Since December 31, 2023, the Lion of the tribe of Judah has been unsealing prophetic truths in a specific order. The order can easily be ascertained by reviewing the articles that have been posted on the website of Future for America. Over the recent months the truths which have been unsealed are many, and profound! The order is not random, it is purposeful. The sequence clearly identifies a purposeful sequential process that Christ, as the Lion of the tribe of Judah accomplishes as He unseals the final testing messages to the church and thereafter to the world. In the book of Revelation, the Lion of the tribe of Judah takes the book that is sealed with seven seals and removes the seals one at a time—in order.
31 de diciembre de 2023 guive, Judá ñemoñare León oikuaaukávo hína añetegua maranduhára rehegua peteĩ orden específico-pe. Pe orden ikatu hasy’ỹ hag̃uáicha ojehechakuaa ojehechajeyvo umi artíkulo oñemoĩ va’ekue Future for America ñanduti rogue-pe. Ko’ã jasýpe, umi añetegua ojeikuaauka va’ekue heta, ha ipypuku eterei! Pe orden ndaha’éi peteĩ mba’e oikóva rei; oguereko peteĩ propósito. Pe secuencia ohechauka porã peteĩ proceso joapykuéri ojejapóva peteĩ propósito reheve, Cristo, Judá ñemoñare León ramo, omboguatáva omboi’óvo umi marandu paha porãha’ãrã rehegua tupao-pe ha upe rire arapýpe. Apocalipsis kuatiápe, Judá ñemoñare León ogueraha pe kuatia oñembotyva’ekue siete sellos reheve ha omboi umi sellos peteĩteĩ—pe orden-pe.
Will be Disclosed in Their Order
Ojekuaaukáta Iñemohendápe Hekópe
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.
“Koʼã siete ára sunu osẽ rire ijayvu hag̃ua, oñemeʼẽ Juanpe pe tembiapoukapy, Daniel-pe guaréicha pe aranduka michĩ rehegua: ‘Emboty umi mbaʼe heʼíva umi siete ára sunu.’ Koʼãva oñeʼẽ umi mbaʼe oikótavagui tenonderã, ojekuaaukátava hiʼára pyahúpe. Daniel opytáta ilote-pe ára pahápe. Juan ohecha pe aranduka michĩ ojepeʼáva. Upérõ Daniel profesía-kuéra oguereko hendaguete pe marandu peteĩha, mokõiha ha mbohapyha ángel-kuéra omeʼẽ hag̃uáme yvórape. Pe jepeʼa pe aranduka michĩ rehegua haʼe vaʼekue pe marandu ára rehegua.”
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.
“Daniel ha Apocalipsis kuéra peteĩnte. Peteĩva hína peteĩ profesía, ambue katu peteĩ revelación; peteĩva peteĩ kuatiañe’ẽ oñembotýva, ambue katu peteĩ kuatiañe’ẽ ojepe’áva. Juan ohendu umi mba’e ñemimby umi aratiri he’íva, ha katu oñemandáva chupe ani hag̃ua ohai umíva.”
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work. This is represented by the angel standing with one foot on the sea, proclaiming with a most solemn oath that time should be no longer.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Pe tesakã porãite oñeme’ẽva’ekue Juánpe ha ojehechauka va’ekue umi siete truénope, ha’e va’ekue peteĩ ñemombe’upa umi mba’e oikótava pe marandu peteĩha ha mokõiha umi ánhel rehegua guýpe. Ndaha’éi va’ekue iporãvéva tavayguakuérape g̃uarã oikuaa hag̃ua ko’ã mba’e, pórke tekotevẽete va’erã kuri ojeha’ã ijerovia. Tupã ordenpe oñemomaranduva’erã kuri añetegua iporãiterei ha tenondegua. Pe marandu peteĩha ha mokõiha umi ánhel rehegua oñemomaranduva’erã kuri, ha katu mba’eve tesakã ambue ndojehechaukaiva’erãmo’ãi kuri ko’ã marandu ndojapopáiramo gueteri hembiapo tee. Kóva ojehechauka pe ánhel opytáva peteĩ ipy y ári ha ambue para ári, he’ívo peteĩ ñe’ẽme’ẽ aty guasu ha iporãmbaitéva reheve ára ndaiporimo’ãvéimaha.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
The final revelation of the “seven thunders” was opened up post-2023, and it revealed that the “seven thunders” represent the first alpha disappointment unto the last omega disappointment. John was not allowed to define the seven thunders for the revelation of the “seven thunders” was not a singular fulfillment of history, but an illustration of a “delineation of events” that took place in Millerite history, that would take place again in the latter days. The perfect fulfillment was shown to illustrate the history of July 18, 2020 unto the soon-coming Sunday law. The Lion opened that light up to shine upon the history of the erection of the temple of the one hundred and forty-four thousand.
Pe “siete trueno” rehegua ñemyesakã paha ojepe’a post-2023 rire, ha ohechauka “siete trueno” ohechaukaha pe ñembotavy alpha peteĩha guive pe ñembotavy omega paha peve. Juan ndojehejái omyesakã hag̃ua umi siete trueno, pórke pe “siete trueno” rehegua ñemyesakã ndaha’éi peteĩnte tembiasakue ñehundikue, síno peteĩ ta’anga ohechaukáva peteĩ “mba’e oikova’ekue jehechaukapy” oikova’ekue historia Millerita-pe, ha oikóta jey va’erã ára pahápe. Pe ñehundikue perfecto ojehechauka hag̃ua oikuaauka pe historia 18 de julio de 2020 guive pe ley dominical hi’aguĩva peve. Pe León oipe’a upéva tesape hag̃ua pe historia rehe pe templo ñemopu’ã rehegua umi cien cuarenta y cuatro mil rehegua.
In the Millerite history the “seven thunders” represented 1798 unto 1844, when the Millerite’s presented “most wonderful and advanced truths.” In prosecuting the work they were given, the Millerites were tested. They did not fully understand the message they were proclaiming, or the history they were fulfilling. The truths they proclaimed were what Sister White defines as “advanced truths,” that were not to be understood until after the messages of the first and second angels had accomplished their work.
Millerista rembiasakuepe, “7 arapu” ohechauka 1798 guive 1844 peve, upe jave Millerista-kuéra opresentákuri “añetegua iporãitereíva ha tenondeguaite.” Oñemotenondévo pe tembiapo oñeme’ẽ vaʼekue chupekuéra, Millerista-kuéra oñehaʼãkuri. Haʼekuéra ndoikuaái porãmbái pe marandu oikuaaukáva hikuái, ni pe tembiasakue haʼekuéra omohuʼãva hína. Umi añetegua haʼekuéra omoherakuã vaʼekue hína Sister White omyesakãva ramo “añetegua tenondegua,” ndojekuaavaʼerãiva peve umi marandu ángel peteĩha ha mokõiha omohuʼãmba pe hembiapo.
When the “seven thunders” reach their perfect fulfillment, those “future events” are represented by the messages of the three angels’ of Revelation fourteen in combination with the book of Daniel. The work of the one hundred and forty-four thousand, which is represented by the “future events” of the “seven thunders” is combining the book of Daniel with the three angels.
Umi “siete trueno” oguahẽ vove ijehupytymbapaitépe, umi “mba’e oikótava tenonderãme” ojehechauka umi marandu mbohapy ánhel kuéra pegua Apocalipsis capítulo catorce-pe, oñembojoajúvo Daniel aranduka ndive. Tembiapo umi cien cuarenta y cuatro mil pegua, ojehechaukáva umi “mba’e oikótava tenonderãme” rehe umi “siete trueno”-gui, ha’e hína ombojoaju Daniel aranduka umi mbohapy ánhel ndive.
“The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.
“Ñandejára oĩma ohundi hag̃uáicha ko yvy ape ári pe hekoaña rupi. Ha’e oĩma ohundi hag̃uáicha umi aty religiósope iñemboykére pe tesape ha pe añetegua oñeme’ẽ va’ekue chupekuéra. Pe marandu tuicháva, ombojoajúva peteĩhápe, mokõiha ha mbohapyha ánhel marandu, oñeme’ẽva’erã ko yvy ape ári. Kóva va’erã ñane rembiapo pohýi.” The Seventh-day Adventist Bible Commentary, volúmen 7, 950.
Since December 31, 2023 the Lion of the tribe of Judah has been unsealing prophetic truths in a specific “order.”
31 jasypakõi 2023 guive pe León Judá ñemoñaregua oikuaauka jey hína añetegua profétikokuéra peteĩ “orden” específicope.
Millerite History
Millerita Rekove hag̃ua’ẽme’ẽ
“There are those now living who, in studying the prophecies of Daniel and John, received great light from God as they passed over the ground where special prophecies were in process of fulfillment in their order. They bore the message of time to the people. The truth shone out clearly as the sun at noonday. Historical events, showing the direct fulfillment of prophecy, were set before the people, and the prophecy was seen to be a figurative delineation of events leading down to the close of this earth’s history.” Selected Messages, book 2, 101, 102.
“Oĩ oikovéva ko’ág̃a, ohesa’ỹijo jave Daniel ha Juan marandu’ẽngue, ojapyhy va’ekue tuicha tesape Tupãgui ohasávo umi tapére marandu’ẽnguéra peteĩteĩva oñemoañete hag̃uáicha iñordenpe. Ha’ekuéra ogueru va’ekue tavayguakuérape pe ára rehegua marandu. Pe añetegua omimbi porã kuri kuarahy asajepyte guáicha. Umi mba’e ojehu va’ekue yma, ohechaukáva marandu’ẽ oñemoañeteha hekopete, oñemohenda tavayguakuéra renondépe, ha ojehecha marandu’ẽ ha’eha ta’anga rupive ojehai va’ekue umi mba’e ogueroguatáva ko yvy rembiasakue paha peve.” Selected Messages, book 2, 101, 102.
The “order” which Christ has been unsealing the message of the Midnight Cry represent “historical events” that show a “direct fulfillment of prophecy” that lead to the close of probation. The direct fulfillment of prophecy in the latter days is not a revelation of prophecies that are based upon time, but Palmoni still employs numbers to identify the direct fulfillments of prophecy. Time is no longer, and though the Millerite’s “bore the message of time” to their generation, the message of the third angel is stronger than “time.”
Pe “orden” Cristo oikuaaukáva’ekue pe marandu Pyhare Mbyte Sapy’a rehegua representakuri “mba’ekuaarã histórico” ohechaukáva peteĩ “profecía ñemboguata hag̃uaichaite” ogueraháva probation ñemboty peve. Umi ára pahápe pe profecía ñemboguata hag̃uaichaite ndaha’éi peteĩ jejua profecía-kuéra rehegua oñemopyendáva ára rehe, ha katu Palmoni gueteri oipuru papapykuéra ohechakuaa hag̃ua umi profecía ñemboguata hag̃uaichaite. Araka’eve ndaipóri véima, ha jepe umi Millerita-kuéra “ogueraha araka’e marandu” hembiasakue guýpe, pe mbohapyha ánhel rembiu imbaretevéva “araka’e”gui.
“The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.
“Ñandejára ohechauka chéve pe mbo’ehaipyre ángel mbohapyha rehegua oho va’erãha, ha oñemombe’u va’erãha Ñandejára ra’ykuéra isarambípavape, ha noñemoĩ va’erãiha ára rehe; cháke pe ára araka’eve ndaha’éimo’ãi peteĩ prueba jey. Ahecha oĩha algunos ojapyhy peteĩ kyre’ỹ japu osẽva ára rehe oñepredikágui; pe ángel mbohapyha marandu imbaretevéva hína ára ikatúvagui ome’ẽ. Ahecha ko marandu ikatuha oñembo’y ijeheguiete ifundamento ári, ha noikotevẽiha ára omombarete hag̃ua ichupe, ha ohotaha pu’aka guasúpe, ha ojapóta hembiapo, ha oñemohu’ãmbaitéta tekojoja rupi.” Experience and Views, 48.
The sequential “order” of the unsealing of the prophetic truths identify a progressive history, but they also identify the development of the message. The “order” of the history represented and also the footsteps of how the Lion of the tribe of Judah has been unsealing the message since December 31, are both salvational to understand. In July of 2023, a voice in the wilderness began to prepare the way for the unsealing of December 31, 2023. Then the Lion of the tribe of Judah unsealed Revelation chapter one.
Pe “orden” peteĩteĩva umi añetegua maranduhára reheguávape ojeipe’a hag̃ua, ohechauka peteĩ tembiasakue oñemotenondéva; ha avei ohechauka pe marandu ñemoakãrapu’ã. Pe “orden” pe tembiasakue ojehechaukáva rehegua, ha avei umi py rapykuéri mba’éichapa pe León Judá ñemoñaregua oho oipe’ávo pe marandu ary paha 31 guive, mokõivéva tekotevẽ ñantende hag̃ua ñesalvasión rehehápe. Jasypokõi ary 2023-pe, peteĩ ñe’ẽ osapukái pe desiértope oñepyrũ ombosako’i tape pe jeipe’a hag̃ua ary paha 31, 2023-pe. Upéi pe León Judá ñemoñaregua oipe’a hag̃ua Apocalipsis peteĩha kapítulo.
Nothing Else
Avaveve ambue hag̃ua```
“The solemn messages that have been given in their order in the Revelation are to occupy the first place in the minds of God’s people. Nothing else is to be allowed to engross our attention.” Testimonies, volume 8, 301, 302.
“Umi marandu ipohyiete oñeme'ẽva’ekue iñorden-pe Apocalipsis-pe oikuaa va'erã tenda tenondegua Tupã tavayguakuéra apytépe. Mba'eve ambue ndojehejáiva'erã ñande retepyso omoinge hag̃ua ipype ñane atención.” Testimonios, volumen 8, 301, 302.
The articles that began in 2023 are to “occupy the first place in the minds of God’s people.”
Umi artículo oñepyrũva’ekue ary 2023-pe oĩva’erã “pe tenda tenondegua Tupã tavayguakuéra apytépe.”
“All that God has in prophetic history specified to be fulfilled in the past has been, and all that is yet to come in its order will be. Daniel, God’s prophet, stands in his place. John stands in his place. In the Revelation the Lion of the tribe of Judah has opened to the students of prophecy the book of Daniel, and thus is Daniel standing in his place. He bears his testimony, that which the Lord revealed to him in vision of the great and solemn events which we must know as we stand on the very threshold of their fulfillment.
“Opaite Tupã omyesakã vaʼekue marandu yma guive oñekumpli hag̃ua yma guarã, oñekumplíma; ha opa mbaʼe oútava gueteri, iñordenpeháicha, oikóta. Daniel, Tupã maranduhára, oĩ hendápe. Juan oĩ hendápe. Apocalipsis-pe León Judá ñemoñaregua oipeʼa profecía mboʼeharakuérape Daniel kuatiañeʼẽ, ha upéicha Daniel oĩ hendápe. Haʼe omeʼẽ heko hag̃ua he’ẽva, upe Ñandejára oikuaaukávaʼekue chupe visión-pe umi mbaʼe guasu ha ipohýietéva rehe, ñande jaikuaavaʼerãva, ñande ñaimévo voi hiʼag̃uietereípe oñekumpli hag̃uápe.”
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated.” Selected Messages, book 2, 109.
“Tembiasakue ha marandu porãme Tupã Ñe'ẽ ohechauka pe ñorairõ puku añetéva oikóvape añetegua ha jejavy apytépe. Upe ñorairõ gueteri oiko hína. Umi mba'e yma oikova'ekue, ojehu jeýta.” Selected Messages, libro 2, 109.
Thirty
Mbohapypa hag̃ua
The message of Daniel eleven verse forty was unsealed and formalized in 1996. Thirty years later, the hidden history of the very same verse is now being unsealed in connection with the formalization of the message of the Midnight Cry, a message that consists of a corrected external prediction of Islam in connection with a corrected internal message of the Midnight Cry. The message of the Midnight Cry is proclaimed before verse sixteen’s Sunday law, for it is at the Sunday law where the door closes in the parable.
Pe marandu Daniel 11:40 rehegua oñemboty’ỹ ha oñemoañete hag̃ua 1996-pe. Mbohapypa ary rire, pe versíkulo peteĩchaguaite rembiasakue kañymby ko’ágã oñemboty’ỹ hína ijoajúvo Pyharepyte Sapy’a Marandu ñemoañete rehe, peteĩ marandu oguerekóva peteĩ Islam rehegua ñemombe’u okáguio oñemyatyrõva joajúpe peteĩ Pyharepyte Sapy’a marandu hyepypegua oñemyatyrõva ndive. Pyharepyte Sapy’a marandu oñemombe’u pe versíkulo 16-peguáicha arapokõindy pytu’u ára léi mboyve, pe arapokõindy pytu’u ára léipe niko oñemboty pe okẽ pe ñe’ẽjoja’ỹme.
Peter
Pedro
This places Peter in the history of the sealing of the one hundred and forty-four thousand. Peter had a message he proclaimed in the upper room, and a message he proclaimed in the temple. The upper room message is the parable’s Midnight Cry and the temple message is the loud cry of the third angel. In order for Peter to proclaim the upper room message of the Midnight Cry, Peter’s message would first be corrected and formalized. The correction and formalization are accomplished by bringing together the lines of prophecy the Lion of the tribe of Judah has been identifying since December 31, 2023.
Kóva omoĩ Pedrope umi cien cuarenta y cuatro mil oñemboselláva rembiasakue ryepýpe. Pedro oguereko peteĩ marandu omomarandúva pe koty yvatepe, ha peteĩ ambue marandu omomarandúva pe tupaópe. Pe marandu pe koty yvategua ha’e pe parábola “Pyhare Mbyte Sapy’a Hatã”, ha pe marandu pe tupaogua ha’e pe sapukái hatã ánhel mbohapyha mba’e. Ikatu hag̃uáicha Pedro omomarandu pe marandu pe koty yvategua rehegua, upéva ha’e pe “Pyhare Mbyte Sapy’a Hatã”, tenonderãite Pedro marandu oñemyatyrõva’erã ha oñembohekorãva’erã porã. Pe ñemyatyrõ ha ñembohekora porã ojejapo oñembojoajúvo umi profecía renda-kuéra pe León Judá ñemoñaregua ohechauka ha ojekuaaukáva hague 31 de diciembre de 2023 guive.
The work is now to formalize the message of the Midnight Cry. The formalization of the message has been typified by William Miller in 1831, and The Time of the End magazine in 1996. The correction of the message that produced the first disappointment on July 18, 2020 has been typified by both Josiah Litch and by Samuel Snow. The work they each performed ‘caused’ the ‘effect’ that followed in the wake of August 11, 1840, and the wake of the seventh-month movement. In 1840 the message was carried to every mission station in the world and in 1844 the message of the Midnight Cry swept over the eastern seaboard of the United States like a tidal wave. The work of men ‘caused’ the ‘effect’ of an outpouring of the Holy Spirit. 1840 went to the world, represented by the sea and 1844 went to the United States, represented by the earth. The symbol of 1840 was Christ standing upon the earth and sea in Revelation ten, and that very chapter identifies the history of 1840 unto 1844, and portrays Christ standing upon the earth and the sea.
Ko’ág̃a ñambohape hag̃ua pe marandu Pyharepyte Sapy’a hasẽva. Pe ñambohape pe marandu rehegua ojehechauka hag̃ua modelo-ramo William Miller rupive ary 1831-pe, ha pe revista The Time of the End ary 1996-pe. Pe ñeemyatyrõ pe marandu rehegua oguenohẽva pe peteĩha jejavy tuicha hag̃ua 18 jasypokõi 2020-pe ojehechauka hag̃ua modelo-ramo mokõivéva Josiah Litch ha Samuel Snow rupive. Pe tembiapo peteĩteĩ ojapóva “omoñepyrũ” pe “efékto” ou va’ekue 11 jasypoapy 1840 rire, ha pe mokõiha jasy jeroky rire. Ary 1840-pe pe marandu ogueraha opaite tenda misión-pe ko yvy ape ári, ha ary 1844-pe pe marandu Pyharepyte Sapy’a hasẽva ojaho’i Estados Unidos rembe’ýi kuarahyresẽ gotyo peteĩ yguasu ojupi ha oguejy hag̃uáicha. Kuimba’ekuéra rembiapo “omoñepyrũ” pe “efékto” Espíritu Santo ñehẽkue rehegua. Ary 1840 ohókuri ko yvy ape ári entero gotyo, ojeguerojehecháva yguasu rupive, ha ary 1844 ohókuri Estados Unidos-pe, ojeguerojehecháva yvy rupive. Pe símbolo ary 1840 rehegua ha’e Cristo oĩva yvy ha yguasu ári Apocalipsis diez-pe, ha upe capítulo voi ohechauka pe tembiasakue 1840 guive 1844 peve, ha ohechauka Cristo oĩha yvy ha yguasu ári.
In both 1840 and 1844, the adjustment to the prediction was an adjustment forward in time, to the perfect date. One was a prediction of Islam and the other a prediction of the parable of the ten virgins. One was external and one was internal. 1844 also included an error of misunderstanding the sanctuary. Was the sanctuary the earth, or was it the heavenly sanctuary? The misunderstanding was even deeper than simply the definition of the sanctuary, for it also represented a test as to whether a soul would follow Christ from the holy place to the Most Holy Place.
Mokõivéva 1840 ha 1844-pe, pe ñemohenda jeýva profecíape ha’e va’ekue peteĩ ñemohenda tenondépe ára rehe, pe árape añetetéva peve. Peteĩva ha’e va’ekue peteĩ prediksión Islam rehegua ha ambue peteĩ prediksión pe parábola umi diez vírgenes rehegua. Peteĩva okapegua ha ambue hyepypegua. 1844-pe avei oĩ va’ekue peteĩ jejavy pe santuario ñentendeporã’ỹme. ¿Pe santuario piko va’ekue yvy, térãpa pe santuario yvagagua? Pe ñentendeporã’ỹ ipypukuve va’ekue ndaha’éi pe santuario he’iséva añoite, peteĩ prueba ramo avei ohechauka haguére mba’éichapa peteĩ ánga oseguíta Cristo-pe pe Lugar Santo guive pe Lugar Santísimo peve.
“I saw the Father rise from the throne, and in a flaming chariot go into the holy of holies within the veil, and sit down. Then Jesus rose up from the throne, and the most of those who were bowed down arose with Him. I did not see one ray of light pass from Jesus to the careless multitude after He arose, and they were left in perfect darkness. Those who arose when Jesus did, kept their eyes fixed on Him as He left the throne and led them out a little way. Then He raised His right arm, and we heard His lovely voice saying, ‘Wait here; I am going to My Father to receive the kingdom; keep your garments spotless, and in a little while I will return from the wedding and receive you to Myself.’ Then a cloudy chariot, with wheels like flaming fire, surrounded by angels, came to where Jesus was. He stepped into the chariot and was borne to the holiest, where the Father sat. There I beheld Jesus, a great High Priest, standing before the Father. On the hem of His garment was a bell and a pomegranate, a bell and a pomegranate. Those who rose up with Jesus would send up their faith to Him in the holiest, and pray, ‘My Father, give us Thy Spirit.’ Then Jesus would breathe upon them the Holy Ghost. In that breath was light, power, and much love, joy, and peace.
“Ahecha Túva opuʼãha guapyha guasu ári guive, ha peteĩ kárro tata rendýpe oikeha pe tupa marangatuvévape ao ñemoʼã ryepýpe, ha upépe oguapyha. Upéi Jesús opuʼã guapyha guasu ári guive, ha hetavéva umi oñesũva opuʼã Hendive. Ndahaʼéi ahecháva peteĩ tesape rendy jepe ohasa Jesús-gui umi aty oñangarekóʼỹvape gotyo, ha ojeheja chupekuéra pytũmbýpe añetehápe. Umi opuʼãva Jesús opuʼã jave, omoĩ meme hesa Hese ohejáva guapyha guasu ha ogueraháva chupekuéra michĩmi mombyry. Upéi Haʼe omopuʼã Ipo akatúa, ha rohendu Iñeʼẽ porãite heʼíva: ‘Pehaʼarõ koʼápe; aha che Ru rendápe arresivi hag̃ua pe rréino; peñangareko pende ao kyʼaʼỹ hag̃uáicha, ha sapyʼaitépe ajevyta pe ñemendágui ha pogueruta Chejehe.’ Upéi peteĩ kárro arai rehegua, irruéda kuéra tata rendýicha, umi ánhel kuéra ijerére, ou Jesús oĩháme. Haʼe ojupi pe kárrope ha oguerahaha pe tupa marangatuvévape, upépe Túva oguapyhápe. Upépe ahecha Jesús-pe, peteĩ Paʼi Guasu tuicháva, oñemboʼyva Túva renondépe. Ijao rembeʼýre oĩ peteĩ campanílla ha peteĩ granáda, peteĩ campanílla ha peteĩ granáda. Umi opuʼãva Jesús ndive omondo hag̃ua ijerovia Hese pe tupa marangatuvévape, ha oñemboʼe: ‘Che Ru, emeʼẽ oréve Nde Espíritu.’ Upéi Jesús opytuʼu hiʼárikuéra Espíritu Santo reheve. Pe pytuhẽme oĩkuri tesape, pokatu, ha heta mborayhu, vyʼa, ha pyʼaguapy.”
“I turned to look at the company who were still bowed before the throne; they did not know that Jesus had left it. Satan appeared to be by the throne, trying to carry on the work of God. I saw them look up to the throne, and pray, ‘Father, give us Thy Spirit.’ Satan would then breathe upon them an unholy influence; in it there was light and much power, but no sweet love, joy, and peace. Satan’s object was to keep them deceived and to draw back and deceive God’s children.” Early Writings, 55, 56.
“Ajevy ahecha hag̃ua umi aty oĩva gueteri oñesũva guapy pe tróno renondépe; ha’ekuéra ndoikuaái Jesús ohejahague upépe. Satanás ojechauka vaekue pe tróno ykére, oñeha’ã hag̃uáicha omotenonde Tupã rembiapo. Ahecha chupekuéra oma’ẽ yvate pe tróno gotyo, ha oñembo’e: ‘Túva, eme’ẽ oréve Nde Espíritu.’ Upévo Satanás opytu’u hi’árikuéra peteĩ influencia marangatu’ỹva; ipype oĩ vaekue tesape ha heta pokatu, hákatu ndipóri mborayhu he’ẽ, vy’a ha py’aguapy. Satanás rembipota vaekue oheja chupekuéra oñembotavy hag̃uáicha ha oguerujey ha ombotavy hag̃ua Tupã ra’ykuérape.” Early Writings, 55, 56.
The sanctuary was identified as the “key” that explained all of the misunderstandings that were engendered by the misunderstanding of the sanctuary. It was the “key” that explained the disappointment. In the latter days, the “key” is the disappointment, which explains the misunderstanding of the temple.
Pe santuario ojehechakuaa vaʼekue “lláve” ramo omyesakã hag̃ua opaite umi jeikuaa vai oiko vaʼekue pe santuario rehegua jeikuaa vai rupive. Haʼe vaʼekue pe “lláve” omyesakãva pe ñembyasýpe. Umi ára pahápe, pe “lláve” hína pe ñembyasy, upéva omyesakãva pe templo rehegua jeikuaa vai.
As of October 22, 1844 “time is no longer,” and the error of the disappointment of July 18, 2020 must now be corrected, but not in terms of time, for time is no longer.
1844 jasypa 22 jasykõi guive “ára ndaiporivéima”, ha koʼág̃a oñemyatyrõvaʼerã jejavy oúva ñembyasy guasúgui 2020 jasypokõi 18-pegua, péro ndahaʼéi ára rehegua mbaʼépe, ára ndaiporivéimagui.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.
Ha pe ánhel ahecha vaekue opyta hag̃ua yguasu ári ha yvy ári omopuʼã ipo yvágape, ha oñeʼẽ hag̃ua juraméntope upe oikovéva opa ára g̃uarã, ojapóva yvága, ha umi mbaʼe ipype oĩva, ha yvy, ha umi mbaʼe ipype oĩva, ha yguasu, ha umi mbaʼe ipype oĩva, ndaiporimoʼãveiha ára guasu: ha katu pe séptimo ánhel ñeʼẽngue ára peve, oñepyrũ vove ombopu, oñemohuʼãta Tupã remimĩngue, heʼihaguéicha hembiguái kuéra proféta kuérape. Apocalipsis 10:5–7.
The location of the prediction that must be corrected is Nashville, Tennessee, and the location cannot be changed, for it is identified not by Future for America, but by Ellen White, and the Spirit of Prophecy never fails.
Pe tendaite guasu oikotevẽva oñemyatyrõ ha’e Nashville, Tennessee, ha upe tenda ndaikatúi oñemoambue, pórke ndojekuaái Future for America rupive, síno Ellen White rupive, ha Espíritu de Profecía araka’eve ndojejavýi.
“When I was in Nashville, I had been speaking to the people, and in the night season, there was an immense ball of fire that came right from heaven and settled in Nashville. There were flames going out like arrows from that ball; houses were being consumed; houses were tottering and falling. Some of our people were standing there. ‘It is just as we expected,’ they said, ‘we expected this.’ Others were wringing their hands in agony and crying unto God for mercy. ‘You knew it,’ said they ‘you knew that this was coming, and never said a word to warn us!’ They seemed as though they would almost tear them to pieces, to think they had never told them or given them any warning at all.” Manuscript 188, 1905.
“Che aime aja Nashville-pe, añe’ẽhína kuri tapichakuérape, ha pyhare aja, ojehecha peteĩ tata bola tuichaitereíva ouva’ekue yvágagui ha oguejy opyta Nashville-pe. Pe bola-gui osẽ hína tata hendyvaicha hu’ykuéraicha; óga-kuéra ohapypa hína; óga-kuéra oryryi ha ho’a hína. Oĩ kuri upépe ñande rapichakuéra apytépe. ‘Kóva ha’e pe roha’arõmava’ekueite,’ he’i hikuái, ‘roha’arõ kuri ko mba’e.’ Ambuekuéra katu ojapyhy ipo ñembyasýpe ha osapukái Ñandejárape poriahuvereko rehehápe. ‘Nde reikuaa kuri,’ he’i hikuái, ‘nde reikuaa kuri ko mba’e ouha, ha ne’ẽme nde’íri peteĩ ñe’ẽ jepe reñemongetávo ore ndive reñangareko hag̃ua ore rehe!’ Ha’eteete ku oikótaicha hikuái omondoro chupekuéra, oimo’ãgui araka’eve ndoikuaaukái hague chupekuéra térã nome’ẽi hague mba’eveichagua ñe’ẽmondo’ẽ.” Manuscript 188, 1905.
The internal issue of the fireballs upon Nashville is that it identifies that Laodicean Seventh-day Adventism knew of the Nashville warning message, but kept silent. This is the point in prophetic history where the “shame” or “joy” of the message of the Midnight Cry is manifested. This is the point that those who are to become the ensign begin to be lifted up in distinction with those who then being shamed by those in the world who are exasperated and angry that Laodicean Seventh-day Adventism gave no Nashville warning. This same prophetic distinction was represented at Mount Carmel between Elijah and the prophets of Baal, and in the history of the second angel of Millerite history, when the Protestants changed to apostate Protestants and began their role as the false prophet, becoming the daughters of Rome. In 1989, the political horn through Reagan did the very same thing, only Reagan did not become the daughters of Rome, he became Ahab and Clovis the first, paramours of Rome.
Pe mba’e okañy oĩva umi tata apu’a Nashville ári hína ha’e ohechauka Laodicea pegua Adventismo del Séptimo Día oikuaaha kuri pe marandu ñe’ẽmondo Nashville rehegua, ha katu okirirĩha. Kóva hína pe punto tembiasakue proféticope pe “ñemotĩ” térã “vy’a” pe marandu Clamor de Medianoche rehegua ojehechauka haguépe. Kóva hína pe punto umi oikótava poyvi ramo oñepyrũha oñemopu’ã hag̃ua iñambuéva ramo umi ambuégui, ha upéicha avei umi ambue oñemotĩva umi yvypóra ko yvy arigua renondépe, ipochy ha ikane’õgui Laodicea pegua Adventismo del Séptimo Día nome’ẽi haguére ñe’ẽmondo Nashville rehegua. Ko’ãvaicha avei ko joavy profético ojehechauka va’ekue Monte Carmelope Elías ha profeta-kuéra Baal peguyva apytépe, ha pe ángel mokõiha rembiasápe Millerita rembiasakue ryepýpe, umi Protestante-kuéra ojere rire protestante apóstata ramo ha oñepyrũ rire hembiaporã profeta japu ramo, oiko hag̃ua Roma rajykuéra ramo. Áño 1989-pe, pe hatĩ político Reagan rupive ojapo upe mba’e voi; Reagan katu ndoikói Roma rajykuéra ramo, oiko Ahab ha Clovis primero ramo, Roma rembirekorã ramoguáicha.
“There was a scene presented to me. It was the night before the Sabbath. That is when that scene was presented. I looked out of the window, and there was an immense ball of fire that had come from heaven, and it fell where they were casting buildings with pillars, especially the pillars were presented to me. And it seemed as if the ball came right to the building and crushed it, and they saw that it was branching out, branching out, enlarging, and they began to cry and mourn and mourn, and wring their hands; and I thought some of our people stood by there, saying, ‘Well, it is just what we have been expecting; it is just what we have been talking about; it is just what we have been talking about.’ ‘You knew it?’ said the people. ‘You knew it, and never told us about it?’ I thought there was such an agony in their face, such an agony in their appearance.’” Manuscript 152; 1904.
“Ojechauka chéve peteĩ escena. Kóva oiko vaʼekue pyhareve pe sábado mboyve. Upérõ ojechauka chéve upe escena. Amaña pe ovetã rupive, ha oĩ peteĩ tata renda tuichaitereíva oguejýva yvágagui, ha hoʼa hína pe tenda ojejapoha ógaʼi yvateve hag̃ua itajyva reheve; koʼýte umi itajyva ojechauka chéve. Ha ojekuaaicha upe tata renda og̃uahẽ hag̃uaite pe óga rehe ha ombyaipa chupe; ha haʼekuéra ohecha mbaʼéichapa oñesẽ ypy, oñesẽ ypy, okakuaa ha oñembotuicha, ha oñepyrũ osapukái ha hasẽ, hasẽ meme, ha ojepokua ipo rehe; ha che aime hag̃uáicha apensa vaʼekue oĩha ñande rehegua upépe hiʼaguĩ, heʼívo: ‘Péva niko añetehápe pe rohaʼarõ vaʼekue; péva hína pe ñañeʼẽ hague; péva hína pe ñañeʼẽ hague.’ ‘Peikuaa piko raʼe?’ heʼi umi hénte. ‘Peikuaa raʼe, ha arakaʼeve ndapejeʼéi oréve upévare?’ Che aime hag̃uáicha apensa vaʼekue oĩhaichaite peteĩ jehasa asy tuicháva hova rehe, peteĩ jehasa asy tuicháva hechapyrãme.” Manuscript 152; 1904.
The disappointment of July 18, 2020 is the “key” to identify the temple that is to be lifted up as an ensign. The distinction of two classes of Adventists is a major theme of biblical prophecy. Jeremiah refused to join with the “assembly of mockers,” and the churches of Smyrna and Philadelphia were both contrasted with the synagogue of Satan, who claimed they were Jews, but were not. The distinction between the two classes of professed Adventists is represented by the methodology they employ to study the Bible. It is the distinction between true education and “higher education, so-called” as Sister White calls it.
Pe desengaño 18 jasypokõi 2020-pegua ha’e pe “mba’eñemi” ojekuaa hag̃ua mba’éva pe tupaópe oñemopu’ãva’erã peteĩ poyvi ramo. Mokõi aty adventista kuéra apytépe oĩva joavy ha’e peteĩ téma tuicha mba’éva profecía bíblica-pe. Jeremías ndohoséi kuri oñembojoaju hag̃ua “ñembohoryhára aty” ndive, ha umi tupaokuéra Esmirna ha Filadelfia-pegua mokõivéva oñembojoavy Satanás sinagóga-gui, umi he’íva ha’ekuéraha judío, ha judío ndaha’éiva. Pe joavy oĩva mokõi aty adventista he’íva ijeheguiha adventista apytépe ojehechauka pe tapereko rupive oiporúva hikuái ombo’e hag̃ua la Biblia. Ha’e pe joavy oĩva tekombo’e añetegua ha “tekombo’e yvate, héraramo añoite”, peẽicha Sister White ohenóiva.
Nashville is known as the “Athens of the South,” and the most famous building that represents Greece in Nashville is the Parthenon in Centennial Park, built in 1897 as a full-scale replica of the ancient Greek Parthenon. It was built to celebrate the centennial of Tennessee’s entrance into statehood in 1796, and was intended to be torn down after the celebration. Instead, the land was turned into a park in 1903 and the Parthenon was rebuilt permanently from 1920 unto 1931.
Nashville ojekuaa hag̃ua “Atenas del Sur” ramo, ha pe óga herakuãvéva ohechaukáva Grecia Nashville-pe ha’e pe Partenón oĩva Centennial Park-pe, oñemopu’ãva ary 1897-pe peteĩ tekotevẽichagua tuichakue reheve pe Partenón griego yma guaréicha. Oñemopu’ã oñemomorã hag̃ua cien ary Tennessee oike hague tetãramo ary 1796-pe, ha oñeha’arõ kuri oñembyaipa hag̃ua pe vy’arã rire. Upéi katu, pe yvy oñemoambue peteĩ parque ramo ary 1903-pe, ha pe Partenón oñemopu’ã jey hag̃ua opa ára guarã ary 1920 guive 1931 peve.
The name “Parthenon” derives from the Greek word parthénos, meaning “virgin” or “maiden,” referring to Athena in her aspect as the untouched, wise, and warlike goddess of wisdom, strategy, arts, crafts, and civilization. Built between 447–432 BC on the Acropolis in Athens, it housed a massive chryselephantine (gold and ivory) statue of Athena by the sculptor Phidias—essentially serving as her “house” or divine residence, where she was believed to be present.
Téra “Partenón” oujehe Greek ñe’ẽ parthénos-gui, he’iséva “kuñataĩ marangatu” térã “tajyra”, oñe’ẽva Atenea rehe ha’e ramo kuña arandu, ndojepokóiva ha ñorairõpegua, arandu, estrategia, arte, mba’apokuaa ha teko arandupy rehegua tupãsy. Oñemopu’ãva ary 447–432 a.C. peve Acrópolis-pe Atenas-pe, oguereko kuri ipype peteĩ ta’anga tuichaitereíva crisoelefantina (óro ha marfil-gui) Atenea rehegua, escultor Fidias rembiapokue—ha upéichaite omba’apo ha’e hag̃ua hógakuaa térã hekoha marangatu, ojehechakuaahápe oĩha upépe.
The Western educational system’s emphasis on broad knowledge, critical inquiry, civic preparation, and the liberal arts framework is fundamentally rooted in ancient Greek philosophy and practice. Without Plato’s Academy, Aristotle’s Lyceum, or the Athenian paideia, modern schooling as we know it would look very different.
Sistema tekombo’e occidental omoĩva tenonderã pe kuaapy tuichakue, porandupy ñemoarandu kuaa porã hag̃ua, ñembosako’i táva rekópe guarã, ha pe marco artes liberales rehegua, ipyahẽ ypy guive oñembohapo mbarete filosofía ha praxis griega ymaguarépe. Ndorekóirire Academia Platón rehegua, Lyceum Aristóteles rehegua, térã pe paideia ateniense, pe mbo’ehao ko’ág̃a jaikuaaháicha ojehecháva iñambuetereíne.
In 1904, the Madison School was founded nine miles outside of Nashville. Ellen White was a charter board member of the original Madison School (formally the Nashville Agricultural and Normal Institute, and later known as Madison College). She served as a charter member of the board of directors from its inception in 1904. She remained on the board until around 1914 (the year before her death in 1915).
1904-pe, oñemopyenda vaʼekue Escuela de Madison, Nashville okápe, porundy porundy mokõi milla mombyrýpe. Ellen White haʼe vaʼekue peteĩ miembro fundador del consejo directivo Escuela de Madison ypykuepegua (hérava oficialmente Nashville Agricultural and Normal Institute, ha upe rire ojekuaa Madison College ramo). Haʼe ombaʼapo vaʼekue consejo directivo-pe miembro fundador ramo iñepyrũ guive ary 1904-pe. Opyta consejo-pe peve, haimete ary 1914 peve (pe ary oúva mboyve heʼongue 1915-pe).
This was the only college or institutional board she ever agreed to join or serve on. She deliberately limited such formal positions in other Adventist organizations, but made an exception for Madison because of its alignment with her educational counsels (self-supporting, farm-based, missionary-focused training emphasizing Bible, manual labor, and practical preparation for service in the South and beyond). The Nashville messages from Sister White came in 1904 and 1905, the same time period Madison School was beginning, and the Parthenon exhibit was being changed into a permanent fixture at permanent park. The symbol of Greek education and heavenly education both marking their beginnings in the same short period of time, which was the same period of time the visions of Nashville’s fireballs were given.
Kóva ha’e pe único colegio térã junta institucionalpe ha’e araka’eve omoneĩva oike hag̃ua térã oservi hag̃ua ipype. Oñembojere porã hag̃uáicha, ha’e omoĩ mbovyete umi cargo formal ambue organización adventísta-kuérape, péro ojapo peteĩ excepción Madison rehe, oñemoĩgui peteĩchaite umi iñemoarandu rehegua consejo ndive (ojehepyme’ẽ hag̃uáicha ijehegui, ñemitỹ renda rehe oñemopyenda, temimbo’e ñembokatupyry misionero rehe oñembohapeva, omomba’eguasúva Biblia, tembiapo popegua ha ñembosako’i práctico tembiaporãrã Ñemby gotyo ha ambue tendápe guarã). Umi marandu Nashville gua Sister White-gui oukuri ary 1904 ha 1905-pe, upe tiempoite Madison School oñepyrũhague, ha pe exhibición Parthenon rehegua oñemoambuehague peteĩ instalación permanente-rõ parque permanente-pe. Pe símbolo tekombo’e griego rehegua ha tekombo’e yvagapegua rehegua mokõivéva omarkáva iñepyrũ peteĩchaguaite upe mbyky tiempope, ha upéva voi pe tiempo oñeme’ẽhague Nashville tata bola-kuéra visión.
“Last night a scene was presented before me. I may never feel free to reveal all of it, but I will reveal a little.
“Kuehe pyhare peteĩ escena ojehechauka chéve. Ikatu araka’eve ndañeñandúi libre ahechauka hag̃ua opa mba’e oĩva ipype, péro ahechaukaéta michĩmi.”
“It seemed that an immense ball of fire came down upon the world and crushed large houses. From place to place rose the cry, ‘The Lord has come! The Lord has come!’ Many were unprepared to meet Him, but a few were saying, ‘Praise the Lord!’
“Ha’etévaicha peteĩ tata renda tuichaitereíva oguejy hague ko yvy ári ha ombyaipa hag̃ua óga guasueta. Peteĩ hendágui ambue peve opu’ãva’ekue sapukái: ‘¡Ñandejára ouma! ¡Ñandejára ouma!’ Heta tapicha noĩri va’ekue ojejapóva hag̃ua Hese, péro mbovymi he’íva’ekue: ‘¡Tamomba’e Ñandejárape!’”
“‘Why are you praising the Lord?’ enquired those upon whom was coming sudden destruction.
“‘Mba’ére piko pemomba’e guasu pe Ñandejárape?’ oporandu umi oúma hag̃ua hi’ári ñehundi pya’e ha sapy’aitépe.”
“’Because we now see what we have been looking for.’
“‘Koʼág̃a rohecha ñandéve koʼág̃a upe ñaheka vaʼekue.’”
“‘If you believed that these things were coming, why did you not tell us?’ was the terrible response. ‘We did not know about these things. Why did you leave us in ignorance? Again and again you have seen us; why did you not become acquainted with us and tell us of the judgment to come, and that we must serve God, lest we perish? Now we are lost!’” Manuscript 102, 1904.
“‘Peikuerairõmo’ã ko’ã mba’e ouha, mba’ére piko ndapeje’éi oréve?’ ha’e va’ekue pe mbohovái vaiete. ‘Ndoroikuaái kuri ko’ã mba’e rehegua. Mba’ére piko oreheja peikuaa’ỹme? Jey jey pehecha va’ekue oréve; mba’ére piko ndapeikuaaporãi orerehe ha ndapeje’éi oréve pe huísio oútava rehegua, ha ñande roserviva’erãha Tupãme, ani hag̃uáicha ñane kany? Ko’ág̃a ñane kanýma!’” Manuscript 102, 1904.
The context of the Nashville messages was geographically placed into a spiritual setting of true or false education. An education that prepares a soul to be a citizen of either heaven or earth. There is no reference to Islam in Sister White’s Nashville visions, so what would be the justification to attach Islam to the vision of fireballs on Nashville? How would a correction of the Nashville message of 2020 align with the work of Josiah Litch and Samuel Snow? Their corrections were made when they recognized that the same evidence that had led to the first prediction, was the evidence that established the corrected prediction.
Nashville marandu jeréva ojehechauka peteĩ contexto geográfico-pe, oñemoĩvo peteĩ marco espiritual-pe tekombo’e añetegua térã japu rehegua. Peteĩ tekombo’e ombosako’íva peteĩ ánga hag̃ua oiko hag̃ua tetãygua yvágape térã yvy ariguápe. Ndaipóri ñe’ẽ Islam rehegua Sister White jehecha Nashville-pe, upévare, mba’épa pe justificación ombojoaju hag̃ua Islam pe visión tata apu’a Nashville ári rehe? Mba’éichapa peteĩ corrección Nashville marandu rehegua ary 2020-pe oñembojoajúta Josiah Litch ha Samuel Snow rembiapo ndive? Iñecorrecciónkuéra ojejapo vaekue ohechakuaávo pe evidencia peteĩchagua ogueraha vaekue pe predicción peteĩha gotyo, ha’eha avei pe evidencia omopyendáva pe predicción oñecorregíva.
The evidence of Islam was established long before it was connected with the warning message of Nashville. The message of Islam is directly attached to the message of the third angel. This fact is illustrated upon several biblical witnesses. The warning of the third angel represents a warning about the mark of the king of the north’s authority, and the warning of Islam is represented by the warning of the children of the east.
Pe testimónia Islam rehegua oñemopyenda ymaite guive, ojejoaju mboyve Nashville marandu ñeñangarekóvandi. Islam marandu ojoaju hag̃uaichaite pe mbohapyha ánhel marandúre. Ko añetegua ojehechauka heta testígo bíblico ári. Pe mbohapyha ánhel ñeñangareko orrepresenta peteĩ ñeñangareko pe marka rehegua, pe mburuvicha yvate gotyopegua pokatu rehegua, ha Islam ñeñangareko ojerrepresenta kuarahy resẽ gotyo membykuéra ñeñangareko rupive.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.
Ha marandu kuarahyresẽgui ha yvate gotyogua omondýita chupe; upévare osẽta pochy eterei reheve ohundi hag̃ua, ha ombopa hag̃ua hetaite tapicha. Daniel 11:44.
The third angel arrived into history on October 22, 1844 when the seventh trumpet began to sound. The seventh trumpet is also the third woe of Islam. The rebellion of 1863 silenced the sounding of the seventh trumpet until 9/11, when the third angel descended in Revelation chapter eighteen as the great buildings of New York were brought down by a touch of God’s power.
Mbohapyha terceiro oikẽ vaʼekue tembiasakue-pe 22 jasypa 1844-pe, umi trompéta séptimo oñepyrũrõ guare osu. Pe trompéta séptimo haʼe avei mbohapyha ñembyasy Islam rehegua. Pe puʼakaʼỹme’ẽ 1863 guare omokirirĩ pe trompéta séptimo osúva 9/11 peve, upérõ pe mbohapyha ánhel oguejy Apocalipsis kapítulo dieciocho-pe, umi óga guasu Nueva York-pegua oñemboguejy jave peteĩ jeopoko rupive Tupã pokatu rehegua.
9/11 was the alpha or beginning of the sealing time, which ends at the omega or ending of the sealing of the one hundred and forty-four thousand at the soon-coming Sunday law.
9/11 ha’e va’ekue pe alfa térã ñepyrũ pe sellado ára rehegua, opáva pe omega térã paha pe sellado rehegua umi cien cuarenta y cuatro mil rehe, pe léi domingo oñemboajetava pya’eitepe.
9/11 is the alpha of the image of the beast testing time in the United States, which ends at the omega of the image of the beast testing time in the United States, which occurs when the mark of the beast is enforced in the United States.
9/11 ha’e pe alfa ta’ãnga mymba ñarõva rehegua jehechaa ára Estados Unidos-pe, ha upéva opa pe omega ta’ãnga mymba ñarõva rehegua jehechaa ára Estados Unidos-pe, oikóva pe mymba ñarõva marca oñemomba’e hag̃ua Estados Unidos-pe.
9/11 is the alpha or beginning of the judgment of the living upon the earth beast, including its Republican and Protestant horns, which ends at the soon-coming Sunday law.
9/11 ha’e hína pe alfa térã ñepyrũ pe juicio ojejapóva umi oikovévare pe mymba yvy arigua ári, oikehápe ipukuakue Republicano ha Protestante, ha upéva opa pe ley dominical oguahẽmbotaitévape.
9/11 is the alpha of “the day of the Lord’s preparation,” which ends at the test over the day of the Lord’s Sabbath.
9/11 ha’e pe alfa “ára ñembosako’i Ñandejára rehegua” pegua, opáva pe prueba ojejapóva Ñandejára sábado ára rehe.
9/11 is the alpha of the temple erection represented by the foundation stone which ends when the omega capstone is placed upon the temple.
9/11 ha’e pe alfa pe templo ñemopu’ã rehegua, ojehechaukáva pe ita pyenda rupive, ha upéva opa pe omega itaju yvategua oñemoĩ jave pe templo ári.
9/11 is the alpha of the third woe in the United States, which ends at the earthquake of Revelation eleven, which is the soon-coming Sunday law. At that earthquake the third woe cometh quickly. The history of the Nashville fireballs is before probation closes at the Sunday law, in spite of the proclamation of those who condemn the Laodicean Adventists claiming, “Now we are lost.”
9/11 ha’e pe alfa pe ñembyasýpe mbohapyha Estados Unidos-pe, ha upéva opa pe yvy ryry Apocalipsis capítulo once-pe oĩvape, ha’éva pe araka’eve ndahi’aréi ou hag̃uáicha pe léi domingo rehegua. Upe yvy ryry jave pe ñembyasy mbohapyha ou pya’e. Pe tembiasakue Nashville tata apu’a rehegua oiko mboyve pe gracia paha oñemboty pe léi domingo jave, jepe umi ojapova’ekue pe marandu oñemomba’evéva umi Adventista Laodiceagua rehe, he’ívo: “Ko’ág̃a ningo ñande ñaneñehundi.”
The book of Joel and its fulfillment at Pentecost set forth the debate of the message of the Midnight Cry when one class who cannot understand the increase of knowledge accuses those who understand of being drunk. The confrontation of the drunkards of Ephraim and the wise is a subject that is often addressed in God’s prophetic Word. One element of the truth is that the message is a two-step message, as illustrated by Peter in the upper room and thereafter in the temple. It is represented by judgment beginning upon God’s house and then followed by those outside of God’s house. The judgment process is also represented by the two voices of Revelation eighteen, where the first voice is 9/11 unto the Sunday law, and then the second voice of verse four marks the Sunday law. The distinction of the true and false prophetic message of the latter rain is also illustrated by Elijah, who Malachi identifies as returning just before the close of probation.
Joel kuatia ha ijejapopa Pentekostéspe omoĩmava’ekue tenonderã pe ñomongeta Pyhare Mbytegua Sapukái rehegua, peteĩ aty, ndaikatúiva ontende pe arandu hetaveha, omoĩ vai hag̃ua umi ontendévape oka’u hag̃uáicha. Pe ñorairõ umi Efraín oka’úva ha umi arandúva apytépe ha’e peteĩ mba’e oñeñe’ẽ jepi Ñandejára ñe’ẽ maranduhárape. Peteĩ añetegua rehegua apytégui ha’e pe marandu ha’eha peteĩ marandu mokõi tembiapópe oho hag̃uáva, Pedro ohechauka haguéicha pe koty yvatepe ha upéi pe témplope. Kóva ojehechauka pe huísio oñepyrũ hag̃uáicha Ñandejára róga ári ha upéi umi okapeguáre Ñandejára rógagui. Pe huísio rape avei ojehechauka pe mokõi ñe’ẽ Revelación dieciocho-pe, pe ñe’ẽ peteĩha ha’éva 9/11 guive pe léi domingo peve, ha upéi pe ñe’ẽ mokõiha, versíkulo irundypegua, ohechauka pe léi domingo. Pe joavy pe marandu maranduhára añetegua ha japu rehegua pe ama pahápegua rehegua avei ojehechauka Elías rupive, Malakías he’íva ou jeýta pe gracia ñemboty mboyve.
The symbols of the wise and foolish on Mount Carmel was ‘Elijah the wise” and the foolish prophets of Baal. Elijah is Peter and the prophets of Baal are the drunkards of Ephraim. Once the foolish drunkards are manifested as the false prophets of Baal, through the outpouring of fire; the people finally answer that, “the Lord He is God.” Laodicean Seventh-day Adventists are manifested as such, at the fulfillment of the Nashville prediction. Those outside of Adventism who are then awakened to the unfaithfulness of the foolish are brought under conviction, but their probation has not yet closed. The illustration of the manifestation of the wise and foolish virgins represented by the Nashville warning message is a waymark in the final perfect fulfillment of the parable of the ten virgins.
Karmelo Yvyty ári umi techakaarã arandúva ha tavyvaguáva rehegua ha’eva’ekue “Elías pe arandúva” ha umi proféta tavyva Baal mba’éva. Elías ha’e Pedro, ha umi proféta Baal mba’éva ha’e Efraín ka’úva kuéra. Umi ka’úva tavyva ojehechauka vove umi proféta japu Baal mba’évarõ, tata oñehẽ hag̃ua rupive; upérõ tavayguakuéra ipahápe ombohovái he’ívo: “Ñandejára, Ha’e hína Tupã.” Adventista del Séptimo Día Laodiceagua kuéra ojehechauka péicha, Nashville ñe’ẽrecha oñekumpli jave. Umi oĩva Adventismo okápe, upérõ oñemombáyva umi tavyva jerovia’ỹre, oñemoĩ hag̃ua peteĩ ñeconvikción guýpe, péro iñehesa’ỹijo ára gueteri ndojepái. Pe techaukarã ohechaukáva umi vírgen arandúva ha tavyvaguáva jehechauka, Nashville ñe’ẽmondo ñemomarandurã rupive oñerrepresentáva, ha’e peteĩ tape rechaukaha pe parábola pa’ũme umi diez vírgen rehegua ñekumpli pahaite ha perfecto-pe.
The disappointment of July 18, 2020 defines the message which must be corrected, and the manifestation of those within Adventism who have the oil, and those who don’t. Those who lacked the message of oil that warns Nashville are then contrasted with those who do possess the oil. Of the two classes that either do or do not have the oil of the message, one class has experienced a disappointment that was represented by the first disappointment of Millerite history, the other does not have that experience. Without the disappointment typified by the Millerites there is no correction to be made to any failed prediction. The fact that the Nashville prediction of 2020 was identifying Islam is consistent with an element of a failed message which needs to be corrected.
Pe ñembyasy guasu 18 jasypokõi 2020-pe omyesakã pe marandu tekotevẽva oñemyatyrõ, ha avei pe jehechauka umi oĩvagui Adventismo ryepýpe oguerekóva pe aséite ha umi ndoguerekóivagui. Umi ndoguerekóiva pe marandu aséite rehegua, oñe’ẽva Nashville rehe ñemomarandu hag̃ua, upéi oñembojoavy umi oguerekóvandi pe aséite. Mokõi aty oĩvagui, umi oguerekóva térã ndoguerekóiva pe marandu aséite, peteĩ aty ohasa kuri peteĩ ñembyasy guasu ojehechaukáva Miller rehegua tembiasakue ñembyasy guasu peteĩha rupive; ambue katu ndorekói upévaicha jehasa. Pe ñembyasy guasu Miller-ygua ohechauka hag̃uáicha ndaipóri ramo, ndaipóri avei mba’eve oñemyatyrõ hag̃uáicha oimeraẽ marandu’ypy ndojekuaapáivape. Pe añetegua pe marandu’ypy Nashville rehegua ary 2020-pe ohechauka hague Islam rehegua, ojoaju porã peteĩ marandu ndoikoporãiva rembiasakue reheve, tekotevẽva oñemyatyrõ.
An evidence of this is found in the fact that the history where the fireballs of Nashville arrive is not only that it agrees with the history of the Millerites first disappointment, and the correction of the message thereafter, but also because it occurs within a history that begins with the arrival of the third angel on 9/11, marking the arrival of Islam of the third woe, and that Islam arrives prophetically again at the Sunday law earthquake of Revelation eleven. Retaining Islam in the message without any direct reference by Sister White to Islam and the Nashville warning is based upon the theme of the history, being Islam.
Peteĩ prueba ko mba’éva ojejuhu pe añeteguápe, pe tembiasakue ikatuhápe og̃uahẽ umi tata apu’a Nashville-pegua ndaha’éi añónte oñembojoajúgui pe tembiasakue rehe umi Millerita-kuéra ñembyasy peteĩha ndive, ha pe marandu jejopy porãkue upéi, síno avei oiko haguére peteĩ tembiasakue ryepýpe oñepyrũva pe ánhel mbohapyha og̃uahẽ rupi 9/11-pe, ohechaukáva Islam mbohapyha jahe’o rehegua og̃uahẽha, ha upe Islam og̃uahẽ jeyha profétikamente pe léi domingo yvyryrýi Revelación capítulo once-pe. Oñemboguata meme hag̃ua Islam pe marandúpe, Sister White ndohechaukaporãiramo jepe mba’eveichagua ñe’ẽ directa Islam rehe ha Nashville ñe’ẽñemongeta rehegua, oñemopyenda pe tembiasakue téma rehe, ha’éva Islam.
In the one hundredth and fifty-third article of the series titled The Book of Daniel we identified that in agreement with the testimony of Balaam and the ass Islam, represented by the ass would have three primary interactions with the United States in the history of 9/11 unto the Sunday law. We identified 9/11 as the first, then October 7, 2022 as the second. We noted that the first attack was on the spiritual glorious land and the second attack was upon the literal glorious land of Israel, and that the third attack would be the attack at the earthquake of the Sunday law. We pointed out that the history of Balaam at this prophetic level bore the signature of truth, for the first and last attack was upon the spiritual glorious land and the middle attack was upon the literal glorious land, which is a symbol of rebellion. We now see that a fourth strike which marks the beginning of the Midnight Cry message will take place in the spiritual glorious land when Nashville’s fireballs are fulfilled. This means that the second strike of Balaam and his ass is double with the first of two strikes upon the literal and the second upon the spiritual glorious land.
Pe artíkulo ciento cincuenta y mbohapyha pe sériery héravape The Book of Daniel rohechauka kuri, Balaam ha pe mburika rembe’y testimoniorã ndive ojoajúvo, Islam, oñerrepresentáva pe mburika rembe’ýpe, oguerekotaha mbohapy jeike tenondegua Estados Unidos ndive pe tembiasápe 9/11 guive pe léi dominical peve. Rohechauka 9/11ha pe peteĩha, upéi octubre 7, 2022ha pe mokõiha. Romandu’a pe peteĩha jejapi hague pe yvy porã espiritual rehe, ha pe mokõiha jejapi hague pe yvy porã literal Israel rehe, ha pe mbohapyha jejapítaha pe yvyryrýpe pe léi dominical rehegua. Rohechauka pe Balaam rembiasakue ko nivel proféticópe ogueroha pe añetegua firma, pe peteĩha ha pahagua jejapi rupi oiko pe yvy porã espiritual rehe, ha pe mbytegua jejapi oiko pe yvy porã literal rehe, upéva peteĩ símbolo opu’ã hag̃ua. Ko’ág̃a jahecha peteĩ jejapi irundyha, ohechaukáva pe Ñe’ẽsẽ Pyhare Mbytegua marandu ñepyrũ, oikótaha pe yvy porã espiritual rehe, Nashville tata rendy apu’akuéra oñekumplívo. Kóva he’ise pe mokõiha jejapi Balaam ha imburika rembe’y rehegua ha’eha mokõi hag̃ua, peteĩha mokõi jejapi apytégui pe yvy porã literal rehe ha pe mokõiha pe yvy porã espiritual rehe.
The article presented an incomplete truth which the Lion of the tribe of Judah has now revealed as another witness of the prophetic connection of Islam to the fireballs of Nashville. Another argument to support the association of Islam with the fireballs is found within the reform lines of sacred history. Every reform movement has its own peculiar theme unto itself that permeates the entire reform movement. In the reform movement of Moses, it was about entering into covenant with a chosen people. With Christ’s reform line it was about the Messiah. With the reform line of David, it was about the Ten Commandments and the sanctuary. With the Millerites the theme was prophetic time, for the Millerites bore the “message of time.” With the arrival of the third angel at 9/11 the theme for the reform line of the one hundred and forty-four thousand was identified as Islam of the third woe, the children of the east, the ass of Bible prophecy, the war horses of Revelation nine, the east wind, the locusts, and the angering of the nations.
Pe artíkulo opresentáva peteĩ añetegua ndojejapopáiva, ha upéva koʼág̃a pe León Judá ñemoñaregua oikuaauka ambue testígo ramo pe joaju profétika orekóva Islam Nashville rembiapo tata apuʼa ndive. Ambue argumento omombaretéva pe joaju Islam rehegua umi tata apuʼa ndive ojuhu hag̃ua ikatúva umi línea de reforma historia sagrádape. Mayma movimiento de reforma oreko ijehegui peteĩ téma ijojahaʼỹva omyasãiva pe movimiento de reforma tuichakue javeve. Moisés línea de reformape, pe téma haʼe vaʼekue oike hag̃ua peteĩ pacto-pe peteĩ tetã ojeporavova ndive. Cristo línea de reformape, pe téma haʼe vaʼekue pe Mesías rehegua. David línea de reformape, pe téma haʼe vaʼekue umi Diez Mandamientos ha pe santuario rehegua. Umi Millerita ndive pe téma haʼe vaʼekue pe tiempo profétiko, umi Millerita ogueraha rupi pe “mensaje del tiempo.” Pe mbohapyha ánhel og̃uahẽvo 9/11-pe, pe téma pe línea de reforma rehegua umi cien cuarenta y cuatro mil-pe g̃uarã ojekuaa hag̃ua Islam pe mbohapyha ay rehegua ramo, kuarahyresẽgua raʼykuéra, pe mburika Biblia profecía rehegua, pe kavaju ñorairõhára Apocalipsis 9-pe, pe yvytu kuarahyresẽgua, pe tuku, ha pe tetãnguéra pochýka.
The earthquake of Revelation eleven marks Islam of the third woe, while also representing the conclusion of the message of the Midnight Cry. The Midnight Cry was typified by the triumphal entry of Christ into Jerusalem, which began with the releasing of the ass. The beginning of the Midnight Cry in Millerite history was the arrival of Samuel Snow on horseback at the Exeter camp meeting. The beginning of the period of the Midnight Cry is marked by symbols of Islam. There is abundant witnesses to confirm that the corrected message of July 18, 2020 includes Islam as part of the warning message. There is not a date identified, but Nashville’s fireballs identify the controversy of “new wine” in the latter days, so Nashville’s fireballs include Islam, but what about the identification of the fireballs as nuclear weapons?
Pe yvyryrýi Apocalipsis capítulo once-pe ohechauka Islam mbohapyha aipochy guasu rehegua, ha upekuévo avei orepresenta pyhare mbyte sapukái marandu paha. Pe Pyhare Mbyte Sapukái ojejapo hag̃ua techaukarã Cristo oike hag̃ua jeroviaha reheve Jerusalén-pe, oñepyrũva’ekue pe mburika ñemosãso reheve. Pe Pyhare Mbyte Sapukái ñepyrũ historia Millerita-pe ha’e va’ekue Samuel Snow oguahẽ kavaju ári Exeter-pe, pe aty guasu camp meeting-pe. Pe pyhare mbyte sapukái arange ñepyrũ ojehechauka Islam símbolo rupive. Oĩ hetaiterei testígo omoneĩ hag̃ua pe marandu oñemyatyrõva’ekue 18 jasypokõi 2020-pe oguerekoha Islam-pe pe marandu ñe’ẽmondýi ryepýpe. Ndaipóri peteĩ ára ojehechakuaáva, péro Nashville tata apu’a ohechauka pe ñorairõ “víno pyahu” rehegua ára pahápe, upévare Nashville tata apu’a oguereko Islam avei, péro mba’épa pe tata apu’a jehechakuaa arma nuclear ramo?
The message must retain the designation of Islam as the antagonist in the attack based upon many witnesses. The error of time-setting which needs to be corrected is typified by both 1840 and 1844. Time is no longer to be part of the prophetic message, though numbers still are. The error represented by the sanctuary misunderstanding must also be resolved, but before it can be resolved and incorporated into the corrected message, the error which was typified by the sanctuary misunderstanding must be identified. What did that sanctuary misunderstanding represent in the July 18 Nashville warning?
Pe marandu oguerekova’erã Islam rehegua téra he’íva ha’eha pe oñemoĩva ñorairõme, heta testígo rupi oñemopyenda hag̃uáicha. Pe jejavy ára ñemoĩ rehegua, tekotevẽva oñemyatyrõ, ojehechauka mokõivéva 1840 ha 1844 rupive. Araka’eve guive ára ndoikovéima va’erã pe marandu profétiko pehẽnguéicha, jepémo papapykuéra gueteri oike. Pe jejavy ojehechaukáva pe santuario rehegua jeikuaa vai rupive avei tekotevẽ oñesolusiona; hákatu mboyve ikatu hag̃uáicha oñesolusiona ha oñemoinge pe marandu oñemyatyrõvape, tekotevẽ ojekuaa hag̃ua mba’épa pe jejavy ojehechaukáva pe santuario rehegua jeikuaa vai rupive. Mba’épa ohechauka vaʼekue upe santuario rehegua jeikuaa vai pe ñemomarandu Nashville pegua 18 jasypokõi guive?
I contend that the answers are to be found in the light that has been being unsealed since the end of 2023. The three parallel lines of eleven chapters, beginning with chapters eleven and ending with chapter twenty-two in Genesis, Matthew and Revelation are the renewal of God’s covenant with the one hundred and forty-four thousand. Do we reject His offer of mercy by acting as if we did not hear His call, or do we bow down and proclaim in our human strength, “all that He commands, I will do?” Or do we allow the Holy Spirit to write His law upon our hearts and minds?
Añe’ẽ mbarete hag̃ua, umi mbohovái ojejuhu hína pe tesape oñemboja’óva guive ary 2023 paha guive. Umi mbohapy línea ojoguáva, peteĩteĩ oguerekóva once kapítulo, oñepyrũva kapítulo once-pe ha opa kapítulo veintidós-pe Génesis, Mateo ha Apocalipsis-pe, ha’e Ñandejára ñe’ẽme’ẽ pyahu jey umi cien cuarenta y cuatro mil ndive. ¿Rojahéi piko Iporiahuvereko kuave’ẽ jajeapo hag̃uáicha ndahendúiramo guare ihenói, térã ñañesũ ha japroklama ñande yvypóra mbarete rupive: “opa mba’e Ha’e omanda va’ekue, ajapóta”? Térãpa jaheja Espíritu Santo ohai Iley ñande py’a ha ñande apytu’ũ ári?
The answers are also found in Daniel chapter twelve’s unsealing of the three verses that present time as the first, second and third angels’ messages. Those three verses also mark December 31, 2023 in verse seven, July 18, 2020 in verse twelve and then 1989 unto the Sunday law and on to the close of probation is represented in verse eleven. Those three truths, within those three verses are located in the very passage of Scripture where the threefold testing process that always occurs when a prophecy is unsealed is set forth!
Umi mbohovái ojuhu avei Daniel capítulo doce-pe, umi mbohapy versíkulo ojeipe’ávo, umi ohechaukáva tiempo-pe peteĩha, mokõiha ha mbohapyha ánhel marandu ramo. Umi mbohapy versíkulo avei omarka 31 de diciembre de 2023 versíkulo siete-pe, 18 de julio de 2020 versíkulo doce-pe, ha upéi 1989 guive pe léi domingo peve ha pe gracia ñemboty peve ojehechauka versíkulo once-pe. Umi mbohapy añetegua, umi mbohapy versíkulo ryepýpe, oñemoĩ pe Escritura pasáhe mismo-pe, upépe oñemohenda pe mbohapy jey prueba rape, akóinte oikóva peteĩ profecía ojeipe’ávo!
Christ didn’t simply unseal Daniel twelves’ threefold test, but He also identified those tests as a foundational test, followed by a temple test, followed by a litmus test. He further identified the foundational test began on December 31, 2023 and was based upon the foundational test of the Millerite movement, as represented by the antichrist being the symbol that establishes the external vision.
Cristo ndaha’éi omboja’o hag̃uánte Daniel 12-peguápe umi mbohapyve prueba, ha avei ohechauka umíva ha’eha peteĩ prueba fundacional, upéi peteĩ prueba templo rehegua, ha upéi peteĩ prueba litmus rehegua. Avei ohechauka pe prueba fundacional oñepyrũ hague 31 de diciembre de 2023-pe ha oñemopyenda hague pe prueba fundacional rehe pe movimiento Millerita-peguáre, ojehechaukaháicha anticristo ha’eha pe símbolo omopyendáva pe visión externa.
He then identified the second and temple test as represented by Daniel’s vision of Christ in the temple in chapter ten. That test is currently under way. Daniel twelves unsealing of the dates of 1989, July 18, 2020, December 31, 2023, and the Sunday law includes the vision of Rome and the vision of Christ. Both visions are set forth in the very same vision where the unsealing of chapter twelve is found. The three chapters are one vision, and the vision of Christ is the temple test in chapter ten, the vision of antichrist is the foundation test in chapter eleven and the waymarks of the one hundred and forty-four thousand in chapter twelve represent the third and litmus test where the foolish are separated from the wise as many are purified, made white and tried.
Upéi rire ha’e ohechauka mokõiha ha tupão jeha’apyha oñerrepresentaha Daniel visión rehe Cristo rehegua tupãópe, kapítulo diez-pe. Pe jeha’apyha oiko hína ko’ág̃a. Daniel doce-pe pe ojeipe’áva umi ára 1989, 18 de julio de 2020, 31 de diciembre de 2023 ha pe léi dominical oguereko Roma visión ha Cristo visión. Mokõive visión oñemoĩporã pe visión peteĩetepe, upepe ojejuhuha kapítulo doce-pe pe ojeipe’áva. Umi mbohapy kapítulo ha’e peteĩ visión, ha Cristo visión ha’e pe tupão jeha’apyha kapítulo diez-pe, pe anticristo visión ha’e pe cimiento jeha’apyha kapítulo once-pe, ha umi tape rechaukaha umi cien cuarenta y cuatro mil rehegua kapítulo doce-pe orrepresenta mbohapyha ha pe prueba decisiva, upehápe umi itavyva oñemboja’o umi arandúva-gui, heta ojejopotaha, oñembo morotĩha ha ojeha’ãha.
The temple test opened the light of Leviticus twenty-three, which was the light of the ark of the covenant, which is the alpha light of the seventh-day Sabbath and the omega light of the seventh-year Sabbath. The light of the alpha and omega Sabbaths identify the light of the incarnation. That light identifies God taking human flesh for the purpose of restoring the combination of Divinity with humanity, which is the work which Christ began on October 22, 1844; the work He is now concluding in the judgment of the living.
Pe prueba templo rehe ojekuaa hag̃ua Levítico mokõipa mbohapýpe oĩva tesape, ha upéva ha’e pe tesape pe arca del pacto rehegua, ha upéva hína pe tesape alfa pe sábado ára poapyha rehegua ha pe tesape omega pe sábado ary poapyha rehegua. Umi tesape umi sábado alfa ha omega rehegua ohechauka pe encarnación rehegua tesape. Upe tesape ohechauka Tupã oguereko hague yvypóra ro’o, omyatyrõ jevy hag̃ua pe joaju Divinidad ha humanidad apytépe, ha upéva hína pe tembiapo Cristo omoñepyrũva’ekue 22 jasypa 1844-pe; pe tembiapo Ha’e ko’ág̃a omohu’ãva umi oikovéva juicio-pe.
The light of Leviticus twenty-three brought together the alpha spring feasts with the omega fall feasts to produce the very history of December 31, 2023 through to the close of human probation. Within the line, the foundational test is marked as arriving on December 31, 2023, and the temple test is identified as beginning in 2025, which continues until the litmus test of the feast of trumpets. The voice in the wilderness that began in July of 2023 is marked by the feast of unleavened bread that ended five days after the waymark of three parts. Then a thirty-day period which was followed by a waymark of three parts that was followed by five days, thus illustrating the three steps of the everlasting gospel. The alpha waymark of three parts followed by five days being the first angel, the thirty days being the second angel and the omega waymark of three parts followed by five days to the Sunday law of Pentecost is the third angel.
Levítico mokoipaapy ñesakã ombojoaju hag̃ua umi arete arapy alpha peguápe umi arete otoño omega peguándi, hag̃uaicha omoheñói hag̃ua pe tembiasakue tee diciembre 31, 2023 guive pe yvypóra gracia ñemboty peve. Pe línea ryepýpe, pe prueba fundamental ojehechauka og̃uahẽha diciembre 31, 2023-pe, ha pe prueba templo rehegua ojekuaa oñepyrũha 2025-pe, ha upéva osegi pe prueba decisiva, trompeta arete pegua peve. Pe ñe’ẽ desiértope oñepyrũ vaekue julio 2023-pe ojehechauka pe mbujape he’ẽ’ỹva arete rupive, opa vaekue po ára rire pe señal de tres partes rire. Upéi oĩ peteĩ periodo mbohapypa ára, ha upéi peteĩ señal de tres partes, ha upéi po ára; péicha ojehechauka hag̃ua umi mbohapy paso pe evangelio opa’ỹva rehegua. Pe waymark alpha, tres partes reheve ha upéi po ára, ha’e pe ángel peteĩha; umi mbohapypa ára ha’e pe ángel mokõiha; ha pe waymark omega, tres partes reheve ha upéi po ára, pe léi domingo Pentecostés peve, ha’e pe ángel mbohapyha.
Christ also opened the light of Leviticus twenty-three constructing the ark of the covenant in the temple testing time. The message or angel of the seventh-day Sabbath on one side of the ark, and the angel of the seventh-year Sabbath on the other side of the ark represent the covering cherubs looking into the ark. In the history of the sealing of the one hundred and forty-four thousand, the dual light of those two angels represent the seventh-day Sabbath and the doctrine of the incarnation represent a subject that will be studied for eternity.
Cristo avei oipeʼa Levítico mokõipa mbykypa (23) resape, omopuʼãvo pe ára guasu ryrúpe ñeʼẽmeʼẽ joajuha templope, ára jehechapyrãme. Pe marandu térã ánhel pytuʼu ára séptimo rehegua peteĩ ykére pe ára guasu ryrúgui, ha pe ánhel pytuʼu ary séptimo rehegua ambue ykére pe ára guasu ryrúgui, ohechauka umi querubín oñangarekóva omaʼẽva pe ára guasu ryrúpe. Pe tembiasápe oñemboty hag̃ua umi cien cuarenta y cuatro mil, pe mokõi resape umi mokõi ánhelgui ohechauka pe pytuʼu ára séptimo ha pe doctrina de la encarnación, ha upéva hína peteĩ mbaʼe oñehesaʼỹijótava opa ára g̃uarã.
Of course, if you aren’t able to see the seven times as the symbol of the jubilee, the spiritual Emancipation Proclamation of 1863, then you will not see that the alpha and omega prophecies of William Miller were the seven times and the twenty-three hundred days. Not being able to see the significance of those two related time prophecies prevents any recognition that 1798 represents the seven times, and 1844 represents the twenty-three hundred days. With that lack of knowledge it would be virtually impossible to see that when Leviticus twenty-three is brought together line upon line, placing its first twenty-two verses that set forth the spring feasts with the last twenty-two verses of the fall feasts; that the line begins with the seventh-day Sabbath represented by 1844, and the Sabbath that ends the line of forty-four verses is the Sabbath of the land represented by 1798.
Añete, nderehechakuaáiramo umi siete tiempo ha’eha símbolo pe jubileo rehegua, pe Proclamación de Emancipación espiritual 1863-pe guare, upéicharõ nderehechamo’ãi umi profecía alfa ha omega William Miller rehegua ha’eha umi siete tiempo ha umi dos mil trescientos ára. Ndaikatúi hag̃uáicha ojehecha ko’ã mokõi profecía de tiempo ojoajúva signifíkado, upéva ojoko ani hag̃ua ojehechakuaa 1798 orepresentaha umi siete tiempo, ha 1844 orepresentaha umi dos mil trescientos ára. Upe kuaaraha’ỹ reheve, hasyetereítaite hag̃uáicha ojehecha, Levítico veintitrés oñembojoajúramo línea ári línea, oñemoĩvo umi veintidós versículo ypykue omyesakãva aretekuéra arapoty rehegua umi veintidós versículo paha aretekuéra otoño rehegua ndive; pe línea oñepyrũha pe sábado ára sietehápe ojehechaukáva 1844 rupive, ha pe sábado omohu’ãva pe línea oguerekóva cuarenta y cuatro versículos ha’eha pe sábado yvy rehegua ojehechaukáva 1798 rupive.
The inability to see the relation of the two Sabbaths represents the inability to see that the seven times of 1798 is humanity and the twenty-three hundred days of 1844 is Divinity. With a blindness that deep, it would seem virtually impossible to recognize that the alpha light of the seventh-day Sabbath and the omega light of the doctrine of the incarnation is identifying the work of Christ in combining His Divinity with fallen man’s humanity. The work of Christ in combining His Divinity with our humanity is the work of combining 1798 with 1844, for 1798 represents human flesh and 1844 represents Divinity.
Pe inkapasida ojehechakuaa hag̃ua mokõive sábado joaju ohechauka pe inkapasida ojehechakuaa hag̃ua umi siete tiempo 1798-gua ha’eha humanidad ha umi dos mil trescientos días 1844-gua ha’eha Divinidad. Peteĩ áraity pypuku upéicha reheve, ha’etévaicha hasyetereiterei ojehechakuaa hag̃ua pe alfa luz pe sábado del séptimo día rehegua ha pe omega luz pe doctrina de la encarnación rehegua ohechaukaramoha Cristo rembiapo ombojoajúvo Idivinidad kuimba’e ho’áva humanidad ndive. Cristo rembiapo ombojoajúvo Idivinidad ñande humanidad ndive ha’e pe tembiapo ombojoajúva 1798 ndive 1844, 1798 oguerovia rupi yvypóra ro’o ha 1844 oguerovia Divinidad.
Humanity was created in the image of God, possessing a higher and lower nature. The higher nature of man is carnal and sold to sin. Christ gives a converted soul His mind at the moment of conversion, for conversion is where justification takes place, and to be justified is to be made righteous. The lower nature cannot be redeemed instantaneously, and the gospel promise of the lower nature is that we receive a glorified body at Christ’s return. The higher nature is the mind and the lower nature is the flesh. The higher nature is the prophecy of seven times that concluded on October 22, 1844 on the Day of Atonement when the seventh trumpet and the jubilee trumpet both began to sound. The seven times of the lower nature ended in 1798, for it cannot be renewed until the Second Coming of Christ.
Yvypóra oñemoheñói vaʼekue Tupã raʼãngápe, oguerekóvo peteĩ tekove yvateve ha peteĩ tekove iguýve. Yvypóra rekove yvateve haʼe carnal ha oñevende pe angaipápe. Cristo omeʼẽ peteĩ ánga oñekonvertívape Ipyʼapýpe upe ñekonversión momentope, pórke ñekonversión haʼe pe moañetegua oñemotenondehápe, ha oñemoañete hag̃ua heʼise ojejapo hag̃ua hekojojáva. Pe tekove iguýve ndaikatúi oñesãso pyaʼe hag̃uáicha peteĩ sapyʼaitépe, ha pe evangelio ñeʼẽmeʼẽ pe tekove iguýve rehegua haʼe ñande jajerureha peteĩ rete ombojeguáva Cristo ou jeýramo. Pe tekove yvateve haʼe apytuʼũ ha pe tekove iguýve haʼe soʼo. Pe tekove yvateve haʼe pe maranduʼypy siete tiempo rehegua, opávaʼekue 22 jasypa 1844-pe, Ñemoĩporã Árape, upe jave pe trompéta pokatuha ha pe jubileo trompéta mokõivéva oñepyrũ osapukái. Pe siete tiempo pe tekove iguýve rehegua opa vaʼekue ary 1798-pe, pórke ndaikatúi oñembopyahu Cristo Jejuvy Mokõiha peve.
The seven times of 1798, the seven times of 1844 and the twenty-three hundred years of 1844 represent the work of Christ that began on October 22, 1844. That work was to combine His Divinity with humanity, but when the temple that is made up of humanity and Divinity was to be united in 1844, 1798 was not to be included, for it represents the courtyard of the Gentiles.
Umi siete tiempo 1798-pegua, umi siete tiempo 1844-pegua ha umi mokõipa mbohapy sua ary 1844-pegua ohechauka Cristo rembiapo oñepyrũ va’ekue 22 jasypa 1844-pe. Upe tembiapo ha’eva’erã kuri ombojoaju hag̃ua Idiandinida yvypóndi ndive; hákatu pe templo ojejapóva yvypóndi ha Divinidad-gui oñembojoaju va’erã kuri 1844-pe, 1798 ndoikéiva’erãmo’ã upépe, pórke upéva ohechauka gentil-kuéra korapy.
The temple test includes the measuring of the temple, and early in the history of the unsealing that began in 2023, the unsealing of the seven thunders identified the history of the first disappointment to the great disappointment as the final and perfect manifestation of the history represented by the seven thunders, which inspiration says represent the events that transpired during the history of the first and second angels, and also of future events that would be disclosed in their order. The perfect fulfillment was placed within the framework of truth that was one of the first revelations that came in 2023. The disappointment at the beginning represented the omega disappointment, and in the middle was the Exeter camp meeting where the wise and foolish were separated based upon the “oil” of the message.
Pe templo rehegua ñeha’ã oike ipype pe templope jejyvyraha, ha peteĩha pe desellamiento rembiasakue oñepyrũva’ekue 2023-pe, umi siete trueno ñedesellamiento ohechauka peteĩha ñemotĩ guive pe ñemotĩ guasu peveha hague pe manifestación paha ha perfecta pe tembiasakue rehegua ojehechaukáva umi siete trueno rupive, ha pe inspiración he’i umíva orrepresentaha umi mba’e ojehúva’ekue peteĩha ha mokõiha ánhel rembiasakue jave, ha avei umi mba’e oikótava tenonderãme ojeikuaaukátava iordenpe. Pe cumplimiento perfecto oñemoĩkuri pe añetegua marco ryepýpe, upéva hína peteĩva umi peteĩha revelación og̃uahẽva’ekue 2023-pe. Pe ñemotĩ oñepyrũmeguare orrepresentákuri pe omega ñemotĩ, ha mbytepe oĩkuri pe Exeter camp meeting, upépe umi arandúva ha umi tavyva oñemboja’ókuri pe marandu “aceite” rehe.
The temple of the Millerites was erected from disappointment to disappointment, thus identifying the temple of the one hundred and forty-four thousand is erected from July 18, 2020 unto the soon-coming Sunday law where the door closes in the parable, just as it did on October 22, 1844. The history represented by the seven thunders is the same history represented in the light of Daniel twelve. The light of Daniel twelve’s twelve hundred and ninety days directly connects to the thirty year period that is represented in verse eleven. It is also connected in the thirty years that are distinguished by the first representative of the covenant with a chosen people and the prophet who was raised up to identify the change of covenant relationship of literal Israel to spiritual Israel. The 30-days in the middle of the framework of Leviticus twenty-three is the same thirty years of the first step of Abraham’s threefold covenant with God. The thirty years from 508 to 538 in verse eleven is a symbol of the priesthood of the one hundred and forty-four thousand.
Pe Templo umi Millerita-kuéra rehegua oñemopuʼã vaʼekue ñembotavy guasu guive ambue ñembotavy guasu peve; upéicha rupi ojekuaa hag̃ua pe Templo umi cien cuarenta y cuatro mil rehegua oñemopuʼãha 18 de julio de 2020 guive pe ley dominical og̃uahẽmbotávo peve, upépe pe okẽ oñemboty hag̃ua pe parábola-pe, peteĩchaite oiko haguéicha 22 de octubre de 1844-pe. Pe tembiasakue ojehechaukáva umi siete trueno rupive haʼe pe tembiasakue peteĩchagua ojehechaukáva Daniel doce resape rupive. Pe resape Daniel doce-pegua, umi mil doscientos noventa ára rehegua, oñembojoaju hag̃ua directamente pe periodo treinta ary rehe, ojehechaukáva versículo once-pe. Avei oñembojoaju umi treinta ary rehe ojehechakuaáva pe primer representante del pacto ndive peteĩ pueblo poravopyre ndive, ha pe profeta oñemopuʼã vaʼekue ohechauka hag̃ua pe cambio de relación de pacto Israel literal-gui Israel espiritual-pe. Umi 30 ára pe mbytépe pe marco Levítico veintitrés rehegua haʼe umi mismo treinta ary pe primer paso pe pacto triple Abraham ndive Tupã ndive rehegua. Umi treinta ary 508 guive 538 peve versículo once-pe haʼe peteĩ símbolo pe sacerdocio umi cien cuarenta y cuatro mil rehegua.
The 30-days in the Leviticus twenty-three structure are part of the forty days Christ taught His disciples face to face until He ascended. Thirty is a symbol of the priests who would begin to serve at thirty years of age. The thirty years of 508 unto 538 identify the transition of pagan Rome unto papal Rome, and in doing so they identify the transition of the Laodicean priesthood of the one hundred and forty-four thousand unto the Philadelphian priesthood of the one hundred and forty-four thousand. The transition takes place in three steps as represented by 508 when the “daily” was taken away, the decree of Justinian in 533, followed by the Sunday law of 538, as the transition was finalized.
Umi 30 ára pe estructura Levítico mokoĩpa mbyakõi-pegua ha’e pehẽngue umi cuarenta ára Cristo ombo’éva hemimbo’e kuérape hova renondépe ojehupi mboyve yvágape. Mbohapypa ha’e peteĩ símbolo umi pa’i rehegua oñepyrũtava hembiapo mbohapypa ary oguerekóvo. Umi mbohapypa ary 508 guive 538 peve ohechauka pe jehasa Roma pagana-gui Roma papal-pe, ha upéicha avei ohechauka pe jehasa pe sacerdocio Laodicea-pegua umi cien cuarenta y cuatro mil rehegua pe sacerdocio Filadelfia-pegua umi cien cuarenta y cuatro mil rehegua gotyo. Pe jehasa oiko mbohapy hatua rupive, ojehechaukaháicha 508-pe pe “diario” oñemboguejýramo, pe decreto Justiniano mba’e 533-pe, ha upéi pe léi domingo rehegua 538-pe, upe jehasa oñemohu’ãmbaitéma ramo.
Those thirty years represent 1989 unto the Sunday law, where God’s sealed Philadelphian people, will as His temple, be lifted up for all the world to see. The world will then judge between Christ who is represented by His people, who are seated in heavenly places with Christ and therefore are in the temple of God; or with the man of sin who is seated in the temple of God showing himself that he is God. At the soon-coming Sunday law the eleventh-hour workers, who are also the great multitude will be confronted with a foundational test. Is the seventh-day Sabbath God’s Sabbath or is the day of the sun, God’s Sabbath.
Umi mbohapy ary mokõipa oñetechauka 1989 guive pe léi domingo peve, upépe Tupã rembigua Filadélfiagua, oñembotyva’ekue héra rehe, ha’éta pe Itupaoicha, oñemopu’ãta hag̃ua opa ko yvy arigua ohecha hag̃uáicha. Upérõ ko yvy oikuaaukáta mávandi opyta: Cristo ndive, ojehechaukáva Itavayguakuéra rupive, oguapýva hendive yvágape ha upévare oĩva Tupã tupaópe; térã pe kuimba’e angaipa rehegua ndive, oguapýva Tupã tupaópe ha ojehechaukáva ijehegui ha’eha Tupã. Pe léi domingo oguahẽmbotávo, umi tembiapohára aravo pahaguegua, ha’éva avei pe aty guasu, oñemoĩta peteĩ ñeha’ãrõ ypykue renondépe. Pe sábado ára sieteha piko ha’e Tupã sábado, térã kuarahy ára piko ha’e Tupã sábado.
“And now another scene passed before him. He had been shown the work of Satan in leading the Jews to reject Christ, while they professed to honor His Father’s law. He now saw the Christian world under a similar deception in professing to accept Christ while they rejected God’s law. He had heard from the priests and elders the frenzied cry, ‘Away with Him!’ ‘Crucify Him, crucify Him!’ and now he heard from professedly Christian teachers the cry, ‘Away with the law!’ He saw the Sabbath trodden under foot, and a spurious institution established in its place. Again Moses was filled with astonishment and horror. How could those who believed in Christ reject the law spoken by His own voice upon the sacred mount? How could any that feared God set aside the law which is the foundation of His government in heaven and earth? With joy Moses saw the law of God still honored and exalted by a faithful few. He saw the last great struggle of earthly powers to destroy those who keep God’s law. He looked forward to the time when God shall arise to punish the inhabitants of the earth for their iniquity, and those who have feared His name shall be covered and hid in the day of His anger. He heard God’s covenant of peace with those who have kept His law, as He utters His voice from His holy habitation and the heavens and the earth do shake. He saw the second coming of Christ in glory, the righteous dead raised to immortal life, and the living saints translated without seeing death, and together ascending with songs of gladness to the City of God.” Patriarchs and Prophets, 476.
“Ha koʼág̃a ambue escena ohasákuri henondépe. Ojehechauka vaʼekue chupe mbaʼéichapa Satanás ombaʼapo ogueraha hag̃ua umi judío-kuérape omboyke hag̃ua Cristope, jepe heʼívo omombaʼeha Itúva léi. Koʼág̃a ohecha pe mundo cristiano oĩha peteĩ jeavy ojoguávape, heʼívo omoneĩha Cristope, ha katu omboykévo Tupã léi. Ohendu vaʼekue paʼi ha myakãhára-kuéragui pe sapukái tarova: ‘Pehupi chugui!’ ‘Pejuka kurusúre, pejuka kurusúre!’; ha koʼág̃a ohendu mboʼehára omombeʼúva ijehe cristianoha rembiapógui pe sapukái: ‘Pehupi pe léi!’ Ohecha sábado oñembotyryryha py guýpe, ha peteĩ tembiapo japuva oñemoĩha hendaguépe. Jeyve Moisés henyhẽ mbaʼeporandúgui ha kyhyjégui. Mbaʼéichapa umi ogueroviáva Cristope ikatu omboyke pe léi oñeʼẽ vaʼekue hese Ijuru tee rupi pe yvyty marangatúpe? Mbaʼéichapa oimeraẽ okyhyjéva Tupãgui omboyke pe léi haʼéva Igovierno pyenda yvágape ha yvy ape ári? Vyʼápe Moisés ohecha Tupã léi gueteri oñemombaʼeha ha oñemopuʼã yvateha peteĩ mbovymi jerovia hag̃ua rupi. Ohecha pe pahápegua ñorairõ guasu umi mbarete yvy arigua ojapótava ohundi hag̃ua umi oñongatúva Tupã léi. Omaña tenonderã pe ára rehe Tupã opuʼãtahápe okastiga hag̃ua umi yvy ape ári oikóva hembiapo vaikuére, ha umi okyhyjéva Héra-gui oñemoʼã ha oñemokañýtaha ipochy ára-pe. Ohendu Tupã pyʼaguapy ñeʼẽmeʼẽ umi oñongatúva Iléi ndive, oñeʼẽvo Ikoha marangatúgui, ha yvága ha yvy oryrýi. Ohecha Cristo jeju mokõiha gloríape, umi omano vaʼekue hekopotývape oñemopuʼãha tekove opaveʼỹvape, ha umi marangatúva oikovéva ojegueraha oñemoambuévo omanoʼỹre, ha maymáva oñondive ojupi purahéi vyʼápe Tupã Táva gotyo.” Patriarcas y Profetas, 476.
The great multitude, who are Gentiles and one-hour laborers are tested by a foundational test, that is immediately followed by a temple test. Is the human temple of Rome with the man of sin going to be the rock or the sand which you build your faith upon? Or is it the temple of the incarnation, which is Divinity and humanity combined, which is the temple of the one hundred and forty-four thousand that Peter calls “a spiritual house?” In that period of testing of the foundation and temple the persecution will accomplish the litmus test of the third step and then human probation will close.
Hetaiterei aty, ha'éva gentilkuéra ha mba'apohára peteĩ aravopegua, ojehechapyra peteĩ prueba ypykue rehegua rupive, ha upéi pya'e oúva peteĩ prueba tupaópegua. ¿Pe tupaó yvypóra rehegua Róma pegua, kuimba'e angaipa reheve, piko pe ita guasu térã pe yvyku'i nde remopu'ã hag̃ua nde jerovia hi'ári? Térãpa pe tupaó ñemboheko yvypóraramo rehegua, ha'éva Tupãreko ha yvypórareko oñondive, ha'éva pe tupaó umi cien cuarenta y cuatro mil rehegua, Pedro ohenóiva “óga espiritual”? Pe pehẽngue prueba rehegua, ypykue ha tupaó rehegua, javeve pe jejopy vai omboguapýta pe prueba añetegua mbohapyha hatua rehegua, ha upérõ oñembotyta yvypóra prueba ára.
The Lion of the tribe of Judah is now filling in the hidden history of verse forty, and has introduced even more light with the three, two hundred and fifty-year prophecies of Cyrus, Nero and Trump; and he did so in the very time when He had emphasized the work of proclaiming the corrected message of Nashville. Nero’s line provides the framework of the final setting up of the image of the beast in the United States and then the world. Cyrus’ line of 457 BC identifies the history between Raphia and Panium, the history between the Ukrainian War and the Third World War that begins as Panium combines with Actium at the soon-coming Sunday law. Trump’s line ends this year on July 4th.
Pe León pe Trívu Judá guigua hína ko'ágã tembiasakue kañymby versíkulo cuarenta-peguápe, ha omoinge avei hetave tesape umi mbohapy profesía mokõi cientos cincuenta ary rehegua Ciro, Nerón ha Trump rehegua; ha ojapo upéva upe tiempoitépe ha’e omomba’eguasu hague pe tembiapo oñemomarandúva hag̃ua pe marandu oñemyatyrõmava Nashville-gua. Pe línea Nerón rehegua ome’ẽ pe marco pe ta’ãnga mymba ñarõgua ñemopu’ã pahaite rehegua Estados Unidos-pe ha upéi mundo pukukue. Pe línea Ciro rehegua ary 457 a.C. guive ohechauka pe tembiasakue oĩva Raphia ha Panium mbytépe, pe tembiasakue Guerra Ucraniana ha Tercera Guerra Mundial mbytépe, oñepyrũva Panium oñembojoaju jave Actium ndive pe léi domingo oúvape ko’ẽrõitéma. Pe línea Trump rehegua opa ko ary 4 de julio-pe.
Nero is a symbol of persecution; the church of Smyrna identifies the history that continues until persecution ends 250 years later at the church of Pergamos and compromise. The line identifies the setting up of the image, and therefore aligns with the history when the image of Christ is being set up in His temple. The “edict” is the starting point that leads to the first Sunday law that is followed by the closed door of division between east and west, wise and foolish, wheat and tares and the saved or lost. The “edict” that begins the period is also the “edict” that begins the same testing period for the world. The “edict” is therefore the first and the last. Every waymark of Nero’s seventeen-year line is identifying the escalating persecution of the Sunday law crisis that begins with an “edict,” something of the order of a presidential “executive order.”
Néro ha’e peteĩ símbolo jehasa asy rehegua; pe iglesia de Esmirna ohechauka pe tembiasakue oseguíva pe jehasa asy opa peve 250 ary rire pe iglesia de Pérgamo-pe ha pe kompromísope. Pe línea ohechauka ta’ãnga ñemopu’ã, ha upévare oñembojoja pe tembiasakue ndive, upe jave Cristo ra’ãnga oñemopu’ãramo hína Itupãópe. Pe “edicto” ha’e pe ñepyrũrã ogueraháva pe léi domingo peteĩha gotyo, upéva rire oúvo pe okẽ oñembotypýva pe ñemboja’o mbytépe kuarahyresẽ ha kuarahyreike, arandu ha vyrorei, trígo ha ñana vai, ha umi oñesalváva térã oñehundíva. Pe “edicto” omoñepyrũva pe ára pahápegua ha’e avei pe “edicto” omoñepyrũva upe período peteĩteĩha jehasa’ã rehegua ko yvy ape ári g̃uarã. Upévare pe “edicto” ha’e pe peteĩha ha pe paha. Káda hito ohechaukáva Néro línea diecisiete ary pukukuegua omombe’u pe jehasa asy ojoapy ha iñakãhatãvéva pe krísis léi domingo rehegua, oñepyrũva peteĩ “edicto” rupive, peteĩ mba’e ojojáva peteĩ orden ejecutiva presidencial rehe.
Cyrus’s three decrees of 457 BC identify a seventeen-year period with three waymarks at the end, as does Nero’s line and as does Cyrus’s other line, that ended with the arrival of the first, second and third angels from 1798 unto 1844. Cyrus’s three steps are the battle of Raphia, then ten years to the second step, and then seven years to the battle of Panium. The beginning and ending are both battles, thus bear the signature of the Alpha and Omega. The first period of ten years represents a period of testing that began in 2014 with the Ukrainian War and the second period ends seven years later at the battle of Panium.
Ciro mbohapy ñe’ẽme’ẽ ary 457 a.C.-pe ohechauka peteĩ ary pukukue diecisiete ary rehegua, ipahápe oguerekóva mbohapy techaukaha, péicha avei Nero línea ha péicha avei Ciro línea ambuéva, opa vaʼekue umi ánhel peteĩha, mokõiha ha mbohapyha oguahẽvo guive 1798 peve 1844. Ciro mbohapy hatua haʼe pe ñorairõ Raphia-pe, upéi pa ary pe mokõiha hatua peve, ha upéi siete ary pe ñorairõ Panium-pe peve. Ñepyrũ ha paha mokõivéva hína ñorairõ, upévare ogueraha Alpha ha Omega firma. Pe peteĩha ára pukukue pa ary rehegua orrepresenta peteĩ periodo jehechapyrã rehegua oñepyrũ vaʼekue ary 2014-pe ñorairõ Ucrania-pegua ndive, ha pe mokõiha periodo opa siete ary rire pe ñorairõ Panium-pe.
Palmoni
Palmoni
Palmoni unsealed the message of time to the Millerites of the first and second angels’ history, and He unseals the message of numbers in the history of the one hundred and forty-four thousand, which is the history of the third angel.
Palmoni oipe’a pe marandu aravo rehegua umi Millerita-pe g̃uarã peteĩha ha mokõiha ánhel rembiasakuepe, ha Ha’e oipe’a jey pe marandu papapy rehegua umi cien cuarenta y cuatro mil rembiasakuepe, upéva hína mbohapyha ánhel rembiasakue.
The symbolic prophetic histories, such as the twenty-two years from 1776 unto 1798 represented by the Maccabean revolt identify the cause of the sixth kingdom’s beginning, and the cause of the fifth kingdom’s ending. The twenty-second president, Grover Cleveland was the alpha of presidents typifying the omega president of Donald Trump, as the only two presidents that served two non-consecutive terms. Trump is the twenty-second president to win a second term, when counting the other presidents who took over in a previous president’s term, together with the presidents that won a second term for themselves. The sixth kingdom of Bible prophecy began in 1798, after the twenty-two years from the Declaration of Independence. 1798 unto 2026 is represented by 22 at the alpha date and 22 at the omega date.
Umi tembiasakue marandu profétika simbólico, pe mokõi pa mokõipa ary 1776 guive 1798 peve, ojehechaukáva pe rebelión macabea rupive, omombe’u mba’érepa oñepyrũ pe sexto reino, ha mba’érepa opa pe quinto reino. Pe presidente mokõipa mokõiha, Grover Cleveland, ha’e vaekue pe alfa umi presidente apytépe, ohechaukaséva pe presidente omega, Donald Trump, rupi; ha’e hag̃ua umi mokõivéva añónte oservíva mokõi período ndaha’éiva oñondivepa. Trump ha’e pe presidente mokõipa mokõiha oganáva peteĩ segundo mandato, oñecontávo umi ambue presidente oike vaekue peteĩ presidente mboyvegua período-pe, umi presidente oganáva peteĩ segundo mandato ijeheguínte ndive. Pe sexto reino profecía bíblica-pe oñepyrũ 1798-pe, umi mokõi pa mokõipa ary rire pe Declaración de Independencia-gui. 1798 guive 2026 peve ojehechauka 22 reheve pe fecha alfa-pe ha 22 reheve pe fecha omega-pe.
Three lines of eleven chapters that begin with the eleventh chapter and end in the twenty-second chapter. Each of the three eleven chapter lines contain an exact middle point represented by three verses. Genesis identifies when “circumcision” was given as the symbol of a covenant relationship with a chosen people. It was the first time a chosen people were given a sign representing a covenant people, and in Matthew the center three verses identify the Rock on which Christ would build His church. Those verses identify when Simon Barjona’s name was changed to Peter, which equates to one hundred and forty-four thousand. The middle of the line in Revelation identifies the covenant of death as it identifies the papacy as the eighth head that is of the seven. What do you suppose the implications are that chapter eleven in the Desire of Ages identifies the message of John the Baptist, and that chapter twenty-two identifies John’s death?
Mbohapy capítulo once rehegua, oñepyrũva capítulo once-pe ha opa capítulo mokõipa mokõiha-pe. Káda peteĩva umi mbohapy línea de once capítulo rehegua oguereko peteĩ mbytépe exacto, ojehechaukáva mbohapy versíkulo rupive. Génesis omombe’u araka’épa oñeme’ẽ kuri “circuncisión” peteĩ símbolo ramo peteĩ relación de pacto rehegua peteĩ pueblo ojeiporavo va’ekuépe g̃uarã. Kóva ha’e pe primera vez peteĩ pueblo ojeiporavo va’ekuépe oñeme’ẽ hague peteĩ señal orrepresentáva peteĩ pueblo de pacto, ha Mateo-pe umi mbohapy versíkulo mbytépegua omohu’ã pe Ita ári Cristo omopu’ãtaha Itupao. Umi versíkulo ohechauka araka’épa Simón Barjona réra oñemoambue Pedro-pe, ha upéva ojoja cien cuarenta y cuatro mil rehe. Pe línea mbytegua Apocalipsis-pe ohechauka pe pacto de muerte, oguenohẽvo papado-pe pe akã poapyha ramo, upe oúva umi siete-gui. Mba’épa ere umi implicación rehegua oĩva capítulo once-pe, Desire of Ages ryepýpe, ojehechaukahápe Juan el Bautista marandu, ha capítulo mokõipa mokõiha-pe ojehechaukahápe Juan mano?
The middle of those chapters takes you to page 168, where the chapter titled Nicodemus begins. Chapter eleven is titled The Baptism and chapter twenty-two is titled Imprisonment and Death of John. Chapter eleven is a symbol of death, burial and resurrection, as is chapter seventeen and Nicodemus, and as is the death of John.
Pe umi kapítulo mbytépe reguahẽ kuatiarogue 168-pe, upépe oñepyrũ pe kapítulo hérava Nicodemo. Pe kapítulo onceha héra El Bautismo ha pe kapítulo mokõipa mokõiha héra Encarcelamiento y Muerte de Juan. Pe kapítulo onceha ha’e peteĩ símbolo mano, ñotỹ ha jeikove jey rehegua, upéicha avei pe kapítulo diecisieteha ha Nicodemo, ha upéicha avei Juan mano.
We will continue these things in the next article.
Ñambojapóta koʼã mbaʼe pe artíkulo oúvape.