Verse forty of Daniel eleven is one of the most profound verses in the Bible. It represents the unsealing of the book of Daniel in 1798, 1989 and 2023. The three times the book was unsealed mark the conclusion of a scattering of “seven times.” 1798 marked the conclusion of the twenty-five hundred and twenty years of scattering that began in 723 BC when Assyria carried the northern ten tribes into captivity. 1989 marked the conclusion of 126 years since the rebellion of 1863, when the Seventh-day Adventist Church officially set aside the “seven times” of Leviticus twenty-six. 2023 marked the conclusion of the three and a half days of Revelation eleven’s two witnesses being dead in the street. At the conclusion of the 2,520 years, (the 126 years and the 3½ days—all symbols of the “seven times”) the book of Daniel was unsealed.
Daniel 11:40 ha’e peteĩva umi versíkulo ipypukuvéva Bíbliare. Ha’e ohechauka Daniel kuatiañe’ẽ jeipe’a 1798, 1989 ha 2023-pe. Umi mbohapy jey Daniel kuatiañe’ẽ ojepe’árõ omarkaha peteĩ ñemosarambi “mokõi ha irundy jey” rehegua paha. 1798 omarkákuri umi mokõi mil po setecientos mokõipa ary ñemosarambi paha, oñepyrũva’ekue 723 a.C.-pe, Asiria oguerahárõ guare ñembyatyhápe umi diez trívu yvategua. 1989 omarkákuri 126 ary paha 1863 ñepu’ã guive, upe jave Iglesia Adventista del Séptimo Día oficialmente omboykérõ guare Levítico 26-pe oĩva “mokõi ha irundy jey”. 2023 omarkákuri Revelación 11 pegua mokõi testígo omanóva’ekue tape mbytépe mbohapy ára ha mbyte paha. Umi 2.520 ary pahápe —(126 ary ha umi 3½ ára, opavave símbolo “mokõi ha irundy jey” rehegua)— Daniel kuatiañe’ẽ ojepe’a.
Sister White informs us that in 1798 it was needful that men be presented with the events connected with the close of probation. When she records this fact, she is identifying parallel histories, for she also represents the message of the last days as the events connected with the close of probation. Speaking of Millerite history she records:
Hermana White ñanemomarandu 1798-pe tekotevẽ hague kuimbaʼekuéra oñemoĩ hag̃ua henondépe umi mbaʼe oikóva oñembojoajúva ára de gracia paha ndive. Haʼe ohaírõ ko mbaʼe, ohechauka hina tembiasakue ojoja hag̃ua, pórke avei ohechauka pe marandu ára pahaguápe guaréva ramo umi mbaʼe oñembojoajúva ára de gracia paha ndive. Oñeʼẽvo pe tembiasakue millerita rehe, haʼe ohai:
“It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.
“Tekotevẽ vaʼekue yvyporakuéra oñemombáy hag̃ua oikuaa hag̃ua pe peligro oĩhápe; ha oñemombarete hag̃ua oñembosakoʼi hag̃ua umi mbaʼe guasu ha mombyrýva ojoajúva pe ára pahápe pe grásia oñembotyha ndive.” The Great Controversy, 310.
Speaking of the last days she records:
Oñe’ẽvo umi ára paháre rehe, ha’e ohai:
“Before His crucifixion the Saviour explained to His disciples that He was to be put to death and to rise again from the tomb, and angels were present to impress His words on minds and hearts. But the disciples were looking for temporal deliverance from the Roman yoke, and they could not tolerate the thought that He in whom all their hopes centered should suffer an ignominious death. The words which they needed to remember were banished from their minds; and when the time of trial came, it found them unprepared. The death of Jesus as fully destroyed their hopes as if He had not forewarned them. So in the prophecies the future is opened before us as plainly as it was opened to the disciples by the words of Christ. The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.” The Great Controversy, 595.
“Haʼe hag̃ua kurusúre, pe Salvador omyesakã vaʼekue hemimboʼekuérape ojejukataha chupe ha opuʼã jeýta hag̃ua pe sepulcro-gui, ha umi ánhel oĩkuri upépe omoingese hag̃uáicha iñeʼẽnguéra apytuʼũ ha korasõme. Péro hemimboʼekuéra ohaʼarõkuri peteĩ jepeʼa ko yvy arigua pe júgo romano-gui, ha ndaikatúikuri omoneĩ pe ñemomanduʼa haʼe, upe oñemopyendahápe opaite ijesperánsa, ohasa hag̃ua peteĩ ñemano ñemotĩrã. Umi ñeʼẽ tekotevẽvaʼekue imanduʼa hikuái oñemosẽkuri iñapytuʼũgui; ha oguahẽ ramo guare pe ára jejopyrã, ojuhu chupekuéra noñembosakoʼi hag̃uáicha. Jesús ñemano ombyaipaite hag̃uaicha ijesperánsa, ku haʼetevaʼerã guaʼu ku ndoavisaivaʼekue chupekuéra upe mboyve. Upéicha avei umi profesíape pe tenonderã oñejehechauka ñandéve hesakã porã hag̃uáicha, ojehechauka haguéicha hemimboʼekuérape Cristo ñeʼẽ rupive. Umi mbaʼe oikótava ojoajúva pe tiempo de gracia ñembotýre ha pe tembiapo ñembosakoʼi rehegua pe ára jejopyrãrõ g̃uarã, oñemombeʼu hesakã porã. Péro hetaiterei tapicha ndorekói koʼã añetegua iñimportánteva rehegua ñehesaʼỹijo hetave hag̃ua ku arakaʼeve ndojehechaukaivaʼekue chupekuéraicha. Satanás omaña hag̃uáicha omonda hag̃ua opaite impresión ikatúva omboarandu chupekuéra salvaciónrã, ha pe ára jejopyrã ojuhúta chupekuéra noñembosakoʼi hag̃uáicha.” The Great Controversy, 595.
The Millerite message was unsealed in 1798 and it presented “the events connected with the close of probation.” When speaking of the last days, she applies the history of the disciples to illustrate the fact that “the events connected with the close of probation” are what make men wise unto salvation, but are not understood. The messages that were unsealed in 1798, 1989 and 2023 were messages that identified the “events connected with the close of probation.”
Pe marandu Millerita oñemboja’o’ỹva’ekue ary 1798-pe ha omoĩmbyre “umi mba’e ojehúva oñembohu’ãmbotávo pe tiempo de gracia.” Oñe’ẽvo umi ára paháre rehe, ha’e oiporu temimbo’e kuéra rembiasakue ohechauka hag̃ua pe añetegua “umi mba’e ojehúva oñembohu’ãmbotávo pe tiempo de gracia” ha’eha umi omboaranduáva yvypórape salvación-pe g̃uarã, péro noñentendéi. Umi marandu oñemboja’o’ỹva’ekue ary 1798, 1989 ha 2023-pe ha’e va’ekue marandu omombe’úva “umi mba’e ojehúva oñembohu’ãmbotávo pe tiempo de gracia.”
Verse forty represents a historical line when the book of Daniel is unsealed three times. In 1798 Daniel’s vision of the Ulai River representing chapters seven through nine was unsealed. In 1989 Daniel’s vision of the Hiddekel River representing chapter ten through twelve was unsealed. In 2023 the hidden history of verse forty of Daniel eleven was unsealed.
Pe téi irundy representa peteĩ línea histórica pe lívro Danielpegua ojepe’aha mba’ehéragui mbohapy jey. Áño 1798-pe ojepe’a mba’ehéragui Daniel visión ysyry Ulai rehegua, orepresentáva capítulokuéra siete guive nueve peve. Áño 1989-pe ojepe’a mba’ehéragui Daniel visión ysyry Hiddekel rehegua, orepresentáva capítulo diez guive doce peve. Áño 2023-pe ojepe’a mba’ehéragui tembiasakue kañymby pe téi irundy Daniel once-peguáva rehegua.
The history of verse forty represents 1798 unto the Sunday law of verse forty-one, which is the history of the United States that is also the earth beast of Revelation thirteen, the false prophet of Revelation sixteen and the sixth kingdom of Bible prophecy. The same history represented in verse forty of Daniel eleven is also represented in one verse in the book of Revelation.
Pe téra irundypa ko versíkulo rehegua omombe’u ary 1798 guive pe léi domingo rehe peve oĩva versíkulo irundy peteĩhápe, ha upéva ha’e Tetã peteĩ reko Amérikagua rembiasakue, ha’éva avei yvy mymba Apocalipsis trece-pe, maranduhára japu Apocalipsis dieciséis-pe, ha mburuvicha guasu poteĩha profecía bíblica-pe. Pe tembiasakue peteĩchagua ojehechaukáva versíkulo irundýpe Daniel capítulo once-pe, ojehechauka avei peteĩ versíkulo rupive Apocalipsis kuatiañe’ẽme.
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. Revelation 13:11.
Ahecha ambue mymba ra'anga ojupíva yvýgui; ha oguereko mokõi hatĩ ovecha ra'y-icha, ha oñe'ẽ dragón-icha. Apocalipsis 13:11.
This verse, as in verse forty is the history that begins with the Alien and Sedition Acts of 1798 and ends with the Sunday law when the nation speaks as a dragon, a history that begins when papal Rome is taken off the throne and ends when papal Rome is restored to the throne. The history represented by both Revelation 13:11 and Daniel 11:40 begins with the removal of the fifth kingdom of Bible prophecy and ends with the removal of the sixth kingdom of Bible prophecy.
Ko versíkulo, ojoguahẽháicha versíkulo irundypa-pe, ha’e pe tembiasakue oñepyrũva pe Alien and Sedition Acts ary 1798-pe ha opa pe léi arapokõindy rehegua-pe, tetã oñe’ẽ jave dragónicha, peteĩ tembiasakue oñepyrũva Roma papal ojeipe’árõ guare tróno-gui ha opa Roma papal oñemoĩjeývo tróno-pe. Pe tembiasakue ojehechaukáva mokõivéva Apocalipsis 13:11 ha Daniel 11:40-pe oñepyrũ pe poha mburuvicharã reko oñeipe’a reheve marandu’ypy marangatu profecía-gui ha opa pe poteĩha mburuvicharã reko oñeipe’a reheve marandu’ypy marangatu profecía-gui.
The “seventy” years which Babylon reigned as the first kingdom of Bible prophecy unto the second kingdom of Bible prophecy represents the history of verse forty from 1798 unto the Sunday law.
Umi “setenta” áño Babilonia ogoverna hague ramo pe peteĩha mburuvicharenda profesía bíblica rehegua guive pe mokõiha mburuvicharenda profesía bíblica rehegua peve ohechauka pe tembiasakue versíkulo cuarenta rehegua, 1798 guive pe léi domingo peve.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.
Ha oikóta upe árape, Tiro oñembyesaráita setenta ary pukukue, peteĩ mburuvicha guasu ára-kuéraicha; ha setenta ary paha rire, Tírope oñepyrũta opurahéi kuña rekovai ramo. Eguereko peteĩ árpa, ejere pe táva rupi, nde kuña rekovai oñembyesaráiva; embopu porã, epurahéi heta purahéi, ne manduʼa hag̃ua hese. Ha oikóta setenta ary paha rire, Ñandejára oguahẽta ohecha Tírope, ha haʼe ojere jeýta hepykue rehe, ha oñemeʼẽta tekovaipe opa yvy arigua reino ndive, ko yvy ape ári. Isaías 23:15–17.
The history of 1798 unto the Sunday law is also the history when the whore of Tyre is forgotten as recorded in Isaiah twenty-three, which expresses the period as “seventy years” and as the “days of one king.” From Nebuchadnezzar to Belshazzar the first kingdom of Bible prophecy reigned, thus typifying the sixth kingdom of Bible prophecy who began as a lamb but ends up speaking as a dragon. Nebuchadnezzar represents a follower of the lamb and Belshazzar a follower of the dragon.
Pe tembiasakue 1798 guive pe léi domingo peve ha’e avei pe tembiasakue ojeheja hag̃uáicha pe kuña reko vai Tirogua, ojehaiháicha Isaías veintitréspe, upéva omombeʼúva pe ára pukukue “setenta áño” ha “mburuvicha peteĩ ára” ramo. Nebucodonosor guive Belsasar peve ogoverna vaʼekue pe peteĩha reino maranduhai marangatúpe guare; upéicha rupi ohechauka hag̃ua pe sexto reino maranduhai marangatúpe guare, oñepyrũva ovecha raʼyicha, ha ipahápe oñeʼẽ mbóicha dragón. Nebucodonosor ohechauka peteĩ tapicha ovecha raʼy rapykuehóva, ha Belsasar peteĩ dragón rapykuehóva.
The history of 1798 unto the Sunday law is also the history of the three angels of Revelation fourteen, beginning with the reformation of the Millerites and ending with the reformation of the one hundred and forty-four thousand. The message of the three angels is the judgment hour message. The Millerites announced the events connected with the opening of the judgment and the one hundred and forty-four thousand announce the events connected with the close of probation.
Pe tembiasakue 1798 guive pe léi domingo peve ha’e avei pe mbohapy ánhel Apocalipsis catorce-peguáva rembiasakue, oñepyrũvo umi Millerita-kuéra ñemoambue rehe ha opa hag̃ua umi cien cuarenta y cuatro mil ñemoambue rehe. Pe mbohapy ánhel marandu ha’e pe huísio aravo marandu. Umi Millerita-kuéra omombe’u va’ekue umi mba’e oikóva pe huísio ñepyrũ rehegua ndive, ha umi cien cuarenta y cuatro mil omombe’u umi mba’e oikóva pe tiempo de gracia ñemboty rehegua ndive.
The events connected with the close of probation are portrayed upon internal and external lines of prophecy, and the events take place primarily in the history represented by verse forty of Daniel eleven. The events of verse forty end at the Sunday law in the United States, so the events of the final ingathering of God’s other children who are still in Babylon is not represented in verse forty; still the crisis that then confronts the world has just finished in the United States. Those events represent the judgment upon the United States and the purification of God’s church in advance of the church being lifted up as an ensign.
Umi mba’e oikóva oñembojoajuva’ekue pe ára paha pe gracia ñembotýre ojehechauka profecía ryepýpe ha okápe rupi, ha umi mba’e oiko tenonderãite pe tembiasakue ojehechaukávape Daniel 11, versíkulo 40-pe. Umi mba’e oĩva versíkulo 40-pe opa pe léi domingo Estados Unidos-pe, upévare umi mba’e ojejapóva Tupã ra’ykuéra ambuéva, gueteri oĩva Babilonia-pe, mbyaty paha rehegua ndaha’éi ojehechaukáva versíkulo 40-pe; upéicharõ jepe, pe apañuãi upérõ oñembohováiva ko yvy ape ári, States Unidos-pe ae ramóma opa. Umi mba’e ohechauka juicio Estados Unidos ári ha Tupã iglesia ñemopotĩ, iglesia oñemopu’ã mboyve peteĩ poyvi ramo.
The internal events connected with the close of probation identify Christ’s work as High Priest in finishing the mystery of God among His last day people. The external events identify the role of the United States in restoring power to the papacy. The entire history of the United States as the sixth kingdom of Bible prophecy, the entire history of Laodicea occurs during the history represented by verse forty.
Umi mba’e oikóva hyepypegua, ojoajúva pe tiempo de gracia ñemboty rehe, ohechauka Cristo rembiapo Saserdóte Guasúicha omohu’ãvo Tupã ñemimby peteĩha ipahapegua ára tavayguakuéra apytépe. Umi mba’e oikóva okápe ohechauka Estados Unidos rembiaporã omoĩjey hag̃ua pokatu papadogui. Pe historia pukukue Estados Unidos rehegua, ha’éva pe sexto reino profecía bíblica pegua, pe historia pukukue Laodicea rehegua, oiko tuichakue pe historia ryepýpe ojehechaukáva versículo cuarenta-pe.
The internal and external lines within verse forty are represented by the two horns of the earth beast. The horn of Republicanism is the external line and the horn of Protestantism is the internal line. Both lines exist within the history of the sixth kingdom, and at the conclusion of the history of the sixth kingdom God’s judgment is brought upon both the Protestant and Republican horns. The message that identifies the events connected with the close of probation is the message that identifies the events that are brought upon the United States as it fills up its cup of probationary time. The message that identifies the events connected with the close of probation is also the message that identifies the events that are brought upon Seventh-day Adventism as it fills up its cup of probationary time.
Umi línea interna ha externa oĩva versíkulo cuarenta ryepýpe ojehechauka mokõi hatĩ rupive mymba yvýgui osẽvagui. Republicanismo rembiapo hatĩ ha’e pe línea externa, ha Protestantismo rembiapo hatĩ ha’e pe línea interna. Mokõivéva línea oĩ pe sexto reino rembiasakue ryepýpe, ha pe sexto reino rembiasakue paha hag̃uápe Tupã juicio oguerúva mokõivéva hatĩ ári, Protestante ha Republicano ári. Pe marandu ohechakuaáva umi mba’e oikóva pe tiempo de gracia ñemboty rehegua ndive joajúva, ha’e pe marandu avei ohechakuaáva umi mba’e oguerúva Estados Unidos ári omyenyhẽ aja ikópa tiempo de gracia rehegua. Pe marandu ohechakuaáva umi mba’e oikóva pe tiempo de gracia ñemboty rehegua ndive joajúva, ha’e avei pe marandu ohechakuaáva umi mba’e oguerúva Adventismo del Séptimo Día ári omyenyhẽ aja ikópa tiempo de gracia rehegua.
Within the history of verse forty there are three times the book of Daniel is unsealed, and each of the three times produces an internal and external line that presents the events connected with the close of probation. Each of the three waymarks is preceded by a scattering of seven times. Verse forty therefore represents the history of 1798 unto the Sunday law, and the prophetic waymarks within that history are the “events connected with the close of probation.” Within the history of verse forty the internal line represents a transition from Philadelphia unto Laodicea at the beginning and a transition from Laodicea to Philadelphia at the ending. The beginning represented a reformatory movement as illustrated by the parable of the ten virgins which typified a reformatory movement at the ending that also fulfilled the parable to the very letter.
Mokõiha tembiasakue ryepýpe, Daniel kuatiañe’ẽ ojeipe’a mbohapy jey, ha umi mbohapy jey peteĩteĩ oguenohẽ peteĩ línea interna ha externa ohechaukáva umi mba’e oikóva gracia ñemboty rehegua ndive. Umi mbohapy techaukaha profético peteĩteĩ mboyve oiko peteĩ ñemosarambi siete tiempos rehegua. Upévare, versículo cuarenta ohechauka pe tembiasakue 1798 guive pe léi domingo peve, ha umi techaukaha profético oĩva upe tembiasakue ryepýpe ha’e “umi mba’e oikóva gracia ñemboty rehegua ndive”. Versículo cuarenta rembiasakue ryepýpe, pe línea interna ohechauka peteĩ jehasa Filadelfiágui Laodicéape iñepyrũme, ha peteĩ jehasa Laodiceágui Filadelfiápe ipahápe. Iñepyrũme ojehechauka peteĩ movimiento reformatorio, ojehechaukaháicha umi diez virgen parábola rupi, upéva omombe’úva peteĩ movimiento reformatorio ipahápe, ombohovái hag̃ua pe parábola pe letraite peve.
The Philadelphian Millerite movement began with a fulfillment of the “seven times” of Leviticus twenty-six in 1798, and then another fulfillment of the “seven times” on October 22, 1844. At least by 1856 both James White and Sister White identified the movement as in a Laodicean condition. In the same year new light on the “seven times” was presented in the official church publication that was never finished. “Seven times” was fulfilled in 1798, and thereafter William Miller discovered the “commencement of the chain of truth” as Sister White called it, and the commencement of the chain of truth was the “seven times.” 1798 was a fulfillment of the “seven times,” thereafter Miller makes his foundational discovery of the “seven times” as the book of Daniel is unsealed. After that October 22, 1844 marks another fulfillment of the “seven times, which is in turn followed by a transition in the movement from Philadelphia unto Laodicea in the same year that new light upon the “seven times” is left unfinished. In 1863 what had been the Millerite Philadelphian movement until 1856 when it transitioned into the Millerite Laodicean movement became an legally registered church, largely under the premises and pressures of the Civil War and protecting the youth of the church. The movement ended in 1863 when it became a church. Seven years prior, in 1856 Laodicea set aside a message of new light upon the very topic which was William Miller’s first prophetic discovery.
Pe movimiento Millerita Filadelfiagua oñepyrũ peteĩ ñembyaty reheve umi “poapy jey” Levítico mokõipa poteĩme ojejapóva ary 1798-pe, ha upéi ambue ñembyaty umi “poapy jey” rehe October 22, 1844-pe. Jepeve 1856-pe, mokõivéva James White ha Sister White ohechakuaa pe movimiento oĩha peteĩ condición Laodiceagua-pe. Pe ary peteĩme voi oñepresenta tesape pyahu umi “poapy jey” rehe pe kuatia oficial iglesia-gua opyta hag̃uáicha oñemohu’ã’ỹre. Umi “poapy jey” ojejapo ary 1798-pe, ha upéi William Miller ojuhu pe “iñepyrũha cadena añetegua rehegua” Sister White he’iháicha, ha pe iñepyrũha cadena añetegua rehegua ha’e umi “poapy jey.” 1798 ha’e peteĩ ñembyaty umi “poapy jey” rehegua; upéi Miller ojapo iñemboguapyguasu pyenda rehegua ñembojuhu umi “poapy jey” rehe, Daniel kuatia oñemboty’ỹvo. Upe rire, October 22, 1844 omarka ambue ñembyaty umi “poapy jey” rehegua, upéva rire katu oiko peteĩ jehasa pe movimiento-pe Filadelfiágui Laodiceápe pe ary peteĩme avei, umi tesape pyahu “poapy jey” rehegua opyta ramo oñemohu’ã’ỹre. Ary 1863-pe, pe movimiento Millerita Filadelfiagua, pe oikóva peicha 1856 peve ha upépe ojere pe movimiento Millerita Laodiceagua ramo, oiko peteĩ iglesia oñeregistra hag̃uáicha léi renondépe, hetave hag̃ua Guerra Civil remikotevẽ ha jejopy rupi, ha avei oñeñangareko hag̃ua iglesia mitãrusukuéra rehe. Pe movimiento opa ary 1863-pe oiko ramo guare iglesia. Poapy ary mboyve, ary 1856-pe, Laodicea omoĩ ykére peteĩ marandu tesape pyahu rehegua upe temaite rehe, upéva va’ekue William Miller ñeñembyaty profético peteĩha.
The Millerite movement and the light that is called “the commencement of the chain of truth,” the light of the “seven times” was opened up to the leadership of the Laodicean movement who gradually set aside a desire to uphold the “seven times” and at the end of seven years (“seven times”) in 1863, a new chart and prophetic message is produced without any reference to the “seven times.”
Pe movimiento Millerita ha pe tesape oje’éva “añete joaju ñepyrũ”, pe tesape “siete tiempos” rehegua, ojepe’a Laodicea movimiento sãmbyhyhára kuérape, ha’ekuéra mbeguekatúpe oheja ykére peteĩ deseo omomba’eguasu hag̃ua “siete tiempos”; ha siete ary pahápe (“siete tiempos”) ary 1863-pe, oñemoheñói peteĩ cuadro pyahu ha peteĩ marandu profético pyahu, ndaipórihápe mba’eveichagua ñe’ẽ “siete tiempos” rehe.
In 1863 the conclusion of Isaiah’s sixty-five year prophecy concluded right where it started, with a civil war between north and south. The issue of slavery in 1863 had been typified by the carrying away of both the northern and southern kingdoms in fulfillment of the “seven times,” and the slavery into which Israel was carried into fitly represented the issues of slavery at the end. 1863 represents the end of the prophetic structure based upon Isaiah’s sixty-five year prophecy.
Áño 1863-pe, oñemohu’ãvo Isaías marandu profético sesenta y cinco ary rehegua, opa upe oñepyrũ haguépeite, peteĩ ñorairõ civil norte ha sur apytépe. Tembiguái rekove rehegua mba’e 1863-pe ojehechauka vaʼekue mokõive, pe rréino yvate ha pe rréino yvy gotyo, ojegueraha hag̃ua mombyry oñekumpli hag̃ua “siete tiempos”; ha pe tembiguái rekovépe Israel ojegueraha hague ohechauka porã umi tembiguái rehegua mbaʼe paha gotyo. 1863 ohechauka pe profecía estructura paha, oñemopyendáva Isaías marandu profético sesenta y cinco ary rehe.
Thus saith the Lord God, It shall not stand, neither shall it come to pass. For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:7–9.
Péicha he’i Ñandejára Tupã: Ndopytamo’ãi, ha ndojehumo’ãi. Siria akã hína Damasco, ha Damasco akã hína Rezín; ha sesenta ha cinco áño ryepýpe Efraín oñembyaietéta, ndaha’éi hag̃uáicha peteĩ tetã. Ha Efraín akã hína Samaria, ha Samaria akã hína Remalías ra’y. Naperoviáiramo, añetehápe napembopyta mbaretémo’ãi. Isaías 7:7–9.
Rightly understood this prophecy beginning in 742 BC identifies three waymarks within a sixty-five year span. Two of the waymarks identify the starting points of twenty-five hundred and twenty years of captivity and slavery for both the northern and southern kingdoms of Israel. In 742 BC the northern and southern kingdoms were involved in a civil war, and the northern ten tribes had formed an alliance with Syria to invade the southern kingdom of Judah. Nineteen years later in 723 BC the northern ten tribes were carried into slavery by the Assyrians. Forty-six years later in 677 BC the Assyrians captured Manasseh and took him to Babylon. Twenty-five hundred and twenty years after 723 BC arrives at 1798, the time of the end and beginning of verse forty. Forty-six years later the “seven times” against the southern kingdom that began in 677 BC ended in 1844. Nineteen years later in 1863 the prophetic characteristics of 742 BC are represented to the very letter. A civil war between the northern and southern kingdoms is under way in 742 BC and 1863. In 742 BC the prediction given by Isaiah to wicked King Ahaz was concerning the impending enslavement of both the northern and southern kingdoms, and in 1863, the very center point of the Civil War President Lincoln proclaimed the Emancipation Proclamation beginning the process of ending slavery. The warning given to wicked King Ahaz in 742 BC was given in the literal glorious land typifying the message given by Lincoln in the spiritual glorious land.
Ojeikuaa porãramo, ko profesía oñepyrũva ary 742 a.C.-pe ohechauka mbohapy techaukaha peteĩ período sesenta y cinco ary pukukue ryepýpe. Mokõi umi techaukahágui ohechauka ñepyrũha mokõi reino Israel pegua, pe yvate gotyo ha pe ñemby gotyo pegua, mokõivéva rembiguáiha ha ñembyhy pohýi guýpe oikohaguã dos mil quinientos veinte ary aja. Ary 742 a.C.-pe umi reino yvate ha ñemby gotyo pegua oĩva'ekue peteĩ ñorairõ civil ryepýpe, ha umi diez tríbu yvate gotyo pegua ojapo peteĩ joaju Siria ndive oike hag̃ua oñorairõ Judá, pe reino ñemby gotyo pegua, rehe. Diecinueve ary rire, ary 723 a.C.-pe, umi diez tríbu yvate gotyo pegua ogueraha hag̃ua rembiguáiramo umi asirio. Cuarenta y seis ary rire, ary 677 a.C.-pe, umi asirio ojapyhy Manasés-pe ha ogueraha chupe Babilóniape. Dos mil quinientos veinte ary rire ary 723 a.C. guive oguahẽ 1798-pe, pe ára paha ha ñepyrũha versíkulo cuarenta-pe. Cuarenta y seis ary rire, umi “siete tiempos” oúva pe reino ñemby gotyo peguáre, oñepyrũva ary 677 a.C.-pe, opa ary 1844-pe. Diecinueve ary rire, ary 1863-pe, umi mba’e rechaukaha profesiagua ary 742 a.C. pegua ojehechauka haimete peteĩ letra peteĩme. Peteĩ ñorairõ civil oiko hína umi reino yvate ha ñemby gotyo pegua apytépe ary 742 a.C.-pe ha 1863-pe. Ary 742 a.C.-pe, pe marandu Isaías ome’ẽva’ekue mburuvicha guasu aña Acaz-pe rehegua hína va’ekue pe ñeñapytĩ hi’aguĩmava mokõive reino, pe yvate ha pe ñemby gotyo pegua, rehe; ha ary 1863-pe, pe Guerra Civil mbyte tee jave, mburuvicha Lincoln omoherakuã pe Emancipation Proclamation, omoñepyrũvo pe tembiapo oñemohu’ã hag̃uáicha pe tembiguái rekove. Pe ñemo’ẽrã oñeme’ẽva’ekue mburuvicha guasu aña Acaz-pe ary 742 a.C.-pe oñeme’ẽ va’ekue pe yvy porãite literal-pe, ohechaukáva pe marandu Lincoln ome’ẽva’ekue pe yvy porãite espiritual-pe.
Seven years after the messages of the “seven times” by Hiram Edson were published in 1856 Adventism produced the 1863 chart which removed the Millerite teaching of the seven times, thus calling into question multitudes of passages where Ellen White teaches that we are to repeat the messages of the Millerites, and also that we are to defend against those messages being attacked. The same year they became a legally registered church. There is more which can be written about 1863 and its prophetic implications, but what I am here noting is that there are several witnesses, both internal and external that identify the rebellion of 1863, whether it be the rebellion of the external with the southern states, or the rebellion of the internal with the rejection of the first foundational truth. 1863 is one of the events within the history of verse forty that represents a waymark that makes up the “events connected with the close of probation.”
Siete áño rire umi marandu “siete tiempos” rehegua, Hiram Edson omoherakuãva’ekue ary 1856-pe, Adventismo oguenohẽ pe cuadro 1863-gua, omboguévo pe ñembo’e Millerita rehegua umi siete tiempos, ha upéicha omoĩ porandu hag̃uáicha hetaiterei pasáhe Ellen White ombo’évape ñande jarrepeti va’erãha umi marandu Millerita-kuéra rehegua, ha avei ñadefende va’erãha anítei ojeataka umi marandu. Pe mismo áñope oiko hikuái peteĩ iglesia oñeregistra va’ekue legalmente. Oĩ hetave mba’e ikatúva ojehai 1863 rehe ha umi imba’e he’iséva profético rehe, péro ko’ápe aikuaaukáva ha’e oĩha heta testígo, hyepýguagua ha okapegua avei, ohechaukáva pe pu’aka’ỹ 1863-gua, taha’e pe pu’aka’ỹ okapegua umi estado del sur reheve, térã pe pu’aka’ỹ hyepýgua pe añetegua peteĩha ha fundamental oñemboykégui. 1863 ha’e peteĩva umi mba’e oikóva versículo cuarenta rembiasakue ryepýpe ohechaukáva peteĩ señal térã waymark omohendáva pe “umi mba’e ojejoajúva gracia rembe’ýpe oñembotývo.”
1863 aligns with the beginning of forty years in the wilderness for ancient literal Israel. At the end of the forty years Joshua led ancient Israel into the Promised Land and they brought down Jericho and pronounced a curse upon any who would rebuild Jericho. In 1863 the leadership of Laodicean Adventism rebuilt Jericho. 1863 is represented in the beginning and ending of the forty years in the wilderness. 1863 is a prophetic waymark that ties together history of the external and internal lines of verse forty’s history. There is the seventh church, “a church judged” as the word “Laodicea” means, entering into a period represented by an entire generation dying in the wilderness. At the same point, the first Republican president is beginning the work of freeing the slaves, thus typifying the last Republican Presidents who will implement martial law in a period of crisis leading to what inspiration calls “national ruin.”
1863 ojoaju pe oñepyrũha irundypa ary ñu-meguápe Israel yma guarépe, he’iséva pe Israel literal yma guare. Umi irundypa ary paha gotyo, Josué omotenonde Israel yma guarépe Yvy Ñeme’ẽmbyrãme, ha ha’ekuéra omboguejy Jericó ha omoĩ peteĩ je’epy vai opaite umi omopu’ã jeývata Jericó rehe. Ary 1863-pe, pe liderazgo Adventismo Laodiceagua omopu’ã jey Jericó. 1863 ojehechauka umi irundypa ary ñu-meguápe ñepyrũhápe ha ipahápe. 1863 ha’e peteĩ marca profética ombojoajúva umi historia línea okapegua ha hyepypegua versículo cuarenta rembiasakue rehegua. Oĩ pe séptima iglesia, “peteĩ iglesia ojehusgáva”, pe ñe’ẽ “Laodicea” he’iséva upéva, oikeha peteĩ período ojehechaukáva peteĩ generación pukukue omano hag̃uáicha pe ñu-meguápe. Upe jave voi, pe tenondegua republicano peteĩha oñepyrũ tembiapo omosãsóvo umi tembiguái, upéicha ohechauka hag̃ua umi presidente republicano paha, omboguatátava pe léi militar peteĩ período apytépe de crisis, oguerahátava pe mba’épe pe inspiración ohenóiva “tetãgua ñehundi.”
In the waymarks of the beginning the waymarks of the end are represented and the events connected with the close of the judgment were typified in the events connected with the opening of the judgment. The rebellion at Kadesh in rejecting the message of Joshua and Caleb at the beginning of the forty years typified the rebellion of Moses’ in striking the Rock at Kadesh at the end of the forty years. 1863 identifies the Sunday law where Laodicea is spewed out of the mouth of the Lord, and where the twenty-five ancient men in Jerusalem are bowing to the sun in Ezekiel chapter eight, and where Shiloh is repeated upon those who trust in the lying words, “the temple of the Lord are we.”
Tapére rape ypykuegua oporrepresenta hag̃ua tapére rape pahaigua, ha umi mbaʼe oikóva joavy hag̃ua juicio ñembotykére oñehesapeʼa hag̃ua umi mbaʼe oikóva juicio ñepyrũme. Pe puʼakaʼỹ Kades-pe, oñemboykévo Josué ha Caleb marandu kuatia cuarenta áño ñepyrũme, ohesapeʼa pe puʼakaʼỹ Moisés rehegua, ojapi rire ita guasu Kades-pe umi cuarenta áño paha hag̃ua. 1863 ohechauka pe léi domingo rehegua, upépe Laodicea oñesẽ yvýre Ñandejára jurúgui, ha upépe umi mokõipa po yma guare kuimbaʼe Jerusalén-pe oñesũ kuarahy renondépe Ezequiel capítulo ocho-pe, ha upépe Silo oñembojoapy jey umi ojeroviáva ñeʼẽ japu rehe: “ñande hína Ñandejára templo.”
We will continue this study of Panium in the next article.
Ñambohapéta ko estudio Panium rehegua pe artículo oúvape.