We are taking time to set forth the structure of Daniel chapter eleven, as we address verse forty. Verse forty is the parallel of verse fourteen of Daniel chapter eight, in the prophetic sense that the light, which Christ, as the Lion of the tribe of Judah unsealed in 1798, was based upon Daniel chapter eight verse fourteen, so too, the light which He unsealed in 1989 was based upon verse forty.

Roime heta ikatu hag̃uáicha ñamyesakã Daniel kapítulo once-pe oĩva iñemohendapyre, roñembohovái aja versíkulo cuarenta. Versíkulo cuarenta ha’e pe ojoajúva versíkulo catorce ndive Daniel kapítulo ocho-pe, pe sentido profético-pe, pe tesape, Cristo, Judá ñemoñare León ramo, oipe’áva’ekue sello’yre 1798-pe, oñemopyenda hague Daniel kapítulo ocho versíkulo catorce ári; upéicha avei, pe tesape Ha’e oipe’áva’ekue sello’yre 1989-pe oñemopyenda versíkulo cuarenta ári.

As we have pointed out, but not actually addressed in a previous article, when employing the latter rain methodology of “line upon line,” verse forty sets forth two distinct lines, for it contains the time of the end for both the movement of the first angel and the movement of the third angel.

Jahechaháicha rohechauka haguéicha, ha ndoroñe’ẽmbýi añetehápe peteĩ artículo ymaguarépe, jepurúramo pe ama paha rape “línea ári línea”, pe versíkulo irundypa omoĩ mokõi línea iñambuéva, oguerekógui ipype pe ára paha mokõivéva g̃uarã: pe ángel peteĩha rembiapo rehegua ha pe ángel mbohapyha rembiapo rehegua.

When we bring together verse forty’s time of the end in 1798, and its time of the end in 1989, we find that Daniel chapter eight, verse fourteen, aligns with Daniel chapter eleven, verse forty, for they both represent the knowledge that is unsealed in the prophetic history of the three angels of Revelation fourteen. They are also connected by the fact that verse fourteen is the “mareh” vision of Christ’s sudden “appearance” to the temple, and verse forty is the “chazon” vision of the twenty five hundred and twenty years of prophetic history. One is a point in time, the other is a period of time.

Ñamboatývo rire peteĩcha pe ára pahápe oñeñe'ẽva mokõipa versíkulope ary 1798-pe, ha avei pe ára pahápe oñeñe'ẽva upépe ary 1989-pe, jajuhu Daniel kapítulo 8, versíkulo 14, oñembojoajuha Daniel kapítulo 11, versíkulo 40 ndive; mokõivéva ogueraha rupi pe arandu oñeipe'áva proféticamente mbohapy ánhel Apocalipsis 14-pegua rembiasakuepe. Avei ojoaju hikuái pe versíkulo 14 ha'e rupi pe visión “mareh” rehegua Cristo “ojechauka pya'e” hag̃ua témplope, ha pe versíkulo 40 ha'e pe visión “chazon” rehegua mokõi mil po sy ary profétika rembiasakue. Peteĩva ha'e peteĩ punto aravopegua; ambue katu ha'e peteĩ periodo aravopegua.

One represents the restoration and cleansing of the temple, the other the destruction and trampling down of the temple. One represents the twenty-three hundred years, and the other the twenty-five hundred and twenty years. One is represented by the river Ulai, the other by the river Hiddekel. One represents humanity, the other represents divinity. Rightly understood, verse forty in connection with verse fourteen is amazingly profound. 1798 represents the work of divinity, and 1989 represents the rebellion of humanity.

Peteĩ ohechauka pe templo ñembopyahu ha ñemopotĩ, ambue katu pe templo ñehundi ha ñepyrũmby. Peteĩ ohechauka mokõi sua tresientos ary, ha ambue katu mokõi sua po ciento mokõipa ary. Peteĩ ojehechauka ysyry Ulai rupive, ambue katu ysyry Hiddekel rupive. Peteĩ ohechauka yvypórape, ambue katu ohechauka Tupã reko. Oñentende porã ramo, pe versíkulo cuarenta joaju hag̃uáicha pe versíkulo catorce ndive ipypukueterei ha ñemondýi hag̃uáicha. 1798 ohechauka Tupã reko rembiapo, ha 1989 ohechauka yvypóra pu’aka rehegua ñepu’ã.

We identified in the previous article that the description of the conquering of three obstacles by the king of the north is represented in a sequential fashion, but that the actual application of the events portrayed need to be carefully applied, for verses forty-two through and including verse forty-four, are actually aligned with verse forty-one, which is the soon-coming Sunday law in the United States. It is there that the threefold union is accomplished, and there where the loud cry message of the “east” and “north” begins.

Rohesavaekue mboyvegua artíkulope pe ñemombe’u mbohapy mba’e ojokóva ñehundi rehegua, pe rréi yvate gotyogua ojapóva, ojehechauka joapyhápe; ha katu pe aplicación añetegua umi mba’e ojehechaukávare tekotevẽ oñembojoaju porã ha ñangareko reheve, pórke umi versíkulo 42 guive oikehápe pe versíkulo 44 peve añetehápe oñemohenda joajúpe pe versíkulo 41 ndive, ha upéva hína pe léi domingo oñemoaguĩva Estados Unidos-pe. Upépe oikóvo pe joaju mbohapyvegua, ha upépe avei oñepyrũ pe marandu sapukái guasu rehegua “kuarahyresẽ” ha “yvate” guio.

In Daniel eleven, it has been recognized by Adventist students through the years that Daniel employs a specific technique in his illustrations of Rome. Uriah Smith takes note of it in the book Daniel and Revelation. Daniel first identifies how Rome takes control of the world, and then in the following verses he drops back to the beginning of the history identifying the political conquering, and identifies how Rome interacts with God’s people during that very same history. Then ultimately, he identifies how Rome comes to its end. The principal Daniel employs is called, “repeat and enlarge.”

Daniel once-pehênguépe, umi temimbo’e adventista ohechakuaa arýgui ary peve Daniel oipuruha peteĩ técnica específica umi ta’angahai ohechauka hag̃ua Roma rehegua. Uriah Smith ohechakuaa upéva pe aranduka *Daniel and Revelation*-pe. Daniel tenonderã omombe’u mba’éichapa Roma oguereko hag̃ua dominio mundo ári, ha umi versículo oúva rire ojevy jey pe tembiasakue ñepyrũme ohechauka hag̃ua ñorairõ ha jeity política rupive, ha ohechauka mba’éichapa Roma oñembojoaju Tupã retãygua ndive upe tembiasakue peteĩchaitépe. Upéi ipahápe, ohechauka mba’éichapa Roma oguahẽ ipahápe. Pe principio Daniel oipurúva héra “jey ha tuicha ñemyesakã.”

This three-step technique is identified in verses forty to forty-five. Verses forty to forty-three, identify the three-step process of Modern Rome capturing planet earth, then in verse forty-four, Daniel drops back to verse forty-one, when the “tidings” that are then proclaimed by the ensign of the one hundred and forty-four thousand, and when the papacy then goes forth with great fury to destroy and utterly make away many. Then in verses forty-five, and chapter twelve, verse one, the papacy comes to his end with none to help, between the seas and the glorious holy mountain, as human probation closes.

Ko técnica mbohapy jeporu ojehechauka umi versíkulo 40 guive 45 peve. Umi versíkulo 40 guive 43 peve ohechauka pe proceso mbohapy jeguata rehegua Roma Moderna ojagarráva yvy ape ári; upéi, versíkulo 44-pe, Daniel oho jey versíkulo 41-pe, araka’e umi “marandu” upérõ oñemombe’úva pe poyvi rupive umi ciento cuarenta y cuatro mil rehegua, ha upérõgui pe papado osẽ ñemyrõ guasu reheve ohundi ha ombopa hag̃ua heta tapichápe. Upéi, versíkulo 45-pe, ha capítulo 12, versíkulo 1-pe, pe papado oguahẽ ipahápe avave oipytyvõ’ỹre chupe, umi para mbytépe ha pe yvyty marangatu jeguerohoryvéva mbytépe, yvypóra prueba ryepýpe oñemboty aja.

In verse thirty, of Daniel eleven, we find the beginning of a history that Sister White quotes word for word through to verse thirty-six, and then writes, “scenes similar to those described in these verses will take place.” Verse thirty and thirty-one identify the historical transition from pagan Rome to papal Rome as the fourth and fifth kingdoms of Bible prophecy, respectively. Verse thirty-one describes the history which represents how papal Rome was placed upon the throne of the earth in the year 538.

Pe versíkulo treinta-pe, Daniel once-gui, jatopa peteĩ tembiasakue ñepyrũ Sister White ombohováiva ñe’ẽrã peteĩteĩme pe versíkulo treinta y seis peve, ha upéi he’i: “umi mba’e ojehechaukáva ko’ã versíkulo-pe ojogua hag̃uáicha oikóta.” Pe versíkulo treinta ha treinta y uno ohechauka pe transición histórica Roma pagana-gui Roma papal-pe, Biblia profecía-pe pe irundyha ha poha reino ramo, peteĩteĩ. Pe versíkulo treinta y uno omombe’u pe tembiasakue ohechaukáva mba’éichapa Roma papal oñemoĩ yvy guive tróno ári ary 538-pe.

In verse thirty-one, the first thing identified is when Clovis, king of the Franks (modern France), stood up for the papacy in the year 496. Clovis then converted from outright paganism to the hidden paganism of Catholicism (the religion of his wife Clotilda). He then dedicated his throne to lifting up the papacy to the throne of the earth. Clovis was represented by the “arms,” in the verse, for he dedicated his arm of military might and his arm of monetary might to the work he then undertook.

Pe versíkulo mbohapypa peteĩhápe, pe mba’e peteĩha ojehechakuaáva ha’e araka’épa Clovis, umi Franco ruvicha guasu (Fránsia ko’ág̃agua), opu’ã papado rehehápe ary 496-pe. Upéi Clovis ojere paganísmogui, ojehechaukáva hesakã hag̃uáicha, pe paganísmo ñemiháme oĩvape, ha’éva catolicismo (hembireko Clotilda religión). Upéi ombojerovia hag̃ua itróno papado ñemopu’ãme yvy ape ári troñope. Clovis ojehechauka va’ekue “jyva” rupive, pe versíkulope, ome’ẽgui ijyva mbarete militar rehegua ha ijyva mbarete viru rehegua pe tembiapópe upe rire ojapyhývape.

Clovis’ initial work represented the work of all the kings of formerly pagan Europe who were destined to provide various supports for the whore of Rome as the history unfolded. Clovis, and thereafter France, was anointed by the Catholic church with the title of the first-born of the Catholic church, and also the eldest daughter of the Catholic church. He was the symbol of the first of many kings to commit fornication with the whore of Tyre.

Clovis rembiapo ñepyrũrã ohechauka opa umi mburuvicha guasu yma Európa pagana-gua rembiapo, ojehecha hag̃ua tembiasakue oho hag̃uáicha, haʼekuéra oñemoĩ vaʼekue omeʼẽ hag̃ua opaichagua pytyvõ Roma kuña reko vaipe. Clovis, ha upe rire Francia, oñemoĩporã vaʼekue pe tupao katóliko rupi ko téra reheve: pe taʼýra ypykue pe tupao katólikogua, ha avei pe tajýra ypykuevéva pe tupao katólikogua. Haʼe vaʼekue techaukaha pe peteĩha heta mburuvicha guasúgui omokañy vaʼekue ijehe Tiro kuña reko vai ndive.

In this prophetic sense Clovis had been represented by Ahab, who also had committed fornication with Jezebel (symbol of the Catholic church in the book of Revelation), and who was also the premier king of ten tribes, as Clovis became the premier symbol of the ten horns (see Daniel chapter seven) of pagan Rome. Those kings of Europe would ultimately establish the whore of Babylon on the throne of the earth. In this sense Ahab, and Clovis both represent the United States, who commits fornication with the papacy in the last days.

Ko sentido profético, Clovis ojehechauka vaʼekue Acab rupive, pe oiko vaʼekuéicha avei kuña reko vai rehe Jezabel ndive (símbolo iglesia católica rehegua Apocalipsispe), ha pe haʼe vaʼekue avei mburuvicha guasu tenondegua diez tribu rehegua, peteĩchaite Clovis oiko haguéicha símbolo tenondegua diez hatĩ rehegua (ehecha Daniel kapítulo siete) Roma pagana rehegua. Umi mburuvicha guasu Europa-pegua amo ipahápe omoĩta Babilonia reko vai kuñáme yvy guive guapyha guasu ári. Ko sentido-pe Acab ha Clovis mokõivéva ohechauka Estados Unidos-pe, pe oiko vaʼerã kuña reko vai rehe papado ndive ára pahápe.

Ronald Reagan began the fornication, and it will be the last president that forces the other nine kings of the United Nations to also commit the same act. Reagan was president at the time of the end in 1989, and he therefore must prophetically represent the last president in the history where the other nine kings accomplish the same act, for Jesus always illustrates the end of a thing with the beginning of a thing. Reagan was a wealthy, well-known media personality, highly recognized for his own peculiar style of speaking, who initially was in the Democratic party, who eventually switched to the Republican party.

Ronald Reagan omoñepyrũ tekorei guasu, ha pe mburuvicha ipaháva voi oĩta pe ombojepokuaáva umi ambue porundy mburuvicha guasu Tetã Joajupegua ojapo hag̃ua avei upe tembiapo peteĩcha. Reagan ha’e va’ekue mburuvicha guasu pe ára paha jave ary 1989-pe, ha upévare tekotevẽ profétikamente tohechauka pe mburuvicha ipaháva tembiasakue ryepýpe, upépe umi ambue porundy mburuvicha guasu ojapo pe tembiapo peteĩcha; Jesús niko tapiaite ohechauka peteĩ mba’e paha peteĩ mba’e ñepyrũ rupive. Reagan ha’e va’ekue peteĩ karai ipirapire hetáva, herakuãguasúva umi marandu rape rupi, ojekuaaitereíva ijeheguiete he’íháicha ijojaha’ỹva rehe, oñepyrũrõ guare Partido Demócrata-pe, ha upéi oñemoambue Partido Republicano-pe.

In verse thirty-one, the arms that stood for the papacy would pollute the sanctuary of strength. Prophetically the sanctuary of strength for both pagan Rome and papal Rome was the City of Rome. This is based upon the fact that both Rome’s ruled for a specific period of time from the City of Rome, and when they ruled from the City of Rome, they were essentially invincible.

Pe versíkulo mbohapypa peteĩhápe, umi po, oporrepresentáva pe papadokuérape, omongyʼapaʼúta pe santuario mbarete rehegua. Profétikamente, pe santuario mbarete rehegua, mokõivéva Roma pagana ha Roma papal peg̃uarã, haʼe vaʼekue Táva de Roma. Kóva oñemopyenda pe añetegua rehe, mokõivéva Roma ogoverna hague peteĩ aravoʼi oñemohenda porãva Táva de Roma guive, ha ogoverna jave hikuái Táva de Roma guive, iñañetépe ndaikatúi oñehundikuaa hag̃ua.

Pagan Rome began its three hundred and sixty year rule at the Battle of Actium, in the year 31 BC. Daniel chapter eleven, verse twenty-four identifies that they would forecast their devices from their stronghold, which was the City of Rome, for a “time.” A prophetic “time,” is three hundred and sixty years, and three hundred and sixty years after the Battle of Actium, where Antony and Cleopatra were defeated, Constantine moved out of the City of Rome to the City of Constantinople and the period of pagan Rome’s invincibility was over.

Roma pagana oñepyrũ imburuvicharã mbohapy sua ha poteĩ ary pukukue Ñorairõ Actium-pe, ary 31 a.C.-pe. Daniel kuatiañe’ẽ, capítulo once, versículo veinticuatro, ohechauka haʼekuéra omosarambitaha hembiapokuéra imbareteha guive, haʼéva Táva Roma, peteĩ “ára” pukukue. Peteĩ “ára” profético haʼe mbohapy sua ha poteĩ ary, ha mbohapy sua ha poteĩ ary rire Ñorairõ Actium-gui, upépe Antonio ha Cleopatra oñemombaʼeguasuʼỹ hague, Constantino osẽ Táva Róma-gui ohóvo Táva Constantinopla-pe, ha opa Roma pagana ndojejokokuaái hague ára.

When the third geographical obstacle for papal Rome (the Goths), were driven out of the City of Rome in the year 538, papal Rome’s twelve hundred and sixty year rule of supremacy began and continued until 1798, when the pope was removed from the City of Rome, thus delivering the prophetic deadly wound to the papal beast, and in the next year, 1799, that pope (the woman who had ridden the beast) died in captivity.

Umi mbohapyha oĩva jeografía rehegua Roma papal-pe ĝuarã (umi Gótico-kuéra), oñemosẽ rire Táva Roma-gui ary 538-pe, oñepyrũ Roma papal rembiapokue yvatevegua oisãmbyhyva’ekue mil mokõi saĩ ary ha poteĩ ary, ha upéva oho hag̃ua ary 1798 peve, upe jave pápape oñemboguejy Táva Roma-gui, péicha oñeme’ẽvo mbarete vai hag̃ua pe papal mymba marangatúva rehegua profétikamente oje’eva’ekue, ha pe ary oúvape, 1799-pe, upe pápa (kuña ojupi va’ekue pe mymba ári) omanókuri ñembyatyhápe.

The arms (Clovis) which stood for the papacy were to pollute the sanctuary of strength, and Constantine began that work by philosophically identifying the city as a lesser city than Constantinople, and from that point on, the warfare of that history that was carried out by the enemies of Rome was always focused upon attacking the City of Rome, and by the year 476, there was never again an actual Roman descendant that ruled in the city, until the year 538, when the city became the sanctuary of strength for papal Rome.

Umi po (Clovis), umi oĩva papado rehehápe, omongyʼa vaʼerã kuri pe tekohaguasu mbaretépe guare; ha Constantino omoñepyrũ upe tembiapo ojekuaa rupi arandupy rehegua rupive pe táva peteĩ táva michĩvévaramo Constantinopla-gui. Ha upe guive, pe ñorairõ upe tembiasakue rehegua, ojejapóva Roma ñemoñareʼỹre rehegua rupive, akóinte oñembohapévaʼekue pe Táva Roma rehe ojeity hag̃ua. Ha ary 476 peve, ndaipóri véima vaʼekue peteĩ ñemoñare añeteguáva romano ogovernáva pe távape, pe ary 538 peve, upérõ pe táva oiko hag̃ua pe tekohaguasu mbaretépe guare papado romano-pe g̃uarã.

Ahab, Clovis, and France typify the United States, and the United States’ sanctuary of strength is the Constitution of the United States. That document is a divine document, and it is a waymark of prophetic history. Since Ronald Reagan stood up for the papacy in the history leading up to 1989, the Constitution has been under a constant escalating attack, as was the sanctuary of strength in the demise and fall of pagan Rome. When the soon coming Sunday law in the United States is enforced, the Constitution will be fully overthrown. From the time of Reagan until that Sunday law, the history from the year 330 to 538 is repeated. In the year 538, the papacy was placed upon the throne, thus typifying the healing of its deadly wound at that Sunday law.

Acab, Clovis ha Francia oñemoha’ãnga Estados Unidos rehe, ha mbarete rendaguasu Estados Unidos rehegua ha’e pe Constitución de los Estados Unidos. Upe kuatia peteĩ kuatia Tupãgui ouva ha’e, ha ha’e peteĩ techaukaha tembiasakue profético rehegua. Ronald Reagan oñembo’y guive papado favor rehe tembiasakue ogueraháva pe ary 1989 peve, pe Constitución oĩ guive peteĩ jejopy hatã ha oñembohetave tapia ári guýpe, oiko haguéicha avei pe mbarete rendaguasu rehe Roma pagana ñehundi ha ho’a jave. Upe léi domingo pya’e oútava Estados Unidos-pe oñemboaje vove, pe Constitución oñembyai hag̃uaite. Reagan ára guive pe léi domingo peve, pe tembiasakue ary 330 guive 538 peve oñeha’ãjey. Ary 538-pe, pe papado oñemoĩ pe guapyha ári, upéicha rupi oñemoha’ãnga ijerida ñemanóva ñemboguejy pe léi domingo-pe.

The period from Ronald Reagan to the Sunday law is a prophetic period that is specifically identified by God’s prophetic Word. The “arms,” represented by Clovis were also to take away “the daily,” from the formerly pagan kingdom of the Roman Empire. The religion of the empire had been pagan from the very outset, and Clovis began the work of replacing the religion of open paganism with the religion of Catholicism, which is simply cloaked paganism.

Pe ti guive Ronald Reagan guive pe léi domingo peve ha’e peteĩ período profético Ñandejára Ñe’ẽ profética omombe’uporãva hesakã hag̃uáicha. Umi “jyva”, Clovis ohechaukáva, avei oipe’ava’erã “ára ha ára pegua”, pe mburuvicharenda Romano Yvypóra guare ymaite guive pagano va’ekuépe. Pe imperio religión niko iñepyrũmby guive voi pagana va’ekue, ha Clovis omoñepyrũ tembiapo omyengovia hag̃ua pe religión pagana ojehecháva hesakã hag̃uáicha pe catolicismo religión rehe, ha upéva niko paganismo oñeñuãmíva añoite.

The United States fully removes the religion of Protestantism when it enforces the mark of papal authority at the soon coming Sunday law, for the only definition of the word “Protestant,” is to protest Rome. If you accept the mark of Rome’s authority, you are not protesting Rome. In Amos chapter three, verse three, Amos asks the rhetorical question: “Can two walk together, except they be agreed?”

Tetã peteĩ rekojoja peteĩteĩme, Estados Unidos oipe’aite Protestantismo jerovia rehegua oñemoañetévo pe papa autorida rehegua marca pe arapokõindy ára léi og̃uahẽ hag̃uápe, pórke pe ñe’ẽ “Protestante” he’iséva añoite ha’e Romáre ñeprotesta. Rejapóramo nde rupi Roma autorida marca, ndereprotestái Roma rehe. Amós kapítulo mbohapy, versíkulo mbohapy-pe, Amós oporandu peteĩ porandu oñembohováiva voi: “¿Ikatúpa mokõi oguata oñondive, ndoguerekóiramo peteĩ ñe’ẽme’ẽ peteĩcha?”

“In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the Papacy to regain in Protestant America the supremacy which she has lost in the Old World.” The Great Controversy, 573.

“Koʼág̃a umi tembiapo oñemotenondéva koʼág̃a Estados Unidos-pe ikatu hag̃uáicha umi institución ha jepokuaa iglesiaguáva oguereko Estado pytyvõ, umi protestánte oho hína umi papista rapykuéri. Ha ndahaʼéi upéva añoite; haʼekuéra oipeʼa avei okẽ Papado-pe g̃uarã og̃uahẽ jey hag̃ua América protestánte-pe pe tuichakue jeheguigua haʼe operde vaʼekue Mundo Tuja-pe.” The Great Controversy, 573.

When the religion of paganism was taken away as the official religion of the realm in the year 508, it typified that the restraint, represented by Paul in Second Thessalonians chapter two had been taken away in advance of the revealing of the man of sin at the soon coming Sunday law in the United States. The subjection of the openly pagan religion, transitioning to the hidden pagan religion of Catholicism did not happen instantly, and it is marked in history as beginning with Clovis’ conversion to Catholicism in the year 496, and fully accomplished by the year 508.

Áño 508-pe oñemboguejy ramo kuri paganismo jerovia tetãygua rréino rehegua ramo, upéva ohechauka kuri pe ñembopyta hag̃ua, Pablo ohechaukáva 2 Tesalonicenses kapítulo mokõi-pe, oñemongu’epamaha va’ekue pe kuimba’e angaipa rehegua ojehechauka mboyve, pe pya’e oútava léi domingo Estados Unidos-pe. Pe jerovia pagana ojekuaáva ñemoĩ yvýpe, ojere hag̃ua pe jerovia pagana kañymby katuolicísmope, ndohupytýi kuri peteĩchaitépe sapy’ánte, ha kóva ojehechakuaa tembiasakuepe oñepyrũhague Clovis oñemoambue ramo guare catolicísmope áño 496-pe, ha oñemohu’ãmbaitéma áño 508 peve.

Thus, from the Reagan years, beginning in 1989, until the soon coming Sunday law, genuine Protestantism will be fully restrained in the United States. At that time the Constitution, the “sanctuary of strength” for the United States, will be overturned, and the fourth work of the “arms” of verse thirty-one will be accomplished, as the “arms” then place the papacy upon the throne of the earth, as was the case in the year 538.

Upéicha, umi ary Reagan guive, oñepyrũva’ekue 1989-pe, pe léi domingo oútava pya’e peve, pe Protestantismo añetegua oñejoko hag̃uaite Estados Unidos-pe. Upérõ pe Constitución, “mbarete renda marangatu” Estados Unidos-pe g̃uarã, oñembojoapy vaʼerã yvýre, ha oñembotýta pe irundyha tembiapo umi “jyva” rehegua versíkulo treinta y uno-pe, umi “jyva” upérõ omoĩvo papado yvy ape ári guapyha renda ári, oikohaguéicha ary 538-pe.

Once the papacy took the throne in the year 538, the narrative in Daniel switches from describing how the papacy captured the world, to the subject of how the papacy persecuted God’s people in that history. In verse fourteen, of chapter ten of Daniel, Gabriel had informed Daniel that the purpose of the vision he was about to present was to demonstrate “what would befall God’s people in the latter days.”

Oguapy rire papado oguapy pe guapyhára ári áño 538-pe, pe tembiasakue Daniel-pe oñemoambue ohechauka hag̃uágui mba’éichapa papado ojoko hag̃ua ko múndo, oñepyrũ hag̃ua oñe’ẽ pe mba’érepa papado omuña vai Tupã tavayguakuérape upe tembiasakue ryepýpe. Pe versíkulo catorce-pe, pe kapítulo diez Daniel-pe, Gabriel oikuaauka vaekue Daniel-pe pe visión ha’éva omyesakã hag̃ua “mba’épa ojehúva’erãta Tupã tavayguakuérape umi ára pahápe.”

Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

Ko'ág̃a aju ama'ẽhaguã ndéve reikuaa hag̃ua mba'épa oikóta nde retãygua rehe ára pahápe; pe visión niko gueteri heta ára hag̃uáma. Daniel 10:14.

Verse thirty-two through to verse thirty-six are the verses that Sister White directly say will be repeated, and those verses describe the persecution of the twelve hundred and sixty year rule of the papacy from the time it was placed on the throne in the year 538, until it received its deadly wound in 1798.

Pe versíkulo mokõipa guive pe versíkulo mbohapy-pa suís peve ha’e umi versíkulo Sister White he’i hag̃uáicha oñembota jeýta hag̃ua, ha umi versíkulo omombe’u pe jejopy vai oguahẽva’ekue umi mil dosientos sesenta ary pe papado poguýpe oĩ aja, guive oñemoĩ haguéicha pe tróno ári ary 538-pe, peve orresivi pe herida mortal ary 1798-pe.

And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:32–36.

Ha umi heko vaíva pe ñe’ẽme’ẽ rehe, ombojeguarúta ñe’ẽ he’ỹ rory rupive; ha pe tavayguakuéra oikuaáva Ijára, imbarete ha ojapóta mba’e guasu. Ha umi iñarandúva tavayguakuéra apytépe ombo’éta heta tapichápe; upéicharõ jepe, ho’áta kysepuku rupi, tata rupi, ñembiguái rupi ha ñemonda rupi, heta ára aja. Ha ho’ávo hikuái, oñepytyvõta chupekuéra peteĩ pytyvõ michĩmi reheve; ha heta oñembojoajúta hendivekuéra ñe’ẽ he’ỹ rory rupive. Ha umi iñarandúva apytégui oĩta ho’áva, ojehecha hag̃ua chupekuéra, oñemopotĩ hag̃ua ha oñembo morotĩ hag̃ua, pe paha ára peve; mba’érepa gueteri oĩ peteĩ ára oñemoĩmava’ekue. Ha pe mburuvicha guasu ojapóta oipotaháicha; ha omopu’ãta ijehe, ha oñembotuicháta opaite tupã ári, ha he’íta ñe’ẽ hechapyrãva Tupã Tupãnguéra rehe; ha oñakãrapu’ãta pe pochy oñemohu’ã meve; mba’érepa pe oje’eva’ekue oikótava, oikóta. Daniel 11:32–36.

The verses describe the persecution of the Dark Ages, and verse thirty-six then identifies that the papacy would prosper until God’s first indignation against the northern kingdom of Israel was accomplished in 1798. Daniel first identified how the papacy was placed upon the throne of the earth, then how the papacy interacted with God’s people, and then the final fall of the papacy. Verse forty through forty-three of Daniel eleven, identifies how the papacy takes control of the world, then verse forty-four identifies how she persecutes God’s latter-day people, and then verse forty-five identifies how she comes to her final end, with none to help.

Umi versíkulo omombe'u pe jehasa asy ojejapóva pe Época de Tinieblas-pe, ha upéi pe versíkulo treinta y seis hechauka pe papado osẽ porãtaha peve oñemoañetévo Tupã pochy peteĩha pe reino yvate gotyo Israél-gua rehe, ary 1798-pe. Daniel raẽvete ohechauka mba'éichapa pe papado oñemoĩ va'ekue yvy guasu tróno ári, upéi mba'éichapa pe papado oñembojoaju térã oñemoirũ Tupã tavayguakuéra ndive, ha upéi pe papado ho'a pahaiteha. Daniel once, versíkulo cuarenta guive cuarenta y tres peve, ohechauka mba'éichapa pe papado ojagarra yvy tuichakue poguýpe; upéi pe versíkulo cuarenta y cuatro ohechauka mba'éichapa ha'e omuña asy Tupã tavayguakuéra ára pahapegua; ha upéi pe versíkulo cuarenta y cinco ohechauka mba'éichapa oguahẽ hína pe hu'ã pahaitepe, avave'ỹre ipytyvõ hag̃ua.

The Hebrew word “truth,” was created by the Wonderful Linguist by bringing the first, thirteenth and last letter of the Hebrew alphabet together to create the word “truth.” Thirteen is a symbol of rebellion, and the first represents the last.

Pe ñe’ẽ hebreo “añetegua”, omoheñói pe Ñe’ẽporãite Aranduha ombyatývo peteĩme pe peteĩha, pakõipaapyha ha pahague letra alfabeto hebreogua omoheñói hag̃ua pe ñe’ẽ “añetegua”. Pakõipaapyha ha’e peteĩ símbolo pu’akarei rehegua, ha pe peteĩha ohechauka pe pahaguépe.

Verse thirty-one describes the end of pagan Rome as the fourth kingdom of Bible prophecy, and verse thirty-six identified the end of papal Rome as the fifth kingdom of Bible prophecy. Between the first description of the fall of Rome and the last description of the fall of Rome is the rebellion, represented by the papacy murdering millions of God’s people in the history between the beginning and ending. The application of these verses bears the signature of “truth.”

Pe versíkulo treinta y uno omombe'u Roma pagána paha, ha'eha pe irundyha mburuvichakuaa profecía bíblica-pe; ha pe versíkulo treinta y seis ohechauka Roma papal paha, ha'eha pe poha mburuvichakuaa profecía bíblica-pe. Pe tenondegua ñemombe'u Roma ho'águi ha pe pahagua ñemombe'u Roma ho'águi mbytépe oĩ pe pu'aka hag̃ua ñemoĩ, ojehechaukáva papado ojuka rupi millones Tupã retãyguápe pe tembiasakue oĩva iñepyrũ ha ipahápa apytépe. Ko'ã versíkulo jeporu oguereko pe “añetegua” réra hag̃ua.

Verse forty to forty-five, which is illustrated by verses thirty to thirty-six, begins with the fall of the papacy, and it ends with the fall of the papacy. In the middle of the history beginning in 1798, through the close of probation is the rebellion of Modern Rome, once again murdering God’s people. The application of these verses also bear the signature of “truth,” and they align with one another to provide two witnesses which establish the “truth,” and both lines are describing Rome, which is the symbol that will “establish the vision”.

Pe versíkulo mokõipa guive irundy po, ojehechauka hag̃uáicha versíkulo mbohapypa guive mbohapypa poteĩ peve, oñepyrũ papado ho’a rehe, ha opa avei papado ho’a rehe. Pe mbyte rupi pe tembiasakue oñepyrũva 1798-pe, pe gracia ñemboty peve, oĩ Roma Moderna pu’aka’ẽ, jey hag̃ua ojuka Ñandejára tavayguakuérape. Ko’ã versíkulo jeporu avei oguereko “añetegua” réra hag̃ua techaukaha, ha oñembojoaju ojupe hag̃ua ome’ẽ mokõi testígo omoañetéva “añetegua”, ha mokõivéva línea omombe’u hína Roma rehe, ha’éva pe símbolo “omopyendátava pe visión”.

And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

Ha umi ára-pe hetaiterei opuʼãta pe mburuvicha guasu yvy gotyo peguáre; avei ne retãygua mondaha-kuéra oñemopuʼãta omopyenda hag̃ua pe visión; ha katu hoʼáta hikuái. Daniel 11:14.

The prophetic phenomenon that Daniel employs in chapter eleven, is used more than in just verses thirty to thirty-six, and then in forty to forty-five. Verses fourteen through nineteen, identify how pagan Rome took control of the world, then verses twenty to twenty-four identify how pagan Rome dealt with God’s people, and from verse twenty-four to verse thirty the fall of pagan Rome is set forth.

Pe mba’e ojehechaukáva profesía rupive Daniel oipurúva capítulo once-pe, ndojeporúi añónte umi versículo treinta guive treinta y seis peve, ha upéi cuarenta guive cuarenta y cinco peve. Umi versículo catorce guive diecinueve peve ohechauka mba’éichapa Roma pagana ojapyhy pe yvy ape ári; upéi umi versículo veinte guive veinticuatro peve ohechauka mba’éichapa Roma pagana oñembohovái Ñandejára tavayguakuérape; ha versículo veinticuatro guive versículo treinta peve oñemohenda Roma pagana ho’apa hag̃uáicha.

Verse fourteen is the beginning of pagan Rome and verse thirty is the end of pagan Rome. In the history represented in the middle, pagan Rome is identified as crucifying Christ, thus the rebellion of the middle identifies these verses as “truth.” Alpha and Omega placed His signature all the way through chapter eleven, of the book of Daniel.

Pe versíkulo catorce ha’e ñepyrũ Roma pagana rehegua ha pe versíkulo treinta ha’e paha Roma pagana rehegua. Pe tembiasápe ojehechaukáva mbytépe, Roma pagana ojehechauka Cristo kurusúre omoĩva ramo; upévare, pe pu’aka mbytépeguápe ohechauka ko’ã versíkuloha “añetegua”. Alfa ha Omega omoĩ imba’e tee jehechaukarã capítulo once pukukue javeve, Daniel arandukápe.

Verse forty contains the history which begins in the Ronald Reagan years, and which identifies the alliance made between the President of the United States and the man of sin. It marks a specific period that concludes with the papacy being placed upon the throne of the earth, as it had been in the year 538. It is not a coincidence that Clovis, king of the Franks, which is modern day France, is the symbol of the United States. Clovis typified Reagan. Reagan was a symbol of Protestantism, as was Clovis a symbol of paganism.

Pe téra irundyha oguereko pe tembiasakue oñepyrũva Ronald Reagan arykuérape, ha ohechauka pe joaju ojapóva Estados Unidos Presidente ha pe kuimba’e angaipa rehegua apytépe. Ohechauka peteĩ ára pukukue hekoitépe jehechakuaáva, opa hag̃uáicha pe papado oñemoĩ yvy guasu guapyharápe, oĩhaguéicha ary 538-pe. Ndaha’éi peteĩ mba’e oikóva rei Clovis, pe mburuvicha guasu franco-kuéra rehegua, ha’éva ko árape Francia, ha’eha Estados Unidos símbolo. Clovis ohechaukaraka Reagan-pe. Reagan ha’eva’ekue peteĩ símbolo protestantísmo rehegua, ha Clovis katu peteĩ símbolo paganísmo rehegua.

The battle in which Clovis, King of the Franks, converted to Catholicism was the Battle of Tolbiac (also known as the Battle of Zülpich or the Battle of Cologne). This battle took place in the year 496. Clovis was a pagan at the time, but during the battle, when it seemed that his forces were in danger of defeat, he prayed to the Christian God of his Catholic wife for help and made a vow that if he emerged victorious, he would convert to Christianity. Clovis did win the battle, and as a result, he and a significant portion of his Frankish warriors converted to Catholicism, marking a significant event in the Christianization of the Franks.

Ñorairõ guasúpe Clovis, Francokuéra Ruvicha, ojere hag̃ua catolicísmoramo, ha’e pe Ñorairõ Tolbiacpegua (oikuaaháicha avei pe Ñorairõ Zülpichpegua térã pe Ñorairõ Colognepegua). Ko ñorairõ oiko ary 496-pe. Upe jave Clovis ha’e va’ekue peteĩ pagáno; ha katu ñorairõ aja, ojehecha ramo guare ijehérsito ikatúha oñemboty hag̃ua ñehundi rupive, oñembo’e pytyvõ rehe cristiano Tupãme, hembireko católica Tupãme, ha ojapo peteĩ ñe’ẽme’ẽ: osẽ ramo ipu’akapáva, ojere haguã cristianísmoramo. Clovis ningo ipu’aka upe ñorairõme, ha upévagui, ha’e ha peteĩ aty tuicha iñorairõhára francokuéragui ojere catolicísmoramo, upéicha oheja peteĩ mba’e oikóva tuichaitéva Francokuéra oñembojere ramo cristianísmoramo.

Ronald Reagan, a professed Protestant, identified that his motivation for forming a secret alliance with the pope of Rome, was that he was convicted that the Soviet Union was the antichrist of Bible prophecy. In Reagan’s battle against the former Soviet Union, without recognizing his confusion about who the antichrist is, he joined with the antichrist.

Ronald Reagan, peteĩ protestánte ramo ojehechakuaáva, oikuaaukákuri pe mba’érepa omboheko hag̃ua peteĩ ñemoirũ kañymby pápandi Róma guive, ha’eha oguerekógui pe jerovia mbarete pe Unión Soviética ha’eha pe anticristo marandu hag̃ua Escritúra marangatúpe. Reagan ñorairõme pe antigua Unión Soviética rehe, ndohechakuaáigui pe javy oguerekóva mávapa pe anticristo, oñemoirũ pe anticristo ndive.

“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.

“Umi oñembotavyva iñentendimientópe ñe’ẽ rehegua, ohechakuaa’ỹva anticristo he’iséva, katuete oñemoĩta anticristo ykére.” Kress Collection, 105.

The United States is a twofold prophetic symbol, as represented by the two horns of the earth beast. France is also a twofold prophetic symbol, as represented by Sodom and Egypt in Revelation chapter eleven. France is the firstborn child of the papacy, and Reagan, representing the United States was the first of the ten kings of Revelation chapter seventeen in the last days to commit fornication with the whore of Tyre, who had been forgotten since 1798. She was forgotten at the time of the end in 1798, but begins to be remembered at the time of the end in 1989.

Tetã peteĩ rekojoja profétikape oñemboja'o mokõivéva rehe, ojehechaukaháicha umi mokõi hatĩ mymbakuéra yvýgui osẽvape. Francia avei ha’e peteĩ símbolo profético mokõivéva rehegua, ojehechaukaháicha Sodoma ha Egipto-pe Apocalipsis capítulo once-pe. Francia ha’e pe ta’ýra ypykue papado rehegua, ha Reagan, orepresentáva Tetã peteĩ rekojoja, ha’eva’ekue pe peteĩha umi diez mburuvicha guasu Apocalipsis capítulo diecisiete-pe ára pahápe ombojehe’áva hekove kuña ñaña Tiro-gua ndive, upe oñembyesaráiva’ekue 1798 guive. Ha’e oñembyesarái va’ekue pe ára paha jave 1798-pe, ha oñepyrũ oñemandu’a jey hese pe ára paha jave 1989-pe.

Clovis, the leader of France, marked the beginning of a period of time which led to the papacy being placed upon the throne in 538, where the papacy then passed a Sunday law at the Council of Orleans. Reagan, leader of the United States marked the beginning of a period of time which is leading to the papacy once again being placed upon the throne of the earth at the soon coming Sunday law.

Clovis, Francia ruvicha, omoñepyrũ peteĩ ára pukukue oguerúva pe papado oñemoĩ hag̃ua guapyhápe ary 538-pe, ha upépe pe papado upéi ombohasa peteĩ arapokõi ñembojokuái pe Concilio de Orleans-pe. Reagan, Estados Unidos ruvicha, omoñepyrũ avei peteĩ ára pukukue ogueraháva pe papado peteĩ jeyve oñemoĩ hag̃ua yvy guapyhápe pe arapokõi ñembojokuái oguahẽtava pya’épe rupive.

France is the twofold power that placed the papacy in 538, and France, through Napoleon’s General Berthier, took the papacy off the throne in 1798. The United States places the papacy on the throne in the last days, and as the premier king of the ten kings, the United States will ultimately “make her desolate and naked, and shall eat her flesh, and burn her with fire.”

Fránsia ha’e pe mokõi hendáicha pokatu omoĩva’ekue pe papado 538-pe, ha Fránsia voi, Napoleón general Berthier rupive, omboguejy pe papado guapyhágui 1798-pe. Tetã peteĩ reko Amérikagua omoĩ pe papado guapyhápe ára pahápe, ha umi pa karia’y ruvicha tenondegua ramo, Tetã peteĩ reko Amérikagua ipahápe “ohejáta chupe ojeheja hag̃uáicha ha opívo, ho’úta he’ópe, ha ohapýta tata reheve.”

Verse forty contains the history of verse thirty-one, and identifies that the work of placing the papacy back upon the throne of the earth is represented by the period of time beginning with Ronald Reagan, and ending with the final president of the United States. That final president will have been typified by Reagan, for Jesus always illustrates the end with the beginning.

Pe versíkulo cuarenta oguereko pe tembiasakue pe versíkulo treinta y uno rehegua, ha ohechauka porã pe tembiapo omoĩjey hag̃ua pe papado yvy guasu guapyha ári ojehechauka hag̃ua pe aravo pukukue oñepyrũva Ronald Reagan ndive, ha opa hag̃uáicha Estados Unidos pe mburuvicha guasu pahaitépe. Pe mburuvicha guasu pahaitéva ojehechaukáta kuri Reagan rupive, pórke Jesús akóinte ohechauka pe paha pe ñepyrũ rupive.

In the first verses in Daniel eleven, that prophetic history is set forth (verse two), we find the history that preceded the history of the kingdom of Greece. Greece is a symbol of the United Nations, and the one-world government of the ten kings of Revelation seventeen. Verse three in Daniel eleven, introduces Alexander the Great, and verse two, represents the history that precedes the one-world government in the last days.

Daniel 11-pe ñepyrũrã versículope, oñemoĩ upépe pe tembiasakue profétika (versículo mokõi), jajuhu pe tembiasakue oĩva mboyve pe tembiasakue Grecia retãnguéra rehegua. Grecia ha’e peteĩ símbolo Naciones Unidas rehegua, ha pe gobierno peteĩ mundopegua umi paĩmbopa mburuvicha guasu Apocalipsis 17-pe oñeñe’ẽva rehegua. Versículo mbohapy Daniel 11-pe omoingeke Alejandro Magno-pe, ha versículo mokõi ohechauka pe tembiasakue oĩva mboyve pe gobierno peteĩ mundopegua ára pahápe.

In verse one, Gabriel simply identifies that he had strengthened Darius at the beginning of the kingdom of the Medes and Persians, but Gabriel had come to Daniel in chapter ten, when Cyrus the Persian, not Darius the Mede was then ruling. After clearly tying the kingdom together as a prophetic twofold kingdom of the Medes and Persians (as is France and the United States), Gabriel then introduces the history that precedes the worldwide kingdom of Alexander the Great.

Peteĩha versíkulope, Gabriel añoite oikuaauka ha’e omombarete hague Daríope pe ñepyrũme pe mburuvicharã guasu Medo ha Persiakuéra rehegua, ha Gabriel katu oukuri Daniel rendápe pe kapítulo diezpe, Ciro el Persa, ndaha’éi Darío el Medo, oisãmbyhy jave upérõ. Ojoaju porã rire pe mburuvicharã guasu peteĩ tetãnguéra mokõivéva profétikova ramo, Medo ha Persiakuéra rehegua (Francia ha Estados Unidos-icha), Gabriel upéi omoñepyrũ upe tembiasakue omotenondéva pe mburuvicharã guasu mundial Alejandro el Grande rehegua.

And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 11:2.

Ha ko'ág̃a che aikuaaukáta ndéve pe añetegua. Péina, opu'ãta gueteri mbohapy mburuvicha guasu Pérsiape; ha irundyha oikóta hetave mba'erepy reheve opaite ambuégui: ha imbarete hag̃ua, ipirapire hetápe, omyengoviáta opavavépe Gresiagua retãre. Daniel 11:2.

Alpha and Omega always illustrates the end of a thing, with the beginning of a thing, and verse two speaks to the history that precedes the enforcement of the one-world government, as represented by Alexander the Great’s kingdom of Greece. Verse two, is a line of prophecy concerning the United States, which, as the two-horned power of the last days as typified by the twofold power of the Medes and Persians, and by France. The verse identifies kings that would typify presidents of the United States in the last days, who would stand up in advance of the threefold one-world government of the dragon, the beast and false prophet. Clovis paralleled Reagan as the first president in the beginning of the history that leads to placing antichrist back on the throne.

Alfa ha Omega tapia ohechauka peteĩ mba’e pahápe, umi ipyrũ ndive, ha pe mokõiha versíkulo oñe’ẽ pe tembiasakue rehe oĩva peteĩ-govierno mundial jejapo mboyve, ojehechaukaháicha Alejandro el Grande Grecia rréino rupive. Pe mokõiha versíkulo ha’e peteĩ línea profesía rehegua Estados Unidos rehe, péva, umi mokõi hatĩ oguerekóva mbarete paha ára pegua ramo, ojehechauka va’ekue umi Medos ha Persas pokatu mokõiguáicha, ha avei Francia rupive. Pe versíkulo omombe’u mburuvichakuérape oikóta hag̃ua peteĩ techaukaha ramo Estados Unidos ruvichakuéra rehe paha ára pegua, umi opu’ãtava mboyve pe mbohapyve peteĩ-govierno mundial dragón, mymba ha proféta japu rehegua. Clovis ojoja Reagan ndive peteĩha presidente ramo pe tembiasakue ñepyrũme ogueraháva anticristo jehupyty jevy guapyhárpe.

From the time of Cyrus, in Daniel eleven, there would be three presidents followed by a fourth, who was far richer than they all were. Darius was the first king of the Medo-Persian Empire, and Cyrus, who was ruling when Daniel received the history from Gabriel was the second king. Four kings would follow Cyrus, so the fourth of the following kings would be the sixth king.

Ciro guive, Daniel 11-pe, oĩta mokõi mburuvicha guasu hapykuéri, ha upéi peteĩ irundyha, ipirapire hetaitereíva opavave ambuégui. Darío haʼe vaʼekue pe mburuvicha guasu peteĩha pe Imperio Medo-Persa-pe, ha Ciro, oguerekóva pe sãmbyhy Daniel orresivírõ guare pe tembiasakue Gabriel-gui, haʼe vaʼekue pe mokõiha mburuvicha guasu. Irundy mburuvicha guasu osegíta Ciro rapykuéri; upévare, pe irundyha umi mburuvicha guasu oúva hapykuéri vaʼerãta pe mburuvicha guasu poteĩha.

The sixth king would be the richest king, and the rich president (king) would stir up all against the realm of Greece. The presidents since Reagan, were Bush the first, Clinton, Bush the second, Obama; so the sixth, and richest, king would be Trump. That king (president) would “stir up” the realm of Greece (globalists). The definition of the Hebrew phrase “stir up,” is quite informative.

Pe mburuvichakuéra sixha ha’éta pe mburuvichakuéra apytépe pe ipirapire hetavéva, ha pe presidente (mburuvicha) ipirapire hetavéva omopu’ãta opavavépe Gresia retãre. Umi presidente oĩva Reagan guive ha’e va’ekue Bush peteĩha, Clinton, Bush mokõiha, Obama; upévare pe mburuvicha sixha, ha pe ipirapire hetavéva, ha’éta Trump. Pe mburuvicha (presidente) omopu’ãta “Gresia retã” (umi globalista) rehe. Pe ñe’ẽ hebréo “omopu’ã” he’iséva, tuicha omyesakãva.

The Hebrew word translated as “stir up,” in the verse, is a primitive root meaning “to awaken”, or “wake up”. In the history typified by the fourth ruler after Cyrus, a president far richer than any other president would be raised up and through his strength and power an “awakening” would be brought about against Greece. Greece being a symbol of globalism, progressivism and “woke-ism,” would be brought into the spotlight of the history of the sixth, richest president. He would awaken the entire realm of planet earth to the controversy of progressive “woke-ism” and global domination.

Pe ñe’ẽ hebreo oñembohasáva “omokyre’ỹ” ramo, upe versículo-pe, ha’e peteĩ raíz yma guare he’iséva “ombopáy”, térã “ombokéra’y”. Pe tembiasakue ojehechauka hag̃uáicha pe irundyha mburuvicha guasu rire Ciro, oñemopu’ãta peteĩ presidente hetaitereivéva virúgui oimeraẽ ambue presidente-gui; ha iñemombarete ha ipokatu rupive oñemboguataíta peteĩ “ñemombáy” Grecia rehe. Grecia, ha’évo peteĩ símbolo globalismo, progresivismo ha “woke-ismo” rehegua, oñemoĩta tesape renondépe pe sexto presidente, pe ipirapire hetavéva, rembiasakuépe. Ha’e omombáyta opaite yvy ape ári oikóva táva ha tetãnguéra rembiguáiha hag̃ua pe ñomongeta vai progresivo “woke-ismo” ha dominio global rehe.

The awakening to the movement of progressive “woke-ism,” that is brought about in the presidency of the richest president, occurs with the Republican horn, at the very time that the awakening of the ten virgins occurs in the Protestant horn.

Pe ñemombáy pe “woke-ismo” progresivo rembiapo rehegua, oiko hag̃ua pe presidente ipirapire hetavéva presidencia aja, ojehu pe hatĩ republicano ndive, upe javeite pe pa virgen ñemombáy ojehuháicha pe hatĩ protestante-pe.

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

Ñamboguatáta ñande estudio Daniel capítulo once, versículo cuarenta rehegua pe artículo oútavape.

“Notwithstanding the widespread declension of faith and piety, there are true followers of Christ in these churches. Before the final visitation of God’s judgments upon the earth there will be among the people of the Lord such a revival of primitive godliness as has not been witnessed since apostolic times. The Spirit and power of God will be poured out upon His children. At that time many will separate themselves from those churches in which the love of this world has supplanted love for God and His word. Many, both of ministers and people, will gladly accept those great truths which God has caused to be proclaimed at this time to prepare a people for the Lord’s second coming. The enemy of souls desires to hinder this work; and before the time for such a movement shall come, he will endeavor to prevent it by introducing a counterfeit. In those churches which he can bring under his deceptive power he will make it appear that God’s special blessing is poured out; there will be manifest what is thought to be great religious interest. Multitudes will exult that God is working marvelously for them, when the work is that of another spirit. Under a religious guise, Satan will seek to extend his influence over the Christian world.” The Great Controversy, 464.

“Jepevéramo iñasãi hag̃ua jerovia ha tekokatu, oĩ koʼã tupaope umi añetegua Cristo rapykuehóva. Oguahẽ mboyve pe ipahaiteva Tupã huísio oúva ko yvy ári, Ñandejára retãygua apytépe oikóta peteĩ ñembopyahu tekokatu yma guarépegua, peichagua ndojehecháiva guive apóstol-kuéra ára. Tupã Espíritu ha ipokatu oñehẽta Hembykuéra ári. Upe árape heta ojepeʼáta umi tupao-gui, umíme pe mborayhu ko yvy rehegua omyengovia vaʼekue pe mborayhu Tupã ha Iñeʼẽ rehegua. Heta, mokõivévagui, ministro ha tavaygua, ovyʼápe omoneĩta umi tuicha añetegua Tupã omoherakuãka vaʼekue ko árape ombosakoʼi hag̃ua peteĩ tavayguakuérape Ñandejára ou jeývape guarã. Pe ñemoñare angatajukuaaseha oipota ojoko ko tembiapo; ha oguahẽ mboyve pe ára koʼãichagua ñemyakãha hag̃ua, haʼe oñehaʼãta ani hag̃ua oiko, omoingévo peteĩ japu ojoguáva pe añeteguápe. Umi tupaope ikatuhápe ogueru ipope ipuʼaka mbotavypyrépe, ojapótaichaicha Tupã rovasa hag̃uaite oñehẽ hese kuéra ári; ojekuaáta upépe pe ojeʼéva tuicha hag̃ua interés religioso. Hetaeterei ovyʼáta ha oñemombaʼeguasúta Tupã oikoháicha hechapyrãva hag̃ua hesekuéra, ha upéva katu ambue espíritu rembiapo. Peteĩ tova religioso guýpe, Satanás ohekáta omyasãi hag̃ua ipuʼaka kristianokuéra arapýre.” The Great Controversy, 464.