It has been a long process for me to get to this point in the study of Panium, and the title “Eleven, Eleven” is meant to emphasize that the Lion of the tribe of Judah coordinated both the book of Daniel and the book of Revelation to set forth the internal and external lines of the history of the sealing of God’s people in the eleventh chapter and eleventh verse. Just before probation closes a command to unseal the prophecy in Revelation that was sealed until the time when the internal and external prophetic histories represented by the two lines of eleven—eleven, found in the books of Daniel and Revelation became present truth.
Hasy aréma chéve ajuhu hag̃ua ko punto peve Panium rehegua estudiope, ha pe título “Once, Once” ojehupyty hag̃ua oñemomba’eguasu hag̃ua León Judá ñemoñaregua ombohysýi hague mokõive Daniel kuatiañe’ẽ ha Apocalipsis kuatiañe’ẽ omoĩ hag̃ua mba’éichapa ojehechauka umi línea hyepypegua ha okápeguáva pe tembiasakue rehegua Tupã tavayguakuéra ñembotýva rehe, pe capítulo onceha ha versículo oncehape. Oñemboty mboyve pe prueba aravo, oñeme’ẽ peteĩ mandamiento ojeipe’a hag̃ua pe profesía Apocalipsis-pe oĩva oñembotýramo guare pe ára peve umi tembiasakue profétikogua hyepypegua ha okápeguáva, ojehechaukáva umi mokõi línea once—once rupive, ojejuhúva Daniel ha Apocalipsis kuatiañe’ẽnguérape, oiko pe añetegua ko’ág̃agua.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Ha ha’e he’i chéve: Ani rembyasýi pe profecía ñe’ẽnguéra ko aranduka peguáva; pe ára og̃uahẽma. Pe hekojoja’ỹva, toiko hekojoja’ỹme gueteri; ha pe ky’áva, toiko ky’áme gueteri; ha pe hekojojáva, toiko hekojojápe gueteri; ha pe imarangatúva, toiko marangatúpe gueteri. Apocalipsis 22:10, 11.
The “time is at hand” just before the close of probation, and the “time is at hand” when the “Revelation of Jesus Christ” is unsealed.
Pe “ára hi’aguĩma” pe jehovasa renda oñemboty mboyveite, ha pe “ára hi’aguĩma” umi “Jesucristo Ñemombe’upy” oñemboja’o’ỹva ojepe’ávo hag̃ua.
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Jesucristo ñemombe’upy ojehechaukapýva, Tupã ome’ẽ va’ekue chupe, ohechauka hag̃ua hemiguái kuérape umi mba’e pya’e hag̃uáicha oiko; ha ha’e omondo ha oikuaauka iángel rupive hemiguái Juan-pe: ha’éva omombe’u añetéva Tupã ñe’ẽ rehe, ha Jesucristo testimónio rehe, ha opa umi mba’e ha’e ohecha va’ekue rehe. Ojehovasa pe omoñe’ẽva, ha umi ohendúva ko profesía ñe’ẽ, ha oñongatúva umi mba’e ipype ojehaíva: ag̃ui ningo pe ára. Apocalipsis 1:1–3.
When the Lion of the tribe of Judah unseals the “Revelation of Jesus Christ” as He has been doing since the arrival of the message of the Midnight Cry in July of 2023, that unsealing includes the revelation that He is “Palmoni,” the Wonderful Numberer, or the Numberer of Secrets. Failure to accept this truth is to fail the testing process which seals the one hundred and forty-four thousand.
Pe León Judá ñemoñaregua oipe’a hag̃ua pe “Jesucristo Revelación”, ha’e ojapoháicha hína pe marandu Pyhare Mbyte Sapy’a yvytu rehegua oguahẽ guive jasypokõi ary 2023-pe, upe jeipe’a oike avei pe jehechauka ha’eha “Palmoni”, pe Papaha Mba’eporãite, térã pe Papaha Ñemimbykuéra. Ndojejapyhyiramo ko añetegua, upéva hína ndaikatúi hag̃ua oñemboguejy pe prueba rape omohu’ãva ñesella umi cien cuarenta y cuatro mil-pe.
I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:11, 12.
Che añetehápe pomongarai ype peñeñearrepenti hag̃ua; ha upe ouva che rire katu imbareteve chehegui, ha ndaha’éi che porãva voi agueraha hag̃ua iñasã; ha’e penemongaraíta Espíritu Santope, ha tatápe: ipope oguereko iaventadóra, ha omopotĩmbaitéta porã ikokue, ha ombyatýta itrígo pe mba’yrúpe; ha tatá ndojehe’ẽivape ohapýta pe ñuatĩmby. Mateo 3:11, 12.
“Just how soon this refining process will begin I cannot say, but it will not be long deferred. He whose fan is in His hand will cleanse His temple of its moral defilement. He will thoroughly purge His floor.” Testimonies to Ministers, 372, 373.
“Arakaʼe pyaʼeitepa oñepyrũta ko ñemopotĩ ñembopiroʼỹrã, ndaikatúi haʼe. Hákatu ndopytareimoʼãi are. Pe oguerekóva ipepo omonguʼéva ipope omopotĩta Itupão ipañuãikuéra tekoporãgua kyʼágui. Omopotĩmbaitéta porã Itupao renda.” Testimonies to Ministers, 372, 373.
The lines of prophecy which identify the time of the sealing as a prophetic testing process are more than abundant. It is clear that the testing process is based upon the students aptitude and ability to apply the correct or incorrect methodology for studying God’s prophetic Word. This truth is also abundantly set forth within the inspired record.
Umi línea profética omombeʼúva pe tiempo del sellamiento peteĩ proceso de prueba profética ramo hetaiterei. Ojehechakuaa porã pe proceso de prueba oñemopyenda hag̃ua temimboʼekuéra aptitud ha ikatupyry rehe ombo hag̃ua pe metodología hekoitéva térã hekoʼỹva Ñandejára Ñeʼẽ profética ñehesaʼỹijope g̃uarã. Ko añetegua avei oñemoĩ porãiterei pe registro inspirado ryepýpe.
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.
Ha ko'ã irundy mitãrusu rehe katu Tupã ome'ẽ arandupy ha katupyry opaichagua kuatiañe'ẽ ha arandu rehe; ha Daniel oguereko kuaapy opaite visión ha kéra rehe. Ha oguahẽvo umi ára pahápe mburuvicha guasu he'i haguéicha ojegueru va'erãha chupekuéra, upérõ umi kuimba'e eunuco kuéra ruvicha ogueru chupekuéra Nabucodonosor renondépe. Ha mburuvicha guasu oñe'ẽ hendivekuéra; ha opaite apytépe ndojejuhúi avave ojoguáva Daniel, Hananías, Misael ha Azarías-pe; upévare opyta hikuái mburuvicha guasu renondépe. Ha opaite mba'épe arandu ha kuaapy rehegua, mburuvicha guasu oporandu haguévare chupekuéra, ojuhu chupekuéra pa jevy iporãveha opa umi paje apoha ha mbyja rechakuaa kuéra oĩvagui opaite irreínope. Daniel 1:17–20.
A premier rule of prophetic interpretation is that truth is established upon the testimony of two, and those who fail to have confidence in the principle are setting themselves up for failure. An element of the testing process during the sealing time, involves the recognition of the connection of the internal and external histories represented in chapter eleven and verse eleven by Daniel and John.
Peteĩ tembiapoukapy tenondegua marandu profétikova ñemyesakãme ha’e pe añetegua oñemopyenda hag̃ua mokõi testígo rehe; ha umi ndojeroviáiva ko principio rehe, oñemoĩ hikuái tenda vaipe hag̃ua jejavy hag̃uáicha. Peteĩ mba’e pe jehechajey rape oikóva pe sellado aja, oike ipype pe oñehechakuaa hag̃ua pe joaju oĩva umi tembiasakue hyepýpe ha okápe apytépe, umi ojehechaukáva capítulo once ha versículo once-pe Daniel ha Juan rupive.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
“Pe Apocalipsis ha’e peteĩ kuatiañe’ẽ oñemboty hag̃ua, ha katu avei ha’e peteĩ kuatiañe’ẽ ojepe’áva. Upépe ojehai umi mba’e hechapyrãva oikótava ko yvy rembiasakue ára pahápe. Ko kuatiañe’ẽ mbo’epykuéra ha’e hesakã porãva, ndaha’éi mba’e jepokuaa’ỹ ha ndaikatúiva oñentende. Ipype ojeguereko jey upe profecía rape peteĩchaite Daniel-peguáicha. Oĩ profecíakuéra Ñandejára omombe’u jey va’ekue, upéicha ohechauka hag̃ua tekotevẽha oñeme’ẽ chupekuéra tuicha mba’e. Ñandejára ndojapojéi umi mba’e ndaha’éiva tuicha mba’e guasu.” Manuscript Releases, volúmen 9, 8.
The books of Daniel and Revelation represent two witnesses, and the one hundred and forty-four thousand are represented as two witnesses in Revelation chapter eleven. In verse eleven of the chapter the two witnesses, represented by Elijah and Moses are resurrected as typified by both John in the boiling oil and Daniel in the lion’s den. The one hundred and forty-four thousand are represented by Daniel and John, and also by Elijah and Moses. To succeed in the testing process which produces the one hundred and forty-four thousand a student must understand that truth is established upon two witnesses, and that the books of Daniel and Revelation represent two witnesses, and that the one hundred and forty-four thousand have been typified as Elijah and Moses and also Daniel and John.
Daniel ha Apocalipsis kuatiañe'ẽmokõi ohechauka mokõi testígo, ha cien cuarenta y cuatro mil ojehechauka avei mokõi testígo ramo Apocalipsis capítulo once-pe. Pe capítulo versículo once-pe, umi mokõi testígo, ojehechaukáva Elías ha Moisés rupive, oikove jeýma, oñembojoajúvo pe jehechaukarãme mokõivéva rehe: Juan aceite opupúvape ha Daniel león kuéra itakuaýpe. Pe cien cuarenta y cuatro mil ojehechauka Daniel ha Juan rupive, ha avei Elías ha Moisés rupive. Ojehupyty hag̃ua pe prueba rape oguerúva cien cuarenta y cuatro mil, peteĩ temimbo'e oikuaa vaerã pe añetegua oñemopyendaha mokõi testígo ári, ha Daniel ha Apocalipsis kuatiañe'ẽmokõi ohechaukaha mokõi testígo, ha pe cien cuarenta y cuatro mil oñembojehechaukaha Elías ha Moisés ramo ha avei Daniel ha Juan ramo.
These truths are only a brief sampling of prophetic truths associated with the internal and external history represented by “eleven, eleven” in both Daniel and Revelation. As Palmoni, Christ guided in the alignment of the two passages, and also that eleven, plus eleven equals twenty-two, which in turn is a tithe or tenth of two hundred and twenty, which is a symbol of the combination of divinity with humanity. Palmoni established upon more than two witnesses that “two hundred and twenty” represents the combination of divinity and humanity, which is in turn a description of the incarnation of Christ when He took upon Himself fallen flesh. In doing so He set forth the example for mankind that if they are willing to meet the requirements of the gospel, Christ is willing to combine His divinity with our humanity. Divinity and humanity are therefore two witnesses.
Koʼã añetegua haʼe peteĩ mbyky techaukaha añetegua profétikogua ojoajúva tembiasakue hyepypegua ha okapegua rehe, ojehechaukáva “pateĩ, pateĩ” rupive mokõivéva Daniel ha Apocalipsis-pe. Palmoni ramo, Cristo oguereko mbojojaha mokõive pasáhe, ha avei “pateĩ”, oñembojoajúvo ambue “pateĩ” rehe, omeʼẽ mokõipa mokõi, ha upéva katu haʼe peteĩ diezmo térã décima mokõipa saʼi doscientos veinte-gui, ha upéva haʼe peteĩ símbolo divinidad joajúgui humanidad ndive. Palmoni omopyenda hetave mokõi testígo ári “doscientos veinte” ohechaukaha hag̃ua divinidad joajuha humanidad ndive, ha upéva katu avei haʼe peteĩ ñeʼẽmeʼẽ Cristo encarnación rehegua, upérõ Haʼe ogueraha hiʼári soʼo hoʼapýva. Péicha ojapóvo, Haʼe omoĩ yvyporakuérape g̃uarã techapyrã: oĩramo hikuái oĩ hag̃uáicha oñemoĩvo evangelio remikotevẽnguéra rehe, Cristo oĩ hag̃uáicha ombojoaju Idinidad ñande humanidad ndive. Upévare, divinidad ha humanidad haʼe mokõi testígo.
The “Revelation of Jesus Christ” that opened up just before probation closes includes that Jesus is the “Word” of God.
Pe “Revelación Jesucristo” ojepe’áva mboyve oñemboty hag̃ua pe tiempo de gracia oike avei Jesús ha’eha Ñandejára “Ñe’ẽ”.
In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.
Ñepyrũmby guive oĩ vaʼekue pe Ñeʼẽ, ha pe Ñeʼẽ oĩ vaʼekue Tupã ndive, ha pe Ñeʼẽ haʼe vaʼekue Tupã. Kóva oĩ vaʼekue ñepyrũmby guive Tupã ndive. Opa mbaʼe ojejapo hese rupi; ha heseʼỹ ndojejapói mbaʼeve umi ojejapo vaʼekue apytégui. Ipype oĩ vaʼekue tekove; ha pe tekove haʼe vaʼekue yvyporakuéra resape. Ha pe tesape ohesape pytũmbýpe; ha pe pytũmby ndoikuaái chupe. Juan 1:1–5.
The Bible is the “Word” of God which, just as Christ represents the combination of divinity with humanity. The Bible represents the two witnesses of the Old and New Testaments, who are also Moses and Elijah in Revelation chapter eleven.
La Biblia ha’e Ñandejára “Ñe’ẽ” ha, Cristo ohechaukaháicha divinidad joaju humanidad ndive, upéicha avei. La Biblia ohechauka mokõi testígo Testamento Tuja ha Pyahupegua, ha’éva avei Moisés ha Elías Apocalipsis kapítulo once-pe.
“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.
“Mokõi testígo rehegua, maranduhára he’i avei kóicha: ‘Ko’ã hína umi mokõi olívo yvyra, ha umi mokõi kandeléro oĩva pe Yvy Jára renondépe.’ ‘Nde ñe’ẽ,’ he’i pe salmista, ‘ha’e peteĩ aratiri che pykuérape guarã, ha peteĩ tesape che rape guarã.’ Apocalipsis 11:4; Salmo 119:105. Umi mokõi testígo ohechauka Ñandejára Ñe’ẽryru kuéra pe Antiguo ha pe Nuevo Testamentopegua.” The Great Controversy, 267.
The two witnesses are the two olive trees, the two candlesticks and the Old and New Testaments, which is represented in the paragraph as “Thy word.” The “Revelation of Jesus Christ” that is unsealed by the Lion of the tribe of Judah just before the close of probation is “the final increase of knowledge” which tests those who are candidates to be one of the one hundred and forty-four thousand. The “final increase of knowledge” is also the message of the Midnight Cry in the parable of the ten virgins.
Mokõi testígo ha’e mokõi olívo yvyra, mokõi kandeléro ha Antiguo ha Nuevo Testamento, oñerrepresentáva pe párrafo-pe “Nde ñe’ẽ” ramo. Pe “Jesucristo Revelación” ojeipe’áva Judá ñemoñare León rupive pe tiempo de gracia oñemboty mboyve ha’e “pe arandu pahague jehepyme’ẽ”, ombohasáva prueba umi oimevape candidato ramo peteĩva hag̃ua umi ciento cuarenta y cuatro mil apytégui. Pe “arandu pahague jehepyme’ẽ” ha’e avei pe mensaje del Clamor de Medianoche pe parábola de las diez vírgenes-pe.
“‘Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:11–14. These empty themselves into the golden bowls, which represent the hearts of the living messengers of God, who bear the Word of the Lord to the people in warnings and entreaties. The Word itself must be as represented, the golden oil, emptied from the two olive trees that stand by the Lord of the whole earth. This is the baptism by the Holy Spirit with fire. This will open the soul of unbelievers to conviction. The wants of the soul can be met only by the working of the Holy Spirit of God. Man can of himself do nothing to satisfy the longings and meet the aspirations of the heart.” The Seventh-day Adventist Bible Commentary, volume 4, 1180.
“Upéi ambohovái ha ha’e chupe: Mávapa ko’ã mokõi olívo yvyramáta oĩva pe candelábro akatúape ha asúape? Upéi ambohovái jey ha ha’e chupe: Mávapa ko’ã mokõi olívo rakã, umi mokõi tubo óro rupi oñohẽva hikuái ijeheguiete pe aséite óro? Ha’e katu ombohovái chéve ha he’i: Ndereikuaái piko mba’épa ko’ãva? Ha che ha’e: Nahániri, che ruvicha. Upéi he’i chéve: Ko’ãva hína umi mokõi oñemoĩva ñemboyképe Yvy pukukue Jára renondépe. Zacarías 4:11–14. Ko’ãva oñohẽ ijehegui umi tembipuru órope, umíva ohechaukáva Ñandejára marandu rerahaha oikovéva korasõnguéra, umi ogueraháva Ñandejára Ñe’ẽ tavayguakuérape ñe’ẽmondýi ha ñembojerure rupive. Pe Ñe’ẽ voi tekotevẽ ojehechauka haguéicha, pe aséite óroicha, oñohẽva umi mokõi olívo yvyramáta oĩva Yvy pukukue Jára ykére guive. Kóva hína pe ñemongarai Espíritu Santo rupive tata ndive. Kóva oipe’áta umi ndogueroviáiva ánga ikatu hag̃uáicha oñekonvence. Pe ánga remikotevẽkuéra ndaikatúi oñembyaty ambue mba’ére, Ñandejára Espíritu Santo rembiapo año rupive. Yvypóra ijehegui ndaikatúi mba’eve ojapo ombovy’ávo pe korasõ hi’ãva ha ombohováivo ipota yvateguápe.” The Seventh-day Adventist Bible Commentary, volume 4, 1180.
The Word of God is both the Bible and Christ, and the Bible and Christ represent two witnesses, as do the one hundred and forty-four thousand. The two witnesses in turn represent a combination of divinity with humanity. They also represent internal and external prophetic histories. As witnesses, they provided evidence that divinity combined with humanity does not sin. They also represent the connection between divinity and humanity. Whether a ladder, conduit, pipes, angels or any of the other symbols of the communication link between God and man, the message conveyed to man is always life or death.
Ñe’ẽngue Tupã rehegua ha’e mokõivéva: la Biblia ha Cristo, ha la Biblia ha Cristo ohechauka mokõi testígope, upéicha avei umi cien cuarenta y cuatro mil. Umi mokõi testígo katu ohechauka peteĩ joaju divinidad rehegua yvypóra rekóndi. Avei ohechauka marandu profético ryepýpegua ha okápeguáva. Testígoháicha, ome’ẽ hikuái prueba divinidad oñembojoajúva yvypóra rekóndi ndojapoiha angaipa. Avei ohechauka joaju oĩva divinidad ha yvypóra rekove apytépe. Taha’e peteĩ eskalera, peteĩ conducto, tubo-kuéra, ánhel-kuéra térã oimeraẽ ambue símbolo pe enlace de comunicación rehegua Tupã ha kuimba’e apytépe, pe marandu oñembohasáva yvypórape ha’e tapiaite tekove térã mano.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Umi unhído oĩva Yvy tuichakue Jára ypýpe, oguereko pe tenda yma oñeme’ẽva’ekue Satanás-pe querubín oñuãvaharamo. Umi tekove marangatu ijerére oĩva Itróno rehe, rupive Ñandejára omantene peteĩ jeikuaauka tapia hag̃uáicha umi yvy arigua ndive. Pe aséite óro rehegua ohechauka pe grásia rupive Tupã ome’ẽva tembi’u umi creyénte lámpara-kuérape, ani hag̃ua overa’ỹ ha ogue. Ndaha’éiramo ko aséite marangatu oñeñohẽva yvágagui Tupã Espíritu marandu-kuérape, umi mba’eapo vai rehegua oguerekótaitepa control completo kuimba’e ha kuña rehe.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Ñandejára oñemomirĩ’ỹ ñande nañamoguahẽirõ umi marandu ha’e omondo va’ekue ñandéve. Péicha ñande jarrefusa pe aséite órova ha’e oñohẽseva ñane ánga kuérape oñembohasa hag̃ua umi oĩvape pytũmbýpe. Oguahẽ vove pe ñehenói: ‘Pema’ẽ, pe novío ou; pesẽ pehuguaitĩ hag̃ua chupe,’ umi ndaohupytýiva pe aséite marangatu, umi nomokunu’ũiva Cristo grásia ipy’apýpe, oikuaáta, umi vírgen itavývaicha, ndaikatuiha oñembosako’i hag̃ua ohuguaitĩ hag̃ua Ijára. Ndojeguerekói ipypekuéra pe pokatu ohupyty hag̃ua pe aséite, ha hekovekuéra oñehundi. Péro Ñandejára Espíritu Santo ojejeruréramo, ñañembo’éramo Moisés ojapo haguéicha: ‘Ehechauka chéve nde glória,’ Ñandejára mborayhu oñeñohẽta ñane korasõme. Umi tubo óro rupive, pe aséite órova oñembohasáta ñandéve. ‘Ndaha’éi mbarete rupive, ni pokatu rupive, che Espíritu rupive katu, he’i Ñandejára de los Ejércitos.’ Oñemoguahẽvo pe Kuarahy Tekoporã rehegua hendyva porãva, Ñandejára ra’ykuéra overa arandukaicha ko yvy ape ári.” Review and Herald, July 20, 1897.
The outpouring of the Holy Spirit occurs during the internal and external histories marked by Daniel and Revelation 11:11. There are “at least” four prophetic characters represented in verses eleven and twelve of Daniel chapter eleven that need to be identified. There are also four that need to be identified in verses thirteen through fifteen, and four in verse sixteen. We are now living in that very history, so it behooves us, as students of prophecy to sort out who the symbolic characters of verses eleven through sixteen are, for they represent a line of prophecy that covers the hidden history of verse forty of the same chapter.
Espíritu Santo oñeñohẽ pe tembiasakue hyepýpe ha okápe ojehechaukáva Daniel-pe ha Apocalipsis 11:11-pe. Oĩ “por lo menos” irundy personaje profético ojehechaukáva umi versículo once ha doce-pe Daniel capítulo once-pe, ha umíva tekotevẽ jaikuaa. Avei oĩ irundy tekotevẽ jaikuaa umi versículo trece guive quince peve, ha irundy versículo dieciséis-pe. Ko’ág̃a jaiko hína upe tembiasakueetepe; upévare, ñande, profecía remimbo’éicha, tekotevẽ ñambyesakã máva hína umi personaje simbólico umi versículo once guive dieciséis peve, pórke ha’ekuéra ohechauka peteĩ línea profética oguerekóva ipype pe tembiasakue kañymby versículo cuarenta-pe upe capítulope voi.
It also seems relevant to identify the personalities represented in the history of verse forty which has been unsealing since 1989.
Avei ojehecha iporãva ñamombe’uporã hag̃ua mávapa umi tapicha ojehechauka vaʼekue pe tembiasakue versíkulo cuarenta-peguápe, oñepyrũma guive ijepe’a 1989 guive.
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. Daniel 12:9, 10.
Ha he’i: Tereho nde rape, Daniel; ko’ã ñe’ẽ niko oñemboty ha oñesella hag̃ua pe ára paha peve. Heta oñemopotĩta, oñemomorotĩta ha oñeha’ãta; hákatu umi heko aña ojapóta ivaíva; ha avave umi heko aña apytégui noikũmbymo’ãi; umi arandúva katu oikũmbýta. Daniel 12:9, 10.
Verse forty begins at the time of the end in 1798 with Napoleon of France taking the pope into captivity. Napoleon’s justification was based upon the broken Treaty of Tolentino in 1797. Napoleon and the pope’s battle had previously been typified in the history which fulfilled verses six and seven of Daniel chapter eleven. The broken marriage treaty and the defeat of the northern king by the southern king in fulfillment of verses six and seven were repeated in the history of 1798, and in doing so they represent the prediction of God’s Word in verses six and seven, and the fulfillment of those verses in the beginning of the warfare between Ptolemy Philadelphus, the second and king of Egypt, and Antiochus Theos, third king of Syria. Ptolemy represented the southern king and Antiochus represented the northern king.
Pe téra mokoĩpa oñepyrũ “ára paha”pe, ary 1798-pe, Napoleón Francia-gua oguerahárõ guare pápape prisionéroramo. Napoleón oñemombe’ukuaa hag̃ua hembiapokue oñemopyenda kuri Tratado de Tolentino, ary 1797-pe, oñembyai hague rehe. Napoleón ha pápapegua ñorairõ ymaite guive ojehechauka va’ekue tipo ramo pe tembiasakue omoañetéva Daniel capítulo once, pe téra seis ha siete. Pe ñe’ẽme’ẽ ñemenda rehegua oñembyaíva ha mburuvicha yvate gotyo pegua oñehundíva mburuvicha yvy gotyo peguare omoañetévo pe téra seis ha siete, ojerejey pe tembiasakue 1798-pe; ha upéicha rupi ha’ekuéra ohechauka Tupã Ñe’ẽ marandu’i pe téra seis ha siete-pe, ha avei umi téra ñemoañete oñepyrũvo pe ñorairõ Ptolomeo Filadelfo, mokõiha ha Egipto ruvicha guasu, ha Antioco Teos, mbohapyha Siria ruvicha guasu, apytépe. Ptolomeo ohechauka va’ekue mburuvicha yvy gotyo peguápe, ha Antioco ohechauka va’ekue mburuvicha yvate gotyo peguápe.
The prediction of the verses, brought together with the fulfillment of that prediction in the history of Ptolemy and Antiochus—which in turn typified and the history of Napoleon and the pope in 1798 provide three lines which typify the history of Putin and Zelenskyy in verses eleven and twelve. Thus, understanding that the time of the end in 1798 represents the history of Napoleon and the pope is incomplete if it ends there. We must understand what verses six and seven predict about Napoleon and the pope, and also what the history of Ptolemy and Antiochus teaches of that same period. When we understand those lines of truth, we may then understand that those previous historical fulfillments are identifying the beginning history of verse forty, and in so doing, they are also identifying the ending of verse forty when Putin, who has been typified by Napoleon and Ptolemy—Putin who has been predicted in verses six and seven, fulfills verses eleven and twelve.
Umi versíkulo-kuéra ñe’ẽmarandu, oñembojoajúvo upe ñe’ẽmarandu ñembopúpe Ptolomeo ha Antíoco rembiasakuepe —ha upéva katu ohechauka hag̃uaichaitépa ha avei Napoleón ha páparembiasakue 1798-pe— ome’ẽ mbohapy línea ohechaukáva Putin ha Zelenskyy rembiasakue versíkulo 11 ha 12-pe. Upévare, ñantende hag̃ua ára paha 1798-pe orepresentaha Napoleón ha pápa rembiasakue, ndaikatúi oñemohu’ã upépe añónte. Tekotevẽ ñantende mba’épa umi versíkulo 6 ha 7 oikuaauka Napoleón ha pápare, ha avei mba’épa Ptolomeo ha Antíoco rembiasakue ombo’e upe período peteĩchaitépe. Ñantendévo umi línea añetegua, upéicharõ ikatu ñantende umi ñembopúra histórico yma guare ohechaukaha versíkulo 40 ñepyrũrã rembiasakue, ha upe ojapóvo, avei ohechauka versíkulo 40 paha, Putin —ha’éva ojehechaukava’ekue Napoleón ha Ptolomeo rupive—, Putin —ha’e oje’eva’ekue versíkulo 6 ha 7-pe— omboajévo versíkulo 11 ha 12.
An important observation concerning the prophetic relationship between the dragon and the beast as John would identify them, or as “the daily and the abomination of desolation” as Daniel would represent them is that they are prophetically very similar. John says it this way.
Peteĩ jehechakuaa iñimportánteva oñe’ẽva pe dragón ha pe mymba vai apytépe pe relación profética rehe, Juan ombojekuaa haguéicha chupekuéra, térã “pe ára ha ára ha pe ñembyai vai ombyai hag̃uáva” Daniel ohechauka haguéicha chupekuéra, ha’e hína proféticamente ojoguaitereiha. Juan he’i kóicha.
And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? Revelation 13:4.
Ha omombaʼe pe dragónpe, omeʼẽ haguére mbarete pe mymbápe; ha omombaʼe avei pe mymbápe, heʼívo: Mávapa ojogua pe mymbápe? Mávapa ikatu oñorãirõ hese? Apocalipsis 13:4.
To worship the dragon is to worship the beast, for both represent the religion of paganism. Like unto John, Daniel uses “the little horn” of Daniel chapter eight verses nine through twelve to represent both pagan and papal Rome, though he clearly distinguishes between the two by identifying the little horn of pagan Rome in the masculine sense, and the little horn of papal Rome in the feminine sense. In chapter seven Daniel identifies pagan Rome as “diverse” from the kingdoms before it, and Daniel further identifies that papal Rome was also “diverse.” Rome, whether pagan or papal is diverse. The male symbol of Rome representing pagan Rome is upheld by Ahab and Herod. Both were married to symbols of the papacy. The woman is churchcraft and the man is statecraft, so at the prophetic level when the Word of God speaks of a man and woman becoming one, it is confirming the reality that pagan Rome and papal Rome are very similar in the prophetic sense, for they are one flesh.
Adora hag̃ua pe dragón ha’e adora hag̃ua pe mymba ñarõme, mokõivéva oguerovia rupi paganiśmope. Juanicha, Daniel oipuru “pe hatĩ michĩ” oñeñe’ẽva Daniel capítulo ocho, versículos nueve guive doce peve, ohechauka hag̃ua mokõivéva Róma pagana ha Róma papal, jepe hesakã porã ombojoavyha mokõivéva, ohechaukávo pe hatĩ michĩ Róma pagana rehegua kuimba’e rekope, ha pe hatĩ michĩ Róma papal rehegua kuña rekope. Capítulo siete-pe Daniel ohechauka Róma pagana “iñambueha” umi mburuvichaguasu oĩ vaʼekue mboyvegui, ha Daniel aveive ohechauka Róma papal avei “iñambueha”. Róma, taha’e pagana térã papal, iñambue. Pe kuimba’e símbolo Róma rehegua ohechaukáva Róma pagánape oñemombarete Acab ha Herodes rupive. Mokõivéva omenda kuri umi símbolo papado reheguáre. Pe kuña ha’e iglesia rembiapo, ha pe kuimba’e ha’e estado rembiapo; upévare, nivel profético-pe Ñandejára Ñe’ẽ he’írõ peteĩ kuimba’e ha peteĩ kuña oikoha peteĩnte ramo, omohenda porã hína pe añetegua Róma pagana ha Róma papal ojoguaitereiha sentido profético-pe, peteĩnte so’o rupi.
France’s relationship to the papacy in 1798 typifies the relationship of the United States with the papacy when the ten kings burn Rome with fire and eat her flesh.
Fránsia joajuha papado ndive ary 1798-pe ohechauka joajuha Estados Unidos oguerekótava papado ndive umi pa rréi ohapývo Róma tata reheve ha ho’óvo iñakãso.
And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. Revelation 17:16.
Ha umi diez vaka rehe rehecha vaekue, koʼãva ndaijaʼéi vaʼerã pe kuña rekovéva rehe, ha ojapóta chupe oiko hag̃ua ñembyahýipe ha opytáta opiʼi, hoʼúta heʼo, ha ohapýta chupe tata rupive. Apocalipsis 17:16.
France’s relationship to the papacy when it placed the papacy in power in 538, typifies the work of the United States in healing the papacies’ deadly wound at the soon coming Sunday law.
Fránsia joaju peteĩcha pe papadokuéra ndive omoĩrõ guare chupekuéra pu’akápe ary 538-pe, ohechauka typikoháicha Estados Unidos rembiapo omonguerávo papadokuéra herida mortal pe léi domingo oútavape pya’e.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. Revelation 13:11–14.
Ha ahecha avei ambue mymba vai ojupíva yvýgui; ha oreko mokõi hatĩ ovecha ra’yicha, ha oñe’ẽ mbói guasúicha. Ha ha’e oipuru pe mymba vai peteĩha pokatu pukukue peteĩha renondépe, ha ombojerure yvy ha umi ipype oikóva tomomba’e guasu pe mymba vai peteĩhame, upe ojuhúva manoharã ha okuera jeýva. Ha ojapo techaukaha tuicháva, ha ojapo tatatĩ oguejy hag̃ua yvágagui yvy ári kuimba’ekuéra renondépe, ha ombotavy umi oikóva yvy ári umi techaukaha rupive, umi ojejapóva chupe mymba vai renondépe; he’ívo umi oikóva yvy ári tojapo hag̃ua ta’ãnga pe mymba vaipe guarã, upe ojejukaséva kyse puku reheve ha oikovéva. Apocalipsis 13:11–14.
The “time of the end” in 1798 in fulfillment of verse forty identifies the spiritual king of the north being removed by the spiritual king of the south. That prophetic history is the ending history of the twelve hundred and sixty years of papal rule, and therefore the prophetic characteristics of the beginning of that prophetic history is represented at the ending. In 538 the fourth kingdom of Bible prophecy gave way to the fifth kingdom of Bible prophecy and in 1798 the fifth kingdom of Bible prophecy gave way to the sixth kingdom of Bible prophecy.
Pe “ára pahápe” ary 1798-pe, oñecumplívo versíkulo cuarenta, ohechauka mburuvicha guasu yvate gotyo pegua espiritual oñemboguejeha mburuvicha guasu sur gotyo pegua espiritual rupive. Upe tembiasakue profético ha’e pe tembiasakue paha umi mil doscientos sesenta ary kuéra poguype rreinado papal rehegua, ha upévare umi mba’ekuaarã profético pe oñepyrũha upe tembiasakue profético ojehechauka pe ipahápe. Ary 538-pe pe irundyha reino profecía bíblica rehegua ome’ẽ hag̃ua tape pe poha reino profecía bíblica reheguápe, ha ary 1798-pe pe poha reino profecía bíblica rehegua ome’ẽ hag̃ua tape pe poteĩha reino profecía bíblica reheguápe.
538 is also a middle waymark of the curse of the “seven times” of Leviticus twenty-six against the northern kingdom of Israel that began in 723 BC, when Assyria took Ephraim into captivity. 1798 therefore possesses not only the prophetic attributes of 538, but also of 723 BC. In 723 BC the ten tribes of Israel were being overthrown by Assyria, and twelve hundred and sixty years later in 538 pagan Rome was being overthrown by papal Rome, who was in turn overthrown by France in 1798 at the conclusion of the “seven times.”
538 avei ha’e peteĩ marca mbytegua pe maldición rehegua umi “siete tiempo” Levítico veinte y seis pegua, oúva pe reino yvate Israel rehe, oñepyrũva’ekue 723 a.C.-pe, Asiria ogueraha jave Efraínpe ñembyatyhápe. Upévare 1798 oguereko ndaha’éi añoite umi atributo profético 538-pegua, síno avei 723 a.C.-pegua. 723 a.C.-pe umi diez tribu Israelgua ojeityva’ekue Asiria rupive, ha mil doscientos sesenta ary rire, 538-pe, Roma pagana ojeityva’ekue Roma papal rupive, ha upéva katu upéi oñembyai Francia rupive 1798-pe, “siete tiempo” pahaitepe.
In 1798 France, the king of the south, took the papacy off the throne. In 538 France, the premiere symbol of the disintegration of pagan Rome into ten kingdoms placed the papacy on the throne. At the Sunday law the United States repeats the role of France in 538, and when the ten kings burn the papacy with fire and eat her flesh the United States repeats the role of France in 1798.
Áño 1798-pe, Francia, pe mburuvicha guasu yvy gotyo, omboguejy papadope iguapyhágui. Áño 538-pe, Francia, ta’anga tenondegua Roma pagana oñembyai hag̃ua paĩme mbytépe pa teta ruvicha, omoĩ papadope guapyhápe. Pe léi arapokõindygua jave, Tetã peteĩ reko Amérikagua ombojevy jey Francia rembiapo áño 538-pe; ha umi pa mburuvicha guasu ohapývo papadope tata reheve ha ho’úvo he’o, Tetã peteĩ reko Amérikagua ombojevy jey Francia rembiapo áño 1798-pe.
The judgment of “seven times” against the northern and southern kingdoms of Israel was brought about by kingdoms which came out of the north.
Pe huísio “siete tiempos” rehegua, oguahẽ vaʼekue Israel retãnguéra yvategua ha ñembyguápe ári, ojegueru vaʼekue umi tetãnguéra osẽ vaʼekue yvate guive rupive.
Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones. Jeremiah 50:17.
Israel ha’e peteĩ ovecha isarambipáva; umi león omosarambi chupe: tenonderã pe rréi Asiria-pegua ho’u chupe; ha ipahápe ko Nabucodonosor, rréi Babilonia-pegua, omopẽ ikãnguekuéra. Jeremías 50:17.
Assyria came out of the north and conquered the ten tribes in 723 BC and Babylon took Judah captive in 677 BC. Though Israel was the northern kingdom in relation to Judah, still both kingdoms were conquered by enemies from the north, thus making both Israel and Judah southern kingdoms in relation to the enemy who took them into captivity. 723 BC represents the king of the north conquering a southern tenfold kingdom. 538 represents a transition from paganism to papalism and also a northern kingdom conquering a tenfold kingdom. 1798 represents a northern king being defeated by a southern king who represents a tenfold kingdom.
Asíria osẽ yvate gotyo guive ha ipu'aka umi diez trívu rehe ary 723 a.C.-pe, ha Babilonia ogueraha Judápe jejopyrãme ary 677 a.C.-pe. Jepémo Israel haʼe vaʼekue pe reino yvatepegua Judá rehegua ñemoĩme, upéicharõ jepe mokõive reino ojejopy ha oñemombaʼeguasu ñorairõhára yvate gotyogua rupive; upévare mokõivéva, Israel ha Judá, oiko reino kuéra yvy gotyoguaicha pe iñenemígo renondépe, pe ogueraha vaʼekuépe chupekuéra jejopyrãme. Ary 723 a.C. ohechauka pe mburuvicha yvate gotyogua ipuʼakaha peteĩ reino yvy gotyogua paʼũmeguáre, ojejapóva diez hendáicha. Ary 538 ohechauka peteĩ ñembohasa pagañísmo guive papalísmope, ha avei peteĩ reino yvatepegua ipuʼakaha peteĩ reino diez-hendáichagua rehe. Ary 1798 ohechauka peteĩ mburuvicha yvatepegua oñemomboguejýha peteĩ mburuvicha yvy gotyoguáre, pe ohechaukáva peteĩ reino diez-hendáichagua.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:13.
Ha upe aravópe oiko peteĩ yvyryrýi tuicháva, ha pe táva pehẽngue diezha peteĩva ho’a; ha pe yvyryrýipe omanóka kuimba’e kuéra siete mil; ha umi hembýva okyhyje eterei, ha ome’ẽ mimbipa yvága Járape. Apocalipsis 11:13.
The period of transition associated with 538, when Rome changed from pagan to papal, is also the change in Daniel chapter eight from masculine to the feminine, which symbolically is from statecraft to churchcraft. The prophecy of “seven times” bears the signature of “truth” for the first letter (723 BC) illustrates the twenty-second and last letter of the Hebrew alphabet (1798), while the thirteenth and middle letter represents rebellion (538). Daniel identifies that the “transgression” that is symbolized by the expression “the transgression of desolation” was the combination of church and state, with the church in control of the relationship. That “transgression” represents 538, which is the middle and metaphorically the thirteenth letter of the three primary waymarks in the period of the seven times against the ten northern tribes of Israel.
Pe pehẽngue jehasa oñembojoajúva 538 rehe, Roma ojere jave pagano-gui papal-pe, ha’e avei pe ñemoambue Daniel capítulo ocho-pe kuimba’egui kuña-pe, ha upéva, símbolo rupive, he’ise estado rembiapo-gui iglesia rembiapo-pe. Pe profesía “siete tiempos” rehegua oguereko pe “añetegua” rérañemi; pe primera letra (723 a.C.) ohechauka pe letra mokõipa mokõiha ha paha pe alfabeto hebreo-pe (1798), ha pe letra pakõipa mbohapyha ha mbytegua orepresenta pe ñemopu’ã (538). Daniel omombe’u pe “ñandejárare ñemoĩ vai” ojehechaukáva pe ñe’ẽjoaju “pe ñemoĩ vai ñehundi rehegua” rupive hague pe joaju iglesia ha estado rehegua, ha iglesia oisãmbyhy pe joaju. Upe “ñemoĩ vai” orepresenta 538, ha upéva ha’e pe mbyte ha, metáfora ramo, pe letra pakõipa mbohapyha umi mbohapy techaukaha tenondegua apytépe pe periodo siete tiempos rehegua, umi diez tribu norte Israel-pegua rehe.
In 1798, the “time of the end” as set forth in verse forty of Daniel chapter eleven, atheistic France, the king of the south delivered the deadly wound to the papacy, the king of the north. In 1989 the papacy retaliated against the atheistic king of the south, who had then become the Soviet Union. The retaliation included a secret alliance between the United States and the Vatican. The sweeping away of the Soviet Union in 1989 ends the written prophetic message of verse forty, and the next verse, verse forty-one, represents the Sunday law in the United States. Thus, from the collapse of the Soviet Union in 1989 until the Sunday law in the next verse we have been living in the hidden history of verse forty.
Áño 1798-pe, “paha opaha ára”, oñemombeʼuháicha Daniel capítulo once, versíkulo cuarenta-pe, Francia atea, pe ñemburuvicha yvy gotyo, omeʼẽ kuri pe herida omano hag̃uáicha papado-pe, pe ñemburuvicha yvate gotyo. Áño 1989-pe pe papado ombohovái jey pe ñemburuvicha atea yvy gotyope, upe jave ojeguereko vaʼekue Unión Soviética ramo. Upe ñembohovái oike hag̃ua peteĩ ñeʼẽmeʼẽ ñemiguáva Estados Unidos ha Vaticano apytépe. Pe oñemondoro ha ogueraha hag̃ua Unión Soviética ári áño 1989-pe omohuʼã pe marandu profético jehaipegua versíkulo cuarenta-pe, ha pe versíkulo oúvape, versíkulo cuarenta y uno, ohechauka pe léi domingo Estados Unidos-pe. Upévare, Unión Soviética hoʼa guive áño 1989-pe pe léi domingo pe versíkulo oúvape peve, jaiko hína pe tembiasakue kañymby versíkulo cuarenta-pegua ryepýpe.
Verse forty begins by identifying a king of the south and north in 1798, and then in 1989 a king of the south and north, as well as a third power represented by the chariots, ships and horsemen.
Pe versíkulo mokõipa oñepyrũ ohechauka hag̃ua peteĩ mburuvicha guasu yvýpe gotyo ha yvate gotyo ary 1798-pe, ha upéi ary 1989-pe peteĩ mburuvicha guasu yvýpe gotyo ha yvate gotyo, avei peteĩ mbohapyha pokatu ojehechaukáva kárro rupive, umi várko ha umi kavaju arigua kuéra rupive.
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 ñemohuʼãpahápe, pe mburuvicha guasu ñemby gotyopegua oñorairõta hese; ha pe mburuvicha guasu yvate gotyopegua outa hese yvytu ratáicha, kárro ñorairõrã reheve, kavaju arigua reheve, ha heta várko reheve; ha oike hag̃ua tetãnguéra rupi, ojahoʼíta ha ohasáta. Daniel 11:40.
At the “time of the end” in 1798 a literal general of Napoleon entered the Vatican and literally took the pope and incarcerated him. In 1989 the retaliation for 1798 took place. There had been prophetic transitions which took place in the history between 1798 and 1989 that are important to note. Atheistic France, the king of the south in the 1798 time period was the first spiritual king of the south, and Putin’s Russia is destined to be its last. France is identified in Revelation eleven, which is directly identified by Sister White as atheistic France. One of the two symbols which identify France in chapter eleven is Egypt, which Sister White identifies as a symbol of atheism. In the chapter the beast who ascends out of the bottomless pit was atheism that came into history during that time period.
“opa paha” ary 1798-pe peteĩ heneral añetéva Napoleón-gua oike Vatikáno-pe ha añetehápe ogueraha hag̃ua pápape ha omoĩ chupe kárselpe. Ary 1989-pe oiko pe ñembyepoti 1798-pe g̃uarã. Oĩ vaʼekue umi transición profética oikóva’ekue tembiasápe 1798 ha 1989 mbytépe ha umíva iñimportánte ojehechakuaa hag̃ua. Francia atea, pe mburuvicha guasu ñemby gotyogua pe ára 1798 pegua, haʼe vaʼekue pe peteĩha mburuvicha guasu espiritual ñemby gotyogua, ha Rusia Putin-gua ojehechakuaáva oikótaha pe ipaháva. Francia oñemombeʼu Apocalipsis 11-pe, ha upéva Sister White ombojoja hag̃ua directamente Francia atea rehe. Peteĩva umi mokõi símbologui ombojekuaáva Francia capítulo 11-pe haʼe Egipto, ha Sister White ombojekuaa upéva haʼeha peteĩ símbolo ateísmo rehegua. Pe capítulo-pe pe mymba ojupi vaʼekue yvykua pypukúgui haʼe vaʼekue ateísmo, oike vaʼekue tembiasápe upe período de tiempo aja.
Atheism comes into history beginning with France in the 1798 time period and by 1989 the spiritual king of atheism has become the Soviet Union. The sweeping away of the Soviet Union in 1989 in fulfillment of a secret alliance between Pope John Paul II and Ronald Reagan had been typified in verse ten of Daniel chapter eleven, and a second witness to verse ten is found in Isaiah’s passage of the two curses of twenty-five hundred and twenty years against the northern and southern kingdoms of Israel as set forth in chapters seven through eleven.
Tupãre’ỹ reko oike tembiasakue ryepýpe Francia rupive ary 1798 pegua ára pukukue guive, ha ary 1989 pe, ateísmo ruvicha guasu espiritual oiko Unión Soviética ramo. Unión Soviética ñemombo hag̃ua okañy 1989-pe, oñemoañetévo peteĩ ñoñomoirũ ñemiguáva Papa Juan Pablo II ha Ronald Reagan apytépe, ojehechauka vaʼekue Daniel capítulo once versículo diez-pe peteĩ techaukarã ramo; ha peteĩ mokõiha testígo upe versículo diez rehegua ojejuhu Isaías ñeʼẽme, umi mokõi ñembyasy aty vai rehegua mokõi mil po cien veinte ary pukukue hag̃ua, Israel retãnguéra yvate ha yvy gotyo peguáre, oñembohysýi hag̃uáicha capítulo siete guive once peve.
1989 therefore becomes the point of reference for resolving the prophetic riddles of the last days. It was then that verse forty was unsealed. It can now be recognized that verse forty begins in 1798 and ends at the Sunday law of verse forty-one.
Upévare, ary 1989 oiko pe punto de referencia oñesolusiona hag̃ua umi enigma profético umi ára pahápe guarã. Upérõma oñemboty’ỹ kuri versíkulo cuarenta. Ko’ág̃a ikatu ojehechakuaa versíkulo cuarenta oñepyrũha 1798-pe ha opaha pe ley del domingo oĩva versíkulo cuarenta y uno-pe.
At the Sunday law the United States will speak as a dragon and end its rule as the sixth kingdom of Bible prophecy. It began its time to reign in 1798, when the fifth kingdom received a deadly wound. In 1798 the United States passed the Alien and Sedition Acts, thus typifying the end of the sixth kingdom at it’s very beginning. Verse forty is therefore the history of the United States as the sixth kingdom of Bible prophecy.
Pe léi dominical-pe, Estados Unidos oñeʼẽta peteĩ dragónicha ha omohuʼãta ipoguýpe oisãmbyhyha pe sexto reino ramo profecía bíblica-pe. Oñepyrũ itiempo oisãmbyhy hag̃ua ary 1798-pe, upe jave pe quinto reino ohupyty peteĩ herida mortal. Ary 1798-pe Estados Unidos omoneĩ vaʼekue pe Alien and Sedition Acts, upéicha ohechauka hag̃ua pe sexto reino paha ijepyrũete guive. Upévare, versículo cuarenta haʼe hína pe tembiasakue Estados Unidos rehegua, pe sexto reino ramo profecía bíblica-pe.
1798 is the first letter of the Hebrew alphabet, the Sunday law is the twenty-second and last letter of the Hebrew alphabet and 1989 is the waymark in the middle that represents the rebellion symbolized by the number thirteen and the thirteenth letter of the Hebrew alphabet. 1989 represents the rebellion of Reagan’s secret alliance with the antichrist of Bible prophecy. 1989 introduces the first of the last eight presidents that reign during a period of escalating rebellion against the Constitution. 1989 began a testing process among Seventh-day Adventists that is designed to produce two classes of worshippers. The faithful are the few the unfaithful are the many. 1989 represents the center waymark of verse forty, and it represents the rebellion symbolized by the thirteenth letter. Verse forty bears the signature of “truth.”
1798 ha’e pe ayvu hebreo-pegua peteĩha letra, pe léi domingo rehegua ha’e pe mokõipa mokõiha ha pahápegua letra ayvu hebreo-peguápe, ha 1989 ha’e pe waymark mbytepegua ohechaukáva pe ñepu’ã, oñembo’eháicha pe papapy trece ha pe letra mokõipaapyha ayvu hebreo-peguápe. 1989 ohechauka pe ñepu’ã oguerekóva Reagan ñe’ẽñemi joaju pe anticristo ndive, ojeprofetisáva Biblia-pe. 1989 omoñepyrũ pe peteĩha umi poapy presidente paha apytégui, oguapýva mburuvicha ramo peteĩ ára pukukue ñepu’ã ojupívo Constitución rehe. 1989 omoñepyrũ peteĩ proceso de prueba Adventista del Séptimo Día apytépe, oñembosako’íva omoheñói hag̃ua mokõi aty omomba’eguasúva. Umi jerovia hag̃ua ojeroviáva hína mbovymi; umi ndijeroviáiva hína heta. 1989 ohechauka pe waymark mbytepegua versíkulo cuarenta-pe, ha ohechauka pe ñepu’ã oñembo’eháicha pe letra mokõipaapyha. Pe versíkulo cuarenta oguereko pe “añetegua” firma.
Verse forty has kings of the north and the south who are different in the history at the end of the verse. It also has the United States, who according to John is the false prophet who works with the dragon and beast to lead the world to Armageddon. The king of the south in verse forty is the dragon, the king of the north is the beast; the chariots, ships and horsemen are the false prophet. The fulfillment of verse forty in 1989 becomes an important prophetic attribute for understanding verses eleven through fifteen. If you are not right on 1989, you cannot logically be right about the history we are in today.
Pe téra mokõipa oguereko mburuvichakuéra yvate gotyo ha ñemby gotyo, ha umíva iñambue pe tembiasápe pe téra pahápe. Avei oguereko Estados Unidos-pe, Juan he’iháicha proféta japuha omba’apóva dragón ha mymba ndive omboguata hag̃ua ko yvy tuichakue Armagedón gotyo. Pe mburuvicha ñemby gotyogua pe téra mokõipápe ha’e pe dragón; pe mburuvicha yvate gotyogua ha’e pe mymba; umi kárro, umi várko ha umi kavaju ári guáva ha’e pe proféta japuha. Pe téra mokõipa ñeñemyanyhẽ ary 1989-pe oiko peteĩ marandu profetiko iñimportantetereíva oñeikũmby hag̃ua umi téra 11 guive 15 peve. Nde nereiméiramo hekopete 1989 rehe, ndaikatúi nde reĩ hekopete, peteĩ lógica rupive, pe tembiasáre ñaimehápe ko árape.
From 1989 unto the Sunday law three proxy wars for the papacy are represented in verses ten through fifteen. These verses must be considered as one continuous history for the same “Antiochus Magnus” is found in the three battles represented in the historical fulfillment of verses ten through fifteen.
Ary 1989 guive pe arapokõindy ley peve, mbohapy ñorairõ proxy rehegua papado rehehápe ojehechauka umi versíkulo diez guive quince peve. Koʼã versíkulo ojehechavaʼerã peteĩ tembiasakue peteĩchaguáicha, pe “Antiochus Magnus” peteĩteĩva ojejuhu hag̃ua umi mbohapy ñorairõpe ojehechaukáva umi versíkulo diez guive quince peve ñemohuʼã ypykue histórico-pe.
All three battles are one prophetic line, for Antiochus Magnus was in each of the three battles. Verse ten, and Isaiah 8:8 provide two witnesses to the fulfillment of verse forty in 1989. Verse forty is the point of reference in verse ten and Isaiah 8:8. The “chariots, ships and horsemen” represent the two horns of the earth beast in chapter thirteen of Revelation. At the end, when the United States “speaks as a dragon” the two horns are no longer Republicanism and Protestantism. At that time the so-called Protestants will join with Catholicism, and the Constitutional Republic will be changed into a dictatorship. In that time period the two horns of the earth beast will be economic and military strength. In chapter thirteen of Revelation the United States forces the world to accept the mark of the beast in order to buy and sell, and also upon threat of death. Those two horns are Daniel’s “ships” representing economic power and his “horsemen and chariots” representing military strength.
Umi mbohapy ñorairõ peteĩ línea profética añoite hína, Antiochus Magnus oĩgui umi mbohapy ñorairõme. Versículo diez ha Isaías 8:8 ome’ẽ mokõi testígo versículo cuarenta ñembyajerãrã 1989-pe guarã. Versículo cuarenta hína pe punto de referencia versículo diez-pe ha Isaías 8:8-pe. Umi “kárro, barco ha kavaju ári oĩva” orrepresenta umi mokõi hatĩ mymba yvykua rehegua Apocalipsis capítulo trece-pe. Ipahápe, Estados Unidos “ñe’ẽvo dragónicha”, umi mokõi hatĩ ndaha’éimo’ãvéi Republicanismo ha Protestantismo. Upe jave umi oje’éva protestantekuéra ojoajúta Catolicismo ndive, ha pe República Constitucional oñemoambuéta dictadura-pe. Upe períodope umi mokõi hatĩ mymba yvykua rehegua rehegua haita mbarete económico ha militar. Apocalipsis capítulo trece-pe Estados Unidos ombohováita ko yvy ape ári ojeacepta hag̃ua pe mymba marca ikatu hag̃uáicha ojogua ha ovende, ha avei mano hag̃ua ñeñemongyhyjéva rupive. Umi mokõi hatĩ hína Daniel “barco-kuéra”, orepresentáva poder económico, ha “kavaju ári oĩva ha kárro-kuéra”, orepresentáva mbarete militar.
1989 establishes that when applying the historical fulfillment of the battles of Raphia and Panium in verses eleven through fifteen, the same prophetic methodology that was employed to understand 1989 and the collapse of the Soviet Union must be used for Antiochus Magnus was in all three battles represented in verses ten through fifteen. Antiochus represents the power of chariots, ships and horsemen, who in 1989 was Ronald Reagan, the first of eight presidents, of which the last was also the sixth and is now the eighth that is of the seven.
1989 omopyenda, umi peteĩha guive pa peteĩha po peve ñamoĩrõ guare peñeme’ẽmbyre tembiasakue rehegua umi ñorairõ Ráfia ha Pánio rehegua, tekotevẽ ojeporu upe metodología profética peteĩchaite pe ojeporúva’ekue oñentende hag̃ua 1989 ha Unión Soviética ho’apa hague; Antiochus Magnus niko ojehechauka va’ekue opa mbohapy ñorairõme umi versículo diez guive quince peve. Antiochus orrepresenta pe mbarete karréta, várko ha kavaju arigua, ha upéva 1989-pe ha’eva’ekue Ronald Reagan, pe peteĩha umi poapy presidente apytégui, ha pe paha upévagui avei pe poteĩha, ha ko’ág̃a ha’e pe poapyha, umi siete-gui oúva.
According to Isaiah twenty-three the papal power, (the whore who commits fornication with the kings of the earth) would be hidden during the reign of the United States as the sixth kingdom of Bible prophecy. In 1989 the United States, that had been typified by Antiochus Magnus was the proxy power of the papacy in its warfare against the beast of atheism that delivered it a deadly wound in 1798.
Isaías mokõi-pa mokõipa he’iháicha, pe pokatu papal, (pe kuña rekovai ojerureva’ekue itavýpe yvy arigua mburuvichakuéra ndive), oñemokañýta Estados Unidos reign aja, ha’e rupi pe sexto reino marandu’ypy marandu’i Bíblico-pe. Áño 1989-pe, Estados Unidos, oñembojoguava’ekue Antíoco Magno rehe, ha’eva’ekue pe pokatu omba’apóva papado rérape iñorairõme pe mymba ateísmo rehegua ndive, upéva ome’ẽ va’ekue chupe peteĩ herida omano hag̃uáicha ary 1798-pe.
The three battles of verse ten through fifteen represent warfare between the king of the north, who as the hidden whore of Tyre, employs proxy powers as she moves towards the restoration of her power and the defeat of the king of atheism—the king of the south. The historical fulfillments of the three battles of verses ten through fifteen instruct us that in the first and last battles Antiochus Magnus won, but the middle battle he lost. The prophetic characteristics of the 1989 Ronald Reagan years with Pope John Paul II and the collapse of the Soviet Union will have a counterpart in the last of the three battles, for these verses are what is unsealed just before probation closes. As verse forty was unsealed in 1798 and then again in 1989, the verse was unsealed at the end, beginning in July 2023.
Umi mbohapy ñorairõ ojehechaukáva versíkulo diez guive quince peve orrepresenta ñorairõ pe mburuvicha yvate gotyo pegua apytépe, ha’éva Tiro kuña rekovai kañy ramo, oiporúva ambue pokatu omba’apo hag̃ua hesehápe, oñemonguévo ipokatu ñemyatyrõ ha ñehundívo pe mburuvicha ñemoarandu’ỹ rehegua—pe mburuvicha sur gotyo pegua. Umi tembiasakue oñekumplíva umi mbohapy ñorairõme, umi versíkulo diez guive quince peve, ombo’e ñandéve pe ñorairõ peteĩha ha pahápe Antioco Magnus ogana hague, ha pe mbytepegua katu operde hague. Umi mba’e profetikuéra ojehechakuaáva ary 1989 Ronald Reagan reheve, Papa Juan Pablo II ndive ha Unión Soviética ho’a hag̃ua, orekóta ijojaha ipahaitépe umi mbohapy ñorairõ apytépe, ko’ã versíkulo ha’égui umi oñemboja’óva ñemboty’ỹgui michĩmi mboyve pe tiempo de gracia oñemboty. Oĩháicha versíkulo cuarenta oñemboja’o hag̃ua 1798-pe ha upéi jey 1989-pe, pe versíkulo oñemboja’o ipahápe, oñepyrũvo julio 2023-pe.
The Revelation of Jesus Christ is unsealed just before probation closes and it includes the preeminent truth that Jesus is the first and the last, and as such always illustrates the end with the beginning. Probation closes for Adventism at the Sunday law, and just before the close of probation the Revelation of Jesus Christ is unsealed. The message which concludes at the closed door of the Sunday law is the message of the Midnight Cry, which led to the closed door of October 22, 1844 in Millerite history. The unsealing of 1798 in the beginning of verse forty which is also the beginning of the United States as the sixth kingdom of Bible prophecy typified the unsealing of 1989 in the middle of verse forty and the start of the progressive ending of the United States. The unsealing in 1798 which typified 1989 represents two witnesses to the unsealing of the message of the Midnight Cry in 2023. The line, with its three waymarks 1798, 1989 and 2023 identifies the internal work of purifying ten virgins and the external line of the sixth kingdom of Bible prophecy.
Jesucristo Revelación ojepe’a porãite mboyve oñemboty hag̃ua tiempo de prueba, ha ipype oĩ pe añetegua ijojaha’ỹva Jesús ha’eha pe peteĩha ha pe pahague; ha upévare tapiaite ohechauka pe paha oñepyrũha rupive. Pe tiempo de prueba oñemboty Adventísmorã pe léi dominicalpe, ha pe tiempo de prueba rembe’ýpe Jesucristo Revelación ojepe’a. Pe marandu oñemohu’ãva pe okẽ oñembotypývape pe léi dominicalpe ha’e pe Pyharepyte Sapy’a Cry marandu, pe oguerahava’ekue pe okẽ oñembotypývape 22 jasypa 1844-pe pe historia Millerítape. Pe ojepe’áva 1798-pe, verso cuarenta ñepyrũme, ha upéva avei Estados Unidos ñepyrũ ramo pe poteĩha mburuvicha guasu profecía bíblicape, ohechauka hag̃ua gueteri pe ojepe’áva 1989-pe verso cuarenta mbyteteépe ha Estados Unidos paha progresivo ñepyrũ. Pe ojepe’áva 1798-pe, pe ohechauka’akue 1989, orrepresenta mokõi testígo pe Pyharepyte Sapy’a Cry marandu ojepe’a hag̃ua 2023-pe. Pe línea, imbohapy techaukaha ndive 1798, 1989 ha 2023, ohechauka pe tembiapo hyepýpe omo potĩ hag̃ua pa virgen ha pe línea okáguio pe poteĩha mburuvicha guasu profecía bíblicape.
The battle set forth in verse eleven which was fulfilled at the Battle of Raphia when Antiochus was defeated by Ptolemy, represents a defeat of the papal proxy power, who in this current battle is the Nazi’s of the Ukraine allied with the Western European globalist nations that make up the EU, NATO and are in lock step with the political and economic globalists of the United Nations. If Antiochus Magnus was at all three battles and represents the papal proxy power against the king of the south, how can it be the United States in 1989, then the Ukrainians as typified by the Battle of Raphia and then the United States again at the Battle of Panium? Verse ten is the key to verses eleven through fifteen for its fulfillment in 1989 provides an illustration of the prophetic characteristics of the first of the three proxy wars. What is the prophetic justification for identifying Antiochus as the papal proxy power, while not applying the United States to each of the three battles?
Pe ñorairõ oñemombe’úva versíkulo once-pe, oñekumplíva Ráfia Ñorairõme Antiochus oñemboyke ramo Ptolomeo rupive, ohechauka peteĩ ñeñangarekoha pu’aka papal rekovia rehegua ñemboyke, ko’ãga ko ñorairõme ha’éva Ucrania pegua nazi-kuéra, oñemoirũva Europa Kuarahyreikegua tetãnguéra globalista ndive omoheñóiva UE ha NATO, ha oĩva peteĩchaite apytépe umi Naciones Unidas pegua globalista político ha económico-kuéra ndive. Oĩramo Antiochus Magnus umi mbohapy ñorairõme ha ohechaukáramo papado rekovia pu’aka ñorairõhára pe mburuvicha yvate gotyo pegua rehe, mba’éicha ikatu oje’e ha’eha Estados Unidos ary 1989-pe, upéi umi ucraniano-kuéra ojehechaukaháicha Ráfia Ñorairõ rupive, ha upéi jey Estados Unidos Panium Ñorairõme? Versíkulo diez ha’e pe yave versíkulo once guive quince peve hag̃ua, pórke ikumplimiénto 1989-pe ome’ẽ peteĩ ta’anga umi marandu profesiagua tekome’ẽ rehegua peteĩha umi mbohapy ñorairõ rekovia reheguávagui. Mba’e añetegua profesiagua rehegua rupivepa oñemoañete Antiochus ojehechauka hag̃ua papado rekovia pu’aka ramo, ha ndojeaplikái hag̃ua Estados Unidos peteĩteĩ umi mbohapy ñorairõ rehe?
In the history of the Ukrainian war, which has been typified by the battle of Raphia the United States employed the Nazi’s of the Ukraine as their proxy power in the very history where they are forming and image of the papacy, the power who always and only uses proxy powers to do her dirty work.
Ucrania ñorairõ rembiasakuepe, ojehechaukamava'ekue Ráfia ñorairõ rupive, Tetã peteĩ reko Amérikagua oiporu Ucrania pegua nazi-kuérape ipokatu proxy ramo pe tembiasakueetepe omopu'ãhína hikuái peteĩ ta'ãnga papado rehegua, upe pokatu akóinte ha añoite oipurúva pokatu proxy-kuérape ojapo hag̃ua hembiapo ky'áva.
To answer the question of proxy powers in verses ten through fifteen involves a prophetic study of the characteristics of Antiochus as a symbol. The Diadochi Wars were a series of conflicts from 323–281 BC among the Diadochi (Greek for “successors”), the generals and successors of Alexander the Great, who fought for control of his vast empire after his death in 323 BC. The first Antiochus was Antiochus I Soter, the son of Seleucus I Nicator, one of Alexander’s Diadochi (successors), who founded the Seleucid Empire.
Oñembohovái hag̃ua pe porandu umi pu'aka ojejapóva ambue rupive rehegua umi versíkulo diez guive quince peve oikotevẽ peteĩ estudio profético umi característica Antioquía rehegua peteĩ símbolo ramo. Umi Guérra Diadócicas ha’e vaekue peteĩ serie de conflicto oikóva 323–281 a. C. apytépe umi Diádoco-kuéra apytépe (griego-pe he’iséva “sucesores”), Alejandro Magno general ha sucesor-kuéra, oñorairõva’ekue oguereko hag̃ua ipoguýpe ha ikontrolpe pe imperio tuichaitéva ha’e oheja vaekue omanóvo rire ary 323 a. C.-pe. Pe peteĩha hérava Antioquía ha’e vaekue Antioquía I Sóter, Seleuco I Nicátor ra’y, peteĩva Alejandro Diádoco-kuéragui (isucesor-kuéra), ha’e vaekue pe omopyenda vaekue pe Imperio Seléucida.
The name Antiochus can be understood to mean one who stands in place of, in order to support. Antiochus is a symbol of Rome, and papal Rome is the antichrist, which possesses a similar symbolism as does Antiochus. Antiochus as a name represented the son of the founder of the Seleucid Empire, and in that sense, Antiochus stood in the place of his father, he stood as his proxy. Sister White identifies both Satan and the pope as the antichrist, and states that the pope is Satan’s representative on earth. It became a prominent dynastic name in the Seleucid Empire, partly due to its association with Antiochus I Soter and the city of Antioch, named after either Seleucus I’s father or son. The pope is the proxy for Satan, and symbolically the name Antiochus represents a proxy for his father, the founder of the northern kingdom who located its capital in Babylon.
Téra Antiochus ikatu oñentende he'iséva peteĩ oñemoĩva ambue rendápe, oñangareko hag̃ua hese. Antiochus ha'e peteĩ símbolo Roma rehegua, ha Roma papal ha'e anticristo, oguerekóva peteĩ simbolismo ojoguáva pe orekóvape Antiochus. Antiochus, téra ramo, orrepresentákuri pe membýpe pe omoheñóiva'ekue pe Imperio Seleúcida, ha upe sentido-pe Antiochus oñemoĩkuri itúva rendápe; oĩkuri hikuái hekoviaháicha. Hermana White omombe'u mokõivévape, Satanás ha pe papa, anticristo ramo, ha he'i pe papa ha'eha Satanás representante ko yvy ape ári. Oiko peteĩ téra dinástico herakuãvéva pe Imperio Seleúcida ryepýpe, peteĩ hendáicha ijoajúgui Antiochus I Soter ndive ha táva Antioquía ndive, oñembohérava'ekue térã Seleucus I ru térã ita'ýra rérape. Pe papa ha'e Satanás hekoviahára, ha simbólicamente pe téra Antiochus orrepresenta peteĩ hekoviahárape itúvape g̃uarã, pe omoheñóiva'ekue pe reino yvate gotyo pe omoĩva'ekue itavusu Babilonia-pe.
After Alexander the Great’s death in 323 BC, his empire fragmented among the Diadochi (successors). In the Partition of Babylon (323 BC), Seleucus was initially appointed as the commander of the Companion cavalry (a prestigious military post) under Perdiccas, the regent of Alexander’s empire. By 321 BC, Seleucus was appointed satrap (governor) of Babylonia during the Partition of Triparadisus, following Perdiccas’ death and further negotiations among the Diadochi. In 316 BC, Antigonus I Monophthalmus, another Diadoch, forced Seleucus to flee Babylon due to Antigonus’ growing power. Seleucus sought refuge with Ptolemy I Soter in Egypt. In 312 BC, Seleucus returned to Babylon with a small force provided by Ptolemy. He defeated Antigonus’ forces and retook Babylon, marking the establishment of his power base. This event is often considered the founding of the Seleucid Empire, with 312 BC as the start of the Seleucid Era in historical reckoning.
Alejandro Magno omano rire, ary 323 a.C.-pe, imperio oñemboja’o umi Diádoco apytépe (he’iséva umi hekoviaguáva). Babilonia Ñemboja’ópe (323 a.C.), Seleuco oñemoĩ raẽkue compañero kuéra kavaju aty mburuvicháramo (peteĩ tembiapo militar herakuã guasuetéva) Pérdicas poguýpe, ha’éva Alejandro imperio regente. Ary 321 a.C.-pe, Seleuco oñenombrákuri satrapa ramo (gobernador ramo) Babiloniaygua, Tríparadiso Ñemboja’o aja, Pérdicas omano rire ha oñemoañeteve rire umi ñe’ẽme’ẽ Diádoco kuéra apytépe. Ary 316 a.C.-pe, Antígono I Monóftalmo, ambue Diádoco, ombohapévo ipoder okakuaáva, ojopy Seleuco-pe oheja haĝua Babilonia ha okañy. Seleuco oheka ñemo’ã Ptolomeo I Sóter ndive Egíptope. Ary 312 a.C.-pe, Seleuco ojevýkuri Babilóniape peteĩ mbarete michĩva reheve ome’ẽva’ekue chupe Ptolomeo. Ha’e ipu’aka Antígono mbaretekuéra ári ha ojapyhy jey Babilonia, upéicha omoĩ hag̃ua ipoguype ipu’akaha rape. Ko mba’e ojehecha jepi Seleúcida Imperio ñepyrũramo, ha ary 312 a.C. ramo ojeiporu hag̃ua Seleúcida Éra ñepyrũ histórico ñemoarandúpe.
The name Seluecus is derived from Greek and comes from the root selas (σέλας), meaning “light,” “radiance,” or “flame.” The name suggests brilliance or illumination, fitting for a prominent figure like Seleucus I Nicator, the founder of the Seleucid Empire and who typifies the father who had been the light bearer in heaven.
Pe téra Seluecus oujehupyty griegogui ha ouju pe ypy selas (σέλας), he’iséva “tesakã”, “mimbipa”, térã “tataendy”. Pe téra ohechauka jegueraha térã mba’erendy, ha upéva oñemohenda porã peteĩ kuimba’e herakuã guasúvareicha Seleucus I Nicator rehe, pe omopyendáva’ekue pe Império Seléucida ha ombojoja pe túva oikova’ekue yvágape tesakã rerahaha ramo.
“To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.
“Ojehupyty hag̃ua yvy arigua mba’erepy ha terakuã guasu, pe iglesia oñemongakuaa hag̃ua oheka hag̃ua yvy arigua karaikuéra guasu favor ha pytyvõ; ha péicha, ojahéivo Cristo-pe, oñembopy’aguapy hag̃ua ome’ẽ iñe’ẽrendu Satanás rembiapoukapyha—Roma obispo-pe.” The Great Controversy, 50.
Antiochus Magnus represents the proxy of papal power, as the pope represents the proxy of Satan. The symbolism of Antiochus allows for differing proxy powers, just as there have been many popes. Reagan was the proxy of 1989, the Ukraine became the proxy of the United States in 2014 and Trump is the proxy at the Battle of Panium. Reagan was the first, Trump is the last and Zelenskyy is the rebellion in the middle.
Antíoco Magno ohechauka pe pokatu papal rembiapoukapyrõ, ha pe pápa ohechauka Satanás rembiapoukapyrõ. Pe simbología Antíoco rehegua ome’ẽ tenda tembiapoukapyrõ iñambuévape, oĩ haguéicha heta pápa. Reagan ha’e va’ekue pe rembiapoukapyrõ ary 1989-pe, Ucrania oiko Estados Unidos rembiapoukapyrõ 2014-pe ha Trump ha’e pe rembiapoukapyrõ Ñorairõ Panium-pe. Reagan ha’e va’ekue peteĩha, Trump ha’e pahaite, ha Zelenskyy ha’e pe pu’aka mbytépe.