We will now consider the history that took place in the aftermath of Alexander the Great’s sudden death, which represents the year 538 unto the time of the end in 1798.
Koʼág̃a ñahesaʼỹijóta pe tembiasakue oikovaʼekue Alejandro el Grande omanóvo sapyʼa rire, upéva orrepresentáva ary 538 guive pe ára pahápe peve, ary 1798-pe.
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. 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 11:4–9.
Ha ha’e oñemopu’ã vove, hóga guasu oñembyai ha oñemboja’óta yvágare irundy yvytu gotyo; ndaha’éi hag̃ua ita’ýra kuérape guarã, ni pe ipoguýpe oisãmbyhy hagueichaite avei: hóga guasu niko ojeipe’áta, ha oñeme’ẽta ambuépe, ndaha’éi umi ha’ekuérape año. Ha pe rréi yvy gotyopegua imbarete va’erãta, ha peteĩ umi iprínsipegua apytégui; ha ha’e imbaretevéta hese, ha oguerekóta sãmbyhy; isãmbyhy va’erãta peteĩ sãmbyhy tuicháva. Ha arykuéra paha gotyo ojoajúta ojupe; pe rréi rajy yvy gotyopegua oúta pe rréi yvate gotyopeguápe ojapo hag̃ua peteĩ ñe’ẽme’ẽ; ha’e katu ndojokomo’ãi po mbarete; ha ndaikatumo’ãi ha’e opyta, ni ipo mbarete: ha oñeme’ẽta, ha umi ogueru va’ekue chupe, ha pe omoheñói va’ekue chupe, ha pe omombarete va’ekue chupe ko’ã árape. Ha peteĩ hakã iñaffondogui peteĩva oñemopu’ãta hendaguépe, ha’éva oúta peteĩ ehérsito reheve, ha oike pe rréi yvate gotyopeguápe pe mbareteha ryepýpe, ha ojapóta hesekuéra, ha ipu’akáta: Ha avei ogueraháta Egíptope ñorairõhára ramo ijára’anga kuérape, iprínsipekuéra ndive, ha umi tembiporu hepyetéva pláta ha órogua reheve; ha’e oikovéta heta aryve pe rréi yvate gotyopeguágui. Upéicha pe rréi yvy gotyopegua oikeva’erã ita’ýpe, ha upéi ojevýta hekoha teépe. Daniel 11:4–9.
Eventually, after Alexander the Great’s kingdom was broken, those who struggled for control of the former kingdom devolved into two primary kingdoms. The one kingdom controlling the south of Alexander’s former empire and the other controlling the north. From that point on in the prophetic narrative they are identified simply as the king of the south and the king of the north. Once the struggle for world dominance has reached the point where it is only portrayed between the king of the north and the south, the symbols of those two kingdoms continue through the entire chapter.
Ipahápe, Alejandro el Grande rréino oñembyai rire, umi oñorãirõva’ekue oguereko hag̃ua poguýpe upe rréino yma guare oñembohapy mokõi rréino tenondegua-pe. Peteĩ rréino oguerekóva’ekue Alejandro yma guare império yvy gotyo, ha ambue katu yvate gotyo. Upe guive tenonderãme marandu profético-pe ojekuaa chupekuéra añónte mburuvicha guasu yvy gotyo ha mburuvicha guasu yvate gotyo ramo. Yvóra ári poguasu hag̃ua ñorairõ og̃uahẽvo pe hendápe oñemombe’uhápe añónte mburuvicha guasu yvate gotyo ha yvy gotyo apytépe, umi mokõi rréino ta’anga jehechaukarã osegi opaite pe kapítulo pukukue.
In verse five, the king of the south is established, and he is strong, but the king of the north is also strong and his kingdom is larger. Then in verse six, the king of the south proposes an alliance with the northern kingdom. The peace treaty is secured by the king of the south giving his daughter to the king of the north, so the king of the north could marry her and ratify their alliance with a family bond. The king of the north agreed, and set aside his wife, and married the princess from the south, and the alliance was initiated.
Pe peteĩha versíkulope, oñemopyenda mbarete hag̃ua pe mburuvicha guasu ñembyamérigua, ha’e ipu’aka; péro avei pe mburuvicha guasu yvate gotyogua imbarete, ha hekohaguasu tuichave. Upéi, versíkulo seis-pe, pe mburuvicha guasu ñembyamérigua omoĩ peteĩ joaju hag̃ua pe tetã yvate gotyogua ndive. Pe ñe’ẽme’ẽ py’aguapy rehegua oñemombarete hag̃ua, pe mburuvicha guasu ñembyamérigua ome’ẽ itajýrape pe mburuvicha guasu yvate gotyoguápe, ikatu hag̃uáicha ha’e omenda hese ha omoneĩ hag̃ua ijoaju peteĩ joaju ogayguáva rupive. Pe mburuvicha guasu yvate gotyogua omoneĩ upéva, oheja ykére hembireko, ha omenda pe mburuvicha guasu rajy ouva ñemby gotyogui, ha péicha oñepyrũ pe joaju.
Eventually the southern princess bears a male-child, but ultimately the northern king grew tired of his new wife, and set her aside, as he had done with his first wife, and takes his first wife back, but as soon as the original wife is restored, and has opportunity, she kills the king of the north, his southern bride, her child, and her entire Egyptian entourage. The act of the original wife murdering the southern princess and her child enrages the southern princesses family, and one of her brothers raises up an army and attacks the northern kingdom.
Ipahápe pe ñemburuvicha kuña yvygotyopegua imemby kuimba’e peteĩ, ha ipahaitépe pe mburuvicha yvate gotyogua ikane’õ hembireko pyahúgui, ha omboyke chupe, ojapo haguéicha hembireko peteĩhágui; upéi oguerujey hembireko peteĩha. Péro upe hembireko ypykue oñembojevy rire hendápe, ha orekóvo pa’ũ, ojuka pe mburuvicha yvate gotyogua, pe tajykuña yvygotyopegua, imemby, ha opaite hapykuéri Egipto guigua. Upe tembiapo, pe hembireko ypykue ojuka hague pe tajykuña yvygotyopegua ha imembýpe, ombopochy pe tajykuña yvygotyopegua rogayguápe; ha peteĩ iñermáno kuéragui omopu’ã peteĩ ehérsito ha ojeity pe mburuvicha guasu yvate gotyopegua réinore.
The southern army prevails over the northern king, and the first wife that murdered the northern king, his southern bride and child is then executed. The original wife’s son, who had been installed as the ruling king of the north at the death of his father, is captured and carried back to Egypt by the southern king, along with some Egyptian artifacts and idols that had been taken from the southern kingdom by the northern kingdom in earlier battles. Once in Egypt the captured northern king falls from a horse and dies. Uriah Smith identifies the history as follows.
Ñemby gotyo ogana pe mburuvicha guasúre yvategua rehe, ha upe tembireko peteĩha ojukava’ekue mburuvicha guasu yvateguápe, ha’eva’ekue hembireko ñembyguare ha imemby ndive, upéi ojejuka. Tembireko ypykue ra’y, omoĩmava’ekue chupe mburuvicha guasu oisãmbyhýva yvate gotyo túva omanórõ guare, ojejapyhy ha ogueraha jey chupe Egíptope mburuvicha guasu ñembygua, oisãmbyhy hag̃ua hendive umi mba’e ypykue Egiptogua ha ta’ãnga tupãnguéra rehegua, ymave ñorairõnguérape mburuvicha guasu yvategua oguerahava’ekue ñemby retãgui. Oĩma rire Egíptope, pe mburuvicha guasu yvategua ojejapyhýva ho’a kavaju ári ha omano. Uriah Smith omyesakã pe tembiasakue ko’ãicha.
“‘VERSE 6. 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.’
“‘VERSÍCULO 6. Ha opa ary ohasávo, oñembojoaju hag̃ua; pe rréi rajy yvy gotyo pegua ou vaʼerãta pe rréi yvy norte pegua rendápe ojejapo hag̃ua peteĩ ñeʼẽmeʼẽ: haʼe katu ndojokomoʼãi pe jyva mbarete; ni haʼe ndopytamoʼãi, ni ijyva; ha haʼe oñemeʼẽta, ha umi ogueru vaʼekue chupe, ha pe ombohysýi vaʼekue chupe, ha pe omombarete vaʼekue chupe koʼã ára-pe.’”
“There were frequent wars between the kings of Egypt and Syria. Especially was this the case with Ptolemy Philadelphus, the second king of Egypt, and Antiochus Theos, third king of Syria. They at length agreed to make peace upon condition that Antiochus Theos should put away his former wife, Laodice, and her two sons, and should marry Berenice, the daughter of Ptolemy Philadelphus. Ptolemy accordingly brought his daughter to Antiochus, bestowing with her an immense dowry.
“Oĩ jepivegua ñorairõ oĩ vaʼekue Egipto ruvichakuéra ha Siria ruvichakuéra apytépe. Ko mbaʼe oñemombaʼeguasuve vaʼekue Ptolomeo Filadelfo, Egipto ruvicha mokõiha, ha Antíoco Teos, Siria ruvicha mbohapyha rehe. Ipahápe, oñemoĩ hag̃ua pyʼaguapýpe, oñemoneĩ hikuái peteĩ condición rehe: Antíoco Teos omombo vaʼerã hembireko yma guarépe, Laódicepe, ha imokõi taʼýrape, ha omenda vaʼerã Berenice rehe, Ptolomeo Filadelfo rajy rehe. Upévare Ptolomeo ogueraha itajýrape Antíoco rendápe, ha omeʼẽ hendive peteĩ dote tuichaitereíva.”
“‘But she shall not retain the power of the arm;’ that is, her interest and power with Antiochus. And so it proved; for some time shortly after, in a fit of love, Antiochus brought back his former wife, Laodice, and her children, to court again. Then says the prophecy, ‘Neither shall he [Antiochus] stand, nor his arm,’ or seed. Laodice, being restored to favor and power, feared lest, in the fickleness of his temper, Antiochus should again disgrace her, and recall Berenice; and conceiving that nothing short of his death would be an effectual safeguard against such a contingency, she caused him to be poisoned shortly after. Neither did his seed by Berenice succeed him in the kingdom; for Laodice so managed affairs as to secure the throne for her eldest son, Seleucus Callinicus.
“‘Ha’e ndopytamo’ãi ipópe pochy mbarete;’ he’iséva, pe ijeheguigua ha ipoder Antioco ndive. Ha upéicha ojehechauka; sapy’ami rire, mborayhu pochy rehegua peteĩ jevy rupi, Antioco ogueru jey ikuñakarai yma guarépe, Laodice, ha imembykuérape, mburuvicha róga peve jey. Upérõ pe profesía he’i, ‘Ndaipytamo’ãi avei ha’e [Antioco] oñembo’y, ni ipochy,’ térã iñemoñare. Laodice, ojerekupera jey rire favor ha poderpe, okyhyje ikangy ha ojere vai va’erãha iñakãrapu’ã rehegua rupi Antioco oity jey hag̃ua chupe tetãygua rovake, ha ohenói jey hag̃ua Berenicepe; ha oimo’ãvo ndaipóriha ambue ñeñangareko porãite upe mba’e oikóramo hag̃ua, ndaha’éiramo pe imano, ha’e ojapo oñembo’yruuka hag̃ua chupe venéno rupive sapy’ami rire. Ndohupytýi avei hese pe reinope iñemoñare Berenice gui; Laodice niko omyakã porãite umi mba’e ikatu hag̃uáicha oñeñangareko pe tróno hese g̃uarã ita’ýra ypykue, Seleuco Calinicope.”
“But such wickedness could not long remain unpunished, as the prophecy further predicts, and further history proves.
“Ha umi mba’evaiete ndikatúi opyta are ojekastigá’ỹre, he’i haguéicha avei profesía, ha ohechauka porãvéva avei tembiasakue upe rire.”
“‘VERSE 7. 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: 8. 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. 9. So the king of the south shall come into his kingdom, and shall return into his own land.’
“‘VERSO 7. Ha peteĩ hakã, osẽva iñapỹmbykuéra rapégui, opuʼãta hendaguépe, ha outa peteĩ ehérsito reheve, ha oikevaʼerã norte ruvicha guasu mburuvicha guasu ñorairõ renda mbaretevévape, ha ojapóta hesekuéra, ha ipuʼakataíta: 8. Ha avei ogueraháta Egíptope prisionéroramo ijára kuéra tupãnguéra, hendivekuéra iprínsipekéra, ha umi tembiporu hepyetereíva plátagui ha órogui; ha haʼe oikovéta hetave ary norte ruvicha guasu mburuvicha guasúgui. 9. Upéicha sur ruvicha guasu oikevaʼerã itaʼýrape, ha upéi ojevýta ijyvy teévo.’”
“This branch out of the same root with Berenice was her brother, Ptolemy Euergetes. He had no sooner succeeded his father, Ptolemy Philadelphus, in the kingdom of Egypt, than, burning to avenge the death of his sister, Berenice, he raised an immense army, and invaded the territory of the king of the north, that is, of Seleucus Callinicus, who, with his mother, Laodice, reigned in Syria. And he prevailed against them, even to the conquering of Syria, Cilicia, the upper parts beyond the Euphrates, and almost all Asia. But hearing that a sedition was raised in Egypt requiring his return home, he plundered the kingdom of Seleucus, took forty thousand talents of silver and precious vessels, and two thousand five hundred images of the gods. Among these were the images which Cambyses had formerly taken from Egypt and carried into Persia. The Egyptians, being wholly given to idolatry, bestowed upon Ptolemy the title of Euergetes, or the Benefactor, as a compliment for his having thus, after many years, restored their captive gods.
“Ko hakã peteĩva osẽva upe ypykuegui Berenice ndive ha’e vaekue ijoyke’y, Ptolomeo Euergetes. Ha’e oñemoĩ rire pya’e itúva, Ptolomeo Filadelfo, rendaguépe Egipto rréinope, hapykuerigua py’aro reheve ojehechaukávo ohepyme’ẽseha tyvýra Berenice ñemano, ombyaty peteĩ ehérsito tuichaitereíva ha oike mbarete rupi mburuvicha yvate gotyo pegua retãme, he’iséva Seleuco Calínico retãme, upépe isy Laodice ndive ogovernáva Siria-pe. Ha’e ipu’aka hesekuéra, ha og̃uahẽ peve ogana Siria, Cilicia, umi yvate gotyo oĩva Éufrates ysyry mboypýri, ha haimete opa Asia. Péro ohendúvo Egipto-pe oñepyrũ hague peteĩ ñemoĩ vai ojeruréva ijevy hógape, omondoro Seleuco rréino, ogueraha mokõi pa mil talento pláta ha mba’eyru hepyetereíva, ha mokõi su po po imágenes umi tupãnguéra rehegua. Umíva apytépe oĩ vaekue umi ta’anga Cambises ymaite guive ogueraha vaekue Egíptogui Persia-pe. Egipciokuéra, oñeme’ẽmbaitéva ta’angareko tupãra’ãngápe, ome’ẽ Ptolomeo-pe pe téra Euergetes, térã pe Oipytyvõ Porãva, peteĩ jehecharamo ramo ha’e ojapo haguére péicha, heta ary rire, iñambue jey hag̃ua chupekuéra itupãnguéra jejapyhy vaekue.”
“This, according to Bishop Newton, is Jerome’s account, extracted from ancient historians, but there are authors still extant, he says, who confirm several of the same particulars. Appian informs us that Laodice having killed Antiochus, and after him both Berenice and her child, Ptolemy, the son of Philadelphus, to revenge those murders, invaded Syria, slew Laodice, and proceeded as far as Babylon. From Polybius we learn that Ptolemy, surnamed Euergetes, being greatly incensed at the cruel treatment of his sister, Berenice, marched with an army into Syria, and took the city of Seleucia, which was kept for some years afterward by garrisons of the kings of Egypt. Thus did he enter into the fortress of the king of the north. Polyaenus affirms that Ptolemy made himself master of all the country from Mount Taurus as far as to India, without war or battle; but he ascribes it by mistake to the father instead of the son. Justin asserts that if Ptolemy had not been recalled into Egypt by a domestic sedition, he would have possessed the whole kingdom of Seleucus. The king of the south thus came into the dominion of the king of the north, and returned to his own land, as the prophet had foretold. And he also continued more years than the king of the north; for Seleucus Callinicus died in exile, of a fall from his horse; and Ptolemy Euergetes survived him for four or five years.” Uriah Smith, Daniel and the Revelation, 250–252.
“Kóva, he’iháicha Obispo Newton, ha’e pe mombe’u ome’ẽva Jerónimo, oñeguenohẽva historiador ymaguaréguinte; ha he’i avei oĩha gueteri apohára kuéra oikovéva omboaje hag̃uáicha heta umi mba’e peteĩchagua. Apiano ñanemomarandu Laodice, ojukávo Antiochus-pe, ha upéi chupe rire Berenice-pe ha imembýpe mokõivéva, Ptolomeo, Filadelfo ra’y, ohepy hag̃ua umi jejuka, oike hague Siria-pe, ojuka Laodice-pe, ha oguahẽ Babilonia peve. Polibio-gui ñaikuaa Ptolomeo, oñembohérava Euergetes, ipochyeterei rupi pe ñembyahýi ha tekopy vai ojapóva hikuái itývape, Berenice-pe, oguata hague peteĩ ehérsito ndive Siria gotyo, ha ojapyhy táva Seleucia, upe ojehejava’ekue heta ary rire Egipto ruvicha kuéra ñorairõhára aty poguýpe. Péicha oike mbarete renda pe yvygotyo ruvicha peguape. Polyaeno he’i Ptolomeo ojapo hague ijehegui opaite tetãygua jára Monte Tauro guive India peve, ñorairõ térã ñembokapúre’ỹ; hákatu ojavyvo ome’ẽ upéva túvape ta’ýra rendaguépe. Justino omombe’u Ptolomeo noñehenóírire jey Egipto-pe peteĩ opu’ã rupi hógape guarã, ojapóne hague hese opaite Seleuco retãnguéra poguy. Péicha pe yvy gotyo ruvicha oike pe yvygotyo ruvicha dominio-pe, ha ou jey ijyvy teépe, maranduhára he’i haguéicha voi yma guive. Ha avei oikove heta aryve pe yvygotyo ruvicha-gui; Seleuco Calínico niko omano ñemosẽme, ho’a rupi ikavaju ári; ha Ptolomeo Euergetes oikove gueteri chupe rire irundy térã po ary.” Uriah Smith, Daniel and the Revelation, 250–252.
A prophetic characteristic of Rome, and therefore the king of the north, is that in order to be established upon the throne, three geographical obstacles must be conquered. The first king of the north in the aftermath of Alexander’s broken kingdom was established by Seleucus Nicator who had served as a general to Ptolemy (the king of the south) for a little while between 316 and 312 BC. Verse five addresses this fact when it states, “And the king of the south shall be strong, and one of his princes; and he shall be strong above him.” Ptolemy was the king of the south, and he had a general (one of his princes), that was destined to become stronger than Ptolemy, and the final phrase of verse five says, “and have dominion; his dominion shall be a great dominion.” Ptolemy’s general Seleucus was to become the first king of the north. But for Seleucus to become the king of the north, he would need to separate from the southern king, and thereafter conquer three geographical areas.
Peteĩ característica profética Roma rehegua, ha upévare pe mburuvicha yvategotyopegua rehegua, ha’e kóva: oñemopyenda hag̃ua guapyhárupi, ojepu’aka va’erã mbohapy obstáculo geográfico ári. Pe peteĩha mburuvicha yvategotyopegua, oúva Alejandro retã oñembyai rire, oñemopyenda Seleuco Nicator rupive, ha’éva oserviva’ekue peteĩ general ramo Ptolomeope (pe mburuvicha yvýpeguápe) sapy’ami, ary 316 ha 312 a.C. apytépe. Pe versículo cinco oñe’ẽ ko añetegua rehe he’ívo: “Ha pe mburuvicha yvýpeguáva imbaretevéta, ha peteĩ ivuruvichakuéragui; ha ha’e imbaretevéta hi’ári.” Ptolomeo va’ekue pe mburuvicha yvýpeguáva, ha oguereko va’ekue peteĩ general (peteĩ ivuruvichakuéragui), oikova’erãva imbareteve Ptolomeogui; ha pe ñe’ẽ paha versículo cincope he’i: “ha oguerekóta poguýpe; ipoguypegua tuichaitereíta.” Ptolomeo general Seleuco oikova’erã kuri pe peteĩha mburuvicha yvategotyopegua. Péro Seleuco hag̃ua pe mburuvicha yvategotyopegua, tekotevẽta kuri ojepe’a pe mburuvicha yvýpeguávagui, ha upéi ojepyso hag̃ua ojepu’aka mbohapy área geográfica ári.
The first area conquered by Seleucus was the East in 301 BC. He then conquered the West (that had been held by Cassander’s successor) in 286 BC, and he then took his third territory in the North when he conquered Lysimachus in 281 BC. The king of the north was established on the throne in 281 BC.
Pe yvy peteĩha Seleuco ojapyhy vaʼekue hína Kuarahyresẽ gotyo ary 301 a.C.-pe. Upe rire ojapyhy Kuarahyreike gotyo (oĩ vaʼekue Casandro rembiguáirõ guarépe) ary 286 a.C.-pe, ha upéi oipyhy iterritorio mbohapyha yvate gotyo, ogana rupi Lisímaco rehe ary 281 a.C.-pe. Mburuvicha guasu yvate pegua oñemoĩ kuri guapyhárupi ary 281 a.C.-pe.
The peace treaty that was later formed with the southern king occurred in 252 BC. Six years later in 246 BC, Berenice (the southern princess), her son, and all her entourage were put to death. The southern king thereafter captured Laodice’s son, Seleucus Callinicus and took him back with him to Egypt, where he died falling from a horse. The reign of the first king of the north was from 281 BC until 246 BC, which equates to thirty-five years.
Pe ñe’ẽme’ẽ py’aguapyrã ojejapo vaʼekue upe rire mburuvicha guasu ñemby gotyo pegua ndive oiko ary 252 a.C.-pe. Poteĩ ary rire, ary 246 a.C.-pe, Berenice (mburuvicha rajy ñemby gotyo pegua), imembykuimbaʼe ha opa umi oĩva hendive oñemano. Upe rire, mburuvicha guasu ñemby gotyo pegua ojagarra Laodice raʼy, Seleucus Callinicus, ha ogueraha jey chupe Egíptope hendive, ha upépe omano oguejývo peteĩ kavaju ári. Mburuvicha guasu ypykue yvate gotyo pegua sãmbyhy oiko ary 281 a.C. guive ary 246 a.C. peve, ha upéva he’ise mokõipa po ary.
The first king of the north in chapter eleven, conquered three geographical obstacles in order to be established upon the throne. Pagan Rome also conquered three geographical obstacles in order to be established upon the throne [See Daniel 8:9], and Papal Rome conquered three geographical obstacles in order to be established upon the throne [See Daniel 7:20]. Modern Rome also conquers three geographical obstacles in order to be established upon the throne [See Daniel 11:40–43].
Pe mburuvicha yvate gotyo capítulo once-pe oĩva, ojapyhy mbohapy mbaʼe yvy rehegua ojokóva ikatu hag̃uáicha oñemopyenda guapyha ári. Roma pagána avei ojapyhy mbohapy mbaʼe yvy rehegua ojokóva ikatu hag̃uáicha oñemopyenda guapyha ári [Ehecha Daniel 8:9], ha Roma Papal ojapyhy mbohapy mbaʼe yvy rehegua ojokóva ikatu hag̃uáicha oñemopyenda guapyha ári [Ehecha Daniel 7:20]. Roma moderna avei ojapyhy mbohapy mbaʼe yvy rehegua ojokóva ikatu hag̃uáicha oñemopyenda guapyha ári [Ehecha Daniel 11:40–43].
Once established upon the throne, the first king of the north ruled for thirty-five years. Once established upon the throne, pagan Rome ruled for a “time” (three hundred and sixty years). Once established upon the throne, papal Rome ruled for “a time, times and dividing of time” (twelve hundred and sixty years.) Once established upon the throne, modern Rome will rule for a symbolic forty-two months (also noted as “an hour”).
Oñemopyenda rire guapyhárupi, pe mburuvicha guasu peteĩha yvate gotyogua ogoverna vaʼekue treinta y cinco ary pukukue. Oñemopyenda rire guapyhárupi, Roma pagana ogoverna vaʼekue peteĩ “ára” aja (mbohapy ciento sesenta ary). Oñemopyenda rire guapyhárupi, Roma papal ogoverna vaʼekue “peteĩ ára, ára kuéra ha mbyte ára” aja (mil doscientos sesenta ary). Oñemopyenda rire guapyhárupi, Roma moderna ogoverna hag̃ua peteĩ cuarenta y dos jasy simbólico aja (avei oñemombeʼúva “peteĩ aravo” ramo).
Sister White informs us that “much of the history recorded in Daniel chapter eleven is to be repeated.” She then quotes verses thirty-one through thirty-six, and says, “scenes similar to those described in these words will take place.” In those verses papal Rome (the abomination that maketh desolate), is “placed” upon the throne in 538, and then it persecutes God’s people for “many days” (twelve hundred and sixty years), until the first “indignation is accomplished” in 1798. The history of verses thirty-one to thirty-six is repeated in the last six verses of chapter eleven, but the history was also perfectly typified in verses five through nine.
Hermana White ñanemomarandu “heta pe tembiasakue oñemoĩva Daniel kapítulo once-pe ojehu jeýta.” Upéi ha’e ohechauka umi versíkulo treinta y uno guive treinta y seis peve, ha he’i: “umi mba’e ojejoguáva ko’ã ñe’ẽme oñemombe’úva rehe oikóta.” Umi versíkulope Roma papal (pe mba’e vai omongu’éva ñehundi), oñemoĩ “guapy” pe tróno ári ary 538-pe, ha upéi omuña Tupã retãyguakuérape “heta ára” aja (mil doscientos sesenta ary), pe primera “indignación” oñembopaha peve ary 1798-pe. Pe tembiasakue umi versíkulo treinta y uno guive treinta y seis peve oñeha’ãjey kapítulo once paha seis versíkulope, hákatu pe tembiasakue avei oñehechaukapaite va’ekue peteĩ ta’ãngamýiramo umi versíkulo cinco guive nueve peve.
The establishment of Seleucus as king of the north in 281 BC, aligns with the year 538. Both represent the enthronement of the king of the north at the conclusion of the conquering of three geographical obstacles. The period of papal rule is expressed in several ways; twelve hundred and sixty days, forty-two months, time, times and dividing of time, a space, and three and a half years. Seleucus’ rule was for thirty-five years, and a tenth, or a tithe, of thirty-five, is three and a half. A tenth of thirty-five years is also expressed as “three-point-five” (3.5) years. “Three and a half” is a symbol of the period of papal rule.
Seleuco oñemopyenda haguére mburuvicha guasu yvate gotyo pe 281 a.C.-pe, ojoaju ary 538 ndive. Mokõivéva ohechauka pe mburuvicha guasu yvate gotyogua oñemoguapyha iguapyhápe umi mbohapy jopara yvy rehegua oñehundipa rire. Pe arykuéra pe pope guasu poguýpe oĩva oñemombe’u heta hendáicha: mil mokõi sa poapy ára, irundy pa mokõi jasy, peteĩ ára, mokõi ára ha mbytépe peteĩ ára, peteĩ pa’ũ, ha mbohapy ary ha mbyte. Seleuco poguýpe oĩ va’ekue mbohapypa po ary pukukue, ha peteĩ décimo térã peteĩ diezmo mbohapypa pogui ha’e mbohapy ha mbyte. Peteĩ décimo mbohapypa po ary rehegua ikatu avei oñemombe’u “mbohapy-punto-po” (3.5) ary ramo. “Mbohapy ha mbyte” ha’e peteĩ símbolo pe pope guasu poguýpe oĩva arapokõindy rehegua.
The papacy received its deadly wound in 1798 when the king of the south, Napoleon Bonaparte (meaning the “fortunate son”), sent his general to take the pope captive. A year later in 1799 the pope died in exile, as did the first king of the north who had also been taken into captivity by the king of the south. Seleucus Callinicus died by falling off a horse while captive in Egypt. The pope is the one who rode upon the beast. The beast represented the political system that the pope employed to accomplish his satanic works. That beast was slain in 1798, and the pope who had ridden upon and reigned over the beast died a year later. Seleucus Callinicus died falling off a horse (the beast he rode upon.) The captivity of the papacy in 1798 and 1799, was perfectly typified by the captivity of the first king of the north.
Pe papado orresivi ikutu vai oporojukáva ary 1798-pe, mburuvicha yvy gotyogua, Napoleón Bonaparte (he’iséva “ta’ýra ojehovasáva”), omondo ramo iñeneralpe ogueraha hag̃ua pe papa prisionéroramo. Peteĩ ary rire, ary 1799-pe, pe papa omanóma ñemosẽme; upéicha avei omanóma pe peteĩha mburuvicha yvy yvate gotyogua, upe ojereraháva’ekue avei prisionéroramo mburuvicha yvy gotyogua rupive. Seleuco Calínico omanóma ho’a rupi peteĩ kavaju ári guive, oĩ jave prisionéroramo Egíptope. Pe papa ha’e pe oguatáva mymbajára ári. Pe mymbajára ohechauka pe sistema polítiko pe papa oipurúva hag̃ua omboguata hembiapo satanikokuéra. Upe mymbajára ojejuka ary 1798-pe, ha pe papa oguatáva’ekue hi’ári ha oisãmbyhýva pe mymbajárape omanóma peteĩ ary rire. Seleuco Calínico omanóma ho’a rupi peteĩ kavaju ári guive (pe mymbajára ha’e ojupiva’ekue hi’ári). Pe papado jejapyhy ha jejegueraha prisionéroramo ary 1798 ha 1799-pe, oñemoha’ãnga porãite pe peteĩha mburuvicha yvy yvate gotyogua jejapyhy ha jejegueraha prisionéroramo rupive.
What brought the wrath of the king of the south upon the northern king was a broken peace treaty, represented by the setting aside of Berenice (the southern bride) and her subsequent death at the hands of Laodice. Napoleon had entered into a peace treaty between Revolutionary France and the papal states in 1797. The treaty was named after the town of Tolentino in Ancona, Italy, where the treaty had been signed. It officially ended in February, 1798 when France took the pope captive. The reason why the treaty was disannulled was France’s effort to spread its Revolution.
Mba’épa ogueru vaʼekue ñembopochy mburuvicha guasu yvateguápe pe mburuvicha guasu yvate gotyo pegua ári haʼe vaʼekue peteĩ ñeʼẽmeʼẽ pyʼaguapy rehegua oñembyai vaʼekue, ojehechaukáva Berenice (tembireko ñembou yvate gotyogua) oñembo’yke hag̃ua ha upéi imano Laodice po rupive. Napoleón oike vaʼekue peteĩ ñeʼẽmeʼẽ pyʼaguapy reheguápe Francia Revolucionaria ha umi estado papal apytépe ary 1797-pe. Pe ñeʼẽmeʼẽ héravaʼekue Tolentino rógare, peteĩ táva Ancona, Italia-pe, moõpa oñefirma vaʼekue upe ñeʼẽmeʼẽ. Oficialmente opa vaʼekue febrero ary 1798-pe, Francia ogueraha jave pe papa prisionéroramo. Mbaʼérepa upe ñeʼẽmeʼẽ oñembyai térã ojeheja rei vaʼekue haʼe vaʼekue Francia rembiapo omyasãi hag̃ua iRevolución.
Napoleon’s General Duphot, was in Rome in 1797 as part of the French expeditionary force sent by the Directory, the ruling government of France at the time. The purpose of the French expedition to Italy, which included General Duphot’s presence in Rome, was to support the Roman Republic, a short-lived client state established by French revolutionary forces in the Italian Peninsula. The French were actively involved in supporting revolutionary movements and spreading revolutionary ideals across Europe during this period. In Italy, they sought to overthrow monarchies and establish republics modeled after the French Republic.
Napoleón ruvicha guasu Duphot oĩkuri Roma-pe ary 1797-pe, peteĩ aty guasu francés oho vaʼekue rupi upépe Directory rembiapoukapy rupive, ha upéva hína vaʼekue Francia retã rekuái oisãmbyhýva upe jave. Pe expedisión francesa Italia-pe, oikehápe General Duphot oĩ hag̃ua Roma-pe, oguereko vaʼekue tembiaporã oipytyvõ hag̃ua pe República Romana-pe, peteĩ tetã michĩ sapyʼami oñemoheñói vaʼekue francés-kuéra revolución rehegua mbarete rupive pe Península Italiana-pe. Upe periodo aja francés-kuéra oike kyreʼỹme oipytyvõ hag̃ua umi movimiento revolucionario ha omyasãi hag̃ua umi ideal revolucionario opa rupi Europa-pe. Italia-pe, haʼekuéra oheka vaʼekue ombogue hag̃ua umi monarquía ha omoĩ hag̃ua república-kuéra ojoguáva República Francesa-pe.
Duphot’s presence and actions in Rome provoked opposition from conservative factions, including supporters of the Papal States and local aristocrats. In December, 1797, during a confrontation between French troops and supporters of the Papal States, General Duphot was assassinated, and thus the pretense for Napoleon to send General Berthier to take the pope captive the next year was established. A broken peace treaty between the kings of the south and north provided the motivation in both histories for the king of the north being taken captive by the king of the south.
Duphot oĩ ha hembiapo Roma-pe ombopochy umi aty oñemoĩva hese, oimehápe umi oipytyvõva Tetã Papal-kuérape ha umi karai guasu upe távapegua. Jasypakõime, ary 1797-pe, peteĩ ñorairõ’i jave umi soldádo francés ha umi oipytyvõva Tetã Papal-kuérape apytépe, general Duphot ojejuka, ha upéicha oñemopyenda pe jehechaukarã ikatúva hag̃ua Napoleón omondo general Berthier ary oúva hag̃ua ogueraha hag̃ua pe pápa prisionéroramo. Peteĩ ñe’ẽme’ẽ py’aguapy rehegua ojepe’ava’ekue umi mburuvicha guasu ñemby ha yvategua apytépe ome’ẽ va’ekue mokõivéva tembiasakue-pe pe mba’e omomýiva hag̃ua pe mburuvicha guasu yvategua ojehupi hag̃ua prisionéroramo pe mburuvicha guasu ñembyguápe.
Verse eight says, “shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold.” When Ptolemy returned to Egypt in fulfillment of this verse, the Egyptians gave him the title of “Euergetes” (the Benefactor), as a compliment for his work in returning their idols and artifacts that had previously taken from them by the king of the north. In 1798, the plundering of Rome by the French took place. On one day alone the historians record that five hundred horse-drawn vehicles, under a strong military guard, was seen leaving the city.
Pe versíkulo poapyha he’i: “ogueraha avei tetã ambuére Egíptope ijarakuéra tupãnguéra, hendivekuéra mburuvichakuéra, ha hi’upyrã porãitéva kuatia plata ha óro guigua.” Ptolomeo ojevy jave Egíptope ko versíkulo oñekumpli hag̃ua, umi egipcio ome’ẽ chupe pe téra “Euergetes” (Pe Mba’eporã Apoha), peteĩ jerovia porãramo hembiapo rehe, oguerujey haguére chupekuéra ita’angakuéra ha umi mba’e yma guaréva, ymaite guive ojeipe’áva’ekue chuguikuéra rupi pe mburuvicha guasu yvate gotyogua. Áño 1798-pe oiko pe saquéo Roma rehegua ojapova’ekue umi francés. Peteĩ árape añoite, umi historiador kuéra omombe’u ojehechaha kuri osẽvo pe távagui po sa’ary karréta kavaju rupive oñemongu’éva, peteĩ ñangareko mbarete militar guýpe.
The procession contained an immense number of antique sculptures and Renaissance paintings that France was appropriating in accordance with the broken peace treaty of Tolentino. Those artworks included the Laocoon group, the Belvedere Apollo, the Dying Gaul, Cupid and Psyche, Ariadne on Naxos, the Medici Venus, and the colossal figures of the Tiber and the Nile; tapestries and paintings by Raphael, including the Transfiguration, the Madonna di Foligno, the Madonna della Sedia, Titian’s Santa Conversazione; and many other works. It was not till several years after that, these stolen treasures were exhibited in the Musee Napoleonian in the Louvre, which was opened in 1807. As Ptolemy was celebrated for returning the Egyptians treasures, the treasures carried from Rome were placed in the portion of the museum named after Napoleon.
Pe jeroky oĩ heta iterei ta’angakue yma guare ha ta’angakuéra Renacimiento pegua Francia omomba’eguasu hag̃ua ijehe Tolentino ñe’ẽme’ẽ joavykue rehegua oñembyai va’ekue he’iháicha. Umi tembiapokue apytépe oĩkuri pe aty Laocoon rehegua, pe Apolo Belvederegua, pe Galo Omanóva, Cupido ha Psique, Ariadna Naxos-pe, pe Venus Medici rehegua, ha umi ta’anga tuichaitereíva Tíber ha Nilo rehegua; tapicería ha ta’angakuéra Rafael rembiapokue, umíva apytépe pe Transfiguración, pe Madonna di Foligno, pe Madonna della Sedia, ha Tiziano rembiapo Santa Conversazione; ha heta ambue tembiapo avei. Nda’éi mboy arýpa upe rire umi mba’eta jegueraha va’ekue ojehechauka va’ekue pe Musee Napoleonian-pe, Louvre ryepýpe, ojeipe’áva’ekue ary 1807-pe. Ptolomeo oñemomba’eguasuháicha umi mba’eta Egiptopegua ombojevýgui, umi mba’eta Roma-gui ogueraha va’ekue oñemoĩ pe museo pehẽme ohenóivape Napoleón rérape.
Verses five through nine, are a perfect parallel to the history beginning in the year 538 and ending in 1798 and 1799. They align with verses thirty-one to thirty-six, which is represented in the last six verses of the chapter, which describe the final empowerment of modern Rome as it conquers three obstacles, and ultimately comes to its end with none to help. Verse ten then addresses the history of 1989.
Umi versíkulo po ha 9 peve oĩ peteĩ jojaha porãite pe tembiasápe oñepyrũva ary 538-pe ha opa hag̃ua 1798 ha 1799-pe. Ha’ekuéra ojoja umi versíkulo 31 guive 36 peve ndive, ha upéva ojehechauka ko kapítulo pehẽngue paha seis versíkulope, omombe’úva Roma moderna mombarete paha, ojapóramo guare ipu’aka hag̃ua mbohapy mba’e ojokóva ári, ha ipahápe oguahẽha hu’ãme avave’ỹ pytyvõ reheve. Upéi, versíkulo 10 oñe’ẽ pe tembiasáre oikóva 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 oñemokyre’ỹta, ha ombyatýta hetaiterei mbarete guasu; ha peteĩ katu añetehápe ou, ha osyrýta ha ohasáta; upéi ha’e ojevýta, ha oñemokyre’ỹta jey, peve ifortáleza. Daniel 11:10.
The historical fulfillment of verse ten typifies 1989, when the papacy, in secret alliance with Ronald Reagan, “overflowed” and “passed through” the Soviet Union, leaving only its fortress (Russia), as the Soviet Union (USSR) dissolved in the wake of Perestroika.
Pe versíkulo diez rembiasakue ojehu vaʼekue tembiasakuepe ohechauka mbaʼéichapa 1989-pe, papado, peteĩ ñembojoaju kañymbyme Ronald Reagan ndive, “oityvyro” ha “ohasa” Unión Soviética rupi, ohejávo añoite ifortaleza (Rusia), pe Unión Soviética (USSR) oñembyaírõ guare Perestroika rapykuéri.
And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.
Ha ára ipahápe pe mburuvicha guasu yvy gotyogua oñorairõta hese; ha pe mburuvicha guasu yvy yvate gotyogua ou hag̃ua hese peteĩ yvytu hatãicha, kárro ñorairõrã reheve, kavaju ári oĩva reheve, ha heta vaʼe róga guasu yguasúpeguáicha reheve; ha oike vaʼerã tetãnguéra rupi, osyryry ha ohasáta. Daniel 11:40.
The history of verse ten represents a retaliation against the conquering of the king of the north by the king of the south in 246 BC, and typifies a retaliation against the conquering of the king of the north by the king of the south in 1798. Verse forty began with the time of the end in 1798 when the king of the south (atheistic France) delivered the deadly wound to the king of the north (the papal power), and was fulfilled with the collapse of the Soviet Union at the time of the end in 1989. The time of the end in 1798 is represented in verse forty by the phrase, “And at the time of the end shall the king of the south push at him.” The “colon” (:) that separates the last part of the verse, marks the next “time of the end” in 1989. “And the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over.”
Pe téra diez rembiasakue ohechauka peteĩ ñemyengovia umi mba’e ojejapóva rréi yvate pegua ojepu’aka hague rréi ñemby pegua rehe ary 246 a.C.-pe, ha upéicha avei ohechauka peteĩ ñemyengovia umi mba’e ojejapóva rréi yvate pegua ojepu’aka hague rréi ñemby pegua rehe ary 1798-pe. Pe téra cuarenta oñepyrũ ára paha-pe ary 1798-pe, upérõ rréi ñemby pegua (Francia atea) ome’ẽkuri pe herida omano hag̃uáva rréi yvate peguápe (pe pokatu papal), ha oñemboguata opa peve Unión Soviética ho’apa jave ára paha-pe ary 1989-pe. Pe ára paha ary 1798-pe oñerrepresenta pe téra cuarenta-pe ko ñe’ẽjoajúpe rupive: “Ha ára paha-pe, rréi ñemby pegua oityta hese.” Pe “mokõi kyta” (:) omboja’óva pe téra pahaite rehegua, ohechauka pe ambue “ára paha” ary 1989-pe. “Ha rréi yvate pegua outa hese peteĩ yvytu jeréreicha, kárro reheve, kavaju arigua reheve, ha heta várko reheve; ha oikeéta umi tetãnguéra ryepýpe, henyhẽmba ha ohasáta.”
We will continue this study in the next article.
Rojapóta ko estudiope ambue artículope.
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another. . . .
“Mayma tetã oguahéva tembiapo renda ári ojeheja vaʼekue omoĩ hag̃ua henda ko yvy ári, ojehecha hag̃ua oikópa ‘Pe Ohecháva ha Pe Marangatu’ rembipota. Marandu hag̃uáicha ñeʼẽngatu ohechauka vaʼekue umi mburuvicha guasu ko yvy arigua opuʼã ha hoʼapa—Babilonia, Medo-Persia, Grecia ha Roma. Káda peteĩva koʼãva rehe, ha avei umi tetã imbaretévaʼỹvéva rehe, tembiasakue ojejapo jey vaʼekue. Káda peteĩ oguereko vaʼekue itiempo jehechapyrã, káda peteĩ ofalla, igloría ikangy, ipokatu oho hag̃ua, ha ambue oike hendaguépe....”
“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,–how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.
“Umi tetãnguéra opu’ã ha ho’águi ojehechauka hag̃uáicha Ñandejára Ñe’ẽ Marangatu kuatiaroguekuérape, tekotevẽ oikuaa hag̃ua mba’eve hag̃uãnteha pe mimbipa okáguinte ha yvy arigua. Babilonia, opa ipokatu ha hechapyrãva reheve, mba’eichagua ko ñande yvy arigua araka’eve ndohecháiva guive, — pokatu ha jeguasu upe ára guare tavayguakuérape ojehechávaicha hatã ha opa ára guarãicha, — mboypaitepa ojeipe’a hag̃uáicha! “Kapi’i poty”icha oñehundi. Péicha oñehundi opa mba’e ndorekóiva Ñandejárape iñepyenda ramo. Upe oñembojoajúva añoite Ijehupytyrã rehe ha ohechaukáva Heko ikatu opyta. Iñemoarandu’ỹre’ỹva añónte ha’e umi mba’e mbarete ha ndopytaporãiva ko ñande yvy oikuaáva.” Education, 177, 184.