We are working on bringing all the lines of Daniel eleven together in connection with the hidden history of verse forty that represents 1989 unto the Sunday law in the United States. Our calling as students of prophecy is to rightly divide the word of truth.
Oreko hína ñambojoaju hag̃ua opaite Daniel kapítulo once pegua línia, ojoajúva pe tembiasakue kañymbyva versíkulo cuarenta-pe ohechaukáva 1989 guive pe léi domingo peve Estados Unidos-pe. Ore rembiapo, maranduhára estudiante-kuéra ramo, ha’e jaikytĩ porã hag̃ua pe añetegua ñe’ẽ.
Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.
Eñeha’ãkena rejehechauka hag̃ua rejerovia hag̃uáicha Tupã renondépe, peteĩ tembiapohára ndoikotevẽiva hag̃ua oñemotĩ, omboja’o porãva añetegua ñe’ẽ. 2 Timoteo 2:15.
Daniel chapter eleven can be divided into ten prophetic lines. Verses one through four represent one prophetic line. Verse five through nine represents a second line. Verse ten represents a third line. Verses eleven and twelve represent the fourth line. The fifth line is verses thirteen through fifteen. The sixth line is verses sixteen through twenty-two. The seventh line is verses twenty-three and twenty-four. Verse twenty-four through verse thirty-one is the eighth line. Verse thirty-one through forty is the ninth line, and the tenth and final line are verses forty through forty-five. These ten lines are to be brought together line upon line.
Daniel capítulo once ikatu oñemboja’o pa propesía rapepe. Umi versíkulo peteĩ guive irundy peve orrepresenta peteĩ propesía rape. Umi versíkulo po guive porundy peve orrepresenta mokõiha rape. Pe versíkulo pa orrepresenta mbohapyha rape. Umi versíkulo once ha doce orrepresenta irundyha rape. Poha rape hína umi versíkulo trece guive quince peve. Poteĩha rape hína umi versíkulo dieciséis guive veintidós peve. Pokõiha rape hína umi versíkulo veintitrés ha veinticuatro. Pe versíkulo veinticuatro guive peve versíkulo treinta y uno peve hína poapyha rape. Umi versíkulo treinta y uno guive cuarenta peve hína porundyha rape, ha pa ha pahaite rape hína umi versíkulo cuarenta guive cuarenta y cinco peve. Ko’ã pa rape oñembojoajuva’erã peteĩ línea ári ambue línea rehe.
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts.
Mávapepa ombo’éta arandu? ha mávapepa oikuaaukáta pe doctrina? umi kambygui oñemomombyrývape, ha umi ñañuãgui ojeguenohẽmava’ekuépe.
For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:
Mbo’ejerovia ári toĩva’erã mbo’ejerovia, mbo’ejerovia ári mbo’ejerovia; línea ári línea, línea ári línea; ko’ápe michĩmi, ha amo michĩmi:
For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.
Ha py'aguasu ñe'ẽme ha ambue ñe'ẽme oñe'ẽta ko tetãygua ndive. Umipe he'i va'ekue: Kóva hína pe pytu'u, peme'ẽ hag̃uáicha pytu'u pe ikane'õvape; ha kóva hína pe ñembopy'aguapy; upéicharõ jepe, ndoikuaaséi hikuái ohendu.
But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.
Ha Ñandejára ñe’ẽ ou chupekuéra pe mandamiénto ári mandamiénto, mandamiénto ári mandamiénto; línea ári línea, línea ári línea; ko’ápe michĩmi, ha upépe michĩmi; ikatu hag̃uáicha oho, ha ho’a hapykuévo, ha oñembyai, ha oñeñuhã, ha ojapyhy. Isaías 28:9–13.
Each of the ten prophetic lines are of course interrelated, but within each line a specific theme can be recognized. Though each line has a primary theme, the lines possess more than a singular testimony. I intend to identify each of the themes in the ten lines.
Umi diez líña profétikava, añetehápe, ojojoaju ojuehe; upéicharõ jepe, káda líña ryepýpe ikatu ojehechakuaa peteĩ téma específico. Jepe káda líña oguereko peteĩ téma principal, umi líña ndorekói peteĩ testimonio añoite. Che rembipota hína ahechauka hag̃ua káda peteĩva umi téma oĩva umi diez líñape.
First Line
Línea Primera
Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I shew thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:1–4.
Ha che avei, Darío meda áño peteĩhápe, che avei aime hag̃ua aconfirma ha amombarete chupe. Ha koʼág̃a ahechaukáta ndéve pe añetegua. Péina ápe, opuʼãta gueteri mbohapy mburuvicha guasu Persia-pe; ha pe irundyha ipirapire hetavéta opavavégui: ha imbarete reheve, ipirapire heta rupi, omombokuaáta opavave Grecia rréino rehe. Ha peteĩ mburuvicha guasu mbarete opuʼãta, oisãmbyhýta tuicha pokatu reheve, ha ojapóta oipotaháicha. Ha opuʼãvo, irréino oñembyai hag̃uáicha, ha oñembojaʼóta yvágagui pe irundy yvytu gotyo; ha ndahaʼemoʼãi itaʼýrakuérape g̃uarã, ni pe pokatu oisãmbyhy hague heʼiháicha: upe rréino oñemondóta chugui, ambuekuéra peguarã, ndahaʼéi umi vaʼekuépe g̃uarãnte. Daniel 11:1–4.
The first year of Darius marks the end of seventy years, thus identifying a prophetic time of the end. By verse three Alexander the Great establishes his worldwide kingdom, and by verse four his kingdom was to be plucked up and divided unto the four winds. Using Darius as the time of the end in 1989 allows us to count the kings represented in verse two. When Gabriel states in verse one, “Also in the first year of Darius” he is following up on what he informed Daniel at the beginning of the vision, which began in chapter ten.
Darío ári peteĩha ohechauka setenta ary paha, upéicha rupi ohechakuaa hag̃ua peteĩ ára marandu profétiko paha rehegua. Pe mbohapyha versíkulo peve, Alejandro Magno omopuʼã ikatupyry guasu opa yvy ape ári; ha irundyha versíkulo peve, ikatupyry vaʼekue ojeipeʼa hag̃ua ha oñembojaʼo hag̃ua irundy yvytu gotyo. Jaiporúramo Darío-pe tiempo del fin ramo ary 1989-pe, ikatu jaipapa umi mburuvicha guasu ojehechaukáva versíkulo mokõihápe. Gabriel heʼívo versíkulo peteĩhápe: “Avei Darío ári peteĩhápe”, haʼe ombojoapy hína umi mbaʼe omombeʼu vaʼekue Daniel-pe pe visión ñepyrũmbýpe, oñepyrũvaʼekue kapítulo diez-pe.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Ciro, mburuvicha Pérsiagua mbohapyha áñope, ojehechauka peteĩ mbaʼe Daniel-pe, pe hérava Beltesasar; ha upe mbaʼe añetegua vaʼekue, ha pe ára oñemoĩmava ipukukue; haʼe oikuaa porã upe mbaʼe, ha oreko hag̃ua hesakã pe visión rehe. Daniel 10:1.
The waymark that represents a “time of the end” contains two symbols. The “time of the end” for Moses’ prophetic line was Aaron’s birth, followed three years later with the birth of Moses. Aaron and Moses are the twofold symbol of the “time of the end” in their history and typify the birth of John the Baptist and Jesus six months thereafter. The “time of the end” in 1798 marked the capture of the pope of Rome who thereafter died in captivity in 1799. From “the first year of Darius the Mede” unto “the third year of Cyrus king of Persia”; Darius and Cyrus represent thee “time of the end” in 1989, for all the prophets are speaking more about the last days than the days in which they lived.
Pe hito ohechaukáva peteĩ “ára paha” oguereko mokõi símbolo. Pe “ára paha” Moisés línea profética-pe g̃uarã ha’e va’ekue Aarón heñóiha, ha upéi mbohapy ary rire heñói Moisés. Aarón ha Moisés ha’e pe símbolo mokõiháicha pe “ára paha” rehegua iñehistóriape, ha ohechauka Juan el Bautista heñóiha ha seis jasy rire Jesús heñóiha. Pe “ára paha” ary 1798-pe omarkákuri Roma pápape jejapyhy, ha upéi omano prision-pe ary 1799-pe. “Darío el Medo arýpe peteĩha guive” peve “Ciro Persia ruvicha guasu arýpe mbohapyha”; Darío ha Ciro orepresenta pe “ára paha” ary 1989-pe, opa proféta niko oñe’ẽvéva umi ára paha rehe umi ára oikovéva ári.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.
Koʼág̃a opa koʼã mbaʼe ojehu chupekuéra techapyrãrã; ha ojehai ñande ñemonguetárã, ñande ári oguahẽma vaʼekuépe arapaha paha. 1 Corintios 10:11.
Darius and Cyrus represent Ronald Reagan and George Bush senior in 1989. Both were presidents that year. Verse one of chapter eleven places the vision in the third year of Cyrus, which would represent George Bush the senior who followed Reagan as Cyrus followed Darius. Verse two states that three kings would yet stand up and the fourth is far richer than them all. The final “time of the end” in chapter eleven begins in 1989 and identifies that after George Bush senior three kings would yet stand up, thus identifying the three presidents that followed Bush senior. Those three kings were Bill Clinton, George Bush junior, Barak Obama and then the richest president, Donald Trump would “by his strength” and “through his riches he shall stir up all against the realm of Grecia”.
Darío ha Ciro ohechauka Ronald Reagan ha George Bush tuja 1989-pe. Mokõivéva oiko kuri mburuvichakuéra upe ary. Capítulo once, versículo peteĩ omoĩ pe visión Ciro arýpe mbohapyhápe, ha upéva ohechaukáva George Bush tujápe, omyakãva Reagan rire, Ciro oúva Darío rire guáicha. Versículo mokõi he’i mbohapy mburuvicha guasu gueteri opu’ãtaha, ha irundyha ipirapire hetaveha opavavegui. Pe “ára pahápe” paha capítulo once-pe oñepyrũ 1989-pe ha ohechauka George Bush tuja rire mbohapy mburuvicha guasu gueteri opu’ãtaha, upéicha rupi ojehechakuaa mbohapy mburuvicha oúva Bush tuja rire. Umi mbohapy mburuvicha ha’e Bill Clinton, George Bush mitã, Barak Obama, ha upéi pe mburuvicha ipirapire hetavéva, Donald Trump, “imbarete rupive” ha “ipirapire rupive omyenyhẽta opavavépe Grecia retã rova rehe”.
Verse three then introduces Alexander the Great and therefore typifies the last leader of United Nations who unites with the papacy in the last days, but who like unto the papacy comes to his end. The United Nations is the seventh kingdom represented as ten kings in Revelation seventeen, and the confederacy of ten kings agree to give their seventh kingdom unto the papal beast for one symbolic hour.
Upéi pe versíkulo mbohapýpe oñemoingove Alejandro el Grande, ha upévare ohechauka hag̃uaichante pe tendota pahague Tetãnguéra Joajupegua, ombojoajúva ijehe pe papadondive umi ára pahápe; ha katu, pe papadoichaite, oguahẽ ipahápe. Tetãnguéra Joajuha hína pe porundyha reino ojehechaukáva pa tembiguái ruvicha ramo Apocalipsis diecisiete-pe, ha pe joajuha pa ruvicha rehegua omoneĩ ome’ẽ hag̃ua irreino porundyha pe mymbakuéra papal-pe peteĩ aravo simbólico aja.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. Revelation 17:12–14.
Ha umi pa ñuatĩ rehecháva ha’e pa mburuvicha guasu, ndoguerekóiva gueteri mborayhu; ha katu oguereko pu’aka mburuvicha guasu ramo peteĩ aravo pukukue pe mymba ndive. Ko’ãva peteĩ ñe’ême oĩ, ha ome’ẽta hikuái ipu’aka ha imbarete pe mymbápe. Ko’ãva oñorairõta pe Ovecha Rymba’i ndive, ha pe Ovecha Rymba’i ipu’akáta hesekuéra; ha’e niko Ñandejára kuéra Jára, ha Mburuvicha guasu kuéra Ruvicha guasu; ha umi hendive oĩva ha’e ohenóiva, poravopyre ha jerovia hag̃uáva. Apocalipsis 17:12–14.
Those ten kings are represented by verses three and four and also by the history of the rise and fall of Alexander the Great who fulfilled the verses in the fourth century. Greece is the third kingdom of Bible prophecy and is a symbol of the dragon, a third of the threefold union of the dragon, the beast and the false prophet. At the cross the message “King of the Jews” was recorded in Hebrew, Latin and Greek; representing the Jews, the Romans and the rest of the multitudes from the other nations that would be in Jerusalem at the Passover. The Greeks represent the dragon, the Romans represent the beast, and the Jews were the false prophet.
Umi diez mburuvicha ojehechauka umi versíkulo mbohapyha ha irundyhápe, ha avei Alejandro el Grande opu’ã ha ho’árõ guare rembiasápe, ha’e omoañete va’ekue umi versíkulo pe siglo irundyhápe. Gresia ha’e pe mbohapyha tetã guasu profesía bíblicape, ha ha’e peteĩ símbolo pe dragón rehegua, peteĩ mbohapyha pe joaju mbohapyve rehegua: pe dragón, pe mymba ha pe maranduhára japu. Kurusúre pe ñe’ẽmondo “Mburuvicha guasu umi Hudío kuéra rehegua” oñemoĩ va’ekue hebreo, latín ha griego-pe; ohechaukávo umi Hudíokuérape, umi Romano-kuérape, ha opa ambue tetãyguakuéra aty guasúpe oĩ va’erãva Jerusalén-pe Páskua jave. Umi Griego-kuéra ohechauka pe dragónpe, umi Romano-kuéra ohechauka pe mymbápe, ha umi Hudío-kuéra ha’e pe maranduhára japu.
The first four verses of chapter eleven identify the end of the earthly dragon power who commits fornication with the papal power as human probation closes. Verses three and four identify the final rise and fall of the last manifestation of an earthly dragon power. The verses overlay the last six verses which identify the end of the beast who commits fornication with the kings of the earth. The beginning and ending of chapter eleven identify the history where the enemies of God come to their end with none to help. The first four verses aligned with the last six verses and in so doing they bear the symbolism of the Ten Commandments with a table of the first four commandments and a table with the last six commandments, while also symbolizing a test with the number ten.
Pe kapítulo onceha irundy téra peteĩha ohechauka mboyve ko yvy arapuka mburuvicha guasu dragón rehegua paha, ombojehe’áva teko ñemongakuaa’ỹ guive pe pokatu papal ndive, yvypóra ára ñemoĩ porã ñemohu’ã aja. Umi téra mbohapyha ha irundyha ohechauka pe ipahaguéva ñemopu’ã ha ho’a rehegua pe ipaháva jehechauka peteĩ pokatu dragón yvy rehegua. Umi téra oñembojoja umi seis téra pahápe ohechaukáva pe bestia paha, ombojehe’áva tekovai ruvicha kuéra yvy arigua ndive. Pe ñepyrũ ha ñemohu’ã kapítulo oncegua ohechauka pe tembiasakue, upépe Tupã rayhu’ỹhára oguahẽ ipahápe ndaipóri hag̃uáicha oipytyvõva chupekuéra. Umi irundy téra peteĩha oñembojoajúvo umi seis téra paháre, upéicha rupi ogueraha umi Pa’ẽ Joapy Diez rehegua ta’anga, peteĩ tabla umi irundy mandamiénto peteĩhágui ha peteĩ tabla umi seis mandamiénto pahaguágui, ha avei ohechauka peteĩ prueba papapy diez reheve.
The first four verses represent a beginning that illustrates the ending while anchoring the message as beginning at the “time of the end” in 1989. The verses represent 1989 until the close of human probation, thus summarizing the message of the last six verses which are the increase of knowledge that was unsealed in 1989, which identify the events connected with the close of probation.
Umi irundy ñe’ẽjoapy peteĩha ohechauka peteĩ ñepyrũ omyesakãva ipaha, ha upéicha avei omoĩ hag̃ua pe marandu ñepyrũrã “paha ára”pe ary 1989-pe. Ko’ã ñe’ẽjoapy orrepresenta ary 1989 guive yvypóra prueba paha peve; péicha, ombyaty hag̃ua pe marandu umi seis ñe’ẽjoapy pahaguápe oĩva, ha’éva pe arandu ñembohetave ojepe’áva’ekue 1989-pe, ha umíva omombe’u umi mba’e ojehúva pe prueba ñemboty rehegua.
The verses provide the prophetic anchor to recognize that beginning in 1989 there would be a total of eight presidents, with the eighth being of the seven previous presidents, thus tying the passage together with the enigma of the eighth being of the seven, which is a prophetic characteristic that is present truth in the last days.
Umi versíkulo ome’ẽ pe pyenda profétika jahechakuaa hag̃ua, oñepyrũvo 1989-pe, oĩtaha mokõi ochoi mburuvicha guasu, ha pe poapyha oútaha umi siete mburuvicha guasu ymaguaréguio; upéicha oñembojoaju pe pasáhe pe eníma ndive, pe poapyha ha’éva umi siete-gui, ha’éva peteĩ característica profétika ha’éva añetegua ko’ág̃agua ára pahápe.
The theme which can be understood with the verses is the final destruction of the dragon power who commits fornication with the whore of Tyre. The whore commits fornication with all the kings of the earth, but just as ancient France became the firstborn of the Catholic church when Clovis dedicated his throne to the papacy in 496, so too, the earth beast of the United States will also be the first of the kings to commit fornication with the whore at the Sunday law. Just as in the ending six verses the beginning four verses identify and emphasize all three powers that lead the world to Armageddon, but the theme in the first four verses is the dragon power represented by Grecia and Alexander the Great.
Pe téma ikatúva oñehesaʼỹijo umi versíkulo rupive haʼe pe mburuvicha guasu dragón puʼaka pahápe oñehundítava, oporomoakãratĩva kuña rekovai Tiro pegua ndive. Pe kuña rekovai oporomoakãratĩ opaite yvy arigua mburuvichakuéra ndive; ha upéichante, Francia yma guare oiko haguéicha tupaó katóliko raʼy ypykue ramo, Clovis omeʼẽrõ guare itróno papado-pe ary 496-pe, upéicha avei, pe mymba yvy arigua Tetã peteĩ reko Amérikagua pegua haʼéta avei pe tenondetegua umi mburuvichakuéra apytégui oporomoakãratĩ hag̃uáicha pe kuña rekovai ndive pe léi domingo jave. Ha upéichante avei, umi poteĩ versíkulo paha oñemohuʼãhápe, umi irundy versíkulo ñepyrũha ohechauka ha omombaʼeguasu opa mbohapy puʼaka ogueraháva yvóra yvy arigua Armagedón-pe; hákatu, pe téma umi irundy versíkulo peteĩha-pe haʼe pe dragón puʼaka ojehechaukáva Grecia ha Alejandro el Grande rupive.
Reagan began the process of eight presidents that has led now to the last of the eight presidents. The eighth president will erect the image of the beast and enforce a Sunday law in the United States, while also brokering and arrangement making him the head of the United Nations, that will at that very point enter into a worldwide church state relationship under the guise of solving the increasing warfare of radical Islam.
Reagan omoñepyrũ umi poapy tendota rape, ogueraháva koʼág̃a pe pahápe umi poapy tendota apytégui. Pe tembiapoukapy poapýha omopuʼãta pe mymba raʼanga ha omoĩmbaitéta peteĩ Léi Arateĩ rehegua Estados Unidos-pe, ha upekuévo avei ombohape peteĩ ñemoĩporã ojapótava ichupe Tetãnguéra Joaju ruvicharã, ha upépe voi oikevaʼerãta opa yvy ape ári peteĩ joaju tupao ha estado apytépe, pe guýpe oñemoĩvaicha oñesolusiona hag̃ua pe ñorairõ heta hag̃ua ohóva Islam radical rehegua.
The transition of the United States, which is the earth beast of Revelation chapter thirteen from being the sixth kingdom of Bible prophecy unto the head of the seventh kingdom of Bible prophecy, while consummating the unlawful relationship with the eighth kingdom of Bible prophecy is illustrated from verse one identifying 1989, through the presidents that lead to the Sunday law in the United States, and immediately then identifies the mighty king standing up. That mighty king is Trump assuming control over the United Nations, which he is now in the process of dismantling in advance of his demands.
Tetã peteĩ reko guasu Estados Unidos, ha'éva yvy mymba ñaña Apocalipsis kapítulo trece-pe, iñambuévo tembiapo profecía bíblica peisava reino-gui tembiapo profecía bíblica poapýha reino akãme, aja omohu'ãvo pe joaju ndaiporihápe léi poapýha reino ndive tembiapo profecía bíblica rehegua, ojehechauka versíkulo peteĩgui, ohechaukáva ary 1989, umi presidente rupive ogueraháva pe léi domingo-pe Estados Unidos-pe, ha upéi pya'evoi ojehechauka pe mburuvicha guasu opu'ãva. Upe mburuvicha guasu ha'e Trump ojagarráva control Naciones Unidas ári, ha ko'ág̃a oĩ hína omongu'ipávo upéva mboyve umi jerure mbarete ojapótava.
Second Line
Mokõiha línea
Verse five through nine represents the first mention and the point by point illustration of the battle between the kings of the north and south that the entire chapter employs as the primary prophetic backdrop. Verse five sets forth the theme of the passage.
Pe versíkulo cinco guive pe nueve peve ohechauka ñemombe’u peteĩha ha peteĩteĩ rupive ta’ãngamýi ñorairõ rehegua mburuvichakuéra yvate gotyo ha yvy gotyo pegua apytépe, ha upe ñorairõ voi pe kapítulo tuichakue oipuru marandupykuaajára pyendáramo tenondegua. Pe versíkulo cinco omoĩ hag̃ua pe tema ko pasáhepe.
And the king of the south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion. Daniel 11:5.
Ha mburuvicha guasu yvy gotyogua imbarete va’erã, ha peteĩva umi iprínsipegua; ha upéva imbareteve va’erã chugui, ha oguerekóta mburuvichakuaa; imburuvichakuaa va’erã peteĩ mburuvichakuaa guasu. Daniel 11:5.
Ptolemy I Soter and Seleucus I Nicator are represented in the verse. Both were a fourth of the “Diadochi” (meaning successor) of Alexander’s kingdom. Seleucus is the first “king of the north” in chapter eleven, and in agreement with pagan Rome, papal Rome and modern Rome—Seleucus was only established as the prophetic king of the north after three primary victories or pivotal events: his reclamation of Babylon in 312 BC, the Battle of Ipsus in 301 BC, and the Battle of Corupedium in 281 BC. These movements defeated his major rivals, expanded his empire, and solidified his dominance in the region.
Ptolomeo I Sóter ha Seleuco I Nicátor ojehechauka ko versículo-pe. Mokõivéva ha’e kuri peteĩ cuarto umi “Diádocos”-gui (he’iséva successor) Alejandro rréino-gui. Seleuco ha’e pe primer “mburuvicha guasu yvate gotyopegua” capítulo once-pe, ha ojogueraha hag̃ua Roma pagana, Roma papal ha Roma moderna ndive—Seleuco oñemopyenda añoite pe mburuvicha guasu profético ramo yvate gotyopegua mbohapy jejopy guasu térã mba’e oikova’ekue iñimportantevéva rire: Babilonia jeguerujey 312 a. C.-pe, pe Ñorairõ Ipsus-pe 301 a. C.-pe, ha pe Ñorairõ Corupedium-pe 281 a. C.-pe. Ko’ã movimiento omboguevi ijovaigua kuéra iñimportantevéva, ombotuicha iimperio, ha omombarete idominio upe región-pe.
The second line begins with identifying the kings of the north and south in distinction with any other of the successors (Diadochi) of Alexander’s divided kingdom. It begins with identifying that the king of the north is only empowered after three conquests. Then in the history of the struggle for dominion that unfolded after Alexanders death in verses six through nine, identify a period that concludes with the overthrow of the king of the north by the king of the south. This is the first of three times in chapter eleven that the king of the south prevails over the king of the north. They provide three internal witnesses within the chapter that clearly establishes the waymarks of the history that leads to a king of the south defeating a king of the north.
Mokõiha línea oñepyrũ ojehechakuaávo umi mburuvichakuéra yvatepegua ha yvýpegua, oñembojoavy hag̃ua ambuekuéra Alejandro rréino oñemboja’óva rire rembiapokue riregua (Diadochi) apytégui. Oñepyrũ ohechauka hag̃ua pe mburuvicha yvatepegua oñemombareteha mbohapy ñorairõ rire añoite. Upéi, pe tembiasápe ojehechaukáva mburuvicha guasurã rehegua ñorairõme, ojeapysakáva Alejandro omanóvo rire versíkulo poteĩ guive porundy meve, ojehechauka peteĩ ára peve oguahẽva pe mburuvicha yvatepegua oñembyaiha pe mburuvicha yvýpegua rupive. Kóva hína peteĩha umi mbohapy jey capítulo once-pe pe mburuvicha yvýpegua ipu’akaha pe mburuvicha yvatepegua ári. Umíva ome’ẽ mbohapy testígo interno capítulo ryepýpe, hesakã porãva omoĩ hag̃ua umi techaukaha histórica ogueraháva pe tembiasápe peteĩ mburuvicha yvýpegua ombopy’aguapýva peteĩ mburuvicha yvatepegua.
And the king of the south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion. And in the end of years they shall join themselves together; for the king’s daughter of the south shall come to the king of the north to make an agreement: but she shall not retain the power of the arm; neither shall he stand, nor his arm: but she shall be given up, and they that brought her, and he that begat her, and he that strengthened her in these times. But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail: And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north. So the king of the south shall come into his kingdom, and shall return into his own land. Daniel 11:5–9.
Ha mburuvicha yvy gotyopegua imbarete vaʼerãta, ha peteĩ umi iprínsipegua avei; ha pe upéva imbareteve vaʼerãta chugui, ha oguerekóta mburuvichakuaa; imburuvichakuaa haʼéta peteĩ mburuvichakuaa tuicha. Ha ára paha rire oñembojoajúta hikuái; mbaʼérehepa mburuvicha yvy gotyopegua rajy oúta mburuvicha yvate gotyopeguápe ojapo hag̃ua peteĩ ñeʼẽmeʼẽ: haʼe katu ndojokomoʼãi ijyva puʼaka; ni haʼe voi ndopytamoʼãi, ni ijyva; haʼe katu oñemeʼẽta, ha umi oguerúva chupe, ha pe imembyvaʼekue chupe, ha pe omombaretéva chupe koʼã árape. Ha hoguete rapo peteĩ hakãgui opuʼãta hekovia peteĩva, ha pevaʼerãta peteĩ ehérsito reheve, ha oike mburuvicha yvate gotyopeguápe guarã táva mbaretépe, ha ojapóta hesekuéra, ha ipuʼakáta: Ha avei ogueraháta Egíptope prisionéroramo ijára kuéra, hendivekuéra iprínsipe kuéra, ha umi hiʼmbaʼerã hepyeteeva pláta ha órogua; ha haʼe areve opytáta arykuéra mburuvicha yvate gotyopegua ári. Upéicha mburuvicha yvy gotyopegua oike vaʼerãta imburuvichakuaápe, ha upéi ojevyta ijyvy teépe. Daniel 11:5–9.
The historical fulfillment of the verses provides the template for the prophetic fulfillment of the twelve hundred and sixty years of papal rule identified in verses thirty-one through forty, and the prophetic template for the fulfillment of verse eleven, that was first fulfilled in 217 BC at the Battle of Raphia. Those three witnesses identify the characteristics of the Ukrainian War where Putin, the final king of the south will prevail over the proxy army of the papal king of the north.
Umi versíkulo-kuéra ñekumpli hag̃ua tembiasakue rehegua ome’ẽ pe patrón oñekumpli hag̃ua profétikamente pe mil mokõi sa cien ary de gobierno papal ojehechaukáva versíkulo treinta y uno guive cuarenta peve, ha avei pe patrón profético oñekumpli hag̃ua versíkulo once, upe ojekumpli raẽva ary 217 a.C. pe Batalla de Raphia-pe. Umi mbohapy testígo ohechauka umi característica pe Guerra de Ucrania rehegua, upépe Putin, pe pahápegua rréi del sur, ipojýta pe ejército proxy pe rréi papal del norte rehe.
The theme of the second line of prophetic history is how the deadly wound is delivered to the papacy in 1798, as represented by verses five through nine and the battle of Raphia in verse eleven. The king of the south, which is Egypt, is the dragon power.
Mokõiha línea historia profética rehegua tema ha’e mba’éichapa papado ojejapi herida omano hag̃uáicha ary 1798-pe, ojehechaukaháicha versíkulo po guive porundy peve ha ñorairõ Raphia pegua versíkulo once-pe. Ñande ruvicha yvy gotyo, ha’éva Egipto, ha’e mbarete dragón rehegua.
Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.
Yvypóra ra’y, emoĩ nde rova Faraón, Egipto ruvicha guasu, rovái, ha eprofetisa hese, ha opa Egipto rehe avei: Eñe’ẽ ha ere: Péicha he’i Ñandejára Tupã; Ma’ẽ, che añemoĩ nde rehe, Faraón, Egipto ruvicha guasu, teju jagua guasu ojejapysakáva umi ysyry mbytépe, he’íva: “Che ysyry niko chemba’e tee, ha che voi ajapo va’ekue chejeheguiete.” Ezequiel 29:2, 3.
The three illustrations of the king of the south prevailing over the king of the north in chapter eleven combine to identify the final fall of the king of the north in verse forty-five.
Pe mbohapy techaukaha pe mburuvicha yvy gotyo pegua ipu’akaha pe mburuvicha yvate gotyo pegua ári capítulo once-pe oñondive ohechauka hag̃ua pe hu’a pahaite pe mburuvicha yvate gotyo pegua rehe versículo cuarenta y cinco-pe.
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:45.
Haʼe oñotỹta hóga guasu róga kuéra yguasu kuéra mbytépe, pe yvyty marangatu iporãvévape; upéicharõ jepe, oguahẽta ipahápe, ha avave ndoipytyvõmoʼãi chupe. Daniel 11:45.
There are three lines in chapter eleven that illustrate a king of the south defeating a king of the north, but when the king of the north comes to his end with none to help it is not so apparent. But the book of Revelation identifies that it is the dragon power that brings her down by eating her flesh and burning her with fire. Once the dragon power is recognized from the book of Revelation we can see the kings, who are also the dragon and also the king of the south who are going to bring down the king of the north in verse forty-five. Three direct witnesses in the chapter that are all testifying to their perfect fulfillment as represented through the connection of the books of Daniel and Revelation.
Oĩ mbohapy línea capítulo once-pe ohechaukáva peteĩ mburuvicha guasu yvy gotyogua omboguejyha peteĩ mburuvicha guasu yvy yvate gotyogua, ha pe mburuvicha guasu yvy yvate gotyogua oguahẽ jave ipahápe ha ndaipóri avave oipytyvõ hag̃uáicha chupe, upéva ndaha’éi hesakãitereíva. Péro Apocalipsis kuatiañe’ẽ omombe’u porã pe mbarete dragón rehegua hague upe oguerúva ichupe ho’a hag̃ua, ho’úvo he’o ha ohapývo tata rupive. Ojekuaa rire pe mbarete dragón rehegua Apocalipsis kuatiañe’ẽgui, ikatu jahecha umi mburuvicha guasukuérape, haʼekuéra avei pe dragón ha avei pe mburuvicha guasu yvy gotyogua, haʼéva omboguejýtava pe mburuvicha guasu yvy yvate gotyoguápe versículo cuarenta y cinco-pe. Mbohapy testígo directo capítulo-pe, maymáva ohechauka hikuái iñembyaty porãiteha oñekotevẽháicha, ojehechaukáva Daniel ha Apocalipsis kuatiakuéra joaju rupive.
The modern papal king of the north comes to his end with none to help in verse forty-five, and the book of Revelation identifies how the papal power comes to his end at the hands of the dragon power.
Pe mburuvicha guasu papal ko’ag̃agua yvate gotyopegua oguahẽ ipahápe avave oipytyvõ’ỹre versíkulo mokõipa poha, ha Apocalipsis kuatiañe’ẽ omyesakã mba’éichapa pe pokatu papal oguahẽ ipahápe pe mbarete dragón poguýpe.
And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:16, 17.
Ha pe umi hatĩ rejáiva pe mymba vai ári, ko’ãva omboyke pe kuña rekovéva, ha ojapóta ichugui ojeheja hag̃uáicha ha opívo, ha ho’úta hetekue, ha ohapýta chupe tata reheve. Tupã niko omoĩ ipy’akuérape ojapo hag̃ua hembipota, ha oĩ hag̃ua peteĩ ñe’ême, ha ome’ẽ hag̃ua irreino pe mymba vaípe, peve Tupã ñe’ẽnguéra oñemoañete. Apocalipsis 17:16, 17.
The ten kings burn the papal king of the north with fire and eat her flesh. The kings of the last days are the dragon power.
Umi diez mburuvicha ohapypa tata rupive pe mburuvicha papal yvategua pe yvate gotyo ha ho’u iñakãvo. Umi mburuvicha ára pahapegua hína pe mburuvicha guasu dragón rehegua.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus. In their enmity against the people of God, they show themselves guilty also of the choice of Barabbas instead of Christ.” Testimonies to Ministers, 38.
“Mburuvicha ha mburuvichakuéra ha gobernadorkuéra omoĩ hi’ári kuéra voi anticristo marca, ha ojehechauka chupekuéra dragón ramo oho hag̃uáicha ojapo hag̃ua ñorairõ umi marangatúndi—umi oñongatúva Tupã rembiapoukapy ha oguerekóva Jesús jerovia. Iñañátepe Tupã tavayguakuéra rehe, ohechauka avei ijehegui kuéra oiko hag̃ua kulpávle ojeporavo haguére Barrabáspe Cristo rendaguépe.” Testimonies to Ministers, 38.
The ten kings are the dragon power, who is also represented by the kingdom of Greece and Alexander. Those kings are southern kings, for they are represented by Pharaoh king of Egypt. They will eat her flesh, for they are also the prophetic “dogs” which the Psalmist calls the “assembly of the wicked.”
Umi diez mburuvicha guasu hína pe dragón pokatu, ha upéva avei ojehechauka pe Grécia rréino ha Alejandro rupive. Umi mburuvicha guasu hína ñemby gotyogua mburuvicha guasu, ha’e hag̃uére ojehechauka Faraón, Egipto ruvicha guasu, rupive. Ha’ekuéra okarúta hese, hó’o rehe, ha’e hag̃uére avei umi “jagua” profétiko, pe Salmista ohenóiva “umi añáme aty.”
For dogs have compassed me: the assembly of the wicked have enclosed me: they pierced my hands and my feet. I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture. Psalms 22:16–18.
Jagua kuéra niko che mongora; iñañáva aty che jerére oñemongora; oikutu che po ha che py. Ikatu aipapa opaite che kangue; ha'ekuéra omaña ha ojesareko che rehe. Oñemboja'o che ao kuéra apytépe, ha che aorã rehe omombo suerte. Salmos 22:16–18.
The papacy is the king of the north in verse forty-five, and the papacy is represented by Jezebel in the church of Thyatira.
Papado hína pe mburuvicha yvate gotyogua umi irundypa poha versíkulope, ha papado ojehechauka Jezabel ramo pe iglesia Tiatíra-pe.
Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. Revelation 2:20–22.
Upéicharamo jepe, areko mbovymi mba’e nde rehe añemoĩ hag̃ua, rehejágui upe kuña Jezabel, he’íva ijehe profetisa-ha, ombo’e ha ombotavy hag̃ua che rembiguáipe tekovai hag̃ua ha ho’u hag̃ua mba’e ta’angápe oñekuave’ẽ va’ekue. Ha ame’ẽ chupe ára oñembyasy hag̃ua itekovaígui; ha ha’e ndohasýi ñembyasýpe. Péina ápe, amomboíta chupe tupa ári, ha umi oporomoakãratíva hendive jehasa asy guasúpe, noñembyasýiramo hikuái hembiapokuégui. Apocalipsis 2:20–22.
Jezebel’s judgment is accomplished when she is eaten by dogs.
Jezabel rehe ojehu opávo umi jagua hoʼúramo ichupe.
And of Jezebel also spake the Lord, saying, The dogs shall eat Jezebel by the wall of Jezreel. 1 Kings 21:23.
Ha Jezabel rehe avei oñeʼẽkuri Ñandejára, heʼívo: Umi jagua hoʼúta Jezabelpe Jezreel murálla ykére. 1 Reyes 21:23.
The dogs are pagan Rome, the dragon power, for it was pagan Rome that crucified Christ.
Umi jagua ha’e Roma pagã, mbarete dragón rehegua, ha Roma pagã voi kuri ojukaukáva Cristo kurusúre.
“In the sufferings of Christ upon the cross prophecy was fulfilled. Centuries before the crucifixion, the Saviour had foretold the treatment He was to receive. He said, ‘Dogs have compassed Me: the assembly of the wicked have enclosed Me: they pierced My hands and My feet. I may tell all My bones: they look and stare upon Me. They part My garments among them, and cast lots upon My vesture.’ Psalm 22:16–18. The prophecy concerning His garments was carried out without counsel or interference from the friends or the enemies of the Crucified One. To the soldiers who had placed Him upon the cross, His clothing was given. Christ heard the men’s contention as they parted the garments among them. His tunic was woven throughout without seam, and they said, ‘Let us not rend it, but cast lots for it, whose it shall be.’” The Desire of Ages, 746.
“Cristo ohasa asy kurusúre oñekumpli hag̃ua profesía. Hetaiterei siglo mboyve pe kurusúre jejuka, pe Salvador oikuaaukáma vaʼekue mbaʼéichapa oñetratata chupe. Heʼi vaʼekue: ‘Jagua kuéra chemongora: iñañáva aty chejere: oikutu che po ha che py. Ikatu aipapa opa che kangue: haʼekuéra omaña ha omañaite cherehe. Oñembojaʼo che ao kuéra ipaʼũme, ha omombo suerte che ao ári.’ Salmo 22:16–18. Pe profesía oñeʼẽva Ijao rehe oñekumpli oñemoñeʼẽʼỹre ni ojejopýre pe Kurusúre Ojejukáva irũnguéra térã iñenemigokuéra rupive. Umi soldádo omoi vaʼekuépe chupe kurusúre oñemeʼẽ Ijao. Cristo ohendu kuimbaʼekuéra oñorairõramo guare ijao oñembojaʼóvo ipaʼũme. Itúnika ojejapo vaʼekue peteĩchaite, ndorekói hag̃ua joʼo, ha heʼi hikuái: ‘Ani ñambojaʼo, síno ñamombo suerte hese, jahecha hag̃ua mávapepa opytáta.’” The Desire of Ages, 746.
The ten kings, who are the dogs, who are the assembly of the wicked, who are Greece and Egypt will also to burn the whore with fire.
Umi diez rréi, ha’éva umi jagua, ha’éva umi ñembyaty hekoañáva, ha’éva Grecia ha Egipto, avei ohapýta tata reheve pe kuña itie’ỹvape.
And the daughter of any priest, if she profane herself by playing the whore, she profaneth her father: she shall be burnt with fire. Leviticus 21:9.
Ha peteĩ pa’i rajy oñemongyʼa ramo tekoreípe, omongyʼa hína itúvape; ojehapýta tata rupive. Levítico 21:9.
The ten kings burn the whore with fire for she professes to be a priestess but is a whore.
Umi diez rréi ohapy tata rupive pe kuña rekovaihápe, ha'e omombeʼúgui ijehe ha'eha peteĩ paʼikuñakarai, péro haʼe ningo peteĩ kuña rekovaihápe.
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 ára-pe, Tiro ojeheja reíta setenta ary pukukue, peteĩ mburuvicha áraicha; ha oikóvo setenta ary paha, Tiro opurahéita peteĩ kuña rekovévaicha. Egueraha peteĩ árpa, eguata táva rupi, nde kuña rekovéva reñembyesaráiva; embopú porã, epurahéi heta purahéi, ikatu hag̃uáicha nde rehe oñeñandu jey. Ha oikóta setenta ary pahápe, Ñandejára ohecháta Tiro-pe, ha ha’e ojere jeýta hepykue gotyo, ha oñemongakuaáta teko tie’ỹme opa tetãnguéra ko yvy ape ári oĩva ndive. Isaías 23:15–17.
In verses five through nine, and verses thirty-one through forty, we find witness to the papacy coming to its end at the hands of the dragon power. This principle is also currently being fulfilled in the Ukrainian War. These three witnesses inform us that when the king of the north comes to his end with none to help in verse forty-five, the dragon will eat her flesh and burn her with fire. Upon three witnesses the motivation for the dragon’s action will include a broken treaty.
Umi versíkulo cinco guive nueve peve, ha umi versíkulo treinta y uno guive cuarenta peve, jajuhu testimónio pe papado og̃uahẽvo ipahápe mburuvicha guasu dragón poguýpe. Ko principio avei ko’ág̃a ojehupytyhína Ucrania Ñorairõme. Ko’ã mbohapy testígo ñanembo’e vove mburuvicha yvate gotyo pegua og̃uahẽha ipahápe avave’ỹ reheve oipytyvõ hag̃uáicha versíkulo cuarenta y cinco-pe, pe dragón ho’úta he’o ha ohapýta chupe tata reheve. Mbohapy testígo rehehápe, pe motivación pe dragón rembiapópe oikehápe peteĩ ñe’ẽme’ẽ oñembyai va’ekue.
In verses five through nine, the second Syrian War ended with a treaty in 253 BC. The war had started in 260 BC and seven years into the second Syrian War a peace treaty was accomplished by the king of the south giving a daughter to the king of the north so he could marry the king of the south’s daughter and bring about peace through the marriage alliance. Seven years after the marriage in 246 BC the king of the north set aside the southern bride and restored his original wife who he had set aside when he married the Egyptian princess. The motivation for the king of the south to invade the northern kingdom and capture the northern king was a broken treaty.
Umi versíkulo poapy guive porundy peve, mokõiha Síria ñorairõ opa peteĩ ñe’ẽme’ẽ py’aguapýpe áño 253 a.C.-pe. Pe ñorairõ oñepyrũkuri áño 260 a.C.-pe, ha siete ary rire pe mokõiha Síria ñorairõme ojejapo peteĩ ñe’ẽme’ẽ py’aguapy, mburuvicha guasu yvy gotyo pegua ome’ẽvo peteĩ itajýrape mburuvicha guasu yvy gotyo peguápe, ikatu hag̃uáicha omenda mburuvicha guasu yvy gotyo pegua rajýre ha upéicha ogueru py’aguapy pe ñemendaguasu joajúre rupive. Siete ary rire pe ñemenda, áño 246 a.C.-pe, mburuvicha guasu yvy gotyo pegua omboyke pe kuña omenda vaʼekue yvy gotyo guive ha omyengovia jey hembireko ypykue, haʼe omboyke vaʼekue omenda jave pe princesa Egipto guáre. Pe mbaʼe omomýiva mburuvicha guasu yvy gotyo pegua oike hag̃ua pe mburuvicha guasu yvy gotyo pegua rréino rehe ha ojagarra hag̃ua upe mburuvicha guasúpe, haʼe vaʼekue peteĩ ñe’ẽme’ẽ oñembyai vaʼekue.
The broken treaty typified the broken Treaty of Tolentino in 1797 that provided Napoleon with the motivation to take the pope captive in 1798, as Ptolemy had done to Seleucus in 246 BC. When Ptolemy III returned to Egypt from his victory over the northern Seleucid empire of Seleucus II he brought so many treasures back to Egypt that the Egyptians gave the title of “Euergetes” (meaning Benefactor) to Ptolemy III for restoring their “captive gods” after many years.
Pe ñe’ẽme’ẽ oñembyai va’ekue ohauka vaʼekue pe Ñe’ẽme’ẽ Tolentino-pegua oñembyai vaʼekuépe ary 1797-pe, ome’ẽva’ekue Napoleón-pe pe mba’e omokyreʼỹva ogueraha hag̃ua pe pápape prisionéroramo ary 1798-pe, Ptolomeo ojapo haguéicha Seleuco rehe ary 246 a.C.-pe. Ptolomeo III ou jeývo Egipto-pe ivictoria rire pe imperio seleúcida yvate gotyogua Seleuco II rehe, ogueru hetaiterei mbaʼe repyguasu jeývo Egipto-pe, upévare umi egipcio ome’ẽ ichupe héra “Euergetes” (he’iséva Benefactor), Ptolomeo III-pe, omoĩjey haguére “itupãnguéra prisionérova’ekue” heta arýma rire.
But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail: And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north. Daniel 11:7, 8.
Ha peteĩ yvyra rakã osẽva hyapo rapégui opuʼãta hendaguépe, ha ou vaʼerã peteĩ ehérsito reheve, ha oikevaʼerã pe mburuvicha guasu yvategua pegua mburuvicha guasu ykére guare mbaretehápe, ha ojapóta hese kuéra, ha ipuʼakáta: ha avei ogueraha hag̃ua Egíptope prisionéroramo tupãnguéra, mburuvicha kuéra ndive, ha hiʼupyrã porãitevaʼekue pláta ha óro guigua ndive; ha haʼe opytáta hetave ary pe mburuvicha guasu yvategua pegua mburuvicha guasúgui. Daniel 11:7, 8.
When Napoleon took the pope captive in 1798, he robbed the Vatican treasures and brought them back to France as typified by Ptolemy III, who took treasures and also Seleucus II back to Egypt, where Seleucus II died falling from a horse. This typified Napoleon removing the papacy from the beast in 1798, and the death of the pope in 1799. The papacy in Revelation seventeen is the woman who rides upon the beast, and Seleucus’ defeat, captivity and subsequent death falling from a horse, typifies Napoleon removing the civil authority of the papacy (represented as a beast in Revelation seventeen).
Napoleón ojapyhývo guare pápape 1798-pe, omonda Vatikáno mba’erepyeta ha ogueru jevy hag̃ua Francia-pe, ojehechaukaháicha Ptolomeo III rupive, ha’e oguerahákuri mba’erepyeta avei Seleuco II ndive Egipto-pe jevy, upépe Seleuco II omano hag̃ua peteĩ kavaju ári ho’ávo. Kóva ojehechauka Napoleón oipe’aha papadogui pe mymba 1798-pe, ha pe pápa ñemano 1799-pe. Papado Apocalipsis diecisiete-pe ha’e kuña ojupiáva pe mymba ári, ha pe Seleuco ñembyahýi, jejapyhy ha upe rire ñemano kavaju ári ho’ávo, ohechauka Napoleón oipe’aha pe papado mburuvichakuaa civil (ojehechaukáva mymba ramo Apocalipsis diecisiete-pe).
So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. … And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. … And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:3, 7, 18.
Upévare che reraha pe Espíritupe desiértope; ha ahecha peteĩ kuña oguapyha peteĩ mymba pytãmbáva ári, henyhẽva téra kuéra ñemoñe’ẽreíva rehegua, ha oguerekóva siete akã ha diez hatĩ. … Ha pe ánhel he’i chéve: Mba’érepa reñemondýi? Che romombe’úta ndéve pe kuña ñemimby, ha pe mymba ogueraháva chupe, pe oguerekóva siete akã ha diez hatĩ. … Ha pe kuña rehecháva’ekue hína upe táva guasu, oguerekóva mburuvicha reko yvy ruvicha kuéra ári. Apocalipsis 17:3, 7, 18.
Verse five through nine introduces the warfare between the king of the north and south in chapter eleven. Verse five provides the anchor to Rome as the king of the north for it identifies that the king of the north would conquer three geographical areas before it ruled supremely. The verses provide the prophetic structure that sets forth a period when the king of the north rules but comes to its end. This is the very premise and promise of chapter eleven. The theme of the line is the deadly wound of the papal king of the north, or as verse forty-five states, “he comes to his end, with none to help.” This truth is present truth in the last days.
Pe versíkulo 5 guive 9 peve omoingekove ñorairõ mburuvicha guasu yvate gotyo pegua ha ñemby gotyo pegua apytépe, kapítulo once-pe. Pe versíkulo 5 ome’ẽ pe ñemopyenda Romápe mburuvicha guasu yvate gotyo peguáramo, ohechauka rupi pe mburuvicha guasu yvate gotyo pegua ojagarrataha mbohapy tendaguasu geográfico rehe oisãmbyhy mboyve katupyryvévo. Umi versíkulo ome’ẽ pe estructura profética omoĩva tenonde peteĩ ára pukukue pe mburuvicha guasu yvate gotyo pegua oisãmbyhyhápe, ha upéi oguahẽha ipahahápe. Kóva hína añetehápe pe ñepyrũrã ha ñe’ẽme’ẽ kapítulo once-gua. Pe tema pe línea-pe ha’e pe herida omanóva mburuvicha papal yvate gotyo peguáre, térã, he’iháicha pe versíkulo 45-pe, “ha’e oguahẽ ipahahápe, ha ndaipóri avave oipytyvõ hag̃uáicha chupe.” Ko añetegua ha’e pe añetegua ko’ág̃agua ára pahápe.
We will continue in the next article.
Rojapóta ñambohasa ambuéva artíkulo oútavape.