We are identifying the end of the Democratic and Republican parties in the history of the earth beast. The earth beast of Revelation thirteen is divided into the Republican and Democratic parties who struggle within the prophetic history of the Republican horn. Horns are symbols of powers, and both horns contain microcosms of their prophetic relationship within their own prophetic history. For the Republican horn that microcosm is illustrated by the two primary political parties that pervade the history of the United States. The United States is one of a handful of kingdoms identified in prophetic history that are made up of two powers. All of the previous nations of Bible prophecy that are represented with two powers typify the United States. The Medo-Persian empire, France (Sodom and Egypt), and Israel with its northern and southern kingdoms all contribute to the prophetic characteristics of the United States.

Rohechakuaa hina pe pahakuéra Democrático ha Republicano paha yvy mymbaguasu rembiasakuepe. Pe yvy mymbaguasu Apocalipsis 13-pe oñemboja’o pe partido Republicano ha Democrático-pe, ombohováiva ojuehe hikuái pe tembiasakue profético ryepýpe pe kornu Republicano rehegua. Umi kornu ha’e mbaretekuéra símbolo, ha mokõivéva kornu oguereko imba’éva microcosmo ijerére pe relación profética orekóva hikuái imba’éva tembiasakue profético ryepýpe. Pe kornu Republicano-pe guarã, upe microcosmo ojehechauka umi mokõi partido político principal omyasãiva Estados Unidos rembiasakue. Estados Unidos ha’e peteĩ mburuvicharenda mbovymi apytégui ojehechaukáva tembiasakue profético-pe ha oñemopyendáva mokõi mbarete rehe. Maymáva tetãnguéra yma guare profecía bíblica-pe ojehechaukáva mokõi mbarete reheve, ohechauka typología rupive Estados Unidos-pe. Pe imperio Medo-Persa, Francia (Sodoma ha Egipto), ha Israel, iñakãrapu’ã yvate ha yvy gotyo guive, opavave ome’ẽ umi característica profética ojapóva Estados Unidos-pe.

The Medo-Persian empire in Daniel chapter eight had two horns and the last horn (Persia) came up higher. We have identified this element in identifying that the Democratic party came into history before the Republican party, so the Republican party will ultimately be the last of the two parties. The first Republican president came into history in response to the proslavery position of the Democratic party, and the first Republican president proclaimed the Emancipation Proclamation in 1863, which was the middle of the US Civil War, and the year of rebellion for the Laodicean Seventh-day Adventist church.

Pe imperio medo-persa Daniel kapítulo ocho-pe oguereko mokõi hatĩ, ha pe hatĩ pahague (Persia) opu’ã ijyvatevévo. Jahechakuaa ko mba’e’ekuépe jaikuaaukávo pe Partido Democrático oike hague tembiasakue-pe pe Partido Republicano mboyve; upévare pe Partido Republicano ipahápe ha’éta pe pahague umi mokõivéva apytépe. Pe tenondegua presidente republicano oike tembiasakue-pe ombohovái hag̃ua pe posición pro-esclavitud oguerekóva pe Partido Democrático, ha pe tenondegua presidente republicano omombe’u pe Proclamación de Emancipación ary 1863-pe, upéva ha’éva mbytepe Guerra Civil Estados Unidos-pegua, ha ary de rebelión pe iglesia Adventista del Séptimo Día laodiceagua rehegua.

The last Republican president is typified by the first Republican president, so the last president will come into history in the middle of a civil war between the Democratic proslavery party and his Republican antislavery party. The slavery being promoted by the Democratic party of the last days is global slavery. As with the first Republican president, the last Republican president will be assassinated by the proslavery party, as was Trump politically assassinated in the stolen 2020 election. As the sixth president since the time of the end in 1989, Trump would be the richest president and he would stir up the globalists of not only the United States, but the entire world. Thus, in his announcement to run for president in 2015, the political civil war between the proslavery globalists’ Democratic party and the antislavery Republican party was initiated.

Pe mburuvicha republicano pahaguéva oñehai hag̃ua peteĩ ta’ãngarãramo pe mburuvicha republicano peteĩha rehe, upévare pe mburuvicha pahaguéva oike vaʼerãta tembiasakuepe peteĩ ñorairõ hag̃ua tetãygua mbytépe, pe partido Democrático oipytyvõva tembiguáiramo jejokópe ha ipartido Republicano ombotovéva tembiguáiramo jejoko mbytépe. Pe tembiguáiramo jejoko oñemotenondéva partido Democrático rehe umi ára pahápe haʼe tembiguái renda opaite yvy ape ári. Oiko haguéicha pe mburuvicha republicano peteĩha rehe, pe mburuvicha republicano pahaguéva ojeporojukáta pe partido oipytyvõva tembiguáiramo jejoko rupive, ojejukahaguéicha Trumppe políticamente pe elección 2020 oñemonda vaʼekuépe. Haʼe rupi pe mburuvicha poteĩha ára paha guive ary 1989 guive, Trump haʼéta pe mburuvicha ipirapire hetavéva ha omokyreʼỹta umi globalista ndahaʼéi Estados Unidos añóntepe, síno opaite yvy ape ári. Upévare, iñemoherakuãrõ guare oipota hag̃ua oñemoĩ mburuvicharã ary 2015-pe, oñepyrũ pe ñorairõ hag̃ua política tetãygua mbytépe pe partido Democrático umi globalista oipytyvõva tembiguáiramo jejoko ha pe partido Republicano ombotovéva tembiguáiramo jejoko apytépe.

In fulfillment of Revelation chapter eleven, Trump was politically assassinated in the stolen 2020 election, and the Democratic party began to rejoice in the street, until it became evident that in 2022, that Trump was going to once again run for President. Then great fear came upon the globalists in fulfillment of chapter eleven of Revelation and their warfare intensified. The testimony of the Medo-Persian horns identifies that the last horn to arise (the Republican party) would come up last, and come up higher. The last Republican president will prevail over the Democratic party.

Apocalipsis kapítulo once-pe ojejapopa hag̃ua, Trump ojejuka políticamente pe elección 2020 oñemonda vaʼekuépe, ha pe partido Democrático oñepyrũ ovyʼa hag̃ua tape rehe, ojekuaa porã meve katu, ary 2022-pe, Trump ojese hag̃ua jeyha oikóta candidato Presidente-rã. Upéi tuicha kyhyje ou umi globalista ári Apocalipsis kapítulo once-pe heʼiháicha, ha ijuguái ñorairõ oñembohetave. Pe testimonio umi Medo-Persa ratĩ rehegua ohechauka pe ratĩ paháva osẽva (pe partido Republicano) osẽtaha ipahápe, ha osẽta yvateve. Pe Presidente Republicano paha ipuʼakáta pe partido Democrático ári.

The election of 2024 marks the end of the Democratic party, for they will never have another opportunity to run a presidential candidate before the Sunday law ends the prophetic history of the earth beast. At the Sunday law the Republican party also ceases. The Democratic party ends at the election of 2024, and the Republican party ends at the Sunday law. The Sunday law, being the end of the sixth kingdom of Bible prophecy, was illustrated by the beginning of the earth beast in 1798. The primary prophetic characteristic of the earth beast is its “speaking.” In 1798, the United States enacted the Alien and Sedition Acts, which therefore typify the Sunday law, when the United States speaks as a dragon.

Pe elección ary 2024 rehegua ohechauka pe Partido Demócrata paha, pórke araka’eve ndohupytymo’ãi ambue oportunidad omoĩ hag̃ua peteĩ candidato presidencial pe léi domingo mboyve omohu’ã hag̃ua pe tembiasakue profético mymba yvy rehegua. Pe léi domingope pe Partido Republicano avei opa. Pe Partido Demócrata opa pe elección ary 2024-pe, ha pe Partido Republicano opa pe léi domingope. Pe léi domingo, ha’évo pe sexto rréino profecía bíblica rehegua paha, ojehechauka vaekue pe ñepyrũ mymba yvy rehegua 1798-pe. Pe característica profética iñimportantevéva mymba yvy reheguápe ha’e “iñe’ẽ”. Ary 1798-pe, Tetã peteĩ reko Amérikagua omboaje vaekue umi Alien and Sedition Acts, upévare umíva otypifika pe léi domingo, upe jave Tetã peteĩ reko Amérikagua oñe’ẽta dragónicha.

From 1776 to 1798, the United States, though not yet the sixth kingdom of Bible prophecy represents three waymarks of the United States speaking. That period led to the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, and it therefore represents a period that leads to the ending of the earth beast’s reign as the sixth kingdom. The Declaration of Independence in 1776, followed by the Constitution in 1789 and the Alien and Sedition Acts of 1798, represent three waymarks in the history leading to the ending of the earth beast as the sixth kingdom at the Sunday law. The fulfillment of those three waymarks are represented differently within the history of both the Democratic and Republican parties.

1776 guive 1798 peve, Tetã peteĩ reko Amérikagua, ndoikóiramo jepe gueteri pe sexto rréino profesía bíblicape, ohechauka mbohapy tape rechaukaha pe ñe’ẽme’ẽ térã ñe’ẽrã Estados Unidos rehegua. Upéva ogueru yvy mymba ñarõ ñepyrũ pe sexto rréino ramo profesía bíblicape, ha upévare ohechauka avei peteĩ ára pyahu ogueraháva yvy mymba ñarõ opaha pe sexto rréino ramo. Pe Declaración de Independencia ary 1776-pe, upéi pe Constitución ary 1789-pe ha umi Alien and Sedition Acts ary 1798-pe, ohechauka mbohapy tape rechaukaha tembiasakue rupive ogueraháva yvy mymba ñarõ paha pe sexto rréino ramo pe léi domingo jave. Umi mbohapy tape rechaukaha ñemohu’ã oñehechauka ambue hendáicha mokõive partido Democratic ha Republican rembiasakuépe.

The Patriot Act of 2001, identifies the beginning of the removal of independence for the citizens of the United States, and was typified by the proclamation that the genuine patriots of American history enacted with the Declaration of Independence. The waymark of the Patriot Act is the first of three waymarks for both the Republican and Democratic parties.

Pe Patriot Act ary 2001-pe oñemombe’u omoñepyrũha jepe’a pe independencia tavayguakuéra Tetã peteĩ reko Amérikagua-pe guaréva, ha upéva oñehechauka kuri pe proclamación omoañetéva umi patriota añetegua tembiasakue amerikanopegua ojapova’ekue pe Declaración de Independencia reheve. Pe hito térã techaukaha Patriot Act rehegua ha’e pe peteĩha mbohapy techaukahágui mokõivévape g̃uarã, pe partido Republicano ha pe partido Demócrata.

The Democratic party ends in the election of 2024, which ushers in Trump’s Executive Orders that were prefigured by the Alien and Sedition Acts. The Executive Orders Trump then enacts are not the Sunday law, but they are a type of speaking as a dragon, for they will be used by Trump as he fulfills Sister White’s identification that “active despotism” will occur in the last days. Despotism is a word identifying a dictatorship, which is accomplished by the Executive Orders that are typified in the Alien and Sedition Acts. When Trump implements his Executive Orders, there will be a reversal of the Pelosi Trials that marked the failed presidency of Biden.

Partido Demócrata opa 2024 ary jeporavope, upéva ogueru hag̃ua Trump Ñe’ẽmondo Ejecutivo-kuéra, umi ojehechauka vaʼekue yma Alien and Sedition Acts rupive. Umi Ñe’ẽmondo Ejecutivo-kuéra Trump upéi omoĩva ndahaʼéi pe léi domingo rehegua, hákatu haʼe peteĩ techaukaha oñeʼẽ hag̃ua dragónicha, pórke Trump oipurúta umíva oikóvo Sister White heʼíva ndive, haʼéva “despotismo activo” oikótaha ára pahápe. Despotismo niko peteĩ ñeʼẽ ohechaukáva dictadura, ha upéva ojejapo umi Ñe’ẽmondo Ejecutivo-kuéra rupive, umi oñemohaʼangáva Alien and Sedition Acts-pe. Trump omoañetévo iÑe’ẽmondo Ejecutivo-kuéra, oikóta peteĩ jevy jere umi Pelosi Trials rehegua, umi omarka vaʼekue Biden presidencia ndoikoporãiva.

The period of time that identifies the end of the Democratic and the Republican parties possess the signature of Alpha and Omega, for the beginning of each period represents the ending. For this reason, the first waymark for the Democratic party is the Patriot Act of 2001, and the second waymark is the Pelosi Trials that began in 2021. Those trials represent a complete rejection of the Constitution of 1789. The Pelosi Trials represent the middle waymark in the line of the Democratic party, which was typified when the Constitution was ratified by thirteen colonies, thirteen years after 1776. The Pelosi Trials represent rebellion against the Constitution and were typified by 1789. The third waymark for the Democratic line is where they end as a political party.

Pe pehẽ yvypóra ohechauka hag̃ua opaha Partido Demócrata ha Partido Republicano oguereko Alfa ha Omega rehegua techaukaha, peteĩteĩ pe pehẽ ñepyrũ rehegua ohechauka rupi ipaha. Upévare, pe waymark peteĩha Partido Demócrata-pe g̃uarã haʼe Patriot Act ary 2001-pe, ha pe mokõiha waymark haʼe umi Juicio Pelosi rehegua oñepyrũ vaʼekue ary 2021-pe. Umi juicio ohechauka peteĩ ñemboyke paite Constitución ary 1789 pegua rehegua. Umi Juicio Pelosi rehegua ohechauka pe waymark mbytegua Partido Demócrata rape-pe, ha upéva oñemombeʼu vaʼekue techapyrãramo pe Constitución ojejokuaívo trece colonia rupive, trece ary rire 1776-gui. Umi Juicio Pelosi rehegua ohechauka ñemoĩ hag̃ua Constitución rehe, ha upéva oñemombeʼu vaʼekue techapyrãramo ary 1789 rupive. Pe mbohapyha waymark pe línea Demócrata-pe g̃uarã haʼe upe tendápe opaha hag̃ua hikuái peteĩ partido político ramo.

They end at the election of 2024, and once the inauguration of 2025 is accomplished the second set of Pelosi Trials will be brought about by Executive Orders which were typified by the Alien and Sedition Acts. Thus, the third waymark for the Democratic party is the Alien and Sedition Acts of 1798. The period representing the end of the Democratic party begins with an election, an inauguration, and the introduction of satanic political lawfare, and it ends with an election, an inauguration, and the introduction of satanic political lawfare.

Oñemohu’ã pe jeporavo 2024-pe, ha oñemboguapývo 2025-pe, mokõiha aty Pelosi Trials rehegua oñemboguapýta Executive Orders rupive, umi oñemombe’úva’ekue Alien and Sedition Acts rupive. Upévare, mbohapyha waymark Partido Demócrata-pe g̃uarã ha’e Alien and Sedition Acts ary 1798-pe. Pe ára peteĩha ohechaukáva Partido Demócrata paha oñepyrũ peteĩ jeporavópe, peteĩ ñemoguapýpe, ha pe ñepyrũme pe lawfare político satánico rehegua; ha opa avei peteĩ jeporavópe, peteĩ ñemoguapýpe, ha pe ñepyrũme pe lawfare político satánico rehegua.

For the Republican party the first waymark is the Patriot Act of 2001, typified by the Declaration of Independence in 1776. The second waymark is not the same as was the second waymark for the Democratic party. The second waymark, represented by the Constitution of 1789 for the Democrats was the first Pelosi Trials, but the second waymark for the Republicans represented by the Constitution of 1789, is the Alien and Sedition Act, that is fulfilled once the second inauguration of Trump is accomplished in 2025. How can the Alien and Sedition Acts of 1798, represent the Constitution of 1789?

Pe partido Republicano-pe guarã, peteĩha waymark ha’e hína pe Patriot Act ary 2001-pegua, oñemoha’angáva pe Declaration of Independence rehe ary 1776-pe. Mokõiha waymark ndaha’éi upeichaite pe mokõiha waymark oĩva’ekue pe partido Democrático-pe guarã. Pe mokõiha waymark, ojehechaukáva pe Constitution ary 1789-pegua rupive pe Democrátakuérape guarã, ha’e va’ekue pe primer Pelosi Trials; ha katu pe mokõiha waymark pe Republicano-kuérape guarã, ojehechaukáva pe Constitution ary 1789-pegua rupive, ha’e pe Alien and Sedition Act, ha upéva oñekumpli peteĩteĩ pe segunda inauguración Trump rehegua oñemoañetévo ary 2025-pe. ¿Mba’éichapa pe Alien and Sedition Acts ary 1798-peguáicha ikatu orepresenta pe Constitution ary 1789-peguáicha?

At Trump’s second inauguration his Executive Orders, that are typified by the Alien and Sedition Acts of 1798, initiate not only a second set of Pelosi Trials, but the acts also initiate the formation of the image of the beast. The period of the formation of the image of the beast begins and ends with the speaking as a dragon. The speaking at the beginning of the period represents the establishment of the kingly powers that are represented as a dictatorship, or as Sister White calls it, “despotism.” The speaking of a dragon at the end of the period of the formation of the image of the beast identifies the authority of the religious powers being established over the political powers.

Trump mokõiha oñepyrũ jey ramo ipresidénteramo, umi hembiapoukapy Ejecutiva-kuéra, ojoguáva umi Alien and Sedition Acts de 1798 rehe, omoñepyrũ ndaha’éi año peteĩ aty mokõiha umi Juicio Pelosi-gua rehegua, ha umi tembiapoukapy avei omoñepyrũ mymba ñarõ ra’ãnga ñemoheñóikatu. Pe ára pukukue mymba ñarõ ra’ãnga ñemoheñóikatu rehegua oñepyrũ ha opa oñeñe’ẽgui dragónicha. Pe ñe’ẽ oñepyrũhápe upe ára pukukue ohechauka mburuvicha guasu pokatu ñemopyenda, ojehechaukáva peteĩ dictaduraicha, térã, Sy White he’iháicha, “despotismo.” Pe ñe’ẽ dragónicha upe ára pukukue paha gotyo, mymba ñarõ ra’ãnga ñemoheñóikatu rehegua, ohechauka pe autorida umi pokatu religioso-kuéra rehegua oñemopyendaha umi pokatu político-kuéra ári.

The Declaration of Independence was a declaration against the tyranny of both the political authority of the kings of Europe and the religious authority of the Roman church. The period of the formation of the image of the beast is where these two corrupt powers are merged together, with the religious authority in control of the relationship. In the formation, or the merging of these two powers it is the religious authority that comes up last and is higher. Therefore, the beginning of that period represents the ending of the period. The Alien and Sedition Acts of 1798, represent the end of the Democratic party, and it is their third waymark, but it simultaneously represents the second waymark in the ending period of the Republican party. The third waymark for the Republican party is Sunday enforcement.

Pe Jehechakue Kuatiañe’ẽ ha’e va’ekue peteĩ je’e mbarete mokõive ñemongakuaa ñembyahýire: umi mburuvicha guasu Europa-pegua pokatu política rehe, ha avei tupao romana pokatu jerovia rehegua rehe. Mymbajára ra’ãnga ñemoheñói ára ha’e pe hendápe ko’ã mokõi pokatu oñembyai va’ekue oñembojoaju oñondive, ha upépe pe pokatu jerovia rehegua oguereko pe joaju ñangareko. Ko ñemoheñóipe, térã ko mokõi pokatu ñembojoajúpe, pe pokatu jerovia rehegua hína pe osẽ pahávo ha ijyvatevéva. Upévare, upe ára ñepyrũ ohechauka upe ára paha. Alien and Sedition Acts of 1798 ohechauka Partido Demócrata paha, ha upéva hína hikuái mbohapyha techaukaha; ha upe jave avei ohechauka mokõiha techaukaha pe ára pahápe Partido Republicano rehegua. Mbohapyha techaukaha Partido Republicano-pe g̃uarã ha’e domingo ñemboguata mbaretépe.

For the Democratic party the three waymarks represented by 1776, 1789 and 1798 typify 2001 (1776), the first Pelosi Trials of 2021 (1789), and the second Pelosi Trials of 2025 (1798).

Pe partido democrático-pe guarã, umi mbohapy tape rechaukaha ojehechaukáva 1776, 1789 ha 1798 rupive ohechauka hag̃ua 2001 (1776), umi peteĩha Pelosi Juicio-kuéra ary 2021-pe (1789), ha umi mokõiha Pelosi Juicio-kuéra ary 2025-pe (1798).

For the Republican party the three waymarks represented by 1776, 1789 and 1798 typify 2001 (1776), the second Pelosi Trials of 2025 (1789), and the Sunday law (1798).

Pe partido Republicano g̃uarã umi mbohapy techaukaha ojehechaukáva 1776, 1789 ha 1798 rupive ohechaukaha 2001 (1776), pe mokõiha Pelosi Trials ary 2025 pegua (1789), ha pe léi domingo rehegua (1798).

1776, 1789 and 1798 represent twenty-two years, and twenty-two is the symbol of the combination of Divinity with humanity. These three waymarks bear the testimony of “Truth”, for they represent that the first and last waymark identify the same truth. 1776 identifies the establishment of independence, and 1798 identifies the removal of independence. They therefore represent the first and last letters of the Hebrew alphabet that consists of twenty-two letters. The thirteenth letter is a symbol of rebellion, and together those three letters; the first, the thirteenth and the last combined to form the Hebrew word “Truth”.

1776, 1789 ha 1798 ohechauka mokõi pa mokõi ary, ha mokõi pa mokõi hína peteĩ símbolo divinidad joaju hag̃ua yvypóra ndive. Ko'ã mbohapy marka ogueru “Añetegua” testimónio, pórke ohechauka pe marka peteĩha ha pe pahaiteha omombe'uha peteĩchagua añetegua. 1776 ohechauka independencia ñemopyenda, ha 1798 ohechauka independencia ñembogue. Upévare ha'ekuéra ohechauka pe ñe'ẽryru hebreo letra peteĩha ha pahaiteha, oguerekóva mokõi pa mokõi letra. Pe letra pahaapyha ha'e peteĩ símbolo pu'aka hag̃ua Ñandejára rehe, ha oñondive hag̃ua umi mbohapy letra; peteĩha, pahaapyha ha pahaiteha, ombojoajúvo omoheñói pe ñe'ẽ hebrea “Añetegua”.

1776 represents September 11, 2001, and marks the beginning of the sealing time of the one hundred and forty-four thousand. It marks the beginning of the sprinkling of the latter rain, which is the period of time when the dragon is given to the beast for services rendered, as the Democratic dragon party will be defeated by the Republican beast party.

1776 ohechauka 11 jasyporundy ary 2001-pe, ha omarka ñepyrũrã pe ára oñembyasýva cien cuarenta y cuatro mil rehe. Ombojekuaa avei ñepyrũrã pe ñemohesãi y ama pahaguéva rehegua, ha’éva upe ára pukukue pe dragón oñeme’ẽhápe pe mymbaguasúpe tembiapo ojejapova’ekue rehe, pe partido dragón democrático oñemongu’e’ỹre hag̃ua pe partido mymbaguasu republicano renondépe.

During that history the sealing of the true Protestant horn is accomplished during the period of time when the Lord stretches His hand forth a second time to gather the people who are identified as the outcasts of Israel, and who will be lifted up as an ensign at the Sunday law.

Upe tembiasakue jave oñemohuʼã pe sellado pe kornu protestánte añeteguápe, upe ára pukukuepe Ñandejára omyasãi jey Ipo mokõiha jeýpe ombyaty hag̃ua umi tavayguakuéra ojehechakuaáva Israel ñemosẽmbyréicha, ha umi oñemopuʼãtava peteĩ techaukaháramo pe léi domingo-pe.

On July 18, 2020 the true Protestant horn was scattered and twenty-two years after 2001, in July of 2023 the work of the second gathering was initiated by a voice crying in the wilderness. The first gathering took place in 2001, when the angel of Revelation chapter eighteen descended as the great buildings of New York city came down. The descent of that angel represented the beginning of the sealing time, and the descent of Michael the archangel on July 18, 2020 represented the ending of the sealing time. Jesus, as the Alpha and Omega always illustrates the end with the beginning, so the prophetic elements of the first gathering that began on September 11, 2001, represent the prophetic elements that occur in the second gathering.

18 jasypokõi ary 2020-pe pe mimbipa protestánte añetegua oñemondopa, ha mokõipa mokõi ary rire 2001 guive, jasypokõi ary 2023-pe oñepyrũ mokõiha ñembyaty rembiapo peteĩ ñe'ẽ osapukáiva yermo rupi rupive. Pe peteĩha ñembyaty oiko ary 2001-pe, pe ánhel Apocalipsis kapítulo 18-gua oguejy ramo guare Nueva York táva pegua óga guasukuéra ho'ávo. Upe ánhel oguejyha ohechauka va'ekue pe ñepyrũ pe sellado ára, ha Miguel arcángel oguejyha 18 jasypokõi ary 2020-pe ohechauka va'ekue pe sellado ára paha. Jesús, Alpha ha Omega ramo, akóinte ohechauka pe paha pe ñepyrũ reheve; upévare, umi elemento profético pe peteĩha ñembyaty oñepyrũ va'ekue 11 jasyporundy ary 2001-pe, ohechauka umi elemento profético oikóva pe mokõiha ñembyatýpe.

There are three clear illustrations of the second gathering that represent the ending history of the sealing time of the one hundred and forty-four thousand, which are the history of Christ, the history of the first and second angels’ messages from August 11, 1840 to October 22, 1844, and also the history of the third angel from October 22, 1844 unto the rebellion of 1863. Those three witnesses establish the second gathering of the one hundred and forty-four thousand from July 2023, unto the soon coming Sunday law. If we isolate one distinct element from each history we find the evidence of the role of the third woe.

Oĩ mbohapy ta’anga hesakãva pe mokõiha ñembyaty rehegua ohechaukáva pe tembiasakue paha pe sellado ára rehegua umi cien cuarenta y cuatro mil rehegua, ha’éva Cristo rembiasakue, pe primer ha segundo ángel marandu rembiasakue 11 de agosto de 1840 guive 22 de octubre de 1844 peve, ha avei pe tercer ángel rembiasakue 22 de octubre de 1844 guive pe rebelión de 1863 peve. Ko’ã mbohapy testígo omopyenda pe mokõiha ñembyaty umi cien cuarenta y cuatro mil rehegua julio 2023 guive, pe ley dominical og̃uahẽmbotápe peve. Ñamombykévo peteĩ elemento iñambue hag̃uáicha káda tembiasakuégui, jajuhu pe prueba ohechaukáva pe tercero ay rol.

At the conclusion of the Exeter camp meeting on August 17, 1844, the message of the Midnight Cry was proclaimed. That proclamation represented the proclamation of the Midnight Cry message in the history of the one hundred and forty-four thousand, for both histories were and are a fulfillment of the parable of the ten virgins. Sister White identifies that Christ’s triumphal entry into Jerusalem represented the proclamation of the Midnight Cry in 1844. The only time Christ ever rode an animal was in His entry into Jerusalem, and the animal He rode was an ass, which is the symbol of Islam. In the period of the second gathering of 1844 unto 1863, in 1848 Sister White identifies that the European nations were being angered, and the angering of the nations in that history was accomplished by the threats of continued warfare being brought upon Europe by Islam. In each of the three histories of a second gathering, the role of Islam of the third woe is identified.

Pe aty Exeter camp meeting pahávo 17 jasypoteĩ, 1844-pe, oñemoherakuã pe marandu Pyhare Mbytegua Sapy’a. Upéva ohechauka pe marandu Pyhare Mbytegua Sapy’a ñemoherakuã pe tembiasakue ciento cuarenta y cuatro mil rembiasakuepe, mokõivéva tembiasakue niko ha’e ha akóinte hína pe parábola umi diez vírgenes rehegua ñekumpli. Hermana White ohechauka Cristo oike hag̃ua peteĩ jehecharamórõme Jerusalén-pe orepresentaha pe marandu Pyhare Mbytegua Sapy’a ñemoherakuã 1844-pe. Pe único jave Cristo ojupi hag̃ua peteĩ mymbáre ha’eva’ekue ijeike Jerusalén-pe, ha pe mymba ha’e ojupi hague va’ekue peteĩ burro, upéva ha’éva Islam símbolo. Pe periodo mokõiha ñembyaty rehegua 1844 guive 1863 peve, 1848-pe Hermana White ohechauka umi tetã europea-kuéra oñembopochyha hína, ha pe tetãnguéra ñembopochy upérõ guare ojejapo Islam rupive oguerúva amenaza ñorairõ tapiaite hag̃ua Europa ári. Mavave umi mbohapy tembiasakue peteĩ mokõiha ñembyaty rehegua apytépe, ojehechauka pe Islam rembiapo pe mbohapyha aipo rehegua.

The sealing time of the one hundred and forty-four thousand began on September 11, 2001 with a surprise attack from Islam of the third woe, upon the modern glorious land of the United States. Twenty-two years later on October 7, 2023, Islam of the third woe, brought a surprise attack upon the ancient glorious land. At the soon coming Sunday law, which is the great earthquake of Revelation eleven, the third woe suddenly comes again, as it once again accomplishes a surprise attack upon the modern glorious land.

Pe sellamiento aravo irundy mil oikóva irundy mil oñepyrũkuri 11 jasyporundy ary 2001-pe peteĩ ataque sapy’a guive Islam rehegua, pe mbohapyha ñembyasy guasúgui, ojejapóva pe yvy hechapyrã ko’ág̃agua Estados Unidos rehe. Mokõi pa ary rire, 7 jasypa ary 2023-pe, pe mbohapyha ñembyasy guasu rehegua Islam oguerúkuri peteĩ ataque sapy’a pe yvy hechapyrã yma guaréva rehe. Pe léi domingo oúta hag̃uápe pya’eterei, ha’éva pe yvy ryryi guasu Apocalipsis 11-pe, pe mbohapyha ñembyasy guasu ou jey sapy’ánte, ojapóvo jey peteĩ ataque sapy’a pe yvy hechapyrã ko’ág̃agua rehe.

The rebellion represented by literal Israel, as a symbol of those who crucified their Messiah, and the three surprise attacks of Islam of the third woe bear the signature of “Truth.” The message that seals the one hundred and forty-four thousand accomplishes the work of gathering God’s last-day people a second time occurs during a period of time when the activities of Islam of the third woe are active.

Pe ñemopu’ãtee ojehechaukáva Israel tee rehe, peteĩ símbolo ramo umi omosãingova’ekue imesíaspe, ha umi mbohapy ñorãirõ oúva ñemondýipe Islam-gua, pe mbohapyha ñembyasy guasu rehegua, oguereko “Añetegua” reraguapy. Pe marandu omokyre’ỹva cien cuarenta y cuatro mil-pe, ha omohu’ãva tembiapo oñembyaty hag̃ua Ñandejára tavayguakuéra ára pahápegua mokõiha jey, oiko peteĩ ára pukukue aja, upérõ pe mbohapyha ñembyasy guasu rehegua Islam rembiapo-kuéra oĩ hag̃ua gueteri omba’apópe.

The prophetic period represented as the “second gathering,” distinctly identifies specific prophetic periods that make up the entire history of the “second gathering”. The descent of Christ after His resurrection marks the beginning of His work to gather those who had been scattered at the cross.

Pe período profético ojehechaukáva “aty mokõiha” ramo, ohechauka porãite umi período profético específico omoĩva maymáva tembiasakue “aty mokõiha” rehegua. Cristo oguejy rire Jeikovejey rire, upéva ohechauka iñepyrũha hembiapo oñembyaty hag̃uáicha umi oñemosarambíva’ekue kurusúre.

Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. Matthew 26:31.

Upéi Jesús he’i chupekuéra: Peẽ pavẽ peñepysangáta cherehe ko pyhare, ojehai hag̃uére: “Ambopóta pe ovecha rerekua, ha pe aty pegua ovechakuéra oñemosarambíta”. Mateo 26:31.

After the three days in the tomb, Christ descended unto the disciples, initiating a forty-day period of personal instruction, which was followed by a ten-day period of unification and prayer in advance of the outpouring of the Holy Spirit without measure at Pentecost.

Mbohapy ára rire pe itáke guýpe, Cristo oguejy umi temimboʼekuéra rendápe, omoñepyrũvo peteĩ arapokõindy ára pukukue ñemboʼe ha mboʼe porã tee peguarã; upéi oúva kuri peteĩ pa ary pukukue joaju ha ñemboʼe rehegua, oñembosakoʼívo pe Espíritu Santo oñehẽ hag̃ua hekoveʼỹre Pentecostéspe.

The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen: To whom also he showed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God: And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. . .. And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. Acts 1:1–9, 2:1, 2.

Che rembiasakue ahai va’ekue, Teófilo, opa mba’e Jesús oñepyrũva’ekue ojapo ha ombo’e hag̃ua rehegua, pe ára peve ojehupi hague yvágape, ha ome’ẽ rire Espíritu Santo rupive tembiapoukapy umi apóstol ha’e oiporavo vaʼekuépe. Umívape avei ohechauka ijehe oikoveha ipyʼarasy rire heta techaukaha añetetéva rupive, ojehechaukávo chupekuéra irundy pa ára pukukue, ha oñeʼẽvo umi mbaʼe Tupã Rréino rehegua. Ha oñembyaty aja hendivekuéra, omanda chupekuéra ani hag̃ua osẽ Jerusaléngui, síno ohaʼarõ hag̃ua Túva ñeʼẽmeʼẽ, heʼi haguéicha, “peẽ pehendu chehegui. Juan añetehápe omongarai vaʼekue ýpe; peẽ katu sapyʼaitépe pemongaraíta Espíritu Sántope.” Upérõ, oñembyaty rire hikuái, oporandu chupe hikuái, heʼívo: “Karai, koʼág̃apa remyengoviáta jey Israel-pe pe rréino?” Ha haʼe heʼi chupekuéra: “Ndahaʼéi pene mbaʼe peikuaa hag̃ua umi ára térã umi áraite, Túva omoĩ vaʼekue imbaʼepuʼakapápe. Peẽ katu pehupytyta puʼaka Espíritu Santo ou vove pende ári; ha peẽta che testígo Jerusalénpe, opa Judea rupi, Samáriape, ha pe yvy ape ári opa hendápe.” Ha heʼi rire koʼã mbaʼe, ohecha aja hikuái, ojehupi yvágape; ha peteĩ arai ogueraha chupe hesakuéra renondégui.... Ha og̃uahẽmbaitéma ramo pe ára Pentekostés, opavave oĩ peteĩ ñeʼẽme ha peteĩ hendápe. Ha pyaʼe hag̃uáicha ou yvágagui peteĩ tyapu, peteĩ yvytu mbarete oipejuvaicha, ha omyenyhẽ pe óga tuichakue oguapyhápe hikuái. Hechos 1:1–9, 2:1, 2.

For forty days, followed by the ten days the disciples were to “wait” for the promise of the Father, Christ was gathering His disciples a second time. The period of waiting in Jerusalem, is a symbol of a tarrying time, in agreement with the tarrying times of Matthew twenty-five and Habakkuk two. The entire period is identified by Christ as beginning at the work of Elijah, when John was baptizing, and the entire period ended with the baptism of the Holy Spirit at Pentecost. Baptism is a symbol of death, burial and resurrection, so the middle waymark in the entire period was the cross, for the entire period bears the signature of “Truth”.

Mokõipa ára pukukue, upéi umi pa ára rire umi temimbo’e oha’arõ va’erã hague “oha’arõ hag̃ua” Túva promésa, Cristo ombyaty jey kuri Hemimbo’ekuérape mokõiháicha. Pe ára pukukue ojeha’arõva Jerusalénpe ha’e peteĩ ta’anga peteĩ ára oñemombyry hag̃uáicha, ojoajúva umi ára oñemombyry hag̃ua Mateo mokõi pa po ha Habacuc mokõi-pe. Pe período tuichakue Cristo ombohéra oñepyrũha Elías rembiapópe, Juan omongarai jave, ha pe período tuichakue opa Espíritu Santo ñemongarai reheve Pentecostéspe. Pe ñemongarai ha’e peteĩ ta’anga mano, yvyguýpe ñemoĩ ha jeikove jeýre, upévare pe mbytépe oĩva pe período tuichakuépe ha’e kuri kurusu, pe período tuichakue oguerekógui pe techaukaha “Añetegua”.

The entire period begins with the baptism of Christ by John, when the Holy Spirit descended in the form of a dove. Then the work of gathering the disciples who were to be the foundation of the Christian temple began. At the end of that period Christ gathers His disciples a second time, and the period of the second gathering is a repetition of the period of the first gathering, for Christ illustrates the ending of a thing with its beginning.

Pe opaite pe ára oñepyrũ Cristo ñemongarai rehe Juan rupive, upe jave pe Espíritu Santo oguejy peteĩ pykasu ra’ãme. Upéi oñepyrũ tembiapo oñembyaty hag̃ua umi temimbo’e, ha’éva va’erã pe cristiano templo pyenda. Upe pe ára pahaite gotyo Cristo ombyaty jey hembimbo’ekuérape mokõiha jey, ha pe mokõiha ñembyaty ára ha’e peteĩ jevy pe peteĩha ñembyaty ára rehegua, Cristo ohechauka rupi peteĩ mba’e paha iñepyrũ rupive.

The cross had been typified by Christ’s baptism, and both events began a work of gathering disciples. The waymark that identifies the beginning and the ending represents death, burial and resurrection. After the resurrection, forty days of testing in the wilderness represented forty days of instruction after His descent unto the disciples. The forty days both represent a primary truth that is expressed by Jesus as, “It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.”

Kurusu ojehechauka vaʼekue Cristo ñemongarai rupive, ha mokõivéva mbaʼe oñepyrũ tembiapo ojaty hag̃ua temimboʼekuéra. Pe techaukaha omombeʼúva iñepyrũ ha ipaha rehegua ohechauka mano, ñotỹ ha jeikove jey. Jeikove jeýpe rire, irundy pa ára ñehaʼã ñu-meguápe ohechauka irundy pa ára ñemboʼe ha ñemyesakã haʼe oguejy rire hemimboʼekuéra rendápe. Mokõivéva irundy pa ára ohechauka peteĩ añetegua tenondegua Jesús omombeʼúva kóicha: “Ojehai: Yvypóra ndoikomoʼãi mbujape rehe año, síno opa ñeʼẽ osẽvagui Tupã juruégui.”

In that period of time Jesus opened up to the disciples all that the prophets had testified about Christ, thus identifying that period as an opening of His prophetic Word.

Upéva pe aravo pukukue Jesús omyesakã umi temimbo’épe opa mba’e umi maranduha kuéra he’iva’ekue Cristo rehe, upéicha ohechauka hag̃ua upe aravoha ha’eha Iñe’ẽ maranduha ñemyesakã.

And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs. And they talked together of all these things which had happened. And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. . .. Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. 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 24:13–16, 26–31.

Ha, péina, mokõi hesegua oho upe ára voi peteĩ távape hérava Emaús, oĩva Jerusaléngui sesenta estadio rupi mombyry. Ha oñomongeta hikuái opa umi mbaʼe ojehúva rehe. Ha ojehu, oñeʼẽjoa ha oñemoarandu aja hikuái, Jesús voi oñemboja ha oguata hendivekuéra. Ha hesakuéra oñejoko hag̃ua ani hag̃ua oikuaa chupe.... Upérõ haʼe heʼi chupekuéra: Peẽ tekoveʼỹ, ha pyʼaguapy mbegue hag̃ua pejerovia opa mbaʼe umi proféta heʼíva rehe: ndajéipa Cristo ohasa vaʼerã kuri koʼã mbaʼe, ha upéi oike hag̃ua heko mimbipápe? Ha oñepyrũvo Moisés guive ha opa umi proféta rupi, omyesakã chupekuéra opaite Escritúrape umi mbaʼe oñeʼẽva hese. Ha oguahẽma hikuái pe táva ohohaguekue gotyo; ha haʼe ojapo ku ohasave hag̃uáicha. Upémarõ haʼekuéra ojopy chupe, heʼívo: Epyta orendive, kaʼaruetéma niko, ha ára opapotaitéma. Ha haʼe oike opyta hag̃ua hendivekuéra. Ha ojehu, oguapy aja mesa-pe hendivekuéra, ojapyhy mbuja, ohovasa, ombojaʼo ha omeʼẽ chupekuéra. Upérõ hesakuéra ojepeʼa ha oikuaa chupe; ha haʼe okañy chuguikuéra renondégui. Lucas 24:13–16, 26–31.

Christ tarried with the disciples who did not recognize who He was, until He opened their eyes, “and beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.” Their eyes were opened when they were given “bread” to eat. After forty days Christ ascended unto heaven, and “vanished out of their sight,” as He had done with the disciples of Emmaus in the beginning of the forty days of instruction. They then began the ten days of preparation for Pentecost, which typifies the soon coming Sunday law.

Cristo opyta umi temimbo'e ndive ndoikuaáiva máva ha'e, peve oipe'a chuguikuéra hesa, “ha oñepyrũvo Moisés guive ha opaite maranduhára guive, omyesakã chupekuéra opaite Ñandejára Ñe'ẽme umi mba'e oñe'ẽva hese.” Hesa kuéra ojepe'a vaekue oñeme'ẽvo chupekuéra “mbuja” ho'u hag̃ua. Irundypa ára rire Cristo ojupi yvágape, ha “okañy chuguikuéra resa renondégui,” ojapo haguéicha umi temimbo'e Emaús peguándi, umi irundypa ára ñembo'e ha mbo'e rehegua ñepyrũmbýpe. Upérõ oñepyrũ hikuái umi pa ára ñembosako'i Pentecostés-rã, upéva ohechauka pe pya'e oútava léi domingo rehegua.

At the great earthquake, which is the Sunday law, the third woe of Islam comes quickly, and Islam is Isaiah’s “rough” “east wind,” that is Ezekiel’s breath that comes from John’s four winds that are restrained during the sealing of the one hundred and forty-four thousand.

Pe yvy oryrýi guasúpe, ha’éva pe léi domingo rehegua, Islam mbohapyha ñembyasyrõ ou pya’e, ha Islam hína Isaías “yvytu hatã” “yvytu kuarahyresẽ guio” gua, ha upéva hína Ezequiel pytu oúva Juan irundy yvytúgui, ojejoko hag̃uáicha pe jejokokuéra aja oñesella jave umi cien cuarenta y cuatro mil.

Once the one hundred and forty-four thousand are sealed then the four winds are loosed, and “suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house.” Islam of the third woe strikes “suddenly” and unexpectedly, and produces the “sound from heaven” that is the seventh trumpet, which identifies when the mystery of God is finished, and the mystery of God is finished for the one hundred and forty-four thousand when Divinity (the outpouring of the Holy Spirit) is permanently combined with humanity, and the Lord suddenly comes to His temple (the house where the disciples were gathered) and enters into covenant with the one hundred and forty-four thousand.

Ojesella rire mil ha irundy ha irundy mil ojesella rire, upéi ojeheja umi irundy yvytu, ha “sapyʼaitépe ou peteĩ tyapu yvágagui peteĩ yvytu hatã pyaʼe oúvaicha, ha omyenyhẽ pe óga tuichakue.” Islam, pe mbohapyha ñembyasy guasu rehegua, oporojapi “sapyʼaitépe” ha ohaʼarõʼỹre, ha ogueru pe “tyapu yvágagui” haʼéva pe trompéta pokõiha, upéva ohechauka arakaʼépa opa Ñandejára rembiporã kañymby; ha Ñandejára rembiporã kañymby opa umi ciento cuarenta y cuatro milpe guarã, Divinidad (pe Espíritu Santo oñeñohẽmbáva) oñembojoaju hag̃ua tapiaite yvypóra rekóndi, ha pe Ñandejára ou sapyʼaitépe Itémplope (pe óga mbytépe oñembyaty hague umi temimboʼe), ha oike pe pacto-pe umi ciento cuarenta y cuatro mil ndive.

We will continue this study in the next article.

Ñamotenondéta ko jehaipyre oúvape ko estudio.

“The Lord wants us to come up into the mount,—more directly into his presence. We are coming to a crisis which, more than any previous time since the world began, will demand the entire consecration of every one who has named the name of Christ.

“Ñandejára oipota jajupi pe yvytýpe, —hetave hag̃ua oike hag̃ua chuguiete ipresénsiape. Jahasa hína peteĩ apañuãi guasúpe, ha upéva, oimeraẽ ára ohasavaʼekue ko yvy oñepyrũ guive ári, ojeruréta Cristo réra omombeʼúva peteĩteĩgui oñekonsagra hag̃ua iteĩmbaite.”

“A revival of true godliness among us is the greatest and most urgent of all our needs. We must have the holy unction from God, the baptism of his Spirit; for this is the only efficient agent in the promulgation of sacred truth. It is the Spirit of God that quickens the lifeless faculties of the soul to appreciate heavenly things, and attracts the affections toward God and the truth.

Peteĩ ñembopyahu Tupã rayhu añeteguáva ore apytépe ha’e opaite ore remikotevẽ tuichavéva ha pya’evéva. Tekotevẽ ñaguereko pe jehe’a marangatu oúva Tupãgui, Ijespíritu ñemongarai; ko mba’e añónte niko pe tembipuru ipokatuetéva oñemyasãi hag̃ua pe añetegua marangatu. Tupã Espíritu ha’e pe omombaretéva umi alma rembipota omanóva hag̃ua omomba’eguasu umi mba’e yvagapegua, ha omboguataramo pe mborayhu Tupã ha pe añetegua gotyo.

“It is our privilege to take God at his word. As Jesus was about to leave his disciples, to ascend into heaven, he commissioned them to bear the gospel message to all nations, tongues, and peoples. He told them to tarry in Jerusalem till they were endued with power from on high. This was essential to their success. The holy unction must come upon the servants of God. All who were fully identified as disciples of Christ and associated with the apostles as evangelists, assembled together at Jerusalem. They put away all differences. They continued with one accord in prayer and supplication, that they might receive the fulfillment of the promise of the Holy Spirit; for they were to preach the gospel in the demonstration of the Spirit and in the power of God. It was a time of great danger to the followers of Christ. They were as sheep in the midst of wolves, yet they were of good courage, because Christ had risen from the dead, and had revealed himself to them, and had promised them a special blessing which would qualify them to go forth to preach his gospel to the world. They were waiting in expectation of the fulfillment of his promise, and were praying with special fervency.

“Ha’e ñande mba’e porã jarresivi hag̃ua Tupã ñe’ẽ he’iháicha. Jesús oĩmbotávo oheja hag̃ua hemimbo’ekuérape, yvágape ojupi hag̃ua, ome’ẽ chupekuéra tembiapoukapy ogueraha hag̃ua evanhélio marandu opa tetãme, opa ñe’ẽme ha opa tavayguápe. He’i chupekuéra opyta hag̃ua Jerusalénpe peve oñemondeuka hag̃ua pu’aka yvate guive. Kóva tekotevẽiterei va’ekue isẽ porã hag̃ua hembiapo. Pe unción marangatu ouva’erã va’ekue Tupã rembiguái ári. Opa umi ojekuaapaitéva Cristo remimbo’e ramo añetetépe ha ojoajúva apóstolkuéra ndive evangelista ramo, oñembyaty Jerusalénpe. Oipe’a umi joavykuéra. Opyta peteĩ ñe’ême ñembo’e ha ñembojerureme, ohupyty hag̃ua pe promésa Espíritu Santo rehegua ñembotuichakue; ha’ekuéra ningo oikóta kuri opredika evanhélio Espíritu jehechaukapýpe ha Tupã pu’akápe. Upéva va’ekue peteĩ ára tuicha mba’eve vai hag̃uáicha Cristo rapichakuéra rehe. Ha’ekuéra oĩ va’ekue ovechaicha aguara apytépe, upéicharõ jepe ipy’a guasu, Cristo opu’ã jeýma hague omanóva apytégui, ojehechauka hague chupekuéra, ha opromete hague chupekuéra peteĩ jehovasa especial ombohekopyréva chupekuéra osẽ hag̃ua opredika hag̃ua iñevanhélio ko yvy ape ári. Ha’ekuéra oha’arõkuri ta’arõmbápe ipromésa oñekumpliha, ha oñembo’e hikuái kyre’ỹ especial reheve.”

“This is the very course that should be pursued by those who act a part in the work of proclaiming the coming of the Lord in the clouds of heaven; for a people are to be prepared to stand in the great day of God. Although Christ had given the promise to his disciples that they should receive the Holy Spirit, this did not remove the necessity of prayer. They prayed all the more earnestly; they continued in prayer with one accord. Those who are now engaged in the solemn work of preparing a people for the coming of the Lord, should also continue in prayer. The early disciples were of one accord. They had no speculations, no curious theory to advance as to how the promised blessing was to come. They were one in faith and spirit. They were agreed.

“Kóva hína upe tapeete ojeporu vaʼerã umi oikévape pe tembiapópe oñemomarandu hag̃ua Ñandejára ou hag̃ua arai yvágape; mbaʼére piko peteĩ tetãgua oñembosakoʼi vaʼerã oñemboʼy hag̃ua Tupã ára guasúpe. Jepémo Cristo omeʼẽ kuri iñemoirũhára kuérape pe promésa oguerohorytaha hikuái pe Espíritu Santo, kóva ndoipeʼái kuri ñemboʼe rekotevẽ. Haʼekuéra oñemboʼe hetave mbaʼéichaite guive; osegi hikuái ñemboʼépe peteĩ ñeʼẽme. Umi koʼág̃a oĩva pe tembiapo marangatúpe, oñembosakoʼi hag̃ua peteĩ tetãgua Ñandejára ou hag̃ua, avei osegivaʼerã ñemboʼépe. Umi temimboʼe ypykue peteĩ ñeʼẽme oĩ kuri. Ndorekói kuri hikuái maranduʼaty térã teoría porandu hag̃uáicha omotenondéva hag̃ua mbaʼéichapa pe jehovasa oñepromete vaʼekue ou vaʼerã. Peteĩme oĩ kuri jeroviápe ha espíritupe. Oñemoĩ peteĩ ñeʼẽme.”

“Put away all doubt. Dismiss your fears, obtain the experience that Paul had when he exclaimed, ‘I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.’ [Galatians 2:20.] Surrender everything to Christ, and let your life be hid with Christ in God. Then you will be a power for good. One shall chase a thousand, and two put ten thousand to flight.” Gospel Workers, 369–371.

“Peipe’a opaichagua duda. Pemombo ne kyhyjekuéra, pehupyty pe experiencia Pablo oguerekova’ekue he’i jave: ‘Ajejuka kuri Cristo ndive: upéicharõ jepe aikove; ndaha’éi che katu, Cristo oikovéva chepype: ha pe tekove ko’ág̃a aikovéva pe so’ópe, aikove Tupã Ra’y jerovia rupive, pe cherehayhúva ha ome’ẽva’ekue ijehe che rehehápe.’ [Gálatas 2:20.] Peme’ẽmbaite opa mba’e Cristo-pe, ha peheja pende rekove oñemívo Cristo ndive Tupãme. Upéicha ramo peẽ peikóta peteĩ pu’aka iporãva rehehápe. Peteĩ omuña va’erã mil, ha mokõi omboguata va’erã pa mil.” Gospel Workers, 369–371.