We are now on sacred ground, in terms of the book of Daniel, for we have arrived at the verses which represent the Midnight Cry for the one hundred and forty-four thousand. The verses also identify the sealing of the ensign who are lifted up. These are the verses that are the portion from the book of Daniel that relates to the last days that is unsealed, and represent Daniel’s expression of the Revelation of Jesus Christ that is unsealed when the “time is at hand,” just before probation closes in verse sixteen.

Koʼág̃a ñaiméma yvy marangatu ári, Daniel kuatiañeʼẽ rehegua jeroviápe, jahupytýgui umi versíkulo ohechaukáva Pyharepyte Sapyʼa Guasu umi cien cuarenta y cuatro mil-pe g̃uarã. Umi versíkulo avei omombeʼu pe sellado umi poyvi rehegua oñemopuʼãva. Kóva hína umi versíkulo haʼéva pe porción libro de Daniel-gui, umi ára pahápe guarã ojeipeʼáva, ha ohechauka Daniel ñeʼẽme Jesucristo Revelación ojeipeʼáva ára “hiʼag̃uímavo” jave, michĩmi mboyve pe probation oñemboty hag̃ua versíkulo dieciséis-pe.

It is Rome that establishes the vision, as represented in verse fourteen of chapter eleven, and it is therefore important to look closely at Rome as we navigate through verses eleven through fifteen, for where there is “no vision, the people perish,” and if you will not believe Isaiah chapter seven, verses eight and nine, “surely you will not be established.”

Ha’e Róma voi omoañete pe visión, ojehechaukaháicha capítulo once-pegua versículo catorce-pe, ha upévare tekotevẽ jahechamimi porã Róma rehe jajekuaaukávo versículo once guive quince peve, pórke oĩhápe “ndaipóri visión”, “tetãygua oñehundi”; ha nderejeroviáiramo Isaías capítulo siete, versículo ocho ha nueve rehe, “añetehápe ndereñemopyendamo’ãi.”

Uriah Smith references a prophetic rule at least four times in his book, Daniel and the Revelation. That rule identifies that a prophetic power is not identified in prophecy until it becomes “connected” with the people of God. The first reference he addresses it is in connection with the introduction of Babylon into the prophetic testimony.

Uriah Smith ombojevy peteĩ regla profética, ipukukue irundy jey rupi jepe, hembiapópe, Daniel and the Revelation. Upe regla ohechauka peteĩ poder profético noñemombe’uiha profecíape peve oiko “joaju hag̃uáicha” Ñandejára retãygua ndive. Peteĩha jey omombe’u hag̃ua upe regla, ojapo Babilonia ñemoingévo testimonio profético-pe.

“It is a manifest rule of interpretation that we may look for nations to be noticed in prophecy when they become so far connected with the people of God that mention of them becomes necessary to make the records of sacred history complete.” Uriah Smith, Daniel and the Revelation, 46.

“Peteĩ tembiapokue jehesa’ỹijo hag̃ua ojehechakuaáva porã niko ikatuha jaha’arõ tetãnguéra oñemombe’u hag̃ua profesíape, oiko jave peve upéicharõ oñembojoaju Ñandejára retã rehegua ndive, ha péicha iñambue’ỹ hag̃uáicha tekotevẽ oñemombe’u hesekuéra ikatu hag̃uáicha oñemyenyhẽmba marandu marangatúpe oĩva tembiasakue marangatu rekópe.” Uriah Smith, Daniel and the Revelation, 46.

At least three other times, Smith addresses the rule, and he points to the “league” of the Jews in each of the three, but in one reference he identifies the league as being fulfilled in 162 BC, but the other two references are in agreement with the modern historians, who identify the fulfillment of the “league” of the Jews and Rome as 161 BC.

Mbohapy jey ambue jave, Smith oñe’ẽ ko tembiapoukapy rehe, ha peteĩ-teĩ umi mbohapyvape ohechauka umi hudío “joaju” rehe; ha peteĩ ñe’ẽmondo-pe he’i pe joaju oñekumpli hague ary 162 a.C.-pe, péro ambue mokõi ñe’ẽmondo ojoaju historiador-kuéra ko’ág̃agua ndive, omoĩva umi hudío ha Roma “joaju” ñekumpliha ary 161 a.C.-pe.

“It is unnecessary to remind the reader that earthly governments are not introduced into prophecy till they become in some way connected with the people of God. Rome became connected with the Jews, the people of God at that time, by the famous Jewish League, BC 161. 1 Maccabees 8; Josephus’s Antiquities, book 12, chapter 10, section 6; Prideaux, Vol. II, page 166. But seven years before this, that is, in BC 168, Rome had conquered Macedonia, and made that country a part of its empire. Rome is therefore introduced into prophecy just as, from the conquered Macedonian horn of the goat, it is going forth to new conquests in other directions. It therefore appeared to the prophet, or may be properly spoken of in this prophecy, as coming forth from one of the horns of the goat.” Uriah Smith, Daniel and the Revelation, 175.

“Tekotevẽ’ỹmante ja’e hag̃ua omoñe’ẽvape yvy arigua gubernokuéra noñemoingéiha profesía-pe peve oikóramo peteĩ hendáicha joaju Tupã tavayguakuéra ndive. Roma ojoaju va’ekue umi judío ndive, upérõgua Tupã tavaygua ndive, pe ojeguerohoryetéva Liga Judía rupive, ary a.C. 161-pe. 1 Macabeos 8; Josephus, Antigüedades, aranduka 12, kapítulo 10, párrafo 6; Prideaux, Vol. II, página 166. Péro siete ary mboyve ko’ãvagui, ha’éva ary a.C. 168-pe, Roma ipu’akapa va’ekue Macedonia ári, ha ojapo upe tetãgui imperio rembipartete. Upévare Roma oñemoinge profesía-pe peteĩchaite, pe vaka mácho ratĩ Macedoniágui, oñembojéramo ipu’akapyahu hag̃ua ambue hendáicha. Upévare proféta-pe ojechauka térã ikatu hekopete oñeñe’ẽ hese ko profesía-pe, oúramoguáicha peteĩva vaka mácho ratĩgui.” Uriah Smith, Daniel and the Revelation, 175.

But Smith also states that it was 162 BC.

Ha Smith avei he’i upéva oiko hague 162 a.C.

“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.” Uriah Smith, Daniel and the Revelation, 259.

“Pe mbarete voi oñembo’y vaʼerã avei pe Yvy Marangatúpe, ha ohundíta chupe. Roma oñembojoaju Tupã retãygua ndive, umi judío ndive, peteĩ ñeʼẽmeʼẽ rupive, ary a. C. 162-pe; upe ára guive oguereko peteĩ tenda ojehechakuaáva maranduhára ara papapýpe. Upéicharamo jepe, ndohupytýi mburuvicha hag̃ua Judea ári ñorairõ añete rupive peve ary a. C. 63; ha upérõ oiko kóicha.” Uriah Smith, Daniel and the Revelation, 259.

And then the third time he references the event, he again says 161 BC.

Ha upéi, mbohapyha jey oñe’ẽ jeyvo pe mba’e oikova’ekue rehe, he’i jey 161 a.C.

“Having taken us down through the secular events of the empire to the end of the seventy weeks, the prophet, in verse 23, takes us back to the time when the Romans became directly connected with the people of God by the Jewish league, BC 161: from which point we are then taken down in a direct line of events to the final triumph of the church, and the setting up of God’s everlasting kingdom. The Jews, being grievously oppressed by the Syrian kings, sent an embassy to Rome, to solicit the aid of the Romans, and to join themselves in ‘a league of amity and confederacy with them.’ 1 Maccabees 8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chapter 10, section 6. The Romans listened to the request of the Jews, and granted them a decree, couched in these words:—

“Oguerahávo ore mboyve pe mburuvichakuéra rembiasakue yvy ariguápe pe imperio rehegua rupive, opa peve umi setenta semána, pe maranduhára, versíkulo 23-pe, ome’ẽ jey ñandéve tapykuépe pe ára pe romano-kuéra oñembojoaju hag̃ua directamente Tupã tavayguakuéra ndive pe joaju judío rupive, ary 161 Cristo mboyve: upe guive upéi oñegueraha ñandéve peteĩ línea directa umi tembiasakue rupive pe tupao jeitypýra paha peve, ha Tupã rréino opa’ỹva ñemoĩ peve. Umi judío, ojejopy vaieterei rupi umi mburuvicha siriogua poguýpe, omondo peteĩ embajada Róma-pe, ojerure hag̃ua umi romano-kuéra pytyvõ, ha ojoaju hag̃ua hendivekuéra ‘peteĩ joaju mborayhu ha ñe’ẽme’ẽme guarã.’ 1 Macabeos 8; Prideaux, II, 234; Josefo Remimbykuéra Ypykue, aranduka 12, kapítulo 10, sección 6. Umi romano-kuéra ohendu umi judío jerure, ha ome’ẽ chupekuéra peteĩ decreto, ojehaíva ko’ã ñe’ẽme:—”

“‘The decree of the senate concerning a league of assistance and friendship with the nation of the Jews. It shall not be lawful for any that are subject to the Romans, to make war with the nation of the Jews, nor to assist those that do so, either by sending them corn, or ships, or money; and if any attack be made upon the Jews, the Romans shall assist them as far as they are able; and again, if any attack be made upon the Romans, the Jews shall assist them. And if the Jews have a mind to add to, or to take from, this league of assistance, that shall be done with the common consent of the Romans. And whatever addition shall thus be made, it shall be of force.’ ‘This decree,’ says Josephus, ‘was written by Eupolemus, the son of John, and by Jason, the son of Eleazer, when Judas was high priest of the nation, and Simon, his brother, was general of the army. And this was the first league that the Romans made with the Jews, and was managed after this manner.’” Uriah Smith, Daniel and the Revelation, 271.

“‘Pe senádo rembiapoukapy peteĩ joaju pytyvõ ha angirũrã rehegua judío retã ndive. Ndoikói vaʼerã avavépe, umi oĩva romano poguýpe, ojapo ñorairõ judío retã rehe, ni oipytyvõ umi ojapóvape upéva, tahaʼe omondóvo chupekuéra tembiʼu, térã kanóa guasu, térã viru; ha ojejapóramo peteĩ ñembyai judíokuéra rehe, romano-kuéra oipytyvõta chupekuéra ikatuháicha peve; ha upéicha avei, ojejapóramo peteĩ ñembyai romano-kuéra rehe, judío-kuéra oipytyvõta chupekuéra. Ha judío-kuéra oipotáramo omoĩve hag̃ua, térã oguenohẽ hag̃ua mbaʼeve ko joaju pytyvõguágui, upéva ojejapóta romano-kuéra ñeʼẽme’ẽ joajúpe. Ha oimeraẽ mbaʼe oñembojoapýva péicha, oguerekóta mbarete.’ ‘Ko mbaʼepoukapy,’ heʼi Josefo, ‘ohai vaʼekue Eupólemo, Juan raʼy, ha Jasón, Eleazar raʼy, Judas oĩ jave paʼi guasu ramo pe tetãme, ha Simón, ipehẽngue, ehérsito ruvicha guasu ramo. Ha kóva vaʼekue pe joaju peteĩha romano-kuéra ojapo vaʼekue judío-kuéra ndive, ha oñemboguata vaʼekue kóicha.’” Uriah Smith, Daniel and the Revelation, 271.

It is not my burden to explain why Smith cited 162 BC, other than my assumption it was a typo. My point is in referencing the emphasis he places upon what he identifies as “a manifest rule of interpretation that we may look for nations to be noticed in prophecy when they become so far connected with the people of God that mention of them becomes necessary to make the records of sacred history complete.” When Smith emphasizes that rule, he identifies that Rome became connected with the people of God at the “league,” of verse twenty-three in 161 BC, but Smith identifies that Rome is first introduced into the prophetic narrative in 200 BC, thirty-nine years before 161 BC.

Ndaha’éi che mba’epohýi amyesakã hag̃ua mba’érepa Smith he’i 162 a.C., ndaha’éiramo añónte che ñemo’ãrãha upéva ha’e hague peteĩ jejavy jehaípe. Che remiandu ningo oĩ he’ívo pe ñemboguata omoĩva mba’érepa ha’e ohechauka upe mba’e ha’e ohenóiva “peteĩ léi hesakãva ñemyesakãrã, ikatúva ñaha’arõ tetãnguéra oñemombe’u hag̃ua profesíape oñembojoaju vove upéichaite Tupã retãygua ndive, ha upévare tekotevẽ oje’e hesekuéra ikatu hag̃uáicha oñemyenyhẽ pe marandu kuatia marangatu rembiasakue rehegua.” Smith omombarete jave upe léi, ha’e hechauka Roma oñembohapyha Tupã retãygua ndive pe “joaju hag̃uaguápe”, versíkulo mokõipa mbohapyhápe, ary 161 a.C.-pe; upéicharõ jepe, Smith ohechauka Roma oñemoingeha peteĩhaite pe profesía rembiasakuepe ary 200 a.C.-pe, mbohapypa porundy ary mboyve 161 a.C. hag̃ua.

“A new power is now introduced,—‘the robbers of thy people;’ literally, says Bishop Newton, ‘the breakers of thy people.’ Far away on the banks of the Tiber, a kingdom had been nourishing itself with ambitious projects and dark designs. Small and weak at first, it grew with marvelous rapidity in strength and vigor, reaching out cautiously here and there to try its prowess, and test the vigor of its warlike arm, till, conscious of its power, it boldly reared its head among the nations of the earth, and seized with invincible hand the helm of their affairs. Henceforth the name of Rome stands upon the historic page, destined for long ages to control the affairs of the world, and exert a mighty influence among the nations even to the end of time.

“Koʼág̃a oñemoingekuaa peteĩ puʼaka pyahu, —‘nde retayguakuéra mondaha’; heʼiséva tee, heʼi Obispo Newton, ‘nde retayguakuéra mopẽhára’. Mombyry eterei, Tíber rembeʼýpe, peteĩ mburuvicharenda omongakuaa ijehe ambisiõ rehegua tembiaporãkuéra ha pyʼapytũme ojapóva ñemohendakuéra. Michĩ ha ikangy raẽrõ guare, okakuaa mbaʼeporãiterei pyaʼe puʼaka ha mbarete reheve, omyasãi mbeguekatu koʼápe ha pépe ohecha hag̃ua mbaʼe peve oguahẽ ipuʼaka, ha ohaʼã hag̃ua imbaretépa pe ijesareko ñorairõme, peve oikuaávo ijehegui ipuʼakaha, oñemopuʼã hag̃ua akã hatãme tetãnguéra apytépe ko yvy ariguápe, ha ipo ndaikatúiva ojejoko hag̃ua rupive ojapyhy hag̃ua pe timón umi mbaʼe oikóva rehegua. Upe guive Roma réra oñemoĩ tembiasakue rogue ári, oñembokatupyry hag̃uáicha heta ára pukukue hag̃ua oguereko hag̃ua yvy ape ári mbaʼe oikóva rehegua ñangareko, ha oiporu hag̃ua ipuʼaka tuicháva tetãnguéra apytépe ára paha peve.”

“Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.” Uriah Smith, Daniel and the Revelation, 256.

“Róma oñe’ẽ; ha Siria ha Macedonia pya’e ohechakuaa peteĩ ñemoambue oúva hína ijapytepekuéra ikéra rehegua jehechaukápe. Umi romano oike pya’e pytyvõ hag̃ua Egipto ruvicha guasu mitãrusu rehehápe, oĩ porã hag̃uáicha oñangarekóvo hese ani hag̃ua ohupyty pe ñehundi omoĩva’ekue hese Antiochus ha Felipe. Kóva oiko ary Cristo mboyve 200-pe, ha upéva peteĩva umi romano oikeha guasu ypykue Siria ha Egipto rembiasakuépe.” Uriah Smith, Daniel and the Revelation, 256.

Rome is first introduced into the prophetic narrative in the year 200 BC, and that introduction in verse fourteen, is the most significant reference of Rome in all of Daniel, for it is the very verse that defines Rome as the symbol that establishes the vision. Why Smith could emphasize such a rule of prophecy, then cite 161 BC, while also identifying the year 200 BC, as the point where the power of Rome was “introduced,” is not a problem I wish to resolve. If I have a question that needs to be resolved, it would be whether the rule as defined by Smith is valid or not. If it is valid, then I would argue that verse fourteen, must have a connection with the Jews, that occurred before the league of 161 BC.

Róma oñemoinge raẽ pe tembiasakue profético-pe ary 200 a. C. jave, ha upe ñemoinge, versíkulo catorce-pe, ha’e pe ñe’ẽjoaju iñimportantevéva Róma rehegua opa Daniel pukukuepe, pórke ha’e voi pe versíkulo omyesakãva Róma ha’eha pe símbolo omoĩva pe visión. Mba’érepa Smith ikatu va’ekue omomba’e peteĩichagua léi profético, ha upéi omombe’u 161 a. C., ohechakuaávo avei ary 200 a. C. ha’eha pe punto pe mbarete Róma rehegua “oñemoinge hague”, ndaha’éi peteĩ apañuãi che aipota hag̃uáicha añemyatyrõ. Aime ramo che peteĩ porandu tekotevẽva oñemyatyrõ, upéva ha’éta pe léi, Smith omyesakã haguéicha, añetépa térã nahániri. Añete ramo upéva, upéicharõ che añe’ẽta versíkulo catorce orekova’erãha peteĩ joaju judío-kuéra ndive, oiko va’ekue pe joaju 161 a. C. mboyve.

I understand that the history of verses thirteen to fifteen, are identifying a history in the last days when papal Rome intrudes herself into prophetic history, and she does so in connection with the United States, who are God’s people in that history. Because Jesus always illustrates the end with the beginning, the year 200 BC, when pagan Rome came into history, must have a connection with people of God in that history. Therefore, I agree with Smith’s rule, even if he found no direct connection between Rome and the Jews in the year 200 BC.

Aikuaa porã umi versíkulo trece guive quince peve rembiasakue ohechauka hag̃ua peteĩ tembiasakue umi ára pahápe, upépe Roma papal oike profecía rembiasakuepe, ha ojapo upéva Estados Unidos ndive ojoajúvo, ha’éva Ñandejára tavayguakuéra upe tembiasakuepe. Jesús akóinte ohechaukágui pe paha pe ñepyrũ rupive, ary 200 a.C., Roma pagana oike haguépe tembiasakuepe, tekotevẽ orekóma hag̃ua peteĩ joaju Ñandejára tavayguakuéra ndive upe tembiasakuepe. Upévare, amoneĩ Smith rembipota, jepe ha’e ndojuhúi hague peteĩ joaju directo Roma ha judíokuéra apytépe ary 200 a.C.-pe.

Verses eleven and twelve, identify the victory and aftermath of the Battle of Raphia, which occurred in 217 BC, between the Seleucid Empire, led by Antiochus III Magnus, or “The Great”, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy IV Philopator. This battle occurred during the struggle for control over Coele-Syria (southern Syria) and southern Palestine, territories contested between the Ptolemaic and Seleucid kingdoms. Ptolemy IV Philopator’s victory at Raphia allowed him to maintain control over Coele-Syria and southern Palestine for a time.

Umi versíkulo once ha doce ohechauka pe jehupyty ha upe rire oikova’ekue ñorairõ Ráfiape, oikova’ekue ary 217 a.C.-pe, Imperio Seléucida, omoakãva Antioco III Magno térã “Pe Tuicháva”, ha Reino Ptolemaico Egiptopegua, omoakãva mburuvicha guasu Ptolomeo IV Filópator, apytépe. Ko ñorairõ oiko vaekue pe ñorairõ guasúpe oñeñeha’ãhague ojeguereko hag̃ua Celesiria (Siria yvývo gotyo) ha Palestina yvývo gotyo, yvykuéra oje disputáva Reino Ptolemaico ha Seléucida apytépe. Ptolomeo IV Filópator jehupyty Ráfiape ome’ẽ chupe ikatupyry hag̃uáicha omantene hag̃ua Celesiria ha Palestina yvývo gotyo ñangareko peteĩ sapy’ami.

The Battle of Panium, which occurred seventeen years later in 200 BC, also known as the Battle of Mount Panium or the Battle of Paneas, was between the Seleucid Empire, led by King Antiochus III, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy V.

Ñorairõ Paniumpegua, oiko vaʼekue paʼapyha porundy ary rire, ary 200 a.C.-pe, ojekuaáva avei ñorairõ Yvyty Paniumpegua térã ñorairõ Paneaspegua ramo, oiko vaʼekue Imperio Seléucida, mburuvicha guasu Antioco III poguýpe, ha Reino Ptolemaico Egiptopegua, mburuvicha guasu Ptolomeo V poguýpe, apytépe.

Thirty-one years later, in 167 BC, the Maccabean Revolt, a Jewish rebellion against the Seleucid Empire’s attempts to suppress Jewish religious practices and impose Hellenistic culture, began in the town of Modein, a small town located in the region of Judea, in what is now modern-day Israel.

Mbohapypa rire, ary 167 ary mboyve Cristo, ñepu’ã Macabea, peteĩ ñorairõ judíova imperio Seléucida rembipotáre omoñepyrũ hag̃ua judío kuéra rembiapo jeroviapy rehegua ha omoĩ hag̃ua kultura helenística, oñepyrũ táva Modeínpe, peteĩ táva michĩva opytáva Judea regiónpe, ko’ág̃a Israel moderno retãme.

The event in question involved the infamous Greek Seleucid ruler, Antiochus IV Epiphanes, who had imposed strict Hellenistic practices on the Jewish population, including the prohibition of Jewish religious observances and the desecration of the Temple in Jerusalem. In an effort to enforce his decrees, Antiochus sent representatives to various towns and villages to compel the Jewish inhabitants to comply with his orders.

Ko mbaʼe ojehúva oñeñeʼẽva hína oike pe mburuvicha griego seleúcida herakuã vaietévape, Antíoco IV Epífanes, ombohapéva jepokuaa helenística ipohýiva judío-kuéra ári, umíva apytépe oñembotovéva umi jepokuaa jeroviapy rehegua judía ha oñemongyʼáva pe Templo Jerusalén-pe. Oñehaʼãvo omoañete hag̃ua umi heʼíva, Antíoco omondo hembiguái kuérape opaichagua táva ha okaraháre ikatu hag̃uáicha ombohovái judío oikóva upépekuérape ojapo hag̃ua hembiapoukapy heʼiháicha.

In Modein, one of the Seleucid officials arrived to enforce the king’s decree by commanding the Jewish inhabitants to participate in pagan rituals and make offerings to Greek gods. An elderly Jewish priest named Mattathias refused to comply with the order and killed both a Jew who stepped forward to offer the sacrifice and the Seleucid official. This act of defiance by Mattathias and his family marked the beginning of the Maccabean Revolt against Seleucid rule.

Modeínpe, peteĩva umi mburuvicha Seleúcida apytégui og̃uahẽ vaʼekue omboguata hag̃ua pe mburuvicha guasu ñeʼẽmondo, omandávo umi judío upépe oikóva tojapo hag̃ua tembiapo ñemombaʼe hag̃ua umi tupã guaʼu ha toikuaveʼẽ hag̃ua ofrénda umi tupã griegope. Peteĩ paʼi judío itujámava hérava Matatías ndojapói vaʼekue pe ojeʼéva chupe, ha ojuka peteĩ judío osẽvaʼekue oñemoĩ hag̃uáicha oikuaveʼẽ pe sakrifísio, ha avei pe mburuvicha Seleúcida. Ko tembiapo pyʼaguasu rehegua Matatías ha hogayguakuéra rehegua ohechauka vaʼekue ñepyrũrã pe Maccabeo-kuéra Puʼaka Seleúcida poguýpe.

Mattathias and his five sons, including Judas Maccabee, fled to the hills and began a guerrilla war against the Seleucid forces. The revolt eventually grew in strength and support, leading to a series of military victories against the Seleucids.

Matatías ha umi po itaʼýra, Judas Macabeo oikehápe avei, okañy yvytykuérape ha oñepyrũ peteĩ ñorairõ guérrilla umi mbarete Seleúcida rehe. Ipahápe, upe ñemoĩmbyre okakuaa mbarete ha pytyvõme, ha upéicha ogueru peteĩ aty ñorairõ jeporavo pyʼaguasu rehegua umi Seleúcida ári.

The events at Modein in 167 BC, were a pivotal moment in Jewish history, marking the beginning of the Maccabean Revolt and the struggle for religious freedom and independence against foreign rule. The rededication of the second temple in Jerusalem, which marks the historical event celebrated during Hanukkah, occurred in 164 BC, three years before the “league” of verse twenty-three.

Umi mba’e oikóva Modein-pe áño 167 a.C.-pe ha’e va’ekue peteĩ momento iñimportantetereíva judío kuéra rembiasápe, omarkáva ñepyrũrã pe Maccabean Revolt ha pe ñorairõ tekosãso rehehápe ha ijeheguiete rekópe g̃uarã tetã ambue poguýpe. Pe mokõiha Templo Jerusalén-pe oñembopyahu jey va’ekue, omarkáva pe tembiasakue ojegueromandu’áva Hanukkah aja, oiko va’ekue áño 164 a.C.-pe, mbohapy áño mboyve pe “joaju” versíkulo mokõipa mbohapyhápe.

After reclaiming Jerusalem and the Temple, the Maccabees cleansed the Temple of the pagan defilements and restored it to its proper religious use. According to tradition, they found only a single cruse of consecrated oil, enough to light the menorah for only one day. Actually, no contemporary historical witness of that event exists, and it was not until the sixth century that the Jewish fable is found in literature. Sister White compares the apostate Jewish church with the Catholic church, especially emphasizing that both churches base the religion upon human customs and traditions. As with the many various fabricated miracles within the history of the papal Church, the fable of the one days oil lasting for eight days has no historical witness.

Jerusalén ha pe Templo jeypyhy rire, umi Macabeo omopotĩ pe Templo umi mba’e ky’a pagano-gui ha omyatyro jey chupe hembiporu porãme, religiósorã. Yma guare ñe’ẽme’ẽ he’iháicha, ojuhu hikuái peteĩ añoite ryru’i aséite oñembojeroviapyre, pehẽngue peteĩ ára añoite hag̃uáicha omyendy hag̃ua pe menorá. Añetépe, ndaipóri mba’eve testígo histórico ko’ág̃a peve ojehecháva upéva rehegua, ha ndaha’éi pe siglo sexto peve mante ojehupyty pe mombe’upy judío kuatiápe. Hermana White ombojoja pe iglesia judía apóstata pe iglesia católica ndive, omomba’eguasu hag̃ua ko mokõivéva omopyenda ijerovia yvypóra jepokuaa ha tekokatu rehe. Ojehuháicha heta milagro ojeporavo’ỹ ha ojepytu’úva pe iglesia papal rembiasakue ryepýpe, pe mombe’upy peteĩ ára guare aséite opyta hague poapy ára pukukue ndaipóri avei testígo histórico.

Verse ten, of Daniel chapter eleven, identifies the first battle of the three battles of verse forty, which I have previously identified as three battles of a cold war, as well as, three proxy wars. A sister questioned my defining the Ukrainian War, which is the second of these three wars as cold wars, for as she correctly pointed out there has been abundant death and destruction. What I have been defining in previous articles as the three battles of the “cold war”, was defined in those terms to draw a distinction between these three battles and the three World Wars that occur during the history of the earth beast of Revelation thirteen. These three wars are proxy wars and have also been defined that way.

Pe versíkulo diez, Daniel kapítulo once-pe, oñemombe’u peteĩha ñorairõ umi mbohapy ñorairõgui versíkulo cuarenta-peguápe, che yma amomba’éva mbohapy ñorairõ ramo peteĩ “guerra fría” rehegua, ha avei mbohapy ñorairõ por delegación ramo. Peteĩ ermána oporandu che rehe aikuaaukávo pe Ñorairõ Ucrania-peguáva, ha’éva mokõiha ko’ã mbohapy ñorairõ apytégui, “guerra fría” ramo, pórke ha’e hekoitépe ohechauka haguéicha, oĩ hetaiterei mano ha ñehundi. Umi mba’e che amyesakãva artikulokuérape yma “guerra fría” rembiguái mbohapy ñorairõ ramo, oñembohéra upéicha ikatu hag̃uáicha oñemohenda porã joavy ko’ã mbohapy ñorairõ ha umi mbohapy Ñorairõ Mundial oikóva yvy rembiasakue pukukue jave pe mymba yvyguápe Revelación trece-pe. Ko’ã mbohapy ñorairõ ha’e ñorairõ por delegación ha avei upéicha oñembohéra.

I intend to identify those three battles as “the three battles of verse forty” or proxy wars, from this point onward in these articles, to remove the discrepancy of identifying a hot war as a cold war. By my definition, the three battles of verse forty, do not include the battle of 1798, which is part of verse forty, but only the three battles from the time of the end in 1989 unto the Sunday law of verse forty-one. The three battles are more correctly identified as proxy wars, that are accomplished within the context of the warfare between the king of the north and the king of the south, which in the history of verse forty, represent the warfare between Catholicism (the king of the north) and Communism (the king of the south).

Ko’ág̃a guive ko’ã artíkulope, che aipota ahechauka umi mbohapy ñorairõramo “versíkulo cuarenta mbohapy ñorairõ” térã ñorairõ hekovia rupive ojejapóva, ikatu hag̃uáicha oñembogue pe joavy oĩva oñemohenda jave peteĩ ñorairõ hakuáva peteĩ ñorairõ ro’ýs ramo. Che ñe’ẽme’ẽ he’iháicha, versíkulo cuarenta mbohapy ñorairõ ndoguerekói pe ñorairõ ary 1798-pe guare, upéva niko versíkulo cuarenta rehegua, síno umi mbohapy ñorairõnte ára paha guive 1989-pe peve arapokõindy léi versíkulo cuarenta y uno pegua peve. Umi mbohapy ñorairõ ojehechakuaa porãvéva ñorairõ hekovia rupive ojejapóvaramo, ha umíva oñemboaje pe ñorairõ ryepýpe oĩva mburuvicha yvate pegua ha mburuvicha yvy gotyo pegua apytépe; upéva, versíkulo cuarenta rembiasakuepe, orrepresenta pe ñorairõ Catolicismo (mburuvicha yvate pegua) ha Comunismo (mburuvicha yvy gotyo pegua) apytépe.

The first of those three battles identifies the victory of Catholicism over Communism in 1989, as the papacy joined with its proxy army, represented by the United States, in sweeping away the Soviet Union in 1989, though Russia, the head (or “fortress”), was left standing. The current Ukrainian War is once again a battle between Catholicism and Communism, with the papacy employing the Ukrainian government as its proxy against Russia, along with the support of the papacy’s previous proxy power, the United States, including the rest of the globalist western world. That war is represented in verses eleven and twelve, and identifies that Communism (Russia), will prevail over Catholicism.

Umi mbohapy ñorairõ apytépe pe peteĩha ohechauka Catolicismo pu’aka Comunismo ári ary 1989-pe, pe papado oñembojoajúvo ipópe oñorairõ hag̃ua peteĩ ejército proxy ndive, ojejapóva Estados Unidos reheve, omoĩ hag̃uáicha yvýre Unión Soviética ary 1989-pe, jepémo Rusia, iñakã (térã “mbarete renda”), opyta hag̃ua gueteri oñembo’yva. Pe guerra ko’ág̃a oikóva Ucrania-pe ha’e jey peteĩ ñorairõ Catolicismo ha Comunismo apytépe, pe papado oipurúvo gobierno ucraniano peteĩ proxy ramo Rusia rehe, upéicha avei oguerekóvo pytyvõ pe papado remimbou mbarete yma guaregui, Estados Unidos-gui, oikehápe avei opavave mundo occidental globalista rembiapo. Upe guerra ojehechauka versículo kuéra once ha doce-pe, ha ohechauka Comunismo (Rusia) ipu’akataha Catolicismo ári.

The third of those three proxy battles is represented in verse fifteen, as the Battle of Panium. The battle was between the Ptolemaic kingdom (the king of the south) and the Seleucid kingdom (the king of the north). In that battle the proxy army of Catholicism is once again the United States.

Umi mbohapyha umi ñorairõ ojejapóva ambue rérape apytégui ojehechauka pe versíkulo quince-pe, Ñorairõ Panium pegua ramo. Pe ñorairõ oiko vaekue Reino Ptolemaico (pe mburuvicha yvy gotyo) ha Reino Seléucida (pe mburuvicha yvy norte gotyo) apytépe. Upéva ñorairõme, pe ehérsito ojejapóva catolicismo rérape ha’e jey Estados Unidos.

In the first battle in 1989, the proxy army of the Republican horn of the United States was employed by the papacy to bring down the political structure of the Soviet Union, while leaving intact, its head (Russia). In the second battle, which is the Ukrainian war, the proxy army of the Nazi’s is defeated by Russia. In the third battle the United States, the proxy army of the papacy again defeats the king of the south.

Pe ñorairõha peteĩhape ary 1989-pe, ojeporu Estados Unidos pe atĩ republicano rembiokuái ehérsito proxy papadokuéra rehehápe omboguejy hag̃ua Unión Soviética estructura política, ohejávo oikove hag̃ua, iñakã (Rusia). Pe ñorairõha mokõihape, ha’éva pe Ucrania ñorairõ, Rusia omb defeat pe nazi-kuéra ehérsito proxy. Pe mbohapyha ñorairõme Estados Unidos, papadokuéra rembiokuái ehérsito proxy jey, omb defeat jey pe mburuvicha yvy gotyopegua.

The three battles bear the signature of “Truth”, with the first and last battles being carried out by the victorious proxy army of the United States. In the first battle the head of the king of the south was left intact, and in the third battle the proxy army of the United States, becomes the head of the king of the south. The second proxy army was also the proxy army of the papacy in the Second World War. In both instances the proxy army of Nazism was and will be defeated. The papacy fully subdues all her enemies before verse sixteen, when the threefold union is accomplished.

Umi mbohapy ñorairõ ogueraha “Añetegua” réra, ha peteĩha ha pahapyha ñorairõ ojejapo Tetã Unidos pe ehérsito proxy ipu’akavéva rupive. Peteĩha ñorairõme mburuvicha ñemby gotyogua akã opyta oñembyai’ỹre, ha mbohapyha ñorairõme Tetã Unidos pe ehérsito proxy oiko mburuvicha ñemby gotyogua akãramo. Mokõiha ehérsito proxy avei vaʼekue papado pe ehérsito proxy Mokõiha Ñorairõ Guasu aja. Mokõive kásope, Nazismo pe ehérsito proxy oñehundi vaʼekue ha oñehundíta. Papado omoĩ ipoguýpe hekopete opa iñenemigokuérape versíkulo dieciséis mboyve, oñemoañetévo pe joaju mbohapyvegua.

“Ptolemy [Putin] lacked the prudence to make a good use of his victory. Had he followed up his success, he would probably have become master of the whole kingdom of Antiochus; but content with making only a few menaces and a few threats, he made peace that he might be able to give himself up to the uninterrupted and uncontrolled indulgence of his brutish passions. Thus, having conquered his enemies, he was overcome by his vices, and, forgetful of the great name which he might have established, he spent his time in feasting and lewdness.

«Tolomeo [Putin] ndaipóri vaʼekue pe prudénsia ojepuru porã hag̃ua iviktória. Oseguírire vaʼekue ijehupyty, ikatu hag̃uáicha oiko vaʼerãmoʼã kuri mburuvicha opaite Antioco réino ári; ha katu, oñekontentágui ojapo hag̃uánte mbovymi ñeʼẽmondýi ha mbovymi amenaza, ojapo pyʼaguapy ikatu hag̃uáicha oñemeʼẽmba pe jeheguerei opytasoʼỹ ha ojejokoʼỹvape ipasión-kuéra tymbaichaguávape. Péicha, ogana rire iñenemigokuérape, ojegana hese ivísiokuéra; ha, hesarái pe téra guasu ikatúva gueteri vaʼekue omopyenda, ombohasa itiémpo karu guasúpe ha teko tieʼỹme.»

“His heart was lifted up by his success, but he was far from being strengthened by it; for the inglorious use he made of it caused his own subjects to rebel against him.” Uriah Smith, Daniel and the Revelation, 254.

“Ha’e py’a oñemopu’ã ijyvate hembiapo porã rupi, ha katu upéva nomombaretéi chupe; pe mba’e’apo ñemotĩme’ỹ reheve ojapóva hese ojapo hag̃ua, umi hetãygua tee opu’ã hag̃ua hese.” Uriah Smith, Daniel and the Revelation, 254.

A second witness that the victory of Putin marks his end, is with the southern kingdom of Judah’s king Uzziah, whose heart was also lifted up by his military victories, and thereafter, as with Ptolemy, sought to perform the work of the priests in the sanctuary, and was struck with leprosy and immediately removed from power. Putin’s victory in the Ukrainian war marks the beginning of his end as the king of the south (the king of atheism). His end was typified with the beginning of verse forty’s prophetic king of the south (France), which identified a revolution that overthrew the leadership, as happened with Ptolemy. Putin’s end was also represented with the end of the Soviet Union, where the leader (Gorbachev), dissolved the Soviet Union, and immediately took a job with the United Nations, the last-day globalist symbol of atheism, the king of the south. After Putin’s victory in the Ukraine, he is also typified by Napoleon at Waterloo, and the exile that followed; and also, king Uzziah, with his leprosy, and the exile that followed, as well as Ptolemy’s drunken end and the end of the Soviet Union in 1989.

Mokõiha testígo ohechaukáva Putin pu’aka he’iseha iñapỹi, oĩ Juda peguakuéra ñemby gotyo pegua rréi Uzías reheve, ikorasõ avei oñembotuicha va’ekue iñorairõme oganáva rupive, ha upe rire, Ptolomeo-ichaite, oheka va’ekue ojapo hag̃ua pa’ikuéra rembiapo pe santuariope, ha oñenupã lepra reheve ha pya’evoi oñemboyke mburuvicha guasúgui. Putin pu’aka Ucrania ñorairõme ohechauka iñepyrũha ijapỹi hag̃ua rréi ñemby gotyogua ramo (ateísmo rréi ramo). Ijapỹi ojehechauka va’ekue tipo ramo versíkulo cuarenta ñepyrũme, pe rréi ñemby gotyogua profétikore (Francia), omombe’úva peteĩ revolución omombo hague mburuvichakuérape, oiko haguéicha Ptolomeo rehe. Putin apỹi avei ojehechauka va’ekue Unión Soviética apỹi reheve, upépe pe mburuvicha (Gorbachev) omboyke hag̃ua pe Unión Soviética, ha pya’evoi ojapyhy peteĩ tembiapo Naciones Unidas ndive, pe símbolo globalista ára pahápe pegua ateísmogua, pe rréi ñemby gotyogua. Putin pu’aka rire Ucraniape, ha’e avei ojehechauka tipo ramo Napoleón rehe Waterloo-pe, ha pe ñeñemosẽ mombyrýpe oúva upe rire; avei rréi Uzías rehe, ilepra reheve, ha pe ñemosẽ oúva upe rire, upéicha avei Ptolomeo apỹi ka’úre ha Unión Soviética apỹi ary 1989-pe.

The Battle of Panium occurred in 200 BC, and in that very year Rome openly intercedes into history. Their insertion into the prophetic narrative precedes the conquering of Jerusalem represented in verse sixteen, and fulfilled in 63 BC. at the time she proclaimed that she was the defender of the child king in Egypt. In the third battle of verse forty, involving the kings of the north and south, the papacy will insert itself into history again, pretending to be the protector of Russia. At that same time Seleucus, in the type, defeated Ptolemy in the battle of Panium, thus identifying that the United States, the proxy army of the papacy in the first and last battles of verse forty, defeats “Egypt” (the king of the south).

Pe ñorairõ Panio pegua oiko áry 200 a.C., ha upe aryetepe Roma oike hesakã porãháicha tembiasakuepe. Ijeike profétika ñe’ẽmondópe oĩ mboyve Jerusalén jejapyhy, oñeha’ãngóva pe versíkulo 16-pe ha oñemyenyhẽva 63 a.C.-pe, upe jave ha’e omoherakuãkuri ha’eha pe mitã ruvicha Egiptopegua ñangarekoha. Pe mbohapyha ñorairõ ojehecháva pe versíkulo 40-pe, oikehápe yvate ha yvy gotyo guive umi mburuvichakuéra, papado oike jeýta tembiasakuepe, ojapóramoguáicha ha’eha Rusia ñangarekoha. Upe jave avei Seleuco, pe ta’angápe, ipu’aka Ptolomeo ári pe ñorairõ Panio peguápe, upéicha ohechauka Estados Unidos, papado rembijokuái ñorairõhára peteĩha ha pahápe pe versíkulo 40-pe, ipu’akaha “Egipto” ári (mburuvicha yvy gotyo pegua).

In the year 200 BC, we symbolically find the papacy, as the whore of Tyre begins to sing her songs of fornication in advance of the threefold union at the Sunday law of verse sixteen. At the same time the United States prevails over the United Nations, thus securing its position as the premier king of the ten kings. All the dynamics of the threefold union that are accomplished at the Sunday law, are settled before verse sixteen.

Áño 200 a.C. jave, jahecha simbólikamente pe papadope, Tiro kuña rekovéicha, oñepyrũvo opurahéi i purahéi kuéra tekovai rehegua, oñembosako’i hag̃ua upe joaju mbohapýva pe léi domingopegua versíkulo dieciséis-pe. Upe jave avei, Estados Unidos ipu’aka Naciones Unidas ári, ha upéicha omopyenda ipuesto mburuvicha guasúrõ umi diez mburuvicha apytépe. Mayma umi dinámica pe joaju mbohapývagui, oñemohu’ãva pe léi domingope, oñemyatyrõma versíkulo dieciséis mboyve.

The dragon power’s political structure, as represented by the United Nations, agrees, in verse sixteen, to give its political structure to the beast, but before it does so the papacy conquers the religion of the dragon. Paganism must once again, be taken away. Protestantism was removed in the Reagan years, in the first battle of verse forty, and in the time of the last Republican president the religion of the dragon will also be placed into subjection to the religion of Catholicism, as it was in the year 508. The process of removing any religious resistance to the papacy being placed upon the throne began in the Reagan years, and it ends in the Trump years. The resistance of apostate Protestantism against Catholicism was removed in the first battle of verse forty, and the resistance of spiritualism will be removed in the last battle of verse forty.

Mbói guasu pokatu rembiapokue politika, Tetã Joaju rupi ojehechaukaháicha, peteĩhaĩ joa, ñe’ẽpoty papiapype paĩteĩ, ome’ẽ hag̃ua iñemohenda política pe mymbápe; ha upéva oiko mboyve, papakuéra pu’aka ogana pe mbói guasu religión rehe. Tekotevẽ jey hag̃ua ojeipe’a paganísmo. Protestantísmo ojeipe’a kuri Reagan ára pukukue, ñeorairõ peteĩha, versíkulo cuarenta-pe; ha republicano mburuvicha ipahaguéva ára pukukue, pe mbói guasu religión avei oñemoĩta ñesũme catolicísmo religión renondépe, oiko haguéicha áño 508-pe. Pe tembiapo ojeipe’a hag̃uáicha opaichagua resistencia religiosa ombotovéva papakuéra oñemoĩ hag̃ua guapyhárenda ári, oñepyrũ Reagan ára pukukue, ha opa Trump ára pukukue. Pe resistencia protestantísmo apóstata rehegua, oñemoĩva’ekue catolicísmo rehe, ojeipe’a kuri ñeorairõ peteĩha, versíkulo cuarenta-pe; ha pe resistencia espiritísmo rehegua ojeipe’áta pe ñeorairõ pahápe, versíkulo cuarenta-pe.

In the same complicated interplay of human events, apostate Protestantism must establish itself as the religious and political authority over the ten kings of Revelation chapter seventeen. Thus, the Battle of Panium is identifying when the United States prevails over the United Nations, just before the Sunday law of verse sixteen.

Umi mba’e ojehupyty hag̃ua ijetu’úva yvypóra rembiasakue apytépe, protestantismo apóstata oñemopyenda va’erã mburuvicha guasu ramo, jerovia rehegua ha polítikape, umi pa’ũme umi diez mburuvicha guasu Apocalipsis capítulo diecisiete-pe oñemombe’úva ári. Upéicha rupi, Panium Ñorairõ ohechauka araka’épa Tetã peteĩ reko Estados Unidos ipu’aka Naciones Unidas ári, ko’ýte pe léi domingo versículo dieciséispegua mboyve.

It is an established rule of prophecy that the dragon, the beast and the false prophet each have their own peculiar prophetic characteristics. One of those prophetic characteristics is that the beast (Catholicism), is always prophetically located in the city of Rome. The False Prophet is always prophetically located in the United States. But with the dragon, the characteristic of where the dragon is prophetically located is that it always moves. The dragon began in heaven, then came to the Garden of Eden, and eventually the dragon is located in Egypt.

Peteĩ léi profétiko oñemopyenda porãva ha’e pe teju jagua, pe mymba ha pe proféta japu peteĩteĩ oguerekoha hikuái imba’e tee profétiko. Peteĩ umi mba’e tee profétikogui ha’e pe mymba (catolicismo) oñemoĩha profétikamente tapiaite táva Roma-pe. Pe Proféta Japu oñemoĩ tapiaite profétikamente Estados Unidos-pe. Péro pe teju jagua rehegua, pe mba’e tee ohechaukáva moõpa oñemoĩ profétikamente ha’e oñemýiva tapiaite. Pe teju jagua oñepyrũ va’ekue yvágape, upéi ou Jardín de Edén-pe, ha ipahápe pe teju jagua oñemoĩ Egipto-pe.

Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:3.

Eñeʼẽ, ha ere: Péicha heʼi Ñandejára Tupã; Maʼẽ, che aime nde rehe, Faraón, Egipto ruvicha guasu, pe mbói guasu tuicháva opytáva ijysyrykuéra mbytépe, pe heʼíva: Che ysyrýva che mbaʼe tee, ha che voi ajapo che jupe g̃uarã. Ezequiel 29:3.

The prophetic location of the dragon moves. In the time of John, the seat of the dragon, which represents its throne, was identified as being in Pergamos.

Pe dragón rehegua marandu porãme oñemoambue. Juan tiémpope, pe dragón renda, he’iséva itróno, ojehechakuaa oĩha Pérgamope.

And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges; I know thy works and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. Revelation 2:12, 13.

Ha pe ánhel pegua pe aty guasu Pérgamope ehai: Péicha he’i pe oguerekóva pe kyse puku hãimbe mokõive henda gotyo; Che aikuaa nde rembiapokue ha moõpa reiko, upépe oĩháme Satanás guapyha: ha nde rejoko hatã che réra, ha ndereñemoĩri che jerovia rehe, umi ára Antipas, che mártir jerovia hag̃uáva, ojejukárõ guare pende apytépe, upépe Satanás oikohápe. Apocalipsis 2:12, 13.

The practice of pagan Rome was to bring all the pagan deities they became associated with back to the city of Rome, and represent them in the Pantheon Temple. This is why Daniel records that the “place of his sanctuary was cast down.” The place of pagan Rome’s sanctuary was the city of Rome, which was cast down by Constantine in the year 330, but the sanctuary that was “in” Rome was the Pantheon Temple, Pan-Theon meaning, “the temple of all the gods”. The Romans moved the location of Satan’s seat to the Pantheon Temple from Pergamos. Sister White informs us that pagan Rome is the dragon.

Roma pagã rembiapokue niko ogueru hag̃ua táva Romape opaite umi tupã gua’u pagano oikuaáva ha ojehe’áva hendivekuéra, ha upéi ohechauka hag̃ua chupekuéra Templo Panteónpe. Upévare Daniel ohaíva “ityvyro hague isantuario renda”. Roma pagã santuario renda ha’e va’ekue táva Roma, ha upéva oñemombo yvýpe Constantino rupive ary 330-pe; péro pe santuario oĩva’ekue “Roma ryepýpe” ha’e va’ekue Templo Panteón, Pan-Theon he’iséva “opaite umi tupã kuéra templo”. Umi Romano ombohasa Satanás guapyha renda Pérgamo-gui Templo Panteónpe. Hermana White omombe’u ñandéve Roma pagãha pe dragón.

“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

“Upéicha rupi pe teju jagua, tenonderãite, ohechaukáramo Satanáspe, mokõiha sentido-pe, ha’e peteĩ símbolo Roma pagana rehegua.” The Great Controversy, 439.

Pagan Rome divided into ten nations, and France became the king of the south when it introduced the atheism of Egypt during the French Revolution. By 1917, the dragon had moved from France to Russia. Verse ten represents 1989, and verses eleven and twelve, represent the battles of “the borderline” (Raphia and Ukraine), and the battle of Panium represents the third step the papacy accomplishes as she secures the threefold union in verse sixteen. It represents the hidden history of verse forty.

Roma pagana oñemboja’o vaʼekue paĩ tetãme, ha Francia oiko mburuvicha guasu ñemby gotyo pe ojegueru haguére Egipto pegua ateísmo pe Revolución Francesa aja. Ary 1917 peve, dragón oñemonguʼe Francia-gui Rusia-pe. Pe versíkulo diez ohechauka 1989, ha umi versíkulo once ha doce ohechauka umi ñorairõ “frontera rehegua” (Rafía ha Ucrania), ha pe ñorairõ Panium-pe ohechauka mbohapyha paso pe papado omboguatáva oku’e aja omopyenda hag̃ua pe joaju mbohapyvegua pe versíkulo dieciséis-pe. Upéva ohechauka pe tembiasakue kañymby pe versíkulo cuarenta-pe.

We will continue this study in the next article.

Ñambopyta ko ñemoarandu oúvape pe ambue artículope.

When Jesus came into the coasts of Caesarea Philippi [Panium], he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:13–21.

Ha Jesús og̃uahẽrõ guare Cesarea de Filipo [Panium] rembeʼýpe, oporandu hemimboʼekuérape, heʼívo: Mávapa yvyporakuéra heʼíva che, Yvypóra Raʼy, haʼeha? Haʼekuéra heʼi: Oĩ heʼíva ndehaeha Juan Bautista; ambue, Elías; ha ambuekuéra, Jeremías térã peteĩva umi maranduhára apytégui. Haʼe heʼi chupekuéra: Ha peẽ, mávapa peje che haʼeha? Upémarõ Simón Pedro ombohovái ha heʼi: Nde hína Cristo, Tupã oikovéva Raʼy. Ha Jesús ombohovái ha heʼi chupe: Ovyʼaite nde, Simón Barjona; ndahaʼéi niko soʼo ha tuguy ombovyʼaʼekue ndéve ko mbaʼe, ha katu che Ru yvágape oĩva. Ha che avei haʼe ndéve: nde hína Pedro, ha ko ita ári amopuʼãta che iglesia; ha añaretã rokẽnguéra ndaikatumoʼãi ipuʼaka hese. Ha ameʼẽta ndéve yvagagua Rréino llávekuéra; ha opa mbaʼe reñapytĩva ko yvy ári, oñeñapytĩta yvágape; ha opa mbaʼe rembojoʼo vaʼekue ko yvy ári, oñembojoʼóta yvágape. Upéi haʼe omanda porã hemimboʼekuérape ani hag̃ua omombeʼu avavépe haʼeha Jesús, Cristo. Upe guive Jesús oñepyrũ ohechauka hemimboʼekuérape tekotevẽha oho Jerusalénpe, ha ohasa heta mbaʼe umi myakãhára, paʼi ruvichakuéra ha mboʼehára kuéra poguýpe, ha ojeporuka hag̃ua, ha mbohapyha árape oñemopuʼãjey hag̃ua. Mateo 16:13–21.