Seleucus III Ceraunus, ruled briefly as king from 226 to 223 BC before being assassinated or dying under mysterious circumstances. Seleucus III was the immediate predecessor of Antiochus III. The two brothers represent the “sons” of verse ten, and they represent Reagan and Bush in 1989.
Seleuco III Cerauno oisã mburuvicha guasu ramo sapy’ami ary 226 guive 223 peve Cristo mboyve, upéi ojeporojukárõ guare térã omano hag̃ua mba’éichapa oiko va’ekue ndojekuaaporãi hag̃uápe. Seleuco III ha’e va’ekue Antioco III mboyvegua pya’eite. Ko’ã mokõi joyke’y ohechauka umi “ta’ýra” ñe’ẽjoaju pa pegua, ha ohechauka avei Reagan ha Bush-pe ary 1989-pe.
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 ita’ýra katu oñembopy’aroryta, ha ombyatýta heta mbarete guasu; ha peteĩ katuete ou, ha ohysýita ysyryicha, ha ohasáta; upéi ou jeýta, ha oñembopy’arory jeýta, pe imba’e mbarete renda peve. Daniel 11:10.
Verse ten is the third line and it represents the “time of the end” in 1989. It ties together with verse forty of chapter eleven and Isaiah eight verse eight. The connection of these three verses identifies that verse eleven represents the current Ukrainian war, with Putin and Zelenskyy as the antagonists represented in the Battle of Raphia set forth in verse eleven. Verse twelve identifies the aftermath of the Ukrainian war and the fate of Putin. Verse thirteen through fifteen is the battle of Panium.
Pe téraha 10-ha’e mbohapyha línea ha ohechauka “paha ára” ary 1989-pe. Ojoaju Daniel kapítulo 11 pe téraha 40 ndive ha Isaías 8:8 ndive. Ko’ã mbohapy téraha joaju ohechauka pe téraha 11 ohechaukaha hína ko’ág̃a pe ñorairõ Ucraniano, Putin ha Zelenskyy ha’éva umi mokõi oñorairõva ojehechaukáva Raphia ñorairõme, oñemohendáva pe téraha 11-pe. Pe téraha 12 ohechauka pe oikóva upe rire pe ñorairõ Ucraniano rire ha Putin rembiapokue paha. Pe téraha 13 guive 15 peve ha’e pe Panium ñorairõ.
The theme of verse ten is the “time of the end” and in agreement with the principles associated with the unsealing of truth at the “time of the end” the verse, though only one verse has a multitude of prophetic lines represented. Verse ten identifies the beginning of the hidden history of verse forty, which marks the beginning of the movement of the third angel and the sealing of the one hundred and forty-four thousand.
Pe diez rehechauka pe tema ha’eha “ara paha”, ha umi principio ojoajúva pe añetegua ojeipe’a hag̃ua “ara paha”-pe ndive he’iháicha, ko versíkulope, jepe peteĩ versíkulo añónte ha’e, oĩ heta línea profética ojehechaukáva ipype. Pe versíkulo diez omombe’u pe ñepyrũ pe tembiasakue kañymby versíkulo cuarenta-pe guare, ha upéva omarka pe ñepyrũ pe movimiento ángel mbohapyha rehegua ha pe sellado umi ciento cuarenta y cuatro mil rehegua.
The verse connects the seven times of Leviticus twenty-six as identified in the vision which begins in Isaiah chapter seven. That connection marks the combining of divinity with humanity, which is the finishing of the mystery of godliness during the sounding of the seventh trumpet, which is the third woe of Islam.
Pe versíkulo ombojoaju umi siete tiempo Levítico veintiséis pegua, ojehechakuaaháicha pe visión-pe oñepyrũva Isaías kapítulo siete-pe. Upéva he’ise oñembojoajúvo divinidad humanidad ndive, ha upéva hína pe misterio de piedad ñemohu’ã pe séptimo trompeta osuna aja, ha’éva pe tercer ay Islam pegua.
The verse marks 1989 as the time of the end, and with the connection of Leviticus twenty-six’s seven times, it includes the foundational truth of William Miller, and the rebellion of 1863. The verse starts the hidden history of verse forty. It is therefore an essential element of the increase of knowledge that arrives at the time of the end in 1989 and begins the prophetic illustration of the external events that make up the hidden history of verse forty, and through its connection with the seven times also identifies the internal events in the history between 1989 and the Sunday law.
Pe téxto omarka 1989 pe ára paha, ha Leviticus mokõipa poteĩ mbojopy rehegua siete tiempo joaju rupive, oike avei William Miller añetegua ypykue, ha pe ñemoĩ vai ary 1863-pe guare. Pe téxto omoñepyrũ pe tembiasakue kañymby pe téxto cuarenta-pe. Upévare ha’e peteĩ mba’e iñimportantetereíva pe kuaapy hetave oñeguahẽva ára paha 1989-pe, ha omoñepyrũ pe ta’anga profétika umi mba’e ojehúva okáguio rehegua omoheñóiva pe tembiasakue kañymby pe téxto cuarenta-pe, ha ijoaju rupive umi siete tiempo ndive avei ohechauka umi mba’e ojehúva hyepýpe pe tembiasápe 1989 guive pe léi domingo peve.
The number ten is a symbol of a test, and the verses’ connection with the vision of Isaiah seven which places an emphasis upon understanding the truth.
Pe número diez ha’e peteĩ símbolo peteĩ prueba rehegua, ha umi versíkulo joaju pe visión Isaías siete pegua ndive omoĩva énfasis añetegua ñentendévo.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Sýria akã peteĩha hína Damasco, ha Damasco akã peteĩha hína Rezín; ha sesenta ha cinco áño ryepýpe Efraín oñembyaietéta, ani hag̃ua tetã ramo oiko. Ha Efraín akã peteĩha hína Samaria, ha Samaria akã peteĩha hína Remalías ra’y. Ndapejeroviárõ, añetehápe ndañemopyendamo’ãi pende rehe. Isaías 7:8, 9.
You will not be established if you do not believe that a “head” represents a capital city (Samaria and Damascus) and a king (Rezin and Remaliah’s son Pekah). If you do not understand those three interchangeable symbols, in the context of Isaiah eight, verse eight, (which is the same vision as chapter seven) then you will not be able to identify Putin and Russia as the king of the south in verses eleven through fifteen.
Ndapeñemoĩmbymo’ãi peẽ ndaperoviáramo peteĩ “akã” ohechauka táva guasu peteĩva (Samaria ha Damasco) ha peteĩ mburuvicha guasu (Rezín ha Peka, Remalías ra’y). Ndapeikuaáramo umi mbohapy símbolo ojuehekoviávape, Isaías capítulo ocho, versículo ocho ryepýpe, (ha’éva pe visión peteĩchagua capítulo siete pegua), upéicharõ ndaikatúimo pehechakuaa Putin ha Rusia hague pe mburuvicha guasu yvy gotyo pegua, umi versículo once guive quince peve.
Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: 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 8:7, 8.
Ko'ág̃a, péina, Ñandejára omopu'ãta hi'ári ku ysyry y, mbarete ha hetáva, ha'éva Asiria ruvicha guasu ha opa heko mimbipa; ha upéva ohasáta opa umi yrape ári ha ohasáta opa umi hembey ári. Ha ohasáta Judá rupi; oĩmbaitéta ha ohasa hag̃uáicha, oguahẽta ajúra peve; ha ipepo kuéra oñemyasãi hag̃ua omyenyhẽta nde retã pukukue, O Immanuel. Isaías 8:7, 8.
The theme of verse ten is a three-step testing process that begins at the time of the end and leads to the close of probation at the Sunday law.
Pe versíkulo diez remiandu hína peteĩ proceso de prueba mbohapy jepyso rehegua, oñepyrũva ára paha jave ha ogueraháva gracia ára ñemboty pe léi domingo-pe.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Ha he’i: Tereho nde rapére, Daniel; umi ñe’ẽ oñemboty ha oñeseella pe ára paha peve. Heta oñemopotĩta, ojehechaukáta morotĩramo, ha oñeha’ãta; ha umi iñañáva katu iñañáta meme; ha avave umi iñañáva apytégui ndoikuaamo’ãi; umi arandu katu oikuaáta. Daniel 12:9, 10.
At the “time of the end” the book of Daniel is “unsealed” and a three-step testing process as represented by “purified, and made white, and tried” begins. The “wise” understand, the “wicked” do not understand. Their lack of understanding, just as their lack of oil in the parable of the ten virgins causes them to be destroyed.
“Aravo paha”pe Daniel kuatiañe’ẽ ojeipe’áta, ha oñepyrũta peteĩ proceso de prueba mbohapy jepysokue oguerekóva techaukaha ko’ẽva: “opotĩmava, omorotĩmava ha oñeha’ãpyremava”. “Iñarandúva” oikũmby; “hembiapo vaikuekuéra” katu ndoikũmbýi. Iñentendimiento’ỹ, ojoguaháicha avei iñekotevẽ’ỹ ndive aceite rehe umi pa virgen parábola-pe, omoñehundíta chupekuéra.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Che retakuéra oñehundi kuaapy’ỹ rehe; reñemboyke haguére pe kuaapy, che avei romboykéta, ani hag̃ua reiko chéve pa’i ramo; nde nderesarái haguére nde Jára Léi-gui, che avei cherasaráita ne membykuérare. Oseas 4:6.
The words “My people” means a covenant people, and these covenant people are to be rejected and destroyed for “lack of knowledge.” The Sunday law in the United States is the waymark where things are forgotten or remembered. Remember the Sabbath day is present truth at that point. It is there the whore of Tyre is remembered. It is there that God remembers the sins of Babylon in Revelation.
Pe ñe’ẽ “Che tavaygua” he’ise peteĩ tavaygua ñe’ẽme’ẽgua, ha ko’ã tavaygua ñe’ẽme’ẽgua ojeheja hag̃uáicha ha oñehundi hag̃uáicha “arandu’ỹ” rehe. Pe léi domingo rehegua Estados Unidos-pe hína pe techaukaha umi mba’e oñembyesarái térã oñemandu’ahápe. “Nemandu’a pe sábado árare” ha’e pe añetegua ko’ág̃aguáva upe jave. Upépe oñemandu’a pe kuña rekovai Tirogua rehe. Upépe Tupã oñemandu’a Babilonia angaipa rehe Apocalipsis-pe.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.
Ha ahendu ambue ñe'ẽ yvágagui, he'íva: Pesẽ chugui, che retãyguakuéra, ani hag̃ua peikóramo hendive ipekadokuérape, ha ani hag̃ua pehupyty iplagakuéra. Pórke ipekadokuéra oguahẽ yvágape, ha Tupã imandu'a hembiapo vaikuére. Pembyepykue chupe upe ha'e ojapohaguéicha peẽme, ha pejo'a chupe mokõive hag̃ua hembiapokuéra rire; pe kópa ha'e omyenyhẽ haguépe, upépe peñohẽ chupe mokõi jevy. Apocalipsis 18:4–6.
It is there that the children, or the prophetic last generation of Laodicean Adventism is cut off. It is there that those who Daniel calls the “wicked” manifest that they had “forgot” God’s law, and the portion of God’s law which they forgot is God’s prophetic rules or laws. The context is clearly that they lack the “knowledge” that is increased when the book of Daniel is unsealed. Daniel contrasts the “wise” with the “wicked” and Jesus the “wise virgins” with the “foolish virgins.” Amos identifies the same class as “fair virgins” as those who are unable to find the prophetic message represented by the east, north and seas.
Upépe oñekytĩ umi mitã, térã pe generación paha profética Adventismo Laodicensegua. Upépe umi Daniel ohenóiva “aña” ohechauka hikuái “hesarái hague” Tupã léigui, ha pe porción Tupã léi rehegua hesarái hague hikuái ha’e Tupã normakuéra térã léi profétikokuéra. Pe contexto hechakã porã oikotevẽ’ỹha hikuái pe “aranduka” oñembohetavéva Daniel aranduka oñemboty’ỹvo jave. Daniel ombojoavy umi “arandu” umi “añágui”, ha Jesús umi “virgen arandu” umi “virgen tavygui”. Amós ohechauka pe clase peteĩchagua “virgen porã” ramo, umi ndaikatúiva ojuhu pe marandu profético ojehechaukáva kuarahyresẽ, yvate ha mar-kuéra rupive.
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
Péina, og̃uahẽha ára, he’i Ñandejára Tupã, amondo hag̃ua yvy ári ñembyahýi, ndaha’éi mbuja ñembyahýi, ni y’u hag̃uáicha y’uhéi, síno Ñandejára ñe’ẽ renduse hag̃uáicha. Ha oguata hag̃uáicha hikuái peteĩ para guive ambue parápe, ha yvate guive kuarahyresẽ peve, osyryry ha oheka hag̃uáicha Ñandejára ñe’ẽ, ha ndojuhumo’ãi. Upe árape, kuñataĩ porãnguéra ha mitãrusu kuéra ikangypaitéta y’uhéigui. Umi oñe’ẽ hag̃ua Samaria angaipa rérape, ha he’íva: Oikove nde tupã, Dan; ha: Oikove Beerseba rape; umíva jepe ho’áta, ha araka’eve ndoikovéi jeýmo’ãi. Amós 8:11–14.
The message they cannot find is represented by where they are looking as they “wander from sea to sea, and from the north even to the east.” Amos says these “fair virgins” are in a “famine” of hearing “the Word of the Lord,” and that “in that day they shall run to and fro to seek the word of the Lord, and shall not find it.” The message that was unsealed from the book of Daniel at the time of the end in 1989 in fulfillment of verse forty and also of verse ten of chapter eleven is summarized in the final two verses of chapter eleven.
Pe marandu ndaikatúiva ojuhu hag̃ua ojehechauka moõpa omaña hikuái “oguata hag̃ua peteĩ para guive ambuépe, ha yvate guive kuarahyresẽ peve.” Amós he’i ko’ã “kuñataĩ porã” oĩha peteĩ “ñembyahýipe” ohendu hag̃ua “Ñandejára Ñe’ẽ”, ha “upe árape oparáta hikuái ko’ápe ha pépe oheka hag̃ua Ñandejára Ñe’ẽ, ha ndojuhumo’ãi.” Pe marandu ojepe’ava’ekue Daniel kuatiañe’ẽgui ipahaitépe, ary 1989-pe, oñekumpli hag̃ua versíkulo mokõipa ha avei kapítulo 11 versíkulo 10, oñemombyky kapítulo 11 versíkulo mokõi pahaguápe.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. 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 11:44, 45.
Ha marandu kuarahyresẽguio ha yvate gotyogua omondýita chupe; upévare osẽta pochy eterei reheve ohundi hag̃ua, ha omomba hag̃ua heta tapichápe peteĩchaite. Ha omoĩta hóga guasúpe guarã itabernákulo kuéra mokõi yguasu pa’ũme, pe yvyty marangatu hechapyrãitévape; upéicharõ jepe, oguahẽta ipahápe, ha avave ndopytyvõmo’ãi chupe. Daniel 11:44, 45.
The foolish, fair and wicked virgins who lack the oil, the message of the east, north and seas who rejected knowledge and God’s covenant and Law are remembered by God at the Sunday law. Three battles are represented in verses ten through fifteen. I separate these three battles into three histories, but they are also a line when considered together, for verse ten opens up the “time of the end” and therefore initiates a three-step testing process.
Umi vírhen tavy, porã ha heko vaíva ndorekóiva pe aséite, pe marandu kuarahyresẽ guive, yvate guive ha umi yguasu rehegua, umi omboykéva pe kuaapy ha Ñandejára ñe’ẽme’ẽ ha Léi, imandu’áva Ñandejára hesekuéra pe domingo léi jave. Mbohapy ñorairõ oñehechauka umi versíkulo pa guive quince peve. Aha’ã mboja’o ko’ã mbohapy ñorairõ mbohapy tembiasakuepe, ha upéicharõ jepe avei ha’e peteĩ línea oñehesa’ỹijo jave oñondive, pórke pe versíkulo pa omyesakã pe “ára pahápe” ha upévare omoñepyrũ peteĩ proceso mbohapy jeygua jehechapyrã rehegua.
Verse ten connects with the seven times of Leviticus twenty-six and therefore the foundations of Adventism and William Miller’s work. The second step of the three steps is a visual test that began when the light of verse eleven and the Ukrainian war opened up. The second test is visual and represents a test concerning our ability to recognize current events in the light of God’s prophetic Word. The third test is the Battle of Panium of verse fifteen, where Simon Barjonah’s name was changed to Peter, and thus marked the sealing of the one hundred and forty-four thousand just before probation closes at the Sunday law of verse sixteen.
Pe versíkulo diez ojoaju umi siete tiempo rehe Leviticus mokõipa poteĩme, ha upévare avei umi pyenda Adventismo rehegua ha William Miller rembiapo rehegua. Pe mokõiha paso umi mbohapy paso apytégui ha’e peteĩ prueba jehecháva, oñepyrũva’ekue pe versíkulo once rehegua tesape ha pe ñorairõ Ucrania-pe ojepe’ávo. Pe mokõiha prueba ha’e jehecháva ha orrepresenta peteĩ prueba ñande katupyry rehegua jahechakuaa hag̃ua umi mba’e oikóva ko’ág̃a Tupã Ñe’ẽ marandu hag̃uápe. Pe mbohapyha prueba ha’e pe Ñorairõ Panium pe versíkulo quince-pe, moõ Simón Barjona réra oñemoambue Pedro-rã, ha upéicha ojehechauka pe sellamiento umi cien cuarenta y cuatro mil rehegua, pe tiempo de gracia oñemboty mboyve pe léi dominical pe versíkulo dieciséis-pe.
When we consider Antiochus Magnus appearance in each of the three battles represented by verse ten, eleven and fifteen we also see the history of verse nine through sixteen the rise and fall of the false prophet of Bible prophecy.
Jahesareko’ẽme ñaminduʼu Antíoco Magno ojehechauka haguéicha umi mbohapy ñorairõme ojehechaukáva pe versíkulo diez, once ha quince-pe, jahecha avei pe versíkulo nueve guive dieciséis peve rembiasakue: pe proféta japu opuʼã ha hoʼa hag̃ua profecía bíblicape.
Verses one through four identify the rise and fall of the dragon power. Verses nine and ten identify 1798 and 1989 respectively and in so doing, verses nine through sixteen identify the rise and fall of the false prophet. Verses forty to forty-five represent the rise and fall of the beast. Verses nine and ten also align with verse forty’s two “time of the ends” in 1798 and 1989.
Umi versíkulo peteĩ guive irundy peve ohechauka dragón pokatu ñemopu’ã ha ho’a. Umi versíkulo porundy ha pa ohechauka 1798 ha 1989, peteĩteĩha, ha upéicha rupi, umi versíkulo porundy guive dieciséis peve ohechauka proféta japu ñemopu’ã ha ho’a. Umi versíkulo cuarenta guive cuarenta y cinco peve ohechauka mbói ñemopu’ã ha ho’a. Umi versíkulo porundy ha pa avei oñemohenda joja versíkulo cuarenta mokõi “ara paha” ndive, 1798 ha 1989-pe.
Sister White informs us clearly that to misunderstand the “time of the end” produces confusion as to where to apply the prophecies.
Hermana White oikuaauka ñandéve hesakã porã hag̃ua pe “ára paha” rehegua ñentende vai ogueruha sarambi moõpa oñemoĩva’erã umi profesía.
“Many are doing the same thing today, in 1897, because they have not had experience in the testing message comprehended in the first, second, and third angels’ messages. There are those who are searching the Scriptures for proof that these messages are still in the future. They gather together the truthfulness of the messages, but they fail to give them their proper place in prophetic history. Therefore such are in danger of misleading the people in regard to locating the messages. They do not see and understand the time of the end, or when to locate the messages. The day of God is coming with stealthy tread, but the supposed wise and great men are prating about ‘higher education’ which they suppose originates with finite men. They know not the signs of Christ’s coming, or of the end of the world.” Sermons and Talks, volume 1, 290.
“Heta ko ára ojapo pe mba’e peteĩchagua ko’ág̃a, ary 1897-pe, ndoguerekói rupi experiencia pe marandu de prueba ojejapóvape umi peteĩha, mokõiha ha mbohapyha ánhel marandúpe. Oĩ umi ohekáva Ñandejára Ñe’ẽryru kuatiakuépe prueba ohechauka hag̃ua ko’ã marandu gueteri oĩha tenonderãme. Ombyaty hikuái pe añeteguaite ko’ã marandu rehegua, ha katu ndoikuaái mba’éichapa ome’ẽ va’erã ichupekuéra hendaguã hekopete marandurã proféticape. Upévare, umíva oĩ peligro-pe ombotavývo tavayguakuérape moõpa oĩ hag̃ua ko’ã marandu. Ndohechái ha noikũmbýi pe ára paha, térã araka’épa oñemoĩ va’erã ko’ã marandu. Ñandejára ára oguahẽ hína py guýpe, kirirĩhápe; ha katu umi oje’éva iñaranduha ha tuichaha kuimba’e guasu, oñe’ẽ rei “tekombo’e yvateve” rehe, ha’e kuéra oimo’ãva ouha yvypóra opa’ỹva’ỹgui. Ha’ekuéra ndoikuaái Cristo ou jeýta hague rechaukaha, térã arapaha rechaukaha.” Sermons and Talks, volúmen 1, 290.
Verse ten’s theme is the “time of the end” and there are several “time of the ends” identified in chapter eleven. If you “do not see and understand” the “time of the ends” in chapter eleven, you will not know when “to locate the messages.” She says, “there are those who are searching the Scriptures,” and as with all prophets her words are addressing the last days, so in the last days those she is identifying are a class who do not understand the time of the end, so they are also Amos’ “fair virgins” who fall and never rise again.
Pe décimo-pegua tema ha’e pe “ára paha”, ha oĩ heta “ára paha-kuéra” oñemombe’úva capítulo once-pe. Nde “nderechái ha nentendéi” ramo pe “ára paha-kuéra” capítulo once-pe, nde nerekuaamo’ãi araka’épa “remoĩva’erã umi marandu”. Ha’e he’i: “oĩ umi ohekáva Ñandejára Ñe’ẽ”, ha opaite profétaicha iñe’ẽ ojeporavo umi ára pahápe g̃uarã, upévare umi ára pahápe umi ha’e ohechaukáva ha’e peteĩ aty ndoikuaáiva pe ára paha, ha upéicha avei ha’ekuéra hína Amós “kuñataĩ porã” ho’áva ha araka’eve ndojevýiva opu’ã.
In chapter eleven verse one Darius and Cyrus stand together to mark the time of the end in 1989. When Ptolemy went to Babylon and took the northern king into captivity in Egypt in 246 BC, in turn typifying 1798 as represented in verses seven through nine, it was a “time of the end.” Verse ten is the “time of the end” in 1989.
Kapítulo 11, versíkulo peteĩpe, Darío ha Ciro oñembo’y oñondive ohechauka hag̃ua aravo paha 1989-pe. Ptolomeo oho jave Babilóniape ha ogueraha mburuvicha guasu yvate gotyogua ñembiguáiramo Egíptope ary 246 a.C.-pe, upéva katu ohechauka hag̃ua 1798, ojehechaukaháicha versíkulo 7 guive 9 peve, upéva vaekue peteĩ “aravo paha”. Versíkulo 10 ha’e pe “aravo paha” 1989-pe.
1798 is the end of the twenty-five hundred and twenty years of scattering against the northern kingdom of Israel which began in 723 BC. Twelve hundred and sixty years later in 538 the papacy ruled for twelve hundred and sixty years until 1798. 1798 is a “time of the end,” for it is the end of the seven times, and also the twelve hundred and sixty years, as well as the twelve hundred and ninety years of Daniel chapter twelve. 1798 is a “time of the end” and therefore 538 is also a “time of the end.” 538 is the end of the twelve hundred and sixty years that paganism trampled down God’s sanctuary and His host which preceded papalism doing the same work for the same amount of time.
1798 ha’e pe pahávo mokõi sua pó ciento mokõipa ary ñemosarambipa rehegua, ojepysóva Israel rréino yvate gotyo rehe, oñepyrũva’ekue ary 723 Cristo mboyve. Mil doscientos sesenta ary rire, ary 538-pe, papado oguereko poguýpe mil doscientos sesenta ary peve 1798. Ary 1798 ha’e peteĩ “ára paha”, ha’égui pe pahávo umi siete tiempo, ha avei umi mil doscientos sesenta ary, ha upéicha avei umi mil doscientos noventa ary Daniel capítulo doce-pe oñeñe’ẽva. Ary 1798 ha’e peteĩ “ára paha” ha upévare ary 538 avei ha’e peteĩ “ára paha”. Ary 538 ha’e pe pahávo umi mil doscientos sesenta ary paganisismo opyrũ haguépe Tupã santuario ha Ijehérsito ári, oikóva mboyve papado ojapo hag̃ua upe tembiapo peteĩcha peve ha upe jave pukukue hag̃ua avei.
538 represents the empowerment of the papacy and in so doing it represents the empowerment of the papacy again at the Sunday law. The Sunday law identifies a “time of the end.” Therefore, verse sixteen, as well as verse one, seven through nine and verse ten all mark the “time of the end.” This truth is to be understood by those who know when to locate the messages. Pompey fulfilled verse sixteen when he took Jerusalem. He was followed by Julius Caesar, Augustus Caesar and Tiberias Caesar. Jesus’ birth was a “time of the end” and it took place in the time of Augustus Caesar.
538 ohechauka papado ñemombareteha, ha upéicha rupi ohechauka avei papado ñemombarete jeyha pe léi domingo-pe. Pe léi domingo omombe’u peteĩ “ára paha”. Upévare, pe versíkulo dieciséis, avei pe versíkulo peteĩ, siete guive nueve peve ha pe versíkulo diez, opavave ohechauka pe “ára paha”. Ko añetegua oikuaava’erã umi oikuaáva araka’épa omoĩva’erã umi marandu. Pompeyo omohu’ãkuri pe versíkulo dieciséis ogueraha jave Jerusalén. Ha’e rire ou Julio César, Augusto César ha Tiberio César. Jesús heñói hague ha’eva’ekue peteĩ “ára paha”, ha oiko Augusto César tiempo-pe.
Then shall stand up in his estate a raiser of taxes in the glory of the kingdom: but within few days he shall be destroyed, neither in anger, nor in battle. Daniel 11:20.
Upéi opuʼãta hendaguépe peteĩ omopuʼãva impuesto pe rréino mimbipápe; ha mbovymi ára ryepýpe oñehundíta, ndahaʼéi pochy rehe, ni ñorairõme. Daniel 11:20.
Verse twenty adds to the list of “time of the ends” in chapter eleven, and so does Tiberias Caesar who ruled during the crucifixion of Christ.
Pe versíkulo mokõipa oĩve pe lista “ára paha” rehegua capítulo once-pe, ha upéicha avei Tiberio César, mburuvicha guasu oisãmbyhýva Cristo kurusúre jejuka aja.
And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. Daniel 11:21, 22.
Ha ipoguýpe opuʼãta peteĩ kuimbaʼe aña, chupe ndojeheʼamoʼãi mburuvicharenda mborayhu; haʼe katu outa pyʼaguapýpe, ha ijapytépe ombojeguakuaávo ojagarráta pe rréino. Ha ysyry guasu poicha oñembohasapaitéta hikuái henondégui, ha oñembyaietéta; heẽ, avei pe ñemoñeʼẽmeʼẽ ruvicha. Daniel 11:21, 22.
The cross stands at the center of the prophetic week which Christ came to confirm with many.
Kurusu oñemopyenda mbyteite pe semana profética rehe, upe Cristo ou vaʼekue omoneĩ hag̃ua heta ndive.
And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.
Ha’e omombaretéta pe ñe’ẽme’ẽ heta ndive peteĩ semánare g̃uarã; ha pe semána mbytérupi ojapóta opa hag̃ua pe mymbajuka ha pe ofrénda, ha pe tekojeguaru opysóva rehe ojapóta chugui peteĩ tenda ojehejareíva, pe opa paha peve, ha upe ojedetermináva oñehẽta pe ojehejareívare. Daniel 9:27.
In the midst of the week, we have a beginning and an ending for the first twelve hundred and sixty days ended right where the next twelve hundred and sixty days started. The week aligns with the seven times of scattering against the northern kingdom that represented both paganism and papalism trampling down the sanctuary and host.
Pe semána mbytepe, jaguereko peteĩ ñepyrũ ha peteĩ paha pe peteĩ mil mokõipa saĩ ary ára oñemohu’ãva’ekue upe hendápe voi oñepyrũhápe pe ambue peteĩ mil mokõipa saĩ ary ára. Pe semána ojoaju umi siete tiempo ñemosarambipa rehe ojejapóva pe tetãnguéra yvate gotyo pegua rehe, ombojegua hag̃ua mokõivéva, paganismo ha papalismo, opyrũ hag̃ua pe santuario ha pe ehérsito ári.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Upéi ahendu peteĩ marangatúpe oñeʼẽva, ha ambue marangatú oporandu pe marangatú oñeʼẽvape: Mboy arakaʼe pevepa pe visión pe sacrificio ára ha ára rehegua, ha pe ñemomarandu vai oporomboharapáva, oñemeʼẽ hag̃ua mokõivéva pe santuario ha pe ehérsito oñemboguata hag̃ua hiʼári? Daniel 8:13.
538 is a “time of the end” and it aligns with the cross, which is also the end of a prophetic period. 538 and the cross provide two witnesses that both the beginning and ending of a prophecy is prophetically marked as a “time of the end.”
538 ha’e peteĩ “paha ára”, ha ojogueraha kurusu rehe, upéva avei peteĩ ára paha peteĩ período proféticogua. 538 ha kurusu ome’ẽ mokõi testígo, ohechaukáva mokõivéva profecía ñepyrũ ha ipaha oñemarka proféticamente peteĩ “paha ára” ramo.
Verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.” Verse twenty-three identifies the league the Maccabean Jews made with pagan Rome in 161 to 158 BC. The history of the Hasmonean Dynasty from their initial battle unto their ending in the destruction of Jerusalem in 70 AD represents apostate Protestantism in the United States beginning in 1844, the end of a time prophecy, and therefore a “time of the end,” and ending at the Sunday law as represented by 70 AD.
Umi versíkulo mokõipa ha mokõihápe, versíkulo veintepe, versíkulo dieciséispe, versíkulo diezpe, versíkulo siete guive nueve peve ha versíkulo peteĩme ojehechauka hag̃ua pe “ára paha”. Versíkulo mokõi paapy ohechauka pe joaju umi judío macabeo ojapova’ekue Roma pagana ndive ary 161 guive 158 Cristo mboyve peve. Pe tembiasakue Dinastía Hasmonea rehegua, iñepyrũrã guive pe ñorairõme ha opa peve Jerusalén ñehundípe ary 70 Cristo rire, ta’anga ramo ohechauka protestantismo apóstata Estados Unidos-pe oñepyrũva 1844-pe, peteĩ profesía ára rehegua paha, ha upévare peteĩ “ára paha”, ha opáva pe léi domingope, ojehechaukaháicha ary 70 Cristo rire rupive.
Verse twenty-three identifies a “time of the end” in 167 BC at the battle of Modein and also in 70 AD, both typifying 1844 and the Sunday law respectively. Verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”
Pe versíkulo mokoĩpaapy guive oñemombeʼu peteĩ “ára paha” oĩha ary 167 a.C. pe ñorairõhápe Modein-pe ha avei ary 70 d.C.-pe, mokõivéva ohechauka hag̃ua 1844 ha pe léi domingo rehegua, peteĩteĩrõ. Pe versíkulo mokoĩpaapy, umi versíkulo mokõipa peteĩ ha mokõipa mokõi, pe versíkulo mokõipa, pe versíkulo paĩpa, pe versíkulo paĩ, umi versíkulo siete guive nueve peve ha pe versíkulo peteĩ, opaite omarka pe “ára paha”.
Verse twenty-four identifies the three-hundred-and-sixty-year supremacy of pagan Rome, thus marking both the beginning in 31 BC and ending in 330 as “time of the ends.” Verse twenty-seven and twenty-nine identify both the beginning and ending of that period, so verse twenty-four, verse twenty-seven, verse twenty-nine, verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”
Pe versíkulo mokõipa irundyha ohechauka Roma pagána yvate guasu mbohapysa su ary pokõindyha pukukue, ha upéicha omoĩ mokõivéva pe ñepyrũ 31 a.C.-pe ha pe opa 330-pe “paha ára” ramo. Pe versíkulo mokõipa porundy ha mokõipa porundypa ohechauka mokõivéva pe ñepyrũ ha pe paha upe período rehegua; upévare pe versíkulo mokõipa irundy, pe versíkulo mokõipa porundy, pe versíkulo mokõipa porundypa, pe versíkulo mokõipa mbohapy, umi versíkulo mokõipa peteĩ ha mokõipa mokõi, pe versíkulo mokõi pa, pe versíkulo pa potĩ, pe versíkulo pa, umi versíkulo porundy guive porundy porã meve, ha pe versíkulo peteĩ, maymáva ohechauka pe “paha ára”.
Verse thirty-one identifies 538 when the abomination that maketh desolate was placed and verses thirty-six and forty identify 1798 as the “time of the end.” 538 in verse thirty-one and 1798 in verses thirty-six and forty, verses twenty-seven and twenty-nine, verse twenty-four, verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”
Pe versíkulo mbohapypa peteĩha omombe’u 538, upe ñembyai ojapo hag̃ua ñehundi oĩmbávo; ha umi versíkulo mbohapypa poteĩ ha irundypa omombe’u 1798 ramo “paha ára”. 538 pe versíkulo mbohapypa peteĩhápe ha 1798 umi versíkulo mbohapypa poteĩ ha irundypápe, umi versíkulo mokõipa siete ha mokõipa nueve, pe versíkulo mokõipa irundy, pe versíkulo mokõipa mbohapy, umi versíkulo mokõipa peteĩ ha mokõipa mokõi, pe versíkulo mokõi pa, pe versíkulo pa suéisha, pe versíkulo pa, umi versíkulo siete guive nueve peve ha pe versíkulo peteĩ, opavave ohechauka “paha ára”.
The “time of the end” is marked thirteen times before verse forty-one which is the Sunday law and another “time of the end,” as is verse forty-five when the pope comes to his end with none to help. Fifteen times the “time of the end” is located in chapter eleven. Verse ten’s theme is the “time of the end.” It represents the truths which are unsealed in the sealing time of the one hundred and forty-four thousand.
Pe “ára paha” ojehechauka paapy peteĩha mokõi jey ñanduti pe jehasa ñe’ẽ irundyha peteĩha mboyve, ha upéva hína pe léi domingo ha ambue “ára paha”; upéicha avei ñe’ẽ irundyha poha, araka’épa pe papa oguahẽ ipahápe ha ndaipóri avave oipytyvõva chupe. Paapy peteĩha po jey pe “ára paha” oñemoĩ capítulo once-pe. Pe ñe’ẽ paha “diez” rehegua tema hína pe “ára paha”. Upéva orrepresenta umi añetegua oñemboja’óva pe sellado árape umi cien cuarenta y cuatro mil rehegua.
We will continue in the next article.
Jaseguíta pe artíkulo oútavape.