As we return to identify the hidden history of verse forty it seems prudent to first review the basics of the first four articles of this series. The first of four articles in this series presented a prophetic interpretation, portraying Christ as the Lion of the tribe of Judah (and Alpha and Omega) who unseals portions of Daniel chapter eleven at pivotal moments to direct the final reform movement of the 144,000. It identifies that the history of the first and second angels aligns with the history of the third angel’s message, thus identifying that in 1989, (126 years after the 1863 Adventist rebellion), the Lion unsealed Daniel 11:40–45. Those unsealed verses trace the papacy’s 1798 deadly wound, its healing through a threefold union of a dragon, beast, and false prophet leading on to Armageddon at “the glorious holy mountain” of verse forty-five. As the one hundred and forty-four thousand movement nears the soon coming Sunday law in the United States, the hidden history of verse 40 (spanning 1989 to that Sunday law) began to be unsealed in July, 2023.
Jajevývo jahechauka hag̃ua pe tembiasakue ñemiguáva versíkulo cuarenta-pe, iporã ñañepyrũ hag̃ua ñañehesa’ỹijo jey umi mba’e ypykue irundy artículo peteĩha ko serie-pe. Pe artículo peteĩha, ko serie rembe’ýpe, ohechauka peteĩ interpretación profética, omoĩvo Cristo-pe Judá ñemoñare León ramo (ha Alfa ha Omega ramo avei), omboja’o hag̃ua Daniel kapítulo once pehẽnguéra umi momento iñimportantevévape, omotenonde hag̃ua pe movimiento reformador paha umi 144,000-pe g̃uarã. Upépe ojehechauka pe tembiasakue pe ángel peteĩha ha mokõiha rehegua ojoja pe tembiasakue pe marandu pe ángel mbohapyha rehegua ndive; upéicha rupi ojekuaa 1989-pe, (126 ary rire pe Adventista ñemboyke 1863 guive), pe León omboja’o hague Daniel 11:40–45. Umi versíkulo oñemboja’óva omombe’u pe papado ojegueraháva pe ikutu omanóva 1798-pe, ha iñemboguejy jey peteĩ joaju mbohapyve rupive: dragón, mymba, ha proféta japu, ogueraha hag̃ua Armagedón peve “yvyty marangatu porãitévape” versíkulo cuarenta y cinco-pe. Pe movimiento umi ciento cuarenta y cuatro mil rehegua oñemboja’óvo pe ley dominical oúma hag̃uáicha pya’e Estados Unidos-pe, pe tembiasakue ñemiguáva versíkulo 40 rehegua (ohasáva 1989 guive pe ley dominical peve) oñepyrũ oñemboja’o jey julio, 2023-pe.
Drawing on Ellen White’s commentary that the portion of the unsealed book of Daniel which related to the last days produces an “increase of knowledge” that prepares a people to stand. “Oil” is identified as the Holy Spirit, divine messages and character in the ten virgin’s parable. The unsealing triggered the threefold testing process of Daniel 12:10, where many are “purified, made white, and tried.” The history represents several prophetic points when prophecy was unsealed beginning with 1989, September 11, 2001 and July, 2023. Those various unsealing’s represent a period from 1989 unto 9/11, the period of 9/11 unto the soon coming Sunday law, and the period of the tarrying time from July 18, 2020 unto December 31, 2023 when the Midnight Cry message is progressively unsealed unto the Sunday law.
Oñembohapévo Ellen White remimombe’úre, pe Daniel kuatiañe’ẽ oñemboty’ỹva pehẽngue, ojehechaukáva ára pahápe, omoheñói peteĩ “jeikuaa okakuaáva” ombosako’íva peteĩ tavayguakuérape oñembo’y hag̃ua. “Aceite” ojehechakuaa Espíritu Santo ramo, marandu yvagágui ha tekokatu ramo umi diez virgen parábolape. Pe jeipe’a omoñepyrũ pe mbohapy hendáicha ñeporandu ha ñeha’ãrõ Daniel 12:10-pe, upépe heta oñemopotĩ, “oñemopotĩmba, omorotĩ ha oñeha’ãrõ.” Ko tembiasakue ohechauka heta punto profético oñeipe’a haguépe profecía, oñepyrũvo 1989 guive, septiembre 11, 2001 ha julio, 2023-pe. Umi jeipe’a opaichagua ohechauka peteĩ ára paha 1989 guive 9/11 peve, pe período 9/11 guive pe ley dominical og̃uahẽmbotaitévape peve, ha pe período pe tiempo de demora rehegua julio 18, 2020 guive diciembre 31, 2023 peve, upépe pe Mensaje del Clamor de Medianoche oñeipe’a mbeguekatu hag̃uáicha pe ley dominical peve.
The awakening of the candidates to be among the one hundred and forty-four thousand, represented by Ezekiel 37’s dry bones and Revelation eleven’s two witnesses who stand when filled with the Spirit is accomplished by the unsealing. If God’s people fail to awaken to this “precious light” showing perils like the papal power and Sunday law, heresies sift them (separating chaff from wheat). Earlier prophetic waymarks such as the 1888 Blair Bill and the Patriot Act are identified as prophetic warnings. The article identifies that all prior lines of prophetic history represented within Daniel chapter eleven repeats in verses 40-45. The article identifies that the image of the beast is formed first in the United States and then in the world as typified by 321 and the first Sunday law, followed by the global image of the beast typified by 538 as Michael stands up and probation closes.
Pe ñemombáy umi candidato oĩ hag̃ua umi cien cuarenta y cuatro mil apytépe, ojehechaukáva Ezequiel 37 pegua kangue piru rupive ha Apocalipsis once pegua mokõi testígo opu’ãva hikuái oñemyenyhẽ jave Espíritu rehe, ojejapo pe desellamiento rupive. Tupã tavayguakuéra ndoikuaáiramo oñemombáy hag̃ua ko “tesape hepyete” ohechaukáva peligro-kuéraicha pe pokatu papal ha léi domingo, herejía-kuéra omboguapy chupekuéra pe cribado rupive (oñemboja’óva paja trigo-gui). Umi señal profética tenonderãgua yma guaréva, ha’éva pe Blair Bill ary 1888-pe ha pe Patriot Act, ojehechauka advertencia profética ramo. Pe artículo ohechauka opaite línea tenondegua historia profética rehegua oĩva Daniel capítulo once ryepýpe ojerejeyha versículo 40-45-pe. Pe artículo ohechauka pe mymba ra’anga oñeforma raẽha Estados Unidos-pe ha upéi mundo-pe, ojehechaukaramóva 321 ha pe primer léi domingo rupive, upéi pe mymba ra’anga global ojehechaukaramóva 538 rupive, Miguel opu’ãvo ha gracia ára oñemboty jave.
The second of the four articles continues the prophetic framework by identifying the Patriot Act of 2001 as the United States “speaking” in fulfillment of Revelation 13:11. The Patriot Act was the first of three constitutional repudiations that parallel the three waymarks at the beginning of the sixth kingdom of Bible prophecy; 1776 Declaration of Independence, 1789 Constitution, and 1798 Alien and Sedition Acts. 1888’s failed Blair Bill, a national Sunday-law attempt was withdrawn like unto Cestius’ siege in the year 66; both typifying 2001, when the Patriot Act initiated the image-of-the-beast testing period in the United States. The Patriot Act aligns with 1776, and replaced English “innocent until proven guilty” common law, with Roman “guilty until proven innocent” civil law. The middle waymark, represented by 1789—the Pelosi Trials beginning in January 2022—trampled procedural and substantive due process through political lawfare, false-flag operations, and agency corruption, openly denying fundamental rights. These three waymarks of speaking in the 2001 Patriot Act, 2022 Pelosi Trials, and the coming Sunday law progressively repudiate every principle of the U.S. Constitution.
Mokõiha umi irundy artíkulogui omotenonde pe kuaapy maranduhára rehegua omoĩvo Patriot Act ary 2001-pegua Estados Unidos “ñe’ẽ” ramo, oñemboguapýva Apocalipsis 13:11 ñembyatyhápe. Patriot Act ha’e va’ekue pe peteĩha mbohapy léi guasu joavykuérape apytégui, ombojojáva umi mbohapy techaukaha ypyguakuéra mburuvicharenda poteĩha profecía bíblica rehegua ñepyrũme; Declaración de Independencia ary 1776, Constitución ary 1789, ha Alien and Sedition Acts ary 1798. Pe Blair Bill ary 1888-pegua, osẽ’ỹva, peteĩ jehaipyre tetãygua léi domingo rehegua rekávo, oñemboyke va’ekue Cestio mongora guasu ary 66-peguáicha; mokõivéva ohechauka hag̃ua ary 2001, upe jave Patriot Act omoñepyrũ va’ekue pe ta’anga mymba ñarõ rehegua aravo Estados Unidos-pe. Patriot Act ombojoaju 1776 rehe, ha omyengovia pe léi jepivegua inglés “ndaijejavyi peve ojehechauka pe jejavy” rehegua, pe léi civil romano “ojejavy peve ojehechauka ndojejavyiha” rehe. Pe techaukaha mbytegua, ojehechaukáva 1789 rupive — umi Pelosi Trials oñepyrũva enero ary 2022-pe — opyrũ vai pe tekoguata rehegua ha pe mba’eetéva derecho al debido proceso ári, porandupyréva jeikuaa hag̃ua umi añetegua, ojeporúvo derecho politikokuéra ñorairõrã, operaciones de bandera falsa, ha corrupción umi agencia-kuérape, ojehechaukávo he’iháicha umi derécho ypykue guasu oñembotovéva. Ko’ã mbohapy techaukaha ñe’ẽ rehegua Patriot Act ary 2001-pe, Pelosi Trials ary 2022-pe, ha pe léi domingo oútava, mbeguekatúpe omboykévo opa principio Constitución Estados Unidos-pegua.
Then Protestantism joins hands with popery and spiritualism in the threefold union, at which point the United States speaks as a dragon, fully forms the image of the beast, fills its cup of probation, and ceases as the sixth kingdom. National apostasy is then followed by national ruin. The speaking at the Sunday law is typified by the beginning and first Sunday law of Constantine in 321 and then the ending and last Sunday law is represented by 538.
Upérõ, pe protestantismo oipyhy po popería ha espiritualismo rehe peteĩ mbohapy joajupe, upérõ Estados Unidos oñe’ẽ dragónicha, omohendaite mymba ra’anga, omyenyhẽ hi’ãha py’a’arã, ha opa hag̃ua pe poteĩha mburuvichaguaicha. Pe apostasía tetãygua upérõ ojehupyty hapykuéri pe ñehundi tetãygua. Pe ñe’ẽme’ẽ léi arapokõindy rehegua ojehechauka hag̃ua ta’angamýiramo oñepyrũha ha pe peteĩha léi arapokõindy rehegua Constantino ombohapéva ary 321-pe, ha upéi pe opa’ỹrã ha pahápegua léi arapokõindy rehegua ojehechauka 538-pe.
All of these events are hidden within the prophetic history of Daniel 11:40, which runs parallel to the Millerite and also Christ-to-cross lines. Revelation 12:15–16 portrays the Constitution as the “earth” that once swallowed the dragon’s flood of persecution, that ultimately speaks as the dragon at the soon coming Sunday law. Ellen White’s warning in Testimonies, volume 5 (pages 711 and 451, 452) that any religious legislation that concedes to the papacy, and that the Sunday law will reveal the dragon’s spirit; confirms the three steps of 1776, 1789, and 1798 are waymarks that typify the final three-step testing process that concludes at the final test and the testing process is what prepares God’s people to stand.
Ko’ã mba’e oikova’ekue opavave oñemokañy Daniel 11:40 rembiasakue profético ryepýpe, omboguatáva jojaite umi línea Millerita ndive ha avei Cristo-gui kurusu peve. Apocalipsis 12:15–16 ohechauka Constitución-pe “yvy” ramo, peteĩ jey omokõ va’ekue dragón ysyry persecusión rehegua, ha ipahápe oñe’ẽva dragónicha pe léi domingo oúta hag̃uáme. Ellen White ñe’ẽmondo Testimonies, volumen 5-pe (kuatia 711 ha 451, 452), he’íva mayma legislación religiosa omboykéva pe papado gotyo, ha pe léi domingo ohechaukataha dragón espíritu; omoneĩ umi mbohapy paso 1776, 1789 ha 1798 ha’eha techaukaha ombojojava’erãva pe proceso paha ñeha’ãrã mbohapy-paso rehegua, oñembotýva pe prueba paha-pe, ha pe proceso ñeha’ãrã rehegua ha’e pe ombosako’íva Ñandejára tavayguakuérape ikatu hag̃uáicha oñembo’y.
The third article elaborates further on Ellen White’s warnings in Testimonies, volume 5, pages 451, 452, asserting that the soon coming Sunday law in the United States marks the decisive moment when the nation fully disconnects from righteousness, accomplishes the threefold union (Protestantism grasping Romanism and spiritualism). The United States then repudiates every constitutional principle as a Protestant and republican government, and propagates papal delusions. This is the signal that the limit of God’s forbearance has been reached, thus filling up the nation’s cup of iniquity, prompting the angel of mercy’s departure and initiating national ruin. Then the answer to the martyrs’ cry from the fifth seal of, “How long?” arrives as a second group of papal martyrs is made up. The dragon’s spirit is revealed when the “Sunday movement” speaks—serving as the modern “abomination of desolation” (spoken of by Daniel and referenced by Christ) as a sign to flee the cities before destruction. The Sunday law is the conclusion of the progressive repudiation of the Constitution that began in 2001 with the Patriot Act (typified by the 1888 Blair Bills, Cestius’s 66 AD siege, Christ’s baptism, August 11, 1840 and The Declaration of Independence).
Pe mbohapyhaha mbytetépe oñemyesakãve Ellen White ñe’ẽmondýi rehe Testimonies, volúmen 5, páhina 451, 452-pe, he’ívo pe léi domingo pya’éma ou hag̃uáva Estados Unidos-pe ha’eha upe ára decisivo tetã ojei hag̃ua porãite tekojoja-gui, ha omohu’ã hag̃ua pe joaju mbohapyvegua (protestantismo ojapyhývo romanismo ha espiritismo). Upérõ Estados Unidos ombotovéta opa principio constitucional oĩva peteĩ gobierno protestante ha republicano ramo, ha omyasãita umi tavykuaaty papal. Kóva ha’e pe techaukaha oguahẽma hague Tupã paciencia pahaite peve, upéicha omyenyhẽvo pe tetã rembipota angaipa kuápe, omongu’éva ángel poriahuverekorã oho hag̃ua, ha omoñepyrũva ruína nacional. Upéi oguahẽ pe mbohovái umi mártir sapukái pe quinto sello-gua rehe, “Araka’e peve?”, oñembyatývo peteĩ aty mokõiha mártir papal-kuéra rehegua. Pe dragón espíritu ojehechauka pe “movimiento dominical” oñe’ẽ jave—ha’évo pe “mba’e ñehundi oporombo’evai va’ekue” ko árape guarã (Daniel oñe’ẽ hague hese ha Cristo omombe’u jey hague) peteĩ techaukaha ramo ojeheja hag̃ua umi táva guasu ojejuhúta mboyve ñehundi. Pe léi domingo ha’e pe paha pe ombotove mbykymi hag̃ua Constitución-pe, oñepyrũva’ekue ary 2001-pe Patriot Act reheve (ojejoguáva umi Blair Bills ary 1888-guápe, Cestio ojere hag̃ua 66 d.C.-pe, Cristo ñemongarai, agosto 11, 1840 ha The Declaration of Independence).
The period of the formation of the image of the beast in the United States includes a complicated dual line, involving parallel Republican (political) and Protestant (religious) “horns” that ultimately unite in church-state enforcement of Sunday laws. The relationship mirrors the papal beast’s woman-over-beast control and is fully manifested at the overturning of the Constitution’s core principle of the separation of church and state.
Pe período oñeforma haguépe mymba ñarõ ra'anga Estados Unidos-pe oguereko peteĩ línea mokõiha ipyahúva ha ijetu'úva, oikehápe peteĩchaite paralelo “hatĩ” Republicano (político) ha Protestante (religioso), ipahápe oñembojoajúva pe iglesia ha estado ñemongu'e rupive domingo léi-kuéra ñemotenondépe. Ko joaju ojogua pe mymba papal rehe kuña oisãmbyhýva mymba ári, ha ojehechauka porãmba pe Constitución rembiapoukapy iñimportantevéva, ha'éva iglesia ha estado ñemboja'o, oñembyai jave.
Internally, the image of the beast testing time tests character formation (Christ’s image versus Satan’s beast image) among all people, separating wise and foolish virgins, while externally identifying the latter days political struggles, alliances and broken treaties. The 2001 unto the Sunday law period initiates the sprinkling of the latter rain (beginning when the Revelation 18 angel descended on September 11, 2001, lightening the earth via the fall of New York’s great buildings). 9/11 begins the sifting of Laodicean Seventh-day Adventism through acceptance or rejection of the “little book” message that is to be eaten as in Revelation 10. The wheat and tares remain together until their separation at the Sunday law, when the one hundred and forty-four thousand are lifted up as the ensign and the arrival of the full outpouring of the latter rain during the worldwide image-of-the-beast formation, typified by 321 to 538. Then the gathering of the great multitude from Babylon commences until Michael stands up and probation closes. This aligns with judgment beginning first with God’s house from 9/11, then to the eleventh-hour workers post-Sunday law.
Hyepýpe, mymbaga ra’anga oha’ãva ára oha’ã avei tekokatu ñemoheñói (Cristo ra’anga rovái Satanás bestia ra’anga) opa tavayguakuéra apytépe, omboja’óvo umi kuñataĩ arandu ha umi iñakãhatãva; ha okáguio ohechauka umi ára pahápe oĩva ñorairõ ñepolitikágua, joaju ha ñe’ẽme’ẽ ñembyai. Pe ára 2001 guive pe léi domingo peve omoñepyrũ pe ama pahaguápe ñesapymi (ñepyrũvo pe ángel Apocalipsis 18 gua oguejy va’ekue setiembre 11, 2001-pe, omimbiuka yvy Nueva York pegua óga guasu kuéra ho’ávo rupi). 9/11 omoñepyrũ Laodicea-pegua Adventismo Ára Pokõindyha pegua mboykuaarã ñembyahýi, pe “aranduka michĩ” marandu oje’u va’erã Apocalipsis 10-pe he’iháicha, oñemoneĩ térã oñemboykévo rupive. Pe trígo ha ñana vai opyta oñondive ipahápe peve ojepe’a peve umi ojohegui pe léi domingo jave, upérõ umi cien cuarenta y cuatro mil oñemopu’ãta techaukaha ramo ha oguahẽta pe ama pahagua oñehenohẽmbaitéva, pe bestia ra’anga ñemoheñói yvy tuichakue jave, oñehauka va’ekue 321 guive 538 peve rupi. Upéi oñepyrũ Babilonia-gui pe aty guasu ñembyaty Miguel opu’ã peve ha pe gracia ára oñemboty. Kóva oñemohenda pe juicio oñepyrũha tenonderã Tupã róga rehe 9/11 guive, ha upéi umi tembiapohára aravo once peguápe pe léi domingo rire.
The third article emphasizes that surviving the period when celestial glory and past persecutions are blended and repeated requires prior mastery of prophecy, via line-upon-line methodology of Isaiah 28. The methodology is exemplified by Daniel’s worthies, Christ’s disciples pre-Pentecost, and Shadrach, Meshach, and Abednego at the furnace who are typify as those who are prepared to stand securely on “It is written,” amid Satan’s marvelous workings and counterfeits.
Pe mbohapyha va’erã omomba’e guasu hag̃ua pe jeikove hag̃ua pe ára pe mimbipa yvagagua ha umi ñembojere yma guare oñembojehe’a ha oñeha’ãjevy jave, tekotevẽha oñembokatupyry raẽ hag̃ua marandurãme, Isaías 28-pe ojehechaukaháicha pe tape “línea ári línea” rupive. Ko tape ojehechauka Daniel rembiapo porãva rupi, Cristo remimbo’e kuéra Pentekostés mboyve, ha Sadrac, Mesac ha Abed-nego tatakua guasúpe, ojehechaukáva techapyrãramo umi oñembosako’íva opyta hag̃ua hatã ha jerovia hag̃uáicha “Ojehai va’ekue”-pe, Satanás rembiapo hechapyrãva ha ijapu hag̃ua ojapóva mbytépe.
The fourth article explains that the prophetic testing process of the formation of the image of the beast in the United States runs parallel to and is intertwined with the three constitutional waymarks (Patriot Act in 2001 as the initial “speaking,” Pelosi Trials in 2022 as the middle, and the Sunday law as the final). The testing process prepares the wise virgins (the 144,000) to endure the crowning trial of persecution that begins at the Sunday law, when national apostasy leads to ruin. Satan then unleashes marvelous counterfeits (claiming to be God with miracles), and celestial glory blends with repeated past persecutions, allowing God’s people to walk unmoved in the light proceeding from God’s throne. This preparation mirrors Christ’s strategy in John six (as commented on in The Desire of Ages, 394), where He permitted a severe test to weed out self-seeking followers early, strengthening the true disciples for their ultimate trial (Gethsemane, betrayal, crucifixion) by His presence. Similarly, the image-of-the-beast test—encompassing the internal character formation (Christ’s image vs. Satan’s beast image) and external church-state union overturning separation of church and state—sifts Laodicean Adventism. The test purifies the wise through acceptance of the unsealed message via the line-upon-line methodology of, Isaiah 28.
Pe irundyha ñe’ẽmbyrã omyesakã pe proceso de prueba profética ojeporúva ojeforhápe pe mymba ra’anga Estados Unidos-pe ohoha joja ha oñembojoaju hag̃ua mbohapy hito constitucional ndive (Patriot Act ary 2001-pe oñe’ẽ ñepyrũrãramo, Pelosi Trials ary 2022-pe mbyte ramo, ha pe léi domingo rehegua ipahápe ramo). Pe proceso de prueba ombosako’i umi kuñataĩ arandupe (umi 144,000) ikatu hag̃uáicha ogueropu’aka pe prueba pahaite oúva persecución rehegua oñepyrũvo pe léi domingo guive, upe jave pe apostasía tetãygua ogueru ñehundi. Upéi Satanás omosẽ umi mba’e ojoguáva hechapyrãva (he’ívo ha’eha Tupã ha ojapóvo milagrokuéra), ha pe gloria yvagapegua oñembojehe’a umi persecución yma guare oñembopyahúva ndive, upéicha hag̃uáicha Tupã tavaygua oguata hag̃ua ndojehechaukái ni ndojeguerova mo’ãi hag̃uáicha pe tesape osẽva Tupã guapyha guive. Ko ñembosako’i ojogua Cristo estrategia rehe Juan seis-pe (oje’éicha The Desire of Ages, 394-pe), upépe Ha’e oheja va’ekue oiko peteĩ prueba ijetu’úva oipe’a hag̃ua pya’e umi hapykuéri oikóva ijeheguínte, ha omombarete hag̃ua umi temimbo’e añeteguápe pe prueba pahaite hag̃ua (Getsemaní, ñeme’ẽ, kurusúre jejuka) Ijapytépe. Péicha avei, pe prueba mymba-ra’angáre guare —oguerekóva ipype pe jejapo hyepypegua tekokatu rehegua (Cristo ra’anga térã Satanás mymba ra’anga) ha pe joaju okapegua iglesia ha Estado rehegua omboykéva pe ñemboja’o iglesia ha Estado apytégui— omboguero’a Adventismo Laodiceaguápe. Pe prueba omopotĩ umi arandúpe pe marandu ndojehechaukapa gueteri va’ekue ñemoneĩ rupive pe metodología línea sobre línea, Isaías 28-gua rupi.
The unsealed light is the light of the seventh seal (Revelation 8:1–5), manifested as fire cast to earth in answer to the saints’ prayers, as typified by the tongues of fire at Pentecost’s outpouring. The unsealed light was also represented by the Millerite midnight cry (which prepared entry by faith into the Most Holy Place), and which will be fulfilled in the modern midnight cry unsealed in July 2023, within Daniel 11:40’s hidden history.
Pe tesape’ỹva’ekue hína pe séllo poapyha renda guive (Apocalipsis 8:1–5), ojehechaukáva tata oñemombo yvy ári marangatukuéra ñembo’e rembovái ramo, peteĩchaháicha ojehechauka va’ekue tata ñe’ẽnguéra rupi Pentecostés ñehẽkue jave. Pe tesape’ỹva’ekue avei ojehechauka va’ekue pe Millerita pyhare mbyte sapukái rupive (omongatúva oike hag̃ua jerovia rupi pe Tenda Marangatuvévape), ha upéva ojejapopaitéta pe pyhare mbyte sapukái ko’ag̃agua ojeipe’áva’ekuépe julio 2023-pe, Daniel 11:40 rembiasakue kañymby ryepýpe.
The message of the latter rain sprinkling since 9/11, along with the increase of knowledge on the papacy and the Sunday law, accompanied with the unsealing of the seven thunders, the hidden history of verse forty are all encompassed in the unsealing of the Revelation of Jesus Christ. The detailed prophetic illumination of the image-of-the-beast formation; including both the Republican and Protestant horns’ struggles, political parties, Laodicean Adventism, 144,000 emergence, Islam’s third woe, Russia, UN, papal power, and Hasmonaean parallels equips the wise to recognize and appropriate God’s leading without forgetting past guidance (Testimonies to Ministers, 31).
Pe amandaje yvytu pyhareve pahague ñemokãingue rehegua 11 de septiembre guive, oñondive pe jeikuaa hetave hag̃ua papado rehe ha pe léi domingo rehe, ojepytasóva umi siete trueno ñemboty ojepe’a reheve, ha pe tembiasakue kañymby véso cuarenta rehegua, opavave oike pe Jesucristo Revelación ñemboty ojepe’a ryepýpe. Pe hesakã porã profético mymba ra’anga ñemoheñói rehegua; oikehápe mokõivéva, pe cuerno republicano ha protestante ñorairõnguéra, umi partido político, pe adventismo laodicense, pe 144.000 osẽ hag̃ua, Islam pe mbohapyha aipo, Rusia, ONU, pe pokatu papal, ha umi joja hasmoneo rehegua, ombokatupyry umi arandúvape ohechakuaa ha oguereko hag̃ua Tupã sãmbyhy, ohejarei’ỹre pe ñembohape yma guare (Testimonies to Ministers, 31).
By eating the “little book” (Revelation 10), internalizing the history in advance through Berean study, the one hundred and forty-four thousand gain discernment to stand securely on, “It is written,” amid Satan’s deceptions. Their preparation allows them to avoid drawing back to perdition (Hebrews 10:37–39; Habakkuk 2:4), and they are thereafter manifested as tried-and-tested overcomers who keep God’s commandments (especially the fourth) and the faith of Jesus. They are those who navigate the final crisis where the just live by faith, protected by angels, while the foolish (who reject the methodology and message) face strong delusion and are without hope. This aligns with Testimonies, volume 9’s chapter For the Coming of the King, (beginning at page 11) with its 9/11 symbolism, thus identifying the period of 9/11 to the Sunday law as the sealing time where the wise understand Daniel eleven’s completion and fear nothing except forgetting God’s leading in past sacred histories.
Okarúvo pe “aranduka michĩmi” (Revelation 10), ha omoingévo pype tenondeve guive pe tembiasakue Berea-icha ñehesa’ỹijópe, umi cien cuarenta y cuatro mil ohupyty kuaapy hag̃ua oñembo’y hag̃ua hag̃ua hatã ko’ẽrõ: “Ojehai”, Satanás mbotavýpe apytépe. Iñembosako’i oheja chupekuéra ani hag̃ua ojere jey perdición-pe (Hebrews 10:37–39; Habakkuk 2:4), ha upéi ojehechauka chupekuéra ramo umi ojeprova ha ojejuhu hag̃ua ipu’aka hag̃ua, omoĩva Ñandejára mandamiénto kuéra (tenonderãite pe irundyha) ha Jesús jerovia. Ha’e hikuái umi oguata kuaáva pe apañuãi paha rupi, upe hendápe umi ijoja oikove jerovia rupive, umi ánhel kuéra oñangarekóva hese kuéra, ha umi tavyva (omboykéva pe tapereko ha pe marandu) oñembotavy mbarete ha opyta hag̃ua esperansa’ỹre. Kóva ojoja Testimonies, volumen 9-pe pe kapítulo For the Coming of the King ndive, (oñepyrũva página 11-pe) ipype oĩva símbolo 9/11, upéicha rupi ojekuaa hag̃ua pe arange 9/11 guive pe léi domingo peve ramo pe sellado ára, upe jave umi arandu oikũmby Daniel 11 ñemohu’ã ha ndokyhyjéi mba’evegui, ndaha’éiramo añónte hesarái hag̃ua Ñandejára sãmbyhy yma guare marandu marangatu kuérape.
The four articles collectively present a prophetic interpretation of Christ, as the Lion of the tribe of Judah, and the Alpha and the Omega who unseals portions of Daniel chapter eleven at key moments to guide the final reform movement of the one hundred and forty-four thousand. In 1989, 126 years after the 1863 Adventist “rebellion,” the Lion unsealed Daniel 11:40–45, revealing the papacy’s 1798 deadly wound healing at the threefold union (dragon, beast, and false prophet) of verse forty-one and leading to Armageddon, “the glorious holy mountain” where the papacy receives her final judgment in verse forty-five. The unsealing initiates the movement’s beginning, producing an “increase of knowledge” (Selected Messages, book 2) on “the papacy and Sunday law”, triggering the threefold testing of being “purified, made white, and tried” as represented in Daniel 12:10.
Umi irundy artículo oñondivepa ohechauka peteĩ interpretación profética Cristo rehegua, Judá ñemoñare León ramo, ha Alfa ha Omega ramo, ombohesapéva Daniel capítulo once pehẽnguéra umi ára clave-pe ombokatupyry hag̃ua pe movimiento paha ñemyatyrõ rehegua umi cien cuarenta y cuatro mil-pe g̃uarã. Áño 1989-pe, 126 ary rire pe “rebelión” adventista 1863-gua, pe León ombohesape Daniel 11:40–45, oikuaauka hag̃ua pe papado ñekytĩrõ omanóva 1798-pe oñemonguera jey hague pe joaju mbohapyve (dragón, mymba, ha maranduhára japu) versículo cuarenta y uno-pe, ha ogueraha Armagedón-pe, “pe yvyty marangatu hechapyrãva”, upépe pe papado ohupyty hag̃ua hi’árape pe juicio paha versículo cuarenta y cinco-pe. Pe ñembohesape omoñepyrũ pe movimiento ñepyrũ, ogueru hag̃ua peteĩ “mba’ekuaa okakuaáva” (Selected Messages, aranduka 2) “pe papado ha pe léi domingo rehe”, omoakãrapu’ãvo pe prueba mbohapyve rehegua jahecháva “oñemopotĩ, oñembotĩ morotĩ, ha oñeha’ã hag̃ua”, ojehechaukaháicha Daniel 12:10-pe.
We will continue these thoughts in the next article.
Ñaseguíta koʼã pensamientope pe artíkulo oútavape.