The history from verse sixteen unto twenty-two in Daniel eleven begins and ends with a typification of the Sunday law. The line’s beginning and ending being the same, identifies the signature of Christ, as the Alpha and Omega. Prophetically it requires that verse sixteen be aligned with verse twenty-two. When this is done it moves the history of the glorious land, as represented by the line of the Maccabees into the history of verses ten through fifteen.
Pe tembiasakue mbohapyha dieciséis guive veintidós peve Daniel once-pe oñepyrũ ha oñemohuʼã peteĩ tipificación rehe pe léi domingo rehegua. Pe línea ñepyrũ ha pahápe ojuehecha peteĩcha hag̃ua, ohechauka Cristo firma, Alfa ha Omega ramo. Proféticamente ojerure versículo dieciséis oñembojoaju hag̃ua versículo veintidós ndive. Péva ojapóramo, omyasãi pe tembiasakue yvy porãite rehegua, ojehechaukaháicha pe línea de los Macabeos rupive, versículos diez guive quince peve rembiasakuépe.
The Maccabees
Macabeokuéra
The Maccabees revolt represents the twenty-two years that began in 1776 and ended when the United States became the sixth kingdom of Bible prophecy in 1798. This identifies the number twenty-two as a history directly attached to the time of the end in 1798, which is where verse forty of Daniel eleven begins.
Pe revuelta Macabea ohechauka umi mokõipa mokõi ary oñepyrũva’ekue 1776-pe ha opa va’ekue Estados Unidos oiko jave pe sexto reino profecía bíblica rehegua ramo 1798-pe. Kóva ombojekuaa pe papapy mokõipa mokõiha peteĩ tembiasakue oñembojoajúva directamente pe ára paha ndive 1798-pe, upépe ñepyrũha pe versículo cuarenta Daniel once-gui.
The relation of the number twenty-two with 1798 is important to identify. The Maccabean revolt, in typifying the American revolution aligns both revolutions of the glorious land (literal and spiritual) as revolutions that rejected the statecraft of the Seleucids and the European kings, as well as the churchcraft of Greece and Rome. In both historical testimonies Greece and Rome represented the king of the north.
Tuicha hag̃ua mba’éichapa pe papapy mokõi-pa mokõi ojoaju 1798 rehegua ndive. Pe pu’aka Maccabeo-kuéra rehegua, ohechauka hag̃ua pe revolución americana, ombojoja mokõivéva pe yvy gloriosa rehegua revolución—literal ha espiritual—ramo, ha’eháicha revoluciones omboykéva pe poguýre ñemboguata político Seleucida-kuérape ha mburuvichakuéra europeo-kuérape, ha avei pe poguýre ñemboguata eclesiástico Grecia ha Roma rehegua. Mokõivéva testimonio histórico-pe, Grecia ha Roma orrepresenta pe mburuvicha norte-gua.
The line of the Maccabees is represented in verse twenty-three, but it represents a history that began 33 years after Panium of verse fifteen, and just over a hundred years before Pompey in verse sixteen. The line ends at the judgment of the cross, a judgment that extended unto 70 AD, though that period of judgment is identified as simply the cross in verse twenty-two. Prophetically the Maccabean line, representing the glorious land from 1776, then 1798 with the Hasmonean dynasty and then the Herodian dynasty to the cross and 70 AD ends at verse twenty-two and it begins with twenty-two years from 1776 unto 1798. The twenty-two years from 1776 to 1798 also typify the twenty-two years from 9/11 unto 2023, which was typified as twenty-two days in Daniel ten. The Maccabean line begins and ends with “twenty-two.”
Macabeokuéra línea ojehechauka pe versíkulo mokõipaapyhápe, ha katu upéva orrepresenta peteĩ tembiasakue oñepyrũva 33 ary rire pe Pánio-gui pe versíkulo pápahápe, ha peteĩ sa ary rupi mboyve Pompeyo pe versíkulo patekõihápe. Pe línea opa pe kurusu jehusgápe, peteĩ jehusga ojepysóva 70 d.C. peve, jepe upe ára jehusga rehegua ojehechauka hag̃uante pe kurusu ramo pe versíkulo mokõipa mokõihápe. Maranduháraicha pe línea macabea, orrepresentáva pe yvy porãite 1776 guive, upéi 1798 pe dinastía hasmonea ndive ha upéi pe dinastía herodiana pe kurusu peve ha 70 d.C. peve, opa pe versíkulo mokõipa mokõihápe ha oñepyrũ 22 ary 1776 guive 1798 peve. Umi 22 ary 1776 guive 1798 peve avei ohechauka hag̃ua umi 22 ary 11 de septiembre guive 2023 peve, ojehechaukava’ekue 22 ára ramo Daniel kapítulo 10-pe. Pe línea macabea oñepyrũ ha opa “mokõipa mokõi” reheve.
Four Roman Rulers
Irundy Mburuvicha Rromagua Mburuvicha Guasu hag̃ua
Verses sixteen through twenty-two directly identify four Roman rulers and represent another line within the verses. The Maccabean line is aligned based upon the principle of ‘repeat and enlarge,’ and the Roman line is directly represented in the verses. Pompey conquered the first two of three obstacles, as Rome ascended to the throne as the fourth kingdom of Bible prophecy at the battle of Actium in 31 BC. He was followed by Julius Caesar, Augustus Caesar and Tiberias Caesar. Pompey was a general, and the last three symbols are tied together as emperors.
Umi versíkulo 16 guive 22 peve ohechauka hag̃ua hekoitépe irundy mburuvicha Romagua ha orrepresenta ambue línea umi versíkulo ryepýpe. Pe línea Macabea oñemohenda pe principio “jey jey ha ñembotuichave” rehehápe, ha pe línea Romana ojehechauka hag̃ua hekoitépe umi versíkulope. Pompeyo ipu'aka vaekue mokõiha peve umi mbohapy hag̃ua apañuãi apytégui, Roma ojupi aja guive tróno ári irundyha rréino ramo profecía bíblica-pe, pe ñorairõ Actium-pe ary 31 a.C. Júlio César ou hapykuéri, upéi Augusto César ha Tiberio César. Pompeyo vaekue peteĩ henerál, ha umi mbohapy símbolo pahague oñembojoaju umi emperadór ramo.
The last of the four rulers dies in verse twenty-two where Christ was crucified, so we must take the last of the four rulers of Rome back to the Sunday law of verse sixteen. When we do this Pompey would represent the first of four waymarks, where the fourth and final waymark aligns with the Sunday law of verse sixteen. Verse sixteen would be represented by Tiberias Caesar, and the battle of Panium of verse fifteen would be represented by Augustus Caesar, the battle of Raphia in verse eleven would be Julius Caesar, thus marking General Pompey as verse ten and 1989.
Umi irundyha paha apytépe, pe irundy mburuvichakuéra paháva omano pe versíkulo mokõipa mokõi-pe, upépe Cristo oñemosãingohague kurusúre; upévare tekotevẽ jagueru jey Roma pegua pe paháva umi irundy mburuvichakuéra apytégui pe léi dominical pe versíkulo pa suéi peguápe. Péicha jajapóramo, Pompeyo ohechaukáta pe peteĩha irundy techaukaha apytégui, ha pe irundyha ha paha techaukaha oñembojoajúta pe léi dominical rehe pe versíkulo pa suéi-pe. Pe versíkulo pa suéi ojehechaukáta Tiberias César rupive, ha pe ñorairõ Panium pegua pe versíkulo pa po peguápe ojehechaukáta Augusto César rupive; pe ñorairõ Rafia pegua pe versíkulo pa peteĩha peguápe ha’éta Julio César, upéicha oñemarka General Pompeyo ramo pe versíkulo pa- ha 1989.
This identifies that the “hidden history” of verse forty of Daniel eleven, the history from the collapse of the Soviet Union in 1989 unto the Sunday law of verse forty-one is represented by three lines of prophecy that are found in the history represented by verses ten through twenty-three. The Maccabees, the Roman rulers and the three battles of Rome’s proxy powers.
Kóva ohechauka pe “tembiasakue kañymby” Daniel once-pegua, capítulo 11, versículo 40-peguáva, ha’éva pe tembiasakue oñepyrũva Unión Soviética ho’a guive ary 1989-pe peve pe arapokõindy léi ojejuhúva versículo 41-pe, oñerrepresentaha mbohapy línea profética rupive ojejuhúva pe tembiasakuépe oñerrepresentáva versículo 10 guive 23 peve. Pe Macabeokuéra, umi mburuvicha Romagua ha umi mbohapy ñorairõ Roma poguýpe oĩva rupive.
This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2 Corinthians 13:1.
Kóva hína mbohapyha jey ajuha pene rendápe. Mokõi térã mbohapy testígo jurúpe oñemopyenda vaʼerã opa ñeʼẽ. 2 Corintios 13:1.
Three Proxy Wars
Mbohapy Ñorairõ Ojejapóva Ambuekuéra Ruégui
Verse ten marks the end of the fourth Syrian War that occurred from 219 unto 217 BC, when Antiochus III Magnus (the Great) regrouped in advance of the battle of verse eleven, which was the battle of Raphia that would be represented by Julius Caesar. Verse ten identifies the collapse of the Soviet Union in 1989 as represented in verse forty, and Pompey aligns with that history. Verse sixteen represents the conquering of the glorious land of Judah, typifying the Sunday law in the United States, but Pompey aligns also with 1989, and in 1989 modern Rome conquered her first obstacle, but in doing so, she simultaneously spiritually conquered Protestant America when she seduced Ronald Reagan into forming a secret alliance with the glorious land. An alliance with the whore of Rome by a king, represents spiritual fornication.
Pe ñe’ẽpoty diez ohechauka opa hague pe irundyha ñorairõ Siriapegua oikovaʼekue ary 219 guive 217 a.C. peve, upérõ Antiochus III Magnus (pe Tuicháva) oñembyatýjey vaʼekue oñembosakoʼi hag̃ua pe ñorairõ ñe’ẽpoty once-peguarã, haʼéva pe ñorairõ Raphia pegua ojehechaukátava Julius Caesar rupive. Pe ñe’ẽpoty diez ohechauka pe Unión Soviética hoʼa hague ary 1989-pe, oñerepresentáva pe ñe’ẽpoty cuarenta-pe, ha Pompeyo oñembojoaju upe tembiasakue rehe. Pe ñe’ẽpoty dieciséis orepresenta pe yvy porãite Judá pegua oñegana hague, ha upéva ohechauka hag̃ua pe léi domingo Estados Unidos-pe; ha katu Pompeyo oñembojoaju avei 1989 rehe, ha ary 1989-pe Roma moderna ogana iñepyrũrã mbaʼe omoĩva chupe tape ykére, péro upéva ojapóvo, peteĩchaite espiritualhápe ogana avei América Protestántepe oñembotavy rupi Ronald Reagan-pe ojapo hag̃ua peteĩ ñembojoaju kañy pe yvy porãite ndive. Peteĩ ñembojoaju pe kuña rekovéva Roma pegua ndive peteĩ mburuvicha rupive, orepresenta tekove ñemongyʼa espiritual.
1989 was where the whore of Rome begins to come out of her seventy years to commit fornication with all the kings of the earth. The first king is the United States in 1989, for the United States is also represented by Ahab, who was married to Jezebel, who is the whore of Tyre in Isaiah twenty-three.
1989-pe oñepyrũ pe kuña rekovai Roma guigua osẽ hag̃ua i-setenta ary rire ikatu hag̃uáicha oporomongakuaa vai opa mburuvicha guasu yvy arigua ndive. Pe mburuvicha guasu peteĩha ha’e Tetã Unidos ary 1989-pe, Tetã Unidos avei ojehechauka Ahab rupive, ha’éva omenda vaekue Jezabel rehe, ha upéva hína pe kuña rekovai Tiro guigua Isaías mokõi pa’ẽ mbohapy-pe.
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 ojehesaráita setenta ary pukukue, peteĩ mburuvicha ára kuérape guáicha; ha setenta ary paha rire, Tiro opurahéita peteĩ kuña rekove vaiicha. Egueraha peteĩ árpa, eguata táva rupi, nde kuña rekove vai, reñembohasáma vaʼekue tesaráipe; embopú porã, epurahéi heta purahéi, ne manduʼa jeý hag̃ua hese. Ha oikóta setenta ary paha rire, Ñandejára oikuaaukáta Tiro rehe ipyʼa, ha haʼe ojevýta hepykue gotyo, ha oñemoakãratĩta opa tetãnguéra yvy ape ári oĩvandi ndive. Isaías 23:15–17.
The whore was forgotten at the “time of the end” in 1798 when she received her deadly wound as represented in verse forty of Daniel eleven. At the “time of the end” in 1989 she begins the period of the healing of her deadly wound by committing fornication with the kingdom who will be the first to enforced the mark of her authority. That kingdom was represented by Ahab, and by France, who placed the papacy on the throne of the earth in 538 and was the premier kingdom to support the rise of the papal power. For this reason, they are titled as “the first-born of the Catholic church,” as well as “the eldest daughter of the Catholic church.” France and Ahab both witness to the United States role from 1989 unto the Sunday law.
Pe kuña rekove vai rehegua oñembyesarái vaʼekue pe “paha ára”pe ary 1798-pe, ojerurekórõ guare pe ijai vaietehápe, oñemombeʼuháicha Daniel 11, peteĩha irundyha jeýpe. Pe “paha ára”pe ary 1989-pe oñepyrũ pe aravo ijehai vaieteha jehepymeʼẽ rehegua, oñemoakãratĩ rupi pe tekove ñemotĩme pe mburuvicha guasu ndive, ha upéva haʼéta pe tenondegua omboguata hag̃ua pe techaukaha hembiapoukapy rehegua. Upe mburuvicha guasu ojehechauka vaʼekue Acab rupive, ha Francia rupive avei, omoĩ vaʼekue papakuérape yvy ariguasu guapyhápe ary 538-pe ha haʼe vaʼekue pe mburuvicha guasu tenondegua omoirũvaʼekue mbarete hag̃ua pe pokatu papal puʼaka. Upévare oñembohéra chupekuéra “Iglesia Católica raʼy ypykue”, avei “Iglesia Católica rajy tuja”. Francia ha Acab mokõivéva ohechauka Estados Unidos rembiaporã guive 1989 guive pe léi domingo peve.
In Isaiah twenty-three, the whore of Tyre, who is also the whore of Revelation seventeen, whose forehead has Babylon the Great written upon it. It is “forgotten” for the history of the United States, beginning in 1798, when the papacy ceased to be the fifth kingdom of Bible prophecy, the sea beast of Revelation thirteen. Then the United States began its role as the sixth kingdom of Bible prophecy as the earth beast of Revelation thirteen. Ultimately the United States becomes the premier king of the ten kings of Revelation seventeen. The symbolic history of a period of “seventy years,” the “days of one king” represents the seventy years that Babylon ruled as the first kingdom of Bible prophecy. This typifies the history of the United States from 1798 unto the Sunday law where the external line of American history is represented by the Republican horn and the internal line is represented by the Protestant horn. Those two horns representing the heart of the Constitution that provides for a separation of statecraft and churchcraft, and are the subject the future of America.
Isaías veintitrés-pe, Tiro kuña rekovai, ha’éva avei Apocalipsis diecisiete-pegua kuña rekovai, ipyti’a ári ojehaihápe Babilonia Guasu. Ha’e “ñembyesaráipe” oĩ Estados Unidos rembiasakue rehegua, oñepyrũva 1798-pe, upe jave papado opyta hag̃ua’ỹ Biblia maranduhai profético pegua mburuvicha guasu poha ramo, Apocalipsis trece pegua mymba guasu mar rehegua ramo. Upérõ Estados Unidos oñepyrũ hembiapo ramo Biblia maranduhai profético pegua mburuvicha guasu poteĩha ramo, Apocalipsis trece pegua mymba guasu yvy rehegua ramo. Ipahápe, Estados Unidos oiko Apocalipsis diecisiete pegua pa’ẽ mburuvicha guasu apytépe mburuvicha tenondegua ramo. Peteĩ arange simbólico “setenta ary” rehegua, “peteĩ mburuvicha guasu ára” rehegua, omombe’u umi setenta ary Babilonia oguerekohaguépe ipoguýpe mburuvicha guasu peteĩha ramo Biblia maranduhai profético-pe. Kóva ojoguaha Estados Unidos rembiasápe 1798 guive pe léi domingo peve, upépe línea okapegua América rembiasápe ojehechauka pe kornu republicano rupive, ha línea hyepypegua ojehechauka pe kornu protestante rupive. Mokõi kornu, ohechaukáva Constitución py’a, ome’ẽva peteĩ jepe’a tetã rembiapokue ha tupao rembiapokue apytépe, ha’e hína pe mba’e oñeñe’ẽva América renonderã rehe.
Seventy years are marked for the whore of Tyre to be forgotten, then from the time of the end in 1989 unto the Sunday law she begins to sing. She began with a secret alliance as she captured the religion of Protestant America and brought down the political structure of the king of the south with the collapse of the Soviet Union. A period of seventy years that concludes in a history where Antiochus the Great is standing in the middle of a seventeen year period that is divided into ten and seven, which when multiplied equals “seventy.” At the beginning of the external two hundred and fifty years that ended between Raphia and Panium the internal time prophecy of twenty-three hundred years begins with “seventy” weeks being determined upon Daniel’s people. At the end of those seventy weeks, in 34 AD ancient Israel was forever divorced from God as His chosen covenant people, and God had then entered into marriage with His Christian bride and was then reaching out to the Gentiles.
Setenta ary ojehecha Tiro kuña rekovaíva hag̃ua hag̃ua hag̃uáicha tesaráipe, ha upéi, ára paha guive ary 1989-pe peve léi domingo peve, oñepyrũ opurahéi. Oñepyrũ vaʼekue peteĩ joaju kañy reheve, oguereko jave ipoguýpe América protestante religión ha omboguejývo pe mburuvicha guasu yvy gotyo pegua estructura polítika Unión Soviética hoʼa rupi. Peteĩ período setenta ary pukukue oñemohuʼãva peteĩ tembiasakuepe, upépe Antíoco Guasu oĩ ñembytepe peteĩ período diecisiete ary pukukue, oñembojaʼóva pa ha siete-pe, ha upéva oñembohetavévo omeʼẽ “setenta”. Umi mokõi ciento cincuenta ary okapegua ñepyrũme, opa vaʼekue Rafia ha Panio mbytépe, oñepyrũ pe profecía aravo hyepypegua mokõi mil trescientos ary rehegua, “setenta” semana oñemomanduʼa hag̃ua Daniel retãyguáre. Umi setenta semana pahápe, ary 34 d. C.-pe, Israel ymaguare oñedivorsia hag̃ua Tapégui opa ára g̃uarã Itetã ojeporavopyre ha peteĩ pacto tavayguakuéra ramo; ha Tupã upérõ oike vaʼekue ñemendápe Hembireko cristiana ndive ha upérõ ojesareko hag̃ua umi gentil-kuérape.
207 BC Antiochus is standing in the middle of “seventy,” identifying the close of his kingdom’s favored nation status as the “glorious land” where He chose to raise up modern Israel. The end of the United States as the sixth kingdom at the Sunday law is the end of Isaiah’s “seventy years.” The two-hundred and fifty year line of Antiochus is identifying the close of probation for the Republican horn of the United States, just before the Sunday law of verse sixteen. The twenty-three hundred years that ended when judgment began on October 22, 1844 typifies when judgment closes at the Sunday law. The twenty-three hundred years begins with seventy weeks that identify the end of literal Israel as God’s chosen people. The end of the overall period of twenty-three hundred years concludes with the Protestant movement ending as the advent movement carried on unto the Sunday law. When the closed door of 1844 is repeated the doors will close upon the Republican horn, the Protestant horn, and the government beast.
207 AC-pe Antíoco oĩ pe “setenta” mbytépe, ohechauka hag̃ua hi’rréino mba’éicha opa itavayguakuéra ojeporavopyréva rekóvo “yvy porãite” ramo, upépe Ha’e oiporavo omoñepyrũ hag̃ua Israel pyahu. Estados Unidos paha, mburuvicha guasu sexto-ramo pe léi domingope, ha’e Isaías “setenta ary” paha. Antíoco línea mokõisa po ary pegua ohechauka pe tiempo de gracia ñemboty Estados Unidos rakã Republicano rehegua, michĩmi mboyve pe léi domingo versículo dieciséis-pe. Mokõi mil trescientos ary opa va’ekue ñembojovake oñepyrũrõ guare 22 jasypa 1844-pe, ohechauka typope araka’épa ñembojovake oñemboty pe léi domingope. Mokõi mil trescientos ary oñepyrũ setenta semana reheve, umíva ohechauka Israel literal paha Tupã retã ojeporavopyréva ramo. Pe período tuichakue mokõi mil trescientos ary rehegua paha ogueru pe movimiento protestante paha, pe movimiento adventista omotenondévo peve pe léi domingo. Pe okẽ oñembotýva 1844-pe oñeha’ã jey vove, umi okẽ oñembotýta pe rakã Republicano, pe rakã protestante ha pe mymba gobierno rehe.
For Antiochus to stand between the period of ten and seven is to stand at the end of his probationary time, Probation closes for the government of the United States, which is the earth beast, at the Sunday law, but the Republican horn’s probation closes before the Sunday law.
Antíoco oñemoĩ hag̃ua pe período pa ha poapy mbytépe ha’e oñemoĩ hag̃ua ipahápe ipróva ára guive. Pe grásia ára oñemboty Tetã peteĩ reko Amérika Joapykuépegua guvernorã, ha’éva yvy mymba, pe léi domingo-pe; ha katu pe akãratĩ Republicano grásia ára oñemboty pe léi domingo mboyve.
Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.
Jesús he'i chupe: Ndaha'éi ndeve ha'éva peve siete jey añónte, síno peve setenta jevy siete. Mateo 18:22.
The expression “seventy times seven,” is the only place in the Bible where numbers are expressed with a multiple in this fashion. “Seventy times seven” is the four hundred and ninety years that were “determined” for Daniel’s people. It is the seventy weeks that begin the twenty-three hundred and at the end of the two hundred and fifty years from the identical starting point Antiochus arrives in the middle of ten and seven. Antiochus the Great there takes his stand in the last acts of his story in the sacred drama of the great controversy.
Pe ñeʼẽ “mokõi jevy poapy pa,” haʼe hína pe tenda añoite Biblia-pe ojeʼe hag̃ua papapykuéra peteĩ hetakue rupive koichagua. “Mokõi jevy poapy pa” haʼe umi irundysa poapy ary oñemohenda vaʼekue Daniel retãygua-kuérape g̃uarã. Haʼe umi setenta semana omoñepyrũva umi mokõi su poapy ary, ha umi mokõisa poapy ary paha gotyo, upe ñepyrũha peteĩchaguágui, Antíoco oguahẽ pa ha pokõi mbytepe. Antíoco Guasu upépe oñemboʼy umi tembiapo pahápe hembiasakue rehegua pe ñehaʼã guasu marangatúpe.
The closed door of 1844 represents the closed door of the Sunday law, and before the Sunday law of verse sixteen a period of seven years begins with Antiochus marking the end of his kingdom, and then his kingdom ends at the conclusion of the seven years. The seven-year period represents the image of the beast testing time, and the period begins at the first Sunday law of 321. Before the first Sunday law, which typifies the last Sunday law there is a ten-year period that begins with an edict. At the “edict” of 313 the testing represented by ten years begins, then Antiochus passes the first Sunday law and the probation of the Republican horn ends. At the end of the seven years, Panium and the Sunday law arrive, producing the division of east and west in the year 330.
Okẽ oñembotyva’ekue 1844-pe ohechauka pe okẽ oñembotyva’erã pe léi domingo rehegua, ha pe léi domingo versíkulo dieciséis-peguá mboyve, oñepyrũ peteĩ árairundy ary pukukue Antiochus omoĩ hag̃ua techaukaha ipoguýpe pe itekoha pahápe, ha upéi pe itekoha opaha umi siete ary ñemohu’ãme. Pe siete ary pukukue ohechauka pe mymba ra’anga rehegua prueba aravo, ha pe aravo oñepyrũ pe primer léi domingo 321-pe. Pe primer léi domingo mboyve, ombopyahu hag̃ua pe paha léi domingo, oĩ peteĩ diez ary pukukue oñepyrũva peteĩ edicto reheve. Pe “edicto” 313-pe, oñepyrũ pe prueba ojehechaukáva diez ary rupive; upéi Antiochus ombohasa pe primer léi domingo ha opa pe tiempo de gracia pe asta republicana rehegua. Umi siete ary pahápe, og̃uahẽ Panium ha pe léi domingo, oguerúva pe oriente ha occidente ñemboja’o ary 330-pe.
Pompey
Pompeyo
Pompey conquered the glorious land in verse sixteen, but within the two-year period from 65 unto 63 BC, Pompey, in fulfillment of Daniel eight and verse nine, actually conquered “the east” and the “[glorious] land,” typifying the double conquering in verse forty and 1989.
Pombeyo oñemombaʼe pe yvy mimbipáva rehe pe versíkulo 16-pe, ha katu pe mokõi ary ryepýpe, 65 guive 63 a.C. peve, Pombeyo añetehápe oñemombaʼe “kuarahyresẽ gotyo” ha pe “yvy [mimbipáva]” rehe, oñekumpli hag̃ua Daniel 8:9, ohechauka hag̃ua pe mokõi jey jejopy pe versíkulo 40-pe ha ary 1989-pe.
The third obstacle for pagan Rome would be accomplished by Augustus Caesar who is noted for forming the first official Roman Triumvirate, representing the first official threefold union in Rome. It is at the third waymark of Roman leaders that the threefold union is officially marked in Roman history. It is at the Sunday law in verse sixteen that the threefold union of the dragon, the beast and false prophet is established, and then the bird of wickedness is set back upon her place in Shinar, as set forth by Zechariah.
Pe mbohapyha jejokoha Roma pagã guará oñekumplíta Augusto César rupive, ojekuaáva omoheñói hague pe peteĩha Triunvirato romano oficial, orrepresentáva pe peteĩha joaju mbohapyháicha oficial Roma-pe. Pe mbohapyha techaukaha rupi umi mburuvicha romano-kuéra rehegua, pe joaju mbohapyháicha oñemohendáva oficialháicha Roma rembiasakue-pe. Pe léi domingo rehe, pe versíkulo dieciséis-pe, oñemopyenda pe joaju mbohapyháicha dragón, pe mymba ha proféta japu rehegua, ha upéi pe guyra tekoañáva oñemoĩ jey hendápe Sinar-pe, Zacarías omyesakãháicha.
Augustus Caesar formed the first official Roman Triumvirate, but it is called the Second Triumvirate by the historians, for Julius Caesar also formed a Triumvirate, but it was not an official Triumvirate of the Roman government. The relation of Julius and Augustus Caesar as symbols of the threefold union of the dragon, the beast and the false prophet at the soon-coming Sunday law, is typified by Julius at the beginning of the movement to enforce Sunday legislation and Augustus at the end. The prophetic relationship is also represented by the siege of Cestius in 67, which was thereafter followed by the siege of Titus. Julius is Cestius and Augustus is Titus. Julius and Augustus represent the threefold union and Cestius and Titus represent a siege.
Augusto César omoheñói pe peteĩha Triunvirato romano oficial, ha upéicharõ jepe umi historiadór kuéra ohenói chupe Mokõihápegua Triunvirato, pórke Julio César avei omoheñói vaekue peteĩ Triunvirato, ha katu ndaha’éi vaekue peteĩ Triunvirato oficial pe gobierno romanopegua. Pe joaju oĩva Julio ha Augusto César apytépe ramo techaukaha pe mbohapy joaju rehegua, dragón, mymba ñarõ ha proféta japu rehegua, pe léi domingo oguahẽmbotaitévape, ojehechauka hag̃ua Julio rupive pe ñepyrũme pe movimiento omoañete hag̃ua pe legislación dominical, ha Augusto rupive ipahápe. Pe joaju profético avei ojehechauka Cestio ojejokóramo ary 67-pe, ha upéi ou pe jejoko Tito rehegua. Julio ha’e Cestio ha Augusto ha’e Tito. Julio ha Augusto ohechauka pe mbohapy joaju, ha Cestio ha Tito ohechauka peteĩ jejoko.
The period when the movement for a Sunday law begins prophetically in 313, is at the edict of Milan. Then in 321, at the midpoint of the seventeen-year period, the first Sunday law arrives. The third step of the division of the kingdom into east and west, representing the division in the United States into those who receive and those who don’t receive the mark of the beast or the seal of God was 330. There is a series of Sunday laws which lead to a Sunday law, and 321 represents the first Sunday law, that leads to the last Sunday law of 330.
Pe período oñepyrũhápe profétikamente pe movimiento ojeruréva peteĩ léi domingoguáre ary 313-pe, ha’e pe edicto de Milánpe. Upéi ary 321-pe, pe periodo diecisiete ary rehegua mbytepe, og̃uahẽ pe primera léi dominguera. Pe tercer paso pe reino ñemboja’ópe kuarahyresẽ ha kuarahyreikévo, ohechaukáva Estados Unidos-pe umi oñeme’ẽva ha umi ndojapóiva pe marca de la bestia térã pe sello de Dios, ha’e va’ekue ary 330. Oĩ peteĩ serie de leyes dominicales ogueraháva peteĩ léi dominicalpe, ha 321 ohechauka pe primera léi dominical, ogueraháva pe última léi dominical ary 330-pe.
Unlike the two hundred and fifty years of Antiochus, the two hundred and fifty years of Nero identify a period of eight years, the midpoint of the first Sunday law and then nine years. Line upon line Antiochus and Nero identify two periods that are represented by three waymarks. In both lines the first and last waymarks are the same, an edict at the beginning that was marked by a marriage that ended with a divorce, and battle between the king of the north and the king of the south at the beginning and ending. The first Sunday law of 321 in the middle must be where Antiochus is standing. He is standing at the conclusion of a testing process represented by ten years, and the testing process manifests Antiochus as the eighth who is of the seven as he forms an image of the beast who is the eighth that is of the seven. At the same time the one hundred and forty-four thousand go through a testing process and transform from the seventh Laodicean church unto the eighth and Philadelphian church.
Aníokogui mokõi sa ary cincuenta arykuéraicha’ỹ, Nerón rembiapo mokõi sa ary cincuenta arykuéra ohechauka peteĩ periodo poapy ary rehegua, pe primer léi domingo mbytepegua ha upéi porundy porundy’ỹ, síno porundy? Wait.
At the first Sunday law the erection of the image begins and ends at the Sunday law of Revelation thirteen, verse eleven, a verse that contrasts the beginning of the United States as a lamb, with its ending as a dragon. Thirteen is the symbol of rebellion, and the symbol of rebellion in the context of verse eleven, and the United States speaking as a dragon is the mark of the beast; whereas, the symbol of those who have the seal of God is the number eleven. Revelation 13:11 identifies the separation of those that receive the mark of the beast or the seal of God at the Sunday law when the United States speaks as a dragon.
Pe léi dominical peteĩha-pe oñepyrũ pe ta’ãnga ñemopu’ã, ha opa pe léi dominical-pe Apocalipsis 13:11-pe, peteĩ versíkulo ombojoavyva Estados Unidos ñepyrũ peteĩ ovecha ra’yicha, ha ipaha peteĩ dragónicha. Papapy trece ha’e pe rebelión símbolo, ha pe rebelión símbolo versíkulo once contexto-pe, ha Estados Unidos oñe’ẽvo peteĩ dragónicha ha’e pe mymba marka; upéicha avei, umi oguerekóva Tupã sellokuéra símbolo ha’e papapy once. Apocalipsis 13:11 ohechauka pe jepe’a umi ohupytýva mymba marka térã Tupã sello pe léi dominical-pe, oñe’ẽ jave Estados Unidos peteĩ dragónicha.
The image of the beast testing time has specific signs that mark its arrival, while also typifying its end. From Noah to the feast of trumpets God never changes, He always announces a testing period in advance of its arrival. His announcements are found in His prophetic word. Most Adventists (I am assuming) do not know that there were two sieges in the destruction of Jerusalem, or that the day of the final destruction was the identical day of the year that Nebuchadnezzar destroyed Jerusalem and the temple the first—alpha time. They might also be unaware that the sieges began at sacred feasts and ended on a sacred feast, or that the period of the siege was three and a half years. If they don’t know those facts, then it seems unlikely that they will see that Julius Caesar marks the beginning of the image of the beast testing time in its most perfect representation. By “perfect representation,” I mean its final fulfillment.
Ta’ãnga mymba ñarõrã rehegua oguereko techaukaha hekopete ohechaukáva iñepyrũ, ha upekuévo avei ohechauka hag̃ua ipaha. Noé guive pe trompéta arete peve Tupã araka’eve ndojepy’amongetái iñambuévo; ha’e tapiaite omombe’u voi peteĩ ára ñarõrã rehegua oñepyrũ mboyve. Umi marandu ome’ẽva ojejuhu Iñe’ẽ maranduhápe. Hetaiterei Adventista-kuéra (che aikuaa’ỹre ha ambohupyty hag̃uáicha) ndoikuaáiramo ikatu oĩ hague mokõi jejoko guasu Jerusalén ñehundípe, térã pe ára ñehundi paha rehegua ha’eha upe peteĩchaite ára arypegua Nabucodonosor ohundi haguépe Jerusalén ha pe tupaópe peteĩhaite — aravo alfa-pe. Ikatu avei ndoikuaái hag̃ua umi jejoko guasu oñepyrũ hague arete marangatúpe ha opa arete marangatúpe, térã pe jejoko guasu pukuha oiko hague mbohapy áño ha mbyte. Ndoikuaáiramo umi mba’e añeteguáva, upéicharõ hasyete ohecha hag̃ua Julio César ohechaukaha ta’ãnga mymba ñarõrã aravo ñepyrũ hekojojavéva rupive. “Hekojojavéva jehechaukarã” he’isévo, che ha’e hína ijehu pahaite.
The same period is represented from 1888 unto the Sunday law, and then again from 9/11 unto the Sunday law, but the perfect fulfillment of the prophetic period of the setting up of the image of the beast as represented by Constantine the Great in the period of 313 through to 330, begins in the presidency of the eighth president since the time of the end in 1989.
Pe pehẽnguéra ojehechauka 1888 guive pe léi domingo peve, ha upéi jey 9/11 guive pe léi domingo peve; ha pe ñembopyahuite maranduhára ára rehegua, pe mymba ra’anga oñemopu’ãva rehegua, ojehechaukaháicha Constantino el Grande rupive pe ára 313 guive 330 peve, oñepyrũ pe presidente pohapývape pe ára paha guive, ary 1989-pe.
From the first Sunday law the testing period over Sabbath and Sunday unfolds in a period represented by the seven years of Antiochus. The seven years of Antiochus’s line multiplied by the nine years of Nero’s line equals sixty-three, and in 63 BC Pompey conquered the glorious land in fulfillment of verse sixteen of Daniel eleven. At the Sunday law nine kings will acknowledge the United States as the premier king of ten kings that agree to give their kingdom to the whore of Tyre who is then to commit fornication with all the kings of the earth.
Pe peteĩha léi dominikál guive, pe árañemoĩ hag̃ua prueba sábado ha domingo rehegua oñemyasãi peteĩ período ojehechauka hag̃uáicha umi siete ary Antioco rehegua rupive. Umi siete ary línea Antioco rehegua, oñembohetáva umi nueve ary línea Nerón rehegua rehe, ome’ẽ sesenta y tres; ha ary 63 a. C. Pompeyo ojagarra pe yvy porãitéva, oñekumpli hag̃ua versíkulo dieciséis Daniel capítulo once-gua. Pe léi dominikálpe, nueve mburuvicha guasu omoneĩta Estados Unidos-pe mburuvicha guasu tenonderã ramo umi diez mburuvicha guasu apytépe, oñemoĩva hag̃ua ome’ẽ hag̃ua hóga pe kuña itavývape, Tiro-gua, upéi oporomoakãratĩ hag̃ua opa umi mburuvicha guasu yvy arigua ndive.
In agreement with the prophetic structure of the parable of the ten virgins, the marriage of the beast and the false prophet was accomplished in 1989, but at the Sunday law the marriage is consummated. A fractal of that history is the period of the judgment of the living that began in 2001, on 9/11. From that point to the Sunday law the image of the beast testing time, which is also the sealing time of the one hundred and forty-four thousand, judgment is accomplished upon God’s covenant people, and the land where they have resided in fulfillment of Abraham’s covenant prophecy. In that period the Laodicean Seventh-day Adventist church is judged, and then those who profess to be virgins are judged. Thus, the Protestant horn is judged, and it is judged during the period when first the Democratic party of the Republican horn was judged until 2024, when the judgment of the Republicans of the republican horn is now taking place. The constitutional government is the beast that carries the two horns and is judged at the Sunday law.
Oñembojoajúvo pe parábola marandu rehegua rehegua pa’ũme umi diez vírgenes rehegua, mymba ñarõha ha marandu japuha ñemenda ojejapo vaʼekue ary 1989-pe, ha katu pe léi dominicalpe pe ñemenda oñemohuʼãmba. Peteĩ fractal upe tembiasakue rehegua haʼe pe umi oikovéva huísio ára, oñepyrũ vaʼekue ary 2001-pe, 11 de septiembre-pe. Upe guive pe léi dominical peve, mymba raʼanga prueva ára, ha upéva avei haʼe pe cien cuarenta y cuatro mil oñesegella hag̃ua ára, huísio oñemboaje Tupã tavayguakuéra pacto rehegua ári, ha pe yvy hiʼarikuéra oiko hague, Abraham pacto profecía oñekumpli hag̃ua. Upe ára pukukue jave, pe iglesia Laodicea Adventista del Séptimo Día oñehusga, ha upéi oñehusga umi heʼíva ijehekuéra haʼeha vírgenes. Upéicha rupi, pe protestante hatĩ oñehusga, ha oñehusga upe ára pukukue jave, peteĩha pe Partido Demócrata pe hatĩ republicanopegua oñehusga hague guive ary 2024 peve, koʼág̃a pe huísio oikóva umi republicanos pe hatĩ republicanopegua ári. Pe gobierno constitucional haʼe pe mymba ogueraháva mokõi hatĩ ha oñehusgáva pe léi dominicalpe.
From 1989 to the Sunday law, is represented in a fractal from 9/11 unto the Sunday law, but the perfect fulfillment of the setting up of the image of the beast, is in the eighth president that is of the seven. Nero’s seventeen years is a fractal of the history of 9/11 to the Sunday law. Antiochus’ seventeen years is the same. The marriage of Reagan and the secret alliance is consummated with an open alliance in the eighth presidents’ term. The first of the alpha and omega marriages was symbolized by the Patriot Act in 2001, when English law was changed to Roman law. The marriage of the edict of Milan marks the beginning of the perfect fulfillment of the setting up of the image of the beast. Its structure is based upon the structure of the marriage of the ten virgins, and represents the counterfeit marriage that occurs during the true marriage.
1989 guive pe léi dominical peve, ojehechauka peteĩ fractal-pe 11/9 guive pe léi dominical peve; ha pe ñemohu’ã porãite pe mymba ra’anga ñemopu’ã rehegua oĩ pe presidente poapývape, umi siete apytégui osẽva. Nero rembiapo pakõi ha poapy ary aja ha’e peteĩ fractal pe tembiasakue 11/9 guive pe léi dominical pevegua. Antiochus rembiapo pakõi ha poapy ary aja upeichaite avei. Reagan ñemenda ha pe joaju ñemigua oñemohu’ã peteĩ joaju hesakãvape pe presidente poapýva rembiapokue aja. Pe alpha ha omega ñemenda kuéra apytépe pe peteĩha ojehechauka vaekue Patriot Act rupive ary 2001-pe, ára pe léi inglés oñemoambue jave léi romana-pe. Pe Edicto de Milán ñemenda omarka pe ñepyrũ pe ñemohu’ã porãite pe mymba ra’anga ñemopu’ã rehegua. Ipykue oñemopyenda pe diez virgen ñemenda rekohápe, ha orrepresenta pe ñemenda japúta oikóva pe ñemenda añetéva aja.
The image of the beast testing time represents the “test” we must pass before we are “sealed.” The house of God is judged first and then at the Sunday law, those outside of God’s house are judged. The period of final judgment in both the house of God and then the great multitude begins with the first Sunday law. There will be a first Sunday law in the United States which will mark the beginning of the perfect and final fulfillment of the image of the beast testing period that thereafter ends at the Sunday law which fulfills Revelation 13:11. That Sunday law is the last Sunday law in the glorious land. The last Sunday law in the glorious land is the first Sunday law in the world, marking the image of the beast testing time for the world. The world testing time begins at the Sunday law in the United States in verse eleven of chapter thirteen. When the United States “speaks” as a dragon at the soon-coming Sunday law, verses twelve and onward in the chapter represent the world image of the beast testing time.
Pe mymba ra’ãnga, arymói ára de prueba rehegua, orrepresenta pe “pruéva” ñande hasáva’erã ñandejehe “ñañemboty hag̃ua”. Tupã róga ojehusga raẽ, ha upéi, pe léi domingo-pe, umi okápe Tupã rógagui ojehusga. Pe ára paha juicio rehegua, mokõivéva Tupã rógape ha upéi pe aty guasupe, oñepyrũ pe peteĩha léi domingo ndive. Oĩta peteĩha léi domingo Estados Unidos-pe, ha upéva omarkáta pe ñepyrũ pe cumplimiento perfecto ha paha pe período pe mymba ra’ãnga prueba rehegua, ha upéi opáta pe léi domingo ome’ẽva cumplimiento Apocalipsis 13:11-pe. Upe léi domingo ha’e pe pahaite léi domingo pe yvy porãme. Pe pahaite léi domingo pe yvy porãme ha’e pe peteĩha léi domingo ko yvy ape ári, ha omarkáta pe tiempo pe mymba ra’ãnga prueba rehegua arapýpe g̃uarã. Pe tiempo de prueba arapýpe g̃uarã oñepyrũ pe léi domingo Estados Unidos-pe, versíkulo once, capítulo trece-pe. Estados Unidos “ñe’ẽ” vove peteĩ dragónicha pe léi domingo hi’aguĩvape, umi versíkulo doce guive tenonde gotyo pe capítulope orrepresenta pe arapýpe pe mymba ra’ãnga tiempo de prueba rehegua.
For this reason, the two-hundred and fifty year prophecy of Nero that ends with the seventeen years beginning at the edict in 313, followed by the first Sunday law in 321, then the division of east and west in 330, is important to see. The three steps of Nero’s line are about persecution, Nero being the symbol of persecution and the 250-year period representing the church of Smyrna that ended in 313 when the church of compromise arrived. The third step marks the end of a kingdom, so when applied to the United States it represents the Sunday law and the transition from the sixth kingdom to the seventh and eighth kingdoms. When applied to the world the third waymark is the close of human probation, that was typified by the close of probation for the United States at the beginning of the world’s testing period of the image of the beast.
Upévare, iñimportánte ojehecha hag̃ua pe profesía mokõi sa sy ary pukukuegua Nero rehegua, opáva umi pakõi arýpe oñepyrũva pe edícto guive ary 313-pe, upéi ou hag̃ua pe peteĩha léi domingo rehegua ary 321-pe, ha upéi pe kuarahyresẽ ha kuarahyreike pegua ñemboja’o ary 330-pe. Umi mbohapy paso oĩva línea Nero-pe rehegua ha’e ñemoĩ hag̃ua jehasa asy rehe; Nero ha’égui pe símbolo jehasa asy rehegua ha pe período 250 ary rehegua orrepresenta pe iglesia de Esmirna, opava’ekue ary 313-pe og̃uahẽrõ guare pe iglesia kompromíso rehegua. Pe mbohapyha paso ohechauka peteĩ reino paha, upévare oñemoĩrõ Estados Unidos rehe, orrepresenta pe léi domingo rehegua ha pe jehasa pe sexto reino guive pe séptimo ha pe octavo reino peve. Oñemoĩrõ ko yvy ape ári, pe mbohapyha waymark ha’e pe humana provasión ñemboty, upéva ojetipifikava’ekue pe provasión ñemboty rupive Estados Unidos-pe, oñepyrũvo pe período de prueba mundial pe ta’ãnga mymba ñarõ rehegua.
This is why Augustus Caesar, the third of the four Roman rulers who lead to the Sunday law, represented by the cross, as set forth in verse twenty-two, can represent the cross, even though he is to be followed by Tiberias, who also represents the cross. The image of the beast testing period, is a twofold test that first test the earth and then the sea. The earth is the United States and the sea is the world.
Upévare Augusto César, pe mbohapyha umi irundy mburuvicha guasu romano apytégui ogueraháva pe domingo léi peve, ojehechaukáva pe kurusúpe, oñemombeʼuháicha versíkulo mokõipa mokõi-pe, ikatu ohechauka pe kurusu, jepe haʼe rire oúta Tiberias, haʼéva avei ohechaukáva pe kurusu. Pe mymba raʼanga prueba ára, haʼe peteĩ prueba mokõi hendáicha ojehúva: tenonderã ohaʼã pe yvy ha upéi pe y. Pe yvy haʼe Estados Unidos ha pe y haʼe pe mundo.
The image of the beast test produces a doubling of signs; where the alpha of the second period is also the omega of the first period. 321 was the first Sunday law of prophetic history, and in the seventeen years identifying the image of the beast testing time, 321 is the first Sunday law in the United States that leads to the omega Sunday law of the image of the beast testing time in the glorious land. Yet 321 is also the first Sunday law for the world, so the year 321 marks the middle of both the beginning and the ending of the image of the beast testing time. 313 is the beginning, and the beginning is an edict, which typifies the Sunday law. The seventeen years of Nero identify a period of escalating Sunday laws through to the close of human probation.
Ta’ãnga mymba ñarõha rehegua omoheñói peteĩ mokõive jehechauka; pe alpha aravo mokõiha pegua ha’e avei pe omega aravo peteĩha pegua. 321 ha’e va’ekue pe peteĩha léi domingo marandu poravopyre rembiasakuepe, ha umi pakõi porundy ary ohechaukáva pe ta’ãnga mymba ñarõha aravo, 321 ha’e pe peteĩha léi domingo Tetã peteĩ reko Amérikape ogueraháva pe omega léi domingo pe ta’ãnga mymba ñarõha aravo pe yvy porãme. Upéicharõ jepe, 321 ha’e avei pe peteĩha léi domingo yvy tuichakue javeve guarã; upévare ary 321 ombohéra mbyte mokõivéva ñepyrũ ha opa hag̃ua pe ta’ãnga mymba ñarõha aravo. 313 ha’e ñepyrũ, ha ñepyrũ ha’e peteĩ mburuvicha ñe’ẽmondo, ha upéva ohechaukarõ pe léi domingo. Umi pakõi porundy ary Nerón rehegua ohechauka peteĩ aravo léi domingo kuéra ojupive hag̃ua ohóvo pe yvypóra kuéra probasión ñemboty peve.
The edict typifies the first Sunday law that leads to the close of probation. Pompey took Judah in verse sixteen, typifying the Sunday law, and Julius Caesar formed the first Triumvirate, though it was an unofficial threefold union, the historians still mark it as the first. Julius Caesar’s typification of the Sunday law’s threefold union, typified Augustus Caesar’s official Triumvirate that was followed by Tiberias at the cross. All four Roman rulers typify the Sunday law, as do all three steps of Nero’s seventeen years.
Pe decreto ohechauka pe ley domingo peteĩha ogueraháva pe tiempo de gracia ñemboty peve. Pompeyo ojapyhy Judá versíkulo 16-pe, ohechaukávo pe ley domingo, ha Julio César omoheñói pe Triunvirato peteĩha, jepe ha’e va’ekue peteĩ joaju mbohapyve ndaha’éiva oficial, umi historiador upéicharõ jepe omarkaha peteĩha ramo. Julio César ohechaukáva pe joaju mbohapyve pe ley domingo rehegua, ohechaukákuri Augusto César pe Triunvirato oficial, upéva rire oúvo Tiberias pe kurusupe. Umi irundy mburuvicha románo ohechauka pe ley domingo, upéicha avei umi mbohapy paso Nero rembiapo pakõi porundy ary aja.
Pompey aligns with 1989; Julius aligns with verse eleven; Augustus aligns with verse fifteen and Tiberias with verse sixteen. The story of Julius in the verses includes his foray into Egypt and Cleopatra. The history gets repeated by Marc Antony. Marc Antony was Julius Caesar’s main general at the time when Julius was assassinated with twenty-three stab wounds. Twenty-three represents the Sunday law, and Julius death by 23 wounds is a kingdom ending at the Sunday law. Marc Antony, Augustus Caesar and Marcus Lepidas then formed the first official Triumvirate to avenge his death. One of those threefold powers, Marc Antony was going to repeat Julius’ encounter with Egypt and Cleopatra.
Pompeyo ojoajúta 1989 rehe; Julio ojoajúta versíkulo once rehe; Augusto ojoajúta versíkulo quince rehe ha Tiberias versíkulo dieciséis rehe. Umi versíkulo omombe’úva Julio rembiasápe oĩ avei ijeike Egipto-pe ha Cleopatra ndive. Ko tembiasakue oñembopyahu jey Marco Antonio rupive. Marco Antonio ha’e vaekue Julio César general principal upe ára Julio ojejuka jave mokõipa mbohapy kysepukuñemi rupive. Mokõipa mbohapy ohechauka pe léi domingo rehegua, ha Julio mano mokõipa mbohapy kysepukuñemi rupive he’ise peteĩ reino opa hag̃ua pe léi domingo-pe. Upéi Marco Antonio, Augusto César ha Marco Lépidas omboheñói pe peteĩha Triunvirato oficial oñemotĩ hag̃ua imano. Peteĩva umi mbohapy pokatugui, Marco Antonio, oikóta hag̃ua ombohasa jey Julio jehupyty Egipto ha Cleopatra ndive.
Whether Julius or Marc Antony they are both symbols of Rome and Cleopatra was a symbol of Egypt and Greece. She represented Greek rulership in Egypt, both symbols of the dragon, whereas Julius and Marc Antony are symbols of the beast. As the woman in the relation, Cleopatra was the church, making Julius and Marc Antony the state. Cleopatra represents a woman that is twice separated from her kingly Roman lovers; first in 1798 and then at the close of probation when she comes to her end with none to help. Her final demise is at the battle of Actium in 31 BC. The victor at the battle of Actium was Augustus Caesar, so we find that Pompey died in Egypt, Julius had an encounter with Cleopatra in Egypt, that was doubled in the history of Marc Antony and then Augustus Caesar ends that relationship at Actium. Actium identifies the Sunday law, for it is at the battle of Actium that the third obstacles for Rome was taken, and imperial pagan Rome began to rule for three hundred and sixty years, in fulfillment of Daniel 11:24.
Taha’e Julio térã Marco Antonio, mokõivéva ha’e símbolo Róma rehegua, ha Cleopatra katu ha’e peteĩ símbolo Egipto ha Grecia rehegua. Ha’e orrepresenta pe gobernación griega Egíptope, mokõivéva ha’évo símbolo dragón rehegua, ha Julio ha Marco Antonio katu ha’e mymba ñarõ símbolo. Kuñakaraiháicha pe relaciónpe, Cleopatra ha’eva’ekue pe iglesia, ha upéicha Julio ha Marco Antonio oiko hag̃ua Estado ramo. Cleopatra orrepresenta peteĩ kuña ojepe’áva mokõi jey iguerekohárape umi imborayhuha romano mburuvicha guasúgui; peteĩha 1798-pe ha upéi pe tiempo de gracia ñemboty pahápe, oguahẽvo ipahápe avave oipytyvõ’ỹre chupe. Iñehundi paha oiko pe ñorairõ Actium-pe, áño 31 a.C.-pe. Pe ipu’akavéva pe ñorairõ Actium-pe ha’eva’ekue Augusto César; upévare jahecha Pompeyo omanohague Egíptope, Julio oikohague peteĩ encuentro Cleopatra ndive Egíptope, upéva oñembojoajúva mokõi jey Marco Antonio rembiasakuepe, ha upéi Augusto César omohu’ã upe relación Actium-pe. Actium ohechauka pe léi domingo rehegua, pe ñorairõ Actium-pe niko oñembogue pe mbohapyha obstáculo Rómape g̃uarã, ha Róma pagana imperial oñepyrũ ogoverna trescientos sesenta áño pukukue, oñekumpli hag̃uáicha Daniel 11:24-pe.
Pompey took the first two obstacles and Augustus the third.
Pompeyo oipe’a mokõiha mba’e ojokóva, ha Augusto mbohapyha.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Ha peteĩva apytégui osẽ peteĩ hatĩ michĩva, ha okakuaa tuichaiterei yvate gotyo, kuarahyresẽ gotyo ha pe yvy porãite gotyo. Daniel 8:9.
Pompey is 1989, the first waymark of three political powers to be overcome by modern Rome as its deadly wound is healed. The Soviet Union, followed by the United States and also the United Nations in verse forty-one of Daniel eleven. The warfare of the papal power is political and religious and prophetically the religious power of the United States was conquered when the secret alliance of Reagan and pope John Paul II was accomplished. The papacies’ target includes three political obstacles and three religious powers. In 1989 one of the three political powers was swept away, Protestantism as an actual word that means to protest Rome, was also swept away by the president of the United States in the same history. The three political powers are the Soviet Union, the United States and the United Nations, and the religious targets are Protestantism, along with the various religions of the dragon, which are all considered spiritualism. The three religions that lead the world to Armageddon are apostate Protestantism, Catholicism and spiritualism; and the papal power’s internal struggles between conservative and liberal ideology within their church, along with the schisms of orthodox Catholicism is a religious obstacle, and the other two religious obstacles for Catholicism to conquer are apostate Protestantism and spiritualism. Protestantism was swept away in 1989.
Pompeyo ha’e 1989, peteĩ techaukaha peteĩha umi mbohapy mbarete político rehegua apytégui oñehundiva’erã Roma moderna rupive, imba’e ñehundi omano hag̃uáicha oñemonguerávo. Unión Soviética, upéi Estados Unidos ha avei Naciones Unidas Daniel 11:41-pe. Umi ñorairõ mbarete papal rehegua ha’e político ha religioso, ha proféticamente, Estados Unidos pegua mbarete religioso oñemboguevi’ekue oñemoañetérõ guare Reagan ha papa Juan Pablo II ñembyatyrã kañy. Umi papado rembipota oike pype mbohapy mba’e ojokóva político ha mbohapy mbarete religioso. 1989-pe peteĩ umi mbohapy mbarete político apytégui ojeipe’a hag̃ua, Protestantismo, peteĩ ñe’ẽ añetetéva he’iséva oñeprotesta Roma rehe, avei ojeipe’a hag̃ua Estados Unidos ruvicha rupive pe tembiasakue peteĩchape. Umi mbohapy mbarete político ha’e Unión Soviética, Estados Unidos ha Naciones Unidas, ha umi rembipota religioso ha’e Protestantismo, hendive umi opaichagua religión dragón rehegua, opavave ojehechakuaáva espiritismo ramo. Umi mbohapy religión ogueraháva ko yvy Armagedón-pe ha’e Protestantismo apóstata, Catolicismo ha espiritismo; ha umi mba’e ijetu’úva hyepýpe mbarete papal-pe g̃uarã, umi ideología conservadora ha liberal joavy tupao ryepýpe, hendive umi cisma catolicismo ortodoxo rehegua, ha’e peteĩ mba’e ojokóva religioso, ha umi mokõi ambue mba’e ojokóva religioso Catolicismo ogana hag̃ua ha’e Protestantismo apóstata ha espiritismo. Protestantismo ojeipe’a hag̃ua 1989-pe.
If the internal struggles of Catholicism as represented in the various Catholic prophecies derived from the messages of Fatima are separated from her efforts to overcome the religious powers outside of her own religion, then her alpha victory over Protestantism was Reagan’s secret alliance and her omega victory was the open alliance of 2025. Her struggles with orthodox churches are also portrayed from an initial victory in 1989 unto the final victory at Panium.
Ojejoi jehupytykuéra ryepypegua Catolicismo-pe, ojehechauka haguéicha opaichagua profecía católica-pe oúva umi marandu Fátima-gui, oñemboja’óramo iñeha’ãnguéra rehe ogana hag̃ua umi mbarete religioso oĩva okápe ijerovia tee-gui, upéicharõ iñepyrũgua jehu porã Protestántismo rehe ha’e va’ekue Reagan ñemirĩme ojapova’ekue joaju ñemi, ha ipahaitegua jehu porã ha’e pe joaju ojehechaukáva 2025-pe. Avei umi iñorairõnguéra iglesia ortodoxa-kuéra ndive ojehechauka peteĩ jehu porã ñepyrũgua guive ary 1989-pe peve pe jehu porã pahaite Panium-pe.
Pompey aligns with 1989, and his two victories over the “east and the pleasant land,” as Daniel identifies them in chapter eight and verse nine, represent the spiritual and political victory of the papacy over the former Soviet Union, and the accompanying spiritual victory over the glorious land of professed Protestantism. Julius Caesar is going to lose at Raphia, as did Antiochus III, and as will Zelenskyy. Julius is the subject of verses seventeen through to nineteen, and then Augustus Caesar stands up as the raiser of taxes. Tiberias Caesar is reigning at the time of the cross, so Tiberias is verse sixteen’s Sunday law.
Pompeyo ojokupyty 1989 rehe, ha mokõi iñorairõ ñemombaʼe “kuarahyresẽ gotyo ha yvy porãme,” Daniel ohechauka haguéicha pe kapítulo poapy, versíkulo porundyme, orrepresenta pe papado ñevikto espirituál ha polítika pe antigua Unión Soviética ári, ha upéva ndive pe ñevikto espirituál pe yvy gloriosa rehe, upéva hína pe protestantísmo oñemombeʼúva. Julio César operdetaha Ráfiape, Antioco III operde haguéicha, ha Zelenskyy operdetaháicha avei. Julio hína umi versíkulo 17 guive 19 peve mbaʼéva, ha upéi Augusto César opuʼã pe impuésto mbyatyhára ramo. Tiberias César oisãmbyhy pe kurusu tiémpope, upévare Tiberias hína versíkulo 16 pe léi dominical.
This aligns Augustus with Panium of verse fifteen, and verse eleven’s battle of Raphia with Julius. The battle of Panium is the third world war that begins just before the Sunday law of verse sixteen, but then transforms into the battle of Actium. Panium was the earth battle (the United States) and Actium was the sea battle (the world.) Augustus is represented at Panium in the line of four Roman rulers, and he was the actual leader at Actium. At Panium Antiochus dealt with Egypt, who was allied with Rome, and at Actium Augustus dealt with Egypt (Cleopatra) allied with Rome (Marc Antony). This means Pompey represents verse forty up to 1989 and Tiberias represents the Sunday law of verse forty-one. Julius Caesar arrived in 2014 when the Ukrainian War began as typified by the battle of Raphia in 217 BC.
Kóva omoĩ peteĩcha Augustus-pe Panium rehegua, versíkulo quince-pe, ha versíkulo once-pe oĩva Raphia ñorairõ Julius ndive. Pe ñorairõ Panium rehegua ha’e pe mbohapyha ñorairõ guasu yvóra arigua oñepyrũva michĩmi mboyve pe léi domingo rehegua versíkulo dieciséis-pe, ha upéi oñemoambue pe ñorairõ Actium-pe. Panium ha’e va’ekue pe ñorairõ yvy rehegua (Estados Unidos), ha Actium ha’e va’ekue pe ñorairõ yguasu rehegua (yvy tuichakue). Augustus ojehechauka Panium-pe umi irundy mburuvicha Romagua líneape, ha ha’e voi pe tendota añetetéva Actium-pe. Panium-pe Antiochus omba’apo Egipto ndive, upéva oñemoirũva Roma rehe, ha Actium-pe Augustus omba’apo Egipto ndive (Cleopatra), oñemoirũva Roma rehe (Marc Antony). Kóva he’ise Pompey orepresenta versíkulo cuarenta peve ary 1989, ha Tiberias orepresenta pe léi domingo rehegua versíkulo cuarenta y uno-pe. Julius Caesar oguahẽ ary 2014-pe, oñepyrũ ramo guare pe ñorairõ Ucrania-pegua, ojehechauka hag̃uáicha pe ñorairõ Raphia rehegua ary 217 a.C.-pe.
This identifies that verses seventeen through twenty-two begin in 1989 and end at the Sunday law, and are therefore the history that aligns with the “hidden history” of verse forty. The prophetic line of the Maccabees also aligns with the very same “hidden history.” The line of Roman rulers is identifying modern Rome, the beast of Revelation sixteen, and the line of the Maccabee’s is describing the glorious land, the false prophet of Revelation sixteen. The line of the three battles identifies the victory over the king of the south, the dragon of Revelation sixteen.
Kóva ohechauka umi versíkulo diecisiete guive veintidós peve oñepyrũha 1989-pe ha opaha pe léi domingo-pe, ha upévare ha’eha pe tembiasakue ojoajúva pe “tembiasakue kañymby” ndive versíkulo cuarenta-pe. Pe línea profética umi Macabeo rehegua avei ojoaju upe “tembiasakue kañymby” peteĩchaitépe. Pe línea umi mburuvicha Romagua rehegua ohechauka Roma moderna, pe mymba Apocalipsis dieciséis-pe gua, ha pe línea umi Macabeo rehegua omombe’u pe yvy gloriosa, pe proféta japu Apocalipsis dieciséis-pe gua. Pe línea umi mbohapy ñorairõ rehegua ohechauka pe jehupytyre pe mburuvicha ñembyaméragua ári, pe dragón Apocalipsis dieciséis-pe gua.
Those three lines represent the three powers who lead the world to Armageddon and they are represented in verse forty as the king of the south, the dragon, the king of the north, the beast, and the chariots, horsemen and ships are the false prophet. The three lines from verse ten to twenty-three are representing the three powers in the hidden history of verse forty, that are nothing more or less than the an ongoing illustration of the three subjects represented in the open history of verse forty.
Umi mbohapy ta’ãnga rehechauka umi mbohapy mbarete ogueraháva ko yvy tuichakue Armagedón-pe, ha oñerrepresenta hikuái ñe’ẽpoty 40-pe kóicha: pe rréi yvy gotyo pegua, pe dragón; pe rréi yvate gotyo pegua, pe mymba; ha umi kárro ñorairõrã, kavaju ári guáva ha umi várko ha’e pe maranduhára japu. Umi mbohapy ta’ãnga, ñe’ẽpoty 10 guive 23 peve, ohechauka umi mbohapy mbarete oĩva tembiasakue ñemiguápe, oñeñe’ẽva ñe’ẽpoty 40-pe, ha ndaha’éi mba’e ambuéva térã michĩvéva peteĩ ta’ãnga oikóva meme umi mbohapy mba’e oñerrepresentáva pe tembiasakue hesakãvape ñe’ẽpoty 40-pe.
Verse One
Verso Uno
Verses one through four identify the “time of the end” in 1989, as well as the eight presidents of the United States from that starting point, and concluding with the final and far richer eighth president. In verse four that king becomes the king of the world, as represented by Alexander the Great, king Ahab, the ten kings of Revelation seventeen, the ten tribes of Psalms eighty-three, and the ten nations set forth as a symbol of the world in the very first step of God’s covenant with Abram in Genesis 15:18–21.
Umi téra peteĩ guive irundy peve omombe’u porã “paha ára” ojejuhúva 1989-pe, ha avei umi poapy mburuvicha guasu Tetã peteĩ reko Amérikaguapegua upe ñepyrũmby guive, ha opa hag̃ua pe poapýha mburuvicha guasu paha, tuichave ha hetave mba’erepy reheve. Téra irundýpe upe rréi oiko yvy tuichakue rréiramo, ojehechaukaháicha Alejandro el Grande rupive, rréi Acab rupive, Apocalipsis 17-pegua diez rréi rupive, Salmos 83-pegua diez trívu rupive, ha umi diez tetã oñemoĩva yvóra ykére techaukaháramo Tupã ñe’ẽme’ẽ ñepyrũmbyetepe Abrán ndive Génesis 15:18–21-pe.
Verses one through four represent the history of 1989 unto the threefold union at the Sunday law in verse forty-one, and therefore they align with the four Roman rulers, the line of the Maccabees and with the three battles of verses ten through fifteen which together make up the hidden history of verse forty.
Umi versíkulo peteĩ guive irundy peve ohechauka pe tembiasakue 1989 guive pe mbohapy joaju pe léi domingo-pe pe versíkulo cuarenta y uno-pe, ha upévare oñembojaju umi irundy mburuvicha Róma-pegua ndive, pe línea Maccabees rehegua ndive ha umi mbohapy ñorairõ umi versíkulo diez guive quince peve reheve, umi oñondivepa ombohape pe tembiasakue kañymby pe versíkulo cuarenta rehegua.
Verses five through nine set forth a prophetic line which perfectly represents the history of 538 unto 1798, and provides the historical and prophetic logic to understand the significance of the time of the end in verse forty. That logic explains verse ten as the retaliation for the history of verses five through nine, and in doing so it defines the logic of 1989. This means that verses one through twenty-three of Daniel eleven represent five prophetic lines that are aligned with the hidden history of verse forty. The first four verses are about Trump, the eighth president who is of the seven, who is destined to be the king of ten kings in Revelation seventeen’s seventh kingdom.
Umi versíkulo po guive pe porundy peve omoĩ hag̃ua peteĩ línea profética ohechaukáva hekopete pe tembiasakue 538 guive 1798 peve, ha ome’ẽ pe lógica histórica ha profética oñentende hag̃ua pe fin ára mba’éichapa tuicha mba’e pe versíkulo cuarenta-pe. Upe lógica omyesakã pe versíkulo diez ha’eha pe ñemyengovia pe tembiasakue rehegua umi versíkulo po guive porundy peve, ha upéicha ojapo aja, omyesakã pe lógica 1989 rehegua. Kóva he’ise umi versíkulo peteĩ guive mokõipa mbohapy peve Daniel once-pe ohechauka cinco línea profética oñemohenda porãva pe tembiasakue kañymby rehe pe versíkulo cuarenta-pe. Umi irundy versíkulo peteĩha rehegua oñe’ẽ Trump rehe, pe presidente poapyha, umi siete apytégui, ojehupyty hag̃uáicha hag̃ua pe mburuvicha guasu diez mburuvicha guasukuéra rehegua Apocalipsis diecisiete-pe, pe séptimo rréinope.
Verses five through ten identify the history leading to 1798 and on to 1989, which is the history of verse forty. Verses ten through fifteen identify a history of three proxy wars beginning in 1989, the second beginning in 2014, then the richest president stood up in 2015. That richest president was slain in 2020, and in 2022 the war of Raphia escalated, and then the richest president returned in 2024, and in 2025 the head of the beast and the head of the image of the beast were both inaugurated.
Umi versíkulo po ha umi versíkulo diez peve ohechauka pe tembiasakue ogueraháva 1798 peve ha upéi 1989 peve, ha’éva pe tembiasakue versíkulo cuarenta-pegua. Umi versíkulo diez guive quince peve ohechauka peteĩ tembiasakue mbohapy ñorairõ rehegua ojejapóva ambuekuéra rupive, oñepyrũva 1989-pe, pe mokõiháva oñepyrũva 2014-pe, upéi pe mburuvicha guasu ipirapire hetavéva oñembo’y 2015-pe. Pe mburuvicha guasu ipirapire hetavéva ojejuka 2020-pe, ha 2022-pe pe ñorairõ Raphia-pegua oñembotuichave, ha upéi pe mburuvicha guasu ipirapire hetavéva ojevyjey 2024-pe, ha 2025-pe pe mymba akã ha pe ta’anga mymba akã oñemoĩ mokõivéva ijasientope.
We will continue these things in the next article.
Ko’ẽrõgua artículope ñamboguatave koʼã mbaʼe.