The northern kingdom represented the lower nature in the temple of mankind, it represented the body in the temple of the church, it represented the human flesh in the temple of Christ. Christ built every temple, and He laid every foundation, and the first stone in the Millerite temple was the doctrine of the “seven times,” which is represented by Ezekiel’s two sticks. In the rebellion of 1863, Laodicean Adventism rejected their prophetic “cornerstone”, which also occurred in the building of the earthly temple. The rejected stone was destined to be chosen at the conclusion of the temple erection, though it had been a stumbling stone for the entire construction period. Yet, the prophetic Word identifies that the rejected stone of stumbling will ultimately become the head of the corner.
Pe rréino yvategua ohechauka vaʼekue pe tekove yvyguigua pe yvypóra rógape; ohechauka vaʼekue pe tete pe iglesia róga guasúpe; ohechauka vaʼekue pe toʼo yvypóra rehegua pe Cristo róga guasúpe. Cristo omopuʼãkuri opaite templo, ha Haʼe omoĩkuri opaite fundamento, ha pe ita peteĩha pe templo Millerita-pe haʼékuri pe doctrina “siete tiempos” rehegua, ojehechaukáva Ezequiel mokõi yvyra rupive. Pe ñemoĩ hag̃uare 1863-pe, pe Adventismo Laodiceagua omboykékuri i “ita akã” profétikava, ha upéva avei oikókuri pe templo yvy arigua ñemopuʼãme. Pe ita oñemboykéva oĩkuri destinada oñeiporavo hag̃ua pe templo ñemopuʼã pahaite gotyo, jepe haʼékuri peteĩ ita ñepysangáva opa pe tiempo de construcción aja. Upéicharõ jepe, pe Ñeʼẽ Profétika heʼi porã pe ita oñemboykéva ha ñepysangáva ipahápe oikotaha pe esquina akã.
The stick of the “seven times,” as represented by the southern kingdom, is the “head,” in relation to the northern kingdom. It is the “head,” for it is in the southern kingdom that God chose to identify Jerusalem, as His city, where He placed His sanctuary and His name. Until the two sticks were joined from 1798 unto 1844, the “head” had been the lower, southern kingdom. Once John, in 1844, was told to leave off the northern kingdom, for it was given to the Gentiles, the southern kingdom was left as an ensign standing alone as one nation, or at least that was the plan. That plan was hindered by the rebellion of 1863, and modern Israel’s first “rebellion at Kadesh”.
Pe “siete tiempo” rehechaukáva pe rréino yvate gotyo, ha’e pe “akã”, pe rréino yvate gotyo rehegua rupi. Ha’e pe “akã”, pórke pe rréino yvate gotyope Tupã oiporavo ombojoaju hag̃ua Jerusalén hendive, Táva tee ramo, upépe omoĩhápe Isantuario ha Héra. Oñembojoaju mboyve mokõi yvyra 1798 guive 1844 peve, pe “akã” ha’e vaʼekue pe rréino michĩvéva, yvate gotyo pegua. Juanpe, ary 1844-pe, oñemombeʼu rire oheja hag̃uáicha pe rréino yvate gotyo, pórke oñemeʼẽ vaʼekue umi gentil-kuérape, pe rréino yvate gotyo opyta vaʼekue peteĩ techaukaha ramo, oñemboʼýva haʼeño peteĩ tetãicha, térã saʼive jepe upéva haʼe vaʼekue pe plan. Upe plan oñembotavykue pe ñepuʼãre 1863-pe, ha Israel moderno peteĩha “ñepuʼã Cades-pe” rehe.
On September 11, 2001, the Lord brought His Laodicean church back to 1863, back to 1888, back to 1919, and back to 1957 to the second “rebellion at Kadesh”. But at that rebellion the promise of the stone that was rejected becoming the head of the corner is now being fulfilled. It is fulfilled in those represented as the one hundred and forty-four thousand, who Christ accomplishes the combination of Divinity and humanity among forever.
11 jasyporundy 2001-pe, Ñandejára ogueru jey Ilesia Laodiceagua 1863-pe, ogueru jey 1888-pe, ogueru jey 1919-pe, ha ogueru jey 1957-pe, mokõiha “pu’ã jeýpe Cades-pe”. Hákatu upe pu’ã jeýpe koʼágã oñekumpli hína pe ñeʼẽmeʼẽ ita oñemboykéva rehegua, oikótava esquina akãrãicha. Upéva oñekumpli umi ojehechaukáva cien cuarenta y cuatro mil ramo, umi apytépe Cristo oporomoañete opa ára guarã divinidad ha humanidad joajúpe.
Paul identified the lower nature as the flesh, and the higher nature as the mind. He identified the body (the lower nature) as death.
Páulo ohechakuaa pe tekotevẽ yvýpeguáva ramo so’o, ha pe tekotevẽ yvateve hag̃ua apytuʼũ. Ohechakuaa pe tete (pe tekotevẽ yvýpeguáva) ramo omanóva.
For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. For the good that I would I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? Romans 7:14–24.
Roikuaágui pe léiha ha’eha espiritual; che katu aikove yvypóra rekópe, añevendeva’ekue angaipa poguýpe. Pe ajapóva niko ndahechakuaái; pe ajaposeva, ndajajapói; pe ndaija’éiva katu, upéva ajapo. Ha ajapóramo pe ajapose’ỹva, amoneĩ pe léiha iporãha. Upéicharõ, ndaha’éi véima che ajapóva, síno pe angaipa oikóva che pype. Che aikuaa niko che pype, péva he’iséva che rete rehegua, ndaiporiha mba’eve iporãva; aipota hag̃uánte niko aikatu, ha ajapo hag̃ua pe iporãva, ndatopái mba’éichapa. Pe iporãva ajaposeva, ndajapói; pe ivaíva ajapose’ỹva katu, upéva ajapo. Ha ajapóramo pe ajapose’ỹva, ndaha’éi véima che ajapóva, síno pe angaipa oikóva che pype. Upévare atopa peteĩ léi: ajapose jave iporãva, pe ivaíva oĩ che ypýpe. Añetehápe avy’a Tupã léi rehe che kuimba’e ryepypegua rupive; ha ahecha ambue léi che rete pehẽnguépe, oñorairõva che apytu’ũ léi rehe, ha che reraha hag̃ua tembiguáiramo pe angaipa léi rehe, oĩva che rete pehẽnguépe. ¡Mávapa chembysyryrýta ko rete omano hag̃uáicha guive, che, kuimba’e ojehasa’asývaite! Romanos 7:14–24.
Paul knew that in his “flesh” dwelt “no good thing.” The tendencies, both inherited and cultivated that existed in his flesh (his body), only worked to lead him into sin. Those tendencies represented the law of sin, but Paul desired to keep the law of God, not the law of sin. The law of God Paul identified as the “law of his mind” (his higher nature). His cry was “who shall deliver me from the body of death?” Of course, Paul knew that it was divinity that would bring deliverance, but he also knew that the work of deliverance required his participation.
Pablo oikuaa porãkuri ipype, i“so’ópe”, ndoikoiha “mba’eve iporãva”. Umi jepokuaa, ñande ypykuéra rupive oguahẽva ha umi ha’e voi omongakuaáva oĩva iñakãme (hetépe), omba’apónte ogueraha hag̃ua chupe angaipápe. Umi jepokuaa ohechauka pe angaipa léi; Pablo katu oipota ojapo Tupã léi, ndaha’éi pe angaipa léi. Tupã léi Pablo ombohéra va’ekue “iñakã léi” ramo (heko yvatevéva). Ijahe’o ha’e va’ekue: “máva chepe’aíta ko tete omano hag̃uágui?” Añetehápe, Pablo oikuaa va’ekue pe Tupã rekoha oguerutaha pe jepe’a, ha katu upéicha avei oikuaa va’ekue pe tembiapo jepe’a rehegua oikotevẽha avei iñe’ẽme’ẽ ha ipy’a guasu hag̃ua ombohape hag̃ua upéva.
Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Philippians 2:12, 13.
Upévare, che rembiayhukuéra, peẽ akóinte peneñe'ẽrendu haguéicha, ndaha'éi che aime jave pene ndive añoite, ha ko'ág̃a katu hetave che ndaipóri jave, pemba'apo pene salvación rehe penejehegui voi kyhyje ha ryrýi reheve. Tupã niko pe omba'apóva pende pype, ome'ẽvo peẽme peipota ha pejapo hag̃ua hembipota porã. Filipenses 2:12, 13.
The deliverance from the body of death was accomplished by Divine power, which was connected with human power, and that was the example Jesus provided for men. Even with the law of sin actively working in the lower nature of the body, Jesus kept His lower nature in subjection to God’s law by surrendering His will, to the will of His Father. Paul could find deliverance if he would surrender his will unto the will of divinity. In doing so, he was working out his own salvation, and this is what Sister White means when she speaks about the work of eliminating sin from our life.
Pe ñepysyrõ ñemano retegui ojejapo vaʼekue pokatu Tupãguive rupive, ha upéva ojoaju vaʼekue pokatu yvypóra rehegua ndive; ha upéva hína pe techapyrã Jesús omeʼẽ vaʼekue yvypórape. Jepe pe léi angaipa rehegua ombaʼapo kyreʼỹme pe teko inferior oĩva retepe, Jesús oguereko vaʼekue iñakãrapuʼãmby pe teko inferior oĩ hag̃ua Tupã léi poguýpe, omeʼẽvo ivolunta pe Itúva rembipota poguýpe. Pablo ikatu vaʼerãmoʼã ojuhu ñepysyrõ, omeʼẽramo ivolunta divinidad rembipotáme. Péicha ojapóvo, haʼe ombaʼapo hína ikatu hag̃uáicha oikuaa hag̃ua ipype pe salvación, ha kóva hína pe Hermana White heʼiséva oñeʼẽ jave pe tembiapo rehe oñembogue hag̃ua angaipa ñande rekohágui.
“Every soul that refuses to give himself to God is under the control of another power. He is not his own. He may talk of freedom, but he is in the most abject slavery. He is not allowed to see the beauty of truth, for his mind is under the control of Satan. While he flatters himself that he is following the dictates of his own judgment, he obeys the will of the prince of darkness. Christ came to break the shackles of sin-slavery from the soul. ‘If the Son therefore shall make you free, ye shall be free indeed.’ ‘The law of the Spirit of life in Christ Jesus’ sets us ‘free from the law of sin and death.’ Romans 8:2.
“Mayma ánga ndoñeme’ẽséi Tupãme oĩ ambue pu’aka poguýpe. Ha’e ndaha’éi imba’e tee. Ikatu oñe’ẽ sãso rehe, péro oĩ tembiguái hag̃ua ipohýive ha ivaivéva apytépe. Noñeme’ẽri chupe ohecha hag̃ua añetegua porãite, pórke iñarandu oĩ Satanás poguýpe. Ha’e oñembotavy jave oimo’ãvo omoirũha ijuicio tee rembiapoukapy, añetehápe ohendu ha ojapo pytũ mburuvicha rembipota. Cristo ou omopẽ hag̃ua angapyhykuéra angaipa rembiguáiha joaju ñemokãinguegui. ‘Aime ramo pe Ta’ýra penemosãsóne, añetehápe peẽ peikóta sãsópe.’ ‘Pe Espíritu ley ome’ẽva tekove Cristo Jesúspe’ ñanemosãso ‘angaipa ha mano leygui.’ Romanos 8:2.”
“In the work of redemption there is no compulsion. No external force is employed. Under the influence of the Spirit of God, man is left free to choose whom he will serve. In the change that takes place when the soul surrenders to Christ, there is the highest sense of freedom. The expulsion of sin is the act of the soul itself. True, we have no power to free ourselves from Satan’s control; but when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.
“Pe redénsion rembiapópe ndaipóri jejopy. Ndojepurúi mbarete okapeguáva. Tupã Espíritu influencia guýpe, yvypóra ojejapo sãso oiporavo hag̃ua mávapepa oservíta. Umi ñemoambue oikóva, pe ánga oñeme’ẽ jave Cristo-pe, upépe oĩ pe sãso yvatevéva sentido. Angaipa ñemosẽ ha’e pe ánga rembiapo tee. Añetehápe, ndajajarekói pu’aka ñañemosãso hag̃ua ñandejehegui Satanás poguýgui; ha ñandesegíramo ñañemosãso angaipágui, ha ñane remikotevẽ guasúpe jasapukái peteĩ pu’akarã ñandehegui okápe ha ñande ári oĩvape, upéicharõ pe ánga mbaretekuéra oñemyenyhẽ Espíritu Santo energía divina rehe, ha iñe’ẽrendu hikuái pe voluntad rembiapoukapykuérape, omboaje hag̃ua Tupã voluntad.”
“The only condition upon which the freedom of man is possible is that of becoming one with Christ. ‘The truth shall make you free;’ and Christ is the truth. Sin can triumph only by enfeebling the mind, and destroying the liberty of the soul. Subjection to God is restoration to one’s self,—to the true glory and dignity of man. The divine law, to which we are brought into subjection, is ‘the law of liberty.’ James 2:12.” The Desire of Ages, 466.
“Peteĩnte condición rupive ikatu yvypóra rekosãsõ: toiko hag̃ua peteĩme Cristo ndive. ‘Pe añetegua pene mosãsõta’; ha Cristo hína pe añetegua. Angaipa ikatu ipu’aka añoite omokangy rupi pe apytu’ũ ha ombyai rupi pe ánga rekosãsõ. Ñemoĩ Tupã poguýpe hína jevy jey hag̃ua peteĩva ijehe,—yvypóra tee mimbipa ha tekokatu añetévape. Pe léi divina, ñande rerúva ñañemoĩ hag̃ua ipoguýpe, hína ‘pe tekosãsõ léi.’ Santiago 2:12.” The Desire of Ages, 466.
Paul cried out, “O wretched man that I am! who shall deliver me from the body of this death?” Sister White stated “when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.” In engaging in the combination of our humanity with the divinity of Christ, through the exercise of our will, we accomplish the “act” of removing sin from our own “soul.”
Pablo osapukái: “¡Che mboriahuiteva'erã! Mávapa che pysyrõta ko ñemano retegui?” Hermana White he'i: “ñande jaipota vove ñañemosãsõ angaipágui, ha ñande tekotevẽ guasúpe jasapukái peteĩ pokatu ñandehegui okápe ha ñande ári guasu hag̃uápe, upévo ñane ánga pokatukuéra oñemyenyhẽ Espíritu Santo energía divina reheve, ha iñe'ẽrendu hikuái ñane rembipotápe, okumpli hag̃ua Tupã rembipota.” Jajeporuvo ñane yvypóra reko joajúpe Cristo divinidad ndive, ñane rembipota ñamomba'apóvo, jajapo pe “acto” jaipe'a hag̃ua angaipa ñande “ángagui.”
But what we “need to understand is the true force of the will.” The will is “the governing power in the nature of man, the power of decision, or of choice. Everything depends on the right action of the will. The power of choice God has given to men; it is theirs to exercise. You cannot change your heart, you cannot of yourself give to God its affections; but you can choose to serve Him. You can give Him your will; He will then work in you to will and to do according to His good pleasure. Thus your whole nature will be brought under the control of the Spirit of Christ; your affections will be centered upon Him, your thoughts will be in harmony with Him.”
Ha katu pe “tekotevẽ ñantende pe añetegua mbarete pe voluntad rehegua”. Pe voluntad ha’e “pe mbarete omyakãva yvypóra rekópe, pe poder odesidi hag̃ua térã ojeporavo hag̃uáicha. Opa mba’e odepende pe voluntad rembiapo hekopete rehe. Pe poder jeporavorã Ñandejára ome’ẽ va’ekue umi kuimba’e ha kuñáme; ha’e kuéra mba’eete voi upéva ojeporu hag̃ua. Nde ndaikatúi remoambue nde py’a, ndaikatúi ndejehegui voi reme’ẽ Ñandejárape iñe’ẽrendu ha mborayhu; ha katu ikatu reiporavo reservi chupe. Ikatu reme’ẽ chupe nde voluntad; ha upérõ Ha’e omba’apóta nde pype reipota ha rejapo hag̃ua hembipota porãháicha. Péicha nde rekove pukukue ojehupytýta Cristo Espíritu poguýpe; nde mborayhu oñembohapéta hese, nde remiandu katu oĩta joajúpe hendive.”
Paul knew these truths, and He knew that his lower nature needed to be held in subjection by his higher nature, through the exercise of his will. This is why Paul died daily.
Pablo oikuaa porãkuri ko'ã añetegua, ha ha'e oikuaa avei iñande rekotee michĩvéva ojejoko va'erãha ha oñemoĩ va'erãha iñe'ẽrendu hag̃ua hekotee yvatevévape, ivoluntad jeporu rupive. Upévare Pablo omano ára ha ára.
I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. 1 Corinthians 15:31.
Añe'ẽ hatã penevy'aguasu rehe, arekóva Cristo Jesús ñande Ruvicha ryepýpe, che amano ára ha ára. 1 Corintios 15:31.
Paul knew he needed to crucify his lower nature daily by exercising his will to keep his lower nature in subjection. He therefore crucified his flesh.
Pablo oikuaa vaekue tekotevẽha ombosakrifika ára ha ára iñande reko yvýpegua, oiporúvo hembipota omoĩ hag̃ua iñande reko yvýpegua ipoguýpe. Upévare, ombosakrifika hetekue.
And they that are Christ’s have crucified the flesh with the affections and lusts. Galatians 5:24.
Ha umi mba’éva Cristo mba’eva’ekue okurusifika hikuái so’o reko hi’ánga ha hembipota vai ndive. Gálatas 5:24.
Paul knew his sinful flesh would exist in humanity until the Second Coming of Christ, when the faithful, in the twinkling of an eye, would receive a new glorified body. This is why 1798 identifies the foundation of the forty-six years where the Millerite temple was erected, for Christ, as the only foundation, was the lamb slain from the foundation. The northern kingdom was the body, which through sin had taken ascendancy over humanity, and elevated itself to be the counterfeit northern kingdom. In 1844, John was told to “leave out” the courtyard, which means in the Greek, to reject the lower nature, that had taken ascendancy over the higher nature where God had chosen to place His name, and in 1798, the flesh (the lower nature) with “the affections and lusts” was to be crucified.
Pablo oikuaa porãkuri iñande rete angaipa oĩtaha yvypórape Cristo Jeju Jey mokõihápe peve, upe jave umi jeroviapy oguerekótava, peteĩ tesa pirĩme, peteĩ rete pyahu omimbipáva. Upévare 1798 ohechauka umi cuarenta y seis ary ñepyrũ, pe témplo Millerita oñemopuʼã hague, Cristo rehehápe, haʼe hag̃uáicha pe fundamento añoite, haʼe niko pe Ovecha Rymba jejukapyvaʼekue fundamento guive. Pe reino yvategua vaʼekue pe rete, ha angaipa rupive ojupi vaʼekue yvypóra ári, ha omoĩ yvate ijupe hag̃ua pe reino yvategua japu hag̃uáicha. Áño 1844-pe, Juan-pe oñeʼẽ vaʼekue oheja hag̃ua “okápe” pe korapy, ha upéva heʼise griego-pe, omboyke hag̃ua pe teko yvyguigua, ojupi vaʼekue pe teko yvatevévagui ári, upépe Tupã oiporavo omoĩ hag̃ua Héra; ha 1798-pe, pe soʼo (pe teko yvyguigua) “umi mborayhu vai ha tembiapose vaíndi” ndive, oñemosãingo vaʼerã kuri kurusúre.
At the foundation, Christ’s flesh died at the crucifixion, as He was cut off from the living. The southern kingdom was then to be one nation, with one king, in covenant with God, and a nation who had God’s sanctuary in their midst. Line upon line, the “seven times,” is now “the head of the corner,” for since September 11, 2001 God is raising up His “northern army” as an ensign. That army is to be one nation, and that nation will reflect His image alone, and it does so at the very time when Satan is raising up his “horn” that is the image of the beast. In Ezekiel chapter thirty-seven the message of the four winds breathes the latter rain message upon those who then stand up as that army. The message of the four winds is the message of the Seventh Trumpet, which is where the mystery of God is finished.
Ipyguasu hag̃uáme, Cristo rete omano kurusúre, oñekytĩgui umi oikovévagui. Upérõ pe mburuvicha guasu yvy gotyopegua vaʼerãkuri peteĩ tetãnte, peteĩ rréi reheve, ñeʼẽmeʼẽme Tupã ndive, ha peteĩ tetã oguerekóva Tupã rendaguasu ipytũmbýpe. Tysýi ári tysýi, umi “siete tiempos”, koʼág̃a haʼe “pe akã esquina pegua”, ha 11 jasyporundy 2001 guive Tupã omopuʼã hína i “ehérsito yvate gotyogua” peteĩ techaukaha ramo. Upe ehérsito vaʼerã peteĩ tetãnte, ha upe tetã ohechaukáta haʼeñoite taʼanga, ha upéicha ojapo voi upe jave Satanás omopuʼã ramo hína i “hatĩ” haʼéva pe mymba raʼanga. Ezequiel kapítulo treinta y siete-pe pe marandu umi irundy yvytu rehegua opeju pe ama pahaguévo marandu ári umi upéi opuʼãva upe ehérsito ramo. Pe marandu umi irundy yvytu rehegua haʼe pe marandu Trompéta Pokatuha rehegua, upépe oñemohuʼã hag̃ua Tupã remimimby.
The finishing work of the sealing began on October 7, 2023. The sealing time of the one hundred and forty-four thousand is accomplished during the sounding of the Seventh Trumpet, and that trumpet sounds three times during the sealing process. It always marks a strike by Islam against the Glorious Land. The modern spiritual “glorious land” was hit on September 11, 2001, and the ancient literal glorious land was hit on October 7, 2023, the very year the two witnesses who had been slain came back to life. The third strike is at the soon coming Sunday law in the United States.
Tembeapo paha oñemohu’ãvo ñesella oñepyrũ 7 jasypa 2023-pe. Pe tiempo oñesellahápe umi cien cuarenta y cuatro mil oñemboguata pe Séptima Trompeta osapukái aja, ha upe trompeta osapukái mbohapy jey pe ñesella rape pukukue jave. Akóinte ohechauka peteĩ ñembota Islam-gui pe Yvy Hekovévare. Pe “yvy hekovéva” espiritual moderno oñenupãkuri 11 jasyporundy 2001-pe, ha pe yvy hekovéva yma guare, añeteguáva, oñenupãkuri 7 jasypa 2023-pe, upe arýpe voi umi mokõi testígo oñejukava’ekue oikove jey hague. Pe mbohapýha ñembota oikóta pe léi domingo oñemboajepotaitévape ko’ág̃aite Estados Unidos-pe.
From October 7, 2023, the Republican horn and the true Protestant horn of the earth beast are accomplishing their final transitions into a horn that either speaks as a dragon or as a Lamb, at the soon coming Sunday law. The two manifestations of the internal and external antagonists in the great controversy that is played out during the closing events of earth’s history, are both located in the history represented by verse forty in Daniel chapter eleven. The two final developments of the two horns is accomplished during the sounding of the Seventh Trumpet. The Seventh Trumpet is the third of three woe trumpets.
7 jasypa 2023 guive, pe tóra republicana ha pe tóra protestánte añetegua pe mymbakuéra yvyguápe oñemoambuévo hikuái ipahaitépe peteĩ tóra-pe oñe’ẽva dragónicha térã Ovecharã’yicha, pe léi domingo oguahẽmbaitévo. Mokõi jehechauka umi oñemoĩva ñorairõme hyepypegua ha okápeguáva pe jejoavy guasúpe oñembosaráiva ko yvy rembiasakue pahaitepegua umba’e oikóvape, mokõivéva ojejuhu pe tembiasakue ohechaukávape pe versíkulo 40 Daniel kapítulo 11-pe. Umi mokõi tóra mokõivéva rembiapo paha oñemboguata pe Trompéta Pokatuhápe oñehendúvo aja. Pe Trompéta Pokatúva hína pe mbohapyha umi mbohapy trompéta ñehundi rehegua apytégui.
The three woes, represent a triple application of prophecy, and in doing so they provide a strong witness of the waymark of October 7, 2023. In both the first woe and the second woe, Islam’s warfare was carried out against the armies of Rome, which in the last days is the United States, as witnessed to by the conquering of the Soviet Union that was brought about by a secret alliance between the antichrist (Pope John Paul II), and the false prophet (Ronald Reagan) in 1989.
Umi mbohapy vai ohechauka peteĩ profecía jeporu mbohapýva, ha upéicha rupi ome'ẽ hikuái peteĩ testimonio mbarete pe techaukaha ára 7 jasypa 2023 rehegua. Mokõivéva, pe peteĩha vai ha pe mokõiha vai, Islam ñorairõ ojejapo Roma ehérsito kuéra rehe, ha umi ára pahápe upéva ha'e Tetã peteĩ reko Amérikagua, ojehechaukaháicha pe Unión Soviética ñemomba'e rupive og̃uahẽ va'ekue peteĩ joaju ñemiguáva rupive anticristo (Papa Juan Pablo II) ha proféta japu (Ronald Reagan) apytépe ary 1989-pe.
In the first woe, as set forth in Revelation chapter nine, there is a time prophecy of five months, which is one hundred and fifty years. In the second woe, there is a time prophecy of three hundred and ninety-one years, and fifteen days. Both time prophecies represent the warfare against Rome that Islam brought during the two histories that represent the first and second woes. Those two prophecies possessed two different outcomes of the warfare. In the first one hundred and fifty years Islam was to “hurt” Rome, and in the prophecy of three hundred and ninety-one years, and fifteen days, Islam was to “kill” Rome. Those two prophecies were directly connected. The ending of the one hundred and fifty years that Islam was to hurt Rome identified the beginning of the three hundred and ninety-one years, and fifteen days that Islam was to kill Rome. The first and second woes are divided by the ending of the one hundred and fifty years, and the starting of the three hundred and ninety-one years, and fifteen days.
Pe peteĩha ñembyasýpe, ojehechaukaháicha Apocalipsis kapítulo porundy porundyhápe, oĩ peteĩ ára marandu profétiko po jasy rehegua, upéva hína cien cincuenta ary. Mokõiha ñembyasýpe, oĩ peteĩ ára marandu profétiko trescientos noventa y un ary ha quince ára rehegua. Mokõivéva ára marandu profétiko ohechauka pe ñorairõ Roma rehe Islam oguerúva mokõi tembiasakue rupive, umi ojehechaukáva peteĩha ha mokõiha ñembyasy ramo. Umi mokõi marandu profétiko oguereko mokõi resultado iñambuéva pe ñorairõ rehegua. Umi cien cincuenta ary peteĩhame, Islam ohai vaʼekue “ombohasa asy” vaʼerãha Rómape, ha pe marandu profétiko trescientos noventa y un ary ha quince ára reheguápe, Islam “ojuka” vaʼerã kuri Rómape. Umi mokõi marandu profétiko ojoaju vaʼekue directamente. Pe pahávo umi cien cincuenta ary, Islam ombohasa asy haguã Rómape, ohechauka pe ñepyrũ umi trescientos noventa y un ary ha quince ára rehegua, Islam ojuka haguã Rómape. Pe peteĩha ha mokõiha ñembyasy oñembojaʼo pe opa haguére umi cien cincuenta ary, ha oñepyrũ haguére umi trescientos noventa y un ary ha quince ára.
The United States ceases to be the sixth kingdom of Bible prophecy at the soon-coming Sunday law, and it is then that it is prophetically “killed”. The hour of the “great earthquake”, in Revelation chapter eleven is the soon coming Sunday law, and when that hour arrives, so too does the Seventh Trumpet of Islam. It arrives to mark the end, or the death of the sixth kingdom, which is the army of Rome in the last days. That death was preceded by one hundred and fifty years of Islam hurting the armies of Rome. According to the mainstream media, which attempts to downplay the activities of radical Islam in the modern world, since October 7, 2023. Until the writing of this article on February 12, 2024, Islam has carried out one hundred and sixty-five attacks upon American interests around the globe.
Tetã peteĩ rekojoja hag̃ua, Estados Unidos ndoikovéi hag̃ua pe sexto rréino profecía bíblica pegua pe léi domingo oútavape, ha upérõite proféticamente “ojejuka” chupe. Pe aravo “yvy ryryi guasu” rehegua, Apocalipsis capítulo once-pe, ha’e pe léi domingo oútava, ha upe aravo og̃uahẽ vove, upéicha avei og̃uahẽ pe Séptimo Trompeta Islam rehegua. Oguahẽ hag̃ua omoĩ hag̃ua techaukaha paha, térã pe sexto rréino mano, ha’éva Roma ehérsito ára pahápe. Upe mano mboyve ohasa ciento cincuenta ary Islam ombyasy hag̃ua Roma ehérsito-kuérape. Mainstream media he’iháicha, oñeha’ãva omboguejy hag̃ua Islam radical rembiapo ko arapýpe, octubre 7, 2023 guive. Ko artíkulo jehaikue peve, febrero 12, 2024-pe, Islam omotenonde ciento sesenta y cinco ataque umi interés americano rehe ko yvy ape ári.
The one hundred and fifty years of Islam hurting the armies of Rome that leads to the killing of the armies of Rome in the first and second woes, is repeated in the history of the third woe, for that is how a triple application of prophecy works. The sounding of the Seventh Trumpet, which is the sealing of the one hundred and forty-four thousand, which is when the combination of Divinity with humanity occurs, as represented by the joining of the two sticks, has three waymarks, The first is the spiritual glorious land and the last is the spiritual glorious land. The middle waymark is the literal glorious land.
Islam rembiapo sa cien cincuenta ary ombyasyva tavicha kuéra Róma peguápe, upéva ogueraháva umi ehérsito Róma pegua jejukápe peteĩha ha mokõiha ñembyasy guasúpe, ojerejey mokõiha jey tembiasakuepe mbohapyha ñembyasy guasúpe; péicha ningo omba’apo peteĩ profecía aplicación mbohapyvegua. Pe Trompéta Pokatuha Sieteha hyapu, ha’éva umi cien cuarenta y cuatro mil sellado, ha upéva ha’e pe divinidad joaju yvypóra reko ndive oiko jave, oñemoha’angáva umi mokõi yvyra joaju rupive, oreko mbohapy techaukaha tape rehegua. Pe peteĩha ha’e pe yvy porã ojajáiva espiritual, ha pe ipaháva avei ha’e pe yvy porã ojajáiva espiritual. Pe mbytegua techaukaha tape rehegua ha’e pe yvy porã ojajáiva literal.
In 2023, the second blast from the warning Trumpet of the third woe, identified the escalation of the warfare of Islam as it entered into a period where it would “hurt” the earth beast. In that same year, the two witnesses of the Republican horn and the true Protestant horn came back to life and began their mutual transitions into their final symbolic horns. For the Republican horn it was the combination of all the apostate Protestant powers, with all the apostate Republican powers in order to form one horn that is the image of the beast. With the true Protestant horn it was the combination of Divinity with humanity as the horn transitioned from Laodicean to Philadelphian in character, in order to reflect the opposite of the image of the beast. 2023 occurred twenty-two years after 2001, thus representing the symbolic link of Divinity combined with humanity.
Ary 2023-pe, mbohapyha aña retãgua ñe’ẽhatã mokõihápe osẽva trompéta momarandúgui ohechauka Islam ñorairõ oñembotuichaha oike jave peteĩ ára peve ikatútahápe “ombohasa asy” umi yvyguápe mymba. Upe aryetepe, umi mokõi testígo, pe kuatia Republican raka’e ha pe kuatia Protestánte añetegua, oikove jevy ha oñepyrũ hikuái iñemoambue joajúpe umi iñapỹiva simbóliko paha gotyo. Pe kuatia Republican rehegua, ha’e va’ekue opaite pokatu Protestánte apóstata ñembojoaju, opaite pokatu Republican apóstata ndive, ikatu hag̃uáicha ojejapo peteĩ kuatia ha’éva pe mymba ra’anga. Pe kuatia Protestánte añeteguápe katu, ha’e va’ekue Tupãrekotee ñembojoaju yvypóra rekóndi, pe kuatia oñemoambue aja Laodicea-gua tekógui Filadelfia-gua tekópe, ikatu hag̃uáicha ohechauka pe mymba ra’anga rovái hag̃ua. Ary 2023 oiko mokõi pa mokõi ary rire 2001-gui, upéicha rupi ohechauka pe joaju simbólico Tupãrekotee oñembojoajúva yvypóra rekóndi.
All of this history occurs in verse forty of Daniel eleven, which is the verse that was unsealed and produced the increase of knowledge in 1989, that is represented by the Hiddekel River. In the prophetic history of that verse, the final work in the Most Holy Place is also accomplished, which is the light that was unsealed in 1798, and that is represented by the Ulai River. The beginning of verse forty identifies the time of the end in 1798, and the ending of the verse identifies the time of the end in 1989, and both rivers merge together in the history of verse forty, just as the Tigris and Euphrates (the Ulai and Hiddekel) do just before they reach the Persian Gulf.
Ko tembiasakue oiko Daniel 11:40-pe, ha’éva pe versíkulo ojepe’ava’ekue ñembotypyre ha omoheñóiva’ekue pe aranduka ñemboheta ary 1989-pe, ha upéva ojehechauka pe ysyry Hiddekel rupive. Pe versíkulo rembiasakue profétikape, avei oñemohu’ã pe tembiapo paha pe Tenda Santísimope, ha’éva pe tesape ojepe’ava’ekue ary 1798-pe, ha upéva ojehechauka pe ysyry Ulai rupive. Pe versíkulo cuarenta ñepyrũrã ohechauka pe ára paha ary 1798-pe, ha pe versíkulo paha ohechauka pe ára paha ary 1989-pe; ha mokõivéva ysyry oñembojoaju oñondive pe versíkulo cuarenta rembiasakuépe, oiko hag̃uáicha pe Tígris ha Éufrates (Ulai ha Hiddekel) ojapoháicha michĩmi mboyve og̃uahẽ hag̃ua pe Golfo Pérsicope.
We will continue this study in the next article.
Upéi jahecháta ko ñehesa’ỹijo ambue artíkulope.
The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified.
Tupã Ñandejára Espíritu oĩ che ári; Ñandejára che moĩ haguére che akã ári amoherakuã hag̃ua marandu porã umi imboriahúvape; chembou akãrasy vaekue py’apy rehegua amonguera hag̃ua, ayvu hag̃ua ñesãso umi jejapývape, ha kársel rokẽ jepe’a umi oñeñapytĩvape; amoherakuã hag̃ua Ñandejára ára porãite, ha ñande Ruete ñemoñareko ára; ambopy’aguapy hag̃ua opa umi oñembyasývape; ambohysýi hag̃ua umi Sión-pe oñembyasývape, ame’ẽ hag̃ua chupekuéra porãgue tanimbu rendaguépe, vy’a ñandyry ñembyasy rendaguépe, ha mborayhu ñemonde pya’e’ỹ rekovépe; ikatu hag̃uáicha oñembohéra chupekuéra tekojoja yvyramáta, Ñandejára ñemitỹ, ha upéicha hag̃ua ha’e toñemomba’eguasu.
And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them.
Ha’e kuéra omopu’ãta umi tetã ojeitymbyre yma guarépe, omopu’ã jeýta umi ñehundi yma guare, ha omyatyrõta umi táva oñembyaíva, umi ñehundi heta ñemoñare aja. Ha umi pytagua oñembo’ýta ha omongarúta pene mymba aty, ha umi ambue retã ra’ykuéra ha’éta pene yapohára ha pene parral ñangarekoha. Peẽ katu pehupytyta pe téra: Ñandejára Pa’ikuéra; ha tapicha kuéra penembohérata ñande Jára Remimbokuéra. Peẽ pe’úta umi tetã ambuegua mba’eheta, ha ijeglóriape peñemomba’eguasúta. Pende tĩrõgue rendápe pehupytyta mokõi jey; ha ñemotĩ rendápe ovy’áta hikuái hóga pehẽnguére; upévare ijyvýpe orekóta mokõi jey; vy’a opa’ỹva oikóta hesekuéra.
For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations. Isaiah 61:1–11.
Che, che Ñandejára ahayhu tekojoja, ndaija’éi monda mymbahapy ojehapývarã rehe; ha ambohapéta hembiapo añeteguápe, ha ajapóta hendivekuéra peteĩ ñe’ẽme’ẽ opa’ỹva. Ha iñemoñarekuéra ojekuaáta tetã ambuekuéra apytépe, ha ifamilia ñemoñarekuéra tavayguakuéra apytépe; opa umi ohecháva chupekuéra ohechakuaáta, ha’eha kuéra pe ñemoñare Ñandejára ohovasáva. Avy’aitereíta Ñandejárape, che ánga ovy’áta che Járare; ha’e chemonde haguére pysyrõ ao reheve, chejaho’i tekojoja ao puku reheve, peteĩ ména ombojegua guáicha ijehe omendahárape, ha peteĩ kuña omenda hag̃uáicha oñembojegua hag̃ua ijeguakápe. Yvy oguenohẽháicha hoky pyahu, ha kokue omoheñóiháicha umi mba’e oñeñotỹva ipype; upéicha Ñandejára Jára omoheñoíta tekojoja ha ñemomorã opa tetãnguéra renondépe. Isaías 61:1–11.