that aligns with the sealing time of the one hundred and forty-four thousand. The Patriot Act marked the beginning of the spiritual repetition of the Revolutionary War. Jesus always illustrates the end with the beginning, and the earth beast began with a Revolutionary War, so it will end with one. The first was literal, the last is spiritual.

Hitler omoambue jey upe mba’e, ha jepe umi alemán ndoipotái ohechakuaa hetaiterei upe tembiasakuegui, Hitler oreko va’ekue pytyvõ tuicháva hembiapópe g̃uarã. Umi mba’e ojejuhúva Estados Unidos renondépe, ha opaite yvórape avei, ogueru hína peteĩ joavy tavayguakuéra apytépe, ha ko’ág̃a oñemoĩma umi línea. Pe ára Revolución Ñorairõ guive 1798 peve ohechauka peteĩ ñembosako’i ára ojoajúva sellado ára rehe peteĩciento cuarenta y cuatro mil ndive. Pe Patriot Act omarka pe ñepyrũ pe ñe’ẽngatu jey espiritual Revolución Ñorairõ rehegua. Jesús tapiaite ohechauka pe paha pe ñepyrũ rupive, ha pe mbói yvy rehegua oñepyrũ va’ekue peteĩ Revolución Ñorairõ reheve, upéicha avei opátava peteĩ reheve. Pe peteĩha va’ekue literal, pe paha katu espiritual.

The US Civil War was literal and is to be repeated in the last days. It marked the arrival of the first Republican president, who typifies the last Republican president. The republican party came into existence as an anti-slavery party, in order to oppose the long-established pro-slavery party of the Democrats. That political argument produced the Civil War, and the presidency of Lincoln. It is therefore impossible to separate the first Republican president from the Civil War, so the last Republican president will inherit an immediate prelude to a Civil War. Jesus employed the natural world to illustrate the spiritual world. The party of the dragon, has for its father, the father of lies, and the hallmark of the Democratic party is falsehood. A classic illustration of this tactic is their claim that they are the party that is sympathetic with minorities.

Ñorairõ Civil de Estados Unidos oiko vaʼekue añetehápe ha ojehu jey vaʼerã ára pahápe. Upéva ohechauka kuri pe mburuvicha guasu republicano peteĩha ñeguahẽ, ha upéva taʼãnga hag̃ua pe mburuvicha guasu republicano paha. Pe partido republicano oñemoheñói vaʼekue peteĩ partido esclavitud rehe oñemoĩ hag̃uáicha, ikatu hag̃uáicha ombohovái pe partido democráta yma guive oĩva, omoirũva pe esclavitud. Upe ñomongeta polítika oguenohẽ vaʼekue Ñorairõ Civil, ha Lincoln presidencia. Upévare ndaikatúi oñembojaʼo pe mburuvicha guasu republicano peteĩha Ñorairõ Civil-gui, upéicha rupi pe mburuvicha guasu republicano paha ohupytyta peteĩ ñepyrũ pyaʼeite peteĩ Ñorairõ Civil mboyvegua. Jesús oipurúkuri mbaʼe reko yvy arigua ohechauka hag̃ua mbaʼe reko espiritual. Pe dragón partido oguereko túvaramo pe japu ru, ha pe partido democráta rechaukaha haʼe japu. Peteĩ techapyrã ojehechakuaáva ko táktika rehegua haʼe iñeʼẽha hikuái haʼeha pe partido ohechaukavéva mborayhu umi minoría rehe.

Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Matthew 7:15–20.

Peñemboguejy proféta japu-gui, oúvagui pene rendápe ovecha ao reheve, hákatu ipype hikuái lobo ñarõ oporombyaisevéva. Peikuaáta chupekuéra hiʼa rupi. Oñemonoʼõ piko uva ñuatĩgui, térã higo karaguatágui? Upéicha avei opa yvyra porã ogueru hiʼa porã; ha peteĩ yvyra vai ogueru hiʼa vai. Peteĩ yvyra porã ndaikatúi ogueru hiʼa vai, ha peteĩ yvyra vai ndaikatúi ogueru hiʼa porã. Opa yvyra ndaoguerúiva hiʼa porã oñekytĩ ha oñemombo tataýpe. Upévare hiʼa rupi peikuaáta chupekuéra. Mateo 7:15–20.

The roots of a tree determine the fruit it will bear, and the roots of the Democratic party is their pro-slavery position. The roots of the Republican party is their anti-slavery position.

Yvyramáta rapo ohechauka mba’e yva oguerútava, ha Partido Demócrata rapo ha’e hikuái ipy’aguapy’ỹ tembiguái rekovépe. Partido Republicano rapo katu ha’e hikuái oñemoĩha tembiguái rekovépe hag̃ua.

Righteous art thou, O Lord, when I plead with thee: yet let me talk with thee of thy judgments: Wherefore doth the way of the wicked prosper? wherefore are all they happy that deal very treacherously? Thou hast planted them, yea, they have taken root: they grow, yea, they bring forth fruit: thou art near in their mouth, and far from their reins. Jeremiah 12:1, 2.

Nde rekojoja, Ñandejára, aju hag̃ua nde renondépe che ñeʼẽ hag̃ua nendive; upéicharõ jepe, eheja tañeʼẽ nendive nde rembiapokue rehe: Mbaʼére piko heko porã umi iñaña rape? mbaʼére piko oiko vyʼápe opa umi ojapo ñuhã ha ñuhãme? Nde remyatyro chupekuéra, haʼe kuéra voi omoĩ hapo; okakuaa, heẽ, ha hiʼa. Nde reime hiʼag̃ui ijurupe, ha mombyry ite ipyʼaguapygui. Jeremías 12:1, 2.

The coming Civil War is placed in the context of the “monied men,” as Sister White calls them, controlling the marketplace in order to reap the wealth of the nations, while treading down the poor.

Pe Guerra Civil oútava oñemohenda “kuimba’e pirapóvape” jeheróvape, Sister White he’iháicha, oisãmbyhy hag̃ua pe mercado ikatu hag̃uáicha omono’õ tetãnguéra mba’eta, ha upéicha avei opyrũ hag̃ua imboriahúvare.

“In India, China, Russia, and the cities of America, thousands of men and women are dying of starvation. The monied men, because they have the power, control the market. They purchase at low rates all they can obtain, and then sell at greatly increased prices. This means starvation to the poorer classes, and will result in a civil war.” Manuscript Releases, volume 5, 305.

“Índiape, Chínape, Rúsiape, ha umi táva Amérika-pe, miles kuimba’e ha kuña omanohína ñembyahýigui. Umi kuimba’e oguerekóva viru, oguerekógui pu’aka, oisãmbyhy mercado-pe. Ojogua peteĩ tepy michĩvape opa ikatúva ohupyty, ha upéi ovende peteĩ tepy tuichaitereívape. Kóva he’ise ñembyahýi umi imboriahuvévape g̃uarã, ha oguerúta peteĩ guerra civil.” Manuscript Releases, volume 5, 305.

The Civil War of Lincoln’s history was literal and addressed literal enslavement. The dragon-inspired globalists are producing a Civil War in the last days that is based upon their efforts to eliminate the middle class, leaving only the super-rich elites, and the super-poor serfs. It is the middle class that preserves social, economic and religious freedom, and when it is removed there is no buffer against the implementation of feudalism. The main achievement of the French Revolution was that it ended the system of feudalism, which the globalists are now seeking to reimpose, by removing the middle class. The globalists plan is largely based upon flooding the middle class with illegal immigrants, which reduces economic production, lowers wages and enlarges the state welfare system.

Lincoln rembiasakue Guerra Civil vaʼekue peteĩ mbaʼe añeteguáva ha ombohovái esclavitud añeteguáva. Umi globalista dragón omokyreʼỹva ojapo hína peteĩ Guerra Civil umi ára pahápe, oñemopyendáva iñehaʼãme ombogue hag̃ua pe clase media, ohejávo añoite umi elite ipirapire hetaitéva ha umi mboriahuetereíva, tembiguáicha oikóva. Pe clase media añoite niko oñangareko teko sãso social, económico ha religioso rehe, ha oñembogue jave, ndaipóri véima mbaʼeve ojokóva feudalismo ñemoĩjey. Pe mbaʼe tenondegua Revolución Francesa oguerúva vaʼekue niko pe sistema feudalismo paha, umi globalista koʼág̃a ohekáva omoĩjey, omboguévo pe clase media. Umi globalista rembiaporã tuichaháicha oñemopyenda hína pe clase media myenyhẽre inmigrante ilegal-kuéragui, upéva omomichĩva producción económica, omboguejyva salario-kuérape ha ombotuicháva pe sistema estatal de bienestar social.

Leading up to the Second World War, during the great depression Father Charles Coughlin, a Roman Catholic priest, gained fame for his radio broadcasts, which reached millions of listeners across the country. His radio broadcasts paralleled the influence of Rush Limbaugh in the recent past. Coughlin used his radio platform to discuss a wide range of topics, including politics, economics, and social issues. He initially supported President Franklin D. Roosevelt and his New Deal. Coughlin’s radio broadcasts, which were often inflammatory and controversial, made him a polarizing figure in American politics. While he had a large and dedicated following, he also faced criticism and condemnation from various quarters for his extremist views.

Mokõiha Guerra Mundial mboyve, pe depresión tuicha aja, Pa’i Charles Coughlin, peteĩ pa’i católico romano, ohupyty herakuã guasu umi marandu omyasãiva rupive ta’ãngamýi rehe, og̃uahẽva hetaiterei tapicha ohendúvape tetã pukukue javeve. Ipuhoeha marandu ombojoja vaekue, ipokatu rehegua, Rush Limbaugh rehe umi ára ramoite ohasávape. Coughlin oiporu pe ipuhoeha plataforma oñe’ẽ hag̃ua hetaichagua mba’e rehe, umíva apytépe política, economía ha umi mba’e tekove aty rehegua. Ñepyrũrã, ha’e oipytyvõ Presidente Franklin D. Roosevelt-pe ha iNew Deal-pe. Umi marandu Coughlin omyasãiva ta’ãngamýi rehe, heta jey hendy ha omoñembohovái hag̃ua, ojapo chugui peteĩ tapicha omboja’o hag̃uáva umi ñe’ẽñemi política americana ryepýpe. Jepe oguereko vaekue heta ha py’aguapy’ỹre iñakãrapu’ã rehegua rapykuéri oho hag̃uáva, avei ombohovái vaekue crítica ha ñembyasy heta hendágui umi hechakuaa ekstremista rehe káusa.

The initial political, economic and social views of Coughlin were adopted by Franklin Roosevelt and became his blueprint for his New Deal policies, which introduced the bane of the escalating Social Security system, and the welfare system in the United States. His New Deal policies became the hallmark of his legacy, and was an element of the prophetic scenario that led to, and followed after World War Two. “By their fruits ye shall know them.” Due to the implementation of Roosevelt’s New Deal policies the great depression lasted much longer in the United States than any other nation in the world.

Umi ñepyrũrãme Coughlin remimo’ã polítiko, económico ha social-kuéra oguerovia Franklin Roosevelt ha oiko chugui iñemoha’ãnga umi ipolítica New Deal-pe g̃uarã, omoingegua va’ekue pe mba’evaiha pe sistema de Seguridad Social oñembotuicháva ohóvo, ha avei pe sistema de bienestar social Estados Unidos-pe. Umi ipolítica New Deal oiko ichugui pe techaukaha tenondegua hembiapo rehegua ohejáva, ha ha’e va’ekue peteĩ apỹi pe escenario profético ombohapéva, ha oúva upe rire, Segunda Guerra Mundial. “Iva’ekue rupi peikuaáta chupekuéra.” Umi política New Deal Roosevelt omoañetéva rupi, pe depresión guasu ipukuvévo opyta Estados Unidos-pe oimeraẽ tetã ambuégui ko yvy ape ári.

Roosevelt was a Democrat, and therefore a dragon-inspired globalist. The New Deal policies he introduced were part of a long-range plan to produce a citizenry of super-rich and super-poor. The literal slavery of the Civil War represents the spiritual and economic slavery that is now accelerating at warp-speed, as the globalist billionaire merchants of modern Babylon finance the widespread illegal immigration that is designed to bring Roosevelt’s New Deal to their understanding of perfection. The last president, who will be confronted by the Third World War, will also be confronted by the crisis of the program of social-dependency put in place by the president during the Second World War. Inspiration identifies this fact, and also identifies that the leaders in the last days will not know how to address the problem.

Roosevelt ha’eva’ekue peteĩ demócrata, ha upévare peteĩ globalista dragón omokyre’ỹva. Umi política New Deal rehegua ha’e omoñepyrũva oikeva’ekue peteĩ plan pukuetereívape ojapo hag̃ua peteĩ ciudadanía ipirapire hetaitereíva ha iporiahuvereko eterei hag̃ua. Pe tembiguái tee Guerra Civil pegua ohechauka pe tembiguái espiritual ha económico ko’ág̃a pya’eterei oñemyaña mbaretévape, umi globalista billonario merkader modernogua Babilonia rehegua ofinansiáramo pe inmigración ilegal ojehecha hag̃ua opa rupi, oñembosako’íva ogueru hag̃ua Roosevelt New Deal hendáicha pe perfección-pe. Pe presidente pahague, oñembohováita pe Mbohapyha Guerra Mundial rehe, oñembohováita avei pe apañuãi oúva pe programa dependencia social rehegua, pe presidente omopyendáva’ekue Segunda Guerra Mundial aja. Pe Inspiración omombe’u ko mba’e añeteha, ha avei ohechauka umi tendota ára pahápe ndaikatumo’ãiha oikuaa mba’éichapa ombohovái pe problema.

“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.

“Ndahaʼéi heta, jepe umi mboʼehára ha estadokuéra apytépe, umi oikuaáva mbaʼépa umi mbaʼe omoñepyrũva pe tekovejoaju koʼág̃agua reko. Umi oguerekóva poguýpe gobierno rembiapo ndaikatúi osolusiona pe apañuãi tekomeg̃ua kyʼa, mboriahu, poriahuvereko vai, ha tembiapo vai ojupívape. Haʼekuéra oñehaʼã rei omoĩ hag̃ua umi ñemuha ha rembiapo ñemonguʼe peteĩ pyenda ipyahuvéva ha ijeroviapývape. Yvypóra kuéra oñatendevéramo Tupã Ñeʼẽ ñemboʼére, ojuhúta peteĩ solución umi apañuãi omondýiva chupekuérape.”

“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.” Testimonies, volume 9, 13.

“Ñe’ẽ Porã Marangatu omombe’u mba’éichapa oĩ ko mundo Cristo jeju mokõihápe mboyve. Umi kuimba’e mondaha ha jejopy vai rupive ombyaty heta mba’eta rehe ojehai kóicha: ‘Peẽ pembyaty tesoro umi ára pahápe g̃uarã. Péina ápe, umi tembiapo ñemono’õhára peẽme omono’õ va’ekue pene kokuekuéra, ha peẽ pejokóva ichuguikuéra ñembotavy rupive, osapukái; ha umi omono’õ va’ekue sapukái oike Ñandejára de los ejércitos apysápe. Peikove va’ekue ko yvy ári vy’arã ha tekorei rehe; pembongu’i pene korasõkuéra, ku mymba jejuka árape guáicha. Peẽ pembojovake ha pejuka pe ijojáva; ha ha’e ndoñemoĩri pende rovái.’ Santiago 5:3–6.” Testimonios, volúmen 9, 13.

The last president will “hold the reins of government,” but he will not be able “to solve the problem of moral corruption, poverty, pauperism, and increasing crime.” Nor will he be able to “place business operations on a more secure basis.” All of these problems are associated with the bankers and billionaire merchants of the last days. “Pauperism,” is used to describe the condition of those who rely on poor-relief or welfare provided by local governments or charitable organizations. In many societies, pauperism was associated with social stigma and often resulted in marginalization and discrimination against those experiencing poverty. The program in American history that has produced “pauperism,” is the program that is supposedly designed to relieve those trapped in poverty to elevate themselves. Instead, it produced a system of government welfare to hold those paupers in economic slavery.

Pe mburuvicha paha oguerekóta “gobierno sãmbyhy renda po’apykuépe”, hákatu ndaikatumo’ãi “osolve hag̃ua tekoky’a moral, mboriahu, pauperismo ha tembiapo vai ihetavéva pe problema.” Ndaikatumo’ãi avei “omoĩ hag̃ua umi negocio rembiapo peteĩ pyenda hag̃ua hekove porãvévape.” Ko’ã apañuãi opavave ojoajúma umi banquero ha umi comerciante multimillonario rehe umi ára pahápe guarã. “Pauperismo” ojepuru ojehechauka hag̃ua umi tapicha rekove, oikóva pytyvõ mboriahupeguáre térã bienestar rehe oñeme’ẽva gobierno local térã aty pytyvõhára rupi. Heta sociedad-pe, pe pauperismo oñembojoajúkuri peteĩ ñemotĩ social rehe, ha heta jey ogueru marginación ha discriminación umi tapicha mboriahúpe oikóva rehe. Pe programa América retã rembiasakuepýpe omoheñóiva’ekue “pauperismo”, ha’e pe programa oñemoĩva’ekue gua’u hag̃uáicha oporopytyvõ umi imboriahupýpe ojejokóva ikatu hag̃uáicha oñemopu’ã ijehegui. Upéva rangue, omoheñói peteĩ sistema bienestar gubernamental rehegua oñongatu hag̃uáicha umi mboriahúpe esclavitud económica-pe.

Immediately after World War Two the United Nations began to operate. This provided a second witness from the first two world wars that the seventh kingdom (the United Nations) will be placed upon the throne of the earth. The first world war identified the role of the global banking system that was adopted in the history of the first world war, and the intentions of those world bankers and merchants to return to the feudal system, as represented in the second world war. All of these designs; the one-world government, the economic system of super-rich ruling the super-poor, and the one-world financial system that will only allow whoever it sees fit to participate in, came from the dragon, who is at war with the eighth president, that is of the seven.

Mokõiha Ñorairõ Guasu rire pya’eite, Tetãnguéra Joaju oñepyrũ omba’apo. Kóva ome’ẽ mokõiha testígo umi mokõi ñorairõ guasu ypykue rehegua guive, poapyha mburuvicharenda (Tetãnguéra Joaju) oñemoĩtaha yvy guive guapyhárupi. Peteĩha ñorairõ guasu ohechauka pe tembiapo apoha sistema bancario mundial rehegua, oñemoneĩva peteĩha ñorairõ guasu rembiasakue ryepýpe, ha umi mba’e ojeipota umi banquero ha ñemuhára mundialkuéra rehegua, ojere jey hag̃ua pe sistema feudal-pe, mokõiha ñorairõ guasúpe oñerepresentaháicha. Ko’ãichagua apopyrã opaite; peteĩ mundo goviernoregua, pe sistema económico umi ipirapire hetaitereíva oguerekóva poguýpe umi imboriahuvevévape, ha peteĩ sistema financiero mundial peteĩnte ome’ẽtava oike hag̃ua ipype umi ha’e ohechaháicha tekotevẽ, ou va’ekue dragón-gui, ha’éva oĩva ñorairõme poapýha presidenténdi, ha’éva umi siete-gui.

The logic represented by these factors clearly illustrates a president who will feel compelled to become dictatorial in his approach to problem solving. We are simply identifying the prophetic environment which God’s Word has identified will unfold during the history of the final president of the earth beast. In the previous article we referenced a passage from The Great Controversy where she identifies the “temporal prosperity” being removed before the Sunday law. The passage identifies many prophetic characteristics of the last days, and the points she addresses find their fulfillments in the image of the beast testing time in both the United States and thereafter in the world. She identifies the two issues which Satan employs to capture the world as spiritualism and Sunday sacredness. While referencing the miracles of healing that Satan will employ, she identifies another prophetic issue of our times.

Koʼã mbaʼe ojehechaukáva koʼã mbaʼe rupive ohechauka porã peteĩ mburuvicha guasu oñembopyʼaguapytaháicha oiko hag̃ua dictatorial iporavóvape apañuãi ñesolusionápe. Roikuaa hag̃uánte hína pe tekohápe profético Ñandejára Ñeʼẽ omombeʼúva ojehu hag̃uáicha pe mburuvicha paha yvy regua mymba rehegua rembiasakue aja. Pe artículo mboyveguápe romombeʼu peteĩ pasaje oúva The Great Controversy-gui, upépe haʼe omyesakãhápe pe “temporal prosperity” oñemboguetytaha pe léi domingo mboyve. Pe pasaje omyesakã heta mbaʼe profético ára pahápe guarã, ha umi punto haʼe ombohováiva oguereko iñembyaty pe mymba raʼanga prueba aravope, mokõivévape Estados Unidos-pe ha upéi ko yvy ape ári. Haʼe omyesakã umi mokõi mbaʼe Satanás oipurúva ojapyhy hag̃ua ko yvy: espiritismo ha pe domingo ñemomarangatu. Oñeñeʼẽ aja umi milagro ñemongueraha rehe Satanás oipurútava, haʼe omyesakã avei ambue mbaʼe profético ñane tiempopegua.

“Through the two great errors, the immortality of the soul and Sunday sacredness, Satan will bring the people under his deceptions. While the former lays the foundation of spiritualism, the latter creates a bond of sympathy with Rome. The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.

“Mokõi jejavy tuichakue rupive, ánga omanó’ỹha ha arapokõindy marangatuha, Satanás oguerúta tavayguakuérape ijapu’ỹme guýpe. Pe peteĩha omoĩ espiritualísmo pyenda, ha pe ambue omoheñói peteĩ joaju mborayhu rehegua Roma ndive. Tetã peteĩ reko protestánteva Estados Unidos-peguakuéra tenonderãite oĩta ojepyso hag̃ua ipo kuéra pe yvykuáigui hag̃ua oipyhy espiritualísmo po; ohasáta pe yvykua pypuku hag̃ua ojopopy pe pokatu romano ndive; ha ko mbohapyve joaju influénsia guýpe, ko tetã osegíta Roma pypore, opyrũmbávo tekovekuaa derécho ári.”

“As spiritualism more closely imitates the nominal Christianity of the day, it has greater power to deceive and ensnare. Satan himself is converted, after the modern order of things. He will appear in the character of an angel of light. Through the agency of spiritualism, miracles will be wrought, the sick will be healed, and many undeniable wonders will be performed. And as the spirits will profess faith in the Bible, and manifest respect for the institutions of the church, their work will be accepted as a manifestation of divine power.

“Ojoguapységui pe espiritualismo ojoguave hag̃ua pe kristianismo hérava añónte ko ára rehegua, tuichavéva ipokatu ombotavy ha oñuhã hag̃ua. Satanás voi oñembohasáta oñekonvertíva ramo, ko arapýpe ojeikóva ko’ág̃arupi he’iháicha. Ojehechaukáta peteĩ ánhel tesape rehegua rekope. Espiritualismo rembiapo rupive ojejapóta milágro, hasývape oñemongueráta, ha heta mba’e hechapyrã ndaikatúiva oñembotovéva ojejapóta. Ha umi espíritu ojehechaukáta ogueroviaha la Biblia, ha ohechaukáta omomba’eha tupao remimoĩmbykuéra, upévare hembiapo oñemoneĩta peteĩ jehechauka hag̃ua pe pokatu divíno rehegua.”

“The line of distinction between professed Christians and the ungodly is now hardly distinguishable. Church members love what the world loves and are ready to join with them, and Satan determines to unite them in one body and thus strengthen his cause by sweeping all into the ranks of spiritualism. Papists, who boast of miracles as a certain sign of the true church, will be readily deceived by this wonder-working power; and Protestants, having cast away the shield of truth, will also be deluded. Papists, Protestants, and worldlings will alike accept the form of godliness without the power, and they will see in this union a grand movement for the conversion of the world and the ushering in of the long-expected millennium.

“Pe línea ohechauka hag̃ua umi oje’eha cristiano ha umi aña’ỹre apytépe koʼág̃a hasýma ojehechakuaa hag̃ua. Umi miembro tupãópegua ohayhu pe mundo ohayhuháicha ha oĩma oñembosakoʼi hag̃uáicha ojoaju hag̃ua hendivekuéra, ha Satanás odetermina ombojoaju hag̃ua chupekuéra peteĩ tetépe ha upéicha omombarete hag̃ua icáusa ombohasa hag̃ua opavave espiritualismo ryepýpe. Umi papista, oñemombaʼeguasúva milagro rehe iglesia añetéva techaukaha hag̃ua katuete, pyaʼe ojejavyta ko puʼaka mbaʼe hechapyrã apo hag̃ua rupi; ha umi protestante, oityma rire añetegua escúdo, avei oñembotavyta. Umi papista, protestante ha yvypóra arigua omoneĩta peteĩcha pe Tupãrayhu reko raʼanga ipuʼakaʼỹva reheve, ha ohecháta ko joajupe peteĩ movimiento tuichaitereíva mundo jeroviapy hag̃ua ha oñemoñepyrũ hag̃ua pe milenio ymaite guive oñehaʼarõva.”

“Through spiritualism, Satan appears as a benefactor of the race, healing the diseases of the people, and professing to present a new and more exalted system of religious faith; but at the same time he works as a destroyer. His temptations are leading multitudes to ruin. Intemperance dethrones reason; sensual indulgence, strife, and bloodshed follow. Satan delights in war, for it excites the worst passions of the soul and then sweeps into eternity its victims steeped in vice and blood. It is his object to incite the nations to war against one another, for he can thus divert the minds of the people from the work of preparation to stand in the day of God.” The Great Controversy, 588, 589.

“Espiritismo rupive, Satanás ojehechauka yvypóra ñemoñarepy porãhára ramo, omonguerávo tavayguakuéra mba’asykuéra, ha he’ívo oikuave’ẽha peteĩ sistema pyahu ha ijyvatevéva jerovia religiosa rehegua; ha upe jave avei omba’apo peteĩ mbyaiha ramo. Iñemongu’e hína ogueraha heta tapichápe ñehundípe. Je’u ha ayvu vai omoĩ yvýre akãguapy; teko ñemoĩ vai, ñorairõ ha tuguy ñohẽ oúvo hapykuéri. Satanás ovy’a ñorairõ rehe, pórke upéva ombohýi pe ánga rembiapo vaietéva, ha upéi ogueraha opa ára pukukue gotyo umi imarãva ojepokuaáva angaipa ha tuguy rehe. Ha’e rembipota hína omokyre’ỹ tetãnguéra ñorairõ hag̃ua ojupe, péicha ikatu hag̃uáicha omboyke tavayguakuéra akãgui pe tembiapo ñembosako’i rehegua oĩ hag̃ua pu’akápe Ñandejára árape.” The Great Controversy, 588, 589.

Satan appears to accomplish his crowning act, at the Sunday law, not before. It is after the United States speaks as a dragon in verse eleven, in chapter thirteen of Revelation, that in verse thirteen Satan appears to call fire down out of heaven. This is also what Sister White identifies.

Satanás ojekuaaicha oguahẽ hag̃ua iñembojeguaka rembiapo guasuvépe, pe léi domingo-pe, ndaha’éi mboyve. Ha’e rire Estados Unidos oñe’ẽ hag̃ua dragónicha versíkulo once-pe, Apocalipsis kapítulo trece-pe, upéi versíkulo trece-pe Satanás ojekuaaicha ohenói tata oguejy hag̃ua yvágagui. Kóva avei pe Hermana White omombe’u hag̃uaicha.

“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

“Pe decreto omoañetéva pe Papado ñemopyenda, oñembyai hag̃uáicha Ñandejára léi, ñane retã ojepe’átaite tekojojágui. Upe Protestantismo omyasãivo ipo pe yvykuá guasu ári ojapyhy hag̃ua pe po orekóva pe pokatu romano, ombohasávo ipo pe ityvýra pypuku ári ojopói hag̃ua Espiritualísmo ndive, ha, ko mbohapy joaju poguýpe, ñane retã omboykéta opaite iñepyrũmby hekopegua Constitución-gui, peteĩ gobierno protestante ha republicano ramo, ha omohendáta mba’e oipytyvõ hag̃ua umi japu ha ñembotavy papal ñemyasãi, upérõ ikatúta jaikuaa og̃uahẽmaha pe ára Satanás rembiapo hechapyrãva hag̃ua ha paha hi’aguĩmaha.” Testimonies, volumen 5, 451.

Before the Sunday law, during the testing time of the image of the beast, which is also the sealing time of the one hundred and forty-four thousand, which is also where the effect of every vision occurs, there will be manifested a phenomenon of the dragon power which represents the miracle of false healing. In the book of Revelation, the whore of Babylon is identified as deceiving all the nations.

Arate pe Léir domingo mboyve, pe ára de prueba ta’angápe mymba ñarõgua rehegua, ha’éva avei pe ára sélado rehegua umi cien cuarenta y cuatro mil-pe ĝuarã, ha ha’éva avei pe tenda ojehupytyhápe opa visión rembiapo, ojehechaukáta peteĩ mba’e ojehechaukaramóva dragón pokatu rehegua, orepresentáva pe milagro japu pohanõ rehegua. Apocalipsis arandúpe, Babilonia kuña rekáu ojehechauka ombotavyha opa tetãnguéra.

And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. Revelation 18:23.

Ha tesapeʼẽ peteĩ aranduka resa ndohesapevéimoʼãi mbaʼevéicharõ nde pype; ha pe oñehendúva novío ha novia ñeʼẽ, noñehenduvéimoʼãi mbaʼevéicharõ nde pype; nde ñemuhára kuéra niko yvy arigua kuimbaʼe guasuete vaʼekue; nde paje rupive opa tetãnguéra oñembotavy. Apocalipsis 18:23.

The word “sorceries” is the Greek word “pharmakeia” meaning medication, or pharmacy. The word is derived from the Greek word G5332, which means (a drug, that is, spell giving potion); a druggist or pharmacist or poisoner. In the last days leading up to the Sunday law an issue that will contribute to the divisive environment inherited by the eighth and final president, will be the work of the pharmaceutical industry, as represented by Anthony Fauci, and the China virus.

Pe ñe’ẽ “pohãramo” ha’e pe ñe’ẽ griego “pharmakeia”, he’iséva pohã térã farmacia. Ko ñe’ẽ ou pe ñe’ẽ griego G5332-gui, he’iséva (pohã, térã upéva, pohã paje rehegua ome’ẽva); peteĩ vendedor pohã rehegua térã farmacéutico térã mbohavaiha. Umi ára pahápe, og̃uahẽ mboyve pe léi domingo rehegua, peteĩ mba’e oipytyvõtava pe tekohápe oñemboja’óva ohejáta pe presidente poapyha ha paha oguerekótava, ha’éta pe tembiapo industria farmacéutica rehegua, ojehechaukáva Anthony Fauci rupive, ha pe virus China-gua.

Fauci and China are both representatives of the dragon power, and Fauci’s fingerprints can be traced all the way back to the invention of the HIV virus. Population control as represented by men such as the billionaire Bill Gates, is an attribute which was manifested in Pharaoh’s attempt to wipe out the babies in the time of Moses, and Herod’s efforts to do the same in the time of Christ. Half the population was deceived by the China virus, and you can still see people wearing the masks, which do not prevent any virus.

Fauci ha China mokõivéva hína pe mbói guasu pu’aka rehegua, ha Fauci pypore ikatu oñehapykueho peve VIH vírus jejapo peve. Tavayguakuéra ñemboguejy, ojehechaukaháicha kuimba’ekuéra Bill Gatespeguáicha, pe ipirapire hetáva, ha’e peteĩ mba’e ojehechauka va’ekue Faraón rembiapópe ohundise ramo guare mitãnguéra Moisés árape, ha Herodes ñeha’ãme ojapo hag̃ua upéicha avei Cristo árape. Mbyte rupi tavayguakuéra oñembotavy va’ekue China vírus rehe, ha ko’ág̃a peve ikatu gueteri rehecha tapichakuérape oiporúva umi máscara, ndojokóiva mba’eveichagua vírus.

We will continue this study in the next article.

Jaseguíta ko mba’e ñehesa’ỹijo ambuéva artíkulo oúvape.

“Satan works through the elements also to garner his harvest of unprepared souls. He has studied the secrets of the laboratories of nature, and he uses all his power to control the elements as far as God allows. When he was suffered to afflict Job, how quickly flocks and herds, servants, houses, children, were swept away, one trouble succeeding another as in a moment. It is God that shields His creatures and hedges them in from the power of the destroyer. But the Christian world have shown contempt for the law of Jehovah; and the Lord will do just what He has declared that He would—He will withdraw His blessings from the earth and remove His protecting care from those who are rebelling against His law and teaching and forcing others to do the same. Satan has control of all whom God does not especially guard. He will favor and prosper some in order to further his own designs, and he will bring trouble upon others and lead men to believe that it is God who is afflicting them.

“Satana omba’apo avei umi elemento rupive ombyaty hag̃ua iñemitỹ, umi ánga noĩmbáiva gueteri. Ha’e oikuaa hag̃uama naturaleza laboratorio-kuéra ñemimby, ha oipuru opa ipokatu oguereko hag̃uáicha dominio umi elemento ári, pe Tupã oheja peve. Ojeheja ramo guare chupe ombohasa asy hag̃ua Jópe, mba’éichapa pya’e oñehundi vaka ha ovecha atykuéra, tembiguái, óga, ta’ýra ha tajýra; peteĩ jehasa asy ou ambue rapykuéri, ku sapy’aitépeicha. Tupã hína pe omo’ãva Ijapopyrekuérape ha omongoráva chupekuéra pe ohundívape ipokatuégui. Péro pe mundo cristiano ohechauka ñemboyke Jehová léire; ha Ñandejára ojapóta upe ha’e voi he’i haguéicha ojapotaha: oipe’áta ijehovasa yvy ári, ha omomombyrýta iñangareko ñemo’ãva umi opu’ãvagui Hembiapoukapy ha hembo’e rehe, ha ombo’éva ha ombopojáiva ambuépe avei ojapo hag̃ua upéicha. Satana oreko poguýpe opa umi Tupã ndoñangarekói hag̃uaicha peteĩchaite. Ha’e ombohovorýta ha omongakuaáta peteĩteĩme omotenonde hag̃ua hembiaporã tee, ha oguerúta jehasa asy ambuépe ári, ha ogueroviakáta yvypórape Tupã hínaha pe ombohasáva chupekuéra asy.”

“While appearing to the children of men as a great physician who can heal all their maladies, he will bring disease and disaster, until populous cities are reduced to ruin and desolation. Even now he is at work. In accidents and calamities by sea and by land, in great conflagrations, in fierce tornadoes and terrific hailstorms, in tempests, floods, cyclones, tidal waves, and earthquakes, in every place and in a thousand forms, Satan is exercising his power. He sweeps away the ripening harvest, and famine and distress follow. He imparts to the air a deadly taint, and thousands perish by the pestilence. These visitations are to become more and more frequent and disastrous. Destruction will be upon both man and beast. ‘The earth mourneth and fadeth away,’ ‘the haughty people … do languish. The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant.’ Isaiah 24:4, 5.

“Ojekuaa uka aja yvypóra ra’y kuérape peteĩ pohãnohára guasu ramo ikatúva omonguera opa imba’asykuéra, oguerúta mba’asy ha ñehundi, táva hetahápe oikovéva oñemboguejy peve tetãmbyaípe ha ñembyahýipe. Ko’ág̃ama voi omba’apo hína. Jejavy ha ñembyasy guasúpe yguasúre ha yvýpe, tata guasúpe, yvytu’atã vaiete ha amandáu tuichaitereívape, ama’atãme, ysyry guasúpe, yvytu apu’ápe, y guasu pochy oñapymíva y rembe’ýre, ha yvyryrýipe, opa hendápe ha hetaiterei hendáicha, Satanás oiporu ipu’aka. Oitypa pe temitỹ hi’ajuetéva, ha upe rire ou ñembyahýi ha jehasa asy. Ha’e omoĩ yvytúpe peteĩ ky’a oporojukáva, ha hetaiterei omanomba pe mba’asy ojepysóva rehe. Ko’ã jehasa asy oikóta hetave ha hetavéta vai. Ñehundi ou va’erãta yvypóra ári ha mymbakuéra ári avei. ‘Yvy oñembyasy ha ipirupa,’ ‘umi yvypóra oñembotuicha va’ekue … ikangypa. Yvy avei oñemongy’a umi oikóva ipype rupi; pórke ha’ekuéra ombohasa la léi, omoambue pe tembiapoukapy, omondo pe ñemoñe’ẽme’ẽ opave’ỹva.’ Isaías 24:4, 5.”

“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.

“Upéi pe mbotavýha guasu omongyhyjéta kuimbaʼekuéra ojeroviávo umi oservíva Tupãme haʼeha koʼã mbaʼe vai moñepyrũhára. Umi aty omoñemyrõ vaʼekue Yvágape omoĩta opa itekoasy umi tapicha ári, pórke iñeʼẽrendu Tupã mandamiéntokuérape haʼe peteĩ ñemoakãrasy tapiaite umi ñemboykehárape g̃uarã. Ojeʼéta umi kuimbaʼe ombojejavyha Tupãme oity hag̃ua pytuʼu arapokõi pe domingo; ha ko pe angaipa ogueruha umi mbaʼe vai ndaipytamoʼãiha pe domingo ñembojerovia noñemombarete mbarete peve; ha umi omyasãiva pe irundyha mandamiénto rembijerure, ha péicha ohundíva ñemombaʼe domingo rehegua, haʼeha umi ombohasyvaʼekue tavayguakuérape, ojokóva ijevy hag̃ua Tupã porayhupe ha pyʼaguapýpe, avei hekopete ko yvy arigua porãme. Péicha pe mbaʼe vai jejaʼe yma guare Tupã rembiguái rehe oñeñeʼẽ jeýta ha peteĩ yvyraʼỹ peteĩchaite ári: ‘Ha oiko, Acab ohechávo Elíaspe, Acab heʼi chupe: Nde piko pe rembohasýva Israel? Ha haʼe ombohovái: Che ndahaʼéi pe ambohasýva Israel; nde katu, ha nde ru róga, pende poheja rupi Ñandejára mandamiéntokuéra, ha rehohague umi Baal kuéra rapykuéri.’” 1 Reyes 18:17, 18. Umi tetãygua pochývo umi mbaʼe guaʼu jejapo rupi, ojapóta Tupã rembijokuái ndive peteĩ teko ojoguaitereíva pe Israel apostata ojapovaʼekuépe Elías ndive.

“The miracle-working power manifested through spiritualism will exert its influence against those who choose to obey God rather than men. Communications from the spirits will declare that God has sent them to convince the rejecters of Sunday of their error, affirming that the laws of the land should be obeyed as the law of God. They will lament the great wickedness in the world and second the testimony of religious teachers that the degraded state of morals is caused by the desecration of Sunday. Great will be the indignation excited against all who refuse to accept their testimony.” The Great Controversy, 589, 590.

“Pe pokatuapo ojapo hag̃ua milágro ojehechaukáva espiritísmo rupive oiporuíta imbarete umi oiporavóva oñandukái Tupãpe yvypóra rangue. Marandu oguerekóva umi espíritu-gui he’íta Tupã ombou hague chupekuéra ombohovake hag̃ua umi omboykévape domingo, ohechauka hag̃ua chupekuéra ijejavy, ha omombe’úta tetã léi-kuéra ojeguereko va’erãha ñeñangarekorãicha Tupã léi rehe. Ha’ekuéra oñembyasyetereíta pe tekoañáva tuicha oĩva ko yvy ape ári rehe, ha omombaretéta umi mbo’ehára religioso ñemombe’u he’íva pe tekoñemongy’a ha tekoñembyai ojehecháva tekoporãme ouha domingo ñemomarãgui. Tuichaitereíta pe pochy oñemoñepyrũtava opa umi ndoguerohorýivare ijapytepegua testimónio.” The Great Controversy, 589, 590.