As we take up the study of the hidden history we will consider both the internal and external lines of prophecy that are now understood as aligning with the history from the time of the end in verse forty unto the Sunday law of verse forty-one. The internal line of that prophetic history is marked by the book of Revelation in chapter eleven and verse eleven. The external line is marked by the book of Daniel in chapter eleven verse eleven. The external line of Daniel eleven—verse eleven arrived in history in 2014, and the internal line of Revelation eleven—verse eleven arrived in history on December 31, 2023. The external line represents the Republican horn of the earth beast and the internal line represents the Protestant horn of the earth beast.

Jajapyhývo pe tembiasakue kañymby ñemoarandúpe, jahechaukáta mokõive pehẽngue profétika hyepypegua ha okápeguáva, koʼág̃a oñentendéva ojuehe ojueheguaha pe tembiasakue ndive “pe ára paha guive” pe versíkulo cuarenta-pe guive pe léi domingo peve pe versíkulo cuarenta y uno-pe. Pe pehẽngue hyepypegua upe tembiasakue profétikape ojehechauka Apocalipsis arandukápe, capítulo once, versíkulo once-pe. Pe pehẽngue okápeguáva ojehechauka Daniel arandukápe, capítulo once, versíkulo once-pe. Pe pehẽngue okápeguáva Daniel once-gua—versíkulo once og̃uahẽ tembiasakuépe ary 2014-pe, ha pe pehẽngue hyepypegua Apocalipsis once-gua—versíkulo once og̃uahẽ tembiasakuépe diciembre 31, 2023-pe. Pe pehẽngue okápeguáva orrepresenta pe mymba yvypegua ratĩ republicano, ha pe pehẽngue hyepypegua orrepresenta pe mymba yvypegua ratĩ protestante.

The United States

Tetã peteĩ rekojoja hag̃ua Estados Unidos

The book of Revelation identifies one primary nation as the subject of the latter days. That nation is the earth beast who forces the entire world to worship the papal sea beast. The book of Revelation identifies one primary nation, one confederacy of ten nations and one counterfeit church. The nation is the United States, the earth beast of chapter thirteen, the counterfeit church is the sea beast of chapter thirteen and the biblical ten-king confederacy of evil is the United Nations. Those three powers, represented as the dragon, the beast and the false prophet in Revelation sixteen, lead the world to Armageddon.

Pe lívro de Apocalipsis omombe’u peteĩ tetã principal oĩha umi ára pahápe ramo jehupytyrã. Upe tetã ha’e pe mymba yvy rehegua ombojepokuaáva opaite yvóra tomomba’e pe mymba papal para rehegua. Pe lívro de Apocalipsis omombe’u peteĩ tetã principal, peteĩ joajuha diez tetã rehegua ha peteĩ tupao japuha. Pe tetã ha’e Estados Unidos, pe mymba yvy rehegua kapítulo trece pegua; pe tupao japuha ha’e pe mymba para rehegua kapítulo trece pegua; ha pe joajuha bíblico aña rehegua diez mburuvicha guasu rehegua ha’e Naciones Unidas. Umi mbohapy mbarete, ojehechaukáva dragón, mymba ha proféta japu ramo Apocalipsis dieciséis-pe, ogueraha ko yvy Armagedón-pe.

They are each identified in Daniel eleven, verses forty to forty-five, where the counterfeit church comes to her end between the seas and the glorious holy mountain in verse forty-five, which geographically aligns with Revelation’s Armageddon. Verse forty begins in 1798 when the sea beast, that is the counterfeit church received a deadly wound and the passage ends with that resurrected sea beast, who is the whore of Revelation seventeen dying the second time, thus ending the passage right where it began. The primary nation in both the book of Revelation and Daniel, is the United States, the earth beast of Revelation thirteen’s chapter of rebellion. The earth beast is also the false prophet in chapter sixteen of Revelation, and in verse forty of Daniel eleven, it is the chariots, ships and horsemen.

Oñeñemombe’u peteĩteĩva rehe Daniel 11-pe, umi versíkulo 40 guive 45 peve, upépe pe tupao japu oguahẽ ipahápe umi y rembe’ýi apytépe ha pe yvyty marangatu hechapyrãva renondépe, versíkulo 45-pe, upéva yvy rehegua tenda rupi ojoja Apocalipsis pegua Armagedón ndive. Pe versíkulo 40 oñepyrũ ary 1798-pe, pe mymba guasu y guive osẽva, ha’éva pe tupao japu, ojapyhy jave peteĩ herida omano hag̃uáicha, ha pe jehasa’ẽ opa upe mymba guasu y guive osẽva oikove jey vaekue rehe, ha’éva pe kuña rekovéva vai Apocalipsis 17 pegua, omanóva mokõihápe; upéicha pe jehasa’ẽ opa upe oñepyrũ haguépe voi. Tetã tenondegua mokõivévape, Apocalipsis ha Daniel kuatiápe, ha’e Estados Unidos, pe mymba guasu yvy guive osẽva Apocalipsis 13 pegua, pe ñemoĩ hag̃ua ñemboyke rehegua kapítulope. Pe mymba guasu yvy guive osẽva ha’e avei pe maranduhára japu Apocalipsis 16-pe, ha Daniel 11, versíkulo 40-pe, ha’e umi kárro ñorairõrã, umi mba’yrumýi ha umi kavaju arigua kuéra.

Half Truths are No Truth at All

Mbyte añetegua ndaha’éi añetegua hag̃uaichaite hag̃uáicha hag̃ua hag̃uáicha،

The nation that is the subject of both Daniel and Revelation in the latter days is the United States and Daniel chapter eleven begins by specifically identifying that nation’s final president. This truth is an established biblical fact which Laodicean Seventh-day Adventists reject by hiding behind a half-truth. The half truth they hide behind on this subject is their agreement that it is the United States that is both the earth beast of Revelation thirteen and also the false prophet of chapter sixteen; yet they refuse to see that Donald Trump is a primary subject of biblical prophecy in the latter days. God never changes and when He interacted with Egypt, Pharoah was a primary subject of the prophetic history, then with Babylon, Nebuchadnezzar and Belshazzar are named. Cyrus was named. Darius was named. The Bible specifically identifies the last ruler of the earth beast, and it is not a casual reference. Adventism knows who the United States is, in end-time prophecy, but cannot see that God addresses both the nation and its leader in every prophetic scenario, and all of those previous sacred histories illustrate the latter days.

Tetã oñeñe’ẽva mokõive, Daniel ha Apocalipsis-pe ára pahápe, ha’e Estados Unidos, ha Daniel capítulo once oñepyrũ ohechauka hag̃ua hesakã porã upe tetã mburuvicha guasu paha. Ko añetegua ha’e peteĩ mba’e oĩmava Biblia-pe añetehápe, upéva Adventista del Séptimo Día Laodiceagua kuéra omboykéva okañy hag̃ua peteĩ añetegua mbyte guýpe. Pe añetegua mbyte okañy hag̃ua hikuái ko mba’épe ha’e ikuerái oñemoĩ hag̃ua peteĩ ñe’ẽme’ẽme: ha’eha Estados Unidos pe mymba yvy rehegua Apocalipsis capítulo trece-pe ha avei proféta japu capítulo dieciséis-pe; upéicharamo jepe, ndohechaséi hikuái Donald Trump ha’eha peteĩ tema tenondegua profecía bíblica-pe ára pahápe. Ñandejára araka’eve ndojepokói ambue hag̃uáicha, ha ha’e oñemboja ramo guare Egipto rehe, Faraón ha’e peteĩ tema tenondegua tembiasakue profético-pe; upéi Babilonia ndive, Nabucodonosor ha Belsasar oñembohéra. Ciro oñembohéra. Darío oñembohéra. Biblia ohechauka porã pe mburuvicha paha mymba yvy rehegua rehegua, ha ndaha’éi peteĩ ñe’ẽmbyky rei. Adventismo oikuaa mávapa Estados Unidos, profecía ára paha rehegua-pe, péro ndaikatúi ohecha Ñandejára oñe’ẽha mokõivévare, pe tetã ha pe iñakãrapu’ãva, opaite escenario profético-pe, ha opa umi tembiasakue marangatu yma guare omyesakã ára pahápe guarã.

Trump in the Final Vision

Mimbi’u pe Tembihecha Pahápe

Donald Trump is the first subject in Daniel’s final vision, which is the climax of all the prophetic visions, not simply in the book of Daniel, but the entire Bible.

Donald Trump ha’e pe mba’e peteĩha ojehechaukáva Daniel pe jehecha pahaitepe, ha’éva opaite jehecha profétikova hu’ã, ndaha’éi año Daniel kuatiañe’ẽme añónte, síno opaite Biblia-pe.

The theme of the last vision of prophetic history within God’s Word is Donald Trump. He is the symbol that identifies the footsteps of the external latter-day prophecy of the hidden history of verse forty. He is also the link that identifies and establishes the internal line of the one hundred and forty-four thousand. The one hundred and forty-four thousand are the Protestant horn upon the earth beast of Revelation thirteen, and Donald Trump represents the Republican horn of the same beast. The beast is the Constitution of the United States as represented by the constitutional republican government that initially placed a separation between the two horns, but ultimately unites the horns into an image of the papal sea beast.

Pe ñe’ẽmbyrã marandu pyahu paha guive tembiasakue maranduháragua Tupã Ñe’ẽ ryepýpe ha’e Donald Trump. Ha’e pe ta’anga techaukaha ohechakuaáva pyporekuéra marandu pyahu paha okapeguáva ára pahápe guare rembiasakue ñemiguáva, versíkulo cuarenta pegua. Ha’e avei pe joajuha ohechakuaáva ha omopyendáva pe línea hyepypegua cien cuarenta y cuatro mil pegua. Pe cien cuarenta y cuatro mil ha’e pe hatĩ protestánte pe mymba yvýpe oĩvare, Apocalipsis trece-pe, ha Donald Trump ohechauka pe hatĩ republicano pe mymba peteĩchaguápe. Pe mymba ha’e Tetã peteĩ rekojojaha Tetã Unidos pegua, ojehechaukaháicha pe gobierno republicano constitucional rupive, oñepyrũrõ guare omoĩ peteĩ ñemboja’o mokõi hatĩ apytépe, ha ipahápe ombojoaju umi hatĩ peteĩ ta’angápe pe mymba mar pegua papal rehegua.

Sister White repeatedly aligns Daniel chapter three’s golden image with the Sunday law of the latter days; so, who does Nebuchadnezzar represent? Adventism will inform you it is the United States, the earth beast of chapter thirteen of Revelation, which equates to identifying that it was Babylon that threw Shadrach, Meshak and Abednego into the fire. It was Nebuchadnezzar that the Bible identifies as the one who was responsible at the Sunday law, so who is Nebuchadnezzar, if it is not the president that rules when the soon coming Sunday law arrives?

Hermana White ohechauka jey jey Daniel kapítulo mbohapy pe ta’ãnga óro guigua oñemohenda hag̃ua umi ára paha pegua léi domingo rehe; upévare, máva piko ojehechauka Nabucodonosor rupive? Adventismo nde’íta ndéve ha’eha Tetã peteĩ reko Amérika-pegua, yvy mymba marã rehegua Apocalipsis kapítulo trece-pegua, ha upéva he’ise ojehechakuaa hag̃ua Babiloniaha pe omombo va’ekue tata ryepýpe Sadrac, Mesac ha Abed-nego-pe. Nabucodonosor voi niko la Biblia ohechauka pe orekóva responsabilidad pe léi domingo jave, upévare, máva piko Nabucodonosor, nda’éiramo pe mburuvicha guasu oguerekóva ñangareko pe léi domingo ag̃aite oútavape?

Three

Mbohapy

Daniel’s last vision, which is the vision of the Hiddekel River is broken into three chapters that each align with the characteristics of the three angels of Revelation fourteen. The three chapters represent the first, second and third angels, but they also represent Daniel’s last message. His first message of chapter one also represents the three angels of Revelation fourteen, and in so doing the signature of Alpha and Omega is placed upon chapter one and the vision of the Hiddekel River.

Daniel rembipe paha, ha’éva pe visión ysyry Hiddekel rehegua, oñemboja’o mbohapy capítulo-pe, ha peteĩteĩ ojoaju porã pe mbohapy ánhel Apocalipsis catorce pegua rekóre. Umi mbohapy capítulo ohechauka pe ánhel peteĩha, mokõiha ha mbohapyha, ha avei ohechauka Daniel marandu paha. Iñepyrũrã marandu capítulo peteĩ pegua avei ohechauka pe mbohapy ánhel Apocalipsis catorce pegua, ha upéicha rupi pe firma Alpha ha Omega oñemoĩ capítulo peteĩ ári ha pe visión ysyry Hiddekel rehegua ári.

Daniel’s last vision is set upon the framework of the Hebrew word “truth,” which is made up of the first, thirteenth and the last and twenty-second letter of the Hebrew alphabet. Chapter ten identifies Daniel as a student of prophecy who is transformed from a Laodicean unto a Philadelphian on the twenty-second day. Daniel is then empowered to understand the unsealed increase of knowledge represented in chapter twelve. The first and last chapters of the vision identify Daniel as a symbol of the one hundred and forty-four thousand, who are genuine students of prophecy.

Daniel paha pahague jehecha oĩ va’ekue oñemopyenda pe ñe’ẽ hebreo “añetegua” rehe, ojejapóva pe peteĩha, pahaapyha ha ipahaitéva ha mokõipa mokõiha letra alfabeto hebreopegua reheve. Pe kapítulo diez ohechauka Daniel-pe peteĩ temimbo’e marandu’i rehegua ramo, oñemoambuéva peteĩ Laodiceagua guive peteĩ Filadelfiagua pe ára mokõipa mokõihape. Upéi Daniel oñemombarete ikatu hag̃uáicha ontende pe arandupy okakuaáva ojeipe’ámava pe capítulo doce-pe oñerrepresentáva. Pe kapítulo peteĩha ha ipahaitéva pe jehecháramo ohechauka Daniel-pe peteĩ símbolo ramo umi cien cuarenta y cuatro mil rehegua, ha’ekuérahína marandu’i rehegua temimbo’e añetéva.

“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy.” Testimonies, volume 5, 708.

“Tau mbaʼeichaitépa yvypóra iñakãrapuʼã arandúpe, ani hag̃ua ni peteĩ sapyʼami opensa noikotevẽiha peteĩ jeheka pypuku ha tapiaitegua Ñandejára Ñeʼẽme tesape tuichavéva rehe. Ore, peteĩ tetãyguáicha, ñañehenói peteĩteĩva hag̃ua ñemoarandu hag̃ua marandupykue rehe.” Testimonies, volume 5, 708.

Chapter one identifies the same truths of the Hiddekel River vision, and the Hiddekel River vision’s first chapter identifies the same truth as its third and last chapter. The book of Daniel bears the signature of Alpha and Omega for chapter one identifies the three step testing process of the everlasting gospel and so does chapter twelve. Then within the three chapters which make up Daniel’s final vision, the first chapter is the alpha and the third chapter is the omega. This aligns with Daniel’s first test of what food to eat and his third and final test when he was judged by Nebuchadnezzar after three years. Daniel one’s alpha test was over the methodology of Bible study as represented by eating either the Babylonian fare or the vegetarian fare.

Pe kápite peteĩha omombe’u umi añetegua peteĩchagua visión ysy Hiddekel pegua rehegua, ha visión ysy Hiddekel pegua kápite peteĩha omombe’u avei pe añetegua peteĩchagua iñapytĩha ha ipahague kápite rehe. Daniel kuatia oguereko Alpha ha Omega réra ñemoĩ, pórke kápite peteĩha ohechauka pe mbohapy jeporavo rupive jeha’ã rehegua marandu porã opa’ỹvape g̃uarã, ha upéicha avei ojapo kápite doce. Upéi, umi mbohapy kápite apytépe omoheñóiva Daniel visión paha, pe kápite peteĩha ha’e pe alpha ha pe kápite mbohapyha ha’e pe omega. Kóva oñemohenda porã Daniel jeha’ã peteĩha rehe, mba’e tembi’uipa okarútava rehe, ha hi’arive ijeha’ã mbohapyha ha paha, oñehusgárõ guare chupe Nabucodonosor renondépe mbohapy ary rire. Daniel peteĩha alpha jeha’ã ha’eva’ekue pe tembiapo rape Tembiasa Marangatu ñehesa’ỹijópe g̃uarã rehe, oñetehápe ojehechaukáva karu hag̃ua Babilonia rembi’u térã ka’avo añoite rembi’u.

Daniel’s faithfulness to the methodology of “line upon line” allowed him to be found “in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm.” In the omega chapter twelve it is the wise who understand all matters of wisdom that are increased when the prophetic Word is unsealed. Chapter twelve is the omega to chapter one, and it is also the omega to chapter ten, the alpha of the Hiddekel vision. In that alpha chapter ten, Daniel settles into the spiritual experience aligning with the wise settling into the intellectual experience in chapter twelve. Chapter one underlines that it is the methodology of biblical study that allows the student of prophecy to settle into the truth both spiritually and intellectually in order to be sealed.

Daniel jerovia hag̃ua tapiaite pe metodología “línea ári línea” rehe ohejákuri chupe ojehechakuaa hag̃ua “opa mba’épe arandu ha kuaapy rehegua, mburuvicha guasu oporandúrõ guare hesekuéra, ojuhu chupekuéra pa jey iporãveha opa umi paje apoha ha mbyja rechakuaahárape oĩvagui opa hekopegua rupi.” Omega capítulo doce-pe, umi arandu hína umi oikũmbyva opa mba’e arandu rehegua, ha ko’ãva hetave oñemoĩ hag̃ua marandu profético Ñe’ẽ ojepe’árõ guare. Capítulo doce ha’e pe omega capítulo peteĩme guarã, ha avei ha’e pe omega capítulo diez-pe guarã, pe alfa pe visión Hiddekel rehegua. Upe alfa capítulo diez-pe, Daniel oñemohenda pe experiencia espiritual-pe, ojoajúvo umi arandu oñemohendáva experiencia intelectual-pe capítulo doce-pe. Capítulo peteĩ omomba’eguasu peteĩhaite hag̃ua pe metodología estudio bíblico rehegua hína pe ohejáva estudiante de profecía-pe oñemohenda hag̃ua añetegua rehe espiritual ha intelectual háicha, ikatu hag̃uáicha oñeseñála.

Representing the genuine students of prophecy in the latter days, Daniel and the three worthies are the wise who not only understand the increase of knowledge that is unsealed at the time of the end in 1989, but they also understand the increase of knowledge at 9/11. Ultimately, they understand the unsealed increase of knowledge on December 31, 2023.

Ohechaukáva umi temimbo’e añetegua marandu’ypy rehegua ára pahápe, Daniel ha umi mbohapy kuimba’e jerovia mbareteva’e ha’e hikuái umi arandúva, ndaha’éi añónte oikuaáva pe arandu oñembotuicháva oñeipe’áva ñembotypyréguia ára paha jave ary 1989-pe, ha katu avei oikuaa hikuái pe arandu ñembotuichaveha 9/11-pe. Ipahápe, oikuaa hikuái pe arandu oñembotuicháva oñeipe’áva ñembotypyréguia 31 jasypakõi, 2023-pe.

In their pursuit of God’s prophetic light, they are changed from the Laodicean Seventh-day Adventist movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. When the change occurs, they are separated from those who fled from the vision of the looking glass.

Ojeporekóvo Tupã mba’eprofétiko resape, ha’ekuéra oñemoambue pe movimiento Adventista del Séptimo Día Laodiceagua-gui, pe cien cuarenta y cuatro mil rehegua, pe movimiento Filadelfiagua cien cuarenta y cuatro mil reheguápe. Pe ñemoambue oikóvo, ha’ekuéra ojepe’a umi okañýva’ekue pe visión del looking glass-gui.

Message of Human Rebellion

Marandu Yvypóra Ñemoĩ Mbaretépe hag̃ua hag̃ua hag̃ua Ñandejára rehe

Chapters ten and twelve address the one hundred and forty-four thousand, for they are the first and third steps in the framework of truth. Once empowered by the internal experience of the looking glass vision of chapter ten, along with being enlightened with the unsealed understanding of Daniel twelve, they are to proclaim the message of human rebellion. The message of human rebellion is represented by the books of Daniel and Revelation, and the message of rebellion is placed within the prophetic framework of the kingdoms of Bible prophecy set forth in Daniel. The prophetic symbolism of the testimony of human rebellion within the book of Daniel is fully represented in chapter eleven. Chapter eleven is a history beginning at the ending of Babylon and the beginning of the Medes and Persians. It is therefore beginning with the deadly wound of Babylon, which typifies the deadly wound of the papacy in 1798. When the papacies’ deadly wound is healed at the soon coming Sunday law, she becomes the head of the threefold union of the dragon, the beast and the false prophet. She then is the woman riding the beast in Revelation seventeen, and that woman has Babylon the Great written upon her forehead. At the soon coming Sunday law the deadly wound of both Babylon and the papacy is healed.

Kapítulo diez ha doce oñe’ẽ umi cien cuarenta y cuatro mil rehe, ha’ekuéra rupi hína pe peteĩha ha pe mbohapyha tape pe añetegua ñemohendápe. Oñemombaretéma rire pe experiencia hyepýpegua pe visión espejo rehegua capítulo diez-pe, ha upekuévo oñehesape’ávo chupekuéra pe entendimiento ndojepe’áiva gueteri Daniel doce rehegua, ha’ekuéra oikuaaukava’erã pe marandu ñande yvyporakuéra ñemopu’ã rehegua. Pe marandu ñande yvyporakuéra ñemopu’ã rehegua ojehechauka Daniel ha Apocalipsis kuatiakuérape, ha pe marandu ñemopu’ã rehegua oñemoĩ pe marco proféticope umi reino profecía bíblica rehegua, oñemohendáva Daniel-pe. Pe símbolo profético pe testimonio ñande yvyporakuéra ñemopu’ã rehegua libro de Daniel ryepýpe oñerrepresenta hag̃ua hekopete capítulo once-pe. Capítulo once ha’e peteĩ tembiasakue oñepyrũva Babilonia paha guive ha Medo-kuéra ha Persia-guakuéra ñepyrũme. Upévare oñepyrũ Babilonia herida mortal guive, upéva ohechauka hag̃ua pe papado herida mortal ary 1798-pe. Pe papado herida mortal ojepohano jey vove pe ley dominical oúva pya’évape, ha’e oiko pe akãramo pe mbohapy joaju guasu dragón, mymba ha profeta japu apytépe. Upérõ ha’e pe kuña ojupíva pe mymba ári Apocalipsis diecisiete-pe, ha upe kuña renondépe ojehai Babilonia Guasu. Pe ley dominical oúva pya’évape ojepohano jey pe herida mortal mokõive Babilonia ha papado rehegua.

The human rebellion represented from the time of Babylon through to the end of the world is the framework of the book of Daniel, and chapter eleven is the external prophetic message that chronicles that rebellion of the last days. That testimony of rebellion found in chapter eleven aligns with and within the last six verses of the chapter. The last six verses are the message of human rebellion, and those last six verses are represented with and within the hidden history of verse forty. In so doing the book of Daniel is reduced to one chapter, which in turn is reduced to six verses of that very chapter, which is in turn reduced to the hidden history of the last half of one verse.

Pe yvypóra ojehechaukáva Babilonia guive pe mundo paha peve ha’e pe marco oguerekóva Daniel aranduka, ha kapítulo onceha ha’e pe marandu profético okapeguáva omombe’úva upe yvypóra pu’aka’ẽre guare ára pahápe. Upe testimonio pu’aka’ẽ rehegua ojejuhúva kapítulo oncehápe ojoaju ha oĩ kapítulo pehẽngue paha seis versículope. Umi seis versículo pahaguéva ha’e pe marandu yvypóra pu’aka’ẽ rehegua, ha umi seis versículo pahaguéva ojehechauka ha oĩ pe tembiasakue ñemiguápe versículo cuarenta-pe. Péicha ojejapo aja, Daniel aranduka oñemboguejy peteĩ kapítulope, upéi upéva oñemboguejy seis versículo-pe upe kapítulopegua, ha upéi upéva avei oñemboguejy pe tembiasakue ñemiguápe pe versículo peteĩva mbyte paha rehe.

Chapter eleven represents the thirteenth letter that is preceded by the first and followed by the last letters of the Hebrew alphabet, and the first and last are always the same. The first chapter identifies the wise being separated from the foolish at the looking glass vision and the last chapter identifies the wise being separated from the foolish at the unsealing. Inspiration informs us that the sealing of the one hundred and forty-four thousand is a “settling into the truth, both intellectually and spiritually.” Chapter ten identifies the sealing of the one hundred and forty-four thousand spiritually and chapter twelve shows the intellectual. Chapter ten identifies three touches and three interactions with heavenly beings. Chapter twelve identifies a three-step purification of the wise that is accomplished by the increase of the intellectual prophetic truth as “purified, made white and tried.” Just as chapter ten has two symbols of three, with the three touches and three heavenly encounters; chapter twelve has the three-step testing process, as well as, three time prophecies.

Pe kapítulo onceha rehechauka pe letra pahaapyha, oĩva mboyveha pe peteĩha ha hapykueha pe pahaite pe alfabeto hebreopegua, ha pe peteĩha ha pe pahaite akóinte peteĩcha. Pe kapítulo peteĩha ohechauka umi arandu ojeipe’aha umi vyroiguágui pe visión “looking glass”pe, ha pe kapítulo pahaite ohechauka umi arandu ojeipe’aha umi vyroiguágui pe “unsealing”pe. Pe inspiración ome’ẽ ñandéve marandu pe sellado umi cien cuarenta y cuatro mil rehegua ha’eha peteĩ “ñemopyenda añeteguápe, arandukuaa ha espiritualmente mokõivéva rupive.” Pe kapítulo diez ohechauka pe sellado umi cien cuarenta y cuatro mil rehegua pe aspecto espiritualpe, ha pe kapítulo doce ohechauka pe aspecto intelectual. Pe kapítulo diez ohechauka mbohapy jepoko ha mbohapy joaju yvagapegua ndive. Pe kapítulo doce ohechauka peteĩ mopotĩrã mbohapýpe guará umi arandúvape g̃uarã, ojejapóva pe añetegua profético intelectual okakuaávo, ko’ã ñe’ẽ rupive: “purified, made white and tried.” Oĩháicha pe kapítulo diezpe mokõi símbolo mbohapýgui, pe mbohapy jepoko ha mbohapy jejuhu yvagapegua reheve; upéicha avei pe kapítulo doce oguereko pe proceso de prueba mbohapy pasopegua, ha avei, mbohapy profecía de tiempo.

Chapter ten’s three heavenly encounters bear the signature of truth for the first and last heavenly being to interact with Daniel was the angel Gabriel, and the middle being was Michael. Three angels, but Christ was the angel in the second step. The three touches represent a progressive three-step empowerment of Daniel. Within the passage Daniel identifies the looking glass vision three times, and in so doing he is placing the three looking glass visions within seven references of the mareh vision in chapter ten. Twice the Hebrew word mareh is translated as “appearance,” and twice as “vision,” and three other times it is translated as “vision.” The ‘three other times’ are not mareh, they are the feminine expression of mareh, which is marah. Chapter ten has three touches of progressive empowerment, three heavenly encounters that bear the signature of truth and three looking glass visions that are a part of seven references of the appearance of Christ.

Mbohapy pahekopegua mbohapy jejuhu yvagapegua oguereko añetegua rerakuã, pórke pe yvagapegua peteĩha ha pahagua ojoajúva Daniel ndive ha’e va’ekue ánhel Gabriel, ha pe mbytepegua ha’e va’ekue Miguel. Mbohapy ánhel, ha Cristo ha’e pe ánhel pe mokõiha jepytasópe. Umi mbohapy poko ohechauka peteĩ mbarete ñeme’ẽ mbohapy jepytaso rupigua, oñemotenondéva Daniel rehe. Pe pasáhe ryepýpe Daniel omombe’u pe jehechapyre espejo-icha mbohapy jey, ha upéicha ojapóvo omoĩ umi mbohapy jehechapyre espejo-icha umi siete ñe’ẽjey apytépe pe jehechapyre mareh rehegua mbohapyha kapítulope. Mokõi jey pe ñe’ẽ hebreo mareh oñembohasa “apariencia” ramo, ha mokõi jey “visión” ramo, ha mbohapy ambue jey oñembohasa avei “visión” ramo. Umi “mbohapy ambue jey” ndaha’éi mareh, síno pe kuña rehegua ñe’ẽjoaju mareh rehegua, upéva hína marah. Pe kapítulo diez oreko mbohapy poko mbarete ñeme’ẽ oñemotenondéva rehegua, mbohapy jejuhu yvagapegua oguerekóva añetegua rerakuã, ha mbohapy jehechapyre espejo-icha, ha’éva peteĩ parte umi siete ñe’ẽjey Cristo jehechapyre rehegua.

Appearance

Jehecha hag̃uáicha

The two times mareh is translated as appearance align with the two times it is translated as vision. Together they identify Christ as a symbol that appears as a waymark in prophetic history. In Revelation chapter ten, an angel descends and places one foot on the land and the other on the sea. Sister White informs us the angel was “no less a personage than Jesus Christ.” The angel of Revelation ten is the “appearance” of Christ in prophetic history. He appears in verse thirteen of Daniel chapter eight as Palmoni, and in Revelation chapter five onward He appears as the Lion of the tribe of Judah. Daniel is representing those of the last days who follow the prophetic appearances of Christ, wherever He might go. If they are faithful to do so, they are led to the looking glass vision where the unfaithful flee.

Mokõi jey mareh oñembohasáva “jahechahaicha” ramo ojoja mokõi jey oñembohasáva “visión” ramo. Oñondive hikuái ohechauka Cristo-pe peteĩ símbolo ramo ojehechaukáva peteĩ techaukaha ramo maranduhára rembiasakue-pe. Apocalipsis kapítulo diez-pe, peteĩ ánhel oguejy ha omoĩ peteĩ ipy yvýpe ha ambue para ári. Hermana White ñanemomarandu pe ánhel ha’e hague “ndoikovéi ambue tapicha Jesucristo-gui”. Pe ánhel Apocalipsis diez-gua ha’e Cristo “jahechahaicha” maranduhára rembiasakue-pe. Ha’e ojechauka versículo trece-pe Daniel kapítulo ocho-pe Palmoni ramo, ha Apocalipsis kapítulo cinco guive ojechauka Judá ñemoñare León ramo. Daniel ohechauka umi ára paha-gua oseguívape Cristo jehechauka maranduhárape, mamópa Ha’e ohókuri jepe. Oĩramo jerovia hag̃ua upéicha ojapo hag̃ua, oguerahaha chupekuéra pe visión espejo-pe, upépe umi ndopyta jeroviápe ojava.

Chapter twelve’s three-step purification based upon understanding the knowledge that is increased when a prophecy is unsealed is accompanied by three ‘time prophecies,’ which represent three distinct fulfillments for each of the three verses. Verse seven’s twelve hundred and sixty years, verse eleven’s twelve hundred and ninety years and verse twelves thirteen hundred and thirty-five years identify three verses that each contain a time prophecy which was fulfilled in history, and thereafter recognized by the Millerites as historical confirmation of the message they proclaimed. The prediction in the verse, the historical fulfillment and the Millerite application of that history witness to the latter-day fulfillment of those three prophecies. But the Millerites application of time is no longer valid, so the time references in the verses are to be applied as symbols, not as time. The symbolism is established in the verses through applying the verse, the verse’s fulfillment in history and the Millerite presentation of the message.

Mokõiha capítulo pegua ñemopotĩ mbohapy jepyso rupigua, oñemopyendáva pe arandu rehe, oñembohetáva peteĩ profesía oñemboheseguávo, ogueraha hendive mbohapy “ára profesía”, ohechaukáva mbohapy ñembotýra iñambuéva káda peteĩva umi mbohapy versíkulope g̃uarã. Versíkulo siete pe mil dosientos sesenta ary, versíkulo once pe mil dosientos noventa ary ha versíkulo doce pe mil trescientos treinta y cinco ary ohechauka mbohapy versíkulo, káda peteĩ oguerekóva peteĩ profesía ára rehegua oñekumplíva’ekue tembiasápe, ha upéi umi Millerita kuéra oikuaa hag̃ua confirmación histórica ramo pe marandu ha’ekuéra omyasãiva’ekue. Pe ñe’ẽmondo pe versíkulope, pe ñekumpli histórico ha pe aplicación Millerita pe tembiasáre ohechauka peteĩ testígo ramo pe ñekumpli ára pahápe guaréva umi mbohapy profesía rehe. Ha katu pe aplicación Millerita pe tiempo rehegua ndaikatúi véima oñemboaje, upévare umi referencia tiempo rehegua umi versíkulope ojeporuva’erã símbolo ramo, ndaha’éi tiempo ramo. Pe simbolismo oñemopyenda umi versíkulope rupive, ojeporúvo pe versíkulo, pe ñekumpli histórico pe versíkulo rehegua ha pe presentación Millerita pe marandu rehegua.

Chapter eleven’s chronology of human rebellion is woven together by leagues, treaties and covenants. The human covenants that are represented within the history of chapter eleven are contrasted with the Divine covenant.

Pe kapítulo oncepegua mba’e ojehúva yvypóra ñemboyke rehegua oñembojoaju joajuha, ñe’ẽme’ẽ ha ñe’ẽjopy rupive. Umi ñe’ẽme’ẽ yvypóra rehegua ojehechaukáva pe kapítulo once rembiasápe oñembojoavy pe Ñe’ẽme’ẽ Tupãgua ndive.

“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

“Ko yvy rembiasakue ára pahápe, Tupã ñe’ẽme’ẽ haʼe hembiapoukapy rekohárape ndive oñembopyahúva’erã.” Review and Herald, 26 de febrero de 1914.

Rome establishes the entire vision, and when papal Rome is first addressed in chapter eleven, she is identified as “them that forsake the holy covenant.” The internal line in Daniel eleven, which is also the internal line within the hidden history of verse forty, represents those who enter into covenant with God in the latter days, and the external line identifies those who forsake that very covenant. In illustrating the class who will not be benefitted by the increase of knowledge in the latter days, their external history is woven upon the prophetic thread of broken human treaties.

Roma omopyenda pe visión pukukue, ha peteĩha jave oñeñe’ẽ Roma papál rehe capítulo once-pe, ojehechauka chupekuéra “umi oheja vaekue pe ñe’ẽme’ẽ marangatu”. Pe línea hyepypegua Daniel once-pe, ha’éva avei pe línea hyepypegua pe tembiasakue ñemiguáva versículo cuarenta-pe, orrepresenta umi oikeva ñe’ẽme’ẽme Ñandejára ndive ára pahápe; ha pe línea okapegua ohechauka umi oheja vaekue upeite ñe’ẽme’ẽ. Ojehechaukávo pe aty ndojapoháiva jeikove porã pe mba’ekuaa oñembohetavéva rehe ára pahápe, iñembiasakue okapegua oñembojere pe profecía sã rehe, ha’éva umi ñe’ẽme’ẽ yvypóra rehegua ojepe’áva.

Woven into the internal line of the one hundred and forty-four thousand are multiple symbols and illustrations of the covenant relationship of God with His latter-day remnant people. The symbol of the number “eleven” is one of those truths, and the fact that the eleventh verse of chapter eleven identifies the external and internal vision of the latter days is emphasized by Isaiah identifying the purpose and work of God’s last day covenant people in chapter eleven, and verse eleven.

Ojejéva pe peteĩ línea hyepypegua umi cien cuarenta y cuatro mil rehegua heta símbolo ha ta’anga ohechaukáva Tupã ñemoĩmbyre joaju Iñe’ẽme guarã Ipuvliko remanente ára pahápegua ndive. Pe símbolo papapy “once” rehegua ha’e peteĩva umi añetegua apytégui, ha pe hecho versículo once capítulo once pegua ohechauka hag̃ua pe visión okapegua ha hyepypegua umi ára pahápe, oñemomba’e guasu Isaías ohechaukávo capítulo once-pe ha versículo once-pe pe propósito ha tembiapo Tupã puvliko ñe’ẽme guarã ára pahápegua rehegua.

And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. Isaiah 11:11.

Ha oikóta upe árape, Ñandejára omoĩta jey ipo mokõiháicha oguerujey hag̃ua hembýva itavayguakuéragui, opytáva guive Asiriágui, Egíptogui, Pátrosgui, Cúshgui, Elamgui, Sinar gui, Hamátgui, ha ypa'ũnguéra guive mar pegua. Isaías 11:11.

The Scattering

Ñemosarambi

In the last days the remnant people of God will have been twice scattered, needing to be gathered. Verse seven of Daniel twelve identifies a scattering of God’s people in the last days, thus representing the twelve hundred and sixty days as a symbol of a scattering.

Umi ára pahápe Tupã rembyre tavayguakuéra oñemosarambíta mokõi jey, ha tekotevẽta oñembyaty jey. Daniel 12-pe, versíkulo 7-pe, ojehechauka peteĩ ñemosarambi Tupã tavayguakuéra rehe umi ára pahápe; upévare, umi mil mokõi ciento sesenta ára ohechauka simbólikamente peteĩ ñemosarambi.

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

Ha ahendu pe kuimba’e ao líno rehegua, oĩva ysyry y ári, ha’e omopu’ã ramo ipo akatúa ha ipo asu yvágape, ha oñe’ẽme’ẽ ramo pe oikovéva opa ára g̃uarã rupi, ha’e hag̃ua peteĩ ára, ára kuéra ha peteĩ mbyte peve; ha omohu’ã vove omyasãi hag̃ua ipokatu tavaygua marangatu rehe, opa ko’ã mba’e oñemohu’ãta. Daniel 12:7.

The two witnesses were scattered in Revelation chapter eleven after they gave their testimony.

Mokõi testígo oñemosarambi Apocalipsis capítulo once-pe ome'ẽ rire hikuái itestimonio.

And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:7–10.

Ha opa hag̃ua rire hikuái he’ẽngue, pe mymba osẽva pe yvykua pypukúgui ojapóta hesekuéra ñorairõ, ha ipuʼakáta hesekuéra, ha ojukáta chupekuéra. Ha hete omanóva kuéra opytáta pe táva guasu rape mbytépe, ojehero hag̃uáicha espiritualmente Sodoma ha Egipto, upépe avei ñande Ruvicha ojejuka kurusúre. Ha tavayguakuéra, ñemoñarekuéra, ñeʼẽnguéra ha tetãnguéra ohecháta hete omanóva kuérape mbohapy ára ha mbyte jave, ha ndohejamoʼãi oñeñotỹ iti hag̃ua hete omanóva kuéra. Ha umi oikóva yvy ári ovyʼáta hesekuéra, hovyʼaitereíta, ha omondóta jopói ojuehe; koʼã mokõi maranduhára proféta omoĩ asygui umi oikóva yvy ári. Apocalipsis 11:7–10.

In the next verse, verse eleven, the two witnesses are resurrected from their death in the street of Sodom and Egypt. That same death is portrayed by Ezekiel as a valley of scattered, dead, dry bones. The two witnesses represent the Republican and Protestant horns that were slain in 2020. The Protestant horn died at its false prediction of July 18, 2020 and the Republican horn died at the stolen election of 2020. Isaiah identifies that when the witnesses are resurrected, which he identifies as being gathered a second time, those witnesses become the ensign that gathers the eleventh-hour workers.

Pe ambue versíkulo oúva, versíkulo once-pe, mokõi testígo oñemoingove jey omanova’ekue rire pe tape Sódoma ha Egípto-pe. Upe jepe peteĩ ñemano Ezequiel ohechauka peteĩ ñu umi kangue isarambíva, omanóva ha isekáva ramo. Umi mokõi testígo ohechauka umi hatĩ Republicano ha Protestante-pe, ojukava’ekue ary 2020-pe. Pe hatĩ Protestante omano iñe’ẽmondýi japu 18 de julio de 2020-pe, ha pe hatĩ Republicano omano pe jeavýpe ojehuva’ekue pe elección 2020-pe. Isaías ohechauka vove umi testígo oñemoingove jeyha, ha’e ombohéra upéva oñembyaty jeyha mokõiháicha, umi testígo oiko pe techaukaha ombyaty hag̃uáicha umi omba’apóva aravo pahápe.

And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

Ha upe árape oĩta peteĩ Ysaí rapo, oñemboʼýta tetãnguéra poyvi ramo; hese umi gentil-kuéra ohekáta; ha ipytuʼu hag̃uata heko mimbipa. Ha oikóta upe árape, Ñandejára omoĩ jeýta ipo mokõiha jey ojapo hag̃ua ijapytépe hembýva tetãygua, umi opytáva Asíriagui, Egíptogui, Patrosgui, Cusgui, Elamgui, Sinargui, Hamatgui, ha ypaʼũnguéra guive yguasupegua. Haʼe omoĩta peteĩ poyvi tetãnguéra renondépe, ombyatýta Israel oñemosẽ vaʼekuépe, ha omonoʼõta Judá isarambíva yvy irundy kónagui. Isaías 11:10–12.

When the Lord sets his hand the second time to gather, he assembles “the outcasts of Israel.” The “outcasts of Israel” become the ensign to the Gentiles, and for this reason they must be cast out before they are gathered. They were cast out into Ezekiel’s valley of dead bones and once slain, they laid in the street where also our Lord was crucified, while the other class rejoiced.

Ñandejára omoĩ vove ipo mokõiha jey ombyaty hag̃ua, ombyaty “Israel oñemosẽ va’ekuépe”. “Israel oñemosẽ va’ekue” oiko pe techaukaha umi Gentil-kuérape guarã, ha upévare tekotevẽ oñemosẽ raẽ hag̃ua oñembyaty mboyve. Ha’ekuéra oñemosẽ va’ekue Ezequiel ñu manóvape kanguekue rehegua-pe, ha peteĩ jeýma oñejuka rire, opyta hikuái tape mbytépe, upepe avei ñande Ruvicha ojejuka hague, ambue aty katu ovy’a aja.

Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:5.

Pehendu Ñandejára ñe'ẽ, peẽ ipy'aguapýva hova ñe'ẽ renondépe; pende rapichakuéra pende rayhú'ỹva, pende mosẽva che réra rehehápe, he'i vaekue: “Toñemomba'eguasu Ñandejára”; ha'e katu ojehechaukáta pende vy'arã, ha ha'ekuéra otĩta. Isaías 66:5.

Those who tremble at God’s Word are cast out by their brethren which hated them. Jeremiah identifies what happens to the brethren that hated the ensign.

Umi oñemondýiva Tupã Ñe’ẽ renondépe oñemosẽ okápe ijoyke’ykuéra rupi, umi ndaija’éiva hese kuéra. Jeremías ohechauka mba’épa oiko umi joyke’ykuéra ndaija’éiva rehe pe poyvi rehe.

Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:11.

Upévare péicha he’i Ñandejára: Péina, amondo va’erã hi’ári kuéra mba’e vai, ndaikatumo’ãi ojehekýi chugui; ha ojeruréramo chéve, ndaikuaasemo’ãi chupekuéra. Jeremías 11:11.

The context of verse eleven is God’s covenant, and all the prophets address the last days, so the covenant being discussed is the renewing of the covenant with the one hundred and forty-four thousand.

Pe versíkulo once rehegua contexto ha’e Tupã ñemoĩmbyre, ha opavave proféta oñe’ẽ ára paháre; upévare pe ñemoĩmbyre oñemyesakãva ko’ápe ha’e pe ñemoĩmbyre ñembopyahu umi cien cuarenta y cuatro mil ndive.

The word that came to Jeremiah from the Lord, saying, Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them, Thus saith the Lord God of Israel; Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day. Then answered I, and said, So be it, O Lord.

Pe ñe’ẽ ou vaekue Jeremíaspe Ñandejáragui, he’ívo: Pehendu ko ñemoĩmbyre ñe’ẽ, ha peñe’ẽ Judá kuimba’ekuéra ndive ha Jerusalénpe oikóva ndive; ha ere chupekuéra: Péicha he’i Ñandejára Israel Jára: Toñemaldesi pe kuimba’e nohendúiva ko ñemoĩmbyre ñe’ẽ, amo’ẽ vaekue pende ru kuérape upe ára aguenohẽrõ guare chupekuéra Egipto yvýgui, pe tatakua hierroguágui, ha’e hag̃ua: Pehendu che ñe’ẽ ha pejapo opa mba’e ha’eháicha peẽme amanda vaekue; upéicharõ peẽ peikóta che retã, ha che aikóta pende Jára; ikatu hag̃uáicha amboaje pe ñe’ẽme’ẽ ajurava’ekue pende ru kuérape, ame’ẽ hag̃ua chupekuéra peteĩ yvy osyry kamby ha eíra reheve, ko árape oĩháicha. Upérõ ambohovái ha ha’e: Ta upéicha, Ñandejára.

Then the Lord said unto me, Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.

Upéi Ñandejára he’i chéve: “Emomarandu opa ko’ã ñe’ẽ Judá táva-kuérape ha Jerusalén kálle-kuérape, ereháicha: Pehendu pe pacto ñe’ẽnguéra ha pejapo. Che niko akytĩ porã va’ekue pene ru-kuérape, pe ára aguenohẽ hague chupekuéra Egipto retãgui, ha ko ára peve, apu’ã pyhareve ha akytĩ jey chupekuéra, ha’e hag̃ua: Pehendu che ñe’ẽ. Ha’e kuéra katu nohendúi va’ekue, ni nomboja’éi ijapysa, síno peteĩ-teĩ oguata ivai hag̃uáicha ikorasõ aña rembipota rupi. Upévare amondoíta hi’árikuéra opa ko pacto ñe’ẽ, ha’éva amanda va’ekue ojapo hag̃ua; ha’e kuéra katu ndojapói va’ekue.”

And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers. Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:1–11.

Ha Ñandejára he’i chéve: Ojejuhu peteĩ ñemoĩmbaju umi kuimba’e Judagua apytépe, ha Jerusalén-pe oikóva apytépe. Ha’ekuéra ojere jeýma itúva kuéra rembiapo vai yma guarépe, umi ndoipotái va’ekue ohendu che ñe’ẽnguéra; ha oho hikuái ambue tupãnguéra rapykuéri oservi hag̃ua chupekuéra. Israel róga ha Judá róga ombyai che joaju ajapo va’ekue itúva kuéra ndive. Upévare, péicha he’i Ñandejára: Péina ápe, aguerúta hi’árikuéra mba’e vai, ndaikatumo’ãi ojehekýi chugui; ha jepe hasẽ asy hag̃ua chéve, ndahendumo’ãi chupekuéra. Jeremías 11:1–11.

The subject of the judgment of Laodicean Seventh-day Adventism that Jeremiah identifies is repeated by Ezekiel in chapter eleven, verse eleven.

Pe jekastígo rehegua Laodicéa-pegua Adventismo Ára Pokõiha, Jeremías omombeʼúva, Ezequiel avei ojapo jevy capítulo once, versículo once-pe.

This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

Ko táva ndaha’éimo’ãi peẽme g̃uarã pe japepo guasu, ha peẽ ndaha’éimo’ãi pe so’o ipytépe; che katu pombojovakéta Israel rembe’ýpe. Ezequiel 11:11.

Inspiration directly identifies the sealing of Ezekiel chapter nine as the very same sealing of the one hundred and forty-four thousand in Revelation seven. Verse eleven of chapter eleven is simply the continuation of Ezekiel’s running narrative of the judgment upon the Seventh-day Adventist church, which Sister White identifies as Jerusalem of Ezekiel chapter nine. Those who did not receive the seal are judged and destroyed in the vision of chapter nine through eleven.

Pe inspiración divina ohechauka porãite Ezequiel kapítulo nueve-pe oñeseha hag̃uaha upe sello peteĩchaiténte umi ciento cuarenta y cuatro mil oñesella vaʼekue Apocalipsis siete-pe. Capítulo once, versículo once, haʼe mante Ezequiel rembiasakue osyryvaʼekue ñembojovake rehegua Iglesia Adventista del Séptimo Día ári, pehẽngue Sister White omboheráva Jerusalén Ezequiel kapítulo nueve-pe. Umi ndaikatúiva ohupyty pe sello oñembojovake ha oñehundi pe visión oĩvape capítulos nueve guive once peve.

The vision of 9/11 in Ezekiel identifies the unfaithful as being taken outside of Jerusalem to be judged, thus identifying the final separation of those who profess to be the final church illustrated in the book of Revelation. The symbol of “eleven, eleven” is a symbol of the covenant which the one hundred and forty-four thousand enter into with God. When added together the numbers represent twenty-two, which is a tenth of two hundred and twenty, one of the symbols of the combination of Divinity with humanity.

Pe visión 9/11 rehegua Ezequiel-pe ohechauka umi ijerovia’ỹvape ojererahaha Jerusalén okápe ojehusga hag̃ua, ha upéicha ojekuaa hag̃ua pe jepe’a paha umi he’íva ha’ekuéraha pe tupao paha, ojehechauka hag̃uáicha Apocalipsis kuatiañe’ẽme. Pe símbolo “once, once” ha’e pe pacto símbolo umi cien cuarenta y cuatro mil oikeha Tupã ndive. Oñembojoapýramo umi papapy, ohechauka mokõi pa mokõi, ha’éva peteĩ décima mokõi cien veinte-gui, peteĩva umi símbolo rehegua ombojoajúva Divinidad humanidad ndive.

Two hundred and twenty years between 677 and 457 BC connect Daniel’s prophecy of twenty-three hundred days, with Moses’ time prophecy of seven times. Much can be identified of the two hundred and twenty years as a symbol of the work of the atonement which began when those two prophecies arrived together in 1844. Much can be set forth of what is symbolically represented by the number twenty-two as a tithe of two hundred and twenty, as is the case with the number eleven. What I wish to identify here is the relation between eleven and twenty-two.

Mokõi sa’y mokõi ary 677 ha 457 a.C. mbytépe ombojoaju Daniel maranduhai rehegua mokõi mil trescientos ára, Moisés aravo maranduhai rehegua siete tiempos ndive. Heta mba’e ikatu ojehechakuaa umi mokõi sa’y mokõi ary rehegua ramo peteĩ ta’anga pe ñepyrũrã rembiapo rehegua, oñepyrũva’ekue umi mokõi maranduhai oñembyaty jave 1844-pe. Heta mba’e ikatu oñemombe’u mba’éichapa ta’angahápe ojehechauka papapy mokõi pa mokõi, peteĩ décima mokõi sa’y mokõi rehegua ramo, péicha avei papapy once rehe. Ko’ápe che aipota ahechauka joaju oĩva once ha mokõi pa mokõi apytépe.

We will continue these thoughts in the next article.

Ñamboguatamóta koʼã ñemimoʼã ambue artíkulo oútavape.