As a primary symbol of the one hundred and forty-four thousand, Peter is standing at Panium in 2026 working to correct the false prediction of July 18, 2020. His work in that regard aligns with the work of Josiah Litch’s correction of August 11, 1840 and Samuel Snow’s identification of October 22, 1844. Litch’s correction empowered the first angel’s message and Snow’s empowered the second angel’s message. The empowerment of the first and second angels’ messages typify the empowerment of the third angel’s message. The characteristics of the first and second are represented in the third as a combination of an external woe message and the internal message of the midnight cry of the parable of the ten virgins.
Peteĩ símbolo principal ramo umi cien cuarenta y cuatro mil rehegua, Pedro oĩ Panium-pe ary 2026-pe ombaʼapóvo omohenda porã hag̃ua pe marandu vaiete 18 de julio de 2020 rehegua. Hembiapo upe mbaʼépe oñembojaju Josiah Litch rembiapo ndive, haʼéva pe corrección 11 de agosto de 1840 rehegua, ha Samuel Snow rembiapo ndive, haʼéva pe ojehechakuaa hague 22 de octubre de 1844. Litch remohenda porã omombarete pe marandu ángel peteĩha rehegua, ha Snow rembiapo omombarete pe marandu ángel mokõiha rehegua. Pe ñemombarete umi marandu ángel peteĩha ha mokõiha rehegua ohechauka hag̃ua pe ñemombarete pe marandu ángel mbohapyha rehegua. Umi característica pe peteĩha ha mokõiha rehegua ojehechauka pe mbohapyhápe peteĩ ñembojoaju ramo peteĩ marandu ñehundi rehegua okáguio ha pe marandu hyepypegua pe pyhare mbyte sapukái rehegua pe parábola umi diez virgen rehegua.
In a triple application of prophecy, the first and third, which are also the beginning and ending will possess parallel characteristics. Recently, a brother has uncovered several truths associated with the first woe of Revelation nine, which, when applied under the principle of Alpha and Omega identify another profound confirmation of Revelation eleven’s “earthquake.” The Sunday law in the United States is the “earthquake” that was first fulfilled in the French Revolution when France, who was one part of the ten nations that made up the prophetic structure of pagan Rome in the book of Daniel was overthrown. Thus, chapter eleven says a tenth part of the city fell.
Peteĩ profesía oguerekóva mbohapy jeporupe, pe peteĩha ha mbohapyha, ha’éva avei iñepyrũha ha ipaha, oguerekóta tekome’ẽ ojoja hag̃ua. Ko’ag̃aite, peteĩ ermáno ohechakuaa heta añetegua ojoajúva pe peteĩha “aí” rehe Apocalipsis 9-pe, ha upéva, oñemoĩvo Alpha ha Omega principio guýpe, ohechauka ambue moneĩ pypuku Apocalipsis 11 pegua “yvy oryrýi” rehegua. Pe léi domingo Estados Unidos-pe ha’e pe “yvy oryrýi” oñekumplíva raẽ va’ekue Revolución Francesa-pe, Francia, ha’éva peteĩva umi diez nación apytégui omboapýva Roma pagana estructura profesiagua Daniel arandukápe, oñembotyryrýi rupi. Upévare, capítulo 11 he’i peteĩ décima pehẽ pe távagui ho’a hague.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:13.
Ha upe aravópe voi oiko peteĩ yvyryrýi tuichaite, ha távagui ho’a pe décima parte, ha pe yvyryrýipe ojuka yvypórape siete mil; ha umi hembýva okyhyje eterei, ha omomba’eguasu pe Tupã yvágape oĩvape. Apocalipsis 11:13.
Immediately after this verse Islam of the third woe arrives.
Ko versíkulo rirekóvo og̃uahẽ Islam mbohapyha ñembyasy guasu rehegua.
The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:14.
Pe mokõiha jehasa asy ohasáma; ha, péina, mbohapyha jehasa asy ou pya’e. Apocalipsis 11:14.
The pioneers expected that “the third woe” would immediately follow the second woe, but the word translated as “quickly,” means suddenly and unexpectedly, which is the characteristic of Islam’s surprise attacks. The third woe wasn’t to arrive on October 22, 1844 as the pioneers conjectured, but when it arrived it would happen “suddenly and unexpectedly,” as it did at 9/11, thus marking the beginning of the sealing of the one hundred and forty-four thousand, which ends shortly before the earthquake of the Sunday law.
Umi pionéro kuéra oha’arõkuri “pe mbohapyha ñembyasyrã” oúta hag̃ua pya’e pe mokõiha ñembyasyrã rire; hákatu pe ñe’ẽ oñembohasáva “pya’e” ramo he’ise sapy’aitépe ha oñeha’arõ’ỹre, ha upéva hína Islam rembiapokue reko tee, iñorairõ hag̃ua ojeha’arõ’ỹháicha. Pe mbohapyha ñembyasyrã ndaha’éikuri oúta hag̃ua 22 jasypa 1844-pe, umi pionéro kuéra oñemoĩ haguéicha; upéicharõ jepe, og̃uahẽ vove, oikóta va’erãkuri “sapy’aitépe ha oñeha’arõ’ỹre”, oiko haguéicha 9/11-pe; upéicha rupi oñemarka oñepyrũ hag̃ua pe sélado umi cien cuarenta y cuatro mil rehegua, opa hag̃uáva mbykymínte pe yvyryrýi léi domingo rehegua mboyve.
The “earthquake” of the Sunday law is the shaking of the “earth” beast, and when 9/11 arrived, Sister White identified that the Lord arose to “shake terribly the earth.” At the beginning of the sealing and the end, the earth beast is shaken, thus the “great earthquake.”
Pe “terremoto” léi domingo rehegua ha’e pe mymba “yvy” gua mbotyryrýi, ha og̃uahẽrõ guare 9/11, Hermana White ohechauka Ñandejára opu’ã hague “omongu’e hag̃ua vaieterei ko yvy.” Pe jehechaukaha ñepyrũme ha ipahápe, pe mymba yvygua oñembotyryryi; upévare pe “terremoto guasu.”
“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.’” Review and Herald, July 5, 1906.
“Kóva araka’eve nde’íri. Ha’e va’ekue, ama’ẽvo umi tuicha óga ojejapóvare upépe, peteĩ piso ári ambue piso, ‘Mba’e ñemondýiha mba’e oikóta pe Ñandejára opu’ã vove omokangy hag̃ua tuichaiterei ko yvy! Upérõ oñekumplíta umi ñe’ẽ Revelación 18:1–3-peguáva.’” Review and Herald, 5 de julio de 1906.
The Lord “arises” when there is a change in His dispensational work, as was the case when Stephen was stoned on October 22, 1844, when the judgment of the dead commenced. When the judgment of the living began on 9/11, the Lord again arose, and then he shook the earth beast, as He will do at the end of the sealing of the one hundred and forty-four thousand, when He changes His dispensational work from His church to His other flock of those still in Babylon.
Ñandejára “opu'ã” oĩ jave peteĩ ñemoambue Hembiapo dispensasiónpegua rehe, oiko haguéicha Esteban ojepoi ita rehe 22 jasypa 1844-pe, oñepyrũ ramo guare omanóva kuéra juicio. Oñepyrũ jeyrõ guare oikovéva kuéra juicio 9/11-pe, Ñandejára opu'ã jey, ha upérõ omongu'e yvy mymba, ojapótaháicha peteĩteĩsa irundy ha irundy su rupi mil oñembotypa hag̃ua pahaitepe, omoambuévo Hembiapo dispensasiónpegua Itupãóguio ambue ijaty pegua gotyo, umi oĩ gueteríva Babiloniape.
What brother Daniel has discovered is the characteristics of the first woe, that align with the testimony of the “great earthquake” of chapter eleven in agreement with history and the pioneer’s understanding of the history that fulfilled the first woe.
Pe hermano Daniel ohechakuaa vaʼekue haʼe hína pe ñembyasýi peteĩha rekovechauka, ombojoajúva pe “yvyryrýi guasu” ñemombeʼu kapítulo once-pe oĩháicha, ojoajúvo tembiasakue ndive ha umi pionéro-kuéra ñehesaʼỹijo rehe pe tembiasakue omoañetéva pe ñembyasýi peteĩha.
And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:1–4.
Ha pe ánhel peteĩha ombopu, ha ahecha peteĩ mbyja ho’áva yvágagui yvy ári; ha chupe oñeme’ẽ pe llave pe yvykua pypuku’ỹme g̃uarã. Ha’e oipe’a pe yvykua pypuku’ỹ; ha osẽ pe yvykua gui peteĩ tatachy, peteĩ horno guasu tatachyicha; ha kuarahy ha yvytu pytũmbýva’ekue pe yvykua tatachy rupi. Ha pe tatachy gui osẽ tuku kuéra yvy ári; ha umívape oñeme’ẽ pokatu, yvy arigua japeusa kuéra oguerekoháicha pokatu. Ha oñemandu’a chupekuéra ani hag̃ua ombyai yvy kapi’i, ni mba’e hovyva, ni peteĩ yvyramáta; síno umi kuimba’e añónte ndoguerekóiva Tupã séllo ijykére. Apocalipsis 9:1–4.
The pioneers correctly applied these verses to the history that introduced Mohammed, who was born in 570, unified the tribes in 606, received his first revelation in 610, migrated to Medina in 622, started his warfare in 624 and died in 632. The “bottomless pit” prophetically represents a new manifestation of Satan, but Mohammed began in Arabia, which is also known as the bottomless pit because of the vast deserts.
Umi pionérokuéra omoĩ porã ko’ã versíkulo pe tembiasakue omoñepyrũ va’ekue Mohammed-pe, heñóiva’ekue ary 570-pe, ombojoajúva’ekue ñemoñarekuéra ary 606-pe, ohupytyva’ekue ijehechakuaa peteĩha ary 610-pe, oho va’ekue Medina-pe ary 622-pe, omoñepyrũva’ekue ñorairõ ary 624-pe ha omanóva’ekue ary 632-pe. Pe “yvykua pypuku’ỹva” ohechauka maranduháicha peteĩ pyahu jehechauka Satanás rehegua, ha Mohammed katu oñepyrũ Arabia-pe, ojekuaáva avei yvykua pypuku’ỹvaramo umi desiérto tuichaiterei rupi.
Mohammed became the prophetic king, or as he was labelled, “the trustworthy one” in 606, when he resolved a dispute among the various tribes who were in a dilemma about who should be allowed to return the “black rock” cornerstone of the Kaaba. The Kaaba is a cube-shaped building (hence the name “Kaaba,” which means “cube” in Arabic) located in the center of the Great Mosque of Mecca in Saudi Arabia. It is approximately 43 feet high, eleven foot wide and 10 foot long, built of granite and marble, with a black silk and cotton cloth covering it. The Kaaba existed long before Muhammad and according to Islamic tradition, it was originally built by Abraham and his son Ishmael as a house of worship for the One God (Allah). Over the centuries, it became filled with idols and was used as a pagan shrine by the Arab tribes.
Mohammed oiko mburuvicha marandu rehegua, térã ojehero haguéicha chupe, “pe jeroviaha” ary 606-pe, ombohovái ramo peteĩ joavy opaichagua trívo apytépe oĩva apañuãime mávapa ojehejátava omoĩjey hag̃ua pe ita hũ, Kaaba itaju pyendaha. Kaaba ha’e peteĩ óga yke irundyjoja rehegua (upévare héra “Kaaba”, he’iséva “kúvo” árabe ñe’ẽme), oĩva Mezquita Guasu Mekka pegua mbytépe, Arabia Saudita-pe. Ijyvate rupi oguereko haimete 43 py, ipykue 11 py ha ipuku 10 py, ojejapóva granito ha mármol-gui, ha oñeñuãva ao hũ de séda ha mandyju reheve. Kaaba oĩma vaʼekue ymaite guive Muhammad mboyve, ha Islam rembiapokue heʼiháicha, ñepyrũrã ojejapo vaʼekue Abraham ha itaʼýra Ismael rupive peteĩ óga ñemombaʼerã pe Tupã Peteĩntepe g̃uarã (Allah). Ohasávo umi siglo, henyhẽ opaichagua taʼanga tupãraʼãgui ha ojeporu kuri peteĩ tenda marangatu pagáno ramo umi trívo árabe kuéra apytépe.
The Kaaba is the spiritual center of the Islamic world—a simple, ancient building that symbolizes monotheism, unity, and the connection between Abrahamic faith and Islam. Muslims do not consider it “God’s house” in a literal sense, but rather a divinely appointed focal point for worship. Mohammed’s actions during a period when the Kaaba had been destroyed and was then rebuilt are where his leadership began.
Pe Kaaba ha’e pe tenda espiritual mundo islámicopegua rehegua—peteĩ óga hasy’ỹva, yma guare, ohechaukáva Tupã peteĩnteha, joaju, ha pe joapy oĩva fe abrahámica ha Islam apytépe. Musulmán-kuéra ndohechái upéva “Tupã róga” ramo he’iséva añetépe, síno peteĩ punto de referencia oñemoĩva Tupãgui ñemomba’erãrã. Mohammed rembiapo umi ára pe Kaaba oñehundihague ha upéi oñemopu’ã jey jave, upépe oñepyrũ hembiapokuéra mburuvicha ramo.
A flash flood damaged the Kaaba and the Quraysh tribe rebuilt it. When it came time to place the Black Stone (Hajar al-Aswad) back in its corner, the different clans quarreled over who should have the honor. They agreed that the next person to enter the area would decide. Muhammad walked in, and he resolved the dispute wisely: He placed the Black Stone on a cloth, had a representative from each clan lift it together, carrying it together, and then he personally set it in place. This event earned him great respect and the title Al-Amin (“the Trustworthy”) among the people of Mecca. It is one of the key pre-prophetic events highlighted in many timelines. The “Black Stone” was the cornerstone that was placed by Mohammed, who is the prophetic king over Islam. The black cornerstone is an obvious counterfeit of Christ (the true cornerstone), and the corruption of the house of Kaaba after years of the introduction of idols was also resolved by Mohammed.
Peteĩ ysyry guasu sapy’a ombyaipa Kaaba, ha ñemoñare Quraysh omopu’ã jevy. Oguahẽvo ára oñemoĩ jevy hag̃ua ita Hũ (Hajar al-Aswad) ijykére, umi aty iñambuéva ojoavy oñoirũ hag̃ua mávapa oguerekóta pe terakuã porã. Oñemoĩ hag̃ua peteĩ ñe’ẽme, ojapo hikuái peteĩ acuerdo: pe oikéta tenonderã pe hendápe, upéva odesidíta. Muhammad oike, ha ha’e omboyke pe joavy arandu reheve: omoĩ pe Ita Hũ peteĩ ao ári, ojapo peteĩ representante peteĩ-teĩva umi atygui omopu’ã hag̃ua oñondive, ogueraha hag̃ua oñondive, ha upéi ha’e voi omoĩ hendápe. Ko tembiasakue ogueru chupe tuicha jehecharamo ha pe título Al-Amin (“Pe Jeroviapyrã”) tavayguakuéra Meca pegua apytépe. Kóva peteĩva umi mba’e tenondegua oiko va’ekue mboyve hembiporavo maranduhára ramo, ha heta aravo rape rehegua omomba’e guasu. Pe “Ita Hũ” ha’eva’ekue pe ita pyenda oñemoĩ va’ekue Mohammed rupive, ha’e rupi pe mburuvicha guasu maranduhára Islam ári. Pe ita pyenda hũ ha’e peteĩ japu joguaháva Cristo rehe (pe añetegua ita pyenda), ha pe ogaygua Kaaba ñembyai, heta ary rire oike haguére ta’ãnga rei, aveí upéva oñemyatyrõ Mohammed rupive.
After the Quraysh broke the Treaty of Hudaybiyyah, Muhammad marched on Mecca with an army of about 10,000 Muslims. The city surrendered with very little fighting. Muhammad then entered the Kaaba, destroyed the 360 idols inside it, and rededicated the shrine to the worship of the one God (Allah). Thus, Mohammed the king of Islam, laid the cornerstone, and he cleansed the temple of idolatry.
Quráishykuéra ombyaírire rire pe Tratádo de Hudaybiyyah, Muhammad oguata mbarete Meka gotyo peteĩ ehérsito oguerekóva amo 10.000 musulmán rupi. Táva oñeme’ẽ hag̃ua oiko hag̃uáicha, sa’ieterei ñorairõ reheve. Upéi Muhammad oike Kaaba-pe, ombyaipa umi 360 ta’ãnga tupãra’ã oĩva ipype, ha omoñepyrũ jey pe tupaópe ñemomba’e peteĩnte Tupãme (Allah). Péicha, Mahoma, Islam mburuvicha guasu, omoĩ pe ita ypykue, ha omopotĩ pe tupaópe ta’ãnga tupãra’ãngagui.
There are three powers that come from the bottomless pit in the book of Revelation, and each of the three represents a counterfeit Christ. Satan, the dragon seeks to be as the Most High, seated on His throne and His church.
Oĩ mbohapy pokatu oúva pe yvykua pypuku’ỹvagui pe Apocalípsis arandukápe, ha peteĩ-teĩ umi mbohapývagui ohechauka peteĩ Cristo japu. Satanás, pe dragón, oheka hag̃ua oĩ pe Yvatevéva ramo, oguapy hag̃uáicha Ijapykápe ha Itupãópe.
How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Yet thou shalt be brought down to hell, to the sides of the pit. Isaiah 14:12–15.
Mba'éichaite re'a yvágagui, Lucifer, ko'ẽme ra'y! mba'éichaite ningo reñemombo yvýpe, nde remokangy va'ekue tetãnguéra! Nde niko ere va'ekue nde py'apýpe: Ajupi va'erã yvágape, amopu'ãta che guapyha Tupã mbyjakuéra ári; aguapýta avei aty yvyty ári, yvate gotyo; ajupíta arai yvatekuéra ári; aime va'erã Yvateteguaicha. Upéicharõ jepe, reguejyta añaretãme, yvykua pypuku rembe'ýpe. Isaías 14:12–15.
The dragon of atheism came from the bottomless pit in Revelation eleven and the beast of Catholicism ascends out of the bottomless pit when her deadly wound is healed.
Pe dragón ateísmo rehegua osẽ pe yvykua pypuku’ỹva guive Apocalipsis 11-pe, ha pe mymba ñarõ catolicismo rehegua ojupi pe yvykua pypuku’ỹva guive ijai vaieteva’ekue oñemonguera jey vove.
The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.
Pe mymba recha vaekue niko oĩ vaekue, ha ko’ág̃a ndaipóri; ha ojupi va’erã yvykua pypukúgui, ha oho hag̃ua ñehundi hag̃uáme; ha umi oikóva yvy ári oñemondýita, umi héra ndojehaíri vaekue tekove kuatiápe yvóra oñepyrũ mboyve guive, ohechávo pe mymba recha vaekue oĩ vaekueha, ha ko’ág̃a ndaiporiha, ha upéicharõ jepe oĩha. Apocalipsis 17:8.
The beast of Catholicism ascends to the throne of the earth at the Sunday law when the threefold union is put in place. Like unto the dragon, Catholicism claims to be God, as Paul so aptly identified.
Pe katóliko rymba ojupi yvy guasu tróno ári arapokõi léi jave, oñemoĩmbávo pe mbohapy joaju. Dragón-icha, katolisismo he’i ha’eha Tupã, Pablo ohechakuaa porã haguéicha.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.
Ani avave pene mbeguata pende rehe mba’eveichavérõ; upe ára ndoumo’ãi, oúta raẽ peteĩ jehekýi guasu, ha ojekuaaukáta pe kuimba’e angaipa rehegua, pe ñehundi ra’y; ha’e ombohovái ha oñembotuicha opa mba’e oñembohérava Tupã térã oñemomba’eguasúva ári; upéicha rupi, ha’e ku Tupãguáicha oguapy Tupã róga pegua tupaópe, ohechauka hag̃ua ijupe voi ha’eha Tupã. 2 Tesalonicenses 2:3, 4.
Like the dragon, the beast of Catholicism is antichrist, both profess to be God, and both have their final destruction associated with their biblical testimony, for the dragon is brought down to hell, and the beast is the son of perdition. Perdition being final destruction.
Pe dragónicha, pe mymba Catolicismo-gua ha'e anticristo, mokõivéva he'i hikuái ha'eha Tupã, ha mokõivéva pahápe oñehundiha ojoajúvo heko mombe'upy bíblico rehe; pe dragón ningo oguejy hag̃ua infiernópe, ha pe mymba ha'e pe ta'ýra ñehundipyrãgua. Ñehundipyrã he'iséva ñehundi paha.
“The determination of antichrist to carry out the rebellion he began in heaven will continue to work in the children of disobedience.” Testimonies, volume 9, 230.
“Anticristo rembipota guasu ombohape hag̃ua pe pu’aka oñepyrũva’ekue yvágape, osegi va’erã omba’apo umi mitã iñe’ẽrendu’ỹvape.” Testimonies, volúmen 9, 230.
“Through the pope of Rome the same work has been carried on here on earth as was carried on in the courts of heaven before the expulsion of the prince of darkness. Satan sought to correct the law of God in heaven, and to supply an amendment of his own. He exalted his own judgment above that of his Creator, and placed his will above the will of Jehovah, and in this way virtually declared God to be fallible. The pope also takes the same course and, claiming infallibility for himself, seeks to adjust the law of God to meet his own ideas, thinking himself able to correct the mistakes he thinks he sees in the statutes and commands of the Lord of heaven and earth. He virtually says to the world, I will give you better laws than those of Jehovah. What an insult is this to the God of heaven!” Signs of the Times, November 19, 1894.
“Roma pápare rupive ko yvy ape ári ojejapo hína upe tembiapoite ojejapo vaʼekue yvágape pytũ ruvicha oñemosẽ mboyve. Satanás oheka vaʼekue omoambue hag̃ua Tupã léi yvágape, ha omoĩ hag̃ua imbaʼete voi peteĩ ñemyatyrõ. Haʼe omombaʼeguasu hag̃ua ijepyʼamongeta tee Ijapohare rembipota ári, ha omoĩ hag̃ua ivolunta Jehová rembipota ári; ha péicha, añetehápe, heʼi Tupã ikatuha ojavy. Pápape avei oguata upe tape rupive, ha ojerurévo ijehegui ndaikatuiha ojavy, oheka omoheñói hag̃ua Tupã léi ojokupyty hag̃ua umi iñeʼẽrã tee rehe, oimoʼãvo ikatuha omyatyrõ umi jejavy haʼe ohecháva yvága ha yvy Jára estatúto ha tembiapoukapýpe. Añetehápe heʼi ko yvy ári guápe: Che ameʼẽta peẽme léi iporãvéva Jehová mbaʼégui. Mbaʼeichaitépa tuicha ñeñembotavy kóva Tupã yvagagua rehe!” Signs of the Times, 19 de noviembre de 1894.
Islam, represented by Mohammed in the history of the seventh century also came out of the bottomless pit when the key that was given to Mohammed was turned. When the pit was opened, “smoke” came out that darkened the sun and the air. The pioneers correctly identified that the “key” that opened the pit was the battle of Nineveh.
Islam, ojehechaukáva Mohammed rehe siglo sétimo rembiasakuepe, osẽkuri avei pe yvykua pypuku’ỹgui upe lláve oñeme’ẽva’ekue Mohammed-pe oñembojerérõ guare. Upe yvykua ojepe’árõ guare, osẽ “tatatĩ” omopytũ hag̃uáicha kuarahy ha yvytu. Umi pionero ohechakuaa porãkuri pe “lláve” oipe’áva pe yvykua hague pe ñorairõ Nínive pegua.
When we approach the first three verses on Revelation chapter nine from the pioneer understanding in the context of a triple application of prophecy, we find the prophetic characteristics of those verses that represent the first woe, typify the prophetic characteristics of the third woe that arrives “quickly” at the great earthquake. The Sunday law is represented by the battle of Nineveh.
Jaguahẽvo Apocalipsis kapítulo nueve pegua mbohapy versíkulo peteĩha umi ñane tenonderã ypykue kuéra entendimiento guive, peteĩ profecía rehegua mbohapy jeporu ryepýpe, jajuhu umi marandu profético umi versíkulo pegua, ohechaukáva pe peteĩha ñembyasy, ha’eha avei peteĩ ta’anga ohechaukáva mbohapyha ñembyasy rehegua marandu profético, oguahẽva “pya’e” pe yvyryrýi guasúpe. Pe léi domingo rehegua ojehechauka Nínive ñorairõ rupive.
Peter is responsible for correcting the false prediction of the fireballs of Nashville, and he recognizes that the correct application of Ellen White's warning of fireballs upon Nashville marks the beginning of “the destruction of thousands of cities almost fully given to idolatry.”
Pedro oguereko tráchia omoĩ porã hag̃ua pe marandu vaiete umi tata apu’a Nashville rehegua, ha ohechakuaa Ellen White ñe’ẽmondo rehegua peteĩ aplicación añetéva umi tata apu’a Nashville ári omarkaha ñepyrũrã “pe ñehundi hetaiterei táva, haimete enterove oñeme’ẽmava ta’ãnga ñemomba’eguasúpe.”
The fireballs of Nashville mark the beginning of a period of destruction upon the cities, and it also marks the beginning of the proclamation of the short midnight cry message. That message begins with an unexpected attack from Islam and the period ends with an unexpected attack from Islam at the great earthquake. The period of the proclamation of the midnight cry marks the end of the sealing time of the one hundred and forty-four thousand which began with the unexpected attack of Islam on 9/11.
Nashville pe ojeity apu’akuéra ohechauka peteĩ ára ñepyrũ táva guasu kuérape guarã ñehundihápe, ha avei ohechauka pe ñe’ẽmondo pyhare mbyte sapy’aitépe guaréva mbyky ñepyrũ. Umi marandu oñepyrũ peteĩ Islam guive ojejapóva ñorairõ sapy’águi, ha upe ára paha oñemohu’ã avei peteĩ Islam guive ojejapóva ñorairõ sapy’águi pe yvyryrýi guasu jave. Pe pyhare mbyte pegua ñe’ẽmondo ñemyasãi ára ohechauka pe sellado aravo paha umi cien cuarenta y cuatro mil rehegua, oñepyrũva’ekue pe Islam guive ojejapóva ñorairõ sapy’águi 9/11-pe.
The sealing of the one hundred and forty-four thousand then began in agreement with the line of Balaam and the ass, where there are three strikes that culminate at the Sunday law, but where the second unexpected attack includes October 7, 2023 upon the ancient glorious land and then at the fireballs of Nashville. All the lines agree, and Peter understands that the unsealing of these truths, which are represented as the dirt brush man gathering up the scattered jewels and casting them into the casket is the work of the Lion of the tribe of Judah.
Upéi ramo oñepyrũ pe ñemboguata peteĩsientos cuarenta y cuatro mil rehegua, oñemyesakãháicha Balaam ha mburika rehegua línea ndive, upépe oĩ mbohapy ñenupã oguahẽva hu’ãme pe léi domingope, ha pe mokõiha ñenupã oúva ñaha’arõ’ỹre oguereko ipype 7 jasypa 2023 pe yvy ymaguare gloriosa ári, ha upéi Nashville tata apu’a kuérape. Opaite línea oñemoĩ peteĩ ñe’ême, ha Pedro oikuaa ko’ã añetegua jeipe’a, ojehechaukáva pe kuimba’e yvykue potĩhára ombyatyha umi ita jeguaka isarambíva ha omomboha chupekuéra pe ryru ipype, ha’eha pe Temimbo’e Judá ñemoñaregua rembiapo.
The Lion of Judah identifies Peter’s corrected message of Nashville as occurring in the final period of the sealing of the one hundred and forty-four thousand that is represented in the hidden history of verse forty of Daniel eleven, and more specifically in the portion of that hidden history represented in verses eleven through fifteen of the same chapter. In those verses, the battle of Raphia and the battle of Panium lead to the Sunday law of verse sixteen, which is represented by the battle of Actium. When the battle of Panium joins the battle of Actium at the Sunday law, the battle of Nineveh is also repeated.
León de Judá ohechauka Pedro marandu oñemyatyrõva Nashville-pe oiko hague pe período pahaete pe sello ñemoĩ rehegua umi cien cuarenta y cuatro mil ári, ojehechaukáva pe tembiasakue kañymby Daniel capítulo once versículo cuarenta-pe, ha hetave hag̃ua, pehẽnguére pe tembiasakue kañymby rehegua ojehechaukáva versículo once guive quince peve upe capítulo-pe voi. Umi versículo-pe, pe ñorairõ Rafia-pegua ha pe ñorairõ Panium-pegua ogueru pe ley dominical versículo dieciséis-pe guápe, ojehechaukáva pe ñorairõ Actium-pegua rupive. Pe ñorairõ Panium-pegua ojoaju vove pe ñorairõ Actium-pegua ndive pe ley dominical-pe, pe ñorairõ Nínive-pegua avei oñembojevy jey.
The “key” given to Mohammed, the king of Islam, whose name is not only the character of Islam, but also the place of the destruction marked by the battle of Nineveh. The king’s name “in the Hebrew tongue is Abaddon,” and “in the Greek tongue hath his name Apollyon.” The Greek and Hebrew emphasize the Old and New Testaments and instruct us that Abaddon means “the place of destruction” and Apollyon means “the destroyer.” In verse eleven of Revelation nine the king over Islam is Mohammed, but it is also the “angel of the bottomless pit,” which is Satan. Just as the pope is the antichrist as Satan’s right-hand man on earth, Mohammed is also directly controlled by Satan, the angel of the bottomless pit.
Pe “lláve” oñeme’ẽva’ekue Mohammed-pe, Islam ruvichápe, héra ndaha’éi añónte Islam rekopy, ha katu avei pe tenda ñehundihague ojehechaukáva Nínive ñorairõme. Pe ruvicha réra “hebreo ñeʼẽme haʼe Abadón”, ha “griego ñeʼẽme oguereko héra Apolión”. Griego ha hebreo omombaʼe Guivekuéra Tuja ha Pyahu ha ñanemboʼe Abadón he’iseha “pe tenda ñehundihague” ha Apolión he’iseha “pe ohundíva”. Revelación 9, versíkulo once-pe, pe ruvicha oisãmbyhýva Islam ha’e Mohammed, ha avei ha’e “pe ánhel yvykua pypukúgui”, upéva ha’éva Satanás. Oĩháicha papa ha’e anticristo Satanás poakãndy yvy ape ári, upéicha avei Mohammed oĩ directamente Satanás poguýpe, pe ánhel yvykua pypukúgui.
At the Sunday law, the threefold union is forced upon the world and the deadly wound that was delivered to the papacy in 1798, thus marking the end of the Dark Ages is healed. When the deadly wound is healed, the second period of the Dark Ages arrives, and at the great earthquake that is the Sunday law, Islam turns the key and smoke as from a furnace blots out the sun and stars as darkness returns. The battle of Nineveh is repeated at the Sunday law, for it is the key that brings the second period of darkness. There national apostasy is followed by national ruin. There “active despotism” bears full sway, for the smoke of Islam that darkens the sun and stars at the battle of Nineveh is as a burning furnace. The “burning furnace” was an element of God’s covenant with Abraham.
Pe léi dominical-pe, pe joaju mbohapy hendáicha oñemomandu’a mbaretépe yvy ape ári, ha pe herida omano hag̃uáicha oñeme’ẽ va’ekue papado-pe ary 1798-pe, upéicha oñemarka hag̃ua pytũmby Arapokõindy pahague, oñemonguera. Pe herida omano hag̃uáicha oñemonguerávo, og̃uahẽ pe mokõiha ára pytũmby Arapokõindy rehegua, ha pe yvyryrýi guasu-pe, ha’éva pe léi dominical, Islam ombojere pe lláve ha tatatĩ peteĩ horno-gui osẽvaicha omo’ã kuarahy ha mbyja-kuérape pytũ og̃uahẽ jeyvo. Pe ñorairõ Nínive rehegua oñeha’ãjey pe léi dominical-pe, ha’égui pe lláve oguerúva pe mokõiha ára pytũmby rehegua. Upépe apostasía tetãygua oho tenonde gotyo ha hapykuéri ou ñehundi tetãygua. Upépe “despotismo activo” oguereko ipoguýpe opa mba’e, pe tatatĩ Islam-gua omopytũva kuarahy ha mbyja-kuérape pe ñorairõ Nínive reheguápe ha’e hag̃uáicha peteĩ horno hapyáva. Pe “horno hapyáva” ha’e va’ekue peteĩ elemento Tupã ñe’ẽme’ẽ Abrahán ndive guarépe.
And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:17.
Ha ojehuva'ekue, kuarahy oike rire ha pytũma rire, péina, peteĩ tatatĩ rendyha, ha peteĩ mba'e rendýva ohasa umi pehẽngue mbytére. Génesis 15:17.
The smoking furnace that passed between Abram’s covenant offerings identified the bondage in Egypt represented in the passage in verse thirteen.
Pe tatatĩ ombohasáva Abram ñe’ẽme’ẽrã mymbajuka pa’ũrupi ohechauka Egíptope ñeñapytĩha ojehechaukáva pe pasáhepe, versíkulo trese-pe.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
Ha’e he’i Abrámpe: Eikuaa porã nde ñemoñare oikótaha pytagua peteĩ yvýpe ndaha’éiva imba’e kuéra, ha oservitaha chupekuéra; ha ha’ekuéra ombohasa asýta chupekuéra irundy sua ary pukukue. Génesis 15:13.
A “burning furnace,” such as Nebuchadnezzar’s furnace in chapter three of Daniel represents bondage and slavery, as was the condition of Shadrach, Meshach and Abednego.
Peteĩ “tata rendy hakuetere”, Nebucadnesar tatakuáicha Daniel mbohapyha kapítulope, orrepresenta ñepyrũrã guare ñembyapýpe ha tembiguáirõme, upéicha niko oĩkuri Sadrac, Mesac ha Abed-nego.
“But like the stars in the vast circuit of their appointed path, God’s purposes know no haste and no delay. Through the symbols of the great darkness and the smoking furnace, God had revealed to Abraham the bondage of Israel in Egypt, and had declared that the time of their sojourning should be four hundred years. “Afterward,” He said, “shall they come out with great substance.” Genesis 15:14.” The Desire of Ages, 33.
“Péro mbyjakuéraicha oiko hag̃ua haperã oñeme’ẽ vaʼekuépe pe ára tuichakue jere ryepýpe, Tupã rembipota ndoikuaái pyaʼeha ni arete. Pe pytũ guasu ha pe tata ryakuã ojekuaaukáva rupive, Tupã ohechauka vaʼekue Abrahámpe Israel rembiguáiha Egíptope, ha heʼi vaʼekue ipukuta hag̃ua iñembyatypa upépe irundy sy ary. “Upéi,” heʼi, “osẽta hikuái heta mbaʼe reheve.” Génesis 15:14.” El Deseado de Todas las Gentes, 33.
But the Lord hath taken you, and brought you forth out of the iron furnace, even out of Egypt, to be unto him a people of inheritance, as ye are this day. Deuteronomy 4:20.
Ha pe Ñandejára penejapyhy, ha peneguenohẽ pe tatakuá itáva guive, upéva hína Egipto guive, peiko hag̃ua chupe g̃uarã peteĩ tetã iñerensiarã, peẽ peimeháicha ko árape. Deuteronomio 4:20.
The smoke that darkens the sun and moon when the key of the battle of Nineveh is turned identifies the persecution that begins in earnest at the Sunday law. The persecution of the Dark Ages then is repeated. The pioneers correctly identified that the battle of Nineveh was the “key” that brought Islam into prophetic history as the first woe in 627. The battle was between Rome and Persia, and it represented a victory for Rome, but it was what is called a Pyrrhic victory. A victory that is actually detrimental to the victor. The phrase comes from a victory by king Pyrrhus of Epirus. After two battles against the Romans (Heraclea in 280 BC and Asculum in 279 BC), he defeated the Roman army but lost a huge portion of his own troops. According to legend, he then said, “One more such victory and we are lost.”
Pe tatatĩ omopytũva kuarahy ha jasy pe ñorairõ Nínive pegua llave oñembojere jave ohechauka pe jehasa asy oñepyrũva añetehápe pe léi domingo guive. Upérõ pe jehasa asy de la Edad Media oñeha’ãjey. Umi pionéro hekopete ohechakuaa hague pe ñorairõ Nínive pegua ha’e hague pe “llave” ogueru va’ekue Islam profecía rembiasápe peteĩha ñembyasy ramo ary 627-pe. Pe ñorairõ oiko Roma ha Persia apytépe, ha orrepresenta peteĩ jehupyty Roma guarã, péro upéva ha’e pe ojeheróva peteĩ victoria pírrica. Peteĩ jehupyty añetehápe ivaíva pe oganáva rehe. Pe ñe’ẽjoaju ou peteĩ jehupyty mburuvicha Pyrrhus de Epirus rehegua. Mokõi ñorairõ rire romano-kuéra ndive (Heraclea ary 280 a.C. ha Asculum ary 279 a.C.-pe), ha’e ipu’aka pe ehérsito romano ári, péro operde heta-iterei ijeheguiete soldádo-kuérape. Ñemombe’u he’iháicha, upéi he’i: “Peteĩ jehupytyve ko’ãichagua ha ñande ñanekanýma.”
The battle of Nineveh was a strategic victory for Rome, but when finished neither Rome or Persia had the power to thereafter effectively resist the onslaught of Islam. Persia is the United States and Rome is the papacy in the modern fulfillment of the battle of Nineveh. Medo-Persia as a two-horned power represent the two-horned power of the United States. At the Sunday law the United States is simply one horn, for leading to the Sunday law the image of the beast has been formed, and that formation consists of combining both horns into one. In Daniel eight, there are two horns representing the Medo-Persian Empire, and the Persian horn came up last.
Nínive ñorairõ guare haʼe vaʼekue peteĩ jeity porã Roma-pe g̃uarã peteĩ tembiapo pytyvõha ramo, péro opávo upéva, ni Roma ni Persia ndorekovéima mbarete ikatu hag̃uáicha upe rire oñemoĩ porã hag̃ua Islam puʼaka vai renondépe. Persia haʼe hína Tetã peteĩ rekovetegua Joajuha, ha Roma haʼe papado pe ñemohuʼã pyahupe ñorairõ Nínive rehegua. Medo-Persia, peteĩ pokatu mokõi hatĩva ramo, ohechauka pe pokatu mokõi hatĩva Tetã peteĩ rekovetegua Joajuha rehegua. Pe léi domingo jave, Tetã peteĩ rekovetegua Joajuha haʼe mante peteĩ hatĩ; upévare pe léi domingo mboyve mymba raʼanga oñemoheñóima, ha upe ñemoheñói oike mokõivéva hatĩ oñembojoaju hag̃uáicha peteĩme. Daniel ocho-pe, oĩ mokõi hatĩ ohechaukáva pe Imperio Medo-Persa, ha pe hatĩ persa osẽ kuri pahápe.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Upéi ahupi che resa ha ahecha; ha péina, ysyrýpe renondépe oĩ peteĩ ovecha mácho oguerekóva mokõi hatĩ; ha umi mokõi hatĩ yvate; peteĩ katu ijyvateve ambuégui, ha pe ijyvatevéva osẽ ipahápe. Daniel 8:3.
The United States’ two horns of Republicanism and Protestantism join into one when church and state come together to form the image of the beast. That formation is fully consummated when the mark of the beast is enforced at the Sunday law. This identifies the United States as simply Persia at the Sunday law. Persia was defeated by Rome at the battle of Nineveh. How Rome defeated Persia is of historical significance, because of the maneuvers of Heraclius, the Roman Emperor.
Estados Unidos mokõi hatĩ Republicanismo ha Protestantismo rehegua oñembojoaju peteĩramo tupãóga ha estado oñondive oúvo omoheñói hag̃ua mymba ñarõ ra’anga. Pe ñemoheñói oñemohu’ãite mymba ñarõ mba’e rechaukaha oñemoguĩ jave pe léi domingo-pe. Kóva ohechauka Estados Unidos ha’eha simplemente Persia pe léi domingo-pe. Persia oñehundi vaekue Roma rupive Nínive ñorairõme. Mba’éichapa Roma ipu’aka Persia ári oguereko tembihasakuéra rehegua tekotevẽ, umi Heraclio, mburuvicha guasu romano, ñemboguata rupi.
Simply put Heraclius accomplished a surprise attack, as opposed to a straight forward advancing attack. His efforts to accomplish the surprise are noted in history. The surprise included his decision to attack in winter, which was uncommon during those historic times, but it did not stop there. Heraclius started his invasion in mid-September 627 from the north (Armenian highlands). Instead of taking the expected route southward directly toward the Persian capital Ctesiphon, he made a wide arc, moving southeast along the border regions (roughly modern Turkey-Iran border). He then turned south and west, crossing the Great Zab River on December 1, 627. This placed his army on the Nineveh Plateau (east bank of the Tigris River), near the ruins of ancient Nineveh. This movement was from south to north relative to the Persian forces—the opposite of what the Persians anticipated. They expected him to continue pushing south toward Ctesiphon. It caught the Persian commander Rhahzadh off guard and forced him to chase Heraclius into unfavorable terrain. It allowed the Romans to choose the battlefield on the plains near Nineveh. The maneuver prevented the Romans from being trapped between Persian forces and gave them an escape route if needed. Combined with the fog on the day of battle and a feigned retreat tactic during the actual fighting, there were multiple layers of surprise. This bold winter invasion and flanking route deep into Persian territory is considered one of Heraclius’s greatest military achievements. It helped shatter Persian confidence and contributed heavily to the eventual Roman victory in the long war.
Mbykyhápe, Heraclio oikuaa peteĩ ñorairõ ñembotavy rehegua, peteĩ ñorairõ ojejapóva mba’e vai’ỹrõguáicha ou hag̃ua peteĩ mba’e oha’arõ’ỹva, ha ndaha’éi peteĩ ñorairõ tenonde gotyo ojepysóva hesakã hag̃uáicha. Hembiapo omboguata hag̃ua upe ñembotavy ojehechakuaa tembiasakuepe. Upe ñembotavy oike avei iñemoĩrũme oikévo ñorairõme araro’ýpe, mba’e ndaha’éiva jepiveguáicha umi ára yma guarépe, ha upépe ndopáiri. Heraclio oñepyrũ hembiguai pavẽ mokõihá peteĩ jasyapy mbytepe ary 627-pe yvate guive (Armenia yvyty yvatekuéra guive). Oho rangue tape oha’arõva rupi yvývo gotyo, Persia retã táva guasu Ctesifón gotyo, ojapo peteĩ jerovia guasu, oguata kuarahyresẽ asúvo yvy rembe’y rupi (haimete ko’ág̃aramo Turquía-Irán rembe’y rupi). Upéi ojere yvývo ha kuarahyreike gotyo, ohasa rire Ysyry Guasu Zab ary 627 jasypakõi 1-pe. Kóva omoĩ ikatupyry aty Nineve Ñuime (Tigris Ysyry rembe’y kuarahyresẽme), ykekóvo Nineve yma guare tatatĩnguekuéra. Ko jeguata ha’e va’ekue yvývo guive yvate gotyo Persia ñorairõhára kuéra rehegua jerére—upe mba’e ojueheguieteva’erã umi persa oha’arõ va’ekuépe. Ha’ekuéra oha’arõ kuri ha’e osegui hag̃uáicha ojopy yvývo gotyo Ctesifón peve. Kóva ojapyhy oha’arõ’ỹ hag̃uáicha mburuvicha guasu persa Rhahzadh-pe ha ombohovái chupe omuña hag̃ua Heraclio-pe peteĩ yvy ijetu’úvare. Péva omoneĩ romano kuérape aiporavo hag̃ua ñorairõ renda umi ñu Nineve ypýpe. Upe ñemongu’e ojoko romano kuérape ani hag̃ua oñemboty mbytépe umi Persia ñorairõhára apytépe ha ome’ẽ chupekuéra peteĩ tape ojehesape’a hag̃uáicha tekotevẽramo. Oñembojoajúvo tatatĩnguéra ndive upe ára ñorairõme ha peteĩ ñemoĩrũ jevy gua’u rehegua umi ñorairõ añeteguápe, oĩ kuri heta hendáicha upe ñembotavy. Ko jeike py’a guasu araro’ýpe ha upe tape ñembohasa yke gotyo ohóva mombyry Persia retãme ojehecha peteĩva Heraclio rembiapo militar tuichavéva apytépe. Oipytyvõ kuri omopẽ hag̃ua Persia jerovia tee ha tuicha mba’épe oipytyvõ romano kuéra ipu’aka hag̃ua ipahápe upe ñorairõ pukupe.
“In the battle of Nineveh, which was fiercely fought from daybreak to the eleventh hour, twenty-eight standards, besides those which might be broken or torn, were taken from the Persians; the greatest part of their army was cut in pieces, and the victors (the Romans), concealing their own loss, passed the night on the field. The cities and palaces of Assyria were opened for the first time to the Romans.
“Pe ñorairõme Nínivepe, oñorairõ asyetere vaʼekue koʼẽmbotýgui pe aravo paha peteĩha peve, mokõipa poapy poyvi, umi ikatúva oñekytĩ térã oñembyai hag̃ua ykére, ojeipeʼa vaʼekue persiakuéragui; hetave ijehéragui ijehérsito oñembyaipaite, ha umi ipuʼakáva (romano-kuéra), omokañývo ijeguerekopy vai tee, ohasa pe pyhare ñorairõ renda ári. Asiriagua táva ha mburuvicha róga guasu-kuéra ojepeʼa hag̃ua romano-kuérape peteĩhaite jeýma.”
“The Roman emperor was not strengthened by the conquests which he achieved; and a way was prepared at the same time, and by the same means, for the multitudes of Saracens from Arabia, like locusts from the same region, who, propagating in their course the dark and delusive Mohammedan creed, speedily overspread both the Persian and the Roman empire.
“Mburuvicha romano ndogueropu’akái umi ñorairõ rupi ohupytýva; ha upe jave avei, ha umi mba’e hag̃uáicha peteĩcha rupive, oñembosako’i tape umi heta saraceno-kuérape Arabia-gui, tukumboicha upe tetãygua-gui voi, ha’ekuéra omyasãivo ijeho pukukue jave pe jerovia Mohammed rehegua iñypytũ ha ombotavýva, pya’eterei ojaho’ipa mokõivéva: pe imperio persa ha pe imperio romano.”
“More complete illustration of this fact could not be desired than is supplied in the concluding words of the chapter from Gibbon, from which the preceding extracts are taken. ‘Although a victorious army had been formed under the standard of Heraclius, the unnatural effort seems to have exhausted rather than exercised their strength. While the emperor triumphed at Constantinople or Jerusalem, an obscure town on the confines of Syria was pillaged by the Saracens, and they cut in pieces some troops who advanced to its relief,—an ordinary and trifling occurrence, had it not been the prelude of a mighty revolution. These robbers were the apostles of Mohammed; their frantic valor had emerged from the desert; and in the last eight years of his reign, Heraclius lost to the Arabs the same provinces which he had rescued from the Persians.
“Ko mba’eveichagua techaukarã hekompletovéva ko añetegua rehe ndaikatumo’ãi oñeikotevẽve hag̃ua pe ome’ẽva Gibbon ñe’ẽ paha kuérape pe kapítulope, upeguive ojehupytyhague umi ñe’ẽrypy’a ohasava’ekue. ‘Jepémo peteĩ ehérsito ipu’akavéva oñemboheko va’ekue Heraclio poyvi guýpe, pe ñeha’ã ndaha’éiva hekopete ha’ete okane’õmbaitémante hag̃ua, ndaha’éi hag̃ua omombarete ijehegui. Upéicha jave mburuvicha guasu ogana Constantinopla térã Jerusalénpe, peteĩ táva michĩva ojekuaa’ỹva Siria rembe’ýre oñembyaty ha oñemonda Saraceno-kuéra rupive, ha ha’ekuéra omboja’opaite peteĩ mbovymi ñorairõhára oñemondova’ekue ipytyvõrã;—mba’e oikóva jepi ha michĩva, noñehendumo’ãirire upéva hague peteĩ ñemoambue tuichaitereíva ñepyrũ. Ko’ã mondaha kuéra ha’e kuri Mahoma apóstol kuéra; iñaranduka’ỹ ha ñarõite py’aguasu osẽmava’ekue desiértogui; ha umi poapy ary pahápe iguviraha aja, Heraclio operde umi Árabe-kuérape umi misma provincia ha’e oguenohẽva’ekue Persa-kuéragui.
“‘The spirit of fraud and enthusiasm, whose abode is not in the heavens,’ was let loose on earth. The bottomless pit needed but a key to open it, and that key was the fall of Chosroes. He had contemptuously torn the letter of an obscure citizen of Mecca. But when from his ‘blaze of glory’ he sunk into the ‘tower of darkness’ which no eye could penetrate, the name of Chosroes was suddenly to pass into oblivion before that of Mohammed; and the crescent seemed but to wait its rising till the falling of the star. Chosroes, after his entire discomfiture and loss of empire, was murdered in the year 628; and the year 629 is marked by ‘the conquest of Arabia,’ and ‘the first war of the Mohammedans against the Roman empire.’ ‘And the fifth angel sounded, and I saw a star fall from heaven unto the earth; and to him was given the key of the bottomless pit. And he opened the bottomless pit.’ He fell unto the earth. When the strength of the Roman empire was exhausted, and the great king of the East lay dead in his tower of darkness, the pillage of an obscure town on the borders of Syria was ‘the prelude of a mighty revolution.’ ‘The robbers were the apostles of Mohammed, and their frantic valor emerged from the desert.’” Uriah Smith, Daniel and the Revelation, 495–497.
“‘Pe mbotavy ha pe kyre’va ñemokyre’ỹ, ‘hekohaguã ndaha’éiva yvágape,’ ojeheja hag̃ua opyta yvy ári. Pe yvykua pypuku ijapyra’ỹva oikotevẽnte kuri peteĩ llave ojepe’a hag̃ua, ha upe llave ha’e va’ekue Cosroes ho’a hague. Ha’e py’amongeta’ỹme omondoro va’ekue peteĩ kuimba’e Mecca-gua, herakuã’ỹva, kuatiañe’ẽ. Péro upe ‘mimbipa guasu’ guive oñehundi ha oguejyvo pe ‘pytũmby róga’ ipyahúva, avave resa ndaikatúi oikehápe, sapy’aitépe Cosroes réra oñemoĩva’erã tesaráipe Mohammed réra renondépe; ha pe jasy ra’anga ojogua vaicha oha’arõnte iñepyrũ hag̃ua pe mbyja ho’a rire. Cosroes, opaite hag̃ua oñembotavy rire ha oguereko’ỹvévo mburuvicha guasu reko, ojejuka ary 628-pe; ha ary 629 ojehechauka ‘Arabia jejapyhy’ reheve, ha ‘Mohammed rapichakuéra ñorairõ peteĩha Imperio Romano rehe.’ ‘Ha pe ángel poha osapukái trompéta, ha ahecha peteĩ mbyja ho’a yvágagui yvýpe; ha chupe oñeme’ẽ pe llave pe yvykua pypuku ijapyra’ỹvape g̃uarã. Ha ha’e oipe’a pe yvykua pypuku ijapyra’ỹva.’ Ha’e ho’a yvýpe. Imperio Romano mbarete ikangypa rire, ha pe mburuvicha guasu Kuarahyresẽ gotyogua oĩ jey’ỹvo omanóma pe pytũmby róga ryepýpe, peteĩ táva michĩva Siria rembe’ýre ojepe’a ha ojeityrõva oiko va’ekue ‘peteĩ revolución tuichaitereíva ñepyrũrã.’ ‘Umi mondaha kuéra ha’e va’ekue Mohammed remimbo’e kuéra, ha iñorairõ py’araku oguenohẽ ijehegui pe desiérto guive.’” Uriah Smith, Daniel and the Revelation, 495–497.
The battle of Nineveh represents modern Rome conquering the United States at the Sunday law, but it is a pyrrhic victory, for a progressive judgment upon Rome begins at the Sunday law.
Pe ñorairõ Ninive rehegua ohechauka Roma koʼãgagua ojapoha Estados Unidos rehe ipuʼaka hag̃ua pe léi domingo-pe, ha katu upéva haʼe peteĩ pyʼa vaiete repy, pórke peteĩ juicio oñemotenondéva Roma ári oñepyrũ pe léi domingo guive.
Chosroes, was the head of the Persian empire, so Persia representing the United States’ fall at the Sunday law is the key that opens the bottomless pit at the fall of the sixth kingdom of Bible prophecy. It represents the Sunday law of verses sixteen, thirty-one, and forty-one of Daniel eleven, as well as, Revelation thirteen verse eleven.
Cosroes ha’e vaʼekue pe mburuvicha guasu imperio persa rehegua; upévare, Persia ohechaukáva Estados Unidos rembeʼýpe pe léi domingo guýpe, haʼe pe llave oipeʼáva pe yvykua pypuku’ỹva oñehundívo pe sexto reino profecía bíblica rehegua. Péva ohechauka pe léi domingo oñemombeʼúva Daniel 11, versíkulo 16, 31 ha 41-pe, ha avei Apocalipsis 13:11-pe.
Notice the pioneer Stephen Haskell’s comments on the same verses and history:
Eñatendéke pe pionéro Stephen Haskell ñe’ẽnguéra umi versíkulo ha tembiasakue peteĩchagua rehegua:
“The Arabs, or the Saracens, had never exercised any influence in the earth. In the history of nations, these free men of the desert had passed with scarcely a notice. Mohammedanism united the scattered tribes, and sent them forth as the conquerors of nations. The rapid progress which attended the Saracen arms was due, in great measure, to the strife between the Romans and Chosroes, the head of the modern Persian empire. This strife resulted in the fall of the latter. Modern Persia had stood as a barrier wall, keeping in check the power of Mohammed; but when that power fell, the barrier was gone, the ‘bottomless pit’ opened, and the Saracens deluged the world. When the 'bottomless pit was opened, there arose a smoke which hid the face of the sun.' The figure is a strong one, representing the darkening effect of Mohammedanism, as it spread over the face of the earth.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.
“Árabe-kuéra, térã sarraceno-kuéra, araka’eve ndojapói va’ekue mba’eveichagua influencia yvy ape ári. Tetãnguéra rembiasakue-pe, ko’ã kuimba’e isãsóva desiérto-gui ohasa vaekue haimete avave noñatendéi hese. Mahoma rekópe oñembojoaju umi trívu isarambíva, ha omondo chupekuéra osẽ hag̃ua tetãnguéra ñemomba’eguasurãicha. Pya’eite oñemotenondéva’ekue umi sarraceno-kuéra arma rupive ojehupyty, tuichaite mba’épe, umi romano-kuéra ha Cosroes, pe imperio persa ko’ag̃agua ruvicha, oñorairõ haguére ojupe. Ko ñorairõ ogueru pe pahápegua ho’a hag̃ua. Persia ko’ag̃agua opyta va’ekue peteĩ murálla ojokóva ramo, ojoko hag̃ua Mahoma pu’aka; ha upe pu’aka ho’ávo, pe murálla ndoikovéimai, pe ‘yvykua pypuku’ ojepe’a, ha umi sarraceno-kuéra omyenyhẽmba yvórape. ‘Pe yvykua pypuku ojepe’ávo, osẽ chugui peteĩ tatatĩ kuarahy rova mokañýva.’ Ko ta’anga ipu’akaiterei, ha ohechauka pe pytũmbýicha oikóva Mahoma rekópe, oñemyasãivo yvy ape ári.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.
That barrier wall in Rome’s history is the wall of separation of church and state that is removed at the Sunday law. There is another layer to the pyrrhic victory of Rome over Persia in the battle of Nineveh, for there was a previous battle of Nineveh, representing an Alpha and the battle of 627 representing the Omega. The battle was in 612 BC, roughly twelve hundred years apart. In that battle Assyria was defeated by a threefold confederacy and marked the end of the Assyrian Empire.
Pe muralla mbaʼe ojokóva Roma rembiasakuepe ha’e pe muro omboja’óva tupão ha Estado, ha upéva oñemboguejy pe léi domingope. Oĩ ambue capa pe jehupyty pyrrhic Roma rehegua Persia ári pe ñorairõ Nínivepe, pórke oĩ vaʼekue peteĩ ñorairõ Nínive mboyvegua, oñetehápe peteĩ Alfa, ha pe ñorairõ ary 627-pe oñetehápe pe Omega. Pe ñorairõ oiko vaʼekue ary 612 a.C.-pe, ha mokõive mbyte rupi oĩ amo docecientos ary. Upe ñorairõme Asiria oñembotavy peteĩ mbohapyve joaju rupive ha upéva ohechauka vaʼekue pe Imperio Asirio paha.
A. T. Jones comments on the alpha battle of Nineveh:
A. T. Jones omombe’u pe ñorairõ alpha Nineve rehegua:
“Affairs in the government of Assyria went from bad to worse, so that in 612 BC there was another grand revolt on the part of the same three countries, led this time by Nabopolassar himself. This one was completely successful: Nineveh was made a heap of ruins; and the Assyrian Empire was divided into three great divisions,—Media, holding the northeast and the extreme north, Babylon holding Elam and all the plain and valleys of the Euphrates and the Tigris, and Egypt holding all the country west of the Euphrates. The seal of this alliance between Babylon and Media was the marriage of the daughter of the king of Media to Nebuchadnezzar, son of Nabopolassar. It was in the performance of his part in the alliance against Assyria, that Pharaoh-Necho king of Egypt went up against the king of Assyria to fight against Carchemish by Euphrates when King Josiah of Judah went out to fight with him, and was slain at Megiddo. Then as all this western territory pertained to the king of Egypt, it was in exercise of his legitimate sovereignty, gained by conquest, that he removed Shallum, the son of Josiah, from being king of Judah, and appointed Eliakim king of Judah in his stead, changing his name to Jehoiakim, and laid a tax upon the land.” 1 Chronicles 3:15; 2 Kings 23:31–35.” A. T. Jones, Review and Herald, March 15, 1898.
“Umi mba’e oikóva Asiria gobierno-pe ivaivévo ohóvo, upéicha rupi ary 612 a.C.-pe oiko jey peteĩ tuicha pu’ã jeýva umi mbohapy tetã peteĩchagua rehegua, ko jey katu omoakãva Nabopolasar voi. Kóva osẽ porãmbaite: Nínive oiko peteĩ aty ytyramo; ha pe Imperio Asirio oñemboja’o mbohapy aty guasúpe,—Media, ojokóva noreste ha yvateite gotyo, Babilonia ojokóva Elam ha opaite ñu ha ysyry ruguakuéra Éufrates ha Tígris rehegua, ha Egipto ojokóva opaite tetã Éufrates kuarahyreike gotyo. Pe techaukaha ko joaju rehegua Babilonia ha Media apytépe ha’e va’ekue pe mburuvicha guasu Media-pegua rajy ñemendáva Nabucodonosor ndive, Nabopolasar ra’y. Ha’e va’ekue ojapóvo hembiaporã ko joajúpe Asiria rehe oñorairõ hag̃ua, Faraón-Neco, Egipto ruvicha guasu, ojupi hag̃ua mburuvicha guasu Asiria-pegua rehe oñorairõ hag̃ua Carquemis-pe, Éufrates ykére, upe jave mburuvicha guasu Josías Judá-pegua osẽ hag̃ua oñorairõ hendive, ha ojejuka Meguídope. Upéi, ko territorio kuarahyreike gotyogua tuichakue oĩgui mburuvicha guasu Egipto-pegua poguýpe, ha’e oiporu va’ekue hekopegua ipoguasu, ñorairõ rupi oganáva, ombogue hag̃ua Salum, Josías ra’y, Judá ruvicha guasu ramo, ha omoĩ hag̃ua hendaguépe Eliaquim Judá ruvicha guasuramo, omoambuévo héra Joaquim-pe, ha omoĩ peteĩ impuesto yvýre.” 1 Crónicas 3:15; 2 Reyes 23:31–35. A. T. Jones, Review and Herald, marzo 15, 1898.
In the alpha battle of Nineveh of 612 BC, the Assyrian Empire came to an end, just as the sixth kingdom of Bible prophecy ends at the Sunday law. The victor in the battle was a threefold union of Babylon, Egypt and Media. In the warfare of that period King Josiah dies at Megiddo, thus typifying Armageddon. In the omega battle of Nineveh in 627, Islam of the third woe is released as the wall of protection in the Constitution is removed as typified, as Haskell noted of Persia as the “barrier wall” of protection being removed with the defeat of Persia. King Josiah’s death at Megiddo identifies the first battle of Nineveh as being the second battle in the last days. The last of the two battles of Nineveh in 627, when the key is turned and the pit is opened is the first in the last days, for the first will be last. The first battle of Nineveh between Assyria and the threefold union leads to Armageddon. The period of the second Dark Ages begins with the battle of Nineveh and ends with the battle of Nineveh.
Pe ñorairõ guasu Nínive rehegua ary 612 a.C. pegua alfa-pe, Imperio Asirio opa, upéicha avei profecía bíblica pehẽngue sextoha opa hag̃ua léi dominical-pe. Pe ipu’akapáva ñorairõme ha’e peteĩ joaju mbohapy atyguáva: Babilonia, Egipto ha Media. Upe tiémpope ojejapo jave ñorairõ, mburuvicha guasu Josías omano Meguídope, ha upéicha ohechauka hag̃ua Armagedón. Pe ñorairõ guasu Nínive rehegua ary 627 pegua omega-pe, Islam, pe mbohapyha ayvu asy rehegua, oñemosãso, oñemboguejýramo guare pe muralla ñangarekohára Constitución-pe oĩva, oñehauka haguéicha, Haskell he’i haguéicha Persia rehe “muralla ñangarekohára” ramo, oñemboguejýva Persia oñehundírõ guare. Mburuvicha guasu Josías ñemano Meguídope ohechauka pe ñorairõ peteĩha Nínive rehegua ha’eha pe ñorairõ mokõiha ára pahápe guaréva. Pe pahague umi mokõi ñorairõ Nínive rehegua apytégui, ary 627-pe, pe llave ojerehápe ha pe yvykua ojepe’ahápe, ha’e pe peteĩha ára pahápe guaréva, pe peteĩha ha’éta hag̃ua pahague. Pe ñorairõ peteĩha Nínive rehegua Asiria ha pe joaju mbohapy atyguáva apytépe ogueraha Armagedón-pe. Pe arapokõindy Mokõiha Ypytũ Ára guasu rehegua oñepyrũ pe ñorairõ Nínive reheguápe ha opa pe ñorairõ Nínive reheguápe.
The facts of the fifth trumpet which is the first woe of Revelation chapter nine is what the pioneers understood to be the clearest historical witness of any passage in the book of Revelation. Uriah Smith expresses that fact as follows:
Pe quinto trompéta rehegua añetegua, ha’éva pe ñembyasy peteĩha Apocalipsis kapítulo nueve-pe, ha’e umi pionéro oikuaa va’ekue pe testimónio histórico hesakãvéva oimeraẽ pasáhegui pe lívro Apocalipsis-pe. Uriah Smith omombe’u upe añetegua ko’áicha:
“‘VERSE 1. And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit.’
“‘VERSÍCULO 1. Ha pe ánhel ombopu, ha ahecha peteĩ mbyja ho’áva yvágagui yvy ári: ha chupe oñeme’ẽ pe lláve pe yvykua pypuku’ỹva rehegua.’”
“For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.” Uriah Smith, Daniel and the Revelation, 495.
“Ko trompéta ñemyesakã hag̃ua, japyta jeýta karai Keith jehaípe. Ko haihára he’i añetetépe: ‘Sa’ive oĩ peteĩ joaju ha peteĩchaite hag̃ua umi mbo’ehára apytépe ambue hendáicha Apocalipsis rehe, ko quinto ha sexto trompéta térã peteĩha ha mokõiha ñembyasy ojeaplikávo umi Sarraceno ha Turko rehe. Hetaite ojehecha hag̃ua, ndaikatúi hag̃uáicha oñentende vai. Peteĩ téra mokõi versíkulo rangue peteĩteĩva ohechauka hag̃uáicha, pe kapítulo porãite 9 Apocalipsis-pe, mokõivéva ojehechauka iporã joja hag̃uáicha.” Uriah Smith, Daniel and the Revelation, 495.
Peter is at Panium with the responsibility to correct the message of the fireballs of Nashville, and it is seen for the first time that the elements of the first woe perfectly align with the elements of the soon-coming Sunday law. The Lion of the tribe of Judah unsealed this understanding in agreement with other lines of prophecy that He had already put in place. The historians will testify to the significance of the surprise attack accomplished by Rome upon the Persians in 627, and when they do so, they noted Heraclius’ maneuvering around and behind Persia in the winter time as a ploy to keep hidden until the time of the attack.
Pedro oĩ Panium-pe oguerekóvo tembiapo omohenda porã hag̃ua Nashville-gua tata apu’a rehegua marandu, ha upépe ojehecha hag̃ua peteĩha jey pe mba’eapopyréva pe ñembyasy peteĩha rehegua oñemohenda porãiteha umi mba’eapopyréva pe arapokõindy rape oútavandi rehegua ndive. Pe León Judá ñemoñaregua oipe’a hag̃ua ko kuaapy ojoajúvo ambue profecía rape ndive, ha’e voi ymaite guive omoĩmava’ekue hendápe. Umi historiadórta oikuaauka hag̃ua pe mba’e tuichakue pe Roma rembiapo oñembohasy’ỹ hag̃uáicha oporombyaírõ guare persakuérare ary 627-pe, ha upéicha ojapóvo, ha’ekuéra ohechakuaa Heraclio ñemongu’e jerére ha Persia rapykue gotyo araro’ýpe hague peteĩ ñuhã ramo okañy hag̃ua pe ataque ára peve.
Sister White informs us that Rome is simply waiting for “vantage ground,” and then she will strike.
Hermana White ñanembo’e Roma oha’arõnteha “yvy porã”, ha upéi oporombotatáta.
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.
“Ñandejára ñeʼẽ oheja vaʼekue peteĩ ñeñatende pe peligro hiʼag̃uívare; ha péva noñehendúiramo, pe mundo protestánte oikuaáta mbaʼépa añetehápe Roma rembipota, ndaikatumoʼãvéima vove okañy pe ñuhãgui. Haʼe okakuaa hína mbeguekatúpe puʼakapápe. Iporomboʼe kuéra oikuaauka hína imbarete umi aty legislativope, umi iglesiápe, ha yvypóra kuéra korasõme. Haʼe omopuʼãmba hína umi ijojahaʼỹva ha tuichaitereíva hóga, umi kañyhápe oñembopyahúta hag̃ua umi yma guarã jejopy vai. Mbeguekatúpe ha avave ndoikuaáiramo, haʼe omombarete hína umi imbaretekuéra omotenonde hag̃ua hembipota tee, og̃uahẽ vove pe ára oinupã hag̃ua. Oipotáva añoite hína peteĩ tenda porã oguereko hag̃ua ventaja, ha upéva oñemeʼẽma hína chupe. Pyaʼetéma jahecháta ha ñañandúta mbaʼépa pe elemento romano rembipota. Oimeraẽva ogueroviáva ha iñeʼẽrendúva Ñandejára ñeʼẽme, upévare oikovéta jejaʼeipyre ha jejopy vaípe.” The Great Controversy, 581.
As with the Emperor Heraclius, the papacy has been moving toward her goal “stealthily and unexpectedly” in fulfillment of Isaiah chapter twenty-three, where the whore of Tyre is forgotten for the history of the sixth kingdom of Bible prophecy. The secret surprise attack of Heraclius is the world forgetting the papacy from 1798 unto the Sunday law. Line upon line the first woe represents the third and last woe. In the first woe a pronouncement is made that also aligns with the history of Islam and the period of the sealing of the one hundred and forty-four thousand.
Mburuvicha Guasu Heraclio rehe oiko haguéicha, upéicha avei papado oho hína hembipotápe gotyo “ñemiguápe ha oñeha’ã’ỹre” oñemboguata hag̃ua Isaías kapítulo veintitrés-pe, upépe Tiro kuña heko vaiha oñembyesarái hag̃ua profecía bíblica pe sexto reino rembiasápe. Heraclio ñorairõ ñemi ha sapy’aitépe ojapóva ha’e ko yvy tuichakue oñembyesaráiha papadógui ary 1798 guive pe léi domingo peve. Tysýi ári tysýi, pe peteĩha ñembyasy ohechauka pe mbohapyha ha paha ñembyasy. Pe peteĩha ñembyasýpe ojejapo peteĩ marandu ñemombe’u avei ojoajúva Islam rembiasakue ndive ha pe ára peteĩ cien cuarenta y cuatro mil oñeselláva ndive.
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them. Revelation 9:4–6.
Ha oñemandáva chupekuéra ani hag̃ua ombyai yvy kapi’ipe, ni mba’eve hovyũva, ni peteĩ yvyramáta jepe; síno umi kuimba’e añoite ndorekóiva Tupã sello ijyvatekuépe. Ha oñeme’ẽ chupekuéra ani hag̃ua ojukávo chupekuéra, síno oñembohasa asy hag̃ua cinco jasy pukukue; ha iñembohasa asy ojogua alacrán ñembokutúpe, oñembokúramo peteĩ kuimba’épe. Ha umi ára-pe umi kuimba’e ohekáta manóme, ha ndojuhúi chéne; ha oipotase omano, ha manóte okañýta chuguikuéra. Apocalipsis 9:4–6.
Before the key is turned at the battle of Nineveh, which is the soon-coming Sunday law the one hundred and forty-four thousand are already sealed. At the Sunday law the destruction of the cities which is initiated with the fireballs of Nashville is represented as a period of “five months,” when warfare rages and the second papal blood bath is initiated in fulfillment of the answer given to the martyrs of the Dark Ages in the fifth seal.
Ojejere hag̃ua pe llave pe ñorairõ Nínive-pe, ha’éva pe léi domingo og̃uahẽmbotaitévama, umi cien cuarenta y cuatro mil oñesella máva. Pe léi domingo-pe, pe táva kuéra ñehundívo oñepyrũva Nashville tata rendy apu’ápe ojehechauka peteĩ “cinco meses” araka’e, upérõ ñorairõ haku ha pe mokõiha tuguy ñehẽ papal oñepyrũ, oñembyaty hag̃ua pe mbohovái oñeme’ẽva’ekue umi mártir Edad Oscura-gua pe quinto sello-pe.
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow servants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.
Ha oñemboty rire pe pohaha sello, ahecha altar guýpe umi ojejukava’ekue ánga Tupã ñe’ẽ rehehápe ha pe testimónio oguerekóva rehehápe. Ha osapukái hikuái ñe’ẽ hatãme, he’ívo: Mboy araka’e peve, Ñandejára, marangatu ha añetegua, nderehusgái ha nderejepy’apyri ore ruguy rehe umi yvy ári oikóva rehe? Ha oñeme’ẽ peteĩteĩme ao morotĩ; ha oñeñe’ẽ chupekuéra, opytu’u hag̃ua gueteri sapy’ami, peve ojehu hag̃ua henyhẽ umi iñirũnguéra tembiguái ha ijoyke’ykuéra, ojejukátava avei ha’ekuéraicha. Apocalipsis 6:9–11.
The martyrs of the Dark Ages are the first group that typify the martyrs of Modern Rome during the Sunday law crisis. Before that crisis arrives the one hundred and forty-four thousand are sealed, and that sealing process began at 9/11 with the arrival of Islam of the third woe, and the sprinkling of the latter rain. When the martyrs of the first Dark Ages asked when the papacy would be judged, they were told there will be a second group of martyrs when the Dark Ages are repeated, which is when the key of the battle of Nineveh is fulfilled at the soon-coming Sunday law. Before the second group of martyrs are made up the one hundred and forty-four thousand are sealed, and the period of the sealing that began on 9/11 is identified in the fifth seal, for the conversation there set forth is found in Revelation chapter six, verses NINE through ELEVEN, thus marking the beginning and ending of the sealing with 9/11. The ending introduces the destruction of Islam as set forth in Revelation NINE, ELEVEN, and those who are sealed will have fulfilled the experience of Daniel represented in Daniel NINE, ELEVEN.
Ypy Pytũmby Ára mártirekuéra ha’e pe aty peteĩha ohechaukáva peichaháguante umi mártir oĩtava Roma Moderna guýpe araka’e pe ley domingo rehegua apañuãime. Oguahẽ mboyve upe apañuãi, umi cien cuarenta y cuatro mil oñemboty hag̃ua; ha upe sellado rembiapo oñepyrũkuri 9/11-pe Islam mbohapyha ñembyasy guasúpe oguahẽvo, ha pe ama paha ñemoĩ peteĩchagua rupive. Umi mártir pe Ypy Pytũmby Ára peteĩhágua oporandu rire araka’épa oñehusgáta papado, oje’e chupekuéra oĩtaha peteĩ aty mokõiha mártirkuéragui pe Pytũmby Ára ojejey jey vove, ha upéva ha’e araka’e oñekumplíta pe llave ñorairõ Nínive rehegua pe ley domingo oúmavape. Oñemboaty mboyve pe aty mokõiha mártirkuéra, umi cien cuarenta y cuatro mil oñemboty hag̃ua; ha pe sellado ára, oñepyrũva’ekue 9/11-pe, ojehechauka pe quinto sello-pe, pe ñemongeta upépe oñemoĩva ojejuhúgui Apocalipsis capítulo seis, versículos NUEVE hasta ONCE-pe; ha upéicha ojehechauka pe sellado ñepyrũha ha ipaha 9/11 ndive. Ipaha ogueru Islam ñehundi, Apocalipsis NUEVE, ONCE-pe oñemoĩháicha; ha umi oñemboty vaʼekue okumplíta pe experiencia Daniel rehegua ojehechaukáva Daniel NUEVE, ONCE-pe.
We will continue these things in the next article.
Ko’ã mba’e ñambosako’íto pe artíkulo oútavape.