With the collapse of the USSR in 1989 verse forty of Daniel eleven was fulfilled. Verse forty-one is the Sunday law in the United States, as is verse sixteen. From 1989 until the Sunday law in the United States verse forty is empty. The collapse of the USSR in 1989 was also identified in verse ten of Daniel eleven, that was initially fulfilled by Antiochus Magnus.
URSS ho’ávo 1989-pe oñekumpli Daniel 11, versíkulo cuarenta. Versíkulo cuarenta y uno ha’e pe léi domingo rehegua Estados Unidos-pe, oĩháicha avei versíkulo dieciséis-pe. Ary 1989 guive pe léi domingo oikó peve Estados Unidos-pe, versíkulo cuarenta opyta nandi. URSS ho’ávo 1989-pe avei oñemombe’ukuri Daniel 11, versíkulo diez-pe, upeva’ekue ñepyrũrãme oñekumpli Antíoco Magno rupive.
Antiochus III Magnus the Seleucid “king of the north,” ruled from 223–187 BC and sought to reclaim territories lost to the Ptolemies (the “king of the south”) after the Third Syrian War (246–241 BC). His campaign in the Fourth Syrian War (219–217 BC) aimed to retake Coele-Syria, Phoenicia, and Palestine. In 219 BC Antiochus marched south, capturing Seleucia-in-Pieria, Tyre, and Ptolemais (Acre), regaining coastal strongholds. In 218 BC he advanced further, taking Philadelphia (Amman) and pressing toward Egypt’s frontier, intent on reclaiming lost Seleucid lands down to Gaza. Antiochus halted his march in 218 BC, consolidating gains and preparing for a decisive push. Ptolemy IV Philopator, the Ptolemaic king, mustered an army to meet him, bolstered by Egyptian troops. Verse ten of Daniel eleven sets forth this movement of Antiochus, thus prefiguring the collapse of the USSR in 1989, and typifying verse forty.
Antíoco III Magno, pe rréi seleúcida “yvate gotyo pegua mburuvicha guasu”, oisãmbyhy ary 223–187 JC-pe ha ohekáta kuri ojeypyhy jey hag̃ua tetãnguéra ojeipe’áva’ekue chugui umi Ptolemeo-kuéra (pe “yvy gotyo pegua mburuvicha guasu”) pe Ñorairõ Sirio Mbohapyha rire (246–241 JC). Hembiapo ñorairõme pe Ñorairõ Sirio Irundyháme (219–217 JC) oreko va’ekue tembiaporã ojegueru jey hag̃ua Coele-Siria, Fenicia ha Palestina. Ary 219 JC-pe Antíoco oguata yvy gotyo, ojapyhy hag̃ua Seleucia-in-Pieria, Tiro ha Ptolemaida (Acre), ha péicha ojegueru jey umi táva mbarete yrembe’ýpe oĩva. Ary 218 JC-pe omotenondeve hembiapo, ojapyhy Filadelfia (Amán) ha omyasãi ipo Egipto rembe’ýre, orekóvo py’aite ojegueru jey hag̃ua umi yvy seleúcida okañýva peve Gaza. Antíoco omombyta imarcha ary 218 JC-pe, omombaretévo umi mba’e ojeguerekómava ha oñembosako’ívo peteĩ ñeha’ã paha hag̃ua ipu’akáta. Ptolomeo IV Filópator, pe Ptolemeo rréi, ombyaty peteĩ ehérsito ojotopa hag̃ua hese, oñemombaretéva umi soldádo egipcio reheve. Daniel kapítulo 11-pe, versíkulo 10 omombe’u ko Antíoco jeguata; péicha ohechauka mboyve Unión Soviética ho’átaha ary 1989-pe, ha ohechaukaramo versíkulo 40-pe he’íva.
But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:10.
Ha itaʼýra kuéra oñemokyreʼỹta, ha ombyatýta peteĩ hetaichagua mbarete guasu aty; ha peteĩ katuete ou, osyryryta ha ohasa hag̃uáicha: upéi haʼe ojevýta, ha oñemokyreʼỹta jey, peve ifortaleza peve. Daniel 11:10.
When the king of the north in verse forty “overflows and passes over” it aligns with verse ten’s king of the north “overflowing and passing through.” In both verses it is the identical Hebrew words, that are simply translated a little differently. It is the same expression as found in Isaiah 8:8.
Pe yvytugua ruvicha, ayvu irundýpe “oñembyaty ha ohasa hag̃uáicha”, ojokupyty ayvu pa’ẽpe yvytugua ruvicha “oñembyaty ha ohasáva” rehe. Mokõive ayvupe ojeporu umi ñe’ẽ hebreo peteĩchaguaite, oñembohasáva añónte michĩmi iñambuévaicha. Ha’e avei upe ñe’ẽjoaju ojejuhúva Isaías 8:8-pe.
And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.
Ha’e ohasáta Judá rupi; ojahéi ha ohasa hag̃ua, oguahẽta voi ajúra peve; ha ipepo kuéra ojepyso henyhẽta nde yvy pukukue, Nde, Emanuel. Isaías 8:8.
Each of the three verses is identifying a southern king being defeated by a northern king. Antiochus the northern king prevails over Ptolemy the southern king, just as Sennacherib prevailed over Judah the southern king, and just as the king of the north in verse forty swept away the USSR in 1989. Three verses along with the three historical fulfillments of those verses, identify the “time of the end” in 1989. Thus, verse ten is 1989 and verse sixteen is the Sunday law in the United States, as is verse forty-one.
Mbohapy téra peteĩteĩ ohechauka peteĩ mburuvicha guasu yvy gotyo pegua oñemanoha peteĩ mburuvicha guasu yvate gotyo peguáre. Antíoco, mburuvicha guasu yvate gotyo pegua, ipu’aka Ptolomeo rehe, mburuvicha guasu yvy gotyo pegua, ojoguasúicha Senaquerib ipu’aka haguéicha Judá rehe, mburuvicha guasu yvy gotyo pegua, ha ojoguasúicha avei mburuvicha guasu yvate gotyo pegua, pe téra ayvu irundypa versículo-pe, oitypa haguéicha URSS-pe ary 1989-pe. Mbohapy versículo, ha umi mbohapy ñemohu’ã histórico oguerekóva umi versículo, ohechauka pe “ára paha” oñepyrũha 1989-pe. Upévare, pe versículo diez ha’e 1989, ha pe versículo dieciséis ha’e pe léi domingo Tetã peteĩ reko Amérikape, ha upéicha avei pe versículo cuarenta y uno.
Verses eleven through fifteen is a line of Scripture, which also has a historical fulfillment that identifies specific prophetic waymarks within the hidden history of verse forty. Before the Sunday law in the United States, but after 1989 the battle of Raphia and its aftermath is set forth in verses eleven and twelve, and the battle of Panium is set forth in verses thirteen to fifteen.
Umi versíkulo once guive quince peve ha’e peteĩ línea Escrituragua, ha upéva avei oguereko peteĩ cumplimiento histórico ohechaukáva umi marca profética específica oĩva versíkulo cuarenta rembiasakue ñemíme. Pe léi domingo mboyve Estados Unidos-pe, ha katu 1989 rire, Raphia ñorairõ ha umi mba’e oúva hapykue oñemohenda umi versíkulo once ha doce-pe, ha Panium ñorairõ oñemohenda umi versíkulo trece guive quince peve.
The Sunday law is the time appointed; for it is there that the deadly wound of the papacy is healed, and the pope returns to the throne of the earth. That empowerment was typified by the enthronement of the papacy in 538, and by the enthronement of pagan Rome at the battle of Actium. Once prophetically enthroned pagan Rome ruled supremely for 360 years. Once the papacy was enthroned in 538, she ruled supremely for twelve hundred and sixty years. Once the deadly wound is healed at the Sunday law the papacy will rule supremely for a symbolic 42 months.
Pe léi dominikál rehegua ha’e pe ára oñemoĩmava’ekue; upépe niko pe herida omano hag̃uáva papadogui oñemonguera jeýta, ha pe papa ojevy jeýta yvy guive pe trónope. Upéva pe mombarete oñemyesakã va’ekue símbolo rupive papado oñemoguapy ramo guare pe trónope ary 538-pe, ha Roma pagana oñemoguapy ramo guare pe trónope Actium ñorairõme. Roma pagana, peteĩ jey oñemoguapy rire profétikamente pe trónope, ogoverna va’ekue ipu’akapávaicha 360 ary pukukue. Pe papado, peteĩ jey oñemoguapy rire pe trónope ary 538-pe, ogoverna va’ekue ipu’akapávaicha mil mokõi saĩ ary ha sesenta ary pukukue. Pe herida omano hag̃uáva oñemonguera jeývo pe léi dominikálpe, pe papado ogovernáta ipu’akapávaicha 42 jasy simbóliko pukukue.
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:3–5.
Ha ahecha peteĩ iñakãkuéragui ojeherída ramo guare omano hag̃uáicha; ha upe herida oporojukáva okuerajey. Ha opa yvy arigua oñemondýi ha omomba'e guasu pe mymba ñarõme. Ha'e kuéra omomba'e guasu pe dragónme, ome'ẽ haguére pokatu pe mymba ñarõme; ha omomba'e guasu avei pe mymba ñarõme, he'ívo: Máva piko ojoguáva pe mymba ñarõme? Máva piko ikatu oñorãirõ hese? Ha oñeme'ẽ chupe peteĩ juru oñe'ẽ hag̃uáicha mba'e guasu ha ñemongarai vai; ha oñeme'ẽ chupe pokatu oikove hag̃ua mokõi ha irundy jasy pukukue. Apocalipsis 13:3–5.
Verse 27 says “both” of these kings:
Pe versíkulo 27 he’i “mokõivéva” ko’ã mburuvichakuéra rehe:
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 guasúpe katu ikorasõme oĩta ojapo hag̃ua mba’e vai, ha peteĩ mesa ári oñondive oñe’ẽta japu; ha upéva ndosẽporãmo’ãi, pórke pe paha gueteri oguahẽta ára oñemoĩmava’ekuépe. Daniel 11:27.
The two kings in verse twenty-seven are the kings in the previous two verses who thereafter fought the battle of Actium.
Mokõi mburuvicha guasu ñeʼẽjoaju mokõipa porundýpe haʼe hína umi mburuvicha guasu ojeʼéva mokõi ñeʼẽjoaju mboyveguápe, ha upéi oñorairõvaʼekue Actium ñorairõ guasúpe.
And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain. Daniel 11:25, 26.
Ha’e omopu’ãta ipokatu ha ikyre’ỹ ñorairõ hag̃ua pe mburuvicha guasu ñemby gotyo pegua rehe peteĩ ehérsito guasu reheve; ha pe mburuvicha guasu ñemby gotyo pegua opu’ãta avei ñorairõ hag̃ua peteĩ ehérsito tuichaitereíva ha mbarete reheve; ha’e katu ndopytamo’ãi: oñembohapéta hese ñuhã. Upéicha avei umi ho’úva hi’upy tembi’urãgui ohundíta chupe, ha iehérsito osyryryta; ha heta ho’áta omanóva. Daniel 11:25, 26.
Verse twenty-seven therefore creates an anomaly that needs to be understood before we proceed. In verse twenty-four the “time” represents a 360-year period beginning at the battle of Actium and concluding at the appointed time in the year 330.
Upévare versíkulo mokõipa su porundy siete omoheñói peteĩ mbaʼe ijojahaʼỹva tekotevẽva oñentende porã ñambosakoʼi mboyve ñande rape tenonderã. Versíkulo mokõipa su irundy-pe, pe “ára” ohechauka peteĩ período 360 ary pukukue, oñepyrũva Actium ñorairõme ha oñemohuʼãva pe ára ojeporavóva ári, ary 330-pe.
The king of the south in the battle was Cleopatra, who was in an alliance with Marc Antony. Octavius was the king of the north who would defeat them both. At the time appointed (31 BC) the two kings who had previously sat down at one table and told lies to one another would confront each other at the battle of Actium.
Ñorairõ yvýpe pe ñorãirõme ha’e va’ekue Cleopatra, oĩva peteĩ joajúpe Marc Antony ndive. Octavio ha’e va’ekue pe mburuvicha guasu yvate gotyogua, omb defeated va’erã mokõivéva. Pe ára oñemoĩmava’ekuépe (31 a.C.), umi mokõi mburuvicha guasu yma oguapýva’ekue peteĩ mesápe ha ojapo japu ojoehe, ojovake va’erã kuri ojuehe pe ñorãirõ Actium-pe.
The two kings at the table align with the history of the battle of Panium (verses 13 through 15), where there was an alliance of Antiochus Magnus and Phillip of Macedon. That historical alliance corresponds with the symbolic alliance represented in the name of Panium in the time of Christ—Caesarea Philippi. The alliance is also represented in verse forty when the USSR is swept away in 1989 through an alliance between Reagan and pope John Paul II. The two kings tell lies to each other before 31 BC, which aligns with the Sunday law in the United States, and therefore their lies occur before verse sixteen, during the history represented by verses thirteen to fifteen which were fulfilled at the battle of Panium seventeen years after the battle of Raphia, and one hundred and thirty-seven years before Pompey conquered Jerusalem in fulfillment of verse sixteen.
Mokõi mburuvicha mesa ári oñemohenda porã Panium ñorairõ rembiasáre (versíkulo 13 guive 15 peve), upépe oĩ peteĩ ñe’ẽme’ẽ joaju Antiochus Magnus ha Phillip Macedon-gua apytépe. Pe joaju rembiasakue ojoja pe joaju simbólico ojehechaukávare Panium rérape Cristo tiémpope—Caesarea Philippi. Pe joaju avei ojehechauka versíkulo 40-pe, Unión Soviética ojeity hag̃ua 1989-pe peteĩ joaju rupive Reagan ha papa Juan Pablo II apytépe. Umi mokõi mburuvicha ojapu ojuehepe 31 a.C. mboyve, upéva ojoja pe léi domingo reheve Estados Unidos-pe, ha upévare ijapukuéra oiko versíkulo 16 mboyve, pe tembiasakue ojehechaukáva versíkulo 13 guive 15 peve ryepýpe, oñekumplíva Panium ñorairõme paapyha ary rire Raphia ñorairõgui, ha cien treinta y siete ary mboyve Pompeyo ogana Jerusalén-pe, oñekumpli hag̃ua versíkulo 16.
In verse twenty-eight Octavius, the victor over both Cleopatra (the king of the south) and Marc Antony, “returns into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land.” Uriah Smith identifies these two victories as Actium in 31 BC and the destruction of Jerusalem in 70 AD. Verse twenty-eight is therefore identifying a history which begins at the battle of Actium, which is the beginning of the 360 years and the destruction of Jerusalem in 70 AD.
Pe véso mokoipa Octavio, pe ipu’akavéva mokõivéva Cleópatra (mburuvicha yvy gotyo) ha Marco Antonio ári, “ojevyta ijyvýpe heta mba’e repy reheve; ha ikorasõta oñemoĩta pe ñe’ẽme’ẽ marangatu rehe; ha ojapóta tembiapo guasu, ha upéi ojevýta ijyvy teepe.” Uriah Smith ohechauka ko’ã mokõi ipu’aka Actium-pe ary 31 a.C. ha Jerusalén ñehundípe ary 70 d.C. Upévare, pe véso mokoipa ohechauka peteĩ tembiasakue oñepyrũva pe ñorairõ Actium-gua rehe, ha’éva pe ñepyrũ 360 ary pegua ha Jerusalén ñehundi ary 70 d.C.
Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land. Daniel 11:28.
Upéi haʼe ojevyta ijyvykuérape heta mbaʼerepy guasu reheve; ha ikorasõta oñemoĩta pe ñeʼẽmeʼẽ marangatu rehe; haʼe ojapóta tembiapo mbarete, ha upéi ojevyta jey ijyvyteépe. Daniel 11:28.
The last phrase of verse twenty-four (even for a time) onward represents a historical line which began in 31 BC and concludes in the last phrase of verse thirty-one (shall place the abomination that maketh desolate) which was fulfilled in 538. The line begins with the battle of Actium, which marks the beginning of pagan Rome ruling supremely for three hundred and sixty years. The line ends in 538 with papal Rome beginning to rule supremely for twelve hundred and sixty years. Within the verses and the history which fulfilled the verses the time appointed in 330 represents a division in the history of pagan Rome as the fourth kingdom of Bible prophecy. After the initial period of ruling supremely for three hundred and sixty years, there follows two hundred and eight years of disintegration of the empire in advance of the papacy taking the throne in verse thirty-one in the year 538. In the sequence of those eight verses only verse twenty-seven identifies a historical fulfillment that occurred before the battle of Actium in 31 BC.
Pe ñe’ẽ paha versíkulo mokõipa irundýpe guare (ha peteĩ ára peve) guive ohechauka peteĩ línea histórica oñepyrũva’ekue 31 a.C. ha opa pe ñe’ẽ paha versíkulo mokõipa peteĩme guare (omoĩta pe mba’e jeguaru ombyaíva oparei hag̃uáicha), upeva’ekatu oñekumpli va’ekue ary 538-pe. Pe línea oñepyrũ ñorairõ Actium-pe, ha upéva ohechauka Roma pagana oñepyrũ hague ogoverna hag̃ua yvatevévaicha mbohapycientos sesenta ary pukukue. Pe línea opa ary 538-pe, Roma papal oñepyrũvo ogoverna hag̃ua yvatevévaicha mil mokõicientos sesenta ary pukukue. Umi versíkulo ryepýpe ha pe tembiasakue okumpliva’ekue umi versíkulo, pe ára oñemoĩmava’ekue ary 330-pe ohechauka peteĩ ñemboja’o Roma pagana rembiasakuepe, ha’éva pe irundyha reino profecía bíblica-pe. Upe periodo ñepyrũrã rire ogovernahápe yvatevévaicha mbohapycientos sesenta ary pukukue, oúva hapykuéri mokõicientos poapy ary imperio ñembyai hag̃uáme, papado ogueraha mboyve pe guapyha versíkulo mokõipa peteĩme ary 538-pe. Umi poapy versíkulo ojoapývape, versíkulo mokõipa siete añoite omombe’u peteĩ ñekumpli histórico oikova’ekue ñorairõ Actium mboyve ary 31 a.C.-pe.
Verse twenty-seven identifies a meeting between two kings in advance of the “appointed time” and verse twenty-nine identifies an “appointed time.” Verse twenty-seven’s “appointed time” is the beginning of the three hundred and sixty year period and the “appointed time” of verse twenty-nine is the ending of the three hundred and sixty year period. The beginning and ending represent an “appointed time.”
Pe versíkulo mokõipa poapyha omombe’u peteĩ joaju mokõi mburuvicha guasu apytépe pe “ára oñemoĩmava” mboyve, ha pe versíkulo mokõipa porundyha omombe’u peteĩ “ára oñemoĩmava”. Pe versíkulo mokõipa poapyhagua “ára oñemoĩmava” hína pe ñepyrũ pe mbohapycientos sesenta ary pukukue rehegua, ha pe “ára oñemoĩmava” pe versíkulo mokõipa porundyhagua hína pe paha pe mbohapycientos sesenta ary pukukue rehegua. Pe ñepyrũ ha pe paha ohechauka peteĩ “ára oñemoĩmava”.
The empowerment of pagan Rome began when it conquered the third geographical obstacle as represented in Daniel 8:9.
Pe Roma pagã ñemombarete oñepyrũ vaekue oityrõ hag̃ua mbohapyha jejoko jeográfiko, oñerrepresentaháicha Daniel 8:9-pe.
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 mimbipa michĩva, ha tuicha eterei okakuaa pe yvy gotyo, kuarahyresẽ gotyo ha pe yvy porã gotyo. Daniel 8:9.
The empowerment began at the battle of Actium, and the subsequent subjection of the king of the south (Egypt) in verse nine of chapter eight.
Pe mbaretekue oñepyrũ kuri pe ñorairõ Actium-pe, ha upe rire pe mburuvicha yvy gotyo (Egipto) ojejoko hag̃ua, pe téxto ochoha kapítulo, versículo nueve-pe he’iháicha.
The ending of pagan Rome’s rules as the fourth kingdom of Bible prophecy ended in 538 when papal Rome overcame its third geographical obstacle. The entire five-hundred and sixty-eight year period from the battle of Actium unto 538 begins with pagan Rome conquering it’s third obstacle and becoming the fourth kingdom of Bible prophecy, and it ends when papal Rome conquers it’s third geographical obstacle.
Roma pagana poguapy opávo, pe irundyha mburuvicharã tetãramo marandu py rehegua profecía bíblica-pe, opa 538-pe, Roma papal oity ramo guare mbohapyha ijejoko geográfica. Pe período tuichakue cinco cientos sesenta y ocho ary pukukue, ñorairõ Actium guive peve 538, oñepyrũ Roma pagana oity ramo guare mbohapyha ijejoko ha oiko hag̃ua irundyha mburuvicharã tetã marandu py rehegua profecía bíblica-pe, ha opa Roma papal oity ramo guare mbohapyha ijejoko geográfica.
As the fourth kingdom of Bible prophecy, the history represented identifies two periods, the first when Rome exalts itself followed by a period describing Rome’s fall. The beginning of the first period of exaltation is also the beginning of the entire period pagan Rome ruled as the fourth kingdom of Bible prophecy. The first period of Rome’s exaltation begins and ends with an appointed time, and it also begins with the joining of the northern and southern kingdoms. It ends with the division into an eastern kingdom and a western kingdom. Beginning and ending with an appointed time and the beginning and ending represent the four divisions of Alexander’s kingdom.
Oĩ ramo pe irundyha mburuvichaguasu marandu’i marangatúpe, pe tembiasakue ojehechaukáva ohechauka mokõi ára pegua, peteĩha upérõ Roma oñemomba’eguasu, ha upéi peteĩ ára ohechaukáva Roma ho’a hague. Pe ñepyrũ pe peteĩha ára oñemomba’eguasuhápe ha’e avei ñepyrũ pe tuichakue ára pe Roma pagana ogoverna hague irundyha mburuvichaguasu ramo marandu’i marangatúpe. Pe peteĩha ára Roma oñemomba’eguasuhápe oñepyrũ ha opa peteĩ ára oñemoĩporãmbyrépe, ha avei oñepyrũ umi reino yvategua ha yvy gotyogua joaju reheve. Opa oñemboja’óvo peteĩ reino kuarahyresẽgua ha peteĩ reino kuarahyreikéngua ramo. Oñepyrũvo ha opávo peteĩ ára oñemoĩporãmbyrépe, ha pe ñepyrũ ha pe opa ohechauka Alejandro rréino irundy ñemboja’o.
The two appointed times of verses twenty-seven and twenty-nine represent a beginning and ending waymark describing the period when Rome rules supremely. At the Sunday law in the United States in fulfillment of verse forty-one and verse sixteen of Daniel eleven the period for modern Rome to rule supremely for forty-two symbolic months begins. The first appointed time of verse twenty-seven is the Sunday law in the United States and the second appointed time represents when the last nation on earth follows the example of the United States and enforces the last Sunday law and in so doing identifies the worldwide enforcement of the idol sabbath.
Mokõi ára oñemoĩporãva umi versíkulo mokõipa poapy ha mokõipa porundy-pe ohechauka peteĩ techaukaha ñepyrũ ha paha omombe'úva pe ára pukukue Roma oguerekohápe ipu'aka tuichakue. Pe léi domingo Estados Unidos-pe, oñekumplívo versíkulo irundypa peteĩ ha versíkulo paapyteĩ Daniel once-pe, upépe oñepyrũ pe ára pukukue Roma moderna oisãmbyhy hag̃ua ipu'aka tuichakue mokõi ha irundy jasy simbólikore. Pe peteĩha ára oñemoĩporãva versíkulo mokõipa poapy-pe ha'e pe léi domingo Estados Unidos-pe, ha pe mokõiha ára oñemoĩporãva ohechauka araka'épa pe tetã paha ko yvy ape ári oseguíta Estados Unidos ehémplo ha omboaje pe léi domingo paha; ha upéicha ojapóvo ojekuaa porãta pe ta'anga sábado ñemombarete opaite yvy ape ári.
Those two prophetic waymarks are the Sunday law in the United States unto the world Sunday law enforcement, and those two Sunday laws are the two appointed times in verse twenty-seven and twenty-nine. The first appointed time of verse twenty-seven was also typified by Constantine’s Sunday law in 321, and the papal Sunday law at the Counsel of Orleans in 538 represents the worldwide Sunday law.
Umi mokõi techaukaha marandu rehegua ha’e pe arapokõindy léi Estados Unidos-pe guive pe arapokõindy léi jejapo hag̃ua ko yvy tuichakue javeve, ha umi mokõi arapokõindy léi ha’e umi mokõi ára oñemoĩmava versíkulo mokõipa porundy ha mokõipa porundy porundy-pe. Pe peteĩha ára oñemoĩmava versíkulo mokõipa porundy-pe ojehechauka avei Constantino arapokõindy léi rupive ary 321-pe, ha pe arapokõindy léi papal pe Concilio de Orleans-pe ary 538-pe ohechauka pe arapokõindy léi ko yvy tuichakue javeve.
In the context of verses thirteen through fifteen the battle of Panium is the history that precedes the Sunday law of verse sixteen. Within that history the meeting of the two kings who lie to each other is fulfilled. Verse thirteen through fifteen are part of the history represented in verses ten through sixteen. The verses identify the fourth Syrian War in verse ten, the battle of Raphia in verse eleven, and the aftermath of that battle in verse twelve. Verses thirteen through fifteen represent the history of the year 200 BC when the battle of Panium was fulfilled, and when pagan Rome represented as the robbers of thy people enter the prophetic narrative.
Umi versíkulo trece guive quince peve rehegua contexto-pe, Panium ñorairõ ha’e pe tembiasakue oikóva pe léi dominical versíkulo dieciséis-pe gua mboyve. Upe tembiasakue ryepýpe oñekumpli umi mokõi mburuvicha guasu ojapu ojuehe pe joaju. Versíkulo trece guive quince peve oike pe tembiasakue ojehechaukáva versíkulo diez guive dieciséis peve. Umi versíkulo ohechauka cuarto guerra siria versíkulo diez-pe, Raphia ñorairõ versíkulo once-pe, ha upe ñorairõ riregua versíkulo doce-pe. Versíkulo trece guive quince peve ohechauka pe tembiasakue ary 200 a.C. pegua, Panium ñorairõ oñekumpli hague, ha Roma pagana, ojehechaukáva nde retãygua mondaha ramo, oike hague pe marandu proféticape.
Daniel eleven verse forty identifies the collapse of the USSR in 1989 and verse sixteen identifies the Sunday law in the United States. The meeting between two kings who tell lies to one another in advance of the time appointed, which was the battle of Actium, do so within the history of verse forty that follows the time of the end in 1989 and concludes at the Sunday law in the United States. Verse twenty-seven is a waymark in the hidden history of verse forty, occurring after 1989, but before the Sunday law. The “meeting” of verse twenty-seven is a waymark before the empowerment of Rome at the Sunday law. There are several waymarks that lead up to the empowerment of the papacy in 538, and these waymarks also occur before the time appointed. One of those prophetic waymarks is the decree of Justinian in 533, that fulfilled verse thirty’s reference to having “intelligence with those that forsake the covenant.”
Daniel 11:40 omombe’u pe Unión Soviética ho’apa hague ary 1989-pe, ha pe versíkulo 16 omombe’u pe léi domingo rehegua Estados Unidos-pe. Mokõi mburuvicha guasu oñembyatyhápe ha ojapo hag̃ua japu ojuehe peteĩ ára oñemboykéva mboyve, upéva hína pe ñorairõ Actium-pe, oiko pe tembiasakue versíkulo 40-pe oñeñe’ẽvape ryepýpe, pe ára paha guive ary 1989-pe ha oguahẽ meve pe léi domingo Estados Unidos-pe. Pe versíkulo 27 ha’e peteĩ techaukaha pe versíkulo 40 rembiasakue kañymbype, oikóva 1989 rire, ha katu pe léi domingo mboyve. Pe “ñembyaty” versíkulo 27-pe ha’e peteĩ techaukaha Roma oñemombarete mboyve pe léi domingo rupi. Oĩ heta techaukaha ogueraháva pe papado ñemombarete peve ary 538-pe, ha ko’ã techaukaha avei oiko pe ára oñemboykéva mboyve. Peteĩva umi techaukaha proféticogui ha’e pe decreto Justiniano ome’ẽva ary 533-pe, omoañetéva pe versíkulo 30 he’íva oñembyaty hague “umi pe pacto rehejávarendive.”
The other waymarks that lead to the time appointed in the history of pagan Rome are the year 330 when pagan Rome cast down and simultaneously gave the “seat,” to the papal power. In 496 Clovis gave his “power” to the papacy. In fulfillment of Daniel seven pagan Rome removed “three horns” for the papacy, the last being the removal of the Ostrogoths from the city of Rome in 538. In 508 the religion of paganism was set aside as the legal religion of the realm and was replaced with Catholicism. 538 represents the Sunday law of verse forty-one, and 496 represents 1989 when Reagan as with Clovis dedicated his power to the pope of Rome. The year 330 identifies the Sunday law, for it is there that the papacy returns to the seat of authority.
Ambue mba’e ohechaukáva tape pe ára oñemoĩmava pe tembiasakue Roma pagana-pe ogueraha hína ary 330-pe, upépe Roma pagana omombo yvýre ha upe jave avei ome’ẽ pe “apyka” pe mburuvicha guasu papal-pe. Ary 496-pe Clovis ome’ẽ i “pu’aka” papado-pe. Ojehupyty hag̃ua Daniel siete ñemoañetépe, Roma pagana oipe’a “mbohapy hatĩ” pe papado rehehápe; pe pahaguéva ha’e va’ekue ostrogodo-kuéra ñemosẽ táva Roma-gui ary 538-pe. Ary 508-pe pe religión paganismo rehegua oñemboyke pe tetãme religión legal ramo ha oñemyengovia Católica rehe. 538 orrepresenta pe léi domingo rehegua pe versículo cuarenta y uno-pe, ha 496 orrepresenta 1989, Reagan, Clovis-icha, oñeme’ẽvo ipu’aka Roma pápape. Ary 330 ohechauka pe léi domingo rehegua, upépe niko pe papado ojevy jey pe apyka autoridad-pe.
This identifies that both 538 and 330 represent the time appointed, which is verses sixteen and forty-one. 496 represents 1989 fulfilled verse ten and verse forty in Daniel eleven and Isaiah 8:8. 508 identifies when the religion of the realm is set aside for Catholicism. Beginning with Clovis in 496 through 508, a progressive removal and replacement of the legal religion of the realm was illustrated. In the history beginning in 330 a progressive demise of Western Rome is represented by the first four trumpets, thus identifying progressive destruction that begins at the Sunday law in the United States.
Kóva ohechauka mokõivéva, 538 ha 330, ohechaukaha hague pe ára oñemboykéva, ha upéva hína umi versíkulo 16 ha 41. 496 ohechauka 1989, oñekumpli hague versíkulo 10 ha versíkulo 40 Daniel 11-pe ha Isaías 8:8-pe. 508 ohechauka araka’épa pe tetãmegua religión legal oñemboyke Catolicismo rehehápe. Oñepyrũvo Clovis rehe 496-pe ha ohóvo 508 peve, ojehechauka peteĩ mboguejy ha myengovia mbeguekatu pe religión legal pe tetãmegua rehegua. Pe tembiasakue oñepyrũva 330-pe, pe irundy trompéta peteĩha rupive oñerrepresenta peteĩ oñehundi mbeguekatúva Roma Kuarahyreikéguape, upéicha rupi ojehechakuaa peteĩ ñehundi mbeguekatu oñepyrũva pe léi domingo Estados Unidos-pe.
The progressive fall of pagan Rome following Constantine’s Sunday law in 321 illustrates the fall of the United States as the sixth kingdom of Bible prophecy that arrives at the Sunday law. Then the four trumpet judgments are brought upon the United States as Sister White has identified when she states that “national apostacy will be followed by national ruin.” Ezekiel adds witness to a fourfold punishment.
Roma pagana ho’árõva oho ohóvo Constantino arapokõindy Domingo rehegua ári ary 321-pe ohechauka Estados Unidos ho’árõva, ha’éva pe sexto reino profesía bíblica rehegua og̃uahẽva pe arapokõindy Domingo rehe. Upéi umi irundy trompéta ñehusga oguejy Estados Unidos ári, Hermana White oikuaauka haguéicha he’ívo “apostasía nacional rire outa ruína nacional.” Ezequiel omoĩ avei mokõiha testígo peteĩ castígo irundy jeygua rehe.
The word of the Lord came again to me, saying, Son of man, when the land sinneth against me by trespassing grievously, then will I stretch out mine hand upon it, and will break the staff of the bread thereof, and will send famine upon it, and will cut off man and beast from it: Though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord God. If I cause noisome beasts to pass through the land, and they spoil it, so that it be desolate, that no man may pass through because of the beasts: Though these three men were in it, as I live, saith the Lord God, they shall deliver neither sons nor daughters; they only shall be delivered, but the land shall be desolate. Or if I bring a sword upon that land, and say, Sword, go through the land; so that I cut off man and beast from it: Though these three men were in it, as I live, saith the Lord God, they shall deliver neither sons nor daughters, but they only shall be delivered themselves. Or if I send a pestilence into that land, and pour out my fury upon it in blood, to cut off from it man and beast: Though Noah, Daniel, and Job, were in it, as I live, saith the Lord God, they shall deliver neither son nor daughter; they shall but deliver their own souls by their righteousness. For thus saith the Lord God; How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast? Yet, behold, therein shall be left a remnant that shall be brought forth, both sons and daughters: behold, they shall come forth unto you, and ye shall see their way and their doings: and ye shall be comforted concerning the evil that I have brought upon Jerusalem, even concerning all that I have brought upon it. And they shall comfort you, when ye see their ways and their doings: and ye shall know that I have not done without cause all that I have done in it, saith the Lord God. Ezekiel 14:12–23.
Upéi Ñandejára ñeʼẽ ou jey chéve, heʼívo: Yvypóra raʼy, pe tetã opeka ramo che rehe, opyrũmbávo vaieterei, aipórõ aipyso che po hese, ha aikytĩta chugui mbujape yvyra pytyvõ, amondóta hiʼári ñembyahýi, ha aikytĩta chugui yvypóra ha mymba: jepe umi mbohapy kuimbaʼe, Noé, Daniel ha Job, oĩrire ipype, haʼekuéra oipeʼáta ijeheguinte hógaʼãnga hekopyjojarupi, heʼi Ñandejára Tupã. Che amoinge ramo mymba ñarõ vai pe tetã rupi, ha ombyaírõ hikuái upéva, ikatu hag̃uáicha opyta nandi, ndaipóri hag̃uáicha avave ohasa hag̃ua upérupi umi mymba rehegua rupi: jepe umi mbohapy kuimbaʼe oĩrire ipype, che aikoveháicha, heʼi Ñandejára Tupã, ndaikatu moʼãi oipeʼa taʼýrape ni itajýrape; haʼekuéra añoite ojeipeʼáta, ha pe tetã opytáta nandi. Térã che aru ramo peteĩ kyse pukúpe pe tetã ári, ha haʼe: Kyse puku, ehasa pe tetã rupi; upéicha aikytĩ hag̃uáicha chugui yvypóra ha mymba: jepe umi mbohapy kuimbaʼe oĩrire ipype, che aikoveháicha, heʼi Ñandejára Tupã, ndaikatu moʼãi oipeʼa taʼýrape ni itajýrape, ha ijehekuéra añoite ojeipeʼáta. Térã che amondo ramo mbaʼasy vai pe tetãme, ha añohẽ che pochy hiʼári tuguy rupi, aikytĩ hag̃uáicha chugui yvypóra ha mymba: jepe Noé, Daniel ha Job oĩrire ipype, che aikoveháicha, heʼi Ñandejára Tupã, ndaikatu moʼãi oipeʼa taʼýrape ni itajýrape; haʼekuéra oipeʼáta ijeheguinte hógaʼãnga hekopyjojarupi. Péicha heʼi Ñandejára Tupã: ¡Mboyveiténtema, ág̃a che amondo ramo Jerusalén ári che irundy jehusia vai, pe kyse puku, ñembyahýi, mymba ñarõ vai ha mbaʼasy vai, aikytĩ hag̃uáicha chugui yvypóra ha mymba! Jepémo upépe ojehejáta peteĩ hembyre osẽ hag̃uáicha, taʼýra ha tajýra; péina ápe, haʼekuéra osẽta pene rendápe, ha pehecháta hekove rape ha hembiapokue; ha peẽ pembopyʼaguapýta pe ivaíre aguerúvaʼekue Jerusalén ári, opa mbaʼe aguerúvaʼekue hiʼári rehegua. Ha haʼekuéra penembopyʼaguapýta, pehechávo hekove rape ha hembiapokue; ha peikuaáta ndahaʼeiha mbaʼeve hag̃uáicha ajapo vaʼekue opa mbaʼe ajapo vaʼekue ipype, heʼi Ñandejára Tupã. Ezequiel 14:12–23.
We will continue these considerations in the next article.
Ko’ã ñehesa’ỹijo ñamotenondéta pe artículo oúvape.