We are placing the line of the papacy, the line of apostate Republicanism, the line of apostate Protestantism, and the line of the one hundred and forty-four thousand into the hidden history of verse forty of Daniel chapter eleven. We are currently addressing that Christ gathers His people twice, and all the illustrations of gathering His people a second time represent the final sealing process of the one hundred and forty-four thousand.
Ñamoĩhína papado rekove rape, republicanísmo apóstata rekove rape, protestantísmo apóstata rekove rape, ha umi cien cuarenta y cuatro mil rekove rape Daniel capítulo once, versículo cuarenta rembiasakue kañymby ryepýpe. Ko’ág̃a ñañe’ẽhína Cristo ombyatyha Ipuéblo mokõi jey, ha opaite ta’ãngamýi ohechaukáva ombyatyha Ipuéblo mokõiha jey ohechauka umi cien cuarenta y cuatro mil pahaite sellado rape.
When the divine symbol descends in a reform line the Lord then gathers a chosen people, who are thereafter tested. At the conclusion of the testing process there is a scattering, that is followed by His gathering those chosen people a second time, though many are left behind for failing the testing process. Christ began gathering His disciples at His baptism, and at the cross the disciples were scattered. After His resurrection He gathered His disciples a second time in advance of Pentecost. This line identified that a second gathering is accomplished upon the one hundred and forty-four thousand just before the Sunday law, which is typified by Pentecost. The cross identifies a disappointment, followed by a second gathering.
Pe símbolo divíno oguejy ramo peteĩ línea de reforma-pe, Upéi Ñandejára ombyaty peteĩ tavaygua poravo pyre, ha upéva rire ojeprova chupekuéra. Pe proceso de prueba pahápe oiko peteĩ ñemosarambi, ha upéi Ha’e ombyaty jey umi tavaygua poravo pyre mokõihápe, jepe heta ojeheja tapykuépe ndohasáigui pe proceso de prueba. Cristo oñepyrũ ombyaty hemimbo’ekuéra ibautísmope, ha kurusu ári umi hemimbo’e oñemosarambi. Hekove jeý rire ombyaty jey hemimbo’ekuéra mokõihápe Pentecostés mboyve. Ko línea ohechauka peteĩ ñembyaty mokõiha oñemboguataha umi cien cuarenta y cuatro mil ári domingo léi mboyve, upe mba’e ojejoguáva Pentecostés rehe. Pe kurusu ohechauka peteĩ desengaño, ha upéi ou peteĩ ñembyaty mokõiha.
The second gathering after the cross began when Christ descended from meeting with His Father after His resurrection. When the divine symbol descends God’s people are to eat the message, and after Christ descended, He ate with the disciples.
Mokõiha aty rire kurusu oñepyrũkuri Cristo oguejy rire ojejuhu haguére Itúvandi ipu’ã jeýma rire. Pe símbolo divíno oguejy jave, Tupã tavayguakuéra ho’u va’erã pe marandu; ha Cristo oguejy rire, ha’e okaru umi temimbo’e ndive.
And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. Luke 24:30, 31.
Ha oiko rire, oguapy jave mesa-pe hendivekuéra, ojapyhy mbujape, ohovasa, omboja’o ha ome’ẽ chupekuéra. Upéi hesakuéra ojepe’a, ha oikuaa chupe; ha ha’e okañy hesakuéra renondégui. Lucas 24:30, 31.
At the second gathering after the cross Christ “breathed” the Holy Spirit upon His disciples.
Mokõiha aty rire kurusúgui, Cristo “opẽ” Espíritu Santo hembiapoukapykuérape.
“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 ojapóvo ikatu hag̃uáicha oipeju hi’ári idisipulokuérare Espíritu Santo, ha ome’ẽ hag̃ua chupekuéra ipy’aguapy, ha’ékuri peteĩ mbovymi ytyrykuéraicha pe ama guasu heta hag̃uáicha oñeme’ẽ hag̃ua Pentecostés árape guare mboyve.” Spirit of Prophecy, volumen 3, 243.
In the second gathering after the disappointment of April 19, 1844, Christ removed His hand from the mistake of 1843.
Mokõiha aty rire, oúvo pe ñembyasy guasu rire 19 jasyrundy 1844-pe, Cristo oipeʼa Ipo pe jejavy 1843-gua ári.
“Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.
“Umi ijegueroviáva ha ojejavy vaʼekue, ndaikatúiva ontende mbaʼérepa Ijára ndoúi, noñemondýi pytũmbýpe. Jey jevývo ojegueraha chupekuéra Iñeʼẽme ohekávo umi ára profetikuéra. Ñandejára po ojeipeʼa umi taʼãngágui, ha ojehechauka mbaʼépa pe jejavy. Haʼekuéra ohecha umi ára profetikuéra og̃uahẽha 1844 peve, ha pe tekovekuaa etei oikuaveʼẽ vaʼekue hikuái ohechauka hag̃ua umi ára profetikuéra opa hague 1843-pe, ohechauka avei opataha 1844-pe.” Early Writings, 237.
At the disappointment the second angel descended with a “writing in his hand.”
Pe ñembyasy guasúpe, mokõiha ánhel oguejy “oñongatúva peteĩ jehaipy ipope.”
“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’” Early Writings, 247.
“Oĩ ambue ánhel ipoderósova oñemondo oguejy hag̃ua yvy ári. Jesús omoĩ ipópe peteĩ kuatiañe’ẽ, ha og̃uahẽvo yvy ape ári, osapukái: ‘Babilonia ho’a, ho’a.’” Early Writings, 247.
The testing process that began with the arrival of the second angel, concluded at the Exeter camp meeting when the Holy Spirit was poured out and the message went like a tidal wave. That testing process was distinctly identified after the cross when the time period unto the outpouring of the Holy Spirit at Pentecost was preceded by a period of fifty days, that was in turn made up of a period of forty days, followed by a period of ten days which concluded at Pentecost.
Pe proceso de prueba oñepyrũ vaʼekue pe mokõiha ánhel og̃uahẽvo, opa kuri pe aty guasu Exeter-pe, pe Espíritu Santo oñehenyhẽ haguépe, ha pe marandu osẽ peteĩ ola guasuicha. Upe proceso de prueba ojehechauka porãite kuri kurusu rire, pe ára kuéra ogueraha vaʼekue pe Espíritu Santo oñehenyhẽ peve Pentecostés-pe, oñemoĩmbávo tenonderã peteĩ período cincuenta ára pukukue, upéva katu ojeguereko peteĩ período cuarenta ára rehe, upéi peteĩ período diez ára rehe, ha upéva opa Pentecostés-pe.
“God’s people are to be constantly reaching up to him in prayer. It was after the early disciples had spent ten days in supplication, after all differences had been put away, and they had united in deep heart-searching, and in confession and putting away of sins, and in drawing together in holy fellowship, that the Holy Ghost came upon them, and the promise of Christ was fulfilled. There was a wonderful outpouring of the Holy Spirit. Suddenly there came from heaven the sound as of a rushing mighty wind, and it filled all the house where they were sitting. ‘And the same day there were added unto them about three thousand souls.’” Review and Herald, March 11, 1909.
“Ñandejára tavayguakuéra oime va’erã meme ohupi hag̃ua iñembo’e chupe. Umi temimbo’e yma guaréva ohasa rire diez ára ñembojerure guasúpe, opa joavy oñemboykéma rire, ha oñemoĩ rire joaju hag̃ua py’a pypukúgui jehechakuaápe, ha hekoangaipa mombe’úpe ha ñemomombyrýpe, ha oñondivepa oñemboja hag̃ua tekopotĩ joaju marangatúpe, upérõ Espíritu Santo oguejy hi’árikuéra, ha oñemboguata Cristo ñe’ẽme’ẽ. Oiko peteĩ Espíritu Santo ñehẽguasu hechapyrãva. Sapy’aitépe ou yvágagui tyapu peteĩ yvytu hatã pya’e oúva guáicha, ha omyenyhẽ pe óga tuichakue oguapýhaguépe hikuái. ‘Ha upe árape oñembojoapy hendivekuéra mbohapy mil ánga rupi.’” Review and Herald, 11 de marzo de 1909.
During the forty days, Christ was in attendance teaching the disciples, and then He ascended. The ten days that followed was a period of preparation in advance of the Pentecostal outpouring of the Holy Spirit. The forty days of instruction that followed the cross aligns with April 19, 1844 unto the beginning of the Exeter camp meeting on August 12, 1844. The ten days which preceded Pentecost represented August 12 through 17, 1844, when the Millerites unified upon the message of the Midnight Cry brought by Samuel Snow. In that camp meeting two classes were manifested, and only one class received the Pentecostal outpouring at the conclusion of the meeting. In that period represented by the forty days one class received the instruction, and the other class refused the instruction. When the Midnight Cry arrived one class had the oil, the other did not.
Umi irundy ára pukukue jave, Cristo oĩ kuri upépe ombo’évo umi temimbo’epe, ha upéi ojupi yvágape. Umi pa ára oúva upe rire ha’e vaekue peteĩ ára jeguerekopyrã oñembosako’i hag̃ua pentecostal ñehẽkytu marangatu ñehẽvokõi mboyve. Umi irundy ára mbo’epy oúva kurusu rire oñembojoja 19 jasyrundy 1844 guive oñepyrũ meve Exeter camp meeting 12 jasypoapy 1844-pe. Umi pa ára oĩva Pentecostés mboyve ohechauka 12 guive 17 peve jasypoapy 1844-pe, umi Millerita oñembojoaju jave pe marandu Midnight Cry rehe, oguerúva Samuel Snow. Upe camp meeting-pe mokõi aty ojehechauka, ha peteĩnte aty ohupyty pe pentecostal ñehẽvokõi oñemohu’ãvo pe aty guasu. Upe ára pukukue ojehechaukáva umi irundy árape, peteĩ aty ohupyty pe mbo’epy, ha ambue aty omboyke pe mbo’epy. Midnight Cry og̃uahẽvo, peteĩ aty oguereko vaekue pe aséite, ambue katu ndoguerekói.
“‘While the bridegroom tarried, they all slumbered and slept.’ By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. ‘They all slumbered and slept;’ one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself.” The Great Controversy, 395.
“‘Ohasa aja pe novio, opavave oke ha okepe hikuái.’ Pe novio ohasa aja hag̃ua ohechauka pe ára ohasa hague oñeha’arõ jave pe Señorpe, pe ñembyasy ha pe ojehechávaicha peteĩ ñembotapykue. Ko ára ndoguerekóiva certidúmbrere, umi superficial ha mbytépe añónte oĩva pya’e oñepyrũ omokangy hag̃ua iñeinterés, ha opytu’u hag̃ua hembiapo; ha umi ijerovia oñemopyendáva peteĩ kuaapy tee rehe la Bíbliare, oguereko vaekue peteĩ ita guasu ipy guýpe, ha umi ñembyasy y apu’a ndaikatúi ogueraha. ‘Opavave oke ha okepe hikuái;’ peteĩ aty, ndojepy’apyvéigui ha oheja rei ijerovia; ambue aty katu oha’arõkuri paciencia reheve pe tesape hesakãvéva ome’ẽ meve. Upéicharõ jepe, pe pyhare jehasa asy aja, ko’ãva ipahapegua ojekuaa omokangymíva, peteĩ medida peve, ikyre’ỹ ha ikatupyry ñemomba’e. Umi mbytépe añónte oĩva ha superficial ndaikatúi véima oñemopyenda ijoyke’ykuéra jerovia rehe. Káda peteĩva oĩva’erã hag̃ua térã ho’a hag̃ua ijehegui voi.” The Great Controversy, 395.
During the ten days leading to Pentecost, and the period of the Exeter camp meeting, Christ gathered His people a second time in advance of those people carrying His message to the world. When the third angel descended on October 22, 1844, the little flock was again disappointed and scattered, but a period of instruction began on October 22, 1844 as Christ led His people into the Most Holy Place. In 1849, the Lord stretched forth His hand a second time to gather again those whom He had gathered out of the disappointments of April 19 and October 22, 1844.
Umi pa ára oguahẽ mboyve Pentecostés-pe, ha upe período pegua Exeter camp meeting aja, Cristo ombyaty jey Itavayguakuérape mokõiha jevy, oñemotenondévo umi tavaygua ogueraha hag̃ua Imarandu mundo pukukue. Pe mbohapyha ánhel oguejy rire 22 de octubre de 1844-pe, pe aty michĩva ohasa jey ñembyasy ha oñemosarambi, hákatu peteĩ período tekombo’e rehegua oñepyrũ 22 de octubre de 1844-pe, Cristo oguerahárõ guare Itavayguakuérape pe Tenda Marangatúvévape. Áño 1849-pe, Ñandejára omoĩ jey Ipo mokõiha jevy ombyaty jey hag̃ua umi ombyaty vaʼekuépe ñembyasykuéragui 19 de abril ha 22 de octubre de 1844-pe.
In 1844, the instruction was in regards to the message which the third angel had in his hand when he descended, but in the “period of doubt and uncertainty” that followed the great disappointment, many lost their way. By 1849, the work of gathering the little scattered flock was initiated, but what was illustrated by that history was the defeat of 1863, and the first Kadesh for modern Israel. The future victory of the one hundred and forty-four thousand and their work at the second Kadesh was delayed.
Áño 1844-pe, pe instrucción ojeporavóva ha’eva’ekue pe marandu rehegua pe mbohapyha ánhel oguerekóva ipope oguejy jave, ha katu pe “aravo ñemokyre’ỹ’ỹ ha ndojekuaaporãiva” oúva pe tuicha ñembotavy rire, heta okañy tape. Áño 1849 peve, oñemoñepyrũ tembiapo oñembyaty hag̃uáicha pe michĩva aty isarambipáva, ha katu upe tembiasakue ohechaukáva ha’eva’ekue pe ñehundi 1863-pe, ha pe peteĩha Cades Israel moderno pegua. Pe tenonderã ñepu’ã porã umi cien cuarenta y cuatro mil rehegua ha hembiapo pe mokõiha Cades-pe oñembotapykue.
When the Lord descended on September 11, 2001 He gathered His last-day people, gave them His spiritual food to eat, breathed His Spirit upon those people as He began to sprinkle the latter rain, and He also initiated a testing process that led to July 18, 2020, when His last day people were disappointed and scattered. For three and a half days they were dead in the street. Both the three and a half days, and the forty-day period in the time of Christ represent a wilderness. It is also represented by the period from April 19, 1844 unto August 12, 1844, and also the period from October 22, 1844 unto 1849.
Ñandejára oguejy hag̃ua 11 jasyporundy ary 2001-pe, ombyaty Itavayguakuéra ára pahápegua, ome'ẽ chupekuéra Hi'upy espiritual okaru hag̃ua, oipeju Ijespíritu umi tavayguakuéra ári oñepyrũvo omyasãi hag̃ua ama pytã paha, ha avei omoñepyrũ peteĩ prueba rape ogueraháva 18 jasypokõi ary 2020-pe, upérõ Itavayguakuéra ára pahápegua oñembotavy ha oñemosarambi. Mbohapy ára mbyte pukukue gi oñemano tape mbytépe. Mokõivéva, umi mbohapy ára mbyte ha pe irundypa ára pe Cristo tiémpope, orrepresenta peteĩ desiérto. Avei ojehechauka pe período 19 jasyrundy ary 1844 guive 12 jasypoapy ary 1844 peve, ha avei pe período 22 jasypa ary 1844 guive 1849 peve.
From July, 2023 unto the Sunday law, which is the ten days that preceded Pentecost, the camp meeting at Exeter from August 12 unto August 17, and the period from 1849 unto 1863, all align with one another. They represent the period of the second gathering of God’s last-day people. The period from the disappointment to the outpouring of the Holy Spirit is divided into two distinct periods.
Jasyapy 2023 guive pe léi dominikal peve, ha’éva umi diez día omotenondéva Pentecostéspe, pe aty guasu Exeter-pe 12 guive 17 jasypoapýpe, ha pe período 1849 guive 1863 peve, opavave ojoaju ojuehe. Ha’ekuéra orrepresenta pe período mokõiha ñembyaty Tupã tavayguakuéra pahárape guarã. Pe período pe ñembotavy guive Espíritu Santo oñeñohẽ peve ojedividi mokõi período iñambuéva hag̃ua.
Within the hidden history of verse forty of Daniel chapter eleven the line of apostate Protestantism (the nominal church), the line of Laodicean Seventh-day Adventism (nominal Adventism), the line of Catholicism, and the line of true Protestantism are all represented. Those four lines illustrate true Protestantism in controversy with a threefold union of the dragon (Judas), the beast (Catholicism) and the false prophet (apostate Protestantism).
Daniel kapítulo once-pegua versíkulo irundy puluhápe oĩva tembiasakue kañymby ryepýpe ojehechauka pe línea protestantismo apóstata rehegua (pe iglesia réra añónte), pe línea adventismo Laodiceagua Mokõiha Ára Poapyha rehegua (adventismo réra añónte), pe línea catolicismo rehegua, ha pe línea protestantismo añetegua rehegua. Umi irundy línea ohechauka pe protestantismo añetegua oĩha ñorairõme peteĩ mbohapy hendáicha joajúpandi: pe dragón (Judas), pe mymba (catolicismo) ha pe proféta japu (protestantismo apóstata).
Within the very same hidden history the line of apostate Republicanism is also illustrated. Within that line a controversy between the Democrat (the dragon) and Republican parties (the image of the beast) is represented. The Republican party is to lead out in forming the image to the beast, and in so doing it manifests the prophetic characteristics of the beast (the papacy). In God’s Word the papacy, who is the king of the north and also the beast, is given Egypt, (the dragon) as payment for services rendered for being used by God’s as a tool of judgment.
Pe historia kañymby peteĩchaguápe ojehechauka avei republicanismo apóstata rekoguata. Upe rekoguatápe ojehechauka peteĩ ñe’ẽjoavy Partido Demócrata (pe mbói guasu) ha Partido Republicano (pe ta’anga mymbaguasu rehegua) apytépe. Partido Republicano osẽta tenonderã omoheñóivo pe ta’anga mymbaguasúpe g̃uarã, ha upéicha ojapóvo ohechauka mymbaguasu (pe papado) rembiapo profético rechaukaha. Tupã Ñe’ẽme pe papado, ha’éva yvate gotyo ruvicha ha avei pe mymbaguasu, oñeme’ẽ Egipto (pe mbói guasu) ramo hepyme’ẽ, umi tembiapo ojapóva rehe, ojepuruhaguére Tupã rehegua tembiporu ramo huísio rehegua.
Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:18–21.
Yvypóra ra'y, Nabucodonosor, Babilonia mburuvicha guasu, omba'apouka va'ekue ijehérsito peteĩ tembiapo guasu Tiro kóntrape; opa akã ojeapo karape, ha opa ati'y ojepe'o pire; upéicharõ jepe, ndohupytýi viru, ni ijehérsito avei, Tiro rehe, pe tembiapo ojapova'ekue hese rehehápe. Upévare péicha he'i Ñandejára Tupã: Péina ápe, ame'ẽta Egipto retã Nabucodonosor, Babilonia mburuvicha guasúpe; ha'e ogueraháta hetaite hénte, ogueraháta imba'e rekovia, ha ogueraháta mba'e jegueraha; ha upéva ha'éta ijehérsitópe guarã hepykue. Ame'ẽ kuri chupe Egipto retã hembiapokuére, pe omba'apohaguére hese, oiko rupi hikuái chéve guarã, he'i Ñandejára Tupã. Upe ára amoheñóita Israél róga ratĩ hoky hag̃ua, ha ame'ẽta ndéve nde juru jepe'a hag̃ua ijapytepekuéra; ha ha'ekuéra oikuaáta che ha'eha Ñandejára. Ezequiel 29:18–21.
Nebuchadnezzar, who is the king of the north in the passage, is given the land of Egypt as his wages, thus typifying that in the last days, the papacy is given Egypt, which is the dragon, which is the ten kings, the United Nations, who agree to give their seventh kingdom unto the beast for a short space.
Nabucodonosor, ha’éva hína mburuvicha yvate gotyo pe pasáhepe, oñeme’ẽ chupe yvy Egipto hepykue ramo; upéicha rupi ohechauka typologíape umi ára pahápe, pe papado oñeme’ẽha Egipto, ha’éva pe dragón, ha’éva umi diez mburuvicha guasu, Naciones Unidas, omonéĩva ome’ẽ hag̃ua hymba poapyha reino pe mymbaguasúpe sapy’ami hag̃uáicha.
And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:16, 17.
Ha umi vaka rehétava rehecháva mymbaguasu ári, umíva ndochaʼemoʼãi pe kuña reko vai rehe, ha omoingo hag̃ua chupe ojehejareíva ha opívo, hoʼúta heʼo, ha ohapýta chupe tata rupive. Tupã niko omoĩ ipyʼapýpekuéra ojapo hag̃ua ivolunta, ojuehe hag̃ua peteĩ ñeʼẽme, ha omeʼẽ hag̃ua irreino pe mymbaguasúpe, Tupã ñeʼẽ oikopa peve. Apocalipsis 17:16, 17.
This prophetic payment is represented also in Daniel chapter eleven verse forty-two.
Ko jehepyme’ẽ profético ojehechauka avei Daniel capítulo once, versículo cuarenta y dos-pe.
He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:42.
Ha’e ombotýta avei ipo tetãnguéra ári; ha Egipto retã ndojehekýimo’ãi. Daniel 11:42.
The papacy prevails over the dragon power in the time of the latter rain, for this payment is accomplished “in” the “day” when God “causes the horn of the house of Israel to bud forth.” It is the rain that causes the Israel of God to bud forth, and that day began on September 11, 2001, which was the day of the east wind.
Papado ipu’aka mburuvicha guasu dragón rehe ama pahápe guare arýpe, ko jehepyme’ẽ ojejapo hag̃ua “upe” “árape” Tupã “ombotyryry haguépe hatĩ Israel róga pegua”. Ama hína upe omoñakãrapu’ãva Israel Tupã pegua, ha upe ára oñepyrũ kuri 11 jasyporundy 2001-pe, ha’éva kuarahyresẽ yvytu ára.
He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:6–9.
Umi oúta Jacobgui oúva oñemoañete hag̃ua hapo: Israel ipoty ha hoky, ha omyenyhẽta yvy ape ári hiʼa. Oinupã piko chupe, oinupã haguéicha umi oinupã vaʼekuépe chupe? térã ojuka piko chupe, umi ojuka vaʼekuépe haʼe ojuka haguéicha? Haʼe omboyke chupe medida rupive, osẽ jave okakuaa hag̃ua; ojejoko hag̃ua chupe, haʼe ojoko yvytu hatãva kuarahyresẽ gotyogua yvytu ára. Upévare, péicha oñemopotĩta Jacob rembiapo vai; ha kóva hína opa hiʼa, oñembogue hag̃ua ipekádo; haʼe ojapo vove altar ita nguéra umi ita tĩ ojejokapa hag̃uaicha, umi kaʼaguy marangatu ha taʼãngamýi ndoñemboʼytamoʼãi. Isaías 27:6–9.
Egypt is given to the papal beast when the latter rain is being poured out. The latter rain began to sprinkle when the east wind, representing Islam of the third woe was “stayed,” or restrained on September 11, 2001. Then the rain began to be measured, (sprinkled) upon Israel as they began to bud. At the Sunday law, when the third woe comes again, the latter rain is poured out without measure. Between September 11, 2001 and the soon coming Sunday law “the iniquity of Jacob” is purged, and the Hebrew word “purged” means “atoned for”. At the Sunday law the papal beast is given Egypt (the dragon), as those ten kings commit fornication with the papacy by forming a worldwide image of the beast.
Egipto oñeme’ẽ pe mymba guasu papal-pe pe ama pahague ojeñohẽ jave. Pe ama pahague oñepyrũ oñeñohẽ michĩ hag̃uáicha pe yvytu kuarahyresẽgua, ohechaukáva Islam mbohapyha ñembyasy guasupegua, “ojejokóramo”, térã oñembotove hag̃ua, ára 11 jasyporundy ary 2001-pe. Upéi pe ama oñepyrũ oñemedi, (oñeñohẽ michĩ hag̃uáicha) Israel ári, ha’ekuéra oñepyrũvo hoky hag̃ua. Pe léi domingo-pe, pe mbohapyha ñembyasy guasu ou jey vove, pe ama pahague oñeñohẽ ndaipóri hag̃uáicha mba’eveichagua medida. Mbytepe ára 11 jasyporundy ary 2001 ha pe léi domingo pya’e oútava apytépe, “Jacob rembiapo vai” oñemopotĩ, ha pe ñe’ẽ hebreo “oñemopotĩ” he’ise “oñemoĩporã hague”. Pe léi domingo-pe pe mymba guasu papal oñeme’ẽ Egipto-pe (pe dragón-pe), umi pa’ũme umi diez mburuvicha guasu oporomonda rupi pe papado ndive, omoheñóivo peteĩ ta’anga mundial pe mymba guasu rehegua.
Before the Sunday law, during the sealing time of the one hundred and forty-four thousand, the apostate Republican horn forms an image to the beast with the apostate Protestant horn, and in that prophetic line the Republican party prevails over the Democratic party, for the Democratic party is a dragon power and the Republican party is the power who forms the image of the papacy.
Pe léi domingo mboyve, umi cien cuarenta y cuatro mil ñembosello aja, pe kuatiañe’ẽ republicano apóstata ojapo peteĩ ta’anga mymbápe pe kuatiañe’ẽ protestánte apóstata ndive, ha upe línea profética-pe pe partido republicano ipu’aka pe partido demócrata ári, pórke pe partido demócrata ha’e peteĩ pokatu dragón rehegua ha pe partido republicano ha’e pe pokatu ojapóva ta’anga papado-pe.
Within the prophetic history of the earth beast the end of the Democratic party and the end of the Republican party is identified. Those two parties form the horn of Republicanism, but they identify an internal struggle that runs through the entire history of the earth beast. That horn (Republican) contains an internal microcosm of the two horns of the earth beast.
Yvy mymbaku rehegua maranduhai profético ryepýpe ojekuaa hag̃ua Partido Democrático paha ha Partido Republicano paha. Ko’ã mokõi partido omoheñói pe hatĩ Republicanismo rehegua, ha katu ohechauka peteĩ ñorairõ hyepypegua ohasáva pe yvy mymbaku rembiasakue pukukue javeve. Pe hatĩ (Republicano) oguereko ipype peteĩ microcosmo hyepypegua umi mokõi hatĩ yvy mymbaku reheguáva.
In the testimony of the kingdom of the Medes and Persians it was the last horn that came up higher, and the Democratic party began first in American history, but at the end the Republican party comes up higher and prevails over the Democrats. In the history of the latter rain, which began on September 11, 2001, the globalist, dragon-inspired Democrats rose up out of the bottomless pit of Revelation chapter eleven and slew the Republicans by stealing the 2020 election. Their war against Trump (and the Republicans) began when he announced his candidacy in 2015, and it only intensified from that point onward.
Média ha Persiakuéra rréino rehegua testimóniope, pe hatĩ paha osẽva hína ijyvatevévo; ha pe Partido Democrático oñepyrũ raẽ América rembiasakuepe, ha katu ipahápe pe Partido Republicano ojupi ijyvatevévo ha ipu'aka umi Democrátakuéra ári. Pe ama paha rembiasakuepe, oñepyrũ va'ekue 11 jasyporundy 2001-pe, umi Democrátakuéra globalista, mbói guasu omongu'éva, ojepu'ã Apocalipsis capítu 11 yvykua pypuku'ỹ guive ha ojuka umi Republicánokuérape omonda rupi pe elección 2020 rehegua. Iñorairõ Trump rehe (ha umi Republicánokuéra rehe avei) oñepyrũ vaekue ha'e omoherakuãrõ guare icandidatura ary 2015-pe, ha upéva guive oñembareteve mante ohóvo.
When the Democrats stole the election in 2020, they then instituted the Pelosi Trials, but when Trump announced his third campaign in 2022, fear came upon the Democrats, and their rage only increased, and they then came against Trump and his supporters with great wrath, for they knew their time was short. They celebrated his death, but when he stood up, great fear fell upon them.
Demócrata-kuéra omonda rire pe jeiporavo 2020-pe, upéi omoñepyrũ hikuái umi Juicio Pelosi rehegua; ha Trump omoherakuã ramo ikampáña mbohapyha 2022-pe, kyhyje ou Demócrata-kuéra ári, ha ipochy ojehechauka hag̃uáicha oñembohetave mante, ha upéi ou hikuái Trump ha umi isegidór-kuéra rehe pochy guasu reheve, oikuaágui hi’ára mbykýmaha. Ovy’a hikuái imano rehe, ha’e katu opu’ã jey ramo, kyhyje guasu ho’a hi’ári kuéra.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:7–11.
Ha oñemohuʼã vove hikuái iñeʼẽasa, pe mymba ojupíva pe yvykua pypukuʼỹvagui ojapóta hesekuéra ñorairõ, ha ipuʼakáta hesekuéra, ha ojukáta chupekuéra. Ha hetekuéra omanóva opytáta pe tape guasúpe pe táva guasúpe, oñehenóiva espíritu rupive Sodoma ha Egipto, upépe avei ñande Ruvicha ojejuka kurusúre. Ha umi tavayguakuéra, ha ñemoñarekuéra, ha ñeʼẽnguéra, ha tetãnguéra ohecháta hetekuéra omanóva mbohapy ára ha mbyte pukukue, ha ndohejamoʼãi hetekuéra omanóva oñeñotỹ hag̃ua. Ha umi oikóva yvy ári ovyʼáta hesekuéra, ha ovyʼa guasúta, ha omondóta jopói ojuehe; koʼã mokõi maranduhára niko ombohasa asy vaʼekue umi oikóva yvy ári. Ha mbohapy ára ha mbyte rire, Ñandejáragui ouvaʼekue pe espíritu tekove rehegua oike ipypekuéra, ha opuʼã hikuái ipy ári; ha tuicha kyhyje oguahẽ umi ohechávape chupekuéra. Apocalipsis 11:7–11.
The period that identifies the end of the Democratic party is from the inauguration of Biden in 2021 unto the inauguration of Trump in 2025. The period began with the Pelosi Trials, which were purely unconstitutional and totally political in nature. That history, representing the death of the sixth president since the time of the end in 1989 unto the eighth president that is of the seven began with political trials (the Pelosi Trials), and it ends with the death of the Democratic party, and a second set of Pelosi Trials, as the political targets are reversed.
Pe período omomba’éva Partido Democrático paha opaha ha’e guive Biden oñepyrũ ramo guare ipresidénte ramo ary 2021-pe peve Trump oñepyrũ ramo guare ary 2025-pe. Pe período oñepyrũ va’ekue umi Juicio Pelosi reheve, ha umíva ningo ndaijojaháipe Constitución ndive ha tuichakue jave políticante añoite va’ekue. Pe tembiasakue, ohechaukáva pe sexto presidentéva omanóva pe ára paha guive ary 1989-pe peve pe octavo presidentéva, ha’éva umi siete apytégui, oñepyrũ juicio político-kuéra reheve (umi Juicio Pelosi), ha opa Partido Democrático mano reheve, ha peteĩ mokõiha aty Juicio Pelosi reheve, umi objetivo político-kuéra ojere jey rupi.
The illustration of the history is located in chapter eleven of Revelation, which found its first fulfillment in the French Revolution. The French Revolution is the classic historical example of the guillotine type of political warfare that identifies one ruling party killing another, and then having that very same ruling power overthrown and persecuted themselves.
Pe tembiasakue oĩva ko tembiasakue rehegua ojejuhu Apocalipsis capítulo once-pe, ha upépe ojuhúkuri iñembyaty peteĩha pe Revolución Francesa-pe. Pe Revolución Francesa ha’e pe techapyrã histórico clásico pe guillotina-icha ñorairõ política rehegua, ohechaukáva peteĩ partido oguerekóva mburuvicharã ojuka ambue partido oisãmbyhývape, ha upéi upe temimburuvichaite voi oñemboyke ha oñemujahéi avei hese kuéra.
The period from the inauguration of Biden and the Pelosi Trials, unto the second inauguration of Trump and the reversal of the Pelosi Trials identifies the end of the Democratic party, and it identifies when Trump repeats the implementation of a set of executive orders that were typified by the Alien and Sedition Acts. The implementation of those executive orders will begin the second Pelosi Trials and identify the beginning of the period when the image of the beast is begun in earnest. That period ends at the enforcement of the Sunday law, so the period begins with executive orders paralleling the Alien and Sedition Acts, and ends with the Sunday law. It is there that the Republican party ends.
Pe período oñepyrũva Biden oñemomarandu ramo guare ha umi Juicio Pelosi guive, pe mokõiha oñemomarandu peve Trump rehe ha pe jevy jey umi Juicio Pelosi rehe, ohechauka Partido Democrático paha, ha ohechauka araka’épa Trump ojapo jey pe ñemoĩ hag̃ua peteĩ aty orden ejecutiva umi ojehechaukáva’ekue Alien and Sedition Acts rupive. Pe ñemoĩ hag̃ua umi orden ejecutiva oñepyrũta umi mokõiha Juicio Pelosi ha ohechaukáta pe ñepyrũrã pe período ikatuhápe pe mymba ra’anga oñepyrũ añetetehápe. Upéva pe período opa pe ley dominical ñemoañetépe; upévare pe período oñepyrũ orden ejecutiva-kuéra rehe, ojoja hag̃ua Alien and Sedition Acts rehe, ha opa pe ley dominical rehe. Upépe niko Partido Republicano opa.
Both periods representing the conclusion of the Democratic party and then the Republican party are prophetically connected, and are represented by the period of twenty-two years from 1776 unto 1798. That period has three waymarks; the Declaration of Independence in 1776, thirteen years later the Constitution, followed by the Alien and Sedition Acts of 1798. Those three waymarks find fulfillment in the line of the Democratic and Republican parties, though the application of the second and third waymark is at a different point in each line.
Mokõive mokõi aravo, ohechaukáva ñemohu’ã Partido Democrático ha upéi Partido Republicano-pe, oñembojoaju maranduháicha profesíape, ha oñerepresenta pe aravo de veintidós años 1776 guive 1798 peve. Upe aravo oguereko mbohapy techaukaha: Declaración de Independencia ary 1776-pe, trece ary rire Constitución, ha upe rire Alien and Sedition Acts ary 1798-pe. Umi mbohapy techaukaha oguereko imboaje Partido Democrático ha Republicano rérape, jepe pe mokõiha ha mbohapyha techaukaha jeporu oĩ ambue punto-pe peteĩteĩ línea-pe.
We will explain these waymarks and their fulfillments in the next article.
Ñamyesakãta koʼã techaukaha ha iñemyenyhẽkue pe ambue artículope.
“There are but two parties, Satan works with his crooked, deceiving power, and through strong delusions he catches all who do not abide in the truth, who have turned away their ears from the truth, and have turned unto fables. Satan himself abode not in the truth, he is the mystery of iniquity. Through his subtlety he gives to his soul-destroying errors the appearance of truth. Herein is their power to deceive. It is because they are a counterfeit of the truth that Spiritualism, Theosophy, and the like deceptions gain such power over the minds of men. Herein is the masterly working of Satan. He pretends to be the Savior of man, the benefactor of the human race, and thus he more readily lures his victims to destruction.
“Mokõi añónte oĩ; Satanás omba’apo ipokarẽ, ombotavypáva ndive, ha ñembotavy mbarete rupive ojapyhy opa umi ndoikovéivape pe añeteguápe, ombojevýva iapyte pe añeteguágui ha ojereva mombe’ugua’u gotyo. Satanás voi ndopytái vaʼekue pe añeteguápe; haʼe hína pe mba’e ñemimby tekojoja’ỹ rehegua. Iñakãporãmbeguápe ome’ẽ umi jejavy ohundívape anga pe añeteguáicha. Upépe oĩ ipokatu ombotavy hag̃ua. Ha’e rupi niko, rupi ha’e peteĩ japóva pe añeteguáre, Espiritualismo, Teosofía ha ambue ñembotavy umichagua oguereko tuicha pokatu yvypóra apytu’ũ ári. Upépe ojekuaa Satanás rembiapo katupyryete. Haʼe oñembotavyuka yvypóra Salvador-ramo, yvypórape ojapoporãváramo, ha upéicha rupi hasy’ỹvéta ogueraha hag̃ua umi ivíktimakuérape ñehundípe.
“We are warned in the word of God that sleepless vigilance is the price of safety. Only in the straight path of truth and righteousness can we escape the tempter’s power. But the world is ensnared. Satan’s skill is exercised in devising plans and methods without number to accomplish his purposes. Dissimulation has become a fine art with him, and he works in the guise of an angel of light. God’s eye alone discerns his schemes to contaminate the world with false and ruinous principles bearing on their face the appearance of genuine goodness. He works to restrict religious liberty, and to bring into the religious world a species of slavery. Organizations, institutions, unless kept by the power of God, will work under Satan’s dictation to bring men under the control of men: and fraud and guile will bear the semblance of zeal for truth, and for the advancement of the kingdom of God. Whatever in our practice is not as open as the day, belongs to the methods of the prince of evil. His methods are practiced even among Seventh Day Adventists, who claim to have advanced truth.
“Ñandejára ñe’ẽme ñañemomarandu ñandéve, py’aguapy’ỹ reheve ñama’ẽ porã ha ñañangarekóramanteha jaikóta hag̃ua tekove hag̃uáme. Añetegua ha tekojoja rape porãme añoite ikatu ñaikove pe ñembotavyhára pokatu gui. Péro yvóra oĩ ñuhãme. Satanás katupyry oñemoĩ ombohape hag̃ua apopyrã ha tapereko hetaitereíva, ojejapóvo iporãrã. Mokõihova hag̃ua opyta hag̃ua okañy porã hag̃ua hegui peteĩ arte porãite ramo, ha omba’apo tesarái hag̃uáicha peteĩ ára resa jeguaháicha. Ñandejára resa añoite ohechakuaa umi ipojojaha’ỹva omongy’a hag̃ua ko yvy pukukue, omoingévo pype peteĩteĩva mba’eporã gua’u ha ñehundi hag̃uáva, hova ári oguerekóva tekoporã añetéva ra’ãnga. Ha’e omba’apo ombyky hag̃ua jerovia rehegua sãso, ha omoinge hag̃ua pe mundo religioso-pe peteĩ esclavitud peteĩchagua. Organización-kuéra ha institución-kuéra, ndaijáramo Ñandejára pokatu rupive oñeñangareko hese, omba’apóta Satanás rembiapoukapy guýpe, ogueru hag̃ua kuimba’épe kuimba’e poguýpe; ha ñembotavy ha ñemboguata vai oguerekóta añetegua rehe kyre’ỹ ha Ñandejára Rréino ñemotenonde ra’ãnga. Oimeraẽ mba’e ñane rembiapópe ndaha’éiva hesakã hag̃uáicha ára, oike pe mba’apo vai ruvicha rape kuérape. Hapichagua tapereko ojeporu voi Séptimo Día Adventista-kuéra apytépe, umi he’íva oguerekoha pe añetegua tenondepyre.”
“If men resist the warnings the Lord sends them, they become even leaders in evil practices; such men assume to exercise the prerogatives of God—they presume to do that which God himself will not do in seeking to control the minds of men. They introduce their own methods and plans, and through their misconceptions of God, they weaken the faith of others in the truth, and bring in false principles that will work like leaven to taint and corrupt our institutions and churches. Anything that lowers man’s conception of righteousness, and equity, and impartial judgment, any devise or precept that brings God’s human agents under the control of human minds, impairs their faith in God; it separates the soul from God, for it leads away from the path of strict integrity and righteousness.
“Oĩramo kuimba’ekuéra ombotove umi ñemomarandu Ñandejára omondóva chupekuéra, oiko hikuái jepe mburuvichakuéra jepokuaa vaipe; ko’ã kuimba’e oñemoĩ ojapo hag̃ua Tupã poguýpe añoite oĩva—opy’aguasu ojapo hag̃ua upe Tupã voi ndojapomo’ãiva oheka jave oguereko hag̃ua yvypóra akãnguérape ipoguýpe. Omoinge hikuái imétodo ha iplántekuéra tee, ha iñentende vai rupive Tupã rehe, omokangy jerovia ambuekuéra pe añeteguáre, ha omoinge umi principio japu omba’apótava levadúraicha omongy’a ha ombyaipa hag̃ua ñande temimoĩmby ha ñande tupao kuérape. Oimeraẽ mba’e omboguejýva yvypórape hechakuaa hag̃ua tekojoja, ha joja, ha juicio peteĩcha hag̃ua, oimeraẽ tembiporu térã mbo’epy oguerúva Tupã rembiguái yvypórape yvypóra akãngue poguýpe, ombyai ijerovia Tupã rehe; omomombyry pe ánga Tupãgui, pórke ogueraha hag̃ua mombyry pe tape teko porãmbaitépe ha tekojojápe.”
“God will not vindicate any device whereby man shall in the slightest degree rule or oppress his fellow-man. The only hope for fallen man is to look to Jesus, and receive him as the only Savior. As soon as man begins to make an iron rule for other men, as soon as he begins to harness up and drive men according to his own mind, he dishonors God, and imperils his own soul, and the souls of his brethren. Sinful man can find hope and righteousness only in God; and no human being is righteous any longer than he has faith in God, and maintains the vital connection with him. A flower of the field must have its root in the soil; it must have air, dew, showers, and sunshine. It will flourish only as it receives these advantages, and all are from God. So with men. We receive from God that which ministers to the life of the soul. We are warned not to trust in man, nor to make flesh our arm. A curse is pronounced upon all who do this.” The 1888 Materials, 1432–1434.
“Ñandejára ndohovasamo’ãi mba’eveichagua tembiaporã ikatuhápe yvypóra, michĩmínte jepe, oguereko térã oporojopy iñirũnguéra ári. Pe peteĩnte jeikove hag̃uáicha yvypóra ho’áva guarã ha’e oma’ẽ hag̃ua Jesús rehe, ha oñemoguahẽ hag̃ua chupe peteĩha ha peteĩnte Salvador ramo. Pya’e yvypóra oñepyrũvo omoheñói hag̃ua peteĩ tembiapoukapy hatã ambue kuimba’e kuérape g̃uarã, pya’e oñepyrũvo omoĩ hag̃ua kuimba’épe ñapytĩhápe ha omboguata hag̃ua chupekuéra ijeguerekoháicha, omomarangatu’ỹ Ñandejárape, ha omoĩ peligro-pe iñánga tee, ha iñirũnguéra ánga avei. Yvypóra angaipáva ikatu ojuhu esperánsa ha tekojoja Ñandejárape añoite; ha avave yvypóra ndoikovéi hekojoja ramo ndorekóiramo jerovia Ñandejárare, ha ndojokupytýiramo hendive pe joaju tekovéva. Yvoty ñúme okakuaáva oguereko va’erã hapo yvýpe; oguereko va’erã yvytu, ysapy, ama, ha kuarahy resape. Oñemongakuaa porãta umi mba’e porã oguerekóramo añoite, ha opa umíva ou Ñandejáragui. Péicha avei yvyporakuéra rehe. Ñande jarresivi Ñandejáragui upe omongaruva ánga rekove. Ñañemongeta ñañatendévo ani hag̃ua jajerovia yvypórare, ni ñamoĩ hag̃ua so’o ñande jyva ramo. Oje’e peteĩ ñe’ẽ vai opavave umi ojapóva kóicha ári.” The 1888 Materials, 1432–1434.