We ended the last article with the sentence that stated, “In 2001 the government of the United States spoke the Patriot Act into law.”
Mbovy artículo paha rembe’ýpe ñamohu’ã vaʼekue ko ñeʼẽmondópe heʼíva: “Áño 2001-pe Tetã peteĩ reko Estados Unidos pegua ombojoja léiramo Patriot Act.”
“There are many, even of those engaged in this movement for Sunday enforcement, who are blinded to the results which will follow this action. They do not see that they are striking directly against religious liberty. There are many who have never understood the claims of the Bible Sabbath and the false foundation upon which the Sunday institution rests. Any movement in favor of religious legislation is really an act of concession to the papacy, which for so many ages has steadily warred against liberty of conscience. Sunday observance owes its existence as a so-called Christian institution to ‘the mystery of iniquity;’ and its enforcement will be a virtual recognition of the principles which are the very cornerstone of Romanism. When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.” Testimonies, volume 5, 711.
“Oĩ heta, jepe umi oĩva ko movimiento-pe omotenondéva domingo ñemombarete, oĩva oñembotavyva umi mbaʼe oikótavagui ko tembiapo rire. Haʼekuéra ndohechái hikuái oñehundiha hikuái derechamente pe tekosãso religiosa rehe. Oĩ heta arakaʼeve noikũmbýiva pe sábado bíblico rembijerureha ni pe fundamento japu ári opytaha pe institución domingo rehegua. Oimeraẽ movimiento oĩva legislación religiosa rehehápe añetehápe haʼe peteĩ concesión papado-pe guarã, upevaʼekue heta siglo pukukue oñorairõ meme vaʼekue pyʼa conciencia pegua rekosãso rehe. Pe domingo ñemboaje oikove peteĩ institución hérava cristiana ramo “mbaʼe vai ñemimby” rupive; ha pe ñemombarete ojejapóva hese haʼéta peteĩ jehechakuaa añetetéva umi principio rehegua, umíva voi hína Romanismo ita guasu pyenda. Ñane retã omboykéta vove upéicha iguvernokue principio-kuéra, omoĩ hag̃ua peteĩ léi domingo rehegua, Protestantismo ko tembiapópe ojepopyhyta popería ndive; ndahaʼemoʼãi ambue mbaʼe, síno omeʼẽvo tekove pe tiranía-pe ymaite guive ohaʼarõ asy vaʼekuépe iñepyrũ jey hag̃ua despotismo activo-pe.” Testimonies, volúmen 5, 711.
1888 typified 2001, and it was then that the Blair Bill was introduced, though its failure to be passed, prevented it from prophetically speaking. It became the sign of 66 AD, a siege that was initiated and then mysteriously withdrawn. When it is understood that there are two image of the beast testing periods, and that the second period begins with the Sunday law in the United States, typified by the year 321, and that the period ends when the world Sunday law, typified by 538, is fully enforced; then it demands prophetically that the beginning of the first image of the beast testing period also begins with some type of typification of a Sunday law being spoken. In 1888, the Blair Bill was an attempt to enforce a National Sunday law, and 1888 identifies when the angel of Revelation eighteen descends and lightens the earth with his glory.
1888 ohechaukarãi 2001-pe, ha upérõ voi oñemoinge Blair Bill, jepémo ndojehupytýi hag̃ua oñemoneĩ hag̃ua, upévare ndoñe’ẽi profétikamente. Oiko chugui pe techaukaha 66 d.C. rehegua, peteĩ jerére ñemongora oñepyrũva’ekue ha upéi mba’éichapa ndojekuaái hag̃uáicha ojeipe’a jey va’ekue. Ojeikuaa vove mokõiha pehẽme oĩha umi ára de prueba ta’ãnga mymbaguasu rehegua, ha pe mokõiha período oñepyrũha pe léi domingo Estados Unidos-pe, ohechaukarãva ary 321 rupi, ha pe período opa hag̃ua pe léi domingo mundial, ohechaukarãva 538 rupi, oñemoañete hag̃ua tuichakue jave; upéicharõ profétikamente ojerure pe ñepyrũ pe peteĩha período de prueba ta’ãnga mymbaguasu rehegua avei oñepyrũ hag̃ua peteĩichagua ohechaukarãva peteĩ léi domingo oñeñe’ẽva rehe. 1888-pe, Blair Bill ha’eva’ekue peteĩ ñeha’ã omoañete hag̃ua peteĩ léi domingo nacional, ha 1888 ohechauka araka’épa pe ánhel Apocalipsis dieciocho-gua oguejy ha omimbipa ko yvy heko mimbipa reheve.
The Patriot Act is the typification of a Sunday law that begins the image of the beast testing time in the United States. The United States speaks as a dragon in fulfillment of Revelation chapter thirteen, verse eleven when it enforces the Sunday law. When it enforces that law it will speak as a dragon, and that Sunday law identifies that the image of the beast is fully formed in the United States. At that point the United States has filled up its cup of probationary time, and national apostasy is followed by national ruin. At that point the United States ceases to be the sixth kingdom of Bible prophecy as the threefold union is established.
Pe Acta Patriótica ha’e pe ta’angamýi peteĩ léi domingo rehegua omoñepyrũva pe tiémpo jehechaukaha ta’anga mymba rehegua Estados Unidos-pe. Estados Unidos oñe’ẽ dragónicha, oñembotývo Apocalipsis kapítulo trece, versículo once, ogueraháramo peteĩ léi domingo. Ombohováivo upe léi, oñe’ẽta dragónicha, ha upe léi domingo ohechauka pe ta’anga mymba rehegua oñemoheñóimahaiteha Estados Unidos-pe. Upérõ Estados Unidos omyenyhẽma ikápa tiémpo de prueba rehegua, ha apostasía nacional rire ou ñehundi nacional. Upérõ Estados Unidos ndaha’éi véima pe sexto reino profecía bíblica rehegua, oñemopyendávo pe unión triple.
Alpha and Omega always portrays the end with the beginning and at the beginning of the United States there were three times the United States prophetically spoke that marked the beginning of the United States as the sixth kingdom of Bible prophecy. The Declaration of Independence in 1776, followed by the Constitution of 1789 and then the Alien and Sedition Acts of 1798 identify the first three times the United States prophetically spoke. Each of those three publications represented the speaking of the United States. Those three steps led to 1798, the beginning of the United States reigning as the sixth kingdom of Bible prophecy. Those same three waymarks in the beginning of the United States, represent three waymarks that lead to the ending of the United States reigning as the sixth kingdom of Bible prophecy.
Alfa ha Omega tapia ohechauka pe paha ipaha oñondive pe ñepyrũ reheve, ha Estados Unidos ñepyrũme oĩkuri mbohapy jey profétikamente Estados Unidos oñeʼẽ hague, upéva omarkákuri Estados Unidos ñepyrũhaicha pe mburuvicharenda poteĩha profecía bíblica-pe. Pe Declaración de Independencia ary 1776-pe, upéi pe Constitución ary 1789-pe, ha upéi pe Alien and Sedition Acts ary 1798-pe, ohechauka umi mbohapy jey peteĩha Estados Unidos profétikamente oñeʼẽ hague. Káda peteĩ umi mbohapy kuatia osẽva rehegua orrepresentákuri Estados Unidos ñeʼẽ. Umi mbohapy paso oguerahákuri ary 1798-pe, pe ñepyrũ Estados Unidos oisãmbyhyhaicha pe mburuvicharenda poteĩha profecía bíblica-pe. Umi mismos mbohapy techaukaha ñepyrũrãgua Estados Unidos-pe orrepresenta avei mbohapy techaukaha ogueraháva pe pahaite pe Estados Unidos oisãmbyhyha pe mburuvicharenda poteĩha profecía bíblica-pe.
The Patriot Act is the first of three times the United States speaks as it comes to its conclusion as the sixth kingdom. The third speaking, that identifies the end of the sixth kingdom is the Sunday law. In the middle of that history the Pelosi Trials of January 6, which began in 2022 were initiated. The trials were a direct rejection of the rights enshrined in the Constitution because the trials were political in nature, and the lawfare was not simply a fabrication of facts, but it was actually a direct attack upon “procedural” and “substantive” law as identified within the Constitution.
Pe Patriot Act ha’e pe peteĩha umi mbohapy jey Estados Unidos oñe’ẽha oñemohu’ãvoicha pe mburuvicharenda poteĩha. Pe mbohapyha ñe’ẽ, ohechaukáva pe mburuvicharenda poteĩha paha, ha’e pe léi domingo rehegua. Pe tembiasakue mbytepe, umi Pelosi Trials January 6 rehegua, oñepyrũva’ekue ary 2022-pe, oñemoñepyrũ. Umi juicio-kuéra ha’eva’ekue peteĩ ñemboyke hag̃ua derecho-kuéra oñemoĩporãva Constitución-pe, umi juicio-kuéra iñakãrapu’ãgui política rehe, ha pe lawfare ndaha’éi va’ekue añónte peteĩ jejapo gua’u mba’ekuaarãgui, síno añetehápe peteĩ ataque directo léi “procedural” ha “substantive” rehe, ojehechauka hag̃uáicha Constitución ryepýpe.
The Patriot Act in 2001 was a direct attack upon the “Due Process Clause” which appears in both the Fifth Amendment and the Fourteenth Amendment to the U.S. Constitution. These provide that nobody may be deprived of life, liberty, or property without due process of law. That was 2001, and in 2022 the attack against the Constitution was focused upon both “procedural due process” and “substantive due process.” The word “repudiate” means to deny, and Sister White identifies that at the Sunday law in the United States every principle of the Constitution will be repudiated.
Pe “Patriot Act” ary 2001-pe ha’e va’ekue peteĩ ataque directo “Due Process Clause” rehe, ojehecháva mokõivéva, Enmienda Poha ha Enmienda Paha Irundyha U.S. Léi Guasupe. Ko’ãva he’i avave ndaikatuiha oñemomombyry tekovégui, sãso térã mba’e tee-gui, léi rembiapo hekopete’ỹre. Upéva oiko va’ekue ary 2001-pe, ha ary 2022-pe pe ataque Léi Guasu rehe oñecentra mokõivéva “procedural due process” ha “substantive due process” rehe. Pe ñe’ẽ “repudiate” he’ise ñemboyke térã ñenega, ha Sister White omombe’u pe léi domingo jave Estados Unidos-pe, opaite principio Léi Guasu rehegua oñemboyketaha.
“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.
“Pe decreto omoĩmbávo papado reko oñemoĩ hag̃ua Tupã léi reheve, ñane retã ojepeʼátaite tekojojágui. Protestantismo ojepyso vove ipo yvykua guasu ári ojapyhývo poder romano po, ohasa vove pe yvykua pypuku ári ojopóivo espiritismo ndive, ha, ko mbohapy joaju poguýpe, ñane retã omboyke vove opaite iñepyrũmby heʼiháicha Constitución-pe gobierno protestante ha republicano ramo, ha omeʼẽ vove hendágui oñemyasãi hag̃ua umi japu ha ñembotavy papal rehegua, upéicharõ ikatu jaikuaa og̃uahẽma hague ára Satanás rembiapo hechapyrãitéva hag̃ua ha pe paha hiʼag̃uimbaitéma.”
“As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’
“Oguahẽvo umi ehérsito romano ha’e hague peteĩ techaukaha umi temimbo’épe guarã Jerusalén ñehundipota oĩmbotáva rehe, upéicha avei ko apostasía ikatu ñandéve guarã ha’e peteĩ techaukaha Tupã ñembopochy’ỹ opaha ohóvo, ñane retã rembiapo vai ra’ãha oĩma henyhẽ, ha pe ánhel poriahuvereko rehegua oĩma hag̃uáicha oveve hag̃ua, araka’eve hag̃ua ndouvéima jevy. Upérõ Tupã tavayguakuéra oñemoingéta umi jehasa asy ha ñembyasy pa’ũme, umi maranduhára oñe’ẽ hague Jacob jejopy asy ára rehe. Umi jerure sapukái umi jeroviapýva, oñemuarakuaáva, ojupi yvágape. Ha Abel ruguy osapukáiháicha yvýgui, upéicha avei oĩ ñe’ẽnguéra osapukáiva Tupãme umi mártir kuéra yvyra’ãgui, para ñotỹha guive, yvyty kuáguikuéra guive, konvénto ryru guive: ‘Mbovyve peve, Ñandejára, marangatúva ha añeteguáva, nerehusgái ha nerehepyme’ẽi ore ruguy umi yvy ári oikóva rehe?’”
“The Lord is doing His work. All heaven is astir. The Judge of all the earth is soon to arise and vindicate His insulted authority. The mark of deliverance will be set upon the men who keep God’s commandments, who revere His law, and who refuse the mark of the beast or of his image.
“Ñandejára ojapo hína Hembiapo. Opa yvága oñemomýi. Ko yvy tuichakue Ruvicha Hués oikóta koʼẽrõite opuʼã hag̃ua ha omoañete hag̃ua Ipuʼakapavẽ oñembohorymbyréva. Pe jepeʼa ñepysyrõ rehegua oñemoĩta umi kuimbaʼe ári oñongatúva Tupã mandamiénto, omombaʼéva Iley, ha ombotovéva mymba ñarõ raʼãnga térã taʼãnga marca.”
“God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 451, 452.
“Ñandejára oikuaauka vaekue mbaʼépa oikóta umi ára pahápe, Itavayguakuéra oñembosakoʼi hag̃ua opuʼã hag̃ua pe yvytu atã oñemoĩ hag̃ua hesekuéra ha pochy rovái. Umi oñeñemongetávape umi mbaʼe oútava henondépe ndoikói hag̃ua oguapy pyʼaguapýpe ohaʼarõvo pe ama guasu oútava, oñembopyʼaguapývo ijehegui Ñandejára omoʼãtaha umi hekojeroviaha ára jehasa asýpe. Jaiko vaʼerã kuimbaʼekuéraicha ohaʼarõva Ijára, ndahaʼéi ohaʼarõ rei hag̃uáicha, síno tembiapópe kyreʼỹme, jerovia ndaijyvyráivape. Koʼág̃a ndahaʼéi aravo jajehapy hag̃ua ñane akãme umi mbaʼe michĩva rehe. Yvyporakuéra oke aja, Satanás kyreʼỹme omohenda opa mbaʼe, Ñandejára tavaygua ndohupytýi hag̃ua poriahuvereko térã tekojoja. Pe movimiento domingo rehegua koʼág̃a oguata pytũmbýpe. Umi mburuvichakuéra okañy pe asunto añeteguáva, ha heta umi ojoajúva pe movimiento rehe ndohechái voi moõpa pe osyry hývape guare ogueraha hína chupekuéra. Imarandu hag̃ua heʼíva ipyʼaguapy ha, ojehecháramo, cristiano, ha katu oñeʼẽ vove ohechaukáta dragón espíritu. Ore rembiaporã hína jajapo hag̃ua opa ikatúva ñandehegui ani hag̃ua og̃uahẽ pe ñemongyhyje oñemombeʼúva. Tekotevẽ ñañehaʼã ñambogue hag̃ua prejuísio ñañemoĩ porãvo tavayguakuéra renondépe. Tekotevẽ jagueru henondépekuéra pe porandu añeteguáva oĩva disputa apytépe, upéicha ñamoĩvo pe protesta iporãvéva ha ipuʼakáva umi medida oñemoĩva hag̃ua pyʼapýpe tekosãso conciencia rehegua. Tekotevẽ jahekaha hag̃ua Ñandejára Ñeʼẽme ha ikatu hag̃uáicha ñameʼẽ pe razón ñande jerovia rehegua. Heʼi proféta: ‘Umi hembiapo vaíva ojapóta ivaíva; ha avave umi heko vaívagui ndoikuaamoʼãi; ha katu umi arandúva oikuaáta.’” Testimonies, volumen 5, 451, 452.
Sister White aligns the Sunday law with several last-day waymarks, and in so doing her words reveal “what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath.” Therefore, the waymarks that she aligns in this passage are to be carefully examined. I am suggesting that the point of reference is the line of prophecy that focuses upon the Constitution of the United States, along with the “speaking” of the nation as an interrelated symbol.
Hermana White ombojoaju pe léi domingo rehegua heta mba’e rechaukaha ipahapegua ára rehegua ndive, ha upéicha ojapóvo iñe’ẽ ohechauka “mba’épa oikótava ipahapegua árape, Itavayguakuéra oĩ hag̃uáicha oñembosako’íva opu’ã hag̃ua ñemoĩ peteĩchagua ha pochy ára guasu rovái.” Upévare, umi mba’e rechaukaha ha’e ombojoajúva ko pasáhepe tekotevẽ oñehesa’ỹijo hag̃ua ñeñangarekópe. Che aikuaauka hína pe punto de referencia ha’eha marandu hag̃ua pe línea de profecía oñecentráva Estados Unidos Constitución rehe, hendive avei pe tetã “ñe’ẽ” rehegua peteĩ símbolo ojoajúva ambuéva ndive.
By that, I mean, that the Blair Bill in 1888, the Patriot Act in 2001, and the political prosecutions that were carried out by the Democrats and globalist Republicans beginning in 2022 were each a direct denial of two essential elements of the Constitution. 1888 represents enforcement of Sunday worship, and then in 2001, the change from English law to Roman law. In 2022 “substantive” and “procedural” law was attacked.
Upévare ahechaukase, pe Blair Bill ary 1888-pe, Patriot Act ary 2001-pe, ha umi persecución política omotenondéva umi demócrata ha republicano globalista-kuéra oñepyrũva 2022 guive, peteĩteĩva ha’e hague peteĩ ñeñemboyke hag̃ua mokõi elemento esencial Constitución-peguágui. 1888 ohechauka pe ñemombarete hag̃ua domingo-pe ñemomba’e, ha upéi, 2001-pe, pe ñemoambue léi inglesa-gui léi romana-pe. 2022-pe oñeataka pe léi “sustantiva” ha “procesal”.
Substantive law defines the rights and obligations of individuals and organizations, while procedural law outlines the process for resolving disputes and enforcing the rights and obligations of individuals and organizations. The law defines legal or illegal behavior and sets out the punishments for it. Substantive law covers many legal areas, including criminal, civil, and contract law.
Léi sustantiva omyesakã tapicha ha atykuéra derécho ha obligación-kuéra, ha léi procesal ombohape mba’éichapa oñesolusiona va’erã ñorairõ térã joavy ha oñemomba’eguasu hag̃ua tapicha ha atykuéra derécho ha obligación-kuéra. Pe léi omyesakã mba’e jekuái piko legal térã ilegal ha omohenda umi castígo upévare. Léi sustantiva oike heta área jurídica-pe, umíva apytépe léi penal, sivil ha kontrato rehegua.
Criminal law is an excellent example of substantive law. Criminal law defines what actions are considered criminal and the penalties for those crimes. Civil law, however, governs disputes between individuals and organizations, such as breach of contract, personal injury, or property disputes.
Léi penal rehechauka porãiterei léi sustantíva mba’éichapa. Léi penal omyesakã mbaʼe tembiapo-pa oñeñeñandu tembiapo vai ramo ha mbaʼe castígo-pa oĩ umi tembiapo vaíre. Léi sivíl katu, oisãmbyhy joavy umi tapicha ha organización-kuéra apytépe, techapyrãramo ñe’ẽme’ẽ ñembyai, avakuéra oñembyai hag̃ua, térã mba’e tee rehegua joavy.
Substantive law is typically written in statutes, regulations, and case law. Statutes are laws passed by legislative bodies, such as national parliaments or state legislature, and regulations are rules and procedures created by administrative agencies. Case law is the law that judges create through their interpretation of statutes, regulations, and the Constitution.
Léi sustantíva jepive ojehai estatútope, reglamentasiónpe ha jurisprudénciape. Umi estatúto ha’e léi ombohasáva umi aty legislativo, techapyrãramo parlamento nacional térã legislatura estatal, ha umi reglamentasión ha’e tembiapoukapy ha procedimiento omoheñóiva umi agencia administrativa. Jurisprudéncia ha’e pe léi omoheñóiva umi hués iñinterpretasión rupive umi estatúto, reglamentasión ha Constitución rehe.
Procedural law refers to the rules governing the legal process. It outlines how cases move through the legal system, from the initial filing of a complaint to the final resolution. Procedural law covers various legal areas, including civil, criminal, and administrative procedures. The purpose of procedural law is to ensure that the legal process is fair and efficient. It provides a framework for resolving disputes and ensures that everyone involved in the legal process, including judges, lawyers, and litigants, knows what is expected of them.
Léi procedimental oñe’ẽ umi norma ombohapéva pe proceso jurídico rehe. Omyesakã mba’éichapa umi káso oku’e sistema jurídico rupive, ñepyrũrã guive, peteĩ queja oñepresenta haguéicha, pe resolución paha peve. Pe léi procedimental oike opaichagua área jurídica-pe, umíva apytépe umi procedimiento civil, penal ha administrativo. Pe léi procedimental rembipota ha’e jahecha hag̃ua pe proceso jurídico oiko porã ha hekoitépe. Ome’ẽ peteĩ marco oñesolusiona hag̃ua umi disputa, ha ojapo hag̃ua enterove umi oikeva’ekuépe pe proceso jurídico-pe, oikehápe juez-kuéra, abogado-kuéra ha litigante-kuéra, oikuaa mba’épa oñeha’arõ chuguikuéra.
Substantive and procedural law are intended to work together to ensure justice is served. Substantive law defines the rights and obligations of individuals and organizations, while procedural law outlines the process for resolving disputes and enforcing those rights and obligations. In other words, substantive law defines legal or illegal behavior and the consequences of illegal behavior, while procedural law outlines how those legal issues are resolved.
Léi sustantíva ha léi procesál ojepytaso oñondive hag̃ua ojehupyty hag̃ua hustísia. Pe léi sustantíva omyesakã umi derécho ha tembiapo tekotevẽva tapichakuéra ha atykuérape g̃uarã, ha pe léi procesál omyesakã pe tape ojesegíva oñemyatyrõ hag̃ua joavykuéra ha oñemboguata hag̃ua umi derécho ha tembiapo tekotevẽva. Ambue ñe’ẽme’ẽme, pe léi sustantíva omyesakã mba’épa hekopete térã ndahekoporãi léipe hag̃ua, ha mba’éichapa pe teko ndahekoporãiva ogueru mba’e vai, ha pe léi procesál omyesakã mba’éichapa umi porandu térã apañuãi jurídico oñemyatyrõ.
In 2001, the Patriot Act removed the right of habeas corpus. “Habeas corpus” is a Latin term that translates to “you shall have the body.” It refers to a legal principle that protects individuals from unlawful detention by requiring a court to examine the lawfulness of a person’s imprisonment. Habeas corpus is a fundamental right in many legal systems, especially those influenced by English common law. It ensures that a person cannot be held in custody without just cause and allows them to challenge the legality of their detention before a judge.
Ary 2001-pe, Patriot Act oipe’a pe derecho habeas corpus rehegua. “Habeas corpus” ha’e peteĩ ñe’ẽ latínpegua oñembohasáva “reguerekóta nde rete” ramo. Kóva ojepuru ohechauka hag̃ua peteĩ principio jurídico omo’ãva tapichakuérape ñemboty térã ñemboguapy ndorekóiva fundamento legal gui, ojerurévo peteĩ tribunálpe tohesa’ỹijo pe legalidad peteĩ tapicha ñembotypyre rehegua. Habeas corpus ha’e peteĩ derecho fundamental heta sistema jurídico-pe, ko’ýte umi oñemopyendáva derecho consuetudinario inglés rehe. Oasegura peteĩ tapicha ndaikatuiha oñeñongatu custodia-pe mba’eveichagua causa justa’ỹre, ha ome’ẽ ichupe posibilidad ombohovái hag̃ua ijoko térã iñemboty legalidad peteĩ juez renondépe.
A “Due Process Clause” appears in both the Fifth Amendment and the Fourteenth Amendment to the U.S. Constitution. These provide that nobody may be deprived of life, liberty, or property without due process of law. Courts have developed two branches of due process doctrine: procedural due process and substantive due process. In 2001, with the Patriot Act habeas corpus was removed as a right, and English law was replaced by Roman law. English law defines that a person is considered innocent until proven guilty, and Roman law identifies that a person is considered guilty until proven innocent. In the Pelosi Trials of 2022, both procedural and substantive due process was trampled upon. Both substantive law and procedural law were applied in the Pelosi Trials in the exact opposite of their intended constitutional purpose.
Peteĩ “Cláusula de Debido Proceso” oĩ mokõivéva, Quinta Enmienda ha Decimocuarta Enmienda Constitución de los Estados Unidos-pe. Ko’ãva he’i avave ndaikatuiha ojepe’a chugui tekove, sãso térã mba’erepy, ndaipóri ramo debido proceso de ley. Umi tribunal omboguata mokõi rama doctrina del debido proceso rehegua: debido proceso procesal ha debido proceso sustantivo. Áño 2001-pe, Patriot Act rupive, habeas corpus ojeipe’a derecho ramo, ha derecho inglés rendaguépe oñemoĩ derecho romano. Derecho inglés omyesakã peteĩ tapicha ojehechaha inocente ramo ojehechauka peve hembiapo vaiha, ha derecho romano ombojekuaa peteĩ tapicha ojehechaha culpable ramo ojehechauka peve inocenteha. Umi Pelosi Trials ary 2022-pe, mokõivéva debido proceso procesal ha debido proceso sustantivo oñemboyke vaiete. Mokõivéva derecho sustantivo ha derecho procesal ojeporu Pelosi Trials-pe hendaitépe pe oñemoĩ hag̃uáicha Constitución rembiapoukapyrãme hag̃ua, upévaite rovái hag̃uáicha.
The distinction between substantive due process and procedural due process lies in the different aspects of law and rights that each concept protects within the framework of the U.S. Constitution, particularly under the Due Process Clauses of the Fifth and Fourteenth Amendments.
Pe joavy oĩva debido proceso sustantivo ha debido proceso procesal apytépe oñemopyenda umi mba’e ojoavy hag̃uápe pe léi ha umi derecho rehegua, peteĩteĩva ko’ã concepto oñangarekóva Constitución de los Estados Unidos ryepýpe, ko’ýte umi Cláusulas del Debido Proceso de la Quinta ha Decimocuarta Enmienda guýpe.
Substantive due process is concerned with the fundamental rights and liberties that the government cannot infringe upon, regardless of the procedure used. It protects certain rights from government interference even if the proper procedures are followed. Substantive due process involves rights that are deemed fundamental, such as the right to privacy, the right to marry, and the right to raise one’s children. These rights are protected from government intrusion unless there is a compelling state interest. It serves as a check on the government’s power, ensuring that laws and regulations do not violate fundamental liberties.
Pe debido proceso sustantivo oñe’ẽ umi derécho ha libertad fundamental rehe, ha mburuvichakuéra ndaikatúi oityvyro hesekuéra, taha’e hag̃ua umi procedimiento ojeporúva. Oñangareko ciertos derécho rehe ani hag̃ua gobierno oike pype, jepe umi procedimiento porãite oñemotenondéramo. Pe debido proceso sustantivo oike umi derécho oñekonsideráva fundamental apytépe, ha’eháicha pe derécho ñemigua rehe, pe derécho omenda hag̃ua, ha pe derécho omongakuaa hag̃ua ita’ýra ha itajýra. Ko’ã derécho oñeñangareko ani hag̃ua gobierno oike hesekuéra, ndaha’éiramo oĩ peteĩ interés estatal ijetu’úva ha iñimportanteitereíva. Kóva omba’apo peteĩ jehechajeyrã ramo gobierno pokatu rehe, oaseguráva umi léi ha reglamento ani hag̃ua ombyai umi libertad fundamental.
Procedural due process is concerned with the procedures that the government must follow before it deprives an individual of life, liberty, or property. It ensures that individuals receive fair and impartial treatment through proper legal processes. Procedural due process requires the government to follow certain steps or procedures, such as providing notice, a fair hearing, and an opportunity to be heard, before depriving someone of their rights. It emphasizes the methods by which laws are enforced, ensuring that the government acts in a just and fair manner.
Pe proceso legal hekopete rehegua oñe’ẽ umi procedimiento gobierno osegíva’erã rehe peteĩ tapicha ojeheja mboyve tekove’ỹre, sãso’ỹre térã imba’e’ỹre. Kóva oasegura umi tapicha ohupyty hag̃ua peteĩ trato joja ha ndojapóiva avave gotyo, umi proceso legal hekopete rupive. Pe proceso legal hekopete ojerure gobierno tosegui ciertos paso térã procedimiento, peteĩ marandu ojeikuaauka hag̃ua, peteĩ audiencia joja, ha peteĩ oportunidad oñehendu hag̃ua chupe, peteĩ ava ojeheja mboyve iderécho’ỹre. Oñemomba’e guasu umi método umi léi oñemoañetehápe, oasegura hag̃ua gobierno ojapoha hembiapo tekojojápe ha joja hag̃uáicha.
The lawfare that has been manifested since the Pelosi Trials began, represents a denial of both substantive and procedural due process. The fundamental rights of American citizens were openly and successfully denied. The false flag operations and the open corruption of the alphabet agencies of the United States has been regularly exposed since even before the Pelosi Trials began, but the legal procedures that have been employed by the globalists of both parties since the Pelosi Trials began, represents a clear illustration of the destruction of procedural due process.
Pe ñe’ẽ ñorãirõ ojehechaukáva’ekue guive oñepyrũ hague umi Pelosi Trials, ohechauka peteĩ ñe’ẽñeme’ẽ peteĩcha rehegua umi proceso debido sustantivo ha procesal rehe. Umi derecho fundamental umi tavaygua americano rehegua oñemboyke hag̃ua hesakã ha ojeporavo porã. Umi operación bandera japu ha pe tekovai ojehechaukáva hesakã hag̃uáicha umi agencia “alphabet” Tetã peteĩ reko Amérika-pegua rehegua, ojekuaa meme ha oñembohesakã meme vaʼekue guive jepe mboyve oñepyrũ hague umi Pelosi Trials; ha katu umi procedimiento legal umi globalista mokõive partido-gua ojeporúva’ekue guive oñepyrũ hague umi Pelosi Trials, ohechauka porãiterei pe ñehundi proceso debido procesal rehegua.
Earlier in the article we read, “Any movement in favor of religious legislation is really an act of concession to the papacy, which for so many ages has steadily warred against liberty of conscience. Sunday observance owes its existence as a so-called Christian institution to ‘the mystery of iniquity;’ and its enforcement will be a virtual recognition of the principles which are the very cornerstone of Romanism. When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.”
Ymaveve pe artíkulo roñe’ẽ vaʼekuépe ñamoñeʼẽ: “Oimeraẽ ku’e omotenondéva léi religiosa moĩmbyre ha’e añetehápe peteĩ jeheja papadope g̃uarã, upevaʼekue heta árape oiko meme oñorairõ hag̃ua pyʼaʼỹme ojejapóva jeroviareko sãsóre. Pe domingo ñemboaje orekóvo hekove peteĩ institución hérava cristiana ramo oguereko iñepyrũ ‘mbaʼe vai ñemimby’gui; ha pe jejopy hag̃ua oñeñangareko hese ha’éta peteĩ techaukarã añeteguáva ojehechakuaáva umi principio haʼevaʼekue voi pe ita pyenda romanismo rehegua. Ñane retã péicha ohejáramo iprincipio gubernamental ha omboaje hag̃ua peteĩ léi domingo rehegua, protestantismo ko tembiapópe ojopóta ipo popería ndive; ndahaʼéi ambue mbaʼe, síno omeʼẽ jeývo tekove pe tiraníape yma guive pyʼaguapýpe omaʼẽvaʼekue ijáraite hag̃ua ikatuhápe opuʼã jey hag̃ua despotismo activo-pe.”
In the line of history that can be represented with the Constitution of the United States there are three specific waymarks representing some element of the Constitution in both the beginning and the ending of the United States. Each of those three waymarks are political actions, and therefore symbolize the speaking of the United States. The third of those three waymarks in the beginning, that marked 1798, was the Alien and Sedition Acts and the third of those waymarks at the ending is when the United States enforces a Sunday law, and speaks as a dragon in fulfillment of Revelation chapter thirteen, verse eleven.
Tem bias de la historia ikatúva oñerrepresenta hag̃ua Constitución de los Estados Unidos reheve oĩ mbohapy techaukaha específico orrepresentáva algún elemento pe Constitución rehegua mokõivéva, iñepyrũrã ha ipahahápe, Estados Unidos rehe. Káda peteĩ umi mbohapy techaukaha apytégui ha’e tembiapo político, ha upévare osimbolisa Estados Unidos ñe’ẽ. Pe mbohapyha umi mbohapy techaukahágui iñepyrũrãme, omarkáva 1798, ha’e pe Alien and Sedition Acts; ha pe mbohapyha umi techaukaha apytégui ipahahápe ha’e jave Estados Unidos omboaje peteĩ léi domingo rehegua, ha oñe’ẽ dragónicha, Ojehechaukaháicha Apocalipsis capítulo trece, versículo once-pe.
The prophetic history of the United States begins when, as represented by the earth, it opened its mouth and swallowed up the flood of the dragon’s persecution.
Tetã peteĩ reko marandu guasu oñepyrũva Estados Unidos rembiasakue marandúpe, yvy rupive ojehechaukarõ guare, ojurupe’a ha omokõ hag̃ua pe ysyry tuicháva dragón ñemoñare’ẽme’ẽgui.
And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:15, 16.
Ha pe mbói omombo ijuruégui y ysyry guasu-ramo kuña rapykuéri, ogueraha hag̃ua chupe pe ysyry rupi. Ha yvy oipytyvõ pe kuñáme, ha yvy oipe’a ijuru, ha omokõ pe ysyry pe dragón omombo vaekue ijuruégui. Apocalipsis 12:15, 16.
In 1776, the beast that was to arise from the earth, and ultimately become the sixth kingdom of Bible prophecy in 1798, swallowed up the flood of persecution against God’s people by establishing a nation with a Constitution that protested against the tyrants of European royalty and the tyrants of the papal church.
Áño 1776-pe, mymba oikovéva’erã yvýgui, ha ipahápe oikóta hag̃ua mbohapyha rréino profecía bíblica rehegua ary 1798-pe, omokõ hag̃ua pe ysyry jehasa asy rehegua Ñandejára tavayguakuéra ári omoñepyrũvo peteĩ tetã Constitución reheve omboykéva umi mburuvicha guasu tyráno Europa rréi kuéra rehegua ha umi tyráno tupao papal rehegua.
The Declaration of Independence in 1776 typified the Patriot Act of 2001. The Constitution of 1789 typified the Pelosi Trials beginning in 2022. The Alien and Sedition Acts of 1798 typified the Sunday law in the United States.
Pe Declaración de Independencia ary 1776-pe oñehechauka hag̃ua peteĩ tipo térã ta’anga profético-ramo pe Patriot Act ary 2001-peguápe. Pe Constitución ary 1789-pegua oñehechauka hag̃ua peteĩ tipo térã ta’anga profético-ramo umi Pelosi Trials oñepyrũva ary 2022-pe. Umi Alien and Sedition Acts ary 1798-peguáva oñehechauka hag̃ua peteĩ tipo térã ta’anga profético-ramo pe léi domingo rehegua Estados Unidos-pe.
The pronouncement of independence by the American patriots in 1776 represented the announcement of the loss of independence with the Patriot Act of 2001. The Constitution of 1789 represented the Pelosi Trials beginning in 2022. The Alien and Sedition Acts represents the Sunday law. The history of the repudiation of every principle of the Constitution represents a progressive overturning of the Constitution that ends at the Sunday law.
Patriota-kuéra americano omombeʼúvo ijehegui sãsoha ary 1776-pe, upéva ohechauka pe marandu omoherakuãva pe sãso okañyha Patriot Act ary 2001-pe. Constitución ary 1789-pegua ohechauka umi Juicio Pelosi oñepyrũva ary 2022-pe. Umi Ley Alien ha Sedición ohechauka pe léi domingo rehegua. Pe tembiasakue ohechaukáva oñemboykeha opaite principio Constitución rehegua ohechauka peteĩ ñemoĩmbue progresivo Constitución rehegua og̃uahẽva pe léi domingo rehe.
These lines all align in the hidden history of verse forty of Daniel chapter eleven. In this article we quoted four paragraphs from Testimonies, volume 5, 451, 452.
Koʼã líña opavave oñembojoaju pe tembiasakue kañymbype oĩva versíkulo 40-pe Daniel capítulo 11-pe. Ko artíkulope rombohapykue irundy párrafo Testimonies, volúmen 5, 451, 452-gui.
We will look closer at those paragraphs in the next article.
Ñama’ẽta hi’aguĩve umi párrafo rehe pe artíkulo oútavape.