The hidden history of Daniel eleven verse forty aligns with the history represented in verses ten through sixteen of the same chapter. In verses ten through sixteen the line of the earth beast of Revelation thirteen’s apostate Republican horn of the United States is represented by Donald Trump; the line of the apostate Protestant horn of the United States is represented by the Maccabees; the line of the sea beast of the papacy is represented as the “robbers of thy people” and the line of the dragon is represented by the various kings of the south and Phillip of Macedon. The line of the one hundred and forty-four thousand is represented by Peter.
Pe tembiasakue kañymby Daniel capítulo once, versículo cuarenta-pe oĩ porã tembiasakue reheve ojehechaukáva versículo diez guive dieciséis peve upe capítulo-pe voi. Versículo diez guive dieciséis peve, pe línea yvy mymba-gui Apocalipsis trece-gua, pe iñapóstata hórno republicano Estados Unidos-gua rehegua, oñerrepresenta Donald Trump rupive; pe línea pe hórno protestante apóstata Estados Unidos-gua rehegua oñerrepresenta Macabeos rupive; pe línea pe mymba yguagua papado rehegua oñerrepresenta ramo “nde retayguakuéra mondaha” ha pe línea dragón rehegua oñerrepresenta umi opaichagua mburuvicha kuéra sur-gua ha Phillip de Macedon rupive. Pe línea umi ciento cuarenta y cuatro mil rehegua oñerrepresenta Pedro rupive.
The Middle
Mbyte hag̃ua
Within that hidden history, the middle is emphasized repeatedly. The 250 years that began in 457 BC concluded in 207 BC in the middle of the battles of Raphia and Panium, the last two proxy wars of verses eleven through fifteen. The 250 years of the earth beast that began in 1776 ends in 2026, the year of the “midterm elections” in the political arena of the earth beast. Peter is at Caesarea Philippi (Panium) the middle of the three times Christ exclusively took only three disciples.
Upe historia oñemíva ryepýpe, pe mbyte oñembotuichave jevy jevy. Umi 250 ary oñepyrũva 457 a.C.-pe opa 207 a.C.-pe, Raphia ha Panium ñorairõ mbytépe, umi mokõi paha proxy ñorairõ umi versíkulo 11 guive 15 peve. Umi 250 ary mymba yvy rehegua rehegua, oñepyrũva 1776-pe, opa 2026-pe, upe ary “midterm elections” oikohápe ámbito polítikope pe mymba yvy rehegua mba’épe. Pedro oĩ Cesarea Filipípe (Panium), pe mbyte umi mbohapy jey Cristo ogueraha hag̃ua añoite mbohapy discípulo.
In the history of those parallel lines Peter represents those who correct and repeat the warning of the fireballs upon Nashville. Peter’s name was changed in the very middle of chapters eleven through twenty-two of Matthew, just as Abram’s middle chapter of chapters eleven through twenty-two identified circumcision as the sign of the covenant, in accompaniment with the middle of chapter eleven through twenty-two in Revelation marking the sign of the covenant of death in Revelation seventeen. The midpoint is where the one hundred and forty-four thousand are changed from a Laodicean unto a Philadelphian, and the middle of the three angels is the second angel.
Umi líneape mokõivéva rembiasakuépe, Pedro ohechauka umi omyatyrõva ha omombeʼujeyva pe ñeñatõi umi tata apuʼaguáva Nashville ári. Pedro réra oñemoambue vaʼekue pe mbyteite Mateo, capítulo once guive mokõipa mokõi peve, péicha avei Abram capítulo mbyte pe capítulo once guive mokõipa mokõi peve ohechauka circuncisión ramo pe pacto techaukaha, oñondive pe capítulo mbyte Apocalipsis-pe, capítulo once guive mokõipa mokõi peve, omarkáva pe ñemano pacto techaukaha Apocalipsis diecisiete-pe. Pe mbyte hína pe tenda umi cien cuarenta y cuatro mil oñemoambuehápe peteĩ Laodiceagua guive peteĩ Filadelfiagua peve, ha umi mbohapy ánhel mbytégui pe mokõiha ánhel hína.
The second step, or midpoint is the time of the second temple test which follows the first and foundational test. The first test of 2024 was the external vision being established by the symbol of Rome, and the second test is the internal marah (looking glass) vision of Christ in the Most Holy Place. In the history of the second angel, the midnight cry message arrives to empower the message of the second angel.
Pe mokõiha térã mbyte pegua ha’e pe ára pe mokõiha tupão jejopyrã, oúva pe peteĩha ha fundamento-rãva jejopyrã rire. Pe peteĩha jejopyrã 2024-pe ha’e va’ekue pe visión okapeguáva oñemopyenda Roma símbolo rupive, ha pe mokõiha jejopyrã ha’e pe marah visión hyepypegua (jesarekorã) Cristo rehe pe Tenda Marangatuhápe. Pe mokõiha ánhel rembiasakue-pe, pe pyhare mbyte sapukái marandu oguahẽ omombarete haguã pe mokõiha ánhel marandu.
In the Millerite history of 1840, Josiah (meaning foundation of God) Litch made a correction of his identification of the prophecy of Islam of the first and second woe, and in 1844, Samuel Snow made the correction of the prediction of 1843 in fulfillment of the parable of the ten virgins. Peter in 2026 is to correct the failed prediction of the fireballs of Nashville, as typified by the Millerite disappointment of 1843, and adjust the message of Islam as typified by the work of Josiah Litch in 1840. Those two Millerite events of 1840 and 1844 represent the empowerment of the first angel’s message on August 11, 1840 and the empowerment of the second angel’s message on August 17, 1844. Together they identify the empowerment of the midnight cry when the Nashville fireballs descend.
Pe istória Millerita ary 1840-pe, Josías (he’iséva fundamento Tupãgua) Litch ojapo peteĩ corrección heko porãva iñemombe’úpe, oikuaaukávo Islam profecía rehegua peteĩha ha mokõiha ai rehegua; ha ary 1844-pe, Samuel Snow ojapo pe corrección pe predicción 1843 rehegua, oñecumplívo umi pa virgen parábola. Pedro ary 2026-pe oĩ oñemyatyrõ hag̃uáicha pe predicción ndojepoitýiva Nashville bola tata rehegua, ojetipifikaháicha pe ñembyasy Millerita ary 1843-pe, ha omoĩ porã hag̃ua Islam mensaje, ojetipifikaháicha Josías Litch rembiapo ary 1840-pe. Umi mokõi mba’e ojehúva Millerita rembiasakuepe ary 1840 ha 1844-pe ohechauka pe peteĩha ánhel marandu ñemombarete 11 jasypoapy 1840-pe ha pe mokõiha ánhel marandu ñemombarete 17 jasypoapy 1844-pe. Oñondivepa, umíva oikuaauka pe pyhare mbyte sapukái ñemombarete, Nashville bola tata oguejy jave.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“Pe ánhel ojoajúva oñemoirũva mokõiha ánhel marandu ñemoherakuãme, omyesakãva’erã opa yvy tuichakue heko mimbipápe. Ko’ápe oñemombe’u peteĩ tembiapo oguahẽtava opa tetãme ha peteĩ pokatu ndahechavéimava. Pe advento ñemongu’e ary 1840–44 pegua ha’e va’ekue peteĩ jehechauka mimbipáva Tupã pokatu rehegua; peteĩha ánhel marandu og̃uahẽ opa tenda misionéro oĩháme ko yvy ape ári, ha oĩ va’ekue peteĩhína tetãnguérape pe tuichavéva interés rrelihióso ojehecha va’ekue oimeraẽ tetãme pe Reforma siglo XVI pegua guive; hákatu ko’ã mba’e ojehasáta pe ñemongu’e mbaretéva rupive pe ñe’ẽmondo paha guýpe pe mbohapyha ánhel rehegua.” The Great Controversy, 611.
The question is why with all the cities in the United States would God’s providence select Nashville. At the arrival of the third woe on 9/11 the Twin Towers of New York and the Pentagon of Washington, DC were the targets. A fourth plane crashed into the earth. The symbol of the earth beast is the earth, the symbol of its economic might is New York and the symbol of its military power is the Pentagon. When the United States forces the world to accept the mark of papal authority and the church and state political system that is the image of the beast, it does so through its military and economic power, for Revelation thirteen identifies the earth beast’s use of power to forbid the faithful from buying or selling, and it also puts to death those who stand for God’s seventh-day Sabbath. The prophetic symbolism is represented as "chariots, horsemen (military might) and ships" (economic might) in Daniel eleven verse forty.
Pe porandu oĩva opavave táva Estados Unidos-pe apytépe, mba’érepa Tupã rembiapokue porã ome’ẽva’ekue Nashville-pe upe jeporavo. Pe mbohapyha ñembyasy guasu oguahẽvo 11 jasyporundy-pe, Nueva York pegua Mokõi Torre Ha Washington, DC pegua Pentágono ha’eva’ekue umi jehechaukapyrã ojeityhápe. Peteĩha irundyha avión ho’a yvy ári. Pe yvy mymba ra’ãnga ha’e yvy; ipokatu económico ra’ãnga ha’e Nueva York, ha ipokatu militar ra’ãnga ha’e Pentágono. Estados Unidos ombojerurévo ko yvy ape ári oĩvape kuéra toumbykuaa ha toñemomba’e pe marca papal autorida rehegua ha pe sistema político tupao ha Estado joaju rehegua, ha’éva pe mymba ra’ãnga, upéva ojapo ipokatu militar ha económico rupive; Apocalipsis 13 he’i pe yvy mymba oiporuha ipokatu hag̃ua ojoko umi jerovia hag̃ua pe oñeme’ẽva ani hag̃ua ojogua térã ovende, ha avei ojuka umi oñembo’yva Tupã ára pokõiha sábado rehehápe. Pe simbología profética ojehechauka “kárro, kavaju arigua kuéra (pokatu militar) ha várko kuéra” (pokatu económico) ramo Daniel 11:40-pe.
In the sealing time of the one hundred and forty-four thousand Islam unexpectedly strikes the glorious land four times. The first was 9/11, the second and third were the ancient literal glorious land and then Nashville. The fourth is the earthquake of Revelation eleven, that is the Sunday law. In the context of Balaam and the three angels, the two strikes of October 7, 2023 and Nashville represent the two biblical vineyards of God’s covenant people.
Pe sellamiento ára umi cien cuarenta y cuatro mil, Islam inesperadamente oporohory pe yvy gloriosa rehe irundy jey. Peteĩha vaʼekue 11 de septiembre; mokõiha ha mbohapyha vaʼekue pe yma guare yvy gloriosa literal ha upéi Nashville. Irundyha hína pe yvyryrýi Apocalipsis capítulo once-pe, upéva hína pe léi dominical. Balaam ha umi mbohapy ánhel ryepýpe, umi mokõi oporohory 7 de octubre de 2023 ha Nashville-pe ohechauka umi mokõi parrál bíblico Tupã tavayguakuéra ñemoñeʼẽme guare.
When the deadly wound of the papacy is healed at the Sunday law, the second manifestation of the Dark Ages begins. The first and the third woe are the same, for Christ always illustrates the end with the beginning, so the falling star of Mohammed in the first woe, who turned the key that opened the bottomless pit, and shortly after 9/11 atheism of the bottomless pit murdered the two witnesses of Revelation eleven. At the Sunday law the papal deadly wound is healed, and the beast of Catholicism fulfills the prophetic enigma of the eighth (representing resurrection) being fulfilled. The second period of the Dark Ages then begins, as Balaam’s third waymark, when the ass speaks, turns the key to again open the bottomless pit. Post 9/11, atheism, the dragon came out of the pit to fight against the richest president who stirred up all the realm of Greece. At the Sunday law the beast of Revelation seventeen ascends out of the bottomless pit and darkness again blots out the sun.
Pe domingo reheguápe oñemonguera vove papado rehegua herida omano hag̃uáva, oñepyrũ yma pytũmbýgui mokõiha jehechauka. Peteĩha ha mbohapyha aipo areko peteĩcha, Cristo akóinte ohechauka hag̃ua ipahápe ñepyrũrã rupive; upévare Mohammed mbyja ho’áva peteĩha aipo arekope, ombojere va’ekue pe lláve oipe’a va’ekue yvykua pypuku hag̃ua, ha sapy’ami rire 9/11-gui pe yvykua pypuku pegua ateísmo ojuka Apocalipsis capítulo once pegua mokõi testígope. Pe domingo rehegua léipe oñemonguera pe papado rehegua herida omano hag̃uáva, ha pe bestia catolicismo rehegua omohu’ã pe profecía pegua apañuãi guasu pe poapyha rehegua (ohechaukáva jeikove jey) oñemohu’ãvo. Upérõ oñepyrũ jey pe mokõiha ára yma pytũmbýgui, Balaam mbohapyha tape rechaukaháramo, pe mburika ñe’ẽvo, ombojere pe lláve oipe’a jey hag̃ua pe yvykua pypuku. 9/11 rire, pe ateísmo, dragón, osẽ pe yvykua pypukúgui oñorairõ hag̃ua pe mburuvicha guasu imba’eretavévare, omongu’e va’ekue opa Grecia retãme. Pe domingo rehegua léipe pe bestia Apocalipsis capítulo seventeen pegua ojupi pe yvykua pypukúgui ha pytũmby ojaho’i jey kuarahýpe.
Why Nashville? The question that is still unresolved? Nashville marks the beginning of the short period of the proclamation of the midnight cry message, and it begins with an unexpected destructive attack by Islam and it ends the same way. The Sunday law at the end of the period represents the enforcement of the mark of the beast in the United States, and the beginning of the destruction of the cities. “Destruction” is a prophetic characteristic of Islam.
Mba’érepa Nashville? Upéva hína pe porandu gueteri noñesolusionái va’ekue. Nashville ohechauka ñepyrũrã pe aravo mbykymi pe marandu pyhare mbytegua sapukái ñemoherakuã rehegua, ha oñepyrũ peteĩ ñehundi hag̃uagua oñeha’arõ’ỹva Islam-gui ha opa upéicha avei. Pe léi domingo rehegua pahápe upe períodope ohechauka pe myakã rapicha ñemoĩ mbarete Estados Unidos-pe, ha avei ñepyrũ pe táva-kuéra ñehundi. “Ñehundi” ha’e peteĩ tekotee marandu’ẽmegua Islam rehegua.
Destruction
Ñehundipa
“The night before last a very impressive scene passed before me. I saw an immense ball of fire fall into the midst of some beautiful mansions, causing their instant destruction. I heard some say, ‘We knew that the judgments of God were coming upon the earth, but we did not know they would come so soon.’ Others said, ‘You knew! Why then did you not tell us? We did not know.’ On every side I heard such words spoken.” Letter 217, 1904.
“Pyharekue peteĩ escena tuicha mba'éva ohasa che renondépe. Ahecha peteĩ tata ryru tuichaitereíva ho'a hag̃ua mbytépe umi óga porãite, ha upéva ogueru pya'evoi iñehundipa. Ahendu oĩ he'íva: ‘Rokuaáma kuri Tupã juício outaha yvy ári, péro ndoroikuaái kuri outaha pya'eterei péicha.’ Ambuekuéra he'i: ‘¡Pende peikuaáma! Mba'ére piko upéicharõ ndapeñe'ẽi oreve? Ore ndoroikuaái.’ Opa hendáicha ahendu ko'ã ñe'ẽ oñe'ẽva.” Carta 217, 1904.
Nine Eleven
Nueve Once
Revelation “Nine Eleven” identifies the character of the kingdom of Islam as death and destruction, for a name in prophecy represents character.
Apocalipsis “Nueve Once” ohechauka pe reino Islamgua rekoha ha’eha ñemano ha ñehundi, peteĩ téra niko marandu proféticape ohechauka tekoha.
And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9/11.
Ha oguereko hikuái peteĩ mburuvicha hi’ári kuéra, ha’éva pe ánhel yvykua pypuku’ỹmegua; héra hebreo ñe’ẽme hína Abadón, ha griego ñe’ẽme katu héra Apolión. Apocalipsis 9:11.
Abaddon means “destruction or place of destruction” and Apollyon means “the destroyer.”
Abadón he’ise “ñehundi térã tenda ñehundihague” ha Apolión he’ise “pe ohundíva.”
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Umi ánhel ojejoko hína irundy yvytu, ojehechaukáva peteĩ kavaju pochýramo, ohekáva ojesarekóvo osẽ hag̃ua ha oñani hag̃ua opa ko yvy ape ári, oguerúvo ñehundi ha ñemano hape.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“¿Japytáta piko oke hag̃ua pe ára paha’ỹgua yvýra rembeteete rupi? ¿Japytáta piko ñandepy’arovy’ỹ, ro’ysã ha omanóvaicha? ¡Ajépa aipotaite ñane iglesia-kuérape oĩ Tupã Espíritu ha pytu oipejáva Itavayguáre, ikatu hag̃uáicha opu’ã hikuái ipy ári ha oikove! Tekotevẽ jahecha tape ipy’ĩha, ha okẽ hasy hag̃uaha. Péro jahasa aja pe okẽ hasy hag̃uáva rupi, ipehẽngue ndorekói límite.” Manuscript Releases, volume 20, 217.
The path of Islam of the third woe is the path of Balaam and the ass. The path of the angry horse of Islam, that is John’s four winds of strife, Isaiah’s rough wind and Ezekiel’s “wind” or “breath” that comes from the four winds, takes a path from 9/11 that leads to the “narrow” and “straight” gate. That narrow gate is the third waymark of Balaam and the ass.
Pe islam rekóva tercer ay ai pe Balaam ha pe mburika rape. Pe kavaju pochy islamgua rape, upéva hína Juan rembiapokue irundy yvytu ñorãirõha, Isaías “yvytu hatã”, ha Ezequiel “yvytu” térã “pytu” oúva irundy yvytúgui, ogueraha peteĩ tape 9/11 guive oguahẽva pe okẽ “ipo’í” ha “jojáva” peve. Pe okẽ ipo’íva hína Balaam ha pe mburika rehegua tercer waymark.
And the angel of the Lord went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left. And when the ass saw the angel of the Lord, she fell down under Balaam: and Balaam’s anger was kindled, and he smote the ass with a staff. And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? Numbers 22:26–28.
Ha Ñandejára remimbou ohóvo tenonde gotyo, ha oñembo’y peteĩ tenda py’ahúpe, ndaipórihápe tape ojere hag̃ua akatúa ni asúpe. Ha pe vúrro ohechávo Ñandejára remimbou, ho’a Balaam guýpe; ha Balaam pochy hendy, ha oinupã pe vúrro peteĩ yvyra reheve. Upéi Ñandejára oipe’a pe vúrro jurúpe, ha ha’e he’i Balaámpe: Mba’e piko ajapo ndéve, reinupã hag̃ua chéve ko’ã mbohapy jey? Números 22:26–28.
The path of the third woe of Islam's destruction began at 9/11 when Revelation 18:1–3 was fulfilled.
Tape mbohapyha ñehundi Islam rehegua oñepyrũkuri 11 jasyporundy jave, Ajechauka 18:1–3 oñekumpli ramo guare.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
«Añete peve ou pe ñe'ẽ che amombe'úva Nueva York ojeipe'ataha peteĩ y guasu pu'aka reheve? Kóva che araka'eve nda'éi. Che ha'e kuri, ajesarekóvo umi óga tuichaitereíva oñemopu'ãva upépe, piso ári piso, ‘Mba'e ñemondýiha mba'éichapa oikóta Ñandejára opu'ã vove omongu'e hag̃ua kyhyje hag̃uáicha yvy! Upérõ oñekumplíta ñe'ẽ Apocalipsis 18:1–3-pe oĩva.’ Apocalipsis kapítulo dieciocho pukukue ha'e peteĩ ñe'ẽmondo yvýpe oútavare. Ha che ndarekói tesape iñambuéva mba'épa oútava Nueva York ári rehe, ndaha'éi hag̃ua añetehápe aikuaa peteĩ ára umi óga tuichaitereíva upépe oñemombojúta yvýre Tupã pu'aka ojere ha ojerejey rupi. Pe tesape oñeme'ẽvagui chéve, aikuaa hag̃ua ñehundi oĩha ko yvy ape ári. Peteĩ ñe'ẽnte Ñandejáragui, peteĩ pokatu michĩmi Ipu'aka mbaretévagui, ha ko'ã tembiapo guasuete ho'apaite va'erã. Oikóta umi mba'e ñemondýiva ndaikatúiva ñaimahina hag̃ua.» Review and Herald, July 5, 1906.
The question remains: Why Nashville? The fireballs of Nashville represent a prophetic scenario where one class of Adventism is ashamed and according to Joel, “cut off.” The other class is represented as never being ashamed, and filled with joy. The prophetic joy is not for the judgment brought upon Nashville and the United States, but for the vindication that is represented between those in the parable who have the oil and those who do not have the oil. The oil has many symbolic meanings attached to it, but a primary meaning of the oil is the message of the midnight cry. That message began to be progressively unsealed at the end of 2023, and it represented the increase of knowledge that is either rejected or accepted. Hosea is clear that those who reject the knowledge are rejected as God’s priests. Peter is located in the middle of the structure of Leviticus twenty-three when he understands the fireballs of Nashville, and the number thirty is a symbol of the priests.
Pe porandu opyta ñembohovái: ¿Mba’érepa Nashville? Nashville pype umi tata apu’a ohechauka peteĩ escenario profético, upépe peteĩ clase Adventismo-gua otĩ ha, Joel he’iháicha, “oñekytĩ.” Ambue clase katu ojehechauka araka’eve ndoñetĩriha ha henyhẽha vy’agui. Pe vy’a profética ndaha’éi pe juicio oguerúva Nashville ári ha Estados Unidos ári rehe, síno pe ñemopotĩ rehegua ojehechaukáva umi oĩva pe parábola-pe, umi oguerekóva pe aséite ha umi ndoguerekóiva pe aséite apytépe. Pe aséite rehe oñembojoaju heta significado simbólico, ha katu peteĩ significado tenondegua pe aséite rehegua ha’e pe marandu sapy’a pyhare mbytegua. Upe marandu oñepyrũ ojeipe’a mbeguekatúpe ipahávo ary 2023, ha ohechauka pe ñemoĩporã arandu rehegua oñembohetavéva, upéva oñemboykéva térã oñemoneĩva. Oseas ohechauka hesakã porã umi omboykéva pe arandu oñemboykeha Tupã pa’i ramo. Pedro oĩ Levítico mokoĩpa mbohapy estructura mbytépe oñentendérõvo Nashville pype umi tata apu’a, ha pe papapy mbohapypa ha’e peteĩ símbolo umi pa’i rehegua.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Che retãgua oñehundi kuaa’ỹgui: nde reikuaa hag̃ua rejeity rupi, che avei romombojeýta, ani hag̃ua reiko chéve pa’i ramo: nde nderesarái haguére nde Jára Ñandejára léigui, che avei cheresaraitéta nde ra’ykuérape. Oseas 4:6.
The issue of “knowledge” or the lack thereof, is one of the truths associated with the arrival of the fireballs of Nashville. Prophetic “knowledge” or the lack thereof, marks the beginning of the proclamation of the midnight cry, and that period ends with the issue of obedience to God’s Word, as represented by the Sabbath and Sunday issue. Christ always illustrates the end with the beginning, and in the beginning obedience to God’s Word was the warning message given to Adam and Eve in the garden.
Pe “kuaa” rehegua, térã upe’ỹ rehegua, ha’e peteĩva umi añetegua ojoajúva umi tata apu’a Nashville-gua ñeg̃uahẽ rehe. “Kuaa” maranduhára rehegua, térã upe’ỹ rehegua, omoheñói ñepyrũrã pe marandu jejapova’ekue pyhare mbyte sapukái rehegua, ha upe ára paha oguahẽ pe ñe’ẽrã ñehendu Tupã Ñe’ẽme, ojehechaukaháicha pe sábado ha domingo rehegua mba’e. Cristo tapiaite ohechauka pe paha pe ñepyrũ rupive, ha ñepyrũme, ñe’ẽrendu Tupã Ñe’ẽme ha’e va’ekue pe marandu ñe’ẽmondo ome’ẽva’ekue Adán ha Eva-pe yvotytyme.
The issue of obedience at the end cannot be restricted to a single garden if “every nation will be involved,” as Sister White says. The Sabbath and Sunday issue is the repetition of the beginning test of Adam and Eve in the garden, that is repeated in the entire world at the end. That test begins at the Sunday law in the United States, which is also the end of the period of the proclamation of the midnight cry.
Ñe’ẽrã iñe’ẽrendúre pahaitepe ndaikatúi oñembotovy peteĩ huerta añoitepe, “opa tetã oñemoinge hag̃ua” ipype, he’iháicha Hermana White. Pe apañuãi sábado ha domingo rehegua ha’e jeyjey pe ñepyrũrãmegua prueba ohasáva Adán ha Eva pe huértape, ha upéva ojeyjey opa yvy ape ári pahaitepe. Umi prueba oñepyrũ pe léi domingo rehegua Estados Unidos-pe, ha upéva avei ha’e pe ára paha pe periodo oñemomaranduhápe pe sapukái pyhare mbytegua.
The proclamation of the warning message that Christ is coming is only given by those who have accepted the increase of knowledge from the unsealing of the message of the revelation of Jesus Christ that began at the end of 2023. A test of knowledge or the lack thereof, is finalized at the Nashville attack. The litmus test, of the three tests that began at the unsealing in 2023 is based upon the oil, which is “knowledge” contained within the prophetic message that was then unsealed.
Pe marandu momarandu ñemongyhyjéva Cristo ouha hína niko oñeme’ẽnte umi ogueroviáva pe arandu hetave oúva pe marandu jepe’a guive, pe Jesucristo jehechauka marandu rehegua, oñepyrũva’ekue ary 2023 paha gotyo. Peteĩ jehechapyra arandu rehegua térã ndaipórire upéva, oñembotýma Nashville-pe pe ataque jave. Pe kuatia rechaukaha, umi mbohapy jehechapyra apytégui oñepyrũva’ekue pe jepe’a jave ary 2023-pe, oñemopyenda pe asýte rehe, ha upéva ha’e “arandu” oĩva pe marandu profético ryepýpe, upérõ ojepe’áva’ekue.
The unsealed “knowledge” tests and ultimately is manifested, as the oil that is the third and litmus test. That test begins the period of the proclamation of the message of the midnight cry that ends at the test of obedience. That test of obedience is accomplished upon Eve, who represents the church and Adam, who represents the state. The combination of those two entities is finalized when the mark of the beast is enforced. The test in the garden is the test at the end. It is a test for men and women, that involves the combination of church and state, that are a man and a woman. The warning message that is unsealed leading to the final test of obedience is represented by the tree of the “knowledge” of good and evil.
Pe “arandu” ojepe’áiva oñeha’ã ha ipahápe ojehechauka, pe ñandyicha ha’éva pe mbohapyha ha pe prueba decisiva. Umi prueba oñepyrũ pe período ogueraháva marandu pyta pukukue pyhare mbytegua sapukái rehegua, ha upéva opa pe ñe’ẽrendúre guarã prueba-pe. Upéva, pe ñe’ẽrendu rehegua prueba, ojejapo Eva ári, ha’eva’ekue pe iglesia ra’anga, ha Adán ári, ha’eva’ekue pe Estado ra’anga. Ko’ã mokõi entidad joaju oñemohu’ãmba pe mymba marca oñemboguata jave. Pe prueba jardínpeguare ha’e pe prueba paha. Ha’e peteĩ prueba kuimba’e ha kuñanguérape guarã, oikehápe iglesia ha Estado joaju, ha’éva peteĩ kuimba’e ha peteĩ kuña. Pe marandu ñe’ẽmondo oñepe’áva, ogueraháva pe ñe’ẽrendu rehegua prueba paha peve, ojehechauka pe yvyramáta “arandu” porã ha vai rehegua rupive.
Nashville is the symbol of Greek education in the land of the earth beast. Greek education is false education, it is evil knowledge, and the good knowledge is true education. The only corporate board Ellen White ever agreed to participate in was Madison College, located in Nashville, which is called “Athens of the South.” Nashville is the symbol of Greek, or false education. False education is false knowledge. The significance of Nashville parallels the symbolism of New York City and the Pentagon.
Nashville ha’e pe símbolo tekombo’e griego rehegua pe tetã mymbakuéra yvy guápe. Tekombo’e griego ha’e tekombo’e japu, ha’e arandu vai, ha pe arandu porã ha’e tekombo’e añetegua. Pe único junta corporativa Ellen White oñemoĩ hag̃uáicha oike hag̃ua hese va’ekue ha’e Madison College, opytáva Nashville-pe, oñehenóiva “Atenas del Sur”. Nashville ha’e pe símbolo griego rehegua, térã tekombo’e japu rehegua. Tekombo’e japu ha’e arandu japu. Pe mba’e he’iséva Nashville rehegua ojoja pe simbolismo táva New York ha Pentágono reheguándi.
We will continue these things in the next article.
Koʼã mbaʼe ñambosykueʼỹta pe artíkulo oúva-pe.
Manuscript 188, 1905
Manuscript 188, 1905
“When I was at Nashville, I had been speaking to the people, and in the night season, there was an immense ball of fire that came right from heaven and settled in Nashville. There were flames going out like arrows from that ball; houses were being consumed; houses were tottering and falling. Some of our people were standing there. ‘It is just as we expected,’ they said, ‘we expected this.’ Others were wringing their hands in agony and crying unto God for mercy. ‘You knew it,’ said they, ‘you knew that this was coming, and never said a word to warn us!’ They seemed as though they would almost tear them to pieces, to think they had never told them or given them any warning at all.” Manuscript 188, 1905.
“Che aime jave Nashville-pe, añeʼẽma kuri tavayguakuérape, ha pyharekue, ojehecha peteĩ tata ryapu tuichaitereíva oguejyvaʼekue yvágagui ha opyta Nashville ári. Upe mbaʼe guasúgui osẽ tata rendy kuéra huʼyicha; óga kuéra hapykuéri ojehapypaína; óga kuéra oryrýi ha hoʼa. Oĩ vaʼekue upépe ñande rehegua apytépe. ‘Kóva haʼe upe rohaʼarõ haguéichaite,’ heʼi hikuái, ‘rohaʼarõ kuri ko mbaʼe.’ Ambue katu ojopýi ipo akuapápe hasýgui ha osapukái Ñandejárape poriahuvereko hag̃ua. ‘Peikuaa kuri,’ heʼi hikuái, ‘peikuaa kuri ko mbaʼe outaha, ha ndeʼírivaekue ni peteĩ ñeʼẽ ore momarandu hag̃ua!’ Haʼete ku oisãso hag̃uáicha hikuái hesekuéra, oimoʼãvo ndohendukái hague chupekuéra mbaʼeve, ni nomeʼẽi hague chupekuéra avave marandu ñemomanduʼa hag̃ua.” Manuscript 188, 1905.