When Leviticus twenty-three is broken into two equal lines of twenty-two verses in conjunction with the line of Christ where the spring feasts met their antitype, we can demonstrate a line that begins with the three steps of the Passover of Friday evening, unleavened bread of Sabbath and the first fruits on the first day of the week. This is one waymark, as represented by Christ’s baptism, but that one waymark has three steps.
Leviticus mokõi paapy mbohapýpe oñembojaʼóramo mokõi línea joja-pe, peteĩteĩva oguerekóva mokõipa mokõi versíkulo, ojoajúvo Cristo línea ndive, upepe aretekuéra arapotyguáva ojuhu hag̃ua iantítipo, ikatu jahechauka peteĩ línea oñepyrũva umi mbohapy paso Pascua arapytũ viernespegua reheve, mbujape hiʼajuʼỹva sábadopegua ha yva tenondegua arapokõiha ára rehe. Kóva haʼe peteĩ waymark, ojehechaukaháicha Cristo ñemongarai rupive, péro upe peteĩ waymark oguereko mbohapy paso.
When we begin at the resurrection and extend into the future forty days we come to a turning point, for it was then that Christ left off teaching face to face and ascended in the clouds. The one hundred and forty-four thousand also ascend in the clouds.
Ñañepyrũvo jeikove jey guive ha ñamyasãivo tenonderã mokõi pa aryha ára, jahupyty peteĩ punto iñambuévape, upérõ niko Cristo oheja oporombo’e hag̃ua ovetã rovái guive ha ojupi arai apytépe. Umi cien cuarenta y cuatro mil avei ojupi arai apytépe.
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. Revelation 11:12–15.
Ha haʼekuéra ohendu peteĩ ñeʼẽ tuicha yvágagui heʼíva chupekuéra: Pejupi koʼápe. Ha ojupi hikuái yvágape peteĩ arai rupi; ha iñenemigokuéra ohecha chupekuéra. Ha upe aravópe oiko peteĩ yvyryrýi tuicha, ha pe táva paʼũngue peteĩha hoʼa, ha pe yvyryrýipe omanókuri kuimbaʼe kuéra siete mil; ha umi hembýva okyhyje eterei, ha omeʼẽ mborayhu Tupã yvagapeguápe. Pe ñembyasy mokõiha ohasáma; ha, péina ápe, pe ñembyasy mbohapyha ou pyaʼe. Ha pe ánhel sieteha ombopu; ha oĩ ñeʼẽnguéra tuicha yvágape, heʼíva: Ko yvy arigua rréino kuéra oiko ñande Ruvicha ha icristo rréino ramo; ha haʼe oguapýta mburuvicha guasu opa ára g̃uarã. Apocalipsis 11:12–15.
The second and third woe are Islam, and the seventh angel is the third woe, which is once again, Islam. The third woe arrives quickly at the earthquake. The earthquake is the Sunday law in the United States; the United States is the earth beast of Revelation thirteen, and the Sunday law is the shaking, which is a quaking. The earth beast is the premier king of the ten kings, and when the United States is overthrown at the Sunday law, a tenth part of the city will have fallen. In the same hour of the Sunday law, the two witnesses represented by Elijah and Moses, the same two witnesses who appeared transfigured with Christ unto Peter, James and John, are lifted up to heaven in a cloud, and everyone sees, for their enemies beheld them.
Mokõiha ha mbohapyha ñembyasy ha’e Islam, ha pe ánhel sieteháva ha’e pe mbohapyha ñembyasy, ha’éva jey, Islam. Pe mbohapyha ñembyasy og̃uahẽ pya’e pe yvyryrýpe. Pe yvyryry ha’e pe léi domingo Estados Unidos-pe; Estados Unidos ha’e pe mymba yvyguigua Apocalipsis capítulo trece-pe, ha pe léi domingo ha’e pe mbokachaka, ha’éva peteĩ ryrýi. Pe mymba yvyguigua ha’e pe mburuvicha guasu tenondegua umi diez ruvichakuéragui, ha ára Estados Unidos oñembyai pe léi domingo-pe, peteĩ pa’ũ távagui ho’áta. Upe javevoi pe léi domingo aja, umi mokõi testígo ojehechaukáva Elías ha Moisés rupive, umi mismo mokõi testígo ojehechaukava’ekue Cristo ndive mimbipa ramo Pedro, Santiago ha Juan-pe, oñembohupi yvágape peteĩ arai rupi, ha opavave ohecha, pórke iñenemigokuéra ohecha chupekuéra.
Forty days after the resurrection Jesus “ascended” into the clouds and the ten days in the upper room began. The ascension is a visual test, as is the second of the three angels. At His ascension the angels stated that He would return with clouds, as He just ascended with clouds.
Irundy ára rire jeikove jey rire, Jesús “ojupi” arai kuérape, ha oñepyrũ umi pa ára pe koty yvatepeguape. Pe jehupi yvate gotyo ha’e peteĩ jehechapyrã ojehechaukáva, péicha avei pe mokõiha umi mbohapy ánhelgui. Ijehupi yvate gotyo jave, umi ánhel he’i va’ekue ha’e ou jeýta arai ndive, oĩháicha ramoite ojupi va’ekue arai ndive.
And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. Acts 1:9–11.
Ha he’i rire ko’ã mba’e, ha’ekuéra oma’ẽ aja hese, ojegueraha yvate; ha peteĩ arai oguereko chupe ijypýpe, ha ndohechavéi hikuái chupe. Ha ojesarekóvo hikuái mbarete hag̃uáicha yvágare, ha’e ojupi aja, péina, mokõi kuimba’e oñembo’y ijykérekuéra ao morotĩme; ha’ekuéra avei he’i: Kuimba’e Galileagua, mba’ére piko peĩ peñembo’y pejesareko yvágare? Ko Jesús voi, peẽgui ojegueraha va’ekue yvágape, péichaite ou jeýta, pehecha haguéicha ohoha yvágape. Hechos 1:9–11.
His return at His Second Coming is in the “glory” of His kingdom.
Ijevy jeyúvo mokõiha jeju jeypykuepe oĩ “mimbipápe” Hembiguái guasupegua.
Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels. Mark 8:38.
Upévare, oimeraẽva otĩva chehegui ha che ñe'ẽgui ko ñemoakãratĩ'ỹ ha angaipa rembiapo hetáva generación-pe; hese avei Yvypóra Ra'y otĩta, ou vove Itúa mimbipápe umi ángel marangatu ndive. Marcos 8:38.
This same “glory” is what Peter, James and John witnessed at the Mount of Transfiguration. The Mount of Transfiguration was also a second step, preceded and followed by Caesarea Philippi and Caesarea Maritima respectively. The second test is also the image of the beast test, a test which requires the prophetic recognition that the image of the beast is being formed. The second test is also Melzar inspecting Daniel and his friends to compare their countenances with those who did not eat pulse. It is a visual test. The second step in the three covenant steps of Abram’s covenant history was the “sign” of circumcision. The second step represents the sealing of God’s people as they are lifted up as an ensign. The second step is where “glory” is manifested, for the first angel’s three steps are fear, “glory” and judgment. The fortieth day of the Pentecostal season aligns with the Mount of Transfiguration. Remove your shoes, for you are on holy ground.
Ko “gloria” peteĩchaiteha upe Pedro, Santiago ha Juan ohechavaʼekue Yvyty Transfiguración-pe. Yvyty Transfiguración avei vaʼekue peteĩ mokõiha paso, oĩva mboyve ha upe rire Cesarea de Filipo ha Cesarea Marítima, peteĩteĩ. Pe mokõiha prueba avei haʼe pe taʼãnga mymbaguasu rehegua prueba, peteĩ prueba oikotevẽva pe reconocimiento profético rehe ikatu hag̃uáicha ojehechakuaa pe taʼãnga mymbaguasu rehegua oñemoheñóihaína. Pe mokõiha prueba avei haʼe Melzar ohechajey Daniel ha iñirũnguérape ombojoja hag̃ua hova kuéra umi ndokarúivaʼekue legumbre rehe. Haʼe peteĩ prueba jecháva. Pe mokõiha paso umi mbohapy paso pacto rehegua Abram rembiasakue pactogua-pe haʼe vaʼekue pe “señal” circuncisión rehegua. Pe mokõiha paso orrepresenta Tupã tavayguakuéra oñesellaha oñemopuʼã jave hikuái peteĩ poyvi ramo. Pe mokõiha paso-pe “gloria” ojehechauka, pórke pe ángel peteĩha mbohapy paso haʼe kyhyje, “gloria” ha juicio. Pe arakõiha ára pe Pentecostés ára-kuéra rehegua ojoajúma Yvyty Transfiguración rehe. Eipeʼa nde sapatu, reĩgui yvy marangatu ári.
The ascension is a visual test, and in the line of the feasts, the ascension at the forty-day mark is preceded by five days with the feast of Trumpets. The feast of Trumpets identifies the warning of the seventh trumpet, which is the warning of Islam.
Yvateha niko peteĩ prueba jehecháva, ha aretekuéra línia-pe, yvateha, irundy-pa ára rire, oñemotenonde po ára reheve Trompeta Arete ndive. Trompeta Arete ombojekuaa pe ñe’ẽñemiha séptimo trompeta rehegua, upéva hína Islam ñe’ẽñemiha.
The ascension follows the trumpets by five days, and then five days after the ascension the Day of atonement marks judgment. The trumpet is the old paths, it is the Laodicean message, it is Islam and it is the foundational message of the first angel. Five days later, when the “face-to-face” instruction ends, the visual second test of the second angel is marked by the ascension. Five days after that, judgment marks the third angel.
Jejupi ou ikatúva umi trompéta rire po ára, ha upéi jejupi rire po ára, Ñemoĩporã Ára ohechauka pe huísio. Pe trompéta ha’e umi tape yma guaréva, ha’e pe marandu Laodicéape guáva, ha’e Islam ha ha’e pe marandu pyenda yvategua ánhel peteĩhára rehegua. Po ára rire, araka’e pe ñembo’e “ova hag̃ua ojojuhu” opa, pe mokõiha prueba jehecháva, pe mokõiha ánhel rehegua, ojekuaa pe jejupi rupive. Upe rire po ára, pe huísio ohechauka pe mbohapyha ánhel.
Five days after judgment upon the house of God has finished, judgment comes on the United States as marked by the Day of Pentecost.
Po ára rire ojehu rire huísio Ñandejára róga ári, huísio oguahẽ Estados Unidos ári, ojehechauka hag̃ua Pentecostés Ára rehe.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. Genesis 15:13, 14.
Ha he’i Abrámpe: Eikuaa hag̃ua añetehápe ne ñemoñare oikóta pytaguaicha peteĩ tetã ndaha’éivape imba’e; ha oservíta chupekuéra; ha ha’ekuéra omoñepyrũta chupekuéra irundy sute ary pukukue; ha avei upe tetã, ha’ekuéra oservitahápe, che ahusgáta; ha upéi osẽta hikuái heta mba’e reheve. Génesis 15:13, 14.
The “great substance” the one hundred and forty-four thousand possess at the Sunday law, where the “nation” of the United States is judged, is Isaiah’s chapter six’s substance, representing Divinity. Abraham’s covenant prophecy says “also that nation,” thus identifying that God’s people are sealed before the Sunday law. Then at the Sunday law a period represented by the seven days of the feast of Tabernacles, the latter rain is poured out without measure as judgment is accomplished on the great multitude outside of God’s house.
Pe “mba’e guasu” oguerekóva umi cien cuarenta y cuatro mil pe léi domingope, upépe pe “tetã” Estados Unidos ojehusga, ha’e Isaías capítulo seis pegua mba’e, ohechaukáva Tupã reko. Abraham ñemoñe’ẽ profético he’i: “ha avei upe tetã”, upéicha ojekuaauka hag̃ua Tupã tavayguakuéra oñeseñalamaha pe léi domingo mboyve. Upéi pe léi domingope, peteĩ ára pukukue ojehechaukáva umi siete ára pe karu guasu Tabernáculos pegua rupi, pe ama pahápe oñehẽ hag̃ua jevy’ỹre, ojejapoháicha juicio pe aty guasu ári oĩva Tupã róga okápe.
On July 18, 2020 the two witnesses were slain in the streets of Sodom and Egypt. The two witnesses were Moses and Elijah, and William Miller was the Elijah of his history. In his dream he closed his eyes for a moment, and on July 18, 2020 he prophetically closed his eyes in death. When he opened his eyes, the room was empty, a door and the windows were open. When Miller then saw the work the dirt brush man was accomplishing, he pleaded with him to be careful, and the dirt brush man insured him all would be well.
Ára 18 jasypoapy 2020-pe mokõi testígo ojejuka va’ekue Sodoma ha Egipto kállekuérape. Umi mokõi testígo ha’e va’ekue Moisés ha Elías, ha William Miller ha’e va’ekue pe Elías iñaranduhárape g̃uarã. Ikerayvotýpe omboty imiha peteĩ sapy’ami, ha árape 18 jasypoapy 2020-pe, maranduháraicha omboty imiha omanóvo. Oipe’ávo jey hesa, pe koty nandi, peteĩ okẽ ha umi ovetã ojepe’a. Upéi, Miller ohechávo pe tembiapo pe kuimba’e yvykytĩhára ojapóva, ojerure asy chupe toñangareko porã hag̃ua, ha pe kuimba’e yvykytĩhára omoañete chupe opa mba’e oĩ porãtaha.
When Miller awoke in the wilderness, in July of 2023, the feast of unleavened bread arrived, just in advance of the resurrection on December 31, 2023. At that point—the prophetic message of the true Midnight Cry, the “cry” that every other prophetic message that had ever been unsealed typified, began to be unsealed, for the end of the three and a half days identifies a “time of the end,” and at the “time of the end” there is always a prophetic unsealing. This is always the case, for Christ is the same yesterday, today and forever. His dealings with men are ever the same, for He works on the same “lines” now as He ever has. At the end of the three and a half days the Revelation of Jesus Christ was unsealed.
Miller opávo hag̃ua pe desiértope, julio ary 2023-pe, og̃uahẽ pe mbujape iñakỹʼỹva arete guasu, pe jeikove jey mboyve, diciembre 31 ary 2023-pe. Upe jave—pe marandu profesíako pe Pyharepytépe Sapukái añeteguáva rehegua, pe “sapukái” opaite ambue marandu profesíako oñemombeʼu hag̃uáicha yma ojepeʼa hag̃ua vaʼekue ombohechauka vaʼekue, oñepyrũ ojepeʼa hag̃ua, pórke umi mbohapy ára ha mbyte paha ohechauka peteĩ “ára paha”, ha pe “ára pahápe” akóinte oĩ peteĩ jepeʼa profesíako. Péicha akóinte oiko, pórke Cristo haʼe peteĩchante kuehe, ko árape ha opa ára g̃uarã. Ijapokue kuérape ndive akóinte peteĩcha, pórke Haʼe ombaʼapo koʼág̃a umi peteĩchagua “línea” rupive, yma guive ombaʼapo haguéicha. Umi mbohapy ára ha mbyte paha hag̃ua, pe Revelación Jesucristo rehegua ojepeʼa.
The resurrected body had been typified by Adam, who was first formed, and then breathed upon with the breath of life. The dead dry bones of Ezekiel 37, were also first formed by one prophecy, and thereafter brought to life by a second prophecy that brought the breath of life to the lifeless body with a message of the four winds, which is the sealing message. In both illustrations the prophecy that is unsealed is two parts, which are presented in a variety of ways. They are the internal and the external, they are the vision of the Ulai and Hiddekel rivers; they are the chazon and mareh visions; they are the two witnesses, the two golden pipes and on and on.
Pe rete oikovéva’ekue ojehechauka va’ekue Adánpe, ha’e va’ekue peteĩha ojejapóva, ha upéi oipejuhague ári pe tekove pytu. Ezequiel 37-pe umi kangue piru omanóva avei peteĩha oñemboheko peteĩ profesía rupive, ha upéi oñemoingove jey peteĩ profesía mokõihápe, oguerúva pe tekove pytu pe rete ndorekóivape tekove peteĩ marandu umi irundy yvytu rehegua rupive, ha’éva pe marandu sellado rehegua. Mokõivéva ta’anga jehechaukapype, pe profesía oñembohesakãva ha’e mokõi hendáicha, ha ojehechauka heta hendáicha. Ha’ekuéra hína pe hyepypegua ha pe okápegua; ha’ekuéra hína pe visión umi ysyrýi Ulai ha Hiddekel rehegua; ha’ekuéra hína pe visión chazon ha mareh; ha’ekuéra hína umi mokõi testígo, umi mokõi tubo óro rehegua, ha upéicha meme.
In Millerite history, the Midnight Cry was the prophecy that joined with the prophecy of the second angel. A two-step prophecy. When the dead dry bones were resurrected in 2023, they would of prophetic necessity need to be tested, for the unsealing of a prophecy always begins a three-step testing process. The first two tests, would be the foundational test and then the test of the temple.
Millerita rembiasakuepe, Pyhare Mbytegua Sapukái ha’e va’ekue pe profesía ojoajúva mokõiha ángel profesía ndive. Peteĩ profesía mokõi tape rupi oikóva. Umi kangue piru omanóva oikove jey rire ary 2023-pe, tekotevẽ va’erãkuri oñeha’ãnga profesiágui oúva peteĩ tembiapo rupi; pórke peteĩ profesía ñemboty ojeipe’a jave, upéva akóinte omoñepyrũ peteĩ proceso ñeha’ãnga mbohapýva. Umi mokõi ñeha’ãnga tenondegua ha’éta va’erã pe ñeha’ãnga pyenda rehegua ha upéi pe tupão rehegua ñeha’ãnga.
Five days after the resurrection—the voice in the wilderness, represented by the period of unleavened bread ends, for Elijah, represented by Miller and John the Baptist both prepared the way for the One who shoes they were unworthy to bear. At the resurrection, Jesus begins His period of teaching “face to face” for forty days. That “face to face” teaching began on the twenty-second day for Daniel in chapter ten. It is there represented as three steps and three touches, along with a doubling of being strong.
Po ára rire pe jejovekue rire—pe ñe'ẽ desiértope, ojehechaukáva pe mbujao'ỹva ára pukukue rupive, opa; Elías, ojehechaukáva Miller ha Juan Bautista rupive, mokõivéva ombosako'i raperã pe Imba'épe ha'ekuéra ndikatúiva voi ogueraha iñandúpe. Pe jejovekuépe, Jesús oñepyrũ Iñembo'e porã “ova rova” cuarenta ára pukukue. Upe ñembo'e porã “ova rova” oñepyrũ kuri ára mokõipa mokõiha Daniel-pe, capítulo diez-pe. Upépe ojehechauka mbohapy pyenda ha mbohapy poko rupive, oñondivekuéra pe mbarete jevy mokõi jey reheve.
Five days before the forty days conclude, the warning of the trumpet of Islam is sounded. The warning of Islam was represented by the ass which Christ rode in His triumphal entry into Jerusalem. Before He descended the slopes of the Mount of Olives into Jerusalem, He first commanded His disciples to go and loose the ass.
Po ára mboyve oñemohu’ã hag̃ua umi cuarenta ára, oñehendu pe ñeñangarekorã islam trompeta rehegua. Pe ñeñangarekorã Islam rehegua ojehechauka va’ekue pe mburika rehe, Cristo ojupi hague ipype Ijeike Triunfal-pe Jerusalénpe. Oguejy mboyve Olivos yvyty ñesẽnguekuéragui oike hag̃ua Jerusalénpe, tenonderãite omanda va’ekue hemimbo’épe toho ha oipyso pe mburika.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Ko visión oñeme’ẽ kuri ary 1847-pe, umi ermáno adventista apytépe saʼi-eterei gueteri oñangarekóva sábado rehe, ha umíva apytépe avei saʼieterei oimoʼãva iñongatupyryha orekoha tuichaiterei mbaʼeichaitépa ombojaʼóta peteĩ línea Tupã retãygua ha umi ndogueroviáiva apytépe. Koʼág̃a oñepyrũma ojehecha upe visión ñekumplimiénto. ‘Upe ára ñembyasýva ñepyrũ,’ koʼápe oñeʼẽva, ndojepytaséi pe ára umi plága oñepyrũtahápe oñehẽ hag̃ua, síno peteĩ periodo mbykymi umi plága oñehẽ mboyve, Cristo oĩ aja pe santuario-pe. Upe jave, pe tembiapo ñepysyrõ rehegua oñembotývo, ñembyasy oumbaitéta yvy ári, ha umi tetãnguéra ipochýta, upéicharõ jepe ojejokóta ani hag̃ua ojoko pe tercer ánhel rembiapo. Upe jave ou vaʼerãta pe ‘ama pahague,’ térã pe pytuʼu porã Ñandejára renondégui ouva, omeʼẽ hag̃ua pokatu pe tercer ánhel ñeʼẽ hatãme, ha ombosakoʼi hag̃ua umi marangatu ikatu hag̃uáicha oñemboʼy pe tiempo umi siete plága paha oñehẽta jave.” Early Writings, 85.
At 9/11 He commanded His angels to loosen the ass and then George Bush the lesser restrained the ass. Cyrus typifies the first angel, for he proclaimed the first decree. He therefore represents both August 11, 1840 and 9/11, and at 9/11 Islam, as represented by the “angering of the nations,” was released and then held in check. At that time the latter rain began to fall. Cyrus represents both waymarks of Islam on August 11, 1840 and 9/11.
9/11-pe Haʼe omanda vaʼekue iñanhelkuérape ojeheja hag̃ua pe vúrro, ha upéi George Bush michĩvéva ojoko pe vúrro. Ciro ohechauka pe ánhel peteĩha, pórke haʼe omoherakuã vaʼekue pe peteĩha decreto. Upévare haʼe orrepresenta mokõive ára, 11 de agosto de 1840 ha 9/11, ha 9/11-pe Islam, ojehechaukaháicha “tetãnguéra pochy” rupive, ojeheja ha upéi oñeñangareko hag̃ua ani hag̃ua ohasa itúva. Upe jave pe ama paha oñepyrũ hoʼa. Ciro orrepresenta mokõive señal Islam rehegua 11 de agosto de 1840 ha 9/11-pe.
“For three weeks Gabriel wrestled with the powers of darkness, seeking to counteract the influences at work on the mind of Cyrus; and before the contest closed, Christ Himself came to Gabriel’s aid. ‘The prince of the kingdom of Persia withstood me one and twenty days,’ Gabriel declares; ‘but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.’ Daniel 10:13. All that heaven could do in behalf of the people of God was done. The victory was finally gained; the forces of the enemy were held in check all the days of Cyrus, and all the days of his son Cambyses, who reigned about seven and a half years.” Prophets and Kings, 571.
“Tres semána pukukue jave Gabriel oñorãirõ pytũmbýpe oĩva ndive, oheka hag̃uáicha ojoko hag̃ua umi mba’e ojejapóva Ciro akãme; ha pe ñorairõ opa mboyve, Cristo voi ou oipytyvõ Gabriel-pe. ‘Persia rréino ruvicha chejoko mokõi pa ary peteĩ ára pukukue’, he’i Gabriel; ‘háke, Miguel, peteĩ umi mburuvicha guasu apytégui, ou chepytyvõ; ha che apyta upépe Persia ruvichakuéra ndive.’ Daniel 10:13. Opa mba’e yvága ikatúva ojapo Ñandejára tavayguakuéra rehehápe ojejapo. Ipahápe jehupyty pe jejopyrã; umi enemígo mbarete ojejoko Ciro ára pukukue javeve, ha avei ita’ýra Cambises ára pukukue, omburuvicha guasu haguéicha siete ary ha mbyte rupi.” Profetas y Reyes, 571.
Cyrus, August 11, 1840 when the Ottoman supremacy ceased, as the pioneers expressed it, Islam of the second woe was held in check. The restraint marked the conclusion of the time prophecy of three hundred and ninety-one years and fifteen days, which began when the four angels, representing four Islamic sultans were loosed by the sixth angel, who represented the second woe of Islam’s three woes. On 9/11 Islam struck and then was restrained, as represented by the restraining in the history of Cyrus and of 1840. All three of those witnesses identify restraint or loosing of Islam, and at the beginning of Christ’s triumphal entry, the ass was loosed.
Ciro, 11 de agosto de 1840-pe, araka’e pe supremasía otomana opa, he’iháicha umi pionéro, islam, mokõihápegua ñembyasýgui, oñeñangareko hag̃ua ojoko hag̃ua. Upe jejoko ohechauka pe profecía aravo rehegua, mbohapy ciento noventa y peteĩ ary ha paapyha ára, opa hague, oñepyrũva’ekue umi irundy ánhel, orepresentáva irundy sultán islámico, ojeheja jave isãsópe pe sexto ánhel rupive, upéva orepresentáva pe mokõiha ñembyasy umi mbohapy ñembyasýgui Islam rehegua. 9/11-pe Islam oinupã ha upéi ojejoko, ojehechaukaháicha pe jejoko Ciro rembiasakue ha pe 1840-peguápe. Umi mbohapy testígo opavave ohechauka pe jejoko térã pe jejora Islam rehegua, ha Cristo jeike triunfál oñepyrũvo, pe mburika ra’y ojei.
The loosing of the ass in advance of His triumphal entry identifies the trumpet message that arrives five days before the ascension. The message of Islam being again released, as it was at 9/11, and as it will again be released fifteen days later at the Sunday law, which is Pentecost, is the message that marks the beginning of the Midnight Cry. The ass being released marks the beginning or alpha of the proclamation of the message of the Midnight Cry and at the Sunday law, where the Midnight Cry changes to the loud cry, Islam strikes the earth beast again.
Pe búrro oñemosãsoha upe Ijeike Triunfál mboyve ohechauka pe marandu trompéta rehegua oguahẽva cinco ára mboyve pe ojupiha yvágape. Pe marandu Islam oñemosãso jeyha, oiko haguéicha 9/11-pe, ha oñemosãsotaha jey quince ára rire pe léi domingo-pe, ha’éva Pentecostés, ha’e pe marandu ohechaukáva pe ñepyrũ Pyharepyte Sapy’a guasu rehegua. Pe búrro oñemosãsoha ohechauka pe ñepyrũ térã alpha pe marandu Pyharepyte Sapy’a guasu rehegua ñemombe’u, ha pe léi domingo-pe, upe Pyharepyte Sapy’a guasu oñemoambuévo pe sapukái hatãme, Islam ombota jey pe mymba yvy rehegua.
The period of the Midnight Cry begins with an alpha strike from Islam and it ends with a omega strike from Islam. Islam’s strikes upon the United States are represented in the testimony of Balaam and his ass, which of course is set forth in Numbers chapter twenty-two. The fate of the Laodicean Seventh-day Adventist church as the Protestant horn of the earth beast is represented in Isaiah 22:22 (internal) and the fate of the Republican horn is set forth in Numbers 22:22 (external) and onward.
Pe “Midnight Cry” oñepyrũ peteĩ golpe alfa reheve Islam-gui ha opa peteĩ golpe omega reheve Islam-gui. Umi golpe Islam ome'ẽva Estados Unidos rehe oñerepresenta Balaam ha hymba vúrro pe testimoniope, upéva, añetehápe, oñemoĩva Números capítulo mokõi-pa-mokõi-pe. Pe Iglesia Adventista del Séptimo Día Laodiceagua rembiapokue, yvy mymba rakã protestante ramo, oñerepresenta Isaías 22:22-pe (hyepypegua), ha pe rakã republicana rembiapokue oñemoĩ Números 22:22-pe (okapegua) ha upe guive hag̃ua tenonderãme.
And God’s anger was kindled because he went: and the angel of the Lord stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him.
Ha Tupã pochy hendýgui, ha’e oho rupi; ha Ñandejára remimbou oñembo’y tapépe iñañuã hag̃ua hese. Ha’e ohohína va’ekue hi’ári hymba vúrro ári, ha mokõi hembiguái oho hendive.
And the ass saw the angel of the Lord standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way. Numbers 22:22, 23.
Ha pe mburika ohecha Ñandejára remimbou oĩha tape ári, ikyse ojesekáma ipópe; ha pe mburika ojere tape guive ha oike ñúme; upémarõ Balaam oinupã pe mburika hag̃ua ombojevy jey hag̃ua chupe tape ári. Números 22:22, 23.
At 9/11, Balaam the false prophet, representing the United States and George Bush the lesser was seeking to finish the work his father George Bush the first had begun in the globalist’s attempt to overthrow the United States and implementing what he called “a new world order.” The biblical motivation of the globalists is to kill God’s remnant people, and George Bush the lesser represents the end of his father’s prophetic legacy of ushering in a “new world order” as he called it. Bush’s “new world order” arrives at the threefold union of the dragon, the beast and false prophet at the Sunday law, and George Bush the lesser marks the beginning of the period that culminates at the Sunday law, which is the sealing time, the image of the beast testing time, the period represented by the first voice of Revelation eighteen and so much more. Balaam’s ass turned the globalist agenda aside until the one hundred and forty-four thousand are sealed in their foreheads.
9/11-pe, Balaam, proféta japu, ohechauka Estados Unidos ha George Bush michĩvéva, ohekávo omohuʼã hag̃ua tembiapo itúva George Bush peteĩha omoñepyrũ vaʼekue globalistakuéra rembipotápe ojity hag̃ua Estados Unidos rehe ha omoinge hag̃ua pe haʼe heʼi vaʼekue “a new world order”. Globalistakuéra motivación bíblica haʼe ojuka hag̃ua Tupã rembyre tavayguakuérape, ha George Bush michĩvéva ohechauka ipahaitépe itúva legado profético, ogueru hag̃uáicha peteĩ “new world order”, haʼe heʼi haguéicha. Bush “new world order” oguahẽ pe mbohapy joaju hag̃uápe dragón, mymba ha proféta japu rehe pe léi dominical-pe, ha George Bush michĩvéva omarkávo pe oñepyrũha pe ára pukukue oguahẽ hag̃uápe pe léi dominical-pe, haʼéva pe sellado ára, pe mymba raʼanga prueba ára, pe ára pukukue ojehechaukáva Revelación dieciocho peteĩha ñeʼẽ rupive, ha hetave mbaʼe. Balaam mburika omombo ykére pe agenda globalista pe cien cuarenta y cuatro mil oñesella mboyve hova renondépekuéra.
A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee. Psalms 83:1–5.
Asaf purahéi térã Salmo. Ani rekyryi, Tupã; ani reime kirirĩ, ha ani repyta okirirĩ, Tupã. Péina ningo ne rembiayhúvape oiko sarambi guasu; ha umi nde rayhu’ỹva omopu’ã iñakã. Oñomongeta ñemíme ne retãygua rehe, ha ojapo ñemoĩ peteĩ umi nde remiñongatúva rehe. He’i hikuái: Peju, ha jaity chupekuéra ani hag̃ua oiko hag̃ua peteĩ tetãramo; ani hag̃ua Israel réra imandu’apyve ojehecha. Oñomongeta hikuái peteĩ ñe’ême, peteĩ ñe’ême; oñemoirũ hikuái nendive hag̃ua. Salmos 83:1–5.
Verses six and onward identify the “enemies” as “ten” nations, who are represented as ten kings in Revelation seventeen. There the ten kings are of one mind, but Asaph says, “they have consulted together with one consent: they are confederate against thee.” The ten kings are the globalist evil confederacy of the latter days, who have determined to “cut off” “Israel” “thy hidden ones” from “being a nation.” The work of the confederacy of ten kings who “lift up” the papal power as the “head” of the threefold union is to eliminate spiritual “Israel,” who are hidden in the “secret place of the Most High.”
Pe versíkulo seis guive ojekuaa umi “enemígo” ha’eha “pa” tetãnguéra, oñerrepresentáva pa mburuvicháramo Apocalipsis diecisiete-pe. Upépe umi pa mburuvicha peteĩ ñe'ẽme oĩ, ha Asaf he’i: “oñomongeta hikuái peteĩ ñe'ẽme: oñembyatypa nde rehe.” Umi pa mburuvicha ha’e hína umi ára pahápegua ñemohenda vai globalista, ojedetermináva “oikytĩ hag̃ua” “Israel” “nde ñemi hag̃ua oikóvo” “tetãramo.” Pe tembiapo pe ñemohenda guasu rehegua umi pa mburuvicha “omopu'ãva” pe poder papal pe “akãramo” pe mbohapy joaju rehegua ha’e ombogue hag̃ua pe “Israel” espiritual, umi oñemíva pe “Yvatevéva renda ñemíme.”
At 9/11 the ass of Islam turned the dragon’s agenda out of its path, for the mighty angel of Revelation 18 descended with a sword in His hand. The internal test then was to return to the old paths. At that point the repetition of the Millerite histories of both the first and the second angels began to repeat as set forth in the history of Revelation eighteen’s first three verses. Those first three verses, being the verses Sister White stated would be fulfilled when the great buildings of New York City were brought down.
9/11-pe, Islam rymba ojere vaʼekue dragón rembipota tapegui, pe ánhel ipuʼakapáva Apocalipsis 18-gua oguejy rupi peteĩ kyse ipópe. Upérõ pe prueba hyepypegua haʼe vaʼekue jevy hag̃ua tape yma guarépe. Upe jave oñepyrũ jey oñembojevy hag̃ua umi tembiasakue Millerita, mokõivéva pe ánhel peteĩha ha mokõiha rehegua, heʼiháicha oñemoĩva Apocalipsis 18 rembiasakue peteĩha mbohapy versíkulope. Umi mbohapy versíkulo peteĩha, haʼéva umi versíkulo Hermana White heʼivaʼekue oñekumplitaha umi óga tuichaitéva New York City-pegua oñemboguejýramo.
At 9/11 Revelation 18:1–3 was fulfilled, and the parallel of the first angel descending to lighten the earth with its glory on August 11, 1840 was then joined by the second angel who announced the fall of Babylon. Balaam was a symbol of the first angel, and Balaam was accompanied by his two servants, representing the second angel.
Pe 9/11 oñekumpli Apocalipsis 18:1–3, ha pe paralelismo pe peteĩha ánhel oguejy vaʼekue omyesakã hag̃ua yvy iñmimbipa reheve 11 jasypoapy 1840-pe upérõ oñembojoaju pe mokõiha ánhel reheve, omomarandúva Babilonia hoʼa hague. Balaam haʼe vaʼekue peteĩ símbolo pe peteĩha ánhel rehegua, ha Balaam oho kuri mokõi hembiguái ndive, ohechaukáva pe mokõiha ánhelpe.
In Balaam’s illustration of the Republican horn of the false prophet, Balaam would have two more confrontations with the ass of Islam. At the third confrontation the ass would “speak,” and the speaking of prophecy marks the Sunday law. On October 7, 2023 the ass struck again, but not the spiritual modern glorious land. It struck the literal ancient glorious land, and Balaam and his ass was now in its second confrontation.
Balaam ta’anga ilustrasiónpe, marã gua’i republicano proféta japupegua rehegua, Balaam orekóta mokõi ñorairõve Islam mburika ndive. Mbohapyha ñorairõme pe mburika “ñe’ẽta”, ha pe profesía ñe’ẽ ohechauka pe léi domingo rehegua. Ára 7 jasypa 2023-pe pe mburika ojapi jey, péro ndaha’éi pe yvy omimbipáva moderna espiritual-pe. Ojapi pe yvy omimbipáva yma guare literal-pe, ha ko’ág̃a Balaam ha imburika oĩma hikuái mokõiha ñorairõme.
But the angel of the Lord stood in a path of the vineyards, a wall being on this side, and a wall on that side. And when the ass saw the angel of the Lord, she thrust herself unto the wall, and crushed Balaam’s foot against the wall: and he smote her again. Numbers 22:24, 25.
Ha Ñandejára remimbou oñembo’y peteĩ tape parraltýpe, oĩháme peteĩ tápia ko ykére ha peteĩ tápia ambue ykére. Ha pe mburika ohechávo Ñandejára remimboume, oñemboty pe tápiare ha omboguereko vai Balaam py pe tápiare; ha ha’e oinupã jey chupe. Números 22:24, 25.
The vineyard of ancient Israel, illustrates the vineyard of Laodicean Seventh-day Adventism. They are both the covenant people that were given responsibility to be the depositaries of God’s Law, which is symbolized as a “wall,” and is one of the elements that make up the vineyard.
Parral yma Israel yma guarépe ohechauka porã Laodicea-pegua Adventismo del Séptimo Día parral. Mokõivéva ha’e pe tavayguakuéra joajupyrépeguáicha oñeme’ẽva’ekue chupekuéra tembiapo oguereko hag̃ua Ñandejára Léi ñongatuháraramo, upe Léi ojehechauka hag̃ua peteĩ “murálla” ramo, ha ha’e peteĩva umi mba’e omoheñóiva pe parral.
What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down. Isaiah 5:4, 5.
“Mbaʼevepa ikatuvaʼekue ajapo hag̃ua hetave che parral rehe, ha ndaikatuvéi ajapo pype? Mbaʼérepa ahaʼarõ ramo oguenohẽ hag̃ua uva, oguenohẽ uva vai? Ha koʼág̃a peho, amombeʼúta peẽme mbaʼépa ajapóta che parral rehe: aipeʼáta ijerére oĩva kora, ha oñehundíta; ahundíta avei ijykepeguáva óga yvyráva, ha ojepyso hag̃ua hiʼári.” Isaías 5:4, 5.
Ancient literal and modern spiritual Israel both rebelled and rejected their sacred responsibilities. From 9/11 unto the Sunday law a prophetic issue is represented by a “wall.” The prophetic issue is the destruction of the “wall” of separation of church and state within the Constitution of the United States. At 9/11 Bush implemented the Patriot Act which was a major step in overturning the Constitution, for it was there that the philosophy that guided the Constitution was turned upside down, when the principles of Roman law, that claims a person is guilty until proven innocent was accepted, above the principle of English law that upholds that a person is innocent until proven guilty.
Israel yma guare ha koʼag̃agua ypykue, ha avei Israel espiritual koʼag̃agua, mokõivéva opuʼã ha omboyke iresponsavilida marangatu. 9/11 guive peve pe léi dominical, peteĩ mbaʼe profético ojehechauka peteĩ “murálla” rupive. Pe mbaʼe profético hína pe ñehundi pe “murálla” ombojaʼóva pe tupao ha pe Estado Tetã peteĩ rekoha Estados Unidos-pegua Constitucíon ryepýpe. 9/11-pe Bush omoñepyrũ pe Patriot Act, ha upéva haʼe kuri peteĩ tembiapo tuicháva oñembojevy hag̃uáicha pe Constitucíon; upépe niko pe filosofía omboguatáva pe Constitucíon oñembojere hag̃ua yvate gotyo yvýre, oñemoneĩrõ guare umi principio léi romana-pegua heʼíva peteĩ tapicha oĩha kulpávle peve noñeproveáiramo ndoikóiha, yvateve pe principio léi inglesa-pegua ári, omoañetéva peteĩ tapicha ndaikulpaíriha peve noñeproveáiramo ikulpávela.
The period from 9/11 unto the Sunday law contains prophetic references of “walls.” Islam crashing the walls as Balaam’s ass, identifies that it is the issue of Islam that will provide the misguided logic to overturn the principles within the Constitution. In this prophetic sense Islam, a biblical false prophet, is what deceives the United States during the image of the beast testing time, as does the false prophet of the United States deceive the entire world during the world’s image of the beast testing time.
Pe período 9/11 guive pe léi domingogua peve oguereko marandu profétika “muralla” rehegua. Islam ombokapu hag̃ua umi muralla, Balaam rembiguái rymbaichaguáicha, ohechauka ha’eha Islam rehegua pe tema ome’ẽtava pe lógica vai ojeheja hag̃uáicha oñembyaipa umi principio oĩva Constitución ryepýpe. Ko sentido profétikape, Islam, peteĩ proféta japu bíblico, ha’e pe ombotavýtava Estados Unidos-pe pe aravo de prueba imagen de la bestia rehegua aja, ha upéicha avei pe proféta japu Estados Unidos-gua ombotavy opaite mundo-pe pe mundo aravo de prueba imagen de la bestia rehegua aja.
October 7, 2023 the ass of Islam attacked the ancient literal glorious land, and when the ass is loosed before the proclamation of the Midnight Cry Islam will again strike the United States, the modern spiritual glorious land as it did at 9/11. The second time Balaam strikes the ass it is the second angel, and the second angel always produces a doubling as represented by “a path of vineyards” with two walls.
7 jasypa 2023-pe, Islam rymba ojuka pegua oity pe yvy yma guarépe, teete ha hekopete gloriosa; ha pe rymba ojei jey vove Pyhare Mbyte Sapy’a marandu ñemoherakuã mboyve, Islam oinupã jeýta Tetã Unidos-pe, yvy gloriosa pyahu ha espiritual, ojapo haguéicha 9/11-pe. Mokõiha jey Balaam oinupã ramo pe rymbáme, upéva hína pe mokõiha ánhel; ha pe mokõiha ánhel akóinte ogueru peteĩ mokõive jevy, ojehechaukaháicha “parral kuéra rape” mokõi tapia reheve.
And the angel of the Lord went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left. And when the ass saw the angel of the Lord, she fell down under Balaam: and Balaam’s anger was kindled, and he smote the ass with a staff. And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? Numbers 22:26–28.
Ha Ñandejára rembiguái oho tenonderãve, ha opyta peteĩ tenda py’aguapýpe, ndaipóriháme tape ojere hag̃ua akatúa térã asúpe. Ha pe mburika ohechávo Ñandejára rembiguáipe, ho’a Balaam guýpe; ha Balaam pochy hendy, ha oinupã pe mburikápe peteĩ yvyra reheve. Upérõ Ñandejára oipe’a pe mburika jurúpe, ha ha’e he’i Balaámpe: Mba’épa ajapo ndéve, repete hag̃ua cheinupã mbohapy jey? Números 22:26–28.
When we consider verses twenty-two and three more closely, we find that it is actually verse twenty-three where the ass is struck the first time.
Jahechávo jeymaite mokõi ha mbohapyha versíkulo, jajuhu añetehápe versíkulo mokoĩpa mbohapyhápente oñenupãha pe burrika primera vez.
And God’s anger was kindled because he went: and the angel of the Lord stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him.
Ha Ñandejára pochy hendy chupe oho haguére; ha Ñandejára remimbou oñembo’y tape ári omoĩ hag̃ua chupe peteĩ jejokoha ramo. Ha’e katu oho va’ekue ihakuáva ári, ha mokõi hembiguái oĩ hendive.
And the ass saw the angel of the Lord standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way. Numbers 22:22, 23.
Ha pe mburika ohecha Ñandejára remimbou oñembo’yha tape ári, ha ikyse ipópe osẽmbyre; ha pe mburika ojei pe tapégui ha oike ñúme; ha Balaam oinupã pe mburika, ombojevy hag̃ua chupe pe tapépe. Números 22:22, 23.
God’s anger at Balaam for accepting the request to be a false prophet was a parallel to Christ ending His dialogue with the quibbling Jews in the last verse of Matthew 22. Verse twenty-three of Numbers twenty-two aligns with Matthew chapter twenty-three, and verses twenty-four and twenty-five of Numbers aligns with chapters twenty-four and twenty-five of Matthew. Verses twenty-six, twenty-seven and twenty-eight align with Matthew chapters 26, 27, 28.
Tupã pochyta Balaam rehe omoneĩ haguére pe jerure oiko hag̃ua maranduhára japu ramo, ha upéva ojogueraha Cristo omohu’ã haguéicha Iñe’ẽmondo umi judío oñe’ẽjoavývandi pe peteĩha versículo paha Mateo 22-pe. Pe versículo mokoĩpaapyha Números mokoĩpa mokõiha-pe oñembojoaju Mateo capítulo mokoĩpaapyha ndive, ha umi versículo mokoĩpa irundyha ha mokoĩpa poha Números-pe oñembojoaju Mateo capítulo mokoĩpa irundyha ha mokoĩpa poha ndive. Umi versículo mokoĩpa teĩha, mokoĩpa pokõiha ha mokoĩpa poapyha oñembojoaju Mateo capítulo 26, 27, 28 ndive.
Matthew 23 is the first angel, 24 and 25 are the second angel and 26, 27 and 28 are the third angel. In Numbers 22, verse 23 is the first angel, verses 24 and 25 are the second angel and verses 26, 27, and 28 are the third angel. Matthew is addressing the covenant people, old and new: Numbers is identifying the role of Islam as God’s tool of chastisement upon the Sunday worship that begins in the United States and thereafter the world. After the third strike, when the ass speaks, Balaam is enlightened to what had just happened.
Mateo 23 ha’e pe ánhel peteĩha, 24 ha 25 ha’e pe mokõiha ánhel, ha 26, 27 ha 28 ha’e pe mbohapyha ánhel. Números 22-pe, versíkulo 23 ha’e pe ánhel peteĩha, versíkulo 24 ha 25 ha’e pe mokõiha ánhel, ha versíkulo 26, 27 ha 28 ha’e pe mbohapyha ánhel. Mateo oñe’ẽ pe tavayguakuéra joajume’ẽgua rehe, yma ha pyahu: Números ohechauka Islam rembiaporã Tupã popegua ramo, kastígo hag̃ua pe ñemomba’e ára domingo-pe oñepyrũva Estados Unidos-pe ha upéi opa ko yvy ape ári. Pe mbohapyha ñembota rire, vúrro oñe’ẽvo, Balaam oikuaa mba’épa oiko va’ekue upe ramoite.
Then the Lord opened the eyes of Balaam, and he saw the angel of the Lord standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face. And the angel of the Lord said unto him, Wherefore hast thou smitten thine ass these three times? behold, I went out to withstand thee, because thy way is perverse before me: And the ass saw me, and turned from me these three times: unless she had turned from me, surely now also I had slain thee, and saved her alive. And Balaam said unto the angel of the Lord, I have sinned; for I knew not that thou stoodest in the way against me: now therefore, if it displease thee, I will get me back again. Numbers 22:31–34.
Upéi pe Ñandejára oipe’a Balaam resa, ha ha’e ohecha Ñandejára ánhel oñembo’yha tape ári, ikyse ojeitymbyre ipópe; ha omoakãity, ha ho’a hova yvýre. Ha Ñandejára ánhel he’i chupe: Mba’ére piko renupã nde vúrro kuña ko’ã mbohapy jey? péina ápe, che asẽ roñemoĩ hag̃ua nde rehe, nde rape niko ivaíva che renondépe; ha pe vúrro kuña che rechákuri ha ojei chehegui ko’ã mbohapy jey; ndajajéirire chehegui, añetehápe ko’ág̃a voi ajukáta kuri ndeve, ha chupe ahejáta kuri oikove. Upérõ Balaam he’i Ñandejára ánhelpe: Che ajapo angaipa; ndaikuaái rupi nde reñembo’y hague tape ári che rova hag̃ua; ko’ág̃a katu, nderegustairamo, che ajujevýta jeýma. Números 22:31–34.
Balaam represents the false prophet, who is the United States who speaks as a dragon at the Sunday law. At the Sunday law, when he is enlightened he represents those who are still in Babylon, who are then awakened to the issue of the Sunday law and are called out of Babylon.
Balaam ohechauka pe proféta japu rehe, ha upéva hína Estados Unidos, oñeʼẽva dragónicha pe léi domingo jave. Pe léi domingo jave, oñehesapeʼáramo, haʼe ohechauka umi oĩ gueteríva Babilóniape, upéi oñemombáyva pe tema léi domingo rehe ha oñehenóiva osẽ hag̃ua Babilóniagui.
Five days of teaching a message of unleavened bread from Miller, then thirty days of Christ teaching His priests, represented by the thirty, that leads to the trumpet warning message of the loosing of the ass, that precedes by five days the lifting up of the ensign, that precedes by five days the closed door in the parable of the ten virgins, that precedes by five days the Pentecostal Sunday law, which ushers in the seven-day period of Tabernacles, which is the full outpouring of the latter rain during the Sunday law crisis, for the test of that period is over the seventh day.
Po ára de enseñanza de un mensaje de pan ácimo de parte de Miller, y luego treinta días de Cristo enseñando a Sus sacerdotes, representados por los treinta, lo cual conduce al mensaje de advertencia de trompeta de la desatadura del asno, que precede por cinco días al alzamiento del estandarte, que precede por cinco días a la puerta cerrada en la parábola de las diez vírgenes, que precede por cinco días a la ley dominical pentecostal, la cual da inicio al período de siete días de los Tabernáculos, que es el derramamiento pleno de la lluvia tardía durante la crisis de la ley dominical, pues la prueba de ese período es con respecto al séptimo día.
The number five is a symbol of the virgins, whether wise or foolish. The number thirty is a symbol of the priests, which is what the name Leviticus identifies. The number seven is the Sabbath. Leviticus twenty-three illustrates the history of the priests, the Levites of Malachi three, the wise virgins and the one hundred and forty-four thousand during the Sabbath testing time.
Papapy po simbolisa umi virhénpe, iñarandúva térã itavývape. Papapy treinta ha’e peteĩ símbolo umi pa’ípe g̃uarã, upéva hína pe téra Levítico he’íva. Papapy siete ha’e pe sábado. Levítico mokõipa mbohapy ohechauka umi pa’i rembiasakue, umi levita Malaquías mbohapy pegua, umi virhén iñarandúva ha umi cien cuarenta y cuatro mil pe ára sábado jeporavo’ãrõ aja.
We will continue these things in the next article.
Ñamboguatátaméta ko’ã mba’e pe artículo oúvape.