The vision of Daniel chapter eleven, is the main point of reference for all the visions of Bible prophecy, and the vision of chapter eleven is established by the symbol of Rome.

Daniel capítulo once pe visión ha’e pe punto principal de referencia opaite visión profética Bíblica-pe g̃uarã, ha pe visión capítulo once pegua oñemopyenda Roma símbolo rehe.

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 heta opuʼãta pe mburuvicha guasu ñemby gotyopegua rehe; avei nde retãygua apohare vai oñembotuicháta omopyendávo pe visión; haʼekuéra katu hoʼáta. Daniel 11:14.

Jones addresses the previous verse as follows:

Jones oñe’ẽ pe versíkulo mboyvegua rehe kóicha:

“When the Amorites had filled up the measure of their iniquity, their place was given to Israel, the people of God. When Israel, following the way of the heathen, filled also the cup of iniquity, God brought up the kingdom of Babylon, and took all away. When Babylon had filled up the cup of its iniquity, the power was transferred to Persia. And when the angel was turned away by the wickedness of the Persians, then the prince of Grecia comes in and sweeps it away.”

“Amorreo-kuéra omyenyhẽmba rire hembiapo vai ra’ãnguéra, Israélpe, Tupã retãme, oñeme’ẽ hendaguépe. Ha Israel, oho hag̃ua umi tetã ambuéra rapére, omyenyhẽ avei hembiapo vai kópa; upémarõ Tupã omopu’ã Babilonia mburuvichakuéra retã, ha ogueraha opa mba’e. Babilonia omyenyhẽmba rire hembiapo vai kópa, pokatu oñembohasa Pérsiape. Ha pe ánhel ojepe’a rire umi persa-kuéra ñañáva rehe, upépe Grécia ruvicha oike ha ohundi opaite mba’e.”

“And how long was the power of Grecia to continue? When was it to be broken? ‘When the transgressors were come to the full.’ That nation stands until it has filled up the measure of its iniquity, and then the power is transferred to another kingdom. That power to which it was transferred was the Roman, as we learn from Daniel 11:14. ‘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.’ This nation is pointed out as a nation of robbers—the children of robbers, as says the margin of the text.

“Ha mbaʼe pevepa Grecia pu’aka ojepysóta? Arakaʼépa oñembyai vaʼerã? ‘Apoha kuéra rembiapo vai oguahẽ vove henyhẽmba peve.’ Upe tetã opytáta oĩháicha omyenyhẽmba peve hembiapo vai raʼãha, ha upéi upe pu’aka oñembohasáta ambue rréinope. Upe pu’aka oñembohasa hague hese haʼe vaʼekue pe Romano, ñaaprendeháicha Daniel 11:14-gui. ‘Ha umi ára-pe heta oñepuʼãta pe mburuvicha yvate gotyo pegua rehe; avei ne retãyguakuéra apytégui umi mondaha raʼykuéra oñemombaʼeguasúta omopyenda hag̃ua pe visión; ha hoʼáta hikuái.’ Ko tetã oñehechauka peteĩ tetã mondaha ramo—mondaha raʼykuéra, heʼiháicha pe margen texto rehegua.”

“These are the ones to whom the kingdom is now given, and what for?—‘The children of robbers shall exalt themselves to establish the vision.’ When this nation comes upon the scene, then there enters that which establishes the vision, that which is one great object of the vision, the one chief landmark in the line of vision which God has given through the prophets for all time.” A. T. Jones, The Columbian Year and the Meaning of the Four Centuries, 6.

“Koʼãva hína umi oñemeʼẽmava koʼág̃a pe reino, ha mbaʼerã piko?—‘Mondahakuéra raʼykuéra oñembotuicha hag̃ua omopyenda hag̃ua pe visión.’ Ko tetã ojehechauka vove, upévo oike upe omopyendáva pe visión, upe haʼéva peteĩ tuicha mbaʼe pe visiónpe, pe peteĩ tenondegua techaukaha pe línea de visión-pe Tupã omeʼẽva profetakuéra rupive opa ára guarã.” A. T. Jones, The Columbian Year and the Meaning of the Four Centuries, 6.

Jones says when the Roman power “comes upon the scene, then there enters that which establishes the” … “line of vision which God has given through the prophets for all time.” In Miller’s history the Protestants taught, as Laodicea Adventism now does, that the robbers of thy people represent Antiochus Epiphanes, a Seleucid king who ruled from 175 to 164 BC. He was a member of the Seleucid dynasty, which was one of the Greek successor states which came out of the breakup of Alexander the Great’s empire. The disagreement over this issue was so specific in Millerite history, that the identification of Antiochus Epiphanes is represented upon the 1843 pioneer chart.

Jones he’i pe mburuvicha guasu romano “oike jave escena-pe, upérõ oike upe omoĩva” … “pe línea de visión Tupã ome’ẽva’ekue maranduhára kuéra rupive opa ára guarã.” Miller rembiasakue-pe umi protestante kuéra ombo’e, Adventismo Laodicea-pegua ko’ág̃a ojapoháicha, nde tavayguakuéra mondaha kuéra ohechaukaha Antiochus Epiphanes, peteĩ mburuvicha Seleúcida ogovernáva’ekue 175 guive 164 ary Cristo mboyve peve. Ha’e va’ekue peteĩ miembro pe dinastía Seleúcida rehegua, peteĩva umi estado sucesor griego-kuéra apytégui osẽva’ekue Alejandro Magno imperio oñembyaírõ guare rire. Pe ñe’ẽjoavy ko mba’e rehegua ha’e hag̃uáicha específico Millerite rembiasakue-pe, upévare Antiochus Epiphanes jeikuaa oñerepresenta pe cuadro pionero 1843-pe.

The reference to Antiochus on the chart represents the only reference to something that is not found in God’s prophetic Word. It is there to refute the false teachings of the Protestants of that period, which is now the false teaching of Laodicean Adventism. Whether William Miller understood the depth of importance in understanding that Rome is the earthly power that establishes the “line of vision which God has given through the prophets for all time,” is doubtful, but it was clear enough to soundly defend the fact that Rome establishes the vision.

Pe mención Antiochus rehegua oĩva pe gráfica-pe oñemombe’u hag̃ua pe única mención peteĩ mba’e rehegua ndojejuhúiva Ñandejára ñe’ẽ marandu’ỹme. Oĩ upépe hag̃ua ombotovévo umi mbo’epy japu umi protestántekuéra upe ára guare, ha ko’ág̃a niko upéva hína pe mbo’epy japu Adventismo Laodicea gua. Taha’e ha’épa William Miller oikuaa porã ra’e mba’eichaitépa ipypuku pe mba’e tuichaitéva ojeikuaa hag̃ua Roma ha’eha pe pokatu yvy arigua omopyendáva pe “línea de visión Ñandejára ome’ẽva profetakuéra rupive opa ára guarã”, ikatu oñemoĩ hag̃ua py’a mokõi; péro hesakã porã kuri ikatu hag̃uáicha oñedefende mbarete hag̃ua pe añetegua Roma omopyendaha pe visión.

Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 28:14.

Oĩhápe ndaipóriháramo visión, umi tavayguakuéra oñehundi; ha pe oñongatúva pe léi, ovy'a ha'e. Proverbios 28:14.

Solomon recorded that where there is no vision, the people perish, and the Hebrew word “vision,” in verse fourteen is the same as in Solomon’s proverb. The vision is a life-or-death proposition, and the “vision” is established by the symbol of Rome. The word “vision” in verse fourteen, is the same word for vision in Habakkuk, chapter two.

Salomón ohai vaekue mamó ndaipórihápe visión, upépe tavayguakuéra oñehundiha, ha pe ñe’ẽ hebreo “visión”, pe versíkulo catorce-pe, ha’e pe peteĩchaguaite oĩva Salomón ñe’ẽngápe. Pe visión ha’e peteĩ mba’e tekove térã ñemano rehegua, ha pe “visión” oñemopyenda Roma símbolo rupive. Pe ñe’ẽ “visión” pe versíkulo catorce-pe, ha’e pe peteĩchaguaite pe ñe’ẽ ojeiporúva visión-rã Habacuc, capítulo mokõi-pe.

I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:1–3.

Chepyta hag̃ua che ñangarekohápe, ha amoĩta chejupe tórre ári; ha amañáta ahecha hag̃ua mbaʼépa heʼíta chéve, ha mbaʼépa ambohováita oñemoñeʼẽ jave chéve. Upéi Ñandejára chembohovái ha heʼi: Ehai pe visión, ha embopyahu porã yvyraʼi kuatia ári, ikatu hag̃uáicha odipara pe omoñeʼẽva. Pe visión niko gueteri peteĩ ára oñemoĩmava hag̃uápe; ha ipahápe oñeʼẽta, ha ndijapumoʼãi: imbegue hag̃ua jepe, ehaʼarõ chupe; añetehápe ou hag̃uágui, ndahiʼaréi moʼãi. Habacuc 2:1–3.

The word “reproved” in verse one, means “argued with”. William Miller was the watchman that was set upon the tower in the history of the movement of the first and second angels, and when in prophetic symbolism he asked what he should answer in the debate of his history, he was told to write the vision, which is established by the symbol of Rome. In agreement with this fact, when the Millerites produced the 1843 pioneer chart in fulfillment of these three verses of Habakkuk, they gave reference to the very heart of the debate they engaged in. They no doubt, did not understand that their referencing to the foolish argument that Antiochus Epiphanes was the power who established the vision represents the debate of Habakkuk chapter two, but Sister White said that chart was “directed by the hand of the Lord, and should not be altered,” so the reference to the debate on the chart was from God’s hand.

Pe ñe'ẽ “reproved” versíkulo peteĩme he'ise “oñe'ẽjoavy hag̃ua”. William Miller ha'eva'ekue pe ñangarekohára oñemoĩva'ekue pe tórre ári pe tembiasápe pe peteĩha ha mokõiha ánhel remimbo'e guasúpe, ha ha'e, marandu hag̃ua marandupyrépe, oporandu jave mba'épa ombohováita pe ñomongeta joavyme hembiasápe, oñe'ẽ chupe ohaíva'erãha pe visión, oñemopyendáva pe símbolo Roma rehe. Ojoajúvo ko añetegua ndive, umi Millerita oguenohẽ ramo guare pe cuadro pionero 1843-pegua, omohu'ã hag̃ua ko'ã mbohapy versíkulo Habacuc-pe, ome'ẽ hikuái referencia pe ñomongeta joavy mbytépe voi oike hague hikuái. Katuete ndontendeporãi va'ekue hikuái pe imbojoajuha hikuái pe argumento tavy rehe, Antiochus Epiphanes ha'eha pe pu'aka omopyendáva pe visión, ohechauka hague pe ñomongeta joavy Habacuc kapítulo mokõipegua; hákatu Sy White he'i va'ekue pe cuadro “oñemboguata hague Ñandejára po rupive, ha ndojehechamo'ãi hag̃ua ambueichávo”, upévare pe referencia pe ñomongeta joavy rehe pe cuadro-pe ouva'ekue Ñandejára po gui.

The Millerites came to correctly understand that the first disappointment on April 19, 1844 initiated the tarrying time, referenced by Habakkuk and also Matthew’s parable of the ten virgins. They also came to understand that those two prophecies were directly connected with Ezekiel chapter twelve, where Ezekiel identifies a period of time where the effect of every vision will occur. That word “vision”, is the same Hebrew word we are now considering. This is why Jones is correct when he states, “When” Rome “comes upon the scene, then there enters that which establishes the vision, that which is one great object of the vision, the one chief landmark in the line of vision which God has given through the prophets for all time.” Rome establishes the entire vision of God’s prophetic Word, and more specifically it is Rome that the entire structure of chapter eleven is built upon.

Umi Millerigua oikuaa porãkuri pe peteĩha jejavy April 19, 1844-pe omoñepyrũhague pe aravo oñemoĩ hag̃ua, oñeñeʼẽva Habacuc-pe ha avei Mateo rembiasakue pa umi diez virgen rehegua. Avei oikuaa hikuái umi mokõi profesía ojoajúha directamente Ezequiel capítulo doce ndive, upépe Ezequiel ohechauka peteĩ periodo aravo rehegua oikohápe opa visión mbaʼeporã. Pe ñeʼẽ “visión” haʼe pe mismo ñeʼẽ hebreo ñande jahesaʼỹijohína koʼág̃a. Upévare Jones heʼíva añete, heʼívo: “Arakaʼe” Roma “oike escena-pe, upérõ oike avei upe omoañetéva pe visión, upe haʼéva peteĩ mbaʼe guasu pe visión-pe, pe peteĩ marca principal pe línea de visión-pe Tupã omeʼẽva maranduhára kuéra rupive opa ára guarã.” Roma omoañete enterove pe visión Tupã Ñeʼẽ profética rehegua, ha peteĩ modo específico-vépe haʼe Romaite pe estructura kompleta capítulo once rehegua oñemopuʼãha hiʼári.

When Sister White refers to the final fulfillment of chapter eleven of Daniel and states that “much of the history that has taken place in fulfillment of this prophecy will be repeated,” she is identifying that the histories of chapter eleven that had already been fulfilled typified the final verses of Daniel chapter eleven. The subject of the final verses of chapter eleven is the king of the north, who there represents modern Rome. Therefore, the histories of Daniel chapter eleven, that are repeated, are histories that represent Rome.

Hermana White oñe’ẽrõ Daniel capítulo once pe cumplimiento paha rehe ha he’i “heta ko profesía cumplimiento-pe oiko vaʼekue historia oñembojeýta jeyha”, ha’e ohechauka Daniel capítulo once pe historia-kuéra oñecumpli vaʼekue ymaha oikohague tipo ramo umi versículo paha Daniel capítulo once pegua rehegua. Umi versículo paha capítulo once pegua mba’eapo hína pe mburuvicha yvate gotyopegua, upépe orepresentáva Roma moderna. Upévare, umi historia Daniel capítulo once pegua, oñembojeýva jey, ha’e historia-kuéra orepresentáva Roma.

In the last six verses of chapter eleven modern Rome (the king of the north), conquers three geographical powers. In verse forty he conquers the king of the south (the former Soviet Union in 1989), the glorious land (the United States at the soon coming Sunday law), and Egypt (the entire world as represented by the United Nations.) In Daniel eleven pagan Rome is represented as conquering three geographical powers in order to capture the then-known world, and then papal Rome is represented as conquering three geographical powers in order to capture the earth.

Umi seis versíkulo pahápe kapítulo once-gui, Roma moderna (mburuvicha yvate guigua), omombaʼe mbohapy pokatu jeográfiko. Versíkulo cuarenta-pe omombaʼe mburuvicha ñemby gotyogua (Unión Soviética yma guaréva ary 1989-pe), pe yvy mimbipáva (Estados Unidos pe léi domingo oútava pyaʼeite jave), ha Egipto (opaite yvóra ko yvy arigua ojehechaukáva Naciones Unidas rupive). Daniel capítulo once-pe, Roma pagana ojehechauka omombaʼerõguáicha mbohapy pokatu jeográfiko ikatu hag̃uáicha ojagarra pe arapy ojekuaáva upe jave, ha upéi Roma papal ojehechauka omombaʼerõguáicha mbohapy pokatu jeográfiko ikatu hag̃uáicha ojagarra ko yvy.

Pagan Rome is first mentioned in the chapter in verse fourteen, in order to identify it as the symbol that establishes the vision, but its rise to power is not addressed until verse sixteen. Alexander the Great’s kingdom was divided into four parts in fulfillment of God’s prophetic Word, but those four parts quickly consolidated into two primary antagonists that are identified as either the king of the south or the king of the north in the prophetic narrative that continues to the conclusion of the chapter. In verse fourteen the rising power of Rome is mentioned as the power that would establish the vision, but the subjects that are being addressed are the struggles between the remnants of Alexander’s kingdom as represented by the kings of the north and the south.

Roma pagana oñemombe’u raẽ ko kapítulope pe versíkulo catorce-pe, ikatu hag̃uáicha oñeikuaa hag̃ua ha’eha pe símbolo omoñepyrũva pe visión, ha katu iñemopu’ã mbareterãme noñemyesakãi peve pe versíkulo dieciséis-pe. Alejandro el Grande rréino oñemboja’o irundy hendápe oñekumpli hag̃ua Tupã Ñe’ẽ profética, ha katu umi irundy hendágui pya’e oñemboaty mokõi antagonista principal-pe, oñeikuaáva térã pe mburuvicha yvy gotyo guáva térã pe mburuvicha yvate gotyo guáva ramo pe narración profética oseguívape pe kapítulo paha peve. Pe versíkulo catorce-pe oñemombe’u Roma pu’aka okakuaáva ramo pe pu’aka omopyendátava pe visión, ha katu umi mba’e oñeñe’ẽhína hese ha’e Alejandro rréino rembyrekuéra ñorairõ, oñerrepresentáva pe yvate gotyo pegua ha pe yvy gotyo pegua ruvichakuéra rupive.

In verse fifteen, those two kings are still engaged in their struggle, and the king of the north is prevailing. But in verse sixteen Rome arrives and the verse says, “But he that cometh against him,” meaning that when Rome comes against the northern king who has just been prevailing over the southern king, the king of the north will be unable to stand against Rome. Rome prevails, and in verse sixteen, Rome was also to stand in the glorious land of Judah. In verse seventeen Rome shall “set his face to enter with the strength of his whole kingdom.” He took the northern king who was unable to stand before him, then he took Judah, then he entered into Egypt.

Pe versíkulo quince-pe, umi mokõi mburuvicha guasu gueteri oĩ hikuái iñorairõme, ha pe mburuvicha guasu yvategua oĩ ipu’akápe. Péro pe versíkulo dieciséis-pe Roma oguahẽ, ha pe versíkulo he’i: “Péro pe ouva hese”, he’iséva, Roma ou vove pe mburuvicha guasu yvategua rehe, upe va’e ramoite ipu’akáva’ekue pe mburuvicha guasu yvy gotyogua ári, pe mburuvicha guasu yvategua ndaikatumo’ãi opyta mbarete Roma renondépe. Roma ipu’aka, ha pe versíkulo dieciséis-pe, Roma ave oĩva’erã pe yvy porãite Judá-pe. Pe versíkulo diecisiete-pe Roma “omohenda hova oike hag̃ua opaite imbarete Reino reheve.” Ha’e ojagarra pe mburuvicha guasu yvategua ndaikatúiva opyta henondépe, upéi ojagarra Judá, ha upéi oike Egipto-pe.

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. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him. Daniel 11:14–17.

Ha umi árape heta opuʼãta ñemby ruvicha rehe; avei ne retãygua apohare vai oñemombaʼeguasúta omopyenda hag̃ua pe visión; haʼekuéra katu hoʼáta. Upévare yvate gotyo pe ruvicha ou vaʼerã, omopuʼã peteĩ yvyty jere, ha ogueraha hag̃ua umi táva mbaretevéva oñemboty porãva; ha ñemby pegua mbarete ndaikatumoʼãi ojerokyhyje hag̃ua, ni itavaygua poravopyre, ha ndaiporimoʼãi mbarete hag̃ua ojejoko chupe. Péro pe oúva hese ojapóta hembipota hag̃uáicha, ha avave ndaikatumoʼãi oñemoĩ henondépe; ha opytáta pe yvýpe iporãvévape, ha upéva ipópe oñehundíta. Avei ombohováita hag̃ua oike hag̃ua mbarete reheve opa hag̃ua iguivegua réino pukukue, ha umi hekojojáva hendive; upéicha ojapóta: ha omeʼẽta chupe kuñanguéra rajy ombyai hag̃uáicha chupe; péro haʼe ndopytamoʼãi ijykére, ni ndahaʼemoʼãi hag̃ua chupe g̃uarã. Daniel 11:14–17.

The conquering illustrated in these verses is a fulfillment of Daniel chapter eight.

Ko’ã versíkulope oñemombe’u hag̃ua pe jejapo ipu’akáva ha’e hína peteĩ ñemyenyhẽ Daniel capítulo ochopegua.

And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

Ha peteĩva apytégui osẽ peteĩ hatĩ michĩva, ha okakuaa tuichaite eterei yvy gotyo, kuarahyresẽ gotyo ha pe yvy porã gotyo. Daniel 8:9.

The little horn of verse nine is pagan Rome, and verse nine identifies, in agreement with verses fourteen through seventeen of chapter eleven, that pagan Rome would conquer three geographical entities as it took control of the world. Those entities were the south (Egypt), the east (Syria, the king of the north) and the pleasant land (Judah). The history of verses sixteen and seventeen are typifying the historical three-step conquering of modern Rome in verses forty through forty-three, for as Sister White stated, “Much of the history that has taken place in fulfillment of this prophecy will be repeated.”

Pe michĩva ayvu porundýva nuevepe oĩva haʼe Roma pagana, ha pe versículo nueve ohechauka, capítulo once pe versículo catorce guive diecisiete peve heʼíva ndive ojoguerahápe, Roma pagana omombaʼetaha mbohapy tetã renda ojejapóvo yvy pukukue rehe ipoguýpe. Umi tetã renda haʼekue pe sur (Egipto), pe kuarahyresẽ gotyo (Siria, pe rréi norte pegua) ha pe yvy porãite (Judá). Pe tembiasakue versículo dieciséis ha diecisietépe ohechauka hag̃ua pe mbohapy jey rupi oñemombaʼe haguéicha Roma koʼág̃agua rehegua, versículo cuarenta guive cuarenta y tres peve, Sister White heʼihaguéicha: “Heta pe tembiasakue ojehúvaʼekue ko profecía oñekumpli hag̃ua, ojehujeytaha.”

“Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.

“Egipto ndaikatúi jepe opuʼã hag̃ua Antiochus renondépe, pe mburuvicha guasu yvate gotyogua, Antiochus ndaikatúi opuʼã umi romano renondépe, koʼág̃a ouvaʼekue hese. Mbaʼeve tetãnguéra ndaikatúi véima ombohovái ko puʼaka okakuaáva. Siria oñemboguejy ha oñembojoapy pe imperio romano rehe, Pompeyo, ary mboyve Cristo 65-pe, oipeʼávo Antiochus Asiaticus-gui imbaʼerãnguéra, ha omboguejývo Siria peteĩ provincia romana-rã.”

“The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.

“Pe pokatuete voi vaʼekue oĩ vaʼerã avei Yvy Marangatúpe, ha hoʼu hag̃ua upéva. Roma ojoaju Tupã retãygua, judío-kuéra ndive peteĩ ñeʼẽmeʼẽ rupive, ary 162 Cristo mboyve, ha upe ára guive oguereko peteĩ tenda ijehecharamovéva marandu hag̃ua ára rehegua profétiko-pe. Upéicharõ jepe, ndoguerekói kuri mburuvichakatu Judea ári añetehápe ñorairõ rupi peve ary 63 Cristo mboyve; ha upérõ oiko kóicha.”

“On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.

“Pompeyo ojevy jave rire iñemboguata guasu Mítridates rovái, Ponto ruvicha guasu rehe, mokõi oñorairõva, Hircano ha Aristóbulo, oñeha’ã hína kuri Judéa rréino rehe. Iñe’ẽrendu oguahẽ Pompeyo renondépe; ha pya’e ohechakuaa Aristóbulo jerurekuéra ndahekojojáiha. Upéicharamo jepe, ha’e oipota kuri ombohasa pe decisión upe mba’ére, ojapo peve rire iñemboguata are oha’arõitéva Arabia gotyo, oprometevo upéi ou jeytaha ha omohendataha hesekuéra opa mba’e ohechávo hekojojaha ha iporãha. Aristóbulo, oikũmby porãvo Pompeyo remiandu añetéva, pya’e ojevy Judéape, ombopu ijehegua kuérape, ha oñembosako’i peteĩ ñemo’ã mbareterã; odesidívo, opa mba’e ojehupytýramo jepe, ojokóta hag̃ua pe akãrégua, ohechaukáma rupi ojehechakuaataha ambuépe. Pompeyo katu hi’aguĩ ete osegi pe okañývape. Ha’e oguahẽvo Jerusalén ypýpe, Aristóbulo, oñepyrũvo oñembyasy hape ojapóvare, osẽ oho huguáipe, ha oñeha’ã ombojoavy porã umi mba’e oprometévo iñemoĩmbaitetaha poguýpe ha heta viru. Pompeyo, omoneĩvo upe oferta, omondo Gabiniope, peteĩ aty’i soldádo akãme, ohupyty hag̃ua pe viru. Ha upe teniente general oguahẽvo Jerusalénpe, ojuhu umi okẽ oñembotypa hese, ha oñemombe’u chupe murálla ári guive táva ndopytamo’ãiha pe ñe’ẽme’ẽme.”

“Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.

“Pompeyo, ani hag̃ua ojejapo hag̃ua hese ko mba’e ha opyta hag̃ua castígo’ỹre, omoĩ Aristóbulo-pe, upe orekóvape hendive, itakyre’ỹme, ha pya’evoi oguata Jerusalén gotyo ijehérsito pukukue reheve. Aristóbulo partidáriokuéra oĩva’ekue oñorairõ hag̃uáicha tenda rehe; Hircano yvypórape, ojepe’a hag̃ua okẽnguéra. Umi pahague, hetavéva ha ipu’akáva, ome’ẽ Pompeyo-pe jeike rei távape. Upérõ Aristóbulo rembiapykuekuéra oho Templo yvyty gotyo, oĩmbaitépe oñemoĩ hag̃uáicha upépe ñorairõrã, péicha avei Pompeyo oñemoĩ haguéicha omboguejy hag̃ua upe tenda. Mbohapy jasy pahápe ojejapo peteĩ pa’ũ murállape, tuichakue iporã hag̃uáicha oñembokapúva, ha upe tenda oñemomba’apo kyse pukukue rupi. Pe jejuka vaiete oúvape, pa’ãry ojuka mokõi mil tapicha. “Peteĩ techapyrã ñembyasýva”, he’i tembiasakuehaihára, “jahecha hag̃ua pa’ikuéra, omba’apóva upe jave Tupã servísiope, ipo py’a guapýpe ha hembipota hatãme osegívo hembiapo jepivegua, ojekuaa’ỹ hag̃uáicha oikuaa pe sarambi vaiete, jepe ijerére opa henda rupi iñirũnguéra oñeme’ẽ jejukápe, ha heta jey ijeheguiete tuguy oñembojehe’a hag̃ua umi isakrifísio ruguy reheve.”

“Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the ‘glorious land’ in its iron grasp till it had utterly consumed it.

“Omohuʼãma rire pe ñorairõ, Pompeyo omboguejy Jerusalén murallakuérape, ombohasa heta táva Judea poguýgui Siria poguýpe, ha omoĩ tributo judíokuéra ári. Péicha, peteĩhaite jey Jerusalén oñemoĩ ñorairõ rupive upe mbarete pópe, upéva vaʼekue oguerekótava pe ‘yvy porãite’ ipo hierropegua pyhatãme pe ohundi hag̃uaite peve.”

“‘VERSE 17. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him.’

“‘VERSÍCULO 17. Ha’e avei omoĩta hova oike hag̃ua ipoguýpe opa mbarete iguerekóva irréino pukukue, ha umi hekojoja oĩta hendive; péicha ojapóta: ha ome’ẽta chupe kuñanguéra rajy, ombyai hag̃ua chupe: ha ha’e ndopytamo’ãi ijykére, ni ndaha’emo’ãi hese guarã.’”

“Bishop Newton furnishes another reading for this verse, which seems more clearly to express the sense, as follows: ‘He shall also set his face to enter by force the whole kingdom.’ Verse 16 brought us down to the conquest of Syria and Judea by the Romans. Rome had previously conquered Macedon and Thrace. Egypt was now all that remained of the ‘whole kingdom’ of Alexander, not brought into subjection to the Roman power, which power now set its face to enter by force into that country.” Uriah Smith, Daniel and the Revelation, 258–260.

“Obispo Newton ome’ẽ ambue ñemoñe’ẽ ko versíkulo rehegua, ha upéva ojehecha omyesakãve hag̃ua he’iséva, ko’ãicha: ‘Ha’e omoĩta avei hova oike hag̃ua mbaretépe pe rréino pukukue.’ Versíkulo 16 ogueru ñandéve Siria ha Judea ñemomba’e hag̃ua umi romano kuéra rupi peve. Roma ymaite guive omomba’e vaʼekue Macedon ha Thrace. Egipto añoite vaʼekue ko’ág̃a opyta pe ‘rréino pukukue’ Alejandro rehegua apytégui, ndojeguerahái gueteri hag̃ua roma poguýpe, ha upéva ko pu’aka omoĩ kuri hova oike hag̃ua mbaretépe upe tetãme.” Uriah Smith, Daniel and the Revelation, 258–260.

We have already noted, more than once in these articles, how verse thirty and thirty-one of Daniel eleven align with verses forty and forty-one, and the history of verses thirty and thirty-one also aligns with the plucking up of three horns.

Ñamombe’úma kuri, peteĩ jey’ỹre ko’ã artíkulope, mba’éichapa Daniel 11-pe umi versíkulo mokõipa ha peteĩ ha mokõipa ha mokõi ojoajúva umi versíkulo irundypa ha irundypa peteĩ rehe, ha umi tembiasakue umi versíkulo mokõipa ha peteĩ ha mokõipa ha mokõi rehegua avei ojoajúva umi mbohapy hatĩ ñehẽngue rehe.

I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. … And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:8, 20.

Ama’ẽmeme peẽ vaka ratĩnguérare, ha, péina ápe, osẽ ijapytépe ambue ratĩ michĩva; henondépe mbohapy umi ratĩ peteĩha apytégui oñemondoropaite hapo guive; ha, péina ápe, ko ratĩme oĩ tesa kuimba’e resa-icha, ha peteĩ juru oñe’ẽva mba’e tuichaitereíva. … Ha umi pa ratĩ oĩvagui iñakãme, ha ambue osẽ va’ekue rehe, ha henondépe mbohapy ho’a va’ekue; upéva hína pe ratĩ oguerekóva tesa, ha peteĩ juru oñe’ẽva mba’e tuichaitereíva, ha hova atãvéva umi iñirũnguéragui. Daniel 7:8, 20.

Just as Daniel chapter eight, verse nine, represents the three geographical areas of conquering that established pagan Rome on the throne, so too, the plucking up of the horns (representing the Heruli, Ostrogoths and Vandals) represented the three geographical areas of conquering that established papal Rome on the throne. Both those histories align with verses forty to forty-three of Daniel eleven, and the plucking up of the three horns aligns with the history of verses thirty and thirty-one.

Ha peteĩcha Daniel capítulo ocho, versículo nueve, ohechauka mbohapy tenda yvy rehegua ñorairõme oñemomba’eguasu hague Roma pagana guapyha guasu ári, upéicha avei, ñehenói hag̃ua umi hatĩ ñemondýi (ohechaukáva umi Heruli, Ostrogodos ha Vándalos) ohechauka mbohapy tenda yvy rehegua ñorairõme oñemomba’eguasu hague Roma papal guapyha guasu ári. Mokõivéva umi tembiasakue ojokupyty Daniel once, versículo cuarenta guive cuarenta y tres peve rehe, ha umi mbohapy hatĩ ñemondýi ojokupyty versículos treinta ha treinta y uno rembiasakue rehe.

“‘VERSE 8. I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots; and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things.’

“‘VERSÍCULO 8. Ama’ẽ porã vaʼekue umi hatĩre; ha péina, osẽ apytépekuéra ambue hatĩ michĩva; ha hese hag̃uáicha ojeity mbohapy umi hatĩ tenondegua apytégui, hapokue reheve. Ha péina, ko hatĩme oĩ tesa yvypóra resa-icha, ha peteĩ juru oñeʼẽva mbaʼe guasúre.’”

“Daniel considered the horns. Indications of a strange movement appeared among them. A little horn (at first little, but afterward more stout than its fellows) thrust itself up among them. It was not content quietly to find a place of its own, and fill it; it must thrust aside some of the others, and usurp their places. Three kingdoms were plucked up before it. This little horn, as we shall have occasion to notice more fully hereafter, was the papacy. The three horns plucked up before it were the Heruli, the Ostrogoths, and the Vandals. And the reason why they were plucked up was because they were opposed to the teaching and claims of the papal hierarchy, and hence to the supremacy in the church of the bishop of Rome.

“Daniel ohechamína umi hatĩre. Umíva apytépe ojehechauka peteĩ ku’e extraño rehegua techaukaha. Peteĩ hatĩ michĩva (ñepyrũrã michĩ, ha upéi katu ipy guasuve iñirũnguéragui) osẽ mbaretépe ijapytepekuéra. Ndoikéi py’a guapýpe ojuhu hag̃uánte peteĩ tenda imba’erã ha omyenyhẽ hag̃ua upeva; tekotevẽ kuri omombo ykére ambuekuéra apytégui, ha ojapyhy hag̃ua hendaguéra. Mbohapy rréino oñehẽmba hag̃ua henondépe. Ko hatĩ michĩva, tekotevẽháicha ñamyesakãve hag̃ua tenonderãme, ha’e kuri pe papado. Umi mbohapy hatĩ oñehẽva’ekue henondépe ha’e va’ekue umi Heruli, umi Ostrogodo, ha umi Vándalo. Ha pe mba’érepa oñehẽ va’ekue, ha’e kuri oñemoĩ haguére hikuái pe jerovia mbo’epy ha pe jerure rehe, pe jerarquía papal rehegua, ha upévare avei oñemoĩ pe obispo de Roma pu’aka guasúre pe iglesia ryepýpe.”

“And ‘in this horn were eyes like the eyes of man, and a mouth speaking great things,’ the eyes, a fit emblem of the shrewdness, penetration, cunning, and foresight of the papal hierarchy; and the mouth speaking great things, a fit symbol of the arrogant claims of the bishops of Rome.” Uriah Smith, Daniel and the Revelation, 132–134.

“ha ‘ko kópe mbytépe oĩ vaʼekue tesa, peteĩ kuimbaʼe resa-icha, ha peteĩ juru oñeʼẽva mbaʼe guasúre’, umi tesa haʼe peteĩ techaukaha porã pe katóliko róga guasúpe omyakãva kuéra iñarandu hag̃ua, oikuaa hag̃ua pypuku hag̃uáicha, ipokarẽ hag̃ua, ha omaʼẽ mombyry hag̃ua; ha pe juru oñeʼẽva mbaʼe guasúre, haʼe peteĩ techaukaha porã umi obispo Róma pegua rembijerovia ñembotuicha rehegua.” Uriah Smith, Daniel and the Revelation, 132–134.

It is Rome that establishes the vision of Bible prophecy, and especially the vision of Daniel chapter eleven. In that chapter much of the prophetic history that had been fulfilled before the Millerite movement was to be repeated in the last six verses of Daniel eleven. The conquering of three geographical obstacles that established both pagan and papal Rome upon the throne is represented in chapter eleven, and those two representations typify the time when modern Rome is again established upon the throne. It is Rome that establishes the vision, and Paul identifies that papal Rome is revealed in its time.

Ha’e Roma omopyenda pe visión profética bíblica, ha erityvéma pe visión oĩva Daniel capítulo once-pe. Upe capítulope heta pe tembiasakue profética oñekumplíma va’ekue pe movimiento Millerita mboyve ojevyva’erã kuri Daniel once pehẽngue pahápe seis versículope. Pe ñemomba’e mbohapy mba’e’asy geográfica rehe, omoĩva’ekue mokõivéva Roma pagana ha Roma papal pe tróno ári, oñerrepresenta capítulo once-pe, ha umi mokõi representación ohechaukarã pe ára ojeestablece jeyhápe Roma moderna pe tróno ári. Roma hína omopyendáva pe visión, ha Pablo ohechauka Roma papal ojehechaukaha itiempope.

Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. 2 Thessalonians 2:3–6.

Ani avave penembotavy peẽme mba’eve rupi: upe ára ndoumo’ãi, oikoraẽ mboyve pe jehekýi guasu, ha ojekuaauka pe kuimba’e angaipapegua, pe ñehundyrã ra’y; pe oñemoĩva ha oñembotuicháva ijehe opa mba’e oñembohérava Tupã térã oñemomba’eguasúva ári; upéicha hag̃uáicha, ha’e ku Tupãicha oguapy Tupã róga ryepýpe, ohechaukávo ijehe voi ha’eha Tupã. Ndapeikuaái piko, aime gueteri ramo guare pene ndive, ha’emahague peẽme ko’ã mba’e? Ha ko’ág̃a peikuaa mba’épa ojoko chupe ikatu hag̃uáicha ojekuaauka hi’aravope. 2 Tesalonicenses 2:3–6.

The papacy took the throne as the fifth kingdom of Bible prophecy in the year 538, and many who consider verse six, would no doubt assume that Paul means that “the Papacy would be revealed in 538.” This may be correct, but it is at minimum a secondary truth of what Paul was identifying. Paul, like all prophets is speaking more about the last days, than his own time period. He was referring to how the papacy would be revealed prophetically, for as a prophet he was in agreement with all the other prophets. Line upon line, those who have not the vision perish, and those who have not the vision, have not the vision because they do not know what establishes the vision. Knowing that Rome establishes the vision is a life-or-death understanding. Paul, in agreement with the other prophets is identifying that what reveals papal Rome, who is the Rome of the last days is “his time.” The prophetic “time” associated with Rome, is what reveals what and who Rome is.

Pe papado oguereko pe tróno ramo mokõihá reino ramo profecía bíblica-pe áño 538-pe, ha heta tapicha ohechávo pe versíkulo seis, katuete oñemoĩne oimo’ã hag̃ua Pablo he’ise hague “pe Papado ojekuaaukátaha 538-pe”. Ikatu ko’ẽva ha’e añete, péro sa’ive hag̃ua, kóva ha’e peteĩ verdad mokõiháva umi mba’e apytépe Pablo ohechauka va’ekue. Pablo, opa profétaicha, oñe’ẽve umi ára paháre hembiasakue arýgui. Ha’e oñe’ẽ kuri mba’éichapa pe papado ojekuaaukáta proféticamente, pórke proféta ramo oĩ kuri joajúpe opa ambue proféta ndive. Tysýi ári tysýi, umi ndorekóiva visión omanomba, ha umi ndorekóiva visión ndorekói visión pórke ndoikuaái mba’épa omopyenda pe visión. Jaikuaa hag̃ua Roma omopyenda pe visión ha’e peteĩ entendimiento tekove térã mano rehegua. Pablo, ojoajúvo ambue proféta ndive, ohechauka mba’épa oikuaaukáva Roma papal-pe, mávapa hína pe Roma umi ára pahápe, ha’eha “itiémpo”. Pe “tiémpo” profético joaju hag̃uáva Roma rehe, ha’e pe oikuaaukáva mba’épa ha mávapa Roma.

We will continue this study in the next article.

Rojapytáta ko ñehesa’ỹijo oúvape pe artíkulo oúvape.

“The apostle Paul, in his second letter to the Thessalonians, foretold the great apostasy which would result in the establishment of the papal power. He declared that the day of Christ should not come, ‘except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’ And furthermore, the apostle warns his brethren that ‘the mystery of iniquity doth already work.’ 2 Thessalonians 2:3, 4, 7. Even at that early date he saw, creeping into the church, errors that would prepare the way for the development of the papacy.

Apóstol Pablo, mokõiha kuatia ohaíva Tesalonicaguápe, he’iva’ekue mba’éichapa pe apostasía guasu oguerútaha pe poder papal ñemopyenda. Ha’e he’i va’ekue Cristo ára ndoumo’ãiha, “ndoúiramo raẽ pe jehekýi, ha ojekuaauka pe kuimba’e angaipa rehegua, pe ñehundi ra’y; pe oñemoĩva ha oñemomba’eguasúva opa mba’e oñembohérava Tupã térã oñemomba’eguasúva ári; ha upéicha, Tupãicha oguapy Tupã templope, ohechaukávo ijehegui ha’eha Tupã.” Ha avei, apóstol oavisa ijoykevýpe “pe tekoaña ñemimbyma voi omba’apo hína.” 2 Tesalonicenses 2:3, 4, 7. Jepe upe ára pyhareve guive, ha’e ohechákuri, mbeguekatúpe oikeha pe iglesia-pe jejavykuéra ombosako’íva tape pe papado ñakãrapu’ãrã.

“Little by little, at first in stealth and silence, and then more openly as it increased in strength and gained control of the minds of men, ‘the mystery of iniquity’ carried forward its deceptive and blasphemous work. Almost imperceptibly the customs of heathenism found their way into the Christian church. The spirit of compromise and conformity was restrained for a time by the fierce persecutions which the church endured under paganism. But as persecution ceased, and Christianity entered the courts and palaces of kings, she laid aside the humble simplicity of Christ and His apostles for the pomp and pride of pagan priests and rulers; and in place of the requirements of God, she substituted human theories and traditions. The nominal conversion of Constantine, in the early part of the fourth century, caused great rejoicing; and the world, cloaked with a form of righteousness, walked into the church. Now the work of corruption rapidly progressed. Paganism, while appearing to be vanquished, became the conqueror. Her spirit controlled the church. Her doctrines, ceremonies, and superstitions were incorporated into the faith and worship of the professed followers of Christ.

“Mbeguékatúpe, tenonderã ñemimby ha kirirĩme, ha upéi hesakãvévo okakuaa haguére ipokatu ha ojapyhy hag̃ua kuimba’ekuéra apytu’ũ, ‘tekovaí ñemimby’ omotenonde imba’apo mbotavy ha Tupãre ñe’ẽvai. Haimete ndojehechakuaáiramo jepe, ñehundipa reko jepokuaa oike tape rupive pe tupaópe cristianope. Oñemoĩ peteĩ tiémpore yvýpe ñomongeta hag̃ua ha ojogua hag̃ua pe espíritu, umi jejopy vai ñarõite reheve pe tupaópe ogueropu’akáva paganisimo poguýpe. Ha upe jejopy vai opávo, ha cristianismo oike mburuvichakuéra róga guasu ha mburuvichakuéra renda guasúpe, ha’e oheja pe Cristo ha I’óstolkuéra ñemomirĩ ha isãsoite, ha omoinge hendaguépe umi pa’i ha mburuvicha pagano kuéra jeguasu ha jejegua; ha Tupã rembiapoukapy rendaguépe omoĩ yvypóra remiandu ha jepokuaa. Constantino oñemoambue ramo guare térã oje’e ramo guare oñemoambue hague, siglo irundy ñepyrũmbýpe, omoheñói tuicha vy’a; ha yvóra, tekojoja ra’ãnga guýpe oñemo’ãva, oguata oikevo tupaópe. Ko’ág̃a pe ñembyaikue rembiapo pya’e oñemotenonde. Paganismo, jepe ojehecha ramo ipu’akaha’ỹvaicha, oiko chugui pe ipu’akáva. Ijespíritu ojapyhy tupaópe. Iporombo’e, hembiapokue ñembojerovia rehegua, ha ipypegua mba’ejerovia rei oñembojoaju pe jerovia ha ñemomba’eguasúpe umi Cristo rapykuehórape oñembohérava ndive.”

“This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 49, 50.

“Ko ñomombyta paganismo ha cristianismo apytépe ogueru ‘pe kuimba’e angaipa rehegua’ ñemoheñói, maranduhápe oñemombe’úva oñemoĩha Ñandejára rehe ha omomba’eguasuha ijehe Ñandejára ári. Upe sistema tuichaitereíva religión japu rehegua ha’e peteĩ tembiapokue iporãitéva Satanás pu’aka rehegua—peteĩ mandu’arã ita rehegua hembiapo rehegua oguapy hag̃ua guapyha ári ha ogoverna hag̃ua ko yvy ijatevérõguáicha.” The Great Controversy, 49, 50.