For some time, we have been focusing our attention on the hidden history of Daniel 11:40, and in recent weeks, the Lord has drawn our consideration to verse 27:
Peteĩ sapyʼami guive, ñamombyky ñane atención Daniel 11:40 rembiasakue ñemiguápe, ha arangekue rire, Ñandejára ombohapéva ñane pyʼapy versíkulo 27-pe:
And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Daniel 11:27.
Ha mokõi mburuvicha guasúgui akã ha’e vaʼerã ojapo hag̃ua mbaʼe vai, ha peteĩ mesa ári oñondive oñeʼẽta japu; hákatu upéva ndoho porãmoʼãi, pe paha gueteri og̃uahẽtaha ára ojekuaaukámapyrévape. Daniel 11:27.
Initially, I was uncertain about the details—when, where, and who sat at that table, speaking lies to one another—but these questions are now under review. Over the past few Sabbaths, I made some missteps as I worked through these lines. Yet, through what I believe to be providential guidance, the alliances represented in verses 13–15, symbolized by Caesarea Philippi, began to unfold. Though some elements still require refinement, I believe the Lord has lifted His hand from these verses to reveal their meaning.
Ypykuéra, ndakatuiete aikuaa porã umi mba’e detalle—araka’e, mamópa, ha mavapa oguapy pe mesa ári, oñomongeta japu hag̃uáicha ojuehe—háicha; péro ko’ã porandu oĩ ko’ág̃a jehechakuaa ha jehesa’ỹijo guýpe. Umi mbovymi sábado ohasávape, ajapo va’ekue algunos jejavy aikóvo amba’apo ko’ã línea rehe. Upéicharõ jepe, pe che aikuaa hag̃ua tembiapo ñangareko rupive, umi joaju oñetehápe ojehechaukáva versículo 13–15-pe, ojehechauka hag̃ua Cesarea Filipo rupive, oñepyrũ ojekuaa. Jepehápe oĩ gueteri algunos elemento oikotevẽva oñemyatyrõve, arovia Ñandejára omboguejýma hague Ipo ko’ã versículo ári ohechauka hag̃ua he’iséva.
This understanding crystallized immediately after last Sabbath’s Zoom meeting. A week earlier, I had been struck by the intricate interplay of histories in verses 10–15. I wrote and sent a text message to a few people outlining my thoughts and asked to share them on Friday evening. I was attempting to organize the issues within those verses, convinced there was something profoundly significant. There is, but it wasn’t what I initially proposed. Despite my stumbles over the past week and a half as I grappled with this passage, I recognize a familiar providence. The Lord was unsealing a special, vital truth. Once the human element is fully exposed and set aside, the truth—opened by the Lion of the tribe of Judah—proves even more profound than I had grasped.
Ko entendimi oñemyesakã peteĩcha pya’eete pe aty Zoom pe ára pytu’u ohasava’ekue rire. Peteĩ arapokõindy mboyve, chepy’apyhína kuri umi tembiasakue ojoaju hag̃uáicha iporãiterei umi téxto 10–15-pe. Ahai ha amondo peteĩ ñe’ẽmondo mbovymi tapichápe amyesakãhápe che remiandu, ha ajerure ikatu hag̃uáicha amombe’u umi mba’e arapoteĩ ka’aru. Añeha’ãhína kuri amohenda umi porandu oĩva umi téxto-pe, agueroviágui oĩha upépe peteĩ mba’e ipypuku ha tuichaitereíva. Oĩ añetehápe, péro ndaha’éi pe mba’e che añepyrũrã amyasãiva’ekue. Jepémo chepyta hag̃ua heta jey añeñorairõ aja ko pasáhe rehe ko arapokõindy mbyte pukukue, ahechakuaa peteĩ providénsia aikuaáva porã. Ñandejára oipe’a hína kuri peteĩ añetegua ijojaha’ỹva ha tekotevẽitereíva. Ojekuaapávo porã rire pe mba’e yvypóra rehegua ha oñemboykévo, pe añetegua—ojekuaaukáva pe León Judá ñemoñarégui rupive—ojehechauka tuichave ha ipypukuvéva che aikuaa haguégui.
Verse Five through Nine
Versículo Cinco hasta Nueve
Putin, as the king of the south, mirrors Ptolemy, who will triumph in the Ukraine war, fulfilling verse 11. Historically, Ptolemy IV Philopator’s victory at the Battle of Raphia fulfilled this verse, prefiguring Putin’s imminent success. Verses 5–9 outline a history that foreshadows the papacy’s 1,260-year rule (538–1798) in meticulous detail. These details have been explored repeatedly in the past, so here I will highlight one prophetic waymark fulfilled in verses 5–9 and echoed in the period from 538 to 1798.
Putin, mburuvicha yvy gotyo-pegua ramo, ojogua Ptolomeo-pe, ha’éva osẽporãtavape Ucrania ñorairõme, omoañetévo versíkulo 11. Ymaite guive, Ptolomeo IV Filopátor ipu’akakue Ñorairõ Rafia-pe omoañete ko versíkulo, ohechauka hag̃ua tenonderãite Putin ñesẽporã hi’aguĩmava. Versíkulo 5–9 omombe’u peteĩ tembiasakue ohechauka mboyve hag̃ua papado sãmbyhy 1.260 ary pukukue (538–1798) peteĩ detalle porãite reheve. Ko’ã detalle oñehesa’ỹijo jey heta jevy yma, upévare ko’ápe amomba’éta peteĩ tape rechaukaha profético oñemoañetéva versíkulo 5–9-pe ha oñehendáva jey pe período 538 guive 1798 peve.
This period began with a treaty between the southern Ptolemaic kingdom and the northern Seleucid kingdom, sealed when the southern king gave his daughter in marriage to the northern king. This union initiated a seven year span that ended when the southern king invaded the north, took the northern king captive to Egypt, and the captive king later died after falling from a horse.
Ko período oñepyrũ peteĩ ñe'ẽme'ẽ reheve pe mburuvicha guasu Ptolemaico ñemby gotyogua ha pe mburuvicha guasu Seleúcida yvate gotyogua apytépe, oñembotýva pe mburuvicha guasu ñemby gotyogua ome'ẽrõ guare itajýrape tembirekorã pe mburuvicha guasu yvate gotyoguápe. Ko joaju omoñepyrũ peteĩ siete áño pukukue, opa va'ekue pe mburuvicha guasu ñemby gotyogua oike ramo guare yvatévo, ojagarrárõ guare pe mburuvicha guasu yvate gotyogua ha ogueraha chupe Egíptope prisionéroramo, ha upe rire pe mburuvicha guasu jejagarra pyre omano peteĩ kavaju ári ho'a rire.
A Broken Treaty
Peteĩ Ñe’ẽme’ẽ Ojepysóva hag̃ua hag̃uáicha hag̃ua hag̃ua hag̃uáicha
The invasion stemmed from a broken treaty. After the seven-year period began, the northern king set aside his first wife to marry the southern princess and secure the treaty. Later, he discarded the southern wife and reinstated his original queen. This prompted the first queen to execute the southern queen and her entourage, enraging the southern queen’s family in Egypt.
Pe ñorairõ ou peteĩ ñe’ẽme’ẽ oñembyaívagui. Oñepyrũ rire pe periodo siete ary rehegua, pe mburuvicha guasu yvate gotyogua omboyke hembireko peteĩha omenda hag̃ua pe ñembokatupyry kuña ñemby gotyogua rehe ha omoañete hag̃ua pe ñe’ẽme’ẽ. Upe rire, omombo pe hembireko ñemby gotyogua ha omyengovia jey hembireko tee peteĩhague. Kóva omokyre’ỹ pe reina peteĩhague ojuka hag̃ua pe reina ñemby gotyogua ha umi iñirũnguéra, ha upéva ombopochyeterei pe reina ñemby gotyogua rogayguakuérape Egipto-pe.
With prophetic discernment, seven years can be seen as two periods of three and a half years, as illustrated by the three and a half years before and after the cross that together represented the week that Christ confirmed the covenant. The three and a half is also recognized in the seven times curse carried out upon the northern kingdom of Israel from 723 BC unto 1798. That seven times is divided into two periods of twelve hundred and sixty, with 538 as the middle point. These illustrations of seven being divided into two periods of three and a half is not random, it is purposeful.
Arandu marandu porã rupive, ikatu ojehecha umi siete áño mokõi período tres áño ha mbytégui, ojehechaukaháicha umi tres áño ha mbyte pe kurusu mboyve ha upéi, oñondivepa orrepresentáva pe semana Cristo omombarete hague pe ñe’ẽme’ẽ. Pe tres áño ha mbyte avei ojekuaa pe siete tiempos jehovasa’ỹme ojejapova’ekue Israel pe tetãnguéra yvate gotyo rehe, ary 723 a.C. guive 1798 peve. Umi siete tiempos oñemboja’o mokõi período mil doscientos sesenta-pe, ha 538 ha’e pe mbytegua. Ko’ã techaukaha siete oñemboja’óva mokõi período tres áño ha mbytégui ndaha’éi oikóva rei; ojejapo upevarã.
In the division in the week Christ confirmed the covenant the cross represents the center and in so doing it identifies Christ presenting the message in person for three and a half years, followed by His disciples presenting the message for the same period. In the seven times against the northern kingdom 538 divides the history into a period when paganism trampled down the sanctuary and host followed by papalism trampling down the sanctuary and host for the same period. In prophetic symbolism “seven” is represented with three and a half, which in turn is represented by forty-two months, three and a half days or years, twelve hundred and sixty, twenty-five twenty and a time, times and dividing of time. In context, all these figures are interchangeable.
Pe semana mbyteépe Cristo omboaje pe ñeʼẽmeʼẽ; pe kurusu ohechauka pe mbyte, ha péicha ohechauka Cristo ojegueraha hag̃ua pe marandu ijehegui voi mbohapy áño ha mbyte pukukue, ha upéi hemimboʼekuéra ogueraha pe marandu pe aravo pukukue avei. Umi pokõi ára guasu Reino yvategua rehe oúva apytépe, 538 ombojaʼo tembiasakue peteĩ periodope, upe jave pagãsmo opyrũvaʼekue pe tupaópe ha pe ehérsito ári, ha upéi papado opyrũ pe tupaópe ha pe ehérsito ári pe mismo periodo pukukue. Taʼanga profétikape “pokõi” ojehechauka mbohapy áño ha mbyte rupive, ha upéva katu ojehechauka irundy pa mokõi jasy, mbohapy áño ha mbyte ára térã áño, mil doscientos sesenta, veinticinco veinte ha peteĩ ára, ára kuéra ha ára mbyte rupive. Pe contexto ryepýpe, opa koʼã papapy ikatu oñemoambue ojupe hag̃ua.
The treaty represented between the Ptolemaic Kingdom, ruled by the descendants of Ptolemy I (a general of Alexander the Great), who controlled Egypt, and the Seleucid Empire, ruled by the descendants of Seleucus I (another of Alexander’s generals), who controlled much of the Middle East, including Syria concluded the Second Syrian War in 253 BC. The war had begun seven years before in 260 BC. Seven years after the treaty was ratified it was broken in 246 BC. Fourteen years, divided into two seven-year periods. The first half is warfare and the second half is peace. The fourteen years begin with the second Syrian War and it ends with the third Syrian War. This type of symmetry in history is amplified when you recognize that the history is represented in verses five through nine of chapter eleven. The treaty and its breaking are the focus of the verses and the history which fulfilled the verses.
Pe ñemongueta ojehechaukáva Reino Ptolemaico apytépe, oisãmbyhýva Ptolomeo I ñemoñarekuéra (Alexandro el Grande ruvicha guasu peteĩva), oguerekóva Egipto poguýpe, ha Imperio Seléucida apytépe, oisãmbyhýva Seleuco I ñemoñarekuéra (ambue Alexandro ruvicha guasu), oguerekóva ipoguýpe heta tetã Mbytérape Oriente-pe, Siria avei, omohu’ã Guerra Siria Mokõiha ary 253 a.C.-pe. Pe ñorairõ oñepyrũ kuri siete ary mboyve, ary 260 a.C.-pe. Siete ary rire pe ñemongueta oñemoneĩmbávo, oñembyai ary 246 a.C.-pe. Catorce ary, mokõi periodo siete ary pegua-pe oñemboja’óva. Pe peteĩha kuarahy mbyte niko ñorairõ; ha pe mokõiha kuarahy mbyte, py’aguapy. Umi catorce ary oñepyrũ Guerra Siria Mokõiha reheve ha opa Guerra Siria Mbohapyha reheve. Ko’ãichagua simetría tembiasakuepegua tuichave mba’éicha ojekuaa vove pe tembiasakue ojehechaukaha capítulo once, versículo cinco guive nueve peve. Pe ñemongueta ha iñembyai hína umi versículo ha pe tembiasakue ogueroviapajevéva umíva mbytépe.
This aligns with the papal domination from 538 to 1798. Near the end of that era, Napoleon Bonaparte entered into a treaty with the Vatican. Citing the Vatican’s breach of the 1797 Treaty of Tolentino, Napoleon sent General Berthier in 1798 to take the pope captive. The pope died in France in 1799. This 1,260-year period is detailed in verses 31–39.
Kóva ojoaju pe mburuvicha guasu papal poguýpe 538 guive 1798 peve. Upe ára pukukue pahávo, Napoleón Bonaparte oike peteĩ ñe’ẽme’ẽme Vaticano ndive. Oje’e hag̃ua Vaticano omboykehague pe Tratado de Tolentino ary 1797-pe, Napoleón omondo General Berthier-pe ary 1798-pe ogueraha hag̃ua pe papa ijapyhýpe. Pe papa omanókuri Francia-pe ary 1799-pe. Ko ára 1.260 ary pukukue oñemombe’u porã umi versíkulo 31–39-pe.
The history of verses 5–9 parallels that of verses 31–39, providing two witnesses within Daniel 11. Both lines share identical prophetic waymarks, revealing the dynamics between the kings of the south and north. Each period is symbolized by three and a half years, concluding with the southern king prevailing, capturing the northern king, and taking him to the southern land, where both northern kings die. In both cases, as the text states, the southern king returns with spoil:
Pe tembiasakue umi versíkulo 5–9 rehegua ojoja umi versíkulo 31–39 reheguápe, ome’ẽvo mokõi testígo Daniel 11 ryepýpe. Mokõive línea oguereko umi peteĩchagua tape rechaukaha profétika, ohechaukáva umi mburuvicha guasu ñemboguata ñemby ha yvate gotyo guakuéra apytépe. Káda período oñembojogua mbohapy ary ha mbyte rehe, opa hag̃uáicha mburuvicha guasu ñemby gotyogua ipu’akávo, ojagarrávo mburuvicha guasu yvate gotyoguápe, ha oguerahávo chupe yvy ñembyguápe, upépe omano mokõive mburuvicha guasu yvate gotyogua. Mokõive kásope, he’iháicha pe texto, pe mburuvicha guasu ñemby gotyogua ou jey mba’e pyhy reheve:
And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north. Daniel 11:8.
Haʼe avei ogueraháta Egíptope tembiguái ramo ijakuéra yvanga, hendivekuéra mburuvichakuéra, ha itaʼũmbýva kuatia plata ha óro guigua; ha haʼe opytáta hetave ary rréi yvate gotyogua-gui. Daniel 11:8.
For Ptolemy, this was treasure previously looted by the northern king; for Napoleon, it was the Vatican’s riches plundered and taken to France. These two lines of witness indicate that the northern king’s death is symbolized by falling from a horse. In Revelation 17, the woman riding the beast represents the Catholic Church:
Ptolomeo-pe g̃uarã, kóva vaʼekue peteĩ tesoro yma mburuvicha guasu yvate gotyogua mondaha rupi ojegueraha vaʼekue; Napoleón-pe g̃uarã, haʼe vaʼekue Vaticano mbaʼetaeta ojejepokuaáva ñemonda rupive ha ojegueraha Francia-pe. Koʼã mokõi testimónio renda ohechauka porã mburuvicha guasu yvate gotyogua mano ojehechauka hag̃ua peteĩ kavaju ári hoʼáramo guáicha. Apocalipsis 17-pe, kuña ojupíva mymba vai ári ohechauka Iglesia Católica-pe:
So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. Revelation 17:3.
Upévare che reraha Espíritupe ñu mehápe; ha ahecha peteĩ kuña oguapy peteĩ mymba pytã asýva ári, henyhẽva téra ñemongaraí rehegua, oguerekóva siete akã ha diez hatĩ. Apocalipsis 17:3.
The beast she rides is the United Nations. Revelation 17 describes her restoration to power after the deadly wound of 1798. As the eighth kingdom, she resumes her reign, symbolized by riding the beast:
Mymba hi’áriha heseve hag̃ua hína pe Tetãnguéra Joaju. Apocalipsis 17 omombe’u mba’éichapa oñemyatyrõ jeývo ipokatu 1798-pe, upe ikuatia vai omano hag̃uáicha rire. Pe pokõiha rréino ramo, ha’e oñepyrũ jeýma oguapy hag̃ua ipoguýpe, ojehechauka hag̃ua heseveha pe mymba ári:
And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:18.
Ha pe kuña rehecháva hína upe táva guasu, oisãmbyhýva yvy arigua ruvichakuérape. Apocalipsis 17:18.
The deadly wound of 1798 was prefigured in verses 5–9 when the northern king fell from a horse and died. These two lines in Daniel 11 run parallel to verses 41–45. The Sunday law in the USA, marked in verse 41, begins the papacy’s final ride on the beast—a period reflected in these two lines. When Ellen White notes that “much of the history” fulfilled in Daniel 11 “will be repeated,” verses 5–9 and 31–39 align with verses 41–45.
Pe kaníva oporojukáva 1798-pe oñehechauka vaʼekue tenonderã umi versíkulo 5–9-pe, pe mburuvicha yvategua hoʼágui peteĩ kavaju ári ha omano. Koʼã mokõi línea Daniel 11-pe oho joja umi versíkulo 41–45 ndive. Pe léi domingo rehegua EE. UU.-pe, ojehechaukáva versíkulo 41-pe, omoñepyrũ papado ryrýi paha pe mymbaguasu ári—peteĩ período ojehechaukáva koʼã mokõi línea-pe. Ellen White heʼi jave “hetaiterei pe tembiasakue” oñekumpli vaʼekue Daniel 11-pe “ojejapóta jeyha”, umi versíkulo 5–9 ha 31–39 ojoja umi versíkulo 41–45 ndive.
Only Verse Forty
Pe Téxto Cuarenta Añoite hag̃uáicha
From verse 31 to 45, only verse 40 stands outside the prophetic period of three and a half days. It represents a unique history within the final third of Daniel’s 45 verses. In verse 16, the history of pagan Imperial Rome unfolds through four rulers—Pompey, Julius Caesar, Augustus Caesar, and Tiberius Caesar. Augustus’s victory at the Battle of Actium in 31 BC began Imperial Rome’s 360-year rule, fulfilling the “time” in verse 24:
Pe versíkulo 31 guive 45 peve, peteĩnte versíkulo 40 oĩ pe período profético mbohapy ára ha mbyte okaháre. Ha’e ohechauka peteĩ tembiasakue ijojaha’ỹva Daniel rembiasa pahápe, he’iséva umi 45 versíkulo apytépe pe mbohapyha pahaguépe. Pe versíkulo 16-pe, Roma Imperial pagana rembiasakue ojehechauka irundy mburuvicha rupive—Pompeyo, Julio César, Augusto César ha Tiberio César. Augusto ipu’aka haguére Táva Actium ñorairõme áño 31 a.C.-pe, oñepyrũ Roma Imperial poguýpe 360 áño javeve, omboajévo pe “ára” oñeñe’ẽva versíkulo 24-pe:
He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.
Ha’e oike pehẽme py’aguapýpe, upe tetãvore iporãvéva ha iporavopyréva ári jepe; ha ojapóta mba’e ndojapói va’ekue itúva kuéra, ni itúva ypykuéra; omosarambíta ijapyhy, ha imondaha, ha irikue ijapytépekuéra; ha’e voi omoĩta iñemo’ãngapy umi mbareteha ári, peteĩ sapy’ami peve. Daniel 11:24.
After Actium, Rome made Egypt a province in 30 BC. Three hundred and sixty years later, in 330, Constantine moved the empire’s capital from Rome to Constantinople. This “time” aligns prophetically with the 1,260 years of papal rule and the 7 years of verses 5–9.
Actium rire, Roma ojapo Egíptogui peteĩ provincia ary 30 a.C.-pe. Mbohapysa ciento sesenta ary rire, ary 330-pe, Constantino omongu’e mburuvichaguasu retãme gua rógaguasu Roma-gui Constantinóplape. Ko “ára” oñemohenda proféticamente pe 1.260 ary papakuéra poguýpe oiko hague ndive ha pe 7 ary versíkulo 5–9-pe guáre.
From verse 16, pagan Imperial Rome dominates until verse 30, encompassing the Maccabees’ league with Rome and the line of Christ. Yet, verses 16–30 align with verses 31–39 and 41–45. Thus, in the last 30 verses of Daniel 11, a consistent prophetic line emerges—except for verse 40, where the “time of the end” is marked in 1798 and 1989.
Pe versíkulo 16 guive, Roma Imperial pagã oporojopy pe versíkulo 30 peve, oguerekóvo ipype umi Macabeo-kuéra joaju Roma ndive ha Cristo ñemoñare rape. Upéicharõ jepe, umi versíkulo 16–30 oñembojoaju umi versíkulo 31–39 ha 41–45 rehe. Upévare, Daniel 11 pegua 30 versíkulo pahápe ojekuaa peteĩ línea profética peteĩchaite—ndaha’éiramo pe versíkulo 40, upépe pe “ára paha” oñemarkáva 1798 ha 1989-pe.
With minor exceptions in verses 2 and 3—where the final of eight presidents transitions to control the ten kings of the United Nations—the first two verses align with verse 40, representing the Sunday law and the shift from the sixth to the seventh and eighth kingdoms. Verses 3 and 4 align with verse 45 and Daniel 12:1, depicting the rise and fall of the Grecian kingdom, paralleling the papacy’s establishment and demise in verses 41 through Daniel 12:1. Both the woman and the beast she rides end with no help, framing the beginning and end of Daniel 11 outside verse 40’s history. Alexander the Great symbolizes the United Nations, fornicating with the whore of Tyre (the king of the north from verse 41 onward), who are both the beast and the dragon.
Mokõi excepción michĩmínte umi versíkulo 2 ha 3-pe —upehápe pe paháva umi poapy presidente-gui ohasa hag̃ua ojoko hag̃ua umi paapy mburuvichakuéra Naciones Unidas-gua—, umi mokõi versíkulo peteĩha oñembojoja versíkulo 40 ndive, ohechaukáva pe arapokõindy léi ha pe ñembohasa pe sexto-gui pe séptimo ha pe poapyha reino-pe. Umi versíkulo 3 ha 4 oñembojoja versíkulo 45 ndive ha Daniel 12:1 ndive, ohechaukáva pe Greciaygua reino ñemopu’ã ha ho’a, ojoguáva pe papado ñemopyenda ha ijapyrépe oñehundiha umi versíkulo 41 guive Daniel 12:1 peve. Mokõivéva, pe kuña ha pe mymba ha’e ojekupytyha hese, opáma oĩ’ỹre pytyvõ, omohenda hag̃ua Daniel 11 ñepyrũ ha ipaha versíkulo 40 rembiasakue okápe. Alejandro Magno ohechauka Naciones Unidas-pe, oñemongakuaáva tekoreípe Tiro kuña rekovéva ndive (pe yvategua ruvicha versíkulo 41 guive tenonde gotyo), ha’ekuéra mokõivéva pe mymba ha pe dragón.
Verses Nine and Ten
Ayvu Porundy ha Diez
Verses 5–9 conclude at the time of the end in 1798, while verse 10 marks 1989. Thus, the span between verses 9 and 10—from 1798 to 1989—represents the revealed portion of verse 40, initiating its hidden history. To clarify: nearly every verse in Daniel 11 reflects the papacy’s rule from 538 to 1798. Verse 40 covers 1798 to the Sunday law in the USA. Verses 6–9 typify the papal era, while verse 10 foreshadows the USSR’s collapse in 1989. Therefore, verses 11–15 span from 1989 to the Sunday law, as represented in verses 16, 31, and 41.
Umi versíkulo 5–9 oñemohuʼã ára pahápe ary 1798-pe, ha versíkulo 10 katu ohechauka ary 1989-pe. Upévare, pe paʼũ oĩva versíkulo 9 ha 10 apytépe—1798 guive 1989 peve—ohechauka pe porción ojehechaukáva versíkulo 40-pe, omoñepyrũvo iñaranduka kañymby. Oñemyesakã hag̃ua: haimete opa versíkulo Daniel 11-pe ohechauka papado poguýpe guare ary 538 guive 1798 peve. Versíkulo 40 oguereko 1798 guive pe léi domingo Estados Unidos-pe peve. Versíkulo 6–9 ohechauka techapyrãramo pe arapokõindy papal, ha versíkulo 10 katu omoheñói mboyve hag̃ua pe URSS hoʼapaite 1989-pe. Upévare, versíkulo 11–15 ohupyty 1989 guive pe léi domingo peve, ojehechaukaháicha versíkulo 16, 31 ha 41-pe.
Verse 40 is divided into two parts. The first, from 1798 to 1989, begins and ends with a “time of the end.” The second half begins in 1989, where the first half concludes. Verses 1 and 2 identify a sequence of presidents starting in 1989, aligning with the second part of verse 40. Verse 11 marks the onset of the Ukraine war in 2014, while verse 12 highlights the consequences the victorious king of the south brings upon himself. Verse 13 nears fulfillment, but here we note that verse 11 falls within the second part of verse 40—post-1989, yet pre-Sunday law (verse 41).
Pe versíkulo 40 oñemboja’o mokõi hendápe. Peteĩha, 1798 guive 1989 peve, oñepyrũ ha opa peteĩ “paha ára” rehe. Mbyte mokõiha oñepyrũ 1989-pe, upe hendápe pe peteĩha opa haguépe. Versíkulo 1 ha 2 ohechauka peteĩ secuencia mburuvichakuéra rehegua oñepyrũva 1989-pe, ojoajúva pe mokõiha hendápe versíkulo 40-pe. Versíkulo 11 ohechauka Ucrania ñorairõ ñepyrũ 2014-pe, ha versíkulo 12 omomba’e guasu umi consecuencia pe mburuvicha yvate gotyo rehegua oguerúva ijehe. Versíkulo 13 hi’aguĩ oñekumpli hag̃ua, péro ko’ápe jahechakuaa versíkulo 11 oĩha pe mokõiha hendápe versíkulo 40-pe—1989 rire, ha katu pe léi domingo mboyve (versíkulo 41).
Verses 13–15 point to the Battle of Panium in 200 BC, the year pagan Rome began exerting influence over human affairs, tied to that battle. Occurring well before Pompey’s entry into Jerusalem in verse 16, it provides historical evidence identifying verse 41 as the Sunday law in the USA.
Umi versíkulo 13–15 ohechauka Pánio ñorairõ rehe oikova’ekue ary 200 a.C., upe ary Roma pagana oñepyrũhague oipysyrõ hag̃ua pokatu umi mba’e oikóvare yvyporakuéra apytépe, ojoajúva upe ñorairõ rehe. Oiko hag̃ua mboyve Pompeyo oike Jerusalénpe versíkulo 16-pe, ome’ẽ techaukaha histórico omombe’úva versíkulo 41ha pe léi Aratepegua Estados Unidos-pe.
Every prophetic line and its historical fulfillment in Daniel 11 lies either within verse 40’s history (1798 to the Sunday law) or from verse 41 to Daniel 12:1. Of the 45 verses, verses 1, 2, 7–15, and 40—totaling twelve—apply to verse 40’s timeline when layered line upon line. Verse 40 splits into two segments at 1989. Verses 1, 2, and 10–15 align with its second half. Verses 1 and 2 trace the line of presidents in the earth beast’s history, while verses 10–15 depict three proxy wars orchestrated by the king of the north (the papal power) from 1989 to the Sunday law. The three proxy wars begin with the United States, identified in verse 40 as “chariots, ships and horsemen.”
Káda línea profética ha ijeheguáva ñemohu’ã histórico Daniel 11-pe oĩ térã versículo 40 rembiasakue ryepýpe (1798 guive pe léi domingo peve) térã versículo 41 guive Daniel 12:1 peve. Umi 45 versículo apytégui, umi versículo 1, 2, 7–15 ha 40—pa mokõiha, doce en total—ojeporu versículo 40 aravo rape rehe, oñembojoapyvo línea ári línea. Versículo 40 oñemboja’o mokõi hendápe ary 1989-pe. Umi versículo 1, 2 ha 10–15 oñembojoja henda mokõiháre. Umi versículo 1 ha 2 omyesakã mburuvicha guasu kuéra rape pe mymba yvy rehegua rembiasakue ryepýpe, ha umi versículo 10–15 ohechauka mbohapy ñorairõ proxy mburuvicha yvate pegua omyakãva (pokatu papal) ary 1989 guive pe léi domingo peve. Umi mbohapy ñorairõ proxy oñepyrũ Estados Unidos reheve, ojekuaaukáva versículo 40-pe “karreta kuéra, mba’yrumýi ha kavaju arigua kuéra” ramo.
We will continue in the next article.
Jaseguíta pe artíkulo oútavape.