In verse sixteen of Daniel eleven, the conquering of Judah and Jerusalem by Pompey in 63 BC is set forth. It represents the soon coming Sunday law in the United States in fulfillment of verse forty-one of the same chapter. The history associated with the verse identifies a civil war that is taking place when the city is captured, thus identifying the repetition of the US Civil War that is now taking place in the United States. Whether shots have been fired or not, two classes are now in a struggle for the control of the United States. When Pompey conquered Jerusalem, it identified that Jerusalem would remain under Roman authority until it was destroyed in the year 70 AD. Thus, it typified the soon coming Sunday law which marks the end of the sixth kingdom of Bible prophecy.
Pe versíkulo dieciséis-pe Daniel once-pe oñemyesakã Judá ha Jerusalén jejapyhy rehe Pompeyo rupive áño 63 a.C.-pe. Upéva ohechauka pe pya’etéma ou hag̃uáva léi domingo Estados Unidos-pe, oñekumpli hag̃ua versíkulo cuarenta y uno upe kapítulo-pe voi. Pe tembiasakue oñembojoajúva upe versíkulo rehe ohechauka peteĩ ñorairõ civil oikóva pe távape ojapyhy jave, upéicha rupi ojekuaa hag̃ua pe ñembopyahu pe Guerra Civil Estados Unidos-pegua ko’ág̃a oikóva Estados Unidos-pe. Tahachi ojejapi térã nahániri, mokõi aty ko’ág̃a oñorairõ Estados Unidos sãmbyhy rehehápe. Pompeyo ojapyhy ramo guare Jerusalén, upéva ohechauka Jerusalén opytata hague poguýpe Roma poguýpe oñehundi peve áño 70 d.C.-pe. Upéicha rupi, upéva ha’e va’ekue peteĩ ta’anga profética pe pya’etéma ou hag̃uáva léi domingo rehegua, omoĩva techaukaha pe sexto rréino paha hag̃ua profecía bíblica-pe.
Pompey is the first of four Roman powers that are identified in the passage. Marc Antony, who was a Roman, is also identified, but of the four powers that are represented as Roman leaders, Antony represents Roman leadership that has rebelled and formed an alliance with Egypt against Rome. Pompey, Julius Caesar, Augustus Caesar and Tiberius Caesar are the four Romans that are prophetically employed to represent the four generations of the earth beast’s Republican horn.
Pompeyo ha’e pe peteĩha irundy pokatu Romagua apytégui ojehechakuaáva pe pasáhepe. Marco Antonio, ha’éva avei peteĩ Romagua, oñemombe’u avei; hákatu umi irundy pokatu ojehechaukáva mburuvicha Romagua ramo apytépe, Antonio ohechauka pe ñesãmbyhy Romagua opu’ãva’ekue ha ojapo hag̃ua peteĩ joaju Egipto ndive Roma rovái. Pompeyo, Julio César, Augusto César ha Tiberio César ha’e umi irundy Romagua ojeiporúva proféticamente ohechauka hag̃ua umi irundy generación pe mymba yvygua ratĩ republicano rehegua.
Pompey, representing the rebellion of the US Civil War in the generation of 1863, also illustrates the last generation and the current “civil war” that is now under way. Julius Caesar represents the second generation, when the United States was firmly established as the premier nation among nations, but was assassinated in 1913, when the sovereignty of the financial system was given unto the globalist banking system, and the work for a one world government began. Caesar Augustus represents the glory years of the first two world wars, when in spite of the bloodshed, the United States became the envy of the world. Then in the last generation Tiberius Caesar, known for his drunkenness and the crucifixion of Christ, represents the period that essentially began with the election of John F. Kennedy, the first Catholic president, thus identifying the generation that would bow to Rome.
Pompeyo, ombohérõva Estados Unidos Ñorairõ Civil pe ñemoĩmbyre ñemoñare 1863-pe, avei ohechauka pe ñemoñare paha ha pe “ñorairõ civil” ko’ág̃a oñepyrũmava. Julio César ombohéra pe mokõiha ñemoñare, peteĩ ára Estados Unidos oñemopyenda mbarete hag̃ua tetãnguéra apytépe pe tetã tenondegua ramo; ha’e katu ojejuka 1913-pe, upe jave pe viru rape rehegua poguýi oñeme’ẽ ramo pe sistema bancario globalista-pe, ha oñepyrũ peteĩ gobierno mundial rembiapo. César Augusto ombohéra pe ára mimbipa umi mokõi ñorairõ mundial peteĩha ha mokõiha rehegua, upéramo, tuguy ñehẽ jepe, Estados Unidos oiko hag̃ua yvóra mba’e potapy. Upéi pe ñemoñare pahápe Tiberio César, ojekuaáva oka’ueterei haguére ha Cristo kurusúre jeity rehe, ombohéra pe ára añetépe oñepyrũva’ekue Juan F. Kennedy jeporavo reheve, pe tenondete presidente católico ramo, upéicha ojehechauka pe ñemoñare oñesũtaha Roma renondépe.
These prophetic issues connected with Pompey are important, but we are currently focusing on the prophetic history that precedes Pompey and verse sixteen, a history that begins in the first two verses of the chapter identifying 1989, as the time of the end, and then pointing out the rich sixth President since Reagan, who stirs up the globalists, as Trump has most certainly accomplished.
Ko'ã mba'e marandu py'aguapy rehegua ojoajúva Pompeyo rehe iñimportánte, ha upéicharõ jepe, ko'ág̃a ñamohenda ñane atención pe tembiasakue marandu py'aguapy rehegua oĩva Pompeyo ha versíkulo dieciséis mboyve, peteĩ tembiasakue oñepyrũva pe kapítulo mokõi versíkulo peteĩha ha mokõihápe, omombe'úvo 1989ha áñoha pe ára paha, ha upéi ohechaukávo pe sexto Presidente ipirapire hetáva Reagan guive, omýiva umi globalista-kuérape, Trump ojapoháicha añetehápe.
Trump is typified by the fourth ruler following Cyrus, named Xerxes, the rich Persian king, who is also known as Ahasuerus in the story of Esther. In the verses, the next king to follow Xerxes is Alexander the Great in verse three. Historically there were eight rulers between Xerxes and Alexander the Great. From Trump, to the one world government represented by Alexander the Great, ten kings are represented; Trump being the first and Alexander being the last.
Trump ojehechauka pe irundyhára mburuvicha oúva Ciro rire, hérava Jerjes, mburuvicha guasu persa ipirapire hetáva, ojekuaáva avei Asuéro ramo Ester rembiasápe. Umi versíkulope, mburuvicha oúva upe rire Jerjes rapykuéri haʼe Alejandro Magno, versíkulo mbohapyhápe. Tembiasakue rehegua ramo, oĩkuri poapy mburuvicha Jerjes ha Alejandro Magno mbytépe. Trump guive, pe peteĩ tetãygua guasu peteĩ añónte rekohápe pegua ojehechaukáva Alejandro Magno rupive peve, ojehechauka pa mburuvicha; Trump haʼe peteĩha ha Alejandro haʼe pahague.
The prophetic lines identify that all the kings of the earth will commit fornication with the papacy at the end of the world, and those kings are represented as “ten kings”. Ahab, who was the head of a tenfold kingdom, and who was married to Jezebel represents the fact that even though all ten kings commit fornication with the papacy, there is one primary king that is the first to do so. The first time the papacy was given the throne of the earth the primary king was Clovis, king of the Franks (France) in 496 AD. This agrees with the papacy giving France the title of firstborn of the Catholic church, and eldest daughter of the Catholic church.
Marandu pyharegua rehechauka opa umi mburuvicha guasu yvy arigua oporomoakãta tekovaipe papakuéra ndive arapaha yvóra rembiasakuepe, ha umi mburuvicha guasu ojehechauka “pa mburuvicha guasu” ramo. Acab, ha’éva peteĩ tetãnguéra pa jeýva ruvicha, ha omendáva Jezabel rehe, ohechauka añetehápe, jepe opa umi pa mburuvicha guasu oporomoakã tekovaipe papakuéra ndive, oĩha peteĩ mburuvicha guasu tenondegua ha’eva’ekue pe tenonderã ojapo hag̃ua upéicha. Peteĩha jey papakuéra oñeme’ẽ jave chupekuéra pe guapy renda yvy arigua, pe mburuvicha guasu tenondegua va’ekue Clovis, umi franco-kuéra ruvicha guasu (Francia) ary 496 d.C.-pe. Kóva oñemohenda porã papakuéra ome’ẽ haguére Francia-pe pe téra iglesia católica ra’y ypykue, ha iglesia católica rajy tuichavéva.
The prophetic work accomplished by France in placing Rome on the throne of the civilized world, typifies the prophetic work of the United States. The Sunday law of Bible prophecy begins in the United States, and then every nation on earth follows that example. Line after prophetic line, identify that the premier king of the ten kings, that first and foremost commits fornication with the man of sin in the last days, is the United States. Though no kings are represented between Xerxes the first rich king and Alexander the Great the last king in verses two and three, history identifies ten kings. The number ten represents a test, and it also represents a confederacy.
Pe obra profética ojapóva Francia omoĩvo Rómape pe tróno yvy arandupyrepegua ári, ohechauka pe obra profética Estados Unidos ojapótava. Pe léi domingo rehegua, profecía bíblica-pe, oñepyrũ Estados Unidos-pe, ha upéi opa tetã ko yvy ape ári osegíta upe techapyrã. Línea profética ári línea profética, ojehechauka pe mburuvicha guasu tenondegua umi diez ruvichakuéragui, upe tenonde ha iñimportantevéva oiko hag̃ua tekovai reheve pe kuimba’e angaipáva ndive ára paha-pe, ha’eha Estados Unidos. Jepe noñerrepresentái mburuvichakuéra Xerxes, pe peteĩha mburuvicha rico, ha Alejandro Magno, pe pahagua mburuvicha, mbytépe versíkulo mokoĩha ha mbohapyhápe, tembiasakue ohechauka oĩha diez mburuvicha. Pe número diez orrepresenta peteĩ prueba, ha avei orrepresenta peteĩ confederación.
The test that the world is confronted with is the setting up of a worldwide system, represented as the image of the beast. That test begins in the United States at the soon coming Sunday law and ends when every nation on the globe follows that example. Jesus always illustrates the end of a thing with the beginning, so even though no kings are listed between the rich king and Alexander in verses two and three, history identifies a testing process which begins with the richest president, who was rich from his business endeavors not because he produced wealth by participating in a corrupted political system.
Pe prova ombohovái ko múndo oñemopuʼãramo peteĩ sistema mundial, oñerrepresentáva mymba guasu raʼanga ramo. Upe prova oñepyrũ Estados Unidos-pe pe léi domingo hiʼag̃uaitemava reheve ha opa vove opa tetã ko yvy ape ári osegi upe techapyrã. Jesús akóinte ohechauka peteĩ mbaʼe paha ipype iñepyrũ, upévare, jepe mburuvichakuéra noñembohérai pe mburuvicha oguerekóva heta mbaʼerepy ha Alejandro apytépe umi versíkulo mokõiha ha mbohapyhápe, tembiasakue ohechauka peteĩ proceso de prováta oñepyrũva pe presidente ipirapire hetavéva ndive, ipirapire hetáva hekove rembiapo ñemuháre, ndahaʼéi ojapógui mbaʼerepy oike rupi peteĩ sistema polítiko oñembyaíva ryepýpe.
The name America is derived from the Latin version of the name “Amerigo,” which comes from the Italian explorer Amerigo Vespucci, who was an explorer and navigator who made several voyages to the New World in the late 15th and early 16th centuries. Overall, Vespucci’s explorations were made possible through the financial backing, capital investments, of sponsors and patrons who saw potential opportunities for profit, expansion, and prestige in the exploration of the New World. The name “America” is a symbol of the endeavor to produce profits.
Téra América ouñemoñepyrũ pe versión latina téra “Amerigo” rehe, oúva pe explorador italiano Amerigo Vespucci-gui, ha’éva peteĩ explorador ha navegante ojapóva heta viaje pe Mundo Pyahu-pe ary paha siglo XV ha ñepyrũ siglo XVI-pe. Oñondivepa, umi Vespucci jehechapyre ha jeporeka ikatu hag̃uáicha ojejapo, oipytyvõ hikuái viru reheve, inversión de capital rupive, umi patrocinador ha mecenas ohecháva katupyry hag̃ua ganancia, expansión ha prestigio pe Mundo Pyahu jehechakuaa-pe. Pe téra “América” ha’e peteĩ símbolo pe ñeha’ã rehegua oguenohẽ hag̃ua ganancia.
Jesus always illustrates the end of a thing, with the beginning, and the beginning of the ten kings that represent the bridge from the two-horned kingdom of Medo-Persia to the one world government represented by Alexander the Great, begins with the rich king, who is president of the kingdom typified by France and Ahab, who will also become the head represented by Alexander the Great, when the entire world is confronted with the economics associated with the power of the United States, as it forces the entire world to bow to the Catholic church, if they wish to be able to buy and sell.
Jesús akóinte ohechauka peteĩ mba’e paha, iñepyrũ ndive; ha umi diez rréi oñepyrũva, umíva ohechaukáva pe puente pe mburuvicharã mokõi hatĩva Medo-Persia guive pe gobierno mundial peteĩme ojehechaukáva Alejandro Magno rupive peve, oñepyrũ pe rréi rico rehe, ha’éva presidente pe reino ojehechaukáva Francia ha Acab rupive, ha upéva avei oikóta pe akã ojehechaukáva Alejandro Magno rupive, araka’e opaite yvy ape ári oñemoĩta tenondépe umi mba’erepy rehegua ojoajúva Estados Unidos pokatu rehe, ha’éva ombojeruréva opaite yvy ape ári oñesũ hag̃ua pe iglesia católica renondépe, oipotáramo ikatu hag̃uáicha ojogua ha ovende.
The seventh kingdom in Revelation chapter seventeen, is the ten kings, and one of the ten king’s prophetic characteristics, is that they only continue a “short space,” before they agree to give their seventh kingdom unto the whore of Babylon, that only holds together for “one hour”. The prophetic reason they accept that agreement is because they are drunk with the wine of Babylon. Historically Alexander the Great only ruled for a short space, for his life ended as quickly as his kingdom was established, for he drank himself to death, thus symbolizing the short space and drunkenness of the ten kings of the United Nations. As soon as Alexander the Great stood up he was broken, and his kingdom was given to the four winds, identifying the following struggle to re-establish his former kingdom.
Pe séptimo rréino Apocalipsis kapítulo diesisiete-pe, ha’e umi diez rréi; ha peteĩ umi diez rréi mba’ete profético apytégui ha’e kóva: ha’ekuéra oiko hag̃ua peteĩ “mbyky sapy’a” añoite, mboyve oĩ hag̃ua peteĩ ñe’ẽme’ẽme ome’ẽ hag̃ua hikuái irréino séptimo Babilonia kuña rekovépe, pe ojejoko hag̃uánte “peteĩ aravo” pukukue. Pe razón profética omoneĩ haguére hikuái upe ñe’ẽme’ẽ ha’e, ha’ekuéra oka’u rupi Babilonia víno reheve. Tembiasakue rehe, Alejandro el Grande ogoverna va’ekue peteĩ sapy’a mbykymi añoite, hi’ánga opyta pya’e hag̃uáicha irréino oñemopyenda pya’e haguéicha avei; ha’e oka’u rupi omanógui, upéicha rupi ohechauka pe mbyky sapy’a ha pe ka’u umi diez rréi Naciones Unidas-gua rehegua. Pya’e voi Alejandro el Grande opu’ã rire, ojekytĩ; ha irréino oñeme’ẽ umi irundy yvytu-pe, ojekuaa hag̃uáicha upe ñorairõ oúva oñeha’ãjey hag̃ua oñemopyenda hag̃ua irréino yma guare.
Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. 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. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:1–4.
Ha che avei, Darío meda arýpe, che voi aĩ akóinte amombarete ha amyasãi hag̃ua chupe. Ha koʼág̃a aikuaaukáta ndéve pe añetegua. Péina, opuʼãta gueteri mbohapy mburuvicha guasu Persia-pe; ha pe irundyha oikóta hetaiterei ijyvyrajára hag̃ua opavavégui: ha imbarete rupive, hembiporiahuvereko heta reheve, omopuʼãta opavave Grecia retãre. Ha opuʼãta peteĩ mburuvicha guasu imbaretéva, ogovernátava tuicha pokatu reheve, ha ojapóta pe oipotáva. Ha opuʼã vove, hoguãme oñembyai hag̃ua, ha oñembojaʼóta yvága irundy yvytu gotyo; ha ndahaʼemoʼãi itaʼýra kuérape g̃uarã, ni pe ipoguýpe ogoverna haguéicha: ipórke pe irreino ojeipeʼáta chugui, ha ambuépe oñemeʼẽta, umívape ndahaʼéiva. Daniel 11:1–4.
Alexander’s kingdom fell apart as quickly as it came together, for it represents the last days, in which prophecy is identified as happening rapidly.
Alexandre rréino oñembyaipa pya’e eterei oñemopyendaháicha avei, pórke upéva orrepresenta umi ára pahápe, amo profecía ojehechakuaahápe oikoháicha pya’eterei.
“The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.” Testimonies, volume 9, 11.
“Mburu rembiguáva ombojoajúma hína ipokatu kuéra ha oñemombarete hína peteĩ joajuhápe. Oñemombareteve hikuái pe apañuãi guasu pahápe g̃uarã. Tuicha ñemoambue oikótama pyaʼe ñande yvýpe, ha umi movimiento paha hína pyaʼeetéta.” Testimonies, volúmen 9, 11.
The third woe of Islam is established upon the prophetic characteristics of the first and second woes. In the first woe there was a period which began with the arrival of Mohammed and continued until the next period, which is identified as “five months” or one hundred and fifty years, in which Islam would “hurt” the armies of Rome. The end of the one-hundred and fifty year time prophecy simultaneously marks the beginning of the three hundred and ninety-one year and fifteen-day prophecy, in which Islam of the second Woe, would then “kill” the armies of Rome.
Mbohapy Islam rehegua oñemopyenda umi característica profética peteĩha ha mokõiha ñembyasýpe. Pe peteĩha ñembyasýpe oĩkuri peteĩ ára paha oñepyrũva Mahoma oguahẽ guive ha oho hag̃ua pe ambue ára pahápe, ojehechakuaáva “po jasy” térã cien cincuenta ary ramo, upépe Islam “ombyaíta” Roma ehérsito-kuérape. Pe profecía tiempo rehegua cien cincuenta ary apýra, peteĩ jave avei, omarka ñepyrũrã pe trescientos noventa y un ary ha quince ára profecíape, upépe pe mokõiha Ñembyasy Islam rehegua upéi “ojukáta” Roma ehérsito-kuérape.
September 11, 2001 marked the arrival of the period represented by Mohammed of the first woe, which includes October 7, 2023 as marking the beginning of the period when Islam would “hurt” the “armies of Rome” in the ancient literal “Glorious Land” which is a proxy for the United States, and since October 7, 2023 the attacks by Islam against the army of Rome, is approaching two hundred at the writing of this article on February 17, 2024.
11 jasyporundy 2001 ohechauka pe ára ojehechaukáva Mohammed rehe pe peteĩha mba’easy guasupe, ha upéva oike avei 7 jasypa 2023, ohechaukávo pe ñepyrũrã ára Islam ombyaítahápe “ehérsito Roma gua” pe yma guare tee “Yvy Porãitépe”, ha upéva ha’e peteĩ ta’ãnga Estados Unidos rehegua; ha 7 jasypa 2023 guive, umi ñorairõ Islam ojapóva Roma ehérsito rehe, og̃uahẽ hag̃uáicha mokõi sa sua rupi ko kuatia oñehai jave 17 jasykõi 2024-pe.
At the soon-coming Sunday law the United States is “killed” as the sixth kingdom of Bible prophecy, which parallels the three hundred and ninety-one years and fifteen days of Islamic attacks that killed the former armies of Rome, as the warfare of their third great jihad intensifies. When Michael stands up, human probation closes, and the four winds are fully released during the seven last plagues.
Pe léi oúma peve ou porãitéva ára pytuʼũme oñemoĩta pe léi domingo rehegua, Tetã Joaju “ojejukáta” pe sexto rréino ramo maranduʼỹ marangatu Biblia-pe guare, ha upéva ojoja umi trescientos noventa y un ary ha quince ára islam gua oiporu vaʼekue oñorairõ hag̃ua, ojuka haguéicha yma Roma ehérsito kuéra, imbojoajúvo iñorairõ hatãve hag̃ua hikuái pe mbohapyha tuicha yihad ryepýpe. Michael opuʼãvo, yvypóra ára de grásia oñembotýta, ha umi irundy yvytu oñemosãsoitéta por completo umi siete última plaga aja.
“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.
“Ahecha umi tetã nguéra pochyha, Tupã pochykue, ha pe ára omanóva kuérape ojehusgaha, peteĩteĩ iñambuéva ha ojehe’átava peteĩ ambue rapykuéri; avei ahecha Miguel ndoñembo’ýi gueteri hague, ha pe jehasa asy araka’eve oiko’ỹva gueteri ndoñepyrũi hague. Umi tetã nguéra ko’ág̃a oiko hína ipochy, ha ñande Pa’i Guasu omohu’ã vove hembiapo pe tupaópe, ha’e oñembo’ýta, omonde ijehe pe ao tekojojáva, ha upéi oñeñohẽta umi siete plaga paha.”
“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.
“Ahecha umi irundy ánhel oguerekotaha umi irundy yvytu Jesús rembiapo opa peve pe santuariope, ha upéi outa umi siete plaga paha.” Early Writings, 36.
The “four winds” are represented as “an angry horse, seeking to break loose and bring death and destruction in its path,” by Sister White and they are fully released when probation closes. They were portrayed as being released in the second woe as “four angels”, not four winds.
Pe “irundy yvytu” ojehechauka “kavaju pochy, ohekávo oñemosãso ha ogueru hag̃ua mano ha ñehundi hapérupi”, he’i haguéicha Hermana White, ha oñemosãsoite hikuái ñemoporã’ỹ pahávo. Ojehechauka kuri oñemosãsóramo pe mokõiha ñembyasýpe “irundy ánhel” ramo, ndaha’éi irundy yvytu ramo.
Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.
He’íva pe sexto ánhelpe, oguerekóva pe trompéta: Emosãso umi irundy ánhel ojejokuáva pe ysyrýpe guasu Éufrates-pe. Ha umi irundy ánhel oñemosãso, umi oñembosako’íva peteĩ aravo, ha peteĩ ára, ha peteĩ jasy, ha peteĩ áño-rã, ojuka hag̃ua mbohapyha peteĩhára yvyporakuéragui. Apocalipsis 9:14, 15.
The “four winds”, or the “four angels”, are both symbols of Islam as determined by the context where the symbol is employed. When Alexander the Great stood up, his kingdom, which represents the seventh kingdom, that is one third of the threefold kingdom of the dragon, the beast and the false prophet; “when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven.” When human probation closes the four winds, or the four angels are released, and they break his kingdom, for his kingdom “shall be broken.” Those ten kings and their partners, the globalist merchants, will then stand afar off and lament and cry.
“Yvytu irundy”, térã “irundy ánhel”, mokõivéva ha’e Islam rehegua techaukaha, contexto ojeipuruhápe pe símbolo ohechaukaháicha. Alejandro el Grande opu’ã ramo guare, hekovia guasu, orepresentáva pe pokõiha rréino, upéva he’iséva peteĩ mbohapyha pe rréino mbohapy joajúvagui: dragón, mymba ñarõ ha proféta japu; “ha opu’ã vove, hekovia guasu oñembyaíta, ha oñemboja’óta yvágagui yvytu irundy gotyo.” Yvypóra tiempo de prueba oñembotývo, yvytu irundy, térã irundy ánhel, ojejora, ha ombyai hikuái hekovia guasu, pórke hekovia guasu “oñembyaíta.” Upérõ umi diez mburuvicha guasu ha iñirũnguéra, umi comerciante globalista, opytáta mombyry, hasẽ ha osapukáita.
For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. Psalms 48:4–7.
Ojehecháke, umi mburuvicha guasu oñembyaty; ohasa joajúpe. Ohechávo, opyta hag̃ua hendýi; ojepy’apy, ha pya’e okanýma. Kyhyje ojapyhy chupekuéra upépe, ha mba’asy kuña imembýta hag̃uáicha. Nde remopẽ umi barco Tarshishgua yvytu kuarahyresẽ guive reheve. Salmos 48:4–7.
The economic structure of the ten kings is broken by the “east wind” of Islam.
Pe pa tetã ruvicha akã tenondéva mokoĩpa rehegua rembiapo renda oñembyaipa umi “yvytu kuarahyresẽ gotyogua” Islam rehegua rupi.
Thy rowers have brought thee into great waters: the east wind hath broken thee in the midst of the seas. Thy riches, and thy fairs, thy merchandise, thy mariners, and thy pilots, thy calkers, and the occupiers of thy merchandise, and all thy men of war, that are in thee, and in all thy company which is in the midst of thee, shall fall into the midst of the seas in the day of thy ruin. Ezekiel 27: 26, 27.
Nde remiguáva nde reraha yguasúpe; yvytu kuarahyresẽguio ouva’ekue ne mopẽ mbyte pe yguasu rupi. Nde mba’ereta, ha ne ñemuhaguasu, nde mba’erepy ñemu, ne marino-kuéra ha ne mboguataharakuéra, nde ysyrýva apytĩharakuéra, ha umi oñangarekóva nde ñemurehe, ha opa ne kuimba’e ñorairõhára oĩva pende apytépe, ha opa ne aty oĩva nde mbytépe, ho’áta yguasu mbytépe nde ñehundipa árape. Ezequiel 27:26, 27.
The “east wind” of Islam breaks the ten kings’ kingdom in “the day of their ruin,” as represented by Alexander the Great’s kingdom being “broken” and given to the four winds. Much of the history that has taken place in the eleventh of Daniel will be repeated as chapter eleven reaches its final fulfillment. Determining where to rightly divide those histories is the prophetic work of those who are called to be students of prophecy. The last six verses of Daniel eleven conclude at the close of human probation, when Michael stands up. When Alexander the Great’s kingdom is divided to the four winds, it represents the close of probation, and identifies that the following prophetic history from verse five onward is to be considered as a new prophetic line.
“Yvytu kuarahyresẽgua” Islam rehegua omopẽ umi dies mburuvicha guasu rréino “iñembyaikue árape”, oñerrepresentaháicha Alejandro Magno rréino oñemopẽ hague ha oñeme’ẽ umi irundy yvytúpe. Hetaiterei pe tembiasakue ojehupytýva Daniel 11-pe oñeha’arõta oñembopyahu jevy capítulo once og̃uahẽvo ipahaitépe, ha’eva’erãme hembipota pahápe. Ojekuaa porã hag̃ua moõpa oñemboja’o porãva umi tembiasakue, upéva hína pe tembiapo profético umi oñehenóivape hag̃ua marandu hag̃uáme profecía rehe. Umi seis versículo pahaguéva Daniel 11-gua oñemohu’ã yvypóra gracia paha ñembotýpe, Miguel opu’ãvo. Alejandro Magno rréino oñemboja’óramo umi irundy yvytúpe, upéva orrepresenta pe gracia paha ñemboty, ha ohechauka pe tembiasakue profético oúva versículo cinco guive tenonde gotyo ojehechava’erãha peteĩ línea profética pyahu ramo.
Verse five unto verse sixteen identifies the history of 538 unto the soon coming Sunday law. Verses five through nine, represent the history of the twelve hundred and sixty years of papal rule that began in the year 538 and concluded at the time of the end in 1798. Verse ten identifies the history that typifies verse forty, when the papacy swept away the Soviet Union at the time of the end in 1989. Verses eleven and twelve identify the current proxy war in the Ukraine, which Putin and Russia are going to win, but the aftermath of Putin’s victory will parallel “the battle of Nineveh,” and “the fall of Chosroes,” which was the “key that opened the bottomless pit” which released Islam in the history of the first woe.
Pe versíkulo cinco guive pe versíkulo dieciséis peve ohechauka pe tembiasakue 538 guive pe arapokõindy léi ou pya’évape peve. Pe versíkulo cinco guive nueve peve orrepresenta pe tembiasakue umi mil doscientos sesenta ary kuéra rehegua pe papado poguýpe, oñepyrũva’ekue áño 538-pe ha opa va’ekue pe ára paha jave 1798-pe. Pe versíkulo diez ohechauka pe tembiasakue ohechaukáva pe versíkulo cuarenta-pe oikótava, ára paha jave 1989-pe pe papado omboyke ha oity jave pe Unión Soviética. Pe versíkulo once ha doce ohechauka pe proxy ñorairõ ko’ág̃agua Ucrania-pe, Putin ha Rusia oganáta hag̃ua; ha katu pe oikótava upe rire, Putin pu’aka rire, ojoguáta “Nineveh ñorairõme”, ha “Chosroes ho’ápe”, ha upéva va’ekue pe “lláve oipe’áva pe yvykua pypukuete ijapýra’ỹva”, omosãsóva Islam pe tembiasakue “primer ay” reheguápe.
In the aftermath of Putin’s short-lived triumph, the United States, in verses thirteen to fifteen, will win the proxy war, that is the conclusion of the proxy war that had been engaged in from World War Two. The passage identifies three battles, the first battle concluded in 1989, in fulfillment of verses ten and forty, the second being the current war in the Ukraine, represents verses eleven and twelve, and the third proxy war, representing the final victory of the United States, is represented in verse thirteen through fifteen.
Putin pu’akaete jehupyty mbykýva rire, Estados Unidos, umi ñe’ẽjoaju trece guive quince peve, oganátava pe guerra por encargo; kóva hína pe conclusión pe guerra por encargo rehegua, oñepyrũ va’ekue Guerra Mundial Mokõi guive. Pe pasaje ohechauka mbohapy ñorairõ, pe ñorairõ peteĩha oñemohu’ãkuri ary 1989-pe, oñekumpli hag̃ua umi versículo diez ha cuarenta; pe mokõiha, ha’éva pe guerra ko’áĝagua Ucrania-pe, ombohechauka umi versículo once ha doce; ha pe mbohapyha guerra por encargo, ohechaukáva pe victoria pahaite Estados Unidos rehegua, oĩ ojehechaukáva pe versículo trece guive quince peve.
What needs to be recognized with these four periods represented from verse five to verse fifteen, is that the last two periods, which represent the current war in the Ukraine, and then the retaliation of the United States, occur in the time of the sealing. Verse sixteen identifies the soon coming Sunday law in the United States. Verses five through ten represent the history of 538 through to both the time of the end in 1798, and then on to the time of the end in 1989. The two battles of the final proxy war, represented in verses eleven to fifteen, are therefore fulfilled in the period where Ezekiel chapter twelve identifies that the effect of every vision is fulfilled.
Pe ojehechakuaa va’erã ko’ã irundy período ojehechaukáva versíkulo po guive pe quince peve rehe, ha’eha mokõi período pahague, ohechaukáva ñorairõ ko’ág̃a oikóva Ucrania-pe, ha upéi Tetã Unidos retalia, oikoha sellamiento árape. Versíkulo dieciséis ohechauka pe ley dominical oúta hag̃uáicha pya’eterei Tetã Unidos-pe. Versíkulo cinco guive diez peve ohechauka tembiasakue 538 guive, oguahẽvo pe tiempo del fin 1798-pe, ha upéi oho jey pe tiempo del fin 1989-pe. Umi mokõi ñorairõ pe guerra proxy paha rehegua, ojehechaukáva versíkulo once guive quince peve, upévare oñemoañete pe período-pe, Ezequiel kapítulo doce ohechaukahápe oñemoañeteha opa visión rembiapo.
Those visions were represented to Ezekiel as “wheels within wheels”, which Sister White identifies as the “complicated interplay of human events.” The history of the war in the Ukraine, Putin’s victory, and then his demise, followed by the victory of the United States, is one of the most complex revelations of line upon line in God’s Word.
Umi visiónkuéra ojehechauka vaʼekue Ezequiélpe “ruéda kuéra ruéda ryepýpe”, ha Hermana White omombeʼu koʼãva haʼeha “mbaʼe ojehúva yvypóra rekovépe ojeporavóva ha ojoaju hag̃uáicha ijetuʼúva.” Pe tembiasakue ñorairõ rehegua Ucrániape, Putin ñeviktória, ha upéi heʼa, ha upéi Tetã peteĩ reko Amérika Joaju ñeviktória, haʼe peteĩva umi jehechaukarã ipyahúva ha ijetuʼuvéva “línea sobre línea” Ñandejára Ñeʼẽme.
Commenting upon Ezekiel’s “wheels within wheels,” Sister White says that when Ezekiel first saw those wheels it appeared as confusion, but Ezekiel ultimately recognized perfect order in the wheels, which are the “complicated interplay of human events”. In order to rightly divide the history represented in verses eleven to fifteen, the relationship between the Catholic church and Nazi Germany must be understood, for the Nazi leaders in the Ukraine are the proxies for that relationship.
Okomenta hag̃ua Ezequiel “ruéda ryepýpe oĩva ambue ruéda” rehe, Hermana White he’i Ezequiel ohecha ypykue ramo guare umi ruéda, upéva ojogua hague peteĩ ñembyaty vaipe; hákatu ipahápe Ezequiel ohechakuaa kuri oĩha peteĩ orden perfecto umi ruédape, ha’éva pe “jejopói joaju hasy umi mba’e oikóva yvypóra rembiasakuepe”. Ikatu hag̃uáicha oñemboja’o hekoitépe pe tembiasakue ojehechaukáva umi versíkulo once guive quince peve, tekotevẽ oñentende porã pe joaju oĩva iglesia católica ha Alemania Nazi apytépe, pórke umi mburuvicha nazi Ucrania-pe ha’e hína umi representante upe joaju rehegua.
It is also necessary to understand the role of the apparition of the so-called virgin Mary at Fatima, Portugal in 1918, including the three secrets that the so-called virgin Mary left with the three children from that history. The premise of those three messages, which describe a struggle between the Catholic church and atheistic Russia, and the Second World War, is part of the Fatima message that is represented in the war in the Ukraine.
Tekotevẽ avei oñentende pe papel oguerekóva pe jehechauka pe oñembohérava virgen María rehegua Fátimape, Portugal-pe, ary 1918-pe, oikehápe umi mbohapy ñe’ẽñemi pe oñembohérava virgen María oheja va’ekue umi mbohapy mitãme upe tembiasakuegui. Pe ñepyrũmby umi mbohapy marandu rehegua, omombe’úva peteĩ ñorairõ Iglesia Católica ha Rusia atea apytépe, ha Mokõiha Ñorairõ Mundial rehegua, oike pe marandu Fátima reheguápe, ojehechaukáva pe ñorairõ Ucrania-pe.
The French Revolution, and its prophetic relationship to the Catholic church, and ultimately Napoleon Bonaparte, who represents Putin, is also one of the “wheels” that are represented in the war in the Ukraine. The French Revolution’s prophetic relationship to the United States is also represented in the history, for just as Putin is represented by Napoleon as France was going down, the former actor Ronald Reagan, as the head of the armies of Catholicism in the battle of 1989, typifies the former actor Zelenskyy as Ukraine is going down. In the wheels that intersect and connect in these verses, the final straw for the Democrat politicians in the United States, that have been and are promoting Zelenskyy, will be exposed by Putin when he prevails.
Pe Revolución Francesa, ha ijoaju profético iglésia católica ndive, ha ipahápe Napoleon Bonaparte ndive, upéva ohechaukáva Putin-pe, ha’e avei peteĩva umi “ruéda” ojehechaukáva Ucrania ñorairõme. Pe ijoaju profético pe Revolución Francesa rehegua Estados Unidos ndive avei ojehechauka ko tembiasakuepe; pórke, péichaite Putin ojehechaukaháicha Napoleon rupive Francia ho’árõ guare, upéicha avei pe ex actor Ronald Reagan, ha’éva pe mburuvicha umi ejército catolicismo reheguápe pe ñorairõ 1989-pe, ohechaukaha Zelenskyy-pe, pe ex actor, Ucrania ho’árõ jave. Umi ruéda ojoasáva ha ombojoajúva ko’ã versículope, pe pahaite ñuatĩ oporomboguapýva umi político demócrata Estados Unidos-pegua, oime va’ekue ha oĩva omotenondévo Zelenskyy-pe, ojekuaaukáta Putin rupive ha’e ipu’akáramo.
We will continue this study in the next article.
Rohóta ñande estudio koʼág̃a rire pe artíkulo oúvape.
“Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.
Mbýr ysyry Quebar rembe’ýre, Ezequiel ohecha peteĩ yvytu guasu ha’etéva ouha yvate gotyo guive, “peteĩ arai tuicháva, tata ojerejoáva ijehe, ha peteĩ tesape oĩva ijerére, ha ipytũmby mbytéguio osẽva ku ámbar joguaha.” Heta rueda, ojoasáva ojupe, omýiva irundy tekove oikovéva rupive. Ko’ã mba’e ári mombyry “oĩ peteĩ guapyha ra’anga, zafiro ita joguahaicha hechapyrãva; ha pe guapyha ra’anga ári oĩ peteĩ kuimba’e joguaha ra’anga hi’ári.” “Ha umi querubín-kuérape ojehechauka peteĩ kuimba’e po ra’anga ipepokuéra guýpe.” Ezequiel 1:4, 26; 10:8. Umi rueda ijapopy oñembohape hag̃uáicha hasy ha ojoapytépe, tenondete jehechárõ ha’ete ku oĩva sarambi hag̃uáicha; hákatu omýi peteĩ joaju hag̃uaite. Yvagapegua tekovekuéra, oñembarete ha oñemotenondéva pe po oĩva umi querubín pepo guýpe rupive, omongu’e hína kuri ko’ã rueda; ha hi’ári, pe guapyha zafiro ári, oĩ pe Tapiare’ỹva; ha pe guapyha jerére oĩ peteĩ yvytu’i renda’y, Tupã poriahuvereko rechaukaha.
“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.
“Umi mba’e ojehe’a ha ojoavyva’ekue pe rueda-icha oĩ haguéicha po poguýpe, umi querubín pepo guýpe, upéicha avei umi mba’e jehupytyjoa ha jejopara umi tembiasakue yvypóra rehegua oĩ Tupã ñangareko ha sãmbyhy guýpe. Tetãnguéra apytépe ñorairõ ha sarambi mbytépe, Pe oguapýva umi querubín ári gueteri omoakã ha omboguata ko yvy rembiapo.”
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
“Umi tetãnguéra rembiasakue, peteĩ rire ambue ojepytasóva pe ára ha tenda oñeme’ẽ vaʼekuépe chupekuéra, ohechaukávo oikuaaʼỹre pe añetegua haʼekuéra voi ndoikuaáiva mbaʼépa heʼise, ñeʼẽ ñandéve. Mayma tetãme ha mayma tapichápe ko árape Tupã omeʼẽ peteĩ tenda Iporãiterei Plan guasúpe. Ko árape yvyporakuéra ha tetãnguéra ojehaʼã hína pe aplomo rupive pe orekóva ipópe pe ndojejavýiva arakaʼeve. Opavave, ijeheguiete poravo rupive, oikóta hína odesidi hag̃ua hekove rapykue, ha Tupã oisãmbyhy opa mbaʼe ojehupyty hag̃ua Ijehupytyrãkuéra.”
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 178.
“Pe tembiasakue pe gran Che Haévape ohechauka vaekue Iñe’ẽme, ombojoajúvo peteĩ joaju ambuére pe cadena profética-pe, opa’ỹva yma guive opa’ỹva tenonderã peve, ñanembo’e moõpa ñaimé ko árape umi ára rape rysyipe, ha mba’épa ikatu jaha’arõ pe ára oútavape. Opa mba’e profecía he’i vaekue oikótaha, ko’áĝa peve, ojehechakuaa tembiasakuépe, ha ikatu jajerovia porã opa mba’e gueteri oútava oñekumplitaha iñordenhápe.” Education, 178.