Verses sixteen through nineteen of Daniel chapter eleven represents the history beginning at the soon coming Sunday law in the United States, until Michael stands up and human probation closes. It therefore also represents the history of verse forty-one through verse forty-five of the same chapter.
Umi versíkulo 16 guive 19 peve Daniel kapítulo 11-pe ohechauka pe tembiasakue oñepyrũva pya’e oúvape pe léi domingo Estados Unidos-pe, pe ára peve Miguel opu’ã ha pe gracia ára yvypórape g̃uarã oñemboty. Upévare avei ohechauka pe tembiasakue oĩva versíkulo 41 guive versíkulo 45 peve upe kapítulo-pe voi.
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. After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him. Then he shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found. Daniel 11:16–19.
Ha pe oúva hese oútava ojapóta ivoluntad oipotaháicha, ha avave ndaikatúi oñemoĩ henondépe; ha opytáta pe yvy porãme, ha ipópe oñehundíta. Oñemoĩta avei oike hag̃ua mbarete reheve opa hag̃ua guive irreino pukukue, ha umi hekojojáva hendive; péicha ojapóta: ha ome'ẽta chupe kuñanguéra rajy ombyaipa hag̃ua chupe; ha ha'e ndopytamo'ãi ijykére, ni ndaha'emo'ãi hese guarã. Upéi ombojereéta hova umi ypa'ũ gotyo, ha ogueraháta heta; ha peteĩ mburuvicha, ijehehápe, omboguetéta pe ñemotĩ ha'e omoĩva'ekue; ha iñemotĩ'ỹre voi ombojevýta hi'ári. Upémarõ ombojereéta hova itetãteépe guare mbarete renda gotyo; ha oñepysangáta ha ho'áta, ha ndojejuhumo'ãvéi. Daniel 11:16–19.
When Sister White addressed the final fulfillment of Daniel chapter eleven, she stated “that much of the history that has been fulfilled in this prophecy will be repeated.” Verses forty-one through forty-five repeat the prophetic history of these verses. The verses were fulfilled when pagan Rome took control of the world by first conquering three geographical areas.
Oñe’ẽvo pe cumplimiento paha rehe Daniel capítulo once-pe, Hermana White he’i vaekue “heta umi tembiasakue oñecumplíma vaekue ko profecíape oñeñe’ẽjeytaha.” Umi versículo cuarenta y uno guive cuarenta y cinco peve omombe’ujey koʼã versículo rembiasakue profético. Umi versículo oñecumpli vaekue Roma pagana oguerekórõ guare dominio ko yvy tuichakue ári, tenonderãite ogana hag̃ua mbohapy hendaguasu geográfico.
“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.
“Jepémo Egipto ndaikatúikuri oñembo’y Antíoco renondépe, pe mburuvicha guasu yvate gotyogua, Antíoco katu ndaikatúikuri oñembo’y romano-kuéra renondépe, ko’ág̃a ou va’ekue hese. Avave reino ndaikatúi véima ombohovái ko pu’aka opu’ãva. Siria oñemomba’e, ha oñemoĩve pe Imperio Romano-pe, Pompeyo, 65 a.C., oipe’a rire Antíoco Asiático-gui imba’e, ha omboguejývo Siria-pe peteĩ provincia romana ramo.”
“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.
“Upe pokatu avei vaʼekue oñemboʼy vaʼerã pe Yvy Marangatupe, ha oitypa hag̃ua upéva. Roma ojoaju Tupã tavayguakuéra, umi hudío, ndive peteĩ joajúpe rupive, ary 162 Cristo mboyve, upe arýgui oguereko peteĩ tenda iñimportánteva marandurã profétiko arapapahápe. Upéicharõ jepe, ndohupytýi vaʼekue jurisdicción Judea ári ñorairõ pyte rupive peve ary 63 Cristo mboyve; ha upéi, ko mbaʼéicha hag̃uáicha.”
“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 ojevyvo rire iñembyatypyre Mitrídates, Ponto ruvicha guasúgui, mokõi oñorairõva, Hircano ha Aristóbulo, oñemomba’e hag̃ua Judea rréino rehe. Iñe’ẽngue oguahẽ Pompeyo renondépe, ha pya’e ohechakuaa Aristóbulo rembijerurekuéra ndahekojojáiha; upéicharõ jepe, oipotákuri ombohasave ko mba’e rehegua ñemohenda pe Arabia-pe ohoséva guive, ymaite guive oipotaetereíva, opromete rire upéi ou jevy hag̃ua ha omohenda hag̃ua hesekuéra opa mba’e hekoitépe ha iporãháicha ichupe guarã. Aristóbulo, oikũmby porãvo mba’épa añetehápe Pompeyo remiandu, pya’e oho jevy Judeápe, ombokatupyry iñemoirũhára kuérape, ha oñembosako’i peteĩ ñorairõ hatãrõme guarã, oñemoĩ mbaretépe, opa mba’e vai térã porã jepe, ojoko hag̃ua pe koróna, ohechakuaágui oñeme’ẽtaha ambuépe. Pompeyo ojapysakaite hapykuéri pe okañývape. Ha’évo hi’aguĩ Jerusaléngui, Aristóbulo, oñepyrũvo oñembyasy heko rehe, osẽ ohuguaitĩ hag̃ua ichupe, ha oha’ã mba’ekuéra oñemohenda porã hag̃ua oprometévo ñesũmbaite ha heta viru. Pompeyo, omoneĩvo ko oferta, omondo Gabiniope, peteĩ aty soldádo kuéra ndive, ojapyhy hag̃ua pe viru. Péro upe teniente general oguahẽvo Jerusalénpe, ojuhu okẽnguéra oñembotyha hese, ha oñe’ẽ chupe murálla ári guive táva ndopytamo’ãiha pe ñe’ẽme’ẽ rehe.”
“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 ndajejavy hese péicha impúne hag̃ua, omoĩ Aristóbulo-pe, pe oguerekóvape hendive, gríllo-pe, ha pya’e voi oguata Jerusalén gotyo opa ijehérsito reheve. Aristóbulo partidário-kuéra oĩva’ekue oñorairõ hag̃uáicha pe tenda rehe; Hircano rehegua katu, ojepe’a hag̃uáicha okẽnguéra. Umi ipahapegua, hetave rupi ha ipojáva, ome’ẽ Pompeyo-pe oike hag̃ua sãsõ hag̃uáicha táva ryepýpe. Upérõ Aristóbulo adherente-kuéra oguejy templo yvýrape, oĩmbaitéva oñemoĩ hag̃uáicha upe tenda rehe ñangareko, peteĩchaite Pompeyo oĩhaguéicha omboguejy hag̃uáicha chupe. Mbohapy jasy pahápe ojejapo peteĩ jeheja murálla-pe, heta porã hag̃uáicha ojejapo hag̃ua peteĩ asálto, ha pe tenda oñegueraha kyse puku pu’akápe. Pe jejuka vaieterei oúva upéipe, pakõi mil tapicha ojuka. Peteĩ techapyrã py’apyeteha, he’i historiadór, jahecha hag̃ua pa’i-kuérape, omba’apóva upe jave pe tupãme’ẽ rembiapópe, po py’aguapýpe ha tembiapo hatãme osegi jepi hag̃ua hembiapo yma guaréva, ha’ete ku ndoikuaáiha pe sarambi vaiete, jepe opa hendáre iñirũnguéra ojejuka, ha heta jey ivevúi voi huguy oñembojehe’a umi mymba ojeikuave’ẽva 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.
“Oñemohu’ã rire pe ñorairõ, Pompeyo ombyaipa Jerusalén murálla kuérape, ombohasa heta táva Judea poguýgui Siria poguýpe, ha omoĩ tribúto judío kuéra ári. Péicha, peteĩha jey Jerusalén oñemoĩ ñorairõ rupi upe pu’aka pópe, upe oguerekótava pe ‘yvy porãite’ ipo hierro-pegua poguýpe ojukapaite peve chupe.”
“‘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 mbaretepýpe opa hag̃ua iguive pe reino pukukue, ha umi hekojojáva hendive; upéicha ojapóta: ha ome'ẽta chupe kuñanguéra rajy, ombyai hag̃ua ichupe: ha ha'e ndopytamo'ãi ijykére, ni ndaha'éimo'ãi hag̃ua chupe g̃uarã.’”
“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.
“Obispo Newton ome’ẽ ambue ñe’ẽmoambue ko versíkulo rehe, ha ojehecha hag̃ua hesakãvévo osẽ porãve hag̃ua he’iséva, péicha: ‘Haʼe avei omoĩta hova oike hag̃ua mbarete rupive pe rréino pukukue’.” Versíkulo 16 ogueru ñandéve Siria ha Judea ñemomba’eguasu pegua umi romano kuéra rupive. Roma ymaite guive oguereko vaʼekue iñakãme Macedon ha Thrace. Egipto añoite vaʼekue koʼág̃a opyta vaʼekue pe “rréino pukukue” Alejandro rembiasakuegui, ndoguerahái gueteri hag̃ua iñapytĩme pe puʼaka romano; ha ko puʼaka koʼág̃a omoĩ vaʼekue hova oike hag̃uáicha mbarete rupive upe tetãme.
“Ptolemy Auletes died BC 51. He left the crown and kingdom of Egypt to his eldest son and daughter, Ptolemy and Cleopatra. It was provided in his will that they should marry together, and reign jointly; and because they were young, they were placed under the guardianship of the Romans. The Roman people accepted the charge, and appointed Pompey as guardian of the young heirs of Egypt.
“Tolomeo Auletes omano arýpe 51 a.C. Pe Egipto koróna ha tetãme’ẽkue omoĩ itajýra ha itajýra kuñakarai peteĩha pópe, Tolomeo ha Cleopatra-pe. Iñe’ẽpyahu paha-pe oñemboguapy vaʼekue toñemenda ojupe ha toñorairõ joajúpe; ha imitãgui, oñemoĩ chupekuéra Romano-kuéra ñangareko guýpe. Tavaygua Romano-kuéra omoneĩ upe tembiapo, ha omoĩ Pompeyo-pe ñangarekohára ramo Egipto pegua taʼyrakuéra mitãva rehe.”
“A quarrel having not long after broken out between Pompey and Caesar, the famous battle of Pharsalia was fought between the two generals. Pompey, being defeated, fled into Egypt. Caesar immediately followed him thither; but before his arrival, Pompey was basely murdered by Ptolemy, whose guardian he had been appointed. Caesar therefore assumed the appointment which had been given to Pompey, as guardian of Ptolemy and Cleopatra. He found Egypt in commotion from internal disturbances, Ptolemy and Cleopatra having become hostile to each other, and she being deprived of her share in the government. Notwithstanding this, he did not hesitate to land at Alexandria with his small force, 800 horse and 3200 foot, take cognizance of the quarrel, and undertake its settlement. The troubles daily increasing, Caesar found his small force insufficient to maintain his position, and being unable to leave Egypt on account of the north wind which blew at that season, he sent into Asia, ordering all the troops he had in that quarter to come to his assistance as soon as possible.
“Ndaha’éi rire upéi osẽ peteĩ joavy vai Pompeyo ha César apytépe, ha umi mokõi mburuvicha guasu apytépe oñorãirõ pe ñorairõ herakuãva Farsalia-pe. Pompeyo, oñemboykévo, okañy Egíptope. César pya’e voi oho hapykuéri upe gotyo; ha oĩ mboyve oguahẽ hag̃ua, Pompeyo ojejuka ñañaite Ptolomeo rupive, upe rehe ha’e ojehepyme’ẽ va’ekue ñangarekoha ramo. Upévare César ojapyhy upe tembiaporã oñeme’ẽ va’ekue Pompeyo-pe, Ptolomeo ha Cleopatra ñangarekoha ramo. Ojuhu Egipto oĩha sarambi guasúpe hyepypegua apañuãi rupi, Ptolomeo ha Cleopatra oiko hag̃ua enemigo ojupe, ha ha’e oñemomombyry rire ijahe’o teeva’ekue tavayguakuérare. Upéicharamo jepe, ndopytai oĩ hag̃ua kyhyje oguejy hag̃ua Alejandría-pe imbarete michĩva ndive, 800 kavaju arigua ha 3200 pyguápe, ohesa’ỹijo hag̃ua upe joavy ha ojagarra hag̃ua ipohãno. Umi apañuãi ojupi ohóvo ára ha ára, César ohechakuaa imbarete michĩva ndaikatuiha omantene hag̃ua iñemoĩmbyry, ha ndaikatúigui osẽ Egiptogui yvytu yvate gotyogua upe aravope oipeju rupi, omondo Asia-pe, omanda hag̃ua opa umi ñorairõhára oguerekóva upe tetãme ou hag̃ua ipytyvõrã pya’e ikatuháicha.”
“In the most haughty manner he decreed that Ptolemy and Cleopatra should disband their armies, appear before him for a settlement of their differences, and abide by his decision. Egypt being an independent kingdom, this haughty decree was considered an affront to its royal dignity, at which the Egyptians, highly incensed, flew to arms. Caesar replied that he acted by virtue of the will of their father, Auletes, who had put his children under the guardianship of the senate and people of Rome, the whole authority of which was now vested in his person as consul; and that, as guardian, he had the right to arbitrate between them.
“Tekópe ijyvatevéva oikuaaukávo, he’i vaekue Ptolemaio ha Cleopatra omosarambiva’erãha iñehérsito kuérape, ojehechauka hag̃ua henondépe ojejuhu hag̃ua peteĩ ñemyatyrõ umi ijoavy apytépe, ha opytava’erãha iñe’ẽme. Egipto, peteĩ mburuvicha guasu ijeheguíva hag̃ua, ko tembiapoukapy tekópe ijyvatevéva ojehechakuaa peteĩ ñeñembohory ramo idignidad mburuvichagua rehe; upévare umi Egipcio-kuéra, pochy eterei hag̃uáicha, pya’e oike vaekue ñorairõme. César ombohovái he’i hag̃ua omba’apo hague itúva, Auletes, rembipota rupi, upéva omoĩ vaekue ita’ýra ha itajýra kuérape Senado ha tavaygua Roma-pegua ñangareko guýpe, ha pe autorida kompleta upéva rehegua oĩha ko’ág̃a ipópe cónsul ramo; ha ha’e, ñangarekohára ramo, oguerekoha derécho ombohysýi hag̃ua mba’éichapa oñemoĩta peteĩ ñe’ẽme mokõivéva apytépe.”
“The matter was finally brought before him, and advocates appointed to plead the cause of the respective parties. Cleopatra, aware of the foible of the great Roman conqueror, judged that the beauty of her presence would be more effectual in securing judgment in her favor than any advocate she could employ. To reach his presence undetected, she had recourse to the following stratagem: Laying herself at full length in a bundle of clothes, Apollodorus, her Sicilian servant, wrapped it up in a cloth, tied it with a thong, and raising it upon his Herculean shoulders, sought the apartments of Caesar. Claiming to have a present for the Roman general, he was admitted through the gate of the citadel, entered into the presence of Caesar, and deposited the burden at his feet. When Caesar had unbound this animated bundle, lo! the beautiful Cleopatra stood before him. He was far from being displeased with the stratagem, and being of a character described in 2 Peter 2:14, the first sight of so beautiful a person, says Rollin, had all the effect upon him she had desired.
“Pe káso ipahápe oñemoĩ ipahápe henondépe, ha oñemoĩ avei ñemoĩhára oñeʼẽ hag̃ua káso rehe umi mokõi hendáigua rehehápe. Cleopatra, oikuaágui pe kangy tuichavéva pe mburuvicha guasu Róma-gua ñorairõhára rehe, oimoʼãkuri ipyahurãve hag̃ua ñembojovake iporã hag̃ua chupe g̃uarã pe hova porãite ojepresentáva, oimeraẽ ñemoĩhára ikatúva ombaʼapo hese hag̃uáicha. Oguahẽ hag̃ua henondépe avave ndohechakuaái hag̃uáicha, ojeporu ko ñeñuhã rehe: oñeno pukukue peteĩ ao aty ryepýpe, ha Apollodorus, hembiguái Sicilia-gua, oñapytĩ pe mbaʼe peteĩ ao rehe, ojokua peteĩ correípe, ha omoĩvo iatiʼy mbarete Hércules-icha ári, oho oheka César kotykuéra. Heʼívo oguerekoha peteĩ jopói pe kapitán guasu romano-pe g̃uarã, oike hag̃ua oñemoneĩ chupe pe táva mbarete rokẽ rupi, oike César renondépe, ha omoĩ pe pohýi ipy guýpe. Ha César oipeʼa rire pe mbaʼe aty oikovéva, ¡péina! pe iporãva Cleopatra oñemboʼy henondépe. Ndohayhuʼỹiete pe ñeñuhã, ha haʼe rupi peteĩ tekotevẽ ojeʼéva 2 Pedro 2:14-pe, pe jehecha peteĩhaite peteĩ kuña iporãiterei hag̃uáicha, heʼi Rollin, ojapo hese opa mbaʼe pe haʼe oipotavaʼekue hag̃uáicha.”
“Caesar at length decreed that the brother and sister should occupy the throne jointly, according to the intent of the will. Pothinus, the chief minister of state, having been principally instrumental in expelling Cleopatra from the throne, feared the result of her restoration. He therefore began to excite jealousy and hostility against Caesar, by insinuating among the populace that he designed eventually to give Cleopatra the sole power. Open sedition soon followed. Achillas, at the head of 20,000 men, advanced to drive Caesar from Alexandria. Skillfully disposing his small body of men in the streets and alleys of the city, Caesar found no difficulty in repelling the attack. The Egyptians undertook to destroy his fleet. He retorted by burning theirs. Some of the burning vessels being driven near the quay, several of the buildings of the city took fire, and the famous Alexandrian library, containing nearly 400,000 volumes, was destroyed.
«César ipahápe omboaje vaekue pe joyke'y ha pe joyke'ykuña oĩ hag̃ua pe guapyhápe oñondive, hembipota pe testaméntope he'iháicha. Potino, mburuvicha guasu tetã rembiapópe, ha'e vaekue tenonderãite oipytyvõva oñemosẽ hag̃ua Cleopatra-gui pe guapyha, okyhyje vaekue mba'éichapa opa va'erãta ijeguerujey. Upévare oñepyrũ ombohaku hag̃ua ñeñandu vai ha ñemotĩ César rehe, omyasãivo tavayguakuéra apytépe ha'e ipahápe ome'ẽseha Cleopatra-pe añoite pu'aka. Pya'etéma upe rire ou opu'ãmbyaipa. Achilas, omoakãva 20.000 kuimba'e, oñemotenonde omosẽ hag̃ua Césarpe Alejandría-gui. César, omoĩ porãite hag̃ua umi mbovy iñorairõhára táva rape ha tape po'ípe, ndahasýi chupe ombohovái ha ojoko pe jejopy. Umi Egipcio oñeha'ã ohundi hag̃ua iflóta. Ha'e katu ombohovái ohapypa hag̃ua pe kuéra mba'éva. Oĩgui umi mba'yrumýi hapykuéva oñembotyryry pe y rembe'y ypýpe, heta umi óga tavaguasupegua ojepuru tatápe, ha pe arandukaty herakuãitéva Alejandría-pegua, oguerekóva 400.000 rupi aranduka volúmen, oñehundi.»
“The war growing more threatening, Caesar sent into all the neighboring countries for help. A large fleet came from Asia Minor to his assistance. Mithridates set out for Egypt with an army raised in Syria and Cilicia. Antipater the Idumean joined him with 3,000 Jews. The Jews, who held the passes into Egypt, permitted the army to pass on without interruption. Without this co-operation on their part, the whole plan must have failed. The arrival of this army decided the contest. A decisive battle was fought near the Nile, resulting in a complete victory for Caesar. Ptolemy, attempting to escape, was drowned in the river. Alexandria and all Egypt then submitted to the victor. Rome had now entered into and absorbed the whole of the original kingdom of Alexander.
“Ñorairõ oiko hag̃ua peteĩ mbaʼe ivaivévéramo, César omondo opaite tetã ijykére ojerurévo pytyvõ. Peteĩ aty guasu umi kanóa ñorãirõrãgui ou Asia Menórgui oipytyvõ hag̃ua chupe. Mitrídates osẽ Egíptope peteĩ ehérsito oñembyatýva Siriágui ha Silísiagui reheve. Antípater, idumeo, ojoaju hendive 3.000 hudío ndive. Umi hudío, orekóva umi tape hasy hag̃ua oñeike Egíptope, opermiti pe ehérsito ohasa hag̃ua mbaʼeveichagua jejokoʼỹre. Ko ñepytyvõʼỹre hendáicha, pe plan tuichakue katuete osẽ vaʼerãmoʼã vai. Ko ehérsito oguahẽvo odesidi pe ñorairõ. Oñorairõ peteĩ ñorairõ guasu ha oikéva peteĩ jehupyty porãme ysyry Nilo ypýpe, ha upévagui osẽ peteĩ jeity tuichaite César rehehápe. Ptolomeo, ohaʼãvo okañy, ojahapa pe ysyrýpe. Upéi Alejandría ha opaite Egipto oñemoĩ pe ipuʼakavévape poguýpe. Roma oike kuri upérõ ha omokõ hag̃ua ipype pe rekoha guasu ypykue Alejandro mbaʼe.”
“By the ‘upright ones’ of the text are doubtless meant the Jews, who gave him the assistance already mentioned. With out this, he must have failed; with it, he completely subdued Egypt to his power, BC 47.
“Pe jehaipyre’ỹgui” pe texto-pe, katuete oñeñe’ẽ hína umi judío rehe, ha’ekuéra ome’ẽva’ekue chupe pe pytyvõ oñemombe’úma va’ekue. Upéva’ỹre, ha’e araka’eve ndaikatúi va’erãmo’ã kuri osẽ porã; upéva reheve katu, ombo’ykepaite Egipto ipoguýpe, 47 a.C.
“‘The daughter of women, corrupting her.’ The passion which Caesar had conceived for Cleopatra, by whom he had one son is assigned by the historian as the sole reason of his undertaking so dangerous a campaign as the Egyptian war. This kept him much longer in Egypt than his affairs required, he spending whole nights in feasting and carousing with the dissolute queen. ‘But,’ said the prophet, ‘she shall not stand on his side, neither be for him.’ Cleopatra afterward joined herself to Antony, the enemy of Augustus Caesar, and exerted her whole power against Rome.
“‘Kuñanguéra rajy, ombojavypáva chupe.’ Mborayhu rasy César oguerekóva’ekue Cleopatra rehe, ha upéva ndive imemby peteĩta, umi tembiasakuehai omombe’uháicha ha’e añoite va’ekue mba’érepa ha’e oñepyrũ peteĩ ñorairõ ipeligrosaitereívaicha pe Egipto rehegua. Kóva ojoko chupe heta aréma Egíptope umi hembiapo oikotevẽvágui, ha’e opyta hag̃ua pyhare pukukue karu guasu ha ka’u ryrýpe pe mburuvicha kuña tekovai ndive. ‘Péro,’ he’i va’ekue maranduhára, ‘ha’e noñemoĩmo’ãi ijykére, ni ndaha’éi hag̃ua hese guarã.’ Upe rire Cleopatra oñembojoaju Antonio rehe, Augusto César enemigo rehe, ha omoĩmba opa imbarete Roma rehe.”
“‘VERSE 18. After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him.’
“‘VERSÍCULO 18. Upe rire ombojere hag̃ua hova ypa’ũnguéra gotyo, ha oipyhy heta mba’e; ha peteĩ mburuvicha, ijeheguínte hag̃ua, omboykéta pe jeja’o ha’e ojapova’ekue; ha ndaha’éi hag̃ua ijehe jeja’órupi, ombojerey hag̃ua hi’ári.’”
“War with Pharnaces, king of Cimmerian Bosphorus, at length drew him away from Egypt. ‘On his arrival where the enemy was,’ says Prideaux, ‘he, without giving any respite either to himself or them, immediately fell on, and gained an absolute victory over them; an account whereof he wrote to a friend of his in these three words: Veni, vidi, vici; I came, I saw, I conquered.’ The latter part of this verse is involved in some obscurity, and there is difference of opinion in regard to its application. Some apply it further back in Caesar’s life, and think they find a fulfilment in his quarrel with Pompey. But preceding and subsequent events clearly defined in the prophecy, compel us to look for the fulfilment of this part of the prediction between the victory over Pharnaces, and Caesar’s death at Rome, as brought to view in the following verse. A more full history of this period might bring to light events which would render the application of this passage unembarrassed.
“Ñorairõ Pharnaces ndive, Cimmerian Bosphorus ruvicha, ipahápe ogueraha chugui Egipto-gui. ‘Oguahẽvo pe hendápe oĩháme iñenemy-kuéra,’ he’i Prideaux, ‘ha’e, ome’ẽ’ỹre pytu’u ni ijehe ni hesekuéra, pya’evoi ojeity hese kuéra, ha ohupyty peteĩ jeity añetetéva hesekuéra; upéva rehegua marandu ohai peteĩ iñangirũme ko’ã mbohapy ñe’ẽme: Veni, vidi, vici; aju, ahecha, añemomba’e.’ Ko versíkulo paha gotyo oĩ peteĩ ñemokañy michĩva ryepýpe, ha oĩ joavy opaichagua jehechapyrãme oñe’ẽvo mba’éichapa ojeporuva’erã. Oĩ umi omoĩva upéva César rekovépe ymavévo, ha oimo’ã ojuhuha iñemyenyhẽ iporavo’ỹme Pompey ndive. Péro umi mba’e oiko va’ekue mboyve ha upe rire, hesakã porãva profecía-pe, ombohovái ñandéve jaheka hag̃ua ko ñe’ẽmarandu rembiapokue Pharnaces rehe jeity rire ha César mano mboyve Roma-pe, ojehechaukaháicha pe versíkulo oúva upe rire. Peteĩ tembiasakue henyhẽvéva ko aravo rehegua ikatu omyesakã umi mba’e oiko va’ekue, ha upéicha ko pasáhe jeporu ojehecha hag̃ua ndaiporivéima hag̃ua apañuãi.”
“‘VERSE 19. Then he shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found.’
“‘VERSÍCULO 19. Upéi ha’e ombojereíta hova hetã tee mbareteha gotyo; ha katu oñepysangáta ha ho’áta, ha ndojejuhumo’ãi.’”
“After this conquest, Caesar defeated the last remaining fragments of Pompey’s party, Cato and Scipio in Africa and Labienus and Varus in Spain. Returning to Rome, the ‘fort of his own land,’ he was made perpetual dictator; and such other powers and honors were granted him as rendered him in fact absolute sovereign of the whole empire. But the prophet had said that he should stumble and fall. The language implies that his overthrow would be sudden and unexpected, like a person accidentally stumbling in his walk. And so this man, who fought and won five hundred battles, taken one thousand cities, and slain one million one hundred and ninety-two thousand men, fell, not in the din of battle and the hour of strife, but when he thought his pathway was smooth and strewn with flowers, and when danger was supposed to be far away; for, taking his seat in the senate chamber upon his throne of gold, to receive at the hands of that body the title of king, the dagger of treachery suddenly struck him to the heart. Cassius, Brutus, and other conspirators rushed upon him, and he fell, pierced with twenty-three wounds. Thus he suddenly stumbled and fell, and was not found, BC 44.” Uriah Smith, Daniel and the Revelation, 258–264.
“Ko conquista rire, César omano mba’e ojejapóva guive umi opytáva Pompeyo aty guive, Cato ha Scipio África-pe ha Labieno ha Varo España-pe. Ojevyvo Róma-pe, ‘hetã tee gua py’ápe’, oñemoĩ chupe dictador opa ára guarã; ha oñeme’ẽ chupe ambue pokatu ha ñemomba’eguasu péichaite peve, ha upéva ojapo chugui añetetépe mburuvicha guasuete opaite império ári. Ha katu maranduhára he’i va’ekue ha’e opyta hag̃ua ojepyso ha ho’a. Pe ñe’ẽ ohechauka iñehundikue oútaha pya’e ha oha’arõ’ỹre, peteĩ tapicha oĩvaicha osẽ hag̃uáicha accidentalmente ojepyso ioguata aja. Ha péicha ko kuimba’e, oñorãirõva ha oganáva po sa’i hetakue ñorãirõ, ojapyhýva mil táva, ha ojukáva peteĩ sua ha cien noventa y dos mil kuimba’e, ho’a, ndaha’éi ñorãirõ ryapúpe térã ñembyasy aravópe, síno upe oimo’ã jave hapére oho porãha ha oñemoĩha yvoty rehe, ha oñemoĩ jave pe peligro mombyry eterei hag̃ua; ha’e oguapyvo senado róga kotýpe itróno óro ári, ohupyty hag̃ua upe aty po guive mburuvicha guasu réra, pyhendy guasu ñembotavy rehegua pya’eite oinupã chupe ikorasõ meve. Cassio, Bruto ha ambue ñemoĩ joajúva oñani hese, ha ha’e ho’a, mokõipa mbohapy jey oñekutúvo. Péicha pya’eite ojepyso ha ho’a, ha ndojehechavéi, Cristo mboyve 44.” Uriah Smith, Daniel and the Revelation, 258–264.
The historical fulfillment of pagan Rome (the king of the north), being established upon the throne is a history that prefigures the history of modern Rome’s enthronement at the threefold union which takes place at the soon coming Sunday law. The history is also typified in verses thirty through thirty-six, which identified when the papacy was first placed upon the throne in 538. Verses sixteen through nineteen, and verses thirty-one through thirty-six both represent the final rise and fall of the whore of Tyre. That history was also represented in verses five through nine, when the first king of the north was established after conquering three geographical areas. Thereafter he entered into a treaty with the king of the south, but broke the treaty, and in response the king of the south delivered a deadly wound, and the king of the north died in the captivity of Egypt.
Roma pagana rembiasakue ojejapógui yvate guive (mburuvicha yvate gotyogua), oñemohendávo guapyha ári, ha’e peteî tembiasakue ohechauka hag̃ua tenonderãite Roma moderna oñemoguapýta guapyha ári pe joaju mbohapýpe oikótava pya’eite og̃uahẽvo pe léi domingo. Ko tembiasakue avei ojehechauka typorã umi versíkulo mbohapypa guive mbohapyteĩ peve, omombeʼúva araka’épa pe papado oñemohenda raẽ guapyha ári ary 538-pe. Umi versíkulo paapyteĩ guive porundyrundy peve, ha umi versíkulo mbohapypa peteĩ guive mbohapyteĩ peve mokõivéva ohechauka pe pahaitépe oñemopuʼã ha hoʼáva pe kuña rekovai Tiro pegua. Upéva avei ojehechauka umi versíkulo po guive porundy peve, pe mburuvicha yvate gotyogua peteĩha oñemohendárõ guare, ogana rire mbohapy hendaguasu geográfico. Upéi ojapo peteĩ ñeʼẽmeʼẽ mburuvicha yvy gotyogua ndive, ha ombyai pe ñeʼẽmeʼẽ; ha upevare mburuvicha yvy gotyogua omeʼẽ ichupe peteĩ ñekutu omano hag̃uáicha, ha mburuvicha yvate gotyogua omanókuri Egipto ñembyatyhápe.
Verses five through nine, verses sixteen through nineteen, and verses thirty through thirty-six provide three prophetic lines that are fulfilled in verses forty through forty-five. When Sister White identified that “much of the history that has been fulfilled in this prophecy will be repeated,” it actually meant that the entire chapter illustrates verses forty through forty-five. Verses twenty through twenty-two identify the birth and the death of Christ, thus representing the time of the end in both 1798 and 1989 by His birth, and then His death on the cross represented October 22, 1844, and the Sunday law.
Umi versíkulo cinco guive nueve peve, umi versíkulo dieciséis guive diecinueve peve, ha umi versíkulo treinta guive treinta y seis peve ome’ẽ mbohapy línea profética oñekumplíva umi versíkulo cuarenta guive cuarenta y cinco peve. Hermana White ohechauka rire “heta ko profecía-pe oñekumplíma vaʼekue historia ojejeytaha”, añetehápe heʼisékuri pe kapítulo tuichakue ohechauka umi versíkulo cuarenta guive cuarenta y cinco peve. Umi versíkulo veinte guive veintidós peve ohechauka Cristo heñóiha ha omanohague, upévare orrepresenta pe ára paha mokõivéva 1798 ha 1989-pe Iñemoñare rupive, ha upéi Iñemanó kurusu ári orrepresenta 22 de octubre de 1844 ha pe léi domingo rehegua.
Verse twenty-three identifies the league between the Jews and Rome, during the history of the Maccabean revolt. The “league” in that history is represented by the dates of 161 BC and 158 BC. The Maccabean history represents an internal line that finds its beginning with a “league” between Rome and the Maccabean Jews that was initiated by the Jews, and ultimately ended with the Jews pronouncing that they have no king but Caesar. Verse twenty-three of course follows verses twenty-one and twenty-two, and verse twenty-one identifies the birth of Christ, which is a prophetic time of the end, and verse twenty-two identifies the cross, which represents the Sunday law.
Pe versíkulo veintitréspe oñemombe’u pe joaju umi judío ha Roma apytépe, pe tembiasakuepe pe pu’ã Maccabeogua rehegua aja. Pe “joaju” upe tembiasakuepe oñerrepresenta umi ára 161 a.C. ha 158 a.C. rehe. Pe tembiasakue maccabeogua orrepresenta peteĩ línea interna oñepyrũva peteĩ “joaju” rehe Roma ha umi judío maccabeo apytépe, umi judío voi omoñepyrũ va’ekue, ha ipahápe opa umi judío he’ívo ndorekoiha ambue rréi César añoite. Pe versíkulo veintitrés, añetehápe, ou umi versíkulo veintiuno ha veintidós rire, ha pe versíkulo veintiuno ohechauka Cristo heñói hague, upéva ha’éva peteĩ ára profético pahápegua, ha pe versíkulo veintidós ohechauka pe kurusu, orrepresentáva pe léi domingo rehegua.
At the cross the Jews identified Caesar (Rome) as their king, and the “league” of verse twenty-three references the beginning of the Jews’ choice to serve Rome, right at the ending point of the Jews proclaiming their allegiance to Rome. The ending of the Jews, as represented at the cross, is followed by the beginning of the Jews’ association with Rome.
Kurusupe umi judío-kuéra ohechauka Césarpe (Roma) ramo ijararã, ha pe “joaju” oñeñe’ẽva versíkulo mokõipa mbohapyhápe ohechauka ñepyrũrã judío-kuéra poravókue oservi hag̃ua Rómape, upe judío-kuéra omohu’ãhápe iñe’ẽme’ẽ Roma rehe. Judío-kuéra paha, ojehechaukaháicha kurusupe, ou rire pe judío-kuéra joaju Roma ndive ñepyrũ.
Verses twenty-four through thirty describe the three hundred and sixty years that pagan Rome ruled supremely from the Battle of Actium in 31 BC, unto the transfer of the capital from Rome to Constantinople in the year 330. The period of three hundred and sixty years typifies the twelve hundred and sixty years papal Rome ruled supremely, and together they represent the period from verse forty-one, and the threefold union that occurs at the soon coming Sunday law, unto the close of probation.
Umi versíkulo mokõiha irundy guive mbohapypa peve omombe’u umi mbohapy sa sukuéra ary Roma pagana oguerekohague tekove ijojaha’ỹva yvateve Actium Ñorairõ guive, 31 ary Cristo mboyve, pe táva guasu ruvicha renda oñembohasávo Roma-gui Constantinopla-pe ary 330-pe. Pe periodo mbohapy sa sukuéra ary rehegua ohechauka hag̃ua umi mil mokõi sa po sukuéra ary Roma papal oguerekohague tekove ijojaha’ỹva yvateve, ha oñondivepa ha’ekuéra orrepresenta pe periodo versíkulo 41-gua, ha pe joaju mbohapy jey oikótava pe arapokõindy léi pya’e ouvape, pe gracia ñemboty peve.
All the prophetic lines of history in chapter eleven, align with the last six verses of Daniel eleven, but it is the prophetic history from the time of the end in 1989, represented in verse forty through to the Sunday law in verse forty-one, that is “that portion of the prophecy of Daniel relating to the last days.” The history that is left blank in verse forty, is the Revelation of Jesus Christ that is unsealed when the time is at hand, just before probation closes.
Opaite umi línea profétika tembiasakue rehegua capítulo once-pe oñembojoaju Daniel once pehẽngue pahápe seis versíkulo rehe; hákatu pe tembiasakue profétika ára paha guive ary 1989-pe, oñerrepresentáva versíkulo cuarenta guive pe léi dominical peve versíkulo cuarenta y uno-pe, upéva hína “upe pehẽngue Daniel profecía rehegua ojoajúva umi ára paháre.” Pe tembiasakue ojeheja hag̃ua nandi versíkulo cuarenta-pe, ha’e Jesucristo Revelación ojeipe’áva araka’e hag̃ua hi’aguĩ vove, michĩmi mboyve oñemboty hag̃ua pe período de gracia.
We will continue this study in the next article.
Ñambojapóta ko estudio pe artículo oúvape.
“We have the commandments of God and the testimony of Jesus Christ, which is the spirit of prophecy. Priceless gems are to be found in the word of God. Those who search this word should keep the mind clear. Never should they indulge perverted appetite in eating or drinking.
“Jarekópe ñandejára rembiapoukapy ha Jesucristo testimonio, ha’éva maranduhára espíritu. Ita jeguakáramo ojepagakuaa’ỹva ojejuhu Ñandejára ñe’ẽme. Umi ohekáva ko ñe’ẽme omanteneva’erã iñakã porã sakãme. Araka’eve ndojehejaiva’erã toñembyai tembi’u térã y’u rupi ipota vai.”
“If they do this, the brain will be confused; they will be unable to bear the strain of digging deep to find out the meaning of those things which relate to the closing scenes of this earth’s history.
“Ojapo ko mba’eicha, apytu’ũ oñembotavyta; ndaikatumo’ãi ogueropu’aka pe jejopy oikotevẽva oñehakãity hag̃ua pypuku hag̃ua ojuhu hag̃ua umi mba’e he’iséva umi mba’e ojoajúva ko yvy rembiasakue pahaitegua rehe.”
“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. They will be given such glimpses of the open gates of heaven that heart and mind will be impressed with the character that all must develop in order to realize the blessedness which is to be the reward of the pure in heart.
“Arakaʼeve oñentende porãve hag̃ua Daniel ha Apocalipsis kuatiañeʼẽ, umi creyéntekuéra oikovéta peteĩ experiencia religiosa tuichaitereíva iñambuéva. Ojehecháta chupekuéra peichagua jehechapyre yvágape ojepeʼáva okẽ rehegua, upéicha hag̃uáicha korasõ ha apytuʼũ oñemomarandu hag̃ua pe carácter rehe, opavave oikotevẽva omongakuaa hag̃ua ikatu hag̃uáicha ohupyty pe vyʼa jehovasa rehegua, haʼéva recompensa umi ipyʼa potĩvape guarã.”
“The Lord will bless all who will seek humbly and meekly to understand that which is revealed in the Revelation. This book contains so much that is large with immortality and full of glory that all who read and search it earnestly receive the blessing to those ‘that hear the words of this prophecy, and keep those things which are written therein.’
“Ñandejára ohovasáta opa umi ohekáta ñemomirĩ ha py’a guapy reheve ontende hag̃ua pe ojehechaukáva Apocalipsis-pe. Ko aranduka oguereko heta mba’e tuicháva tekove opave’ỹ rehegua ha henyhẽva glóriagui, upévare opa umi omoñe’ẽ ha ohesa’ỹijóva ipy’aite guive ohupyty pe jehovasa umi ‘ohendúva ko profesía ñe’ẽnguéra, ha oñangarekóva umi mba’e ojehaíva ipype.’”
“One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.
“Peteĩ mba’e katuete oñentendéta Apocalipsis ñehesa’ỹijógui: pe joaju oĩva Tupã ha Itavayguakuéra apytépe hi’aguĩ ha ha’e peteĩ mba’e porãite ojehechakuaáva.”
“A wonderful connection is seen between the universe of heaven and this world. The things revealed to Daniel were afterward complemented by the revelation made to John on the Isle of Patmos. These two books should be carefully studied. Twice Daniel inquired, How long shall it be to the end of time?
“Ojehecha peteĩ joaju porãiterei yvága arapy rehegua ha ko yvy arapy apytépe. Umi mba’e ojehechauka va’ekue Daniélpe, upéi oñembojoapy pe jehechauka oñeme’ẽ va’ekue Juánpe Patmos Ypýpe. Ko’ã mokõi lívro ojekuaa porã hag̃ua oñehesa’ỹijo hag̃ua kyre’ỹme. Mokõi jey Daniel oporandu: Mboy araka’e peve oguahẽ hag̃ua ára paha?”
“‘And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And He said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’
“‘Ha ahendu, ha ndajapysakái: upéi ha’e che, Che Ruvicha, mba’épa pe pahá ko’ã mba’e rehegua? Ha Ha’e he’i chéve, Tereho nde rapére, Daniel; pe’ẽ ñe’ẽ niko oñembotypa ha oñembyasýi pe ára paha peve. Heta oñemopotĩta, oñemomorotĩta ha oñeha’ãta; ha umi iñañáva oñeñañátante: ha avave umi iñañávagui ndoikũmbymo’ãi; umi arandúva katu oikũmbýta. Ha pe ára oñemomombyry haguégui pe mymbajuka ára ha ára oñekuave’ẽva, ha oñemoĩ hag̃ua pe mba’e ñanembyai hag̃uáicha, oikóta mil mokõi sa cien noventa ára. Ojehovasáva upe oha’arõva, ha oguahẽva mil mbohapy sa treinta y cinco ára peve. Ha nde katu, tereho nde rapére pe paha peve: nde repytáta hag̃ua pytu’úpe, ha reñembo’yta nde rupi’a rendápe umi ára paha-pe.’”
“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.
“Judá ñemoñaregua León pe omboguejyva’ekue pe kuatiañe’ẽ ha ome’ẽ va’ekue Juánpe pe ñemyesakã mba’éichapa oikóta ko’ã ára pahápe.
“Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.
“Daniel opyta hi’árape hag̃ua ome’ẽ hag̃ua hekopotýva, ojehai hag̃ua he’ẽmbyre oñembotýva pe ára pahápe peve, pe marandu peteĩha pe ánhel rehegua oñemombe’úva vove ñande yvy ape ári. Ko’ã mba’e tuicha mba’eterei ko’ã ára pahápe; ha upéicharõ jepe, ‘heta oñemopotĩta, oñemomorotĩta ha oñeha’ãta,’ ‘umi añáme katu oikóta añáicha: ha ni peteĩ umi añáva apytégui noikũmbymo’ãi.’ ¡Añeteite ko mba’e! Angaipa hína Ñandejára léi ñembyai; ha umi ndojapyhýiva pe tesape ojehechaukáva Ñandejára léi rehe, noikũmbymo’ãi pe marandu peteĩha, mokõiha ha mbohapyha pe ánhelkuéra rehegua ñemombe’u. Daniel kuatiañe’ẽ oñemboja’o’ỹva Juan-pe ojehechauka rupi, ha ñande reraha tenonderã ko yvy rembiasakue pahaite gotyo.”
“Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 114, 115.
“¿Pytápa ñande ryvykuéra imanduʼáta ñaikoveha umi ára pahápe oĩva apytépe? Pelee Apocalipsis Daniel ndive ojoajúvo. Pemboʼe koʼã mbaʼe.” Testimonios para los Ministros, 114, 115.