Verse forty of Daniel chapter eleven, begins at the time of the end in 1798, when the king of the north is delivered his deadly wound at the hands of the king of the south. That history was typified by the year 246 BC, when Ptolemy brought revenge upon the northern kingdom, and also by Napoleonic France taking the pope captive in 1798. After the king of the south returns to Egypt in verse nine, then verse ten identifies that the king of the north would mount a counter-attack against the king of the south.
Daniel capítulo once, versículo cuarenta, oñepyrũ ára paha-pe ary 1798-pe, og̃uahẽrõ guare mburuvicha yvate pegua ojeity hag̃ua chupe iñembyai hag̃ua hag̃uaicha ñemano rupigua, mburuvicha yvy gotyo pegua pópe. Upéva rehegua tembiasakue ojehechauka vaʼekue ary 246 a.C.-pe, Ptolomeo oguerúrõ guare ñepyrũjey tetãnguéra yvate gotyo pegua ári, ha avei Francia napoleónica ojagarra jave pe pápape prisionéroramo ary 1798-pe. Mburuvicha yvy gotyo pegua ojevy rire Egipto-pe versículo nueve-pe, upéi versículo diez ohechauka mburuvicha yvate gotyo pegua omopuʼãtaha peteĩ ñorairõ jevy mburuvicha yvy gotyo pegua rehe.
So the king of the south shall come into his kingdom, and shall return into his own land. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:9, 10.
Upévare pe mburuvicha yvy gotyo peguáta oike hag̃ua hekopegua rréinope, ha upéi ojevyta ijyvýpe. Ha ita’ýra kuéra katu oñemokyre’ỹta, ha ombyatýta heta aty mbarete guasúpe; ha peteĩva añete hag̃uáicha ou hag̃ua, osyry hag̃ua ári ha ohasa hag̃ua; upéi ojevyta, ha oñemokyre’ỹta jepe peve ifortáleza peve. Daniel 11:9, 10.
Before we consider Uriah Smith’s commentary upon the history that fulfilled verse ten, we note the expression of “overflow, and pass through.” The Hebrew phrase that is translated in this fashion, is also translated in verse forty, as “overflow and pass over.” It is the same phrase in the original Hebrew. It is only found one other place in the Scriptures.
Jajepy ñahesa’ỹijo mboyve Uriah Smith remiandu pe tembiasakue omohu’ãva pe versíkulo diez-pe, ñañatende umi ñe’ẽ “oñembyasyry ha ohasa hag̃ua rehe”. Pe ñe’ẽjoaju hebreo oñembohasáva péicha, oñembohasa avei versíkulo cuarenta-pe, “oñembyasyry ha ohasa hag̃ua” ramo. Ha’e upeichaite pe ñe’ẽjoaju pe hebreo ypykuepe. Ojejuhu peteĩ hendápe añoite ambue jey Escritura-kuérape.
And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.
Ha’e ohasáta Judá rupi; ojeréi ha ohasáta y ári, oguahẽta pe aju’y peve; ha ipepo kuéra ojepyso ha omyenyhẽta ne retã ipe, Nde, Immanuel. Isaías 8:8.
In Daniel chapter eleven, verse ten and verse forty, and then again in Isaiah chapter eight, verse eight, the identical Hebrew phrase is translated three different ways, though they represent the same meaning. The last word of the phrase, the Hebrew word “abar,” is either represented as “pass through,” in verse ten, “pass over,” in verse forty, and then as “go over,” in Isaiah. The meaning is essentially the same in each of the three references, but in Isaiah there is also another prophetic connection between the references.
Daniel kapítulo once-pe, versíkulo diez-pe ha versíkulo cuarenta-pe, ha upéi jey Isaías kapítulo ocho-pe, versíkulo ocho-pe, pe ñe’ẽjoaju hebreo peteĩchaitéva oñembohasa mbohapy hendáicha iñambuéva, jepe he’iséva peteĩchante. Pe ñe’ẽ paha pe ñe’ẽjoajúpe, pe ñe’ẽ hebreo “abar”, oñerrepresenta térã oñembohasa hag̃ua “ohasa hag̃ua”, versíkulo diez-pe, “ohasa ári hag̃ua”, versíkulo cuarenta-pe, ha upéi “oho hag̃ua ári”, Isaías-pe. Pe he’iséva hína añetehápe peteĩchante umi mbohapy ñe’ẽmondo reheguápe, ha katu Isaías-pe oĩ avei ambue joaju profétika umi ñe’ẽmondo apytépe.
The verse in Isaiah, was fulfilled when the king of Assyria conquered Judah and came to Jerusalem, but never conquered the city itself. He came up “to the neck,” but he never conquered the “head.” In the very same prophecy, Isaiah sets forth a prophetic symbol of what a “head” represents, and he identifies a “head,” as the capital of the kingdom, and the king of the kingdom is also the “head.” He provides two witnesses of the prophetic truth that a head, is a king, and a kingdom, and then cryptically identifies that if the student of prophecy will not accept and understand this truth, he will not be established. The cryptic verse is part of the very same prophecy that identifies that the king of the north would overflow and go over, but only up “to the neck.”
Pe versíkulo oĩva Isaías-pe oñekumpli rakaʼe pe mburuvicha guasu Asiria-gua ojapyhy jave Judá ha og̃uahẽ Jerusalén-pe, péro arakaʼeve ndojapyhýi pe táva voi. Oguahẽ “ajúra peve”, péro arakaʼeve ndojapyhýi pe “akã”. Pe profecía upévape voi, Isaías omoĩ hag̃ua peteĩ símbolo profético mbaʼépa heʼise peteĩ “akã”, ha omombeʼu peteĩ “akã” haʼeha pe tavusu tetãmegua, ha pe mburuvicha guasu upe tetãmegua avei haʼe pe “akã”. Haʼe omeʼẽ mokõi testígo pe añetegua profética rehegua, peteĩ akã haʼeha peteĩ mburuvicha guasu, ha peteĩ tetã, ha upéi peteĩ ñeʼẽ ñemimby rupive ohechauka mbaʼéichapa, pe profecía remimboʼéva norresivíri ha noikũmbýiramo ko añetegua, ndañemoañete moʼãiha. Pe versíkulo ñemimby oĩ pe profecía peteĩchaitévape, upe ohechaukáva pe mburuvicha guasu yvate gotyogua ou hag̃ua oñembyso ha ohasa hag̃ua, péro “ajúra peve” añoite.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Siria akã hína Damasco, ha Damasco akã hína Rezín; ha sesenta ha cinco áño ryepýpe Efraín oñembyaíta, ani hag̃ua tetã. Ha Efraín akã hína Samaria, ha Samaria akã hína Remalías ra’y. Nda pejeroviáiramo, añetehápe ndapeñemopyendamo’ãi. Isaías 7:8, 9.
The “head” of the nation of Syria was its capital city “Damascus,” and the “head” of “Damascus” (the capital city) was “Rezin,” the king of Syria. Also, the “head” of the nation of Ephraim was its capital city “Samaria,” and the “head” of “Samaria” (the capital city) was “Remaliah’s son” (Pekah), the king of Samaria. In the same prophecy, in the next chapter, in verse eight, King Sennacherib of Assyria surrounded Jerusalem, and in verse eight, it identifies his surrounding of Jerusalem as coming up to the neck.
Siria retã “akã” ha’e va’ekue itavusu “Damasco”, ha “Damasco” “akã” (itavusu) ha’e va’ekue “Rezín”, Siria ruvicha guasu. Upéicha avei, Efraín retã “akã” ha’e va’ekue itavusu “Samaria”, ha “Samaria” “akã” (itavusu) ha’e va’ekue “Remalías ra’y” (Peka), Samaria ruvicha guasu. Pe profecía peteĩchape, pe kapítulo oúva upe rire, versíkulo poapýpe, Asiria mburuvicha guasu Senaquerib ojere Jerusalén rehe, ha pe versíkulo poapýpe he’i ijerére Jerusalén rehe og̃uahẽha ajúra peve.
Verses seven and eight, which set forth upon two witnesses, the prophetic symbol of a “head,” representing both the king and the capital of the king’s nation is the prophecy of sixty-five years that identifies the starting point of both prophecies of twenty-five hundred and twenty years against the northern and southern kingdoms of Israel. It is therefore, a very complex verse, for it connects with verse ten, and forty, of chapter eleven of Daniel, which both also identify engagements of a northern king attacking a southern king, just as Sennacherib, a king of the north, attacked Judah, a southern king in verse eight, of Isaiah chapter eight.
Umi versíkulo siete ha ocho, omoĩva mokõi testígo ári pe símbolo profétiko peteĩva “akã”, ohechaukáva mokõivéva pe mburuvicha guasu ha pe táva guasu pe tetã pe mburuvicha guasu rehegua, ha’e pe profesía sesenta y cinco ary rehegua omombe’úva moõgui oñepyrũ mokõivéva umi profesía mokõi mil quinientos veinte ary rehegua Israel retãnguéra yvatepegua ha yvýpeguáva rehe. Upévare, ha’e peteĩ versíkulo hasyetereíva, pórke ojoaju Daniel kapítulo once versíkulo diez ha cuarenta ndive, mokõivéva avei ohechaukáva ñorairõ peteĩ mburuvicha guasu yvatepegua ojapóva peteĩ mburuvicha guasu yvýpeguáva rehe, ha’éicha voi Senaquerib, peteĩ mburuvicha guasu yvatepegua, oityva’ekue Judá, peteĩ mburuvicha guasu yvýpeguáva, Isaías kapítulo ocho versíkulo ocho-pe.
The key that connects these engagements of northern and southern kings together is the “head,” and the “overflowing and passing over.” When the king of the north retaliates against the king of the south in verse ten, of chapter eleven, he wins the battle, but he leaves the “head,” for he “comes, and overflows, and passes through” “to” the king of the south’s “fortress.” The history of verse ten represents the northern king’s victory over the southern king, but he does not enter into Egypt (the fortress), the capital—the “head.”
Pe mba’e iñimportantevéva ombojoajúva ko’ã ñorairõ guasu mburuvicha-kuéra yvategua ha yvy gotyogua rehegua hína pe “akã”, ha pe “oñehundi ha ohasa hag̃ua”. Pe mburuvicha yvategua ojehepyme’ẽ jave mburuvicha yvy gotyogua rehe verso 10-pe, kapítulo 11-pe, ogana pe ñorairõ, ha katu oheja pe “akã”, ha’égui “ou, ha oñehundi, ha ohasa” “peve” mburuvicha yvy gotyogua “mbareteha” peve. Pe tembiasakue oĩva verso 10-pe ohechauka mburuvicha yvategua victoria mburuvicha yvy gotyogua ári, ha katu ndoikéi Egíptope (pe mbaretehápe), pe táva guasúpe—pe “akã”.
When the southern king previously defeated the northern king in verses seven and eight, he “entered into the fortress of the king of the north, and” “prevailed and” “carried captives” back to “Egypt.” In the king of the north’s retaliatory victory, he did not enter into Egypt, thus typifying that when the Soviet Union was swept away in 1989, Russia, its capital—its head was left standing. “If ye will not believe, surely ye shall not be established.” It is Russia, represented as the king of the south in verses eleven and twelve, that wins the battle of the borderland, which in antiquity was Raphia, and today is Ukraine.
Pe rréi yvate gotyo oitykue rire mboyve rréi norte gotyogua rehe umi versíkulo siete ha ocho-pe, “oike rréi norte gotyogua mburuvicha renda mbaretépe, ha” “ipu’aka hese ha” “ogueraha prisionerokuérape” jeývo “Egipto”-pe. Rréi norte gotyogua jehepyme’ẽ rupive ipu’akávo, ndóikéi Egipto-pe, upéicha ohechauka hag̃ua, ary 1989-pe Unión Soviética oñemboguejýrõ guare, Rusia, itavusu—iñakã, opyta hag̃ua oñembo’y gueteri. “Ndaperoviáiramo, añetehápe ndapeñemopyendamo’ãi.” Ha’e Rusia, ojehechaukáva rréi sur gotyoguáramo umi versíkulo once ha doce-pe, pe oganáva pe ñorairõ frontera rehegua, yma hérava Rafia, ha ko árape ha’éva Ucrania.
“‘VERSE 10. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.’
“‘VERSÍCULO 10. Ha ita’ýra kuéra katu oñemongu’eta, ha ombyatýta aty guasu mbarete guasúva; ha peteĩ katu añetehápe ou, ha osyryry ohasa hag̃ua opa rupi, ha ohasa hag̃uáicha; upéi ha’e ou jeýta, ha oñemongu’eta, pe hóga mbarete peve.’”
“The first part of this verse speaks of sons, in the plural; the last part, of one, in the singular. The sons of Seleucus Callinicus were Seleucus Ceraunus and Antiochus Magnus. These both entered with zeal upon the work of vindicating and avenging the cause of their father and their country. The elder of these, Seleucus, first took the throne. He assembled a great multitude to recover his father’s dominions; but being a weak and pusillanimous prince, both in body and estate, destitute of money, and unable to keep his army in obedience, he was poisoned by two of his generals after an inglorious reign of two or three years. His more capable brother, Antiochus Magnus, was thereupon proclaimed king, who, taking charge of the army, retook Seleucia and recovered Syria, making himself master of some places by treaty, and of others by force of arms. A truce followed, wherein both sides treated for peace, yet prepared for war; after which Antiochus returned and overcame in battle Nicolas, the Egyptian general, and had thoughts of invading Egypt itself. Here is the ‘one’ who should certainly overflow and pass through.” Uriah Smith, Daniel and the Revelation, 253.
“Ko versíkulo peteĩha oñeʼẽ taʼýra rehe, heta hag̃ua; ha ipahápe katu peteĩ rehe, peteĩnte hag̃uáicha. Seleuco Calínico raʼykuéra vaʼekue Seleuco Cerauno ha Antíoco Magno. Mokõivéva oike kyreʼỹme tembiapópe omoañete ha ombojevy hag̃ua itúva ha hetã rembiapo. Koʼãva apytépe itujavéva, Seleuco, raẽ voi ojupi mburuvicharenda ári. Ombyaty heta tavayguakuérape ojeguerujey hag̃ua itúva yvy ñemombaʼe; péro, mburuvicha kangy ha pyʼamirĩetereíva rupi, hete ha imbaʼerepy rehegua mokõivépe, viruʼỹre, ha ndaikatúigui omoĩ iñehérsito ñeñangareko guýpe, oñembohyru mokõi iñehérsito ruvicha pópe, peteĩ ñesãmbyhy heraʼỹva mokõi térã mbohapy ary pukukue rire. Ityvýra ikatupyryvéva, Antíoco Magno, upe rire oñemoĩ mburuvicháramo; ha oisãmbyhyvo iñehérsito, oguerujey Seleucia ha ojepyhyjey Siria, ojapo hag̃ua ijehegui peteĩteĩ tenda jára peteĩ hendápe ñeʼẽmeʼẽ rupive, ha ambuépe katu mboka puʼaka rupive. Upéi oiko peteĩ ñopytuʼu sapyʼa, upépe mokõive aty oñemongeta hag̃ua pyʼaguapýre, jepevérõ oñembosakoʼi ñorairõrã; upéi Antíoco oujey ha ñorairõme ipuʼaka Nicolás ári, upe ehípciokuéra ñorairõ ruvicha, ha oguereko jepe ñemimoʼã oike hag̃ua Egíptope voi. Kóva hína pe ‘peteĩ’ añetehápe ojeipyso ha ohasa vaʼerã.” Uriah Smith, Daniel and the Revelation, 253.
The collapse of the Soviet Union in 1989, marked the “time of the end,” and the two sons in the verse, represent the two waymarks of Reagan and Bush the first. Since the “time of the end,” in 1798, which is where verse forty of Daniel eleven began, the whore of Rome has been forgotten, for she, as Jezebel, remains behind in Samaria, while her husband Ahab addresses Elijah at Mount Carmel. She was in hiding, but secretly pulling the strings, as she was in World War One and World War Two. Her husband is her proxy army against the king of the south. When she retaliated in 1989, she, as the king of the north, brought chariots, ships and horsemen.
Unión Soviética hoʼapaʼã 1989-pe omombeʼu pe “paha ára”, ha umi mokõi taʼýra pe versíkulo-pe ohechauka umi mokõi tape rechaukaha Reagan ha Bush peteĩha rehegua. “Paha ára” guive, 1798-pe, upépe oñepyrũhágui Daniel once versíkulo cuarenta, Roma kuña rekovéva rehegua oñembyesarái, pórke haʼe, Jezabel ramo, opyta tapykuépe Samaria-pe, ha iména Acab oñeʼẽ Elías ndive Monte Carmelo-pe. Haʼe okañyvaʼekue, ha katu kañyhápe omonguʼe opa mbaʼe, ojapohaguéicha Primera Guerra Mundial ha Segunda Guerra Mundial jave. Iména haʼe iñehérsito proxy mburuvicha surgua rovái. Haʼe oñemoĩ jeyrõ guare 1989-pe, haʼe, mburuvicha yvategua ramo, ogueru kárro ñorairõrã, várko ha kavaju árigua.
And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.
Ha ipaha pahápe pe ñemohu’ãrã, pe rréi yvy gotyopegua oñorairõta hese; ha pe rréi yvy nortepegua ou chugui yvytu ratáicha, kárrokuéra reheve, kavaju árigua reheve, ha heta várko reheve; ha oike hag̃ua tetãnguérape, henyhẽmbáta ha ohasáta. Daniel 11:40.
Her proxy in the retaliation is represented by “ships,” which are economic power, and by “chariots and horsemen,” which are military might. Military might and economic power are the two prophetic attributes of the United States in the prophecies of the last days, for the United States will forbid those who will not bow to Jezebel from buying and selling, and if they still refuse Jezebel’s mark of authority, they will be put to death. It was the economic power and military strength of the United States that was employed in cooperation with the papacy that brought about the dissolution of the Soviet Union in 1989, though Russia was left standing.
Ipyhára pe ñemyrõme ojehechauka “ygára” rupive, ha’éva pokatu económico, ha “kárro ha kavaju ári oĩva” rupive, ha’éva pokatu militar. Pokatu militar ha pokatu económico ha’e mokõi tekome’ẽ maranduhára Estados Unidos rehegua ára pahápe guaréva profesíape, pe Estados Unidos oĩta hag̃ua ombotove hag̃ua umi ndojepokói Jezabel renondépe ani hag̃ua ojogua térã ovende; ha oĩramo gueteri ndoaseptái Jezabel poguýpegua marca autoridágui, ojejukáta chupekuéra. Ha’e vaekue pokatu económico ha mbarete militar Estados Unidos rehegua, ojeporúva papado ndive joajúpe, ogueru hag̃ua Unión Soviética ñembyai 1989-pe, jepe Rusia opyta gueteri oñembo’y hag̃uáicha.
The history which fulfilled verse ten of Daniel chapter eleven is repeated in the history of the second part of verse forty which identifies the time of the end in 1989. The history of verses six through nine represent the history that led to the time of the end, which is identified in the first part of verse forty. Verses five through ten of Daniel chapter eleven perfectly illustrate the history of verse forty of Daniel eleven, for as Sister White recorded, “much of the history that has been fulfilled in the eleventh of Daniel will be repeated.”
Pe tembiasakue omoañetévakue Daniel kapítulo once, versíkulo diez-pe ojejey pe tembiasakue versíkulo cuarenta mokõiha pártepe, omombeʼúva ára paha oñepyrũha ary 1989-pe. Versíkulo seis guive nueve peve ohechauka pe tembiasakue ogueru vaʼekue ára pahápe, upéva ojehechakuaa versíkulo cuarenta peteĩha pártepe. Versíkulo cinco guive diez peve Daniel kapítulo once-pe ohechauka porãite versíkulo cuarenta rembiasakue Daniel once-pe; Sister White ohai haguére: “heta pe tembiasakue oñemoañetévaʼekue Daniel once-pe ojejey jeýta.”
Verses one through four of Daniel eleven identify Cyrus, the second king of the two-horn nation at the time of the end in the last days. The “time of the end” in the last days was 1989, and the second president, represented by Cyrus, establishes a prophetic sequence that allows a student of prophecy to count to the sixth president after 1989, who would be the richest president, and who would stir up (awaken), the globalist dragon powers whether they be the globalists of the world, or those in the United States. That prophetic history then jumps to the seventh kingdom of Bible prophecy, the ten kings of the United Nations, and identifies its primary and first king, as represented by Alexander the Great (meaning “The Warrior of Men”), and the ultimate dissolution of his kingdom when the four winds of Islam are fully released at the close of human probation.
Umi versíkulo peteĩ guive irundy peve Daniel 11-pe omombe’u Ciro rehe, pe mokõiha mburuvicha pe tetã mokõi hatĩva rehegua ára pahaitepe, umi ára pahápe. Pe “ára pahaite” umi ára pahápe ha’e va’ekue 1989, ha pe mokõiha tendota, Ciro rehe oñerrepresentáva, omopyenda peteĩ secuencia profética ohejáva peteĩ temimbo’e de profecía oipapa hag̃ua pe poteĩha tendota ou va’ekue 1989 rire, ha’éva pe tendota ipirapire hetavéva, ha omokyre’ỹtava (ombopáyva) umi mbarete dragón globalista, taha’e umi globalista ko yvy arigua, térã umi oĩva Estados Unidos-pe. Upéi upe tembiasakue profética ohasáma pe óg̃a hag̃ua pe séptimo rréino profecía bíblica rehegua, umi diez mburuvicha Naciones Unidas rehegua, ha omombe’u imburuvicha tenondegua ha peteĩha, Alejandro Magno rehe oñerrepresentáva (he’iséva “Kuimba’e Ñorãirõhára”), ha pe iñambuepaha pahaite irréino rehegua, umi irundy yvytu Islam rehegua oñemosarambi potĩmbávo yvyporakuéra gracia paha oñemboty vove.
Then verses five through nine illustrate the history represented by the period that preceded the establishment of the papacy upon the throne in 538, for first the power who is to become the king of the north must overcome three geographical obstacles, as did Seleucus, who then was established as the king of the north. Thereafter for three and a half years, as represented by thirty-five actual years, the king of the north ruled, until the king of the south entered into his fortress and took him captive, where he later died in Egypt from falling off a horse. Thus, the verses identify the history that concluded at the time of the end in 1798.
Upéi umi versíkulo cinco guive nueve peve ohechauka pe tembiasakue ojehechaukáva pe ára mboyvegua omoñepyrũ hag̃ua pe papado pe tróno ári ary 538-pe; peteĩha, pe pu’aka oikótava yvy gotyo pe norte rréi ramo oguereko va’erã pu’aka hag̃ua mbohapy jejoko jeográfiko ári, ojapo haguéicha Seleuco, upéi oñemohenda va’ekue norte rréi ramo. Upe rire, mbohapy áño ha mbytépe, ojehechaukáva treinta y cinco áño añeteguáva ramo, pe norte rréi ogoverna va’ekue, pe sur rréi oike peve ifortalezápe ha ojapyhy chupe prisionéroramo, ha upépe upéi omano Egíptope peteĩ kavaju ári ho’a rupi. Péicha, umi versíkulo omombe’u pe tembiasakue opa va’ekue pe ára paha jave ary 1798-pe.
Verse ten identifies the history of the time of the end in 1989, and together with verses five through nine, they represent the history of verse forty, as does the history of verses thirty to thirty-six. Therefore, from verse one to verse ten, line upon line, there are two prophetic lines. The first addresses the leaders of the sixth and seventh kingdoms, though there is an empty space between the sixth and richest president of the sixth kingdom and the seventh kingdom.
Pe versíkulo diez ohechauka pe ára paha rembiasakue ary 1989-pe, ha versíkulo cinco guive nueve peve ndive oñondive, haʼekuéra orrepresenta pe rembiasakue versíkulo cuarenta-peguáicha, upéicha avei versíkulo treinta guive treinta y seis peve rembiasakue. Upévare, versíkulo peteĩ guive versíkulo diez peve, línea ári línea, oĩ mokõi línea profética. Pe peteĩha oñeʼẽ umi mburuvicha rehe pe sexto ha séptimo reinopegua, jepe oĩ peteĩ paʼũ nandi pe sexto reino peisãvéva ha ipirapire hetavéva presidente sexto reinopegua ha pe séptimo reino apytépe.
The second line covers the history of the removal of the three obstacles, the period the king of the north reigned, and who was then removed in 1798, and up to 1989, and the second president, represented in the previous line by Cyrus.
Pe mokõiha rupi oñeñe’ẽ umi mbohapy jokoa ojeipeʼa hag̃ua rembiasakue rehe, pe ára pe mburuvicha yvategua norte pegua ogoverna hague rehe, ha máva upérõ ojeipeʼa vaʼekue ary 1798-pe, ha peve 1989, ha pe mokõiha tendota, ojejoguáva pe línea mboyveguápe Ciro rehe.
Verses eleven and twelve represent a third line of history that occurs after the rich president of verse two, but sometime after the collapse of the Soviet Union at the time of the end in 1989, and somewhere before the Sunday law in the United States as represented in verse sixteen.
Umi versíkulo once ha doce ohechauka peteĩ mbohapyha línea tembiasápe oikóva pe mburuvicha guasu rico oje’éva versíkulo mokõihápe rire, ha katu peteĩ tiémpo rire Unión Soviética ho’águi ára pahápe ary 1989-pe, ha peteĩ hendápe pe léi domingo Estados Unidos-pe mboyve, ojehechaukaháicha versíkulo dieciséis-pe.
The history after the time of the end in 1989, is taken to the sixth and richest president who stirs up the globalists beginning in 2016, in the first line. The prophetic history is taken to 1989, in the second line. The Battle of Raphia (“The Borderline”) in verses eleven and twelve, precedes verse thirteen, where the recently defeated king of the north restores his army and then defeats the king of the south, just before the Sunday law of verse sixteen. The king of the north’s proxy power in verse thirteen, is the last of the eight presidents that reign from 1989 to the Sunday law. Verse thirteen must therefore take place at or after the election of the eighth president, who is of the seven. Verses eleven and twelve begin just before the sixth, richest president, and likely ends just before the election of that very same president, who becomes the eighth that is of the seven, and is victorious in the third battle of the proxy war, in verses thirteen to fifteen.
Pe tembiasakue ára paha rire, 1989-pe, ogueraha hag̃ua pe mburuvicha irundyha peteĩha ha ipirapire hetavéva gotyo, omokyre’ỹva umi globalista-kuérape oñepyrũvo 2016-pe, peteĩha línea-pe. Pe tembiasakue profético ogueraha 1989-pe, mokõiha línea-pe. Rafia Ñorairõ (“Pe Frontera”) umi versíkulo once ha doce-pe, oiko mboyve pe versíkulo trece, upépe pe mburuvicha yvate gotyogua, ramoite oñemboguevíva, omyatyrõ jeýva ijehérsito ha upéi ombotýva mburuvicha ñemby gotyoguápe, pe léi domingo rehegua versíkulo dieciséis-pe mboyvemi. Pe mburuvicha yvate gotyogua pokatu proxy versíkulo trece-pe, ha’e pahaite umi ocho mburuvicha apytégui oguerekóva ipoguýpe 1989 guive pe léi domingo peve. Upévare pe versíkulo trece oikova’erã pe poravo pyahu mburuvicha poapýha rehegua jave térã upe rire, ha’éva umi siete apytégui. Umi versíkulo once ha doce oñepyrũ pe mburuvicha irundyha peteĩha ha ipirapire hetavéva mboyveimi, ha ikatu hag̃uáicha oñemohu’ã pe poravo pyahu upe mburuvichaete rehegua mboyveimi, ha upéva oiko chugui pe poapýha umi siete apytégui, ha ogana pe mbohapyha ñorairõ proxy rehegua, umi versíkulo trece guive quince peve.
The retaliation of the king of the south in verses eleven and twelve, is in response to the defeat the king of the south suffered in verse ten. Verse ten identifies the victory of the king of the north in 1989, which was brought about by the secret alliance of the United States and the Vatican. The victory for the northern army was the first battle of the proxy war. The literal hot war that was fulfilled in antiquity typified a proxy war in the last days, and the victory of verse eleven and twelve will therefore be a victory for the southern king, in the second battle of the proxy wars.
Pe ñemby gotyo ruvicha ñepyru jevy umi versíkulo once ha doce-pe, ha’e ñembohovái pe ñehundi pe ñemby gotyo ruvicha oguerekóva versíkulo diez-pe. Pe versíkulo diez ohechauka pe ñemby gotyo ruvicha yvategua jejapo porã 1989-pe, upe jehupytyrã oúvare pe joaju kañymby Estados Unidos ha Vaticano apytépe. Pe ñorairõ yvate gotyo guare ñevictória ha’e vaekue pe ñorairõ proxy rehegua peteĩha ñorairõ. Pe ñorairõ hakuetéva añeteguáva oñekumplíva yma guarépe ohechauka vaekue peteĩ ñorairõ proxy rehegua ára pahápe, ha upévare pe versíkulo once ha doce pe ñevictória ha’éta peteĩ ñevictória pe ñemby gotyo ruvichápe ĝuarã, pe mokõiha ñorairõme umi ñorairõ proxy reheguápe.
There are three battles in verses ten through fifteen, and they were all fulfilled in antiquity by literal hot wars, but they represent three battles in the proxy wars in the last days. The first battle was won by the secret alliance of the beast and false prophet, against the dragon in 1989. The second battle of the proxy wars will be won by the atheistic dragon power of the king of the south, against the alliance of the pope and his proxy army. The third battle of the proxy wars will be won by the proxy army of the king of the north, as represented in verses thirteen through fifteen.
Oĩ mbohapy ñorairõ umi versíkulo diez guive quince peve, ha opa umíva oñekumpli ymaite guive ñorairõ haku rehegua tee rupive; upéicharõ jepe, orrepresenta hikuái mbohapy ñorairõ umi ñorairõ porohupyty rehegua ára pahápe. Pe ñorairõ peteĩha oñegana mburuvicha guasu ryguatã ha proféta japu ñembyaty ñemiguáva rupive, mbói guasu rehe, ary 1989-pe. Pe mokõiha ñorairõ umi ñorairõ porohupyty rehegua apytépe oñeganáta mbói guasu mbarete Tupã-rehe’ỹva, ñemburuvicha guasu yvy gotyo pegua rehegua, pa’i ruvicha guasu ha ijehército porohupyty rehegua ñembyaty rehe. Pe mbohapyha ñorairõ umi ñorairõ porohupyty rehegua apytépe oñeganáta ñemburuvicha guasu yvate gotyo pegua jehército porohupyty rehegua rupive, oñerrepresentaháicha umi versíkulo trece guive quince peve.
Prophetically there are three hot world wars, three proxy wars, consisting of three battles, and the warfare of the three woes of Islam. There is also a Civil War and a Revolutionary war. The second battle of the proxy wars is now under way in the Ukraine, “The Borderline”, as represented by Raphia, which was the borderline between the king of the south and the king of the north, when verses eleven and twelve were first fulfilled in history.
Marandu py’a peguáicha oĩ mbohapy ñorairõ guasu haku yvy tuichakue javeve, mbohapy ñorairõ ojeporomboty hag̃uáicha, ojejapóva mbohapy ñorairõmbytépe, ha umi mbohapy ñembyasy Islam rehegua ñorairõ. Oĩ avei peteĩ ñorairõ tetãygua ha peteĩ ñorairõ revolucionario. Mokõiha ñorairõ umi ñorairõ ojeporomboty hag̃uáicha apytépe oñepyrũma ko’ág̃a Ucrania-pe, “Pe Frontera”, oñeteháicha ohechaukáva Rafia, upéva ningo va’ekue pe frontera mburuvicha guasu yvy gotyo pegua ha mburuvicha guasu yvy yvate gotyo pegua apytépe, umi ñe’ẽryru 11 ha 12 oñekumpli ypy guare tembiasakue ryepýpe.
At the very same time that the second battle of the proxy wars in the Ukraine is being carried out, the second of three attacks of Islam against the glorious land is also occurring. The first attack of the third woe arrived on September 11, 2001, and the sealing of the one hundred and forty-four thousand began. The sealing time ends at the soon coming Sunday law in the United States, when Islam of the third woe will once again strike the United States. The first and last strikes are the same, and they both mark a voice of the angel of Revelation eighteen, which is also the voice of the third angel, which is also the sounding of the seventh trumpet, which is also the third woe.
Umi javevépe ojeguerekóvo mokõiha ñorairõ umi ñorairõ proxy rehegua Ucrania-pe, upe jave avei oiko hína mokõiha umi mbohapy jejapykágui Islam-gua ñane retã porãite rehe. Peteĩha jejapyrã pe mbohapyha aña guasu rehegua oguahẽkuri 11 de septiembre de 2001-pe, ha upérõ oñepyrũ pe sellamiento umi cien cuarenta y cuatro mil rehegua. Pe tiempo del sellamiento opa pe ley dominical pya’e ou hag̃uápe Estados Unidos-pe, upe jave pe Islam pe mbohapyha aña guasu rehegua oinupã jeýta Estados Unidos-pe. Pe peteĩha ha pe pahagua jejapi peteĩchante, ha mokõivéva ohechauka peteĩ ñe’ẽ pe ángel Apocalipsis dieciocho-pegua, ha upéva avei hína pe mbohapyha ángel ñe’ẽ, ha upéva avei hína pe séptima trompeta pu, ha upéva avei hína pe mbohapyha aña guasu.
In the middle of those two attacks, which are two voices, which are the sound of the seventh trumpet, Islam of the third woe attacked, not the modern spiritual glorious land, but the ancient literal glorious land on October 7, 2023.
Umi mokõi ñorairõ mbytépe, mokõi ñe’ẽva hína, ha’éva pe puaka séptima trompéta rehegua, Islam pe mbohapyha ñembyasy guasúpeguáva oity pe 7 jasypa 2023-pe, ndaha’éi pe yvy marangatu pyahu espiritual ha hekororyva, síno pe yvy marangatu yma guare añeteguáva ha hekororyva.
The warfare that then began, is now taking place in the exact area where the Battle of Raphia occurred as described in verses eleven and twelve. The Gaza strip is the borderline between the southern kingdom of Judah and Egypt. October 7, 2023, is a wheel within the other wheels that marks the rebellion, or thirteenth letter in the Hebrew alphabet that together with the first and the last letters creates the word “truth.”
Pe ñorairõ oñepyrũ vaʼekue upérõ, koʼág̃a oiko hína pe tendaite voipe oiko hague Raphia Ñorairõ, oñemombeʼuháicha versíkulo once ha doce-pe. Pe Franja de Gaza haʼe pe línea de frontera oĩva pe ñemby gotyogua Judá rréino ha Egipto mbytépe. 7 jasypa, 2023, haʼe peteĩ rueda ambue rueda ryepýpe ohechaukáva pe ñepuʼã, térã pe letra pahaapyha alfabeto hebreo-pe, ha upéva, peteĩcha pe letra peteĩha ha pe pahaitéva ndive, omoheñói pe ñeʼẽ “añetegua.”
The second attack against the glorious land by Islam of the third woe, took place on October 7, 2023, and it took place in the exact area that the ancient Battle of Raphia occurred in fulfillment of verses eleven and twelve. The second attack upon the glorious land, is through prophetic geographic symbolism, connected to the second battle of the proxy wars, as represented by the war in Ukraine.
Pe mokõiha ñehundíva tetã mimbipárape Islam-gui, pe mbohapyha ñembyasýpe, oiko kuri 7 jasypa, 2023-pe, ha oiko kuri upe hendápe voi yma guare Ñorairõ Raphia rehegua oikohápe, oñekumplívo umi versíkulo 11 ha 12. Pe mokõiha ñehundi tetã mimbipára rehe, oĩ joaju profético jeografíarupi pe mokõiha ñorairõ rehe umi ñorairõ proxy-gua apytépe, oñerrepresentaháicha pe ñorairõ Ucrania-pe.
Line upon line, the second battle of the proxy wars that is now under way in the Ukraine (The Borderland), includes the second note of the trumpet of the third woe (October 7, 2023), that is accomplished in the final period of the sealing of the one hundred and forty-four thousand. That sealing experience is illustrated by Daniel in chapter ten, when he sees the “marah” vision after the twenty-one day period of mourning, which is the three and a half days that the two prophets were dead in the street. The vision was interpreted as the explanation of “what was to befall God’s people in the last days.”
Tysýi ári, mokõiha proxy ñorairõ guasu ko’ág̃a oñepyrũva Ucrania-pe (Yvy Rembe’ýpe), oike avei pype trompéta ñehẽha mokõiha pe mbohapyha jehasa asy guasúgui (7 jasypa, 2023), ha upéva oñemohu’ã umi cien cuarenta y cuatro mil oñembotýva paha ára pukukue jave. Pe experiencia oñemboty rehegua ojehechauka Daniel rupive capítulo diez-pe, ha’e ohechávo pe visión “marah” pe mokõi pa peteĩ ára ñembyasy rire, upéva ha’e pe mbohapy ára ha mbyte umi mokõi maranduha guasu omanóva tapépe. Pe visión oñemyesakãkuri peteĩ ñemombe’u ramo “mba’éichapa ojehúta Tupã retãygua rehe ipahápe umi ára.”
The truth that is represented by the vision of the Hiddekel River, which is the sealing truth, is fulfilled in the prophetic history of verses eleven through fifteen. It is the history of verse forty that begins in 1989, and continues to verse forty-one and the soon coming Sunday law. It is the history of the sixth, richest president in verse two that is represented until the seventh kingdom of “Alexander the Great” as noted in verse three.
Pe añetegua ojehechaukáva pe visión rrío Hiddekel rehegua rupi, ha’éva pe añetegua sellado rehegua, oñemboguata hína pe tembiasakue profético versíkulo once guive quince pevepe. Ha’e hína pe tembiasakue versíkulo cuarenta-peguáva oñepyrũva ary 1989-pe, ha oseguíva versíkulo cuarenta y uno peve ha pe léi domingo og̃uahẽ hag̃uápe. Ha’e hína pe tembiasakue pe sexto, presidente ipirapire hetavéva versíkulo mokõihápe, ojehechaukáva pe séptimo reino “Alejandro Magno” peve, oñemombeʼuháicha versíkulo mbohapýpe.
The history which began at the commencement of the second battle of the proxy wars in 2014, that was followed by the richest president beginning his campaign in 2015, is the empty area of verse forty, from 1989 unto the Sunday law in verse forty-one, and it is also the empty area from the sixth, richest president in verse two, unto the seventh kingdom. It is the history that began with the first voice of Revelation chapter eighteen on September 11, 2001, and ends with the second voice at the hour of the great earthquake in chapter eleven of Revelation. That history is also the period of history identified by Ezekiel in chapter twelve, where every vision is fulfilled. That period of time is the sealing time of the one hundred and forty-four thousand. The sanctification of God’s people is accomplished through His word.
Pe tembiasakue oñepyrũ vaekue mokõiha ñorairõ umi ñorairõ proxy rehegua ñepyrũme ary 2014-pe, ha upéi pe tendota ipirapire hetavéva oñepyrũ ikampáña ary 2015-pe, ha’e pe tenda nandi versíkulo cuarenta-pe, 1989 guive pe léi domingo peve versíkulo cuarenta y uno-pe; ha avei ha’e pe tenda nandi pe sexto, tendota ipirapire hetavéva, versíkulo dos-pe, guive pe séptimo rréino peve. Ha’e pe tembiasakue oñepyrũva pe ñe’ẽ peteĩha Revelación capítulo dieciocho-pe, septiembre 11 ary 2001-pe, ha opa pe ñe’ẽ mokõiha ndive pe aravo yvyryrýi guasu rehegua capítulo once Revelación-pe. Upe tembiasakue avei ha’e pe ára pukukue rembiasakue Ezequiel omombe’úva capítulo doce-pe, moõ opaite visión oñekumpli. Upe ára pukukue ha’e pe sellamiento ára umi cien cuarenta y cuatro mil rehegua. Tupã tavayguakuéra ñemomarangatu ojejapo Iñe’ẽ rupive.
Sanctify them through thy truth: thy word is truth. John 17:17.
Emomarangatu chupekuéra nde añeteguápe; nde ñe’ẽ hína añetegua. Juan 17:17.
We will continue this study in the next article.
Romoĩta ko ñehesa’ỹijo pe oúva artículo-pe.
“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.
“Ko visión oñeme’ẽ Ezequiélpe peteĩ ára ipy’apýpe henyhẽrõ guare ñembyasy ha mba’e vai oútava rehegua. Ha’e ohecha itúva kuéra yvy opyta hag̃uáicha nandi ha oñehundipáma. Pe táva yma henyhẽ va’ekue tapicháre ndaipóri véima upépe oikóva. Vy’a ñe’ẽ ha purahéi ñemomba’eguasurã rehegua ndaikatuvéima oñehendu umi itápype. Pe proféta voi oiko va’ekue peteĩ pytaguáricha yvy pytaguápe, upépe mba’epota ndorekóiva límite ha tembiapo vai ñarõva oguereko hag̃ua ipu’aka guasu. Umi mba’e ha’e ohecha ha ohendúva yvypóra ñemboguata hatã rehegua ha tekojoja’ỹ rehegua ombyasy eterei iñe’ẽme, ha ha’e oñembyasy asy ára ha pyhare. Péro umi techaukaha hechapyrã oñemoĩva henondépe ysyry Quebar ykére oikuaauka peteĩ pu’aka oporokuave’ẽva ipoguýpe opa mba’e, tuichavéva yvy arigua mburuvicha kuéra pu’akágui. Umi mburuvicha guasu ñemomba’eguasúva ha ñarõva Asiria ha Babilonia pegua ári, Tupã poriahuvereko ha añetegua oguapy ihapykuévo ipoguasu hag̃uáicha.”
“The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.
“Umi mba’e ojoguáva peteĩ rueda-pe, ojehecháva maranduhára-pe oike hag̃uaicha peichagua ñembyaty sarambi eterei ryepýpe, oĩkuri peteĩ po ijapyra’ỹva poguýpe. Tupã Espíritu, oñemombe’úva chupe omýiha ha oguerahaha ko’ã rueda-kuérape, oguenohẽkuri joaju sarambígui; upéicha rupi opa ko yvy ape ári oĩkuri Ipu’aka guýpe. Hetaiterei umi tekove oñemomba’eguasúva oĩva’ekue oñembosako’i Iñe’ẽ rupive ojoko hag̃ua umi kuimba’e ivaíva pokatu ha porokuera, ha ogueru hag̃ua porã umi hese jeroviáva-pe g̃uarã.”
“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.
“Upéicha avei, Tupã oikóramo hína oikuaauka hag̃ua pe Juan ohayhúvape pe tembiasakue tupao rehegua umi ára oútavape g̃uarã, ome’ẽ chupe peteĩ jeroviahatãha pe Salvador ohechaukaha iñinterés ha oñangarekoha Ipuévlope, oikuaaukávo chupe ‘Peteĩ ojoguáva Yvypóra Ra’ýpe’, oguatáva umi kandelerokuéra apytépe, umíva ohechaukáva umi siete tupao. Juan-pe ojehechaukárõ guare umi ipahaguéva ha tuichavéva ñorairõ tupao rehegua umi mbarete yvy arigua ndive, avei oñeme’ẽ chupe ohecha hag̃ua pe ipahaite jehupyty ha ñemosãsõ umi jerovia hag̃ua omoirũva rehegua. Ha’e ohecha pe tupao oguerahapyre peteĩ ñorairõ ñemanoharãme pe mymba ha ta’ãngáre ndive, ha pe ñemomba’e guasu upéva rehe ojejapóva ñemano poguýpe. Péro oma’ẽvo pe tatachy ha pe sarambi ñorairõgua ári, ohecha peteĩ aty oĩva Monte Sion ári pe Ovecha Ra’y ndive, oguerekóva, pe mymba marca rendaguépe, pe ‘Túva réra ojehaíva ijyva tenondépekuérare.’ Ha jey avei ohecha ‘umi ohupytýva pe jehupyty pe mymba ári, ha ta’ãnga ári, ha marca ári, ha héra papapy ári, oñembo’y yguasu vídrio gua ári, oguerekóvo Tupã mbaraka kuéra’ ha opurahéiva Moisés ha pe Ovecha Ra’y purahéi.”
“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“Ko’ã mbo’epy niko ñande porãrã. Tekotevẽ ñamopyenda ñande jerovia Tupã rehe, peteĩ ára oĩgui ñane renondépe, ha upéva oha’ãtava yvyporakuéra ánga. Cristo, Yvyty Olivótpe, omombe’u jey umi juicio kyhyjéva oútava Hembijouje mokõihá mboyve: ‘Pehendúta ñorairõ ha ñorairõ rehegua ñe’ẽngue.’ ‘Tetã opu’ãta tetã rehe, ha mburuvicha guasu renda ambue mburuvicha guasu renda rehe: ha oĩta ñembyahýi, mba’asy vai, ha yvyryrýi heta hendápe. Ko’ã mba’e opavave niko py’aro ñepyrũnte.’ Jepémo ko’ã profecía oñekumpli va’ekue peteĩ hendáicha Jerusalén ñehundípe, oreko peteĩ jehechauka hag̃ua iporãvéva umi ára pahápe g̃uarã.”
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.
“Ñaiméma umi mba’e tuicha ha iporãiterei hag̃ua tenonderãme. Pe profesía pya’e oñecumpli hína. Ñandejára hi’aguĩma okẽme. Ko’ág̃aitéma oñepepirũta ñande renondépe peteĩ ára guasu oporomondýiva opa oikovévape g̃uarã. Umi ñorairõ oiko va’ekue yma guare oñembopyahúta; ha ñorairõ pyahu osẽta. Umi mba’e ojejapótava ko ñande yvy ape ári ndaje ni oñeimo’ãihaguéicha gueteri. Satanás omba’apo hína yvypóra rembiporu rupive. Umi oñeha’ãva omoambue hag̃ua pe Constitución ha ogueru hag̃ua peteĩ léi ombohapéva domingo ñembojerovia, sa’ieterei oikuaa mba’épa upévagui osẽta. Peteĩ apañuãi guasu hi’aguĩma ñanderehe.”
“But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.” Testimonies, volume 5, 752, 753.
“Péro Tupã rembiguái ndohoviaiva’erã ijehekuéra ko jehasa vai tuichaitévape. Umi visión oñeme’ẽ vaʼekuépe Isaías-pe, Ezequiel-pe ha Juan-pe jahecha mbaʼéichapa yvága ojoaju asyeterei umi mbaʼe oikóva ko yvy ári ndive, ha mbaʼeichaitépa Tupã oñangareko umi hese jeroviáva ha ipyʼaguapývape hese. Ko múndo ndopytái peteĩ mburuvichaʼỹre. Umi mbaʼe oikótava rape oĩ Ñandejára popegua. Yvágapegua Mburukujaa oguereko ipope tetãnguéra rembiapo paha, péicha avei Itupao rembikotevẽ, haʼe voi oñangarekóvo hese.” Testimonies, volumen 5, 752, 753.