We are considering the “hidden history” of verse forty of Daniel chapter eleven, when it ceases its written testimony at the time of the end in 1989, unto the Sunday law of verse forty-one. The hidden history represents the structure to align all the prophetic lines of the last days upon, for the sealing of the one hundred and forty-four thousand takes place within that hidden history. That history is where the test associated with the formation of the image of the beast occurs. It is therefore the history where Nebuchadnezzar’s hidden dream of the image of the beasts is unsealed. That hidden history is where the hidden history from Donald Trump’s first term concludes in verse two of Daniel eleven unto verse three. That hidden history is the portion of the prophecy of Daniel that relates to the last days, and it is the Revelation of Jesus Christ which is unsealed just before probation closes at the Sunday law. All of these lines of truth are represented as the removal of the seventh and final seal.
Rohechakuaa hína “tembiasakue ñemi” oĩva Daniel kapítulo once, versíkulo cuarenta-pe, upe oñembotyhápe ijehai pyhýgui pe ára paha árape 1989-pe, pe domingo léi peve oĩva versíkulo cuarenta y uno-pe. Pe tembiasakue ñemi ohechauka pe estructura oñemohendava’erã hag̃ua hi’ári opaite marandu profético ára pahaguápe, pe cien cuarenta y cuatro mil oñemboty hag̃ua; péva niko oiko upe tembiasakue ñemíme. Upe tembiasakue-pe oiko pe prueba ojoajúva pe mymba ra’anga ñemoheñói rehe. Upévare, ha’e pe tembiasakue oñemboguejýva Nabucodonosor kerayvoty ñemi pe mymbakuéra ra’anga rehegua. Upe tembiasakue ñemi-pe oñemohu’ã pe tembiasakue ñemi oúva Donald Trump rembiapo peteĩha guive, Daniel once versíkulo mokõi peve, ha upégui versíkulo mbohapy peve. Upe tembiasakue ñemi ha’e Daniel profesía pehẽngue ojoajúva ára paha ndive, ha ha’e Jesucristo Revelación oñemboguejýva michĩmi peve oñemboty mboyve pe tiempo de gracia pe domingo léi-pe. Ko’ãva opaite línea añetegua rehegua oñerrepresenta pe séptimo ha paha sello ñemboguejýramo.
Verses ten through fifteen of Daniel eleven are to be aligned with that hidden history, and the last three of those verses present three prophetic lines. They identify when the papacy intrudes back into history, as it did in the year 200 BC, when pagan Rome first entered the prophetic history represented in Daniel chapter eleven, verse fourteen. That verse, and the fulfillment of that verse in the history of pagan Rome, established the vision, for pagan Rome was the symbol of the power that exalted itself, robbed God’s people and then fell. Apostate Protestantism applied the verse to Antiochus Epiphanes, but the Millerites applied it to pagan Rome, identifying the verse as a testing truth in Millerite history. Today modern Laodicean Adventism’s theologians again teach that it is Antiochus Epiphanes, so it is again a testing truth.
Daniel 11-pe guive 10 guive 15 peve oñembojoajuva’erã pe tembiasakue kañymby ndive, ha umi mbohapy paha umi versíkulo apytégui ohechauka mbohapy línia profétika. Umíva oikuaaukáta araka’épa pe papado oike jey tembiasakuépe, ojapohaguéicha ary 200 a.C.-pe, Roma pagana peteĩhaite oike jave pe tembiasakue profétikape ojehechaukáva Daniel kapítulo 11, versíkulo 14-pe. Pe versíkulo, ha ifulfillmiento pe versíkulo rehegua Roma pagana rembiasakuepe, omopyenda pe visión, Roma pagana niko ha’e va’ekue pe símbolo pe pu’aka ojehupi va’ekue ijehe, omonda Tupã tavayguakuérape ha upéi ho’a. Protestantismo apóstata omoĩ pe versíkulo Antiochus Epiphanes rehe, ha umi Millerita katu omoĩ Roma pagana rehe, ohechakuaa hag̃ua pe versíkulo peteĩ añetegua jehechapyrãrõ tembiasakue Millerita-pe. Ko árape Adventismo moderno Laodiceagua teólogo-kuéra jey ohekombo’e ha’eha Antiochus Epiphanes, upévare jey ha’e peteĩ añetegua jehechapyrã.
Not only is it a testing truth, but the verse and its fulfillment in 200 BC, identifies when the whore of Tyre (modern Rome), begins to sing her satanic songs, and points to the papacy entering into last-day history, and therefore represents the primary testing truth of the last days, that aligns with testing truth represented by the debate of Millerite history.
Ndaha’éi añetegua ojehechaukáva añoite, síno pe versíkulo ha iñemoañete ary 200 Cristo mboyve-pe ohechauka araka’épa Tiro kuña rekovai (Roma ko’ag̃agua) oñepyrũ opura hag̃ua umi purahéi satanikuére, ha ohechauka papado oikeha ára pahápegua tembiasakue-pe, ha upévare ohechauka pe añetegua principal ojehechaukáva ára pahápe, oñembojoajúva pe añetegua ojehechaukávare ojehechaukáva pe ñemongeta tembiasakue Millerita rehegua.
The three verses also represent the line of the Republican horn of the earth beast, and identify the prophetic steps of Donald Trump as he enters into his second term as the eighth president that is of the seven presidents, in a line of presidents that began with Ronald Reagan at the time of the end in 1989. After the Battle of Raphia of verse twelve, “Antiochus” first suppresses a rebellion within the United States, then prepares for a war against globalism, represented by Egypt in the Battle of Panium. Trump wins that war, but the war initiates World War Three (Actium). These activities were typified by Antiochus III Magnus, who had been defeated by Egypt at the Battle of Raphia, but would victoriously retaliate at the Battle of Panium.
Umi mbohapy ñeʼẽryru avei ohechauka pe línea pe mbyru republikáno pe mymba yvyguigua rehegua, ha oikuaauka umi tembiapo profétiko Donald Trump rehegua, oike aja ipahápe mokõiha itérminope, haʼe hag̃ua pe poapyha mburuvicha guasu oúva umi siete mburuvicha guasúgui, peteĩ línea mburuvicha guasu rehegua oñepyrũva Ronald Reagan ndive ára paha-pe ary 1989-pe. Upe Raphia Ñorairõ guasu, ñeʼẽryru doce pegua, rire, “Antíoco” raẽ ombogue peteĩ ñemoĩ vai Tetã peteĩ reko Amérika ryepýpe, upéi oñembosakoʼi peteĩ ñorairõrã globalismo rehe, ojehechaukáva Egipto rupive Panium Ñorairõ guasúpe. Trump ogana upe ñorairõ, ha katu upe ñorairõ omoñepyrũ Ñorairõ Guasu Mbohapyha (Actium). Koʼã tembiapo ojehechauka raẽ vaʼekue Antíoco III Magno rupive, haʼe vaʼekue oñehundi vaʼekue Egipto renondépe Raphia Ñorairõ guasúpe, ha upéi ipuʼaka jevy ñemenanganéva Panium Ñorairõ guasúpe.
In verse thirteen, “after a number of years,” Antiochus Magnus, as Uriah Smith states, “Antiochus, having suppressed rebellion in his kingdom, and reduced and settled the eastern parts in their obedience, was at leisure for any enterprise when young Epiphanes came to the throne of Egypt; and thinking this too good an opportunity for enlarging his dominion to be let slip, he raised an immense army greater than the former”. Trump will first suppress a rebellion in his kingdom, and then prepare a larger army than he had when he was previously defeated. Trump was defeated in 2020, in fulfillment of Revelation chapter eleven, when the beast of atheism, representing worldwide globalism, and the globalists of both the Democratic and the Republican parties stole the election, and as a the primary proxy army of the whore of Tyre it will be also a defeat when Putin will be victorious over the Ukraine.
Pe versíkulo trese-pe, “mboy ary rire”, Antiochus Magnus, he’iháicha Uriah Smith, “Antiochus, omboguejýi rire pe pu’aka’ẽ ijypýpe, ha omoĩ porã ha omoĩ jey rire kuarahyresẽ gotyo pegua tenda-kuérape iñe’ẽrendúpe, opyta libre oikóta hag̃uáicha oimeraẽ tembiaporãme Egipto mburuvicha guasu ramo oguahẽrõ guare pe mitãrusu Epífanes; ha oimo’ãvo ko juruja iporãiterei hag̃ua ombotuichave hag̃ua idominio ani hag̃uáicha ojeheja ohasa rei, omopu’ã peteĩ ehérsito tuichaitereíva pe yma guaréva-gui”. Trump tenonderãite omboguejýita peteĩ pu’aka’ẽ ijypýpe, ha upéi ombosako’íta peteĩ ehérsito tuichavéva pe oguerekova’ekuévagui oñemongu’e va’ekue ramo guare chupe yma. Trump oñemongu’e va’ekue ári 2020-pe, Apocalipsis kapítulo once ñemohu’ãrõ, pe mymba ateísmo rehegua, ohechaukáva globalismo mundial tuichakue, ha umi globalista Partido Democrático ha Republicano mokõivévagui omonda jave pe jeporavo, ha Tiro kuña reko vai guasu proxy ehérsito tenondegua ramo, avei peteî ñemongu’e jeýta Putin ipu’aka jave Ucrania ári.
The third prophetic line in the three verses we are considering is the line of apostate Protestantism, as represented by the line of the Maccabees, and their revolt against Antiochus Epiphanes’ attempts to force the religion of Greece upon the Jews. The line of Trump and the line of apostate Protestantism represent the two powers that will ultimately merge into the horn represented as the image of the beast. Verses thirteen through fifteen represent the history that leads to the Sunday law, and the two lines of apostate Protestantism and apostate Republicanism illustrate the interplay of the two powers as they come together and merge Church and State in advance of the Sunday law.
Mbohapy marandu profétikogua umi mbohapy versíkulo ñahesa’ỹijo hína apytépe ha’e pe Protestantísmo apóstata rembiapo, ojehechauka hag̃uáicha pe Macabeokuéra rembiapo rupive, ha iñepu’ã Antioco Epífanes rembipota rehe, ombohasase hag̃ua judíokuérape Gresiakuéra religión. Pe línea Trump rehegua ha pe línea Protestantísmo apóstata rehegua ohechauka mokõi mbarete ipahápe oñondivepa hag̃uáicha pe hatĩ ojehechaukávape mymba ra’ãnga ramo. Umi versíkulo trece guive quince peve ohechauka pe tembiasakue ogueraháva pe léi domingo peve, ha umi mokõi línea Protestantísmo apóstata ha Republicanísmo apóstata rehegua oikuaauka mba’éichapa oñondive omba’apo ko’ã mokõi mbarete oguahẽvo ojoaju ha ombojoajúvo Tupao ha Estado pe léi domingo mboyve.
In past articles we have identified that the three events represented by the dates of 1776, 1789 and 1798, which represent the Declaration of Independence, the Constitution and the Alien and Sedition Acts, identifying a period that led to the beginning of the earth beast as the sixth kingdom of Bible prophecy. For this reason those three waymarks represent three waymarks that lead to the ending of the sixth kingdom of Bible prophecy. We have identified that the twenty-two years that span 1776 unto 1798, symbolize the sealing time of the one hundred and forty-four thousand, for the number twenty-two is a symbol of the combination of Divinity with humanity.
Umi artíkulo ohasávape jahechakuaa kuri mbohapy mba’e ojehechaukáva umi ára 1776, 1789 ha 1798 rupive, ha’éva pe Tetãnguéra Isãso Mombe’upy, pe Léi Guasu ha umi Léi Alien ha Sedición rehegua, ohechaukáva peteĩ ára pukukue ogueraháva yvy mymba ñepyrũrãme peteĩha umi seis rréino profecía bíblica pegua apytépe. Upévare umi mbohapy techaukaha rapére ojehechauka avei mbohapy techaukaha ogueraháva profecía bíblica pegua poteĩha rréino paha gotyo. Avei jahechakuaa umi mokõi paapy ary ohasáva 1776 guive 1798 peve oguerekoha peteĩ techaukaha umi cien cuarenta y cuatro mil ñembosella ararã rehegua, pórke papapy mokõi paapy ha’e peteĩ techaukaha ombojoajúva Tupãrekotee yvyporándi.
We have identified the history as bearing the signature of “Truth,” for the first and last waymarks represent independence established and independence removed. All three waymarks represent the primary symbol of the earth beast, for they all represent the speaking of the United States, for the “speaking of a nation is an action of the legislative and judicial authorities.” The middle waymark of 1789 and the Constitution was ratified by thirteen colonies, and the middle letter in the Hebrew word “Truth,” is the thirteenth. The twenty-two years from 1776 unto 1798 also align with the twenty-two letters that make up the Hebrew alphabet.
Rohechakuaa ko tembiasakue orekóva “Añetegua” réra guapy, pórke pe peteĩha ha pahápegua waymark ohechauka independencia oñemopyenda hague ha independencia ojeipe’a hague. Umi mbohapy waymark maymáva ohechauka yvy mymba ra’ãnga tenondegua, pórke maymáva ohechauka Tetã peteĩ reko Amérika Ñembyatygua ñe’ẽ, pórke “tetã ñe’ẽ ha’e peteĩ tembiapo umi mburuvicha apohare ha huísiopegua rembiapokue rehegua.” Pe waymark mbytepegua ary 1789-pe ha pe Constitución oñemoneĩkuri paapyha mbohapy colonia reheve, ha pe letra mbytepegua pe ñe’ẽ hebreo “Añetegua”-pe ha’e pe paapyha mbohapyha. Umi mokõi pa ary 1776 guive 1798 peve avei ojoja umi mokõi pa letra omoheñóiva pe alfabeto hebreo.
We have also identified that the Alien and Sedition Acts of 1798 represent the point where the United States speaks as a dragon. The history of the league of the Jews with Rome, that is part of the line of apostate Protestantism in verses thirteen to fifteen of Daniel eleven, represents a period when the image of the beast is formed, and the formation of that image is the final test for the one hundred and forty-four thousand. It is the test they must pass before they are sealed. The league of the Jews from 161 BC to 158 BC is therefore a serious element of the test where those called to be among the one hundred and forty-four thousand is accomplished.
Avei avei ñaikuaaukáma avei umi Alien and Sedition Acts ary 1798-pe ohechaukaha upe punto Estados Unidos oñeʼẽhápe peteĩ dragónicha. Umi judío joaju Roma ndive rembiasakue, upéva haʼéva línea protestantismo apóstatapegua Daniel 11, versíkulo 13 guive 15 peve, ohechauka peteĩ período mymba raʼanga oñemoheñóihápe; ha upe taʼanga ñemoheñói hína pe prueba paha umi cien cuarenta y cuatro mil-pe g̃uarã. Upéva hína pe prueba haʼekuéra ohasavaʼerã mboyve oñeseella hag̃ua. Upévare, umi judío joaju 161 a.C. guive 158 a.C. peve haʼe peteĩ elemento grave pe prueba-pe, upépe oñemboguata haguéicha umi ohenóivape oĩ hag̃ua umi cien cuarenta y cuatro mil apytépe.
To accept that 161 BC to 158 BC represents a period of time being symbolized by the league of the Jews, opposes the teaching of history, for the historians teach the league was 161 BC while the Millerites taught it was 158 BC, and their conviction of that fact is represented upon both sacred charts.
Ojehechakuaa hag̃ua 161 a. C. guive 158 a. C. peve ohechauka peteĩ ára pukukue ojejapóva símbolo ramo judío-kuéra joaju rupive, oñemoĩ iñakãre historial rembo’e, historiadorkuéra rembo’ére upe joaju oiko hague 161 a. C.-pe, ha umi Millerita-kuéra ombo’e hague 158 a. C.-pe; ha pe jerovia añetegua upe mba’ére oñemoĩmava mokõive ta’angakuéra marangatu ári.
The question is not alone whether the historians are correct in dating 161 BC for the league of the Jews, or if the Millerites were correct in identifying 158 BC. In either of those two choices, there is a group which would agree with your choice. The question is whether both the historians and the Millerites are correct, and that the truth concerning the league with the Jews actually represents a period of time, as opposed to one of two possible singular points in history.
Pe porandu ndaha’éi añoite umi historiador-kuéra oĩporãpa omoĩvo 161 a. C. pe joaju Judío-kuéra rehegua, térã umi Millerita-kuéra oĩporãpa ohechakuaávo 158 a. C. Añetehápe, oimeraẽva ko mokõi jeporavorãgui oguerekóta peteĩ aty oñemoĩva ne jeporavo rehe. Pe porandu añetegua ha’e hína mokõivéva, umi historiador-kuéra ha umi Millerita-kuéra, oĩporãpa; ha añeteguáva pe joaju Judío-kuéra ndive rehegua añetehápe orrepresentápa peteĩ ára pukukue, ha ndaha’éi peteĩnteva mokõi punto ikatúva oĩva tembiasakue ryepýpe.
In previous articles we have provided what we believe to be valid sanctified logic that the league with Rome and the Jews represents a period from 161 BC unto 158 BC, and that the period typifies the formation of the image of the beast. This being the case, even the determination to accept that the league of the Jews with Rome is a period of time, becomes a test, and in that prophetic sense it agrees with the fact that the formation of the image of the beast is the “great test for the people of God.”
Artíkulo kuéra mboyvévape roikuaauka va’ekue pe rojeroviáva ha’eha peteĩ lógica santifikáda válida: pe joaju Roma ndive ha umi hudío ndive ohechaukaha peteĩ período ohasáva ary 161 a.C. guive ary 158 a.C. peve, ha upe período ohechaukaha profétikamente pe mymba ra’anga ñemoheñói. Upéicha rupi, pe ñembopy’a guasu jepe ojeasepta hag̃ua pe joaju umi hudíokuéra Roma ndiveha peteĩ período de tiempo, oiko peteĩ prueba ramo; ha upe sentido profético-pe oñemohenda porã pe añetegua ndive, pe mymba ra’anga ñemoheñói ha’eha “pe prueba guasu Tupã pueblo-pe g̃uarã.”
That being said, 158 BC identifies when the league between the apostate Jews known as the Maccabees was firmly established with Rome, and thus typifies the Sunday law, for the Bible asks the rhetorical question, “Can two walk together, except they be agreed?” 158 BC identifies where and when apostate Protestantism joins hands with the papal power, and the period which began in 161 BC that led to 158 BC identifies the period of time that is representing the formation of the image of the beast. It is essential to recognize that the period is identifying when apostate Protestantism will join with apostate Republicanism. Both of those apostate powers are represented in verses thirteen through fifteen, so they share some common waymarks.
Upéicha, ary 158 a.C. ohechauka araka’e pe joaju umi judío apóstata ojekuaáva Macabeo ramo apytépe oñemopyenda mbaretehague Roma ndive, ha upévare ohechaukaramo pe arapokõindy léi, pórke la Biblia oporandu peteĩ porandu retóricope: “Ikatúpa mokõi oguata oñondive, ndojoajúiramo iñeʼẽme?” 158 a.C. ohechauka moõ ha arakaʼe pe protestantismo apóstata omopeteîha ipo pe pokatu papal ndive, ha pe ára pukukue oñepyrũva 161 a.C.-pe ha ogueraháva 158 a.C.-pe ohechauka pe ára pukukue orepresentáva pe mymba raʼanga ñemoheñoikue. Tuicha mbaʼe jaikuaa hag̃ua pe período ohechaukaha arakaʼe pe protestantismo apóstata ojoajúta pe republicanismo apóstata ndive. Mokõivéva umi pokatu apóstata ojehechauka umi versíkulo paapy guive paharõ peve, upévare okomparti hikuái algunos pehẽngue techaukaha peteĩchagua.
It is correct to apply 1776, 1789 and 1798 as typifying September 11, 2001, followed by the Pelosi Trials of the false flag movement associated with January 6, 2021, and the inaugural period of Biden’s stolen election, that leads to the Sunday law. In the application the Patriot Act of 2001, aligning with the Declaration of Independence, presents a waymark identifying the beginning of the removal of independence. Then the second waymark of the kangaroo court of Pelosi and Schiff aligning with the ratification of the Constitution, thus typifying the beginning of the overturning of the Constitution, followed by the third waymark of the Alien and Sedition Acts representing the United States speaking as a dragon. To apply these waymarks in this fashion is to identify the waymarks of apostate Protestantism as represented by the Maccabees.
Tekoporãme jaiporu hag̃ua 1776, 1789 ha 1798 mba’éicha ohechaukáva septiembre 11, 2001, upéi umi Juicio Pelosi rehegua, pe movimiento bandera japu rehegua ndive ojoajúva enero 6, 2021 rehe, ha pe periodo oñepyrũha Biden jeiporavopyre mondapyre, ogueraháva pe léi domingo peve. Ko aplicación-pe, pe Patriot Act ary 2001-pegua, oñembojoajúvo pe Declaration of Independence ndive, ohechauka peteĩ waymark oikuaaukáva pe independencia ñemboguejy ñepyrũ. Upéi pe mokõiha waymark, pe tribunal joavygua Pelosi ha Schiff rehegua, oñembojoajúva pe Constitución ratificación ndive, upéicha rupi ohechaukávo pe Constitución overturning ñepyrũ; upéi ou pe mbohapyha waymark, umi Alien and Sedition Acts rehegua, ohechaukáva Estados Unidos oñe’ẽha dragón-icha. Jaiporu hag̃ua ko’ã waymark ko tape rupi niko hína jahechakuaa hag̃ua umi waymark protestantismo apóstata rehegua, oñerrepresentáva umi Macabeos rupive.
At another level, to identify the three waymarks in association with apostate Republicanism produces a slightly different application. September 11, 2001 aligns with 1776, but 1789, for apostate Republicanism, aligns with the Alien and Sedition Acts, and establishes a distinction between those “acts” and the speaking of the dragon, that is represented by Sunday enforcement. When the two lines are placed together in the context of the image of the beast test, they form the prophetic structure of the setting up of the image of the beast, and the great test for the people of God is the formation of the image of the beast. For the people of God, the formation of the image of the beast, must first be recognized as it is represented (formed) in God’s Word, in order for those last-day people to recognize that formation in the political and religious world.
Ambue nivelpe, oñemopeteĩ hag̃ua umi mbohapy waymark ojejokupyty hag̃uáicha republicanismo apóstata ndive, osẽ peteĩ aplicación michĩmi iñambuéva. 11 jasyporundy 2001-pe oñembojoja 1776 rehe, ha 1789 katu, republicanismo apóstata-pe g̃uarã, oñembojoja umi Alien and Sedition Acts rehe, ha omopyenda peteĩ jehechakuaa iñambuéva umi “acts” apytépe ha pe ñeʼẽ drágon rembiporu rehegua, upéva hína oñerrepresentáva domingo ñemombarete rupive. Oñemoĩ vove mokõive línea oñondive pe contexto pe prueba taʼanga mymba ñarõ rehegua ryepýpe, ombohape hikuái pe estructura profética pe oñemopuʼãha taʼanga mymba ñarõ rehegua, ha pe prueba tuichavéva Tupã tavayguakuérape g̃uarã haʼe pe taʼanga mymba ñarõ rehegua ñemoheñói. Tupã tavayguakuérape g̃uarã, pe taʼanga mymba ñarõ rehegua ñemoheñói, tekotevẽ raẽ oñehechakuaa hag̃ua mbaʼéichapa oñerrepresenta (oñemoheñói) Tupã Ñeʼẽme, ikatu hag̃uáicha umi ára paha tavayguakuéra ohechakuaa upe ñemoheñói pe mundo político ha religioso-pe.
So how could the Pelosi Trials of January 6, 2021 align with the Alien and Sedition Acts? The Pelosi Trials mark the celebration by the beast of the bottomless pit who had just slain the rich president who had stirred up globalism. That history of celebration began with the period of Biden’s inauguration and it represents a period that ends with Trump’s second inauguration. It should be noted that Trump campaigns for president three times, and in the first and last he wins, but in the middle his victory was stolen by the power that the Scripture identifies as the father of lies. The Pelosi Trials that began with the stolen election identify a second set of revenge Pelosi Trials that begin when Trump is inaugurated January 20, 2025.
Upéicharõ, mba’éichapa umi Juicio Pelosi rehegua 6 jasypakõi 2021-pegua ikatu oñembojoaju umi Alien and Sedition Acts rehe? Umi Juicio Pelosi ohechauka mymbaguasu yvykua pypukúgui osẽva vy’aguasu, ha’e ramoite ojuka va’ekue pe presidente ipirapire hetáva omýiva’ekue globalismo. Upe tembiasakue vy’aguasu rehegua oñepyrũ pe Biden oñemoĩ mburuvicha guasu ramo guare, ha upéva orrepresenta peteĩ ára pukukue opa hag̃uáicha Trump oñemoĩ jey vove mburuvicha guasu ramo. Ojehechakuaa va’erã Trump oñemoĩha candidato mburuvicha guasurã mbohapy jey, ha pe peteĩha ha pahápe ogana, ha pe mbytépe katu ipu’aka oñemonda chupe pe pokatu Ñandejára Ñe’ẽme ojekuaaukáva “japu ru” ramo. Umi Juicio Pelosi oñepyrũva’ekue pe elección oñemonda vaekuére ohechauka peteĩ mokõiha aty Juicio Pelosi jehepyme’ẽ rehegua oñepyrũva Trump oñemoĩ jave mburuvicha guasu ramo 20 jasypoapy 2025-pe.
The period of the term of Joe Biden’s presidency begins with a series of Pelosi Trials and it ends with a series of Pelosi Trials. Both are political trials, but those prosecuted in the second set of trials are those who led out in the first trials. At Trump’s second inauguration the year 164 BC is marked. Trump’s second inauguration is typified by 164 BC, and the rededicating the Jewish temple represents the rededication of the political temple for a second time.
Pe Joe Biden presidénsia arange oñepyrũ peteĩ serie Juicio Pelosi rehegua ndive ha opa avei peteĩ serie Juicio Pelosi rehegua ndive. Mokõivéva ha’e juicio polítiko; upéicharõ jepe, umi ojeporandu ha oñemoĩva juicio-pe mokõiha aty rehegua ha’e umi osẽva’ekue tenonderã umi juicio peteĩha-pe. Trump mokõiha oñemoĩ jeyrõ guare mburuvicháramo, ojehechauka ary 164 a.C. Trump mokõiha oñemoĩ jey mburuvicháramo ojehechauka 164 a.C. rupive, ha pe ñemoingove jey pe témplo judío rehegua orrepresenta pe ñemoingove jey pe témplo polítiko rehegua mokõiha jey.
That was the very year that Antiochus Epiphanes died, and he was the power who pushed the religious practices of Greece upon the Jews, thus causing the Maccabean revolt of 167 BC. At Trump’s second inauguration in 2025, the religion of Greece (globalism) will be fully subdued in the United States, and satanic miracles will begin to empower the work of bringing church and state together. At that point Trump will sign executive orders that parallel the Alien and Sedition Acts, thus marking the beginning of the formation of the image of the beast (161 BC), and he will begin the second series of Pelosi Trials. The Alien and Sedition Acts mark the beginning of the period of the formation of the image of the beast, and that period ends at the Sunday law, as typified by 158 BC.
Kóva ha’e pe añoite Antiochus Epiphanes omano hague, ha’eva’ekue pe poder omoĩva’ekue umi práctica religiosa Gréciagui umi hudíore, upéicha rupi omoheñóiva pe Maccabean revolt of 167 BC. Trump mokõiha ñemomarangatu 2025-pe, pe religión Greciapegua (globalismo) ojejokopaitéta Estados Unidos-pe, ha milagro satanikokuéra oñepyrũta omombarete pe tembiapo oguerúva iglesia ha estado oñondive. Upérõ Trump omboheraguapýta umi órden ejecutiva ojoguáva Alien and Sedition Acts-pe, upéicha ojehechauka hag̃ua pe ñepyrũ pe formación de la imagen de la bestia rehegua (161 BC), ha’e avei oñepyrũta pe mokõiha serie Pelosi Trials rehegua. Alien and Sedition Acts ohechauka pe ñepyrũ pe periodo de la formación de la imagen de la bestia rehegua, ha upe periodo opa pe ley dominical-pe, ojehechaukaháicha 158 BC rupive.
Thus, the period that is the formation of the image of the beast begins with the “acts” that allow Trump to shut down the mainstream media, expel illegal aliens and arrest and bring to trial those who are involved with the conspiracy of the Democratic party. The beginning of the period marks the political persecution brought by Trump and it ends with religious persecution.
Upéicha, pe tiémpo ha’éva mymba ñarõ ra’ãnga ñemoheñói oñepyrũ umi “tembiapo” reheve ome’ẽva Trump-pe pu’aka omboty hag̃ua umi medio de comunicación principal, omosẽ hag̃ua umi extranjero ilegal ha ojagarra, ogueru hag̃ua huísio-pe umi oĩva Partido Demócrata ñembotavy guasúpe. Ko tiémpo ñepyrũ ohechauka pe ñembojere polítika oguerúva Trump, ha opa ñemboyke hag̃ua religión rehe.
In this sense the middle waymark of 1789 and the Constitution, is the Pelosi trials of 2021, which represent a period that ends with the same history as at the beginning, but the last set of Pelosi trials is a political reversal of those who are currently being prosecuted and imprisoned. The second waymark in the line of apostate Protestantism is the Pelosi trials that encompass the presidency of Joe Biden, and the period ends in January 2025, when the waymark of 1789, in the line of apostate Republicanism, arrives on January 20, 2025, with the executive orders that immediately follow Trump’s second inauguration. That begins a period with the nation speaking as a dragon (Alien and Sedition Acts), that leads to the Sunday law where the nation speaks as a dragon. In that period the Constitution, represented by 1789, is progressively overturned.
Ko sentido-pe, pe señal mbytegua 1789 ha pe Constitución rehegua ha’e umi juicio Pelosi rehegua ary 2021-pe, ohechaukáva peteĩ ára pukukue opáva pe tembiasápe peteĩchaitéva pe iñepyrũmbyme guaréicha; ha umi juicio Pelosi pahague aty ha’e peteĩ jejere política umi ko’ág̃a ojejuzgáva ha oñembotypáva rehegua. Pe mokõiha señal pe línea protestantismo apóstata-pe ha’e umi juicio Pelosi rehegua omoañetéva Joe Biden presidencia pukukue, ha pe ára pukukue opa enero 2025-pe, jave pe señal 1789 rehegua, pe línea republicanismo apóstata-pe, og̃uahẽ enero 20, 2025-pe, umi tembiapoukapy ejecutivo ou va’erã pya’e Trump mokõiháichagua oñemoĩ jey rire tendápe. Upéva omoñepyrũ peteĩ ára pukukue tetã oñe’ẽhápe dragón-icha (Alien and Sedition Acts), ogueraháva pe léi domingo peve, upépe tetã oñe’ẽ dragón-icha. Upe ára pukukuépe pe Constitución, ojehechaukáva 1789 rupive, oñembyai mbeguekatúpe ha oñemboyke progressively.
At Trump’s second inauguration he becomes the eighth president that is of the seven, and the formation of the image of the beast identifies how the apostate horns of Protestantism and Republicanism come together as one horn, with the Protestants in control of the relationship. In the very same history those who have been called to be the one hundred and forty-four thousand are sealed in advance of being lifted up as the horn of true Protestantism at the soon coming Sunday law.
Trump mokõiha oñemoĩ jey jave tendotáramo, ha’e oiko pe poapyha mburuvicha, pe siete-gui; ha mymba vai ra’anga ñemoheñói ohechauka mba’éichapa Protestantismo ha Republicanismo apóstata ratĩnguéra oñondive oiko peteĩ ratĩramo, umi protestántekuéra oguerekóvo poapyha pe joaju rehe. Upe tembiasakue-pe voi, umi oñehenóivape oiko hag̃ua cien cuarenta y cuatro mil oñesella voi ojejupi mboyve hag̃ua ratĩramo Protestantismo añetegua rehegua pe léi domingo pya’etéma ouvape.
The sealing message that is the Revelation of Jesus Christ, which is unsealed just before probation closes, is that portion of Daniel that relates to the last days. That portion which is unsealed is the hidden history of Daniel eleven verse forty, and verses thirteen to fifteen align with that hidden history. Therefore, the message that is unsealed just before probation closes, that has been typified by the hidden prophetic message of Nebuchadnezzar’s image of the beasts, is the very message of the joining of the two sticks of the apostate horns of Protestantism and Republicanism represented by the Maccabees and Antiochus III in verse thirteen through fifteen.
Pe marandu ñembotýva, ha’éva Jesucristo Revelación, oñembotý’ỹva pe gracia rembiapo ñembotý mboyve, ha’e upe Daniel pehẽngue ojoajúva ára paháre. Upe pehẽngue oñembotý’ỹva ha’e Daniel kapítulo once, versículo cuarenta rembiasakue ñemiguáva, ha versículo trece guive quince peve oñemohenda porã upe rembiasakue ñemiguáre. Upévare, pe marandu oñembotý’ỹva pe gracia rembiapo ñembotý mboyve, ojehechauka va’ekue techapyrãramo Nebucodonosor ta’ãngápe mymbakuéra marandu profético ñemiguáva rupive, ha’e voi pe marandu yvyra mokõi joaju rehegua, umi hatĩ apóstata Protestantismo ha Republicanismo rehegua, ojehechaukáva Macabeos ha Antíoco III rupive versículo trece guive quince peve.
The message identifying the formation of the image of the beast, is the message that conveys the sanctification that seals the true Protestant horn.
Pe marandu ohechaukáva mba’éichapa oñemoheñói ta’anga mymba guasu rehegua, ha’e pe marandu oguerúva pe santificación omohu’ã hag̃ua kyhyje’ỹme pe hatĩ protestante añetegua.
In verse fourteen, in the year 200 BC, pagan Rome is first introduced into the prophetic narrative, as it rose up to protect the new infant king of Egypt, from an alliance against Egypt that had been formed by Antiochus III and Philip of Macedon. That year the Battle of Panium was carried out by Antiochus III against Ptolemy V. The introduction of the robbers of thy people, who establish the vision, an alliance between Antiochus and Philip, and the Battle of Panium all took place that year. Therefore, the waymark identifies an alliance between Antiochus, who typifies the Republican horn of the earth beast, and Philip of Macedon, the ancient name for Greece, typifying the United Nations.
Pe versíkulo catorce-pe, áño 200 a.C.-pe, Roma pagã ojehechauka ypyite marandu profético-pe, opu’ãvo omo’ã hag̃ua mburuvicha pyahu mitã’i Egipto-gua, peteĩ ñemoirũ oñemoheñóiva’ekue Egipto kóntrape Antiochus III ha Felipe de Macedonia rupi. Upe áñope ojejapo Ñorairõ Panium-gua Antiochus III rupive Ptolomeo V kóntrape. Oñemoinge “umi mondaha ne retãyguakuéra”, omoĩva pe visión, peteĩ ñemoirũ Antiochus ha Felipe apytépe, ha Ñorairõ Panium-gua, opa ko’ã mba’e oiko upe áñope. Upévare, pe techaukaha ohechauka peteĩ ñemoirũ Antiochus apytépe, ohechaukáva pe hatĩ republicano mymba yvy rehegua mba’éva, ha Felipe de Macedonia apytépe, Grecia réra yma guarã, ohechaukáva Tetã Joaju.
At the prophetic level, at the Battle of Panium an alliance between the dragon (Macedon) and the false prophet (USA) takes place. The underlying motivation for the alliance was to divide up the domain of Egypt, which would represent a collapsing Russia.
Nivel profético-pe, Panio Ñorairõme oiko peteĩ joaju mbói guasu (Macedonia) ha proféta japu (EE. UU.) apytépe. Upe joaju rapykuéri pe mba’e omomýiva ha’e va’ekue ojepartise hag̃ua Egipto yvy dominio, upéva ohechaukáva Rusia ho’áva hag̃uáme.
When Jesus took His disciples to Panium, it was then named Caesarea Philippi. Herod the Great’s grandson, Herod Philippi had accomplished the restoration of the city and named it after Caesar Augustus and himself, thus Caesarea Philippi. Their relationship represents Rome with Rome, but Philippi is a lesser Rome in relation to Caesar, and at the prophetic level Herod Philippi represents Salome, the daughter of Herodias. Therefore, with the name Caesarea Philippi we find Herod Philippi representing the false prophet, and Caesar representing the papacy.
Jesús ogueraha ramo hemimbo'e kuérape Pánio-pe, upérõ hérava va'ekue Cesarea Filipos-pegua. Herodes el Grande remimbypa, Herodes Filipos, omyasãiva'ekue táva ñemyatyrõ jey ha ombohéra César Augusto réra rehe ha avei ijehe, upéicha rupi Cesarea Filipos-pegua. Ijokuái joaju ohechauka Róma rehe Róma, ha Filipos ha'e peteĩ Róma michĩvéva César rehegua joaju hag̃uáme; ha nivel profético-pe Herodes Filipos ohechauka Salomépe, Herodías rajýpe. Upévare, téra Cesarea Filipos-pegua rupive jajuhu Herodes Filipos ohechaukaha profeta japu, ha César ohechaukaha papado.
Panium’s prophetic history therefore sets forth two alliances, one where the false prophet (Trump) joins hands with the dragon (the United Nations), and the other where the false prophet (Trump) joins hands with the papacy (Caesar). In verse sixteen the Sunday law is represented, and it is there where the threefold union is implemented, but the arrangement was actually put in place prior to the Sunday law, in verse fifteen and the Battle of Panium.
Upévare, Panium rembiasakue maranduhára ohechauka mokõi joajuha, peteĩme maranduhára japu (Trump) ojepopyhy mbói guasu ndive (Tetã Joajuha), ha ambuépe maranduhára japu (Trump) ojepopyhy papado ndive (César). Pe versíkulo dieciséis-pe oñemombe’u pe léi domingo rehegua, ha upépe oñemoañete pe mbohapy joaju, ha katu pe ñemyatyrõmby oĩma kuri oñemopyenda va’ekue upe léi domingo mboyve, pe versíkulo quince-pe ha Panium Ñorairõme.
“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 peteĩ léi rupive omoañetévo Papado ñemohenda Tupã léi rehe opuʼã hag̃uáicha, ñane retã oñembojaʼótaite hekojojágui. Protestantismo omyasãijey vove ipo yvykuápe oĩva rire hag̃ua ojapyhy po romano pokatúpe, ha ohasa vove pe yvykua pypuku hag̃ua ojopói Espiritualismo ndive, ha, ko mbohapy joaju rehegua influénsia guýpe, ñane retã omboyke vove opaite iprinsípio Constitución rehegua tetã Protestantéva ha republicána ramo, ha omeʼẽ vove tape oñemyasãi hag̃ua umi japu ha jeguerovia vai papal rehegua, upérõ ikatúta jaikuaa oguahẽma hague ára oñemboguatatahápe Satanás rembiapo hechapyrãva ha pe paha hiʼag̃uimaha.” Testimonies, volúmen 5, 451.
We will continue this study in our next article.
Ñamoĩta ko ñehesa’ỹijo ñane artículo oúvape.
“Revelation is not the creation or invention of something new, but the manifestation of what was, until revealed, unknown to human beings. The great and eternal truths contained in the gospel are revealed through diligent searching and humbling of ourselves before God. The divine Teacher leads the mind of the humble seeker for truth; and by the Holy Spirit’s guidance, the truths of the Word are made known to him. And there can be no more certain and efficient way of knowledge than in being thus guided. The promise of the Saviour was, ‘When he, the Spirit of truth, is come, he will guide you into all truth.’ It is through the impartation of the Holy Spirit that we are made to understand the Word of God.
“Pe revelasión ndaha’éi mba’e pyahu jejapo térã jejapohare rembiapo, ha katu pe jehechauka upe mba’e oĩmava rehegua, ha ojehechauka mboyve ndojekuaáiva yvypórape. Umi añetegua guasu ha opa’ỹva oĩva evangelio-pe ojehechauka jejeporeka kyre’ỹ rupive ha ñañemomirĩvo Ñandejára renondépe. Pe Mbo’ehára divino ogueraha iñakãme pe ohekáva añetegua ñemomirĩ reheve; ha Espíritu Santo poguýpe, ojekuaauka chupe Ñe’ẽ añeteguakuéra. Ha ndaipóri tape ikatupyryvéva térã añetetevéva ñane moarandu hag̃ua oiko hag̃ua koichaite. Pe Salvador oñe’ẽ vaekue he’i: ‘Ha’e, pe Espíritu añetegua, oguahẽ vove, pene mboguata hag̃ua opaite añeteguápe.’ Espíritu Santo ñeme’ẽ rupive añentende Ñandejára Ñe’ẽ.”
“The psalmist writes, ‘Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word. With my whole heart have I sought thee: O let me not wander from thy commandments. . . . Open thou mine eyes, that I may behold wondrous things out of thy law.’
Pe salmista he'i: “Mba'éicha piko peteĩ mitãrusu omopotĩta hape? Oñangarekóvo hese nde ñe'ẽ he'iháicha. Che py'aite guive roheka kuri: ani hag̃ua che reho vai nde mandamiéntogui.... Eipe'a che resa, ikatu hag̃uáicha ahecha mba'e hechapyrã nde léigui.”
“We are admonished to seek for the truth as for hid treasure. The Lord opens the understanding of the true seeker after truth; and the Holy Spirit enables him to grasp the truths of revelation. This is what the psalmist means when he asks that his eyes may be opened to behold wondrous things out of the law. When the soul pants after the excellencies of Jesus Christ, the mind is enabled to grasp the glories of the better world. Only by the aid of the divine Teacher can we understand the truths of the Word of God. In Christ’s school we learn to be meek and lowly because there is given to us an understanding of the mysteries of godliness.
“Ñandejehe oñeñe’ẽ jajerure hag̃ua pe añetegua rehe tesóro ñemícha. Ñandejára oipe’a pe oikuaase añetegua añetehápe rekove arandu; ha Espíritu Santo ombohekopyahu chupe ikatu hag̃uáicha ojapyhy pe revelación añetegua. Kóva he’ise pe salmista ojerure jave ojepe’a hag̃ua hesa, ohecha hag̃ua mba’e hechapyrãva léi guive. Pe ánga hyjúi jave Jesucristo porãite hag̃ua rehe, pe apytu’ũ oñemokatupyry ojapyhy hag̃ua pe yvy ambue iporãvéva mimbipa. Pe Mbo’ehára Tupãguáre añoite ñepytyvõ rupi ikatu ñantende Ñandejára Ñe’ẽ añetegua. Cristo mbo’ehaópe ñañembo’e jajapo hag̃ua ñande py’a guasu’ỹ ha ñemomirĩ, oñeme’ẽgui ñandéve entendimiento umi ñemimby Tupãrayhu rehegua.”
“He who inspired the Word was the true expositor of the Word. Christ illustrated his teachings by calling the attention of his hearers to the simple laws of nature, and to the familiar objects which they daily saw and handled. Thus he led their minds from the natural to the spiritual. Many failed of grasping at once the meaning of his parables; but as they day by day came in contact with the objects with which the Great Teacher had associated spiritual truths, some discerned the lessons of divine truth he had sought to impress, and these were convinced of the truth of his mission and converted to the gospel.” Sabbath School Worker, December 1, 1909.
“Pe Ñe’ẽ omongu’evape vaʼekue haʼe vaʼekue pe Ñe’ẽ Mbohesakãha añetegua. Cristo omyesakã iñemboʼékuéra ojapóvo umi ohendúvape ohechakuaa hag̃ua umi tembiapoukapy isãsóva naturaleza rehegua, ha umi mbaʼe ojekuaa porãva ha ára ha ára ojehecha ha ojepoko hag̃uáicha hese. Péicha omboguata vaʼekue iñapytuʼũkuéra pe natural guive pe espiritual peve. Heta ndaikatúi vaʼekue pyaʼe guive ohupyty iporã hag̃uáicha heʼiséva iporombojoja hag̃ua; upéicharõ jepe, ára ha ára ojejuhúvo umi mbaʼe ndive pe Mboʼehára Guasu ombojoajúvaʼekue umi añetegua espiritual rehe, oĩ vaʼekue ohechakuaáva umi mboʼepy añetegua divina rehegua haʼe oiméne hague oimprimise hag̃ua, ha koʼãva oguerovia pe añetegua imisión rehegua ha oñekonverti evangelio-pe.” Sabbath School Worker, December 1, 1909.