The hidden history of verse forty contains the line of six presidents from the time of the end in 1989, unto 2020, when Biden, the seventh president, stole the presidency. 2020 marks the beginning of a hidden history, from that point unto “Alexander the Great”, representing when the seventh kingdom of Bible prophecy is set up at the soon coming Sunday law. Those ten kings immediately agree to give their seventh kingdom to the eighth kingdom, that is of the seven—the papal power. That hidden history begins with the seventh president and ends with the seventh kingdom.
Pe versíkulo mokõipa hague kañymby oguereko umi seis mburuvicha guasu rembiasakue, ára paha guive ary 1989-pe, peve ary 2020, upérõ Biden, pe séptimo mburuvicha guasu, omonda pe presidénsia. Ary 2020 ohechauka ñepyrũ peteĩ tembiasakue kañymby rehegua, upe guive peve “Alejandro el Grande”, ohechaukáva araka’épa oñemopyenda pe séptimo rréino marandu profesía Bíblica-peguáva, pe léi domingo hi’aguĩitévape. Umi diez mburuvicha rréino rehegua pya’e oñemoĩ peteĩ ñe’ẽme ome’ẽ hag̃ua i séptimo rréino pe rréino poapyhápe, pe oúva umi siete apytégui—pe pokatu papal. Upe tembiasakue kañymby oñepyrũ pe séptimo mburuvicha guasu ndive ha opa pe séptimo rréino reheve.
When history identifies that between Xerxes, representing the rich king who stirs up Grecia, unto Alexander the Great, that there were eight Persian kings, we find that the hidden history between the end of verse two and verse three represents the image of the beast testing time by the number eight. The image of the beast in the United States is fully in place when the Sunday law is enforced, and at that point the seventh and then eighth kingdoms arrive. The eight Persian kings end at Alexander the Great, so the number eight marks the image of the beast testing time that concludes at the Sunday law.
Oñemoakãvo tembiasakue, Jerjes guive, ohechaukáva pe mburuvicha ipohe henyhẽva omonguʼévape Grecia kóntrope, Alejandro Magno peve, oĩ hague poapy mburuvicha persa, jajuhu pe tembiasakue ñemíva versíkulo mokõi paha ha versíkulo mbohapy apytépe ohechaukaha mymba raʼãnga taʼãnga ára de prueba pe papapy poapy rupive. Mymba raʼãnga taʼãnga Estados Unidos-pe oñemopyendaite pe léi domingo oñemboaje jave, ha upérõ oguahẽ pe pokõiha ha upéi pe poapyha reino. Umi poapy mburuvicha persa opa Alejandro Magno rehe, upévare pe papapy poapy ohechauka mymba raʼãnga taʼãnga ára de prueba, opa hag̃uáva pe léi domingo-pe.
Verses ten through fifteen inform us that the image of the beast testing time was the third of three waymarks represented by the history of the Maccabees, and that the third waymark was a period of time beginning in 161 BC and ending in 158 BC. That period followed the first waymark of 167 BC, which identified the beginning of the Maccabean Revolt at Modein, a town whose name means “to protest.” 164 BC followed that protest at Modein, and identified the second dedication of the second temple. 164 BC identifies the second inauguration of Donald Trump as the eighth president since Reagan in 1989, who is of the seven. His inauguration on January 20, 2025 was represented by 164 BC, and the rededication ceremony, which produced the satanic miracle that includes two references to the eight being of the seven.
Umi versíkulo diez guive quince peve oikuaauka ñandéve mymba ra’anga prueba-tiempo ha’eha mbohapýha umi mbohapy techaukaha apytégui, ojehechaukáva umi Macabeo kuéra rembiasakue rupi, ha pe mbohapýha techaukaha ha’eha peteĩ aravo’aty oñepyrũva ary 161 a.C. ha opa ary 158 a.C.-pe. Pe aravo’aty ou kuri pe peteĩha techaukaha 167 a.C. rire, omombe’úva Macabeo Ñorairõ Ñemoñepyrũ Modeínpe, peteĩ táva héra he’iséva “ojeprotesta hag̃ua”. Ary 164 a.C. ou kuri upe protesta Modeínpe rire, ha ohechauka pe mokõiha ñemboyke hag̃ua pe mokõiha tupão. Ary 164 a.C. ohechauka Donald Trump mokõiha ñemopyenda ñepyrũha, ha’éva pe poapyha mburuvicha guasu Reagan guive ary 1989 guive, ha upéva hína umi siete apytégui. Iñemopyenda ñepyrũha ára 20 jasypokõi 2025-pe ojehechauka kuri 164 a.C. rupive, ha pe ñemboyke jey arete, omoheñóiva pe milagro satánico oguerekóva mokõi ñe’ẽjoaju pe poapyha ha’eha umi siete apytégui.
Therefore, the eight Persian kings represent the history of the league of the Jews with Rome from 161 BC unto 158 BC, and in so doing provide a second witness to the image of the beast testing time that follows the inauguration of Trump in 2025. Verse two proceeds to the stolen election in 2020, where it ends until the historical witness of the eight Persian kings is applied, and they find their application after Trump’s second inauguration. Once the eight Persian kings are laid upon the history between verse two and three, there is still a hidden period from Biden’s inauguration unto Trump’s second inauguration.
Upévare, umi ocho mburuvicha guasu persa ohechauka pe tembiasakue pe joaju Judío kuéra ha Roma apytépe 161 a.C. guive 158 a.C. peve, ha upéicha rupi ome’ẽ peteĩ mokõiha testígo pe mymba ra’anga prueba aravo rehegua oúva Trump oñembohéra ramo guare 2025-pe rire. Pe versíkulo mokoĩha osegi pe jeavy oñemonda vaʼekuépe 2020-pe, upépe opa peve ojeporu pe testígo histórico umi ocho mburuvicha guasu persa rehegua, ha haʼekuéra ojuhu iñemoĩmbyre Trump mokõiha oñemboherárire. Peteĩ jey umi ocho mburuvicha guasu persa oñemoĩ rire pe tembiasápe pe versíkulo mokoĩha ha mbohapyha apytépe, opyta gueteri peteĩ ára ñemiguáva Biden oñembohéra hague guive Trump mokõiha oñembohéra peve.
That hidden history is identified in Revelation chapter eleven, where the beast of atheism slays the two witnesses in 2020. Then after three and a half symbolic days, Michael descends to resurrect the two witnesses. A “resurrected” Trump began his third campaign for president November 15, 2022, and a resurrected “voice in the wilderness” began to call the one hundred and forty-four thousand at the end of July, 2023.
Pe tembiasakue kañymby ojehechauka Apocalipsis kapítulo once-pe, upépe pe mymba atheísmo rehegua ojuka mokõi testígope ary 2020-pe. Upéi, mbohapy ára ha mbyte simbóliko rire, Miguel oguejy omboikovejey hag̃ua mokõi testígope. Peteĩ Trump “oikovejeyva’ekue” omoñepyrũ ijaty mbohapyha presidénterã 15 jasypateĩ 2022-pe, ha peteĩ “ñe’ẽ osapukáiva yvy marãme” oikovejeyva’ekue oñepyrũ ohenói peteĩciento irundypa irundy mil-pe pahaitépe jasypokõi 2023-pe.
Verses ten, eleven, and twelve of Daniel chapter eleven identify the Ukrainian War which began in 2014, and will end with a Russian victory, followed by the collapse of the current Russian confederacy, as typified by the collapse of the Soviet Union in 1989.
Ñe’ẽjoaju 10, 11 ha 12 Daniel kapítulo 11-pe ohechauka Ucrania Ñorairõ oñepyrũva’ekue ary 2014-pe, ha opátava peteĩ victoria rusa reheve, upéi oúta pe oñembyaiha ko’ág̃a guaréva confederación rusa, ojejoguaháicha pe Unión Soviética ho’ava’ekue 1989-pe.
Verses thirteen through fifteen identify three lines of prophecy. The line of the healing of the papacy that begins when the whore of Tyre comes out of hiding is typified by verse fourteen, and its historical fulfillment is 200 BC, when pagan Rome came into prophetic history as the robbers of thy people, who exalt themselves, but fall.
Umi ñe’ẽpehẽngue mbohapypa mbytére peve omombe’u mbohapy línea maranduhára rehegua. Pe línea oñe’ẽva papado jehechapyrã jehechapyrã rehegua, oñepyrũva Tiro kuña rekovai osẽvo iñemíhágui, ojehechauka hag̃ua verso catorcepe; ha iñembyahýi histórico hína ary 200 Cristo mboyve, Roma pagana oike jave maranduhára rembiasakuepe nde retaygua mondaháicha, omopu’ãva ijupekuéra, ha upéi ho’áva.
In the three verses the prophetic line of apostate Republicanism is represented by the history of Antiochus III, who typifies the role of Trump as the eighth president, that is of the seven. The verses also identify the prophetic line of apostate Protestantism as represented by the history of the Maccabees.
Umi mbohapy ñeʼẽtépe, republicanismo apóstata rehegua línea profética ojehechauka Antiochus III rembiasakue rupive, haʼéva typificación Trump rembiaporã rehe, presidente poapyha ramo, térã, umi siete apytégui. Umi ñeʼẽtépe avei ojehechauka línea profética protestantismo apóstata rehegua, ojehechaukáva Macabeos rembiasakue rupive.
The prophetic line of the true protestant horn that began as the Philadelphian movement of the Millerites, and that ends as the Philadelphian movement of the one hundred and forty-four thousand, is also to be laid over the hidden history of verse forty. The seven thunders of Revelation chapter ten is a symbol of both the Philadelphian movement of the Millerites and the one hundred and forty-four thousand. The sealing up of prophecy, and the unsealing of prophecy is accomplished by Christ, and when He does so, He portrays Himself as the Lion of the tribe of Judah. In chapter ten, the angel that Sister White says is “no less a personage than Jesus Christ” “cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices.”
Pe línea profética pe akã protestánte añeteguáva, oñepyrũva’ekue pe movimiento Filadélfiagua Millerita-kuéra rehe, ha opa hag̃ua pe movimiento Filadélfiagua cien cuarenta y cuatro mil rehe, avei oñemoĩva’erã pe tembiasakue ñemíva ári pe versículo cuarenta-pe. Umi siete trueno Apocalipsis kapítulo diez-pe ha’e peteĩ símbolo mokõivéva pe movimiento Filadélfiagua Millerita-kuéra rehegua ha pe cien cuarenta y cuatro mil rehegua. Pe profecía ñemboty ha pe profecía jejuruja ojapopa Cristo, ha ha’e ojapo jave upéva, ojehechauka hag̃ua ijehe pe Judá ñemoñare León ramo. Pe kapítulo diez-pe, pe ánhel Sister White he’íva “ndaha’éi ambue tapicha Jesús Cristo-gui michĩvéva”, “osapukái peteĩ ñe’ẽ hatãme, león osapukáirõ guáicha: ha osapukái rire, siete trueno omosẽ ijayvu.”
Christ, as the Lion of the tribe of Judah, placed the seven thunders into prophetic history around the year 100, and He immediately sealed it up, for “when the seven thunders had uttered their voices,” John “was about to write: and” he “heard a voice from heaven saying,” “seal up those things which the seven thunders uttered, and write them not.”
Cristo, pe León pegua Judá ñemoñare, omoĩ vaʼekue umi siete trueno kuéra marandu profétiko rembiasakuépe ary 100 rupi, ha upepete omboty hag̃ua, pórke “umi siete trueno kuéra omosẽ rire iñeʼẽnguéra,” Juan “oĩma hag̃uáicha ohai hag̃ua: ha” haʼe “ohendu peteĩ ñeʼẽ yvágagui heʼíva,” “emboty umi mbaʼe umi siete trueno kuéra heʼivaʼekue, ha ani rehai.”
The hidden history of verse forty is now being unsealed by the Lion of the tribe of Judah, and in that history the line of the true protestant horn is represented by the seven thunders. When the voice in the wilderness began to cry out in July 2023, the Lion of the tribe of Judah unsealed another revelation of what the “Seven Thunders” represent.
Koʼág̃a pe versíkulo cuarenta rehegua oñemíva ojeipeʼa hína koʼág̃a pe León, Judá ñemoñaregua, rupive; ha upe tembiasakue ryepýpe, pe añetegua protestante ratĩ línea ojehechauka pe siete trueno rupive. Pe ñeʼẽ osapukáiva desiértope oñepyrũvo osapukái julio ary 2023-pe, pe León, Judá ñemoñaregua, ojeipeʼa ambue revelasión mbaʼépa heʼise pe “Siete Truenos”.
The seven thunders represent the history from July 18, 2020, when the movement of the one hundred and forty-four thousand was slain in the streets, unto the soon coming Sunday law. The line of the seven thunders identifies “events,” that occur in that history. The first disappointment, is followed by the message of the Midnight Cry, and followed by the Sunday law. When Sister White identified the seven thunders, either as the history of the first and second angels, or as future events, in both representations she identified that they represent “events”.
Pe poteĩ arapokõindy siete ohechauka pe tembiasakue oñepyrũva 18 jasypokõi 2020 guive, upe jave pe ñemongu’e umi cien cuarenta y cuatro mil rehegua ojeporojuka hag̃ua tapére, pe ley dominical hi’aguĩetéva peve. Pe línea umi siete arapokõindy rehegua ombojekuaa “mba’e oikóva”, oikóva upe tembiasakue ryepýpe. Pe primera desilusión rire, oúma pe marandu Midnight Cry rehegua, ha upéi pe ley dominical. Hermana White ombojekuaa ramo guare umi siete arapokõindy, taha’e pe historia umi primer ha segundo ángel rehegua térã mba’e oikótava tenonderãme ramo, mokõivévape ha’e ombojekuaa hikuái ohechauka hag̃ua “mba’e oikóva”.
The Midnight Cry message may sound like something that is not an “event”, but in Millerite history the Exeter camp meeting from August 12 to 17, 1844 was an “event”, with several associated details connected with the event. Yet the arrival of the Midnight Cry message at the camp meeting was also a fulfillment of the parable of the ten virgins of Matthew twenty-five. The “event” of the Exeter camp meeting was a fulfillment of the seven thunders, but the parable of the ten virgins does not address those events, it addresses the “experience” of the virgins,
Pe marandu Pyhare Mbytegua ikatu hendu hag̃ua peteĩ mba’e ndaha’éiva peteĩ “acontecimiento”, ha katu tembiasakue Millerita-pe, pe aty guasu Exeter-pe, 12 guive 17 peve jasypoapy ary 1844-pe, ha’e va’ekue peteĩ “acontecimiento”, heta mba’e ojoajúva hendive. Upéicharõ jepe, pe marandu Pyhare Mbytegua oguahẽvo pe aty guasúpe, upéva avei ha’e va’ekue peteĩ ñemohu’ã pe parábola umi diez virgen rehegua Mateo mokõipa po peteĩme. Pe “acontecimiento” pe aty guasu Exeter-pegua ha’e va’ekue peteĩ ñemohu’ã umi siete trueno rehegua, ha katu pe parábola umi diez virgen rehegua nombohovái umi acontecimiento-kuérape, ombohovái katu umi virgen-kuéra “experiencia”-pe.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Mateo 25-pe oĩva diez kuñataĩ re’ẽnga avei ohechauka pe Adventista tavaygua rembiasakue.” The Great Controversy, 393.
Just as the seven thunders identify the parallel history of the movement of the first and third angels, so too the parable of the ten virgins also identifies the two parallel histories.
Upéicha umi siete trueno ohechauka mba’éichapa ojoja pe historia pe movimiento umi ángel peteĩha ha mbohapyha rehegua, upéicha avei pe parábola umi diez virgen rehegua ohechauka mokõi historia ojoja hag̃uáicha.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Py’ỹi oñemombe’u chéve pa umi diez vírgenes rehegua parábola, po umi apytégui iñarandu ha po ambue itavyva. Ko parábola oñekumpli kuri ha oñekumplíta pe letraitépe, pórke oguereko peteĩ aplicación especial ko árape guarã, ha, mbohapyha ánhel maranduicha, oñekumpli kuri ha osegíta oikóvo añetegua ko’ág̃aguaicha pe ára paha peve.” Review and Herald, August 19, 1890.
The symbol of the seven thunders represents the “events” of the parallel histories, and the ten virgins represent the “experience” of the wise and foolish virgins in those two parallel histories. The Millerite experience, up until 1856, was the experience of Philadelphia, and the experience of the movement of the one hundred and forty-four thousand was the experience of Laodicea, up until shortly after July, 2023. In both histories wise and foolish virgins will be manifested at the arrival of the Midnight Cry message, for it is then that it will be seen who had the oil of preparation.
Pe techaukaha umi siete trueno rehegua orrepresenta umi “mba’e oikóva” umi tembiasakue joja rehegua, ha umi diez vírgenes orrepresenta pe “jehasa” umi vírgenes iñarandu ha itavýva rehegua umi mokõi tembiasakue joja-pe. Pe jehasa Millerita rehegua, peve 1856, ha’e va’ekue pe jehasa Filadelfia rehegua; ha pe jehasa pe movimiento de los ciento cuarenta y cuatro mil rehegua ha’e va’ekue pe jehasa Laodicea rehegua, peve michĩmi rire julio, 2023. Mokõivéva tembiasakue-pe umi vírgenes iñarandu ha itavýva ojehechaukáta pe marandu Clamor de Medianoche og̃uahẽvo, pórke upérõ ae ojehecháta máva piko orekóva pe aceite preparasión rehegua.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Pe estado tupaopegua rehegua, ojehechaukáva umi virhen iñakãguapýva’ỹ rupive, avei oñeñe’ẽ hese estado Laodiceagua ramo.” Review and Herald, 19 jasypoapy 1890-pe.
Those who refuse to eat the message that is in the hand of Michael the archangel who descended at the end of July, 2023 will remain in the condition of Laodicea, and those who take the little book and eat it will transition into the condition of Philadelphia. The condition of Laodicea represents a people, or person who Christ is outside of, yet seeking entrance, and the condition of Philadelphia is represented as the combination of Divinity with humanity. The seven thunders identify the “events” of the line of the true protestant horn that is placed into the hidden history of verse forty, beginning on July 18, 2020 and ending at the Sunday law.
Umi ombotovéva okaru hag̃ua pe marandu oĩva Miguel arcángel pope, upe oguejýva julio paha, 2023-pe, opytáta Laodicea condiciónpe; ha umi ojagarráva pe lívro michĩ ha ho’úva upéva, ohasáta Philadelphia condiciónpe. Laodicea condición orrepresenta peteĩ tavayguakuéra, térã peteĩ tapicha, Cristo oĩ hag̃ua okápe chugui, jepe oheka oike; ha Philadelphia condición ojerrepresenta pe Divinidad joaju hag̃ua humanidad ndive ramo. Umi siete trueno ohechauka umi “acontecimientos” línea del verdadero cuerno protestante rehegua, oñemoĩva versículo cuarenta rembiasakue kañymbýpe, oñepyrũva 18 de julio de 2020-pe ha opa pe léi dominicalpe.
The parable of the ten virgins identifies the “experience” of those called to be among the one hundred and forty-four thousand during that very same period. The “events” that identify the history of the one hundred and forty-four thousand from July 18, 2020 unto the Sunday law, and the “experience” of the two classes during that history is accompanied by the identification of the work that was and is assigned in those two parallel histories. The work is represented by the angels of Revelation fourteen, and the work of the Millerites was represented by the first and second angels, and the work of the one hundred and forty-four thousand is represented by the third angel.
Pe parábola diez vírgenuéra rehegua omyesakã pe “jehasa” umi oñehenóiva oĩ hag̃ua umi cien cuarenta y cuatro mil apytépe upe mismo período-pe. Umi “mba’e oikóva” omopeteĩva historia umi cien cuarenta y cuatro mil rehegua 18 de julio de 2020 guive pe léi domingo peve, ha pe “jehasa” mokõi aty rehegua upe historia ryepýpe, oúma oñondive pe tembiapo ojehechaukáva, oĩva ha oĩva gueteri oñeme’ẽva’ekue umi mokõi historia paralela-pe. Pe tembiapo ojehechauka Apocalipsis catorce-pegua anhelkuéra rupive; umi Millerita-kuéra rembiapo katu ojehechauka pe anhel peteĩha ha mokõiha rupive, ha umi cien cuarenta y cuatro mil rembiapo ojehechauka pe anhel mbohapyha rupive.
“I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.
“Che areko umi oportunidad iporãitereíva ahupyty hag̃ua peteĩ jeikove añeteguáva. Che areko kuri jeikove añeteguáva pe marandu peteĩha, mokõiha ha mbohapyha ánhel rehegua ryepýpe. Umi ánhel ojehechauka ovevéva yvága mbyte rupi, omoherakuãvo ko yvy tuichakue jave peteĩ marandu ñe’ẽmondýi rehegua, ha oguerekóva peteĩ relación directa umi tapicha oikovéva ko yvy rembiasakue ára pahápe rehe. Avave ndohendúi koʼã ánhel ñeʼẽ, pórke haʼekuéra peteĩ símbolo ohechaukáva Tupã tavayguakuérape ombaʼapóva joajúpe yvága arapy tuichakue ndive. Kuimbaʼe ha kuña, Tupã Espíritu omoarandúva ha oñembosantifikáva añeteguáre rupive, omoherakuã umi mbohapy marandu iordenpe.” Life Sketches, 429.
The work given to God’s last-day people on September 11, 2001, at the beginning of the sealing time, is again given to God’s last-day people at the end of the sealing time, when Michael descended in July of 2023.
Tembiapo Tupã rembyrépe ára pahápe g̃uarãme oñeme’ẽva’ekue 11 jasyporundy 2001-pe, ñepyrũrãme pe tiempo de sellamiento, oñeme’ẽ jey Tupã rembyrépe ára pahápe g̃uarãme pe tiempo de sellamiento paha gotyo, Miguel oguejy ramo guare julio 2023-pe.
“John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.
“Juan ohecha ‘Ambue ánhel oguejy yvágagui, oguerekóva tuicha pokatu; ha ko yvy tuichakue henyhẽ tesapépe iglóriagui.’ Apocalipsis 18:1. Pe tembiapo ha’e Ñandejára tavayguakuéra ñe’ẽ omyasãiva peteĩ marandu ñe’ẽmondýi rehegua ko yvy arapýpe.” The 1888 Materials, 926.
As with the “events” represented by the seven thunders, and the “experience” represented by the ten virgins, the work of the three angels represents two parallel histories.
Oikóicha umi “mba’e oikóva” ojehechaukáva umi siete aratiri rupive, ha pe “jehasa” ojehechaukáva umi diez virgen rupive, upéicha avei pe tembiapo umi mbohapy ánhel rehegua ohechauka mokõi tembiasakue oñondive oguatáva.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 804.
“Tupã ome'ẽ Apocalipsis 14 marandu kuérape iñemoĩha profecía rysýipe, ha hembiapo ndopáiva'erã ko yvy rembiasakue ñemohu'ã peve. Peteĩha ha mokõiha ánhel marandu gueteri hína añetegua ko ára peguarã, ha ohova'erã oñondive ko oúva hapykuéri reheve. Mbohapyha ánhel omoherakuã iñeñangarekóva peteĩ ñe'ẽ hatãme. ‘Upe rire,’ he'i Juan, ‘ahecha ambue ánhel oguejyha yvágagui, oguerekóva pokatu tuicha, ha yvy henyhẽ tesape hag̃uáicha iglóriagui.’ Ko tesapeape, mbohapyve marandu resape oñembojoaju.” The 1888 Materials, 804.
In verses thirteen through fifteen of Daniel eleven the prophetic work of the line of apostate protestantism (the Maccabees), apostate republicanism (Antiochus III) and the whore of Tyre (the robbers of thy people) is identified. In that very same history, the prophetic lines of the true protestant horn of the one hundred and forty-four thousand identifies their work, “experience”, and the “events” that occur among God’s last-day people. The line of the true protestant horn is represented as the seven thunders, which is the only prophecy in the book of Revelation that is identified as being sealed up. Just before probation closes the command comes from the Lion of the tribe of Judah, the One who sealed up the prophecy of the seven thunders, to unseal the prophecies of this book.
Daniel 11-pe trese versíkulo 13 guive 15 peve ojehechauka pe tembiapo profético pe línea protestantísmo apóstata rehegua (los Macabeos), republicanísmo apóstata rehegua (Antíoco III) ha pe kuña rekovai Tiro pegua rehegua (nde retãyguakuéra mondaha kuéra). Upe historiaitepe, pe línea profética pe asta protestante añetegua rehegua, umi ciento cuarenta y cuatro mil rehegua, omombe’u hesakãhápe hembiapo, “experiencia”, ha umi “eventos” oikóva Tupã tavayguakuéra ára paha peguakuéra apytépe. Pe línea pe asta protestante añeteguágui ojehechauka umi siete truenos ramo, ha kóva hína pe profecía añoite Apocalipsis kuatiápe ojehechaukáva oñembotýva. Oñemboty mboyve pe tiempo de gracia, ou pe mandamiento León de la tribu de Judá-gui, pe Oñembotýva’ekue pe profecía umi siete truenos rehegua, ojepe’a hag̃ua umi profecía ko kuatia rehegua.
The unsealing of the seven thunders at the end of the sealing time of the one hundred and forty-four thousand, that was prefigured by the unsealing of the seven thunders at the beginning of the sealing time, is to be applied (line upon line) to that portion of the book of Daniel that relates to the last days, and that portion is the hidden history of verse forty. When that unsealing is fully accomplished, as represented by the opening of the seventh seal, God will pour out the fire of His Holy Spirit upon the one hundred and forty-four thousand, as He did with the disciples at Pentecost. Pentecost aligns with the soon coming Sunday law.
Peñembojurã umi siete trueno-kuéra, umi cien cuarenta y cuatro mil ñembosellaha ára pahápe, oñemombe’úma va’ekue techaukarãramo peñembojurã umi siete trueno-kuéra umi ñembosellaha ára ñepyrũme, oñemoĩva’erã (línea ári línea) pe kuatia Daniel pegua pehẽngue rehe oguerekóva relación umi ára paháre, ha upe pehẽngue hína pe tembiasakue kañymby versículo cuarenta-pe. Upe peñembojurã oñembotývoite, ojehechaukaháicha pe sello séptimo jepe’ápe, Tupã oñohẽta Itata I Espíritu Santo rehegua umi cien cuarenta y cuatro mil ári, ojapo haguéicha umi temimbo’e ndive Pentecostés-pe. Pentecostés ojoaju pe ley dominical oguahẽmbotávaramo ndive.
“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.
“Py'a ha'ãmbaitépe aha'arõ upe ára ou hag̃ua, Pentecostés ára rembiasakue ojerejey hag̃ua tuichavéva pokatu reheve umi mba'e oikova'ekue upérõgui. Juan he'i: ‘Ahecha ambue ánhel oguejy yvágagui, oguerekóva tuicha pokatu; ha yvy henyhẽ tesape hag̃ua heko mimbipágui.’ Upéi, Pentecostés arýicha, tavayguakuéra ohendúta pe añetegua oñe'ẽmbáva chupekuéra, káda peteĩ iñe'ẽteépe.”
“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.
“Tupã ikatu omoingove pyahu opaite ánga oipotáva añetehápe oservi Chupe, ha ikatu opoko tembe rehe tatapỹi hendyvéva pe altar-gui, ha ojapo hag̃ua chuguikuéra iñe’ẽ porãva Iñemomba’eguasúpe. Hetaiterei ñe’ẽngue oñembyasýta pokatu reheve oñemoherakuã hag̃ua umi añetegua hechapyrãva Tupã Ñe’ẽme. Pe kũ oñepyrũ’ỹva oñembojoajúta, ha umi kyhyjéva oñembaretéta hag̃ua ogueraha py’aguasúpe testimónio añeteguáre. Toipytyvõ Ñandejára Ipuévlope omopotĩ hag̃ua pe ánga róga marangatu opaite ky’a-gui, ha omantene hag̃ua peteĩ joaju hi’aguĩitereíva Hendive, ikatu hag̃uáicha ha’ekuéra oike umi ohupytývape pe ama paha, oñehẽ jave.” Review and Herald, July 20, 1886.
The beginning of the sealing time illustrates the end of the sealing time. In the beginning the latter rain was poured out in measure, and at the end it is poured out without measure. The angel that came down on September 11, 2001 is the same angel that descended at the end of July, 2023. The history of Pentecost began at the resurrection of Christ, and the ending of the perfect fulfillment of Pentecost is at the resurrection of the one hundred and forty-four thousand.
Pe tiempo oñembotyha ñepyrũ ohechauka pe tiempo oñembotyha paha. Ñepyrũrãme pe ama pyharevegua oñeñohẽ medida rupive, ha ipahápe oñeñohẽ medida’ỹre. Pe ánhel oguejýva 11 jasyporundy 2001-pe ha’e upe ánhel oguejýva jasypokõi paha gotyo, 2023-pe. Pentecostés rembiasakue oñepyrũ Cristo jeikove jevy reheve, ha pe cumplimiento perfecto Pentecostés rehegua pahaitépe oĩ pe cien cuarenta y cuatro mil jeikove jevýpe.
“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.
“Cristo ojapo vaʼekue opytuʼu hag̃ua hemimboʼekuéra ári Espíritu Santo reheve, ha omeʼẽ hag̃ua chupekuéra ipyʼaguapy, haʼe vaʼekue peteĩ mbovymi ydropaicha pe ama hetaitéva oñemeʼẽ hag̃uáicha ára Pentekostéspe.” Spirit of Prophecy, volume 3, 243.
Christ breathed upon His disciples after He was resurrected, just after He had ascended to His father. When He descended from meeting His father, He appeared to the disciples and breathed upon them a “few drops” that preceded the “plentiful showers of Pentecost.” The few drops represent the beginning of the sealing time, and the plentiful showers represent the ending. The beginning of the sealing time is repeated at the end, and just as Christ breathed upon His disciples at the beginning of the Pentecostal period, He breathed upon His last-day people at the ending of that period.
Cristo opytuʼu Hemimboʼekuéra ári oñemopuʼã rire omanóva apytégui, ojeupi riremi Itúvape rendápe. Oguejy rire oho haguégui oñembyaty Itúvandi, ojechauka hemimboʼekuérape ha opytuʼu hesekuéra “mbovymi yky”, umi ohenondéva “Pentecostés ama heta” guasúpe. Umi mbovymi yky ohechauka ñepyrũrã ára sellado rehegua, ha umi ama heta katu ohechauka ipaha. Pe ñepyrũrã ára sellado rehegua oñembopyahu jeýta ipahápe, ha Cristo opytuʼu haguéicha Hemimboʼekuéra ári pe ñepyrũme upe período pentecostalpe, upéicha avei opytuʼu Hae ára pahapegua tavayguakuéra ári upe período paha jave.
“The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.
“Pe Espíritu Santo Tupã rehegua toipeju umi kangue pirúre, ikatu hag̃uáicha oñemoingove jey ha oike tembiapópe, peteĩ jeikove jevy guáicha umi omano vaʼekue apytégui.” Bible Training School, 1 de diciembre de 1903.
The death of the two witnesses includes the fact that those who proclaimed the false message of Nashville and July 18, 2020, did so as Laodiceans. The resurrection of the dead dry bones represents a transition from the condition of Laodicea, which is a condition of death, unto the condition of Philadelphia, which is life. The breath that produces the resurrection and transition is a prophetic message.
Mokõi testígo ñemano oike avei ko añeteguápe: umi omoherakuã vaekue pe marandu japu Nashville rehegua ha 18 jasypokõi ary 2020-pe, ojapo upéva Laodiceaguaicha. Umi kangue piru omanóva jeikove jey ohechauka peteĩ hasaha Laodicea rekohágui, ha’éva peteĩ tekotevẽ ñemano rehegua, peve Filadelfia rekohápe, ha’éva tekove. Pe pytu omoheñóiva pe jeikove jey ha pe hasaha ha’e peteĩ marandu profético.
“What power must we have from God that icy hearts, having only a legal religion, should see the better things provided for them—Christ and His righteousness! A life-giving message was needed to give life to the dry bones.” Manuscript Releases, volume 12, 205.
«¡Mba’e pokatuete ñaikotevẽva Tupãgui, ikatu hag̃uáicha korasõ ro’ysã, oguerekóva añoite peteĩ religión léiguigua, ohecha umi mba’e iporãvéva oñeme’ẽva ichupekuéra—Cristo ha Ijopói rekojoja! Oñeikotevẽkuri peteĩ marandu ome’ẽva tekove, ome’ẽ hag̃ua tekove umi kangue pirúpe». Manuscript Releases, volumen 12, 205.
The period between Christ’s resurrection was broken into two periods, the first being forty days, when He then ascended, followed by ten days in advance of Pentecost. Forty is a symbol of the wilderness, as is three and a half days or twelve hundred and sixty years or days.
Pe período oĩva Cristo jeikove jey ha’e rire oñemboja’o mokõi períodope, peteĩha ha’éva irundypa ára, upérõ ha’e ojupi yvágape, ha upéi oúvo pa ára Pentecostés mboyve. Irundypa niko peteĩ símbolo desiérto rehegua, ojoguaháicha mbohapy ára ha mbyte térã mil mokõi saĩ poapy ary térã ára.
When Michael descended in July of 2023, the three and a half days of death in the streets ended as Christ began the work of combining His Divinity with humanity among the one hundred and forty-four thousand. That work was represented by the ten days in advance of Pentecost, where sin was put away and unity among the brethren was established. Ten represents a testing process, and the testing process ended at Pentecost, which represents the Sunday law.
Miguel oguejy jave julio ary 2023-pe, opa umi mbohapy ára ha mbyte omanóva tape rupi, Cristo oñepyrũvo tembiapo ombojoaju hag̃ua Idivindad yvyporakuéra reheve umi cien cuarenta y cuatro mil apytépe. Upe tembiapo ojehechauka vaʼekue umi diez ára Pentecostés mboyve rupive, upépe angaipa oñemombyripa ha oñemopyenda joaju umi joykeʼykuéra apytépe. Diez orrepresenta peteĩ proceso de prueba, ha upe proceso de prueba opa Pentecostés-pe, upéva orrepresentáva pe ley dominical.
At the very same history in verse forty where eight Persian kings and the history of the league between the Jews and Rome represents the testing process of the image of the beast, the testing process of the virgins is illustrated in the ten days leading to Pentecost. The apostate horns of protestantism and republicanism join together in that history to form the image of the beast, while the true protestant horn joins their humanity with Christ’s Divinity, thus forming the image of Christ in a process that separates two classes of worshippers.
Pe tetã rembiasakueete voi, irundy pa versíkulope, moõ persa ruvicha guasu poapy ha pe joaju rembiasakue judío kuéra ha Roma apytépe ohechauka umi mymba ra’anga jehecha’ã rape, upéicha avei umi pa ára oguahẽ mboyve Pentecostés-pe ohechauka umi kuña marã’ỹkuéra jehecha’ã rape. Umi hatĩ kuéra apostata protestantísmo ha republicanísmo rehegua oñondivepa upe rembiasápe omoheñói hag̃ua mymba ra’anga, ha pe hatĩ añeteguáva protestante ombojoaju heko yvypóra Cristo Divinidad ndive, upéicha omoheñóivo Cristo ra’anga peteĩ tembiapo rupive omboja’óva mokõi aty oporomomba’éva.
The historical events represented as seven thunders are unsealed in the history represented by verses thirteen to fifteen of Daniel eleven, and together they are aligned with the hidden history of verse forty which concludes at the soon coming Sunday law, where probation for Sabbath-keepers closes.
Umi tembiasakue rembiasakue ojehechaukáva pokõi arapunuicha oñemboty’ỹva pe tembiasakue ojehechaukávape Daniel 11:13–15-pe, ha oñondivepa ojoaju pe tembiasakue ñemiguándi oĩva versíkulo 40-pe, opáva pe pya’e ou hag̃uáicha arateĩgua léipe, upépe oñemboty pe ára py’aguapy umi sábado ñangarekohárape g̃uarã.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Jey, koʼã parábola omboʼe ndaipóriha tiempo de gracia juicio rire. Pe tembiapo evangelio rehegua oñemohuʼã vove, upéi pyaʼe oiko pe ñembojaʼo umi iporãva ha umi ivaívape apytépe, ha peteĩteĩ aty rekove rapykuere oñemoĩ hag̃ua opa ára g̃uarã.” Christ’s Object Lessons, 123.
The separation of the wise and foolish, the Laodiceans and Philadelphians or the wheat and the tares is accomplished by the angels.
Umi ángelkuéra ojapo pe ñemboyke umi arandukatúva ha umi ndovaleivéva, umi Laodiceaygua ha Filadelfiaygua térã pe trígo ha umi ñana vai apytégui.
“Let both tares and wheat grow together until the harvest. Then it is the angels that do the work of separation.” Selected Messages, book 2, 69.
“Tauke ha trigokue toñemboty mokõivéva oñondive pe mbyaty peve. Upéi umi ánhel kuéra hína umi ojapóva pe ñemboja’o rembiapo.” Mensajes Selectos, libro 2, 69.
The message that is unsealed just before probation closes identifies the work of the people of God, as represented by the angels. The message contained in these articles is now being published around the planet in over sixty languages (tongues). This is now being accomplished just before probation closes, and it is the work of God’s last day people to present this message. The message identifies the events represented as seven thunders, and the work of understanding and presenting the message produces the experience of the wise virgins.
Pe marandu ojeipe’áva michĩmi mboyve oñemboty hag̃ua pe tiempo de gracia ohechauka tembiapo tavayguakuéra Tupã rehegua, ojehechaukaháicha umi ánhel rupi. Pe marandu oĩva ko’ã artíkulope ko’ág̃a oñemoherakuã hína ko yvy ape ári hetave sesenta ñe’ẽme (lenguas). Kóva ko’ág̃a ojejapo hína michĩmi mboyve oñemboty hag̃ua pe tiempo de gracia, ha ha’e hína tembiapo tavayguakuéra ára pahápeguáva Tupã rehegua ogueraha hag̃ua ko marandu. Pe marandu ohechauka umi mba’e ojehechaukáva siete truénoramo, ha pe tembiapo oikuaávo ha oguerahávo pe marandu omoheñói pe experiencia umi vírgen arandu rehegua.
We will continue this study in the next article.
Rojapóta ñamotenonde ko ñehesa’ỹijo pe artículo oúvape.
“In the visions of the night a very impressive scene passed before me. I saw an immense ball of fire fall among some beautiful mansions, causing their instant destruction. I heard someone say: ‘We knew that the judgments of God were coming upon the earth, but we did not know that they would come so soon.’ Others, with agonized voices, said: ‘You knew! Why then did you not tell us? We did not know.’ On every side I heard similar words of reproach spoken.
“Pyhare pegua visión-kuérape peteĩ escena tuichaite mba’eve hag̃ua ohasa che renondépe. Ahecha peteĩ tata renda tuichaitereíva ho’a hag̃ua umi óga porãitereíva apytépe, ha upéva ogueru pya’eite ijukapy. Ahendu peteĩ tapicha he’iha: ‘Roikuaa vaʼekue Tupã rembiapoukapy oúta hague ko yvy ári, péro ndoroikuaái kuri outaha pya’eiterei.’ Ambuekuéra, ñe’ẽ hasýpe, heʼi: ‘Nde reikuaa kuri! Mbaʼére piko upéicharamo ndere’íri oréve? Ore ndoroikuaái kuri.’ Opa hendáicha ahendu umi ñe’ẽ jogueraha rehegua ojeporúha.”
“In great distress I awoke. I went to sleep again, and I seemed to be in a large gathering. One of authority was addressing the company, before whom was spread out a map of the world. He said that the map pictured God’s vineyard, which must be cultivated. As light from heaven shone upon anyone, that one was to reflect the light to others. Lights were to be kindled in many places, and from these lights still other lights were to be kindled.
“Che py’ahatã guasúpe apáy. Ake jey, ha chéve ojekuaa aĩha peteĩ aty guasúpe. Peteĩ mburuvicha oñe’ẽhína pe aty rehe, henondépe ojeipyso peteĩ yvyra’anga ohechaukáva ko yvy tuichakue. He’i pe yvyra’anga ohechaukaha Ñandejára ñemitỹty, ha upéva oñemitỹkuaa ha oñangarekova’erã. Araka’eve yvága guive tesape ohesape avavépe, upéva tohechauka jey pe tesape ambuépe. Oñemyendava’erã tesape heta hendápe, ha ko’ã tesape guive oñemyendava’erã ambue tesape’ẽ.”
“The words were repeated: ‘Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden underfoot of men. Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:13–16.
“Umi ñeʼẽ ojere jevy: ‘Peẽ hína yvy juky; ha pe juky oheja ramo isaporã, mbaʼépe piko oñembojey jukýta? upéicha guive ndaiporivéima mbaʼeverã, síno oñemombo hag̃ua okápe ha yvypóra pýpe oñembohasávo hag̃ua. Peẽ hína ko yvy arapy resape. Peteĩ táva oĩva yvyty ári ndaikatúi okañy. Avave ndohapýi peteĩ aranduka ha omoĩ hag̃ua peteĩ mbaʼyru guýpe, síno peteĩ tata rendaguápe; ha omeʼẽ tesape opavavépe pe ógape oĩvape. Péicha tohesape pende resa yvypóra renondépe, ikatu hag̃uáicha haʼekuéra ohecha pende rembiapo porã ha omombaʼeguasu pende Ru oĩva yvágape.’ Mateo 5:13–16."
“I saw jets of light shining from cities and villages, and from the high places and the low places of the earth. God’s word was obeyed, and as a result there were memorials for Him in every city and village. His truth was proclaimed throughout the world.
“Ahecha umi ysypo tesapé omimbiáva tavaguasu ha táva’i kuéragui, ha umi tenda yvategua ha umi tenda yvýpe guáguio ko yvy ape ári. Ñandejára ñe’ẽ oñeñandukuaa ha oñeñeñandu hag̃ua, ha upévare oĩ mandu’arã chupe guarã opa táva guasúpe ha opa táva’ípe. Iñembo’e añetegua oñemomarandu opaite yvy ape ári.”
“Then this map was removed and another put in its place. On it light was shining from a few places only. The rest of the world was in darkness, with only a glimmer of light here and there. Our Instructor said: ‘This darkness is the result of men’s following their own course. They have cherished hereditary and cultivated tendencies to evil. They have made questioning and faultfinding and accusing the chief business of their lives. Their hearts are not right with God. They have hidden their light under a bushel.’
“Upéi oñemboguepa ko ta’anga yvýgui, ha ambue oñemoĩ hendaguépe. Hi’ári ohesape umi sa’i lugár guive añoite. Pe ambue yvy tuichakue oĩ pytũmbýpe, peteĩ michĩmi tesape reheve ko’ápe ha amo. Ore Mbo’ehára he’i: ‘Ko pytũmby ha’e kuimba’ekuéra oho haguére ijeheguiete tape rupi. Oñongatu hikuái umi jehupytyrã vai oúva ñemoñare rupive ha umi ojeporavo ha oñemombarete va’ekue. Ojapo hikuái porandu vai, jejavykue rekávo, ha ñemoĩ jehe rehegua, hekove rembiapo tenondegua ramo. Ipy’akuéra ndoikói porã Tupã ndive. Oñomi hikuái itesape peteĩ arrovéguýpe.’”
“If every soldier of Christ had done his duty, if every watchman on the walls of Zion had given the trumpet a certain sound, the world might ere this have heard the message of warning. But the work is years behind. While men have slept, Satan has stolen a march upon us.” Testimonies, volume 9, 28, 29.
“Opaite soldádo Cristopegua ojapórire hembiapo, opaite ñangarekoha Sión murálla ári ombopu porãite rire trompéta ñe'ẽ, ko yvy arigua ikatúma va'ekue ko'ág̃arupi ohendu pe marandu ñeñangarekorã. Péro tembiapo opyta heta ary tapykuépe. Kuimba'ekuéra oke aja, Satanás ohasa ñanderehe ñembotavyhápe.” Testimonies, volume 9, 28, 29.