It is commonly claimed that if five people saw the same car accident, the five witnesses would identify five different versions of the same wreck, though today, in the time period where the Holy Spirit is being withdrawn from mankind, those witnesses would no doubt include those who would invent and lie about what they saw in order to uphold their personal world-view, while believing they were being virtuous for doing so. In the hidden history there are several various lines of prophetic truth, which represents different witnesses of the same events. With God’s Word there is no falsehood, though there is often flawed human interpretation of those events, but the biblical witnesses of this history, rightly divided, all agree with one another.

Oje’éva jepi oje’e hag̃ua, peteĩ accidente automóvil rehegua peteĩchape ohecha rire po tapicha, umi po testígo omombe’utaha po versión iñambuéva pe mba’e vaiete peteĩchagua rehegua; ko’ã árape katu, pe ára rupive Espíritu Santo ojeipe’a hag̃ua yvyporakuéragui, umi testígo apytépe katuete oĩta avei umi omoheñóiva ha ijapu vaʼerãva umi ohecha vaʼekue rehe, omombarete hag̃ua ijeheguigua mundo rehegua jehechakuaa, ha oguerovia hag̃uáicha hikuái tekoporãrõ guare ojapóvo upéicha. Pe tembiasakue kañymbyetépe oĩ heta línea iñambuéva añetegua proféticagui, ha umíva ohechauka testígo iñambuéva umi tembiapo peteĩchagua rehegua. Tupã Ñeʼẽ ndive ndaipóri japu; jepe hetajey oĩ tekoha yvypóra remiandu vai umi tembiapo rehegua, umi testígo bíblico ko tembiasakue rehegua, oñembojaʼo porãramo, opavave oñemoĩ peteĩ ñeʼẽme oñondive.

Peter is a symbol of the one hundred and forty-four thousand in this history, and his testimony represents a progressive history from the disappointment of July 18, 2020, to the awakening of December 31, 2023, then as one involved in the first test of the external vision, then the second test of the internal vision to be followed by the litmus test of the fireballs of Nashville, unto the lifting up of the ensign to the Gentiles.

Pedro ha’e peteĩ símbolo umi cien cuarenta y cuatro mil rehegua ko tembiasápe, ha heko mombe’u rehechauka peteĩ tembiasakue oñemotenondeva’ekue pe ñembyasy guasu 18 de julio de 2020 guive, pe ñemombáy 31 de diciembre de 2023 peve, upéi peteĩ oĩva’ekue pe peteĩha prueba visión externa rehegua ryepýpe, upéi pe mokõiha prueba visión interna rehegua, upéi oúta pe prueba decisiva umi tata renda Nashville guigua rehegua, pe oñembo’yuka peve pe poyvi umi Gentil-kuérape g̃uarã.

Donald Trump is in that hidden history as the one who stirs up all the globalists consisting of the world globalists, the Democratic party and the RINO’s of the Republican party. He fulfills the prophetic characteristics associated with the image of the beast, being resurrected from political death as the eighth that is of the seven. He is located throughout the hidden history, destined to be ruling when “active despotism” is enforced first upon the United States and thereafter the world. Apostate Protestantism, as Trump’s counterpart in the two horns of the earth beast is there in the history of the Maccabees. The various manifestations of the dragon power in the United Nations and Russia bear witness in the history. The papacy, as the robbers of thy people, is there to tie everything together and establish the vision.

Donald Trump oĩ pe tembiasakue ñemiguápe pe omoñemýiva opa umi globalista-kuérape, oĩva ko yvy arigua globalista-kuéra, Partido Demócrata ha umi RINO Partido Republicano-pegua apytépe. Haʼe omboaje umi marandu profético rehegua ojehechaukáva pe mymba raʼanga rehe, oikove jeývo ñemano político-gui pe poapyha ramo, umi siete-gui osẽva. Haʼe oĩ opaite pe tembiasakue ñemiguápe, oñembokatupyrypyre oguapy hag̃ua mburuvicha ramo ára “despotismo activo” oñemoañetéramo tenonderãite Estados Unidos ári ha upéi opa ko yvy ape ári. Protestantismo apóstata, Trump irũnguéra ramo umi mokõi hatĩ yvy mymba rehegua apytépe, oĩ upéicha avei pe Macabeo-kuéra rembiasakuépe. Umi mbaʼéicha opaichagua ojehechaukáva dragón pokatu Naciones Unidas ha Rusia-pe oguerovia hag̃ua pe tembiasakue. Papado, nde retãyguakuéra mondaha ramo, oĩ upépe ombojoaju hag̃ua opa mbaʼe ha omopyenda hag̃ua pe visión.

Peter is you, dear reader. Peter is a candidate to be among the ensign of the one hundred and forty-four thousand. Peter is standing in the middle, the midpoint of several prophetic lines, by faith entering into the Most Holy Place and receiving the transformation that is accomplished by the vision of Christ. Peter is on the Mount of Transfiguration, where he is to be transformed into the image of Christ, while the United States is forming the image of the beast.

Pedro ha’e nde, cherendúva ahayhúva. Pedro ha’e peteĩ kandidáto oike hag̃ua umi cien cuarenta y cuatro mil poyvirã apytépe. Pedro oĩ mbytépe, heta línea profética mbytepegua gotyo, jerovia rupive oikehápe pe Tenda Santísimo-pe ha ohupytyhápe pe ñemoambue ojejapóva Cristo visión rupive. Pedro oĩ pe Monte de la Transfiguración-pe, upépe oñemoambue hag̃ua Cristo ta’ãngápe, ha upe jave Estados Unidos omoheñói pe mymba ra’anga.

“Brethren, we must have less of self and more of God. He claims the energies of the Church; but to a great extent the ability of our people is absorbed by unworthy objects. Too much time is devoted to petty ideas and claims. God wants us to come up into the mount, more directly into his presence. We are coming into a crisis, which, more than any previous time since the world began, will demand the entire consecration of every one that has named the name of Christ. God’s work demands all there is of us. But our people will never make this consecration until their hearts are changed. They need conversion as much as did Peter. When they have been thus quickened, Christ can say to them, ‘Strengthen thy brethren,’ ‘Feed my sheep,’ ‘Feed my lambs.’

“Che irũnguéra, tekotevẽ ñande pype sa’ive hag̃ua ñandejehe, ha hetave hag̃ua Tupã. Ha’e ojerure pe iglesia mbaretekue; hákatu tuicha peve ñane retãygua katupyry ojeporu mba’e ndaiporãirãvare. Hetaiterei aravo oñeme’ẽ umi apytu’ũ michĩ ha jerure’ípe. Tupã oipota jajupi hag̃ua yvyty ári, jaike hag̃uáicha peteĩ hendápe ipresénsia renondépe. Jahasa hag̃uáicha peteĩ apañuãime, ha upéva, oimeraẽ ára ymave guive ko yvy oñepyrũ haguéicha, ojeruréta Cristo réra omombe’úva peteĩteĩgui oñeme’ẽmbaite hag̃ua. Tupã rembiapo ojerure opaite mba’e oĩva ñandepype. Péro ñane retãygua araka’eve ndojapomo’ãi ko ñeme’ẽmbaite ipy’akuéra ndojehechajevýiramo. Oikotevẽ hikuái jere pyahu rehe Pedro-icha avei. Ha upeicha oñemongakuaa rire chupekuéra, Cristo ikatu he’i chupekuéra: ‘Emombarete nde ryvykuérape,’ ‘Emongaru che ovechakuéra,’ ‘Emongaru che ovecha ra’ykuérape.’”

“When divine power is combined with human effort, the work will spread like fire in the stubble. God will employ agencies whose origin man will be unable to discern; angels will do a work which men might have had the blessing of accomplishing, had they not neglected to answer the claims of God. The work is now presented to man. Will he take it? There are at the present time many doors unbolted and thrown open to the workers. Will they enter these doors? Who is ready at the bidding of the Master to say, ‘Here am I, Lord, send me’? The Macedonian cry comes to us in pitiful appeals from all parts of the world, ‘Come over and help us.’” Review and Herald, December 15, 1885.

“Oñembojoajúrõ pe pokatu Tupãgui oúva ñeha’ã yvypóra reheve, tembiapo oñemyasãíta tataicha kapi’i pirúpe. Tupã oipurúta tembiporueta yvypóra ndaikatumo’ãi oikuaa hag̃ua moõguipa ou iñepyrũ; umi ánhel ojerapóta ojapo hag̃ua peteĩ tembiapo kuimba’e kuéra ikatúva’ekue ohupyty hag̃ua pe jehovasa ojapóramo, noñembotavýirire omboyke haguére ombohovái hag̃ua umi Tupã jerure. Ko tembiapo ko’ág̃a oñemoĩ yvypóra renondépe. ¿Piko ha’e ohupytýta? Ko’ág̃aite oĩ heta okẽ ndojejokói ha ojepe’a hag̃ua umi omba’apóvape g̃uarã. ¿Piko oikepáta ko’ã okẽ rupive? ¿Máva piko oĩ Mbo’ehára ñehenóirõ he’i hag̃uáicha: ‘Ápe aime, Che Ruvicha, chemondóna’? Pe sapukái Macedoniagua oguahẽ ñandéve jerure asy reheve opa rupi ko yvy ape ári, ‘Eju ore rendápe ha orepytyvõ.’” Review and Herald, 15 de diciembre de 1885.

We are to come to the mount and be converted as was Peter, and when we do, we shall be purified, as was Isaiah. The purification is represented as being fulfilled when Divine power is combined with human effort. The Macedonian call occurs in the hidden history of verse forty.

Ñahendu vaerã pe yvytype ha ñañemoambue hag̃ua Pedro oiko haguéicha, ha jajapóramo upéva, ñañemopotĩta Isaías oiko haguéicha. Pe ñemopotĩ oñembohechauka oñemoañete hag̃ua Tupã pokatu oñembojoajúramo yvypóra ñeha'ã ndive. Pe Macedoniagua ñehénói oiko pe tembiasakue kañymbýpe, versíkulo cuarenta-pe.

“The time has come for decided efforts to be made in our cities. Read Luke 21. This is the message for this time, and it is written to this generation of the end. We must let nothing interpose between us and the work God has given us to do. Special efforts must be made to bring the truth before those in the cities.

“Og̃uahẽma ára ojejapo hag̃ua ñeha’ã mbaretéva ñane táva kuérape. Pelee Lucas 21. Kóva hína pe marandu ko árape g̃uarã, ha ojehai ko generación paha peguarã. Ndaikatúi jaheja mba’eve oñemoĩ ñande ha pe tembiapo Tupã ome’ẽ va’ekue ñandéve jajapo hag̃ua mbytépe. Ojejapo va’erã ñeha’ã especial oñemoĩ hag̃ua pe añetegua umi oĩvape táva kuérape renondépe.”

“Let no time be lost in picking others to pieces. All contention is to cease. We are to love as brethren. Let us go up into the mount with God, that we may come back with the reflection of the glory of God upon us. The only place we can obtain it is in the mount with God. There is a work to be done in studying the Word of the Lord as revealed in His law. There has been much casual reading, but how much real study? Christ lived among men and preached the very precepts of that law in the world.

“Aníke hag̃ua ni peteĩ ára ambuekuérajejahéi hag̃ua. Opa joavy ha ñorairõ opava’erã. Jaijoayhuva’erã joyke’yicha. Jaha jajupi hag̃ua yvytýpe Tupã ndive, ikatu hag̃uáicha jajevy ñande ári ojekuaaukávo Tupã mimbipa jehecharã. Pe tenda añoite ikatuhápe ñahupyty upéva hína pe yvyty Tupã ndive. Oĩ peteĩ tembiapo jajapova’erã ñañemoarandu hag̃ua Ñandejára Ñe’ẽ rehe, ojehechaukáva Ileype. Hetaiterei ojejapo ñemoñe’ẽ rei, péro mboypa pe estudio añetetéva? Cristo oiko va’ekue yvyporakuéra apytépe ha omombe’u ko yvy ape ári upe léi remimbo’e tee.”

“The work will soon be cut short in righteousness. We must become more persistent and more devout in our efforts to carry it forward to completion. The time has come that we must not only be active, but we must concentrate that activity so as to make it tell. If we spent more time in the mount with God our work would be more effectual.

“Pe tembiapo pya’e oñemombykýtaha tekojoja reheve. Tekotevẽ ñañeha’ãve ha jañembojeroviave ñane rembiapópe ñamotenonde hag̃ua hu’ãme peve. Oguahẽma pe ára ndaha’éi hag̃ua ñande kyre’ỹ añónte, síno ñambyatýva’erã upe kyre’ỹ ikatu hag̃uáicha oguereko hi’upyrã. Ñamombe’uvéramo ñane tiempo yvyty ndive Tupã ndive, ñane rembiapo iporãve ha imbaretevéta.”

“There must come more convincing power into our preaching. The sword of the spirit must be edged anew and sent forth with power. Shall we put ourselves to it like men with all the realities of eternity before them? We want the Holy Ghost power to go forward and complete God’s work in the earth.” Australian Union Conference Recorder, October 1, 1906.

“Oĩ vaʼerã ou ñande predikasión-pe peteĩ puʼaka iporãvéva ha ogueroviaukavéva. Espíritu kysepuku orekovaʼerã peteĩ haimbe pyahu ha oñemondo vaʼerã puʼakápe. Ñañemoĩta piko ñambaʼapo hag̃ua kuimbaʼeicha, oĩva henao umi opaite añetegua opaʼỹre guáva renondépe? Jaipota Espíritu Santo puʼaka toho tenonde ha tomohuʼã Tupã rembiapo ko yvy ári.” Australian Union Conference Recorder, 1 de octubre de 1906.

It is on the mount, which is also the Most Holy Place, where Divinity is combined with our humanity, and Luke 21 is the message for the final generation, who are to give the final warning to the cities. The warning to the cities is a work that angels will accomplish if we refuse to come to the mount and be transformed into His image. The work is for the cities, for the last generation lives in a period when “thousands of cities” are to be destroyed. The prophetic period of the destruction of the cities begins with the fireballs of Nashville, and the work of warning begins there, and that work is identified in Luke 21. Through the years we have repeatedly shown that Luke 21 is a warning about Islam of the third woe.

Yvyty ári, ha upéva avei pe Tupa Marangatúva Rendaite, upépe Divinidad oñembojoaju ñande yvypóra rekóndi, ha Lucas 21 ha’e pe marandu pe generación paha-pe g̃uarã, ha’ekuéra ome’ẽ hag̃uáicha pe ñe’ẽmondo paha umi táva guasúpe. Pe ñe’ẽmondo umi táva guasúpe g̃uarã ha’e tembiapo umi ánhelkuéra omohu’ãtava ñande ñañemboyke ramo jajupi hag̃ua pe yvýty ári ha ñañemoambue hag̃ua Ijoguahápe. Pe tembiapo ha’e umi táva guasúpe g̃uarã, pe generación paha oiko rupi peteĩ ára guasúpe upépe “miles de ciudades” oñehundíta hag̃uáicha. Pe período profético umi táva guasu ñehundi rehegua oñepyrũ Nashville tata apu’a reheve, ha pe tembiapo ñe’ẽmondo rehegua oñepyrũ upépe, ha upe tembiapo ojekuaa Lucas 21-pe. Arykuéra pukukue javeve rohechauka meme kuri Lucas 21 ha’eha peteĩ ñe’ẽmondo Islam rehegua pe mbohapyha aipo rehe.

In Luke 21 Jesus traced the history beginning with the rejection of ancient Israel as God’s chosen people on through to the end of the Dark Ages of papal persecution, and then in to the signs that ushered in the Millerite history. The Millerite history illustrates the history of the one hundred and forty-four thousand.

Lucas 21-pe Jesús omombe’u pe tembiasakue oñepyrũva Israel ymaguare ñemboyképe Tupã retã ojeporavopyrévaramo, ha oho peve ára paha pe pytũmby arykuéra papado ñemojahéi rehegua, ha upéi oike umi techaukaha-pe oguerúva Millerita rembiasakue. Pe Millerita rembiasakue ohechauka pe tembiasakue umi cien cuarenta y cuatro mil rehegua.

And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. Luke 21:24–27.

Ha hoʼátava kysepuku hína kysépe ha oñegueraha hag̃ua tembiguáiramo opa tetã rupi; ha Jerusalén ojejapysakáta umi tetã ambuegua poguýpe, peve oñembytepávo umi tetã ambuegua ára. Ha oĩta techaukaha kuarahýpe, jasýpe ha mbyjakuérape; ha yvy ári, tetãnguéra ohasa asy hag̃ua, jepyʼapy ha apañuãime; para ha y guasu rembeʼy osapukáita. Yvypóra kuéra korasõ ikangýta kyhyjégui ha ohaʼarõgui umi mbaʼe oútava yvy ári; yvágapegua puʼaka kuéra oñembokacharpáta rupi. Upéi ohecháta hikuái Yvypóra Raʼýpe ou hag̃ua araípe, puʼaka ha mimbipa tuicháva reheve. Lucas 21:24–27.

John, in chapter eleven of Revelation identifies that the 1,260 years of papal rule was prophetically given “to the Gentiles,” and Luke identifies that in 1798, the time of the Gentiles was fulfilled. Then Christ addressed the signs in the sun, moon and stars that mark the Millerite movement, concluding with “distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth.” The “distress of nations” in Luke is the “angering of nations” in Revelation.

Juan, Apocalipsis capítulo once-pe, ohechauka pe 1.260 ary papado poguýpe oĩhague proféticamente ome'ẽva “umi gentil-kuérape”, ha Lucas ohechauka 1798-pe oñemyenyhẽhague umi gentil-kuéra ára. Upéi Cristo oñe'ẽ kuarahýpe, jasýpe ha mbyjakuérape umi techaukaha rehe omarkáva pe movimiento Millerita, omohu'ãvo ko'ã ñe'ẽme: “distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth.” Pe “distress of nations” oĩva Lucas-pe ha'e pe “angering of nations” Apocalipsis-pe.

And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.

Ha umi tetãnguéra ipochy, ha nde pochy og̃uahẽma, ha umi omanóva ára, ojehusga hag̃ua, ha reme’ẽ hag̃ua jehepyme’ẽ nde tembiguái profétakuérape, ha umi marangatúpe, ha umi okyhyjévape nde réragui, michĩva ha guasúva; ha rehundi hag̃ua umi ohundíva yvy. Apocalipsis 11:18.

God’s “wrath” occurs in the seven last plagues, and begins when Michael stands up and human probation closes. The angering of the nations is a period that leads to the close of probation. The angering of the nation’s began at 9/11, when Islam of the third woe arrived, thus marking the arrival of the latter rain.

Tupã “pochy” ojehechauka umi siete plága pahaitepe, ha oñepyrũ Miguel opu’ã jave ha opaha yvypóra provasión. Umi tetãnguéra pochy peteĩ período ogueraháva pe provasión ñembotýpe. Umi tetãnguéra pochy oñepyrũ 11 de septiembre-pe, Islam pe mbohapyha ñehundi guasúgui og̃uahẽrõ guare, upéicha ojekuaaukávo pe ama pytã pyharevegua og̃uahẽha.

“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.

“Ahecha vaʼekuaa umi tetãnguéra pochyha, Tupã poxyha, ha pe ára omanóvaʼekuérape ojehusga hag̃uaha oĩha peteĩteĩ iñambuéva ha hesakã porãva, peteĩ ouha ambue rapykuéri; avei ahecha Miguel gueteri ndoñemboʼyihague, ha pe ára ñembyasýgui, arakaʼeve ndoikói haguéicha, gueteri ndoñepyrũi hague. Koʼág̃a umi tetãnguéra hína ipochy; ha ñande Saserdóte Guasu omohuʼã vove hembiapo pe tupaópe, haʼe oñemboʼýta, oñemonde hag̃ua tekovai repy ñemonde reheve, ha upéi oñeñohẽta umi siete última plaga.”

“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

“Ahecha umi irundy ánhel oguerekotaha umi irundy yvytu Jesús rembiapo opa peve pe santuariope, ha upéi oútaha umi siete plaga pahaite.” Early Writings, 36.

In the Millerite history the angering of the nations, or as Luke records, “the distress of nations” was accomplished by Islam.

Millerita rembiasakuepe, tetãnguéra pochy, térã Lucas omoĩháicha, “tetãnguéra jejopy vai”, oñemboaje Islam rupive.

“In 1838 Turkey became involved in war with Egypt. The Egyptians bid fair to overthrow the Turkish power. To prevent this, the four great powers of Europe, England, Russia, Austria, and Prussia, interfered to sustain the Turkish government.” Uriah Smith, Synopsis of Present Truth, 218.

“Áño 1838-pe Turquía oike jeike ñorairõme Egipto ndive. Umi egipcio-kuéra ohechauka kuri ikatu hag̃uáicha omboguevi térã omongu’e guýpe pe mburuvicha guasu turco. Ojejoko hag̃ua kóva, umi irundy tetã guasu Europa-gua, Inglaterra, Rusia, Austria ha Prusia, oike pype omombarete hag̃ua pe gobierno turco.” Uriah Smith, Synopsis of Present Truth, 218.

In 1838, the so-called “eastern question” was shaking the nations, and the “eastern question” was Islam, the biblical east wind. Millerite history saw the nations shaken by Islam and then the Lord came in the clouds to the Most Holy Place, thus typifying when the Lord comes in the clouds at His Second Coming. Before His coming in the clouds Islam distresses the nations, and this is the message that Peter is given to proclaim to the cities in advance of the destruction of “thousands of cities.” The period of the destruction of the cities begins with the fireballs of Nashville.

Ary 1838-pe, pe “porandu oriental” hérava omoingoveve umi tetãnguéra, ha pe “porandu oriental” ha’eva’ekue Islam, pe yvytu kuarahyresẽ gotyogua bíblico. Pe tembiasakue Millerita ohecha umi tetãnguéra omyendyryryha Islam rupive ha upéi Ñandejára ou arai kuérape Santísimo-pe, upéicha ohechauka hag̃ua Ñandejára ou jave arai kuérape Iju jevy mokõiha-pe. Oúta mboyve arai kuérape, Islam omoĩ py’apy umi tetãnguéra rehe, ha kóva hína pe marandu oñeme’ẽva Pedro-pe omombe’u hag̃ua umi távape tenonderã “miles de ciudades” ñehundipa mboyve. Pe ára pukukue umi táva ñehundipa rehegua oñepyrũ Nashville tata bola-kuéra reheve.

“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy,... neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’

“¡Aikóne Tupã tavayguakuéra oguereko hag̃ua peteĩ ñeñandu umi táva hetaitereíva ñehundíta hag̃uáre, ko’ág̃a haimete oñeme’ẽmbyre ta’ãnga ñemomba’égui! Péro heta umi oikova’erãva omombe’úvo pe añetegua, oimo’ã vai ha okondenávo hína ijoyke’y kuérape. Tupã mbojere pokatu ou vove apytu’ũrekuéra ári, oikóta peteĩ ñemoambue hesakãva. Kuimba’ekuéra ndoguerekovéimo’ãi py’a oikuaase hag̃ua ivaíva ha omongu’i hag̃ua ambuépe. Noñemoĩmo’ãi hikuái peteĩ tenda omoĩ hag̃ua jejoko pe tesape ohesape hag̃ua ko yvy ape ári. Iñe’ẽ vai, ija’o, ijakusación opáta. Pe enemigo mbaretekuéra oñembyaty hína ñorairõrã. Ñorairõ hatã oĩ ñande renondépe. Peñemboja oñondive, che ermanokuéra ha che ermanakuéra, peñemboja oñondive. Pejejuaju Cristo ndive. ‘Ani peje, A confederacy,... ani pekyhyje pe ha’ekuéra okyhyjégui, ani hag̃ua peñemondýi. Pembotuicha Ñandejára de los ejércitospe voi; ha ta’e peẽme pende kyhyje, ha ta’e peẽme pene mongyhyjeha. Ha ha’e oikóta peteĩ santuario-rõguáicha; péro peteĩ ita oporombopytarãramo ha peteĩ ita guasu oporombopysangáramo mokõive Israel róga hag̃ua, peteĩ ñuhãramo ha peteĩ ñu’ãramo Jerusalénpe oikóva kuérape g̃uarã. Ha hetaiterei ijapytepegua oñepysangáta, ho’áta ha oñembyai, oñeñuhãta ha ojepokóta.’

“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

“Ko yvy niko peteĩ teatro. Umi actor, ha’éva ijaikuaáva, oĩ oñembosako’ívo ojapo hag̃ua hikuái ijyke pe drama guasu pahápe. Tupã ojehecha’ỹre ojeheja. Yvyporakuéra aty guasu apytépe ndaipóri peteĩ ñeñondivepa, ndaha’éiramo kuimba’e kuéra oñombojoaju hag̃ua oikuave’ẽ hag̃ua hembipota ijeheguíva. Tupã oma’ẽ hína. Hembipota ikatu hag̃uáicha umi imba’éva opu’ãva hese rehe oñekumplíta. Ko yvy noñeme’ẽi yvyporakuéra pópe, jepe Tupã oheja hína sapy’ami umi mba’e omoheñóiva apañuãi ha teko’ỹ oguereko hag̃ua pu’aka. Peteĩ pu’aka yvýgui guýpe guáva omba’apo hína omoñepyrũ hag̃ua umi escena guasu pahaguéva pe dramape,—Satanás ouvo Cristo ramo, ha omba’apóvo opaichagua tekojoja’ỹ mbotavypy reheve umi oñembojoajúva oñondive aty ñemiguápe. Umi ojeitáva pe mbaretépe oñembojoaju hag̃uápe, omba’apo hína hikuái pe enemigo planokuéra rehe. Pe mba’e omoñepyrũva oguerúta hembiapo rapykuere.”

“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

“Tembiapo vaietéma og̃uahẽma haimete ijapyte peve. Ñembyasy ha apañuãi omyenyhẽ ko yvy ape ári, ha peteĩ kyhyje tuicháva pya’etéma oúta yvypórape ári. Hu’ãmaite opa hag̃uáicha. Ñande, jaikuaáva pe añetegua, jajepreparamava’erã pe oúvape ko yvy ape ári pya’etéma, peteĩ mba’e ñesorprendévaicha oporojopýta hag̃uáicha.” Review and Herald, 10 de septiembre de 1903.

The “elements of confusion and disorder” are being manufactured as the fruit of the system which Sister White identifies as “higher education,” which she also identifies as “the mystery of iniquity.” Nashville’s Parthenon temple is the symbol of false education that is now producing the “confusion and disorder” that bears “sway for a season.” The fireballs on Nashville are brought by Islam and they represent God’s judgment upon the “tree of the knowledge of good and evil.” When Nashville is hit the short period of the proclamation of the midnight cry begins and leads to the Sunday law, where Isaiah’s evil “confederacy” makes its final movement as the world is forced to accept the one-world government identified as the image of the beast in Revelation thirteen. Isaiah’s identification of the evil confederacy aligns with the sealing of the one hundred and forty-four thousand.

Umi “apỹi ñembotavy ha ndaiporivei hag̃ua tekoporã” ojejapo hína pe sistema rembiapo yva ramo, pe Sister White ombohérava “tekombo’e yvate”, ha upeicha avei ombohéra “tekoangaipa ñemimby”. Nashville pegua tupaóicha ojepóva Parthenon ha’e pe ta’anga tekombo’e japu rehegua, ko’ág̃a oguenohẽva umi “ñembotavy ha ndaiporivei hag̃uáicha tekoporã” oguerekóva “poguy peteĩ ára pukukue”. Umi tata apu’a oguejýva Nashville ári ogueru Islam, ha umíva orrepresenta Tupã juicio oúva pe “yvyramáta porã ha vai kuaapy rehegua” ári. Ág̃a Nashville ojejapi vove, oñepyrũ pe arapokõindy mbykymi pe pyhare mbyte sapukái marandu ñemyasãi rehegua, ha upéva ogueraha pe arapokõindy ley domingo peve, upépe Isaías pe “joaju” vai ome’ẽ iñemongu’e paha, ko yvy tuichakue oñembopy’a rasy aja omoneĩ hag̃ua pe peteĩ-gobierno mundial, ojekuaaukáva mymbaguasu ra’ãnga ramo Apocalipsis trece-pe. Isaías ohechauka hag̃ua pe joaju vai ojoaju pe cien cuarenta y cuatro mil ñeñembyasýi rehe.

Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.

Pejeʼi ani hag̃ua: “Peteĩ ñoñeʼẽme’ẽ”, opa umi ko tetã heʼívape: “Peteĩ ñoñeʼẽme’ẽ”; ani pejerokyhyje hikuái okyhyjéva rehe, ni pemoñemondýi. Pemarangatu hag̃ua pejehegui Jehová de los ejércitospe voi; ha taʼe haʼe pene kyhyjeha, ha pene mondýiha. Haʼe oikóta peteĩ tenda marangatu ramo; ha katu mokõive Israel róga hag̃ua peteĩ ita ojepysó hag̃ua, ha peteĩ ita guasu ñepysanga hag̃ua, peteĩ ñuhã ha peteĩ ñuha hag̃ua Jerusalén-pegua kuérape. Ha heta ijapytépe oñepysangáta, hoʼáta, oñembyai hag̃uáicha, oñeñuhãta ha ojepokóta.

Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. Isaiah 8:12–20.

Embojoaju pe testimonio, emosẽ pe léi che remimbo'éva apytépe. Ha che aha'aróta Ñandejára rehe, omo'ãva hova Jacob róga-gui, ha che amañáta hese. Péina ápe, che ha umi mitã Ñandejára ome'ẽ va'ekue chéve roime techaukaha ha mba'e hechapyrãrã ramo Israel-pe, Ñandejára ipu'akapa va'e guive, oikóva yvyty Sión-pe. Ha ha'ekuéra he'íramo peẽme: Peheka umi angue rehegua pytyvõhára ha umi paje apoha oñe'ẽmbegue ha oguejyryryva; ndaje piko peteĩ tetã ndohekái va'erã iÑandejárape? oikovéva rehehápe omanóva rendápe? Pe léi ha pe testimonio-pe: noñe'ẽiramo ko ñe'ẽ he'iháicha, upéva niko ndaipóri rupi hesekuéra tesape. Isaías 8:12–20.

The passage from Sister White identifies that a season of “confusion and disorder” leads to “Satan coming as Christ.” Satan appears impersonating Christ at the Sunday law.

Pe pasaje Sister White-gui ohechauka peteĩ ára “ñembotavy ha tekorã’ỹ” ogueruha “Satanás oúvo Cristo-rõguáicha”. Satanás ojepresenta Cristo-rõguáicha pe léi domingo jave.

“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

“Peteĩ decreto omoañetéva papado ñemopyenda Tupã léi rehehápe jejavy rupi, ñane retã oñembojaʼóta porãite tekojoja-gui. Protestantismo omyasãi vove ipo pe yvykua pypuku ári ojapyhy hag̃ua poder romano po, ha ohasa vove pe ityvýra ári ojopói hag̃ua Espiritualismo ndive, ha, ko mbohapy joaju rehegua influencia guýpe, ñane retã ombotove vove opaite principio hembiapoukapyguáva peteĩ gobierno protestánte ha republicano ramo, ha omeʼẽ vove tape umi japu ha mbaʼe ñembotavy papal rehegua ñemyasãirã, upérõ ikatu jaikuaa og̃uahẽma hague ára Satanás rembiapo hechapyrãva hag̃ua ha pe paha hiʼag̃uíma.” Testimonios, volumen 5, 451.

The season of “confusion and disorder” occurs leading up to the Sunday law. Just before the Sunday law, in the period typified by the Exeter camp meeting and the ten days in the upper room before Pentecost the one hundred and forty-four thousand are to “press together, my brethren and sisters, … bind up with Christ.” The sealing takes place before the Sunday law, and it is in that history that the evil confederacy begins its final work of setting up a one-world government.

Pe “ñembotavy ha teko vai” ára oiko pe léi domingo mboyve. Pe léi domingo mboyvemi, pe tiempo ojehechaukapyrõ guare Exeter aty guasu rupive ha umi pa ary ára pe koty yvatepe Pentecostés mboyve, umi cien cuarenta y cuatro mil oĩ vaʼerã “toñembyaty oñondive, che joykeʼykuéra ha che reindykuéra, … tojejokua Cristo ndive.” Pe sellado oiko pe léi domingo mboyve, ha upe tembiasakuepe pe joaju vai oñepyrũ ipahaite rembiapo omoĩ hag̃ua peteĩ gobierno mundial peteĩva.

In the sealing time Christ will be a sanctuary for the righteous, but a stone of stumbling for the wicked. He will be “a gin and for a snare to the inhabitants of Jerusalem,” who are the “many” that fall, but to the few who are sealed “He” will be their “fear.”

Pe tiempo de sellamiento-pe Cristo ha’éta peteĩ santuario umi ihústova-pe guarã, ha katu peteĩ ita ñepysãrã umi añáva-pe guarã. Ha’e oikóta “peteĩ ñuhã ha peteĩ ñuha umi Jerusalén-ygua kuérape guarã”, ha’ekuéra hína umi “heta” ho’áva; ha umi mbovy oñesella va’ekuépe g̃uarã “Ha’e” ha’éta iñemongyhyje.

“Fear” of God is what Eve lacked, and those that do fear God possess a different type of fear than the fear brought upon the many who stumble. The two types of fear mark those who pass and those who fail the testing process. Those who pass are sealed, those who don’t are represented by the number five, for they “stumble, and fall, and be broken, and be snared, and be taken.” The sealing time that is represented as occurring before the Sunday law, when there is a period of confusion and disorder, is when the parable of the ten virgins is fulfilled.

“Kyhyje” Tupã rehegua ha’e pe oikotevẽ’ỹva’ekue Eva, ha umi okyhyjéva Tupãgui oguereko ambueichagua kyhyje pe kyhyje oguerúva heta ojeity hag̃ua. Mokõiichagua kyhyje ohechauka umi ohasáva ha umi ndohasáiva pe ñeha’ãrã jehecha hag̃ua. Umi ohasáva oñembysýi, umi ndohasáiva katu ojehechauka papapy po rupive, ha’ekuéra “ojeity, ha ho’a, ha oñembyai, ha oñemoñuhã, ha ojepoko.” Pe ñembysýi ára ojehechaukáva oikoháicha pe arapokõindy léi mboyve, oĩhápe peteĩ ára ñembotavy ha sarambi, upérõ ae oñemboguata pe techaukarã umi pa virhen rehegua.

The few who are sealed in contrast with the many who stumble are those who “wait” for the Lord, thus identifying the wise virgins who “waited.” There is also a sanctified and unsanctified prophetic waiting within the two classes of virgins, that corresponds to the two types of fear.

Mbovymi oñemboguapýva techaukaha rehe hetaite oñepysangáva ndive oñembojoja hag̃ua, ha’e umi “oha’arõva” Ñandejárape, upéicha ojekuaaukávo umi kuñataĩ arandu “oha’arõva”. Oĩ avei peteĩ jeha’arõ profético oñesantifikáva ha ambue noñesantifikáiva umi mokõi aty kuñataĩ apytépe, ombohováiva umi mokõi kyhyje peteĩteĩme.

“‘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.

“‘Oimérõ ramo pe novio, opavave oke ha opytu’u.’ Pe novio oñembotapykue rehe oñerrepresenta pe ára hasáma ramo Ñandejára oñeha’arõhague, pe ñembyasy guasu, ha pe retrasoicha ojehecháva. Ko tiempo de incertidumbre-pe, umi oĩva yvyra’ỹicha ha mbytépe añoite oĩva pya’e oñepyrũ okyhyje ha opoi hag̃ua iñeha’ãgui; ha umi jerovia oñemopyendáva peteĩ kuaapy personal rehe Ñandejára Ñe’ẽgui, oguereko peteĩ ita guasu ipy guýpe, umi ñembyasy y apu’a ndaikatúiva oipe’a chuguikuéra. ‘Opavave oke ha opytu’u;’ peteĩ aty, oñembyasy’ỹre ha oheja hag̃uáicha ijerovia; ambue aty katu, paciencia reheve oha’arõve ohupyty peve tesape hesakãvéva. Upéicharõ jepe, pe pyhare jehasa asy aja, ko’ãva ipahapegua ojehecha okañyetaha, peteĩ medida peve, ikyre’ỹ ha imarangatu hag̃uáicha oñeme’ẽmeme. Umi mbytépe oĩva ha umi yvyra’ỹicha ndikatúi véima oñemopyenda ijoyke’ykuéra jerovia rehe. Káda peteĩteĩ toñembo’y térã to’a ijehegui voi.” The Great Controversy, 395.

Those who wait in a sanctified fashion are to be “signs and for wonders” as they are lifted up as an ensign to the world at the Sunday law, when the issue of the tree of knowledge of good and evil represents the knowledge of “those who have familiar spirits, and unto wizards that peep, and that mutter” and the knowledge identified by “the law and to the testimony.” It is the same test as it was for Eve and Adam. Do we accept education that has truth mixed and blended with error, or do we stand upon a “thus saith the Lord,” for if they speak not according to this Word, it is because there is no light in them. True and false education is a primary line of truth in the great controversy between Christ and Satan. Nashville is the symbol of rebellion against the Word of God, as certainly as Sodom is a symbol of licentiousness, and as New York is a symbol of the economic power of the United States and the Pentagon is a symbol of its military might.

Umi oha’arõva peteĩ tape oñemomarangatúva rupi ha’e va’erã “techaukaha ha mba’e hechapyrãva” ramo, oñemopu’ãvo chupekuéra peteĩ poyvi ramo ko yvy ári pe arapokõindy léi jave, upe jave pe yvyramáta porã ha ivaíva kuaapy rehegua porandu orrepresentáta pe kuaapy “umi pytu familiar rekóvagui, ha umi pajeha’ã omañami ha oñe’ẽnguevagui” ha pe kuaapy ojehechaukáva “léi ha testimónio” rupi. Kóva ha’e pe prueba peteĩchaite pe oikova’ekue Éva ha Adán ndive. ¿Jajapyhy pe tekombo’e oguerekóva añetegua oñembojehe’áva jejavy ndive, térã japyta pya’e peteĩ “péicha he’i Ñandejára” ári? pórke nda’íri ramo oñe’ẽ ko Ñe’ẽ he’iháicha, upéva hína ndaipóriha hesekuéra tesape. Pe tekombo’e añetegua ha japuva ha’e peteĩ línea tenondetéva pe añetegua rehegua pe ñorairõ guasúpe Cristo ha Satanás apytépe. Nashville ha’e peteĩ símbolo ñe’ẽreity rehegua Ñandejára Ñe’ẽ kóntrape, añetehápe peteĩchaite Sodoma ha’éicha peteĩ símbolo tekovai rehegua, ha Nueva York ha’éicha peteĩ símbolo Estados Unidos pu’aka virupegua rehegua ha Pentágono peteĩ símbolo ipu’aka mbaretépe hag̃ua.

Peter is standing on the threshold of the fireballs of Nashville, in Panium and at the mount, that represents the temple test. He recognizes that Laodicean Seventh-day Adventism is about to be rebuked and made ashamed when the fireballs fall, and that Nashville, the United States and the world need to be warned. The message of Islam confirms the messengers just as the fire that fell at Carmel confirmed that Elijah was the true prophet. Yet the warning to Nashville is not simply Islam of the third woe, let alone what type of weapons are employed in the surprise attack. The message of warning must identify why Islam is being allowed to bring judgment, a judgment that begins a period where thousands of cities are destroyed. Identifying in advance that Islam would produce a surprise attack upon Nashville, will validate the messengers, but it is an incomplete warning if that is all that it does.

Pedro oĩ pe ypyetépe umi tata apu’akuéra Nashville pegua, Panium-pe ha yvyty ári, upéva orrepresenta pe templo prueba. Ha’e ohechakuaa Adventismo del Séptimo Día Laodicea-pegua oĩma hag̃uáicha oñemoñe’ẽ asy ha oñemotĩ hag̃ua umi tata apu’akuéra ho’a vove, ha Nashville, Tetã peteĩ reko Estados Unidos ha arapy tuichakue tekotevẽha oñemomarandu. Islam marandu omoneĩ umi mensahérope, peteĩchaite pe tata ho’ava’ekue Carmelo-pe omoneĩ haguéicha Elías ha’eha pe proféta añetegua. Upéicharamo jepe, pe ñemomarandu Nashville-pe g̃uarã ndaha’éi año Islam pe tercer ay pegua, ni michĩvéva mba’eichagua arma-pa ojeporu pe ataque sapy’aitépe guápe. Pe marandu ñemomarandu rehegua tekotevẽ omombe’u mba’érepa oñeme’ẽ permiso Islam-pe ogueru hag̃ua juicio, peteĩ juicio omoñepyrũva peteĩ ára pukukue ojehundi haguã hetaiterei táva guasu. Ojehechauka hag̃ua tenonderãite Islam ojapótaha peteĩ ataque sapy’aitépe gua’u Nashville rehe, omoneĩta umi mensahérope, péro pe ñemomarandu ndaiporãi añete hag̃ua opa mba’e ramo upévante ojapóramo.

The fireballs of Nashville are a judgment of God that begins a short period that ends at the Sunday law, which as in the beginning of the period is also a judgment of God. God told Adam and Eve in advance what the test was, and what the consequences would be should they fail the test. Sister White identifies the importance of being able to reason “from cause to effect,” and the Bible identifies that a “curse” without a “cause” will not come.

Nashville pe oĩ vaʼekue tata apuʼa kuéra haʼe peteĩ juicio Ñandejára guigua omoñepyrũva peteĩ aravo mbykymi opa hag̃uáicha pe léi domingo-pe, ha upéva, oiko haguéicha pe aravo ñepyrũme, avei haʼe peteĩ juicio Ñandejára guigua. Ñandejára heʼi vaʼekue voi yma Adam ha Eva-pe mbaʼépa pe prueba, ha mbaʼéichapa oikóta umi consecuencia ojavy ramo hikuái pe prueba-pe. Hermana White ohechauka pe tuicha mbaʼéva ikatu hag̃uáicha oñepensami “mbaʼére guive ipahápe peve”, ha la Biblia heʼi peteĩ “maldición” ndaikatuiha ou ndorekóiramo peteĩ “causa”.

As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 26:2.

Guyra ojeréva guive, ha pykasu’i ovevéva guive, upéicha avei pe maldición nda’éi mba’ére’ỹ oúta. Proverbios 26:2.

The fireballs of Nashville are the “effect,” and the “curse” that comes. The warning message must include the “cause.” The prophet Jonah’s message was not simply an identification of destruction in forty days, but it produced a revival and reformation from the king throughout the population. What was identified caused the king and his people to turn from their evil ways. Jonah had told them of the coming destruction, and he told them it was because of their wicked and evil lifestyle.

Nashville pe ojevy’a tata rendykuéra ha’e pe “efékto”, ha pe “maldición” og̃uahẽva. Pe marandu ñemongyhyjerãva oikeva’erã avei pe “kósa” rehegua. Maranduhára Jonás marandu ndaha’éi kuri peteĩ jehechakuaa añoite ñehundi rehegua irundy pa ára ryepýpe, síno ogueru peteĩ ñembopyahu ha reforma mburuvicha guasu guive opaite tavayguakuérape peve. Pe oñemombe’úva ojapo mburuvicha guasu ha hetãygua kuéra ojere hag̃ua heko vaígui. Jonás omombe’u va’ekue chupekuéra pe ñehundi og̃uahẽtaha, ha he’i avei chupekuéra upéva ouha ikuaígui ha heko aña ha vai rehe.

For word came unto the king of Nineveh, and he arose from his throne, and he laid his robe from him, and covered him with sackcloth, and sat in ashes. And he caused it to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste anything: let them not feed, nor drink water: But let man and beast be covered with sackcloth, and cry mightily unto God: yea, let them turn every one from his evil way, and from the violence that is in their hands. Jonah 3:6–8.

Pe ñe'ẽ oguahẽ rréi Nínive peguápe, ha ha'e opu'ã itróno guive, oipe'a ijehegui ijao mburuvicha rehegua, oñemonde ao ajakuépe, ha oguapy tanimbúpe. Upéi omanda ojejapoukávo marandu ha oñemyasãi hag̃ua Nínive pukukue javeve pe rréi ha imarangatuvéva kuéra ñe'ẽme, he'ívo: Ani avave yvypóra térã mymba, vaka aty térã ovecha aty, ho'u mba'eve; ani okaru hikuái, ni toy'u y. Ha yvypóra ha mymba toñemonde ao ajakuépe, ha tosapukái mbaretépe Tupãme; ha peteĩteĩ tojevýke tape vai gui, ha pe mbarete vai oĩvagui ipópekuéra. Jonás 3:6–8.

Islam is a trumpet power, and the seven trumpets of Revelation eight through eleven, and also chapter sixteen possess specific prophetic characteristics. The first four trumpets were judgments upon imperial Rome for passing the first Sunday law in 321. The next two trumpets were judgments upon papal Rome for passing a Sunday law in 538. The seven trumpets of Revelation eight through eleven, typify the seven last plagues of Revelation sixteen, which is God’s judgment upon mankind for Sunday enforcement.

Islam ha’e peteĩ pu’aka trompéta rehegua, ha umi siete trompéta Apocalipsis 8 guive 11 peve, ha avei kapítulo 16-pe, oguereko marandu profétiko hekopeteva’ekue. Umi irundy trompéta peteĩha ha’e va’ekue huísio Roma imperial ári, ombohasávo pe ley peteĩha domingo rehegua ary 321-pe. Umi mokõi trompéta oúva upe rire ha’e va’ekue huísio Roma papal ári, ombohasávo peteĩ ley domingo rehegua ary 538-pe. Umi siete trompéta Apocalipsis 8 guive 11 peve ohechauka hag̃ua, techapyrãicha, umi siete plága paha Apocalipsis 16-pe, ha’éva Ñandejára huísio yvypóra ári domingo ñemombarete rehe.

The warning message of Nashville must identify the footsteps leading to a Sunday law, and based upon the prophetic testimony, the judgment follows, and does not precede the cause. The judgment is the effect of Sunday enforcement. The five witnesses of the hidden history of verse forty we are considering provide different testimonies, but unlike the human witnesses, all the prophetic lines blend together. To identify the footsteps of the ultimate Sunday law in the United States, is accomplished when Peter combines the testimony of Donald Trump to explain the effect of the fireballs of Nashville.

Pe marandu ñe’ẽme’ẽ Nashville guigua ohechauka va’erã umi pypore ogueraháva peteĩ léi domingo gotyo, ha, oñemopyendáva marandu profético ári, pe juicio ou upe mba’e reheve rire, ndaha’éi upe mboyve. Pe juicio ha’e pe efecto pe ñemotenondégui domingo rehegua. Umi po testígo tembiasakue ñemiguáva versíkulo cuarenta-pe ñahesa’ỹijóva ome’ẽ testimonio iñambuéva, ha katu, ndaha’éi yvypóra testígoicha, opaite línea profética oñembojoaju oñondive. Ojejuhu hag̃ua umi pypore pe léi domingo pahaguéva Estados Unidos-pe, ojejapo Pedro ombojoajúramo Donald Trump remimombe’u omyesakã hag̃ua pe efecto umi tata renda’ỹ Nashville guiguágui.

The warning of Nashville to the world is that God begins His final judgment of men and nations at that point in time. A period of the destruction of the cities then begins and quickly leads to the Sunday law where national apostasy is followed by national ruin. Satan then arrives to personate Christ, and the evil confederacy is set up as the ten kings agree to give their kingdom to the robbers of thy people, that establish the vision. The warning of Nashville is represented by the history that precedes Nashville as represented by Donald Trump forming an image to the beast. The message of Trump is the warning trumpet that precedes the fireballs of Nashville.

Nashville ñe’ẽmondo ko yvy tuichakue hag̃ua ha’e Ñandejára omoñepyrũha upe ára-pe hi’ãhára pahápe yvypórape ha tetãnguérare. Upérõ oñepyrũ peteĩ ára tava nguéra oñehundihápe, ha pya’e ogueraha pe arapokõindy léi peve, upépe tetã rembiapovai guasu omoirũ tetã ñehundipa. Upéi Satanás oguahẽ ombojerovia hag̃uáicha Cristo-ha, ha pe joaju añáva oñemopu’ã umi pa tenondegua oĩ hag̃ua peteĩ ñe’ẽme ome’ẽvo iguýra umi nde retãygua mondahápe, omopyendáva pe visión. Nashville ñe’ẽmondo ojehechauka pe tembiasakue rupive oĩva Nashville mboyve, ojehechaukaháicha Donald Trump omopu’ãha peteĩ ta’anga pe mymbápe guarã. Trump marandu ha’e pe turu ñe’ẽmondo oúva Nashville tata apu’a mboyve.

We will continue these things in the next article.

Ñambopyta ko’ã mba’e oútava pe ambue artíkulope.