Verse forty of Daniel eleven is one of the most profound verses in God’s Word, as is Daniel chapter eight, verse fourteen. Verse forty is represented by the Hiddekel River and the Ulai River represents Daniel chapter eight, verse fourteen.

Daniel 11:40 ha’e peteĩ umi téxto ipypukuvéva Tupã Ñe’ẽme, upéicha avei Daniel 8:14. Pe versíkulo 40 ojehechauka Hiddekel Ysyry rupive, ha pe Ulai Ysyry ohechauka Daniel 8:14.

Verse forty begins with the words, “and at the time of the end,” thus specifically identifying that the beginning of the verse is 1798. The fifty-one words of the verse were unsealed in 1989, when they were recognized as identifying the collapse of the Soviet Union at that time. Those fifty-one words in the verse, represent both the time of the end in 1798, and then another the time of the end in 1989. Alpha and Omega placed His signature on the verse for all who are willing to see and hear. The time of the end for the movements of both the first and third angels are represented in that one verse.

Pe versíkulo cuarenta oñepyrũ ko’ã ñe’ẽ rehe: “ha pe ára paha aja”, upéicha rupi ohechauka porãiterei pe versíkulo ñepyrũha ha’eha 1798. Pe versíkulope oĩva cincuenta y peteĩ ñe’ẽ oñemboja’o’ỹva’ekue 1989-pe, upe jave oñemoneĩrõ guare ohechaukaha Unión Soviética ho’apa hague upe tiempope. Umi cincuenta y peteĩ ñe’ẽ oĩva pe versíkulope ohechauka mokõivéva: pe ára paha 1798-pe, ha upéi ambue pe ára paha 1989-pe. Alfa ha Omega omoĩ iñfirma pe versíkulo ári opavavépe g̃uarã ohecha ha ohendusevape. Pe ára paha umi movimiento peteĩha ha mbohapyha ánhel rehegua oñerepresenta upe versíkulo añóntepe.

The following verse identifies when the papacy, represented as the king of the north, conquers the United States, represented as the glorious land, at the soon coming Sunday law in the United States. Therefore, though the words of verse forty identify the time of the end in 1798, as the beginning, and the time of the end in 1989, as the ending, the reality is that the prophetic history represented in verse forty does not finish until verse forty-one, when the king of the north conquers the glorious land. This means that the history from the collapse of the Soviet Union in 1989, until the soon-coming Sunday law in verse forty-one, represents the history of the United States from President Ronald Reagan until the soon coming Sunday law. That history includes September 11, 2001 and onward unto the hour of the great earthquake of Revelation chapter eleven.

Pe versíkulo oúva ohechauka araka’épa pe papado, oñerepresentáva yvygotyo ruvicha ramo, ipu’aka Estados Unidos ári, oñerepresentáva yvy porãite ramo, pe léi domingo oúta hag̃uáicha pya’e Estados Unidos-pe. Upévare, jepe versíkulo cuarenta ñe’ẽnguéra ohechauka pe ára paha ary 1798-pe, oñepyrũha ramo, ha pe ára paha ary 1989-pe, opa hag̃uáicha ramo, añetegua ningo pe tembiasakue profético oñerepresentáva versíkulo cuarenta-pe noñemohu’ãi peve versíkulo cuarenta y uno-pe, araka’épe yvygotyo ruvicha ipu’aka pe yvy porãite ári. Kóva he’ise pe tembiasakue Unión Soviética ho’árõ guive ary 1989-pe, pe léi domingo pya’e oútava peve versíkulo cuarenta y uno-pe, oñerepresentaha tembiasakue Estados Unidos rehegua Presidente Ronald Reagan guive pe léi domingo pya’e oútava peve. Pe tembiasakue oikehápe 11 de septiembre de 2001 ha upe guive oñemotenonde pe aravo pe yvyryrýi guasu Apocalipsis kapítulo once-pe.

When the verse was initially unsealed, an argument was raised against the truth that “the claim by Pippenger, that the verse represents the history of 1798, unto the Sunday law was an absurd claim, for verses in the Bible never represent such long periods of history.” We had not thought about the concept of whether there is a limit upon a period of time that can be located in one verse, but we immediately remembered that Revelation chapter thirteen, verse eleven identifies the very same history, and it does so, in one verse. The history of the earth beast began in 1798, and the speaking of the earth beast as a dragon, is fulfilled at the soon coming Sunday law.

Pe versíkulo oñeñemboty’ỹrõ guare ypykuépe, oñemoĩ peteĩ ñe’ẽjoavy pe añeteguáre he’íva: “Pippenger remi’érõ, pe versíkulo ohechauka hag̃ua tembiasakue 1798 guive pe léi domingo peve, ha’e peteĩ jerovia’ỹ hag̃uáva; Biblia-pe umi versíkulo araka’eve ndorrepresentái tembiasakue pukukue péicha.” Ore ndorimo’ãiva’ekue pe mba’e rehe, oĩpa térã nahániri peteĩ límite pe aravo pukukue ikatúva oñemoĩ peteĩ versíkulo ryepýpe, péro pya’e roñemomandu’a Apocalipsis kapítulo 13, versíkulo 11 rehe, ohechaukáva upe tembiasakueete, ha ojapo upéva, peteĩ versíkulo-pe. Pe yvy mymba rembiasakue oñepyrũ 1798-pe, ha pe yvy mymba oñe’ẽ peteĩ dragónicha, oñekumpli pe léi domingo oúva pya’évape.

“And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.

“Ha peteĩ ára pe Papado, ojeipe’ávape iguýgui ipokatu, oñembojepoitýramo oheja hag̃ua pe ñemongu’e’asy, Juan ohecha peteĩ pokatu pyahu osẽva hag̃ua ombohasajevy hag̃ua pe dragón ñe’ẽ, ha omotenonde hag̃ua upe tembiapo ha’e hag̃uáicha ivaíva ha tupãre oñe’ẽ vai hag̃uáicha. Ko pokatu, pe pahaite oikétava ñorairõme pe iglesia ha Tupã léi ndive, ojehechauka vaʼekue peteĩ mymba vai ovecha ra’y-icha hatĩva rupive.” Signs of the Times, 1 de noviembre de 1899.

If a person needed to be technical, verse forty covers the history of 1798, to verse forty-one, and in verse forty-one the Sunday law is identified, so unlike the single verse in Revelation chapter thirteen, verse forty is actually a little bit shorter because the Sunday law is in the next verse, whereas, in Revelation chapter thirteen, 1798 to the Sunday law is in one verse. Sister White informs us the “same line of prophecy” that is in the book of Daniel is taken up in the book of Revelation, and Revelation chapter thirteen, verse eleven, easily goes right over the top of verse forty, if you choose to apply the principle of line upon line.

Peteĩ tapicha oikotevẽramo hekopete hag̃ua pe mba’e, versíkulo irundypa ocoveri 1798 rembiasakue pe versíkulo irundypa peteĩhápe peve; ha pe versíkulo irundypa peteĩhápe oñemombe’u porã pe léi domingo rehegua. Upévare, ndaha’éi pe versíkulo peteĩnteicha Apocalipsis kapítulo trece-pe, pe versíkulo irundypa añetegua mbykyve michĩmi, pe léi domingo oĩgui pe versíkulo oúva upe rire; pórke Apocalipsis kapítulo trece-pe, 1798 guive pe léi domingo peve oĩ peteĩ versíkulope. Hermana White ome’ẽ ñandéve ñemomarandu pe “misma línea de profecía” oĩva Daniel líbrope ojeporu jeyha Apocalipsis líbrope, ha Apocalipsis kapítulo trece, versíkulo once, ikatu hag̃uáicha hasy’ỹ hag̃uáicha ohasaite pe versíkulo irundypa ári, reiporavóramo remoĩ hag̃ua pe principio línea ári línea.

When you do employ the principle of line upon line, you find that verse forty’s representation of Revelation thirteen’s earth beast (the United States), who in verse forty is represented by the “chariots, ships and horsemen,” changes from a lamblike beast with two horns in 1798 into a dragon-speaking beast at the soon coming Sunday law, and also that the lamblike-beast has two horns.

Eiporu ramo peiporu pe “línea ári línea” rembopyenda, rejuhu versículo cuarenta-pe Apocalipsis trece pe mymba yvypegua rehegua ta’ãnga (Estados Unidos), upépe versículo cuarenta-pe ojehechaukáva “kárro, barco ha kavaju arigua kuéra” ramo, oñemoambueha peteĩ ovecha ra’y joguaháicha mymbágui mokõi hatĩva, ary 1798-pe, peteĩ dragón ñe’ẽva rupi oiko hag̃uáicha mymbápe pe léi domingo pya’e ou hag̃uápe; ha avei pe ovecha ra’y joguaháicha mymba oguerekoha mokõi hatĩ.

Verse forty, also represents the symbolic seventy years when the whore of Tyre is forgotten, for the seventy symbolic years are as the days of one king, and a king is a kingdom. Based upon verse forty, and the line of Revelation chapter thirteen, the kingdom of Bible prophecy that rules for the seventy symbolic years of Isaiah chapter twenty-three is the earth beast, which has two horns of strength. The earth beast begins with two horns of strength representing Republicanism and Protestantism, but as the history of verse forty draws near its fulfillment in verse forty-one, its two prophetic strengths are then identified as “ships” (economic power), and “chariots and horsemen” (military might).

Pe jehupytyha, avei ohechauka pe mokõi pa ary simbólico oñeñembyesaráiha kuña rekovai Tíro pegua rehe, pórke umi setenta ary simbólico ha’e peteĩ mburuvicha áraicha, ha peteĩ mburuvicha ha’e peteĩ tetãnguéra. Pe jehupytyha cuarenta rehegua, ha Apocalipsis capítulo trece rembiapokue rehe oñemopyendáva, pe reino marandu’ypy marangatúpe oje’eva oisãmbyhýva umi setenta ary simbólico Isaías capítulo veintitrés-pe, ha’e pe mymba yvykua pegua, oguerekóva mokõi hatĩ mbarete. Pe mymba yvykua pegua oñepyrũ mokõi hatĩ mbarete reheve, ohechaukáva Republicanismo ha Protestantismo; hákatu pe jehupytyha cuarenta rembiasakue oñemoaguĩvo ijehupyty hag̃ua pe jehupytyha cuarenta y uno-pe, upérõ imokõi mbarete profético oñemombe’u “barco-kuéra” ramo (mbarete económico), ha “kárro ha kavaju arigua-kuéra” ramo (pu’aka militar).

During the seventy symbolic years of Isaiah chapter twenty-three, the whore of Tyre, who in verse forty is the king of the north, is forgotten. But then at the end of the seventy symbolic years she will once again commit fornication with the kings of the earth, as was done in the history leading up to the collapse of the Soviet Union when all historians confirm that President Reagan secured a secret alliance with the antichrist of Bible prophecy for the purpose of bringing down the Soviet Union. In the period leading up to 1989 Reagan had already begun a secret illicit relationship with the man of sin, thus Nebuchadnezzar’s musicians began to practice the tune that the forgotten whore was beginning to sing. The unprecedented worldwide ministry of John Paull II, in that very history, was the beginning of the “song and dance” that caused “all the world” to “wonder after the beast”.

Isaías, kapítulo veintitréspe ojehechaukaháicha umi setenta áño simbóliko aja, Tiro kuña reko vai, versíkulo cuaréntape ha’éva pe mburuvicha yvate gotyo guigua, oñembyesarái hese. Ha upéi umi setenta áño simbóliko pahápe, ha’e jey oikóta tekovai rupi yvy ruvicha ndive, ojejapo haguéicha pe tembiasápe omotenondéva Unión Soviética ho’ápe, opa historiadór oñemoneĩháme Presidente Reagan omopyenda hague peteĩ ñemoirũ kañymby Anticristo ndive, Biblia marandu hag̃uáicha, oguerúvo hag̃ua yvýre Unión Soviética-pe. Pe ára oguahẽ mboyve 1989-pe, Reagan oñepyrũma kuri peteĩ joaju kañymby ha ndovaléiva kuimba’e angaipa ndive; upéicha rupi Nabucodonosor músiko-kuéra oñepyrũ ombo’e pe purahéi, pe kuña reko vai oñembyesaráiva oñepyrũma va’ekue opurahéi hag̃ua. Juan Pablo II rembiapo ministerial arapýregua, ndaijojaháiva, upe tembiasápe voi, ha’e va’ekue pe ñepyrũ “purahéi ha jeroky” omoheñóiva “opa yvy” “oñeñandu hag̃ua mymba ñarõ rapykuéri”.

Verse forty also represents the history of Laodicean Adventism, which began in 1798 as Sardis, then those in Sardis accepted the light that was unsealed, and then the Philadelphian movement came out of Sardis. When the Philadelphian movement rejected the light of 1856, they then transitioned from a movement unto the Laodicean church in 1863. That church is therefore destined to be spewed out of the mouth of the Lord in verse forty-one, which is the soon-coming Sunday law. Verse forty represents not only the history of the United States, but also the history of Laodicean Adventism.

Pe versíkulo mokõipa oporrepresenta avei Adventísmo Laodiceagua rembiasakue, oñepyrũ va'ekue ary 1798-pe Sardis ramo; upéi umi oĩva Sardis-pe omoneĩ pe tesape ojeipe'a va'ekue, ha upéi pe movimiento Filadelfiagua osẽ Sardis-gui. Pe movimiento Filadelfiagua ombotove rire pe tesape ary 1856-gua, upéi oñemoambue hikuái peteĩ movimiento-gui pe iglesia Laodiceagua-pe ary 1863-pe. Upévare, upe iglesia ojeheja va'erã oñemosẽ hag̃ua Ñandejára jurúgui pe versíkulo mokõipa peteĩme, ha upéva hína pe léi domingo oúta hag̃uáicha pya'e. Pe versíkulo mokõipa oporrepresenta ndaha'éi Estados Unidos rembiasakue añónte, síno avei Adventísmo Laodiceagua rembiasakue.

Laodicean Adventism was given the divine light of God’s Word for its anchor point and strength, and the government of the United States was given the divine light of the Constitution of the United States for its anchor point and strength. They both began prophetically as horns in 1798, and by the end of the seventy symbolic years, the apostate Republican horn and the apostate Protestant horn will come together as one horn and speak as a dragon.

Pe Adventismo Laodiceagua oñeme’ẽ pe tesape divína Ñandejára Ñe’ẽgui ipyta hag̃ua hese ha imbareterã, ha pe gobierno Tetã peteĩ reko Amérikagua rehegua oñeme’ẽ pe tesape divína Constitución de los Estados Unidos-gui ipyta hag̃uáicha hese ha imbareterã. Mokõivéva oñepyrũ vaʼekue proféticamente hatĩramo ary 1798-pe, ha pe setenta ary simbólico pahápe, pe hatĩ republicano apóstata ha pe hatĩ protestante apóstata oñondive hag̃ua peteĩnte hatĩramo ha oñeʼẽta peteĩ dragónicha.

Verse forty’s two horns are the government, and the chosen church, that represent two lines of prophecy which run together, for they are represented as two horns upon a single beast. Wherever the beast goes the two horns also go, and they do so in the same prophetic history. The horn of Protestantism has a twofold prophetic nature represented by Laodicea and Philadelphia. The horn of Republicanism also has a twofold prophetic nature represented by the Republican and Democratic political parties. The second of each of the horn’s twofold nature, comes up last and comes up higher, according to Daniel chapter eight.

Pe versíkulo mokõipa umi mokõi hatĩ hína pe gobierno ha pe iglesia ojeporavóva, ha’ekuéra ohechaukáva mokõi línea de profecía oho hag̃uáicha oñondive, pórke ojehechauka chupekuéra mokõi hatĩ ramo peteĩ mymba ári. Mamove pe mymba ohohápe, umi mokõi hatĩ avei oho, ha upéicha ojapo hikuái peteĩ historia profética-pe. Pe hatĩ Protestantismo rehegua oguereko peteĩ naturaleza profética mokõigua ojehechaukáva Laodicea ha Filadelfia rupive. Pe hatĩ Republicanismo rehegua avei oguereko peteĩ naturaleza profética mokõigua ojehechaukáva umi partido político Republicano ha Demócrata rupive. Mokõi naturaleza oguerekóva peteĩteĩva umi hatĩ apytégui pe mokõiha, osẽ ipahápe ha osẽ yvatevévo, he’iháicha Daniel capítulo ocho-pe.

Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

Upéi ahupi che resa, ha ahecha; ha péina, ysyry renondépe oĩ peteĩ ovecha mácho orekóva mokõi hatĩ; ha umi mokõi hatĩ ijyvate; péro peteĩ ijyvateve ambuegui, ha pe ijyvatéva osẽ ipahápe. Daniel 8:3.

The twofold characteristics of each horn is illustrated in the line of Christ by the Sadducees and Pharisees, which in the Republican horn equates to liberalism (pro-slavery, democracy, woke-ism and globalism), and conservatism (anti-slavery, a Constitutional republic, traditionalists, MAGA). The twofold characteristics of the Protestant horn equates to Philadelphia and Laodicea. There is not a perfect parallel between the two horns’ division into a twofold symbol, for neither progressive liberalism or conservative MAGA-ism comes out on the right side of the Sunday law issue, for the Pharisees and Sadducees came together at the cross; but at the soon coming Sunday law, which was typified by the cross, Laodicea is spewed out of the mouth of the Lord, and the Philadelphian horn is then lifted up as an ensign. Still, the twofold nature of both horns is represented by the theological controversy between the Pharisees and Sadducees, and the messenger to the Gentiles (Paul), in the history of Christ, had formerly been a Pharisee of Pharisees.

Mokõi mba’e rechaukaha oĩva káda hatĩpe ojehechauka Cristo líneape saduceokuéra ha fariseokuéra rupive, ha upéva, hatĩ republicanope, ojoja liberalismo rehe (pro-esclavitud, democracia, woke-ismo ha globalismo), ha conservadurismo rehe (anti-esclavitud, peteĩ república constitucional, tradicionalistakuéra, MAGA). Mokõi mba’e rechaukaha oĩva hatĩ protestántepe ojoja Filadelfia ha Laodicea rehe. Ndaipóri peteĩ paralelismo perfecto umi mokõi hatĩ ñemboja’ópe peteĩ símbolo mokõiháicha, pórke ni liberalismo progresivo ni MAGA-ismo conservador osẽi pe lado porãme pe léi domingo rehegua kásope, pórke fariseokuéra ha saduceokuéra oñembojoaju kurúsure; ha katu pe léi domingo oúta hag̃uápe, upeva’ekue kurusu omoheñóiva’ekue tipo ramo, Laodicea oñemombo tuguýgui Ñandejára jurúgui, ha pe hatĩ filadelfiano upérõ oñemboyvate peteĩ poyvi ramo. Upéicharõ jepe, umi mokõi hatĩ mokõive rekotee ojehechauka pe controversia teológica oĩva fariseokuéra ha saduceokuéra apytépe rupive, ha pe maranduha umi gentil-kuérape guarã (Pablo), Cristo rembiasakuepe, yma vaʼekue peteĩ fariseo fariseokuéragui.

The methodology of the latter rain, being line upon line, produces great light in verse forty when it is applied. Revelation chapters two through eighteen, are all in alignment with verse forty. Isaiah chapter twenty three’s testimony of the whore of Tyre aligns with the verse. Of course, there are several other passages that are to be laid over the top of verse forty, but perhaps the most significant line upon line application of verse forty is verse forty itself.

Pe amañáva oky rape, ha’évo línea ári línea, ogueru tuicha tesape ñe’ẽjoapy irundypa jave oñemoĩ jave ipype. Apocalipsis kapítulo mokõi guive paapyapy porundy peve, opavave oñemohenda peteĩcha ñe’ẽjoapy irundypa ndive. Isaías kapítulo mokõipa mbohapy rehegua testimonio kuña rekovai Tiro pegua rehe oñembojoaju upe ñe’ẽjoapy ndive. Añetehápe, oĩ heta ambue jehasaipyre oñemoĩva’erãva ñe’ẽjoapy irundypa ári, ha katu ikatu hag̃uáicha, pe aplicación línea ári línea iñimportantevéva ñe’ẽjoapy irundypa rehegua ha’e pe ñe’ẽjoapy irundypa voi.

In verse forty the time of the end in 1798 and the time of the end in 1989, are both set forth. This directs a student of prophecy to lay the time of the end in 1798 over the top of the time of the end in 1989. When that is done, the history of verse forty produces two lines that each begin in 1798, and continue until the soon coming Sunday law of verse forty-one. The line that begins in 1798 identifies the internal message of God’s last day people, and the line that begins in 1989 identifies the external message of God’s last day people during the very same history. Verse forty therefore possesses within itself the symbolism represented by the same internal and external prophetic relationship of the seven churches and the seven seals in the book of Revelation. And this prophetic phenomenon is represented in one verse, made up of fifty-one words!

Pe kuarahyñe’ẽ irundy pahápe oñemoĩ mokõi ára paha: ára paha ary 1798-pe ha ára paha ary 1989-pe. Kóva ombohape peteĩ temimbo’e maranduhára rehegua omoĩ hag̃ua ára paha 1798-pe ári ára paha 1989-pe. Upéva ojejapóramo, pe tembiasakue kuarahyñe’ẽ irundy pahágui oguenohẽ mokõi línea, ha peteĩteĩ oñepyrũ 1798-pe, ha osegi pe arapokõindy pya’éta ouva’erãva kuarahyñe’ẽ cuarenta y uno-pe peve. Pe línea oñepyrũva 1798-pe ohechauka Tupã tavayguakuéra ára pahapeguápe g̃uarã pe marandu hyepypegua; ha pe línea oñepyrũva 1989-pe ohechauka Tupã tavayguakuéra ára pahapeguápe g̃uarã pe marandu okápeguáva upe tembiasakue peteĩchaitépe. Upévare, pe kuarahyñe’ẽ irundy pahápe oguereko ipype pe símbolo ojehechaukáva pe profético joaju peteĩchagua rupive, hyepypegua ha okápeguáva, umi siete iglesia ha umi siete sello Apocalipsis kuatiápe. Ha ko mba’e ojehechaukáva proféticamente oñerrepresenta peteĩ kuarahyñe’ẽ añoitepe, oguerekóva cincuenta y un ñe’ẽ!

The Millerites recognized the internal-external message of the seven churches and seven seals, but they also recognized that the seven trumpets also represented a third line of truth which was an element of the history represented by the seven churches and seven seals. The trumpets were, as Miller states, “the peculiar judgments” that were brought upon Rome. The Millerites understood the judgments of God represented by the seven trumpets were connected with the history of the seven churches and the parallel history of the seven seals.

Umi Millerigua ohechakuaa pe marandu hyepýpe ha okápe oĩva umi siete iglesia ha siete sello rehegua, ha avei ohechakuaa umi siete trompeta avei orrepresentaha mbohapyha línea añetegua, ha upéva ha’e peteĩ elemento pe tembiasakue ojehechaukáva umi siete iglesia ha siete sello-pe. Umi trompeta ha’e, he’iháicha Miller, “umi juicio particular” oguerúva’ekue Roma ári. Umi Millerigua oikuaa porãkuri umi juicio Tupã rehegua ojehechaukáva umi siete trompeta rupive ojoajúha pe tembiasakue umi siete iglesia reheguáre ha pe tembiasakue paralelo umi siete sello reheguáre.

Verse forty includes the history of September 11, 2001, and in verse forty the prophetic line of the seven trumpets is therefore, also aligned. The first angel arrived in 1798, in order to announce the opening of the judgment in 1844. That judgment breaks down into an investigative and executive judgment. The history of verse forty is the history of the investigative judgment and the history of verse forty-one onward until Michael stands up and the seven last plagues are poured out is the history of the executive judgment.

Pe téxto cuarenta-pe oĩva oike septiembre 11, 2001 rembiasápe, ha pe versíkulo cuarentápe upévare avei oñemohenda porã umi siete trompéta marandu profétika rape. Pe peteĩha ánhel og̃uahẽkuri 1798-pe, omoherakuã hag̃ua pe juicio ñepyrũ 1844-pe. Upe juicio oñemboja’o mokõime: peteĩ juicio investigativo ha ambue juicio ejecutivo. Pe versíkulo cuarenta rembiasakue ha’e pe juicio investigativo rembiasakue, ha pe versíkulo cuarenta y uno guive tenonde gotyo, peve Miguel opu’ã ha umi siete últimas plagas oñehẽmbajoja, ha’e pe juicio ejecutivo rembiasakue.

The executive judgment begins when the United States speaks as a dragon.

Pe huísio ejecutivo oñepyrũ Estados Unidos oñe’ẽ jave peteĩ dragónicha.

““The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.” The Great Controversy, 443.

““Pe umi ojoguáva ovechápe ha pe ñe’ẽ dragón guigua oĩva pe símbolope ohechauka peteĩ joavy porãiterei pe nación upéicha ojehechaukávape, he’íva ha ojapóva apytépe. Pe nación ‘ñe’ẽ’ ha’e umi hembiapokue hembikuaarekokuaa ha tekombojovakegua mburuvichakuéra rehegua. Umi tembiapo rupive ombotovéta umi principio liberal ha py’aguapýva omosarambiva’ekue ipolítika pyenda ramo. Pe profesía he’íva oñe’ẽtaha ‘dragónicha’ ha oiporútaha ‘opa pe poder pe mbói mymba peteĩhágui’ oikuaaukaporã peteĩ ñemoakãrapu’ã pe espíritu ndoguerojeroviáiva ambuépe ha jejopy vai rehegua, ojehechaukava’ekue umi nación dragón ha pe mymba jaguarete-ojoguáva orepresentávape. Ha pe je’e pe mymba mokõi hatĩva ‘omboykéva yvy ha umi ipype oikóvape omomba’eguasu hag̃ua pe mymba peteĩha’ he’ise porã pe autoridad ko nación rehegua ojeporutaha oñemboaje hag̃ua peteĩ ñangareko térã ñemomba’e ojeguerekótava acto de homenaje ramo papadope.” The Great Controversy, 443.

When the United States “speaks,” and enforces the soon coming Sunday law, the “second voice” of Revelation chapter eighteen, “speaks,” by calling men and women out of Babylon.

Umi Tetã peteĩ rekojoja “ñe’ẽ” vove, ha omoañete vove pe arapokõindýpe oúta pe léi domingo rehegua, pe “mokõiha ñe’ẽ” Apocalipsis kapítulo 18-pe guare “ñe’ẽ”, ohenóivo kuimba’e ha kuñanguérape osẽ hag̃ua Babilóniagui.

And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.

Ha ahendu ambue ñe'ẽ yvágagui, he'íva: Pesẽ chugui, che retaygua, ani hag̃ua peikévo hendive iñangaipápe, ha ani hag̃ua pehupyty umi mba'asy oúva hi'ári. Pórke iñangaipakuéra og̃uahẽ yvága peve, ha Tupã imandu'a hembiapo vaikuére. Pembojevy chupe peteĩchaite ojapo haguéicha penderehe, ha pemokõive chupe mokõiháicha hembiapokuéra he'iháicha; pe kópa ha'e omyenyhẽ haguepe, pemyenyhẽ chupe mokõive. Apocalipsis 18:4–6.

In verse forty-one, when the United States speaks, those who are still in the threefold environment of modern Babylon are called out when the “second voice” of Revelation chapter eighteen speaks. Those that are then called out are represented in verse forty-one as “Edom, Moab and the chief of the children of Ammon.” In the verse, those represented in the threefold symbol of modern Babylon, escape the hand of the king of the north (the papacy). The Hebrew word “escape,” means to escape by slipperiness, and its inherent meaning is that the escape is accomplished from something that had previous to the escape held those that escape in captivity.

Pe versíkulo cuarenta y uno-pe, oñe’ẽ jave Estados Unidos, umi oĩ gueteri pe mbohapyve ambiente Babilonia moderna rehegua ryepýpe oñehenói osẽ hag̃ua oñe’ẽ vove pe “mokõiha ñe’ẽ” Apocalipsis kapítulo dieciocho-pe. Umi upérõ oñehenóiva osẽ hag̃ua ojehechauka versíkulo cuarenta y uno-pe “Edom, Moab ha umi tenondegua Ammón ra’ykuéra” ramo. Pe versíkulope, umi ojehechaukáva pe mbohapyve símbolo Babilonia moderna rehegua rupive, okañy pe mburuvicha yvate gotyogua póguigui (pe papado). Pe ñe’ẽ hebreo “escape”, he’ise okañy hag̃ua syryry reheve, ha hi’ãnga ryepýpe ohechauka pe ñesẽ ñemiguaha ojejapoha peteĩ mba’égui, upe ñesẽ mboyve, oguereko va’ekue ñembyapýpe umi okañývape.

He shall enter also into the glorious land, and many [countries] shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:41, 42.

Ha’e oike avei pe yvy mimbipávarãme, ha heta tetã oñembyaíta; ha ko’ãva katu okañýta ipógui: Edom, Moab ha umi tenondegua Amón ra’ykuéra apytégua. Ha’e omyasãíta ipo avei umi tetã ári; ha Egipto yvy ndojehekýimo’ãi. Daniel 11:41, 42.

In verse forty-two the papacy (the king of the north), conquers its third geographical obstacle when it takes Egypt, which is a symbol of the United Nations, as typified by Herod’s birthday, when he succumbs to the deceptive dance of Salome (the United States), the daughter of Herodias (the papacy). This identifies when the United Nations (the “ten kings” of Revelation seventeen), agree to give their kingdom to the beast for one hour. The one hour is the hour of Revelation eleven’s “great earthquake”, and the “hour” when the whore of Babylon is judged. In verse forty-two, Egypt (the United Nations), “shall not escape.”

Pe versíkulo mokõipa, papado (nórte ruvicha guasu), ogana hag̃ua mbohapyha obstákulo jeográfiko oguerekóva ogueraha jave Egipto, ha upéva ha’e peteĩ símbolo Tetã Joajupegua, ojehechauka hag̃uáicha Herodes arambotype, ha’e oñeme’ẽgui Salomé jeroky mbotavýpe (Estados Unidos), Herodías rajy, ha’éva papado. Kóva ohechauka araka’épa Tetã Joaju (umi “pa ruvicha” Apocalipsis diecisiete-pe), omoneĩ ome’ẽ hag̃ua hymba rréino pe mymbápe peteĩ aravo aja. Pe peteĩ aravo ha’e pe aravo Apocalipsis once-peguápe oñeñe’ẽva “yvyryrýi tuicháva” rehe, ha pe “aravo” Babilonia kuña rekovéva oñehusgaha. Pe versíkulo mokõipa, Egipto (Tetã Joaju) “ndopytamo’ãi osẽ hag̃uáicha.”

The Hebrew word translated as “escape” in verse forty-two is different than the Hebrew word in verse forty-one. In verse forty-two the word “escape” means “finding no deliverance”, but verse forty-one is identifying when those previous to the soon coming Sunday law have been holding hands with the papacy, then escape as if by slipperiness. Prior to the hour of the Sunday law crisis those in the communion of modern Babylon have been accepting the satanic idea that Sunday is God’s day of worship. When the mark of the beast is enforced, a person can either accept it for whatever reason, or actually believe it to be so. To believe it is to receive the mark in the forehead, and to simply accept it, is to receive the mark in your hand.

Pe ñe'ẽ hebreo oñembohasáva “jehepyme’ẽ” ramo ñe'ẽpe irundyha mokõipa mokõiha iñambue pe ñe'ẽ hebreogui ojeporúva ñe'ẽpe irundyha mokõipa peteĩha. Pe ñe'ẽpe irundyha mokõipa mokõiha, pe ñe'ẽ “jehepyme’ẽ” he'ise “ndojuhúiha pysyrõ”, ha pe ñe'ẽpe irundyha mokõipa peteĩha ohechauka araka'épa umi oĩva pe léi domingo pya'e oútava mboyve ojepopete kuri papadondive, upéi osẽ jepe ku llerekaha rupi. Pe aravo oúva mboyve pe apañuãi léi domingo rehegua, umi oĩva Babilonia ko'ág̃agua joajupeguápe omoneĩ kuri pe manatu vai satanás guigua domingo ha'eha Tupã ára oñemomba'eguasurã. Pe mymba marca oñemoañetévo, tapicha ikatu omoneĩ hag̃ua upéva oimeraẽ mba'ére, térã añetehápe oguerovia hag̃ua upéicha hague. Ojeguerovia hag̃ua upéva ha'e hína oñemoneĩ hag̃ua pe marca tenondépe, ha oñemoneĩ hag̃uánte upéva ha'e oñemoneĩ hag̃ua pe marca nde pópe.

Those who escape the hand of the papacy at the Sunday law, reject the satanic idea that God’s day of worship is the day of the sun at the very time when the United States and the United Nations are joining hands with the whore of Rome, the papal power, the king of the north.

Umi okañýva pápado po poguýgui pe léi domingo jave, omboyke pe idea satánica he’íva Tupã ára oñemomba’eguasuhápeha kuarahy ára, upe javeite Estados Unidos ha Naciones Unidas ojoaju pópe Roma kuña reko vai ndive, pe mbarete papal ndive, pe mburuvicha yvate gotyogua ndive.

“The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.

“Estados Unidos-pe protestántekuéra tenondegua oñemomýita ojepyso hag̃ua ipo kuéra pe yvykua guasu ári ojagarra hag̃ua Espiritualísmo po; ohasa jeýta pe itimbó ári ojopói hag̃ua pe pokatu romano ndive; ha ko mbohapy joaju poguýpe, ko tetã osegíta Roma rapykuéri opyrũmbáva apytuʼũ jerovia derécho ári.” The Great Controversy, 588.

It is important to take the time to set forth the structure of the last six verses of Daniel eleven as we proceed in our considerations of verse forty. The king of the north, which is Modern Rome conquers three geographical obstacles in order to be established on the throne of the earth. Pagan Rome conquered three geographical obstacles, as did papal Rome, so Modern Rome conquers the king of the south (the former Soviet Union) in verse forty, and then conquers the glorious land (the United States) in verse forty-one, and then Egypt (the United Nations) in verses forty-two and forty-three.

Tuicha hag̃ua ára oñemohenda hag̃ua Daniel 11 pehẽngue paha seis versíkulo rekove, jahasávo ñaneñaminduʼúpe versíkulo cuarenta rehe. Norte ruvicha, haʼéva Roma Moderna, ogana mbohapy obstákulo jeográfiko ikatu hag̃uáicha oñemopyenda yvy guári tróno ári. Roma pagana ogana vaʼekue mbohapy obstákulo jeográfiko, ha upéicha avei Roma papal; upévare Roma Moderna ogana sur ruvichápe (Unión Soviética yma guarépe) versíkulo cuaréntape, ha upéi ogana pe yvy porãitévape (Estados Unidos) versíkulo cuarenta y unope, ha upéi Egiptope (Naciones Unidas) versíkulo cuarenta y dos ha cuarenta y tres-pe.

But as the previous quote of Sister White identifies, the United States joins hands with the papacy and the United Nations at the same time. The threefold union of the dragon, the beast and false prophet is accomplished at the soon-coming Sunday law, though Daniel chapter eleven verses forty-one through forty-three identify the simultaneous conquering sequentially. The sequence that is illustrated is representing the flow of events, but they are all accomplished at the soon-coming Sunday law.

Ha katu, pe cita mboyvegua Sister White rehegua he’iháicha, Estados Unidos omoĩ ipo joajúpe pe papado ndive ha Naciones Unidas ndive peteĩcha jave. Pe mbohapy joajuha dragón, pe mymba ha pe maranduhára japu rehegua ojehupyty pe léi domingo og̃uahẽmbotávape; jepémo Daniel kapítulo once, versíkulo cuarenta y uno guive cuarenta y tres peve omombe’u pe ñemomba’e guasu peteĩcha jave oikóva, hapykuerépe oñemyesakãvo. Pe secuencia ojehechaukáva ohechauka umi tembiapo oiko hag̃uáicha, ha katu opavave umíva ojehupyty pe léi domingo og̃uahẽmbotávape.

At that point the “second voice” of Revelation eighteen “speaks,” right where the United States “speaks.” God speaks where and when Satan speaks. In verse forty-four, tidings out of the east and the north trouble the king of the north and the final papal bloodbath is initiated. Verse forty-four, as like unto verses forty-two and forty-three, begins in verse forty-one, when the mighty angel of Revelation eighteen, begins His call for His other flock to come out of Babylon.

Upépe pe “mokõiha ñe’ẽ” Apocalipsis 18-pe “ñe’ẽ”, peteĩ hendápe Estados Unidos “ñe’ẽhápe”. Tupã oñe’ẽ Satanás oñe’ẽhápe ha araka’épe. Pe versíkulo 44-pe, marandu kuarahyresẽ guive ha yvate guive omongyhyje pe mburuvicha yvategua gotyo peguápe, ha upérõ oñepyrũ pe pahápegua tuguyryry papal. Pe versíkulo 44, ojoguaháicha pe versíkulo 42 ha 43 rehe, oñepyrũ pe versíkulo 41-pe, pe ánhel imbaretevéva Apocalipsis 18-pe oñepyrũ jave Iñehenói Itavyaty ambuegua osẽ hag̃ua Babilonia-gui.

The message He presents is the message which identifies Islam of the third woe as His instrument of judgment, and the punishment of the whore of Babylon. Islam is represented as the “tidings of the east”, and the papacy (the counterfeit king of the north) is the “tidings of the north”. Daniel eleven verse forty identifies the investigative judgment, and verse forty-one through forty-five identifies the executive judgment.

Pe marandu Haʼe ohechaukáva hína pe marandu ohechauka hag̃ua Islam, pe mbohapyha ñembyai guasu rehegua, Haʼe rembiaporu tekojoja hag̃ua, ha pe Babilonia kuña rekovéva ñembyasy hag̃ua. Islam oñembojechauka “kuarahyresẽ gotyogua marandu” ramo, ha pe papado (pe mburuvicha yvate gotyogua japu) ha’e “yvate gotyogua marandu”. Daniel capítulo once, versículo cuarenta, ohechauka pe huísio investigativo, ha versículo cuarenta y peteĩ guive cuarenta y cinco peve ohechauka pe huísio ejecutivo.

We will continue our consideration of verse forty of Daniel eleven in the next article.

Jahecháta ñande jesareko Daniel 11:40 rehe pe artíkulo oúvape.

“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

Peteĩ jey, aime jave Táva Nueva York-pe, pyharekue añehenói ahecha hag̃ua óga tuichakuéra opu’ãva piso ári piso yvágape gotyo. Ko’ã óga oñemoañete va’ekue tata ndoikuaái hag̃ua, ha oñemopu’ã ijára ha omopu’ãva’ekuérape omomba’eguasu hag̃uáicha. Yvateve ha gueteri yvateve opu’ã ko’ã óga, ha ipypekuéra ojeporu pe material hepyvéva. Umi ko’ã óga ijáva ndoporanduiva’ekue ijupekuéra: “Mba’éicha piko ikatu hag̃uáicha iporãvéva ñamomba’eguasu Tupãme?” Ñandejára ndaipóri va’ekue ipensamientokuérape.

“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

“Aimo’ã: ‘¡Ajépa umi oinvertíva péicha hembiporu ikatuva’erã ohecha hikuái iñemongu’e Ñandejára ohechaháicha! Oñembyaty hikuái óga guasu porãitereíva, péro mba’éicha itavy pe Arapytu’ũ Mburuvicha renondépe iñemoĩru ha ijejapopy. Ndojepy’amongetái hikuái opa ikatu hag̃uáicha py’a ha akã rehe mba’éichapa omomba’eguasúta Ñandejárape. Operde hikuái hechágui ko mba’e, yvypóra rembiaporã peteĩha.’”

“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

“Ojepuʼã aja koʼã óga yvate porãite, ijára kuéra ovyʼa jejapo ñembotuicha pohýigui, haʼévo oguerekoha pirapire oipuru hag̃ua ombohorývo ijehe ha omoingove hag̃ua envídia iñirũnguéra pype. Heta pe pirapire haʼekuéra upéicha omoĩvaʼekue ou kuri jejopy vai rupive, imboriahúvape ñembojopy pohýi rupive. Hetaʼỹre opavave oheja rei pe añetegua: yvágape oñeñongatuha peteĩ kuatiañeʼẽ opa tembiapo ñemuguatapy rehegua rehe; opa trato hekojojaʼỹva, opa jejapo mbotavy rehegua, upépe ojehai. Oguahẽta pe ára, hokyhyjeʼỹme ha imbotavýpe, yvypóra kuéra oguahẽtaha peteĩ punto pe Ñandejára ndohejamoʼãi hag̃ua chupekuéra ohasa, ha upépe oikuaáta hikuái oĩha peteĩ límite Jehová arakaʼeve hag̃uápe.”

“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

“Pe escena ohasa vaʼekue che renondépe haʼe vaʼekue peteĩ tata ñemondýi. Kuimbaʼekuéra omaña umi yvategua ha oñeimoʼãva tata ndojapomoʼãiha hese kuérare, ha heʼi: ‘Oĩ porãmbaite, mbaʼeve ndojapomoʼãi hese kuéra.’ Péro umi óga okaipa mbaitéva ku brea guáicha ojapóva ramo guare. Umi máquina ogueraháva y rembogue hag̃ua tata ndaikatúi ojapo mbaʼeve hag̃ua ojoko pe ñehundi. Umi bombero ndaikatúi ombaʼapo umi máquina rehe.”

“I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.

“Añe’ẽme’ẽ oje’e chéve, Ñandejára ára og̃uahẽvo, ndaipóriramo mba’eveichagua ñemoambue umi yvypóra py’a oñembotuicha ha ohekáva yvate hag̃uame, kuimba’ekuéra ohechakuaáta pe po ikatúva salvación-rã mbarete hague, avei mbareteha ohundi hag̃ua. Mba’eveichagua pokatu yvy arigua ndaikatúi ojoko Tupã po. Ndaipóri mba’eveichagua material ikatúva ojeporu óga ñemopu’ãme oñeñongatu hag̃uáicha umíva ñehundigui, og̃uahẽvo Tupã omoĩva’ekue ára omondo hag̃ua jehepyme’ẽ yvypórape, iñe’ẽ léi rehegua ñemboyke haguére ha pe ijeheguigua yvate rekáre.”

“There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.

“Ndaha’éi heta, jepe umi mbo’ehára ha tetã remimotenondehára apytépe, umi oikũmby porãva umi mba’e oĩva ko’ág̃a guare tekoveaty rekópe rapykuéri. Umi oguerekóva poguýpe ñane retã sãmbyhy ndaikatúi osolve pe apañuãi tekovaíre, mboriahúre, mboriahu rekovépe jeiko asýre ha tembiapo vai hetave hag̃uáre. Ha’ekuéra oñeha’ã rei omoĩ hag̃ua ñemuharã ha tembiapo ñemboguata peteĩ yvyra’ỹve hag̃ua. Yvypóra kuéra oñatendéve rire Tupã Ñe’ẽ mbo’epýre, ojuhúta peteĩ ñesãi umi apañuãi ombopy’aroryva chupekuéra.”

“The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.

“Ñe’ẽnguerã marangatu omombe’u mba’éichapa oĩ ko yvy arapy Cristo jeju mokõiha mboyveite. Umi kuimba’ére, mondaha ha jejopy vai rupive ombyatyva heta mba’erepy, ojehai: ‘Pembyaty mba’erepy ára pahápe guarã. Péina ápe, pe tembiapo repykue umi tembiguái pene kokue omono’õ va’ekue, peẽ peñongatúva mbotavy rupive, osapukái; ha umi omono’õva sapukái oike va’ekue Ñandejára Sabaot apysápe. Peiko vy’arãme ko yvy ape ári, ha pende rekove opu’ã mbaretépe; pembokyrã pende py’a, ku ojeguerohoryháicha mymbajuka árape. Pembopy’a rasy ha pejuka hekojojávape; ha ha’e ndojokói peẽme.’ Santiago 5:3–6.”

“But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.

“Péro máva omoñe’ẽ umi ñe’ẽmondýi ome’ẽva umi techaukaha ára paha ojehu pya’e vaekue? Mba’e impresiónpa ojapo umi yvypóra yvy ariguáre? Mba’e ñemoambuépa ojehecha iñemoĩ rehe? Ndaipóri hetave umi ojehecha va’ekue umi oikóva’ekue Noé ára yvypóra apytépe. Ojejokopaite umi mba’e yvy arigua rembiapópe ha vy’ápe, umi oikóva’ekue pe y ama mboyve “ndoikuaái kuri pe ama guasu ou peve, ha ogueraha opaite chupekuéra.” Mateo 24:39. Ha’ekuéra oguereko kuri ñe’ẽmondýi yvágagui ou vaekue, hákatu ndoipotái kuri ohendu. Ha ko árape avei, ko yvy tuichakue, oheja reiite pe ñe’ẽmondýi Tupã ñe’ẽ, pya’e oñani ohóvo ñehundi opa’ỹvape.”

“The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.”

“Ko múndo oĩ ñemongu’e py’ahatã ñorairõ espíritu reheve. Daniel kapítulo 11-pe oĩva profesía og̃uahẽma hi’aguĩmbaitépe iñembyajupyrã. Pya’eite oikóta umi mba’e ojehasa asy rehegua oñe’ẽva profesiakuérape.”

Testimonies to the Church, volume NINE, page ELEVEN.

Testimonios para la Iglesia, tomo NUEVE, página ONCE.