The subject of the sanctuary was the “key” that unlocked the disappointment of October 22, 1844 at the beginning of the third angel’s message, and it is the subject of the disappointment that is the “key” to unlock the sanctuary message of the temple test at the end of the third angel.
Pe santuario rehegua vaʼekue hína pe “lláve” oipeʼáva pe ñembyasy guasu 22 jasypa 1844-pe, mbohapyha ánhel marandu ñepyrũme; ha pe ñembyasy rehegua voi hína pe “lláve” oipeʼa hag̃uáicha pe santuario marandu templo prueba rehegua, mbohapyha ánhel pahápe.
And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:19.
Ha che ame'ẽta ndéve yvágapegua rréino ryru pe'aha: ha opa mba'e nde rembojoajúva ko yvy ári, ojejoguáta yvágape; ha opa mba'e nde rembojoráva ko yvy ári, ojejoráta yvágape. Mateo 16:19.
The fact that September 11, 2001 is understood as “9/11” in agreement with “911” being the symbol of an emergency call in the United States, was designed by the One who designed all things. Understanding the disappointment of July 18, 2020 is what allows the movement of the one hundred and forty-four thousand to be recognized as such; but only by those who wish to see that Jesus represents the spiritual with the natural today no differently than He did two thousand years ago. “20/20” vision is the best you can have, and the disappointment of 2020 is the waymark that allows the temple to be recognized in the prophetic history of the ten virgins.
Pe mba’e ojeikuaa hag̃ua 11 jasyporundy 2001 “9/11” ramo, ojoajúvo “911” rehe, ha’éva peteĩ ñehenói pya’e rechaukaha Estados Unidos-pe, upéva ojejapo pe Opa mba’e Apohare rehe. Ojekuaa hag̃ua pe ñembyasýi 18 jasypokõi 2020-pe, upéva rupive añoite ikatu ojehechakuaa pe ñemongu’e umi cien kuarenta y cuatro mil rehegua ha’éichaite; ha katu umi oipotávante ohecha Jesús ohechauka hag̃ua pe espiritual pe natural rupive ko árape, ndaipóri ambue hendáicha ojapoháicha mokõi mil ary yma. “20/20” jehechapy porã ha’e pe iporãvéva ikatúva reguereko, ha pe ñembyasýi 2020-gua ha’e pe tape rechaukaha ohejáva oñemohenda hag̃ua pe tupao pe marandúpe profético umi diez vírgenes reheguápe.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Pe parábola umi diez virgen rehegua Mateo 25-pe ohechauka avei umi adventista tavayguakuéra rembiapokue.” The Great Controversy, 393.
Twenty 20 vision is even better when combined with the hindsight represented by the foundational truths. Paul teaches that “the spirits of the prophets are subject to the spirits of the prophets,” and Matthew’s virgins are therefore the same virgins that John identifies as the one hundred and forty-four thousand, and John identifies them as virgins in—Revelation 144.
Jehecha porãiterei, “veinte/20” jehecha porãramo, oñembojoajúramo umi añetegua ypyguáre ohechaukáva pe jehecha jey riregua. Pablo ombo’e va’ekue “umi proféta espíritu oĩha umi proféta espíritu poguýpe,” ha upévare Mateo rembiapokue kuñataĩnguéra ha’e umi kuñataĩnguéraete Juan ohechakuaáva cien cuarenta y cuatro mil ramo, ha Juan ohechakuaa chupekuéra kuñataĩnguéra ramo—Apocalipsis 144.
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.
Koʼãva hína umi ndojeheʼái kuñanguéra ndive; haʼekuéra niko vírhen. Koʼãva hína umi oho meméva Ovecha Raʼy rapykuéri, mamópa haʼe ohohápe. Koʼãva ojejoguáva yvypóra apytégui, tenonde yva Tupã ha Ovecha Raʼýpe g̃uarã. Apocalipsis 14:4.
The first fruits of the fall season are the virgins who follow the Lamb into the temple, and the “key” to understanding the temple is the disappointment of 2020.
Yvyraty ypykuéra aravo’a roguegua ha’e umi virhén oho hag̃uáicha Ovecha Ra’y rapykuéri pe témplope, ha pe “mba’e’ẽru” oñentende hag̃ua pe témplo ha’e pe ñembyasy 2020-pe.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Ha pe David róga ñemiguáva amoĩta hi’ati’áre; ha ha’e oavríta, ha avave nombytymo’ãi; ha ha’e ombotýta, ha avave ndoavrimo’ãi. Isaías 22:22.
If an Adventist is to be among the 144,000, they will of prophetic necessity have suffered a disappointment that was caused by the presentation of a public prediction that failed.
Oĩramo peteĩ Adventísta oĩta apytépe umi 144.000, tekotevẽ profético rupi ohasa hague peteĩ ñembotavy, omoheñóiva’ekue peteĩ marandu profético público oñepredici vaʼekue ndojehupytýigui.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Py’ỹinte ajuhu pe parábola pa diez kuña marangatu rehe, po ijara’arandúva ha po itavýva. Ko parábola oñekumpli kuri ha oñekumplíta pe letra peveite, oguerekógui peteĩ aplicación especial ko tiempo-pe, ha, pe mensáhe ángel mbohapyháguiicha, oñekumpli kuri ha osegíta oĩ hag̃ua añetegua ko’ág̃a guarã ára paha peve.” Review and Herald, 19 de agosto de 1890.
The battle of Panium in verse fifteen of Daniel eleven is the battle that leads to verse sixteen, which identifies the Sunday law in the United States.
Panium ñorairõ, oĩva Daniel once, versíkulo quince-pe, ha’e pe ñorairõ ogueraháva versíkulo dieciséis-pe, upéva ohechauka pe léi domingo rehegua Estados Unidos-pe.
So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:15.
Upévare mburuvicha yvategua ou va’erã, ha omopu’ãta peteĩ yvyty aty, ha ojapyhýta táva kuéra mbaretevéva oñeñangarekóva; ha ñemboguata pyhy kuéra yvy gotyogua ndikatumo’ãi ojeityvyro, ni itavaygua poravopyre, ha ndaiporimo’ãi mbarete ojeityvyro hag̃ua. Daniel 11:15.
In this verse the United States defeats Russia, along with Russia’s chosen people. But in the next verse. No one can stand against the rise of Rome, which marks Judah and Jerusalem as the first step in its conquest of the world; as Rome rose up as the fourth kingdom of Bible prophecy. By standing in the literal glorious land in verse sixteen, the symbol of literal Rome’s authority was within the literal glorious land; thus, typifying verse forty-one, when the mark of spiritual Rome’s authority is enforced upon the spiritual glorious land of the United States.
Ko versíkulo-pe Estados Unidos ogana Rusia-pe, ha avei Rusia rembiporavo tavayguakuéra rehe. Péro pe versíkulo oúvape, avave ndaikatúi opuʼã Roma ñemopuʼã rehe, ha upéva omarca Judá ha Jerusalén-pe peteĩha tembiaporã ramo iñorairõrupyty hag̃ua ko yvy ape ári; Roma opuʼã haguére pe irundyha mburuvicharenda ramo Biblia marandu hag̃uápe. Oñemboʼy rupi pe yvy hechapyrãva tee ári pe versíkulo dieciséis-pe, Roma tee poguýpegua techaukaha oĩkuri pe yvy hechapyrãva tee ryepýpe; upéicha rupi ohechauka pe versíkulo cuarenta y uno-pe, arakaʼe pe marca Roma espiritual poguýpegua oñemombaretéta pe yvy hechapyrãva espiritual, Estados Unidos, ári.
The two horns of the earth-beast of Revelation thirteen represent Republicanism and Protestantism. In verse fifteen of Daniel eleven Antiochus Magnus, known as Antiochus III and Antiochus the Great defeats the southern kingdom, represented by the Ptolemaic dynasty. Antiochus represents Donald Trump and the southern king represents Russia. The battle of Panium is the battle between the United States and Russia and Russia’s chosen people, a battle which Antiochus prevailed, but thereafter saw his kingdom conquered by literal Rome—the power of verse fourteen, that establishes the external vision of the Republican horn of the earth beast. The internal vision is represented by the Protestant horn of the earth beast. Both horns are at the battle of Panium, for Peter is there as a Protestant with his message from the book of Joel.
Mokõi hatĩ pe mymba yvygua rehegua Apocalipsis 13-pe ohechauka Republicanismo ha Protestantismo. Daniel 11, versíkulo 15-pe, Antiochus Magnus, ojekuaáva avei Antiochus III ha Antiochus el Grande ramo, ombotyvyro pe rréino yvy gotyo pegua, ojehechaukáva dinastía ptolemaica rupive. Antiochus ohechauka Donald Trump-pe, ha pe mburuvicha yvy gotyo pegua ohechauka Rusia-pe. Ñorairõ Panium-pe niko pe ñorairõ Estados Unidos ha Rusia, ha Rusia rembiporavopyre ndive, peteĩ ñorairõ Antiochus ipu’akapáva, ha upe rire ohecha irréino oñemomba’eha hese Roma añeteguáre—pe pu’aka versíkulo 14-pe guare, omoĩva pe visión okapegua pe hatĩ republicano mymba yvyguápe. Pe visión hyepypegua ojehechauka pe hatĩ protestante mymba yvyguáre. Mokõivéva hatĩ oĩ pe ñorairõ Panium-pe, Pedro oĩgui upépe peteĩ protestante ramo, imarandu ndive Joel arandukágui.
250 Years
250 Áño
When we consider the two lines of the earth beast, we find that in 1776 the earth beast began its rise, and by 1798, (twenty-two years later) the sea beast of Revelation thirteen received its deadly wound, and the earth beast began its rule as the sixth kingdom of Bible prophecy. Two hundred and fifty years later, in 2026 we have awakened to the internal temple test that began May 8, 2025.
Jajepy’apy rire yvy mymbakuéra mokõive línea, jahechakuaa 1776-pe yvy mymba oñepyrũ hague ojupi; ha 1798-pe, (mokõi pa ary ha mokõi ary rire), pe mymba yguasu pegua Apocalipsis trece-gui ohupyty iherida omano hag̃uáicha, ha pe yvy mymba oñepyrũ ogoverna hag̃ua sexto rréino ramo profecía bíblica-pe. Mokõi sa ary ha popa ary rire, 2026-pe ñande ñakãrapu’ãma pe prueba templo interno rehegua oñepyrũ va’ekue 8 de mayo de 2025-pe.
Those “250” years are also connected with Antiochus Magnus. Beginning with the decree in 457 BC and projecting from that decree two hundred and fifty years we arrive at 207, seven years before the battle of Panium, and ten years after Ptolemy defeated Antiochus at the battle of Raphia, which is represented in verse eleven of Daniel eleven. Daniel 11:11 is of course the external line of the Republican horn that aligns with Revelation 11:11, which is the internal line of the Protestant horn. Daniel and the Revelation are the same book, and Revelation employs the seals as symbols of external prophecy and the churches as symbols of the parallel internal prophecy.
Umi “250” ary oñembojoaju avei Antiochus Magnus ndive. Ñañepyrũvo pe decreto ary 457 a.C.-pe ha jaguerahávo upe decreto guive mokõi sa ary ha popa ary, jahupyty ary 207-pe, siete ary Panium ñorairõ mboyve, ha pa ary rire Ptolemy ogana hag̃ua Antiochus rehe pe ñorairõme Raphia-pe, upe ojehechaukáva Daniel once versíkulo once-pe. Daniel 11:11 ha’e, añetehápe, pe línea okapeguáva pe káchore Republicano rehegua, oñembojoajúva Apocalipsis 11:11 ndive, ha’éva pe línea hyepypegua pe káchore Protestante rehegua. Daniel ha Apocalipsis ha’e peteĩchante kuatiañe’ẽ, ha Apocalipsis oipuru umi sello-kuéra símbolo ramo pe profesía okapeguávarã, ha umi iglesia-kuéra símbolo ramo pe profesía hyepypegua ojokupytýva rehegua.
Cyrus represents all three decrees, for you cannot have a third without a first and a second.
Ciro ohechauka umi mbohapy decreto, ndaikatúigui reime peteĩ mbohapyha peteĩha ha mokõiha'ỹre.
“In the seventh chapter of Ezra the decree is found. Verses 12–26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [“decree,” margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.
“Esdras kapítulo 7-pe ojejuhu pe decreto. Umi versíkulo 12–26-pe. Iforma ipypegua, oĩmba hag̃uáicha, ome’ẽ vaʼekue Artajerjes, mburuvicha guasu Pérsia pegua, 457 a.C. Péro Esdras 6:14-pe he’i Ñandejára róga Jerusalén-pe oñemopuʼã hague ‘Ciro, Darío ha Artajerjes, mburuvicha guasu Pérsia pegua, mandamiento [“decreto”, margen]-rupi.’ Koʼã mbohapy mburuvicha guasu, omoñepyrũvo, omoneĩjeývo ha omohuʼãvo pe decreto, ogueru chupe pe tekoporãite oñeikotevẽva profecía ohechauka hag̃ua pe ñepyrũrã umi 2300 ary rehegua. Oñemoĩvo 457 a.C., pe ára pe decreto oñemohuʼã hague, pe mandamiento ára ramo, ojehechakuaa opaite mbaʼe profecía heʼíva umi setenta semana rehegua oñekumpli hague.” The Great Controversy, 326.
From the three decrees that are represented by Cyrus in 457 BC, “250” years concludes in the history between the battle of Raphia in 217 BC, when Ptolemy IV defeated Antiochus the Great and 200 BC when Antiochus then defeated Ptolemy at the battle of Panium in verse fifteen. The line aligns Antiochus Magnus with Donald Trump. At the beginning of the sixth kingdom of Bible prophecy in 1776 unto 1798 there is a period of “22” years that represent the rise of the sixth kingdom. Those “22” years also illustrate the history represented by the number “22” at the end of the history of the sixth kingdom from 2001 unto 2023. “22” is the symbol of the combination of Divinity with humanity which is accomplished within the history of the sixth kingdom of Bible prophecy, who is the earth beast with an external horn of Republicanism and an internal horn of Protestantism.
Mbohapyte umi mbohapy decreto, Ciro ohechauka hag̃ua 457 a.C.-pe, “250” ary oñemohu’ã pe tembiasakue mbytépe ñorairõ Rafia-pe 217 a.C.-pe, upérõ Ptolomeo IV ipu’aka Antioco pe Guasu ári, ha 200 a.C.-pe, upérõ Antioco upe rire ipu’aka Ptolomeo ári ñorairõ Panio-pe, pe versíkulo quince-pe. Pe línea ombojoja Antioco Magnus rehe Donald Trump ndive. Pe sexto reino profecía bíblica rehegua ñepyrũme, 1776 guive 1798 peve, oĩ peteĩ período “22” ary rehegua, ohechaukáva pe sexto reino jehechauka. Umi “22” ary avei ohechauka pe tembiasakue ojehechaukáva pe papapy “22” rupive pe sexto reino rembiapokue paha gotyo, 2001 guive 2023 peve. “22” ha’e peteĩ símbolo pe Tupãrekotee joaju yvypórarekóndi, oñemboajéva pe tembiasakue ryepýpe pe sexto reino profecía bíblica rehegua, ha’éva pe mymba yvýgui osẽva, oguerekóva peteĩ hatĩ okápe republicanis morotĩva rehegua ha peteĩ hatĩ hyepype protestantísmo rehegua.
The work Christ accomplishes with the union represented by “22” is the final work of Christ in the Most Holy Place, that is represented by the blotting out of sin, which according to Joel accompanied with Peter’s inspired commentary takes place during the outpouring of the latter rain.
Tembiapo Cristo omohu’ãva joaju reheve oñemombe’úva “22” rupive ha’e pe tembiapo pahaite Cristo rembiapóva Pe Tenda Marangatúvévape, upéva ojehechaukáva angaipa ñembogue reheve; ha upéva, Joel he’iháicha, Pedro ñe’ẽ ñepyrũmby Espíritu Santo guive rupive, oiko pe ama paha oñehẽ jave.
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. Acts 3:19.
Peñearrepenti hag̃ua, upévare, ha pejevy hag̃ua, pende angaipa hag̃ua oñemboguepa, og̃uahẽ vove umi ára piro’ysã rehegua Ñandejára renondégui. Hechos 3:19.
The blotting out of sin is the last work of the heavenly High Priest.
Pe pe’a ñembyky angaipa rehegua ha’e pe tembiapo paha Yvágape oĩva Saserdóte Guasupegua.
“As anciently the sins of the people were by faith placed upon the sin offering and through its blood transferred, in figure, to the earthly sanctuary, so in the new covenant the sins of the repentant are by faith placed upon Christ and transferred, in fact, to the heavenly sanctuary. And as the typical cleansing of the earthly was accomplished by the removal of the sins by which it had been polluted, so the actual cleansing of the heavenly is to be accomplished by the removal, or blotting out, of the sins which are there recorded. But before this can be accomplished, there must be an examination of the books of record to determine who, through repentance of sin and faith in Christ, are entitled to the benefits of His atonement. The cleansing of the sanctuary therefore involves a work of investigation—a work of judgment. This work must be performed prior to the coming of Christ to redeem His people; for when He comes, His reward is with Him to give to every man according to his works. Revelation 22:12.” The Great Controversy, 421.
“Ymave yma guive tekove kuéra angaipa oñemoĩ vaʼekue jerovia rupive pe mymbajuka angaipáre ha huguy rupive oñembohasa, taʼãngaháicha, pe tupaópe yvy arigua; upéicha avei pe ñeʼẽmeʼẽ pyahúpe umi oñembyasýva angaipágui rembiapo vai oñemoĩ jerovia rupive Cristo ári ha oñembohasa añetépe pe tupaópe yvagapegua. Ha pe ñemopotĩ techapyrãva pe tupaópe yvy ariguápe ojejapo haguéicha umi angaipa ojeipeʼa rupi, upéva omongyʼa vaʼekue; upéicha avei pe ñemopotĩ añetegua pe tupaópe yvagapeguápe ojejapóta umi angaipa ojeipeʼa rupi térã oñembogue rupi, umi upépe oñeñongatúva kuatia hag̃uáicha. Ha mboyve ko mbaʼe oikuaa hag̃ua, tekotevẽ ojehesaʼỹijo umi kuatiañeʼẽ registro rehegua ojekuaa hag̃ua mávapa, angaipa rehe oñembyasy ha Cristo rehe jerovia rupive, oĩ porã pe Ñehepymeʼẽ rehegua jehovasa oñemeʼẽ hag̃uáicha chupekuéra. Upévare pe tupaópe ñemopotĩ oike peteĩ tembiapo jehesaʼỹijo rehegua—peteĩ tembiapo huísio rehegua. Ko tembiapo ojejapovaʼerã Cristo ou mboyve oguenohẽ hag̃ua ipuévlo; ñandejára ou vove, oguerúta hendive hemianduʼa hag̃ua opavave peteĩteĩme hembiapokuéra heʼiháicha. Apocalipsis 22:12.” The Great Controversy, 421.
The work that began on October 22, 1844, began at the climax of the Midnight Cry and the work is finished at the climax of the Midnight Cry, which Peter identifies as the period of the blotting out sin, which marks the period of the judgment of the living, when the “times of refreshing” arrives.
Tembiapo oñepyrũva’ekue 22 jasypa 1844-pe, oñepyrũ Kuarahy Pyhare Mbytépe Sapukái ñemohu’ãme, ha pe tembiapo oñemohu’ã Kuarahy Pyhare Mbytépe Sapukái ñemohu’ãme; upéva Pedro ohechauka hague pe angaipa jeipe’a ára ramo, omarkáva umi oikovéva juicio ára, og̃uahẽ jave “ara piro’y”.
“The work of the investigative judgment and the blotting out of sins is to be accomplished before the second advent of the Lord. Since the dead are to be judged out of the things written in the books, it is impossible that the sins of men should be blotted out until after the judgment at which their cases are to be investigated. But the apostle Peter distinctly states that the sins of believers will be blotted out ‘when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus Christ.’ Acts 3:19, 20. When the investigative judgment closes, Christ will come, and His reward will be with Him to give to every man as his work shall be.” The Great Controversy, 485.
“Pe juicio investigativo rembipota ha pekádo ñemboguepa ojejapo va’erã Ñandejára jeju mokõiha mboyve. Oiméguinte omanóva-kuéra ojehusga va’erã umi mba’e ojehaíva lívrokuérape, ndaikatúi yvyporakuéra pekádo oñemboguepa pe juicio rire peve, upépe iñehesa’ỹijo va’erãgui hikuái ikáso. Péro apóstol Pedro hesakã porã he’i umi ogueroviáva pekádo oñemboguepataha ‘ou vove umi ára pytu’u porãva Ñandejára renondégui; ha Ha’e omondóta Jesucristo.’ Hechos 3:19, 20. Oñembotývo juicio investigativo, Cristo oúta, ha hembyatyme’ẽ oguerúta hendive ome’ẽ hag̃uáicha káda peteĩme hembiapokue he’iháicha.” The Great Controversy, 485.
The “times of refreshing” are also the “times of the restitution of all things.”
Umi “ára piro’ysã” ha’e avei umi “ára opa mba’e jevy ñemyatyrõ rehegua.”
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. Acts 3:19–21.
Peñearrepenti hag̃ua, upévare, ha pejevy hag̃ua, peneangaipa oñembogue hag̃ua, oúramo umi ára piro’y ha py’aguapy rehegua Ñandejára renondégui; ha ha’e ombou Jesucristo, pe oñemomaranduva’ekue peẽme yma guive: pe yvága oguereko va’erã pe ára opa mba’e ñemyatyrõ jevy peve, umi mba’e Tupã he’i va’ekue opa imarangatúva maranduhára juru rupive, ypy guive ko yvy ape ári. Hechos 3:19–21.
The “times of refreshing” comes “from the presence of the Lord” that occurs when “Jesus Christ” is sent. When the angel of Revelation ten descended on August 11, 1840, Sister White identified that the angel “was no less a personage than Jesus Christ.” The work Christ began on October 22, 1844 was ushered in by the history of 1840 to 1844; a history which Sister White says was “a glorious manifestation of the power of God,” while aligning that very history with the Pentecostal season in the time of Peter, and then using those two lines of prophetic history to point forward to the descent of the angel of Revelation eighteen who lightens the earth with His glory.
“umi ára pytu’u” ou “Ñandejára renondégui” oúva oiko jave oñemondo “Jesucristo”. Pe ánhel Apocalipsis kapítulo 10-pegua oguejy ramo guare 11 de agosto de 1840-pe, Hermana White he’i vaekue pe ánhel “ndaha’éi ambue avave Jesucristo-gui.” Tembeapo Cristo omoñepyrũ vaekue 22 de octubre de 1844-pe oike hag̃ua oñemotenondévo pe tembiasakue 1840 guive 1844 peve; peteĩ tembiasakue Hermana White he’iháicha ha’e vaekue “peteĩ jehechauka gloriosa Tupã pokatu rehegua,” ha upe aja ombojoja upe tembiasakue ete pe estación pentecostal rehe Pedro tiempo-pe, upéi oipuru umi mokõi línea tembiasakue profética hag̃ua ohechauka tenonderã pe ánhel Apocalipsis kapítulo 18-pegua ñeguejy, pe omyesakãva yvy Igloria reheve.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Pe ánhel ombojoajúva pe proclamaciónpe pe mbohapyha ánhel marandu ndive omyesakã hag̃ua ko yvy tuichakue ipórape. Ko’ápe oñemombe’u peteĩ tembiapo oguahẽtava opa tetãme ha ipokatu hag̃ua mba’e ndojehecháiva gueteri. Pe advento ñemongu’e ary 1840–44 pegua ha’e vaekue peteĩ jehechauka hechapyrãva Tupã pokatu rehegua; pe peteĩha ánhel marandu oguerahaha’ekue opa tenda misionérope ko yvy ape ári, ha oĩ vaekue tetãnguérape pe tuichavéva interés religioso ojehecháva’ekue oimeraẽ tetãme pe Reforma siglo dieciséis guive; ha ko’ãva katu ojehasáta pe ñemongu’e mbarete guasúpe oúva pe mbohapyha ánhel ñe’ẽmondo paha guýpe.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Pe tembiapo oikóta vaʼerã pe Ára Pentecostés guaréicha. Pe ‘amáry ypykue’ oñemeʼẽ haguéicha, pe Espíritu Santo oñehẽvo pe evangelio ñepyrũme, ikatu hag̃uáicha okakuaa pe ñemitỹ iporãetereíva, upéicha avei pe ‘amáry pahague’ oñemeʼẽta ipahápe ikatu hag̃uáicha hiʼaju pe cosecha. ‘Upérõ jaikuaáta, ñañehaʼãramo jaikuaa hag̃ua Jehovápe: haʼe osẽ hag̃uáicha oĩma oñembosakoʼíva koʼẽju hag̃uáicha; ha oune ñandéve amaicha, pe amáry pahague ha pe amáry ypykueicha yvýpe guarã.’ Oseas 6:3. ‘Pevyʼa hag̃ua, upéicharõ, Siõn raʼykuéra, ha pevyʼa Jehová pende Járare: haʼe omeʼẽgui peẽme pe amáry ypykue tekotevẽháicha, ha omboune pene hag̃ua ama, pe amáry ypykue ha pe amáry pahague.’ Joel 2:23. ‘Umi ára pahápe, heʼi Tupã, añohẽta Che Espíritu opa tetãygua ári.’ ‘Ha oikóta, maymáva ohenóiva Ñandejára réra ojesalváta.’ Hechos 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Pe tembiapo guasu marandu porã rehegua ndopáiva’erã mbovyvéva Tupã pu’aka ojehechaukágui upe omarkáva’ekue iñepyrũ. Umi profesía oñekumplíva’ekue ama tenondegua oñeñohẽramo marandu porã ñepyrũme, upéicha avei oñekumplijeýta ama pahápe opakuévo. Ko’ápe oĩ ‘umi ára piro’ýva’ apóstol Pedro oma’ẽ va’ekue tenonderã he’ívo: ‘Peñembyasyke ha pejevýke, pene angaipa hag̃ua oñemboguepa, oguahẽ vove umi ára piro’ýva Ñandejára renondégui; ha Ha’e omondóta Jesúspe.’ Hechos 3:19, 20.” The Great Controversy, 611.
The Advent movement of 1840 to 1844 was a glorious manifestation of the power of God that ushered in the opening of the work of Christ in cleansing His sanctuary. That history began when Jesus, represented as the first angel of Revelation fourteen, descended on August 11, 1840 as represented in chapter ten of Revelation. The manifestation of the power of God that then began escalated to the opening of the investigative judgment, and therefore typified a manifestation of the power of God which would escalate to the close of the investigative judgment. The period at the end began at 9/11, when Jesus again descended as the angel of Revelation eighteen when the great buildings of New York were brought down by the touch of God, and the work of the investigative judgment changed from the dead, unto the living. The rains arrive when Jesus is sent.
Pe ku’ei Adventopegua ary 1840 guive 1844 peve ha’e va’ekue peteĩ jehechauka gloriosa Tupã pokatu rehegua, ombohasa hag̃ua Cristo rembiapo oñepyrũvo omopotĩvo Isantuario. Upe tembiasakue oñepyrũ va’ekue Jesús, oñerrepresentáva pe ánhel peteĩhaicha Apocalipsis catorce-pe, oguejy ramo guare 11 jasypoapy 1840-pe, oñerrepresentaháicha Apocalipsis capítulo diez-pe. Pe jehechauka Tupã pokatu rehegua upérõ oñepyrũva’ekue okakuaa pe juicio investigativo ñepyrũme peve, ha upévare ohechaukaraka peteĩ jehechauka Tupã pokatu rehegua okakuaátava pe juicio investigativo ñembotýpe peve. Pe período pahápe oĩva oñepyrũ 9/11-pe, Jesús ooguejy jey ramo guare pe ánhel Apocalipsis dieciocho-peguaicha, umi óga guasu Nueva York-pegua oñemboguejýrõ guare Tupã po rupive, ha pe juicio investigativo rembiapo okambia umi omanóvagui umi oikovévape. Ama oguahẽ Jesús oñembou jave.
Jesus taught that we are to ask in order to receive, and Zechariah says we are to ask for the latter rain, in the time of the latter rain. It is therefore evident you must know that you are in the time of the latter rain, in order to fulfill Zechariah’s direction.
Jesús ombo’e va’ekue ñañembojerure va’erã jahupyty hag̃ua, ha Zacarías he’i ñañembojerure va’erãha ama riregua rehe, ama riregua ára-pe. Upévare hesakã porã tekotevẽha reikuaa reimeha ama riregua ára-pe, ikatu hag̃uáicha remboaje Zacarías ñembo’e.
Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. Zechariah 10:1.
Pejerure Ñandejárape ama pyahu ára jave; upéicha Ñandejára ojapóta arai hendyva, ha ome'ẽta chupekuéra ama ryapu, káda peteĩme ñu rupi kapi'i. Zacarías 10:1.
At 9/11 Jesus descended as the angel of Revelation eighteen and the latter rain began to sprinkle, but it only falls on those who meet Zechariah’s command to “ask for the latter rain,” when you have the genuine understanding that “the times of refreshing” and restoration of all things has arrived. The soul must “recognize” that the prophetic period of the latter rain has arrived.
9/11-pe Jesús oguejy Apocalipsis 18 pe ánhel ramo ha pe ama’ẽ pyhareve riregua oñepyrũ ombohykuavo; hákatu ho’a umi ombohováivante Zacarías he’íva “pejerure ama’ẽ pyhareve rireguáre”, reñandukáramo añetehápe “umi ára pytu’u ombopyahu hag̃uáicha” ha opa mba’e ñemyatyrõ oguahẽma hague. Pe ánga oikuaava’erã “ohechakuaa” hague pe ára marandu rehegua ama’ẽ pyhareve riregua oguahẽma hague.
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Ndovake'arõiva'erã pe ama paha. Oúta opa umi ohechakuaáva ha omoañetéva umi ysapy ha ama'i grásia rehegua ho'áva ñande ári. Ñamono'õ vove pe tesape rembyrekuéra, ñamomba'e guasu vove Tupã poriahuvereko añetéva, pe Ha'e ohayhúva jajerovia hese, upéicharõ opa promésa oñemoañetéta. [Isaiah 61:11 quoted.] Yvy tuichakue henyhẽva'erã Tupã mimbipa rehe.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
At 9/11 the times of refreshing began, and the blotting out of the sins of the living began. That judgment is aligned with the very first tenant of the three-step covenant of Abraham. That first tenant was that when the Lord brought Israel out of Egyptian bondage He would judge both His covenant people, and the nation where they had been living as pilgrims and strangers. The first covenant people typified the last covenant people who are the one hundred and forty-four thousand. Those prophetic people will be judged as the Protestant horn of the earth beast, while the Republican horn of the earth beast is simultaneously judged.
9/11-pe oñepyrũ umi ára ñembopy’aguapýva, ha oñepyrũ avei ojeipe’a hag̃ua umi angaipa umi oikovévagui. Pe juicio oñemohenda porãite pe primer principio pe pacto mbohapy paso rehegua Abraham ndive. Upéva pe primer principio va’ekue kóicha: Ñandejára oguenohẽrõ guare Israel-pe Egipto poguýgui, Ha’e ohusgáta mokõivéva, Ipuvliko pactoguápe, ha pe tetã oiko haguépe hikuái pytaguáicha ha oguata hag̃uáicha. Umi primer tavayguakuéra pactoguáva ohechauka hag̃ua umi pahague tavayguakuéra pactoguáva, ha’éva umi cien cuarenta y cuatro mil. Umi tavayguakuéra profétikova’ekue ojehusgáta pe protestante hatĩramo pe mymba yvy rehegua, ha upe jave avei ojehusga pe republicano hatĩ pe mymba yvy rehegua.
The judgment of the Republican horn comes at the end of its history, which is the Sunday law. The Sunday law is represented in verse sixteen’s fulfillment of Rome taking control of Judah in 63 BC—on the Day of Atonement according to some historians.
Pe táva republika rehegua jehusga oúta iñemoñepyrũmby pahápe, ha upéva hína pe léi domingo rehegua. Pe léi domingo rehegua ojehechauka versíkulo 16-pe, ojeporúvo Roma oisãmbyhy hag̃ua Judáre ary 63 a.C.-pe ñemohu’ãrã, pe Día de la Expiación-pe, oje’éicha algunos historiadores hag̃ua.
Antiochus Magnus, represents the United States in verses ten through fifteen. Ronald Reagan prevailed in the battle of verse ten, that typified verse forty’s collapse of the Soviet Union. Isaiah 8:8 identifies the same battle represented in verses ten and forty of Daniel eleven, and those three parallel verses allow Russia to be identified as the victor in verse eleven’s battle of Raphia.
Antíoco Magno ohechauka Estados Unidos-pe umi versíkulo diez guive quince peve. Ronald Reagan ipu'aka pe ñorairõme oñe'ẽva versíkulo diez-pe, upéva ha'e va'ekue peteĩ ta'angaha versíkulo cuarenta-pe ojehecháva Unión Soviética ho'a hag̃ua. Isaías 8:8 ohechauka pe ñorairõ peteĩchagua ojehecháva versíkulo diez ha cuarenta-pe Daniel capítulo once-pe, ha umi mbohapy versíkulo ojoavy'ỹva oheja oñemombe'u hag̃ua Rusia ha'eha pe ipu'akáva versíkulo once-pe, pe ñorairõ de Rafia-pe.
The battle of Raphia in verse eleven prefigured the war in Ukraine between the king of the south (Russia) and the papacy’s proxy power (the Ukraine). The war was initiated by the Obama Administration in the time of the first pope from the southern hemisphere, who was also the first pope from the America’s, though it was south America. “South” is a symbol of globalism, spiritualism and communism, and the first southern pope from the America’s aligned with the globalist president Obama, when the war of verse eleven arrived. Reagan as the United States in verse ten entered into a secret alliance with a conservative pope; then the Nazi’s of Ukraine were employed by a globalist president in a period of a globalist pope. The United States under Trump, is now in an open relationship with the first north American, and so-called conservative pope.
Pe ñorairõ Ráfiapegua, versíkulo once-pe oĩva, ohechauka vaʼekue tenonderãme pe ñorairõ Ukrainiape oikóva pe mburuvicha guasu yvy gotyo pegua (Rrúsia) ha pe papado rembiapoukapy rupive oguerekóva pokatu (Ukrania) apytépe. Ko ñorairõ omoñepyrũ vaʼekue pe Administración Obama, pe aravo oĩháme pe peteĩha papa hemisferio sur-gua, haʼe avei pe peteĩha papa Américas-gua, jepe upéva Sudamérica. “Sur” haʼe peteĩ símbolo globalismo, espiritualismo ha comunismo rehegua, ha pe peteĩha papa sur-gua Américas-gua oñembojoaju pe presidente globalista Obama ndive, pe ñorairõ versíkulo once-pegua og̃uahẽ jave. Reagan, Estados Unidos ramo versíkulo diez-pe, oike vaʼekue peteĩ alianza ñemíme peteĩ papa conservador ndive; upéi umi nazi Ucrania-pegua ojeporu vaʼekue peteĩ presidente globalista rehe, peteĩ periodo papa globalista-gua jave. Koʼág̃a Estados Unidos, Trump poguýpe, oĩ peteĩ relación abierta-pe pe peteĩha norteamericano ndive, ha pe papa oñembohérava conservador ndive.
Reagan had a secret alliance with the antichrist of Bible prophecy in the battle of verse ten, and Obama initiated the battle of verse eleven, in a period when the pope was also a globalist, like unto Obama. Trump is now in an open relationship with a parallel pope to Reagan, with the exception that the initial secret alliance, is now an open alliance. The three popes, and the three presidents, align with the three battles of verses ten, eleven and fifteen.
Reagan oreko peteĩ alianza kañymby pe anticristo ndive, pe profecía bíblica rehegua, pe ñorairõme versíkulo diez-peguápe, ha Obama omoñepyrũ pe ñorairõ versíkulo once-peguáva, peteĩ ára pukukue pe pápape avei oiko hag̃ua peteĩ globalista, Obama-icha. Trump ko'ág̃a oĩ peteĩ joaju hag̃uápe peteĩ pápa paralelo Reagan-pe guarã ndive, peteĩnte jepe oĩva iñambuéva: pe alianza kañymby ñepyrũrãva, ko'ág̃a oiko peteĩ alianza ojehechaukáva. Umi mbohapy pápa, ha umi mbohapy mburuvicha guasu, ojoaju umi mbohapy ñorairõ rehe, versíkulo diez, once ha quince-peguáre.
“Marvelous in her shrewdness and cunning is the Roman Church. She can read what is to be. She bides her time, seeing that the Protestant churches are paying her homage in their acceptance of the false sabbath and that they are preparing to enforce it by the very means which she herself employed in bygone days. Those who reject the light of truth will yet seek the aid of this self-styled infallible power to exalt an institution that originated with her. How readily she will come to the help of Protestants in this work it is not difficult to conjecture. Who understands better than the papal leaders how to deal with those who are disobedient to the church?
“Ñemomorã hag̃uáicha iñarandu ha ikatupyry pe Tupao Romana. Ha’e ikatu omoñe’ẽ mba’épa oikótava. Ha’e oha’arõ itiémpo, ohechávo umi tupao protestántekuéra omomba’eguasuha chupe hikuái iñemoneĩme pe sábado japu rehe, ha ombosako’iha hikuái omoañete hag̃ua upéva umi tape peteĩchaite rupi ha’e voi oipurúva’ekue yma guare. Umi omboykéva pe tesape añetegua rehegua gueteri ohekáta pytyvõ ko mbarete ojeheróva ijehegui ndaikatúiva ojavy hag̃ua-gui, omopu’ã hag̃ua peteĩ temimoĩmby ou va’ekue chugui. Ndaipóri hasy hag̃uáicha oñemoĩ hag̃ua hag̃ua peteĩ ñeimo’ã mba’éichapa pya’e ha’e oune oipytyvõ hag̃ua umi protestántekuérape ko tembiapópe. Mávapa, umi mburuvicha papalekuéra-gui, oikuaa porãvéva mba’éichapa ojeguereko va’erã umi ndohendúiva tupao ñe’ẽre?”
“The Roman Catholic Church, with all its ramifications throughout the world, forms one vast organization under the control, and designed to serve the interests, of the papal see. Its millions of communicants, in every country on the globe, are instructed to hold themselves as bound in allegiance to the pope. Whatever their nationality or their government, they are to regard the authority of the church as above all other. Though they may take the oath pledging their loyalty to the state, yet back of this lies the vow of obedience to Rome, absolving them from every pledge inimical to her interests.
“Iglesia Católica Romana, opaite mba’e ojoajúva ndive ko yvy ape ári, omboheko peteî organización tuichaitereíva oĩva papa renda poguýpe ha ojejapóva oservi hag̃ua umi interés pe sede papal rehegua. Ijatykue hetaiterei miembro, opa tetã ko yvy ape ári, oñembo’éi hag̃ua ojehecha hag̃ua ijehe oĩha joajuñe’ẽme papa ndive. Taha’e hag̃ua mba’e tetãgua térã mba’e gobierno guýpe oĩ, ha’ekuéra ohechava’erã iglesia autorida opa ambuéva ári. Jepe ikatu hag̃ua ojapo juramento omoañetéva iñe’ẽme’ẽ estado rehe, upéicha ramo jepe, upe rire oĩ pe ñe’ẽme’ẽ iñe’ẽrendu hag̃ua Roma-pe, omosãsóva chupekuéra opaite ñe’ẽme’ẽgui opu’ãva hendáicha umi iinterés rehe.”
“History testifies of her artful and persistent efforts to insinuate herself into the affairs of nations; and having gained a foothold, to further her own aims, even at the ruin of princes and people. In the year 1204, Pope Innocent III extracted from Peter II, king of Arragon, the following extraordinary oath: ‘I, Peter, king of Arragonians, profess and promise to be ever faithful and obedient to my lord, Pope Innocent, to his Catholic successors, and the Roman Church, and faithfully to preserve my kingdom in his obedience, defending the Catholic faith, and persecuting heretical pravity.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55. This is in harmony with the claims regarding the power of the Roman pontiff ‘that it is lawful for him to depose emperors’ and ‘that he can absolve subjects from their allegiance to unrighteous rulers.’—Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.
“Tembiasakue omombe’u porã umi jejapo ikatúva ha ojejapóva meme oikévo mbeguekatu tetãnguéra rembiapópe; ha, ojuhúvo peteĩ tenda ojepytaso hag̃ua, omotenonde hag̃ua hembipota tee, jepe mburuvichakuéra ha tavayguakuéra ñehundípe. Áño 1204-pe, Papa Inocencio III oipe’a Pedro II, Aragón ruvichápe, ko ñe’ẽme’ẽ hechapyrãitéva: ‘Che, Pedro, aragones-kuéra ruvicha, amombe’u ha apromete che rekóta hag̃ua tapiaite jerovia hag̃ua ha ñe’ẽrendúpe che Jára, Papa Inocencio-pe, isucesór católico-kuérape, ha Tupao Romana-pe, ha añangarekóta jerovia hag̃uáicha che rréino ipy’aguapýpe iñe’ẽrendúpe, adefendévo pe jerovia católica, ha amuña hag̃ua pe tekovaí hereje.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55. Kóva oñembojoaju porã umi mba’eje’e rehegua pontífice romano pokatu rehe ‘ikatuhague chupe omboguejy mburuvicha guasúpekuéra’ ha ‘ikatuhague chupe omosãsõ itavayguakuérape iñe’ẽme’ẽgui mburuvicha hekojoja’ỹva renondégui.’—Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.”
“And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.
“Ha taimbeguaáke, Roma oñemomba’eguasu hag̃ua araka’eve ndojepokóiriha. Gregorio VII ha Inocencio III rembipota guasu ha’e gueteri Iglesia Católica Romana rembipota guasu. Ha oguerekórire añoite pu’aka, omoĩta umíva tembiapópe ko’ág̃a avei upeichaitéva mbarete reheve yma guaréicha. Umi protestánte ndoikuaái porã mba’épa ojapo hikuái oñemoĩvo omoneĩ hag̃ua Roma pytyvõ ára domingo ñemomba’eguasu rembiapópe. Oñemotenondévo hikuái ojapopa hag̃ua hembipota, Roma katu oheka ojepyso jey hag̃ua ipu’aka, ojuhu jey hag̃ua pe iñakãrapu’ã ojeipe’ava’ekue chugui. Oñemopyenda ramo jepe peteĩ jepokuaa Estados Unidos-pe iglesia ikatuha oipuru térã oguereko ipoguýpe tetã pu’aka; jerovia rehegua ñeñangarekoha ikatuha oñembohape léi secular rupive; mbyky hag̃uáicha, iglesia ha tetã autorida oguerekova’erãha tekove py’apy ári ipoguy, upéicharõ Roma jejopyrã ko tetãme ojehechakuaáma hag̃ua.”
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 580, 581.
“Ñandejára ñeʼẽ omeʼẽma marandu ñemomýi hag̃ua pe peligro hiʼag̃uívare; ha ko kóva noñehendúiramo, pe mundo protestánte oikuaáta mbaʼépa añetehápe umi propósito Romagua rehegua, pe ára ndaikatúivéma oñeñani ñuhãgui. Haʼe okakuaa hína kirirĩháme puʼakápe. Idoctrína kuéra ohechauka hína iinfluénsia umi sala legislativape, umi iglesiakuérape, ha yvypóra korasõme. Haʼe ombojoapy hína itekoha yvate ha tuicháva, umi henda kañymbyetépe oñembopyahúta hag̃ua umi jejopy vai yma guare. Ñemimbyry ha avave ndohechakuaái hag̃uáicha, haʼe omombarete hína ifuérsa omotenonde hag̃ua hembipota tee, og̃uahẽ vove pe ára oporombojopy hag̃ua. Oimeraẽva haʼe oipotáva haʼe peteĩ yvy renda porã, ha koʼág̃ama voi oñemeʼẽ hína chupe. Pyaʼetéma jahecháta ha ñañandúta mbaʼépa pe elemento romano rembipota. Oimeraẽva ogueroviáva ha ohendúva Ñandejára ñeʼẽ, upévare ohupytýta ñemotĩ ha jehasa asy.” The Great Controversy, 580, 581.
In 2016 Trump was elected, then the globalists represented by Biden stole the election of 2020, but that is only recognized by those who have 20/20 vision. In verse thirteen Donald Trump “returns” in 2024, with more power than ever, and begins his preparation for the golden age as well as the battle of Panium in verse fifteen. Then Leo the pope arrived to establish the vision in 2025, the third pope associated with the three battles of verses ten through fifteen, and also with the three presidents of those battles. The first and third popes and presidents are considered conservative, and the middle pope and president were globalists. The first alliance was secret, the last is open, for it is represented in verse fourteen as the symbol that establishes the external vision of the prophecies of the latter days.
Áño 2016-pe Trump ojeporavo; upéi, umi globalista, Biden ohechaukáva, omonda pe elección 2020-pegua; ha upéva ojehechakuaa añoite umi oguerekóva jehecha 20/20 rupive. Versículo trece-pe Donald Trump “ojevy” 2024-pe, hetave hag̃ua pokatu araka’eve guaréicha, ha oñepyrũ oñembosako’i hag̃ua pe ára óro rehehápe, avei pe ñorairõ Panium-peguápe g̃uarã, versículo quince-pe. Upéi Leo, papa, og̃uahẽ omopyenda hag̃ua pe visión 2025-pe, pe mbohapyha papa ojoajúva umi mbohapy ñorairõ rehe versículo diez guive quince peve, ha avei umi mbohapy presidente umi ñorairõ rehegua ndive. Pe peteĩha ha pe mbohapyha papa ha presidente ojehecha conservador ramo, ha pe mbytépe oĩva papa ha presidente niko globalista va’ekue. Pe peteĩha joaju kañy va’ekue; pe paha katu hesakã hag̃uáicha oĩ, versículo catorce-pe ojehechaukágui símbolo ramo omopyendáva pe visión okapegua umi profecía ára pahápe guarã.
On December 31, 2023 the work of the first angel, as typified by the work of the first decree began laying the foundation. The foundational test was over whether William Miller was correct or incorrect in his identification that it was Rome that establishes the vision in verse fourteen. Miller’s identification of Rome as the symbol that established the prophetic vision of the latter days is in some aspects the most significant of all of Miller’s foundational truths. How Miller arrived at certain understandings can only be derived from applying sanctified logic to his time and circumstances, but with some of his prophetic discoveries there is very specific testimony as to why he came to his understandings. The most fundamental of his understandings was his identification that it is Rome that establishes the vision.
Ára 31 jasypakõi 2023-pe oñepyrũ tembiapo ánhel peteĩha rehegua, oñehesakãháicha pe tembiapo decreto peteĩha rehegua rupi, omoĩvo pe pyenda. Pe ñeha’ãrã ypykue oĩkuri ko porandúre: William Millerpa hekoitépe térã nahániri he’ívo Roma ha’eha pe omoĩva pe visión versíkulo catorce-pe. Miller remiandu, omoĩva Roma peteĩ símbolo ramo pe omoheñóiva pe visión profética ára pahápe guarã, ha’e, ambue mba’e apytépe, pe iñimportantevéva opaite Miller añetegua pyendapýgui. Mba’éichapa Miller og̃uahẽkuri ciertos entendimiento-pe ikatu añoite oñeguenohẽ oñemoĩvo lógica santifikada itiempo ha icircunstancia rehe; hákatu oĩ hembikuaapykuéra profética apytépe peteĩ testimonio hekopete porãva mba’érepa og̃uahẽkuri umi iñentendimiento-pe. Pe iñentendimiento ipyendavéva ha’ékuri pe hechakuaa hague Roma ha’eha pe omoĩva pe visión.
Miller directly testifies how he searched to understand what it was that was “taken away” in the book of Daniel. He not only identifies where he found his answer, but he speaks of his excitement when he discovered the jewel, he had been searching for. Apollos Hale records a commentary upon Miller’s own writings, and in the following passage Hale is identifying how Miller became a student of prophecy. Miller, as the messenger of the light which was unsealed in 1798, is a sacred example of those who Daniel called the “wise” who “understand” when the book is “unsealed.” Miller’s testimony of how he was led into studying the Bible is a purposeful example by the One who controls all things. Pay attention to Miller’s development, for he is the example of the wise who understand the increase of knowledge, even if they, as Miller, come out from the darkness of error.
Miller omombe’u hag̃uáicha mba’éichapa oheka hag̃ua oikuaa hag̃ua mba’épa pe “oñemboykéva” oñeñe’ẽva Daniel kuatiápe. Ndaha’éi añónte omombe’úva moõpa ojuhu iñembohovái, ha’e avei oñe’ẽ horyetereígui ojuhúvo pe yvotyete iporãva, ha’e ohekávo va’ekue. Apollos Hale omboguapy peteĩ ñe’ẽmondo Miller jehaíre voi, ha ko’ã je’epyrépe Hale ohechauka mba’éichapa Miller oiko peteĩ temimbo’e profesíagua. Miller, pe marandu rerahaha tesapégui oñepe’ava’ekue 1798-pe, ha’e peteĩ techapyrã marangatu umi Daniel hérava “arandúva” “oikuaáva” pe kuatia “oñepe’a” jave. Miller rembiasakue mba’éichapa oñemboguata chupe oñepyrũ hag̃ua oñemoarandu Biblia rehe, ha’e peteĩ techapyrã ojeporavóva pe Oisãmbyhýva opa mba’e rehegua. Eñatendéke Miller ñemongakuaáre, ha’e rupi pe techapyrã umi arandúva oikuaáva pe arandu hetaveha, jepe ha’ekuéra, Miller-icha, osẽva jejavy pytũmbygui.
“‘In the month of May, 1816, I was brought under conviction, and O, what horror filled my soul! I forgot to eat. The heavens appeared like brass, and the earth like iron. Thus I continued till October, when God opened my eyes; and O, my soul, what a Saviour I discovered Jesus to be! My sins fell like a burden from my soul: and then how plain the Bible seemed to me! It all spoke of Jesus; he was in every page and every line. O, that was a happy day! I wanted to go right home to heaven; Jesus was all to me, and I thought I could make everybody else see him as I saw him, but I was mistaken.
“‘Jasy, ary 1816-pe, añandu che py’apy vaieterei ha, ¡mba’eichaitépa ñemondýi omyenyhẽ che ánga! Hesarái karúrõ. Yvága ojekuaa chéve ku mbráseicha, ha yvy katu ku fiérroicha. Péicha aime va’ekue octubre peve, Tupã oipe’a peve che resa; ha, ¡che ánga, mba’eichaitépa peteĩ Salvador porãite ajuhu Jesúspe! Che rembiapo vaikue ho’a che ángagui peteĩ pohýi guasuicha; ha upérõ mba’eichaitépa hesakã porã chéve la Biblia! Opavave iñe’ẽ Jesús rehe; ha’e oĩ kuri opa kuatiarogue ha opa línia-pe. ¡Ajépa upéva peteĩ ára vy’aite! Aipota kuri aha pya’e che rógape yvágape; Jesús ha’eva’ekue opa mba’e chéve g̃uarã, ha aimo’ã kuri ikatútaha ajapo opavavépe ohecha hag̃ua chupe che ahechaháicha, péro che javy.”
“‘During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible. It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, “What do you think of this text, and that?” referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. “How long time do you want?” I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood. I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—“Suppose you find a passage that you cannot understand, what will you do?”
“‘Umi doce áño aja deísta ramo aikórõ guare, aleepa opaite tembiasakue ikatúva ajuhu; koʼág̃a katu ahayhu vaʼekue la Biblia. Haʼe omboʼe Jesús rehe! Upéicharõ jepe, heta mbaʼe Bibliape oĩva iñypytũ gueteri chéve g̃uarã. Áño 1818 térã 1819-pe, añemongeta aja peteĩ che irũ ndive, ajapóva chupe peteĩ jehecha, ha haʼe oikuaa ha ohendu vaʼekue che ñeʼẽ ramo deísta, oporandu chéve, peteĩ hendáicha heʼiséva porãme: “Mbaʼe ere ko texto rehe, ha pe ambue rehe?” ohechaukávo umi texto yma guare areko vaʼekue che jepytaso ramo deísta. Aikuaa porã mbaʼérepa ojapo upéva, ha ambohovái—rehejáiramo chéve tiémpo, haʼéta ndéve mbaʼépa heʼise. “Mboy tiémpopa reipota?” Ndaikuaái, haʼéi ichupe, péro haʼéta ndéve, ndaikatúigui arovia Tupã omeʼẽ hague peteĩ revelación ndaikatúiva oñentende. Upérõ añemoĩ hag̃ua estudiope che Biblia, aroviágui ikatútaha ajuhu mbaʼépa heʼise Espíritu Santo. Péro upe resolución aformávo voi, ou chéve ko pensamiento—“Ha rejuhúrõ peteĩ pasaje ndaikatúiva rentende, mbaʼépa rejapóta?””
“This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, [purchased in 1798] which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. I began at Genesis, and read on slowly; and when I came to a text that I could not understand, I searched through the Bible to find out what it meant. After I had gone through the Bible in this way, O, how bright and glorious the truth appeared! I found what I have been preaching to you. I was satisfied that the seven times terminated in 1843. Then I came to the 2300 days; they brought me to the same conclusion; but I had no thought of finding out when the Saviour was coming, and I could not believe it; but the light struck me so forcibly I did not know what to do. Now, I thought, I must put on spurs and breeching; I will not go faster than the Bible, and I will not fall behind it. Whatever the Bible teaches, I will hold on to it. But still there were some texts that I could nor understand.”
“Upérõva peicha aikuaase hag̃ua la Biblia ou che py’apýpe upérõ:—Aiporavóta umi ñe’ẽ oĩva ko’ã pasáhepe, ha ahapykuehóta chupekuéra Biblia pukukue rupi, ha péicha aikuaáta he’iséva. Areko va’ekue Cruden’s Concordance, [ajoguáva’ekue ary 1798-pe] ha che ahecha upéva ha’eha iporãvéva ko yvy ape ári; upévare ajapyhy upéva ha che Biblia, ha aguapy che mesa-pe, ha ndaileéi ambue mba’eve, sa’i umi kuatiahaipyre marandu hag̃uánte, ajepytasoite rupi aikuaa hag̃ua mba’épa he’ise che Biblia. Añepyrũ Génesis-pe, ha amombe’u hag̃ua ndaha’éi, alee mbeguekatu hag̃uáicha añemotenonde; ha ag̃uahẽvo peteĩ téxto ndaikuaaporãiva, ahesa’ỹijo Biblia pukukue rupi aikuaa hag̃ua mba’épa he’ise. Ahasa rire Biblia pukukue koichaháicha, ¡óh, mba’eichaitépa hesakã ha hechapyrãva pe añetegua ojechauka chéve! Ajuhu upe ambo’e vaekue peẽme. Aimekuri añembopy’a guasu hag̃uáicha umi siete tiempo opa hague ary 1843-pe. Upéi ajuhu umi 2300 ára; ogueru chéve pe conclusión peteĩchaitéva; péro ndaikéi che akãme aikuaa hag̃ua araka’épa outa pe Salvador, ha ndaikatúi arovia upéva; péro pe tesape oity che rehe mbarete eterei, ndaikuaái mba’épa ajapóta. Ko’ág̃a, ha’e che jupe: aikotevẽ aiko cautela reheve ha añembosako’i porã; ndahasyimo’ãi ahase pya’eve pe Biblia-gui, ha ndahejaimo’ãi avei che rapykuére. Oimeraẽ mba’e pe Biblia ombo’éva, ajokóta ipype. Péro jepe upéicha, oĩ gueteri va’ekue algunos téxtos ndaikuaaporãiva.”
“So much for his general mode of studying the Bible. On another occasion he stated his mode of settling the meaning of the text before us—the meaning of ‘the daily.’ ‘I read on,’ said he, ‘And could find no other case in which it was found, but in Daniel. I then took those words which stood in connection with it, “take away.” “He shall take away the daily,” “from the time the daily shall be taken away,” etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work, only he who now letteth, will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! that is “the daily!” Well, now, what does Paul mean by “he who now letteth,” or hindereth? By “the man of sin,” and “the wicked,” Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, “the daily” must mean Paganism.’” Apollos Hale, The Second Advent Manual, 66.
“Upéicha hína pe heko jepivegua ombohovái hag̃ua Biblia ñemoarandu. Ambue jey katu, haʼe omombeʼu mbaʼéichapa omohenda hag̃ua ñane renondépe oĩva pe téxto heʼiséva—pe “ ára ha ára” heʼiséva. “Amoñeʼẽ hag̃ua tenonde gotyo,” heʼi haʼe, “ha ndaikatúi ajuhu ambue hendápe ojepuruha upéva, Daniel-pe añoite. Upéi aiporu umi ñeʼẽ oĩva hendive joajúpe, ‘oipeʼa.’ ‘Haʼe oipeʼáta pe ára ha ára,’ ‘pe ára ha ára ojeipeʼa rire guive,’ h.a. Amoñeʼẽ tenonde gotyo, ha aime che pyʼapýpe ndaikatuichéne ahupyty mbaʼeve tesape pe téxtogui; ipahápe katu aguahẽ 2 Tesalonicenses 2:7, 8-pe. ‘Pe teko añáme guigua ñemimby niko oĩma ombaʼapo; pe ojoko hag̃ua añónte, ojokóta, tape guio ojeipeʼa peve, ha upérõ ojehechaukáta pe añáva,’ h.a. Ha aguahẽvo upe téxtope, ¡ájepa mbaʼe hesakã porã ha hechapyrãva pe añetegua! ¡Upépe oĩ! ¡Upéva hína pe “ára ha ára”! Añetehápe, koʼág̃a, mbaʼépa heʼise Pablo ‘pe koʼág̃a ojokóva,’ térã omoĩva hag̃ua jejoko? ‘Pe kuimbaʼe angaipa rehegua’ ha ‘pe añáva’ reheve, ojeʼe hína pe Popery rehe. Upérõ, mbaʼépa pe ojokóva pe Popery ani hag̃ua ojehechauka? Añete, upéva hína pe Paganismo; upéicharõ, pe ‘ára ha ára’ heʼisevaʼerã pe Paganismo.” Apollos Hale, The Second Advent Manual, 66.
The Providential guidance of Miller’s study by both human and Divine is in the record. His old friend pushed him, and the thoughts which came to him were the voice of the angel Gabriel, who Sister White identifies “line upon line” as the angel who repeatedly visited Miller. He identifies the seven times as his first discovery and then identifies the 2,300 as the second witness to the seven times, for they both ended in 1843, (he initially believed). Those two prophecies are his alpha and omega discoveries, and within the prophetic relationship to Miller they identify the mistake that would be corrected by Samuel Snow with the message of the Midnight Cry that initiated the “seventh-month movement.” The movement of the Midnight Cry was the “seventh-month movement” when it left the Exeter camp meeting, for it was identifying the coming of the Lord on the tenth day of the seventh month, which in 1844 fell on October 22.
Miller estudio rehe oĩhague Providencia poguýpe, mokõivéva rupive, yvypóra ha Tupãgua, ojehai porã pe registro-pe. Iñangirũ yma guaréva omyaña chupe, ha umi pensamiento ou vaʼekue ichupe haʼe vaʼekue pe ánhel Gabriel ñeʼẽ, pe ermána White ombohérava “línea ári línea” pe ánhel ramo ojepive guive ovisita vaʼekue Miller-pe. Haʼe ohechakuaa umi siete tiempos ramo iñepyrũrã guasu odescubri vaʼekue, ha upéi ohechakuaa pe 2,300 ramo mokõiha testígo umi siete tiempos rehegua, mokõivéva niko opa vaʼekue ary 1843-pe, (haʼe iñepyrũme oguerovia haguéicha). Umi mokõi profecía haʼe hína iñalpha ha omega odescubri vaʼekue, ha Miller-pe g̃uarã pe relación profética ryepýpe ohechauka hikuái pe jejavy oñemyatyrõ vaʼerãha Samuel Snow rupive, pe mensaje de Medianoche Sapukái reheve omoñepyrũ vaʼekue pe “séptimo mes movimiento.” Pe movimiento de Medianoche Sapukái haʼe vaʼekue pe “séptimo mes movimiento” osẽrõ guare pe aty guasu Exeter-gua-gui, oguerua rupi pe Ñandejára ouha pe séptimo mes ára pahápe, pe décimo árape, ha upéva ary 1844-pe hoʼa vaʼekue 22 de octubre-pe.
The mistake that produces the empowerment of the second angel is represented by Miller’s initial understanding that the seven times and the 2,300 years concluded together in 1843. In the passage the next doctrine that is discussed is how Miller came to identify Rome as the symbol that establishes the vision. The Adventist history teachers identify that all of William Miller’s prophetic understandings were based upon his identifying two desolating powers. He understood those two desolating powers to be pagan and papal Rome, and he saw those two powers in 2 Thessalonians when he came to understand that the “daily” in the book of Daniel is pagan Rome. Every prophetic model set forth by Miller, who Sister White informs us was repeatedly visited by angels, was based upon his understanding that Rome establishes the vision. Every one!
Pe jejavy omoheñóiva mokõiha ánhel rembipoderakue ojehechauka Miller ñepyrũrãme oikuaa hague umi siete tiempos ha umi 2.300 ary opa oñondivepa 1843-pe. Pe pasáhepe, pe doctrina oúva upéi oñeñe’ẽhína ha’e mba’éichapa Miller og̃uahẽ ohechakuaa hag̃ua Róma ha’eha pe símbolo omopyendáva pe visión. Umi mbo’ehára omombe’úva historia adventista ohechakuaa William Miller opaite iñentendimiento profético oñemopyenda hague mokõi pu’aka omoñehundi hag̃uáre ha’e ohechakuaa rehe. Ha’e ontende umi mokõi pu’aka omoñehundíva ha’eha Róma pagana ha Róma papal, ha ohecha umi mokõi pu’aka 2 Tesalonicenses-pe og̃uahẽvo ontende hag̃ua pe “ara ha ára” Daniel kuatiañe’ẽme ha’eha Róma pagana. Opaite modelo profético omoĩ va’ekue Miller, pe Hermana White ñande momarandúva ánhel kuéra ovisita jevy jevy hague chupe, oñemopyenda va’ekue iñentendimiento rehe Róma omopyenda pe visión. Maymávaite!
From December 31, 2023 the Lion of the tribe of Judah has been unsealing the Revelation of Jesus Christ. From that point the foundational test had begun, and it reached its conclusion when the first pope from the United States began his reign on May 8, 2025. At that point, the temple test began.
31 jasypakõi 2023 guive Judá ñemoñaregua León omboja’o’ỹva’ekue Jesucristo Revelación. Upe guive oñepyrũkuri pe prueba ypykue, ha og̃uahẽ hu’ãme pe papa peteĩha Estados Unidos-gua oñepyrũvo hembiporu 8 jasypo 2025-pe. Upe jave oñepyrũ pe prueba tupaópegua.
We will continue these things in the next article and employ the “250” years as a witness to uphold our identification that the foundational test ended with the current pope.
Ñamboguata hag̃ua ko’ã mba’e pe artíkulo oúvape, ha jaiporúta umi “250” ary testígo ramo ñamombarete hag̃ua ñande jehechakuaa, he’íva pe prueba ypykue opa hague pe papa ko’ág̃agua reheve.