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

“Apocalipsis-pe opaite Biblia aranduka ojotopa ha opaha. Ko’ápe oĩ Daniel aranduka moĩmbaha.” Hechos de los Apóstoles, 585.

The truth that is identified by John as “the Revelation of Jesus Christ,” which the Lion of the tribe of Judah has been unsealing for his people since July, 2023, is brought to perfection when the book of Daniel is brought together with the book of Revelation. Daniel chapter two, represents the second angel’s message in the context of the image of the beast test of the last days. It identifies a process of testing and a specific period of testing.

Pe añetegua ojehechakuaáva Juan rupive “Jesucristo Revelación” ramo, Judá ñemoñare León oipe’áva hína ipuévlope guarã guive julio ary 2023 guive, oguahẽ iporãmbaitépe araka’eve Daniel kuatiañe’ẽ oñembojoajúvo Revelación kuatiañe’ẽ ndive. Daniel capítulo mokõiha ohechauka pe ángel mokõiha marandu, pe mymba ra’anga rehegua prueba umi ára pahápe ryepýpe. Upéva ohechauka peteĩ proceso de prueba ha peteĩ ára peteĩhaite ojehechaukáva pe prueba rehegua.

The period and process of Daniel chapter two, represented by the seventy years of Daniel’s captivity, typified the testing period of the Protestants in Millerite history. The Protestants failed their testing process and became the daughters of Rome. Prophetically, a daughter typifies their mother; and Rome is a prophetic beast. Their failure and subsequent transitioning into the daughters of Rome, typifies the test of the image of the beast in our current history, for they transitioned into an image of the beast. Our current testing process is therefore represented by Daniel’s seventy years of captivity, and also by the history of the second angel’s message during the Millerite movement.

Pe período ha pe mba’éichapa oiko Daniel capítulo mokõihápe, ojehechaukáva umi setenta ary Daniel jejokopyrépe, ohechaukarakaʼe umi Protestante-kuéra jehechaa aravo historia Millerita-pe. Umi Protestante-kuéra ndohasái porã ijehechaa rape ha oiko Roma rajykuéra ramo. Marandupykuaa profético-pe, peteĩ tajýra ohechaukáva isy; ha Roma ha’e peteĩ mymba profético. Ijejavy ha upe rire iñemoambue Roma rajykuérape, ohechaukarakaʼe mymba ra’ãnga jehechaa ñane rembiasakue ko’ág̃aguápe, pórke ha’ekuéra oñemoambue peteĩ mymba ra’ãngápe. Upévare ñane rembiapo jehechaa ko’ág̃a ojehechaukáva Daniel jejokopyrépe umi setenta ary rupive, ha avei pe segundo ángel marandu rembiasakue rupive pe movimiento Millerita aja.

In the history of the second angel’s message that began on September 11, 2001, there is a specific period and testing process that is symbolically represented as Nebuchadnezzar’s image-dream of beasts; for a kingdom in Bible prophecy is also a beast. Nebuchadnezzar and the Chaldean religious elite represent those that fail the test, and Daniel and the three worthies represent those that pass the test. It may appear otherwise, but Nebuchadnezzar’s failure is confirmed in chapter three of Daniel.

Mokõiha ángel marandu rembiasakue-pe, oñepyrũva’ekue 11 jasyporundy ary 2001-pe, oĩ peteĩ ára ha peteĩ jehechapyra rape ojehechauka hag̃ua simbólikamente Nabucodonosor ra’anga-képe ha mymba kuéra rehegua kerayvoty rupive; peteĩ tetã ningo marandu hag̃ua Biblia profecía-pe ha’e avei peteĩ mymba. Nabucodonosor ha umi caldeo kuéra religión rehegua mburuvichaite ohechauka umi ohasa’ỹvape pe prueba, ha Daniel ha umi mbohapy imarangatuetéva ohechauka umi ohasa porãvape pe prueba. Ikatu hag̃uáicha ojehecha ambue hendáicha, Nabucodonosor jejavy oñemoneĩ Daniel capítulo mbohapy-pe.

In the testing process, which is represented in both Daniel chapter one and two, there are specific prophetic waymarks that line up with the truths that have recently been set forth in the book of Revelation. In chapter one, “ten days” represented the testing period that led to Daniel manifesting a fairer and fatter image due to his eating the heavenly fare, while the other class of eunuchs manifested the image of those who ate the diet of the king. A king prophetically is a kingdom, and prophetically a king or kingdom is also a beast. Those whose countenance manifested the results of eating the king’s diet, manifested the image of the beast.

Pe proceso de prueba-pe, ojejoguáva mokõivéva Daniel aranduka peteĩha ha mokõiha kapítulore, oĩ umi mba’e rechaukaha profético específico oñembojoajúva umi añetegua reheve ko’ág̃aite oñemoĩva’ekue Apocalipsis arandukápe. Pe peteĩha kapítulope, “pa ára” orrepresenta pe ára’i prueba rehegua ogueraháva Daniel-pe ohechauka hag̃ua ta’anga iporãvéva ha ikyravéva, okaru rupi pe tembi’u yvagapeguáre, ha ambue atýva eunuco-kuéra ohechauka pe ta’anga umi okarúva mburuvicha guasu rembi’úre. Peteĩ mburuvicha guasu, sentido profético-pe, ha’e peteĩ tetãnguéra mburuvicha térã peteĩ reino, ha proféticamente avei peteĩ mburuvicha guasu térã reino ha’e peteĩ mymba. Umi hova ohechaukáva mburuvicha guasu rembi’u ho’úva rembiapo rapykue, ohechauka pe mymba ra’ãnga.

In Daniel chapter two, Daniel was praying to understand the hidden “secret” of Nebuchadnezzar’s image-dream. He needed to know what the dream was, and also what it meant. He represents those in the last days that are seeking to understand the secrets associated with the unsealing of the Revelation of Jesus Christ, for the unsealing of the Revelation of Jesus Christ is the last prophetic “secret” that is unsealed before probation closes. All the prophets, including Daniel, are identifying the last days. Daniel’s endeavor to understand the “secret” was a life-or-death endeavor, as is the image of the beast test for God’s people in the last days.

Daniel kapítulo mokõihápe, Daniel oñembo’e oikuaa hag̃ua pe “ñemimby” kañymby Nebucodonosor ta’ãnga-ke’ẽgui. Tekotevẽ kuri oikuaa mba’épa pe ke’ẽ, ha avei mba’épa he’ise. Ha’e ohechauka umi ára pahápe ohekáva oikuaa hag̃ua umi ñemimby ojoajúva Jesucristo Revelación ojeipe’ávo rehe; pórke Jesucristo Revelación ojeipe’a hína pe “ñemimby” profético pahague ojeipe’áva pe probation oñemboty mboyve. Maymáva proféta, Daniel jepe, ohechauka hína umi ára pahápe guarãva. Daniel ñeha’ã oikuaa hag̃ua pe “ñemimby” ha’eva’ekue peteĩ ñeha’ã tekove térã ñemano rehegua, upéicha avei pe ta’ãnga mymba rehegua prueba Ñandejára tavayguakuérape guarã umi ára pahápe.

“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.” Manuscript Releases, volume 15, 15.

“Pe Ñandejára ohechauka chéve hesakã porãhápe pe mymba ra’anga ojejapotaha mboyve pe gracia ára oñembotýva; péva rehe ha’e va’erã pe prueba tuichavéva Tupã tavayguakuérape ĝuarã, upévare oñemboaje haĝua hikuái moõpa ohóta opa árape ĝuarã.” Manuscript Releases, volume 15, 15.

The prayer of Daniel, as he sought to understand the “secret,” represents a specific waymark in the history of God’s people in the last days. The book of Daniel provides two witnesses that establish the waymark of “prayer” in the last days. That waymark is located in the period of time that is represented by the second message of every reform line.

Daniel ñembo’e, ohekávo ontende hag̃ua pe “misterio”, ohechauka peteĩ señal de camino específico Tupã tavayguakuéra rembiasakuepe ipahápe ára. Daniel kuatiañe’ẽ ome’ẽ mokõi testígo omopyendáva pe señal de camino “ñembo’e” rehegua ipahápe ára. Upéva oĩ pe tiempo pahápe ojehechaukáva káda línea de reforma marandu mokõiha rupive.

The prophetic setting of both prayers is the seventy years of captivity, which as a symbol represents the “seven times” of Leviticus twenty-six. In Daniel two, in the first verse, the name “Nebuchadnezzar” is doubled, which the doubling of a word in Scripture is a symbol of the second angel’s message.

Mokõive profétika mokõivéva ñembo’e rehegua ha’e umi setenta ary jepokuaapymegua, ha upéva, techaukaha ramo, ohechauka pe “siete jey” Levítico mokõipa poteĩme. Daniel mokõipe, peteĩha versílope, téra “Nabucodonosor” oñembohetave mokõi jey; ha pe ñe’ẽ oñembohetave mokõi jey hag̃ua Ñandejára Ñe’ẽme ha’e peteĩ techaukaha pe marandu ánhel mokõiha rehegua.

There are several references in the writings of Sister White that identify Daniel chapter three, as a symbol of the Sunday law. Daniel chapter one, possesses every characteristic of the first angel’s message, and we are informed that you cannot have a third message (Daniel chapter three), without a first and second message.

Oĩ heta ñe’ẽmondo Tyekyra White kuatiajehaípe omombeʼúva Daniel aranduka mbohapyha kapítuloha peteĩ símbolo pe léi arapokõindygua rehegua. Daniel peteĩha kapítulo oguereko opaite mbaʼe ohechaukáva pe peteĩha ánhel marandu, ha ñañemomarandu ndikatui hag̃uáicha oĩ peteĩ mbohapyha marandu (Daniel mbohapyha kapítulo), ndaipóriramo peteĩha ha mokõiha marandu.

The image of the beast test has been defined by Ellen White as the test we must pass before probation closes, and before we are sealed. When the music played in Daniel chapter three, probation symbolically closed, for chapter three represents the Sunday law. Nebuchadnezzar’s music represents the melody that the whore of Tyre then begins to sing to the kings of the earth at the end of the symbolic seventy years that she had been forgotten.

Pe mba’e ra’anga ñembosarái rehegua jehechauka Ellen White omyesakãramo pe ñeha’ã jajasa va’erãha ñemohu’ã mboyve ñane prueba ára, ha ñandejehe ójehuva’erã ñembyai’ỹrã mboyve. Pe purahéi osẽ jave Daniel aranduka mbohapyhápe, pe prueba ára oñembotýkuri ta’ãngaháicha, pe mbohapyha kapítulo ohechauka rupi pe arapokõindy ára léi. Nabucodonosor purahéi ohechauka pe melodía pe Tiro kuña reko vaiha upérõ oñepyrũ opurahéi hag̃ua yvy ruvicha kuérape, umi pokõi pa ary ta’ãngaha paha rire, ha’e oñeñembyesarái hague rire.

And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

Ha oikóta upe árape, Tiro rehe oñembyesaráita setenta ary pukukue, peteĩ mburuvicha guasu áraicha; ha setenta ary opa rire, Tiro opurahéita kuña rekovai ramo guaréicha. Ejapyhy peteĩ árpa, eguata tavaguasu rupi, nde kuña rekovai oñembyesaráiva; embopu porã, epurahéi heta purahéi, ikatu hag̃uáicha ñanemandu'a jey nderehe. Ha oikóta setenta ary opa rire, Ñandejára oikuaaukáta jey Tírope, ha ha'e ojevýta hepykue rendápe, ha oporomoakãratĩta opa yvy arigua mburuvichakuéra ndive ko yvy ape ári. Isaías 23:15–17.

Sister White identifies the three angel’s messages as three tests.

Hermana White omombe’u umi mbohapy marandu ánhel rehegua mbohapy prueba ramo.

“Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.” Review and Herald, October 31, 1899.

“Heta oho hag̃ua osẽva'ekue ombohovái haguã Noviope peteĩha ha mokõiha ánhel mensáhe guýpe, omboyke pe mbohapyha, pe ipahaite porandu hag̃uáicha mensáhe oñeme'ẽva'erãva ko yvy ape ári; ha peteĩ ñemohenda ojoguáva upeichaitéva oñemoĩta avei pe pahaitéva ñehenói ojejapo vove.” Review and Herald, 31 de octubre de 1899.

Upon several witnesses, Daniel chapter two, is the second angel’s message. The history of the empowerment of the first angel until the judgment, is the history represented by the seventy years of Daniel’s captivity. The setting of Daniel’s prayer in chapter two, takes place within the seventy years, which is a symbol of the “seven times”.

Heta testígope ári, Daniel kapítulo mokõiha ha’e pe ánhel mokõiha marandu. Pe tembiasakue pe mombareteha pe ánhel peteĩha guive pe huísio peve, ha’e pe tembiasakue ojehechaukáva umi setenta ary Daniel jejapyhýpe. Pe ñemoĩ Daniel ñembo’e rehe kapítulo mokõihápe, oiko umi setenta ary ryepýpe, ha’éva peteĩ símbolo umi “siete tiempos” rehegua.

The prayer of chapter nine, begins with a direct reference to the seventy years. The prophetic setting of both prayers is identical. They represent different aspects of the same prayer, but are both placed in the identical setting of the “seven times,” and both align with the waymark of “prayer” that is located in the history of the one hundred and forty-four thousand of the last days.

Pe ñembo’e kapítulo nuevepegua oñepyrũ peteĩ ñe’ẽngatuete reheve umi setenta ary rehe. Mokõivéva ñembo’e profétikamente oĩ peteĩchapaite jeikohápe. Ha’ekuéra ohechauka opaichagua aspecto peteĩchagua ñembo’egui, ha katu mokõivéva oñemoĩ peteĩchapaite pe “siete tiempo” rendápe, ha mokõivéva ojoaju pe techaukaha “ñembo’e” rehe oĩva umi ciento cuarenta y cuatro mil rembiasakue ára pahápeguápe.

When Daniel prays in chapter nine, he is in a prophetic “period of transition” from the kingdom of Babylon unto the kingdom of the Medes and the Persians. That transition point is also a waymark, and it also aligns with the same transition point in the movement of the third angel, when God’s people die in the street as “Laodiceans”, and come out of the grave as “Philadelphians”. The transition point for the movement of the first angel aligns with both Daniel’s transition point, and the movement of the third angel, and all three are directly connected with the “seven times” of Leviticus twenty-six. The transition from Philadelphia to Laodicea in the Millerite movement took place with the arrival of “new light” on the “seven times” in 1856, and the subsequent rejection of the “seven times” altogether in 1863. Daniel in chapter nine, the movement of the first angel in Millerite time, and the movement of the third angel in our time, all have a transition point that aligns with one another, and all three transition points are set within the context of the “seven times”.

Daniel oñembo’e jave pe capítulo nueve-pe, ha’e oĩ peteĩ “ára profético jehasaha” ryepýpe, Babilonia rréino guive Medo-kuéra ha Persa-kuéra rréino peve. Pe punto jehasa rehegua ha’e avei peteĩ señal de camino, ha avei oñembojoavy’ỹ peteĩchagua punto jehasa rehegua ndive pe tercer ángel rembiapópe, Ñandejára tavayguakuéra omanohápe tape mbytépe “Laodicenses” ramo, ha osẽhápe ityvýgui “Filadelfienses” ramo. Pe punto jehasa rehegua pe primer ángel rembiapópe oñembojoavy’ỹ Daniel punto jehasa rehegua ndive, ha pe tercer ángel rembiapo ndive avei, ha umi mbohapyvéva ojoaju hag̃uáichaite directamente pe “siete tiempos” de Levítico veintiséis rehe. Pe jehasa Filadelfia guive Laodicea peve pe movimiento Millerita-pe oiko va’ekue og̃uahẽvo “luz nueva” pe “siete tiempos” rehe ary 1856-pe, ha upe rire oñemboyke hag̃uaite pe “siete tiempos” ary 1863-pe. Daniel pe capítulo nueve-pe, pe primer ángel rembiapo pe tiempo Millerita-pe, ha pe tercer ángel rembiapo ñane tiempo-pe, maymáva oguereko peteĩ punto jehasa rehegua ojoavy’ỹva ojupe, ha umi mbohapy punto jehasa rehegua oñemohenda maymáva pe contexto del “siete tiempos” ryepýpe.

In the history of the testing process, Daniel represents the messenger that is given the light which he shares first with his three companions, thus typifying the prophetic role of “Elijah”, who is the “voice crying in the wilderness”.

Pe proceso de prueba rembiasakuépe, Daniel ohechauka pe mensahéro oñeme’ẽva chupe pe tesape, ha upéva con primeramente ombohasa hag̃ua imbohapy irũnguérape; upéicha rupi ha’e ohechauka hag̃ua pe tembiaporã maranduhára “Elías” rehegua, ha’éva pe “ñe’ẽ osapukáiva desiértope”.

The “secret” of Daniel chapter two identifies that the eighth kingdom of Bible prophecy is “of the seven” kingdoms. As the first representation of the kingdoms of Bible prophecy, it therefore connects with the last representation of the kingdoms of Bible prophecy found in Revelation chapter seventeen. The eighth kingdom, being “of the seven” previous kingdoms, is addressing the transition point that establishes modern Babylon as the three-fold union of the dragon, the beast and the false prophet. Nebuchadnezzar’s image-dream is ultimately identifying the eighth earthly kingdom of prophetic history.

Pe “sekréto” oĩva Daniel kapítulo mokõi-pe ohechauka pe poapyha mburuvicharã Biblia profesía rehegua ha’eha “umi siete-gui” mburuvicharã. Ha’égui pe tenondegua ta’ãnga umi mburuvicharã Biblia profesía rehegua rehegua, upévare ojoaju pe pahaitegua ta’ãnga umi mburuvicharã Biblia profesía rehegua ojejuhúva Apocalipsis kapítulo diecisiete-pe. Pe poapyha mburuvicharã, ha’évo “umi siete-gui” mburuvicharã ymavegua, oñe’ẽ pe jehasaha rehe omopyendáva Babilonia moderna pe joaju mbohapyvegua dragón, mymba ñarõ ha proféta japu rehegua. Pe ta’ãnga-kéra Nabucodonosor rehegua, ipahápe, ohechauka pe poapyha mburuvicharã yvy arigua tembiasakue profesía rehegua.

A kingdom is a beast in Bible prophecy, so the truth represented by Nebuchadnezzar’s image-dream is the first reference to the final beast, as is also identified in Revelation chapter seventeen. Therefore, Nebuchadnezzar’s dream is ultimately the dream of the image of the eighth and final beast. It’s the dream of “the image of the beast”.

Peteĩ rréino ha’e peteĩ mymba profecía bíblica-pe; upévare, pe añetegua ojehechaukáva Nabucodonosor ta’ãnga-képe, ha’e pe ñe’ẽpy peteĩha pe mymba paha rehegua, ojeikuaaháicha avei Apocalipsis kapítulo diecisiete-pe. Upévare, Nabucodonosor képe, ipahápe, ha’e pe ta’ãnga-képe pe mymba poapyha ha paháva rehegua. Ha’e pe képe “pe mymba ra’anga” rehegua.

That in itself is the confirmation of the importance of recognizing the transition point that occurs in the movement of the third angel, but the “secret” is also the key that brings together and establishes much of what the previous articles have been identifying about the history that followed July 18, 2020. In those articles, it has been presented that the four waymarks of each of the sacred reform movements, that are represented by Daniel’s seventy years of captivity, always possess the same theme.

Upéva voi ha’e pe ñemoneĩmbyre ijehegui pe mba’e iñimportánteva jaikuaa hag̃ua pe punto de transición oikóva pe movimiento pe ángel mbohapyháva rehe, ha pe “secreto” avei ha’e pe llave ombyatýva ha omopyendáva heta mba’e umi artículo ohasava’ekuépe ohechauka hague tembiasakue osẽva’ekue 18 de julio de 2020 rire. Umi artículo-pe ojehechauka kuri umi irundy waymark peteĩteĩva umi movimiento sagrado de reforma rehegua, oñerepresentáva Daniel rembiasápe umi setenta ary de cautiverio rupive, akóinte oguerekoha pe tema peteĩcha.

Those four waymarks in the time of Christ were set within the context of “death and resurrection”. The first waymark, which represented the empowerment of the first message was Christ’s baptism, the symbol of death and resurrection. The second waymark, which represents the first disappointment in that history, was the death and resurrection of Lazarus. The third waymark was the triumphal entry into Jerusalem, representing the Midnight Cry. Christ was heading to His death and resurrection, and Lazarus, the living representative of death and resurrection, led the procession. Lazarus also establishes that during the proclamation of the Midnight Cry, God’s people are “sealed”.

Umi irundy techaukaha Cristo tiempo-pe oñemoĩ vaʼekue “mano ha jeikove jey” ryepýpe. Peteĩha techaukaha, omoheñóiva pe mbarete pe marandu peteĩhára rehegua, haʼe vaʼekue Cristo ñemongarai, pe taʼanga ohechaukáva mano ha jeikove jey. Mokõiha techaukaha, ohechaukáva pe peteĩha ñembyasýi upéva historia-pe, haʼe vaʼekue Lázaro mano ha jeikove jey. Mbohapyha techaukaha haʼe vaʼekue pe oike jehecharamóva Jerusalén-pe, ohechaukáva pe Sapukái Pyharepytegua. Cristo oho kuri Imano ha Ijeikove jey gotyo, ha Lázaro, pe oikovéva ramo tekovépe pe mano ha jeikove jey rehegua, omotenonde pe atyguasu. Lázaro avei omopyenda porã pe Sapukái Pyharepytegua oñemomarandu aja, Tupã tavayguakuéra oñemohuʼãha “sello”-pe.

“This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

“Ko milágro ipahápegua, Lázaro jeikove jevy, omboapysẽvaʼerã kuri Ñandejára selló Iporavopyre ári ha heʼíva heseha Tupã.” The Desire of Ages, 529.

The fourth waymark of judgment was the cross, which was also a death and resurrection. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Pe mba’e irundyha juicio rehegua ha’e pe kurusu, ha upéva avei ha’e vaekue peteĩ mano ha peteĩ jeikove jevy. Umi irundy mba’e rechaukaha periodo oñerepresenta Daniel rembiasápe umi setenta ary ñembyaty rekopegua rupive.

In Millerite history, the theme was the “day-for-a-year principle”, and August 11, 1840 was the confirmation of that principle. The first disappointment was the result of an incorrect application of the day-for-a-year principle. The Midnight Cry was the perfection of the day-for-a-year principle in connection with the twenty-three-hundred-year prophecy and the twenty-five-hundred-and-twenty-year prophecy, and then the Investigative Judgment began when those day-for-a-year prophecies were fulfilled on October 22, 1844. The theme of all four waymarks in Millerite history was the “day-for-a-year principle”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Millergua rembiasakuepe, pe téma ha’e va’ekue “ára peteĩ rehegua peteĩ áño”. Ha agosto 11, 1840 ha’e va’ekue upe principio jehechauka añetegua. Pe ñembyasy peteĩha oiko va’ekue peteĩ jeporu vai rehe “ára peteĩ rehegua peteĩ áño” principio rehe. Pe Midnight Cry ha’e va’ekue “ára peteĩ rehegua peteĩ áño” principio ñemohu’ã porãite, ojoajúvo pe profesía mokõi mil trescientos áño rehegua ha pe profesía dos mil quinientos veinte áño rehegua ndive, ha upéi pe Juicio Investigativo oñepyrũ, umi profesía “ára peteĩ rehegua peteĩ áño” oñekumpli rupi octubre 22, 1844-pe. Umi irundy waymark Millergua rembiasakuepe oguereko va’ekue peteĩchante téma: “ára peteĩ rehegua peteĩ áño” principio. Umi irundy waymark periodo ojehechauka Daniel rembiguái jejapyhy setenta áño reheve.

In the days of king David, the theme was “the ark of God”. When David was empowered, he then determined to bring the ark to the city of David.

Mburuvicha guasu David ára-pe, pe ñe’ẽmbyrã ha’eva’ekue “Tupã karameguã”. David oñemombarete rire, upéi odesidi ogueru hag̃ua pe karameguã Táva David-pe.

And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.

Ha David osegui oguata ha tuicha ohóvo, ha Ñandejára Tupã de los ejércitos oĩ hendive. 2 Samuel 5:10.

The first disappointment was when Uzzah sinned by touching the ark. The third waymark was when David understood that the Lord had blessed the house of Obededom the Gittite, where the ark had been kept since Uzzah’s rebellion. David then went and retrieved the ark for his triumphal entry into Jerusalem (only for his wife to manifest undue anger and “disappointment” for David’s entrance). Each of those four waymarks are represented by the ark. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Pe ñembyasy peteĩha oiko vaekue Uza opeka ramo pe opokóvo pe arca rehe. Pe mbohapyha tape rechaukaha niko David oikuaárõ guare Ñandejára ohehovasa hague pe óga Obed-edom pe gitita pegua, upépe oñeñongatu hague pe arca Uza pu’aka vai guive. Upéi David ohóvo ogueru jey pe arca, oike hag̃ua ha’e ñemomba’eguasúpe Jerusalénpe (ha upéicharõ jepe hembireko ohechauka pochy ndaikatúiva oñemombe’u porã ha “ñembyasy” David jeikére). Umi irundy tape rechaukaha peteĩteĩ oñerrepresenta pe arcáre. Pe aravo umi irundy tape rechaukaha rehegua oñerrepresenta Daniel setenta ary ñembyaty ojejokohápe rupive.

On September 11, 2001, Islam of the “third Woe” was loosed, and then restrained. July 18, 2020, was a failed prediction about the role of Islam. The message that brings the dead dry bones to life comes from “the four winds”, which are a symbol of Islam and represents the Midnight Cry message. The national ruin that follows the national apostasy of the Sunday law in the United States is brought about by Islam of the “third Woe”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

11 jasyporundy ary 2001-pe, Islam pe “mbaʼe vaiha mbohapýha” rehegua ojeheja hag̃ua osẽ, ha upe rire ojoko jey. 18 jasypokõi ary 2020-pe, oiko peteĩ marandu vaiete ojejavy vaʼekue Islam rembiaporã rehe. Pe marandu omoingove jeýva umi kangue piru omanóva ou “irundy yvytúgui”, ha umíva haʼe peteĩ techaukaha Islam rehegua ha orrepresenta pe marandu Pyharepyte Sapyʼa rehegua. Pe tetãgua ñehundi ouvaʼerã pe tetãgua apóstasia rire, arapokõindy léi rehegua Estados Unidos-pe, ogueru Islam pe “mbaʼe vaiha mbohapýha” rehegua. Pe aravo umi irundy techaukaha rehegua ojehechauka Daniel pokõipa ary jejapyhy aja rupi.

The movement of the first angel represents the movement of the third angel, and the Midnight Cry message in Millerite history was a correction of the failed prediction that produced the first disappointment.

Peteĩha ánhel rembiapo ohechauka mbohapyha ánhel rembiapópe, ha pe Marandu Pyhare Mbytegua historia Milleríta-pe ha’e va’ekue peteĩ ñemyatyrõ pe yvypóra remimo’ã vai rehegua oguerúva’ekue pe ñembyasy peteĩha.

“The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.

“Umi oñembotavy vaʼekue ohechakuaa hag̃ua Escritúra rupi haʼekuéra oĩ hague pe ára oñemboaretehápe, ha tekotevẽ hague ohaʼarõ pyʼaguapýpe pe visión ñekumplimiento. Peẽ evidencia umi mboyve ogueraha vaʼekue chupekuéra ohaʼarõ hag̃ua Ijára ou 1843-pe, upéva avei oguerovia hag̃ua chupekuéra outaha 1844-pe.” Early Writings, 247.

The same evidence of an Islamic attack upon Nashville, is the evidence of an attack upon Nashville that will take place in response to the enforcement of Sunday worship. The writings of the Spirit of Prophecy never fail. The prediction of an attack upon Nashville is set forth in the writings of the Spirit of Prophecy. The Nashville prediction will be fulfilled, but the prediction of the attack on Nashville will be based upon a correction of the previously failed prediction, as it was in Millerite history. It is fulfilled at the fourth waymark, which is the waymark representing “judgment”.

Pe peteĩchagua prueba ohechaukáva peteĩ ataque islámico Nashville rehe, upéva voi hína pe prueba peteĩ ataque Nashville rehegua oikótava pe ñembojerovia arapokõindy rehegua ñemohenda hag̃ua rupi. Espíritu de Profecía jehaipykuéra ndojejavy mo’ãi araka’eve. Pe marandu peteĩ ataque Nashville rehegua oñemoĩ porã Espíritu de Profecía jehaipykuérape. Pe marandu Nashville rehegua oñembotýta, ha katu pe marandu pe ataque Nashville rehegua oñemopyendáta peteĩ jehechajey rupive pe marandu yma guarépe oñehundiva’ekue, oiko haguéicha historia Millerita-pe. Oñemboty pe irundyha waymark-pe, upéva hína pe waymark ohechaukáva “juicio”.

Jesus always illustrates the end with the beginning, and the first waymark of September 11, 2001, was an attack by Islam, so at the judgment of the Sunday law, there will be an Islamic attack upon Nashville. It may very well include other targets, but the message of the Midnight Cry, is the message that is a correction of the message that produced the first disappointment. The first disappointment was caused by the sin of applying the time element to the prediction, not by the words of Ellen White.

Jesús tapiaite omombe’u pe pahápe oikótava ñepyrũmby rupive, ha pe peteĩha techaukaha ára 11 jasyporundy 2001-pe ha’e va’ekue peteĩ ñorairõ Islam-gui; upévare, pe huísio pe léi domingo rehegua jave, oĩta peteĩ ñorairõ islámico Nashville rehe. Ikatuite oike avei ambue hendápekuéra, ha katu pe marandu Sapukái Pyharepyte rehegua ha’e pe marandu omoĩporãva pe marandu omoheñóiva’ekue pe peteĩha ñembyasy. Pe peteĩha ñembyasy oiko pe angaipa rupive, ojeporu haguére pe elemento tiempo pe profesía rehe, ndaha’éi Ellen White ñe’ẽ rupive.

It is important to recognize that the four waymarks that begin at the “empowerment” of the first message (which in Daniel occurs at the beginning of the symbolic seventy years), are always governed by the same theme. If you have accepted September 11, 2001, as a fulfillment of prophecy, you have prophetically eaten “the hidden book”. Very few people actually ate that truth, but there were some, as represented by Daniel, that purposed in their hearts not to be defiled by the Babylonian diet. Yet there are those who profess to believe September 11, 2001 was a fulfillment of prophecy, but argue that it was not Islam, but the Bush family, or the globalists, or the Jesuits, or the CIA or some combination of the usual subjects which are often employed by the modern conspiracy theorists. As Alpha and Omega, Jesus illustrates the end with the beginning, so if we are incorrect about what was prophetically represented on September 11, 2001, we are destroying our ability to rightly divide the prophetic Word of “truth”.

Tuicha hag̃ua tekotevẽ jahechakuaa hag̃ua umi irundy techaukaha oñepyrũva pe “mbarete ñeme’ẽ” pe marandu peteĩha guive (ha upéva Daniel-pe oiko pe ñepyrũrã pe setenta ary simbóliko), akóinte oisãmbyhyha peteĩ tema añónte. Nde reguerovia ramo 11 de septiembre de 2001 ha’e hague peteĩ cumplimiento de profecía, proféticamente re’u “pe kuatiañe’ẽ kañymby”. Mbovymi tapicha añeteguápe ho’u upe añetegua, péro oĩ kuri algunos, Daniel ohechaukaháicha, omoĩva ikorasõme ani hag̃ua oñemongy’a Babilonia rembi’u rupive. Upéicharõ jepe, oĩ umi he’íva ogueroviaha 11 de septiembre de 2001 ha’e hague peteĩ cumplimiento de profecía, péro oñe’ẽ hikuái ndaha’eiha Islam, síno Bush rogaygua, térã umi globalista, térã umi jesuita, térã CIA térã peteĩ combinación umi jepivegua oñemoĩva jepi umi conspiración rehegua arandu pyahu rehegua kuéra rupive. Jesús, Alpha ha Omega ramo, ohechauka pe paha pe ñepyrũ rupive; upévare, jajavy ramo mba’épa proféticamente oñerrepresenta va’ekue 11 de septiembre de 2001-pe, ñahundihína ñande katupyry jaikytĩ porã hag̃ua pe Ñe’ẽ profétika “añetegua” rehegua.

The “empowerment” of the first message in Millerite history was Islam of the second Woe, and that empowerment typified the empowerment on September 11, 2001, that was brought about by Islam of the third Woe.

Pe “mbaretekuéra” ñe’ẽmondo peteĩha rehegua tembiasakue Millerita-pe ha’e va’ekue Islam mokõiha Aĩ rehegua, ha upéva ohechauka va’ekue pe mbaretekuéra oñeme’ẽva’ekue 11 jasyporundy 2001-pe, oguerúva’ekue Islam mbohapyha Aĩ rehegua.

Islam at the first waymark, identifies Islam at the last waymark. The last waymark represents the judgment, and the United States is judged at the Sunday law. It is the second message of Ezekiel in chapter thirty-seven, that brings the dead to life, and that message is the message of the third waymark, which is the Midnight Cry. It is the sealing message, as typified by the triumphal entry of Christ riding upon an “ass”, a symbol of Islam. The Midnight Cry sealing message is carried by Islam.

Islam peteĩha tapegua rechaukahápe, ohechauka Islam pe pahápegua tapegua rechaukahápe. Pe tapegua rechaukaha paha ohechauka pe huísio, ha Tetã peteĩ reko Amérika pegua oñehusga pe léi domingo-pe. Ha’e hína pe marandu mokõiha Ezequiel rehegua, capítulo treinta y siete-pe, omoingovéva umi omanóva; ha upe marandu hína pe mbohapyha tapegua rechaukaha marandu, upéva ha’e pe Pyhare Mbyte Sapukái. Ha’e hína pe ñemohu’ã marandu, ojehechaukaháicha Cristo jeike triumfal-pe, ojupi hag̃uáicha peteĩ “mburika ári”, peteĩ ta’anga Islam rehegua. Pe Pyhare Mbyte Sapukái ñemohu’ã marandu Islam rupive ojegueraha.

Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. Matthew 21:5.

Pejeʼe Sión rajýpe: “Ma’ẽke, nde Rréi ou ndéve, imarangatu ha oguapy peteĩ mburika ári, ha peteĩ ra’y rusu, mburika memby ári”. Mateo 21:5.

Ezekiel’s second prophecy comes from the “four winds”, which is also a symbol of Islam. It is absolutely essential to be clear about this truth, for the message that is the Midnight Cry is the message identifying Islam of the third Woe, as the power that brings judgment upon the United States at the Sunday law, and produces the national ruin that follows the decree.

Ezequiel marandu pyahu mokõihápe oúva “irundy yvytu” guive, ha upéva avei peteĩ símbolo Islam rehegua. Tekotevẽiterei ñamyesakã porã ko añetegua, pórke pe marandu ha’éva Sapukái Pyharepytegua, ha’e pe marandu ohechakuaáva Islam, pe Mbohasyha mbohapyháva rehegua, ramo pe pu’aka oguerúva juicio Tetã peteĩ reko Amérika Joaju ári pe léi domingope, ha omoheñóiva pe tetãgua ñehundi oúva upe decreto rire.

The Seven Trumpets of Revelation were God’s judgments upon the enforcement of Sunday worship by both pagan Rome and papal Rome.

Pe Revelación-pegua Siete Trompeta kuéra ha’eva’ekue Tupã rembiapoukapy ñembojeko rehegua domingo ñemomba’eguasu ñemboguatare, mokõivéva Roma pagána ha Roma papál rupive.

  • The first four Trumpets were brought against pagan Rome after Constantine enforced the first Sunday law in the year 321.

    Irundy ñeʼẽhatã peteĩha oñemoĩ vaʼekue Roma pagána rehe Constantino ombojerure mbarete rire pe peteĩha léi domingo rehegua áño 321-pe.

  • The fifth and sixth Trumpets (which are also the first and second Woes of Islam), were God’s judgments against papal Rome for the papal Sunday law enacted at the Council of Orleans, in the year 538.

    Pe trompéta ha seisha (ha’éva avei Islam rembiasakue peteĩha ha mokõiha), ha’e va’ekue Tupã juicio Roma papal rehe, domingo papal léi oñemoañetéva’ekue Concílio de Orléans-pe, ary 538-pe.

  • The seventh Trumpet (which is the third Woe of Islam), is the judgment brought upon the United States when it enforces Sunday worship in the near future.

    Pe séptimo Trompeta (ha’éva Islam mbohapyha Aipo), ha’e pe juicio oguerúva Estados Unidos ári, omoañetévo arete domingo jerure ñemomba’e guasu hag̃ua ko’ág̃arõite hag̃ua.

Islam of the third Woe represents the first waymark of September 11, 2001. The failed prediction of Islam’s attack on Nashville on July 18, 2020 represents the first disappointment, the second waymark. The message of the “four winds” of Islam, as represented in Ezekiel’s second prophecy in chapter thirty-seven, represents the Midnight Cry, the third waymark, and then the forth waymark of the fulfillment of the failed prediction of July 18, 2020 at the Sunday law. Those are the four prophetic waymarks that occur in the prophetic history of the one hundred and forty-four thousand as represented by Daniel’s seventy years of captivity.

Pe Islam mbohapyha ñembyasýpegua ohechauka pe techaukaha peteĩha 11 jasyporundy, 2001-pe. Pe marandu vai oñe’ẽva Islam ñeattackaha Nashville-pe 18 jasypokõi, 2020-pe, ha’ékuri pe ñembyasy peteĩha, pe techaukaha mokõiha. Pe marandu “irundy yvytu” rehegua Islam mba’éva, ojehechaukaháicha Ezequiel marandu hag̃uahápe mokõiha, capítulo mbohapypa pokõi-pe, ohechauka pe Pyharepyte Sapukái, pe techaukaha mbohapyha, ha upéi pe techaukaha irundyha, oñekumpliha pe marandu vai 18 jasypokõi, 2020-pegua pe Arateí léi jave. Umíva hína umi irundy techaukaha profesiagua oikóva pe tembiasakue profesiagua umi cien cuarenta y cuatro mil rehegua, ojehechaukaháicha Daniel pokõi pa ary jepokuaápe.

The recognition of the message of the Midnight Cry is a primary element of the “secret” that was revealed in type to Daniel, when he prayed to understand Nebuchadnezzar’s image-dream. His prayer is a waymark that is located at the end of the three-and-a-half days of death for the two witnesses of Revelation eleven. Daniel’s Leviticus twenty-six prayer, as recorded in chapter nine, was in the first year of Darius. This places his prayers at transition points.

Pe ñemoañete pe marandu Pyharepyte Sapukái rehegua ha’e peteĩ mba’e tenondegua pe “ñemimby” ojehechauka va’ekuépe ta’ãngamýiramo Daniel-pe, ha’e oñembo’e jave oikuaa hag̃ua Nabucodonosor ta’anga-kérape. Iñembo’e ha’e peteĩ techaukaha oĩva pe mbyte guive ñemano mbohapy ára ha mbyte paha opávo umi mokõi testígo Apocalipsis capítulo once-pegua rehe. Daniel ñembo’e Levítico mokõipa poteĩgua, ojehaíva capítulo nueve-pe, oiko va’ekue Darío áño peteĩhápe. Kóva omoĩ iñembo’éta umi punto de transición-pe.

The transition point in Millerite history was 1856 when the Millerite movement transitioned from Philadelphia to Laodicea according to James and Ellen White. In that same year “new light” upon the “seven times” arrived in Hiram Edson’s Review and Herald articles, but in 1863 (“seven times” later), the “seven times” was rejected altogether. Daniel prayed “the prayer” that is identified as “the remedy” for the “scattering” of the “seven times” at the transition point between the first and second kingdoms of Bible prophecy.

Pe punto jehasa oikóva historia Millerítape haʼe vaʼekue 1856-pe, upe jave pe movimiento Millerita ojere Filadelfiágui Laodicéape, heʼiháicha James ha Ellen White. Upe aryetepe ou “tesape pyahu” pe “siete tiempo” rehegua Hiram Edson rembiapokuépe Review and Herald-pe, péro 1863-pe (“siete tiempo” rire), pe “siete tiempo” oñemboyke hag̃uaite. Daniel oñemboʼe “pe ñemboʼe” ojekuaa hag̃ua “pe pohã” ramo pe “ñemosarambi” rehegua pe “siete tiempo” rehe, pe punto jehasa mbytépe peteĩha ha mokõiha mburuvichagua profecía bíblica rehegua.

Three-and-a-half is a symbol for the twelve-hundred and sixty years, which in turn is a symbol of the “seven times.” On July 18, 2020, the Laodicean movement of Future for America manifested rebellion against God’s command to never again hang a prophetic message upon time. The movement was then “slain” and “scattered” in the street of Revelation eleven, which runs through Ezekiel’s valley of dead dry bones. At the end of that “scattering” time, which is also the “tarrying time” of the parable of the ten virgins, they are now being called out of their graves by “a voice crying” from within the “wilderness” of the “three-and-a-half” days.

Mbohapy ha mbyte niko peteĩ símbolo umi mil doscientos sesenta arypegua, ha ko’ãva katu peteĩ símbolo “siete tiempos” rehegua. Árape 18 jasypokõi 2020-pe, pe movimiento laodicense hérava Future for America ohechauka peteĩ ñemopu’ã Tupã mandamiento rehe, ha’éva ani hag̃ua araka’eve ojepytaso jey peteĩ marandu profético tiempo ári. Upérõ pe movimiento oñe’ẽ hag̃ua “ojuka” ha “oñemosarambi” pe calle oje’évape Apocalipsis once-pe, pe ohasáva Ezequiel ñu umi kangue omanóva ha ipirúva rupive. Pe “ñemosarambi” ára paha-pe, ha’éva avei pe “espera tiempo” pe parábola umi diez vírgenes rehegua, ko’ág̃a ohenóihína chupekuéra osẽ hag̃ua ijyvýgui peteĩ “ñe’ẽ osapukáiva” rupive, osẽva pe “desierto” ryepýgui umi “mbohapy ha mbyte” ára aja.

Just as the Millerites eventually recognized that they were then in the “tarrying time” of Matthew chapter twenty-five, and Habakkuk chapter two, so too, the “two dead witnesses” are required to recognize where they are, when the “voice in the wilderness” cries out. They must recognize they are “scattered”. That recognition is a call to “prayer”, but not simply prayer, it is a call to Daniel’s Leviticus twenty-six prayer. Without that specific prayer, there is no revival. The revival marks the transition point from Laodicea unto Philadelphia, and produces the prophetic phenomenon of the eighth being of the seven, as is confirmed by Nebuchadnezzar’s image in Daniel chapter two.

Millerita-kuéra ipahápe ohechakuaa haguéicha upérõ oĩha hikuái pe “arõha ára”pe Mateo kapítulo veinticinco ha Habacuc kapítulo mokõihápe, upéicha avei, pe “mokõi testígo omanóva” oikotevẽ ohechakuaa moõpa oĩ, pe “ñe'ẽ osapukáiva desiértope” osapukái jave. Ha'e kuéra ohechakuaava'erã oñemyasãi hague. Upe ñemoakãrapu'ã ha'e peteĩ ñehenói “ñembo'épe”, ha katu ndaha'éi ñembo'e añónte, ha'e peteĩ ñehenói Daniel rembipuru Levítico veintiséis ñembo'épe. Upe ñembo'e específico'ỹre, ndaipóri jevy oikove. Pe jevy oikove ombojekuaa pe punto de transición Laodicea guive Philadelphia peve, ha omoheñói pe mba'e ojehupytyva'ekue profético pe poapyha ha'éva umi siete apytégui, ojehechaukaháicha Nabucodonosor ta'anga rupive Daniel kapítulo mokõihápe.

When that prayer of repentance and confession is accomplished, the promise is that God would then remember His covenant and gather His scattered people. Ezekiel’s first prophecy gathered the bones together, and then his prophecy of the “four winds” transformed the newly born “Philadelphians” into a mighty army…a mighty army that, according to Revelation eleven, were then to be “lifted up into heaven” with a “cloud of angels”. They are then the Lord’s “ensign”.

Upe ñembo’e ñembyasy ha jevy ñemombe’u ojejapopa rire, pe ñe’ẽme’ẽ he’i Tupã upéi imandu’ataha Iñe’ẽme’ẽre ha ombyatytaha Ipu’akaipyre isarambipávape. Ezequiel marandu ypy ombyaty va’ekue kanguekuéra, ha upéi imarandu “irundy yvytu” rehegua omoambuéva pe “Filadelfiayguakuérape” oñemoheñóiva ramoite peteĩ ehérsito mbaretépe… peteĩ ehérsito mbarete, Apocalipsis 11 he’iháicha, upémarõ oñehupítava’erã “yvága peve” peteĩ “araí ángelkuéra reheve”. Ha’ekuéra upémarõ hína Ñandejára “poyvi”.

The “secret” of Daniel two, as the Lion of the tribe of Judah is now revealing, confirms the phenomenon of the “eighth being of the seven”…and every other prophetic element of Daniel two aligns with the prophetic sequence of the two witnesses of Revelation eleven. The two witnesses of Revelation chapter eleven, are “lifted up as an ensign” in the same “hour” that the Sunday law occurs, for they are lifted up at the “great earthquake” of Revelation chapter eleven. The “great earthquake” destroys a tenth part of the city, and the United States is the primary king of the “ten kings”, just as was France, when the “earthquake” of the French Revolution wiped out France in fulfillment of Revelation chapter eleven.

Pe “sekréto” Daniel mokõihápe, pe Leõ Judá ñemoñaregua ko’ág̃a oikuaaukaháicha, omboaje pe mba’e ojehecháva rehegua “poapýha, umi sietégui”…ha opaite ambue elemento profétiko Daniel mokõiguápe ojoja pe mokõi testígo Apocalipsis capítulo once pegua secuencia profétika ndive. Pe mokõi testígo Apocalipsis capítulo once pegua, oñemopu’ã “techaukaha ramo” upe mismo “ára”pe oiko jave pe léi domingopegua, oñemopu’ãgui hikuái pe “yvyryrýi guasu” Apocalipsis capítulo once peguápe. Pe “yvyryrýi guasu” ohundi peteĩ décima pe távagui, ha Estados Unidos ha’e pe mburuvicha guasu tenondetegua umi “diez mburuvicha” apytépe, Francia ha’éhaguéicha ave, pe “yvyryrýi” Revolución Francesa rehegua ombogue jave Francia-pe, oñekumpli hag̃ua Apocalipsis capítulo once.

The perfect fulfillment of that earthquake is accomplished upon the “earth” beast, and the Sunday law in the kingdom of the earth beast produces a shaking. The perfect fulfillment of the “earthquake” of Revelation eleven, is the Sunday law when the “earth” beast is “shaken” and national apostasy is followed by national ruin. In that hour, the two witnesses are “lifted up as an ensign”. They “ascend to heaven in the clouds”, just as Christ ascended into heaven for the final time. His last words to the disciples, who typify God’s people of the last days, who are also to be lifted up into heaven as an ensign, are recorded in the book of Acts.

Upe mba’eterei oñekumpli pe yvyryrýi, oñekumpli pe mymbajára “yvy” rehe, ha pe léi domingo pe mymbajára yvy rréinope ogueru peteĩ mboryryi. Pe ñekumpli peteĩchaguaite pe “yvyryrýi” Apocalipsis once-pe, ha’e pe léi domingo, araka’e pe mymbajára “yvy” oñemboryryi ha pe apostasía tetãygua rire ou pe ñehundi tetãygua. Upe aravópe, mokõi testígo oñemopu’ã yvate “techaukaha ramo”. Ha’ekuéra “ojupi yvágape arai rupi”, Cristo ojupi haguéicha yvágape ipaha hag̃uáicha. Iñe’ẽ paha umi temimbo’épe, omboykéva Tupã retãgua ára pahapegua rehegua, ha upéicha avei oñemopu’ãva’erã yvágape techaukaha ramo, ojehai pe Hechos kuatiápe.

And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. Acts 1:7–9.

Ha he’i chupekuéra: Ndaha’éi pene mba’e peikuaa hag̃ua umi ára térã umi aravo, pe Túva omoĩva’ekue ijeheguigua pu’akápe. Péro peẽ pehupytyta pu’aka Espíritu Santo ou vove pende ári; ha peẽ peikóta che rehegua testígo, Jerusalénpe, opa Judea pukukue javeve, Samáriape, ha pe yvy apy peve. Ha he’ívo ko’ã mba’e, ha’ekuéra omaña aja hese, ha’e ojegueraha yvate; ha peteĩ arai omokañy chupe hesakuéragui. Hechos 1:7–9.

Those that would be the “ensign” must turn away from the application of “times and seasons”, if they would receive the power of the Holy Spirit to accomplish the work of the “ensign”.

Umi oikótava’erã pe “poyvi” ramo, ojei’íva’erã mombyry “ára ha aravo” jeheguígui, ikatu hag̃uáicha ohupyty Espíritu Santo pu’aka omohu’ã hag̃ua pe tembiapo pe “poyvi” rehegua.

The “secret” that was revealed to Daniel in chapter two, is the secret of the Revelation of Jesus Christ that is unsealed just before probation closes. That “secret” includes “the hidden history” of the “Seven Thunders.” That history is structured upon the Hebrew word that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet. When those letters are brought together, they form the Hebrew word “truth.” Jesus is the “truth”, which is also the First and the Last. Those three letters represent the structure of every great reform movement, for they represent the first, second and third angels. They represent the three-step purification process represented by Daniel in chapter twelve, as “purified, made white and tried”. That three-step testing and purification process has been presented for over two decades by Future for America, but it has now been identified as representing a “hidden history” within the sacred reform lines. That “hidden history” is the perfect fulfillment of the “Seven Thunders” that were sealed up until now, just before the close of probation.

Pe “sekréto” oñemombe’u vaekue Daniel-pe mokõiha kapítulope, ha’e Jesucristo Revelación rehegua sekréto ojeipe’áva mbeguekatúpe opaha mboyve pe tiempo de prueba. Upe “sekréto” oguereko avei “pe tembiasakue ñemíva” “Siete Truenos” rehegua. Upe tembiasakue oñemohenda pe ñe’ẽ hebreo ári, ojejapóva oñembojoajúvo pe peteĩha, pakõiha mbytépeha ha paha letra alfabeto hebreo-gua. Umi letra oñembojoajúramo, omoheñói pe ñe’ẽ hebreo “añetegua”. Jesús ha’e pe “añetegua”, ha upéva avei pe Primero ha pe Último. Umi mbohapy letra ohechauka opaite tuicha movimiento de reforma rehegua estructura, pórke ohechauka hikuái pe primer, segundo ha tercer ángel. Ohechauka avei pe mbohapy jepytaso ñemopotĩ rape ojehechaukáva Daniel kapítulo doce-pe, “oñemopotĩ, oñemboy morotĩ ha oñeha’ãpyre” ramo. Upe proceso mbohapy jepytaso rehegua, oñeha’ã ha oñemopotĩ hag̃ua, oñepresenta hag̃ua hetave mokõipa ary pukukue Future for America rupive, ha ko’ág̃a katu ojekuaa chupe ohechaukaha peteĩ “tembiasakue ñemíva” umi línea sagrada de reforma ryepýpe. Upe “tembiasakue ñemíva” ha’e pe cumplimiento perfecto umi “Siete Truenos” rehegua, ojesella vaekue ko’ág̃a peve, pe tiempo de prueba opaha mboyve.

It has long been understood that the Seven Thunders represent a “delineation of events that transpired under the first and second angels’ messages,” and that they also represent “future events that would be disclosed in their order.” It has now been revealed through the Revelation of “truth,” that the last three waymarks of a reform line are the “hidden history” of the Seven Thunders. Those waymarks begin with the “first” disappointment and end with the “last” disappointment. The middle waymark is the Midnight Cry. The first disappointment marks the beginning of the “tarrying time”, which ends at the Midnight Cry. The message of the Midnight Cry ends at “the judgment” where the last disappointment is marked.

Yma arekuri ojeikuaa porã hague umi Siete Trueno ohechauka “peteĩ delineación de acontecimientos oikova’ekue pe marandu peteĩha ha mokõiha ánhel guýpe”, ha avei ohechauka hague “mba’e oikótava tenonderãme ojehechaukátava iórdenpe.” Ko’ág̃a ojehechauka ñandéve pe Revelación rupive “añetegua”, pe mbohapy waymark paha peteĩ línea de reforma rehegua ha’eha pe “tembiasakue ñemiguáva” umi Siete Trueno rehegua. Umi waymark oñepyrũ pe “tenonderã” ñembyasy reheve ha opa pe “paha” ñembyasype. Pe waymark mbytegua ha’e pe Midnight Cry. Pe ñembyasy peteĩha omarka pe ñepyrũ pe “tiempo de espera” rehegua, opa peve pe Midnight Cry-pe. Pe marandu pe Midnight Cry rehegua opa pe “juicio”-pe, upépe oñemarka pe ñembyasy paha.

The first disappointment in Daniel chapter two, was Daniel’s recognition that he had been placed under a “death decree”. He then asked for “time”, thus marking the beginning of the “tarrying time”. That led to his understanding of the “secret,” which is the message of the Midnight Cry, that was then presented to Nebuchadnezzar so he could “judge” Daniel’s message.

Pe ñembyasy peteĩha Daniel kapítulo mokõihápe, ha’e vaekue Daniel ohechakuaa hague oñemoĩ hague peteĩ “ñe’ẽme’ẽ manórã” guýpe. Upéi ha’e ojerure “ára”, ha upéicha omoakãrapu’ã “aravo oha’arõha” ñepyrũ. Upéva ogueru chupe “pe mba’e kañy” rehegua ñehesa’ỹijo, ha’éva Pyhare Pyte Sapy’a Guasu marandu, upéi oñepresentáva Nabucodonosor-pe ikatu hag̃uáicha ha’e “ohusga” Daniel marandu.

Nebuchadnezzar’s “judgment” of the dream and interpretation that Daniel presented marks the third of the three waymarks that represent the “hidden history” of the Seven Thunders. That judgment is also taken up in Daniel chapter three, which represents the principle that is firmly employed in the books of Daniel and Revelation, that principle being “repeat and enlarge”.

Nabucodonosor “huísio” pegua pe sueño ha pe interpretación Daniel opresentáva ohechauka mbohapyha umi mbohapy señal-gui ombohechaukáva pe “tembiasakue kañymby” umi Siete Truenos rehegua. Upe huísio avei oñembojevy Daniel capítulo mbohapy-pe, upépe ojehechauka pe principio mbaretehápe ojeporúva Daniel ha Apocalipsis kuatiakuérape, ha upe principio ha’e “jey ha tuichave”.

We will address chapter three in the next article, but it is worth identifying here that the judgment of the third waymark in chapter three identifies the last disappointment, that was typified by the first disappointment. The “hidden history” of the seven thunders identifies three waymarks, beginning and ending with a disappointment. In Daniel chapter two the first disappointment is associated with a “death decree” by Nebuchadnezzar, and in chapter three the last disappointment is associated with another “death decree” by Nebuchadnezzar.

Ñañe’ẽta mbohapyha kapítulo rehe pe artíkulo oúvape, ha katu iporã koʼápe jahechauka hag̃ua mbohapyha waymark rembiapoukapy kapítulo mbohapýpe ohechauka hague pe pahápegua ñembotavy, upe oñetypifikáva pe peteĩha ñembotavy rupive. Pe “tembiasakue kañymby” umi siete truenos rehegua ohechauka mbohapy waymark, oñepyrũvo ha opa hag̃ua peteĩ ñembotavy reheve. Daniel kapítulo mokõihápe pe peteĩha ñembotavy oñembojoaju peteĩ “jukauka’ẽ” rehe Nabucodonosor rupive, ha kapítulo mbohapýpe pe pahápegua ñembotavy oñembojoaju ambue “jukauka’ẽ” rehe Nabucodonosor rupive.

The “hidden history” of the “two witnesses”, who represent the movement of Future for America, represents the disappointment of July 18, 2020. Then began the “tarrying time” as represented by “three-and-a-half days” in Revelation chapter eleven. The awakening and resurrection of those that were “slain in the streets” by the beast that ascended out of “the bottomless pit” is specifically detailed in God’s prophetic Word; but at a simple level, when the two witnesses awake, they understand the “secret” represented in Daniel chapter two.

Pe “tembiasakue kañymby” umi “mokõi testígo”-gui, ohechaukáva pe movimiento Future for America, ohechauka pe ñembyasy guasu 18 jasypokõi 2020-pe. Upérõ oñepyrũ pe “aravo oñeha’arõva”, ojehechaukaháicha “mbohapy ára ha mbyte” rupive Apocalipsis kapítulo once-pe. Pe ñemombáy ha jeikovejey umi “ojejukáva tape rupi” pe mymba ojupíva “yvykua pypuku’ỹva” guive rupive, oñemyesakã porã Ñandejára ñe’ẽ profética-pe; ha katu peteĩ nivel isensíllovape, umi mokõi testígo opáy ramo, ontende pe “ñemimby” ojehechaukáva Daniel kapítulo mokõi-pe.

That “secret” is the message of the Midnight Cry, which they then proclaim until Daniel chapter three, when the soon-coming Sunday law arrives, and the last disappointment occurs. The first disappointment was experienced by those represented as “Daniel” on July 18, 2020. The last disappointment is experienced by the leader of the “ten kings” which is the United States, as national apostasy ushers in national ruin from Islam.

Pe “secreto” ha’e pe marandu Pyhare Mbytegua Sapy’a, upéva rire ha’ekuéra omombe’u meme Daniel mbohapyha peve, pe léi dominical og̃uahẽ mboyve’imi, ha pe ñembotavy paha oiko. Pe ñembotavy peteĩha ohasa umi ojehechaukáva “Daniel” ramo ára 18 jasypokõi, 2020-pe. Pe ñembotavy paha ohasa “pa réi” ruvicha rehe, ha’éva Tetã peteĩ reko Amérika Joajupyre, tetãygua apostasía oguerúvo tetãygua ñehundi Islam-gui.

We will finish the summary and conclusion of Daniel chapter two in the next article.

Ñamohu'ãmbáta pe ñemombyky ha pe ñemohu'ã Daniel kapítulo mokõi rehegua pe artíkulo oúvape.

“Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.

“Satana oguereko ko yvy ape ári ojejapyhy hag̃ua. Ha’e omoinge peteĩ sábado ta’ãnga rehegua, ha ohechaukaicha chupe tuicha mba’eha. Ha’e omonda pe temimbotuicha mundo cristiano-gua ome’ẽva’ekue Ñandejára Sábadope, ome’ẽ hag̃ua ko sábado ta’ãnga reheguápe. Ko yvy ape ári oñesũ peteĩ tradición renondépe, peteĩ mandato yvypóra ojapóva renondépe. Nebucodonosor omoĩ haguéicha iñanga óro guigua Dura ñuime, ha upéicha omomba’eguasu ijupe, upéicha avei Satana omomba’eguasu ijupe ko sábado japupe, upévare ha’e omonda va’ekue yvága ao rechaukaha.” Review and Herald, March 8, 1898.