The Mount of Transfiguration for Peter took place between Panium and the cross, and on another line, Peter is between Christ’s baptism at the beginning of His ministry and just after the triumphal entry at the ending of His ministry. Those three waymarks of the baptism, the mount and the conclusion of the triumphal entry are marked by the three times the heavenly Father spoke. The third time in John 12 is when the Greeks were seeking Jesus. The baptism is 9/11, the mount is in the history of Panium unto the Sunday law of verse sixteen. For Peter it was Panium, then the mount unto the conclusion of the triumphal entry, which was just before Christ would be glorified a second time.
Pe Yvyty Moambueha Pedro-pe guarã oiko Panium ha kurusu apytépe, ha ambue línea-pe, Pedro oĩ Cristo ñemongarai iñepyrũrã guive hembiapo ministerial-pe ha upe riremi oike triumfálva rire, ipahápe hembiapo ministerial-pe. Umi mbohapy techaukaha ñemongarai rehegua, yvyty rehegua ha pe oike triumfálva ñemohu’ã rehegua ojehechauka umi mbohapy jey Túva yvágagui oñe’ẽ hague rupive. Mbohapyha jey, Juan 12-pe, ha’e umi Griego-kuéra oheka jave Jesús-pe. Pe ñemongarai ha’e 9/11, pe yvyty oĩ Panium rembiasakue guive pe léi dominical peve, versíkulo dieciséis-pe. Pedro-pe guarã ha’e va’ekue Panium, upéi pe yvyty guive pe oike triumfálva ñemohu’ã peve, upéva ningo Cristo oñemomba’eguasu jeýta mokõiháicha mboyvemi.
Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. Jesus answered and said, This voice came not because of me, but for your sakes. Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:27–33.
Ko'ág̃a che ánga oñembyasy; ha mba'épa ha'éta? Túva, chesalva ko aravo-gui; hákatu ko mba'ére voi aju ko aravo peve. Túva, emomba'e nde réra. Upérõ ou peteĩ ñe'ẽ yvágagui, he'íva: Amomba'éma, ha amomba'evéta jey. Upévare umi tavayguakuéra oĩva upépe ha ohendúva, he'i okyapuha; ambue katu he'i: Peteĩ ánhel oñe'ẽ hendive. Jesús ombohovái ha he'i: Ko ñe'ẽ ndajúi cherehehápe, pende rehehápe katu. Ko'ág̃a oiko ko yvy arigua huísio; ko'ág̃a ko yvy arigua mburuvicha oñemosẽta okápe. Ha che, yvy ári chehupi vove, ambyatýta che rendápe opa tapichápe. Péicha he'i ohechauka hag̃ua mba'eichagua mano rupípa omano va'erãha. Juan 12:27–33.
The line that is framed by Leviticus twenty-three and the Pentecostal season has a beginning waymark of three steps followed by five days and an ending waymark with the identical characteristics. Between those waymarks thirty days represent the period of the priests, which ends at the feast of trumpets. The feast of trumpets, the ascension of Christ after forty days teaching His disciples face to face after His resurrection and the day of atonement represents the three steps of the ending of the line in Leviticus twenty-three. Those three steps are followed by five days unto both Pentecost and the feast of Tabernacles. The third time the heavenly Father spoke was just before the Greeks, representing those who are called out of Babylon at the Sunday law, were seeking an audience with Jesus. Just before the Sunday law Jesus identifies the lifting up of the ensign at the cross. The earth was lightened with His glory at 9/11 and it is lightened again at the Sunday law.
Pe línea oñemopyendáva Levítico mokõipa mbohapy ha pe ára pegua pentecostal rehe oguereko peteĩ techaukaha ñepyrũrã mbohapy jepytaso reheve, upéi po ára, ha peteĩ techaukaha paha umi mba’e rechauka peteĩchaitéva reheve. Umi techaukaha apytépe, mbohapypa ára ohechauka pe período pa’ikuéra rehegua, ha upéva opa pe trompeta kuéra aretepe. Pe trompeta kuéra arete, Cristo ojupi yvágape irundypa ára rire ombo’évo hemimbo’épe hova renondépe opu’ã rire omanóva apytégui, ha pe ára ñemopotĩha rehegua ohechauka umi mbohapy jepytaso pe línea paha rehegua Levítico mokõipa mbohapýpe. Umi mbohapy jepytaso rire oúma po ára oguahẽ meve mokõivéva, Pentecostés ha pe Tabernáculo kuéra arete. Mbohapyha jey Túva yvagagua oñe’ẽ va’ekue ha’e kuri umi griego-kuéra mboyve, ohechaukáva umi oñehenóiva osẽ hag̃ua Babiloniágui pe arapokõindy léi jave, oheka jave hikuái peteĩ ñe’ẽrendu Jesús ndive. Pe arapokõindy léi mboyveite Jesús ohechauka pe poyvi oñehupíva kurusúre. Yvy oñemyesakã Iglória reheve 9/11-pe ha oñemyesakã jey pe arapokõindy léi jave.
Caesarea Philippi, which is Panium is the third hour and Caesarea Maritima is the ninth hour of the cross when the call to come out of Babylon is sounded. Before the cross, while in the prophetic history of Panium, Peter is at the mount, but still before the ending of the triumphal entry. Panium continues unto the cross of verse sixteen. Peter in Panium is just before the three-step history of Leviticus twenty-three’s feast of trumpets, ascension and atonement. Peter is in the thirty days of the priest’s special instruction.
Cesarea Filipospe, ha’éva Panium, ha’e pe aravo hora; ha Cesarea Marítima katu ha’e porundyha hora kurusúpe, oñehenduka jave pe ñehenói osẽ hag̃ua Babilóniagui. Kurusú mboyve, oĩ aja Panium rembiasakue proféticape, Pedro oĩ yvytýpe, ha katu gueteri pe jeike triunfál paha mboyve. Panium osegi peve pe kurusu oje’éva versíkulo dieciséispe. Pedro Panium-pe oĩ mboyveite pe tembiasakue mbohapy jeku’eha Levítico mokõi paapy-peguáva, pe arete trompéta rehegua, jehupiha ha ñemoĩporã rehegua. Pedro oĩ umi mbohapypa ára pa’i ñembo’epyrã poravopyre ryepýpe.
Simon becomes Peter at Panium, and has one step at the mount before the triumphal entry. The triumphal entry illustrates the parable of the ten virgins. Only five enter into the marriage, and the five days between the threefold waymark and Pentecost is the beginning of the triumphal entry. It begins at the feast of trumpets, but that waymark consists of a combination of three waymarks. As a single waymark they identify the attack upon Nashville with the feast of trumpets. The message of the Midnight Cry will have just been confirmed and the procession of the five wise virgins begins the process that leads to the death, burial and resurrection of the cross, which is the Sunday law.
Simón oiko Pedro-rõ Panium-pe, ha oreko peteĩ tape rupi pe yvyty ári pe jeike triunfal mboyve. Pe jeike triunfal ohechauka umi diez virgen ñe’ẽmondo. Po añoite oike pe ñemendápe, ha umi cinco ára oĩva pe mbohapy jey waymark ha Pentecostés apytépe ha’e pe ñepyrũ pe jeike triunfal rehegua. Upéva oñepyrũ pe trompeta aretépe, péro upe waymark oguereko peteĩ joaju mbohapy waymark rehegua. Peteĩ waymark añoicha, umíva ohechauka pe ñorairõ Nashville rehegua pe trompeta arete ndive. Pe Marandu Pyhare Mbytegua oñemoneĩma vaʼekue, ha pe procesión umi po virgen arandúva rehegua oñepyrũ pe tembiapo ogueraháva pe kurusu ñemano, ñeñotỹ ha jeikove jey peve, upéva ha’éva pe arapokõindy léi.
Peter is in Panium when he corrects the prediction of the fireballs of Nashville, and before the feast of trumpets is sounded at the fulfillment of the prediction. He must of prophetic necessity first go to the mount, for the mount was before the triumphal entry. Before Abraham went to the mount his name was changed, and Peter’s name was changed at Panium, before he went to the mount. The mount is Peter’s test before the prediction of the fireballs of Nashville is fulfilled. The fulfillment is the third and litmus test where character is manifested as either joy or shame.
Pedro oĩ Paniope, ombohekóvo pe predicción umi tata apu’a Nashville pegua rehegua, ha mboyve pe arete mimbipu ñembopu ojehendu hag̃ua pe predicción ñemohu’ãme. Tekotevẽ profética rupi raẽ oho pe yvytyhápe, pe yvyty oĩgui va’ekue pe jeike triunfal mboyve. Abraham oho mboyve pe yvytyhápe, iñéra oñemoambue, ha Pedro réra oñemoambue Paniope, mboyve oho hag̃ua pe yvytyhápe. Pe yvytyha hína Pedro ñeha’ã pe predicción umi tata apu’a Nashville pegua ñemohu’ã mboyve. Pe ñemohu’ã hína pe mbohapyha ha pe prueba decisiva, upépe ojehechauka tekokatu oĩha vy’ápe térã tĩndýpe.
The line of 457 BC ends between Raphia and Panium, the covenant of chapter seventeen of Genesis aligns with Raphia and the covenant of chapter sixteen of Matthew sixteen aligns with Panium. From Panium, Peter goes to the mount, as Abraham went to the sacrifice of Isaac. The mount of Peter’s line aligns with the mount of Abraham’s time.
Pe línea 457 a.C. rehe opa Rafia ha Panium mbytépe, Génesis capítulo diecisiete-pe pe ñe’ẽme’ẽ ojoaju Rafia ndive, ha Mateo capítulo dieciséis-pe pe ñe’ẽme’ẽ ojoaju Panium ndive. Panium guive, Pedro oho yvyty ári, Abraham oho haguéicha Isaac jejuka hag̃ua katupyryme. Pe yvyty Pedro línea rehegua ojoaju pe yvyty Abraham ára rehegua ndive.
Abraham’s waymark consisted of three days. At the triumphal entry, two disciples were sent to fetch an ass to carry Christ, and in Abraham’s line his three-day journey begins with his selection of two servants and an ass to carry the wood for the offering of Isaac. Peter’s eight- or six-day journey to the mount was three days for Abraham. Peter in Panium is before the mount and before the loosing of the ass beginning the entry into Jerusalem, which is where Abraham’s three days began. In the triumphal entry Christ stopped upon the Mount of Olives and wept for Jerusalem, thus marking the conclusion of the covenant relationship between God and ancient literal Israel. Peter’s mount is before the triumphal entry; Christ’s mount is during the triumphal entry and Abraham’s mount is at the conclusion of the entry.
Abraham rape rechaukaha peteĩ tape rechaukaha ojejapóva mbohapy ára reheve. Jeike jejopyrãme, mokõi temimbo'e oñemondo ojegueru hag̃ua peteĩ mburika ogueraha hag̃ua Cristope, ha Abraham línea-pe imbohapy ára rape oñepyrũ iñemoĩ porã reheve mokõi tembiguái ha peteĩ mburika, ogueraha hag̃ua yvyra Isaac ojejuka hag̃uáicha. Pedro rape poapy térã poteĩ ára pe yvyty peve, Abraham-pe g̃uarã ha'e mbohapy ára. Pedro Panium-pe oĩ pe yvyty mboyve ha mburika jejoraha mboyve, oñepyrũva jeike Jerusalén-pe, upépe oñepyrũ Abraham mbohapy ára. Jeike jejopyrãme Cristo opyta Olivoty yvyty ári ha hasẽ Jerusalén rehe, upéicha ohechaukávo pe pacto joaju oñemohu'ãha Tupã ha Israel yma guare tee apytépe. Pedro yvyty oĩ jeike jejopyrã mboyve; Cristo yvyty oĩ jeike jejopyrã aja; ha Abraham yvyty oĩ jeike rembe'ýpe, oñemohu'ãvo pe jeike.
2026 is the midterm elections when the two-hundred and fiftieth year of the sixth kingdom of Bible prophecy celebrates its glorious reign. That celebration as a prophetic midpoint aligns with Antiochus the Great in 207 BC, the midpoint between Raphia and Panium that marks the end of the two hundred and fifty years from 457 BC.
2026 ha’e pe ary mbytegua jeporavo jave, upe jave pe sexto reino de la profecía bíblica oguahẽva mokõisa po arýpe ombojerovia hag̃ua iñesãso ha iporãiteva guasu. Upe vy’a guasu, peteĩ mbyte profético ramo, oñemohenda joja Antiochus el Grande ndive ary 207 a.C.-pe, pe mbyte Raphia ha Panium apytépe ohechaukáva paha mokõisa po ary 457 a.C. guive.
As we consider the four lines that consist of chapters eleven through unto chapter twenty-two that have been unsealed so far, (perhaps there are other examples) we now take up those chapters in The Desire of Ages. Chapter eleven is The Baptism, and chapter twenty-two is Imprisonment and Death of John. John is at the beginning and the ending, and chapter seventeen, the middle chapter is Nicodemus.
Ñamohesakãvo umi irundy línea oikéva capítulo once guive peve capítulo twenty-two, peve koʼág̃a ojepeʼáva hína, (ikatu oĩ ambue techapyrã) koʼág̃a ñañepyrũ umi capítulo oĩva The Desire of Ages-pe. Pe capítulo once haʼe The Baptism, ha pe capítulo twenty-two haʼe Imprisonment and Death of John. Juan oĩ ñepyrũme ha opa hag̃uápe, ha pe capítulo seventeen, pe capítulo mbytépegua, haʼe Nicodemus.
“Nicodemus had come to the Lord thinking to enter into a discussion with Him, but Jesus laid bare the foundation principles of truth. He said to Nicodemus, It is not theoretical knowledge you need so much as spiritual regeneration. You need not to have your curiosity satisfied, but to have a new heart. You must receive a new life from above before you can appreciate heavenly things. Until this change takes place, making all things new, it will result in no saving good for you to discuss with Me My authority or My mission.
“Nicodemo ou kuri vaʼekue Ñandejárape oike hag̃ua peteĩ ñeʼẽjovake hag̃ua Hendive, ha Jesús ohechauka porã chupe añetegua ypykuéra. Heʼi Nicodémope: Ndahaʼéi kuaapy teórico reikotevẽvéva, síno ñembopyahu espiritual. Ndereikotevẽi ne porandu hag̃uáicha oñemyenyhẽ, síno reñemeʼẽ hag̃ua peteĩ pyʼahu pyahu. Tekotevẽ rerresivi peteĩ tekove pyahu yvágagui, ikatu hag̃uáicha remombaʼe mbaʼe yvagapegua. Peve ko ñemoambue ndoikói, ojapóva opa mbaʼe pyahu, ndoguerumoʼãi ndéve mbaʼeve iporãva ne pysyrõrã reguereko hag̃ua peteĩ ñomongeta Chendive Che autorida rehe térã Che rembiaporã rehe.”
“Nicodemus had heard the preaching of John the Baptist concerning repentance and baptism, and pointing the people to One who should baptize with the Holy Spirit. He himself had felt that there was a lack of spirituality among the Jews, that, to a great degree, they were controlled by bigotry and worldly ambition. He had hoped for a better state of things at the Messiah’s coming. Yet the heart-searching message of the Baptist had failed to work in him conviction of sin. He was a strict Pharisee, and prided himself on his good works. He was widely esteemed for his benevolence and his liberality in sustaining the temple service, and he felt secure of the favor of God. He was startled at the thought of a kingdom too pure for him to see in his present state.” The Desire of Ages, 171.
“Nicodemo ohendu kuri vaekue Juan el Bautista opredika hag̃ua pe arrepentimiento ha pe bautismo rehe, ha ombohovaívo tavayguakuérape peteĩ ou vaerãha omongarai hag̃ua Espíritu Santo reheve. Haʼe voi oikuaa vaekue oĩha falta de espiritualidad umi judío apytépe, ha, tuichaiterei peve, ojejokohague hag̃ua kuéra fanatismo ha ambición mundana rupi. Haʼe ohaʼarõ vaekue peteĩ estado iporãvéva pe Mesías ou vove. Upéicharõ jepe, pe mensaje oikuaa hag̃ua mbytépe guive, pe Bautista omeʼẽ vaekue, ndaikatúi omoheñói ipype pe convicción de pecado. Haʼe niko peteĩ fariseo estricto vaekue, ha oñemombaʼeguasu hembiapo porãre. Hetaite tapicha omombaʼe chupe ipyʼaporã ha ipojera reheve oipytyvõ haguére pe servicio del templo, ha haʼe oñandu oĩ porãha Ñandejára favorpe. Oñemondýi pe pensamiento rehe peteĩ reino ipotĩitereíva hag̃ua, ndahaʼéi hag̃ua chupe ohecha hag̃ua hekove koʼãga guive.” The Desire of Ages, 171.
The midpoint in The Desire of Ages is found in the line of Nicodemus, who represents the last call to Adventism in the line of the sealing of the one hundred and forty-four thousand. He represents a class who heard the message of the forerunner of Christ, but who were unaware of their Laodicean condition.
Pe punto mbytépe Ojehayhu Arandukupe ojejuhu Nicodemo rérape, ha’e ohechaukáva pe ñehenói paha Adventismope pe línea ohasávape pe sellado rehegua umi cien cuarenta y cuatro mil-pe. Ha’e ohechauka peteĩ aty ohendúva’ekue Cristo renonderãgua marandu, ha katu ndoikuaáiva’ekue iñemoĩ Laodicea rehegua.
“In the interview with Nicodemus, Jesus unfolded the plan of salvation, and His mission to the world. In none of His subsequent discourses did He explain so fully, step by step, the work necessary to be done in the hearts of all who would inherit the kingdom of heaven. At the very beginning of His ministry He opened the truth to a member of the Sanhedrin, to the mind that was most receptive, and to an appointed teacher of the people. But the leaders of Israel did not welcome the light. Nicodemus hid the truth in his heart, and for three years there was little apparent fruit.” The Desire of Ages, 176.
“Pe ñomongeta Nicodemo ndive, Jesús oikuaauka pe plan de salvación ha Hymba’e apo ko yvy ape ári. Ndaipóri ni peteĩva umi idiscurso upe rireguávape omyesakãhaguéicha péichaite, paso a paso, pe tembiapo tekotevẽva ojejapo opavave umi korasõme, umi ohupytytava pe reino yvagapegua. Iministerio ñepyrũrãite guive, ha’e oikuaauka pe añetegua peteĩ miembro Sanedrín peguápe, pe apytu’ũ oñembosako’ivéva rupive, ha peteĩ mbo’ehára oñemoĩmava tavayguakuérape g̃uarã. Hákatu Israel ruvichakuéra ndorohoryséi pe tesakã. Nicodemo omokañy pe añetegua ikorasõme, ha mbohapy áño aja sa’i ojehechakuaa va’ekue hi’a porãha.” The Desire of Ages, 176.
John’s message and his baptism of Christ represented the first angel’s message of fearing God. John’s message was the Laodicean message of justification by faith and that message was empowered at Christ’s baptism, just as was the message of Jones and Waggoner was the message to Laodicea in 1888. The baptism of Christ and 1888 typified the arrival of the message to Laodicea at 9/11, which ends at the midpoint between Raphia and Panium.
Juan marandu ha iñapymi Cristo-pe ohechauka vaʼekue pe ánhel peteĩha marandu, heʼiséva kyhyje Ñandejáragui. Juan marandu vaʼekue pe marandu Laodiceagua, pe jehechauka hekojoja hag̃ua jerovia rupive, ha upe marandu oñemombarete Cristo oñeapymi jave, péicha avei Jones ha Waggoner marandu vaʼekue pe marandu Laodicea-pe g̃uarã ary 1888-pe. Cristo ñeapymi ha ary 1888 ohechauka ñandéve mbaʼéichapa og̃uahẽ pe marandu Laodicea-pe 9/11-pe, ha upéva opa pe mbyte rupi Raphia ha Panium apytépe.
Nicodemus means “victory of the people,” and justification by faith is the sealing message that arrived with the message of John, was empowered at the baptism and defined by Nicodemus midnight encounter with Christ. Chapter twenty-two describes the death of John producing a recognition by his disciples of the ensign that would be lifted up and draw all men to Himself. The baptism was both 9/11 and July 18, 2020 unto December 31, 2023, for the baptism illustrates death (2020), burial (three and a half days) and the resurrection (December 31, 2023). Then the midnight encounter where the victory of the people is illustrated as being born again, from the blindness of Laodicea unto the twenty-twenty vision of a Philadelphian. Then the works of Christ are set forth as the lifting up of the ensign.
Nicodemo he’ise “tavayguakuéra ñemomba’e,” ha pe justificación jerovia rupive ha’e pe marandu sélova og̃uahẽva’ekue Juan marandu ndive, oñemombaretéva’ekue pe ñemongaraipe ha oñemyesakãva’ekue Nicodemo pyhare mbyte ñomongeta Cristo ndive rupive. Pe capítulo veintidós omombe’u Juan mano oguerúva peteĩ jehechakuaa idiscípulo-kuéra apytépe pe poyvi oñemopu’ãtava rehe ha oguerútava opa tapichápe Hae hag̃uáme. Pe ñemongarai ha’e va’ekue mokõivéva 9/11 ha 18 de julio de 2020 guive 31 de diciembre de 2023 peve, pe ñemongarai ohechauka rupi mano (2020), ñotỹ (mbohapy ára ha mbyte) ha jeikove jevy (31 de diciembre de 2023). Upéi ou pe ñomongeta pyhare mbytegua, upépe pe tavayguakuéra ñemomba’e ojehechauka jey oiko ramoicha oñemoheñóiva jey, Laodicea pytũmby guive peteĩ Filadelfiagua visión veinte-veinte peve. Upéi Cristo rembiapokue oñemohenda pe poyvi ñemopu’ãramo.
For Abraham the works of Christ in the line of John aligns with the sacrifice of Isaac. For Peter the line ends at Caesarea by the sea, Caesarea Maritima at the ninth hour, where the cross calls all men to the victory of justification by faith, which is the message of the third angel. The message of the third angel is the message of the third woe of Islam that arrived at 9/11 in Balaam’s first encounter with the ass of Islam, then a doubling of strikes against the literal glorious land on October 7, 2023, and then the second strike at Nashville as Balaam navigates the ass of Islam through the vineyards of the ancient literal and modern spiritual glorious land. The third strike is the earthquake of the soon coming Sunday law. There Isaac is offered, there the disciples of John, a symbol of the great multitude who are given the white robes of martyrdom, heard and saw the works of the ensign. The midpoints of Genesis, Matthew and The Desire of Ages identify the sealing of the one hundred and forty-four thousand and the calling of the Gentiles.
Abraham-pe g̃uarã Cristo rembiapokue Juan línea-pe oñembojoaju Isaac jejuka hag̃ua sacrifísio rehe. Pedro-pe g̃uarã pe línea opa Cesarea yguasu rembeypegua-pe, Cesarea Marítima-pe, aravo porundýpe, upépe kurusu ohenói opa kuimba’epe pe ñemano’ỹ jeguerovia rupive hekojojáva jehupyty hag̃ua, ha’éva pe ánhel mbohapyha marandu. Pe ánhel mbohapyha marandu ha’e pe mbohapyha ñembyasy guasu Islam rehegua marandu, og̃uahẽva’ekue 9/11-pe Balaam joaju peteĩha Islam rymba vúrro ndive-pe; upéi oñembohetave mokõi jejapi tee pe yvy hechapyrãva rehe 7 jasypa 2023-pe; ha upéi pe jejapi mokõiha Nashville-pe, Balaam oguata aja Islam rymba vúrro ndive umi parral rupi pe yvy yma guaréva tee ha ko’ág̃a pe yvy hechapyrãva espiritual-pe. Pe jejapi mbohapyha ha’e pe yvyryrýi pe araka’eve’ẽrõ og̃uahẽtava arapokõindy léi rehegua. Upépe Isaac oñekuave’ẽ sacrifísiorã, upépe Juan remimbo’e kuéra, peteĩ techaukaha heta atýgui oñeme’ẽvape ao morotĩ mártir rekovépe, ohendu ha ohecha pe techaukaharã rembiapokue. Génesis, Mateo ha The Desire of Ages mbytekuéra ohechauka pe 144.000 ñembyaty hag̃ua ha umi gentil kuéra ñehenói.
The explanation given by Christ to Nicodemus was the work of the wind, though its work is unseen.
Pe explicación Cristo omeʼẽva’ekue Nicodemope haʼe pe yvytu rembiapo, jepe irembiapo ndojehecháiramo.
“Nicodemus was still perplexed, and Jesus used the wind to illustrate His meaning: ‘The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is everyone that is born of the Spirit.”
“Nicodemo opyta gueteri ndoikuaái mbaʼérepa, ha Jesús oiporu yvytu omyesakã hag̃ua heʼiséva: ‘Yvytu oipeju oipotahápe, ha rehendu hyapu, péro ndaikatúi reikuaa moõguipa ou ha moõpa oho; upéicha avei opavave oúva Espíritu-gui heñóiva.’”
“The wind is heard among the branches of the trees, rustling the leaves and flowers; yet it is invisible, and no man knows whence it comes or whither it goes. So with the work of the Holy Spirit upon the heart. It can no more be explained than can the movements of the wind. A person may not be able to tell the exact time or place, or to trace all the circumstances in the process of conversion; but this does not prove him to be unconverted. By an agency as unseen as the wind, Christ is constantly working upon the heart. Little by little, perhaps unconsciously to the receiver, impressions are made that tend to draw the soul to Christ. These may be received through meditating upon Him, through reading the Scriptures, or through hearing the word from the living preacher. Suddenly, as the Spirit comes with more direct appeal, the soul gladly surrenders itself to Jesus. By many this is called sudden conversion; but it is the result of long wooing by the Spirit of God,—a patient, protracted process.
“Yvytu oñehendu yvyrakuéra rakãnguéra apytépe, ombyjuipa umi rogue ha yvotykuéra; upéicharõ jepe, ha’e ndojehechái, ha avave ndoikuaái moõguipa ou térã moõpa oho. Péicha avei Espíritu Santo rembiapo py’a ári. Ndaikatúi oñemyesakãve yvytu ñemongu’éicha. Ikatu peteĩ tapicha ndaikatúi he’i araka’épa térã moõpa hekopete oiko, térã ndojuhuipaite umi mba’e ojehúva ñekonverti rape rehe; ha upéva ndaha’éi peteĩ ñe’ẽñemi ohechaukáva ndaha’eiha oñekonverti va’ekue. Peteĩ pokatu ndojehecháiva yvytúicha rupive, Cristo opa ára omba’apo hína py’a ári. Mbeguekatúpe, ikatu hag̃uáicha ni noñanduiva upe oguerohoryva’ekue, ojejapo ñeñandu porã ogueraháva ánga Cristo rendápe. Ko’ãva ikatu oñemoguahẽ hese oñemoĩ hag̃ua ipy’a, Ñandejára Ñe’ẽ Ñehai imarangatuetéva jeporavópe, térã oñehendúvo pe ñe’ẽ maranduhára oikovéva jurúgui. Sapy’ánte, Espíritu ou vove henondépe jerureve hag̃ua, pe ánga vy’ápe oñeme’ẽ Jesúspe. Heta tapicha ko mba’épe ohenói ñekonverti sapy’aitépe guaréva; hákatu ha’e hína peteĩ arekue Espíritu Tupãgui oñehenói mbeguéva rembiapo rupi osẽva,— peteĩ tembiapo ipasiénsia rehegua ha ipukúva.”
“While the wind is itself invisible, it produces effects that are seen and felt. So the work of the Spirit upon the soul will reveal itself in every act of him who has felt its saving power. When the Spirit of God takes possession of the heart, it transforms the life. Sinful thoughts are put away, evil deeds are renounced; love, humility, and peace take the place of anger, envy, and strife. Joy takes the place of sadness, and the countenance reflects the light of heaven. No one sees the hand that lifts the burden, or beholds the light descend from the courts above. The blessing comes when by faith the soul surrenders itself to God. Then that power which no human eye can see creates a new being in the image of God.” The Desire of Ages, 172, 173.
“Yvytu jehecharamo jepe ojechaukakuaa’ỹva, oguenohẽ mba’e ojehecháva ha oñeñandúva. Upéicha avei pe Espíritu rembiapo ánga rehe ojekuaaukáta opaite tembiapópe upe ogueroviahápe ipokatu porãséva. Ñandejára Espíritu ojapyhy vove korasõ, omoambue tekove. Jeikuaa angaipa rehegua oñemoĩ ykére, tembiapo vai oñemboyke; mborayhu, ñemomirĩ ha py’aguapy omyengovia pochy, akãrasy ha ñorairõ. Vy’a omyengovia ñembyasy, ha rova ohechauka yvága resape. Avave ndohechái pe po omopu’ãva pe pohýi, térã ohecha pe tesape oguejýva yvategua róga guive. Pe jehovasa ou ánga, jerovia rupive, oñeme’ẽmba jave Ñandejárape. Upérõ upe pokatu avave yvypóra resa ndaikatúiva ohecha omoheñói peteĩ tekove pyahu Ñandejára ta’ãngápe.” The Desire of Ages, 172, 173.
At 9/11 the latter rain began to sprinkle. At 9/11 Islam, represented as the “east wind” in Bible prophecy arrived as the sealing of the one hundred and forty-four thousand began. The latter rain, which is a message represented as the “golden oil” that descends from Zechariah’s two golden pipes, began the calling of Laodicean Seventh-day Adventists unto repentance. The wind of the Holy Spirit began its work of teaching all things that are written, and employing the message of Jeremiah’s old paths to speak to the hearts of blind Laodiceans. The work of the Holy Spirit represented to Nicodemus explained more fully, the “step by step,” “work necessary to be done in the hearts of all who would inherit the kingdom of heaven.” The process was compared to the work of the wind by Christ, and the process occurs during the period of “the east wind,” that arrived at 9/11. Isaiah addresses this same period in terms of the rough wind.
11 de setiémbrere oñepyrũ vaʼekue osyrymi pe ama paha. 11 de setiémbrere Islam, oñerrepresentáva “yvytu kuarahyresẽgua” ramo maranduʼypy marangatúpe, oguahẽrõ guare oñepyrũma pe ñeñemboty pe cien cuarenta y cuatro mil rehegua. Pe ama paha, haʼéva peteĩ mensáhe oñerrepresentáva “aséite óro” ramo oguejýva Zacarías mokõi tubo órogui, oñepyrũ pe ñehenói umi Adventista del Séptimo Día Laodiceagua kuérape pe arrepentimientorã. Pe Espíritu Santo yvytu oñepyrũ hembiapo, omboʼévo opa mbaʼe ojehaíva, ha oiporúvo Jeremías tape yma guare mensáhe oñeʼẽ hag̃ua umi Laodiceagua ára ndive, ohechaʼỹvape. Pe Espíritu Santo rembiapo, oñerrepresentáva Nicodémope, oñemyesakãve hag̃ua, pe “paso a paso”, pe “tembiapo tekotevẽva ojejapo mayma korasõme umi ohupytyséva yvágape Ñandejára Rréino.” Ko tembiaporã oñembojoja Cristo rupive pe yvytu rembiapóre, ha ko tembiapo oiko pe ára “yvytu kuarahyresẽgua” aja, oguahẽvaʼekue 11 de setiémbrere. Isaías oñeʼẽ avei ko período rehe pe yvytu hatã mbaʼéicha hag̃ua.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.
Ha peteĩ medida rupive, haʼe osẽvo, nde reñorairõta hendive: haʼe ojoko yvytu hatãva ára yvytu kuarahyresẽ guápe. Upévare, ko rupi oñemopotĩta Jacob rembiapo vai; ha kóva hína opa hiʼa ojeipeʼa hag̃ua chugui ipeka; haʼe ojapóramo altar ita kuéra opavave itakui ramo guáicha oñembyaipa hag̃uáicha, umi yvyra marangatuha taʼanga kuéra ndopytamoʼãi. Isaías 27:8, 9.
All the prophets align with one another in the latter days, and Isaiah’s “rough wind” is John’s winds of strife that are held in check during the sealing of the one hundred and forty-four thousand. Isaiah’s rough wind is the east wind that is “stayed” in Isaiah’s testimony, and held in check in John’s. John’s winds of strife are held while God’s people are sealed, and Isaiah’s east wind is identified as the period when “the iniquity of Jacob” is “purged.” The Hebrew word “purged” means atoned for. John’s sealing is the same as Ezekiel chapter nine and is the same as the purging of Jacob’s iniquity. The angel who goes through Jerusalem placing a mark upon those that sigh and cry is the angel who ascends from the “east.”
Maymáva opavave oñembojoaju ojuehe umi ára pahápe, ha Isaías “yvytu hatã” ha’e Juan remiandu rehegua umi yvytu ñorairõgua, ojejokóva sapy’a pe sello ñemoĩ aja umi cien cuarenta y cuatro mil ári. Isaías yvytu hatã ha’e pe yvytu kuarahyresẽ gotyogua ojejokóva “opyta hag̃ua” Isaías testimoniope, ha avei ojejokóva Juan rembiapópe. Juan umi yvytu ñorairõgua ojejoko Ñandejára tavayguakuéra oñesella aja, ha Isaías yvytu kuarahyresẽ gotyogua ojehechauka hag̃ua pe ára “Jacob rembiapo vai” oñemopotĩha. Pe ñe’ẽ hebreo “ñemopotĩ” he’ise ojejapo hague tekojoja hag̃ua. Juan sello ñemoĩ ha’e upeichaite Ezequiel capítulo nuevepe, ha ha’e avei Jacob rembiapo vai ñemopotĩ. Pe ánhel ohasáva Jerusalén rupive omoĩ hag̃ua peteĩ techaukaha umi osuspiráva ha osapukáiva ári, ha’e pe ánhel ojupíva “kuarahyresẽ gotyo” guive.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Ha upéi ahecha irundy ánhel oĩva yvy irundy kórape, ojoko hag̃ua yvy irundy yvytu, ani hag̃ua pe yvytu oipeju yvýpe, térã yguasúpe, térã mba’eveichagua yvyráre. Ha ahecha ambue ánhel ojupíva kuarahyresẽ gotyo guive, oguerekóva Tupã oikovéva séllo; ha ha’e osapukái ñe’ẽ hatãme umi irundy ánhelpe, umi oñeme’ẽva’ekuépe ikatu hag̃uáicha ombyai yvy ha yguasu, he’ívo: Ani pembyai yvy, ni yguasu, ni yvyrakuéra, peve roha’anga hag̃ua ñande Tupã rembiguáipe ikuáre. Apocalipsis 7:1–3.
The angel is Christ and He ascended at the end of forty days of teaching the disciples face to face in the Pentecostal season, and He ascends at the feast of trumpets in Leviticus twenty-three at the end of the thirty days of face-to-face teaching with the priests who are represented by the number thirty.
Pe ánhel ha’e Cristo ha ha’e ojupi cuarenta ára paha-pe ombo’e rire umi temimbo’epe ojocha ojocha hag̃uáicha pe ára Pentecostéspe, ha ojupi avei pe Trompéta Aretepe Levítico mokõi paapy-pe, umi mbohapy pa ára paha-pe ombo’e rire ojocha ojocha hag̃uáicha umi pa’ípe, umi ojehechaukáva papapy mbohapy pa rupive.
2026 is the midterm elections, and the elections have already been confirmed as prophetic waymarks. Without the Democrats stealing the election of 2020 Trump would not have fulfilled the enigma of Rome. The enigma of Rome being that it is eighth and is of the seven. That enigma identifies Trump as the representative of the image of the beast, who always comes up eighth, yet is of the seven. In Daniel seven, three of pagan Rome’s ten horns needed to be removed for the little horn to ascend. There papal Rome came up as the eighth among seven other horns, yet it came forth from pagan Rome, for it was to be of the seven. In Daniel eight the Medo-Persian empire was represented by two horns, then Greece was a single horn, that when broken produced four horns, thus before Rome arrives there have been seven horns, and the little horn of Rome is the eighth. There are other witnesses to the fact that Rome always comes up eighth and is of the seven, but the enigma’s primary point of reference is Revelation chapter seventeen.
2026 ha’e umi elección mbytepegua, ha umi elección ojehechauka vaʼekue ymaite guive techaukaha profétikoramo. Ndahaʼéirire umi demócrata omonda hague elección ary 2020-pe, Trump ndojapóivaʼerãmoʼã pe enigma Roma rehegua. Pe enigma Roma rehegua niko kóva: haʼeha poapyha ha oúva umi siete apytégui. Pe enigma ohechauka Trump-pe mymba raʼanga representante ramo, pe tapia osẽva poapyharamo, upéicharõ jepe oúva umi siete apytégui. Daniel kapítulo siete-pe, mbohapy Roma pagana rembiapo akãratĩ diez guigua tekotevẽ kuri oñembogue hag̃ua pe akãratĩ michĩ hag̃ua ojupi. Upépe Roma papal osẽ poapyharamo ambue siete akãratĩ apytépe, upéicharõ jepe osẽ Roma paganágui, oúva hag̃ua umi siete apytégui. Daniel kapítulo ocho-pe, pe império Medo-Persa ojehechauka mokõi akãratĩ rupive; upéi Grecia peteĩ akãratĩ año rupive, ha upe akãratĩ ojekytĩ rire osẽ chugui irundy akãratĩ; upévare, Roma oguahẽ mboyve oĩma siete akãratĩ, ha Roma pegua akãratĩ michĩ ha’e pe poapyha. Oĩ ambue testígo avei ohechaukáva Roma tapia osẽha poapyharamo ha oúva umi siete apytégui, hákatu pe enigma rehegua ñeʼẽrã tenondegua hína Apocalipsis kapítulo diecisiete-pe.
And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.
Ha ko’ápe oĩ pe akã arandu rehegua. Umi siete akã ha’e siete yvyty, hi’ári pe kuña oguapy. Ha oĩ siete mburuvicha guasu: po’a ho’a-ma, peteĩ oĩ, ha ambue ne’irã gueteri ou; ha oúvo, oikoveva’erã sapy’ami. Ha pe mymba ñarõkõiva, oĩ va’ekue ha ko’ág̃a ndaipóri, ha’e voi pe poapyha, ha umi siete apytégui ou, ha ohóta ñehundipápe. Apocalipsis 17:9–11.
The stolen election of 2020 identified an election as a prophetic waymark. A second witness to this fact is with President Carter. Reagan was the first of the presidents that lead to Trump being the eighth that is of the seven, as he forms an image of Rome. Reagan was the first of the line of eight presidents since the time of the end in 1989. 1989 was fulfilled in Daniel eleven, verses one through four, and it sets forth the testimony of the richest president. Reagan was preceded by the worst President in history up to that point. Carter left office with a crisis of Islam unresolved. Forty-seven years later and Trump is currently resolving the problem left to Reagan by the Democrat Carter. Because the first and alpha Reagan was a Republican typifying a Republican at the ending and omega, Trump would also need to inherit a crisis of Islam created by the previous Democrat president, who would of prophetic necessity be the worst president in history up to that point. Obama, of course fulfilled all those prophetic characteristics, and so did Biden. In order for Reagan to typify the last, he also had to typify not only the eighth, but also the sixth. In doing so the Lion of the tribe of Judah had to control the elections to secure a progression of failed presidencies that preceded Trump in both instances. The elections are a prophetic waymark, and 2026 is the midterms for the president that is the eighth that is of the seven.
Jeity 2020-pe oñemonda vaʼekue ohechauka porã peteĩ jeityha jeporavoha ramo peteĩ marca profética. Peteĩ mokõiha testígo ko añetegua rehegua ojejuhu Presidente Carter ndive. Reagan haʼe vaʼekue pe peteĩha umi presidente-kuéragui ogueraháva Trump-pe pe poapyha ramo, haʼéva umi sietégui, haʼe omoheñóirõ peteĩ taʼãnga Roma rehegua. Reagan haʼe vaʼekue pe peteĩha peteĩ línea de ocho presidentes-pe guare pe ára paha guive ary 1989-pe. 1989 oñekumpli vaʼekue Daniel capítulo once-pe, versículos peteĩ guive irundy peve, ha upéva omoĩ tenonderã pe testimonio pe presidente ipirapire hetavéva rehegua. Reagan mboyve oĩ vaʼekue pe Presidente ivaivéva tembiasápe upe peve. Carter osẽkuri cargo-gui peteĩ crisis islam rehegua ndoñesolusionái vaʼekue reheve. Cuarenta y siete años rire, Trump koʼág̃a oĩ ohesolusiona hag̃ua pe apañuãi Reagan-pe oheja vaʼekue pe demócrata Carter. Pe peteĩha ha alfa Reagan haʼe rupi peteĩ republicano ohechaukáva peteĩ republicano pe pahápe ha omega-pe, Trump avei tekotevẽkuri ohupyty peteĩ crisis islam rehegua omoheñói vaʼekue pe presidente demócrata mboyvegua, ha upéva, necesidad profética rupive, tekotevẽvaʼekue haʼe pe presidente ivaivéva tembiasápe upe peve. Obama, añetehápe, okumpli opa umi característica profética, ha Biden avei. Ikatu hag̃uáicha Reagan ohechauka pe paha, tekotevẽkuri avei ohechauka ndahaʼéi año pe poapyha, síno avei pe poteĩha. Upéicha ojapóvo, Judá ñemoñare León tekotevẽkuri oguereko poguýpe umi jeityha jeporavo hag̃ua oasegura hag̃ua peteĩ sucesión presidencia-kuéra ndoikoporãiva rehegua omotenondéva Trump-pe mokõive kásope. Umi jeityha jeporavo haʼe peteĩ marca profética, ha 2026 haʼe umi jeity mbytégua pe presidente rehegua haʼéva pe poapyha ha umi sietégui.
The two-hundred and fifty year line of the United States began in 1776 and culminates in 2026. The two-hundred and fifty year line of 457 BC culminated in 207 BC, between verses eleven and fifteen, the battles of Raphia and Panium. Raphia is prophetically aligned with Genesis seventeen covenant of circumcision, and Panium is prophetically aligned with Matthew sixteen’s covenant of the one hundred and forty-four thousand. 2026, aligns with 207 BC, between verses eleven and fifteen—between Raphia and Panium, which is also between God’s first covenant with a chosen people and God’s last covenant with a chosen people.
Pe línea mokõisa ha cincuenta ary Estados Unidos-gua oñepyrũ 1776-pe ha oguahẽ hu’ãme 2026-pe. Pe línea mokõisa ha cincuenta ary 457 a.C. gua oguahẽ hu’ãme 207 a.C.-pe, umi versíkulo once ha quince mbytépe, Raphia ha Panium ñorairõme. Raphia oñembojoaju profétikamente Génesis diecisiete paktogua circuncisión rehe, ha Panium oñembojoaju profétikamente Mateo dieciséis paktogua cien cuarenta y cuatro mil rehe. 2026 oñembojoaju 207 a.C. rehe, umi versíkulo once ha quince mbytépe—Raphia ha Panium apytépe, ha upéva avei oĩ Tupã paktó peteĩha tetã ojeporavopyrévandi ha Tupã paktó paha tetã ojeporavopyrévandi apytépe.
The two-hundred and fifty year lines that end at the midpoint of 207 BC and 2026 align with the two-hundred and fifty year line of persecution that began when the city of Rome burned in the year 64. Beginning there, seven years of warning of the coming destruction, by a strange man were proclaimed to the inhabitants of Jerusalem. When the year seventy arrived and Jerusalem was destroyed God’s church was scattered and they spread the gospel to the entire world. At the same time that the church of Ephesus was proclaiming the Pentecostal message of the resurrection, the persecution represented by the church of Smyrna began, for the two churches of prophetic necessity would run parallel for a period of time. Paul was a leader of the prophetic church of Ephesus, yet he penned of both histories.
Umi mokõi sa ary popy yvy ári ojejapóva opa hag̃ua 207 ary Cristo mboyve mbyte gotyo ha 2026-pe, oñembojoja umi mokõi sa ary popy yvy ári jehasa asy rehegua ndive, oñepyrũva’ekue táva Róma hendy ramo guare áño 64-pe. Upégui oñepyrũvo, kuimba’e ijojaha’ỹva rupive oñemombe’u Jerusalén-pegua kuérape siete ary ñembo’e’ẽ ñehunditaha ou hag̃uáre. Oguahẽvo áño setenta ha Jerusalén oñehundi ramo, Tupã iglesia oñemosarambi ha ha’ekuéra omyasãi pe evangelio opaite yvy ape ári. Upe jave avei, iglesia de Éfeso omombe’úvo pe marandu Pentecostés rehegua ñemoingove jey rehe, oñepyrũ pe jehasa asy iglesia de Esmirna ohechaukáva; mokõivéva iglesia, tekotevẽ marandupykuaáva rupi, osyry joja va’erãkuri peteĩ tiempo pukukue aja. Pablo ha’eva’ekue pe iglesia marandupykuaáva de Éfeso ruvicha peteĩva, upéicharõ jepe ohai mokõive tembiasakue rehe.
Persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me. Yea, and all that will live godly in Christ Jesus shall suffer persecution. 2 Timothy 3:11, 12.
Jehasa asy ha jehasa’ỹi oúva che ári Antioquía-pe, Iconio-pe ha Listra-pe; mboy jehasa asyitepa ajeropu’aka hag̃ua hese kuéra rehe; ha opavave umívagui Ñandejára chepe’a. Heẽ, opavave oikovéva Tupãrayhúpe Cristo Jesús-pe ohasáta jehasa asy. 2 Timoteo 3:11, 12.
A.T. Jones identifies the two-hundred and fifty year period that begins in the year 64 and ends at the Edict of Milan in 313. For those years persecution against God’s people was carried on by pagan Rome, but the message to the church in Smyrna identified ten days, that represent the very worst persecution of that period.
A.T. Jones ohechauka pe período mokõiciento cincuenta ary, oñepyrũva ary 64-pe ha opa pe Edicto de Milán-pe ary 313-pe. Umi ary aja, Roma pagana omotenonde vaekue ñemuhápe Ñandejára retãyguakuérare, ha pe marandu pe iglesia de Esmirna-pe ome’ẽva’ekue ohechauka pa ary, ha’éva pe persecución ivaivévaite upe período pukukue javeve.
Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.
Ani hag̃ua kyhyje umi mbaʼe reguerekótavagui rehasa hag̃uáicha: péina, aníke pehecha, Aña omombo vaʼerã amóvape pende apytégui kárselpe, pejehovasa hag̃ua; ha peguerekóta jehasa asy diez ára pukukue: eime hag̃ua jerovia hag̃uáicha pe mano peve, ha che ameʼẽta ndéve tekove koronã. Apocalipsis 2:10.
That period of persecution represented by the Emperor Diocletian was for ten years, beginning in 303 and ending in 313, when the Emperor Constantine the Great was ruling, as he would be at the first Sunday law of 321, and when he divided Rome into east and west in 330. 313 was prophetically marked by the diplomatic marriage in Milan when Emperor Constantine (ruler of the West) arranged the marriage of his half-sister, Flavia Julia Constantia to Licinius, the emperor who controlled the eastern (or soon-to-be eastern) part of the Roman Empire. The marriage was symbolically ended when Constantine divided the kingdom into east and west in 330.
Pe período ñemoñare asaje rehegua ojehechaukáva Emperador Diocletiano rupive ha’e va’ekue pa ary pukukue, oñepyrũva 303-pe ha opa 313-pe, jave Emperador Constantino el Grande oisãmbyhy, oĩháicha avei pe primera léi domingo rehegua ary 321-pe, ha jave omboja’o Roma kuarahyresẽ ha kuarahyreike gotyo ary 330-pe. Ary 313 ojehechakuaa profétikamente pe ñemenda diplomática Milánpe, jave Emperador Constantino (oisãmbyhýva Kuarahyreike gotyo) omohenda imedia ermána, Flavia Julia Constantia ñemenda Licinio ndive, pe emperador oisãmbyhýva pe pehẽngue kuarahyresẽ gotyo (térã pya’e osẽtava kuarahyresẽ gotyo) Imperio Romano-gui. Pe ñemenda oñemohu’ã simbólicamente jave Constantino omboja’o pe reino kuarahyresẽ ha kuarahyreike gotyo ary 330-pe.
Nero’s 250-year period begins with a seven-year period that begins and ends with a siege that typifies the end of the world. At the end of the period there was a distinct ten years of persecution. The period began in the time of Ephesus, then covered the history of Smyrna until Constantine’s church of compromise, when the church of Pergamos arrived in 313.
Nerón rembiasakue 250 ary oñepyrũ peteĩ siete ary rembiasakuégui, oñepyrũva ha opa hag̃ua peteĩ jejoko guasúpe, ohechaukáva yvy paha ararã. Pe periodo pahápe oĩkuri peteĩ diez ary ojehechakuaáva ñembohasa asy. Pe periodo oñepyrũ Éfeso tiempope, upéi ojaho’i Esmirna rembiasakue Constantino tupão joavy rehegua peve, Pergamo tupão og̃uahẽ ramo guare ary 313-pe.
Those seventeen years from 313 to 330 find their counterpoint in the history of Raphia and Panium, where the battle of 217 BC and the battle of 200 BC are separated by seventeen years. At the battle of Raphia, Ptolemy prevailed, but he would be dead and gone before the battle of Panium. Yet he reigned for seventeen years from 221 BC unto 204 BC. Three lines of 250 years tied together by three seventeens force the consideration that 313 aligns with 2026.
Umi pakõiha ary 313 guive 330 peve ojuhu ijojaha historia Raphia ha Panium-pe, upépe ñorairõ 217 a.C. pegua ha ñorairõ 200 a.C. pegua ojeheja ojupegui pakõiha ary. Ñorairõ Raphia-pe, Ptolomeo ipu’aka; hákatu omanóma ha ndoikovéima vaʼerãkuri oñepyrũ mboyve ñorairõ Panium-pe. Upéicharõ jepe, haʼe oguapy mburuvicháramo pakõiha ary aja 221 a.C. guive 204 a.C. peve. Mbohapy línea 250 ary rehegua, ojoajúva mbohapy pakõiha ary rupive, ombohasy tekotevẽ hag̃uáicha oñehesaʼỹijo hag̃ua 313 ojojaha 2026 rehe.
313 was a distinct transition from persecution unto compromise, thus marking 313 as a symbol of a change of some prophetic nature that was typified by the change from Smyrna to Pergamos. The first step was represented by a diplomatic marriage that ended in divorce seventeen years later. The second step was the first Sunday law. Inspiration informs us that the Sunday law is preceded by a progressive step by step process that includes Sunday laws that precede the Sunday law defined as forcing you to observe Sunday and also persecuting you for observing God’s seventh-day Sabbath.
313 ha’e peteĩ ñeñemoambue hesakãva ñemoĩ hag̃ua mboyve ñembojopy guive ñemoĩ hag̃ua kompromísope, upéicha rupi ohechauka 313 ha’eha peteĩ techaukaha peteĩ ñemoambue rehegua peteĩ naturaleza profética rehegua, oñemoha’ãngáva pe ñemoambue Smyrna guive Pergamo peve. Pe tembiapo peteĩha ojehechauka va’ekue peteĩ ñemenda diplomática rupive, opa va’ekue peteĩ divorcio-pe diecisiete áño rire. Pe mokõiha tembiapo ha’e va’ekue pe primera léi domingo rehegua. Pe inspiración ñanemomarandu pe léi domingo rehegua ou mboyve peteĩ proceso oñemotenondéva mbeguekatúpe, paso a paso, opavave léi domingo rehegua oúva mboyve pe léi domingo oñemyesakãvaicha ne mbojere hag̃ua rerrespetávo domingo ha avei ne mboykévo reñangarekóramo Tupã arapokõindyha sábado rehe.
“If the reader would understand the agencies to be employed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.
“Oikuaaséva oikũmby hag̃ua umi tembiapo rembiporu ojeporútava pe ñorairõ oúmavape, tekotevẽnte chupe oikuaaukávo pe marandu umi tape rehegua Roma oiporúva vaʼekue upe tembiaporãrã ymaite guive. Oikuaaséramo mbaʼéichapa papista ha protestante joajúpe ojapóta umi omboykévandi idogmakuéra, tohecha pe espíritu Roma ohechaukavaʼekue pe sábado ha umi ipyahuvéva rehe.”
“Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321.) This edict required townspeople to rest on ‘the venerable day of the sun,’ but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.” The Great Controversy, 573, 574.
“Mburuvicha rembipota, aty guasu pavẽgua, ha tupao rembiapoukapy oñembojeroviáva mbarete yvypóra rehe, umíva hína umi tape rupi arete pagáno oguahẽ vaʼekue tenda jeguerohoryrãme mundo cristiano-pe. Pe mbaʼeporãha peteĩha ojehechauka hag̃uáicha oñembohovái hag̃ua domingo ñeñangarekoha hína pe léi omoĩvaʼekue Constantino. (A.D. 321.) Ko tembiapoukapy ojerure vaʼekue tavayguakuérape opytuʼu hag̃ua ‘kuarahy ára marangatuete’-pe, péro oheja hag̃ua okarayguakuérape osegi hag̃ua hembiapo ñemitỹ rehegua. Jepe añetehápe haʼe hague peteĩ léi pagáno, mburuvicha guasu omoañete chupe oñemombeʼu hag̃uáicha omoneĩma hague cristianismo.” The Great Controversy, 573, 574.
The Edict of Milan in 313, was the “royal edict” that was followed by “general councils and church ordinances sustained by secular power were the steps.” These were progressive steps which led to the first Sunday law in 321. One of those steps is “church ordinances,” such as Sunday observance, “sustained by secular power.” The period of 1888 identifies a series of Sunday laws introduced into the Senate by Senator Blair that never went anywhere, but during the same history several states were passing state enforced Sunday laws. These two witnesses identify 313 as a waymark where “royal edicts,” such as an executive order would mark a transition in the history of the earth beast, who is destined to speak as a dragon.
Edicto de Milán ary 313-pe, pe “edicto real” upéi “concílio guasu ha ordenanza-kuéra iglesiapegua, omombaretéva poder secular, ha’e umi tapykue.” Ko’ãva ha’e va’ekue tapykue oñemotenondéva ogueraháva pe primer léi domingo rehegua ary 321-pe. Peteĩ umi tapykue apytégui ha’e “ordenanza-kuéra iglesiapegua”, techapyrãramo pe ñemboguata domingo rehegua, “omombaretéva poder secular.” Pe período 1888 rehegua ohechauka peteĩ serie léi domingo rehegua oñemoingéva Senado-pe senador Blair rupive, ha araka’eve ndoho porãiva’ekue mba’eve gotyo; hákatu upe tembiasakue peteĩchape hetave estado omoneĩva’ekue léi domingo rehegua, estado ombohapéva. Ko’ã mokõi testígo ohechauka 313 peteĩ marca-rupiguáicha, upépe “edicto-kuéra real”, peteĩ orden ejecutiva-icha, ohechaukata peteĩ jehasa pe mymba yvýgui osẽva rembiasakuépe, ha’éva ipahápe oñe’ẽtaha dragónicha.
When the United States speaks as a dragon it ends as the sixth kingdom of Bible prophecy, and it does by speaking the same as it did in the beginning of its reign as the sixth kingdom. In 1798, the United States passed the Alien and Sedition Acts, that typified the Sunday law. The Alien and Sedition Acts of 1798 were the third of three steps that began in 1776 with the Declaration of Independence followed by the Constitution in 1789. Those three steps align with 313, 321 and 330.
Tetã peteĩ rekojoja Estados Unidos oñe’ẽ ramo dragónicha, opáta ha’évo pe sexto reino profecía bíblica-pe, ha upéva ojapóta oñe’ẽvo peteĩchaite upe oñe’ẽ haguéicha iñepyrũme iguapy aja pe sexto reino ramo. Ary 1798-pe, Estados Unidos omoneĩ pe Alien and Sedition Acts, ohechaukáva typológicamente pe léi domingo rehegua. Pe Alien and Sedition Acts ary 1798-gua ha’e va’ekue pe mbohapyha umi mbohapy paso apytégui, oñepyrũva’ekue ary 1776-pe pe Declaración de Independencia reheve, ha upéi pe Constitución ary 1789-pe. Umi mbohapy paso oñemohendajoja 313, 321 ha 330 ndive.
1776, 1789 and 1798 were all actions that are defined as speaking, for inspiration informs us that the “speaking of the nation is the action of its legislative and judicial authorities.” 313, 321 and 330 are all waymarks associated with Constantine the Great. The ending of ancient literal Israel, both the northern and southern kingdoms, is symbolized as a divorce, which is what is represented by 330. A divorce between east and west in a marriage that began seventeen years before, at the marriage of the Edict of Milan. At the Sunday law the United States will have filled up its cup of probationary time and it will be divorced from God in terms of its prophetic purpose, as typified by the land flowing with milk and honey for ancient Israel. Inspiration says national apostasy is followed by national ruin. That happens when God divorces the glorious land as represented by the year 330. From the marriage of 313 unto the first in a series of escalating Sunday laws in 321 unto the divorce of 330. 1776 aligns with 313, and 1789 aligns with 321 and 1798 aligns with 330.
1776, 1789 ha 1798 opaite umi tembiapo oñemyesakãva ñe’ẽ hag̃ua ramo, pe inspiración oikuaaukágui ñandéve “tetã ñe’ẽ ha’eha umi hembiapokue autoridad legislativa ha judicial rehegua”. 313, 321 ha 330 opaite hína umi mojón ojehechaukáva Constantino el Grande rehe. Israel yma guare paha, mokõivéva, pe reino yvate ha pe reino yvývo, oñesimbolisa peteĩ divorcio ramo, ha upéva hína pe ojehechaukáva 330-pe. Peteĩ divorcio kuarahyresẽ ha kuarahyreike apytépe peteĩ matrimonio oñepyrũ vaʼekue paapy ha irundy ary mboyve, pe matrimonio Edicto de Milán rehegua. Pe léi domingo-pe, Estados Unidos omyenyhẽta hógaygua hi’ára de prueba ryru, ha oñedivorciáta Tupãgui iporã hag̃uáicha hembiaporã profético rehe, ojehechauka haguéicha pe yvy osyry kamby ha eíra reheve Israel yma guarépe ĝuarã. Pe inspiración he’i apostasía nacional rire ouha ruina nacional. Upéva oiko Tupã odivorciáramo pe yvy gloriosa 330 ary rupive ojehechaukaháicha. Pe matrimonio 313 guive pe peteĩha peteĩ aty léi domingo ohóvo hatãvéva apytépe 321-pe, peve pe divorcio 330-pe. 1776 ojoajúma 313 ndive, ha 1789 ojoajúma 321 ndive ha 1798 ojoajúma 330 ndive.
330 is also the fulfillment of the 360 years since the battle of Actium in 31 BC. Actium was Rome’s third obstacle and thus typifies the Sunday law where modern Rome conquers its second and third obstacles. At the waymark of 330 the battle of Panium joins the battle of Actium. The battle of Raphia in 217 BC aligns with the Ukrainian war in 2014, then in 2015 Trump launched his first presidential campaign, 2020 both horns of the earth beast were slain, 2023 they were both resurrected. 2024 the test of the foundations began and in 2025 the prophetic alliance of the eighth president and his papal counterpart were marked by their mutual inaugurations.
330 ha’e avei 360 ary oñembotýva guive Ñorairõ Actium pegua ári, ary 31 JC mboyve guive. Actium ha’e va’ekue mbohapyha jejoko Roma-pe g̃uarã, upévare ohechauka typológicamente pe léi domingo rehegua, amo Roma pyahu oganahápe ijejoko mokõiha ha mbohapyha. Pe waymark 330-pe, pe ñorairõ Panium pegua ojoaju pe ñorairõ Actium peguándi. Pe ñorairõ Raphia pegua ary 217 JC mboyve oñembojoja pe ñorairõ Ucrania pegua ndive ary 2014-pe; upéi ary 2015-pe Trump omoñepyrũ ikampaña peteĩha tetã ruvicharã; ary 2020-pe yvy mymba rakã mokõivéva ojejuka; ary 2023-pe mokõivéva oñemoingove jey. Ary 2024-pe oñepyrũ pe prueba umi fundamento rehegua, ha ary 2025-pe pe alianza profética pe presidente poapyha ha ipapa irũ ndive ojehechauka hag̃ua umi mokõivéva ñemoĩ hag̃ua iñepyrũrã rupive.
We will continue these things in the next article.
Rohóta ñamoguahẽ hag̃ua ko’ã mba’e pe artículo oútavape.