Peter is at Panium (Caesarea Philippi), which is just six or eight days before the middle of the three times Peter, John and James went alone with Jesus. The first was the demonstration of His power at the resurrection of Jarius’ twelve-year-old daughter; the second was the demonstration of His glory at the mount of transfiguration; and the third was Gethsemane the demonstration of His suffering. At Panium in chapter eleven Peter is aligned just before the cross of verse sixteen. The mount was the midpoint of the three exclusive trips of three disciples. At the mount the heavenly Father also spoke the second of three times; the Father spoke at the baptism, the mount and then just before the cross. Peter is twice at a midpoint of three specific events. He is also the midpoint of chapters eleven through twenty-two of Matthew.
Pedro oĩ Panium-pe (Cesarea Filipope), ha upéva oiko seis térã ocho ára mboyve pe mbyte gotyo umi mbohapy jey Pedro, Juan ha Santiago oho hag̃ua Jesús ndive haʼeño. Pe peteĩha vaʼekue haʼe pe techaukaha Ipuʼaka rehe Jairo rajy pakõi ary oguerekóva jeikove jeyme; pe mokõiha vaʼekue haʼe pe techaukaha Iglória rehe pe yvyty ñemoambuehápe; ha pe mbohapyha vaʼekue haʼe Getsemaní, pe techaukaha Isufrimiento rehe. Panium-pe, capítulo once-pe, Pedro oñemohenda pe kurusu renondete, versículo dieciséis-pe. Pe yvyty haʼe vaʼekue pe mbyte umi mbohapy viaje ijojahaʼỹva apytépe, umi mbohapy temimboʼeño rehegua. Pe yvyty ári Túva yvagagua avei oñeʼẽ pe mokõiha jey, umi mbohapy jey apytépe; Túva oñeʼẽ vaʼekue pe bautísmope, pe yvytýpe ha upéi pe kurusu mboyve. Pedro oĩ mokõi jey pe mbytehápe umi mbohapy mbaʼe ojehechaukáva apytépe. Haʼe avei hína pe mbyte Mateo capítulos once guive veintidós peve.
The Ass
Pe Asiría rehegua
The mount came before the triumphal entry, which began with the ass being loosed to carry the offering into Jerusalem, the way Abraham’s ass carried the wood for the offering on Moriah, the ancient cite of the temple in Jerusalem. The feast of trumpets in the line of Leviticus twenty-three marks the loosing of the ass, so the experience of the mount of transfiguration preceded the triumphal entry, thus placing Peter in the history of the thirty days of Leviticus twenty-three aligned with the Pentecostal season. In those thirty days the temple (the middle test) is brought upon the candidates to be among the eighty valiant priests. In the testimony of king Uzziah’s rebellion in the holy place the eighty priests are identified as valiant, thus suggesting there were priests who did not participate.
Yvyty oúma pe jeike oike hag̃ua pe jeike ñemomba’eguasúpe, oñepyrũva’ekue pe mburika ojejorávo ogueraha hag̃ua pe ofrénda Jerusalénpe, Abraham rembikokuéra mburika oguerahárõ guare yvyra pe ofréndarã Moriah-pe, pe tenda yma guare tupãóga rehegua Jerusalénpe. Pe arete trompéta rehegua, Leviticus mokõipa mbohapy ryepýpe, ohechauka pe mburika jejora, upévare pe jehasa yvyty ñemoambue rehegua oúma va’ekue pe jeike ñemomba’eguasú mboyve; upéicha rupi Pedro oñemoĩ tembiasakue ryepýpe, umi mbohapypa ára Leviticus mokõipa mbohapýpe oñembojoajúva pe Pentecostés aravope. Umi mbohapypa árape pe tupão (pe ñeha’ã mbytegua) oñemboguejy umi candidato ári oike hag̃ua umi poapy pa’í valiénte apytépe. Mburuvicha guasu Uzías pu’aka vai rehegua marandu pe tenda marangatúpe ryepýpe, umi poapy pa’i ojekuaa valiénteramo; upéicha ojehechauka oĩ hague pa’i ndoikéiva’ekue upe participaciónpe.
And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God. 2 Chronicles 26:17, 18.
Ha Azarías, pe pa’i, oike hapykuéri, ha hendive oho poapyha pa’i Ñandejára rehegua, kuimba’e ipy’aguasúva: ha’ekuéra opu’ã mbarete rréi Uzías rehe, ha he’i chupe: Nde ndereikuaái, Uzías, rehapy hag̃ua insiénso Ñandejárape; upéva katu umi pa’i, Aarón ra’ykuéra, oñemboykéva hína insiénso hag̃ua, peguarãnte. Esẽ pe tupaógui; nde niko rembohasa nde rembiapo rehegua, ha ndaha’éimo’ãi upéva nde jehecharamorã Ñandejára Tupãgui. 2 Crónicas 26:17, 18.
The valiant priests are those who follow the Lamb whithersoever He goes.
Pa’i kuéra py’aguasúva hína umi osegíva pe Ovecha Raguepe ohohápe ha’e ohohápe.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Ko’ãva hína umi ndoguerekóiva mba’eveichagua ñemongy’a kuñanguéra ndive; ha’ekuéra niko vírhen hína. Ko’ãva hína umi oho meméva Pe Ovecha Ra’y rapykuéri mamo ha’e ohohápe. Ko’ãva ojerredimi va’ekue yvyporakuéragui, ha’égui ypykue hi’áva Ñandejárape ha Pe Ovecha Ra’ýpe. Apocalipsis 14:4.
The Lion of the tribe of Judah leads His people into the Most Holy Place and has them gaze into the ark of the covenant, and consider the High Priest who is there ministering in His final work of blotting out sin. Peter was resurrected on December 31, 2023 and then was confronted with the foundation test over the role of Rome in establishing the external vision of prophecy. Then the second test of the temple arrived for Peter, and it is there that the vision of the internal line is represented in the looking glass vision of Daniel chapter ten.
Juda ñemoñaregui León ogueraha Itavayguápe Tenda Marangatuvévape ha omomaña chupekuéra pe arca del pacto-pe, ha toñehesa’ỹijo pe Sumo Sacerdóte oĩva upépe omba’apóvo I tembiapo paha-pe, angaipa jepe’a hag̃uáicha. Pedro oikove jey vaekue 31 de diciembre de 2023-pe ha upéi oñembohovái pe prueba fundacional rehe Roma rembiapo rehegua omoĩ hag̃ua pe visión externa de la profecía. Upéi oguahẽ pe mokõiha prueba pe templo rehegua Pedro-pe ĝuarã, ha upépe pe línea interna visión ojehechauka pe looking glass vision-pe Daniel capítulo diez-pe.
Peter had denied his Lord on July 18, 2020, and he did so three times.
Pedro oreko hag̃ua hembiguáipe ára 18 jasypokõi 2020-pe, ha upéva ojapo mbohapy jey.
“Three times Peter had openly denied his Lord, and three times Jesus drew from him the assurance of his love and loyalty, pressing home that pointed question, like a barbed arrow to his wounded heart. Before the assembled disciples Jesus revealed the depth of Peter’s repentance, and showed how thoroughly humbled was the once boasting disciple.” The Desire of Ages, 812.
“Mbohapy jey Pedro oñembotovékuri hesakã porãhápe Ijára rehe, ha mbohapy jey Jesús oguenohẽ chugui pe jeikuaa porã imborayhu ha hekojerovia rehegua, omoĩ mbaretevo upe porandu hakãratĩva, ku hu’y akã hãimbévaicha ipy’a heridávape. Umi temimbo’e oñembyatyva’ekue renondépe Jesús ohechauka mba’eichaitépa ipypuku Pedro ñembyasýre, ha ohechauka mba’eichaitépa oñemomirĩmbáma pe temimbo’e yma oñemomba’eguasúva.” The Desire of Ages, 812.
Peter represented two classes of worshippers.
Pedro ohechauka mokõi aty umi ñemombaʼeguasuhárape.
“For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was ‘not as other men are.’ When Christ on the eve of His betrayal forewarned His disciples, ‘All ye shall be offended because of Me this night,’ Peter confidently declared, ‘Although all shall be offended, yet will not I.’ Mark 14:27, 29. Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord.” Christ’s Object Lessons, 152.
“Peteĩteĩ umi aty ojehechaukáva fariséo ha avei pe publikáno rupive oguereko peteĩ mbo’epy apóstol Pedro rembiasakuepe. Iñepyrũrã idisípulo ramo, Pedro oimo’ã va’ekue ijehe imbareteha. Fariséoicha, ha’e voi oñemomba’eguasúvo ndaha’éi va’ekue ‘ambue kuimba’éicha.’ Cristo, oñeme’ẽ hag̃ua hag̃uáicha mboyve, oikuaauka porãrõ guare idisípulo-kuérape: ‘Pavẽ pendepy’arakañýta che rehe ko pyharevépe,’ Pedro jerovia reheve he’i: ‘Opavave ojehepyme’ẽramo jepe, che katu nahániri.’ Marcos 14:27, 29. Pedro ndoikuaái va’ekue ijehegua peẽva. Ojerovia rei hag̃ua ijehe ojavyuka chupe. Oimo’ã va’ekue ikatuha oñembo’y hag̃ua ñemo’ã rovái; ha katu mbovymi aravo rire pe prueba oguahẽ, ha ñe’ẽ vai ha juramento reheve omoneĩ’ỹ Ijárare.” Christ’s Object Lessons, 152.
The Publican went to his home justified.
Pe publikáno oho hógape ojehustifikado hag̃ua.
“The Pharisee and the publican represent two great classes into which those who come to worship God are divided. Their first two representatives are found in the first two children that were born into the world.” Christ’s Object Lessons, 152.
“Pe fariséo ha pe publikáno ohechauka mokõi aty guasu oĩ hag̃ua umi oñemboja Tupãme omomba'eguasúvo oñemboja'o hag̃ua. Umi mokõi iñepyrũrãva oñeñandúkuri umi mokõi ta'ýra peteĩha heñóiva'ekue ko yvy ape ári.” Christ’s Object Lessons, 152.
Abel and the publican are a symbol of justification by faith.
Abel ha pe publikáno hína peteĩ techaukaha ohechaukáva pe ñembojopyre’ỹ jerovia rupive.
And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted. Luke 18:13, 14.
Ha pe publicáno, opyta mombyry, ndohupitýi voi omoingove hag̃ua hesa yvágape, ha ojepete pýpe he’ívo: Tupã, emoporã che rehe, che angaipáva. Ha’e peẽme: ko kuimba’e oho hógape ojehechaukáva hekojojaha hag̃uáicha pe ambuévagui; opavave omoarandu hag̃ua ijupe voi oñemomichĩta; ha pe oñemomichĩva oñemomba’eguasúta. Lucas 18:13, 14.
The message of 1888 was accompanied by the descent of the angel of Revelation eighteen.
Pe marandu 1888-pegua oúkuri ykére Apocalipsis 18 pe ánhel oguejyha rehegua.
“The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.
“Ñandejára iporiahuvereko tuichaitéva rupi omondo peteĩ marandu iporãitereíva Itávape umi ansiáno Waggoner ha Jones rupive. Ko marandu ogueru vaʼekue hag̃ua ko yvy ape ári peteĩ hendápe ojehecha porãvéva Salvador oñemopuʼãmbyre, pe sacrificio ojejapóva ko yvy tuichakue angaipa rehehápe. Omombeʼu pe justificasión jerovia rupive pe Garante rehe; ohenói tavayguakuérape omoguahẽ hag̃ua Cristo tekojoja, ojehechaukáva ñeʼẽrendúpe Tupã rembiapoukapykuéra maymáva rehe. Heta vaʼekue operde Jesús rehe ojesareko hag̃ua. Tekotevẽ vaʼekue oñembohape hag̃ua hesakuéra Hembiasakue divíno rehe, Hembiporãitekuéra rehe, ha Hemborayhu ndoikovéimavaʼỹ rehe yvypórape guarã. Opa pokatu oñemeʼẽ Ipope, ikatu hag̃uáicha omeʼẽ yvypórape jopói ryguasu, omeʼẽvo pe jopói hepyetereíva, hína ijeheguiete hekojoja, pe tembiporu yvypóra ndaikatúivape oipytyvõ hag̃ua ijehegui. Kóva hína pe marandu Tupã omanda vaʼekue oñemeʼẽ hag̃ua ko yvy ape ári. Kóva hína pe mbohapyha ánhel marandu, oñemomaranduvaʼerãva ñeʼẽ hatãme, ha oúta hendive Ijespíritu oñehẽ hag̃ua tuichaitépe.” Testimonies to Ministers, 91.
The Laodicean Message
Pe Marandu Laodiceayguápe
“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.
“Pe marandu oñeme’ẽ vaʼekue ñandéve A. T. Jones ha E. J. Waggoner rupive haʼe hína Tupã marandu pe iglesia Laodiceapegua-pe g̃uarã, ha ái toiko oimeraẽva heʼíva ogueroviaha pe añetegua ha upéicharõ jepe ndohechaukái ambuépe umi tesape rayo Tupã omeʼẽva.” The 1888 Materials, 1053.
The Latter Rain Message
Pe Amá Kapy Rain Message rehegua
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Oky rire paha og̃uahẽta Ñandejára retãygua ári. Peteĩ ánhel ipokatúva oguejyta yvágagui, ha ko yvy tuichakue oñesãmbyhýta heko mimbipápe.” Review and Herald, 21 de abril de 1891.
New York City and 9/11
Táva Nueva York ha 9/11
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Ko’ág̃a piko ou pe ñe’ẽ che amombe’úva va’ekue Nueva York ojejohéitaha peteĩ y guasu rupi? Kóva araka’eve nda’éi va’ekue. Ha’e kuri, ahechávo umi óga tuichaitéva ojepu’ãva upépe, piso ári piso, ‘Mba’e hendáicha ipochyete hag̃ua umi mba’e oikótava Ñandejára opu’ã vove omboryrýi hag̃ua tuichaiterei ko yvy! Upéramo oñembotýta pe ñe’ẽ he’íva Apocalipsis 18:1–3.’ Apocalipsis kapítulo 18 pukukue ha’e peteĩ ñe’ẽmondo’ẽ oikótavare ko yvy ári. Péro ndarekói tesakã peteĩchagua Nueva York rehegua mba’épa oútava, añónte aikuaa peteĩ ára umi óga guasu upépe oitypáta Tupã pu’aka ojere ha ojerejey rupi. Pe tesakã oñeme’ẽ va’ekuégui chéve, aikuaa ñehundi oĩha ko yvy ape ári. Peteĩ ñe’ẽnte Ñandejáragui, peteĩ pokomi año ite ipu’aka mbarete guive, ha ko’ã yvateguasu mba’ety o’a hag̃uáicha. Oikóta umi mba’e ñanemondýiva ndaikatúiva ñamo’ãnga hag̃ua.” Review and Herald, July 5, 1906.
Peter the publican, represents a soul who is justified by faith, and justification by faith is the third angel’s message, it is the Laodicean message that arrived at 9/11, when the great buildings of New York came down and Revelation 18:1–3 was fulfilled. Then the latter rain began to sprinkle and the sealing of the one hundred and forty-four thousand began. At the ending of the sealing time of the one hundred and forty-four thousand the angel of Revelation eighteen descended as Michael the archangel and resurrected Peter by three tests. The first test began on December 31, 2023, and represented the foundational truth that Rome is the power in verse fourteen of Daniel eleven that establishes the vision. That vision is the chazon vision, that represents the external line of prophecy, which Solomon says is life or death.
Pedro, pe publicáno, ohechauka peteĩ ánga oñemohenda porãva jerovia rupi, ha pe ñemohenda porã jerovia rupi ha’e pe ángel mbohapyha marandu; ha’e pe Laodicea marandu og̃uahẽva’ekue 9/11-pe, umi tuichaitéva óga Nueva York-pegua ho’árõ guare ha Apocalipsis 18:1–3 oñekumpli. Upéi pe ama pyahu oñepyrũ omyñyvõ, ha pe cien cuarenta y cuatro mil ñembosella oñepyrũ. Pe tiempo pahaitepe pe ñembosella rehegua umi cien cuarenta y cuatro mil-pe, pe ángel Apocalipsis dieciocho guigua oguejy Miguel arcángel ramo ha omoingove jey Pedro-pe mbohapy prueba rupive. Pe prueba peteĩha oñepyrũ diciembre 31, 2023-pe, ha ohechauka pe añetegua pyenda guigua Roma ha’eha pe mbarete Daniel once versículo catorce-pe omopyendáva pe visión. Upe visión ha’e pe visión chazon, ohechaukáva pe línea profética okáguio, ha Salomón he’i upéva ha’eha tekove térã ñemano.
Where there is no [chazon] vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Oĩháme ndaipóri [chazon] visión, tavaygua oñehundi; ha upéva oñangarekóva léi rehe, ovy’a ha’e. Proverbios 29:18.
Peter’s second test is the temple test that requires entering the Most Holy Place by faith as Sister White illustrated in her first visions. There she saw the seventh-day Sabbath commandment glowing above the other nine commandments. That doctrine at the opening of the judgment represents the doctrine of the incarnation that glows above the other prophetic doctrines in the latter days, during the closing of the judgment. The incarnation of Christ the Divine, taking upon Himself fallen sinful flesh, though He knew no sin, is represented in a variety of illustrations. The most significant is the doctrine of the seven times. The doctrine of the seven times was the alpha of Miller’s prophetic discoveries, and it was the doctrine in 1856, that represented the omega doctrine of Millerite history where Millerite Philadelphian Adventism rebelled over seven years and became the Laodicean Seventh-day Adventist church in 1863.
Mokõiha Pedro rehegua ha’e pe templo rehegua prueba ojeruréva oike hag̃ua pe Tenda Marangatúvape ijerovia rupive, hermana White ohechauka haguéicha hechapyrã peteĩha kuérape. Upépe ha’e ohecha pe sábado ára pokõiha mandamiénto omimbiha umi ambue porundy mandamiénto ári. Upe doctrina, juicio ñepyrũme, ohechauka pe encarnación doctrina omimbíva umi ambue doctrina profética ári ára pahápe, juicio ñembotýpe. Cristo, pe Divino, encarnación, ogueraha hag̃ua hi’ári ñande rete ho’áva ha angaipáva, jepémo ha’e ndoikuaái angaipa, ojehechauka heta ta’ãngamýi rupive. Pe iñimportantevéva ha’e pe siete tiempos doctrina. Pe siete tiempos doctrina ha’e va’ekue pe alfa umi Miller oikuaaukáva profecía rehegua apytépe, ha ha’e va’ekue pe doctrina ary 1856-pe orepresentáva pe omega doctrina historia millerita-pe, amo Millerita Filadélfia Adventismo opu’ã vai haguépe siete ary pukukue ha oiko pe Iglesia Adventista del Séptimo Día Laodicea-pegua ary 1863-pe.
The two sticks of Ezekiel thirty-seven represent the two 2,520-year judgments against the northern and southern kingdoms. The northern kingdom represents human flesh and the southern kingdom represents the mind that was designed to be united with the mind of Christ; thus, Divinity would be united with humanity. That is the doctrine of the incarnation in a simplified representation. The seven times was the alpha and omega of Millerite history and as it represents the incarnation it is also the omega of Seventh-day Adventist history in relation to the alpha Sabbath doctrine in 1844. One is a sign of the seventh-day Sabbath and the other is the sign of the seventh-year Sabbath.
Ezequiel treinta y siete-pe pe mokõi yvyra ohechauka mokõi juicio 2.520 ary pukukue oúva reino yvatepegua ha reino ñembyguáre. Pe reino yvatepegua ohechauka yvypóra ro’o, ha pe reino ñembyguápe ohechauka pe apytu’ũ ojejapova’ekue oñembojoaju hag̃ua Cristo apytu’ũ ndive; upéicha rupi, Divinidad oñembojoajúta yvyporakuéra reheve. Kóva hína pe doctrina de la encarnación peteĩ jehechaukarã mombykypyrévaicha. Umi siete tiempos ha’e va’ekue pe alfa ha omega tembiasakue Millerita-pe, ha, ohechaukaháicha pe encarnación, ha’e avei pe omega tembiasakue Adventista del Séptimo Día-pe, ojoajúvo pe doctrina alfa del sábado ary 1844-pe. Peteĩva ha’e peteĩ techaukaha pe sábado ára sieteha rehegua, ha ambue katu pe techaukaha pe sábado ary sieteha rehegua.
Peter’s name is changed at Panium, which was the second step for Abraham’s representation of the first covenant with a chosen people, and Peter becomes the representative of the last covenant with a chosen people at his second step. It is the second step in the line of chapters eleven through twenty-two, and it is the second of three times Peter, James and John went with Jesus away from the other disciples and the second of three times the heavenly Father spoke. Nero’s line ends at the midpoint between the battles of Raphia and Panium, for it aligns with the other two periods of 250 years that began in 457 BC and 1776. 457 BC ended in 207 BC and 1776 ends in 2026. Peter is at 207 BC, 2026, 313 and the temple test that precedes the third and litmus test of the loosing of the ass, which is represented as the feast of trumpets.
Pédro réra oñemoambue Panio-pe, ha upéva hína mokõiha paso Abraham rehegua pe techaukáramo pe ñe’ẽme’ẽ peteĩha peteĩ tavayguakuéra poravopyre ndive; ha Pédro oiko pe ñe’ẽme’ẽ pahaguápe g̃uarã peteĩ tavayguakuéra poravopyre ndive, mokõiha pasópe. Kóva hína mokõiha paso pe línea de capítulos once guive twenty-two peve, ha ha’e pe mokõiha umi mbohapy jey apytégui Pédro, Santiago ha Juan ohohague Jesús ndive mombyry ambue temimbo’e kuéragui, ha pe mokõiha umi mbohapy jey apytégui Túva yvagagua oñe’ẽhague. Nerón línea opa pe mbyte rupi umi ñorairõ Raphia ha Panio mbytépe, oguerekógui joaju umi mokõi período ambue 250 ary rehegua ndive oñepyrũva’ekue 457 BC ha 1776-pe. 457 BC opa 207 BC-pe, ha 1776 opa 2026-pe. Pédro oĩ 207 BC-pe, 2026-pe, 313-pe ha pe templo rehegua prueba oĩva mbohapyha ha prueba decisiva oñemosãi hag̃ua pe vúrro, oñerrepresentáva pe trompéta arete ramo.
Peter’s test is to follow Christ into the Most Holy Place, and his work is to correct and then proclaim the corrected message of the fireballs of Nashville. Peter’s message of the fireballs of Nashville is the message of Pentecost that was first presented in the upper room and thereafter in the temple. He presents his message identifying the fireballs of Nashville, and the fulfillment of the battle of Raphia, in conjunction with the battle of Panium, which becomes the battle of Actium at the Sunday law of verse sixteen. The Sunday law of verse sixteen is also the Sunday law of verse forty-one and of verse twenty-two. Those three verses also align with verse thirty-one where the papacy took control in 538 and passed a Sunday law at the third Council of Orleans. The verses that lead to verse thirty-one identify waymarks that led to the Sunday law of 538 and typify the history that precedes the soon coming Sunday law.
Pedro rembiasa’ãrõ ha’e hína osegi hag̃ua Cristo-pe Pe Tenda Marangatuvévape, ha hembiapo katu ha’e omboheko hag̃ua ha upéi omyasãi hag̃ua pe marandu oñembohekopyréva umi tata apu’a Nashville-gua rehegua. Pedro marandu umi tata apu’a Nashville-gua rehegua ha’e pe marandu Pentecostés rehegua, ojehechauka raẽ va’ekue pe koty yvatepe ha upéi pe témplope. Ha’e omombe’u imarandu omyesakãvo umi tata apu’a Nashville-gua, ha pe ñorairõ Raphia-gua ñembyahýi, ojoajúvo pe ñorairõ Panium-gua ndive, upéva oiko pe ñorairõ Actium-gua ramo pe léi domingo versíkulo dieciséis-pe. Pe léi domingo versíkulo dieciséis-pe ha’e avei pe léi domingo versíkulo cuarenta y uno-pe ha versíkulo veintidós-pe. Umi mbohapy versíkulo avei ojoja versíkulo treinta y uno ndive, upépe pe papado ojapyhy va’ekue pokatu 538-pe ha ombohasa peteĩ léi domingo pe mbohapyha Concilio de Orleans-pe. Umi versíkulo ogueraháva versíkulo treinta y uno peve ohechauka umi techaukaha omboguatáva pe léi domingo 538-gua peve ha ohechaukarõ pe tembiasakue oĩva tenondépe pe léi domingo oútava pya’e hag̃ua.
For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:30, 31.
Chíttim ygueraha og̃uahẽta hese; upévare haʼe ipyʼaro ha ojevýta, ha ipochyta pe ñeʼẽmeʼẽ marangatu rehe; upéicha ojapóta; haʼe voi ojevýta, ha oñemoarandúta umi oheja vaʼekue pe ñeʼẽmeʼẽ marangatu. Ha umi ehérsito oñemboʼýta ipártepe, ha omongyʼáta pe tupaó marangatu mbareteha, ha oipeʼáta pe sacrificio ára ha ára guáva, ha omoĩta pe mbaʼe jeguaru ombopyta hag̃uáicha nandi. Daniel 11:30, 31.
The “ships of Chittim” represented the Vandals, who are also represented as the second trumpet in Revelation chapter eight. The progressive demise of Rome began in 330, when Constantine divided the kingdom into east and west. He thereafter divided it up to his three sons. The Roman Empire that had been invincible from the battle of Actium was then divided into two parts, then three parts, then the first four trumpets of Revelation eight represented the onslaught of enemies that brought western Rome to a conclusion in 476. Eastern Rome at Constantinople continued until the end of the fifth and beginning of the sixth trumpets, which are also the first and second woes. The time prophecy of one hundred and fifty years of the first woe ended on the date that the time prophecy of the second woe began. That date was the fall of Constantinople to the Ottoman Turks in 1453.
Umi “Chittim pegua” ohechauka va’ekue umi Vándalope, ha’ekuéra avei ojehechauka pe mokõiha trompéta ramo Apocalipsis kapítulo 8-pe. Roma ñehundi mbeguekatúpe oñepyrũ va’ekue ary 330-pe, Constantino omboja’o jave pe rréino kuarahyreike gotyo ha kuarahyresẽ gotyo. Upéi omboja’o avei hembyreko mbohapy ita’ýra apytépe. Pe Imperio Romano, oikóva’ekue ndaikatúiva oñemomba’e ñorairõ Acción guive, upérõ oñemboja’o mokõi hendápe, upéi mbohapy hendápe; ha upéi pe irundy trompéta peteĩha Apocalipsis 8-pe ohechauka va’ekue umi enemigo ñorairõ vai oguerúva Roma occidental pahápe ary 476-pe. Roma oriental, Constantinopla-pe, osegi va’ekue pe poha ha oñepyrũvo pe poteĩha trompéta, ha umíva avei hína pe peteĩha ha mokõiha ñembyasy guasu. Pe profecía aravo rehegua cien cincuenta ary pe peteĩha ñembyasy guasúpegua opa va’ekue upe áraite oñepyrũ hague pe profecía aravo rehegua pe mokõiha ñembyasy guasu rehegua. Upe ára ha’e va’ekue Constantinopla ho’a hague umi Turco Otomano pópe ary 1453-pe.
Babylon fell in one night, maybe you would argue that Cyrus first had to divert the river and that took a period of time, but the fall of Babylon was in one night; whereas, the fall of Rome covered 1123 years. Those years contained specific prophetic waymarks that describe the progressive demise of Imperial Rome, and Imperial pagan Rome typifies the United States in its work of placing the papacy upon the throne as the fifth kingdom of Bible prophecy in 538. The papacy is placed upon the throne at the Sunday law of verse sixteen of Daniel eleven. The waymarks that typify the work of the United States are represented in the waymarks of pagan Rome’s progressive demise.
Babilonia hoʼa peteĩ pyharépe; ikatu hag̃uáicha reñeʼẽ heʼívo Ciro raẽ oikotevẽ hague ombohasa ambue hendápe pe ysyrýva, ha upéva oguereko hague peteĩ aravo pukukue, ha katu Babilonia hoʼa peteĩ pyharépente; ha Roma hoʼa katu oikove hag̃ua 1123 ary pukukue. Umi ary oguereko umi mbaʼe techaukaha profétika hesakã porãva omombeʼúva Roma Imperial remano mbeguekatúpe, ha Roma Imperial pagana ohechaukarã Estados Unidos-pe hembiapo hag̃uáicha omoĩvo papado guapyhárõ guive pe mburuvicharenda ári, oñemoĩvo chupe pe poha reino ramo profecía bíblica-pe ary 538-pe. Pe papado oñemoĩ pe tróno ári pe léi domingo-pe, Daniel 11, versíkulo 16-pe. Umi techaukaha ohechaukáva Estados Unidos rembiapo oñerepresenta umi techaukaha Roma pagana remano mbeguekatúpe.
The ships of Chittim represented a financial disaster for Rome, for the navy of the Vandals brought havoc to the shipping lanes of the Mediterranean. In the latter days, Islam is portrayed as a financial disaster for the kings of the earth. The Vandals and their ships were the second trumpet power and the three woes are Islamic trumpet powers. The first was Arabia, the second Turkey and the third is worldwide.
Kíttim ygara kuéra ohechauka vaʼekue peteĩ ñembyai viru rehegua Róma-pe g̃uarã, pórke vándalo-kuéra ñorairõ ygarata ogueru vaieterei vaʼekue umi tape marítimo Mediterráneo-pe guarépe. Umi ára pahápe, Islam ojehechauka peteĩ ñembyai viru rehegua ramo yvy arigua mburuvicha guasu-kuérape g̃uarã. Umi vándalo ha ijygara-kuéra haʼékuri mokõiha trompéta puʼaka, ha umi mbohapy ñembyasýva haʼe trompéta puʼaka islámico. Peteĩha vaʼekue Arabia, mokõiha Turquía, ha mbohapyha haʼe opaite yvy ape ári.
Ships are a symbol of economic power, and in the Scriptures the ships of Chittim are the premier symbols of economic power. Those ships are sunk by an angry east wind in the midst of the seas, and in the Scriptures Islam is the children of the east. When Islam is noted in the prophetic sequence of events it produces an economic crisis. Islam is represented with Balaam as an ass, which is the Hebrew word that is translated as “wild man” in the first introduction of Ishmael in the Scriptures. Ishmael is the father of Islam at the prophetic level, not denying Abraham as Ishmael’s father, but Ishmael’s twelve tribes become known as the children of the east in the Scriptures.
Umi guasu ha’e peteĩ símbolo mbareteha viru rehegua, ha Ñandejára Ñe’ẽme umi umi guasu Chittim-pegua ha’e umi símbolo yvatevéva mbareteha viru rehegua. Umi umi guasu oñehundi peteĩ yvytu kuarahyresẽ gotyogua ipochyva’ekue rupi yguasu mbytépe, ha Ñandejára Ñe’ẽme Islam ha’e kuarahyresẽ guivegua ra’ykuéra. Araka’eve Islam oñemombe’u pe marandu py’aguapýpe umi mba’e oikótava rehegua, upéva omoheñói peteĩ apañuãi viru rehegua. Islam ojehechauka Balaam ndive peteĩ vúrro ramo, upéva ha’e pe ñe’ẽ hebreo oñembohasáva “kuimba’e salváhe” ramo Ismael ñeñepyrũ peteĩha jave Ñandejára Ñe’ẽme. Ismael ha’e Islam ru nivel profético-pe, ndaha’éi oñembotove hag̃ua Abraham ha’eha Ismael ru, péro Ismael pa mokõi aty ñemoñare ojekuaa Ñandejára Ñe’ẽme kuarahyresẽ guivegua ra’ykuéra ramo.
In the latter days Balaam, symbol of the United States as a false prophet, strikes his ass three times, representing three strikes of Islam. 9/11 was the first of those strikes and marked the arrival of the sealing angel, who ascends from the east during the rough east winds of strife. The second strike of Islam is twofold, for the second step marks a doubling. October 7, 2023 Islam unexpectedly struck literal Israel and when Nashville, Tennessee is unexpectedly struck by Islam spiritual Israel will have been struck. In the story of Balaam, the second waymark came between two vineyards and the two vineyards of the Lord of Hosts were ancient literal Israel and the United States, modern spiritual Israel. Balaam’s third waymark was when the ass spoke; and the symbol of speaking that marks the end of the sealing time of the one hundred and forty-four thousand that began at 9/11 is the Sunday law, when the United States speaks as a dragon. The great earthquake of Revelation eleven is that Sunday law, where the third woe cometh quickly, where the United States, the ass and Zechariah speak.
Umi ára pahápe Balaam, peteĩ símbolo Estados Unidos rehegua proféta japu ramo, oinupã hymba vúrro rehe mbohapy jey, ohechaukáva mbohapy jejapi Islam guigua. 9/11 ha’e va’ekue pe peteĩha umi jejapi apytégui ha ohechauka pe ánhel osella va’erãva ñepyrũ, ojupíva kuarahyresẽ gotyo umi kuarahyresẽ yvytu hatã ñorairõgua jave. Pe mokõiha jejapi Islam guigua mokõive rehegua, pórke pe mokõiha peteĩteĩ ojapo mokõive jey. Jasypa 7, 2023-pe Islam oinupã sapy’aitépe Israel tee, ha Nashville, Tennessee, oñeinupã sapy’aitépe Islam rupive jave, Israel espiritual oñeinupãma va’erã. Balaam rembiasakuepe, pe mokõiha techaukaha ou va’ekue mokõi parralty mbytépe, ha umi mokõi parralty Ñandejára de los Ejércitos mba’éva va’ekue Israel yma guare tee ha Estados Unidos, Israel espiritual ko’ág̃agua. Balaam mbohapyha techaukaha ha’e va’ekue pe vúrro oñe’ẽrõ guare; ha pe símbolo ñe’ẽ rehegua ohechaukáva pe tiempo de sellamiento opa hag̃ua umi cien cuarenta y cuatro mil, oñepyrũ va’ekue 9/11-pe, ha’e pe léi domingo, Estados Unidos oñe’ẽhápe dragónicha. Pe yvyryrýi guasu Apocalipsis once-pe ha’e upe léi domingo, upépe pe mbohapyha ñehundi ou pya’e, upépe Estados Unidos, pe vúrro ha Zacarías oñe’ẽ.
The father of John the Baptist was of the eighth of twenty-four courses of priests set up by David to serve in the temple. Zechariah the priest, was struck dumb due to disbelief until the birth of his son John and is a symbol of the number eight, (a symbol of the priesthood). At the Sunday law the final generation of priests, represented by John the Baptist, will speak as represented by His father Zechariah. Christ identified John as Elijah, and Elijah’s latter-day message is represented by a father and child relationship, as was Zechariah and John. John was typified by Jeremiah who had been told that if he would return, he would be God’s mouth.
Juan Bautísta ru nikoha ha’e va’ekue peteĩva umi ochoha irundypa irundy aty saserdóte kuéra apytégui David omoĩ va’ekue tupãópe oservi hag̃ua. Zacarías, pe saserdóte, opyta ñe’ẽ’ỹre ndogueroviái haguére peve ita’ýra Juan onase, ha upéva ha’e peteĩ símbolo pe papapy ocho rehegua (peteĩ símbolo saserdóte reko rehegua). Pe léi dominical-pe, pe generación paha saserdóte kuéragui, ojehechaukáva Juan el Bautista rupive, oñe’ẽta, ojehechaukaháicha itúva Zacarías rupive. Cristo ohechakuaa Juan-pe Elías ramo, ha pe marandu ára pahapegua Elías rehegua ojehechauka peteĩ túva ha ta’ýra joaju rupive, Zacarías ha Juanicha. Juan ojehechaukáva’ekue Jeremías rupive, chupe oñeñanduka va’ekue ndaipóri hag̃uáicha, ojevýramo, ha’éta Tupã juru.
Jeremiah was lamenting the first disappointment of July 18, 2020 and if he returned, he would become God’s mouth at the Sunday law, when he presented the prophetic message of Habakkuk, which had tarried, but was to “speak” at the end. Jeremiah, and therefore John, and therefore Peter was to speak the message of Habakkuk at the point that the ass of Islam speaks, and when the United States speaks as a dragon.
Jeremías oñembyasyvaʼekue pe ñembotavy peteĩha 18 jasypokõi 2020 guáre; ha ojevýramo, oikóta Tupã jurúramo pe léi dominical jave, omyasãirõrõ guare pe marandu profético Habacuc rehegua, opytavaʼekue arakaʼe peve, ha katu vaʼerã “oñeʼẽ” ipahápe. Jeremías, ha upévare Juan, ha upévare Pedro, vaʼerã omombeʼu pe marandu Habacuc rehegua upe puntope pe mburika Islam rehegua oñeʼẽhápe, ha Estados Unidos oñeʼẽ jave dragónicha.
Peter at Caesarea Philippi, which is Panium is in a period of time that preceded the waymark of the “mount” that was to be followed by the triumphal entry which led to the cross, or the Sunday law. The period of time is represented by the battle of Panium, which ends in victory for the pope and his proxy power of the United States. Panium is the third of three proxy wars, the first of which concluded at the wall of Berlin in 1989, and the last or third proxy war concludes at the tearing down of the “wall” of separation of church and state. 1989 marked the climax of a proxy war called the “cold war” that had began at the end of the second World War, and Panium represents a cold war that ends at the third World War represented by the battle of Actium. In the middle of the first and third waymarks of three proxy wars the literal war in the Ukraine, represented by the battle of Raphia in verses eleven and twelve.
Pedro, en Cesarea de Filipo, que es Panium, hína peteĩ período de tiempo oĩva pe waymark “móte” mboyve, ha upéva vaʼekue ojepysóva pe entrada triunfalpe gotyo, ogueraháva kurusupe térã ley dominicalpe. Pe período de tiempo oñerrepresenta pe batalla de Panium rupive, opaha victoria-pe g̃uarã papa ha ipoder proxy, Estados Unidos, rehe. Panium ha’e pe mbohapyha umi mbohapy guerra proxy apytégui; pe peteĩha opakuri pe muro de Berlínpe ary 1989-pe, ha pe pahague térã mbohapyha guerra proxy opa pe “muro” oïva iglesia ha estado mbytépe oñembyaírõ guare. Ary 1989 omarka pe clímax peteĩ guerra proxy hérava “guerra fría”, oñepyrũvaʼekue pe segunda Guerra Mundial paha rire, ha Panium orrepresenta peteĩ guerra fría opáva pe tercera Guerra Mundialpe, oñerrepresentáva pe batalla de Actium rupive. Mbytépe pe peteĩha ha mbohapyha waymark umi mbohapy guerra proxy rehegua oĩ pe guerra literal Ucrania-pe, oñerrepresentáva pe batalla de Raphia rupive versículo once ha doce-pe.
Panium is a cold war that leads to the third World War as represented by the cold war that ended at the time of the end in 1989, and that had begun at the end of the second World War. In the waymarks represented by verse ten and 1989, verse eleven and twelve and the Ukrainian War that began in 2014 and verses thirteen through fifteen and the current cold war between MAGA-ism and globalism there were three presidents that marked alliances between the papacy and the United States.
Panium ha’e peteĩ ñorairõ ro’ysã ogueraháva mbohapyha Ñorairõ Mundial-pe, ojehechauka haguéicha pe ñorairõ ro’ysã opa vaʼekue ára paha-pe ary 1989-pe, ha omoñepyrũ vaʼekue mokõiha Ñorairõ Mundial paha rire. Umi techaukaha ojehechaukáva versíkulo diez ha ary 1989-pe, versíkulo once ha doce ha pe ñorairõ Ucrania-pegua oñepyrũ vaʼekue ary 2014-pe, ha versíkulo trece guive quince peve ha pe ñorairõ ro’ysã ko’ág̃agua MAGAísmo ha globalismo apytépe, oĩ mbohapy mburuvicha guasu omarkáva joaju kuéra papado ha Estados Unidos apytépe.
Ronald Reagan was a secret alliance with Pope John Paul II, a conservative pope in terms of the satanic Fatima prophecies and is connected with the prophetic history of verse ten. Obama’s presidency aligns with the history of the battle of Raphia in verse eleven and twelve. In his presidency there were two symbolic popes, for the second waymark identifies a doubling. The third waymark of verses thirteen to fifteen the pope is the first pope from the United States. We initially assumed Pope Leo was a conservative pope as typified by John Paul II, but when applied under the prophetic application of a triple application, the third waymark possesses the characteristics of the first two fulfillment's, so Leo is the conservative John Paul II and he is the former head of the Office of the Inquisition, Benedict XVI, who resigned for the woke pope Francis during Obama’s term.
Ronald Reagan oreko peteĩ alianza kañymby Papa Juan Pablo II ndive, peteĩ papa conservador umi profesía satánica Fatima rehegua ryepýpe, ha oñembojoaju pe historia profética versículo diez-peguáre. Obama presidencia ojoaju pe historia ñorairõ Rafia-peguáre versículo once ha doce-pe. Ipresidencia aja oĩkuri mokõi papa simbólico, pe mokõiha waymark ohechauka haguére peteĩ joaju mokõi jevy. Pe mbohapyha waymark versículo trece guive quince peve, pe papa hína pe peteĩha papa Estados Unidos-gua. Ñepyrũrã roimo’ãkuri Papa Leo ha’eha peteĩ papa conservador, ojoguáva Juan Pablo II-pe, ha katu oñemoĩ jave pe aplicación profética peteĩ aplicación triple ryepýpe, pe mbohapyha waymark oguereko umi característica umi mokõi cumplimiento peteĩha rehegua; upévare Leo hína pe Juan Pablo II conservador ha ha’e hína pe ymave Oficina de la Inquisición ruvicha, Benedicto XVI, ojehejava’ekue pe papa woke Francisco rehehápe Obama mandato aja.
The first proxy war is represented by one verse, the second by two and the third by three verses. The cold war that ended in 1989, began at the end of the second World War and the third World War represented by the battle of Actium begins at the end of the cold war that is represented by the battle of Panium. The three world wars, as with the three proxy wars are governed by the principles associated with a triple application of prophecy. The end of the second world war began a cold war that ended with the eighth president from Roosevelt in 1945, who was Reagan. Reagan at the time of the end in 1989 began a series of eight presidents leading to Trump (who is of the seven). The cold war of Trump began in 2015, when he announced his candidacy for president and stirred up the globalists, in fulfillment of Daniel eleven verse two. That cold war ends at the Sunday law, which is the battle of Actium, the third obstacle of Rome before she rules supremely.
Peteĩha ñorairõ proxy rehegua ojehechauka peteĩ versículo rupi, mokõiha mokõi versículo rupi ha mbohapyha mbohapy versículo rupi. Pe ñorairõ ro’ysã opáva’ekue ary 1989-pe, oñepyrũ kuri mokõiha Ñorairõ Mundial paha gotyo, ha mbohapyha Ñorairõ Mundial, ojehechaukáva Actium ñorairõ rupive, oñepyrũ pe ñorairõ ro’ysã paha gotyo, upéva ojehechaukáva Panium ñorairõ rupive. Umi mbohapy ñorairõ mundial, umi mbohapy ñorairõ proxy reheguaicha avei, oñemboguata umi principio ojoajúva peteĩ profecía jeiporu mbohapýva rehe. Mokõiha ñorairõ mundial paha omoñepyrũ peteĩ ñorairõ ro’ysã opáva’ekue pe mburuvicha guasu poapyhápe Roosevelt guive ary 1945 rire, ha upéva hína Reagan. Reagan, pe ára paha jave ary 1989-pe, omoñepyrũ peteĩ serie ocho mburuvicha guasu rehegua ogueraháva Trump peve (ha’éva umi siete apytégui). Trump ñorairõ ro’ysã oñepyrũ ary 2015-pe, ha’e omombe’u jave oikeseha mburuvicha guasurã ha omokyre’ỹ jave umi globalista-kuérape, oñemoañetévo Daniel capítulo once versículo mokõi. Upéva ñorairõ ro’ysã opa pe ley dominical-pe, ha’éva Actium ñorairõ, mbohapyha jejoko Roma rehegua oisãmbyhy mbareteite mboyve.
Roosevelt began eight presidents to Reagan which began eight presidents to Trump. Roosevelt marks the second World War, dying on April 12th of 1945, and then Truman was president when the European war ended on May 8th, and the Pacific war ended on September 2nd. The European war was largely a land battle and the Pacific war was a sea battle, just as Panium represents a land battle and Actium represents a sea battle. The first illustrates the last, and the sequence of eight presidents is established upon the witness of Daniel eleven, verses two and three, and also upon the enigma of the eighth being of the seven. In the first two Continental Congresses at the beginning of the history of the earth beast of Revelation thirteen, there were seven terms of presidents. In that history George Washington was appointed as Commander and Chief. As the first official president, Washington’s appointment in the Second Continental Congress symbolizes Washington in the very beginning as the eighth of seven presidents.
Roosevelt omoñepyrũ poapy mburuvicha guasu Reagan peve, ha upéi Reagan omoñepyrũ ambue poapy mburuvicha guasu Trump peve. Roosevelt ohechauka Mokõiha Ñorairõ Guasu Mundiál, omano hag̃ua ára 12 jasyrundy 1945-pe, ha upéi Truman haʼe vaʼekue mburuvicha guasu pe ñorairõ Europa pegua opa jave ára 8 jasypo 8-pe, ha pe ñorairõ Pacífico pegua opa ára 2 jasypoteĩme. Pe ñorairõ Europa pegua tuichaháicha haʼe vaʼekue peteĩ ñorairõ yvýre guare, ha pe ñorairõ Pacífico pegua peteĩ ñorairõ yguasúpe guare, oĩ hag̃uáicha Panium ohechaukáva peteĩ ñorairõ yvýre guare ha Actium peteĩ ñorairõ yguasúpe guare. Peteĩha ohechauka pahaite, ha pe joaju poapy mburuvicha guasu rehegua oñemopyenda Daniel 11, versíkulo 2 ha 3, testimónio ári, avei pe apañuãi hag̃ua pe poapýva oĩ hag̃ua umi siete apytépe. Umi mokõi Congreso Continental peteĩha kuérape, pe yvypóra rembiasakue ñepyrũme pe mymba yvy pegua Apocalipsis 13-pe ojehecháva rehe, oĩ vaʼekue siete término mburuvicha guasukuéra rehegua. Upe tembiasakuépe George Washington oñemoĩ vaʼekue Comandante en Jefe ramo. Mburuvicha guasu peteĩha oficial ramo, Washington ñemoĩ pe Mokõiha Congreso Continental-pe ohechauka Washington-pe pe ñepyrũetépe peteĩ poapýva ramo umi siete mburuvicha guasu apytégui.
The first president was the eighth of the first seven presidents, and the last president is the eighth that is of the seven. The priest Zechariah speaks at the birth of John, when the ass speaks, and when the earth beast speaks. This is where the vision of Habakkuk speaks as well. The birth of John, typifying the ensign of the one hundred and forty-four thousand at the Sunday law is the last generation of Zechariah the priest. Zechariah was in the eighth of twenty-four courses of priests. At the Sunday law Zechariah (the priests) speak, when Islam (the ass) speaks and the United States speaks as a dragon. At that waymark the papal deadly wound is healed and she becomes the eighth that is of the seven. Trump is also the eighth that is of the seven, and it is he that forms the image of the beast that is finalized at the Sunday law. The priesthood of the one hundred and forty-four thousand then become God’s mouth, and speak the message in the loud cry of the third angel. That priesthood is the eight church that is of the seven.
Pe primer presidente vaʼekue pe ochoha umi siete presidente peteĩhágui, ha pe pahague presidente hína pe ochoha oúva umi siete-gui. Paʼi Zacarías oñeʼẽ Juan heñóivo, vúrro oñeʼẽvo, ha mymba yvy arigua oñeʼẽvo. Koʼápe avei oñeʼẽ Habacuc visión. Juan heñóiha, ohechaukáva pe poyvi umi ciento cuarenta y cuatro mil rehegua pe léi dominical-pe, hína pe última generación Zacarías paʼi rehegua. Zacarías oĩkuri pe ochoha turno-pe umi veinticuatro aty paʼikuéragui. Pe léi dominical-pe Zacarías (paʼikuéra) oñeʼẽ, Islam (pe vúrro) oñeʼẽ jave ha Estados Unidos oñeʼẽ jave dragónicha. Upe waymark-pe pe herida mortal papal rehegua oñemonguera ha haʼe oiko pe ochoha oúva umi siete-gui. Trump avei hína pe ochoha oúva umi siete-gui, ha haʼe pe omoheñóiva pe imagen de la bestia, oñemohuʼãva pe léi dominical-pe. Upéi pe sacerdocio umi ciento cuarenta y cuatro mil rehegua oiko Tupã juru, ha oñeʼẽ pe marandu pe tercer ángel rehegua pe gran clamor-pe. Upe sacerdocio hína pe iglesia ochoha oúva umi siete-gui.
Roosevelt begins eight presidents that lead to the time of the end in 1989, and he marks the transition from the second World War unto the cold war that ends in 1989. President Truman followed Roosevelt and reigned when the earth and sea battles that made up the second world war ended. As president, Truman reigned when the United Nations began on October 24, 1945. The relation of Roosevelt and Truman is established by the year 1945. Both were presidents in that year, and in that year the twofold war that was the second World War ended, and the United Nations was formed, and the cold war began.
Roosevelt omoñepyrũ poapy mburuvicha oisãmbyhýva pe ára paha peve ary 1989-pe, ha haʼe ohechauka pe jehasa mokõiha Ñorairõ Guasu guive pe ñorairõ ro’ýpe, opáva ary 1989-pe. Mburuvicha Truman ou Roosevelt rapykuéri ha oisãmbyhy upe jave opa ramo umi ñorairõ yvýpe ha yguasúpe oĩva mokõiha Ñorairõ Guasu ryepýpe. Mburuvichaháicha, Truman oisãmbyhy upe jave oñepyrũ ramo Naciones Unidas 24 jasypa 1945-pe. Roosevelt ha Truman joaju oñemopyenda ary 1945 rehe. Mokõivéva haʼekuéra mburuvicha upe ary-pe, ha upe ary-pe opa pe ñorairõ mokõivaʼekue mokõiha Ñorairõ Guasu, ha oñemoheñói Naciones Unidas, ha oñepyrũ pe ñorairõ ro’y.
In 1989 there also were two presidents, as with 1945; Ronald Reagan and George Bush the first. Reagan ended the cold war and George Bush the first, announced that he was first and foremost a globalist when he addressed the “forty-fifth” UN General Assembly on October 1, 1990, where he spoke about building a “new world order.” In the speech he stated, “It is in our hands to leave these dark machines behind, in the Dark Ages where they belong, and to press forward to cap a historic movement towards a new world order and a long era of peace.”
Ary 1989-pe avei oĩkuri mokõi mburuvicha, 1945-icha; Ronald Reagan ha George Bush peteĩha. Reagan omohu’ã pe ñorairõ ro’ysã, ha George Bush peteĩha omombe’u ijehe ha’eha, tenonderãite, peteĩ globalísta, oñe’ẽrõ guare pe Amandaje Guasu “mokõipa po peteĩha” ONU-pegua renondépe, 1 jasypa 1990-pe, upépe oñe’ẽkuri omopu’ã hag̃ua peteĩ “pyahu orden mundial”. Pe ñe’ẽme’ẽme he’i: “Ñande pópe oĩ jaheja hag̃ua ko’ã tembiporu pytũmby rapykuéri, pe Arapytu’ũme, upépe oĩ hag̃ua, ha ñañemotenonde hag̃ua ñamohu’ã peteĩ jeguata histórico peteĩ pyahu orden mundial ha peteĩ arapy puku py’aguapýpe gotyo.”
In this speech, Bush linked the concept to post-Cold War cooperation, the Gulf Crisis (Iraq’s invasion of Kuwait), strengthening the UN, and a new partnership of nations based on the rule of law. Bush first popularized the phrase “new world order” a few weeks earlier in a September 11, 1990, address to a joint session of Congress.
Ko ñe’ẽme’ẽme, Bush ombojoaju pe ñe’ẽrã pe pytyvõ joajúre pe Guerra Ro’y riregua, pe Crisis del Golfo rehe (Iraq oike hag̃ua Kuwait retãme), pe ONU ñemombaretevére, ha peteĩ pytyvõ pyahu tetãnguéra apytépe oñemopyendáva léi poguýpe. Bush raẽvete omomba’eguasu pe ñe’ẽjoaju “orden mundial pyahu” mbovymi arapokõindy mboyve peteĩ ñe’ẽme’ẽ 11 jasyporundy ary 1990-pe, Congreso remimoĩmby joajúpe.
Notice the fact that Bush placed his UN speech in a context where he identified the recent cold war ending in terms of the “Dark Ages.” The Dark Ages ended at the time of the end in 1798, and Bush was at the time of the end of 1989. Notice that his first coining of the phrase “new world order,” Islam was angering the nations, and the speech was given on 9/11. Roosevelt to Carter was eight presidents, and from Reagan to Trump was eight presidents. Trump is the last president and he was typified by the first president, who was the eighth of the first seven presidents.
Eñatendéke pe mba’éichapa Bush omoĩkuri iñe’ẽ ONU-pe peteĩ contexto-pe omoĩhápe pe guerra ro’ysã ramove oñemohu’ãva “Ára Pytũ” reheguaicha. Pe Ára Pytũ opákuri pe tiempo paha jave ary 1798-pe, ha Bush oĩkuri pe tiempo paha ary 1989-pe. Eñatendéke pe primera vez ombohérõ haguépe pe ñe’ẽjoaju “pyahu orden mundial”, Islam ombopochýkuri tetãnguéra-pe, ha pe ñe’ẽ oñeme’ẽkuri 9/11-pe. Roosevelt guive Carter peve oĩkuri ocho presidente, ha Reagan guive Trump peve oĩkuri ocho presidente. Trump ha’e pe presidente paha ha ha’e oñetipifikákuri pe primer presidente rehe, ha’éva pe octavo umi siete presidente tenondépeguágui.
The time of the end in 1798 identifies the deadly wound of the papacy, and the papacy was the power that reigned over the kings of Europe during the Dark Ages. In Revelation seventeen that relationship is portrayed as a whore that is riding upon, and reigning over a beast. In 1798 the support of European kings was removed and the beast was dead. In 1799 the pope died in exile. 1798 and 1799 represent the time of the end in its fullest sense, just as the time of the end in the time of Christ is marked by the birth of John the Baptist and then six months later the birth of Christ. Bush’s remarks of 1990 represent Bush as the second of two presidents that mark the time of the end, and mark the movement towards globalism, which is the dragon power. Bush’s symbolism marks a step towards the Sunday law when the United States ends as the sixth kingdom of Bible prophecy by speaking as a dragon. At the Sunday law the United States becomes the voice of the United Nations. In that very context Islam is angering the nations, and 9/11 is marked. September 11, 1990 when Bush the first spoke about his globalist agenda to the Congress he was typifying when Islam would again anger the nations at 9/11 in 2001, but then the president would be Bush the last.
Pe ára pahávo, ary 1798-pe ojekuaa papado rehegua herida mortal, ha papado ha’e pe pu’aka oguerekóva mburuvichakuéra Európa-pegua ári ára pytũmbýpe. Apocalipsis capítulo diecisiete-pe upe joaju ojehechauka peteĩ kuña rekovai ojupi ha oguapy peteĩ mymbaguasu ári, ha oisãmbyhy hese. Ary 1798-pe ojeipe’a pe pytyvõ umi mburuvichakuéra Europa-pegua ome’ẽva’ekue, ha pe mymbaguasu omanomba. Ary 1799-pe papa omano tetã ambuépe oñemosẽ rire. 1798 ha 1799 ohechauka pe ára pahávo hekopetevéva, péicha avei pe ára pahávo Cristo ára-pe ojehechakuaa Juan el Bautista heñóivo ha upéi seis mése rire Cristo heñói. Bush ñe’ẽme’ẽkue ary 1990-pe ohechauka Bush ha’eha mokõiháicha umi mokõi mburuvicha apytépe ohechaukáva pe ára pahávo, ha ohechauka pe jeguata globalismo gotyo, upéva hína pe dragón pu’aka. Bush simbolismo ohechauka peteĩ paso domingo ley gotyo, Estados Unidos opa jave pe sexto reino ramo Biblia profecía-pe, oñe’ẽvo dragónicha. Pe domingo ley-pe Estados Unidos oiko Naciones Unidas ñe’ẽ ramo. Upéva voi ryepýpe Islam ombopochy umi tetãnguéra, ha 9/11 ojehechauka. 11 de septiembre de 1990-pe, Bush peteĩha oñe’ẽrõ guare Congreso renondépe iagenda globalista rehe, ha’e ohechaukáva’ekue mba’éichapa Islam omoñepyrũ jeýta ombopochy umi tetãnguéra 9/11-pe ary 2001-pe, ha upérõ pe presidente ha’éta Bush pahaguéva.
Roosevelt, the first of eight presidents marked the end of the second World War in 1945, and was followed by the next president ushering in the United Nations. Reagan, the first of eight presidents marked the end of the cold war in 1989, and was followed by the next president promoting the United Nations. The last president of eight presidents will end a cold war that started when he announced his intent to run in 2015, and begin the third World War. He will transition the sixth kingdom of Bible prophecy into the head of the seventh kingdom of Bible prophecy (the UN), and then agree to give that kingdom to the beast at the Sunday law.
Roosevelt, peteĩha umi poapy mburuvicha apytégui, ohechauka mokõiha Ñorairõ Guasu paha ary 1945-pe, ha upéi oiko ambue mburuvicha oike hag̃ua Naciones Unidas. Reagan, peteĩha umi poapy mburuvicha apytégui, ohechauka ro’ysã ñorairõ paha ary 1989-pe, ha upéi oiko ambue mburuvicha omotenondéva Naciones Unidas. Pe mburuvicha paháva umi poapy mburuvichágui omohu’ãta peteĩ ro’ysã ñorairõ oñepyrũva’ekue ha’e oikuaauka ramo guare iñeha’ãtaha oñemoĩ hag̃ua kandidátoramo ary 2015-pe, ha omoñepyrũta mbohapyha Ñorairõ Guasu. Ha’e ombohasáta pe sexto reino maranduhai profético Bíblico-gua pe akãme séptimo reino maranduhai profético Bíblico-gua (ONU), ha upéi omoneĩta ome’ẽ hag̃ua upe reino pe mymbápe pe léi domingo-pe.
Just as the second World War was made up of a ground and a sea war, the last president will have a cold war, represented by the land battle of Panium that leads to the sea battle of Actium. At the Sunday law the cold war that began with Trump stirring up the globalists in 2015, changes to the third World War as represented by the land and sea battles of World War II. At the end of World War II the next step was the globalism of the United Nations, just as was the case at the end of the cold war with Reagan and Bush. First the United States ends at the Sunday law, then Bush’s “new world order” introduces the seventh kingdom, which immediately agrees to give their authority to the eighth kingdom.
Mokõiha ñorairõ guasu mokõiha ojejapoháicha peteĩ ñorairõ yvýpe ha peteĩ ñorairõ yguasúpe, upéicha avei pe mburuvicha paha oguerekóta peteĩ ñorairõ ro’ysã, ojehechaukáva Panium yvýpe ñorairõ rupive ogueraháva Actium yguasúpe ñorairõme. Pe léi domingo-pe, pe ñorairõ ro’ysã oñepyrũva’ekue Trump omokyre’ỹvo umi globalista-kuérape ary 2015-pe, oñemoambue ñorairõ guasu mbohapyhápe, ojehechaukaháicha umi ñorairõ yvýpe ha yguasúpe oikova’ekue Ñorairõ Guasu Mokõiha-pe. Ñorairõ Guasu Mokõiha paha gotyo, pe tembiapo oúva upe rire ha’eva’ekue Naciones Unidas globalismo, péicha avei oikohaguéicha pe ñorairõ ro’ysã paha gotyo Reagan ha Bush ndive. Tenonderãite, Estados Unidos opa pe léi domingo-pe; upéi Bush rembipota “nuevo orden mundial” omoinge pe pokõiha reino, ha upéva pya’e omoneĩ ome’ẽ hag̃ua iñaranduka hag̃ua ipo guýpe pe poapyha reino-pe.
Bush the first and Bush the last are tied together by the first’s announcement of the “new world order” to Congress at 9/11 and the last’s Patriot Act of 2001. Both waymarks are placed within the context of Islam angering the nations.
Bush peteĩha ha Bush pahague ojoaju ojuehe, peteĩha oikuaaukágui “new world order” Congreso-pe 11 de septiembre jave, ha pahague-gui Patriot Act ary 2001-pe. Mokõivéva umi techaukaha oñemoĩ Islam ombopochývo umi tetãnguéra ryepýpe.
We will continue these things in the next article.
Ko’ẽrõgua artículope ñamboguatave koʼã mbaʼe.